113Questioning Paul
Liars Lie
…Contradicting God
4
Tsadaq | Being Right
Comparative Analysis…
Let’s lay out some ground rules before we consider Paul’s opening comments in Galatians. Calling the Christian “New Testament” “Scripture,” so as to imply that its contents were inspired by God, has no sanction of any kind in the Towrah or Prophets. It is a religious decree without Divine sanction or support. Neither Yahowah, Yahowsha’, nor any of the Disciples, ever referred to anything beyond the Hebrew Torah, Prophets, and Psalms as inspired by God.
According to Yahowah and Yahowsha’, the Torah, Prophets, and Psalms comprise the totality of God’s revelation to mankind. Therefore, the only aspects of the Greek eyewitness accounts which should be considered credible would be the words and deeds of Yahowsha’ as recorded by the Disciple Lowy | Levi in what is now called “Matthew” (see: Mark 2:14, Luke 5:27 and compare Matthew 9:9) as the original disciple chronicled the Sermon on the Mount and Olivet Discourse. To this we can add the verifiable and unaltered portions of Yahowchanan / John. Then, to the degree it was properly recorded, translated, retained, and substantiated, some of Revelation. Mark is entirely hearsay, and this unverifiable source serves as the basis of Matthew and Luke – neither of whom were eyewitnesses.
Sha’uwl’s epistles, on the other hand, contain only one 114citation from Yahowsha’ (which he got wrong), and no accurate quotations from Yahowah’s Towrah or Prophets. This realization serves as an admission that his letters contain his opinions. Therefore, our mission will be to determine whether his opinions were ever accurate.
In this light, you may have noticed that in the four Galatian passages already cited, Sha’uwl’s thoughts were poorly conveyed, opening the door to a wide variety of interpretations. His citations were all misquoted, taken out of context, and then twisted to convey the opposite of God’s intent. Sha’uwl’s reasoning was flawed and much of what he said was historically inaccurate. Frankly, it is insulting to suggest that God inspired anything he wrote.
To be fair to God, and even Paul, to understand any message, we must consider it in context. The practice of citing isolated comments to make a point is often misleading and is usually invalid. It is how the church justifies religious doctrines which are contrary to the Torah. And they get by with their sleight of hand because most Christians are unwilling to compare clerical pontifications to the statements from God which oppose them. Most are not even willing to check to see if the context of the discussion from which the snippets were removed altered their intended meaning. And ironically, since Paul deployed this tactic with reckless abandon, subconsciously Christians may now believe that this strategy is appropriate.
According to Yahowah and Yahowsha’, there is nothing man can say or do that has the authority to alter or negate, to replace or abolish, any aspect of the Torah – and most especially its provisions regarding God’s identity, His relationship with us, His plans, people, family, meetings, and place. Any proposition to the contrary is contrary to God.
Therefore, the Christian myth that Grace has replaced 115the Torah is invalid. The Towrah, itself, is merciful. Similarly, the Christian belief that that they live under a “New Testament” based upon a “New Covenant,” replacing an “Old Testament” and its Covenant, is a nonstarter with Yahowah and torn asunder by Yahowsha’s Instructions on the Mount. God’s testimony and covenant have neither been changed nor replaced. What was, is. What is, will be.
First among the many reasons behind the Christian confusion regarding the relationship between the Torah and the Covenant is derived from Paul’s letters, and most especially his notion that there are “two covenants” – with a “new” one established as a result of his explanations. This polarization was based upon an outright lie, with Paul claiming that the Torah’s Covenant was made with Hagar, not through Sarah’s son, Yitschaq, and thus was enslaving. (Galatians 4:21-25)
While we have only reviewed four of the many contrarian propositions presented in Galatians, it would not be reasonable to conclude that these citations intended to begin a debate between “observing the Torah” and “faith.” Even from the most favorable vantage point, the best that could be said of Paul is that his words imply that believing him rather than knowledge or actions lead to God. But if that is what he wanted to convey, there would have been no reason to misappropriate and misquote the Towrah or to demean it.
According to the Towrah, to engage in the Covenant we must first come to know Yahowah, understand the conditions of the relationship, agree to those terms, and then act upon them. Those who do as Yahowah requests receive the Covenant’s benefits, a by-product of which is salvation. And while that is simple enough, to show how Paul upended God’s approach, we will methodically turn over every card in his hand one after another.
Second, the Christian perspective of God and salvation 116is backward. It is from the end, rather than from the beginning. It is salvation before relationship – God saving those He does not know. Worse, it would mean that God would be committing to spend an eternity with people who had no interest in listening to Him and who were part of a religion which demeaned and demoted Him.
