190Twistianity
Foolology
…Imposter
3
Marvelous Mizmowr
Listen and Learn…
There isn’t a single prophecy pertaining to the fulfillment of a Mow’ed Miqra’ or of God’s return in which Yahowah cites the name or title of anyone other than Dowd. And yet, as a consequence of Judaism and Christianity, fewer than one in ten million people currently make the connection between them. For Yahowah’s Grand Plan of Reunification to occur as promised, this must change.
There are hundreds of prophecies in which Dowd is expressly named, and hundreds more are replete with one or more of his accolades and titles. Many were fulfilled in the Yowbel year of 4000 Yah, in 33 CE, when the Messiah’s basar endured Pesach and his nepesh enabled Matsah. The remaining prophecies will transpire in year 6000 Yah, in the fall of 2033, when he returns as King during Kipurym.
Evidently unaware of this, perhaps too busy scribbling in their Talmud, rabbis conceived Judaism to deny the viral influence of the Christian counterfeit. To their credit, the rabbis were aware that Iesous Christos was disqualified as the Messiah but to their shame, they did not refute the myth as a misappropriation of Dowd’s role in fulfilling Pesach, Matsah, and Bikuwrym. Had they done so, there would have been no Diaspora or Holocaust, and no Christianity or Islam to subjugate and slaughter Jews.
191All the while, the Christians burnished the image of a fable by misappropriating the testimony of a god who reneged on his promises and couldn’t remember the names of his people or what he discussed with them. But who in their right mind would want to spend an eternity with a father who would deprive his son of all he had achieved?
Unfazed by the consequence of their plot, Christians continued to cobble together pagan lore to create a god who fit their sensibilities and expectations, one they believed would do as they desired because they projected their aspirations on him. But since their story wasn’t credible, they engaged in identity theft, robbing Yahowah’s beloved Son, the anointed Messiah and King, even Savior, to embellish and sanctify their scheme – one incredibly presented for the foolish in their hideously malevolent and malignant New Testament. They even bound their rubbish to the inspired word of God, calling the resulting fraud a “Bible.”
As one would take out the trash, I would advise tossing the tale of the baby god who grew up to be the dead god on a stick away and, along with that revolting image, discarding any association with a church, Bible, or religion. There is no merit, only disappointment and anguish, associated with Jesus of Nazareth, Christ and Christian, Easter and Christmas, Sundays and steeples, prayers and worship, the Lord and Mary, Peter, Paul, and Luke, financial donations and bowing down, the Trinity and faith, bodily resurrections, a New Testament and Gospels. It is all rotten to the core. It is all babel.
But so are Judaism and Islam, Mormonism and Hinduism, Buddhism and Progressive Politics, Fascism, Socialism, Communism, and Multiculturalism, as well as conspiratorial agendas, Spiritualism, Yoga, and Astrology. Should you still count yourself among their devotees, and if taking out the trash is too much to ask at this point in the 192process, then I’d like you to leave. Your religion and your politics are stinking up the place.
That said, over the past twenty-three years, I have never sought, and I will never seek, the company of those who are passionate about their conspiracies or defined by their faith in their religion or political party. I have had many who entered my company, but they were all rebuffed when exposed. Personally, I think such individuals are ignorant and irrational. God holds a similar view; He has avoided the political, despised the religious, and mocked the conspiratorial for six thousand years..
For those who remain unconvinced, still somehow perceiving that I have unfairly devalued their faith in “Jesus Christ” and have overhyped “David,” may I suggest that doing either is impossible. There never was a “Jesus Christ.” He’s a mythical misnomer, without any prophetic support, cobbled together as a counterfeit. There is no basis whatsoever for Jesus, Christ, Christian, Christianity, Church, New Testament, or Gospel, a Trinity, baptism, resurrection, Easter, Christmas, or a dead god on a stick. They are as credible as a giant bunny who lays colored eggs or a fat man in a red suit who flies around with reindeer and climbs down chimneys.
By contrast, Dowd is real. He was chosen by Yahowah and anointed ha Mashyach and King. He, as the Son of God, fulfilled Yahowah’s promise to provide the Passover Lamb. His soul perfected ours on UnYeasted Bread. He became the Firstborn of Bikuwrym.
Yahowah has elevated Dowd to the highest level anyone has or will ever achieve. Nothing I write on his behalf will ever measure up to God calling Dowd the “dowd – beloved,” “ben ‘el – son of God,” “tsadaq – right, even vindicated,” His “mashyach – anointed messiah,” the “melek – king” of Yisra’el, both past and future, the “ra’ah – shepherd who will tend to His flock,” and the zarowa’ | 193sacrificial lamb” who saved them. Dowd | David wrote the “mizmowr – songs” Yahowah inspired and sings. Our Heavenly Father is Dowd’s Father, and He is very proud of His Son.
Frankly, this should be as obvious as the noses on our faces. The express reason that the universe was created, life was conceived, and the Towrah was presented is because God wanted to enjoy being a Father, to share and give all He had to offer to His children. With Dowd, Yahowah found the Son He was seeking to love, enlighten, empower, and enrich. As such, I trust the author of this Song, as does God.
“A Mizmowr | Song of Dowd | the Beloved (Mizmowr la Dowd) to the enduring Leader (la ha natsach – on behalf of the everlasting Conductor and eternal Director):
Yahowah (Yahowah – the proper pronunciation of the name of ‘elowah – God as directed in His towrah – teaching regarding His hayah existence and our shalowm – restoration) wants to respond to you (‘anah ‘atah – He has consistently decided to reply, offering answers (qal imperfect jussive)) in the Day of Trouble (ba yowm tsarah – during the Time of Unfavorable Circumstances, day of dire straits, vexing calamity, debilitating distress, and adversarial anguish; from tsar – of being narrowed and confined by adversarial foes and oppressive enemies, and tsarar – to be hemmed in, besieged, and bound up, cramped and then hostilely attacked after being narrowed in a confusing and confining manner).
He wants to lift you up so that you are unassailable (sagab ‘atah – He continually demonstrates His desire to protect you (piel imperfect jussive)) in the name (shem – with the personal and proper designation and reputation) of the God (‘elohy – the Almighty One; plural of ‘elowah – God) of Ya’aqob | Reward or Consequence (Ya’aqob – I am the one who replaces and supersedes by circumventing 194and overreaching, I will accept the acclaim and suffer the result of being insidious in substituting myself for another while seeking acclaim, wealth, and power, being sly in the process because I am the heel; from ‘any – me, myself, and I are ‘aqab – to receive the benefits or endure the ramifications of outmaneuvering and encroaching by perniciously and fraudulently assailing, such that I am a heel).” (Mizmowr / Lyrics to Sing / Psalm 20:1)
Dowd’s interests and agenda were in sync with Yahowah’s, which is why he is stating, rather than asking about, God’s aspiration during the Time of Ya’aqob’s Troubles. Those who do not know Yahowah are predisposed to ask God to reveal His will for their lives. Those who know Him simply affirm it as Dowd is doing, and then they engage, doing what Yah wants done.
The difference is astronomical. To ask God for something He has provided countless times is disrespectful and disingenuous. To state emphatically that you know His will, concur with His desire, and will act accordingly is reassuring and productive.
Yowm Tsarah | the Day of Troubles, followed by Ya’aqob’s name, is a reference to the Time when Yisra’el will be thinned at the waist to accommodate an Islamic State destined to terrorize and attack Jews. Once vulnerable, a flood of monstrous Muslims will invade Israel, abducting, mutilating, raping, and slaughtering God’s People. That is important because it dates the rest of the prophecy, revealing the timing.
It is also interesting that Yahowah’s predetermined response is to protect the value and importance of His name, especially at a time when He is called everything other than Yahowah – even by Yahuwdym who refer to Him as Hashem or G-d. If Yahowah did not care what we called Him, as is opined by millions of Christian and 195Jewish apologists, then He wouldn’t be seeking to defend His name.
While born in Bethlehem, Dowd lived on Tsyown. We’ve read what he has written on the signs he and his God posted along the way…
“From Tsyown and by means of the Signs Posted Along the Way (wa min Tsyown), it is His will and desire to reach out by dispatching and extending (shalach – He will choose to send out (qal imperfect jussive)) from this set-apart place (min qodesh – by means of being set apart and from the set apart) someone to assist you who is able to accomplish the task (‘ezer ‘atah – the help you will need, a collaborator who is strong enough to get the job done) along with the means to strengthen and sustain you (sa’ad ‘atah – He will support and uphold you, making you safe by sustaining you, expending the energy to renew and energize you (qal imperfect jussive energic nun)).” (Mizmowr / Lyrics to be Sung / Psalm 20:2)
The inference here is that this “helper” sent out “to assist” is Dowd, Yahowah’s right hand and shepherd. He is inseparable from Tsyown. His home was built there, and he wrote many of the inscriptions on the signs posted along the way. He is the Messiah his people have long sought.
And while Dowd and Tsyown represent the same things, and while Dowd has been extended to Yisra’el on two occasions, and will soon arrive for his third, it is possible that the collaborator seeking to strengthen and sustain God’s people during their Time of Trouble could be the King’s Herald. I say this because by the time Dowd arrives the troubles will be over for the surviving remnant.
This next statement includes three interesting words. Minchah can be rendered as “contributions” or “sacrifices,” even as “offerings or gifts which have been bestowed and apportioned.” As such, God could be addressing whether we have done as He instructed during 196the Miqra’ey, especially on Pesach with regard to the sacrificial lamb. It is through the first three Miqra’ey that the gifts of the Covenant are “minchah – bestowed and apportioned.”
From a different perspective, God could also be mindful of the time we have sacrificed to contribute to what He wants to achieve, thereby acknowledging the things we’ve done to bestow the truth for the benefit of others. This interpretation is possible because minchah implies that the contribution has been given without compensation. There is even the inference that this gift is of a superior nature.
Rabbis, who charge Jews for everything, enriching themselves at the expense of their people, while presenting themselves fraudulently as a “superior gift” to their kin, call their “prayer time,” which is nothing more than collective rote recitals from their Talmud, mincha, perverting the actual meaning of minchah. That said, these same rabbis who have a love-hate relationship with Dowd, specifically include Mizmowr 6 among their recitals. I suspect that this is true because Dowd wallows in his failings throughout the Psalm, and it reveals his personal vulnerabilities during his darkest hour.
The message of Dowd’s song, however, which was scribed to acknowledge that we are frail and Yah is strong and that we should trust and rely upon Him, not ourselves, is one that the rabbis all seem to have missed and are all too willing to subvert.
The second thought-provoking term, ‘aleh | ‘olah, also conveys a range of potential meanings, most of which are differentiated based upon the diacritical markings, contrivances which were added under false pretenses two thousand years after these lyrics were scribed. Circa 1100 CE, and under the spell of the Rambam, rabbis had the audacity to call their Masoretic Text vowel-pointing 197system, “Shav,” from the verb, “showa’ – to deliberately deceive and fraudulently mislead.” Therefore, I have consistently disregarded their inclinations and have chosen to predicate the definitions of the words found in these books strictly upon the Hebrew letters originally written to depict them. Such then is the case with ‘aleh | ‘olah which, based upon “‘alah – to go up, rise, and ascend, is correctly translated as “means of ascent” or “acceptable means to rise.”
This known, ‘olah is often rendered “burnt offering” only because smoke “rises.” As ‘aleh, it is “a branch, an extension from the main trunk of the tree which grows out laterally and produces prolific foliage.” It is also “a secondary outgrowth or stem.” While it doesn’t fit this context, the lexicons suggest that ‘olah can be rendered as “injustice, the state of being incorrect or unjust.”
The third insightful term, dashen, which I’ve rendered as “the one accepted and anointed,” we’ll consider further at the conclusion of this remarkable prophetic statement…
“His desire is to remember (zakar – His will is to recollect, recall, and bring to mind) all of your contributions (kol minchah ‘atah – all of your sacrifices and offerings, your gifts, and everything you have bestowed on behalf of others) along with (wa) those of your branch, your means of ascent, and way of withdrawal (‘aleh | ‘olah – the acceptable means to rise, from ‘alah – to go up, rise, and ascend) of the one accepted and anointed (dashen – the one who was prepared and prospered then became satisfied (piel imperfect cohortative – first-person expression of volition, which is best attributed to the speaker, and thus Dowd, where the object, which is the acceptable branch, has chosen to be put into action by the subject, God, with unfolding implications over time)). Pause now and contemplate what this means (selah).” (Mizmowr / Lyrics to be Sung / Psalm 20:3)
198Mutually beneficial relationships are reciprocal. Therefore, it’s appropriate for Yahowah to contribute on behalf of those who have made a contribution to His people. In this regard, there are two individuals who stand out – Moseh and Dowd – one of whom is being designated here by the references to the “branch,” “being used as a means to ascend and provide answers,” as well as “being acceptable and anointed.” Only Dowd met each of these qualifications.
In Dowd’s beloved 23rd Psalm, he also used dashen in conjunction with tsarar, to say, “You have prepared and arranged, putting in place (‘arak), a table (shulchan) before me (la paneh ‘any), conspicuously beyond the presence (neged) of my adversaries who would narrow my scope and silence me (tsarar ‘any). You have anointed (dashen) my head (ro’sh ‘any) with oil (ba ha shemen). My cup (kwos ‘any) overflows with abundance (rawayah).”
When dashen is used in the Towrah, especially by Moseh, it speaks of “prospering.” (Dabarym / Deuteronomy 31:20) But it is also used in Shemowth / Exodus 27:3 when describing the construction of a receptacle to collect the ash and fats of the sacrificial lamb once the inedible parts were burned outside the Tabernacle. That definition does not fit in this context because the remains are without value, leaving us with “anointed, acceptable, and prosperous.” And it is Dowd, of course, who is Yahowah’s anointed.
Moving on to the next statement, the symbolism of leb | heart has evolved over the three thousand years since this was written. In Dowd’s mind, as he scribed these words, the heart was the seat of judgment, the place where observation and experience coalesced with character and intellect to produce the best possible plan of action, one in which the individual was motivated and confident in 199achieving. Today, we’d call it exercising good judgment such that our actions are reasoned and right.
“He wants to give to you (nathan la ‘atah – it is His desire and will to bestow unto you, offering and allotting you (qal imperfect jussive)) that which is in accord with (ka – that which is consistent with) your best judgment (leb ‘atah – you exercising good judgment such that your heartfelt desire is determined by your conscience and is the product of observation, experience, character, and intellect) and fulfill (wa male’ – choose to satisfy (piel imperfect jussive)) everything you’ve advised and proposed (kol ‘esah – all of your conclusions and counsel, the things you have thought about, accepted, and acted upon).” (Mizmowr / Lyrics to Sing / Psalm 20:4)
This is either wonderful or terrible depending upon how accurate our thinking, conclusions, and counsel have been. If addressing Dowd, then Yahowah is affirming that He concurs with Dowd’s thinking on the matter of fulfilling Chag Matsah and Kipurym. The Son proposed this plan and quickly received his Father’s full support. The Mow’edym have been and will be fulfilled just as Dowd advised.
So that we are on the same page, there were four reasons that I was led to present Mizmowr 20 after commencing with our review of Psalms 1 through 8 and 103. The first is that it was written to enlighten us about what to expect from Yahowah during the Time of Ya’aqob’s Troubles. The second is the use of yashuw’ah | salvation in context with its root, yasha’ | to save and deliver. The third is dagal | to look at and celebrate a conspicuous banner. And the fourth is its inclusion of mashyach | anointed messiah. In the next two statements, we will find all four of these words.
Dowd is encouraging everyone listening to him to “ranan – shout for joy” “ba yashuw’ah ‘atah – in your 200salvation.” It is an expression of the benevolent idea that Dowd, like every Covenant member, celebrates the addition of each soul to the Family. This expression of joy, however, is not based upon a nebulous religious notion or even popular belief but, instead, in the name of our God, Yahowah, and on behalf of those who “dagal – choose of our own accord to actually observe, closely examining and carefully considering the conspicuous banner which will be raised in recognition of its unfolding consequences.”
Up to this point, we have been uncertain as to whether this Mizmowr has been addressing Dowd or one of the Witnesses devoted to increasing Yisra’el’s knowledge of him. And now, based upon the use of the first-person plural, it appears to be both – revealing that Yahowah is as interested in what Dowd has accomplished as He is in having His Choter scribe the Benner to inform Yisra’elites about this…
“We want to shout for joy (ranan – it is our desire to sing blissfully, rejoicing (piel imperfect cohortative first-person plural)) over your salvation (ba yashuw’ah ‘atah – in your deliverance, welfare, freedom, and victory) in the name (wa ba shem) of our God (‘elohy ‘anachnuw) by conspicuously lifting up a banner (dagal – by what we readily point out and celebrate, upholding in sight of the people as our sign, an ensign recognizing the unfolding implications of this message over time (qal imperfect first-person plural)).
Yahowah (Yahowah – an accurate transliteration of the name of ‘elowah – God guided by His towrah – instructions) wants to satisfy and fulfill (male’ – His desire and choice are to completely and totally satisfy (piel imperfect jussive)) all of your requests and expectations, your inquiries and questions (kol misha’lah ‘atah – every one of your petitions and appeals).” (Mizmowr / Lyrics to be Sung / Psalm 20:5)
201Every reconciled soul is cause for celebration. So, whether this is Father and Son or the others who will benefit from what they have done, they are jubilantly singing. The more who are yashuw’ah | emancipated and liberated, delivered and saved the better.
Yasha’yah referenced this banner in association with His Choter in Isaiah 11, calling it a Nes. Dowd has chosen dagal to describe the same sign, revealing that either Father and Son and/or the Messiah and his Messengers will be lifting it up for all to see. Moreover, as was the case in Yasha’yah, where Yahowah was raising the Nes scribed by His Choter, this Banner speaks of Dowd and Yahowah, of Yahuwdym and Yisra’el, and of the Mow’edym and the Beryth, with every word leading to the return and salvation of God’s people.
