121Observations
Growing
3
Seat of Honor
He Swore an Oath to Dowd…
Upon Yahowah’s return, the offensive individuals delineated in the previous chapter of Yasha’yah | Isaiah, along with their unGodly religious garb, will be rejected and then removed from the earth. With the planet cleansed of all vestiges of religion and politics, the resulting ‘Eden will be a treat for the senses.
A few pages ago, at the conclusion of A Disappointed God, we surmised that what is now presented as Yasha’yah | Isaiah 4:1 was more fitting as a summation of Yahowah’s previous condemnation of religious dress-up. It said: “‘Nevertheless, let us be called by Your name, with it upon us, to transfer and withdraw our reproach as a result of our taunting insults and blasphemous slurs, even our harmful statements and lowly status.’” (Yasha’yah / Isaiah 4:1)
Yahowah will, indeed, withdraw their reproach as a result of Yisra’elites and Yahuwdym coming to their senses, ceasing to insult and taunt God with their absurd religious rhetoric. When that occurs, Yahowah will return to camp out with His children on Tsyown.
Immediately after removing and discarding the mess man has made, God will transform the Earth such that it manifests the conditions experienced long ago in the Garden. It is only natural, because it would be inappropriate for the Creator of the universe and Author of life to camp out in man’s squalor when He is capable of conceiving such beauty.
122“In this day, which is His day (ba ha yowm ha huw’), living vegetation will sprout and thrive, branching out and growing (tsemach – while the Branch will spring forth, greatly increasing every aspect of life, bringing the mission to fruition, successfully completing everything required to support abundant life, enabling it to branch out and grow) for Yahowah (Yahowah – the proper pronunciation of YaHoWaH as ‘elowah – God instructed in His towrah – guidance regarding His hayah – existence).
It shall be (hayah – and He will be manifest (qal imperfect)), accordingly (la – draw near approaching), beautiful and splendorous (tseby – spread out in an attractive and desirable manner and reach out in a valuable and honorable way), and (wa) will therefore approach as a glorious manifestation (la kabowd – drawing near as an abundantly significant, dignified, and rewarding presence attributed extraordinarily high status) along with the majestic and eminently wonderful (wa la ga’own – impressive and lofty, excellent and exalted; from ga’ah – rising up, lifted up, and growing up) fruitful offspring (pery – productive harvest including plentiful progeny) of the Land (ha ‘erets – of the realm), also (wa) gloriously attractive and shining in appearance (la tiph’areth – the beautiful adornment and ornamentation of the honor and renown) as (la) the remnant of survivors (pelytah – those having been delivered and who remain; from palyth – refugees who successfully escaped conquest) of Yisra’el (Yisra’el – Individuals who Engage and Endure with God) and Yahuwdah (wa Yahuwdah – and also those who relate to and are related to Yah [from 1QIsa not in the MT]).” (Yasha’yah / Salvation is from Yahowah / Isaiah 4:2)
Beautiful women reflect an aspect of Yahowah’s nature. After all, He created woman in His image and likeness. And when beauty is analyzed, the more symmetric the face, it is perceived as beautiful. Symmetry is another way of saying “equivalence.” The right side is 123the same as the left side. From God’s perspective, nothing changes, our past in ‘Eden will be the same as the future during the Shabat celebration of Sukah. Yahowah’s Word remains consistent.
In this light, beauty is a manifestation of order. Ugliness is a product of disorder. The former is a product of light’s eternal nature while the latter is a reflection of the loss of order through the thermodynamics of aging in the material realm. Ugliness is brought to bear by the corruptive nature of religious perversion. Beauty is the reflection of Yahowah’s perfect light.
The most interesting word in this statement is tsemach, which is typically used to describe a singular and important “branch” or “vegetation branching out and growing.” There are a number of places in prophetic passages like this one where tsemach is symbolic of Dowd | David. With the trunk of the tree being Yisra’el, and it splitting into twelve divisions, one being Yahuwdah, Dowd was the most important.
Since context determines which translation is most appropriate, the most telling word in this statement becomes tseby, which was rendered as “beautiful and splendorous.” It describes something which is “spread out in an attractive and desirable manner,” thereby reinforcing the appropriateness of translating tsemach as “vegetation branching out and growing.” However, tseby’s tertiary connotation, that of “reaching out in a valuable and honorable way,” could be used to support the idea of the “Branch” honoring Yahowah’s promises and serving His children in a most valuable way.
And yet, when we turn to Daniel 11:45, just two chapters removed from the prophecy establishing the day the Messiah predicted his arrival to serve in this manner, tseby is used to depict the “beauty and desirability” of Yahowah’s “Set-Apart Mountain.” This reference is 124especially important because, here, Yah is using tseby to describe Tsyown upon His return. Therefore, when used with tseby, there is little doubt that tsemach is addressing “the living sprouting and thriving, branching out and growing.”
When we examine tsemach more closely, we discover that the primary definition speaks of “plants growing, of living vegetation sprouting, branching out, and thriving, springing forth and increasing greatly, bringing the intended mission of florae to fruition.” At its heart, tsemach is used to describe “successfully completing everything required to support abundant life.”
While every aspect of what we have considered is principally horticultural in nature, we should not be surprised, especially based on what we just read, that tsemach is one of Yahowah’s favorite metaphors for Dowd | the Branch. And he was most productive when fulfilling Pesach, Matsah, and Bikuwrym.
Affirming the appropriateness of this association, tsemach is presented as a singular masculine noun in this context, indicating that it could rightly apply to the Zarowa’. But some caution is still advised because there is no disputing the fact that the primary definition of tsemach is “sprouting and growing.” The “branch” and “branching out” aspects of the word are secondary, albeit directly related, connotations.
Throughout the Towrah, Naby’, wa Mizmowr, tsemach is used symbolically to describe “living plants,” especially “grapevines and fruit trees” “budding and bearing fruit.” The verbal form of the word speaks of that which “causes or promotes growth.” To this we can add the ideas of “fulfilling and completing one’s purpose” and thus “to being abundantly fruitful,” thereby returning to the realization that tsemach is symbolic of Dowd.
125This then begs the question: what is a “branch?” Where do we find them? What do they accomplish? What can we learn from this symbol that will help us better understand the words Yahowah used to communicate with us through Dowd and the role he played in demonstrating his merit to us?
A branch is obviously part of a tree or vine. To live, to grow, and to produce fruit, a branch must not only be connected to the main trunk of the vine or to the tree, but the plant, itself, must be firmly rooted in the land, its roots established. For the branch to flourish, every aspect of the plant must work in harmony to support and nourish life. It must receive water and light. And to be healthy, pests must be kept at bay.
From this perspective, the Branch is either part of the vine that is Yisra’el or part of the Tree of Lives. Either way, both branch out from Yahowah. Both are rooted in His Land. Both nourish the recipient through His words. Both grow when exposed to His light. They both thrive on His living waters and bear the fruit of His testimony.
To view the Branch as somehow disconnected from Yahowah, from the Towrah, from Yisra’el, from the Tree of Lives, from Yahuwdah, and from Dowd is to miss the entire purpose of the metaphor. Dowd’s words and actions form the Branch upon which Yahowah will reaffirm the Covenant and restore the conditions found in the Garden. After all, it is in the Garden, a beautiful and desirable place, one devoid of religion, politics, government, and militaries, where the Covenant’s children will grow and thrive, camping out with our Father.
In that these connections are vital to our understanding, in a moment, we’ll examine each of the other nine uses of tsemach in the midst of prophecies pertaining to Dowd. But first, let’s complete our analysis 126of Yahowah’s declaration in Yasha’yah 4 so that we understand this one.
As we now know, there are two distinctly different and yet related ways we can interpret tsemach in Yasha’yah 4:2. Yes, it may well be an allusion to Dowd as a Branch. But following Yahowah’s scathing indictment of adversarial occupations and His decision to remove and discard those adorned in religious attire, it’s hard to miss His commitment to clear away the trash and restore the environs of Tsyown to His liking – which we know from His statements in Bare’syth existed in the Garden of ‘Eden.
Just as Yahowah does not want scum in His Heavenly Home, He does not want it in Yisra’el either. Just as Yahowah’s Home in the spiritual realm is comprised of dazzling displays of light, we should expect life to flourish on earth upon His return.
Yahowah has consistently shown His displeasure with man’s propensity to scar His world, and especially His Land, with churches, shrines, temples, and mosques, even military bases and academic institutions promoting the lies associated with Socialist Secular Humanism. So, God is going to remove man’s monstrosities and replace these shrines to death and decay with life in all of its glory, turning His Land and world into a wondrous garden, vibrant, alive, and growing. While mankind has demonstrated a propensity to destroy life and pollute the planet, Yahowah created the perfect planet for life to take root and thrive.
I realize that most are prone to see tsemach as “Branch” rather than “plants flourishing” in this statement, but I would argue that the latter is actually more important than the former when it comes to understanding what Yahowah has been saying, what He is offering, and what He intends to do to fulfill His promises. In this regard, I have come to see God’s entire presentation from the 127Garden in Bare’syth to the Glorious Return in Zakaryah as one story – one which comes full circle and ends where it began – in the Garden of ‘Eden.
Yahowah created ‘Eden. He said that it was good. He enjoyed His time there with ‘Adam. He did not conceive religion or politics. He has declared such things bad. He does not appreciate what man has done to His world.
Based on this perspective, the reason five days transpire between Yahowah’s return on Yowm Kipurym in year 6000 Yah and the commencement of His Shabat celebration on Sukah is because our Heavenly Father does not want to Camp Out in a cesspool. Beginning with Tsyown on Mowryah, Yaruwshalaim in Yahuwdah, and the Land of Yisra’el on Earth, Yahowah is going to remove all traces of human corruption, especially those which are religious, political, and militaristic, replacing man’s rubbish with a flourishing garden conducive to life.
We will return to the conditions presented in the Bare’syth chapter of the Towrah pertaining to the Garden of Great Joy. This is Yahowah’s promise, His plan, His course of action, His desired result. Dowd, as the Branch, is reaching out to make everything right so that this transpires as planned. Dowd as the Branch is not only the prime beneficiary, but also the one whose words encourage our participation.
Therefore, while Yahowah may be referencing His Branch in this statement, there is no doubt that He is describing His desire to restore the earth. Life is His answer to the plague of death.
Next, after those who chose to promote religion, politics, and militarism, along with those who demonstrated their reliance on them, are rejected and then removed, enabling the conditions experienced in ‘Eden to be restored, Yahowah declares…
128“Then (wa) it will come to pass (hayah – it will lcome to be (qal perfect)) that he who remains (sha’ar – he who survives, remains alive having escaped death, and is left behind, addressing the remnants of an elimination process (nifal passive – subject carries out and passively receives the action of the verb)) in Tsyown (Tsyown – Signs Posted Along the Way) along with (wa) the remnant spared (ha yathar – the remainder, the rest who remain, those left behind) in (ba) Yaruwshalaim (Yaruwshalaim – Source from which Guidance and Teaching Regarding Reconciliation Flow) will be called (‘amar – will respond to and be spoken of as (nifal imperfect passive – the subject carries out and receives the action of the verb on an ongoing basis)) ‘Set Apart (qodesh – separated, unique and different from others)’ for all who approach Him (la huw’ kol – because to come near Him, all) will be written and ascribed in the Book (ha katab – inscribed and engraved, recorded and permanently marked in a tablet or scroll (qal passive)) of Lives (la ha chayym – to approach the lives) in (ba) Yaruwshalaim | the Source from which Guidance and Teaching Regarding Reconciliation Flow (Yaruwshalaim – Jerusalem, the Place where Instruction and Direction Regarding Restoration Comes Forth).” (Yasha’yah / Freedom is from Yahowah / Isaiah 4:3)
One thing follows another. With the leadership of these bastions of society that Yahowah disdained in Yasha’yah 3 rejected and removed, along with all of those who dressed in support of them, the only people who remain in Yaruwshalaim will be Covenant Members who are Set Apart unto Yah. This is the remnant Yahowah spared because they acknowledged the Signs Posted to Mark the Way.
Having directed their attention to Tsyown | Signs Posted Along the Way and having read what Yahowah wrote about life in His Towrah, they find their names written in His Book of Lives. Here, I suspect that the 129second mention of Yaruwshalaim is designed to depict Tsyown and the Towrah as “the Source from which Guidance and Teaching Regarding Reconciliation and Restoration Flow.”
“Whereupon meeting these conditions (‘im – because when decisions are predicated upon this), the Upright One (‘edown – the Upright Pillar of the Tent of the Witness) of Mine (‘any) shall wash away (rachats – shall cleanse, immersing in water which can be trusted so as to remove impurities and scum (qal perfect active – actually and genuinely once and for all)) the excrement and filth (tso’ah – the feces, human dung, foul organic matter, vaginal discharge, and immoral decrees) of the daughters (bath) of Tsyown (Tsyown – Signs Posted Along the Way) and (wa) by association (‘eth – accompanied with) purge and rinse away (duwach – be done with, casting away the rotten sickness and festering illness (hifil imperfect active – He will purge on an ongoing basis at the behest of Yah)) the blood (dam – the bloodstains and bloodguilt, the consequence of killing and the residue of death; from damah and damam – to be equated to those who grow dumb because they are apathetic and cease trying, are silenced and destroyed) of Yaruwshalaim (Yaruwshalaim – Source from which Instruction and Direction Regarding Reconciliation Flow) from her midst (min qereb hy’ – out of her womb) by way of (ba – through and with) the Spirit (Ruwach) of Good Judgment regarding the Means to Resolve Disputes (Mishpat – the means to decide, to justly render sound decisions, and issue appropriate sentences; from shaphat – to decide, execute judgment, and discriminate, judging between right and wrong) and by (ba – through and with) the Spirit (Ruwach) of Blowing Rage (sa’ar – of blowing wind, of a storm, of being vehemently inflamed, of bristling wrath [from 1QIsa, in the MT we find: Purging by Burning (ba’ar – of removing through combustion, of eliminating by way of a blazing fire to the point it no longer 130exists)]).” (Yasha’yah / Salvation is from Yahowah / Isaiah 4:4)
In Hebrew, ‘im is used as a conditional clause and thus to reveal how a decision can lead to a particular consequence. Having made the decisions previously articulated regarding the removal of all traces of religion and politics, Yahowah is now in a position to clean up the mess they made.
