321Observations

Perspective

 

8

The Right Way

 

An Exceptional Experience…

According to God, political and religious institutions are counterproductive, consistently failing to deliver on their promises of security and salvation, much less wellbeing or prosperity. But what is the alternative? What is Yahowah offering to those of us who reject man’s propositions? Where does God’s advice and guidance actually lead? What is the right way?

In what seems like a lifetime ago, although it was just a fraction of that at twenty-two years, God answered this question for me. And for the first time, I’m going to share His response with you.

I did not know Yahowah when our initial meeting occurred, but that was only from my limited perspective, stuck as I was in the ordinary flow of time. Akin to light, and in the seventh dimension, Yahowah is able to witness all time at any time, especially in the three-dimensional realm He created for us.

Therefore, God knew, well in advance of me knowing, how I would respond to His introduction. Having seen my future, He realized that I wouldn’t be satisfied with a brief exchange or a snippet from the Psalm David (whom I now know as Dowd (Beloved)) was inspired to write for this occasion.

More importantly, God knew that I would invest the time required to know Him, that I’d rationally consider the evidence He had provided, and that I’d be willing to go 322where His words led, even if everything I had previously believed was torn asunder by them.

Yahowah recognized that, by working together, we would accomplish the three things He has wanted to achieve above all else – 1) a proper accounting of what His Son, Dowd, represents, 2) the return of His people, and 3) the restoration of their relationship. Twenty-two years, thirty books, ten comprehensive edits, and thousands of audio programs and interviews later, that is exactly how it would all play out.

On that September 18^th day in 2001 (Taruw’ah in year 5968 Yah), the Set-Apart Spirit approached, and I heard God’s voice resonating, asking, but not demanding, if I would be willing to engage in an admittedly dangerous mission that would garner enormous animosity. This was not some sort of distinguishing honor, some kind of reward, or even an acknowledgment that I was somehow qualified to do something others couldn’t – it was simply that no one else was willing. And truth be known, I wasn’t either.

The mission, at least initially, was to fulfill the purpose of Taruw’ah – to shout out a warning, sounding the alarm that Islam was deceitful, destructive, deadly, and most assuredly demonic and damning. Those who had done so before, just nibbling around the edges of the world’s second-most popular religion, but without Yahowah’s involvement, had become marked men, living under aliases in hiding, many were hunted down and killed. Some had their throats slit as the assassins recited from the Quran, others were hacked to death among shouts of “Allahu-Akbar.”

Under the circumstances, and recognizing that I wasn’t qualified, I did something very few people would even consider: I negotiated with God. At the time, I had an aversion to authority, I still do, and as I had shared, I didn’t 323know Yahowah. So, while I was cautious and concerned, I wasn’t the least bit intimidated, not by God, and most certainly not by Muslims. That remains so today.

I told the voice that was welling up inside of me that I would engage as long as the following three conditions were acceptable. First, since He was qualified and I was not, since He knew exactly what He wanted the world to hear, and I did not, we would have to work together. I would not do any of this alone, reliant on my abilities.

Second, as an assurance that I would never retreat into my comfort zone, which was marketing, I insisted that God accept full responsibility for doing the one thing I felt I could achieve independently. As long as I was willing to talk to anyone at any time, He would promote the message by arranging the interviews. And it would be His responsibility to share the resulting books with His intended audience – essentially becoming the publicist.

Third, since Muslims had a propensity to terrorize anyone who dared explain the reasons behind Islamic terrorism, I asked Yahowah to protect my family, making my home a safe sanctuary. It seemed like a reasonable concession for writing books that would serve to benefit His Family and Home.

While I did not know His name at the time, Yahowah agreed, saying that He’d have it no other way. After all, He wanted to do what I had requested. And now I wanted to do what He wanted done. Lesson learned.

As confirmation of this agreement, He asked me to read the note that was in my right pocket. It was a copy of the 91^st Psalm. Its promises filled me with a level of confidence and courage I had never experienced.

The text had been ripped out of a book that showed up at my doorstep unsolicited earlier that day. I had tried to read it, the first in the Left Behind series, but it was so 324poorly researched and written that I found it laughable –with the exception of the citation from the Psalm. So, I tore it out of the book, placed the page in my pocket, and tossed the book away.

And in a moment, I’ll share Yahowah’s answer – one that He had His beloved Son address to me on this occasion 40 years shy of 3,000 years ago. And now looking back upon these past two decades – and the results presented at www.YadaYah.com – God honored His promise, accomplished His goals, and is pleased with the result.

While I may not be confused with Ernest Hemingway, nonetheless, over the course of the past two and a half millennia there has been nothing that compares to the breadth and scope of evidence and insights revealed within Yada Yahowah. It is proof positive that God cares enough about His Son and His People to equip an ordinary individual to do something extraordinary.

Within weeks of our initial meeting during Taruw’ah in 2001, I found myself in the “West Bank,” in a subterranean room, surrounded by Islamic terrorists, three of whom the previous evening had murdered twelve Jewish women and children on the road to Emmanuel – having done so equipped with weapons provided by the United States Marines. As a promilitary, patriotic American at the time, my world was being rocked to its core. But that was nothing compared to what happened next. Muslims, claiming affiliation with many of the world’s most infamous terrorist groups, including al-Qaeda, quoted Muhammad and his Quran to justify terrorism, claiming that their god, Allah, had imposed jihad upon all Muslims as a religious obligation.

Could that be true? Had Islam corrupted these terrorists or had the religion made them mass murderers? Or were the Western politicians and media correct in saying that these isolated individuals were radicals and 325extremists who had corrupted their religion to justify some of the most heinous acts the world has ever witnessed?

The answer was obviously in the Quran and in the words and deeds of Muhammad as they were chronicled in the Hadith. The evidence therein would prove conclusively one way or the other whether these Islamic terrorists had cherry-picked a score of quotations, removing them from their context, only to misinterpret each to support their terrorist acts, or whether these Muslims were right. Was “jihad” a “spiritual struggle” as so many were insisting, or a war to be fought by religious terrorists?

Or was Allah a god of a different color, one demanding armed attacks against defenseless civilians? Could everyone in the public arena be wrong? Was terrorism actually required of Muslims, as these men had insisted, and then demonstrated?

I couldn’t help myself. I immediately did the only rational thing. I acquired several translations of the Quran and the earliest, most credible sources of Hadith. Then I read them, and I was aghast at the words parading before my eyes. And yet, interspersed among the terrorist taunts and juvenile rhetoric was something somehow familiar. There were what appeared to be Bible references, albeit out of context, jumbled and twisted together, in stories so incredulous that I couldn’t help but wonder why so many people believed that this immoral and inconsistent diatribe was from God. It was disgusting. I actually felt dirty reading such rubbish.

It was also disorienting, the product of an insane mind. The Quran was neither chronological nor contextual. It was strewn together as if a whirling dervish had collected carelessly composed snippets, ripped them up and spewed them out, not caring where they would find themselves.

Worse, the perverse caricatures of historical personages were so obviously erroneous that their mere 326presence in the book served to discredit it. And speaking of scandalous, the creation accounts, and there were many, were all different. In fact, every attempt at presenting something scientific was beneath the Neanderthal.

Allah, most assuredly, bore no resemblance whatsoever to the God whose Psalm we are about to consider. This means that those who have said that “we all worship the same god” are either ignorant or irrational. Since Yahowah is God, Allah is the Adversary. They were opposites in every respect. One’s message was the antithesis of the other. That much was obvious.

It was in this way that I was introduced to the ploys of Satan and came to understand the religious strategies the Adversary deploys to masquerade as God. And while I do not recommend this approach to know God, by process of elimination, by contrast and comparison, it resonated with me.

For the first time in my life, I was beginning to understand the actual intent of religion. Along the way, I embarked upon a remarkable journey that led me away from the religious and political myths that had heretofore guided my steps. My fading beliefs were exposed and left wanting.

To both satiate my curiosity and maintain my sanity, I began to consider the testimony of the God who had spoken to me on Taruw’ah. What did He have to say for Himself? What did He have to say about Allah and Islam, Jesus and Christianity, Paul and Muhammad?

The reason I have shared this personal experience is because I thought knowing how the 91^st Psalm inspired me might provide some perspective into the relationship I have with Yahowah. It might also provide some useful insights into the approach I have taken toward His testimony, especially the strategy I deploy to compose these amplified translations, write the supporting commentary, and share 327the resulting insights. But more than this, I hope it encourages others to share Yahowah’s purpose and plan while bluntly exposing the institutions deserving our condemnation.

Quite frankly, all relationships are different. And while each of us journey down the same path to Yah, we are unique individuals, bringing our own perspectives, attitudes, and experiences, even aptitudes and accomplishments to the relationship. This is not a competition. The more the merrier.

If everyone’s relationship with Yah turns out to be better than my own, mine is good so I’m not slighted in the least. In fact, I’m happy for that individual and for my Father. Also, should my interaction with God be appealing to you, you’ll soon discover how it was conceived and developed. What He has done with me and, more importantly, through me, He’ll gladly do with and through you – so long as you are prepared and willing.

That said, it is irrelevant whether you believe God spoke to me, or used me, in this way or not. Quite frankly, the only thing that matters is what God had to say to all of us in His Towrah / Teaching, Naby’ / Prophets, and Mizmowr / Songs. Accurately presenting His public testimony, and that of His Son, became my passion, an undertaking which has released a living stream of over four million words. This is just one chapter among four hundred.

Our voyage of discovery began in earnest once I came to realize that English Bible translations could not be trusted. Digging into the revealed text, I learned that there was a low correlation between what Yahowah said and what religious establishments have published. If I wanted to actually know Yahowah as He revealed Himself, if I wanted to understand what He was offering and expects in return, I would have to search for those answers. I would 328have to closely examine and carefully consider His testimony in the language He has chosen. And come to find out, that was His intent all along.

Two decades and two years hence this week, and after having written In The Company, Tea with Terrorists, and Prophet of Doom, then the eight volumes of Yada Yahowah, three books comprising An Introduction to God, five tomes containing Observations, three pertaining to Coming Home, three more pursuant to Babel, and four excoriating Christianity in Questioning Paul, and having spoken on five thousand radio programs and interviews, we find ourselves here, in this edit of the 8^th chapter of Volume 1 of Observations. I am ready to explore the initial exchange, the conversation that initiated the most revealing and enlightening journey ever undertaken by man.

The 91^st Mizmowr / Psalm begins by attributing the song to Dowd…

“A Mizmowr of Dowd (mizmowr Dowd – lyrics to a song by the beloved).”

This introduction is found in the copy of the text found among the Qumran Scrolls, but not in the Masoretic Text. It is important because no one in all of human history was more beloved by Yahowah – or more important to this story.

Dowd is the ultimate man of God. He not only vehemently opposed religious, political, and militaristic adversaries, but he eloquently revealed how to properly observe Yahowah’s Towrah | Teaching. Dowd was chosen by Yahowah at eight years of age while shepherding sheep in Bethlehem. He was anointed Mashyach by Shamuw’el on Yahowah’s instructions. Then the Ruwach came upon him – inspiring all he would write and achieve.

Dowd would grow up to be the most capable and courageous defender of Yisra’el. He united the nation. He 329established its capital. He acquired the site upon which the Covenant’s Home would be built. All the while, he became the most prolific prophet and lyricist.

And that was during the first of his three lives. One thousand years after writing the Mizmowr | Psalm we are about to read, he returned home to fulfill Pesach and Matsah in year 4000 Yah / 33 CE to deliver the benefits of Bikuwrym and Shabuw’ah. Dowd became our Savior.

Taruw’ah exists to herald his return on Yowm Kipurym | the Day of Reconciliations in year 6,000 Yah / 2033 CE. At that moment, he and his Father will celebrate their long-awaited family reunion. Then after cleaning house, the surviving remnant of Yisra’el and Gowym within the Covenant will enjoy Sukah by camping out with our Father as well as our Messiah, Savior, and King.

As I contemplated the lyrics to his songs, I have come to see Dowd as brilliant, easily the smartest person in human history. He is the man I’ve come to appreciate more than any other. And that’s partly because I can relate to him. Just like Dowd, I’m flawed, but also like Dowd, I’ve come to rely on Yahowah’s words to think my way to God.

Among the most interesting aspects of this rascal of a man, besides his enlightening oratory and courageous sacrifice, is that, with all of his behavioral failings, he is called tsadaq | right by Yahowah. In this way, Dowd’s life destroys the myth of Pauline Christianity, which states that the Torah cannot save but instead condemns. Paul opines that if a person violates a single edict, they are guilty of violating every decree.

Dowd is living proof that it does not matter how many times or in how many ways a person runs afoul of Yahowah’s directions, as long as they are right when it comes to the instructions and conditions of the Covenant. Rather than condemning an imperfect man, properly 330observing the Towrah caused a flawed individual to be seen as perfect by God.

I am unaware of any lesson more important than this one – one which resonates throughout the Mizmowr | Lyrics of Dowd’s Songs – particularly the 19^th, 91^st, and 119^th. The last of these provides eight insights in association with each of the twenty-two Hebrew letters to systematically explain the purpose and benefits of the Towrah. The very fact that the 91^st Psalm was written by Dowd means that it was inspired by Yahowah. And the intent of the Psalm is to encourage God’s children to act like this man, to cherish the Towrah and to take a stand against all forms of human corruption.

The lyrics of the 91^st Mizmowr | Song commence with…

“He who dwells and lives restored, camping out after having been renewed, joining in a covenant within the protected place, inside the refuge and safe haven of the Almighty – ascending to meet the light while gaining status within the shadow and resulting image of the most extensive and powerful One, the most capable and influential, he will continually abide, dwelling for an extended period of time, remaining during the darkest hours preceding the arrival of the light,...” (Mizmowr 91:1)

While that was considerably amplified, the Hebrew terminology is rich in meaning. Therefore, let’s continue with our practice of following a more succinct synopsis with a fully amplified word-for-word analysis…

“He who dwells (yashab – he who inhabits and lives restored, he who approaches, stays, and remains, he who settles down and establishes his dwelling, he who camps out after being renewed, he who joins in a covenant (qal stem – establishing a genuine relationship associated with living which should be interpreted literally, participle form – 331a verbal adjective whereby the act of dwelling together describes the nature of the experience, active voice – indicates that by approaching and abiding the person is restored)) within the sheltered covering (ba sether – in the protected place, carefully concealed and thus hidden from sight, inside the refuge, safe harbor, or sanctuary, even the garment) of the Almighty (‘elyown – of the Most High, from ‘alah – to withdraw, to ascend, and to meet the light, going up to visit the awe-inspiring and gaining status and splendor), within the shadow and resulting image (ba tsel – in the likeness and resemblance, from tselem – in the image created by the light in one less dimension, as a result of hovering over and being submerged in the protection, and tsalah – successful empowerment and prosperity) of the One who is Sufficient (Shaday – of the One who is capable and influential, providing whatever is needed to succeed, expensive and powerful; from shadeh – of the most expansive, capable, and influential one with the ability to cultivate, nourish, and bless life), he will continually abide, dwelling for an extended period of time, remaining throughout the darkest hours (luwyn – he will continue to endure, even through the time of ignorance, living throughout the night preceding the arrival of the light (the rare hitpael stem expresses the bringing about of a state or condition whereby the subject, Shaday, is putting the responding object into action in such a way that he is absolved from and unaffected by all societal influences, while the imperfect conjugation speaks of unfolding results over time)),…” (Mizmowr / Lyrics / Psalm 91:1)

Few things are better than being enveloped in God’s protection, particularly because He is always Shaday | Sufficient. He is willing to provide whatever we need to be successful.