Yahowah is committed to “satisfying our requests by exceeding our expectations.” But here, context is especially important because this was written to those who were saved in the name of God and who chose to consider the conspicuous Dagal which will be raised. Many of the words written on that sign will have come from Dowd, and all will have been inspired by Yahowah, either directly through His prophets or born out of thoughtfully considering what they have written. You are getting a sneak preview of them now by reading them while we consider this Mizmowr.
The flow of the sentence is also interesting in that the fulfillment of our requests and expectations follows the celebration of our salvation. This isn’t God granting temporal and mundane prayer requests in the here and now but, instead, promising that life with Him in the hereafter will be fulfilling.
This serves as an affirmation of what I’ve been sharing all along. Our salvation is less appealing than the prospect of exploring the universe with its Creator and with our 202Heavenly Father enriching, empowering, and enlightening us every step of the way.
Speaking of this very moment when his people are reconciled by observing the words on the Banner that the author of this song has so beautifully contributed, as it is unfurled the beneficiaries will be celebrating the return of Yahowah with the Messiah…
“Concurrently now (‘atah – so then at this time, simultaneously with the events being narrated), I realize at this time (yada’ – I know and understand, appreciate and acknowledge at this specific period of time (qal perfect)) that surely (ky – that indeed) Yahowah (Yahowah) will deliver at this moment to liberate and save through (yasha’ – He will emancipate and achieve victory through (hifil perfect third-person masculine singular – God will have enabled His Mashyach to become an extension of Himself, thereby causing salvation through)) His Anointed Messiah (mashyach huw’ – the one God has specifically chosen and prepared, giving him the authority, approval, and permission to lead).
He has chosen to answer and respond through him (‘anah huw’ – it is His desire to consistently sing along with him, replying by continually and literally declaring the information needed to answer important questions regarding him, genuinely choosing to be preoccupied with him and concerned about him (qal imperfect jussive)) from (min – out of) His Set-Apart Spiritual Realm in the Heavens (shamaym qodesh huw’) through the Gibowrah | Feminine Characteristic of a Capable and Courageous Individual, the most prominent and powerful leader who isn’t afraid to fight for what is right (ba gabowrah – as the feminine of gibowr, gibowrah reveals that Yahowah’s response is through Dowd’s nepesh | soul in cooperation with the Ruwach Qodesh; from gibowr – the empowered defender of his people), of His Right Hand (yamyn huw’) saving and delivering (yasha’ – rescuing by 203removing all that is dangerous, liberating while providing for the collective welfare, and becoming victorious).” (Mizmowr / Lyrics to be Sung / Psalm 20:6)
After telling us that Yahowah was in full agreement with Dowd’s proposal pursuant to Yisra’el’s deliverance and salvation, we read that Father and Son are celebrating the result, even lifting up the Banner explaining how they are exceeding our expectations. This is the moment that Yahowah vowed to deliver His Anointed Messiah. He is sending His Gibowrah from Heaven to celebrate the moment.
Since the only relevant aspect of the Messiah’s persona which is feminine would be his nepesh | soul, the Miqra’ey would be fulfilled in this manner. Should anyone have been looking for an overt and incontrovertible declaration from God that Dowd’s soul fulfilled Pesach, Matsah, and Bikuwrym through his nepesh, Yahowah has satisfactorily answered this question.
Digging deeper, mashyach is correctly translated as “anointed” and appropriately transliterated as “Messiah.” Mashyach designates “someone God has specifically chosen and prepared, giving him the authority, approval, and permission to lead.”
To determine whom Yahowah was referring to, it is vital to note that Dowd is not only specifically anointed as “Yahowah’s Mashyach” on three occasions and announced as such many times throughout the Psalms and Prophets, he is also God’s foremost gibowr.
While there are those who, preferring to give the “Messiah” title to their imagined “Christ,” would limit their translations of mashyach to “anointed” when addressing Dowd, this approach is replete with two challenges that cannot be overcome. First, if mashyach isn’t properly transliterated as “Messiah” when it is presented as a title, then there is no “Messiah.” There is no 204other Hebrew word or concept that would justify this designation. And second, in Dany’el / Daniel 9, the person who fulfilled the full spectrum of the most famous Mashyach prophecy was the man who delivered it – none other than Gabry’el | God’s Most Capable and Courageous Man…Dowd.
In the words of my favorite songwriter: “Pause now and think about this.”
To be credible when moving from one language to another, the rules are simple: words should all be translated (conveying their meaning) while names and titles must be transliterated (communicating their pronunciation). Titles can then be explained should they convey something of interest. With Dowd, mashyach is used as a verb, a noun, and as a title, making him both “anointed” and “Messiah.”
Moving on to an even more revealing term, we have seven choices with yasha’ when it is addressing what God would achieve through the Mashyach | anointed Messiah. The first time yasha’ appears in this prophecy it is a verb scribed in the third-person masculine singular where the subject is clearly identified as Yahowah and the object is unmistakably mashyach huw’ | His Messiah.
Expressed in the hifil stem, the subject, Yahowah, causes the object, His Messiah Dowd, to participate in the process of deliverance, liberation, freedom, victory, salvation, safety, and providing for the general welfare of the people in a collaborative fashion as a secondary subject. The object, therefore, participates in the action that the subject enabled and initiated such that they are seen working together, albeit with the subject in control and pulling the strings. One could go so far as to say that Yahowah was promising to deploy His Messiah in this way such that He could participate in the process of our salvation while showing very little distinction between 205Himself and ha Mashyach. Two distinct individuals would yasha’ as one.
Then, of course, by stating this under the influence of the perfect conjugation, Father and Son are achieving “yasha’ – deliverance, freedom, victory, and salvation, providing for the general welfare of the people,” at some point in time. This would be a one-and-done affair – which is exactly as it played out during Pesach and Matsah in 33 CE / year 4000 Yah.
This is great news because the hifil stem affirms that Yahowah was not only directly involved in the fulfillment of Pesach and Matsah leading to Bikuwrym, but He also enabled the beneficial results as I have articulated them through His collaboration with Dowd. Further, His role as instigator and participant was accomplished such that it would be difficult to distinguish between Yahowah and His Messiah during the process. God and the Gibowrah would be distinct individuals with God’s Right Hand appearing as an extension of Yahowah’s will. Even the recognition that this would be achieved through the use of a nepesh | soul is affirmed by the feminization of gibowr.
Therefore, in this prophecy, especially with yasha’ repeated, albeit as a noun, at the conclusion of the declarative statement of cause and effect, God is promising any one or all of seven related outcomes. He would “deliver” His Messiah “to save” His people through him – something which occurred during the fulfillment of Pesach and Matsah in the Yowbel year of 4000 Yah in 33 CE. He would “liberate and emancipate” Yisra’el from the Time of Trouble during Kipurym in the Yowbel year of 6000 Yah in 2033 CE – also alongside ha Mashyach. He would “make them victorious” while providing for the overall welfare.” On both occasions, He would provide “freedom” and “safety” from the controlling and manipulative nature of religion and politics.
206This is great news for Yahuwdym | Jews because they have been and will be afforded the benefits of yasha’, all hand delivered by Yahowah through ha Mashyach Dowd. Salvation, deliverance, freedom, victory, and wellbeing are all available for the accepting. The Redeemer is kin. The Ga’al, Mashyach, Zarowa’, and Melek are one. No religion or religious myths are required.
This is the worst possible news for Judaism. The G-d of HaShem infamy whose name they will not acknowledge is the source of salvation, which they deny even exists. Pesach, Matsah, and Bikuwrym were fulfilled by the very Mashyach Judaism will not name or credit with the sacrifice. And the same Mashyach Yahowah chose and anointed 3,000 years ago is returning for the third time at a date certain – albeit on a different calendar than the one they use and on a day whose purpose they have inverted. You can kiss your funeral-attired Haredim goodbye and good riddance.
For Christianity, there is nothing left – no Christ, Christians, or Church, no Dead God on a Stick, no Christmas, or Easter. It was all a lie – a myth no more real than those of Odysseus and Dionysus. The New Testament has always been a complete fraud.
Every Psalm and prophecy we have translated pursuant to the fulfillment of the Mow’edym attest to the fact that it was a collaboration between Yahowah and Dowd. Every relevant assessment of future history was either delivered in first person by the participant – Dowd – or it identifies Dowd by name, title, or depiction. Mizmowr 20 is an example where all three affirmations are presented in a single narrative.
The key to understanding the mechanism deployed to deliver salvation was presented here with gibowrah and with the emphasis placed upon Dowd’s nepesh | soul. But it is the many statements strewn throughout the prophetic 207discourse where we find the motivation that matters most. The desire of Dowd and the will of Yahowah, the choice of the Son of God and the decision of His Father are constantly revealed through the imperative and cohortative moods pursuant to our redemption and adoption. Dowd wanted, perhaps truly needed, this opportunity to recapture his people’s respect, and God would not deny him. By enduring two hellish days, ha Mashyach and Ben ‘Elohym through his brave Gibowrah | feminine manifestation of his capability and courage would yasha’ Yisra’el forevermore. The sacrifice would be limited by the perfect conjugation to a finite period of time while the benefits would be complete, lacking nothing.
The fact is, Dowd did this, and he deserves the credit he has been denied. More importantly, because Father and Son fulfilled the Mow’edym together, by explaining it, Yahuwdym can benefit from the sacrifices that would otherwise be for naught. Therefore, in recognition of these things, this is the most beneficial discovery in human history – more valuable and transformative than fire, the wheel, and even sliced bread.
My initial perception that Yahowah was working through Dowd to save His people as opposed to independently has been confirmed. I knew that Dowd was ha Mashyach and Ben ‘Elohym and that Yahowah was directly involved, participating in the process of our salvation. All I failed to do initially was put it all together and ascribe the consciousness deployed to achieve salvation, ultimate liberation and victory, to Dowd. Having come to recognize the value of this discovery, I have returned to edit and augment Questioning Paul as Twistianity. It is a gift to God’s People.
Knowing that we would eventually figure it out, the dagal | banner being conspicuously displayed to convey all of this to God’s people in time for them to come back home 208with their relationship reconciled is being hoisted after ha Mashyach has been properly identified and credited.
These lyrics proclaim…“Concurrently now (‘atah), I realize at this moment and know (yada’) that surely (ky) Yahowah (Yahowah) will deliver, liberate, and enable salvation through (yasha’) His Anointed Messiah (mashyach huw’). He,” Yahowah, “has chosen to answer and respond through him (‘anah huw’),” Dowd, “from (min) His Set-Apart Spiritual Realm in the Heavens (shamaym qodesh huw’) through Gibowrah | the most capable and courageous, prominent and powerful leader who isn’t afraid to fight for what is right (ba gabowrah), of His Right Hand (yamyn huw’) saving and delivering, emancipating and making victorious while providing for the collective welfare (yasha’).” (Mizmowr 20:6)
This is Father and Son’s response to their wayward and lost children. And the realization that His Mashyach came from Shamaym as the Gibowrah affirms that Dowd’s nepesh was with his Father in Heaven before being dispatched to serve as the Pesach ‘Ayil and to remove the fungus of religion on Matsah. Even Yamyn | Right Hand is feminine. It is how Yahowah’s Ruwach and Dowd’s nepesh delivered yasha’.
In a declaration replete with references to Yahowah and His Mashyach, to our yasha’ through the Gibowrah from Shamaym, we might otherwise lose sight of ‘anah | to answer and respond – but that would be a mistake. ‘Anah is the operative verb relative to our response during the Miqra’ey – the very Invitations to be Called Out and Meet that Father and Son are fulfilling together in this way. Yahowah and Dowd are anticipating our ‘anah to their offer of yasha’.
These realizations are likely as shocking to former Christians as they are to the Jews who have been beguiled 209by their rabbis – with both religions foisting false messiahs on an ignorant and irrational world.
The message of Father and Son is clear – in fact, obvious and rationally undeniable. But I realize old myths die hard. So, for those still clinging to the popular, albeit misguided, expectations of Judaism and Christianity, who are awaiting either an unknown Messiah or are dying to see “the Lord Jesus Christ” cast in this role, take your position up with God and see if you can get Him to renege on this promise to His Son and His sheep. Maybe you’ll be able to convince Yahowah that religious myths which make Him out to be a liar are more appealing than the truth.
But I doubt it. Frankly, considering all of this, the Jewish and Christian positions are not just pathetically stupid, ignorant, and disrespectful, they require Father and Son to have concocted a ruse to mislead Gentiles and torment Jews. Good luck with that.
Instead, why not use our eyes and minds and go where the words lead? Why not recognize and accept that our salvation is a collaborative plan between Father and Son, his choice and His decision? Let’s embrace reality and acknowledge that Yahowah deployed the nepesh of His beloved Son, His Mashyach, Dowd, in this way to save us from ourselves. And so it bears repeating…
“A Mizmowr | Song of Dowd | the Beloved (Mizmowr la Dowd) to the enduring Conductor (la ha natsach):
Yahowah (Yahowah) wants to respond to you, choosing to provide answers for you (‘anah ‘atah), in the Day of Trouble (ba yowm tsarah). He wants to lift you up so that you are unassailable (sagab ‘atah) in the name (shem) of the God (‘elohy) of Ya’aqob | I Supplant (Ya’aqob). (Mizmowr 20:1)
From Tsyown and by means of the Signs Posted Along the Way (wa min Tsyown), it is His will and desire 210to reach out by dispatching and extending (shalach) from this set-apart place (min qodesh) a collaborator to assist you who is able to accomplish the task (‘ezer ‘atah) with the means to strengthen and sustain you (sa’ad ‘atah). (Mizmowr 20:2)
His desire is to remember (zakar) all of your contributions (kol minchah ‘atah), along with (wa) those of your Branch, your means of ascent, and your way of withdrawal (‘aleh | ‘olah), by the one accepted and anointed (dashen). Pause now and contemplate what this means (selah). (Mizmowr 20:3)
He wants to give to you (nathan la ‘atah) that which is in accord with (ka) your best judgment (leb ‘atah) and fulfill (wa male’) everything you’ve advised and proposed, your conclusions and counsel (kol ‘esah). (Mizmowr 20:4)
We want to shout for joy (ranan) over your salvation (ba yashuw’ah ‘atah) in the name (wa ba shem) of our God (‘elohy ‘anachnuw) by conspicuously lifting up this banner (dagal). Yahowah (Yahowah) wants to satisfy and fulfill (male’) all of your requests and expectations, your inquiries and questions (kol misha’lah ‘atah). (Mizmowr 20:5)
Concurrently now (‘atah), I realize at this moment (yada’) that, surely (ky), Yahowah (Yahowah) will deliver, liberate, and enable salvation through (yasha’) His Anointed Messiah (mashyach huw’).
He has chosen to answer and respond through him (‘anah huw’) from (min) His Set-Apart Spiritual Realm in the Heavens (shamaym qodesh huw’) through the Gibowrah | Feminine Characteristic of the most Capable and Courageous Individual, the prominent and powerful leader who isn’t afraid to fight for what is right (ba gabowrah), of His Yamyn | Right Hand (yamyn huw’), saving and delivering, emancipating and 211making victorious while providing for the collective welfare (yasha’).” (Mizmowr 20:6)
Any questions?
The 22nd Mizmowr presents an excruciatingly detailed and vivid first-person eyewitness depiction of Passover’s fulfillment in 33 CE. It was written by Dowd, the man who endured it.
So, now as we strive to properly convey the lives and lyrics of the Messiah and Son of God, it is time to consider what occurred on the 14th of ‘Abyb in year 4000 Yah. And as we proceed, we find that the dedication of Psalm 22 includes a unique variation of a common word – ‘ayil which was written ‘ayilth. And since ‘owth would create the plural of ‘ayil, my assessment based upon what we have recently discovered is that Dowd intends for us to consider how each definition of ‘ayil applies during the fulfillment of Pesach.
Dowd | David wrote…
“To the Glorious Director and Everlasting Guide (la ha natsach – concerning the approach of the brilliant Conductor and preeminent Orchestrator who is enduring and magnificent), according to the leadership of the Ram, the Lamb opening the Doorway, leaping like the Buck (‘ayil-th – the plural of ‘ayil – ram or male lamb, the leader who governs, the door jamb or doorposts, a buck or stag, and one who is sufficiently strong, healthy, and vigorous to protect the flock) of the Dawn (ha shachar – of the sunrise at daybreak).
A Song (mizmowr – a psalm with lyrics set to a melody) of (la) Dowd (Dowd – the Beloved).” (Mizmowr / Lyrics of a Song / Psalm 22 Dedication)
212It is marvelously befitting what follows. Dowd would represent all of these things on this day and those which would follow. The Lamb of God who opened Passover’s Door prophetically revealed that he would say…
“My God (‘ely), my God (‘ely), why (la-mah – for what reason, for how long, and to what end) have You in this moment forsaken me (‘azab ‘any – have You, even for this finite time, abandoned and relinquished me, have You left me during this period and are now separated from me, having departed from me, releasing me and thus damning and deserting me (qal perfect second-person masculine singular))?” (Mizmowr / Song / Psalm 22:1 in part)
Dowd was among the most prolific prophets. He had volunteered for this mission. He knew why. This question was rendered for our benefit.
‘Azab speaks of separation, of abandonment and damnation. So, when the distancing is from God, we know that Dowd’s nepesh was en route to She’owl.
Profoundly important in this case, ‘azab was scribed in the qal stem and perfect conjugation. The “separation” would be genuine, albeit for a finite period of time. Therefore, Dowd would transition from fulfilling Pesach on Mowryah to enduring Matsah in She’owl before coming home to Mowryah on Bikuwrym by the dawn’s early light.