We have wrestled with ‘edown many times now, so it is safe to say that we should be of one accord rendering it in a manner consistent with its use throughout the Towrah. Yahowah uses ‘edown to describe the “upright pillar” in the center of the Tent of the Witness. Set into its proper foundation, this “vertical post” serves to raise the roof of the Tabernacle, enlarge the protective enclosure, and make it more secure. It is also worth noting that an ‘edown can be comprised of the trunk of a tall tree or of a large, sturdy, and straight tsemach | branch.
From this perspective, Yahowah is our foremost ‘Edown. And then through their connection with Him by way of tsemach, so is Dowd – for a host of reasons, including his fulfillment of the Miqra’ey.
‘Edown and tsemach serve as metaphors to help us better understand the nature and purpose of the Tree of Lives and the Tent of the Witness. With ‘edown, we can envision Dowd standing up for us, supporting us, as the Ra’ah | Shepherd and as the Pesach ‘Ayil | Passover Lamb. And just as tsemach | branch is used to depict Dowd’s contribution to our growth, ‘ayl is also symbolic of the upright pillar upon which this doorway to life opens.
When it comes to removing the filth of religion from His Land, Yahowah is not going to be compassionate, negotiable, compromising, or tolerant – but He will be consistent and fair. He has stated that He will be judgmental and fierce. His standard has not and will not 131change. It remains the “mishpat – the means to exercise good judgment regarding the means to resolve disputes.” But not all disputes will be resolved favorably. Only those who have availed themselves of the Towrah’s provisions in this regard will be vindicated. This is a topic of which Dowd waxes poetic. And it is likely that he will perform this role on behalf of his people upon his return.
Time and time again we find that God is a proponent of righteous indignation. He sets an example we would be wise to follow. Hate is a virtue when properly directed. God is rightfully angry with the religious because they have caused billions to die unnecessarily. So, should you be interested in learning more about the Ruwach Sa’ar, this role is presented in Howsha’ / Hosea 13:2-3.
Any time there is a mention of Tsyown, we ought to see Dowd’s message on these signs. They are, after all, posted between his home and Yahowah’s Temple, directing us from one to the other.
“Then (wa) Yahowah (Yahowah – an accurate transliteration of YaHoWaH, our ‘elowah – God guided by His towrah – instructions regarding His hayah – existence and our shalowm – reconciliation) will create, initiating something cutting edge (bara’ – will conceive, cut, and carve, producing (qal perfect active)) upon (‘al – over and with regard to) every (kol – all) location and dwelling place (makowm – site, area, basis for a foundation, and living place, in addition to spots which were burned as a result of a stigma; from kuwn – to be firm, stable, established, enduring, and unchanging, prepared to provide with everything properly arranged) along the ridgeline (har – the relatively high elevation and prominent formation, land mass that projects above its surroundings, hill country, range, and mount) of Tsyown (Tsyown – Signs Posted Along the Way) as well as (wa) over (‘al) her Miqra’ (Miqra’ hy’ – her Invitation to be Called Out and Meet, Coming Together to be Welcomed, to Read and 132Recite, and to be Summoned; from qara’ – to call out, to call by name, to summon and invite, to proclaim, to read and recite, to meet, encounter, and greet) by way of a cloud (‘anan – a visible, partially translucent airborne mass of suspended visible water vapor, mist, dew, fog, ash, or dust; from ‘anan – to make something appear which can be observed) by day (yowm) along with smoke (wa ‘ashan – as well as airborne particulates formed as a result of combustion), and with (wa) a brilliant shining radiance and majestic light (nogah – enlightenment regarding what can be known and responded to, the splendor, brightness, and beautiful shining appearance of the physical presentation of light) of a flaming fire (‘esh lehabah – blazing flames) by night (laylah – during the darkness; from luwl – the staircase or ladder).
For indeed (ky), upon (‘al – over) all (kol) of this manifestation of power and glory (kabowd – splendor and honor, glorious presence and reward, great value and abundance; from kabad – of great significance and of a massive nature) will be a sheltering canopy (chupah – a protective covering, shield, bridal chamber, pavilion, and tent for the wedding ceremony).” (Yasha’yah / Freedom is from Yahowah / Isaiah 4:5)
In the Mizmowr, we will discover that, upon his return with Yahowah, Dowd will be as brilliant as the sun. And while his light will continue to be the brightest, he will not be alone. Therefore, there is an aspect of this that I have recently come to appreciate. The circumstances surrounding the one-thousand-year celebration of Sukah, from Year 6000 to 7000 Yah, will be markedly different from any other period of history. Every member of Yahowah’s Covenant Family who was adopted prior to His return will be transformed into light and come to exist as a seven-dimensional being. All the while, those who are part of this remnant, who accepted Yah just prior to His return, will continue to exist in three dimensions here on Earth – 133remaining physical and mortal beings, albeit in a perfect world.
Therefore, the area “over the ridgeline of Tsyown” will be habitable for those who have been liberated from physical restraints. They will live in the midst of the living waters and brilliant radiance of Yahowah’s majestic presence. His Family below will enjoy this marvelous spectacle from the vantage point of Mowryah.
A reference to the Miqra’ey was included here for two reasons. First, Yahowah is returning with Dowd on the Miqra’ of Kipurym and the scene being described will be manifest on the Miqra’ of Sukah | Camping Out. Second, a person’s willingness to observe the Miqra’ey serves as the determining factor regarding which souls will be removed and discarded, which will become part of the surviving remnant, and which will live in the midst of the light.
The souls of those who ignored or rejected Yahowah’s seven annual meetings will be rejected and then be annihilated or incarcerated. The souls of those who accepted Yah’s invitations, met with Him on these days, and who capitalized on what God was offering through them will be among the clouds as light. And those who will finally come to accept Yahowah upon His Yowm Kipurym return will be the mortals enjoying God’s presence among them.
‘Anan, rendered as “by way of a cloud,” is the word Yahowah chose to deploy eighty times to describe the visible manifestation of His presence which could be observed as an upright pillar during the Exodus to direct the Children of Yisra’el to the Promised Land. It was used to represent His presence over the Tabernacle of the Witness (Shemowth 13-16 and Bamidbar 9-16).
This same atmospheric sign was visible while Moseh was meeting with Yahowah on Mount Sinai to receive His Towrah (Shemowth 19:9-16, 24:15-18, and Dabarym 4:11 134and 5:22). Water vapor is symbolic of the Spirit, and smoke is the product of combustion. A roaring fire warms and enlightens those near it while purifying and preparing food for consumption. And the rising smoke is symbolic of being lifted up into God’s presence in heaven.
As an interesting aside, in Bare’syth, Yahowah expressly told us that there was a canopy of water vapor sheltering and watering the earth during the time of the Gan ‘Eden. This may be yet another clue, suggesting that Yahowah will be replicating those conditions.
Five days after His return, once He and His Son have removed all traces of religion and the religious, as soon as Yah has transformed the Land back into the beautiful environment enjoyed in the Garden of ‘Eden, Yahowah will celebrate Sukah, camping out with His Covenant Family for one thousand years. Here’s proof…
“Then (wa) there will exist (hayah – there will be (qal imperfect)) a temporary sheltered dwelling to camp out (sukah – a covered canopy serving as the family home, a tent-like structure for camping, and a tabernacle) serving as a representation of something manifesting greater dimensions (la tsel – to create a shadow and to provide protection, addressing the idea of interposing something between an object and the source of light and serving as a restoring transition) by the light of day (yowm) out of (min – from and because of) Choreb (choreb – the mountain of God where the Towrah was revealed and also evaporation caused by the flame which burned brightly upon its summit).
It will be (wa la) a protected place (machesah – an area free from danger) and a safe shelter (mistor – a place to dwell safely and be concealed) from (min) the outpouring of floodwaters (zerem – violent hailstorm, thunder and lightning, or pouring out of water leading to a sweeping flood; from zaram – to pour forth) and from (wa 135min) the rain (matar).” (Yasha’yah / Salvation is from Yahowah / Isaiah 4:6)
During the ultimate celebration of the seventh and final Miqra’, we will Camp Out with our Heavenly Father for one thousand years. And that is why we have been invited to Sukah – the word used here to depict this marvelous event. It is the natural progression of things, the final destination along the way to Yah. It is the result of the Towrah which was manifest on Choreb.
There is more to tsel than meets the eye. Tsel is the root of tselem, the word Yahowah used in Bare’syth 1:26-27 to reveal that ‘Adam had been made in the “image or likeness, the pattern or model,” of Yahowah. He was “tselem – a lesser-dimensional representation of something greater.” Leading us toward this understanding, a shadow is a two-dimensional representation of a three-dimensional object. At the very least, everyone participating in this magnificent celebration of life will exist in the image of God, some still in three, verging on four dimensions, and others now as seven.
Since this is especially revealing, let’s reassess how tselem was initially used in Bare’syth 1:26-27. In the opening book of the Towrah, we read:
“And God said (‘amar – spoke, thought, and promised), ‘Let us produce (‘asah – make, effect, bring about, fashion, observe, ordain, and celebrate) the man, ‘Adam (ha ‘adam), in our image (tselem – resemblance, pattern, and model; from an unused root meaning shade), after our likeness (damuwth – similitude and manner; from damah, meaning comparable, resembling, and with imagination and thinking).’” (1:26)
This was followed by: “So (wa – and now) God (‘elohym – the Almighty) created (bara’) for association (‘eth) ‘Adam (ha ‘adam – the man) in His own image (tselem – resemblance, pattern, and model; from an unused 136root meaning shade). In the image (tselem) of the Almighty (‘elohym – God), He created (bara’) him. Male and female, He created them.” (Bare’syth / In the Beginning / Genesis 1:27)
God, thereby, explained how we were created and has now revealed what we will become. While it may not seem like much to grow from three dimensions to seven, each step along the way represents an infinite increase in capability. Just as three dimensions are infinitely greater than two, the transition from three dimensions to seven is Infinity to the fourth power, or I4. If that does not get your attention or sound impressive, the immense power of an atomic bomb is predicated merely upon E=mc2, with the speed of light being a finite number.
This said, for the scientists and mathematicians among us, I acknowledge that I am using the word “infinity” too loosely. In reality, infinity is not any number; it is a progression toward an ever-greater one without ceasing. By that definition, putting a power onto something that is growing without end is not something that can be calculated.
Therefore, to infer a calculated outcome, we should instead assign an extraordinarily large number, but still finite, to each dimensional change. From that perspective, we can use I4 to convey the overall increase. This isn’t an unreasonable approach because, when infinity is used colloquially, we generally mean an unimaginably large number.
Now that Yahowah has returned our attention to this topic, to better appreciate our place relative to God and His creation, let’s also consider Mizmowr / Psalm 8:3-6. There, Yahowah inspired His Son, Dowd, to write:
“Indeed (ky – surely), I have examined and considered (ra’ah – I viewed and sought to understand, I observed and thought about, I used the perception of sight 137and make judgments based on what has been revealed regarding) Your universe and spiritual realm (shamaym ‘atah – Your heavens). It is the work (ma’asah – it represents the labor and product, the undertaking and pursuit) of Your fingers (‘etsba’ ‘atah).
The moon (yarach) and the stars (wa kowkab – light of the heavenly powers) show the way (‘asher – beneficially reveal the steps along the correct path to meaningful life) to what You have fashioned and formed (kuwn – You determined to be appropriate and properly arranged). (Mizmowr / Lyrics / Psalm 8:3)
What is (mah – why and how significant is) mortal man (‘enowsh – humankind; from ‘anash – to be frail, weak, desperate, and incurable) that (ky) You are mindful of him (zakar huw’ – that You consider, acknowledge, and relate to him), even (wa) a son (ben – a child) of ‘Adam (‘adam – of man) that (ky – truthfully) You actually and continually choose to acknowledge him (paqad huw’ – You consider his significance and attend to him)? (Mizmowr / Lyrics / Psalm 8:4)
You have somewhat deprived him of the dimensions (wa chaser huw’ ma’at – You have withheld a little from him as it relates to something that is needed, thus pertaining to a relatively lower and diminished position) compared to (min – based on) Almighty God (‘elohym – the Almighty and spiritual beings), and yet (wa) You have honored him (‘atar huw’ – You have surrounded him, enveloped him, and even crowned him) with a significant presence (kabowd – an abundant capacity and capability, a tremendous reward associated with a manifestation of power [this is a reference to the neshamah, something man was given and Satan covets]) as well as (wa) with the best qualities (wa hadar – with an aura of nobility and high status out of respect, even a beautiful appearance). (Mizmowr / Lyrics / Psalm 8:5)
138You have spoken proverbs to him (mashal huw’ – You have shared relevant examples and insightful stories, creating parables and word pictures which allow him to exercise authority) regarding the works (ba ma’asah – pertaining to the undertakings and pursuits) of Your hands (yad ‘atah – Your power and influence).
You have placed (shyth – You have established) everything (kol) under (tachat – beneath) his feet (regel huw’ – his stance).” (Mizmowr / Lyrics / Psalm 8:6)
Simply stated, we are currently three-dimensional beings with many qualities similar to our Creator. One day, those who follow the Tsyown through the Towrah and come to participate in the Beryth by way of the Miqra’ey will be elevated to seven dimensions. The consequence is mind-boggling.
This infers that Yahowah has given us knowledge and the ability to evaluate it logically. We were given the Word and the ability to understand what He has done and why He has done these things by way of the “neshamah – conscience.” Intellectually, we were deliberately afforded similar abilities to our Creator so that we could relate to Him.
Our understanding, however, is currently limited by our access to a complete and perfect copy of Yahowah’s Guidance and by the slower processing capability of our human brains – both of which He will rectify. Satan was not given freewill or a neshamah – conscience, and he must crave both.