The verb, yashab, translated as “He who dwells” in this statement, was written using the qal stem. It establishes 332a genuine relationship between the applicant and the Almighty regarding living which should be interpreted literally. The verb was also scribed in the participle form, and is thus a verbal adjective, whereby the experience of dwelling together is akin to the idea of camping out. Lastly, in the active voice, the applicant, having listened to this instruction, and after having accepted it as appropriate, acts by approaching the protective shelter so as to abide in the sanctuary restored and renewed.

The verb, yashab, is used 1090 times in the Towrah / Teaching, Naby’ / Prophets, and Mizmowr / Psalms, so it is extraordinarily common. In addition to conveying “dwelling and remaining, living and inhabiting, being settled and camping out restored and renewed,” it can also communicate the idea of “being seated next to a prominent individual.” In this way, it is indicative of sitting next to God’s Firstborn Son. Moreover, based upon its root, yashab speaks of “inheriting considerable wealth and substance,” and thereby delineates one of the Covenant’s benefits.

Yashab is from “yesh and yarash – to stand up, to stand out, and to exist empowered and enriched as a result of an inheritance given to an heir.” Once again, it is reflective of the Covenant in addition to explaining why the final destination of the “Miqra’ey – Invitations to be Called Out and Meet” with Yahowah is “Sukah – Camping Out” with God.”

We were conceived and can grow in Yahowah’s tsel | image. As three-dimensional beings, our God is offering to infinitely enrich and empower our lives by taking us into the seventh dimension. In the first step along the way, into the fourth dimension, we become like light, empowered and immortal. Understanding the distinction between energy and matter and the difference between three and seven dimensions leads to a more profound awareness of what Yahowah is offering His Covenant’s children.

333Here, “tsel – protective shade and shadow” is an artifact of the light, an image that appears in one less dimension than the pattern or object between the light and the shadow. So, since the only thing between us and the Light which is capable of shaping us more fully into His image is His Towrah, by observing it we are made to resemble the Word of God. And yet, since Yahowah calls His Towrah “light,” a more accurate and fitting metaphor may be: the illumination the Towrah casts upon the Covenant creates children in the image of God.

This perspective on tsel is reinforced by the realization it is from “tselem – to be made into the likeness or semblance of, to be in the image or resemblance of, and thus to appear similar to” God. The word implies that Yah achieves this result by “hovering over us” with His Spirit while “submerging us in His protective presence.” This perspective is reinforced by “tsalal – to submerge.” But tsel is also related to tsalach, which means: “to advance and prosper, to make successful progress toward reaching a goal, and to be treated favorably so as to be empowered overwhelmingly.” Similarly, tsalach is to “become swift and powerful, able to move rapidly, being eminently capable, and exceedingly forceful.” These would be attributes of a spiritual being.

These aspects of tsel also serve to affirm that we properly construed sether ‘elown as a “covering of the Almighty’s Light.” God is Light. Nothing provides greater safety. We illuminate our homes and roadways for this very reason. Progress comes from enlightenment. Light as energy is vastly more powerful and energetic than matter, as is demonstrated by E=mc². And nothing moves faster than light.

With the inclusion of our “neshamah – conscience,” Yahowah said that He created “man in His image,” making us similar to Him, albeit in fewer dimensions. If Yahowah exists in the seventh dimension as the evidence suggests, 334then we, as three-dimensional constructs stuck in the ordinary flow of the dimension of time, will, if we act upon Yah’s advice, not only be able to travel expediently through time, our capabilities will be enhanced such that we will be better able to explore and appreciate the universe God created – which is six dimensions (with “dark matter” representing the attractive nature of relationships and “dark energy” representing the repulsive potential of freewill).

To illustrate this concept, let’s consider the relationship Walt Disney has with Mickey Mouse. The creator of the comic character exists and acts in three dimensions while his creation is confined to two dimensions. Mickey, even if he were alive, could not see Walt. Mickey cannot interact with Walt. Mickey cannot even envision the three-dimensional realm in which his creator exists. However, while Walt can direct Mickey, the artist cannot enter his creation’s two-dimensional realm.

I am sharing this for a couple of reasons. First, the only way Yahowah could have created a six-dimensional universe is to exist in the seventh dimension. And that means for us to meet God, to see God, to interact with God, we will have to be infinitely enriched and empowered, ultimately becoming seven-dimensional beings. This is one of the benefits Yahowah is offering to His Covenant children.

Second, the empowering transition from a physical, material being stuck in time, to light, represents an increase in dimensional capacity from three to seven. It is the way Yahowah intends to facilitate the Covenant’s blessings – perfecting, immortalizing, adopting, enriching, and empowering His children. So, while all those who accept the Covenant’s conditions will eventually receive the full extent of all five of these benefits, while we are still in the darkness of this world, Yahowah is simply promising to move us closer to Him by enhancing our lives while we 335still exist in lesser dimensions, giving us more time to accomplish what He wants to be done.

The use of ‘Elyown | Almighty is particularly relevant since Yahowah ascribed this title to His Son, Dowd, in the 89^th Mizmowr | Psalm. At the time He revealed that His Firstborn will accompany Him upon His return, appearing as brilliant as the sun. This speaks to Yahowah’s commitment to empowering and enriching the lives of His Covenant Family.

If we act in accordance with Yahowah’s instructions, approaching the Almighty’s covering, we will abide with Him, literally “‘elown – be withdrawn by God, ascending to meet the Light, going up to visit the awe-inspiring while being enriched and empowered by His status and splendor.” Yahowah’s Garment of Light provides the benefits of the Covenant. Since light is timeless, literally eternal, being enveloped in it makes us immortal. Since light eliminates darkness, we are perfected when adorned in it – our imperfections and vulnerabilities disappear. Since Yahowah is Light, when we are transformed into energy, we become our Father’s children. And since light is empowering, it enriches our lives when we are immersed in it.

There is only one “covering” that enables this result, and only one means to receive it. Obtaining it serves as an integral part of Pesach and Matsah leading to Bikuwrym, where we are invited to answer Yahowah’s invitation to come into the presence of the maternal manifestation of the Almighty’s fiery light. By being adorned in the Set-Apart Spirit’s “sether ‘elown – covering of the Almighty’s light,” we are perfected. Every flaw and shadow is obliterated, especially from Yahowah’s perspective, which is the only one which matters.

This covering of God’s light protects us from harm by making us immortal, while simultaneously providing the 336promised benefits of Passover, UnYeasted Bread, and Firstborn Children. This path Home via the Miqra’ey is the one we are invited to follow as part of the Covenant, whereby we are encouraged to walk away from man’s “babel – corruptions,” choosing instead to trust and rely upon Yahowah by going to Him to become perfect. This is accomplished by closely examining and carefully considering the terms and conditions of the relationship agreement and acting upon them.

On the surface, Yahowah is promising to provide a safe haven for those who choose to live under His protection. That promise resonated with me some fifteen years ago as I began the mission of exposing and condemning Islam on His behalf. But now, spiritually, it means so much more. Yahowah promises to provide eternal life, perfecting and adopting those who respond to His Covenant and who answer His Invitations.

‘Elyown, written Ayn () Lamed () Yowd () Wah () Nun () in the graphic depictions characteristic of the Paleo Hebrew alphabet, appears fifty-three times in the Towrah, Naby’, and Mizmowr. Strong’s suggests that it is rooted in the verb, ‘alah (Ayn Lamed Heh), and thus would convey the ideas of “being withdrawn, ascending to the light.” That’s valid, especially in this context. However, there are some other possibilities. ‘El (Ayn Lamed) means “upon” as a preposition and “Almighty” as a noun. Yow (Yowd Wah) is the shortened, and thus familial, version of Yahowah. It is found in scores of other Hebrew names and words, such as: Yow’el – Yah is God, Yow’ed – Yah’s Witness, Yowray – Yah Teaches, Yownathan – Yah Gives, and Yowbel – Yah’s Lamb, to name a few.

The Nun at the end of the word was depicted as a sperm. It describes: “children with an inheritance.” Therefore, the letters associated with ‘elyown convey:  in the sight of and from the perspective of the  guidance provided by the shepherd’s  outstretched and open hand, 337reaching down and out to us, we find a  secure and enlarged protective canopy for  the children with an inheritance. Also, as a compound of “‘al – Almighty” and “Yow – Yahowah,” concluding with a Nun, we see: “Almighty Yahowah’s Children.”

Shaday describes the “One who is Sufficient.” It portrays Yahowah as “the One who is capable and influential,” and who is “able to provide us with whatever is needed to succeed.” It is actually very humble terminology for the Almighty.

What’s interesting here is that the Shin () Dalet () root of Shaday () is wholly negative and depicts “destructive beasts and violent animals who pillage and plunder, ruinous demons and even devastating oppression perpetrated by a kept woman or concubine.” So perhaps in Shaday we are witnessing the  hand of God protecting those who are engaged on His behalf from the destructive beasts (not falling victim to governments), the violent animals (not being harmed by vicious men), the ruinous demons (being kept free of the influence of evil spirits), and the devastating oppressive influence of the Whore (remaining unencumbered by religion).

The primary meaning of sether is “a covering, a sheltered place which is hidden from adversarial influences to protect those who seek the safe harbor or sanctuary.” It speaks of how the Covenant’s children are “carefully concealed by a garment, removing from sight those adorned in it.” In this way, they are kept close, and protected from attack.

This can be interpreted in one of two ways. First, it suggests that those who seek to be guarded by God and who listen to His instructions regarding this protection, receive a concealing garment that serves to hide the applicant in plain sight – in broad daylight, right out in the open, as opposed to slithering around corners and cowering behind 338walls, hidden in dark places. This was my experience. I wrote Tea with Terrorists and Prophet of Doom, and conducted thousands of interviews on them, under my real name. I never hid.

When considering the sether | shelter relates to the Gan ‘Eden | Protective Enclosure of Great Joy, both are symbolic of Yahowah’s protection as He covers His children in His Spirit – protecting their lives. Also relevant, the Miqra’ey | Invitations to be Called Out and Meet take us back to this place where God’s relationship with humankind began – with Sukah representing ‘Eden. If you do not like what occurred in the Garden, you would not enjoy Heaven. In addition, the thing that made the living enclosure special was that there were no traces of religion or politics, no military, no police, and no conspiracies. They were all kept away and outside of its confines – and thus away from God. Eternity will reflect the same conditions.

To take advantage of the offer conveyed in the opening line, the beneficiary must “approach, camping out and living, renewed and fully restored, established within the sheltered covering of the Almighty.” Those who do will “endure the impending time of darkness in the likeness and resemblance of the most capable and influential One.” In this way, this instruction is similar to the Covenant, where the benefits are predicated upon our willingness to accept and then act upon its terms and conditions.

The five benefits of the Covenant, “eternal life, perfection, adoption, enrichment, and empowerment,” are reflected in this statement. The recipient of these promises will “continually abide in the likeness of the most capable and powerful One, being protected by the Almighty.” Further, the act which enables these benefits, “approaching and camping out with, living renewed, restored, and established by God,” parallels the first three conditions of the Covenant, which are to walk away from babel (the 339corruption and confusion of man’s religion and politics), to trust and rely upon Yahowah (instead of mankind), and to walk to Yahowah to become perfected (by way of His path home).

This brings us to the final word of the opening statement of Mizmowr / Psalm 91. Luwyn, also written as lyn, is most accurately translated as “will abide during the night and remain until morning.” It conveys the idea of “lodging in a place and dwelling with someone for an extended period of time during the darkest hours.” The notion of “spending the night and enduring until morning” is based upon the verb’s commonality with “layil – night and darkness, where there is an insufficient amount of light.”

Luwyn’s initial deployments in the Towrah reflect these relevant distinctions. We first find it in Bare’syth 19:2, with Lot inviting Yah’s spiritual messengers to spend the night in his home rather than enduring the darkness in the streets outside. Next, in Shemowth 34:25, we are told that the sacrificial lamb of the feast of Passover shall not be left unto the morning, i.e., not endure the night. Then in Qara’ 19:13, we are instructed not to allow the defrauding of a neighbor or confiscating the wages of a worker to abide with us through the night. And finally, in Dabarym 21:23, we learn that his body shall not remain during the night upon the wooden pole.

The night and darkness aspects of luwyn are important because it defines a period of time in which Yahowah is offering to protect His children. That is not to say that His protection will conclude after successfully enduring the time of darkness here on Earth, but instead, this is a specific promise for a specific time, with even better things to follow.

Another telling usage of luwyn is found in Mizmowr | Psalm 30:5: “Weeping may endure for a night, but joy 340comes in the morning.” The “night” is, therefore, the time of “relative darkness” that temporarily exists on Earth as a result of mankind’s corruptions, all of which will be resolved by the joyous arrival of the Light upon Yahowah’s return.

The root of Luwyn is deployed similarly in Yasha’yah | Isaiah 1:21 to question the degradation that has occurred in Jerusalem, the city best known as the birthplace of religions: “How has a city once filled with enduring truth become like a whore? The honest, upright, and vindicating path to the righteous means to justly resolve disputes had once dwelled in her, even through the darkest hours (lyn).”

Then in Mizmowr | Psalm 25:13, we read: “His soul shall dwell throughout the night at ease, and his seed shall inherit the Land.” This affirms that God is addressing a dark period of time here on Earth in which His children will survive with relative ease so that they can inherit His promises and live with Him in the Land.

Enhancing the nuances associated with this verb, luwyn was scribed in the rare hitpolel stem in this opening statement. This conveys bringing about the state or condition of prolonged life, living on an ongoing basis, whereby the object, Almighty God, enjoys the resulting benefits when the subject, the listener and responder in this case, acts upon and with respect to himself or herself.

Further, the yiqtol imperfect conjugation presents the unfolding nature of this result, with life being enjoyed on an ongoing basis as a continuous expression of volition. Therefore, our decision to act in accordance with this instruction not only invites the stated benefits and prolonged life in Yah’s image, but our doing so pleases God. Moreover, the assistance is ongoing, continuing to unfold throughout time.

341Bringing everything together that we have learned thus far, Yahowah said: “He who dwells and lives restored, establishing his dwelling, camping out after being renewed, within the protected place, inside the refuge and safe harbor of the Almighty while gaining status in the shadow and resulting image created by the light of the One who is Sufficient, he will continually abide, remaining for an extended period of time through the darkness preceding the arrival of the light,...” (Mizmowr 91:1)

That is an extraordinary promise. It is one God has kept without equivocation or exception. I am now living in a safe harbor in the US Virgin Islands. With my fifth hurricane season approaching, I am looking forward to avoiding their bluster as I did during Dorian’s approach in 2019.

Personalizing this offer of protection as I have done from the beginning, I was intrigued to read that the promise was pursuant to this individual enduring through the darkest hours before the arrival of the light. Since this is addressing the final days of the Time of Ya’aqob’s Troubles before Yahowah returns with Dowd | David, it implies that this mission will likely include serving as a Witness in the last days.

Standing alongside ‘ElYah, advocating for Yahuwdym, speaking of Yahowah, and heralding the Messiah’s return would be the ultimate honor. Breathing fire at defiant rabbis and roasting jihadists, while debating the political and religious sounds like fun too.



342While Yahowah provided these protections for Dowd | David, and for the reasons He specified in the Mizmowr, the lyrics were scribed as an open invitation…

“…who says concerning the approach Yahowah, ‘My trusted place of refuge, my safe harbor from storms, and my sanctuary from danger that I have complete confidence in, and my stronghold, the provision I seek, My God, is the steadfast and constant One, the Truthful One who can be depended upon because He is unchanging. In Him, I consistently trust and actually rely.’ (Mizmowr 91:2)

Surely, He will defend, extricate, and deliver you, saving you from the contrived plots and entrapment which would otherwise lead to being under the influence of those who bait their traps, luring in their prey, from the epidemic and deadly plague of written and spoken declarations comprised of destructive and malicious threats. (Mizmowr 91:3)

With His wing, He will cover you, shielding you from attack, and clothe you in a way which facilitates your approach and growth.