Third, Christians confuse “observing the Torah” with Judaism, as if these things were related. But they are not. Religious Jews manage their lives in accordance with the Talmud, which is based upon their oral traditions and religious rules. The Talmud, in fact, is written very similarly to Paul’s letters, in that the Talmud is comprised of rabbinic arguments which elevate man’s opinions above God’s. While perhaps not as egregious as Christianity, Orthodox Judaism’s departure from the Torah has irked Yahowah sufficiently that the Prophets are filled with His rebuke of His people.
Fourth, the Torah is not comprised of laws. Guidance and teaching are entirely different concepts. The misappropriation of the Towrah’s purpose is one of religion’s most sinister ploys.
The Torah’s stories, examples, and dialog represent facets on a marvelous jewel. They provide insights and a perspective from which to enjoy and benefit from Yahowah’s brilliant Light. The Torah is both literal and metaphorical, realistic and symbolic, painting word pictures to help us know Yahowah, understand His plan of reconciliation, and rely on His provisions.
In this light, it is better to understand the relevance of Passover and UnYeasted Bread, and to capitalize upon these gifts, than it is to simply do what is delineated on the right date. Understanding leads to trust, trust leads to reliance, and reliance leads to salvation. Our works, beliefs, and faith lead nowhere.
Fifth, the Torah and Yahowsha’ are inseparable. 117According to Yahowah, the Torah is the Word of God and Yahowsha’ is the Word made flesh. So the very notion that we must choose between the Torah or God’s favor is an attempt to divide the indivisible.
Those familiar with one of the Towrah’s great scenes may recall the moment Moseh was inspired by Yahowah to depict Yahowsha’s mission:
“Yahowah, your God, will raise up for you a prophet like me from your midst, from your brothers.
Listen to Him. This is according to all that you desired of Yahowah, your God, in Choreb, in the day of the assembly, saying, ‘Let us not continuously hear the voice of Yahowah, our God, nor see this great fire, lest we die.’
And Yahowah said to me, ‘Well spoken. I will raise up for them a prophet like you from among their brothers.
I will put My words in his mouth and he will speak as I direct him.
The one who will not listen intelligently to My words which he shall speak in My Name, I shall investigate.” (Dabarym / Words / Deuteronomy 18:15-19)
Thereby, Yahowah encouraged us to listen to the words Yahowsha’ would speak and now has spoken. And yet Christians chose to reject most of what Yahowah said and ignore most of what Yahowsha’ proclaimed, while at the same time listening to a man who never cited either accurately – which is why the last line of this prophecy seems to be directed at Sha’uwl | Paul.
Sixth, the Torah exists to convey who God is, what He is offering, and what He expects in return. As Yahowsha’ told the men on the road to Emmaus immediately after fulfilling Passover, UnYeasted Bread, and Firstborn Children, if you want to understand what he did, you have 118to change your perspective and your thinking to that of the Torah and Prophets. The Torah is the source of the healing and beneficial message that the religious term “Gospel” corrupts.
Seventh, perhaps the biggest issue of all is reflected in a discussion Yahowsha’ had with his disciples. When they failed to understand that the yeast which was being removed from our souls on UnYeasted Bread was none other than religious and political corruption, Yahowsha’ explained:
“How is it that you did not think so as to understand (noeo – use your mind to comprehend) that I was not speaking about a loaf of bread when I said, ‘Be alerted to and turn away from (prosecho apo – beware of, guard against, and distance yourself from) the yeast (zyme – leavening fungus) of the Pharisees (the overtly religious leaders) and Sadducees (the worldly-minded, liberal political leaders)?” (Matthew 16:11)
Religion is designed to replace thinking with believing. The faithful are typically opposed to evidence and reason, especially when these things invalidate what they have been led to believe. And the few who are open-minded are usually handicapped by corrupted data in the form of horribly errant translations.
Beyond these issues, while believers will protest that the “Old Testament” contains the “inerrant” Word of God, when God’s words are deployed against their religion, they are summarily rejected. For example, we have already considered more than enough of Yahowah’s testimony to scuttle the religion of Christianity many times over, and yet Christians are more likely to go down with the ship than use it to bail themselves out.
In that He has proven His existence and the legitimacy 119of His testimony through prophecy, we will be using Yahowah’s testimony as the only unassailable source of information regarding God’s nature and plan. It will be the standard to which we will hold Paul accountable. It is only fair.