The sixth verse concludes the fourth chapter of Yasha’yah, so let’s review it before we pursue the full implications of tsemach. Yahowah revealed:
“In that day, seven belligerent and stubborn, hardened and harsh women will be overpowering, aggressive, and assertive with one man, approaching 139while shouting, ‘Our own bread we will eat and our clothes we will wear!
Nevertheless, let us be called by Your name, with it upon us, to remove our reproach as a result of our taunting insults and blasphemous slurs, even our harmful statements.’ (Yasha’yah / Isaiah 4:1)
In this day, which is His day, living vegetation will sprout and thrive, branching out and growing while the Branch will spring forth, greatly increasing every aspect of life, bringing the mission to fruition, successfully completing everything that is required to support abundant life, enabling it to branch out and grow for Yahowah.
He shall be, accordingly, beautiful and splendorous, reaching out in a valuable and honorable way, and will, therefore, approach as a glorious manifestation along with the majestic and eminently wonderful fruitful offspring of the Land, also gloriously attractive and shining in appearance as the remnant of survivors of Yisra’el and Yahuwdah. (Yasha’yah / Isaiah 4:2)
Then it will come to pass that he who remains in Tsyown, along with the remnant spared in Yaruwshalaim, will be called ‘Set Apart,’ for all who approach Him will be permanently written and recorded in the Book for Lives in Yaruwshalaim. (Yasha’yah / Isaiah 4:3)
Whereupon meeting these conditions, the Upright One of Mine shall wash away the excrement and filth of the daughters of Tsyown and by association purge and rinse away the bloodstains and bloodguilt which is the consequence of killing and the residue of death of Yaruwshalaim from her midst by way of the Spirit of Good Judgment regarding the Means to Resolve 140Disputes and by the Spirit of Blowing Rage. (Yasha’yah / Isaiah 4:4)
Then Yahowah will create, initiating something cutting-edge over every location and dwelling place along the ridgeline of Tsyown as well as over its Miqra’ – her Invitation to be Called Out and Meet, by way of a cloud by day and smoke, then a brilliant shining radiance and majestic light of a flaming fire by night. For indeed, upon all of this manifestation of power and glory will be a sheltering canopy. (Yasha’yah / Isaiah 4:5)
Then there will exist a temporary sheltered dwelling to camp out, a Sukah, serving as a representation of something manifesting greater dimensions by the light of day out of Choreb (the mountain of God where the Towrah was revealed), protection from the outpouring of floodwaters and from the rain.” (Yasha’yah / Isaiah 4:6)
Dowd’s | David’s last words were inscribed in 2 Shamuw’el 23:1-5 for our edification. Since this discussion concludes with the first of ten prophetic statements incorporating tsemach, let’s turn to it now. It begins:
“Now (wa) these are (‘eleh – here are; a derivative of ‘el and ‘elohym (from ‘elowah) demonstrating a perspective that is especially close to the subject) the last (‘acharown – the final and concluding) words (dabarym – statements) of the Prophet (na’um – prophetic declaration of; from na’am – to speak under Divine inspiration and influence as a prophet) Dowd (Dowd – of the Beloved; from dowd – fervent boiling hot and extremely passionate love), the son (ben – child) of Yshay (Yshay – To Be and 141To Exist; from ysh – the substance of existence and being among those who stand out).
So then declared (wa na’um – then prophetically announced, revealing under the influence and inspiration of God) the one man (geber – the individual who is part of a larger whole (often indicative of a strong person with the ability to fight)) who stood up, was raised up, and was established (quwm – who took a stand and was lifted up by affirming that which is valid, who sought to confirm that which would be fulfilled to encourage restoration (hofal perfect – a causative verb, whereby the object is strongly influenced and put into action)) by the Almighty (‘al), and anointed as the Messiah (mashyach – the Mashyach, specifically designated, chosen for the specific task, and approved, while set apart from that which is common, and authorized to serve) of the God (‘elohym) of Ya’aqob | Reward or Consequence (Ya’aqob – My Stance, Jacob, the father who became Yisra’el; from ‘aqab – to receive the benefit or suffer the consequence of circumventing and overreaching, digging in by being stubborn or embedding one’s heels to be steadfast), the pleasantly melodious singer and songwriter (na’ym – the acceptable, favorable, and beautiful, sweet-sounding, and musical) of Yisra’el (Yisra’el – Individuals who Engage and Endure with God).” (Shamuw’el / Listen to Him / 2 Samuel 23:1)
What a marvelous summation of the life and work of the most beloved of Yah. Dowd’s legacy is comprised of his words, the Mizmowr | Psalms and Mashal | Proverbs he was inspired to write on our behalf. He was the son of a father named “To Exist,” which is profound considering the fact that Yahowah’s name is based on “hayah – to exist.” More importantly, Dowd became the Son of God.
Dowd was special, literally one of a kind. While it was common for God to afford men with titles affirming their roles in His plans, no one had more. In this list alone, we find prophet and Messiah in addition to singer and 142songwriter. And as we are aware, in addition to these, Dowd was called Ben ‘Elohym, Bakowr, Ra’ah, Bachyr and Bachar, ‘Ebed ‘Any, Zarowa’, Qadowsh, ‘Elyown Melek, Tsemach, Tsadaq, and Gibowr. His titles alone are sufficient to produce mankind’s greatest resumé.
As the author of the Mizmowr and Mashal, it could be argued that no one understood Yahowah, Yisra’el, His Towrah, or Beryth better than Dowd. He was brilliant and articulate, an accomplished writer and fighter, a courageous man of character, and he was right about God, which is why he was beloved.
While this is irrefutable and clear, there is an entire religion hell-bent on translating mashyach as “anointed” but not as “Messiah,” when associated with Dowd. Many have been hoodwinked into thinking of Dowd as the boy who slung the stone, or as the king who reigned over ancient Israel, but seldom as the Messiah, the Son of God, the Shepherd, the Branch, or as a prophet – much less as our Savior. And yet, his Mizmowr | Psalms, particularly the 22nd and 88th, provide the most accurate, compelling, and complete assessment of what occurred one thousand years later in Yaruwshalaim while he was fulfilling Pesach, Matsah, and Bikuwrym.
In this opening statement, Yahowah is presented as the God of Ya’aqob because Ya’aqob is not only the father of the twelve tribes comprising the Chosen People who became Yisra’el, but he is also the second child of the Covenant. And his voice was “naym – melodious, both pleasant and acceptable.” You may be like me, and not be able to carry a tune in a bucket, but when reciting Dowd’s lyrics, our voices are acceptable to Yah.
Dowd’s extraordinary Mizmowr | Psalms and Mashal / Proverbs are quite literally the Word of God. We know this because…
143“The Spirit (ruwach) of Yahowah (Yahowah – the proper pronunciation of the name of YaHoWaH, our ‘elowah – God as directed in His towrah – teaching regarding His hayah existence and our shalowm – restoration) spoke through me (dabar ba ‘any – expresses Himself through Her in words with me, communicates in me (piel perfect – the Spirit actively engages Dowd and enables him to hear and convey the message for a finite period of time)).
And His words, His statements, and His reasoning were (milah huw’ – His answers conveying His focus and relevant content, His proverbs which characterize the truth, the affairs and matters most vital to Him existed) upon (‘al) my tongue (lashown ‘any).” (Shamuw’el / Listen to Him / 2 Samuel 23:2)
There are very few people who can make this claim. Moseh was the first followed by Shamuw’el and then Dowd.
But as marvelous as their experience must have been, as was that of the likes of Howsha’, Yasha’yah, Yirma’yah, and Zakaryah, how is their experience materially different than our own when we read what they were told? Is hearing and repeating Yahowah’s testimony superior to reading what He said while analyzing the implications? Aren’t we actually in a better situation, blessed with a history of fulfillments and an appreciation of science, to trust and understand our Creator?
“The God (‘elohym) of Yisra’el (Yisra’el – of Those who Engage and Endure with God) has spoken (‘amar – has communicated and conveyed) to me (la ‘any), saying (dabar – stating in words (piel perfect)), ‘The Rock (tsuwr – the solid, permanent, unchanging, reliable, and firm rocky crag) of Yisra’el (Yisra’el – of Those who Engage and Endure with God) is a word picture conveying symbolic meaning (mashal – is a proverb and parable, a 144vivid and easy to remember metaphor) for man (ba ha ‘adam – with regard to and on behalf of the descendants of ‘Adam), correctly and appropriately (tsadyq – in an upright manner which is in accord with the standard for vindication; from tsadaq – to justifiably vindicate those who are right) conveying a reverence and respect (yare’ – an appreciation for the awesomeness) of God (‘elohym).’” (Shamuw’el / Listen to Him / 2 Samuel 23:3)
Dowd is the Rock and the Cornerstone upon which Yahowah’s plans are predicated and intentions are revealed. Dowd is the one whose “mashal – proverbs and word pictures” help us understand our Maker. But more than anything else, the thing that distinguishes Dowd from the rest of us is that he was consistently “tsadyq – right” regarding Yahowah.
We can trust his Mizmowr / Psalms and Mashal / Proverbs because they are “correct.” And when it comes to God, nothing is more important. When our assessment, perspective, and understanding of Yahowah is accurate, we grow to “yare’ – respect and revere” Him.
“So (wa), similar to (ka – comparable to) the light (‘owr – illumination) of morning (boqer – of thought and consideration during the early part of the day, the prudent time to search and the best time to seek, inspect, and think; from baqar – to observe, consider, and reflect) when the sun rises (shemesh zarah – the sun appears and ascends, becoming visible and shining) during the early part of the day when it is best to observe, consider, and reflect (boqer – of thought and consideration during the morning when it is prudent to search and the best time to seek, inspect, and think; from baqar – to observe, consider, and reflect) without obscuring phenomena (lo’ ‘ab – devoid of visible moisture, fog, or clouds), out of (min – for the reason) this brilliant light radiates knowledge (nogah – the majestic appearance of the light enables the enlightened 145to know and respond, even shine intensely by reflecting the splendor).
From (min) the rain (matar), green and vibrant growth emerges (deshe’ – new and verdant vegetation grows) out of (min – from and out of) the Land (‘erets – earth).” (Shamuw’el / Listen to Him / 2 Samuel 23:4)
Without light, we cannot be observant and thus cannot know. Light is not just electromagnetic energy; it also carries information. With these words, while poetic, Dowd is making an important point – one which leads to an understanding of God. Life, however, is born of water and light. It is from water infused with light that “deshe’ – vibrant growth emerges.”
While Dowd was “tsadaq – right,” he was not “towb – good.” By his own admission, he had more flaws than hairs on his head. For example, he had countless wives and concubines. Therefore, after considering everything the Light had revealed to him, he acknowledged…
“Indeed (ky – truthfully), my house (beyth ‘any – my family and household) is not appropriate, neither fitting nor proper (lo’ ken – is not correct) with (‘im – associating in a relationship, in company and together with) God (‘el – the Almighty (singular)).
And yet by contrast (ky), He has constituted and facilitated (sym – extended and enabled, appointed and established, decreed and assigned (qal perfect)) an everlasting (‘owlam – an eternal and never-ending) Family Covenant Relationship (beryth – a personal and contractual arrangement between us and household pledge) for me (la ‘any – for me to approach and come near and on my behalf).
It is properly ordered and suitably structured (‘arak – appropriately arranged, clearly formatted, aptly prepared, correctly organized, and befittingly positioned 146(qal participle absolute)) in every way (ba ha kol – with everything completely provided and all conceivable aspects totally covered) and (wa) readily observable (shamar – to be closely examined and carefully considered (qal participle absolute)), because (ky) this is the totality of (kol) my freedom and salvation (yasha’ ‘any – my liberation and deliverance, my safety and welfare), in addition to (wa) everything (kol) I desire (chephets – I enjoy and delight in, I long for and take pleasure in).
Will He not cause him to branch out and grow (ky lo’ tsemach – will He not cause the relationship to stretch out and thrive, greatly increasing my outreach, bringing my life’s mission to fruition, completing everything required to support abundant life by fulfilling the work of the Branch)?” (Shamuw’el / Listen to Him / 2 Samuel 23:5)
It is words like these that make Dowd special, a true prophet of Yahowah. Dowd served as the perfect example of how flawed individuals such as you and me can still become part of Yah’s Covenant Family by being observant.
Like Dowd, our homes and families are not perfect. Recognizing this, Dowd explains that this is precisely why God constituted and facilitated the conditions of His Covenant. They were expressly structured and thus suitable to resolve this problem. When we accept and act upon Yahowah’s provisions by observing the Miqra’ey, we become immortal, perfect, adopted, enriched, and empowered children of the Covenant.
Dowd’s proclamation boldly states that the Covenant was constituted and structured expressly to allow improper and ill-fitting souls to live eternally in God’s Home as part of His Family. Further, he states that everything we need to know about the plan Yahowah has prepared for us to be part of His Family is readily observable – and he said so at a time when Yahowah’s testimony was limited to the 147Towrah scribed by Moseh, the words of Yahowsha’ ben Nuwn as the Chosen People entered the Promised Land, and those of his friend, the prophet Shamuw’el.
Dowd’s words demonstrate that his salvation, and thus ours, is totally and completely predicated upon accepting the terms and conditions of the Covenant that Yahowah constituted and then Dowd facilitated. This is the sole basis of our salvation.
And as marvelous as it may seem to be saved, especially for those who are still uncertain of their relationship with God, there are far more desirable aspects of the Covenant, such as being adopted into Yahowah’s Family, being enriched and empowered by Him, and living with Him. And that is why Dowd announced that Yahowah had indeed provided everything that we could ever desire.
When we are part of His Family, we grow. And that, of course, is why tsemach was inserted into this discussion. It is what Dowd desired. It is the purpose of the Covenant.
After stating unequivocally that he had been saved in spite of himself, and expressly as a result of the plan Yahowah had provided and that he had observed, and in recognition that God had provided everything the aging prophet desired, Dowd asks a probing question using tsemach: “Will He not cause it to branch out and grow, greatly increasing my outreach, bringing my life’s mission to fruition, while completing everything that is required to support abundant life by fulfilling the work of the Branch?”