Since the torture of Passover would end, and the celebration of Bikuwrym would be just a day away, the period of damnation would be limited in time but not anguish. This distinction is particularly relevant because Dowd’s nepesh had been inseparable from Yahowah in Shamaym for 1,000 years prior to this occurring.
Keep in mind that while Dowd is relating his own experience, he was not able to do so until it was all over. So, he will be taking us in and out of the timeline as he recalls his perceptions as these monumental events played 213out a thousand years after he wrote about them. Such is the nature of prophecy when the prophet is revealing his own story.
Before Pesach, Dowd’s soul was resident in either a nondescript body or a reconstituted version of his own through the use of his DNA. Either way, as a mangled mess, it would soon be discarded and then obliterated.
Prior to this life, Dowd had enjoyed the comfort, encouragement, perfecting nature, enlightenment, and support of his Father in Shamaym and then here on
Earth, because he was accompanied by the Ruwach Qodesh | Set-Apart Spirit. She would be his constant companion during this life as She had been during his previous one a thousand years earlier. Therefore, with Her departure, even if only briefly, there would have been a massive void.
Regarding the body he was using, parting with it would be good riddance. It was now a gory mess. The Romans had ripped his skin off of his tendons and bones with their whips and now were anguishing it further by nailing it to a pole. What was left of the body was nearly dead, and having served its purpose, it would soon be incinerated in accordance with the Towrah’s instructions – never to be seen in this form again.
“Far (rachowq – remote in distance and time, separated in space; alienated and no longer in a state of close association; from rachaq, meaning to be removed and distant, to be sent off and to go far) away from (min – out of and separated from) my liberation and deliverance (yashuw’ah ‘any – my rescue and salvation, but especially my freedom) are the words (dabary – are the spoken and written statements, messages, communication, records, and accounts) of my anguished groaning (sha’gah ‘any – of my roaring moan as a lion, my guttural cries in torment (by alluding to the ‘roar of a lion’ Dowd is equating himself to the Lion of Yahuwdah)).” (Mizmowr / Song / Psalm 22:1 214(every verse is one number advanced in the JPS Tanakh to accommodate the long introduction making this 22:2))
The realization that Dowd’s soul had a long way to go to accomplish the mission is particularly relevant. Pesach is just the beginning, the first of three successive Miqra’ey. And the most visible, Passover isn’t actually the most important step in his or our journey to God. That occurs on Matsah, when our souls are perfected by the removal of our guilt.
There is a common mistake made by Jews who believe that Passover is the main event, and that Matsah is just something to eat during it. This errant perception is advanced in Ezekiel, where Passover is the only Miqra’ey Satan wants to pervert and then maintain. It is within his autobiographical account that Matsah, rather than a Mow’ed, is simply an ingredient – thereby supporting the rabbis while defeating God’s intent.
God calls this time Chag Matsah. Accordingly, Passover is the Doorway to UnYeasted Bread leading to Firstborn Children. And, therefore, from Dowd’s position during Pesach, the main event still lay before him.
When speaking to puzzled Jews about this realization, I ask them, “What happened among Yisra’elites during the first observance of Pesach?” They will claim liberation, but the answer is, “Nothing.” They ate a lovely dinner and went to bed. They were freed from and left Mitsraym on Matsah as they passed into the Sinai. And, therefore, while their lives were spared by Pesach when others around them lost theirs, they walked away from religious and political corruption during UnYeasted Bread. And once free, they became the Children of Yisra’el as they were symbolically reborn when emerging from the sea on their way to the Promised Land as a family.
However, while Yahowah would take the Yisra’elites out of Egypt, He was not about to remove the Egyptian 215influence from them without their permission – which they never offered. And so, to resolve this problem, Dowd carried Yisra’el’s legacy of rebelling against Yahowah with him into She’owl where their collective guilt would remain.
Also worth noting, time would slow and all but stop flowing during Matsah within the black hole of She’owl. It may have seemed like an eternity.
“My God (‘elohym ‘any), I am appointed to call out and continually proclaim the summons, and to make the invitations known (qara’ – I am mentioned and named when reading and reciting the offers to meet and be welcomed (qal imperfect first-person singular)) this day (yowmam – during this day), but (wa) You do not answer (lo’ ‘anah – You do not reply or respond (qal imperfect)), so (wa) by night (laylah – in the absence of the light in the darkness), there is no relief for me, no expectation of rest or silence (wa lo’ duwmyah la ‘any – there is no cessation of noise for me, or the expectation of anything right; from damah – to cease as a result of being cut off from Yah).” (Mizmowr / Song / Psalm 22:2)
Dowd is announcing that he was here to fulfill the Miqra’. He wanted his invitation delivered so that his sacrifice would not be in vain.
I think it is safe to say that Yahowah’s intended response to Pesach and Matsah was to deploy His nepesh. This way, He would have been able to endure the consequence and penalty of our guilt. And while He would have prevailed, this approach would have been awkward come Bikuwrym because Yahowah’s nepesh was not His Son. More importantly, had God fulfilled Passover and UnYeasted Bread, by doing so alone, He would have acted out of character. He would have deprived His beloved Son of the opportunity to earn the respect he needed to guide Yisra’el into the future.
216Yahowah facilitated Dowd’s desire by not responding to withdraw him. He would do so but not until the conclusion of Matsah. The full day and night of separation would not only isolate Dowd’s soul, but during this time there could be no communication between Father and Son.
It is interesting to note that there is no noise in space. This is because there is no medium for the waves to promulgate, as does sound through the air. But within the extreme density of a black hole, the noise would be oppressive as the fabric of the material realm is pulverized. It would have been anguishing.
When allowing his soul to enter She’owl, Dowd had to implicitly trust Yahowah, and to an extent we can only imagine. No soul had ever been allowed to escape. His would be the first and last.
Of course, the good news for us is that when Dowd carried his people’s guilt with him into She’owl, leaving it there, our souls were unleavened. The pervasive fungus of religion and politics was forever expunged. In this way, the Covenant’s Children are perfected, preparing us for adoption during Bikuwrym. This is what Matsah enables, and it explains why it is so essential for those who want to live with God.
The Hebrew word translated night, layl, actually defines She’owl as “the adversity of being away from light.” There would be no rest as his soul descended into the darkness – the one place God Himself could not go. Incarcerated in Hell, Dowd’s soul would suffer, as the body he had occupied was sacrificed during Pesach to open the Door to Life.
Projecting his thoughts toward his Father, and recognizing that they were now on opposite sides of the universe, Dowd reminisced…
“You are Set Apart (wa ‘atah qodesh – You are separated and distinct, unique and uncommon), living to 217establish (yashab – dwelling throughout time, intent on being the living embodiment and establishing a dwelling place (qal participle)) the renown and reputation (tahilah – the adoration and excellent character, even the credibility and subsequent empowerment; from halal – the brilliance) of Yisra’el (Yisra’el – individuals who persist and persevere, engage and endure, with God, freed and empowered by God).” (Mizmowr / Song / Psalm 22:3)
Yahowah does not want to be worshiped or obeyed, but instead, He is committed to reestablish the reputation of His People, Yisra’el. That is an amazing insight into His character and purpose. This is His prime objective.
Even before we realized that this was Dowd fulfilling Chag Matsah, this statement was devastating for Christianity, because it means that the Passover Lamb was not enduring this sacrifice on behalf of a Gentile church or Christians. This Son knew what he was talking about in this regard…
“In You (ba ‘atah), our fathers (‘ab ‘anachnuw) relied (batach – they trusted, at least for a while, and they were totally confident and genuinely secure (qal perfect)). They trusted (batach – genuinely relied for a time, placing their confidence in (qal perfect)), and (wa) You continually rescued them (palat hem – You brought them away from danger to a safe place, delivering them, helping them escape and survive (piel imperfect)).” (Mizmowr / Song / Psalm 22:4)
The King was serving his people. After uniting and defending Yisra’el in his first life, he would restore them to fellowship by making them perfect and immortal children of God in his second life. And in this way, Yahowah is consistent. When we rely, He delivers.
Unfortunately, it has been a long time since Yisra’el cried out to Yahowah. And yet, on this side of the Exodus and with the Towrah before us, the first step home begins 218by summoning Yahowah by name.
This, however, was not an academic exercise for the Messiah. He was going to be imprisoned within the most extreme manifestation of Mitsraym | the Crucibles of Religious and Political Oppression, Militant and Conspiratorial Subjugation. As the plural (ym) contraction of my | to consider the implications of tsarah | being confined and anguished, Yahowah’s liberation of the Children of Yisra’el enslaved in Mitsraym serves to foreshadow what God would do for His Son. So, in his plea, Dowd is identifying with Yisra’el at the most magnificent moment in their long history…
“To You (‘el ‘atah – to You), they cried out for help (za’aq – they called for assistance and they summoned, (qal perfect)), and they were delivered (wa malat – they were spared, saved, and rescued (niphal perfect)). In You (ba ‘atah – with You), they trusted and relied (batach – they placed their complete confidence (qal perfect)), and they were not disappointed or disapproved (wa lo’ bowsh – they did not suffer emotional or physical distress or despair because they were not considered wrong or mistaken and they were no longer ashamed (qal perfect)).” (Mizmowr / Song / Psalm 22:5)
As mentioned, Dowd’s declaration goes way back, all the way to the Yatsa’ | Exodus. He was putting his sacrifice in the context of history – his people’s experience when Yahowah delivered and saved them from religious and political oppression and slavery. The lesson is two-fold. First, Yahowah came with Moseh to deliver the Children of Yisra’el from the torment of civilization – from being abused and worked to death by an authoritarian religious and political regime. And while their lives were spared on Pesach, they were liberated from the controlling influence of Egypt during Matsah.
Second, their preferential circumstance would be 219short-lived And, that is made evident by the perfect conjugation. The Yisra’elites had, unfortunately, bonded with their captors and took their preference for false gods with them.
In that these are Dowd’s thoughts as he was completing his service as the Pesach ‘Ayl, each word should be understood in the context of Passover. The Mow’ed was and remains the doorway through which we can escape the deadly consequence of religious and political corruption. On the other side is the Promised Land. Passover is the portal to a new life, one that is perfect and eternal. Those allowed to pass through it en route to UnYeasted Bread are never disappointed.
While Dowd volunteered, Yahowah allowed for His Son’s soul to be separated and suffer in our stead. While we do not fully understand the mechanics of how he was able to carry our guilt with him to deposit it in She’owl, we do not need to know how it happened to appreciate why it occurred – or to benefit from it.
Since this was written by Dowd to describe what he endured on our behalf, let’s acknowledge something that is vitally important: By misappropriating the promises and accolades Yahowah afforded him, and transferring them to the counterfeit “Jesus Christ,” Christians do Father, Son, as well as Yisra’el, a grave injustice. God is made out to be a liar, we lose sight of Dowd’s heroics, and we devalue all Yah sought to accomplish through His beloved Son. This Psalm exists to explain how, why, when, and by and for whom the Passover sacrifice was made manifest.
And let’s be clear – this was tremendously painful. Mizmowr / Psalm 22 will go on to detail the most torturous elements of Dowd’s suffering. It was at the end of a long day. He had been through the pretense of a trial, spit upon, beaten, and whipped by Romans.
The body that God’s ruwach and his nepesh occupied 220had suffered and bled beyond our comprehension. Inhumanely designed Roman flagella ripped away the soft tissues from his vulnerable back and legs. Then the Beast nailed what was left of the Lamb to a post and beam to die an excruciating and humiliating death. And therefore…
“I am but (wa ‘anky – with regard to the speaker and this discussion, I now exist as) a crimson grub (wa towla’ah – a bloodied worm and scarlet pulp (Coccus ilicis from which red dye is extracted)), no longer extant or present as a person (wa lo’ ‘iysh – no longer a man or individual [i.e., I’m now less than human], ‘ysh is from an unused root meaning ‘extant’), rebuked and taunted, insulted and dishonored (cherpah – scorned and disgraced as contemptible, defied and railed against, insulted with slurs) by humankind (‘adam – mankind, specifically the descendants of ‘Adam), and disrespected and demeaned (bazah – disregarded, held in contempt, and ridiculed; seen as worthless, lightly regarded, and of little value) by the family (‘am – by the people who are kin and nation of Yisra’el).” (Mizmowr / Song / Psalm 22:6)
This statement is exceedingly important for a number of reasons. The reference to the towla’ah | bloodied worm is both prophetic and telling. The Romans, like the Roman Catholic Church after them, were sadistic in their development and deployment of the most excruciating ways to torture and kill. Having been under their control, the body that Dowd’s nepesh still occupied was so abused, it no longer appeared human.
This is something God will never forget. Be assured, He will hold the leadership of Imperial Rome accountable, as well as the Roman Catholic Church, because they would develop and popularize a conspiracy to blame Jews for what they, themselves, had done.
Additionally, this not only reveals that this body was disposable, and being used to represent the sacrificial lamb, 221it makes the specter of a physical resurrection macabre. In this light, we should lo’ ‘iysh | not focus on the appearance of the corporeal body that was bludgeoned but, instead, on the soul who endured the torment and survived it to tell us his story.
Also revealing, Dowd’s sacrifice was not only dishonored by the men torturing him, these Gentiles representing Rome, but he was also rejected by the people of Yisra’el – his family whose respect he was there to earn. By comparison, their disregard would make the tumult of the Waters of Marybah, something which still stains the collective Jewish soul, look like a minor disagreement. With all of the prophecies pointing to Dowd at this moment, there is no excuse for Yisra’el getting this so wrong. And approaching 2,000 years later, they still haven’t figured it out.
As an example of such a prophecy, Dowd was now serving as the “worm of Jacob” and, thus, of Israel. This was foretold by Yasha’yah | Isaiah 300 years after Dowd wrote this Mizmowr. In Isaiah 41:14, we read…
“‘You should never be afraid (‘al yare’ – you (singular) should not be anxious (qal imperfect second-person feminine singular jussive)), O Worm (towla’ah – bloodied grub (feminine singular)) of Ya’aqob | Israel (Ya’aqob – serving as a synonym for Yisra’el). People (mathy – men (masculine plural)) of Yisra’el | Israel (Yisra’el), I, Myself, am here to help and support (‘any ‘azar – I, Myself, will assist at this time (qal perfect first-person singular)) you (‘ath – you, feminine singular, and thus addressing the towla’ah),’ prophetically announces (na’um), Yahowah (YaHoWaH).
‘Your kinsman redeemer (ga’al ‘ath – the one from the same family who pays the price to reacquire those of you who are stained and defiled and ransom you from the control of others (qal participle)) is the Set-Apart One 222(qodesh – is the most uniquely qualified, respected, awe-inspiring, uncommon, and special, the essential, dedicated, and upright individual) of Yisra’el | Individuals who Engage and Endure with God (Yisra’el – Israel).’” (Yasha’yah / Isaiah 41:14)
Dowd’s Mizmowr and Yasha’yah’s prophetic portrayals of our salvation are inseparable, as if a hand in glove, especially when identifying Dowd as the Sacrificial Lamb and when presenting the Set-Apart One of Yisra’el as the Kinsman Redeemer of his people.
It is telling that the Roman Legions – the very soldiers torturing the Passover lamb – were known the world over for their bloody red togas and banners. This color, which was designed to invoke fear in the hearts of those they were subjugating, was derived from this “towla’ah – crimson grub.” For a thousand years thereafter, the dye from the Coccus ilicis was valued above precious metals by nobility and clerics as a symbol of power and authority. Therefore, when bloodied beyond recognition and when appearing less than human, the body he was about to discard resembled the empire and church of Rome.
Also telling, this little grub cannot produce offspring without dying – which makes the prophecy of the towla’ah so compelling. It voluntarily attaches itself to a tree in order to protect its young, surrendering its life and freedom to keep its offspring safe. Moreover, like the actual Pesach ‘Ayl | Passover Lamb, the successive generation is nourished by the towla’ah’s body before freely venturing out to explore the world. Amazingly, this crimson grub encapsulates the nature of the Passover sacrifice and its purpose while at the same time identifying those who were abusing the Lamb.
In due time, we will ponder the remarkable prophecies found in Yasha’yah 41. Based upon all we have learned, they will sing to us as beautifully as Dowd’s own Song.
223God used three different words for man in this one sentence. After accurately describing the condition and appearance of the flogged body, He said that it was no longer present as a person. ‘Iysh is also the term Yahowah used to describe His form when He visited with ‘Abraham and then Ya’aqob according to the patriarch.
We were then told that the sacrificial victim was being accused by ‘adam – symbolic of the first man created in God’s image. While symbolic of what humankind had become, particularly as demonstrated by the Beast of Rome, this could also suggest that Dowd was assuming the guilt of each Covenant member all the way back to ‘Adam – and thus serving as a metaphor for taking on the sin of many. But more than this, the aspect of ‘Adam which made him unique was his neshamah | conscience. And yet, it is man’s inability to think that has caused so many to disregard the Lamb’s purpose.
Also, ‘am means “people” and is often used in reference to Yisra’el. A millennium before it actually occurred, Yahowah told us that the Messiah’s offer of redemption would be disrespected by his own family: Yahuwdym.
In this regard, Jews have long dishonored the sacrifice of the Passover Lamb. They have even made a religion out of denying that it was accomplished. And now that we know who was serving on their behalf, it makes the rabbinical rejection all the more disappointing.
Even today, the vast preponderance of people show no regard for Dowd’s compassion or heroics. Not one person in a million acknowledges the association between the King and the fulfillment of Chag Matsah. And this is inexcusable since there are so many exacting prophecies revealing what would occur – most of which were recorded many centuries before Rome or crucifixion existed – demonstrating that they were prophetic.