And so, under the extremity of His garments, in His corner, you will find solace. His reliable and dependable nature upon you is a large shield to keep you cool and collected under fire.

And His steadfast, consistent, and assured reliability is a valuable defense. Pause now and reflect on this.” (Mizmowr 91:4)

There is considerable comfort in these words, a sense of empowerment and protection, even though it is all conditional. To access the benefits, we must first come to know and embrace their Source. So, with our eyes focused on the prize, let’s get to know Him better, and in the 343process, let’s come to appreciate what He expects of us. Dowd presents the key that unlocks the ultimate treasure.

“…who says (‘amar – who genuinely declares and continually communicates with ongoing and unfolding implications associated with the declaration [note: this correction is from 11QPs of the DSS, the MT has “I will say”]) concerning the approach to (la – for and on behalf of) Yahowah (Yahowah – accurately transliterating the name YaHoWaH, our ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence and our shalowm – reconciliation), ‘My trusted place of refuge and safe harbor (machaseh – my reliable shelter, my trustworthy protection from storms, and my sanctuary from danger that I have complete confidence in; from chasah – the dependable One whom I confide in for protection and the trustworthy One whom I confidently rely) and (wa) my stronghold (mastuwdah – my unassailable rock, my impenetrable fortress, my securely constructed home, my inaccessible and steadfast mountain; from tsuwd – the provision I seek), my God (‘elohay – my Mighty One (typically transliterated ‘elohym, the plural of ‘elowah – Almighty, God)) is the steadfast and constant One (netsach – is the permanent and perpetual One, the eminent and continuous One, the Truthful One who can be confidently depended upon because He is unchanging, the One manifest by and who can be approached through the brilliance of light’s colors [not found in the MT, but confirmed in 11QPs]).

In Him (ba huw’), I consistently trust and actually rely (batach – I continually place my confidence, genuinely depending upon, expecting ongoing and unfolding results (qal imperfect active)).’” (Mizmowr / Lyrics / Psalm 91:2)

Earlier, I insinuated that Yahowah inspired Dowd to write these assurances on behalf of this mission because He wants me to introduce Himself and His Son to you. And 344yet here, at least in the Masoretic Text, we find Dowd claiming this promise for himself, with the opening line “I will say….” Fortunately, this mistake was corrected by the Dead Sea Scrolls.

When this statement is corrected to reflect the 1,200-year-older manuscript found in Qumran, something that appeared to be claimed by Dowd is now something Dowd has been inspired to offer to another. And since the change from “I will say” to “who says” requires us to connect what follows to what preceded it, we now know how to go about “living restored and established in the protected shelter and sanctuary of the Almighty” – trust Him.

This subtle change has monumental ramifications. It affirms that the way to benefit from Yahowah’s promises is to rely upon His testimony. It is really that simple.

This aside, I am not suggesting that this prophetic declaration should be limited to God’s promises relative to these declarations, because this proclamation also reassured Dowd as he confidently confronted the religious, political, and military establishments of his day, knowing that Yahowah would protect him. Everything God says applies to everyone who acts in accordance with His instructions.

Nonetheless, there is something here that is unique to what we have accomplished together, albeit entirely consistent with Yahowah’s Towrah | Teaching and Dowd’s Mizmowr | Lyrics. While others have encouraged faith, our approach to God has been cerebral. By closely examining and carefully considering Yahowah’s words, we have come to know and understand God. This is relevant because yada’ | knowledge and understanding are the prerequisites for “batach – trust and reliance.” These things cannot be achieved any other way.

This realization lies at the very heart of what is laid out before you. Our approach to Yahowah has been and 345remains that He can be trusted and relied upon because He does not change. Further, when we know, there is no reason to believe. While faith is unreliable, there is nothing more dependable than understanding. With this revelation, you are in a position to discard the Talmud and New Testament because they require a god who is capricious, inconsistent, and contradictory.

To work with Yahowah, we must first come to machaseh | place our confidence in Him. And the better we know Him, the more our conviction grows. Ultimately, confidence obliterates fear, preparing us to proclaim the truth regardless of the consequences.

Beyond this, the more we study Yahowah’s testimony, the more we will come to realize that God is “netsach – unchanging” and thus “consistent,” which is why He is “dependable.” This is an essential aspect of His nature because it means that whatever we learn about the past applies to the future. What He did for Dowd, He will do for us. A promise made is a promise kept.

It’s only one word, but what a difference it makes. The Masoretes removed the fact that Dowd’s God was “netsach – the steadfast and constant One,” because knowing this negates the premise of their Talmud. It’s also destructive of the myth in Christianity which claims that “god died.” The “netsach – permanent and perpetual One, the eminent and continuous One,” cannot die. Moreover, the “netsach – truthful One, who can be confidently depended upon because He is unchanging,” undermines the possibility of a New Testament. This word further explains why Dowd, as an informed and thoughtful individual, came to “trust and rely” upon Yahowah.

While it is a small thing in the midst of the profound, I’m keen on the idea that netsach can be translated as: “the One manifest by and who can be approached through the brilliance of light’s colors,” because the rainbow, light in 346its most brilliant colors, is one of the signs and symbols of the Covenant. Not only is Yahowah’s light brilliant, but it is only in the presence of the light that we can observe His Towrah and find the terms and conditions He delineated to engage in this Covenant. It is what takes us to the Light.

If you approach Yahowah as your trusted place of refuge, as your reliable shelter, as your trustworthy harbor and sanctuary, as your unassailable rock and impenetrable fortress, as your securely constructed home and inaccessible stronghold, trusting and relying upon Him, He will perform as promised, making you immortal, perfecting and adopting you, enriching and empowering you.

One of the many reasons that there cannot be a New Testament” with an entirely different covenant and an alternative means to salvation is because Yahowah is “batach – trustworthy and reliable.” According to His testimony, we can confidently depend upon His promises, His plans and provisions, as He articulated them. Yahowah is solid as a rock. His testimony is unassailable. He is steadfast.

As we move forward, this next transition from first person to second person, from “I trust” Him to He “will save you” is important. It once again affirms that Yahowah intended the message the Messiah was articulating to apply to another and not to himself...

“Surely (ky – this is trustworthy and dependable), He (huw’), Himself, will defend and deliver you (natsal ‘atah – He will spare and save you, draw you out of and take you away, rescue you by snatching you (with the hifil stem the subject, God, enables the object, you, to participate in the action, which is being delivered from danger while the imperfect denotes the ongoing and unfolding ramifications)) from (min) the contrived plots and entrapment leading to being under the influence of the false narratives (pach – that which snares and traps 347the unwary and is designed to confine and control unsuspecting prey; from pachach – to ensnare and pachdah – fearsome acts perpetrated by reckless and unstable leaders and depraved, overtly jealous religious terrorists) of those who bait their traps, luring in their prey (yaquwsh – of fowlers, those who seek to entice, catch, and confine, depriving their victim of freedom and from taking flight), from (min) the epidemic and deadly plague of written and spoken declarations (deber – the pestilence and disease of stated pronouncements with an extraordinarily high rate of mortality, communications which sting) comprised of destructive and malicious threats (hawah – of corrupt and perverted speech with devastating consequences influenced by evil desires and wicked cravings, even destructive and ruinous yearnings, spiteful, malevolent, and mischievous declarations which come to exist, engulfing many, destroying them).” (Mizmowr / Lyrics / Psalm 91:3)

Yahowah promises to “extricate us from the influence of those who would seek to control us, and who would try to limit our freedoms,” including from those who would “curtail our access” to the resources required to accomplish what He desires. He is specifically committing to “defend us from the contrived plots of those who entice the unwary into a trap with false narratives” – the most menacing of all plagues. Nothing kills more people or damns more souls than the pestilence of deadly words. Islam may be among the most lethal of these, but it is no more destructive or debilitating than Judaism, Christianity, or Socialist Secular Humanism.

While the beliefs incorporated into mankind’s most popular religious and political institutions have very little in common, believers responds the same way to an attack – which is to destroy the credibility of the messenger bringing accusations against them. To expose and condemn any of these belief systems, much less all four of them, be 348prepared to be demeaned, slandered, and ridiculed – particularly today with the onslaught of Progressive Thought Police determining what is fit for you to consider in social media. Standing up against the crowd is dangerous, often fatal, and thus of minimal effect unless protected by Yah. I would not have survived writing or promoting Prophet of Doom and Questioning Paul, and more recently Babel, had it not been for this promise.

Therefore, my advice is to be careful. Do not attempt to expose Islam, Christianity, Judaism, conspiracy theories, or the comatose rhetoric of the Woke, Cancel Culture, or Progressives without first being properly prepared. It was only after coming to understand the scriptures of Christianity, Islam, and Judaism, and the foundational texts of Communism, better than their clerics and apologists that I addressed them publicly.

Also, do not risk your life or reputation without first becoming part of the Covenant Family. If you choose to join me in excoriating religion and politics, patriotism and militarism, communism and conspiracism, be assured that you are on God’s mission before you commence.

Paul’s letters are the deadliest of all time. Today, the religion he contrived with his fourteen debilitating epistles has become a worldwide epidemic, plaguing some 2.3 billion Christians, of whom 1.2 billion are Roman Catholics, 900 million are Protestants, and just shy of 300 million are Orthodox. This is up from just 600 million total Christians worldwide a century ago. In fact, today there are more people plagued with the Pauline pestilence than in the preceding nineteen centuries combined (2.3 vs. 2.1 billion).

Christianity wouldn’t claim 100 million souls until the 8^th century. Another 500 million would be infected with Paul’s poison pen by the conclusion of the 15^th century. Over the next four hundred years, culminating with the 19^th century CE, Paul’s letters would damn 900 million 349additional souls. Overall, 4.4 billion people have lost their souls as a direct result of the pathetic diatribe of one man, which is why Yahowah predicted of him, “This soul, Sha’uwl, is the plague of death.” Words kill.

But in words, there is also life. For those who are infected, the antidote is: shamar towrah – observe the Torah of Yahowah. This, of course, is why Paul condemned it and sought to annul it.

But Christianity isn’t the only epidemic to spread worldwide as a result of one man’s malicious pronouncements. There are 1.9 billion Muslims, all plagued with the astonishingly deadly, debilitating, and destructive Quranic rantings of Muhammad. But even more caustic than their numbers is their deadly and destructive influence on humankind.

Collectively, over ten billion souls have been infected and have died solely because of the words written and spoken by these two men. Nothing is more deadly.

Rounding out our list of pandemics, the religion of man, Socialist Secular Humanism, by far the deadliest religion in human history in terms of the number of people killed by its stalwarts, has climbed to 1.1 billion Agnostics and Atheists. The debilitating pagan caste system of Hinduism demeans the existence of 1.0 billion individuals today. Confucianism, Buddhism, and Taoism plague 0.8 billion. Ethnic or tribal religions handicap another 0.4 billion souls.

Yahowah promises to defend His children from these religions, as well as from the verbal and written assaults launched by their adherents. And it is amazing how perfectly this coincides with my personal experience. When I proposed the stipulation to Yahowah that we work together, or not all, this included Him participating in every radio interview, providing the inspiration required to effectively defend our critique of Islam. And He did so, on 350all but two of the 5,000 radio interviews He facilitated. During the final two interviews, I was alone, left to my own devices, to counteract the lamest of all rebuttals – “Since I know a Muslim who is nice, the religion cannot be hateful.” So, either I had somehow become useless to Him, or we were done, having completed the mission He had set forth.

Fortunately for me, and I think beneficially as well for members of the Covenant Family who have come to be included based upon our next mission, we were finished with Islam. Yahowah wanted the other half of Taruw’ah’s purpose fulfilled. He wanted those, who were interested in listening to Him, to have access to His testimony, clearly, comprehensively, and accurately presented. We commenced writing Yada Yahowah, followed by An Introduction to God, Observations, Coming Home, Babel, and then Questioning Paul.

And while one mission followed the other, the words of Psalm 91:3 continued to resonate. Over the first five years we worked together, I received tens of thousands of disgusting emails from Muslims, including more than one thousand death threats. We answered them all, effectively defending our criticism of the religion by turning each writer’s words against them. We were never silenced. We never cowered. We never retreated. God did, and continues to do, as He promised.

It is interesting, however, that once we turned the page and moved on to Yahowah’s words, the drumbeat of written attacks was drowned out by applause – not for me, of course, but for the majesty and brilliance of what Yahowah had written on our behalf. It was and remains, a glorious endeavor.

Even when our mission turned to exposing and condemning Paul, and thus undermining Christianity, there was not one critical letter among a thousand positive expressions. I am unaware of anyone, anywhere in the 351world, who has read Questioning Paul from beginning to end who has remained a Christian. There was only one rebuttal, and it was limited to the first edition’s Greek grammar. But even this contrarian couldn’t find fault with the way the words, themselves, were translated or with the conclusion that Galatians was wholly contrary to the Towrah and was thus invalid.

Moving forward in time, I am continually reminded of Yahowah’s promise. Over the past five years, I have hosted a number of regularly scheduled radio programs, including Yada Yah Radio and Shattering Myths. I was initially reluctant to do so for several reasons. First, my diction is not great, and I have a tendency to mispronounce words, especially those in other languages. But then I was reminded of Moseh. He had a speech impediment and yet Yahowah chose him to proclaim His word and name for all the world to hear.

Second, while I think I’ve come to understand who Yahowah is, what He is offering, and what He expects from us as well as anyone, there are lots of people who know more than I do about a great many things. So, while I have all the time and resources I need to analyze Yahowah’s testimony before I compose these translations and supportive comments, radio is extemporaneous. Had Yahowah not continued to inspire my thoughts, my intellectual inadequacies could have been exploited, thereby discrediting our mission to accurately reveal His testimony. I suspect that this was Yirma’yah’s concern as well, and yet Jeremiah became Yahowah’s most effective witness to the Gentiles.

Third, I am flawed. No one should follow me. I’m not an example. And virtually every host of virtually every radio program has a following. They all have an ego. They tend to revel in the size of their audience. Seeking one, or displaying the other, causes an individual to be useless to God – as does seeking remuneration. But, here, Dowd 352came to mind. No one was as flawed. Yet no one did a better job of sharing who Yahowah is, what He is offering, or what He expects in return.

Before we move on, there are some nuances worth considering. God is only offering to defend those who listen to Him and then respond as He has asked. The deliverance is not from poverty, illness, a lonely heart, or human failure. He is defending those who engage on His behalf from religion and politics – from contrived plots that seek to entrap and control the unwary, constraining their freedom to do what needs to be done. In this regard, it is interesting to note that the pachad and pachdah associations with pach specifically denote: “fearsome acts perpetrated by reckless and unstable government leaders and depraved, overtly zealous religious terrorists.”

Also, “deber – the epidemic and deadly plague of written and spoken declarations” and dabar, the Hebrew word for “word, spoken or written statements,” are scribed similarly in the text. Therefore, we can be assured that Yahowah is specifically promising to extricate and defend us from “the pestilence and disease of stated pronouncements with an extraordinarily high rate of mortality.” This propensity to plague humankind with deadly results is the most epidemic in Paul’s letters.

And that is why I wanted to bring your attention to the fact that deber addresses “communications which sting and are associated with the thorn.” The “thorn” Paul claimed was in his side at the conclusion of 2^nd Corinthians was in his words “a messenger of Satan.” Furthermore, the Greek term he selected to describe the thorn is also used to depict a scorpion’s stinger – a poisonous barb associated with the deadly nature of the Adversary’s deceptions.

Lastly, the final word, hawah, is also evocative of “destructive and malicious speech,” and of the “consequences of wicked cravings and ruinous yearnings.” 353It is evocative of man’s “evil desire” to create a religion based upon “corrupt and perverted testimony” which is then promoted and accepted as “Scripture,” as if authorized and inspired by God.