In this case, in this context, we cannot incorporate any reference to plants, branches, trees, vines, fruit, verdant, green, or horticulture into our translation of tsemach. Dowd is not speaking about plants but instead about his life.
And truthfully, Dowd isn’t actually asking a question that he wants answered but is instead trying to get us to realize that Yahowah wouldn’t have done any of these 148marvelous things with Dowd had He not wanted and intended for him to branch out and grow, greatly increasing his outreach, bringing his life’s mission to fruition, while completing everything that was required to support abundant life by fulfilling the work of the Branch.
Yahowah had already answered this question for Dowd. We find that answer in Shamuw’el / Listen to Him / 2 Samuel 7:12-16. So, it is being asked for our benefit.
Represented without distraction, here are Dowd’s final words…
“Now these are the last words of the prophet Dowd, the son of Yshay. So then declared the one man who stood up, was raised up, and was established by the Most High, anointed, specifically designated, chosen for this task, and approved, set apart from others and authorized to serve as an agent, bequeathing greater responsibility regarding a specific function and mission, of the God of Ya’aqob, the pleasantly melodious, acceptable, and musical, singer and songwriter of Yisra’el. (Shamuw’el / 2 Samuel 23:1)
The Spirit of Yahowah spoke through me. And His word, His statements, and His reasoning were upon my tongue. (Shamuw’el / 2 Samuel 23:2)
The God of Yisra’el has spoken to me, saying, ‘The Rock of Yisra’el is a word picture conveying symbolic meaning for man, correctly and appropriately conveying a reference and respect for God.’ (Shamuw’el / 2 Samuel 23:3)
So, similar to the light of morning, the time to think and consider, the prudent time to search and the best time to seek, when the sun rises during the early part of the day when it is best to observe, consider, and reflect without obscuring phenomena, out of this brilliant light 149radiates knowledge. From the rain, green and vibrant growth out of the Land. (Shamuw’el / 2 Samuel 23:4)
Indeed, my house is not appropriate, neither proper nor fitting, with God. And yet by contrast, He has constituted and facilitated an everlasting Family Covenant Relationship for me.
It is properly ordered and suitably structured, appropriately arranged and clearly formatted, correctly organized and befittingly positioned, in every way, with every conceivable aspect totally covered, and readily observable, because this is the totality of my liberation and salvation, in addition to everything I desire.
Will He not cause it to branch out and grow, greatly increasing my outreach, bringing my life’s mission to fruition, while completing everything which is required to support abundant life by fulfilling the work of the Branch?” (Shamuw’el / 2 Samuel 23:5)
With this summation of Dowd’s inspiration and conclusions considered, and in recognition that this was the first use of tsemach in prophetic testimony, let’s go back in time to the 7th chapter of 2nd Samuel | Shamuw’el, because it is there that we find Dowd’s connection to it – thereby providing us with an answer to the lingering question concerning tsemach in 2nd Samuel | Shamuw’el 23:5.
This testimony is part of one of the most revealing prophecies in the whole of Yahowah’s revelation. Here, Yahowah is speaking to His most beloved Son through the prophet, Nathan…
“‘Now, therefore (wa ‘atah), this is what you should say (koh ‘amar) to My associate, Dowd (la ‘ebed ‘any la 150Dowd), as a result (koh) Yahowah of the spiritual implements (Yahowah tsaba’) says (‘amar), “I took you (‘any laqach ‘atah – I selected and obtained you, grasping hold of you) from the sheepfolds (min ha neweh – out of the pasture), from chasing after lambs (min ‘achar ha tso’n – from the back side of the flock), to be the conspicuous and informative leader (la hayah nagyd – the enlightened and conversant one to be guiding and governing; from nagad – to announce, declare, report, make known, and expound upon, serving as a messenger (qal infinitive construct – actually and continually, demonstrably ruling as the sovereign)) among My People (‘al ‘am ‘any), over Yisra’el (‘al Yisra’el). (2 Shamuw’el 7:8)
I have been with you (wa hayah ‘im ‘atah – I was, am, and will be at your side (qal imperfect)) throughout it all (ba kol – in everything) revealing the benefits of the relationship (‘asher – showing the way to get the most out of living) as you journeyed through life (halak – traveled and journeyed by walking).
I have cut off (wa karat – I have uprooted), accordingly, all of your enemies (‘eth kol ‘oyeb ‘atah – all who have been acrimonious and aggressive toward you) from your presence (min paneh ‘atah).
And I have engaged on your behalf to make for you (wa ‘asah la ‘atah – I have acted such that you have) an exceptionally important name, the greatest designation, and the most distinguished reputation (shem ha gadowl), when compared to the most glorified designations (ka shem ha gadowl – to such a degree, it is the most important name, designation, and renown) pursuant to the relationship (‘asher – pertaining to the proper way to get the most out of life) on the Earth (ba ha ‘erets – within the Land). (2 Shamuw’el 7:9)
151Furthermore (wa), I will appoint (sym – I will establish and assign) a place (maqowm – an upright home and steadfast dwelling) for My People (la ‘am ‘any – for My family), Yisra’el (la Yisra’el – for Individuals who Engage and Endure with God).
I will plant them (wa nata’ huw’ – I will firmly embed them, setting them up to dwell and grow) such that they may abide (wa shakan – so that they can live) below throughout a less chaotic time than this (tachath huw’) and no longer be agitated, anguished, or terrorized (ragaz ‘owd – no longer provoked, disturbed, or displeased).
They will not continue to be (wa lo’ yasaph – they will never again be) afflicted or degraded (‘anah – abused, disparaged, or denigrated, demonized, oppressed or subjugated) by unjust and harmful sons, perverted and violent children (beny ‘awlah – the consequence of being wrong, the descendants of evil), as will have formerly been the case (ka ‘asher ba ha ri’shown – as will have been endured in the beginning and for much of the time). (2 Shamuw’el 7:10)
From the day (wa la min ha yowm) which, for the benefit of the relationship (‘asher), I appointed and instructed (tsawah – I designated and assigned, providing direction to (piel perfect)) Judges (shaphat – those who decide based on evidence and reason, exercising good judgment) on behalf of My people (‘al ‘am ‘any), Yisra’el (Yisra’el), I will provide a respite (wa nuwach la ‘atah – I will allow you to relax in our alliance and these restful circumstances (hifil perfect)) from all of your enemies (min kol ‘oyeb ‘atah – away from everyone who is adversarial, hostile, or aggressive toward you).
In addition (wa), Yahowah (Yahowah) is boldly and publicly announcing to you (nagad la ‘atah – is conspicuously reporting to you, informing you) that, 152indeed (ky – assuredly), He will act, engaging with you to create the family and home of Yahowah (beyth ‘asah la ‘atah Yahowah).”’” (Shamuw’el / Listen to Him / 2 Samuel 7:11)
Just as Dowd was taken from obscurity, from chasing after sheep, Yisra’el would be led by the most informative leader and withdrawn, conspicuously herded as a flock from Mitsraym to the Promised Land. From the beginning of the journey to its conclusion, as was the case with His relationship with Dowd, Yahowah remained with His people throughout it all. And every step of the way, as they journeyed together, the benefits of the relationship were revealed.
Also, as had been the case with Dowd, it would be true for Yisra’el. When they valued their relationship with God and listened to and trusted Yahowah, their enemies were kept at bay.
While Dowd’s name is important, and while Dowd’s many designations – from Messiah to Son of God – are glorious, such is also the case with Yisra’el | Individuals who Engage and Endure with God and Yahuwdym | Beloved of Yah. He is the Chosen One and they are the Chosen People. No one is more important.
Similarly, Yisra’el is both the place given to God’s people and the nation God offered to Dowd. And while both the people and their shepherd were antagonized throughout their lives, almost from the beginning, in the final act, both will live in peace – free of religious, political, and conspiratorial influences. The Sons of Evil will be no more.
Coinciding with Dowd’s return, Yisra’el will enjoy a respite because the practitioners of Judaism, Christianity, and Islam will be uprooted and removed. And it is Yahowah who is making this announcement so conspicuous and informative that we have been keen to 153share it throughout Yada Yahowah. We want you to be among those present upon His return – so that we can witness God building His Home for His People.
Having spoken to Nathan about Dowd and his people, Yisra’el, Yahowah is about to broaden the conversation and address all of us. And I sense that, after all of this time, we are properly prepared for this transition and can capitalize on the full import of the announcement.
“‘Surely, and for this reason (ky – indeed, it is for certain because), your time (yowmym ‘atah – your days) will be thoroughly proclaimed and completely fulfilled (male’ – will be prolonged and ongoing with a most satisfying and fulfilling conclusion (qal imperfect)).
When you will have laid down your life (wa shakab – when you are cast down (qal perfect second-person masculine singular)) in association with your ancestors (‘eth ‘ab ‘atah – those who came before you and are related to you), I will arise and take a stand to bring restoration to fruition (quwm – I will establish and fulfill, affirm and honor, support and encourage (hifil perfect first-person singular – acting with you in this way and at this time to restore)) through what you have sown (‘eth zera’ ‘atah – with the seeds you have planted to produce new life, offspring, and productivity for the family), something more in the end without hesitation for you (‘achar ‘atah – something extra and in addition in your next phase, one which will remain for a much longer and more extended period).
For the benefit of the relationship (‘asher), it will be extracted and withdrawn (yatsa’ – it will be removed, coming forth, and delivered (qal imperfect – actually and literally being brought out and remaining liberated)) out of a small particle of your physiological nature (min me’eh – part of your internal being, that part of you which can be used to bring others into existence).
154And so (wa), I will establish (kuwn – I will fashion and form, producing and developing, making upright and steadfast, stable and enduring (hifil perfect)) that which is associated with his reign over his kingdom (‘eth mamlakah huw’ – his sovereignty and government, his authorized counsel and advice).’” (Shamuw’el / Listen to Him / 2 Samuel 7:12)
The verb, male’, translated as “will be thoroughly proclaimed and completely fulfilled,” was scribed in the imperfect conjugation. Therefore, it cannot be addressing something in the past that is now over, such as Dowd’s previous existence or Solomon’s reign. Instead, in the imperfect, male’ speaks of an ongoing fulfillment. It is, thereby, addressing Dowd’s eternal reign as King of Kings. His return will be a most satisfying conclusion to the most extraordinary life ever lived.
After Dowd’s shakab | restful intermission between the two phases of his life, we discover (with the verb scribed in the perfect conjugation) that the period of relative inactivity will soon be over. Yahowah has promised to intervene once again in the course of human events to quwm ‘eth zera’ ‘atah | bring to fruition, establish, support, and honor, even encourage and restore, with Dowd’s offspring what he has sown. The seeds Dowd has planted with his many words will continue to produce offspring who will take root and grow within the Promised Land as part of the Covenant.
Yahowah is not doing this “after” Dowd but is ‘achar | doing something more in the end with him. God is predicting the next phase of His Son’s life, one extending for a much longer period of time.
We have learned over the years that ‘asher is among Yahowah’s favorite ways to describe the path to the benefits of the Covenant relationship. Accordingly, it is ‘asher that brought us to this place, to this prophecy, and 155to this understanding. Everything Yahowah would reveal to us over the course of the past twenty-two years began here and with this word. So, as we have discovered, more than anyone else, Dowd embodies ‘asher | the way to receive and enjoy the benefits of this relationship.
And it is on behalf of the Covenant that Dowd is returning. This is why yatsa’, the operative verb used to depict the “Exodus,” was used in this context. It means “to withdraw, to extract, and to deliver.” It does not speak of a man’s seed, in the sense of sperm, gushing out of his manhood as is implied in other translations. Moreover, yatsa’ was conveyed using the imperfect conjugation, telling us that what was being drawn out would endure.
Equally revealing, ma’al describes “a small part of our physiological nature which can be used to bring another into existence.” It is, therefore, Dowd’s DNA that was used to advance the Second Coming and fulfill Pesach. The Author of DNA will reconstitute some of his such that this manifestation of the Messiah will not only have Dowd’s acumen and character, along with his soul, but his appearance as well.
In a matter of years, eleven or fewer depending upon when you are reading this, the Messiah and Son of God will return for a third time as Yahowah reestablishes his kingdom. And so that we are not taken by surprise, this is why Yahowah is speaking of him to us, telling us what they will accomplish together…
“‘He, himself, shall build (huw’ banah – he will restore and rebuild, and as a son will establish on behalf of the family name, he shall structure in the form of a home and pattern in the manner of a household; from ben – son (qal imperfect)) the family home (beyth – a house and household, the shelter, abode, and dwelling for descendants and heirs) for (la – on behalf of and to approach, with respect to and concerning, corresponding to and 156demonstrating the intent of) My name (shem ‘any – My personal and proper designation).
And (wa) I will prepare and establish (kuwn – I will fashion and form in an upright manner, and I will appoint, support and sustain (polel perfect – at this moment the seat of honor is being supported in a very special way)), accordingly (‘eth), the throne (kise’ – the most distinguished seat and place of status and authority, the position where those who are empowered are entitled to sit) of his kingdom (mamlakah huw’ – of his reign and realm and of his royal authority and counsel) forevermore as a continuing witness (‘ad ‘owlam – as enduring testimony regarding eternal restoration, as evidence of the extent and infinite duration of time, perpetually into perpetuity, continuing forever).’” (Shamuw’el / Listen to Him / 2 Samuel 7:13)
If not for the closing line, this could have been said of Solomon. But sadly, Dowd’s son was a far cry from his father. His reign became so pagan that the Kingdom of Yisra’el did not survive.
Neither statement can be applied to the misnomer Iesou Christus | Jesus Christ. Yahowah’s Home was destroyed by the same Romans who killed the Passover Lamb. Moreover, Yahuwdah was not established during his time but, instead, obliterated. Further, Yahowah’s name is wholly disassociated from “Jesus Christ” and Christianity just as it is from Judaism.