224The Romans executed those they viewed as political rivals along popular roadways, usually naked because it was more humiliating. Like all despicable totalitarian regimes, the torment was designed to have a deterrent effect, evoking fear among eyewitnesses. More than this, civilizations like Rome serve as grotesque projections of gang mentality, because the larger the empire and more powerful the nation, the worse people within them behave.
This insight explains why Dowd revealed that the bystanders were gawking at him, shaking their heads, and saying senseless things – mouths running faster than their brains.
“All of those who see me (kol ra’ah ‘any – all who gaze at me, who look upon me), they deride and mock me, speaking unintelligibly about me, disparaging me (la’ag la ‘any – they speak incoherently about me, stammering disapproving ridicule while scoffing at me). They shoot off their mouths (patar ba saphah – they open their mouths, flap their lips, and release an unchecked flow of all manner of things) while they shake their heads (nuwa’ ro’sh – wavering from the very beginning).” (Mizmowr / Song / Psalm 22:7)
It has been this way from the beginning, and nothing has changed. The world over, everyone speaks unintelligibly about Dowd, the Son of God, and all he represents.
It was one thing for the Romans to mock him. They, and the Church they inspired, never knew any better. They were and remain ignorant of Yahowah, His Towrah, Beryth, and Miqra’ey. Stupid is as stupid does. They continue to be belligerent toward God, unintelligently stammering while slandering and deriding Him.
To make matters worse, the Roman Catholic Church deliberately negated Dowd’s sacrifice by misattributing His titles, such that he would not be credited for having 225provided the greatest gift ever offered. It is one thing to have made the sacrifice, but to have the world’s most popular religion predicated upon attributing it to a crude counterfeit, to a misnomer and myth, is particularly egregious.
Now that we are acknowledging that these Psalms were written in first person because Dowd endured this ordeal for our benefit, I am convinced that this next pronouncement occurred as it was written. Dowd was immensely proud of his Father’s name, so much so it is apparent that he used the pseudonym Yahowsha’ to depict what he and Yahowah would accomplish together. He was so courageous and bold, there is no doubt that he would have told all who would listen what he was going to do, why it would occur, and who was going to make it possible. But his audience, like praying zombies, was too busy talking to listen.
These are quotes from those mocking and demeaning the Passover Lamb as he was fulfilling Pesach to open the Doorway to Life everlasting with Yahowah…
“‘You have chosen to be rolled away, removed, and sent away to Yahowah (galal ‘el Yahowah – you wanted to be taken to Yahowah (qal imperative second-person masculine)). So, let’s see if He wants to rescue him (palat huw’ – perhaps He will choose to have him escape and survive, rescuing him from this most unfavorable circumstance, with Him choosing to deliver him (piel imperfect jussive)). Let Him choose to deliver and save him (natsal huw’ – maybe He will decide to spare him and defend him (hifil imperfect jussive third-person singular masculine)). Surely (ky) He desires to be with him (chaphets ba huw’ – He must want to be by him, He takes pleasure in and has a fondness for him (qal perfect third-person masculine singular)).’” (Mizmowr / Song / Psalm 22:8)
226The implications are earth-shattering. It is yet another nail in the coffin of Christianity – and Judaism. The lone eyewitness account, the single credible presentation, the only inspired testimonial of the fulfillment of Pesach | Passover reveals that those who were there had heard the Messiah tell them that he trusted and relied upon Yahowah! He knew that his soul would survive and be delivered from this ordeal – which is why he volunteered to do it! He realized that the purpose of Passover was to tangibly demonstrate Yahowah’s desire to rescue and save us as His Covenant Family from our mortality because God wants to be with His children, now and forever. Dowd was simply the foremost among us.
To have this gaggle of goons recorded as saying these things means that Dowd spoke about his relationship with Yahowah. It reveals that he had made these declarations publicly – at least to the extent that those passing by knew what he had said. And yet, there isn’t even the slightest hint of Yahowah’s name, or how Yahowah intended to deliver the soul of the Pesach ‘Ayil, in anything Christians or rabbis call “Scripture.”
Other than what is recorded in Mizmowr / Psalms 22 and 88, and in Yasha’yah / Isaiah 41 and 53, there are no other inspired, credible eyewitness accounts of Dowd’s fulfillment of Yahowah’s Miqra’ey. Apart from these prophecies, we would know very little about how Matsah was fulfilled to unleaven our souls or even how Bikuwrym was celebrated as a result.
Therefore, since this accounting reveals that the onlookers that day in Yaruwshalaim said these things using these words, they did so. And there is no possibility whatsoever that they would have said any of this if they had not heard Dowd expressing it. This realization changes the entire narrative from what is claimed by the Christian New Testament and Talmud Yerushalmi. So, you can either trust them or you can trust Dowd, believing the 227inspiration of man or relying upon the man inspired by God.
Should there be some confusion on this matter, the Talmud, both the Jerusalem and Babylonian editions, are strictly rabbinical affairs. They record rabbis debating what they want Jews to believe the Towrah means – as if they are better communicators than God. And in this regard, they are completely clueless. Given all they had to work with to discern the truth, to call these men sages is to elevate Dumb and Dumber to Mensa status.
That is not to suggest that, even when it is obvious, finding the truth is effortless. As I’ve admitted, while I had privately discussed the possibility that Dowd may have served to fulfill Chag Matsah, it wasn’t until I understood his motivations that I was able to appreciate why Yahowah allowed him to do so in this heroic and compassionate fashion. And even then, before publicly acknowledging it, I had to test the validity of the conclusion against all of the prophecies pertaining to the fulfillment of the Miqra’ey to verify that they were consistent with what we were reading in the 26th through 30th Mizmowr.
And that’s the relatively easy part because the real work is in coming to know and accept what the Towrah says about the Mow’ed Miqra’ey while developing an understanding of how the Naby’ portray them in conjunction with Dowd. One must then weave what we learn in the Mizmowr into these discoveries to develop a complete picture. And along the way, those who come to embrace the truth must be willing to go where few dare tread, because to find the answer, those on this quest must first expose and condemn the fundamentals of Judaism and Christianity.
Along the way, we also encounter some bumps in our path which must be addressed. One such obstacle is here in Psalm 22:8. There was an abrupt change in voice from 228Dowd serving as a first-person narrator to him relating what he heard being said about him. Adding complexity, Dowd is being addressed directly in the first sentence as “you” and then indirectly in the next three statements as “he” or “him.”
Then there is also the challenge of the opening verb, galal, which means “to roll away.” It sounds awkward to our ears when reading it in this context. But that’s fine since the dialogue attributed to idiots is not inspired and is only true or appropriate in the sense that it accurately conveys what they stated. And it isn’t as ill-fitting in Hebrew as it seems in English because it would have been extrapolated to mean “to be removed” and, thus, “freed.” Moreover, in the native tongue, there are additional connotations that may have been intended. He would have been crucified before the Golgotha escarpment of Mowryah, which derives its name from the same verb. Additionally, galal is used to reveal that the collective guilt of Yisra’el would be “rolled away” in this fashion.
Further pertaining to Mizmowr 22:8, knowing the response of the onlookers is helpful because it not only reveals that they used Yahowah’s name in conjunction with Dowd serving as the Passover Lamb, they also recognized that he had spoken of having a close and intimate relationship with Yahowah. He had obviously spoken of doing what he knew Yahowah wanted, and that, as a result of wanting to be with him, God would rescue Dowd’s soul.
As we move on to address the following pronouncement, we are faced with yet another opportunity to think our way through the Messiah’s lyrics. And this is because we have not been told, frankly because we do not need to know, how Yahowah engineered the placement of Dowd’s soul in this, now, discarded body.
So now returning to the role of first-person narrator, principal actor, and eyewitness, we find the Messiah 229trashing another Christian myth…
“Indeed (ky – it is true by contrast that), You (‘atah – speaking to Yahowah) had me to gush forth and thrash about, in normal childbirth from (gyach ‘any min – brought me out through the normal pushing process only to wiggle around and fight through (the primary meaning of gyach is ‘surge, push, or burst forth as part of customary childbirth,’ making this a graphic depiction of breaking the water in the amniotic sac, causing the uterus to contract, and leading to pushing the baby out during delivery) (qal participle)) the womb (beten – the uterus in the abdomen), causing me to rely (batach ‘any – causing me to place my confidence (hifil participle)) upon (‘al) my mother’s breasts (shad ‘em ‘any – my biological mother’s mammary glands).” (Mizmowr / Song / Psalm 22:9 (22:10 JPS Tanach))
By using gyach min, this becomes a graphic depiction of natural childbirth, which is the opposite of a miraculous nativity. It describes the rupturing of the amniotic sac at the commencement of labor, known colloquially as the pregnant mother’s “water breaking” before the newborn child is pushed out of the womb during painful contractions.
The mother must contract her womb to deliver her child in less than twenty-four hours after the gyach min occurs for the newborn’s safety and to prevent infection. Similarly, this newborn child was like all others, in that he had to rely upon his biological mother’s breast milk to fight infection and survive. This is as ordinary as normal gets. Sorry, Twistians, with your Christmas pageantry, but it just didn’t happen your way.
The fact is, we still do not understand how a new soul is generated during conception. We cannot even assess the composition of a soul. We know that it exists, that all animals have one, that it has no mass and, thus, must be a 230form of energy, and that its arrival is the spark of life while its departure is coterminous with death. Therefore, based upon our inability to understand even the most fundamental aspects of a nepesh, we should not be surprised that Yahowah didn’t try to explain the process in Dowd’s Second Coming.
These things known, I think the previous line depicting natural childbirth was literal of Dowd’s first life while serving only to denounce the fabled virgin birth of his counterfeit in his second life. There would have been no purpose for Dowd to return as a baby to endure Pesach and Matsah, just as he will not come back as a child when King.
And speaking of Dowd, as Yahowah’s anointed, he was a handsome man. And as Yahowah’s firstborn Son, he will return in God’s image and be magnificent to behold. But this time, during the second of three appearances, the appearance of the body Dowd’s nepesh occupied would have been immaterial. Moreover, his corporeal form would be abused and discarded, so the less desirable the body being sacrificed, the better. Come Bikuwrym, it would be good riddance.
Recognizing Dowd’s brilliance, I wouldn’t be surprised if he intended for us to consider how the metaphors he selected also apply to the Yatsa’ | Exodus since he was reenacting an intensely personal manifestation of it. The symbolic message inherent during the initial experience of Chag Matsah begins with the doorway to liberation and life being opened during Pesach while the firstborn of their religious and political oppressors were dying all around them. The Children of Yisra’el walked out of ‘Erets Mitsraym during Matsah, entering the Sinai wilderness on this day. It was indicative of walking away and disassociating from the caustic and controlling influence of religion and politics, thereby, un-yeasting their souls of its corrupting stench. Then during Bikuwrym, they would be reborn in a flood of water, 231entering their new life, as the sea came crashing down behind them. After receiving the Towrah and following a period of attitude adjustment for infantile tantrums, they were headed to the Promised Land as children who would be nurtured by the milk she would provide.
“Before You (‘al ‘atah – toward, beside, and in association with You, because of and concerning You), I was cast out of (shalak min – You were compelled to throw me out, casting me off, forth, down, out, and away from (hofal perfect)) the point of origin as an act of compassion and love (rechem – the uterus or womb, the child-gestating and childbearing organ of the female, a spatial position indicative of the source who is merciful; from racham – love, mercy, affection, and compassion). From (min) the womb (beten – the uterus in the abdomen) of my mother (‘em ‘any – my biological mother), You are (‘atah) my God (‘el ‘any).” (Mizmowr / Psalm 22:9-10)
Shalak isn’t a comforting term. It means “to throw, cast, hurl, or fling,” even “to throw away and cast down.” This clearly places the soul cast out of heaven and thrown away (temporarily) during Matsah in a tough situation. But that’s just the beginning of the harsh implications. The hofal stem is uncommon because it is inconsistent with freewill. It indicates that the subject, Yahowah in this case, was forced, or at the very least, compelled, to part with him for a while, such that Dowd briefly was cast out. Therefore, the arguments in favor of it were compelling. Fortunately, in the perfect conjugation, the compulsion and intensity of being cast off, was short-lived, literally one and done.
With the hofal stem being applied by Dowd when addressing Yahowah, it speaks volumes about the conclusions that we have drawn. Dowd’s arguments on behalf of his soul being allowed to serve in this way were convincing, indeed, undeniable. To earn Yisra’el’s respect to the extent required to serve as their eternal king, Dowd wanted this opportunity and wouldn’t take no for an 232answer. A brilliant man made a compelling argument.
Beyond what this sacrifice achieved in the long term for Yisra’el and her king, there was also a significant benefit for Yahowah. Pesach and Matsah lead to Bikuwrym | Firstborn Children, representing our inclusion into the Covenant. Dowd’s nepesh was the only way to create a literal fulfillment – and both Father and Son knew it.
The concluding thought is also indicative of Dowd’s status. Devoid of a verb, it literally reads: “from womb of my mother You God of mine.” So, no matter how we shape the action, it is apparent that Dowd and Yahowah have a history together.
During their initial romp around the paddock, it is likely that they first met while Dowd was shepherding sheep in Bethlehem, perhaps as early as six to seven years young. He would be introduced to us as the anointed Messiah at eight. It was then that the boy who had not known the love of a mother or devotion of a father was embraced by the best of both, with God becoming his Father and the Ruwach Qodesh serving as his Spiritual Mother.
Upon his return, their Father and Son relationship was already well-developed, having spent the past 1,000 years together. And this time, at least initially, Dowd would enjoy the love of his adoptive family.
The prophetic portrayal of the Passover Lamb is always that of a person. God isn’t a man. Recognizing then that being human was the only viable option, we are faced with the realization that it would have been impossible for such an individual to be perfect in every thought, deed, and phrase without God’s assistance. Therefore, since the Pesach ‘Ayl | Passover Lamb must be without fault, this was accomplished by observing the Towrah and being anointed with the Spirit. Its purpose, to perfect the imperfect, applies to everyone, but most especially Dowd. 233He said as much, and we should take him at his word.
In this regard, there is no basis for the notion that Miryam | Mary, in the unlikely event that this would have been her name, was unmarried, a virgin, or even a mother. Her entire existence was derived from ‘Astarte, the Mother of God and Queen of Heaven in the Babylonian religion.
In Hebrew society, there were no marriage vows. A woman traveling with a man, living with him, and raising a family was either his wife or concubine. Also pursuant to his reentry, by using Dowd’s soul, he would not need parents to demonstrate that he was a descendant of himself and ultimately of Ya’aqob and ‘Abraham. His lineage was established a thousand years previous to this event.
For what it is worth, Miryam would not be a good choice of names. It is from mary’ and directly related to Marybah – as in the waters of…. It means “contentious, rebellious, and embittered” and speaks of “provoking strife.” The secondary definition of mary’ is “gross and domineering fatling.” Mary’ is actually from the verbal root, marah | to be disobedient and rebellious. Yes, it was also the name of Moseh’s sister, but in her case, since Yahowah struck her with leprosy, it was fitting.
There is also no validity to the notion that Gabry’el (who is actually Dowd) met with Dowd’s non-mother – although, such a conversation would have been entertaining. Gabry’el, from gibowr and ‘el, describes Dowd as the most courageous and competent man of God. So… “Hi, Mom, I’m gonna be your kid even though I’m also your great-grandfather 50 times over. You may have heard of me. Anyway, I’m going to be slaughtered as the Passover Lamb, so don’t get too attached. And that’s actually the easy part because, come Matsah, I’m going to Hell. So, let’s chat again in, say, 9 months.”
With these thoughts dancing in our minds, as we move on to the next statement, we find the then-future and now-234past, sacrificial soul pleading with Yahowah, asking Him not to abandon him. He recognizes that he is headed to a rendezvous with ha Satan, the Adversary, where he will be afflicted. He knows that nothing exists that can protect him from this ordeal. It is his destiny.
And this, too, was necessary. We find that Dowd is now speaking about the means to fulfill UnYeasted Bread. His soul was headed to the place of “rachaq – being severed and avoided, removed and separated.” He is bemoaning She’owl, the lightless prison, where imperfect spiritual souls endure eternity. Separation from Yahowah is the only appropriate penalty for those who have led others away from God. This means that without the perfecting implications of Matsah, where our souls are unleavened from the fungus of religion and politics, the aforementioned sacrifice on Pesach, where we become immortal, would otherwise be counterproductive. So, Dowd’s soul asks of Yahowah…
“Do not continually distance Yourself from me by allowing Your relationship with me to be severed for a prolonged period (‘al rachaq min ‘any – do not actually recede from me, avoiding me beyond the needed period, with You sending me so far away from You there is no return (qal imperfect jussive)) because (ky) the oppressive confinement and anguish (tsarah – the troubling oppression of internment, the unavoidable suffering and emotional distress associated with incarceration and the distressful imprisonment with the adversary; from tsarar – of being hard-pressed, diminished, bound, cramped, and constrained, vexed and harassed) is imminent (qarowb – personal, approaching, and near in spacetime). And yet, indeed (ky), no one (ayn – nothing) can help (‘azar – can provide support, assistance, or aid (qal participle)).” (Mizmowr / Song / Psalm 22:11)
Thank God for the Hebrew language with its conjugations, otherwise, this would have been unbearable. 235While the imperfect, when associated with rachaq, speaks of ongoing and continuous separation since he negated it with ‘al, Dowd realized that his time in She’owl away from Yahowah would be finite – one horrific day, but no more. Although, by contrast, it was the furthest place from Heaven, where he had been for the past 1,000 years.