Therefore, let’s conclude this, the final introductory chapter, by giving our God, our Father, our Creator, Yahowah, the last word...
This is some of what God revealed through His prophet, Yasha’yah | Freedom and Salvation are from Yah:
“Woe (howy), the people from different races and places (gowy) bear blame and are guilty for having wandered away (chata’).
The people’s (‘am) distortions and their propensity to alter, twist, and pervert (‘awon) are numerous and burdensome, even troubling (kabed).
They are descendants (zera’) of those who have done wrong, harming themselves (ra’a’). They are children (benym) of those who corrupt and destroy (shahat).
They have rejected and abandoned (‘azab) Yahowah (). They have spurned and belittled, maligned and disparaged (na’as) the Set-Apart One (qadowsh ‘eth) of Yisra’el (Yisra’el).
They are strangers who have gone astray (zuwr), having turned their backs (‘achowr).’” (Yasha’yah / Salvation and Freedom are from Yahowah / Isaiah 1:4)
“I am (‘any) Yahowah (). This is My name (huw’ shem). And (wa) the manifestation of My power (kabowd) I will not give (lo’ nathan) to (la) another (‘acher), nor (wa) My renown and reputation (tahilah) to (la) religious imagery (pasyl).” (Yasha’yah / Isaiah 42:8)
120“Yahowah () was willing, even desirous (chaphets), for the sake of (ma’an) His sense of honesty and fairness, and His commitment to doing what is right regarding your vindication (tsedeq), to reveal His empowering, enriching, and enabling (gadal) Towrah, His Teaching and Instruction, His Guidance and Direction (Towrah), and to prove its worth (wa ‘adar).” (Yasha’yah / Isaiah 42:21)
“Listen and pay attention to Me, so that you can respond appropriately to Me (qashap ‘el), My family (‘am) and (wa) My people (le’om).
To Me (‘el), listen, considering and evaluating what you hear, and then respond (‘azan) because indeed (ky), the Towrah, the Source of Teaching and Guidance (Towrah) from Me (min ‘eth) shall be brought forth and shall be disseminated (yatsa’).
And (wa) My means to justifiably resolve disputes (mishpat) will (la) shine upon and enlighten (‘owr) the family (‘am).” (Yasha’yah / Isaiah 51:4)
“Then (wa) he shall reveal (galah) the glorious presence and manifestation of the power (kabowd) of Yahowah (). And all (kol) living creatures (basar) will see (ra’ah) Yahdow – the Unity of Yah (Yahdow). Indeed (ky), he is the Word (ha dabar), the verbal spokesman and mouth (peh) of Yahowah ().” (Yasha’yah / Isaiah 40:5)
“Look and see, pay attention and behold (hineh), Yahowah (), our Upright One and Foundation (‘edownay), arrives (bow’) with the blast of a trumpet (ba chazaq).
He is the Sacrificial Lamb (zarowa’). He is the proverb and the parable, a picture of the Word which is vivid and easy to see (la mashal). Behold (hineh) him, our recompense and fare for the passage, our ransom 121(sakar) is associated with him (‘ethow).
He does the work to pay our debt (pa’ulah) to clear the way to appear before His presence (la paneh).
As a Shepherd (ka ra’ah) leads, protects, and feeds his flock (ra’ah ‘eder), the Protective Shepherd (zarowa’) will gather (qabas) his sheep (tala’ym).
And in His chest (ba cheyq), He will lift them up (nasa’), nursing, nurturing (‘uwl), and guiding them (nahal).” (Yasha’yah / Isaiah 40:10-11)
This is a taste of what Yahowah revealed through Moseh in His Towrah:
“Pertaining to (‘achar) these (‘el-leh) conversations (dabarym), the Word (dabar) of Yahowah () came to exist with (hayah ‘el) ‘Abram (‘abram) in the form of (ba) a personal, visual, and illuminating manifestation which could be seen and experienced (machazeh) to say (‘amar): ‘Do not be awed or intimidated (yare’ ‘al) ‘Abram. I am (‘anoky) your protector, defending you from harm (magen la), your exceedingly (ma’od) great (rabah) reward (sakar).’” (Bare’syth / In the Beginning / Genesis 15:1)
“And (wa) God (‘elohym) conveyed (dabar) all of (kol) these words (dabar), providing perspective (‘eleh) in our presence (‘eth), saying (‘amar): ‘I am (‘anky) Yahowah (), your God (‘elohym), who beneficially (‘asher) descended to serve, bringing you out of and delivering you (yatsa’) from the realm (min ‘erets) of the crucibles of oppression (mitsraym), out of the house (min beyth) of slavery and servitude (‘ebed). You will not exist with (lo’ hayah la) other (‘aher) gods (‘elohym) in relation to (‘al) My presence (paneh).’” (Shemowth / Names / Exodus 20:1-3)
“You should observe, closely examining and carefully considering (shamar) this word and its 122message (dabar) as a clearly communicated and engraved prescription of what you should do to live (choq) and (wa) as an enduring and restoring witness (‘ed) to your children (beny) forever (‘owlam).” (Shemowth / Names / Exodus 12:24)
“You should not ever add to (lo’ yasap ‘al) the Word (ha dabar) which, as a blessing (‘asher), I (‘anky) am instructing and guiding you all (tsawah ‘eth).