As has been and continues to be the case throughout this prophecy recorded in 2 Shamuw’el 7, every statement applies to Dowd and his people – to the exclusion of all others. Not only does banah speak of the ben | son and what God’s Beloved would build, but it was also presented in the imperfect conjugation, telling us that this time it would endure. And within it, Yahowah will fashion and form the kise’ | seat of honor. With Father and Son working together 157to restore the Family Home, the result will serve as an eternal witness to this restoring testimony.
Affirming this conclusion, Yahowah emphatically stated…
“‘I was, I am, and I always will be (‘any hayah – I, Myself, will continually and literally exist (qal imperfect)) for him (la huw’ – toward him so that he can approach and by way of Him to draw others near) as a Father (la ‘ab – drawing near as a parent, the originator, progenitor, and caregiver) and (wa) he was, is, and always will be (huw’ hayah – he, himself, will literally and continually exist (qal imperfect)) for Me as (la ‘any – to move toward Me and on My behalf as) a son (la ben – drawing near as a child, a descendant, offspring, and progeny).
So when that which is associated with him is warped and perverted, twisted such that it is contrary to what has been stated (‘asher ba ‘awah huw’ – therefore, to reveal the proper path to walk to give life meaning and to reveal the relationship, to take a stand regarding the restrictive and correct way to live an upright life, to lead and to guide, and to make an important connection which is wrongly presented and distorted in a ruinous and destructive manner, with irritating religious alterations corrupting what he represents (hifil infinitive – when his reputation is dramatically influenced in this condescending manner with ongoing implications)), (wa) I will resolve the dispute against him, vindicating him, deciding with him to expose and issue a condemnation (yakah huw’ – I will argue on his behalf and prove that he is correct, presenting the means to dismiss all of the allegations, clearly conveying the evidence while using reason to make things right by convicting those making the false accusations against him (hifil perfect – God will influence the perceptions of him at this time)) against the rods, weapons, and staves wielded by rulers of nations (ba shebet – concerning the symbols, scepters, goads, and 158herding implements of authority figures used to beat, mislead, and enslave the family through misdirection, chastisement, punishment, improper use of authority, and deadly force) of mankind (‘ishym – of human beings as a whole) and against (wa ba – in association with, with respect to, and for the reason of) the fungus and plague that has fallen (nega’ – the traumatizing pestilence that has infected and wounded through a pandemic disease which destroys, curtailing lives by having a detrimental impact) upon the children (ben – the sons) of ‘Adam (‘adam – of humankind born in the image of God with a neshamah).’” (Shamuw’el / Listen to Him / 2 Samuel 7:14)
Of the things that humans can do to irritate the Almighty, insulting His Son is among the most egregious. God will continue to defend Dowd against anyone bent on misrepresenting him or altering his place in His story. To do so as Christians have done to advance their religion, is to be exposed and condemned by God. Yahowah is overtly against every symbol civilizations and religious institutions have stolen from His Son and His people. God even calls mankind’s propensity to corrupt His testimony a plague, one in which the pathogen is equated to a fungus – and thus yeast.
‘Any reveals that Yahowah is speaking to us in first person. ‘Any tells us that the speaker was “I Am,” the Architect of the universe, the Creator of life, the Author of the Towrah, and the Father of the Covenant. Written right to left as, , ‘any depicts a father conceiving a child and then reaching out to his son or daughter, leading his child by the hand.
Hayah is the verb that lies at the heart of Yahowah’s name. It even reveals how to pronounce His name. And since hayah means “to exist” in the language where all verbs are liberated in time and thus are relevant and true for all time, when united with ‘any, hayah means: “I was, I am, and I will be.”
159When hayah is scribed in the qal stem, we know that a genuine relationship is literally being formed between Father and Son. And in the imperfect conjugation, this relationship is never-ending. Hayah is written to reveal two individuals – perhaps a mother and father (I suspect ‘Abraham and Sarah) who represent children in the Covenant – standing with, looking up to, and reaching out for Yahowah’s hand.
By using ‘ab, the Hebrew word for “father,” Yahowah is presenting Himself as Dowd’s Father, and by implication, as our Father. He is, therefore, describing His relationship with Dowd and with us in familial terms and thus as part of the Covenant Family. He did not refer to Himself as his Lord or his King. This means that Yahowah is accessible and approachable, uplifting and nurturing, caring and protective, someone we can listen to, be guided by, and follow alongside, walking in our Father’s footsteps.
Especially in this context, never discount the benefit of the beloved Son, Dowd. Without the Psalms and Proverbs Yahowah inspired him to write on our behalf, the process of coming to understand and thus capitalizing upon the work he performed by fulfilling Yahowah’s Towrah promises would be exceedingly difficult.
There are two additional aspects of ‘ab to consider. Alphabetically, ‘ab is the first word in the first alphabet used by man. It is comprised of the first two letters of the Hebrew alphabet: – Aleph and – Beyth, from which we derive “alphabet.” The depicts a ram’s head, the leader and protector of the flock. It reveals that God wants to protect and lead us, walk with us, and live with us. As a ram leading His flock, He does not ask anything of us that He is unwilling to do Himself.
The male lamb is also symbolic of Dowd as the Zarowa’ serving as the Pesach | Passover Lamb. The ram’s head conveys the realization that as the leading Ram in 160God’s flock, he is the one leading us to perfect pastures in his Father’s Home. And that is why the second letter, the , was drawn to depict a family home. This home has a solid foundation, four protective walls and a roof, revealing but one way inside.
This brings us to – ben, the Hebrew word for “son.” The letters which comprise it were ingeniously drawn to show a sperm, taking root and growing, within the context of a home. You will even notice that the child is headed toward the light, in the direction of the opening in the roof of the home.
There are many reasons that Yahowah chose the symbolism inherent in “son” to reveal His purpose to us. First, it is impossible to be a Father without a child. Second, the purpose of creating the universe and conceiving life in the first place was to conceive a family. Third, since the Covenant is based on a Father / child relationship, this is the ideal way for God to model His intent. And fourth, sons are given and perpetuate their father’s name. In this regard, Dowd is the Son of God. And that is important because we can follow Dowd Home, becoming part of Yah’s Family in the process.
‘Asher is the word that brought us together, the term that brought me to Yahowah, and as a consequence, perhaps, you to me. It communicates many wonderful ideas, all of which are germane to this discussion. For example, this association may reveal that Dowd’s soul was “‘awah – burdened by our propensity to pervert” Yahowah’s instructions because our “‘awah – depravity” was “‘asher – associated with” Him. God did so to “‘asher – show us the way” to “yakah – resolve this issue.”
By modeling this “‘asher – relationship,” Yahowah “‘asher – revealed the proper path to walk to give life meaning and to reveal the benefits of the relationship” He is both offering and facilitating. And He is telling us that 161He, Himself, “‘asher – took a stand to guide us to the correct way to live an upright life, leading us to make this important connection.”
‘Asher is written in paleo Hebrew. It reveals that God’s Word and the words spoken by the Lamb of God provide the proper perspective to enhance our understanding .
Dowd wanted us “‘asher – to make this revealing connection.” It may even convey the realization that our guilt was “associated with” his nepesh during Matsah, which is to say: “ba ‘awah huw’ – he was burdened with [our] perversity.” And in this way he carried it to She’owl where it was deposited, never to be seen again.
Yahowah defines yakah in the word’s first appearance in the Towrah. In Bare’syth / Genesis 31:36, Ya’aqob tells Laban to set all of the evidence out before the family so that they “yakah – can decide, judging the facts for themselves.” It is about resolving disputes by discriminating between right and wrong.
Therefore, in this context, after burdening the Son’s nepesh with his people’s distortions and perversity, and in association with the Father resolving the mistakes of His children, Yahowah is revealing, “yakah huw’ – I will present all of the evidence regarding what I am doing through him so that you can examine it and discern the means I am using to resolve this dispute, thereby manifesting vindication through this process.”
In yakah, we come to see how Father and Son were able to justly resolve wrong and make us right. Further, written in the hifil stem and perfect conjugation, we once again discover that the Father is causing the son to engage in this manner as if the son becomes more similar to the Father for a finite period of time.
162Keep in mind that shaphat is the Hebrew word for “judge” and “exercising good judgment.” It is distinguished from yakah in that the latter addresses the presentation of evidence which allows an informed and rational individual to render an appropriate verdict. With yakah, condemnation and vindication are both permissible as long as they are in accord with the facts of the case.
To my mind, the most challenging word to translate in this statement is shebet. That is not because it is difficult to understand, but because there are so many connotations, all of which seem to apply. A shebet can be a rod used for beating and punishing, a weapon used for controlling and killing, a staff used for herding or directing, or an implement used to force a slave or non-compliant person into submission. It is from an unused root which means “to branch off or away (from Yahowah is the implication),” and it is related to shaby, which speaks of “slaves in captivity.” Beyond this, shebet is often rendered: “race and ethnicity, tribe and clan, ruler and nation.”
Therefore, rendering shebet “rod,” as is the case in virtually every English Bible, isn’t so much wrong as it is wholly inadequate. It ignores the realization that shebet is also used to depict: “the rods, weapons, and staves wielded by rulers of nations to punish, kill, and control races and tribes.” Shebet denotes “the symbols, scepters, goads, and herding implements deployed by governments, militaries, and religious establishments to beat, mislead, and enslave victims through misdirection, chastisement, punishment, improper use of authority, and deadly force.” Every aspect of this contributes to our understanding, because shebet describes the nature of the perversions which needed to be resolved.
Next, Yahowah introduces us to two, entirely different words for man. ‘Ish, and in the plural, ‘ishym, means “masculine individuals” and thus ‘ishym addresses “mankind.” Therefore, it is the shebet, “the weapons and 163staves wielded by rulers of nations to injure, kill, and control the human race” that Yahowah finds perverse. And He views the “rods used by men to beat and punish men, the weapons wielded by men to control and kill men, even a staff carried by a designated individual to force non-compliant individuals into submission” as wrong, because of their influence on the “ben ‘adam – children of ‘Adam.
God calls their effect “nega’ – a plague that has befallen” them, an “assault which has traumatized” His children, “a deadly pestilence.” Nega’ denotes the effect of human institutions, particularly political, religious, and military establishments. The result is “nega’ – an infectious and destructive pandemic that afflicts, creating menacing stumbling blocks” for the unwary. Nega’ is a “fungus which corrupts” the children of ‘Adam.
“‘Therefore (wa – furthermore then and so in addition), My steadfast devotion, enduring love, commitment to the relationship, and unmitigated favor (chesed ‘any – My abiding affection and kindness, My commitment to doing the right thing for the right reason to provide ongoing benefits including compassion and mercy, My desire to reciprocate love for love) will not be removed from him, be disassociated or diminished regarding him, nor replaced, substituting another for him (lo’ suwr min huw’ – will not capriciously come and go from him or be corrupted, will not turn away from him nor no longer exist in relation to him, not denigrated, reconfigured, cut back, or pruned regarding him (qal imperfect)) as was the case when (ka ‘asher – according to the manner) I turned away from and completely rejected (suwr min – I cut off and viewed as corrupt, separating from, leaving and eschewing (hifil perfect)) associating with (‘im – being among or near the company of) Sha’uwl (Sha’uwl – Question Him, the king and military leader chosen by the people who rejected Yahowah, bearing the same name as Paul, the founder of 164the Christian religion) whom (‘asher – to reveal the proper way) I removed (suwr – I rejected and cast off, completely abolishing and eliminating (hifil perfect)) from your presence and before your appearance (min la paneh ‘atah – from turning you away).’” (Shamuw’el / Listen to Him / 2 Samuel 7:15)
Our Father appropriately said to His Son, Dowd | the Beloved, that His chesed | love and devotion, His favor and affection, for His Firstborn would never falter. And all the while, the religious have done the opposite, favoring another at Dowd’s expense. Tragically in the case of Christianity, the religion would be predicated on substituting one person’s reputation for another, replacing Dowd with “Jesus Christ.” They would deliberately diminish “David’s” acclaim, literally burying him, to promote an entirely mythical and undeserving Messiah and Son of God.
Yahowah’s overt animosity is directed at Christianity, the religion the rabbis enabled by failing to acknowledge that the basis of the new faith was stolen. And that is why the worst of Jewish political and religious leaders is named in this prophecy. The wannabe King Sha’uwl | Saul was preferred by the people but not God. His failure to respect the Towrah would be his undoing. He was demon-possessed, condemned, and ultimately took his own life. With the infamous and failed Benyamite | Benjamite serving as a harbinger for the Son of Evil, the wannabe Apostle Sha’uwl | Paul, we witness the Plague of Death. The father of the Christian religion is, by God’s assessment, the worst of men. And as such, he and the religion he inspired will be removed from the Earth prior to Dowd’s return.
Should you be unaware, the Christian propensity to replace Dowd with Jesus and Yisra’el with the Church is a product of Paul’s first public address where he did both. That story is regaled by his pal, Luke, in Acts. Regarding 165this inception of Replacement Theology, his speech is exposed and condemned, ridiculed and mocked in Questioning Paul. While there is no reason to repeat that scathing dismemberment of Christianity’s New Testament here, since Yahowah mentioned Sha’uwl’s name, it is important that we all appreciate why God rebuked him.
Therefore, this is a comparison between King Dowd and Sha’uwl. Over time we will come to see this conflict shaping our world to such a degree, Dowd will return to resolve it.
There is a pervasive myth in Christianity that the “Old Testament” presents an unforgiving and wrathful God whereas in the “New Testament” the new and improved god is merciful, loving, and gracious. And yet, here in Shamuw’el, we find Yahowah telling His beloved Son, Dowd, that His love is enduring, and His mercy is steadfast. He even says that His devotion to the relationship and affection for this man will never be diminished or denigrated.
Such was not the case, however, with King Sha’uwl, and that should blow the crosses off Christian churches. Their Paul was Sha’uwl, too. Not only was the wannabe king a prototype for the self-proclaimed apostle, but it was also the king’s desire to govern God’s people in opposition to Yahowah, and the apostle’s endorsement of government in opposition to God in Romans that caused Him to reject both of them.