When I put myself into the scene painted by Dowd’s words, and when I try to feel what he was experiencing at this moment, it strikes me that he wasn’t complaining about enduring the horrific pain associated with the Roman flogging or even the excruciating nature of crucifixion but, instead, was lamenting the anguish of his relationship with Yahowah being momentarily severed. It was the thought of the imminent, unavoidable, and temporal distancing from his Father in She’owl, the lair of Satan, that was so anguishing. And yet, this is the sacrifice he made, out of enduring love for his people, but not one in a million acknowledges it.
Since tsarah serves as the operative verb defining the Yisra’elite subjugation within the religious and political regime of Mitsraym, it is obvious now that Dowd was, indeed, presenting his Matsah exodus from She’owl as an intensely personal reenactment of the Yatsa’ | Exodus. His “anguish” would come from tsarah | being constrained and diminished. He would tsarah | surrender his freedom and be incarcerated. She’owl would be tsarah | distressing, emotionally anguishing, and painful. And during this time, he would be with the tsarah | rival and competitor to God’s company, the Adversary. Hell would be tsarah | vexing, a time of troubling tribulation and oppressive affliction.
Ha Satan | the Adversary has long been Dowd’s rival, the one who saw himself as being in competition with him for human souls. But as a result of what Dowd has done, when he returns Satan will be cast into She’owl and remain. There, he will experience tsarah | incarceration, being bound, constrained, and diminished. These are the 236attributes of She’owl – which is essentially a black hole.
Further, tsarah is a derivative of the same word Yahowah has used to depict the Time of Ya’aqob’s Troubles. This then suggests that Dowd will have endured tsarah on behalf of his people – Yisra’el – thereby earning the right to liberate them from it on Kipurym.
Dowd’s ordeal on behalf of Yisra’el would be “qarowb – imminent, personal, unavoidable, and near.” At “a place and moment in spacetime of a location and duration certain from the perspective of the participant,” bad things were going to occur. He knew it. A hellacious price would be paid to honor Yahowah’s Matsah promise to perfect the Covenant Family.
We find tsarah embedded within Mitsraym, this Mizmowr, and the Time of Ya’aqob’s Troubles because Yahowah has and will engage to deliver the Children of Yisra’el, the embodiment of Yisra’el, and the final remnant of Yisra’el from tsarah | anguishing torment. The Exodus, fulfillment of Chag Matsah, and the reconciliation of Yisra’el upon Yahowah’s return are different phases of the same experience and story.
Dowd’s foreboding Song reveals that, on the cusp of being tormented by Satan, the Romans continued to humiliate him, ripping the flesh from the remnant of his body. And to think that for most, Jews and Christians alike, it was for naught. It’s as if Passover and UnYeasted Bread were never fulfilled.
“Numerous (rab – a great many) fiercely aggressive soldiers (‘abyr – fearsome and powerful warriors, even supernatural beings), bullish beasts (par – frustrated bulls and wild asses), of the aggressively attacking supernatural (‘abyr – powerful, fighting, bullish, and spiritual warrior) serpent (bashan – snake; related to bashanah – shame (a metaphor for Satan)) surround me (sabab ‘any – they assemble around and encircle me, 237turning on me during this time (qal perfect)). They have besieged and crowned me in hostile fashion (kathar ‘any – in a coordinated fashion they gather about to hem me in, threatening me while adorning me with a circular crown).” (Mizmowr / Song / Psalm 22:12)
‘Abyr was a clever choice because it depicts “fiercely aggressive soldiers” in the first instance when modifying the par | bullish beasts and wild asses and then describes an “aggressively attacking supernatural” serpent when paired with bashan in the second. He would initially feel the sting of Roman warriors and then that of powerful mal’ak fighting on behalf of ha Satan | the Adversary.
Often worshiped as a sun god, Lord Ba’al was represented by a par | bull, not only because of its strength but because the sun crosses the constellation of Taurus the Bull during Pesach | Passover. For everything Yahowah does, Shachar has a counterfeit. Therefore, to redeem his people, Dowd’s soul would have to endure the worst tortures that the Roman Empire and Satan and his full cadre of demons could muster. Either way, these were fierce fighters capable of inflicting painful injury.
Since it is implied in this prophecy, there may be some merit to the story that the King of Kings would be forced to wear a crown of thorns, one comprised of the same intertwined thickets that caught the lamb on Mount Mowryah | Moriah on behalf of ‘Abraham, Yitschaq, and the Covenant. They were witnessing a dress rehearsal for the seminal event of human history.
“They open (patsah – they part) their mouths (peh hem) against me (‘al ‘any – toward) like a fearsome beast (‘aryeh – a destroying lion and assassin in search of prey), mangling and tearing me to pieces as a violent and abhorrent way to die (taraph – plucking off my skin, ripping apart my soft tissues with sharp objects, violently flailing me so as to inflict a repugnant death) while roaring 238loudly (sha’ag – making an anguishing guttural sound that is thunderous).” (Mizmowr / Song / Psalm 22:13)
As Dowd returns to document the ordeal he endured fulfilling Pesach, he reveals that the Romans were ripping his body to shreds, tearing it apart with their whips. And his soul felt the burning sting of every lash. Dowd’s anguish on behalf of Yisra’el and the Covenant Family was no less tortuous than being flayed alive. Second only to crucifixion, it was the most abhorrent way to die. And while Rome inflicted the carnage, not a single Jew lifted a finger to spare their Messiah and King of the needless anguish. A painless death would have sufficed – but not for Romans. Even as a church, they love torturing Jews.
Long before these sadistic implements of pain were conceived, Dowd | David wrote of what he would experience. Blood would have dripped from his pen.
Taraph conveys “mangling of the flesh by ripping it from the body with sharp objects,” providing a poignant, yet accurate, description of the abuse inflicted by fifty lashes by a metal-barbed whip – which was Rome’s approach to those they perceived as threats to their supremacy.
Yet, removing muscle tissue from Dowd’s shoulders, back, chest, arms, and legs was insufficient by Roman standards. Our great hero would go on to describe the most horrid form of execution ever conceived by man. Five centuries before crucifixion with ropes was invented by the Assyrians, and 700 years before it was perfected by the Romans to include nails, Dowd previews its piercing violence. We are about to discover that his prophecies are painfully precise.
So that you will be able to more fully appreciate what follows, one of crucifixion’s most telling attributes is that it causes the victim’s bodily fluids to drain into their lungs, leaving them parched. While dying of thirst, they drown. 239Bones are not broken, but both shoulders and other major joints are dislocated.
Oxygen depletion occurs because the victim is unable to stretch their diaphragm while hanging by their arms, causing carbon dioxide toxicity in the bloodstream. This results in strength melting away, starting with the heart muscles. We know this today, but not 3,000 years ago which is when these words were inscribed by Dowd. That makes his depiction extraordinary. His physical mortality was ebbing away…
“As water (ka ha maym – as it pertains to bodily fluids), I am poured out and weakened (shaphak – I am drained and emptied (nifal perfect)).
And (wa) all of (kol – each of) my most substantial bones (‘etsem ‘any – my limbs) are stretched, separated, and out of joint (parad – have parted and are dispersed (hitpael perfect – clearly states that at this moment he is not being assisted by anyone and is enduring this on his own initiative)).
My heart is now (leb ‘any hayah – my heart has come to be (qal perfect)) like wax (ka ha downag). It has melted, wasting away along with (masas ba tawek ‘any – it is dissolving, weakened and discouraged, within (nifal perfect)) my internal organs (me’eh ‘any – the core of my body). (Mizmowr 22:14)
Like sunbaked dust (ka ha cheres – similar to a broken vessel of earthenware), my vigor and strength (koach ‘any – my vitality and potential, my physical muscular power) are withered and failed (yabesh – are dried up without moisture and incapacitated such that they no longer respond (qal perfect)).
And (wa) my tongue (lashown ‘any) cleaves (dabaq – clings and is made to stick (hofal passive)) to the roof of my mouth (malqowch ‘any – to my palate).
240So, upon (wa la – drawing near and approaching) the dust (‘aphar – of the natural earthen material and ready to be pulverized [from 4QPs]) of death (maweth – of the plague), they have placed me, validating why I’m here (shaphath – they have put me here to ratify my purpose [4QPs ‘they placed’ vs. ‘you laid’ in MT] (qal imperfect)).” (Mizmowr / Song / Psalm 22:15)
That is precisely how crucifixion kills, right down to its most unique symptoms. The victim’s inability to inhale robs their body of oxygen, and thus energy, causing koach | a helpless incapacity to perform any needed function. Likewise, yabesh, in association with me’ah ba tawek, describes “a withering paralyzed state in which the body no longer responds to the brain’s motor function commands.”
The textual base of cheres | potsherd is identical to charash, meaning “to be silent while others plot evil, devising a plan of action that cuts and separates.” All the while, his expendable physical body, comprised of the elements of the earth, was broken, being deprived of the fluids being drained into his lungs, suffocating him.
Maweth is “death personified.” It is “the disease that plagues us.” Fully amplified, maweth conveys: “the physical trauma of the body dying, the infliction of a disease that causes death, and a judgment in which the penalty is a death sentence.” It is derived from, and at the consonant level spelled identically to, muwth: “those who are executed and dispatched to die.”
The body Dowd’s soul was still clinging to was in the final throes of serving as the Passover Lamb. It would soon die so that we might live. Then his soul would be laden with the corruption of his people and taken to She’owl, the place of separation, in our stead. By bearing Yisra’el’s rebellion against Yahowah, he exonerated and pardoned his people on UnYeasted Bread.
241The character of the overtly political and religious hasn’t changed much over the years. They are still dirty dogs, and I’m not degrading canines. Addressing the Romans who became Roman Catholics, Dowd declared…
“For indeed (ky) the contemptible scum and abased yelpers (keleb – loud and attacking, unfaithful pagan dogs; evil male prostitutes of a lowly status and violent nature; puppets and traitors) have surrounded me (naqaph ‘any – they have encircled me like a swirling wind).
A politicized religious community providing the testimony (‘edah – a congregation acting like a gang in a herd serving as witnesses) of the disastrously corrupt (ra’a’ – of those who are wrong, disturbing, evil, and injurious) establishes a destructive annual cycle to denigrate what I’m doing (naqaph ‘any – they go around me, severing me from my source in a destructive fashion).
They bore into (ka’aruw – they dug into and pierced [5/6HevPs has ka’aruw, a variation of karah – dig, bore, pierce while the MT has ka’ary – like a lion) my hands (yad) and my feet (wa regel ‘any).” (Mizmowr / Song / Psalm 22:16)
These canines would be wolves, Roman and Pauline. Over time, their unifying political and corrupt religious testimony would create a new cycle of events from Easter to Christmas. In so doing, they would completely denigrate Dowd’s sacrifice. There would be no provision for Chag Matsah on the religious calendar of Christians or Jews.
By denying Dowd’s great sacrifice, they would preclude their own participation in the Covenant while blocking their path to God. The enormity of what he had done was for naught – at least, for the false witnesses. It was Replacement Theology at its worst.
As the Romans struck their blows, pounding nails into Dowd’s wrists (which were considered part of the hand in the first century) and into his heels, they “ka’aruw – bore 242through” them with primitive nails constructed of tapered iron rods. While using such crude implements in this excruciating fashion was repulsive, even reprehensible, there remains a far greater crime here than mutilating and murdering the Messiah.
If you are a Jew, faithful to the religious traditions of the rabbis, what I’m going to share ought to make you nauseous, even angry. To keep you from knowing that your Messiah, Dowd, served as the Pesach ‘Ayl, rabbis altered the passage to read: “Like a lion are my hands and feet.” This was not a mistake. It was done on purpose.
All these many years later, even with the Dead Sea scroll found at Nahal Hever in 1950 and the Septuagint confirming ka’aruw | bore into rather than ka’ary | like a lion, Jewish scholars are still unwilling to acknowledge that Dowd, as a prophet, accurately described what he, as a great hero, endured. They argue in favor of the Masoretic Text. Their last vestige of denial comes by way of suggesting that the writing on the 2nd-century BCE fragment (over one thousand years older than the Masoretic Text) is too faint to read with certainty. However, you can look it up online as I have done and see a picture of it for yourself if you are still wondering who to trust. The word ends in a Wah, not a Yowd.
The hands and feet of the Passover Lamb were nailed to an Upright Pillar on Mowryah during the 4000th observance of the Miqra’. But the Romans who did so were not the only criminals seeking to negate Dowd’s sacrifice. Rabbis played their role too.
Since what I am claiming regarding this prophecy is easily verified and accurate, it means that Dowd wrote that his hands and feet would be pierced five centuries before crucifixion was conceived by the Assyrians and seven hundred years before the piercing style of Roman execution was invented. It also means that the most 243esteemed rabbis are liars who should not be trusted. The authors of the oral traditions are deceitful men who are willing to alter God’s testimony to suit their own personal agendas.
Flee them. Expose them. Rebuke them. Trust Yahowah and rely on Dowd, not men.
The prophet Zakaryah | Zechariah had a great deal to say about the role of Father and Son in this sacrifice. And since it is especially relevant to this passage, we would be remiss if we didn’t share Zakaryah 12:10 before we complete the Mizmowr. Yahowah is anticipating this moment…
“And (wa) for a time, I will pour out (shaphak – I will provide an outpouring and build upon) upon the House (‘al beyth – on behalf of the family and home) of Dowd (Dowyd – the Beloved (of the 1076 occurrences of DWD this was one of the few in a prophetic text scribed DWYD – adding a Yowd representing the hand of Yah)), and upon (wa ‘al – also on behalf of) those who dwell in (yashab – the inhabitants who establish their abode and remain in) Yaruwshalaim (Yaruwshalaim – the Source of Guidance and Teaching on Reconciliation), a spirit of compassion and acceptance (ruwach chen – the spirit of favor and mercy, of a beautiful and beneficial Spiritual Garment), (wa) for those requesting mercy and clemency (tachanuwn – of being treated with kindness and affection, with compassion; from chanan – mercy and favorable treatment).
Then (wa), they will be able to look (nabat – they, at this time, will be equipped to observe, focus upon, pay attention to, and regard, think about and then appropriately respond) to Me (‘el ‘any) accompanied by the one who (‘eth ‘asher – with whom by association, and to show the way to the benefits of the relationship) they had reviled and pierced (daqar – they had thrust into by driving sharp 244implements completely through (qal perfect)), and (wa) they will lament (saphad – they will sob, expressing their genuine sorrow (qal perfect)) over him (‘al huw’) just like (ka – similar to the way) one cries (misped – one shrieks and howls) over the most uniquely special child and valued life (‘al ha yachyd – for the only son; from yachad – who reunited and joined together), anguished and infuriated (wa marar – grieving furiously, angry and enraged, even frantic) over him (‘al huw’ – on his account), consistent with (ka) the anguish suffered over (marar ‘al – the frustration and rage endured over) the firstborn (ha bakowr – the first son born into a family).” (Zakaryah / Remember Yah / Zechariah 12:10)
This is the first time we have addressed this magnificent declaration from Yahowah after having come to appreciate why He allowed His Son to serve as the Pesach ‘Ayil and then to fulfill Matsah. From this perspective, the greatest of all prophetic pronouncements sings to our hearts, reassures our minds, and comforts our souls. At long last, we can appreciate how the seven elements which comprise the declaration work in harmony to tell the story everyone needs to hear.
To begin, the last opportunity for reconciliation is being poured out in this special way and at this opportune moment on behalf of the Household of Dowd. The Messiah represents Yisra’el | Individuals who Engage and Endure with God, Yahuwdah | the Beloved of Yah, and the Beryth | Covenant Family, such that the Beyth Dowd | Household of Dowd is comprised of select individuals representing a fusion of Yisra’el, Yahuwdah, and ha Beryth.
God and King are returning to Yaruwshalaim | the Source of Guidance on Reconciliation on Yowm Kipurym | the Day of Reconciliations. As a result of what they have done for the Family during the preceding five Miqra’ey | Invitations to be Called Out and Meet with God, there will be an outpouring of compassion from Ruwach | Spirit upon 245those who have gathered to receive them. It will be the ultimate family reunion. Our Heavenly Father, Spiritual Mother, and beloved Son, our Savior, have returned to claim their own.
For the first time in the 3,480 years since the Children of Yisra’el were gathered around Mount Choreb and said that they did not want to see or hear from Yahowah again, a select few will be prepared and ready for both. The synthesis of Dowd’s devotion will look up to see Yahowah accompanied by His Son.
God will be accompanied by the one Yisra’el insulted and Rome pierced. And this is as it should be since we did not crucify God but, instead, the one most beloved by Him. Recognizing the benefits he was providing, and how inappropriately people responded to him, everyone gathered before Father and His Son is going to be genuinely sorry that it came to this. The reaction will be bittersweet but initially more weeping than shrieking. It is hard to imagine looking upon Father and Son realizing what we have done, only to add insult to injury by failing to appreciate his gift for 2,000 to 3,000 years – depending upon whether one counts from the time he announced what he would do or from when he accomplished it.
It will be the first opportunity to apologize to him and then express our gratitude. For Jews, they will be conflicted, horribly embarrassed for failing to recognize his sacrifice, and exceedingly joyful knowing that he earned the right to be their King. He saved them. The best of them was the best a man could be.
This surviving remnant of Yisra’el, and all those comprising the Covenant Family, will have made the connection between the Son who is given in Yasha’yah 9 and the Lamb who was sacrificed in Yasha’yah 53, between the Firstborn of Mizmowr 89 and the Bakowr of Zakaryah 12, between the piercing here and also in Psalm 24622. With all of this having occurred as foretold, and with Yahowah and Dowd returning to Yaruwshalaim, it will be hard to hold back the tears as we witness our King in all of his glory and visualize the God our forefathers ignored.