And you should never subtract (wa lo’ gara’) from it (min) if you are to properly observe (la shamar) the terms of the covenant (mitswah) of Yahowah (), your God (‘elohym) which, as a favor (‘asher) I am (‘anky) instructing you (tsawah ‘eth).” (Dabarym / Words / Deuteronomy 4:2)
“Exclusively without exception (raq) be observant (shamar) as your goal. And pay very close attention to (ma’od shamar) your soul (nepesh) lest you forget or overlook (sakah) the words (dabarym) which you have seen with your eyes (ra’ah ‘ayn). And lest they are removed from your heart and thinking (min leb). All of the days of your life (wa kol yowmym chay ‘atah), you shall make them known (yada’) to your children and to your children’s children (ben ‘atah wa ben ben ‘atah).
The day which you were present, standing (ha yowm ‘amad) before (paneh) Yahowah, your God (Yahowah ‘elohym ‘atah), in Choreb, in which Yahowah () said to me to summon and assemble (qahal) the family (‘am) so that I might have them hear (shama’) the words (dabar) which will cause them to learn (lamad) to revere, to respect (yare’), and to approach Me all of the days which as a result of the relationship they shall live (la ‘any kol ha yowmym chay) on the earth (‘adamah), and so that they might teach (lamad) their children (ben hem).” (Dabarym / Words / Deuteronomy 4:9-10)
123And Yahowah () spoke the word (dabar) as God to you (‘el) from the midst of the fire (‘esh), words (dabarym) the sound of which (qowl) you heard (shama’).
But a visual form (tamuwnah), you did not see – but only (zuwlah) heard the sound (shama’ qowl). He told you all about (nagad la) His Family-Oriented Covenant Relationship (beryth) with you. Which, as a result of the relationship (‘asher), He instructed and directed (tsawah) you to act upon (‘asah la) the Ten Statements (dabar), writing them (kathab) on two tablets of stone.
And Yahowah () instructed and guided (tsawah) me at this time (‘eth) that She (the Set-Apart Spirit) (hy’) would teach (lamad) you regarding the clearly communicated prescriptions for living (choq) and the means used to resolve disputes, even to exercise good judgment (mishpat), so that you might act upon them, celebrating and profiting from them (‘asah).” (Dabarym / Words / Deuteronomy 4:12-14)
“During the time of adversity and distress (tsar), all of these words (ha dabar) will find you, especially those in the last (‘acharyth) of days.
And then you will return and you will be restored (shuwb) forever and eternally (‘owlam) to Yahowah (), your God (‘elohym).” (Dabarym / Words / Deuteronomy 4:30)
“From the heavens He has individually and deliberately prepared you to listen to (shama’) His voice (qowl) for the explicit purpose of instructing you (la yasar).
And upon the Almighty’s earth, He enabled you to see and witness (ra’ah) His magnificent light (gadowl ‘esh) and His words (dabar) which you heard (shama’) from the midst of the fire (‘esh).
124And truthfully, underlying this is His love (‘ahab) for your fathers, He has chosen to favor (bahar) their descendants after them. He has descended to serve, leading you (yatsa’) into His presence with His power (gadowl), away from (min) the crucibles of human oppression (Mitsraym).” (Dabarym / Words / Deuteronomy 4:36-37)
“You should recognize and acknowledge (yada’) this day, returning your heart and thinking (ha yowm shuwb leb ‘atah) to God (‘elohym), because, indeed (ky), Yahowah (), He is Almighty God (huw’ ha ‘elohym) in the heavens (ha shamaym) above and on the earth (ha ‘erets) below. There is no other. You should observe, closely examining and carefully considering (shamar) His clearly communicated and inscribed prescriptions of what we should do to live (choq), along with the terms and conditions of His binding contract (mitswah), which relationally I have instructed and guided you (tsawah) this day.