And therein is the ultimate contrast between beloved and damned. Dowd observed and explained the Towrah and Yahowah responded with unrelenting devotion and mercy. Both Sha’uwls rejected and opposed the Towrah and Yahowah rejected them.
The reason that Dowd’s family, his position as Shepherd, Messiah, and King, and his enduring witness as a prophet were deemed trustworthy and dependable is 166simple: they were all based on the Towrah. Dowd’s Mizmowr | Psalms and Mashal | Proverbs not only sought to describe how to properly observe the Towrah, but they were also written to explain Yahowah’s Word in such a way that we might better understand it.
Yahowah’s support for His Son, and for his family, Yisra’el, is assured. His kingdom and throne will be reestablished and sustained forevermore. In God’s story, there is no room for another like Dowd. There will be no replacements…
“‘And so (wa – moreover), your family (beyth ‘atah – your house, home, and household) and (wa) your position of authority, your kingdom and reign (malakah ‘atah – your realm and sovereignty, your power, authority, and leadership), are assured, as it is trustworthy and dependable, firmly established, credible, and enduring (‘aman – is verifiable and reliable, is true and credible, evoking lasting confidence and, therefore, sustained and permanent (nifal perfect)) forever as a continuing witness (‘ad ‘owlam – as an enduring and restoring testimony regarding eternity, as evidence of the extent and infinite duration of time, continuing perpetually into perpetuity) in My presence (la paneh ‘atah – before Me and to approach Me).
Your throne and seat of honor (kise’ ‘atah – your distinguished place, your status and authority) will be (hayah – has been, currently exists, and always will be (qal imperfect – genuinely and continuously)) established and sustained (kuwn – upright and prepared, appointed and steadfast, supported and sustained (nifal – subject contributes to and is influenced by this support)) forevermore as a restoring testimony (‘ad ‘owlam – as an eternal witness throughout an infinite duration of time such that its existence continues forever).’” (Shamuw’el / 2 Samuel 7:16)
167As part of Yahowah’s Towrah | Teaching, Dowd’s Mizmowr | Psalms and Mashal | Proverbs are Yah’s greatest gifts to humankind. Everything we need to know about the Towrah, its God and Covenant, are explained, therein. The 19th Psalm is declarative, boldly presenting the Towrah’s purpose. The 23rd famously depicts Yahowah as our Shepherd. The 119th Psalm was explicitly compiled to explain the Towrah and tell us how to observe it. The 91st Psalm is Yah’s promise to those who expound upon it. Psalms 22 and 88 provide the most accurate and complete eyewitness account of the Messiah’s fulfillment of Passover, UnYeasted Bread, and Firstborn Children.
And let us not forget how effectively Pauline Christianity was exposed and condemned in Proverbs 6 and 7. Then consider how much we have learned about Yahowah by reading about Dowd in Shamuw’el. There has never been, nor will there ever be, a more effective or enduring witness.
Tens of billions of people have come and gone and only one can claim to be God’s most beloved: Dowd. The more we learn about him and the more we learn from him, the more likely it becomes that we will get to sit next to him on his seat of honor.
In Mizmowr 132:17, we find yet another instance of “tsemach – branching out” being used in association with Dowd. This time it occurs in reference to a luminary Yahowah has appointed on behalf of His anointed. But rather than jump into Dowd’s Song at its conclusion, let’s not miss any of the insights God provides along the way.
168Dowd began with something which, until quite recently, I would not have been prepared to correctly translate…
“Yahowah (Yahowah – an accurate transliteration of the name YaHoWaH, our ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence and our shalowm – reconciliation), You choose to remember and proclaim (zakar – of Your own volition, You want to assert and announce the truth in a memorable way, electing never to forget (qal imperative)) all (‘eth kol – the totality) of Dowd’s (la Dowd – of the Beloved; from dowd – boiling and thus fervent and exuberant love), responses regarding the afflictions endured by him (‘anah huw’ – replies to his suffering to provide answers and his declarations regarding his personal sacrifice (pual infinitive construct – a verbal noun whereby the object endures the effect of his response)).” (Mizmowr / Lyrics to Songs / Psalm 132:1)
The imperative mood conveys volition in the second person. Therefore, Dowd is revealing that he is aware of God’s will, which in this case is to “remember and proclaim” something he accomplished. Therefore, concerning what Dowd achieved, we should find bold prophetic proclamations inspired by Yahowah and recorded among the prophets.
In this regard, ‘anah is the operative verb throughout the Miqra’ey. We are encouraged to “‘anah – answer” Yahowah’s Invitations to be Called Out and Meet. Those who “‘anah – respond,” Yahowah “zakar – chooses to remember.” And while that is a true statement, this declaration is about Dowd, and the way God has chosen to respond to what he has done.
This brings us to the other side of ‘anah, which is much more revealing in this context. It speaks of humbling oneself and of being afflicted and oppressed, suffering 169great hardships, and even enduring a painful personal sacrifice.
We have long known that the sacrificial victim of Pesach and Matsah was ‘anah | afflicted so that we, by our ‘anah | response, would not endure the same fate. However, it was not until January of 2023 that, as a result of retranslating the first 20 Mizmowr for Coming Home, I came to realize that the imperative and cohortative moods were being used to affirm that Father and Son had jointly decided that it was in everyone’s interest for Dowd to fulfill the Miqra’ey. And with our eyes opened, we came to understand why the 22nd Mizmowr, pertaining to the fulfillment of Chag Matsah, was written in first person.
It was obvious, and yet I was the first person in two millennia to realize and then acknowledge that Yahowah supported Dowd’s decision to fulfill Pesach, Matsah, Bikuwrym, and Shabuw’ah during the 80th Yowbel and then return again to honor the promise of Kipurym and Sukah in year 6000 Yah. It was arguably the greatest discovery in the past 2,000 years – one which has the most positive implications for God’s people.
The 103rd Mizmowr is yet another affirmation of the Messiah’s and Son of God’s sacrifice and of Yahowah’s memorialization of it. Therefore, it is the will of God to acknowledge that Dowd responded as promised and endured the affliction of Pesach and Matsah so that we, by our reply, might enjoy Bikuwrym and Shabuw’ah.
What’s also telling is that, while Dowd knows that his own people will denounce all of this and deny that he fulfilled Chag Matsah as the Messiah and Son of God, he is assured that God will always remember what he accomplished on behalf of the Covenant.
So now in typical Dowd fashion, Yah’s prophet explains the purpose and meaning of the word so many are prone to misrepresent. In conjunction with the Miqra’ey, 170we are encouraged to ‘anah | reply to Yahowah’s Invitations, aware of the ‘anah | affliction His Son endured so that we can receive the benefits of the Covenant.
And so, it is in the case of fulfilling Pesach and Matsah that Dowd is delighted that Yahowah has chosen to recall his most painful and degrading experiences. It is the only occasion in which God would find pleasure in doing this, even memorializing the accomplishment.
God has invited us to attend His seven annual Meetings – each of which Dowd contributed to fulfilling. They exist to provide eternal life, vindication from guilt, adoption into God’s Family, and the enrichment and empowerment of His children so that we can herald Dowd’s return to reconcile the relationship, enabling his people to camp out with his Father. This is something worth Yahowah remembering and proclaiming because His Invitations are available to all of us.
In conjunction with our attendance, there are five conditions that must be accepted to participate in the Covenant. Knowing this, Dowd, continuing to speak for himself in third person, said to his Father…
“To show the right way to receive the benefits of the relationship (‘asher – joyfully taking a stand, being a guide to the correct and upright path to walk to give life meaning to life by making connections), he swore an oath, making a vow seven times over (shaba’ – he affirmed the truth, solemnly swearing, while affirming the promises associated with seven (nifal perfect – at a specific time, he declared this oath and was also affected by it)) to (la – to approach and draw near to) Yahowah (Yahowah – the proper pronunciation of the name of YaHoWaH, our ‘elowah – God as directed in His towrah – teaching regarding His hayah existence and our shalowm – restoration), making this binding promise (nadar – making a vow (qal perfect)) to (la) the Almighty One 171(‘abyr – the Almighty; from ‘abar – to enable flight) of Ya’aqob | Israel (Ya’aqob – My Stance, Jacob, the father who became Yisra’el; from ‘aqab – to receive the benefit or suffer the consequence of circumventing and overreaching, digging in by being stubborn or embedding one’s heels to be steadfast).” (Mizmowr / Lyrics to Songs / Psalm 132:2)
It was Dowd’s most compelling and enduring promise. And he made it to Yahowah on behalf of Ya’aqob and thus Yisra’el. He honored the first four of seven installments in year 4000 Yah, fulfilling Pesach and Matsah on behalf of Bikuwrym and Shabuw’ah. And he will return in year 6000 Yah / 2033 CE to complete his vow on Yowm Kipurym. It is these events that Yahowah is memorializing.
Nothing was more important, so nothing would get in the way of the Son honoring his promise to his Father – no matter whose home was built first or if there would be a long intermission between the vow and its fulfillment…
“Although (‘im – even if) I enter (bow’ – I come (qal imperfect first-person singular)) into (ba) the temporary shelter (‘ohel – the dwelling place and bright shining light) of my family home (beyth ‘any – of my house and household), and if (‘im) upon my bed stretched out (‘al ‘eres yatsuwa’ ‘any – my furniture used as part of the structure of the home), (Mizmowr 132:3) even if (‘im – although) I offer (nathan – I give (qal imperfect first-person singular)) rest (shenah – an altered state of inactivity) to (la) my eyes (‘ayn ‘any), and to my eyelids (la ‘aph ‘any – to my ability to observe and gaze) inactivity (tanuwmah – slumber), (Mizmowr 132:4) as an eternal witness to the restoring testimony (‘ad – eternally and forever, continuously until the point in time the goal is reached and the mission is accomplished), I will learn the location of and experience (matsa’ – I will locate and attain, I will discover through an unfolding process (qal imperfect first-person singular)) the home and place to 172take a stand (maqowm – a place to take a stand and dwell and a source of direction to the office and abode; from quwm – to rise up and take a stand, to stand up, endure, be validated, and established) for (la) Yahowah (Yahowah – the proper pronunciation of YaHoWaH based on His towrah – teaching regarding His hayah – existence), a Tabernacle (mishkan – a tent dwelling place; from shakan – to settle and abide) for (la) the Almighty One (‘abyr – the Almighty) of Ya’aqob | Israel (Ya’aqob – of the One who Embeds his Heels, the one who will not be detoured or denied, the one who cannot be pulled aside; father of and a synonym for Yisra’el and second child of the Covenant).” (Mizmowr / Lyrics to Songs / Psalm 132:5)
It was true that Dowd’s home was built long before Yahowah’s. As we have learned, God has His priorities. One of the reasons these two got along so famously is that Dowd was focused on his Father. Doing the right thing on God’s behalf was the driving force in his life.
Dowd, as a prophet, was aware that considerable time would transpire between his promise and its fulfillment. But nonetheless, even though he would enter his home before locating and experiencing his Father’s, and that there would be a restful interlude, he affirmed that he would take a stand to ensure that Yahowah and Ya’aqob would have a proper home.
“Behold (hineh – look up and pay attention) we heard of it (shama’ hy’ – we listened to this) in (ba) ‘Ephrathah | the Branch from Bethlehem (‘Ephrathah – to Branch Off and Bear Fruit, also known as Bethlehem, the place near Beyth‘el (Family Home of God) where Rachel died and issued her warning regarding Benjamin).
We found it (matsa’ hy’ – we discovered it) in (ba) the open environs (sadah – country conducive to life) of Ya’ar | the Honeycombed Forest (Ya’ar – of the forests 173and where honeycombs are found).” (Mizmowr / Lyrics to Songs / Psalm 132:6)
While Yahowah had a Tabernacle at this time, essentially a nice tent, Dowd isn’t encouraging anyone to go off and try to find it. This is more of a warning, to become aware of the threat posed by Benyamin – who became the Plague of Death for having conceived Christianity. Even to this day, it is the open and broad way that is sweetened to appear appealing.
Related to this, Dowd is inviting us to listen to him, respond accordingly, and follow him Home. We can declare the same intent by “chawah – choosing to consistently and independently make an informative verbal pronouncement regarding life.” If we want God to accept us, we should “chawah – of our own volition communicate using words which convey our intent in an explanatory manner” regarding the conditions of the Covenant.
“We should choose to go (bow’ – of our own volition, we should elect to enter (qal imperfect cohortative)) into (la) His Tabernacle (mishkan huw’ – His dwelling place; from my – to ponder the implications of shakan – the place to dwell, settle down, and abide).
On our own initiative, unaffected by societal influences and control, let’s choose to consistently and independently make an informative verbal announcement regarding life (chawah – of our own volition we should communicate with words which convey our intent in an explanatory manner (hitpael imperfect cohortative jussive – the subject, which is all of those listening, acts upon and with respect to itself without any outside influence, doing so consistently on an ongoing basis and as an expression of individual freewill in the first person)) at His footstool (hadom regel huw’ – place to rest His feet).” (Mizmowr / Lyrics to Songs / Psalm 132:7)
174With this statement, Dowd is revealing that by honoring his promises to fulfill the Miqra’ey, we are allowed to enter Yahowah’s Home and gather around Him. And while this is our choice, the offer is only afforded to those who are unaffected by mankind’s primary control mechanisms – religion and politics.
In what follows, the cohortative mood was also used to convey Dowd’s desire. He wants God to “quwm – come onto the scene, take a stand, fulfill His promises, and accomplish the mission.” The fact that he knows, having read the Towrah, that Yahowah can be relied upon to do these very things is the reason he is expressing his enthusiasm, along with the realization that, when He does so, Dowd will be the greatest contributor and beneficiary. The cohortative, as an expression of first-person volition, isn’t a message of hope but instead a product of choice and an affirmation of desire.