The two most “corrupt and perverted” men to hurl “destructive and malicious threats of devastating consequences” which, as a result of their “spiteful and malevolent yearnings,” came to “engulf the entire world” in their “malevolent rhetoric” were Paul and Muhammad – both enemies of Yisra’el and Yahuwdym. It is perhaps why the root of hawah speaks of “woes, of dire warnings, that will come into existence and befall mankind.” Yahowah is addressing Christianity and Islam – the very religions we would expose and condemn together.

As Machiavelli opined in The Prince, people are more readily controlled through malicious threats than information or compassion. For example, Climate Change has less to do with human activity than with elongated solar and orbital cycles, and yet we are told that if we do not take drastic action we will destroy the Earth, making it uninhabitable. The mortality rate of the present mutation of the coronavirus remains marginally worse than the flu, independently killing fewer than two in every thousand infected. Most are asymptomatic and do not even know they have been exposed. And yet, liberal governments were eager to usurp the preponderance of people of their freedoms and livelihoods, ultimately controlling everyone’s life through fear. And in reality, the damage caused by their egregious deprivation of liberty has caused far more damage and deaths than the coronavirus ever could. Similarly, an onslaught of Islamic terrorism has dissuaded even the informed and courageous from holding the caustic religion accountable for the horrors it has perpetrated.

354The corollary is also true. If you are an advocate for or are affiliated with any of these control mechanisms, you have no business here.

“With (ba – by or in) His wing (‘ebrah – His winged beings; from ‘abar – with the ability to take flight and soar upward ascending to the heavens (note: ‘ebrah is a feminine aspect of Yahowah’s nature)), He will cover you, shielding you from attack, and clothe you in a way that promotes your approach and growth (sakak la – He will directly and indirectly provide a suitable defense from attackers, a barricade that makes you inaccessible, forming the protective structure by weaving together the cloth and knitting the threads in the fabric to bring you together with Him (hifil yiqtol imperfect – God is empowering those He is assisting such that they are participating in this relationship and so that the results are ongoing, unfolding throughout time)).

Under (wa tachath – then succeeding throughout an orderly arrangement of space and time and positioned immediately underneath) the extremity of His garments and in His corner (kanaph – the hem of His apparel and the wings of His messengers), you will endure (shabat – you will enjoy a time for reflection and relaxation when you are not to labor on your own accord [from 11QPs / MT has “find refuge”] (qal imperfect – genuinely and habitually)).

His reliable love and dependable mercy is for you (chesed ‘al ‘atah – His enduring devotion and loving kindness embracing you serves as [from 11QPs]) a large shield to keep you cool and collected under fire (tsinah – a substantial and effective covering designed to keep you cool in hot conditions, especially comfortable in confrontational situations, it will protect your body from attack in addition to serving as a sharp implement to pierce, and thereby reveal the flaws in an adversary’s arguments).

355And His steadfast, consistent, and assured reliability (wa ‘emeth huw’ – His enduring honesty and integrity, His continual faithfulness and dependability, His eternal commitment to telling the truth; from ‘aman – established, continual, confirming, supportive, upholding, and nourishing trustworthy pillars of the doorway which are firm, confirmed, credible, and enduring [from 11QPs]) is a valuable defense (sochorah – a profitable rampart and bulwark, a beneficial defensive wall that protects, a worthy and lucrative vessel to travel about and conduct business in).

Pause now and reflect on this (selah – take an intermission to collect your thoughts and take inventory of what has and will be said [from 11QPs / not in MT]).” (Mizmowr / Lyrics / Psalm 91:4)

This is what I have experienced since we began twenty-two years ago. God has done as He has promised. While our relationship is loving and He is kind, He is also powerful and protective, supportive and generous. If you want to enjoy similar benefits, engage in doing what He wants to be done.

Selah, which means “pause now and reflect upon what has been revealed,” is a common request throughout Dowd’s Mizmowr / Psalms. We have been introduced to some transformational insights capable of enriching our lives should we choose to rely upon them.

Before we contemplate the potential implications of this promise, on the surface alone it is empowering and emboldening. Yahowah is going to enable us, flawed as we are, to approach Him, perfect as He is, by dressing us for success. He is going to bring us into His presence properly adorned in a Garment of Light – apparel comprised of His very nature. Adorned in light, we will look like Him, be able to rise up to Him, and fly with Him. In other words, 356when our mission here on Earth concludes, we can look forward to a much brighter future.

The second portion of this promise is specific to the here and now, to the battles we are invited and encouraged to wage in partnership with Yahowah. He is telling us that we can trust Him and rely upon Him because He is trustworthy and dependable, steadfast and thus unchanging. Every instruction He has provided, every promise He has made, remains valid. His Word, therefore, is our defense. Knowing what He has provided will keep us cool under fire, composed in the heat of the battle, confident, and therefore, bold.

While I was incapable of properly translating this some fifteen years ago, I experienced it every day. I still do. This is precisely what God enabled. It was personal, but so is every relationship. If you want to enjoy similar benefits, engage, doing what He wants to be done.

And upon further reflection, we are confronted by a word that seems to convey three very different thoughts. Is a kanaph a “bird’s wing,” the “extremity of a garment,” or a “special corner” where certain people are brought together and set apart? Or, as I suspect, does it convey all three ideas?

Kanaph is used to describe the appendage of a bird used to facilitate flight and thus speaks of a “wing.” A similar word appears in Akkadian, Aramaic, and Ugaritic and is used to denote both speed and protection.

In Hebrew, nouns are defined by their verbal, or actionable, roots. With this in mind, the verbal root of kanaph, scribed, ykanaph, is used only once. In Yasha’yah | Isaiah 30:20, we discover that those “Yahowah gave the bread of adversity and the water of affliction” “were removed and put into a corner, assembled there, and thrust aside” so that “they shall not be His teachers.” This is done so that “your eyes shall see those who provide proper 357instruction.” This is somewhat reminiscent of someone saying “I’m in your corner,” while a rival would be found in the opponent’s corner.

In Malaky / Malachi 4:2, a prophecy regarding Dowd is foretold, whereby the “greater light” of creation’s fourth day is presented as “the sun of righteousness rising with healing in His ‘kanaph – wings or hem of His garment.’” I’m equivocating because kanaph is appropriately translated as “corner of a garment, hem of a robe, or extremity of an article of clothing.”

Also intriguing, kanaph is associated with the seraphym, messengers of Yahowah, in Yasha’yah | Isaiah 6:2. They facilitated Yasha’yah’s ability to speak to the world about what he had seen and heard in spite of his flaws. The introduction to the seraphym specifically denotes Yahowah’s garments, thereby affirming the association between kanaph and the apparel of God.

In that I’m always curious, and since this is interesting, let’s pause a moment longer and examine some of the additional thought-provoking insights into the nature of the kanaph as it is presented in Yasha’yah 6:1-3, all with an eye to properly translating it in Mizmowr | Psalm 91. Is kanaph a wing or the extremity of a special garment? Or is it a blend of both – an apparatus and apparel that enables upward mobility and the soaring freedom of flight?

“I saw (ra’ah) my Upright One (‘edown) dwelling upon (yashab ‘al) His throne (kise’), raised up (ruwm) and lifted up (wa nasa’). The hem on the train of His robe (wa shuwl – the seam on the bottom-most extremity of His garments) filled (male’) the sanctuary (‘eth ha heykal). (Yasha’yah 6:1)

Saraphym (saraphym – radiant spiritual envoys and fiery heavenly representatives) were present, standing (‘amad) above (min ma’al) the approach to Him (la huw’).

358Six pure white (shesh) wings comprised of the borders of the garment (kanaph – appendage for flight or the hem/corners of the robe, even the extremity of the clothing) for each one (la ‘echad). With two (ba shanym), they concealed (kasah) their mouth and face (paneh), (wa) with two (ba shanym), they covered (kasah) their feet (regel), and (wa) with two (ba shanym), they flew (‘uwph). (6 Yasha’yah 6:2)

So then (wa), they (zeh) called out an invitation (qara’) to each other (‘el zeh), ‘Yahowah (Yahowah – properly pronouncing YaHoWaH as ‘elowah – God instructed in His Towrah – Guidance regarding His hayah – existence), the Most Set-Apart One (qodowsh qodowsh) of the conscripts who serve with assigned roles (tsaba’), is who fills (malo’) the totality of (kol) the Land and Realm (ha ‘erets) with His glory, splendor, and power (kabowd).” (Yasha’yah / Isaiah 6:1-3)

While this was rich in promise and symbolism, rather than distinguish between “wings” and the “extremity or corner of a garment,” it seems to suggest a beneficial blending together of the characteristics of both, adorning Yahowah’s children in light so that we can fly. And that’s the way I think we should now be comfortable translating kanaph in Psalm 91:4, as:

“With His wing, He will cover you, shielding you from attack, and clothe you in a way which facilitates your approach and growth. And so, under the extremity of His garments, in His corner, you will find solace.

His reliable and dependable nature upon you is a large shield to keep you cool and collected under fire, and His steadfast, consistent, and assured reliability is a valuable defender. Pause now and reflect on this.”

Moving on to yet another interesting word in Mizmowr 91:4, tsinah also has to be closely examined to 359be appreciated. It is from tsen, which depicts a sharp implement that was designed to pierce and is thus evocative of Yahowah’s testimony being able to pierce any argument man has to bring against it. Further, its root, tsen, provides a remarkable insight into the attitude God wants us to display when confronting His religious and political foes. It means “to be prickly” – which is the example Dowd | David established, hoping that we’d emulate it in similar situations.

But this becomes even more interesting when we see that tsowne’, which is the only Hebrew word between tsinah and its root, tsen, describes “sheep which are part of a flock,” suggesting that the participants in Yahowah’s Covenant, like Dowd, should be a bit cantankerous when combatting human error.

The secondary meaning of tsinah isn’t “shield” but instead “to be cool in heated situations” and “to be composed and comfortable under fire.” In fact, even as a “shield,” it is depicted as a rectangular covering sufficiently large to cover, and thus shade, a person’s entire body. The tremendous composure that leads to being cool under fire is the result of knowing Yahowah and of availing oneself of what He is offering – appreciating the fact that He can be trusted because He does not change.



Recognizing that this was written as an open invitation to all of Yahowah’s Covenant children, I have come to appreciate the fact that God stands willing and able to help anyone willing to engage on His behalf against evil. And while I’m but one emissary among thousands, this does not change the fact that every word of the Mizmowr is specific to the mission we pursued together. It details the means we 360used to accomplish it, the promises He made before we engaged, and the way it all played out.

With that in mind, here is the third installment of the Psalm…

“You should never be in awe or concerned about, neither fearing nor revering any aspect of terrorism, nor dread this darkness, neither the source of a projectile shot flying by day, (Mizmowr 91:5) nor the contagious plague which ravages, robbing and ransacking at midday, nor the pestilence, this epidemic of sickening words prompted by the thorn that travels about without light among the unenlightened. (Mizmowr / Psalm 91:6)

A thousand will fall, prostrating themselves, and even die, being cast down away from your proximity, and many thousands more as a result of your right hand, but this will not strike you or prevail over you. (Mizmowr / Psalm 91:7)

You will observe and study with your eyes the consequence of the wicked and the suffering of the guilty, of this unscrupulously evil and criminal religious element which is hostile to God. (Mizmowr / Psalm 91:8)

This is because surely, You, Yahowah, have invoked certainty, appointing and placing by invitation, making available the sheltered sanctuary and safe harbor of the Almighty – Your place to dwell together. (Mizmowr / Psalm 91:9)

You will witness no harm or distress, no anxiety, suffering, misfortune, or hardship. And no assault, strike, wound, or trauma shall befall you, or even be attempted around you, though some will seek an opportunity to pick a fight and quarrel with you, it will not happen. Nothing of this kind will appear in 361proximity to your home or family! (Mizmowr / Psalm 91:10)

This is because, indeed, He will instruct and direct His spiritual envoys and agents concerning you, to actually keep watch over you and genuinely guard you in all your ways and travels. (Mizmowr / Psalm 91:11)

Upon the open palm of their hands, I want them to actually lift you up, preventing you from stumbling in your stance against that which has been established.” (Mizmowr / Psalm 91:12)

This is so exciting, so specific, so uplifting, and so comforting, I cannot wait to dive into the text, examining every aspect under a magnifying lens. So, let’s begin…

“You should not ever be in awe of or concerned about, neither fearing nor revering (lo’ yare’ – you should not respect or dread, you should never afford honor or status to, be frightened or intimidated by) any aspect of (min – because of or as a result of) terrorism, never dreading this darkness (pachad laylah – terrorists who seek to elicit fear during the darkest hours, impending trouble that causes others in the absence of light to be distressed and to cower), or be concerned about (min) a projectile which is shot (chets – a weapon, a missile or arrow which is shot; from chatsats – that which divides, which cuts off, and which separates into two distinct camps), flying (‘uwph – airborne; from ‘uw’ah – as a result of depraved perversions and distortions brandished by those who prostrate themselves based upon that which twists and distorts) by day (yowm), (Mizmowr / Psalm 91:5),…” (Mizmowr / Lyrics / Psalm 91:5)

This is particularly appropriate for someone willing to expose and condemn Islam, for someone willing to write about: Islam’s Terrorist Dogma in Muhammad’s own Words. Muslims commit 99% of the world’s terrorist acts. Their Quran is the product of a depraved man, a rapist, a 362pedophile, a mass-murdering terrorist, who deliberately twisted Talmud readings, distorting them to promote his deadly religion.

The Islamic Era began when a dozen pagans declared war against all mankind on behalf of Muhammad. Its first official act was a brutal robbery of civilians. The Quran’s 8^th surah, appropriately named, Stealing is Lawful and Good, explains that Muhammad, leading a gang of thugs, sought to rob a group of merchants from his hometown, ultimately kidnapping some, torturing, killing, and mutilating others.

Islam was conceived as a criminal enterprise. It grew through terror, with the first Muslims conducting seventy-five armed attacks against civilians over the religion’s first ten years. By citing Muhammad’s words and deeds as they are chronicled in the five oldest and most credible Islamic sources, including the Quran, I was able to demonstrate that all good Muslims are terrorists.

Multiculturalists would demean such statements, dismissing them as “Islamophobic.” But the opposite is true, as is the case with most things promoted by the politically correct. No one who fears Islam would dare criticize it. Muslims routinely terrorize those with the courage and compassion to tell the truth about their reprehensible religion. And therein is the reason this Psalm was written.

The Quran’s 9^th surah is undeniable in this regard. It irrefutably states that any Muslim who fails to engage in jihad, which is defined as fighting to the death with every weapon at one’s disposal, becomes a hypocrite. Allah orders good jihadist Muslims to kill these peaceful apostates so that he can personally attend to their torture in hell. As a result, Islamic terrorists are not extremists or radicals but, instead, fundamentalists following Muhammad’s example and Allah’s orders. Peaceful and 363moderate individuals who refer to themselves as “Muslims” are hypocrites, pretenders and charlatans, and thus do not represent the religion of Islam as presented in the Quran.

Therefore, to properly associate Islamic terrorism with Islam, one cannot be an Islamophobe. Those advocating the truth can neither fear nor dread the maniacal nature of the religion – just as Yahowah has stated.

In the next statement, there is another reference to the night, providing us with an additional degree of clarity regarding the initial promise, which was to provide protection through this time of darkness. Also worth noting, this passage was inverted in the Masoretic Text, so we will consider it from the perspective of the Qumran scrolls.