Because, as a result of the relationship (‘asher), He is good to you and beneficial for you (yatab la), and also for your children after you (wa gam ben ‘atah ‘achar ‘atah), for the express purpose of elongating your days.” (Dabarym / Words / Deuteronomy 4:39-40)
“This is (ze’th) the Towrah, the Teaching (ha Towrah), which beneficially He placed before Moseh (Mosheh) and the Beny Yisra’el | Children who Engage and Endure with God (beny Yisra’el).
This is the Enduring Witness and Restoring Testimony (‘ed), the clearly communicated prescriptions (choq), the means used to think clearly and resolve disputes (mishpat), which God (‘elohym) spoke to (dabar) Moseh (Mosheh) and to the Children of Yisra’el (beny Yisra’el) when He led them (yasta’) away from the crucibles of oppression (mitsraym).” (Dabarym 125/ Words / Deuteronomy 4:44-45)
“These are (wa ze’th) the terms and the conditions of the relationship agreement (mitswah), the clearly communicated prescriptions of what we should do in life to live (choq), and the means to exercise good judgment and resolve disputes (mishpat) which, beneficially (‘asher), Yahowah (), your God (‘elohym), instructed and guided (tsawah) you to (la) learn and teach (lamad) what should be done (la ‘asah) in the realm into which (ba ha ‘erets ‘asher) you all (‘atem) are going to pass over into (‘abar sham) as an inheritance (la yarash).
The intent and purpose is so that (ma’an) you come to revere and respect (yare’) Yahowah (), your God (‘elohym), by observing (shamar) all of (kol) His clearly communicated prescriptions of what we should do in life to live (chuwqah) and (wa) His terms and conditions (mitswah), which (‘asher) I (‘anky) have instructed and directed (tsawah) you individually (‘atah), your children (wa ben ‘atah), and your children’s children (wa ben ben ‘atah) all (kol) of the days (yowmym) of your lives (chayym).
It is for the purpose of (ma’an) elongating (‘arak) your days (yowmym), and so that (wa) you listen (shama’), Yisra’el (Yisra’el), and so that (wa) you are focused and observant (shamar), thereby (la) acting upon (‘asah) that which relationally (‘asher) is good and beneficial for you (yatab la), and which beneficially (wa ‘asher) will cause you to substantially increase, grow dramatically, and become exceedingly great and powerful (rabah ma’od), consistent with (ka) that which (‘asher) Yahowah (), your God (‘elohym), promised and affirmed to (dabar) your fathers (‘ab) on your behalf (la ‘atah).
Yisra’el | Individuals who Engage and Endure with 126God (Yisra’el), listen to and hear (shama’) Yahowah (), your God (‘elohym). Yahowah () is one (‘echad).
You should choose to truly love (wa ‘ahab ‘eth) Yahowah (), your God (‘elohym), with (ba) all (kol) your heart (leb), and with all (wa ba kol) your soul (nepesh), and with all (wa ba kol) your capacity and capability (ma’od).
These (‘eleh) words (dabar) which (‘asher) I am (‘anky) guiding you with (tsawah) this day (ha yowm), they should come to exist and always be (wa hayah) part of your thinking (‘al leb).
Your goal should be to choose to teach them by reciting them to (wa la sanan) your children (ben ‘atah). And you should consistently speak about them (wa dabar ba) during your life (ba yashab), and inside your home and with your family (wa ba beyth ‘atah), and as you walk, traveling through life (ba halak), and along the path (ba derek), and when you lie down to rest (wa ba sakab), and when you stand up (wa quwm).
And you should choose to fasten them (wa qasar) as a sign (la ‘owth) upon your hand, influencing your actions (‘al yad), and they should come to exist (wa hayah) between your eyes, influencing your perspective (bayn ‘ayn).
And (wa) you should write them (katab) upon the doorframes (‘al mazuwzah) of your home (beyth), and upon your gates (wa ba sa’ar).” (Dabarym / Words / Deuteronomy 6:1-9)
“Indeed (ky), you should listen to (shama’ ba) the voice and invitation (qowl), of Yahowah (), your God (‘elohym), for the purpose of approaching by examining and considering (la shamar) the terms and conditions of His relationship agreement (mitswah) and 127His clearly communicated prescriptions and inscribed recommendations of what we should do in this life to live (wa chuwqah), which are inscribed and permanently memorialized (ha kathab) in (ba) the written scroll (ha sepher) of this (ze’th), the Towrah (ha Towrah).