Dowd’s initial life among us 3,000 years ago was the most amazing in human history. He was the consummate poet and lyricist, shepherd and king, father of his nation and Son of God, a prolific prophet and heroic defender of his people. His life was so tumultuous, he represented the best and worst of Yisra’el. But in his relationship with Yahowah, he became the exemplar of the Covenant.
Dowd’s Second Coming 2,000 years ago was the most compassionate and magnanimous act in the long history of humankind. He volunteered to have his soul removed from the glorious and liberating expanse of Heaven and placed in a basar | corporeal body to serve as the Passover Lamb to open the doorway for his people to come Home. And then, his nepesh | soul carried the guilt of the Covenant Family into She’owl, depositing it there so that we would be perfected and live with him and his Father forevermore.
The Messiah wrote openly and graphicly of it and then endured much of it in the sight of his people. And yet, no one credited him with the most heroic and compassionate act ever offered by one on behalf of many.
And yet, sadly, most of what he came to represent was stolen from him to legitimize religions he despised and condemned. His people denied the Miqra’ey were fulfilled while gowym attributed his sacrifice to a figment of their imagination – damning Jews in the process.
The 22nd Mizmowr was written during Dowd’s initial life about the sacrifice he would make in his second. It is hard to imagine the waves of pride and anguish rolling over him as he wrote this account.
With Zakaryah 12, we come full circle. The Bakowr | Firstborn during his life as the King of Yisra’el is projected 247through his second coming as he was pierced for his people’s redemption and then onto his third arrival as he returns as King of the Universe with his Father who created it. Those who rejected him now embrace him. And those who disavowed his Father are now in His company. While he may not have saved his nation, He delivered God’s Family from extinction, and that is even better.
Just as there are three forty Yowbel epochs of 2,000 years between our expulsion from the Garden to our return to it courtesy of Father and Son, the Messiah will have been here three times over the past 3,000 years. He showed us the way home, made it possible for us to go home, and will be there to greet us in his home when we arrive.
On the Day of Reconciliations, as the sun sets to a new dawn on October 2nd, in the Yowbel year of 2033 (6000 Yah), Father and Son will return to Yaruwshalaim as a reconciled Yisra’el and Covenant Family look up with tear-filled eyes, finally recognizing what actually occurred on the Passover Dowd is witnessing and enduring. Returning to Golgotha on this day, Pesach in the Yowbel of 33 CE (Year 4000 Yah), we find that Dowd predicted...
“I can count (saphar – I can record, measure, and make an accounting of, relating to) all (kol) my bones (‘etsemowth – my skeleton and limbs). They (hem), themselves, stare as they look right through me (nabat ra’ah ba ‘any).” (Mizmowr / Song / Psalm 22:17)
The Romans were savages, but their bloodlust was partially tempered by breaking the legs of most crucifixion victims so that they would be unable to move their diaphragm. Once the capacity to push up against the nails that had been driven through the ankles was curtailed by broken fibulas, it effectively eliminated the ability to draw air into the lungs and breathe. While this sounds cruel, it was actually done to expedite death, shortening the duration of the agony from days to hours. This was 248especially relevant when the gruesome specter of crucifixion was visible to the religious pilgrims in Jerusalem for Passover. And it’s hard to observe the Sabbath when one’s view of the sunset is interrupted by the sight of religious and political leaders torturing the Passover Lamb.
But such was not the case with Dowd. He had been whipped to the precipice of death prior to being crucified. So, his body would succumb in a timely fashion without any of his bones being broken.
The second portion of this prophetic pronouncement suggests that, even with all he had written about his sacrifice on behalf of his people, they, nonetheless, looked right past him and through him, unable to fathom what was occurring before their eyes. And they have continued to do so for the past 2,000 years.
Since words paint pictures, it is especially relevant to know that the body in which Dowd’s soul was residing was not hung from a cross on a hill far away as the hymn suggests. Romans crucified their victims along major roadways. It was more humiliating and served as a deterrent. Golgotha, the place of the skull, is just outside the Damascus Gate and sits directly beneath what was the summit of Mount Mowryah during ‘Abraham’s day. Portions of the mountain were carved away to enlarge the Temple Mount and bolster the city’s walls.
The Place of the Skull faces the main road leading north out of town. Today, the site of the crucifixion is the back parking lot for the Jerusalem bus station. The only artifact I’ve ever treasured is a piece of limestone I gathered from this place. In all likelihood, the Mercy Seat of the Ark of the Covenant lies directly beneath, protected in Yirma’yah’s Grotto.
The implement of death unto which Dowd was nailed did not look like a Christian cross. In fact, the Greek word 249used to describe it is stauros which means “upright pole.” A vertical post was set and left in a recess carved into the limestone rock. And then, the horizontal component of the apparatus was placed on top of the pole once the victim was affixed to it. It would have looked like a capital T.
All that said, I would like to propose a different interpretation of this declaration. I think Dowd may have been drawing our attention to the corporeal nature of the Passover Lamb with saphar kol ‘etsemowth, revealing that this accounting for the record was entirely physical. Neither his soul, nor Yahowah’s Spirit who would carry it away, would die, just his body, serving as the Pesach ‘Ayil.
Providing the fodder used to comprise the Christian New Testament, we find Dowd revealing…
“They divide (chalaq – they plunder, assign, and distribute) my garments (beged ‘any – my apparel and clothing) among themselves (la hem), and (wa) for (‘al) my clothing (labuwsh ‘any – my garments), they cast lots (naphal gowral – they get down on their knees to toss pebbles to claim a portion).” (Mizmowr / Song / Psalm 22:18)
Dowd was pointing out something quite profound. As he was making it possible for us to live forever as part of Yahowah’s family, inheriting all that God has to offer, Romans were looking down, playing with pebbles to determine who could steal his dirty, blood-stained laundry. And while this no doubt occurred, and was relevant for the reason I’ve just shared, Christians have misappropriated it to prop up their faith. Without any corroborating evidence, they postulate that their “Jesus” fulfilled another prophecy – or at least, the Romans had done so.
And while it proved nothing other than Christian desperation, there is a serious problem with the Gospel attestation – this was written in first person by the most famous of Jews and, most assuredly, not by Jesus. My 250means “my” not “his.”
But alas, if these Romans had been Roman Catholics, they would have scooped his apparel up, designated his robe as a holy relic, and then erected a lavish shrine so that the faithful could worship it while they collected a visitor’s fee.
With Dowd’s last words on the upright pole, Yahowah’s Spirit departed, leaving the soul of the Passover Lamb to bear the guilt of every Covenant member. He pleads:
“But You (wa ‘atah), Yahowah (Yahowah – an accurate transliteration of the name of ‘elowah – God guided by His towrah – instructions regarding His hayah – existence and our shalowm – reconciliation), You will not be far away for a protracted period of time (lo’ rachaq – You will not continually disassociate Yourself from me (qal imperfect jussive)).”
This prophetic statement affirms two things. During Matsah, Yahowah and Dowd would be separated from one another but not for long. This is why rachaq was both negated and scribed in the imperfect conjugation. It also provides the Set-Apart Spirit with a descriptive title. ‘Eyalowth is the feminine plural of ‘eyal | one who assists and helps, empowers and strengthens.
“My ‘Eyalowth | my Source of Strength and Help (‘Eyalowth ‘any – One who Empowers and Assists Me, She Who Provides Aid, making me effective and influential, feminine plural form of ‘eyal / ‘ayil – the strength, fortitude, and ability of the ram opening the doorway), it is my desire and Your decision, my choice and Your will to act quickly, hastening the process, rapidly rushing in with the minimum passage of time (chuwsh – You and I want You to be prepared to act as swiftly as possible (qal imperative second-person singular paragogic he cohortative)) to assist in my rescue by 251supporting me (la ‘ezrah ‘any).” (Mizmowr / Song / Psalm 22:19 (22:20 JPS))
Just as the Hebrew language was embodied with the unique capability of limiting or extending the action of a verb over time, it was endowed with the ability to express volition in first, second, or third person. And here, as before, we find that minimizing Dowd’s tenure in She’owl is his will and God’s choice, his desire and Yahowah’s decision.
Obviously, Dowd wanted his time away and confined in the lightless realm of She’owl to be limited. And he realized that, since no one had ever been retrieved from Hell, he would be reliant on the Set-Apart Spirit whom he was calling his “‘Eyalowth.” She would be working with Dowd to empower the Passover Lamb and help open Pesach’s Door.
‘Eyalowth (pronounced eh·yaw·looth) is being used as a Divine title, similar to ‘elohym, although now in conjunction with the Set-Apart Spirit. This proper noun appears this one time in the Naby’. ‘Eyalowth is the feminine form of ‘Ayl and, thus, is the power behind the Passover Lamb, opening the Doorway to Heaven. The name reveals that our Spiritual Mother is ‘eyal | devoted to providing us with the ability to do whatever is required, empowering us such that we benefit from the Pesach ‘Ayl and find our way home to Yah.
On this day, She would abandon the dying body and then escort the surviving soul from Pesach to Matsah, from Yaruwshalaim to She’owl to fulfill UnYeasted Bread, taking our collective guilt along with him. Once there, She would observe from the outside for the ensuing 24 hours of Matsah, remaining vigilant and prepared to aid and abet Dowd’s release. Thereupon, She would envelop Dowd’s nepesh and empower him, preparing him for his return in conjunction with Firstborn Children.
252Yahowah has consistently referred to His Spirit as the Ruwach Qodesh, which means “Set-Apart Spirit.” Because ruwach is a feminine noun, this reveals that Yah’s Spirit represents God’s Maternal nature. And by being qodesh, we know that our Spiritual Mother is “set apart” from Yahowah to serve us in similar ways. That is to say that She comes from Yah, that She is part of Yah, and that She is set apart from Yah for our benefit.
Knowing this, Dowd is confirming his rendezvous with the Set-Apart Spirit, affirming that the ‘Eyalowth will be there to liberate his soul from the black hole of She’owl when the job is done…
“It is my desire and Your will, my choice and Yours, to deliver my soul, to snatch away and save my soul (natsal nepesh ‘any – You want as do I for You to do what is required to rescue and liberate my consciousness (hifil imperative second-person singular paragogic he cohortative)) from the horror, heat, desolation, and ruin (min choreb), my unique position as son and precious life as the firstborn child (yachyd ‘any) from the influence (min yad – from the hand and actions) of the contemptible scum and abased yelpers (keleb – loud and attacking, unfaithful dogs and evil male prostitutes of a lowly status and violent nature; puppets and traitors).” (Mizmowr / Song / Psalm 22:20)
The only aspect of the Messiah’s nature deployed during the fulfillment of Chag Matsah was Dowd’s nepesh | soul. And it would be snatched out of She’owl, liberated and saved, by Yahowah’s Ruwach Qodesh. On this, Father, Mother, and Son were in full agreement. By rescuing Dowd’s consciousness, Bikuwrym was possible. The firstborn Son would lead the way Home – expecting us to follow.
It is apparent that the abased yelpers who hounded Dowd during Pesach as he was being flayed alive were 253demonic and anticipated in She’owl. Although, there is another possibility. The Hebrew word for dog is keleb. As a compound of kol | all and leb | heart, it suggests that those who were being so abusive, barking and sniping at the Messiah, were feelers, not thinkers, religious rather than rational. They were all heart and no head.
There is another crime that must be exposed. The Masoretes vocalized the textual consonant “chrb” as chereb rather than choreb. The former is a “knife, dagger, sword, axe, or chisel.” Since Dowd’s Passover ordeal included whipping and the piercing torment of crucifixion, if the prophetic passage were changed to represent a plea to be spared from cutting instruments, Dowd’s prophetic credentials and subsequent sacrifice would be disqualified, as it would not fit this prophetic portrayal. Not knowing any better, the politically motivated clerics, who prepared the King James Version, perpetuated this mistake. Then, since the ASV, NIV, NKJV, and NASB are more revisions than new translations, they replicated the error.
The King James Version published: “Deliver my soul from the sword; my darling from the power of the dog.” (They came up with “my darling” by including “yachyd – only child,” which was scribed after “keleb – evil yelpers,” rather than making it part of the next statement.)
The New American Standard Bible, which claims to be literal, reads: “Deliver my soul from the sword, My only life from the power of the dog.” The New Living Translation decided to ignore “nepesh – soul,” the most important word in this statement. “Save me from the sword; my precious life from these dogs.”
Correctly rendered, the passage is prophetically and historically accurate, informative and important. The Set-Apart Spirit was tasked with the responsibility of retrieving Dowd’s soul from the desolate lifelessness of She’owl – rescuing him from its horrible heat as well, something that 254is part and parcel of the event horizon of a black hole.
Therefore, long before we were introduced to the concept of a black hole, we find in choreb some of its attributes depicted as a desolate and ruinous place of complete destruction subject to intense heat. This experience is further detailed in Mizmowr / Psalm 88.
Collectively, this is the who, when, how, and why behind the fulfillment of the first three Miqra’ey. Yahowah, Dowd, and the Set-Apart Spirit were in one accord, all committed to establishing the Covenant Family.
And they knew he would not be incarcerated any longer than was necessary…
“You want to liberate and save me, to rescue and deliver me (yasha’ ‘any – It is Your will to release me, sparing and redeeming me (hifil imperative second-person masculine singular)), out of (min) the mouth (peh) of the fearsome and destructive beast (‘aryeh – of the fierce predator, the vicious one who hunts and savages his prey, plucking them away).
And from (wa min) the horns of the bull representing the flashing light that has risen on high (qeren ra’am – the horned one seeking the highest status in elevated places wanting to be lifted up and trumpeted as a supernatural source of light), You have answered me during my affliction (‘anah ‘any – You have responded to me as I’m being harassed (qal perfect)).” (Mizmowr / Song / Psalm 22:21 (22:22 in the JPS Tanakh))
This is our second encounter with this fearsome beast, but this time, we learn even more about him. He is comprised of light and yet is horned and flashy. He seeks a degree of adulation only the highest status would bring. And he is often presented in the guise of a bull. This would make the destructive beast none other than Satan.
Taking this one step further, while ‘arayeh is often 255translated as “lion,” it is clearly symbolic in this refrain. This “vicious predator maims its prey.” Also telling, ‘arayeh forms the basis of ‘Arydatha’, a name of Babylonian origin which identifies the founder of the Babylonian Mystery Religion. We should not be surprised then that the most common symbol for Babylon’s god was a winged lion. The gates of Babylon were adorned with them.
Dowd uses ‘arayeh in the 7th Mizmowr as a pseudonym for Satan’s alliance with Sha’uwl – an especially fearsome beast. He wrote: “Yahowah, my God, in You, I find a trusted and safe place, with You delivering me from all my pretentious pursuers, especially the boisterous who are verbally contentious against me. You are preserving me for a later time. (Mizmowr 7:1) Or otherwise, in the manner of a fiercely destructive being, a vicious beast in search of prey (‘aryah), he, to satiate his own cravings, will rip apart my soul, snatching it away and shredding it without sparing it.” (Mizmowr 7:2) The symbolic definition works exceedingly well in both citations.
To ward off this beast, we can rely on Yahowah’s ‘anah | testimony. His response provides the answer.
Since many Hebrew words have a light and dark shading, let’s consider an entirely different approach to the concluding statement of Mizmowr / Psalm 22:21:
“And so, from (wa min) the brilliant light of this summit which lifts on high (qeren ra’am – the supernatural source of light in this elevated place), You have answered me during my affliction (‘anah ‘any – You have responded to me during my distress (qal perfect)).” (Mizmowr / Song / Psalm 22:21-22)
I actually prefer this rendering because it not only addresses the location where this occurred, and speaks of the Spirit’s response, but it also serves to connect this 256portion of the prophecy with what occurred on Mowryah | Moriah two thousand years earlier. Qeren was used to depict the radiant nature of the lamb Yahowah promised to provide at this time.
Staying focused on this amazing article of inspired literature, no matter how they are rendered, the last four words of the 21st lyric are the most important and the least understood: min, qeren, ra’am and ‘anah. The JPS Tanakh, based upon the Masoretic Text, conveys: “from the horns of wild oxen rescues me,” (JPS 1985) changing “answers” to “rescues” because otherwise, the verse would turn God into oxen’s horns.
The NASB gets ‘anah correct but then commits a similar crime, rendering the passage: “From the horns of the wild oxen You answer me.” The ASV adds a “yea” but, otherwise, reads like its descendant. The NIV dropped the reference to answering (‘anah) and replaced it with save (yasha’): “Save me from the horns of the wild oxen.”
More creative still, the KJV, ignoring two of the four words and convoluting the others, translates: “For thou hast heard me from the horns of the unicorns.” That must be proof for Twistians that unicorns actually exist.
So that we don’t add to the stench, let’s reassess the underlying Hebrew nomenclature. ‘Anah can convey something wonderfully positive or horribly negative depending upon the context. It is typically rendered as “to answer, respond, testify, or reply, providing testimony as a witness.” At the other extreme, if addressing what Dowd would endure on this day, ‘anah can be seen as “affliction or humiliation.”
‘Anah, however, does not mean “save or rescue.” But what it does mean is important. God responds to those who seek Him and are willing to rely upon Him. Also, since ‘anah ‘any was scribed in second person, it reads: “You answered me.”
257Also interesting, with ‘anah correctly rendered as “reply, answer, and respond” or “afflict, abuse, and abase,” the underlying message is that the Messiah Dowd’s basar and nepesh were ‘anah | afflicted, abused, and abased so that those who ‘anah | reply, answer, and respond to his Pesach and Matsah sacrifice will enjoy Bikuwrym with him. While he opened Heaven’s Door, to benefit, we must recognize it and respond to what he achieved by walking through it.
Qeren, as we have learned, has a wide range of definitions. It speaks of “shining, being radiant, emitting and sending out brilliant rays of light supernaturally.” Qeren’s “horn” symbolism can denote a desire for “power and authority over a kingdom.” And at times, it can mean “flashy.”