We should never lose sight of the fact that religions are deadly and debilitating affairs that strive to control through fear. The stakes are high; the consequences are extreme…

You should neither fear nor revere…“the contagious plague (qeteb – the infectious pestilence and fatal pandemic, the destructive and ruinous state which separates and destroys; from qat – of the lowly and little, pertaining to a brief period of time, and qatal – leading to slaughter) ravaging, robbing, ransacking, and raiding (shadad – marauding, looting, plundering, ruining, devastating, and destroying; from shod – to violently oppress and plunder) at midday (tsaharaym – when the sun is highest in the sky, noontime), nor the pestilence of sickening words (deber – the deadly diatribe which prods and stings, the malignant and maligning statements, the written and verbal assault on mortality) that travels about (halak – that walks on a journey from one place to another) among the unenlightened (ba ‘opel – in the darkness, unable to see or respond).” (Mizmowr / Lyrics / Psalm 91:6)

364This too ties in with my experience. Our first assault was a comprehensive exposé on Islam. Our second engagement would rid Pauline Christianity of its credibility. One hated abomination lambasted after the other, just as the prophetic promise foretold.

“A thousand (wa ‘eleph – a large number) will fall, prostrating themselves, and some even die, being cast down (naphal – may attack and collapse, be diminished, bowing down, and then cast down while seeking to conquer and oppress (qal imperfect active)), some away from your proximity and others at your side (min tsad – at your side or as your adversaries trying to trap and control you), and (wa) many thousands more (‘eleph wa rababah – a great many thousands, perhaps ten thousand thousands or ten million) as a result of (min) your right hand and influence (yamyn – turning to the right to gain perspective (looking at the Middle East from America), and turning to the south toward the sea (and thus contemplating the religion of these Gentiles); usually rendered right hand (which would be evocative of written material); yam means sea, symbolic of Gentiles), but this will not prevail against you (lo’ taqa’ – it will not strike you, neither blasting or blowing you away or lo’ machats – smite you or pierce you, causing neither a contusion nor wound upon you [from 1QIsa / MT has will not come near you]).” (Mizmowr / Lyrics / Psalm 91:7)

When Dowd is the subject, he writes in first person. However, here Dowd is continuing to speak of another. Moreover, recognizing that this is the 91^st Mizmowr, it was likely written toward the end of Dowd’s first life. Therefore, it would be improbable for this to be addressing himself because it would have served as a historical portrayal rather than being prophetic, which would have defeated the purpose. The scale is also wrong because the battles he fought to defend his people at that time resulted 365in tens of thousands of fallen adversaries and hundreds of thousands overall.

In Dowd’s second of three lives, as he fulfilled the first four Mow’edym, no one fell or died at his hand. While his corporeal body was sacrificed as the Passover Lamb, he did not take his own life.

Upon his return, the fallen will number in the billions, not millions or thousands. And to offer an affirmation of protection and success to someone who will be like God in our presence would be like telling the commander of an aircraft carrier battle group that he will prevail over a couple of bratty kids with spit wads in a rowboat.

Transitioning to the intended individual, when naphal is rendered as “fallen, prostrate, or cast down,” it would seem to address those who have failed in their attempts to neuter his influence by threatening and slandering him. A thousand would be a good assessment of the most aggressive religious assailants who have condemned themselves by attacking Dowd’s Herald.

Then when speaking of many thousands more who will flounder and fail as a result of the Witness’ right hand and influence, this is an accurate assessment of the quantity of individuals who have and continue to blast away at the message he has written to influence Yahuwdym.

The opening statement serves as a direct reference to Islam, with prostration prayer being the signature move of the religion. Throughout the world, Muslims facing the Black Stone in the Ka’aba, now in Mecca, but formerly in Petra, routinely bow down to their demonic god while mooning Yahowah. But let’s not lose sight of the fact that they are also killing, abusing, and enslaving countless civilians between prostrations.

The second clause could be an artifact of Prophet of Doom or Questioning Paul because both Islam and 366Christianity were impugned by the words scribed by my right hand. And yet, since ben-yamyn is the name of the tribe associated with Sha’uwl | Paul, this may be an explicit reference to Christian casualties – especially those who have been slaughtered by jihadists. It may even address the ongoing Christian abuse of Jews. But either way, the result is the same.

Muslims enraged by the Quranic portrayal of Muhammad in Prophet of Doom will be kept at bay, unable to approach me, trap me, or control me. And although the Islamic assault on Christians and other non-Muslims worldwide has blighted millions, jihadists will never strike or smite anyone protected by Yah. Further, by exposing and condemning Islam and Pauline Christianity, in addition to Judaism, I am protecting Yahowah’s beloved flock.

This wasn’t, however, what I was concerned about. I had only asked for my home to be safe and for my family to be protected. That said, it is reasonable for Yahowah to defend anyone willing to confront a violent religion on behalf of His people. So, He provided more than I requested, because that is His nature and to the benefit of His people.

Based upon what we have learned, this statement also seems to be indicative of the scene before the final two Witnesses. During the Time of Ya’aqob’s Troubles, those who challenge Yahowah’s message will not survive the debate. Many will be belligerent, and they will fall before Yahowah’s Heralds.

This next statement has been translated from the 11QPs scroll found among the caves at Qumran. The changes are significant. Rendered correctly, it states that the outspoken person will be a nakar | observant individual who nabat | looks at and studies what can be ra’ah | seen with his ‘ayn | eyes – which in preparation for a debate of this magnitude would comprise lots of reading. He will be 367shown and then contemplate the shilumah | consequence of rasha’ | religious influences that lead people astray.

For a fellow who has been around the world many times, who has actually met with Islamic jihadists, and who enjoys the mobility of being a pilot and captain, this was a reassuring statement.

“You will observe and study (nabat raq – you will look at and evaluate, you will gaze upon and consider, you will think about the proper response (hifil imperfect active – this means that God would help me see and then facilitate my evaluation of what I witnessed on an ongoing basis with unfolding results as long as I actively engage in the process)) with your eyes (ba ‘ayn), being shown and actually seeing, and then perceiving (ra’ah – viewing and contemplating (qal imperfect – becoming genuinely perceptive by being continually shown)) the consequence and the suffering (shilumah – the retribution and retaliation, the recompense and subsequent penalty) of the religious and wrong who mislead (rasha’ – of those who are unscrupulously evil and immoral, hostile to God, who are in criminal conflict with and in opposition to the standard of the Towrah and are thus condemned).” (Mizmowr / Lyrics / Psalm 91:8)

Since I am obviously part of my family, this wasn’t just a general affirmation of my second request, which was to be kept safe from attack, at least long enough to get the job done, it was a very specific confirmation of my prerequisite, when I insisted that we would work together, not independently. The verb nabat was modified by the hifil stem, whereby the subject, who is God, engages on behalf of the object, directing, empowering, and enabling him. The nature of this stem and the picture it paints is like a tool in someone’s hand.

The implement can get the job done if the one wielding it knows how to best wield him. So, while I may well have 368been the dullest, dirtiest, and most dented shovel in the shed, in Yahowah’s hands, my failings and limitations became irrelevant. Further, the imperfect conjugation reveals that His willingness to work with me in this way would be ongoing and continual, with unfolding results throughout time.

More than this, nabat adroitly describes the way we would work together, not only with Prophet of Doom, Questioning Paul, and Babel, but also with Yada Yahowah, An Introduction to God, Observations, and Coming Home. I would be observant, closely examining and carefully studying the evidence, studying the written testimony of God while contemplating how it differed from that of Muhammad, Paul, and the rabbis. I would focus on the text, think about what had been written, and then respond rationally. In each case, the conclusions I was able to draw from the evidence were both profound and prolific, well beyond what any other individual had achieved, well beyond my limited credentials and capability. For the first time, the shilumah | consequence and suffering caused by Judaism, Christianity, and Islam would be known.

This enlightening process Yahowah facilitated to compose Prophet of Doom – Islam’s Terrorist Dogma in Muhammad’s own Words transformed an inadequate and unqualified individual into one of the most effective voices against Islam the world has ever known. Once He provided me with a copy of the Biography of Muhammad, the oldest known collection of Hadith, a chronological and biographical compilation by Ibn Ishaq, known as the Sira, which is the most credible historical presentation of Muhammad’s words and deeds, I was able to reorder the Quran chronologically and to set it into the context of Muhammad’s life.

As a result, Prophet of Doom presents the earliest and most reliable Islamic sources more completely, chronologically, contextually, and clearly than ever before. 369Muhammad was laid bare, exposed as a criminal fraud, as a sexual pervert, and as a ruthless terrorist. The case against him, his god, and their recitals, in their own words, was comprehensive, undeniable, and irrefutable. Not only did I come to understand the religion, but anyone who invested the fifty hours required to read the book would understand it as well.

While this may strike some as conceited, it isn’t. It is a projection of confidence born of actual knowledge and genuine understanding. Anyone willing to trust God in this regard and invest ten thousand hours without compensation to evaluate the five earliest Islamic sources in this systematic way would achieve the same result. We simply did what others were unwilling to do.

Since I brought it up, it’s true, quite literally. God delivered the Life of Muhammad to me. The only English translation of the Sira was published by Oxford Press. It was composed the year I was born and had long since gone out of print. The copies purchased by libraries were checked out and destroyed by Muslims trying to protect their wannabe prophet’s tattered reputation. The book is not available online. I could not locate a copy in any library or from any bookseller, and without it, I could not have written Prophet of Doom. But then it happened. I received a call from a man I’ve never met who said that God had instructed him to go to a university library in Houston, Texas, check it out, copy all five hundred pages of it, and send the resulting stack of papers to me.

But that was just the beginning. Yahowah and I would subsequently invest another 70,000 hours working together, systematically debunking the myths of Christianity and Judaism that have plagued His people while sharing the antidote. Our approach never varied. We simply compared the words of the religious to those of God.

370Miraculous intervention aside, once again I feel compelled to restate that, while I’m absolutely certain that this Psalm was written to support Yahowah’s devotion to this mission, I am equally confident that it was also scribed to encourage others. We only have one decade left between now (Year 2023 Pagan / Year 5990 Yah) and Yahowah’s return with Dowd – even less to the withdrawal of the Covenant Family on Taruw’ah. God is seeking men and women who have engaged in the Covenant to share what they have come to know with those who are open to the truth before it is too late.

If you are wondering, this is Yahowah’s will for your life. And for those who are willing, He is offering far more than you would even think to ask. Everything Yahowah sponsors exceeds expectations.

It is certain…

“Because You (ky – for yes indeed, truly and surely), Yahowah (Yahowah – accurately transliterating the name YaHoWaH, our ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence and our shalowm – reconciliation), have evoked certainty, appointing by invitation while making available (qara’ sym – You have called out to read and recite, while proclaimed as the authority, with support for your arguments and propositions to convince and make the listener feel certain, putting into effect and placing before us an invitation and summons to the creation and establishment of [note: the 11QPs fragment is torn in this location and there is a question as to whether the invoke connotations of qara’ were intended or the appointed aspects of sym, so I’ve provided a blend of both while considering the text of the DSS and MT]) the sheltered sanctuary (sether – the protective covering and protected place, the carefully concealed location which is hidden from adversarial influences, the refuge and safe harbor, the secure sanctuary, even the shielding garment [11QPs reads 371sether while the MT shows machaseh – refuge]) of the Almighty (‘elyown – of the Most High, from ‘alah – to withdraw, to ascend, and to meet the light, going up to visit the awe-inspiring and gaining status and splendor) – Your place to dwell together (ma’own – Your habitat for cohabitation; from ‘ownah local to live together).” (Mizmowr / Lyrics / Psalm 91:9)

Qara’ affirms that we are qara’ | invited into Yahowah’s sanctuary and encouraged to read and then recite. Those He summons enter His company and Home. And those whose mission He proclaims are supported.

The Mow’ed lead to Sukah | Shelters. The path to Yahowah which begins with Pesach, Matsah, and Bikuwrym concludes in God’s presence. Having been enriched, empowered, and enlightened during Shabuw’ah, we can become the living embodiment of Taruw’ah for the benefit of Kipurym. The Miqra’ey are by invitation only, and they alone lead to the place where we are afforded the opportunity to camp out with Yahowah.

Ma’own is a place intended to be cohabited, a site specifically designed to facilitate living together. It is not only Yahowah’s sheltered sanctuary, it is also His Home. But more than this, for the Children of the Covenant, the ma’own of the ‘elyown is our home too. And this strongly suggests that, when we are adorned in the sether – protective covering of the Set-Apart Spirit, and She takes residence in our hearts, we are home, we are family, we are one together.

There is no question, no wondering, no hoping, no believing. There is only knowing – a confidence born of understanding. The door to Yahowah’s Home is open, and it will remain that way for those who have embraced His Covenant. There is no force in Heaven or on Earth that can close it.

372And while that is great news, the mission Yahowah wants accomplished is in the here and now, and that promise is for later. So…

“You will witness and experience (ra’ah – you will see with your own eyes [from 11QPs / not in MT]) no harm or distress (lo’ ra’ah – no wickedness or wrongdoing, no trouble, no anxiety, no suffering, no misfortune, or hardship).

And (wa) no assault, strike, blow, wound, or trauma (lo’ nega’ – no physical impact, not even the slightest touch, no bothersome infection or disease, no deadly pestilence or plague, no affliction of any kind, and no stumbling or defeat) will befall you (‘anah – shall occur or even be attempted around you, and those seeking an opportunity to pick a fight and quarrel with you will not be allowed (note: ‘anah is deployed as a marker of extreme emphasis, and yet with the pual stem’s passive voice, where the subject, God, causes the object, the one being protected, to naturally experience the benefit of the verb’s action, without the object having to do anything, while the imperfect conjugation states that this protection will be ongoing and continual)) or ever come near (lo’ qarab – or approach, draw near, appearing in proximity to, or being present at (qal imperfect – genuinely on an ongoing basis)) your home or household (‘ohel – your dwelling or family, your wife or children)!” (Mizmowr / Lyrics / Psalm 91:10)

Imagine reading this answer after making this request of God. There would be no doubt. The great adventure was underway.

God’s response was specific, comprehensive, and final. It promises the protection I had sought on behalf of my family. And while Yahowah delivered, as is always the case, He provided vastly more than I envisioned or expected.

373This is so appropriate, so perfect, so marvelous, so reassuring, I have nothing to add. And I suspect that is as it should be. After all, in the pual stem and passive voice, this was, and continues to be, all God’s doing.

Today, I live with my wife, Leah, in the heart of the Caribbean Sea. It is the perfect oasis to translate Yahowah’s words, compose these thoughts regarding the restoration of Yisra’el, and share what can be learned from the Towrah and Prophets. We live under Yahowah’s protective watch, inspired by His enlightening Spirit, and empowered by His magnificent nature. Even the storms which are known to menace these islands pass harmlessly by.

This year alone, the first two storms of the season initially targeted the Virgin Islands prior to parting, one going north and the other south. The tracks were so vivid, I recall telling my wife that they portray the work of the mal’ak. The next hurricane did a 360 around the island, approaching from the east, migrating south, passing to the west, and then circling to the north. And today, as I write these words, the storm emerging off of the coast of Africa and posing the greatest threat to the archipelago, initially depicted in the spaghetti models tracking directly over Croix, is being pulled north as it grows into a formidable beast.

And He is doing all of this for you! I am an implement; you are the object. We are not retelling this story for my benefit but for yours. I have experienced it and, most assuredly, already know it by heart.

There is yet another insight that comforts my wife. Yahowah directs His mal’ak | spiritual implements to protect those who work with Him on behalf of His people. From God’s perspective, our souls are worth the effort…

“This is because (ky – yes indeed, truly and surely) He will instruct and direct (tsawah – He will order and 374decree, appoint and command, even assign (with the piel stem the object receives the effect of the decree while in the imperfect the assignment is an ongoing affair, and in the active voice the subject acts while the object benefits)) His spiritual envoys and messengers (mal’ak – His heavenly envoys and representatives) concerning you such that they approach and remain near (la – regarding you, to draw near you) to actually keep watch over you and genuinely guard you (shamar – to focus on you, to safeguard you, to keep you secure, and to prevent injury to you (qal stem – literally, actually, and genuinely, infinitive – serving as a verbal noun, infinitive construct – irrespective of the issue, person, or place)) in all your ways and travels (ba kol derek – with regard to the entirety of your conduct and paths, your journeys and destinations).” (Mizmowr / Lyrics / Psalm 91:11)

God’s safeguards are expansive, prevailing no matter where His Witness travels. I had only asked God to protect my home and keep my family safe. But here, my protection is promised no matter where life takes me. For a fearless and flawed fellow, this is the ideal life assurance policy. And you cannot beat the agents.