And that is because (ky) you will return and be restored (shuwb) to (‘el) Yahowah (), your God (‘elohym), with all (ba kol) your heart (leb) and with all (wa ba kol) your soul (nepesh).” (Dabarym 30:10)
“For indeed (ky), the empowering and enriching (ma’od) Word (dabar) of your God (‘el) facilitates your approach and brings you near (qarowb), when ingrained in your speech (ba peh) and in your heart (wa ba leb) to engage with Him (la ‘asah).” (Dabarym / Words / Deuteronomy 30:14)
“And (wa) it came to be (hayah) just when (ka) Moseh finished (kalah) writing (kathab) the words (dabar) of the Towrah (ha Towrah) upon this, the Almighty’s (ha ze’th ‘al) written scroll (sepher), successfully completing (tamam) the Eternal Witness and Restoring Testimony (‘ed), Moseh instructed (tsawah) the Lowy (ha lowy) lifting up and carrying (nasa’) Yahowah’s () Ark (‘arown) of the Family-Oriented Covenant (beryth), saying (‘amar), ‘Accept and grasp hold of (laqach) the written scroll (sepher) of the Towrah (ha Towrah) and place (sym) this (zeh) alongside (‘eth min sad) Yahowah’s () Ark (‘arown) of the Covenant Relationship (beryth).
Your God (‘elohym), He will always exist (hayah) there (sham) for you (la) in (ba) the Enduring Witness and Restoring Testimony (‘ed).” (Dabarym / Words / Deuteronomy 31:24-26)
In His next book, one scribed by Yahowsha’, Yahowah introduced the living embodiment of His Towrah 128by name:
“Later (‘achar), therefore (ken), Yahowsha’ recited and proclaimed (qara’) all of (kol) the words (dabar) of the Towrah (ha Towrah), the blessings of peace and prosperity (ha barakah) and also the slights and denunciations (ha qalalah), just as (ka) all of these things (kol) were written (kathab) in (ba) the written scroll (sepher) of the Towrah | Teaching and Guidance (ha Towrah).
There did not exist (lo’ hayah) a Word (dabar) from (min) all (kol) that which beneficially (‘asher) Moseh (Mosheh) had instructed and directed (tsawah) which to reveal the way to get the most out of the relationship (‘asher) Yahowsha’ (Yahowsha’) did not (lo’) read, recite, or proclaim (qara’) in a straightforward manner in the presence of (neged) the entire (kol) assembled community (qahal) of Yisra’el | Individuals who Engage and Endure with God (Yisra’el), including the women (ha ‘ishah) and the little children (tap), as well as (wa) the foreigners from other races and places (ger) who were walking (halak) among them (ba qereb).” (Yahowsha’ / Yahowah Saves / Joshua 8:34-35)
And then Yahowsha’ (Yahowsha’) wrote (kathab) these (‘eleh) words (dabar) in (ba) God’s (‘elohym) Towrah (Towrah).” (Yahowsha’ Yahowah Saves / Joshua 24:26)
Now that we have heard from Yahowah through His prophet Yasha’yah, His coworker Moseh, and His namesake Yahowsha’, let’s consider what God inspired Dowd, the man errantly known as “David,” to reveal to us in song. This is especially poignant because Dowd is Yahowah’s Messiah, His Shepherd and King, His son, and the man who will be returning with Him…
“On behalf of (la) the eternal Leader (ha natsach), a song (mizmowr) of (la) Dowd | the Beloved (dowd): The 129heavens (shamaym) quantify the unit of measure, exactly and accurately of (saphar) the manifestation of the power (kabowd) of God (‘el).
Its spreading out and expanse (raqya) makes conspicuous (nagad) His handiwork (yad ma’aseh). Day unto day (yowm la yowm) pours out (naba’) answers (‘emer), and night unto night reveals (hawah) knowledge which leads to understanding (da’ath).
Nothing exists without (‘ayn) the Word (‘emer). Nothing exists when and where (wa ‘ayn) the spoken and written message (dabarym) of the voice which calls out (qowl) is corrupted or is negated, ceasing (bely) to be heard (shama’).” (Mizmowr / Songs / Psalm 19:1-3)
“His (huw’) going forth is (mowtsa’) from (min) the uttermost part of (qatseh) the spiritual realm (shamaym).
His arrivals (taquwphah) are unto the distant end of time (qatsah). And nothing (wa ‘ayn) is hidden (satar) from (min) His light (chamah).