As noted previously, Yahowah uses qeren in the same place and during the same phase of ‘Abraham’s dress rehearsal for Dowd’s Passover sacrifice. Speaking of the “sacrificial lamb” that was substituted by Yahowah, God said he had: “shining horns of radiant light (qeren – brilliant flashing rays of light similar to lightning from a supernatural source; symbolic of power, status, and might; a trumpet for signaling a message, and was the summit of a mountain, and symbolic of our king).”
In the 22nd Psalm, we are on that same Mountain on the same day, observing the same Miqra’ – separated as these events are by exactly forty Yowbel or 2,000 years.
Those who miss the meaning offered by the words within the passage, find their oxen and unicorns in the vowel pointing, not in the text itself. Strong’s Concordance, based upon the King James Version, says: “Ra’em is from ra’am, and translates it as ‘unicorn’ nine times and is probably the great aurochs or wild bulls which are now extinct. The exact meaning is not known.”
Strong’s goes on to report: ra’am means “lifted up and 258to rise,” but they don’t bother to explain what rising up has to do with wild bulls or unicorns, for that matter. And that’s probably because those who align themselves with the spirit represented by the “wild bull” go the opposite direction.
Here is another illustrative example. The King James Version renders Bamidbar / Numbers 23:22 as: “God brought them out of Egypt, he hath as it were the strength of a unicorn.” But that’s not what Moseh wrote. The Towrah doesn’t demean its inspiration. Only men do that. The text actually reads: “God delivered them out of the Crucibles of Mitsraym with the power (toapah – the ability through choice to deliver and) to raise them up to a higher place and status (ra’am).”
Inaccurate diacritical markings can render God as foolish as a mythical unicorn or, in the case of the NASB, can put Him in league with Satan: “God brings them out of Egypt, He is for them like the horns of the wild ox.”
If nothing else, by exposing these comparisons, we find a reason to stop trusting the religious. An unfathomable amount of manure has been piled on top of Yahowah’s Word. The truth is still there, as magnificent as ever, but sometimes we have to hold our noses while digging past man’s garbage to find it.
We were not with ‘Abraham on Mount Mowryah when his example foretold of Dowd’s sacrifice. We were not with Moseh on Mt. Choreb when Yahowah recounted this story for our edification. We were not with Dowd when he composed this Song about what he would endure. And we were not standing outside the Damascus Gate witnessing what our Messiah was doing for us on Passover as He fulfilled these words. But we have something equally revealing and reliable – the words our Savior wrote, and they are more than enough.
Dowd loved his Father...
259“I have chosen to continually recount, providing a written record (saphar – I want to always proclaim, especially in writing (piel imperfect cohortative)) of Your name (shem ‘atah – Your personal and proper designation, reputation, renown) to my brethren (la ‘ach ‘any – to my relatives, kin, countrymen, and family), within the midst of (ba tawek) the summoned community who have been called out (qahal – the assembled who have gathered for this purpose), so as to radiate Your brilliant source of enlightenment and brag about You (halal ‘atah – to become radiant and ongoing with You while extolling Your merit (piel imperfect)).” (Mizmowr / Song / Psalm 22:22)
Yisra’el’s most acclaimed shepherd and king, Yahowah’s Messiah and Son, “recorded, related, recounted, declared, and proclaimed” God’s shem, His personal and proper name. Too bad his brethren fail to follow his example. He wrote what they have made a religion out of denying.
It isn’t just interesting, it is religion-shattering that Dowd delivered his portrait of what he endured during Pesach and Matsah in first-person. He does not speak of another individual or ever address a third person. You will never find the counterfeit Christos on his lips or scribed from the point of his pen. Jesus was not part of this story and never existed.
Since Yahowah inspired every naby’, they are all keen on conveying Dowd’s name. But not one ever mentioned someone named Iesou Christou. This means that either no one by this name contributed anything to His people or He had no interest in us knowing or using this moniker. And that makes the misnomer, “Jesus Christ,” completely irrelevant from God’s perspective. He would be no more God than Julius Caesar. Although, irrelevant isn’t the proper designation for “Christ Jesus” because the Christian counterfeit was the product of identity theft and represents 260the most reprehensible and appalling crime ever perpetrated against the Messiah’s people. So, be advised, Yahowah hates Jesus Christ.
Curiosity prompts us to consider why this would be so, especially since the world is preoccupied with a moniker God never mentions. A third of the planet’s occupants celebrate Christmas and Easter Sunday while worshiping a baby god who men killed. They categorize themselves as “Christians,” stealing Dowd’s Messianic title and applying a corruption of it to themselves. They even worship a resurrection akin to Dionysus and Osiris, and of which Yahowah never spoke or intended.
Dowd volunteered to endure the sacrifice because he loved Yahowah and his people. We should part with Christians and Muslims and do the same…
“Respect and revere (yare’ – appreciate the astonishing awesomeness of) Yahowah (Yahowah – the proper pronunciation of the name of ‘elowah – God as directed in His towrah – teaching regarding His hayah existence and our shalowm – restoration) to radiate His light (halal huw’ – make His brilliant source of illumination clearly visible).
Every (kol) descendant (zera’ – seed, child, offspring, family, and progeny) of Ya’aqob (Ya’aqob – father of Yisra’el who was renamed Yisra’el), you should choose to consider Him worthy of respect and massively significant (kabad huw’ – elect to hold Him in high regard, valuing Him immensely (piel imperative)).
You should want to live with Him (wa guwr min huw’ – you should choose to become a welcomed guest in His company, sojourning to the place where you dwell and remain as a result of your reverence and respect for Him (qal imperative)), all you descendants of Yisra’el (min kol zera’ Yisra’el – including every child who engages and endures with God).” (Mizmowr / Song / Psalm 22:23)
261Dowd was speaking of something he knew better than anyone alive. He knew it when he wrote these Songs, when He lived with his Father in Heaven, at the conclusion of Pesach and Matsah, and especially when fulfilling Bikuwrym as Yahowah’s Firstborn as the Messiah returned to Heaven.
More importantly, Dowd knows a great deal about respect, how it is earned and lost, and why it is so important. Much of the motivation for saving Yisra’el by fulfilling Pesach and Matsah was to earn back the respect of his people that he had lost so that he could honorably lead them through eternity.
There are two approaches to leadership, earned and imposed. Kings and generals demand compliance and achieve submission through fear. Questioning their edicts and orders comes at a high price and rejecting them is a deadly proposition. With them, their authority to rule is imposed through fear.
Dowd had been a shepherd, and he knew the importance of earning the respect of his flock. He had tangled with lions and bears, risking his life to protect them. As a Shepherd King, the Messiah was primarily devoted to protecting his people and defending their home. He had earned their admiration when he slew the foremost warrior of the day who would have subjugated Yisra’el had he prevailed. But he would squander it by the way he responded to Sha’uwl. Over his life, he earned it back and then gave it away.
As Yisra’el’s greatest defender, the Zarowa’ | Protective Ram and Sacrificial Lamb knew that he would be able to endure whatever the Romans, as the Goliath of their day, brought to bear against him. This time, he would use the body his soul had occupied as the stone. The Ruwach would be the sling.
In so doing, he would earn his people’s respect such 262that he would lead them as a shepherd, knowing that they trusted him. One more battle, just two days of conflict, would pay dividends forever. It was as brilliant as it was heroic. But knowing the full extent of the excruciating torture a thousand years in advance, while recognizing that it would be another 2,000 years beyond that until anyone credited him for making these sacrifices for his people, and still be willing to carry out his commitment requires a level of courage and character exemplified in a single, solitary soul. So, now you know why Yahowah chose him.
Dowd was not just willing, he wanted to do it. He sang about it. One stone was all he would need to fell the giant threatening his people. Although, when his people denied Pesach’s fulfillment and his foes turned the lamb into a god, it had to sting worse than the whips.
As before, defending Yisra’el by defeating those seeking to subjugate the people would be easier than subduing the more intrusive foe devouring the nation at its core – religion. To resolve it, Dowd’s soul would accept our guilt, carry it with him into Hell, and endure the Miqra’ of Matsah in She’owl.
After redeeming his people, Yahowah liberated Dowd’s nepesh, saving him in an act that further enhanced the Son’s respect for his Father – which is why he is singing about it here. It would be a beautiful picture, with Dowd now bathed in his Father’s light. He would be the First Born of Bikuwrym as a result of what he and his Father had accomplished on Passover and UnYeasted Bread. Knowing many would follow, Dowd then encourages us to respect Yahowah as he had done, expecting the same result.
Dowd is describing the gift of the Set-Apart Spirit and Her Garment of Light. She has the ability to empower us and enlighten us, teaching us, while rendering us perfect in Yahowah’s eyes by immersing us in Her brilliant light. She 263provides the Spiritual rebirth required to be adopted into Yahowah’s family.
What’s particularly revealing in this regard is that halal means to “radiate light,” not reflect it. For this to occur, we must have the light source within us. When we are born anew from above in the Set-Apart Spirit, She resides within us, becoming the source of our illumination, empowerment, and enlightenment.
Halal is almost always translated as “praise,” but this is not its primary definition, and it misses the point. Halal’s preferred connotation: “to shine, to radiate bright and brilliant light, to make clear and visible by bringing forth the light, revealing its source.”
While the secondary meaning of the word can mean “extol” in the sense of “admiring,” in addition to “boasting,” these inferences can lead to the word’s dark side. Halal’s tertiary connotations include: “to make a show, and to be praised for it, to create a grandiose appearance, to be foolish, insolent, and arrogant.”
The darkness associated with halal’s light exists because Jesus Christ wasn’t the only counterfeit to torment God’s People. According to the prophetic portrayal of Satan presented by Yasha’yah in Isaiah 14, Halal ben Shachar is the Adversary’s name. He is the Lord of Christianity, the Allah of Islam, and the G-d and HaShem of Judaism. The Messiah Dowd carried all that pertains to his aspirations to be worshiped as the god of religion into She’owl with him. It was the biggest of all burdens.
As for Yahowah, He did not create us to praise Him. He is not insecure. Moreover, the idea of worshiping God is perverse. Having us worship Him would be like having thoughtless tadpoles croak out that, by comparison to frogs, men are really swell, all while prostrating themselves to onlookers and choking down stray flies while swimming in slime. Creating an inferior being for this purpose would be 264narcissistic and psychotic. Sure, it is appropriate to acknowledge His goodness, greatness, and generosity. Like any parent, He would appreciate that as long as it is heartfelt and straightforward and not self-serving. Appreciation and adoration rather than genuflection in obeisance. Yahowah wants us to stand upright and walk with Him, not bow before Him.
Since Yahowah wants us to engage in the Covenant relationship with Him, He does not want us to fear Him either. While I understand that almost every English Bible translates yare’ as “fear,” the word means “to respect and revere.” We cannot love while afraid. Fear breeds revulsion, not affection.
In Dowd’s second of three statements from Psalm 22:23, the operative verb, kabad, which is the first word of the Second of Seven Instructions etched on the Second Stone Tablet. It is used to describe the nature of the ideal relationship between children and their Heavenly Father and Spiritual Mother. And that is why this is set within the context of Ya’aqob, the forefather of the Children of Yisra’el, and thus of the Covenant Family. Equally important, Dowd is still speaking of Yahowah.
The textual consonants that comprise kabad give rise to an important series of derivatives. Collectively, they convey: “weightiness, massiveness, significance, worth, value, abundance, glory, and greatness.” In context, therefore, if we see Yahowah as significant, He promises to view us the same way. If we respect Yahowah’s massive energy and power, He will share His with us. Value Him and we will inherit His abundance. Acknowledge His greatness and He will bring us into His presence and clothe us in His glory.
But, if you trifle with Him and see Him as insignificant, you will become so insignificant it will be as if you never existed. Disrespect His massiveness and you 265will be reduced to nothingness. Therefore, kabad defines the nature of the choice pertaining to a relationship with God and its consequences.
Disregarding Yahowah’s intent, the JPS Tanach tells us that we should “dread him,” with “him” being the Messiah. The King James Version, in its usual rut, reverts back to “fear him.” But the word underlying this message is guwr, and it speaks primarily of: “abiding, dwelling, and remaining, residing as welcomed guests who gather together, living in harmony as part of one’s sojourn through life.” In modern parlance, guwr would describe an enduring staycation – which would be ideal for those residing in Jerusalem.
The truth was hard to miss because Yisra’el | Individuals who Engage and Endure with God is in many ways analogous with guwr in that the Chosen People have been invited to live in Yah’s Home.
The secret to our success is contained in these words…
“Indeed (ky), He has not relinquished His regard for or thought less of (lo’ bazah – He has not shown contempt for or devalued, or has He lost respect for, refused to consider, nor abstained from (qal perfect)), nor has He rejected (wa lo’ shaqats – He has not shown antipathy or disdain toward or an aversion for) the responsive one who is afflicted and oppressed (‘enuwth ‘any – the one who answers the summons, who engages and acts, is humble and unpretentious, who replies even while persecuted; from ‘anah – to answer, respond, and engage).” (Mizmowr / Song / Psalm 22:24)
While “He” is Yahowah, the one who remains responsive even in the midst of his affliction is Dowd. And even though we will never endure this degree of persecution, it is a message for us, such that we also remain responsive to Yahowah’s calling, even in our darkest hour when all appears lost.
266And in this case, Dowd, after having accepted the guilt of every Covenant member over thousands of years, would have been vulnerable to rejection. And yet, nothing would interfere with Yahowah’s enduring love for His Son.
Bazah is the opposite of kabad. The basic meaning is “to accord little value to someone.” It conveys “disdain and a lack of respect or reverence.” Bazah can be rendered: “to hold in contempt, to refuse or abstain from, or to treat as beneath one’s notice or dignity.”
Dowd is, therefore, summarizing Yahowah’s policy: bazah for bazah, kabad for kabad. If you don’t respect Him and value His redemptive solution, you aren’t going to trust Him or rely on it. And since there is but one God, one source of life, and one savior, by being bazah, by being of little worth, by being beneath one’s notice, and by being alone and abandoned – bazah happens.
The most interesting aspect of this statement might be the realization that both ‘enuwth and ‘any are based upon ‘anah – a word whose primary meaning is “to respond by answering a summons to meet.” Yahowah’s seven Miqra’ey, three of which Dowd is seen responding to in his Psalm, are invitations to be called out and welcomed into God’s presence. Our response to them determines our future – if we even have one.
This is particularly intriguing because Dowd is conveying both sides of ‘anah, “to answer and respond” or “be afflicted and persecuted.” Said another way, Dowd’s nepesh | soul was afflicted on Pesach and Matsah so that those who reply and answer Yahowah’s invitations don’t suffer the same fate.
Having begun the 22nd Mizmowr at a defining moment in the second of three epochs of Dowd’s prolonged existence, asking “My God, my God, why?” and then detailing his ordeal through Pesach and Matsah, Dowd has turned his attention to Yahowah. He realized that his Father 267will always be the impetus behind the restorative effects of these Miqra’ey, orchestrating every aspect for our benefit.
Dowd wants to share the result with us: his soul and Yahowah’s Spirit were reunited…
“Nor did He continually conceal His presence (wa lo’ sathar paneh huw’ – nor has He hidden His appearance) from him (min huw’).
And (wa) during (ba) his request for help (showa’ huw’ – his pleading for relief and request for assistance in a desperate situation) to Him (‘el huw’ – to He who is God), He listened (shama’ – He heard).” (Mizmowr / Song / Psalm 22:24)
Dowd’s oratory reveals that Yahowah was well aware of what would be occurring to His Son’s soul. And it is evident that they had discussed how this would all transpire.
The perspective provided by Dowd’s next line offers yet another affirmation that Father and Son developed a keen sense of mutual adoration. They were eager to complement one another, both proud and impressed with what the other had accomplished. In so doing, they reveal what fulfilling Chag Matsah accomplished, while helping us better appreciate why Yahowah prefers to work through special people like Dowd rather than alone. Even God couldn’t achieve this moment independently. And from Dowd’s view, the Son is singing his Father’s praises because he was grateful for what He was accomplishing on behalf of Yisra’el.
“From You and because of You (min ‘eth ‘atah), I will be appreciated and adored for shining brightly, my reputation exalted (tahilah ‘any – my song proclaiming my accomplishment and gratitude for this tremendous opportunity will elicit praise; feminine from halal – brightly shining and radiating light (construct, making it possessive)), within the greatly esteemed assembly (ba 268qahal rab – among the abundant and exalted company), fulfilling my commitment and promise to be part of the freewill offering (neder ‘any – my vow).
I am fulfilling restitution and complete restoration (shalem – I am offering enduring recompense and renewal (piel imperfect first-person singular)) in a conspicuous and straightforward fashion in the presence (neged – openly and in full view) of those who respect and admire it (yare’ huw’).” (Mizmowr / Song / Psalm 22:25)
Dowd has earned the respect and adoration of God and every Covenant member. And if they had not been so easily indoctrinated, the same would have been true of every Yisra’elite and Yahuwd. So, while it was the greatest achievement in his life, it was Yahowah who made this possible. God combined Dowd’s brilliant decision and courageous approach with His ability to achieve the Grand Reunification Plan’s purpose.
The Messiah is revealing something we’d all be wise to hear. Having convinced God that he should be allowed to honor the most important promise ever made by enduring this excruciating trial during Chag Matsah as the sacrificial victim, Dowd is acknowledging that, while he will be adored for having done so, Yahowah deserves the credit.
Without God, Dowd does not exist. Without Dowd, God is still God – just lonely. But beyond the obvious, had Yahowah been an absentee landlord, disengaging after creating the place and players, Dowd would not be worth knowing or remembering. Without Yahowah choosing, anointing, and inspiring him, he remains a shepherd, his great potential squandered in Bethlehem.