Similarly, it is important to recognize that the imperative mood is seldom used to issue a command, in that it would be wholly inappropriate for Dowd to demand that Yahowah obey one of his orders. The imperative mood is typically used as an expression of second-person volition, which is how it is deployed in this next statement. Dowd is acknowledging that Yahowah wants to do as He has promised – that it is in God’s interests to do so because it benefits His children.
Of the many wonderful things Yahowah has done for His children, among the most enduring was to support His Son’s willingness to endure Pesach and Matsah on our behalf so that we can celebrate Bikuwrym, Shabuw’ah, Taruw’ah, Kipurym, and Sukah together.
“You and I concur with Your desire to take a stand and establish (quwm – You and I are in agreement regarding Your choice to fulfill the promise and to restore, confirming my desire (qal imperative paragogic he 175cohortative)), Yahowah (Yahowah – the proper pronunciation of YaHoWaH based on His towrah – teaching regarding His hayah – existence), on behalf of (la – concerning) Your harmonious and reconciling dwelling place (la manuwchah ‘atah – Your serene habitat), for You and the Ark (‘atah wa ‘arown – the Mercy Seat, Ark of the Covenant, and Chest inside which the Ten Statements are carried and beside which the Towrah is placed) of Your empowerment (‘oz ‘atah – of Your might, capability, protection; from ‘azaz – ability to prevail, establish, strengthen, and empower).” (Mizmowr / Lyrics to Songs / Psalm 132:8)
Yahowah and Dowd were of one accord in their mutual desire to establish a reconciling and harmonious resting place for the Ark of the Covenant. It is, after all, the Mercy Seat of the Ark that Dowd will be anointing on Kipurym upon his return.
There is a subtle inference here that may provide more information than first meets the eye. Yahowah has emphatically stated that the “‘arown – Ark” is a tangible symbol of His Covenant. He has explained how in conjunction with the Miqra’ey | Invitations to be Called Out and Meet, its Mercy Seat serves to reunite Yisra’el and restore their relationship.
And that is perhaps why this next statement was so important to Dowd. He wanted the kohen to reveal what we have just learned.
“Let Your priests who minister by explaining Your intent (kohen ‘atah – Your mediators and counselors devoted to reconciliation and priests who serve during the Miqra’ey to provide advice) choose to be clothed and arrayed (labash – elect to be dressed, covered, and adorned; from laban – to become white (qal imperfect jussive)) in what is right, honest, and proper, thus vindicating (tsadaq – in what is just, fair, and required to 176acquit, correctly leading to innocence), while (wa) those who are devoted to You (chasyd ‘atah – those who are dedicated and loyal to You) sing joyfully (ranan – choose to convey joyous words melodiously (piel imperfect jussive)).” (Mizmowr / Lyrics to Songs / Psalm 132:9)
The purpose of these “kohen – ministers” was twofold. They carried out Yahowah’s instructions during the seven Mow’ed Miqra’ey on behalf of the community and answered the people’s questions regarding them. The Yisra’elites were not required to know when or how to celebrate the Feasts but instead to acknowledge that they had been invited to attend while seeking to understand what God was offering through them. And that is why Dowd’s request is that these priests be adorned in that which is “tsadaq – correct and thus proper, resulting in vindication.” He wanted them to be as he was, “tsadaq – right” about God.
Of particular interest in this case is the realization that the prophet Zakaryah presents Dowd dressed as the High Priest on Kipurym to prepare the Kaporeth | Mercy Seat of the Ark of the Covenant for the reconciliation of God’s people. So, this is a prophetic tribute to what will soon occur.
No one was more loving or sang more beautifully than Dowd. And yet, by reciting the lyrics to his songs, we are filled with the same passion and joy.
As we proceed, it is relevant to know that Yahowah chose Dowd. He also chose Noach, ‘Abraham, and Moseh. He chose Yirma’yah and Yasha’yah, too – indeed, all of the prophets. I am unaware of anyone who chose to engage in a relationship with God that God did not choose first, introducing Himself to them. So, doesn’t that reveal something interesting about God and developing a relationship with Him? It certainly seems to suggest that there was something about these individuals that Yahowah 177found interesting, even endearing, or at the very least, useful.
If we then consider what these individuals had in common, the following characteristics stand out: 1) They were neither religious nor political. 2) They listened to God and did as He asked. 3) They accepted His offer and engaged in the relationship per His instructions. 4) They were willing to disengage from whatever they were doing and focus on what God wanted accomplished. Beyond this, some were brilliant and others not so much. Some had melodious voices and others stuttered. Some were beloved within their community while others were despised. Not one set themselves up as a moral paradigm. And while they were all imperfect, when it came to conveying Yahowah’s testimony, there is not a false statement or contradiction among them.
“On behalf of the benefits provided by (ba ‘abuwr – for the purpose of achieving the expected result with) Dowd (Dowd – Beloved; from dowd – fervent boiling hot and extremely passionate love), Your associate and coworker (‘ebed ‘atah – Your representative, servant, and authorized subordinate), never (‘al) turn away Your face (shuwb paneh ‘atah – turn Your focus away (hifil imperfect jussive)) from Your anointed Messiah (mashyach ‘atah – a masculine singular noun denoting a person who has been designated and prepared to serve in an authorized and approved role through an application of olive oil (symbolizing the Set-Apart Spirit); from the verb mashach – to apply oil).” (Mizmowr / Lyrics to Songs / Psalm 132:10)
As we have come to realize, when Mashyach is used as a title, none bear it more often or more profoundly than Dowd. He was mashach | anointed three times on Yahowah’s instructions. And he is the one man Yahowah calls His Mashyach | Messiah.
178While God would separate Himself from Dowd’s nepesh | soul for as long as it took to fulfill the final act of Pesach and endure Matsah, He never turned His face away from His beloved Son. He remained focused upon what the Messiah was doing on His behalf, and on behalf of His Covenant Family. And so, while there are several ways to render shuwb and paneh, only one works in this context.
When it comes to fulfilling important promises, such as honoring the Miqra’ey, there is only one Mashyach | Messiah. And his name is as it is stated in this Mizmowr – Dowd. Therefore, the notion of a “Christ” is preposterous. There is and was no such person.
Through the reference in the inspired prophetic text to Mashyach ‘atah | Your Messiah, God was affirming that His Son was set apart and properly prepared. By using it, Yah was demonstrating that He had authorized and approved him for a specific leadership role and for a particular function. And in this context, that mission was to fulfill Chag Matsah.
When we consider God’s sworn oath, we are confronted by one of the most troubling aspects of Christianity, and even Islam if it is to be taken seriously. Both require Replacement Theology and thus necessitate God reneging on His promises, thereby becoming a liar. This presumption begs the questions: Why would God lie? Why would anyone trust a dishonest deity? And why haven’t more Christians and Muslims come to their senses and realized that Paul and Muhammad promoted their religion by projecting their dishonest nature on the god they created?
God is not going to change. He will never accept, much less inspire, a New Testament, a Talmud, or a Quran. These are man’s attempts to change the nature of God, not God’s attempt to change what He has already communicated.
179Before these words were conveyed about the Messiah in Dowd’s Song, the 89th Mizmowr, we read them here, written in the hand of the man to whom they applied.
“Yahowah (Yahowah – the proper pronunciation of YaHoWaH based on His towrah – teaching regarding His hayah – existence), He swore an oath, making a promise seven times over (shaba’ – He affirmed the truth, solemnly swearing, while confirming the vows associated with seven (nifal perfect)) to (la) Dowd (Dowd – Beloved) which is trustworthy and reliable (‘emeth – is honest, certain, and true, dependable and enduring; from ‘aman – supportive, upholding, steadfast, and confirming). He will not change it or turn away from it (lo’ shuwb min hy’ – He will not go back on it or create a second variation of it (qal imperfect)).
‘I will place (shyth – I will appoint, direct, and set (qal imperfect)) what comes from (min – out of) the fruit (pery – the valued harvest produced, conceived, and resulting from) of your internal passion and core desire (beten ‘atah – of your womb) upon (la) Your seat of honor (kise’ la ‘atah – your throne and place of empowerment).’” (Mizmowr / Lyrics to Songs / Psalm 132:11)
Please note the change of voice in this pronouncement. From the beginning of the Mizmowr, Dowd is addressing Yahowah, and now we are witnessing God’s reply.
If I may be so bold, I am the fruit of Dowd. My introduction to Yahowah came by way of his 91st Mizmowr / Psalm. I learned to observe and came to understand the Towrah by reading Dowd’s Songs – particularly the 119th. If it were not for what Yahowah inspired Dowd to write, I would not be part of the Covenant. And I am certain that I am not alone. Many have been invited to sit upon his throne as a direct result of God anointing and inspiring him.
Moreover, not only was this promise irrevocable, it applied to Dowd’s passion, which was to fulfill Pesach and 180Matsah, thereby delivering the fruit of the Miqra’ey, which is the Children of the Covenant. It was a commitment God made to Dowd alone, one that is trustworthy and reliable and will never change. As a result, there will not be another Messiah or Savior.
Throughout time, parents have worked to create a better life for their children. God is no different in this regard. He is offering us His kingdom, allowing us to rule the universe at His side as a result of what He accomplished through His Son.
While Yahowah’s promises to Dowd throughout his life were unconditional and unalterable, the promises He makes to those interested in joining His Covenant Family are conditional. To enjoy the benefits, we must be aware of and accept His conditions. The only way to accomplish this remains “shamar – being observant.”
“‘So if (‘im – upon the condition) your children (beny ‘atah – your sons) continue to actually observe (shamar – closely examine and carefully consider, genuinely focus upon and consistently pay attention to (qal imperfect)) My Covenant (beryth ‘any – My Family Agreement and Relationship) and (wa) My enduring testimony and restoring witness (‘eduwth ‘any – the evidence I’ve repeatedly provided), by doing this (zow – by regarding this), I will teach them how to respond appropriately (lamad hem – I will provide them with the information and impart the instruction to facilitate their acceptance (piel imperfect)), as well as (gam – moreover, also) their children (beny hem).
With the Eternal Witness to the Restoring Testimony (‘ad ‘ad), they will continue to live and remain (yashab – they will be restored and renewed as they dwell (qal imperfect)) in proximity to (la – approaching, near, and upon) your seat of honor (kise’ 181‘atah – your throne and place of empowerment).’” (Mizmowr / Lyrics to Songs / Psalm 132:12)
While it was obvious, it has now been overtly stated. All of this is about Father and Son working together on behalf of the Children of the Covenant. The more closely we observe and thoughtfully consider Yahowah’s enduring testimony and restoring witness, the more we learn about the means to our salvation. And in this case, our Savior is our brother, and he is willing to share his throne with his siblings.
By fulfilling Pesach and Matsah on behalf of Bikuwrym and Shabuw’ah, Dowd made it possible for us to become members of Yahowah’s “Beryth – Covenant Family.” And it is His “‘Eduwth – Enduring Testimony regarding the Restoring Witness” which has memorialized Father and Son’s promises to Yisra’el. Further, our Heavenly Father “lamad – will teach us how to respond appropriately, providing the information and instructions which enable us to accept” the terms and conditions of the Covenant and receive its benefits.
If we learn nothing more from this venture into the lyrics of the 132nd Mizmowr, Yahowah has already richly rewarded us. If we observe, He will teach.
It’s bewildering that Christians have the audacity to ask God for His will for their lives considering the fact that He has clearly articulated His wishes. And if we want to be useful to Him, His priorities should take precedence over our own.
“For (ky – it is true and right that indeed) Yahowah (Yahowah – the proper pronunciation of YaHoWaH based on His towrah – teaching regarding His hayah – existence) has chosen and prefers (bachar – has selected, desiring and entering into a covenant on the basis of, and subsequently testing the merits of (qal perfect)) Tsyown 182(ba Tsyown – in accordance with the Signs Posted Along the Way).
He desires this (‘awah hy’ – the boundaries have been measured, laid out, and delineated depicting where He wants this (piel perfect)) as His dwelling place for His household (la mowshab la huw’ – His location to contemplate life, to live, remain, and abide; from mah – to ponder the implications of yashab – to dwelling, inhabiting, and abiding).” (Mizmowr / Lyrics to Songs / Psalm 132:13)
There are millions of signs, big and small, along our roads and highways. We can choose to ignore or follow any of them and go wherever they may lead. Yahowah has chosen His own set of signs, calling them Tsyown, and He has placed them on Mount Mowryah to show the way to His Home. With Tsyown, He has “‘awah – clearly delineated and marked out, establishing the limits on what He desires.” He yearns “la mowshab – to establish a dwelling place for the members of His household” there.
This, of course, means that if you are looking for God and you want to live with Him you should follow Tsyown | the Signs Posted Along the Way to the place where Yahowah prefers to live with His Family. Should you desire to be part of the Covenant, you’ll want to reside in this place – right next to Dowd’s home, His most beloved Son.
As such, no church is a “house of God.” Yahowah does not live in the Vatican nor in Mecca, nor in Washington or Moscow. Further, He is not asking us to build a home for Him and, most certainly, not a church or mosque. He is instead building a home for us.
And that is as it should be. We could not build a suitable home for God if we tried. He does not need nor want us to do so. But He can build one that is perfect for each of us.
183The prophet’s recounting of God’s desire is particularly concerning today, with the United Nations supporting the absurd Muslim claim that the summit of Mount Moriah and the Temple Mount are Islamic holy sites that are off-limits to Jews. With their two religious scars desecrating Yahowah’s Home, while at the same time commemorating the most embarrassing episode in Muhammad’s revolting life, the only thing more egregious would be to establish the state of Fakestan and infect it with Fakestinians.
“‘This is My place in opposition to oppression (zo’th manuwchah ‘any – this is the site I intend to promote reconciliation; from mah – to ponder the implication of nuwach – where the ruwach – spirit abides and remains to provide peace) as an eternal witness to the restoring testimony forevermore (‘ad ‘ad – as far as and up to the extent of My witness in the foreseeable future).