Yahowah’s () Towrah (Towrah) is complete and entirely perfect (tamym), returning, restoring, and transforming (shuwb) the soul (nepesh).
Yahowah’s () enduring testimony and restoring witness (‘eduwth) is trustworthy and reliable, verifiable and dependable (‘aman), making understanding (hakam) simple for the open-minded (pethy).
Yahowah’s () directions (piquwdym) are right (yashar), causing the heart to rejoice (leb shamah).
Yahowah’s () terms and conditions (mitswah) are moral and are purifying (bar), shining a light toward understanding (‘owr ‘ayn).
Revering and respecting (yir’ah) Yahowah () 130is cleansing and restoring (tahowr), sustaining and establishing us (‘amad) forever (‘ad).
The means to exercise good judgment and to resolve disputes (mishpat) of Yahowah () are trustworthy and reliable (‘emeth). They are wholly (yahdaw) vindicating and correct (tsadaq).” (Mizmowr / Songs / Psalm 19:6-9)
“This which (‘asher) we have heard (shama’) and we have known (yada’), our fathers (‘ab) communicated to us in writing (la chaphar).
These things were not concealed (lo’ kachad) from (min) their children (ben) from one generation to (dowr la) the next or to the last (‘acharown).
They recounted and recorded (chaphar) Yahowah’s () glorious love songs (tahilah), His power and influence (‘azuwz), and the wonderful and astounding things (pala’) which as a result of the relationship (‘asher) He has done and will do (‘asah).
He took a stand to establish (quwm) an enduring witness to this restoring testimony (‘eduwth) with (ba) Ya’aqob (Ya’aqob), bringing about (suwm) the Towrah (Towrah) with (ba) Yisra’el (Yisra’el) which to benefit the relationship (‘asher) He instructed and directed (tsawah) our fathers (‘ab) to make it known (la yada’) to their children (la ben).
He did so for the express purpose (ma’an) that the next, as well as the last (‘acharown), generation (dowr) would come to know and understand (yada’).
These children (benym) will have children (yalad) who rise up and take a stand (quwm). They will proclaim this (saphar) to (la) their children (benym).
And they will place (wa sym) in them (ba) the trust and reliance upon (kesel) God (‘elohym).
131They will neither forget nor improperly respond to (wa lo’ shakach) God’s (‘el) work (ma’alal). And so the terms and conditions of His relationship agreement (mitswah) will save them (natsar).
They will not be (wa lo’ hayah) like (ka) their fathers (‘ab), a generation (dowr) too stubborn to change (sarar), and a generation (wa dowr) who was defiantly rebellious and embittered (marah), whose hearts (leb) were not prepared (lo kuwn), and which were not nurtured by (wa lo’ ‘aman ‘eth) God’s (‘el) Spirit (ruwach).
The children (beny) of the Northern Kingdom (‘Ephraym) submitted, and they yielded to (nashaq) those who betrayed them (ramah). And they were overthrown and destroyed (chapak) in the day (ba yowm) the battle was waged (qarab).
They did not observe (lo’ shamar) the Covenant Relationship (beryth) with God (‘elohym).
And with regard to His Towrah | Teaching (wa ba Towrah), they resisted and refused (ma’an) to (la) walk (halak).” (Mizmowr / Songs / Psalm 78:3-10)
“Yahowah (), make known to me (yada’) Your ways (derek). Teach me (lamad) Your path (‘orah).
Direct me to walk (darak) by (ba) trusting and relying upon You (‘emeth). Teach me (lamad), because indeed (ky), You are (‘atah) the God (‘elohym) of my salvation (yasha’). With You (‘eth), I confidently anticipate deliverance (qawah) every day (kol yowm).
Yahowah (), remember and invoke (zakar) Your mercy (racham) and Your steadfast love, even Your unfailing kindness (chesed). For indeed (ky) they (hem) are from (min) time immemorial (‘owlam).
The sins (chata’ah) of my youth (na’uwrym) and rebellion (pesha’) do not remember (lo’ zakar) as (ka) 132Your love for me is remembered (chesed zakar la ‘atah) on account of (ma’an) Your goodness (towb), Yahowah ().
Yahowah (), Almighty (‘al), is good, beneficial, and generous (towb) and always right (yashar), therefore (ken), He is the source of teaching and instruction, and He guides and directs (yarah) sinners (hata’) along the way (ba ha derek).