There is another aspect of this promise that I found especially reassuring. This offer is unconditional. If you recall, the initial promises were conditional. To receive the benefits, we were asked to accept the conditions. But here, there are none – which is to suggest that this far into the process, a level of mutual trust has been developed. This means that after working together over the years, Yahowah has come to appreciate the fact that His chosen Witness is devoted to awakening and enlightening His people.

Further, the protection is comprehensive: “in all of your ways and travels, with regard to the entirety of your conduct and paths.” And in this regard, the promise seems to be indicating that Yahowah will protect His Son’s 375Herald from the kind of worldly distractions that would divert his attention from the mission and slow progress.

Under this interpretation, Yahowah has been true to His word. Every conceivable impairment or complication has been swept aside, creating an uncluttered and obstacle-free path to a fortuitous family reunion on Kipurym in year 6000 Yah. And with thousands of Muslims having threatened to kill me over the past twenty-two years, without the continual intervention of His “mal’ak – spiritual representative,” I would be dead.

Also relevant, in both instances here in the text, “you” was singular, not plural. This Psalm was composed for either a single individual or for us individually. While God has a family, He forms a one-on-one relationship with each of us, making all of this very personal.

Yahowah has a lot riding on our mission. While it isn’t in the league of the Yatsa’ | Exodus from Mitsraym | the Crucibles of Persecution, drawing the remnant of His people out of political and religious Babylon in time for Kipurym | Reconciliations is exceedingly important. With a tsaba’ | vast array of mal’ak | spiritual envoys at the ready, what better way to deploy them than to protect those awakening His wayward children?

Yahowah and I have been working together in this way for over two decades. Our relationship and mission are well established. Other than to make myself vulnerable to criticism, I gain nothing in sharing any of this with you. It is easier to be anonymous. But that is not what Yahowah wants. To reach His people and to awaken them, to call His stubborn family out of Babylon in anticipation that they will return prior to the Day of Reconciliations in 2033, God wants our relationship known such that His people will listen. And that is why it is instructive for you to know how we met, what I requested, how He responded, what has 376been written, and then what transpired from that Taruw’ah encounter in 2001.

“Upon the open palm of their hands (‘al kaph) I want them to actually and continually lift you up (nasa’ – it is My will that they habitually raise you, genuinely bearing you, while actively carrying you on an ongoing basis (qal imperfect paragogic active)) preventing (pen – to prevent any apprehension and to remove any possibility of) you from stumbling by being tripped up (nagap ba – you from being afflicted, being hit, beaten, or defeated (qal imperfect active)) in your stance throughout your journey of exploration (regel – your footsteps or walk; from ragal – your examination and investigation to gain information so as to teach others to walk) against that which has been established and set in stone (ha ‘eben – against a rock, against that which is built and constructed, that which is hard in the natural order, and impenetrable; from banah – that which is built and established).” (Mizmowr / Lyrics / Psalm 91:12)

An ‘eben | stone, indeed. The first three chapters of the 2^nd volume of An Introduction to God, Mitswah ~ Instructions, are presented separately in a short book entitled: Written in Stone. It was among the first books we published and served as the incentive to make every volume available in every possible format.

Further, Allah is a rock idol. Muhammad’s alter ego was projected upon the Black Stone of the Ka’aba – which itself was a rock pile devoted to rock gods.

From a broader perspective, the stance we take on behalf of Yahowah against religion is unpopular and almost always challenged. After encountering countless people over the past twenty-two years, I’ve never had anyone catch me off guard or trip me up – even over the course of 10,000 talk radio interviews.

377While I may sound like a broken record, in a language where ‘atem is you plural and ‘atah is singular, in each instance, “you” remains singular and masculine, not plural. This Psalm was composed for a particular Witness, one Voice and Herald. It is Yahowah’s prerogative to work through a single person at a time, although to do so, He must provide the necessary support – as He did for Moseh and Dowd, and as He has done for me. God has a Family. He not only forms a one-on-one relationship with each of us, making all of this very personal, but He also brings us together to work as a team.

The paragogic mood, like the cohortative, is an expression of first-person volition, conveying the will of the speaker. Since Yahowah is directing His representatives (“them” is third person) to attend to us (“you” is second person), as a first-person speaker, this is God’s desire and His decision. To a large degree, this is why the mal’ak exist. They do what Yahowah wants done, and there are few things He cares more about than His Family.

That said, much of this is symbolic language. A kaph is an “open, welcoming, and supportive, hand.” So, while spiritual, light-based beings are not physical entities, and thus do not possess actual hands (although they can translate some of their energy into matter when appropriate), this is a metaphor. They are doing what Yahowah envisions doing for us.

Along these lines, as spiritual creatures dealing with a physical being, they are not actually being asked to levitate those engaged in Yahowah’s mission. They are instead being commissioned to keep us from falling victim to those who oppose God’s message, lifting us above the fray, and thereby insulating us from malicious slander. They are setting aside the manmade barriers designed to deter us.

378Likewise, other than the enticing allusion to Allah, this stone isn’t meant to be seen as a rock. I suspect that it represents the natural order of things, the edifices built by man and the otherwise impenetrable obstacles that would censure our message. This symbolic understanding is advanced by the fact that “regel – footing and stance” is based upon the verb ragal, which speaks of a “journey of exploration, to investigate, going out to discover information which can be used to assail the reputation of slanderers while teaching others to walk.”

On the surface, we see a wonderful picture of God’s spiritual representatives being instructed to lift us up so that we do not stumble, and so that neither our feet nor our stance are tripped up or stricken by a stone. But when we look to the verbal root of regel and see ragal, we discover Yah’s representatives are sanctioned to facilitate our exploration and investigation of mankind’s most deceitful, destructive, deadly, and damning religious schemes. At the same time, they are also being commissioned to remove every meaningful obstacle along our way so that we are never harmed or detoured.

This assignment provides us with the optimal perspective to penetrate the religious misconceptions surrounding the likes of Paul, Akiba, and Muhammad. It enables us to pierce through their fabled veneers. We are empowered to turn their words against them. All the while, we can be assured of solid footing on a firm and reliable foundation so that, after renouncing man’s way, we can direct those who will listen toward God’s way.



This next installment opens with God continuing to use symbolic language, this time to associate religion with 379the Serpent and thus with Satan. Then Yah shares His rationale for assisting us in this way.

And since criticizing a religion as evil and vicious as Islam puts the messenger in harm’s way, Yahowah promises to protect His Witnesses. And keep in mind, while they don’t use them anymore, Christians deployed the most perverse implements of torture ever conceived to dissuade critics far less caustic to their religion than I have been. And rabbis aren’t known to be passive either.

“Therefore, you will set out to take aim against the horned viper and venomous serpent who twists and perverts to aggressively stomp upon the creeping nature of the ultimate cover-up, the whitewashing and appeasement, and even the money-making schemes which include bribes and ransoms, a price paid to live, in concert with the serpent who corrupts and perverts in an unsavory fashion. (Mizmowr / Psalm 91:13)

To Me, he is lovingly attached, joined by mutual goals and genuine affection, largely because we enjoy the same things. And so, I will keep him safe and ensure he survives by keeping him away from danger.

I will empower him with the capability to successfully accomplish the mission while at the same time protecting him by making him inaccessible because he will come to actually know, literally recognize, and accurately reveal My personal and proper name. (Mizmowr / Psalm 91:14)

He calls out to Me, inviting Me into his life, summoning and welcoming Me, reading and reciting what I have to say, so I will continually respond to him and genuinely answer him. Moreover, I will be together with him, and will accompany him, against the vexing competition and adversary.

380I will equip him and prepare him. And I will value and honor him as being especially significant, promoting him. (Mizmowr / Psalm 91:15)

I will provide whatever he requires, completely fulfilling his needs with a long length of days and an abundance of time. And he will find delight in My freedom and be shown My deliverance and salvation.” (Mizmowr / Psalm 91:16)

We have a mutual enemy, the adversary in common, one which behooves both God and man to expose. But since criticizing religions as evil and vicious as Islam, Christianity, and Judaism puts the messenger in harm’s way, Yahowah promises to protect those He loves, especially those who value what He values – His people.

While they don’t use them anymore, having surrendered such devices to the CIA, Roman Catholics deployed some of the most perverse implements of torture to dissuade critics far less demonstrative against their religion than I have been. And rabbis aren’t known to be passive either.

Let’s more closely examine these concluding statements, cognizant of the fact that, by referring to our common adversary as a serpent, we now know that our foe is Satan, and most especially, the Adversary’s influence within religion.

“Therefore (wa), you will set out to take aim against (darak – you will go out to originate a straight forward and linear case against, along the way you will walk over, put down, and press your case against, taking a path whereby you will set your foot upon (qal imperfect active)) the horned viper and venomous serpent who twists and perverts (pethen – the perverse and poisonous snake, the devious asp, and deviant cobra, the one who deviates from the standard by twisting it; akin to pathal – a shrewd, crooked, and wily individual who struggles in hostile 381opposition, in a tortuous and unsavory fashion, twisting and turning, to gain the favor of another, relying upon the naiveté of his audience (see pathyuwth) to bind them (see pathyl), thereby making them religious), the serpent of the sea (wa tanym – the monstrous beast of the sea (read: Satan’s influence and stature within the Gentile religious and political establishments) [from 11QPs / MT has lion]), to aggressively stomp upon the creeping nature (ramas – you will tread and trample upon, damaging and impairing the oppressive nature, and you will finish the mission, completing your assault against the harmful and destructive conquests) of the ultimate cover-up, the whitewashing and appeasement, the money-making schemes which include bribes and ransoms, even a price paid to live (kaphyr – of the aggressive adolescent lion; from either kaphar – the ultimate cover-up, whitewashing, appeasement, and purge or kopher – a profitable scheme which includes bribes and ransoms, where there is a price paid to live), (wa) of the horned and venomous serpent, the shrewd and corrupting opposition (pethen – of the viper who twists and perverts, the perverse and poisonous snake, the devious asp, and deviant cobra, the one who deviates from the standard by twisting it; akin to pathal – a shrewd, crooked, and wily individual who struggles in hostile opposition, in a tortuous and unsavory fashion, twisting and turning, to gain the favor of another, relying upon the naiveté of his audience (pathyuwth) to bind them (pathyl), thereby making them religious).” (Mizmowr / Lyrics / Psalm 91:13)

The “pethen – horned viper and venomous serpent who twists and perverts” is the most common metaphor for Satan throughout the Towrah / Guidance and Naby’ / Prophets. The reptilian creatures are symbolic of the way the Devil influences the Gentile religions, which were born and bred in Babel, and which were designed to twist the truth, thereby fooling the unsuspecting to worship Satan as 382if he were God. He is, in fact, the Lord of Christianity and Allah in Islam. Both incarnations are toxic.

The tanym / dragon is also a devilish metaphor. Tanym are found in Nehemiah 2:13: “slithering around at night in a well of dung outside of the walls of Yaruwshalaim’s Valley Gate.” In the vision, they were seen “breaking it down and consuming it with fire.” In Psalm 74:13, Dowd credits Yahowah with “dividing the sea, meaning Gentiles, and using His power to break the heads of the dragons emerging from the waters.” Also, in Yasha’yah | Isaiah 27:1 we find: “In that day Yahowah with His great sword shall punish the dragon, piercing the serpent, thereby slaying the dragon of the sea.”

Illuminating the nature of this satanic metaphor, we read in Bare’syth / Genesis 3:1…

“The spellbinding serpent (wa ha nachash) was (hayah) cunning and clever, shrewd and subtle while appearing sensible, elusive in his counsel and ambiguous when obscuring the truth, and thus treacherous (‘aruwm) beyond all other (min kol) lifeforms and living creatures (chayah) relative to (‘asher) the broad and open way (sadeh) that Yahowah (YaHoWaH), Almighty (‘elohym), had enabled and deployed (‘asah).”

Also, in Yasha’yah / Isaiah 27:1, we find…

“In this day (ba ha yowm ha huw’), Yahowah (YaHoWaH) will hold accountable as a means of reckoning (paqad) over and against (‘al) the cruel and unyielding, difficult and perplexing (ha qasheh), the strangely astonishing and overwhelmingly exalted, self-promoting (ha gadowl), tremendously severe, stormy, and militant enabler of empowered leaders as the emboldened (wa ha chazaq) Leviathan Lowytan – a serpentine whore joining and uniting; from lawah – to join in and attend to, to borrow and to lend, lowy – to join and 383unite, and tan – a large snake and tanah – repeating the tale of engaging a prostitute for lamentable favors), the hissing and spellbinding serpent, venomous viper, and enchanting snake (nachash – the cold-blooded reptile engaged in divination, supernatural signs, and fortune-telling) who is trying to slip away and flee, who is an injurious fugitive (bariach), with His cutting implement (ba chereb huw’).

And opposed to (wa ‘al) the Leviathan (Lowytan), this coiled and prepared to strike, this twisted and crooked, the distorted and bent out of shape (‘aqalathown), hissing and spellbinding serpent, venomous viper, and enchanting snake (nachash), He will smite with terminal effect (wa harag) the monstrous serpentine dragon (‘eth ha tanyn – the limbless amphibious reptile residing in the deepest oceans) which (‘asher) is in the sea (ba ha yam).” (Yasha’yah / Isaiah 27:1)

One of the fascinating, albeit perhaps unrelated, aspects of tanyn is its use in Bare’syth | Genesis 1:21, when Yahowah describes creating “giant reptilian creatures which emerge from the sea,” and thus depicts amphibians generally, but dinosaurs (meaning fearful lizard in Greek) specifically. Since the existence of dinosaurs was unknown in 1447 BCE when Moseh scribed the Towrah, and since man was unaware of amphibians serving as the evolutionary link between sea creatures and land animals, by acknowledging them in His creation account Yahowah enhanced the veracity of His witness.

I understand this Snake as well as anyone. After composing the second and third volumes of the Babel series based upon what is revealed in Ezekiel – Satan’s autobiography – I am not only fully cognizant of the Devil’s future plans, but I am also actively engaged to thwart him. And even before then, I earned the equivalent of a Ph.D. in the consequences of demon possession by 384writing Prophet of Doom, now being revised and renamed God Damn Religion, and Questioning Paul. Should a Jew want to question my credentials or devotion to their protection, these books on the bookshelf at YadaYah.com speak volumes.

This next statement shows Yahowah acting as one would expect of a loving Father toward His children. The family-oriented relationship He has envisioned and prescribed for us is one of genuine affection, meaningful sharing, and consummate enjoyment. The Covenant was designed to be mutually rewarding and fulfilling.

Fathers are also protective. They are opposed to the individuals and institutions which threaten their family. They provide instructions that are designed to promote growth, encouraging and enabling the wellbeing, prosperity, and safety of their children. It is a wonderful picture of Yahowah, His Towrah | Instructions, and His supportive Beryth | Covenant.

And yet, since Yahowah painted this picture from every possible perspective and has reinforced this message countless times, it is what He said next that reverberated throughout my soul. Life is best when we enjoy the things which please our God.

“‘To Me (ba ‘any – with and in Me), he is lovingly attached because we enjoy the same things (chashaq – he is joined by mutual desires and great and genuine affection, largely because we want to be together and appreciate similar things and have the same goals (qal perfect active)).