Here, in this place (poh – in the location near where we are conversing, and with a view to many more dimensions) I will abide and remain (yashab – I will dwell (qal imperfect)) because (ky – truthfully) I desire it (‘awah hy’ – I yearn for it and I want this, I’m enthralled by it and have thus delineated and established the limits on what I’ll accept as fitting and desirable).’” (Mizmowr / Lyrics to Songs / Psalm 132:14)
It is telling that after the unabated onslaught of Muslim slime has sought to devour Israel, that Yahowah will establish a “manuwchah – place in opposition to oppression.” Yahowah’s Family will settle down and live with Him at the conclusion of our journey, during Sukah, where we camp out with our Heavenly Father. It is what God wants and what He will receive.
Just as mankind cannot build a suitable home for Yah, we cannot lift Him up. In fact, the idea is not only ridiculous, it defeats His purpose. This is one of the many 184reasons Yahowah is so dismayed by Christians who promote worship services, wherein they get on their knees to lift up their god in praise. Yahowah is far bigger and more capable than we are. And He enjoys helping His children. So…
“‘I will kneel down in love to lift up (barak barak – I will embrace and invoke favor, blessing (piel infinitive imperfect)) her fortifications and provisions, supplementing the food supply by providing a pleasant change in the menu (tsyd hy’ – what is provided on her behalf for her protection, assuring that she is completely satisfied and properly nourished while also providing sustenance in preparation for a long journey), completely satisfying (tsaba’ – abundantly supplying to the point of complete contentment) the willing, those among her who are open and receptive (‘ebyown hy’ – those with yearnings for a better life, who live sparingly and who may have been subject to abuse, oppression, and subjugation and are seeking deliverance; from ‘abah – demonstrating their consent by showing a willingness to accept) to the Feast (lachem – fighting for the provisions and the feasts with bread and nourishing food).’” (Mizmowr / Lyrics to Songs / Psalm 132:15)
The entire point of creation and the conception of life is that Yahowah wants to enjoy raising a family. And barak | to bless drives to the heart of this desire. And since barak is repeated here, that is the point God is making.
Earlier, during our review of Yasha’yah | Isaiah, we listened as Yahowah explained that, as a result of His people’s religiosity, He would be withholding the provisions for life. And now, upon the cusp of His return, they are being restored.
But with a nation divided between thoughtless and screaming Progressives and Haredim, the ‘ebyown | willing 185will be few and far between – perhaps as few as one in a thousand Jews.
Although Hebrew scholars are aware that ‘ebyown is defined by its verbal root, ‘abah, which speaks of “being willing to offer consent and accept,” they nonetheless render it “poor and needy.” They turn a positive into a negative so that those, whose religions are impoverishing, view their lowly status as the entre to a divine blessing.
There is an interesting historical anomaly associated with ‘ebyown I would like to share. A group of Yisra’elites in 1st-century Yahuwdah, referring to themselves as ‘Ebyownym | Ebonites, are credited for providing the Hebrew text of the two most anti-Christian soliloquies in the New Testament – the Sermon on the Mount and Olivet Discourse. While it is hard to know how much of what they witnessed was retained in the universally plagiarized tome of Matthew, and the extent it was edited by the Roman Catholic Church, the implications are interesting because both speeches were wholly averse to Christian doctrine.
The Feast alluded to in the prior pronouncement is likely Sukah. Yahowah will be providing the venue and menu. I can only imagine how marvelous this party will be. It’s for certain that everyone will be beautifully attired and that we will all be singing joyfully. We know this because…
“‘Also (wa – in addition) I will clothe and array (labash – I will cover, dress, and adorn; from laban – to make white (hifil imperfect – God is adorning His ministers such that they will continue to resemble Him)) her ministers (kohen hy’ – her mediators and counselors devoted to reconciliation and her priests serving during the Miqra’ey to provide advice) with deliverance and salvation (yesha’ – with freedom and liberty) and (wa) those who are devoted in her (chasyd hy’ – those who are dedicated and loyal to her) will rejoice, singing joyfully 186(ranan ranan – will convey their exuberance with words melodiously expressing their happiness and jubilation for having overcome every challenge (piel imperfect infinitive – those who are devoted are continually influenced by and sing on behalf of Yahowah)).’” (Mizmowr / Lyrics to Songs / Psalm 132:16)
This is the result of the Miqra’ey. It is why Father and Son fulfilled them.
While we have discovered a wealth of insights by turning to this Mizmowr, our original goal was to better define tsemach. And we are about to encounter it again, this time as a verb (tsamach). It comes at the conclusion of the song. And while it does not comfortably align with either the idea of the Branch or of plants flourishing, it once again speaks of growth – something Yahowah cares passionately about. Further, it is once again associated with Dowd, even with anointing, leaving us more enlightened, while closing in on a definitive answer.
“‘For the name and reputation, see how (sham –at this time and place for the renown and personal designation, behold) I will cause to sprout up and enable new life and growth (tsamach – I will produce a stem to emerge, bringing to fruition vibrant and abundant life, branching out and growing, increasing the effectiveness (hifil imperfect – God will cause this secondary branch to sprout, continuously producing new life)) from the radiant horn of enlightenment (qaran – the brilliant and shining appearance of the ram’s horn and trumpet, the showphar comprised of brilliant rays of illumination) on behalf of (la – in accord with and to approach) Dowd (Dowd – Beloved).
I have prepared and arranged a valuable and informative (‘arak – I have put in place to accomplish this task, having thoughtfully planned everything out according to the proper arrangement of My pattern and purpose, 187setting forth and making ready, prepared and combative, a useful and enlightening (qal perfect)) luminary (ner – a source of light and enlightenment, an oil lamp with a glowing wick) for My anointed Messiah (la mashyach ‘any – to approach My specifically designated, on behalf of My chosen for My specific task, and My approved who is set apart from that which is common and authorized to serve as My agent, bequeathing great responsibility regarding the approach of My specific mission).’” (Mizmowr / Lyrics to Songs / Psalm 132:17)
Today, in the afterglow of Taruw’ah in year 5990 Yah, I am amazed by how much we have learned since I first translated Mizmowr 132 for Observations for Our Time – as the three-volume series was called ten years ago. Then, I was unaware of Dowd’s commitment to fulfill the Miqra’ey and of my role serving as the Messiah’s Herald.
And yet, ready or not, that is the message Father and Son are conveying. Yahowah has chosen to memorize Dowd’s contribution to our salvation in this place and in this way. This is the symbolism behind the Ner | Luminary who has been positioned and prepared by Yahowah to enlighten His people at this time. Yahowah is announcing that the Choter | Secondary Branch and Sucker He introduced through Yasha’yah | Isaiah, will tsamach | sprout up to enable growth as God equips this stem to bring forth new life. And it will be done in concert with Taruw’ah | Trumpets with a qeren | radiant horn, symbolic of the showphar used to announce God’s message to all who are willing to listen to the Messiah.
This is Dowd’s story, that of God’s Anointed. This is the story of the Covenant and how it will achieve the desired intent.
This is also Yahowah’s story, presenting His heart’s desire. He wants to raise a Family and has joined forces with His beloved Son to make that possible.
188Since Yahowah has chosen Tsyown as the place where He will accomplish these things, I’m grateful that we devoted a chapter of Observations to assessing its location and purpose. After learning that Yahowah will establish His Home for His Family on the summit of Tsyown, we are now discovering the other things He is going to accomplish here, including encouraging the growth of His children. It is here that we will be transformed into light. It is here that we will find the lamp Yahowah has prepared to illuminate the Signs He Posted Along the Way. It is here that we, too, will be mashyach | anointed with olive oil, be approved by God, set apart unto Him, and be afforded the authority to sit on His Son’s throne.
I suspect that we have found the answer to our question regarding the meaning of tsemach. While it addresses Dowd and serves as one of his many titles, it can also be used to identify those who will bring forth new life, a renewed harvest, prior to his return.
Tsemach speaks of growth, something essential to life. Growth is required to be infinite – and thus to be God as we know Him. Growth is near and dear to Yahowah’s heart, demonstrated by the fact that it is the purpose of Shabuw’ah, where the Covenant’s children are enriched, empowered, and enlightened – growing exponentially where it matters most.
In our world, growth has its limitations. We grow up and then we grow old. Our days are limited. In our youth, we gain knowledge through new experiences, but as we age our eyesight and hearing deteriorate, as does our cognitive ability. With time, most of us lose mobility. But with Yahowah, and as part of our transformation from physical to spiritual beings, growing as we will from three dimensions to seven, our increased capacity will be infinite. We will tsemach in every conceivable way, as will our Father.
189As a result of these Lyrics to Dowd’s Song, our growth has already begun. So, to reinforce what we have just learned, and to transfer some of it from short- to long-term memory, let’s consider these marvelous lyrics once again, this time without all of the analysis, which is more like it would have been sung…
“Yahowah (Yahowah), You choose to remember and proclaim in a most memorable way (zakar) all (‘eth kol) of Dowd’s (la Dowd) responses regarding the afflictions he endured (‘anah huw’)). (Mizmowr / Psalm 132:1)
To show the right way to receive the benefits of the relationship (‘asher), he swore an oath, making a vow seven times over (shaba’) to (la) Yahowah (YaHoWaH), making this binding promise (nadar) to (la) the Almighty One (‘abyr) of Ya’aqob | Israel (Ya’aqob). (Mizmowr 132:2)
Although (‘im) I will enter (bow’) into (ba) the temporary shelter (‘ohel) of my family home (beyth ‘any), and although (‘im) upon my bed stretched out (‘al ‘eres yatsuwa’ ‘any), (Mizmowr 132:3) even if (‘im) I offer (nathan) rest (shenah) to (la) my eyes (‘ayn ‘any), and to my eyelids (la ‘aph ‘any) inactivity (tanuwmah), (Mizmowr 132:4) as an eternal witness to the restoring testimony (‘ad), I will learn the location of and experience (matsa’) the home and place to take a stand (maqowm) for (la) Yahowah (Yahowah), a tabernacle (mishkan) for (la) the Almighty One (‘abyr) of Ya’aqob | Israel (Ya’aqob). (Mizmowr 132:5)
Behold (hineh), we heard of it (shama’ hy’) in (ba) ‘Ephrathah | the Branch from Bethlehem (‘Ephrathah). We found it (matsa’ hy’) in (ba) the open environs (sadah) of Ya’ar | the Honeycombed Forest (Ya’ar). (Mizmowr 132:6)
190We should choose to go (bow’) into (la) His Tabernacle (mishkan huw’). On our own initiative, unaffected by societal influences and control, let’s choose to consistently and independently make an informative verbal announcement regarding life (chawah) at His footstool (hadom regel huw’). (Mizmowr 132:7)
You and I concur with Your desire to take a stand and establish, both choosing to restore by fulfilling (quwm), Yahowah (YaHoWaH), on behalf of (la) Your harmonious and reconciling dwelling place (la manuwchah ‘atah), for You and the Ark (‘atah wa ‘arown) of Your empowerment (‘oz ‘atah). (Mizmowr 132:8)
Let Your priests who minister by explaining Your intent (kohen ‘atah) choose to be clothed and arrayed (labash) in what is right, honest, and proper, thus vindicating (tsadaq), while (wa) those who are devoted to You (chasyd ‘atah) sing joyfully (ranan). (Mizmowr 132:9)
On behalf of advancing and achieving the expected result with (ba ‘abuwr) Dowd (Dowd), Your associate and coworker (‘ebed ‘atah), never (‘al) turn away Your face (shuwb paneh ‘atah) from Your anointed Messiah (mashyach ‘atah). (Mizmowr 132:10)
Yahowah (Yahowah), He swore an oath, making a promise seven times over (shaba’) to (la) Dowd (Dowd) which is trustworthy and reliable, certain and enduring (‘emeth). He will not change it or turn away from it (lo’ shuwb min hy’).
‘I will place (shyth) what comes from (min) the fruit conceived through the harvest (pery) of your internal passion and core desire (beten ‘atah) upon (la) Your seat of honor (kise’ la ‘atah). (Mizmowr 132:11)
191So, if and upon the condition (‘im), your children (beny ‘atah) continue to actually observe, closely examining and carefully considering (shamar) My Covenant (beryth ‘any) and (wa) My Enduring Testimony and Restoring Witness (‘eduwth ‘any), then by doing this (zow), I will teach them how to respond appropriately (lamad hem), in addition to (gam) their children (beny hem).
With the Eternal Witness to the Restoring Testimony (‘ad ‘ad), they will continue to live and remain (yashab) in proximity to (la) your seat of honor and empowerment (kise’ ‘atah).’ (Mizmowr 132:12)
For it is true that (ky) Yahowah (YaHoWaH) has chosen and prefers (bachar) Tsyown (ba Tsyown). He desires this (‘awah hy’) as His dwelling place for His household (la mowshab la huw’). (Mizmowr 132:13)
‘This is My place in opposition to oppression where I will promote spiritual reconciliation (zo’th manuwchah ‘any) as an Eternal Witness to the Restoring Testimony forevermore (‘ad ‘ad). Here, in this place (poh) I will abide and remain (yashab) because (ky) I desire it (‘awah hy’). (Mizmowr 132:14)
I will kneel down in love to lift up, blessing (barak barak) her fortifications and provisions, supplementing the food supply by providing a pleasant change in the menu (tsyd hy’), completely satisfying (tsaba’) the willing, those among her who are open and receptive (‘ebyown hy’) to this bread (lachem). (Mizmowr 132:15)
Also (wa) I will clothe and array (labash) her ministers (kohen hy’) with deliverance and salvation (yesha’) such that (wa) those who are devoted in her (chasyd hy’) will rejoice, singing joyfully (ranan ranan). (Mizmowr 132:16)
192For the name and reputation, see how (sham) I will cause to sprout up and enable growth, producing a stem to bring forth new life (tsamach) from the radiant horn of enlightenment (qaran) on behalf of (la) Dowd (Dowd).
I have prepared and arranged a useful and informative (‘arak) luminary (ner) for My anointed Messiah (la mashyach ‘any).’” (Mizmowr / Lyrics to Songs / Psalm 132:17)