He enables the way of (derek) the unpretentious and sincere who respond and answer His call (‘anaw) with His means to make rational decisions and resolve disputes (ba ha mishpat).
He provides the information to teach (lamad) those who appropriately respond to (‘anaw) His way (derek).
All (kol) of the mannerisms and conduct (‘orah) of Yahowah () are merciful and beyond reproach (chesed), and they are trustworthy and reliable (‘emeth) for (la) those who are preserved by (natsar) His Covenant Relationship (beryth) and by His enduring Witness (‘edah).
As a result (ma’an) of Your name (shem), Yahowah (), You will choose to forgive (wa salah) my sin (la ‘awon), because indeed (ky), He (huw’) is great (rab).
Hence (zeh), whatever (my) individual (‘ysh) respects and reveres (yare’) Yahowah (), He will teach him (yarah) in (ba) the way (derek) he should choose (bachar).
His soul (nepesh) in (ba) the most favorable, pleasing, and festive circumstances (towb) will dwell and endure (lyn), and his descendants (zera’) will inherit (yarash) the realm (‘erets).
A very close and intimate fellowship with (sowd) Yahowah () is certain for (la) those who respect and revere Him (yare’), because His Family-Oriented 133Covenant Relationship (beryth), He makes known to him (yada’).
My eyes (‘ayn) will continually be (tamyd) upon (‘el) Yahowah (), because indeed (ky), He (huw’), Himself, will come (yatsa’) removing the restraints from (min resheth) my feet (regel), turning me around and preparing me (panah) to have mercy on me (‘el chanan) as a unique child (ky yahyd) and I am (wa ‘any) humbled (‘any).” (Mizmowr / Songs / Psalm 25:4-16)
“As a result of (min) Yahowah (), the steps (mits’ad) of each individual (geber) are prepared and firmly established (kuwn). And (wa) His way (derek) is a pleasurable experience (chaphets).
Indeed, though (ky) he falls (naphal), he is not cast down (lo’ tuwl). Indeed (ky), Yahowah () is sustaining, upholding him in His hand (samak yad).
Every day (kol yowm) He is merciful and compassionate (chanan), accompanying (lawah) His children (zera’), kneeling down in love to bless them (la barakah).
And so (wa) I encourage you to consider, to act upon and engage in (‘asah) that which is good, beneficial and agreeable, productive and pleasing (towb) and as a result (wa) live (sakan) forever (la ‘owlam).
For indeed (ky), Yahowah () loves (‘ahab) good judgment, the process of evaluating evidence so as to render a just and fair verdict which resolves disputes (mishpat).
So (wa) He will not abandon (lo’ ‘azab) those who steadfastly seek His protection (chasyd).
Throughout eternity (la ‘owlam), they shall be watched over and cared for (shamar), but (wa) the offspring (zera’) of the wicked (rasa’) will be cut off 134(karat).
The upright who are correct, and thus vindicated (tsadyq), shall inherit (yarash) the realm (‘erets), and they shall live (wa sakan) forever (la ‘ad) within it (‘al).
The mouths (peh) of those who are right (tsadyq) passionately and boldly proclaim (hagah) wisdom, providing the capacity to understand (hakamah), and their tongue (lasown) speaks the Word (dabar) of good judgment and of justly resolving disputes (mishpat).
The Towrah Teaching (Towrah) of his God (‘elohym) is in his heart (ba leb), so his steps (‘ashur) will never waver (ma’ad).” (Mizmowr / Songs / Psalm 37:23-31)
That was beautiful. So now returning to His Towrah, we discover…
“There is one (‘echad) engraved prescription for living (chuqah) for all of you to approach (la), for the assembled community (qahal) and for (wa la) those from different races and places (ha ger).
The clearly communicated and inscribed prescription (chuqah) for living together (guwr) is everlasting and eternal (‘owlam) and for (la) all of your generations (dowr).
It is exactly the same for you as for (ka ka) the foreigner and newcomer (ger). This was, this is, and this will always exist (hayah) as the means to approach (la) the presence (paneh) of Yahowah ().
One (‘echad) Towrah (Towrah) and (wa) one (‘echad) means to think clearly and resolve disputes (mishpat) shall continually exist (hayah) for you to approach (la) and for newcomers from different races and places to approach (wa la ha ger), with you all (‘eth) living together (guwr).” (Bamidbar / In the Wilderness / Numbers 15:15-16)
135Since Yahowah has clarified how we are to approach Him, the only thing which remains is to question what Sha’uwl had to say regarding the means God has provided. I do not suspect they are similar.