And so (wa), I will keep him safe and ensure he survives by keeping him away from danger (palet huw’ – I will protect him, delivering him from harm’s way, preventing unfavorable circumstances from troubling him (piel imperfect – the subject, God, is continuously 385providing this benefit on behalf of the object, His emissary, on an ongoing basis with unfolding results)).

I will empower him with the ability to successfully accomplish the mission while at the same time protecting him by making him inaccessible (sagab huw’ – I will strengthen and enable him, even defend him, lifting him up while providing abundant support because I care about him, and he will be able to do what needs to be done, he will thrive and grow, becoming abundantly prosperous, receiving praise for the accomplishment (piel imperfect)), because (ky – surely for the reason) he will come to actually know and accurately reveal (yada’ – he will literally recognize and genuinely acknowledge, making known (qal perfect)) My name (shem – My personal and proper designation and renown).’” (Mizmowr / Lyrics / Psalm 91:14)

Over time, I have adapted my goals such that they are consistent with His objectives. With few exceptions, I have come to view the world through His eyes. We enjoy the same things and agree on almost everything. Coming to know and then sharing His name with all who will listen has become central to this mission. It is why these volumes are called Yada Yahowah.

It’s true that I did not know Yahowah’s name at the time He introduced Himself to me, but I surely know it now. Having recognized how to pronounce it by observing the directions God provided in His Towrah, I’ve shared this realization with the world. It is germane to the proposition of exposing and condemning the false gods of religion.

The Pauline and Christian “Jesus Christ” is not Yahowah. The Qur’anic Allah is not Yahowah. One is a myth and the other is Satan. They are the very antithesis of God.

386Once a person comes to know Yahowah, they cease being religious. Or more correctly, once an individual ceases being religious, they are ready to meet God.

Courtesy of Muhammad’s immorality and psychopathy, the Quranic recitals prove conclusively that Allah was modeled after Satan. He is no more God than the Quran confirms the Towrah. Islam’s message is the opposite of the Covenant’s, and the consequence is the antithesis.

“Sagab – I will empower him with the capability to successfully accomplish the mission” “ky – because” “yada’ shem – he will come to actually know and accurately reveal My name” is where it all begins. This leads to one’s empowerment and enrichment, enlightenment and enablement, facilitating the proper conveyance of Yahowah’s name and message. It leads to being perfected, immortal, and adopted members of Yahowah’s Covenant Family. It is the first step in developing a relationship with God.

Simply stated, if you do not know His name, you do not know Him. It is the key that opens heaven’s door.

Of the many hundreds of profoundly revealing insights presented in Yada Yahowah, An Introduction to God, Observations, Coming Home, Babel, and Questioning Paul, knowing and conveying Yahowah’s name is the single most important. It is central to acknowledging what He is offering, and then to recognizing and acting upon what He expects in return. Understanding is found in:  – Yahowah. His name provides perspective.

If you want to live a fulfilling life, strive to achieve what God wants to be accomplished. When we make ourselves valuable to Him, when we devote ourselves to serving His Family, God will do far more than assure our safety. The corollary is also true. It is proper and productive to oppose anything and everything Yahowah finds 387offensive. We endear ourselves to Him when we expose and condemn the rotten nature of rabbis and Judaism, Christianity, Islam, Conspiracies, Politics, and Progressive Liberalism.

Let’s selah | pause a moment and contemplate the implications of Yahowah’s concluding statement. Should you have thought that I may have been presumptuous in personalizing the Psalm placed in my pocket twenty-two years ago on Taruw’ah, if we are intellectually honest, God has just eliminated all others from consideration – not only today on the cusp of His return – but over the past 2,450 years.

There has been no one else – not a single solitary soul – who has not only ascertained the proper pronunciation of YaHoWaH’s name, but who has written and spoken so vociferously about it as well as identifying His Son. After all, you are reading Observations within the framework of the Yada Yahowah family of 30 volumes beckoning your mind and soul to recognize Yahowah as God, all positioned on the bookshelf at YadaYah.com.

As we progress in our study, we will explore the 11^th chapter of Yasha’yah | Isaiah, wherein Yahowah delineates specifically how He would enable a Choter | Sucker and Secondary Stem from the Original Rootstock such that he would be able to successfully accomplish the mission of awakening His people and calling them home. We will also listen to Solomon during his dedication of the Home of Yahowah before all Yisra’el, when the king announces that this Nakry | Observant and Responsive Foreigner will reacquaint God’s people with the proper pronunciation of Yahowah’s name.

It was by doing as Yahowah constantly encourages, and observing the directions He provided in His ToWRaH, especially when He introduced Himself to Moseh through the verb HaYaH (conveyed in the first person as YHaYaH | 388I Am) that the proper pronunciation of Yahowah became obvious. Once known, I have shared this realization as boisterously and boldly as words allow.

I should not have been needed, however. Everyone on Earth should have known it. Yahowah included His name 7,000 times in the Towrah, Naby’, wa Mizmowr. Man, beginning with religious Jews, removed it – making it possible for other religions to claim Yahowah’s prophetic testimony on behalf of their false gods. It remains among the two greatest, and most unforgivable, crimes ever perpetrated. The other is the failure to credit the Messiah and Son of God, Dowd, with the fulfillment of the Miqra’ey, and worse, to rob him to create a religious icon.

Now, if you are still wondering why Yahowah would choose a gowy | gentile as a witness, as opposed to a Yisra’elite, you have been given the answer. God’s relationship with His people cannot be reconciled apart from the acknowledgment and acceptance of His name – and there has not been a Yahuwd | Jew willing to share it for over two millennia.

There is obviously more to Yahowah’s message. He wants us to recognize that Towrah means Teaching, not Law, and that we are invited to observe it, not obey it. The Towrah exists to introduce us to Yahowah and then to present the conditions and benefits of the Covenant.

Further, acknowledging that the Covenant has not yet been renewed is critical to our understanding, as is the realization that its ultimate affirmation will be predicated upon the wholesale incorporation of the towrah’s | guidance into our lives, with Yahowah writing it upon our hearts, along with His name.

Responding to the seven Invitations to be Called Out and Meet with God recognizing that these meetings mark the path Home and the means to fulfill the Covenant’s promises is indispensable. Moreover, so is appreciating the 389role the Set-Apart Spirit plays as our Spiritual Mother. And yet, few things are more liberating than the evidence and narratives presented in God Damn Religion, Questioning Paul, and Babel because they liberate God’s people from the dire consequence of religion. And yet, this all pales in comparison to the benefits derived from knowing Yahowah.

Our Heavenly Father’s Covenant Family is comprised of individuals who enjoy doing similar things. We like exploring and learning, reasoning and thinking, communicating and sharing. So, while we each have our own unique personalities and proclivities, we all appreciate the same things God values. Therefore, Yahowah listens to those who listen to Him. Yahowah responds to those who respond to Him. Yahowah knows those who know Him. And that is why He said of us…

“He calls out to Me, reading and reciting to Me (qara’ – he invites Me into his life, he summons Me and welcomes Me, he speaks of Me) so (wa) I respond to him and answer him (‘anah – I speak to him, vocally communicating, replying to him with the words of these psalms, with the lyrics of these songs, I answer his questions and provide information and insights, I am constantly thinking about him, embroiled and preoccupied in his thought process as he encounters, observes, and considers the world around him (qal imperfect)).

Moreover, I will be together with him (huw’ ‘im ‘any – I will accompany him, associated in a relationship with him) against the vexing adversary (ba tsarah – against the aggravating rival, the annoying and adversarial antagonist, against the alternative marriage partner who is the adulterous whore, against the scar and wound of leprosy, against the very mark of the disease, against the scorching and burning heat).

390I will equip him and prepare him (chalats – I will arm him for the confrontation, empowering and invigorating him (piel imperfect)) and (wa) I will value and honor him as being especially significant and important, continually promoting him (kabed – I will greatly enhance his status, abundantly enriching him, even causing him to become wealthy, while making him the antithesis of lowly and little [a.k.a., the opposite of Paulos] (piel imperfect active – the subject, who is God, continually and actively engages to bring this condition about for the ongoing benefit of the object)).” (Mizmowr / Lyrics / Psalm 91:15)

There are very few things as edifying or enjoyable as working together on something worthwhile with Yahowah. And it all starts by listening to Yahowah and then doing what He requests.

This is one of the many things the religious get wrong. They not only want God to save them without first coming to know Him, but prior to appreciating what He is offering and expecting in return, they pray to Him rather than listen to Him. These things are rude and irrational, but such is the nature of religion.

This is one of many places where translation becomes more about thoughtful understanding than mindless scholarship. Tsarah is a derogatory term. It is translated as “trouble, distress, calamity, anguish, anxiety, adversity, affliction, and pain, even the dire straits of tribulation.” These are the very things that Yahowah has repeatedly and consistently promised to protect us from and to keep at bay, deploying His spiritual envoys to continually deliver us from harm’s way.

Therefore, it would be irrational to assume that God, Himself, would be “ba – with” us in the midst of such unfavorable circumstances and distressing anguish, because it would mean that He and His heavenly host had 391been powerless to perform as promised. As a result, the most sensible approach is to render ba as “against” or “in” rather than “with,” and then translate tsarah as “vexing competition, aggravating rivals, or annoying and adversarial antagonists.”

Both variations are linguistically acceptable, and the resulting translation remains consistent, with Yahowah supporting His representative as he confronts those who are adversarial to His people. This more thoughtful approach avoids placing Yah where He does not want to be, surrounded by the anguish, anxiety, and affliction brought into our world by man’s misguided religious alliance with Satan.

Yahowah’s response to those who summon Him, seeking His help in doing what He wants to be done, is to “accompany him against the vexing opposition.” God is committed to supporting His children when we are “in the midst of exposing the annoying and adversarial antagonists.” He is affirming that, as part of the relationship, He and His spiritual messengers will participate, enabling us to “work together against the aggravating and annoying rivals serving the adulterous whore” that God wants us to condemn.

Conflict resolved. Plan explained. Promise fulfilled.

And in actuality, this is yet another affirmation of our arrangement. I told God that I would work with Him, but that I would not engage on my own. He agreed, as is evidenced by these words.

If I had been able to translate Hebrew twenty-some years ago, I would have known right up front, at the very beginning, what I came to understand later through investigation. The principal adversary in our battle against Akiba’s Judaism, Muhammad’s Islam, and Paul’s Christianity is Satan. Our foe is characterized as a toxic serpent.

392The plague caused by the Whore of Babylon is outwardly scarring and inwardly debilitating, similar to leprosy (from tsarah above). It serves as one of Yah’s most common metaphors for religious rebellion. As the infected individual’s skin turns white, it becomes symbolic of the whitewashing nature of religion. The debilitating infection that is eating the plagued victim alive from the inside out, appears white, not black, demonstrating the hypocritical nature of religious pronouncements. Black appears white and white is really black.

In this regard, it is interesting that in Bamidbar / Numbers 5, the conversation transitions from repeatedly asking the Yisra’elites to send leprous individuals out of God’s encampment, to presenting a lengthy set of instructions on how to deal with relational infidelity, whereby the disease is associated with estrangement from God’s family. This story morphs into a test that some see being fulfilled in 1033 CE when an earthquake in Yaruwshalaim caused waters flowing out of the Gihon Spring to become septic.

Similarly, chalats can be translated to advance this conversation or undermine it. Once again, a secondary, or blended, definition is desirable, as it presents God “equipping and preparing” those who are willing to work with Him, showing that He is committed to “arming them for the confrontation” with the Adversary.

However, should a translator be inclined to embrace the other option, it would have God “taking off the protective apparel, withdrawing His favor, and disassociating from His emissary, while robbing and plundering him.” This stark contrast is informative because it reveals that there are consequences to our choices. If we remove God’s protective garments and disassociate from Him, we become vulnerable. That why we should not rely on ourselves.

393While it is a small point among big ones, since kabad also means “to sponsor and promote,” this serves as a personal confirmation that Yahowah agreed to accept the second of my three requests, which was to market the message. Five thousand interviews and radio programs later, mission accomplished.

After reading this I was convinced that I would live past seventy. I now know that this is just the beginning. Our next project – Yada Yahowah – was in the offing, and regarding it, God would have a great deal to say. Our relationship has become important to Him because His people matter to Him. He did not speak of me for my sake but for yours.

“I will provide, fully satisfying and completely fulfilling his needs (saba’ – I will ensure his contentment and complete satisfaction (hifil imperfect)) with a long length of days (‘orek yowmym – with a large measure of time and thus with a long life; from ‘arak – with a fitting and proper prolonging of days and continuance of time).

And (wa) he will find delight in and be shown (ra’ah – he will look upon, observe, examine, consider, and perceive, discovering, paying attention to, and being provided (hifil imperfect)) deliverance and salvation, (ba yashuw’ah – freedom and liberty, yasha’ – to deliver, liberate, and save).” (Mizmowr / Lyrics / Psalm 91:16)

The mission began as an assault against Islam, using Muhammad’s own words and deeds to obliterate the credibility of the religion he founded. But that was just an initial first step. We would go on to expose and condemn Paul, taking down the religion of Christianity along with him. Then, during the second to last rewrite, I was led to invalidate Judaism. God Damn Religion, Questioning Paul, and Babel would leave the world without excuse. The truth was now accessible and irrefutable.

394Yada Yahowah would provide proof of God’s existence. The Creator of the universe, the Architect of life, the Author of the Towrah, the Father of the Covenant, was knowable, approachable, credible, and likable. An Introduction to God would validate the translations and support the conclusions and insights. And Coming Home would draw disenfranchised Yahuwdym back to Yahowah.

I had been asked to invest some time and resources to destroy the appeal of one religion, then a second and a third, and in the process, I was offered an eternity of time and was enriched beyond measure. I had given so little, and I had gained so much. And I was not alone. Many have come along with me, and more are on the way.

Dowd’s concluding line is a byproduct of what preceded it. Once upon a time, I sought to be saved. It was all that mattered. Now it is the least of my concerns. Today, as it has been for all of these past twenty-two years, my focus is on the relationship. It is what I enjoy. And the same is true for Yah. I have been saved for one reason and one reason alone – so that we can spend an eternity learning and laughing, singing and sharing, experimenting and discovering, walking and talking with my Father, brothers, and sisters.

On Taruw’ah, 7 days after the Islamic suicide bombings, a Tuesday, September 18^th, 2001, now twenty-two years ago, the translation of the 91^st Psalm I read was derived from the Masoretic Text. Many years would pass before I turned to the Dead Sea Scrolls for clarity. And never in all of those years have I experienced such a disparity. This is particularly evident in the lyrics which comprise the last couple of verses of this Mizmowr.

All along the way, I have corrected the text to present the older witness, but I stopped doing that moments ago because I think that the Masoretic Text and the Septuagint, which concur with regard to the lyrics found in the final 395two verses, are right. These words spoke to me then and they resonate even more resoundingly today.

But so that you know, here is the conclusion of the Psalm as recorded by an Essene in Qumran sometime before 70 CE: “Because you delight and find enjoyment in Yahowah, He will rescue you, and He will keep you safe and secure. Then He will show you His victory. Pause and reflect on this. It is true and sure. Selah.” Yes, that is true, as well.

This last line served as more than just the conclusion of this Mizmowr / Psalm. Based upon the copious amount of parchment beneath it, without any writing on it, what we currently refer to as the 91^st Psalm, my beginning with Yah, may well have been the last.

It has been and continues to be the greatest, most satisfying, edifying, and enjoyable experience of my life. Thank you, Yah!



We have considered every word Yahowah shared, not once, but twice. And yet, considering the importance of it all, especially here and now, let’s listen a third time to God’s promise on behalf of those engaged in doing what He wants done.

“He who dwells and is restored, camping out and remaining after being renewed within the protected place, the safe harbor of the Almighty – so as to ascend to meet the light while gaining status in the resulting image created by the Almighty, the most expansive, capable, and influential One with the ability to cultivate and nourish life, he will continually abide, dwelling for an extended period of time, enduring through the time 396of darkness preceding the arrival of the light. (Mizmowr / Psalm 91:1)

He says concerning the approach Yahowah, ‘He is my trusted place, my safe harbor from storms, and my sanctuary from danger. I have complete confidence in Him providing the provision I seek.

My God is the steadfast and constant One, the Truthful One who can be depended upon because He is unchanging. In Him, I trust and rely.’ (Mizmowr / Psalm 91:2)

Indeed, He will defend and deliver you, saving you from the contrived plots and entrapment which would otherwise lead to being under the influence of those who bait their traps, luring in their prey, and from the epidemic plague of written and spoken declarations comprised of destructive and malicious threats. (Mizmowr / Psalm 91:3)

With His wing, He will cover you, shielding you from attack, and clothe you in a way which facilitates your approach and growth. And so, under the extremity of His garments, in His corner, you will find solace.

His reliable nature upon you is a large shield to keep you cool and collected under fire. His steadfast, consistent, and assured reliability is a valuable defender. Pause now and reflect on this. (Mizmowr / Psalm 91:4)

You should never be in awe of or afraid of any aspect of terrorism, or dread this darkness, not even the source of a projectile shot flying by day, (91:5) or the contagious plague which ravages, robbing and ransacking at midday, or the pestilence, this epidemic of sickening words prompted by the thorn that travels about without light. (Mizmowr / Psalm 91:6)

397A thousand will fall, prostrating themselves, and possibly even die, being cast down and away from your proximity, and many thousands more as a result of your right hand, but this will not strike you or prevail over you. (Mizmowr / Psalm 91:7)

You will observe and study with your eyes the consequence of the religious and the suffering of the guilty, of this unscrupulously evil and criminal element which is hostile to God. (Mizmowr / Psalm 91:8)

This is because surely, You, Yahowah, have invoked certainty, appointing and placing by invitation, making available the sheltered sanctuary and safe harbor of the Almighty – Your place to dwell together. (Mizmowr / Psalm 91:9)

You will witness no harm or distress, no anxiety or misfortune. And no assault, blow, beating, wound, or trauma shall befall you, or be attempted around you, even though some will seek an opportunity to pick a fight and quarrel with you, it will not happen. Nothing of this kind will appear in proximity to your home or family! (Mizmowr / Psalm 91:10)

This is because, indeed, He will instruct and direct His spiritual envoys concerning you, to actually keep watch over you and genuinely guard you in all your ways and travels. (Mizmowr / Psalm 91:11)

Upon the open palm of their hands, I want them to actually and continually lift you up, preventing you from stumbling in your stance against that which has been established. (Mizmowr / Psalm 91:12)

So, you will set out to take aim against the horned viper and venomous serpent who twists and perverts, this beast of the sea, to aggressively stomp upon the creeping nature of the ultimate cover-up, the whitewashing and appeasement, and even the money-398making schemes which include bribes and ransoms, a price paid to live, of the horned and venomous serpent who corrupts and perverts in an unsavory fashion. (Mizmowr / Psalm 91:13)

For to Me, he is lovingly attached, joined by mutual goals and genuine affection, largely because we enjoy the same things. And so, I will keep him safe and ensure he survives by keeping him away from danger.

I will empower him with the ability to successfully accomplish the mission while at the same time protecting him by making him inaccessible because he will come to actually know and accurately reveal My personal and proper name. (Mizmowr / Psalm 91:14)

He calls out to Me, inviting Me into his life, summoning and welcoming Me, reading and reciting what I have to say, so I will continually respond to him and genuinely answer him. I will be together with him, and will accompany him, against the vexing adversary.

I will equip him and prepare him. And I will value and honor him as being especially significant, promoting him. (Mizmowr / Psalm 91:15)

I will provide whatever he requires, fully satisfying and completely fulfilling his needs with a long length of days and with an abundance of time. And he will find delight in and be shown My freedom, deliverance, and salvation.” (Mizmowr / Psalm 91:16)

I cannot imagine a more mutually beneficial or rewarding investment of our time. I cannot fathom a more worthy cause or a better ally.

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399I would like to provide an update on Islam – which may sound like an oxymoron for a religion stuck in the 7^th century. When Yahowah asked me to expose and condemn the religion on Taruw’ah, 7 days after the Islamic suicide bombings of 9.11.2001, a Tuesday, September 18^th, now twenty-two years ago this week, the first thing I did was buy and read various translations of the Quran. My initial reaction was that it was an incomprehensible and disordered mess, devoid of any organizational structure or context. It was hopelessly contradictory, incongruent historically, inaccurate scientifically, poorly plagiarized, logically irrational, and grossly immoral. It was the product of an illiterate psychopath bent on torturing and killing all who would not capitulate to his drivel. It was as if authored by the darkest of demons and as if Muhammad and Allah were one. Completely devoid of prophecy and useful insights, I saw the Quran as the worst book ever written.

Therefore, the mystery that needed to be resolved is why would anyone believe it or terrorize others on behalf of something so obviously false? Why was Muhammad called a prophet when there were no prophecies? Why was the book so anti-Semitic? How did something this worthless emerge from an intellectual vacuum in the wilderness to become the world’s fastest-growing and deadliest religion? Why did Muslims murder everyone critical of them?

To my mind, there were two ways to answer these questions, one easy, the other hard, one fast, the other laborious, one popular, and the other uncommon. I could do as every member of the media was doing and interview Muslims and let them present their interpretation of the religion. If I did so, however, I’d be no closer to the truth because religious clerics seldom if ever address the issues I have just raised – particularly in Islam. Or I could pursue the other option, which would deliver an honest and irrefutable result for those willing to read. I could study the 400origins of Islam and find a way to reorder the Quran and set it into the context of Muhammad’s life so that it could be understood.

The path to creating a correct, comprehensive, chronological, and contextual presentation of the Quran required access to the four earliest Hadith compositions – which are oral reports of Muhammad’s words and deeds passed on by his companions through a chain of reporters, mouth to ear prior to the existence of an Arabic alphabet, and thus for some ten to fifteen decades. For those who are rational and reading this, it means that there is no distinction between the origin and transmission of the Hadith and Quran during this period. If the Hadith was false, so was the Quran. It also means that since Muhammad’s words and deeds as they are reported through the Hadith comprise Islam and its Sunnah, it would not matter that the Hadith was any less accurate or rational than the text of the Quran because Muhammad and the religion based upon him ceases to exist, and cannot be practiced, without both.

Without the Hadith, the Quran is as I have stated – an incomprehensible and disordered mess, devoid of any organizational structure or context, hopelessly contradictory, incongruent historically, inaccurate scientifically, poorly plagiarized, logically irrational, and grossly immoral, the product of an illiterate psychopath bent on torturing and killing all who would not capitulate. And with the Hadith, Muhammad is not only indistinguishable from his god, but he was also a pedophile and rapist, a mass-murdering terrorist, a thief and a liar. Moreover, the resulting religion cannot disassociate from his repulsive shadow.

This brings us to my update. This week the crown prince of Saudi Arabia, known as MBS, an exceptionally shrewd and manipulative psychopath, took the biggest risk of his young life. He openly challenged the veracity of the 401Hadith because he wants to delegitimize 90% of them. And the reasons are as fascinating as the man at the helm of the richest and most powerful Islamic nation.

Two-thirds of Saudi Arabia’s 32 million citizens are under the age of 30. As a result of the black ooze upon which the nation floats, they have been given access to the inventions of the West, including computers and televisions, smartphones and social media, automobiles and airplanes, as well as a large cache of the deadliest weapons the west has developed. MBS is shrewd, but not stupid. He must bring Saudi Arabia into the modern world before his subjects take the initiative and revolt. As a narcissist, however, it must be done on his terms. And the one thing holding him and them back is the Islam of the Hadith – Muhammad’s words and deeds.

His answer is to remove the Hadith. What’s left is so incomprehensible that he can manipulate and misappropriate it to his liking, just as Muhammad did when plagiarizing the Talmud to comprise the Quran in the first place. Without Sunnah, he can write his own script. And should the Wahhab imams complain, they will be executed. Jamal Khashoggi was killed outside of Saudi Arabia for a reason.

The test case for this approach occurred recently. The women who took the initiative to circumvent the Saudi / Islamic edicts not to leave the house without being escorted by a male guardian, a father, brother, or husband, and then drive a car, were jailed, brutally tortured, and repetitively raped by MBS’s chief of staff. And yet, at the same time, MBS liberalized the draconian laws and allowed women this right. It had to be done, but it had to be him doing it.

This insight into the mindset of MBS and the dilemma he is facing between modernizing and Islam is now center stage. MBS is manipulating the world on his terms and has America, China, Europe, and Russia eating out of his hand 402because his other is on their throats. Like every despot before him, he wants more weapons – something America, Britain, France, Spain, Germany, China, and Russia are eager to supply. He wants a large stockpile of enriched uranium, which the US and China are offering. He wants to be free of the dollar which BRICS will enable. And he also wants control over the Temple Mount, which Israel will likely provide for MBS acknowledging their right to exist.

Marketed as the definitive normalization treaty between Arabs and Jews, this is the Biden administration’s Hail Mary – the only way to get a man suffering from dementia alongside a childish vice president reelected. And yet, this deal with the devil, if accepted, will usher in the Time of Israel’s Troubles.

The evening after I provided this update and sent it out to my editors and publicist for inclusion in this volume of Observations, and posting on social media, the Jerusalem Post published a piece of propaganda on Muhammad ben Salman written by Salem Alketbi, a United Arab Emirates political insider entitled: UAE Political Analyst – How to Achieve Saudi-Israel Peace. While his assessment of the murderous and raping psychopath was more favorable than my own, since his message appears autobiographical, I thought I’d share it with you because it is how the Devil will approach Israel seven years hence…

Dateline: September 5, 2023, 6:32 PM – “Peace between Saudi Arabia and Israel hinges upon intricate strategic calculations by Saudi authorities.

The ongoing efforts by the US to establish normalized relations between Saudi Arabia and Israel have taken center stage in recent months across Middle Eastern media. Developments about this originate from both American and Israeli perspectives, while Saudi comments remain scarce. This aligns with Saudi diplomacy’s overarching 403approach – one of preserving secrecy and discretion until official document arrangements are finalized, akin to their handling of the Riyadh-Tehran rapprochement.

Saudi diplomacy stands out for its composed and sagacious demeanor, earning it profound respect and recognition on both regional and international platforms. This approach also affords substantial leeway and time to meticulously pursue well-defined objectives, far from the clamor of the media, which frequently turns into a pressure instrument on the fringes of any political undertaking.

President Joe Biden’s administration views the successful advancement of its initiative to normalize relations between Saudi Arabia and Israel as a notable accomplishment ahead of the 2024 presidential election campaign. On the other side, Israel regards Riyadh’s involvement in the peace process as a profound transformation in the Middle East’s geopolitical landscape – a characterization that holds true.

Nevertheless, indications suggest that the kingdom aims for a comprehensive reassessment of its strategic partnership with the US. This perspective is attributed to the shrewd leadership of Saudi Crown Prince Mohammed bin Salman, who is orchestrating his nation’s international role with acumen, resulting in a series of accomplishments. In just a few years, he has adeptly repositioned Saudi Arabia on the map of global relations.

Saudi Arabia has emerged as a captivating focal point, attracting worldwide attention across economic, commercial, sporting, cultural, and investment domains. This transformation heralds favorable shifts in the longstanding perceptions of the country. The narrative surrounding Saudi Arabia is undergoing changes, gradually eroding negative perspectives and stereotypical portrayals often propagated by Western media.

404The youthful Saudi leadership has effectively propelled the kingdom into a position of influence within international relations. They have orchestrated domestic developmental feats that, by conventional estimations, might have spanned decades. This accomplishment elicits admiration and acclaim from global hubs of decision-making, compelling a universal recognition of the enterprising developmental endeavor spearheaded by the young crown prince.

His composed and assured leadership approach astonishes all those who observe and follow Saudi affairs.

Regarding peace between Saudi Arabia and Israel, it becomes evident that this subject is closely intertwined with the new Saudi perspective. However, it hinges upon intricate strategic calculations by Saudi authorities. Saudi Arabia occupies a distinctive stance on both spiritual and strategic levels.

Saudi Arabia is undergoing a foundational transformation. Yet, this transformation is not centered solely on normalizing relations with Israel, fostering improved ties with neighboring Iran, or pursuing any similar endeavors.

Instead, this transformation is fundamentally directed toward shaping a future for the kingdom’s upcoming generations. Its objective is to forge a Saudi Arabia that resonates with the aspirations of its youth and general population, positioning it in a manner that befits a regional powerhouse, encompassing the entirety of both robust and subtle influence.

This strategic endeavor guarantees that Saudi Arabia possesses the capacity to exert its impact on the global stage, in a way that advances its interests and safeguards it against becoming ensnared in conflicts or crises that might obstruct its resolutely ambitious developmental path.

405Therefore, the normalization with Israel and the pursuit of reconciliation with Iran is aimed at fortifying security, peace, and harmonious coexistence in a region that has long grappled with instability. This role falls squarely within the purview of Saudi Arabia, a vanguard of the Islamic world.

It upholds moral obligations and spiritual connections with nearly two billion Muslims. In this sense, it assumes the role of a peacemaker and a conduit for bridging divides between civilizations and cultures.

Hence, the eventual establishment of peaceful relations between Israel and Saudi Arabia seems deeply intrinsic. Such a development stands apart from notions of “American pressure” that Riyadh has demonstrated it no longer adheres to when such pressures run counter to its interests.

The potential alignment between Israel and the kingdom, as previously articulated by the Saudi crown prince, does not come as a surprise. He has also affirmed that his country does not perceive Israel as an adversary. It is important to recall that Riyadh put forth an ambitious peace proposal back in 2002, underscoring that Saudi Arabia harbors no inherent reservations or animosity toward Israel. Instead, it operates guided by its central role within both the Arab and Islamic spheres.

It seeks to devise a viable framework that caters to the collective interests and guarantees real stability. Furthermore, Riyadh perceives the current juncture in history as an opportune moment to recalibrate, redefine, and fortify its alliance with Washington, aligning it with the prevailing strategic landscape.

Saudi Arabia is operating within an ambitious and promising strategic vision for the year 2030. This vision hinges on a stable and propitious regional climate, essential 406for fostering investment and advancement. It has emerged as a pivotal driving force in Saudi foreign policy.

It is universally recognized that Israel’s participation in the recent sequence of regional reconciliations holds the potential to unveil an alternative geopolitical map, contrasting the landscape of prior regional conflicts. Nevertheless, a candid perspective mandates acknowledging that Israel must cultivate a suitable strategic environment that incentivizes the kingdom and other stakeholders to engage in the peace process.”

May I remind readers of the Treaty of Hudaybiyyah and the subsequent attack once the Muslims were better equipped and their brethren’s defenses were down? MBS isn’t eliminating every Hadith – just the 95% that do not serve his interests.

Over the course of the past two decades, I have made hundreds of public prognostications regarding world events on radio and in writing. My assessments, analysis, and specific predictions have always gone against the majority, often to the extent of being a single voice against the world. And yet, I have never been wrong, including my contrarian evaluations of the American response to 9.11.2001, of the consequence of the invasions of Afghanistan, Iraq, and Syria, the attack on Libya, the proxy war in Ukraine against Russia, the response to Covid, the cause and response to climate change, the overreaction to the January 6^th trespass, the fate of the dollar and US economy, and the future of Israel. In each of these debates between just one and everyone else, everyone else continues to flounder. Such is the consequence of neither knowing nor accepting the truth.

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