It goes far deeper. Without Yahowah conceiving, articulating, and enabling the Beryth and Miqra’ey in the Towrah and then demonstrating their effectiveness in the lives of His people, Dowd’s sacrifice would have been 269meaningless because it would not benefit anyone.
Dowd was motivated by what he knew Yahowah had done and would accomplish through Pesach, Matsah, and Bikuwrym on behalf of the Beryth. And he recognized that his Father was capable of orchestrating the entire affair to justifiably reconcile His relationship with His people.
Yahowah made it possible for Dowd to be great. And Dowd understood the opportunity God had presented; he accepted the conditions and benefited from the result. And now, because of what Father and Son have accomplished by working together, the same opportunity, conditions, and benefits are available to everyone else…
“From You, and because of You (min ‘eth ‘atah), there is an appreciation of what I’ve accomplished, my renown and reputation are adored, providing me the opportunity to serve while shining brightly (tahilah ‘any), within the greatly exalted assembly (ba qahal rab), fulfilling my commitment and promise to be part of this freewill offering (neder ‘any). I am fulfilling restitution and complete restoration (shalem) in a conspicuous and straightforward fashion in the presence (neged) of those who respect and admire it (yare’ huw’).”
This was easier said than done, making the expression especially cathartic. Dowd lived his life in awe of Yah, always appreciative of everything He had done for him. And over those past three days, they had been partners, working for the benefit of the Covenant Family.
And yet, here it is, the whole of it, from Pesach to Bikuwrym, laid out in all of its excruciating detail. I can imagine that, upon first witnessing what would transpire, he might have initially wanted to turn away, to walk away, to deny what his eyes had seen, knowing what he would endure.
And then, to think that God facilitated all of this to 270save the people who would disrespect His beloved Son. But that is not the worst of it, because it was humankind’s response that became the most painful. It would be 2,000 years before Jews would go from depriving Dowd of the credit he is due, even denying the fulfillment of Chag Matsah, to finally coming to adore Father and Son for what they have achieved on our behalf. Equally horrible, the world’s most popular religion would rob the Messiah and Son of God of his adoration and respect by creating an avatar and turning him into a replacement god who hates Israel.
In spite of this, Dowd has, nonetheless, taken us forward in time when the Covenant Family and remnant of Yisra’el will celebrate what he and Yahowah accomplished during Passover, UnYeasted Bread, and Firstborn Children to provide full recompense and complete restoration.
Working together as Father and Son, they did these things in a conspicuous, straightforward fashion, each on the right day, each in the right way, each in the right order, and did so publicly at the crossroads of the world. And while those who revere the Father respect what His Son accomplished, I am curious as to why the object of respect in the concluding phrase is huw’ | him rather than ‘atah | you if referring to Yahowah. But if indicative of our newfound perspective on Dowd’s heroics, why not ‘any | me? Therefore, the most elegant solution is to render huw’ as “it” or “this” in reference to all we have read thus far regarding their collective fulfillment of Chag Matsah.
The Song’s lyrics continue with prophetic echoes of what Bikuwrym, Shabuw’ah, and Taruw’ah would bring…
“The unpretentious and straightforward who respond (‘anaw – the sincere who act by answering the call; from ‘anah – to answer, respond, and reply) shall be continually nourished (‘akal – they shall always be fed (qal imperfect)) and genuinely satisfied with 271overwhelming provisions (wa saba’ – and they will be content, all of their needs met (qal imperfect)).
Those who seek Him, inquiring about and accounting for Him (darash huw’ – those who search for Him while learning from Him (qal participle)) will continually radiate Yahowah’s brilliant and clear light (halal Yahowah – they will become a visible source of Yahowah’s light (piel imperfect third-person masculine plural)).
Your essential persona and good judgment (lebab ‘atah – your inner nature and individual essence, your thoughts, feelings, and decisions, your mind and heart, and thus your soul and consciousness) will live forever based upon this restoring witness (chayah la ‘ad – shall be eternally restored and preserved, revived and nurtured throughout time as a result of this eternal testimony (qal imperfect jussive)).” (Mizmowr / Song / Psalm 22:26)
This is one of my favorite statements, a promise I’ve etched on my heart. In this context, it is the synthesis of the Towrah. It is the answer, the promise, the purpose, the means, and the reward. And to my mind, it addresses how Pesach and Matsah lead to Bikuwrym and produce the fruit of Shabuw’ah and Taruw’ah. Throughout this process, the Ruwach abundantly enriches, empowers, and enlightens the Covenant’s children so that we are prepared for the Harvests and Homecoming. When this occurs, a meaningful remnant of Yisra’el and Yahuwdym will come back home to Jerusalem to celebrate the return of Father and Son during Kipurym. This leads to happily-ever-after as we reenter the Garden of Great Joy to Camp Out with our Family on Sukah.
The final four lines of the 3,000-year-old prophetic Psalm reveal that Dowd knew that evil men would brutalize his soul in the manner he had detailed ten centuries before he honored his promise. His example 272defines love. It proclaims that, ultimately, his people will recognize his sacrifice and turn to Yahowah because he has done this. Therefore, there is nothing more important at this time than reminding Yahuwdym why they ought to return to Yahowah before it is too late...
“They will continually remember (zakar – they will recall and will be mindful (qal imperfect)) and then they will return (wa shuwb – they will turn around and think differently, reestablishing relations, renewed and restored by turning) to (‘el) Yahowah (Yahowah – an accurate transliteration of the name of ‘elowah – God guided by His towrah – instructions regarding His hayah – existence and our shalowm – reconciliation), everyone to the extremities of the Land and Earth (kol ‘ephes ‘erets – all finally without ceasing to the far extent of the material realm).
And (wa) they will settle down and camp out, while making this announcement on their own initiative (chawah – they will verbally explain this without being pressured to do so, continually conveying their decision using words, announcing this without outside influence while camping out for a prolonged period (estafel (reflexive of the hitpael) imperfect)) approaching Your appearance (la paneh ‘atah – upon Your presence) – all people and ethnicities (kol mishpachah gowym – every member of the extended family and race, including non-Yisra’elites).” (Mizmowr / Song / Psalm 22:27)
We began the 22nd Mizmowr ‘azab | separated from Yahowah and near death, and now, we find ourselves camping out with Him forevermore. We have moved through Pesach, Matsah, and Bikuwrym, enabling Shabuw’ah and Taruw’ah to facilitate Kipurym such that we are celebrating Sukah. In this way, chawah is a full-service verb, addressing everything from settling down and camping out to making our choice to live with Yahowah known.
273It is reassuring that God’s campers are gathered prior to His appearance. Our mission is to ensure that Father and Son are pleased with the reception they receive. It is also affirming of our experience that every member of the Covenant Family will be there, including some very special and beloved Gowym.
Be aware, no one is remembering or acknowledging he-whose-name-is-never-spoken – Iesoun / “Jesus.” The counterfeit didn’t accomplish any of this. He did not exist, and he isn’t coming back. “Jesus Christ” is a figment of religious imaginations. He is a lousy replacement for Dowd – the product of Foolology.
Curious as to the set of circumstances whereby everyone on earth would be making this announcement before Yahowah, I found the answers provided in the text. Those included in this group are zakar | mindful of Yahowah. Each has shuwb | changed their thinking and returned Home. They have arrived in advance of God’s return to chawah | make this announcement on their own initiative, ready to camp out because they know who and what is coming.
Also, mishpachah, as a compound of “my – to question” and “shaphah – to have scraped by when others were blown away by the wind,” reveals that these are the few among the many. They are mishpachah | family and, thus, Covenant.
“Because indeed (ky – for the express reason), on behalf of (la – during the approach of) Yahowah (Yahowah – the proper pronunciation of the name of ‘elowah – God as directed in His towrah – teaching regarding His hayah existence and our shalowm – restoration), the king reigns (maluwkah – there is rulership and royalty; from malak – to become king and reign by providing advice and counsel), providing leadership by painting pictures with words (wa mashal – taking charge 274through effective communication, making informative and revealing comparisons with proverbs and parables, governing through wise discourse (qal participle)) with (ba) people from different races and places (gowym – different ethnicities).” (Mizmowr / Song / Psalm 22:28)
The opening lines of this Song were focused on Dowd’s fulfillment of Pesach. As we near its conclusion, we are celebrating Sukah. But more than this, Yahowah has answered a question that, until this moment, I’ve never understood: Why would anyone living in Yahowah’s presence need a king?
The answer is twofold, and initially, it is found in both “malak” and “mashal.” Dowd leads through effective communication and governs through wise discourse, ever ready to paint pictures with words by providing wise counsel and good advice. No one has been as gifted in this regard as the author of these lyrics.
Secondarily, since Yahowah’s preference is to work together with His sons and daughters, just as He has and will continue to do throughout the Mow’ed Miqra’ey, He found the ideal man to guide us through eternity. And clearly, he deserves our respect.
And that is why he reigns as King on behalf of Yahowah. Rather than return to the Shaphat | Judges, in the Covenant Family, the firstborn and most beloved Son will provide proverbs and parables.
More than this, Heaven isn’t a democracy. For reasons that were important to Him, Yahowah chose Dowd. It is His universe and his home, and therefore, His decision. He authorized Dowd by anointing him Messiah and inspired him with His Spirit. They wrote these lyrics together. This way, we are afforded a choice – we can join them on these conditions, knowing that Dowd will be our Shepherd, or we can go our separate ways. Over the past 3,000 years, Yisra’el has chosen the latter – that is until Yahowah 275expressed His will again, choosing someone to give Voice to His Son’s message to mankind.
One last thought before we move on. The conclusion of the last statement states that gowym | non-Yisra’elites will be providing leadership and counsel along with Dowd. This means there are Gentiles that the King will find useful, or at least entertaining. Therefore, Dowd will be assembling a racially diverse team to work with him. Smart managers delegate, and there are none wiser than God’s Son.
With Dowd singing to us every evening, the children of the Covenant will gather around the campfire and be regaled by his stories. Listen...
“All of (kol) the anointed (dashen – the chosen harvest, the accepted and satisfied, the empowered and content, the prosperous and enriched, the vigorous who are now thriving) of the Land and Earth (‘erets – of the material realm) who approach His presence (la paneh huw’ – at His appearance) shall be nourished (‘akal – they will have been fed (qal perfect)) and they will settle down living in shelters while independently making their position known (wa chayah – they shall tabernacle [reminiscent of Sukah – Shelters where we camp out with God] while they make public pronouncements and explain, using words, what matters most to the living (estafel / hitpael imperfect)).” (Mizmowr / Song / Psalm 22:29 (JPS 22:30) in part)
This is yet another affirmation that we should be following Dowd’s example. He is showing us the way home. Just as he was anointed three times, symbolic of his three lives here on Earth, Yahowah will be anointing every member of His Covenant Family. And as a result, we will all be “dashen – among the chosen for the harvest, accepted and satisfied, richly empowered and totally content.”
Over these last few stanzas of this glorious song, 276Yahowah has stated that His provision satisfies, that those who rely upon His bread will be nourished, and that they will be healthy and prosperous, lacking nothing. He has also said that those who change their thinking and attitude toward Him will be restored.
The Children of the Covenant are now chayah | living in Sukah | Shelters, Camping Out with our Heavenly Father during the millennial celebration of the Sabbath. The Miqra’ of Sukah – the Invitation to be Called Out and Meet with God is a time of wondrous chawah | pronouncements as we proclaim what it means to us individually to have been afforded this opportunity.
These insights are provided by chawah, which most English Bibles wrongly render as “bowing down, prostrating oneself in worship.” Even outside of the context of Yahowah’s return, and living in His presence, there is very little etymological support for that rendering. At best, it is listed fifth among four considerably more valid definitions in most Hebrew dictionaries. And some lexicons don’t even include “bowing or worshiping” among chawah’s connotations.
The primary meaning of chawah is “to tell, explain, or announce something publicly, to verbally convey an important statement using words, and to inform making a declaration.”
The secondary definition for chawah speaks of settling down and living in shelters while making our positions known as we celebrate Tabernacles. In this context, a chawah is “a settlement, a place people camp out, and an encampment where they tabernacle together.” This idea of “living collectively” is further reinforced by Chawah – the name God gave to ‘Adam’s wife. It reveals that she spoke her mind while camping out in the Garden. And while her proclamations got herself and ‘Adam expelled from ‘Eden, coming full circle, it is ours that will allow us back in.
277That is not to say that people won’t bow down before God. Many will. And this realization brings us to the second half of the 30th statement. For the Earth to become like ‘Eden, it will have to be cleansed. As part of this process, we read…
“Those who are habitually kneeling down, prostrating themselves, having made life miserable (kara’ – those who are continually bowing down on their knees (qal imperfect third-person masculine plural)), will all descend, going down (kol yarad – those bowing down will all be abandoned and lowered, brought down (qal participle)) to the dust of the earth (‘aphar – to the ground, toward the powdery ash and dirt, to the rubbish and rubble of the material realm), even (wa) the soul itself (nepesh huw’ – his consciousness).
He will not be allowed to live (lo’ chayah – He will not be kept alive, restored to life, revived from death, or spared, saved, or preserved (piel perfect third-person masculine singular)).” (Mizmowr / Song / Psalm 22:29)
As we have shared throughout Yada Yahowah, there are three different fates awaiting human souls. Those who have embraced the terms and conditions of Yahowah’s Covenant will camp out with God, learning from Him and sharing with Him.
Those souls who ignore His Covenant, even reject His Covenant, will cease to exist. They will not be kept alive or be restored to life. For them, it is dust to dust and ashes to ashes. There will be neither reward nor penalty.
Suffering a debilitating fate, those souls who have led others astray, those who have advanced the cause of religion and politics, who have sought to replace Yahowah’s Covenant and people, will descend to She’owl to experience an eternity of emotional anguish separated from God.
The verdict in the latter two cases will be determined 278during the Millennial Sabbath of Shelters. Every soul estranged from Yahowah will be judged, bowing down before God to receive their disposition.
Therefore, for a Muslim or Catholic constantly bowing down, prostrating oneself in religious worship, a day will come when they will kneel in judgment. And on that day of judgment, the best available alternative will be for their soul to be extinguished. As such, this verse is further proof that souls are mortal. Immortality requires being born anew in Yahowah’s Spirit or aligning oneself with Satan’s spirit and leading others astray.
It is a subtle and profound truth: those who prostrate themselves in religious worship have made life miserable for themselves and others – particularly God’s people. And so, it is the religious who are being sent down. The faithful will find their beliefs deadly.
Dowd, speaking of his God and Savior, concludes his Song by singing that we will be like the Messiah in two additional ways, both working with Yah and proclaiming His message.
“Posterity (zera’ – the seed which is sown, the descendants, children, and offspring) shall work with him (‘abad huw’ – will act, serve, and labor with him, expending considerable energy and intensity to do things with him (qal imperfect)).
This will be recounted, recorded, and proclaimed (saphar – it will be regarded and told, conveying the full and accurate measure of the scroll in writing (pual imperfect)) of the approach (la – of the drawing near) of My Upright One (‘edown ‘any – the Upright Pillar of My Tabernacle) to (la – on behalf of) the generations and their dwelling places (ha dowr – those related by birth, the family line, the household and home). (Mizmowr 22:30)
They will come (bow’ – they will arrive, always be included, and continually approach (qal imperfect)) while 279(wa) conspicuously announcing, exposing and declaring (nagad – explaining and manifesting, informing and reporting, publicly announcing and expounding upon (hifil imperfect)), ‘He was right, vindicating, and acquitting (tsadaqah huw’ – he is correct, fair, and honest, a righteous and truthful savior),’ doing so on behalf of the family members (la ‘am – with regard to and when approaching the people who are related) who have been and will be born (yalad – who are their descendants and children), such that they honestly acknowledge (ky – surely and truly), ‘He has engaged and acted to actually accomplish this (‘asah – he has done this job, genuinely performing this work at this moment in time (qal perfect))!’” (Mizmowr / Song / Psalm 22:31)
Based upon all we have read, what was done, and who accomplished it, this is Yahowah addressing how the Covenant Family will eventually respond to His beloved Son. The Messiah, now the Upright Pillar of Yahowah’s Tabernacle as a result of fulfilling Passover, will be recounted for having done so by the generations living during the prolonged celebration of Sukah. The Children of the Covenant will realize and acknowledge, “He was right and is, as a result, vindicating.” If not for him, none of us would be here.
I adore the concluding line: “He engaged to accomplish this!” He performed, honoring the promises and fulfilling the mission. More than anyone else in God’s story, Yahowah affirms that Dowd was tsadaq | right and vindicating. When it comes to being part of the Covenant Family and entering Heaven, nothing is more important.
I do not know how anyone can read this Mizmowr / Psalm and not be moved to conviction, to action. Prophecy doesn’t get any more relevant or personal than this. No words sing more beautifully or more clearly. Dowd predicted his role in the single greatest act in human history – the vindication of Yisra’el and the Covenant Family. He 280committed it to writing one thousand years before he endured it so that, when it happened, we would know what he had accomplished.
His reasons were brilliant and complex, compassionate and justifiable. His sacrifice and heroism were beyond compare. There is no greater life. There is no other path to life.
In all of the words conveyed by the prophets, there are none more poignant, palpable, or personal than these. I suspect that even his Father is moved to tears by what His Son chose to accomplish on our behalf.
While the lyrics of the 22nd Mizmowr are the most important for Yisra’el to hear, process, and accept, the next Psalm, the 23rd, is pure poetry, a song of sublime brilliance. It is a wonderful bridge between the tormenting anguish of the 22nd and the glowing assessment recorded in the 89th Mizmowr.
The Messiah’s resounding confession has been muted by the world. The greatest sacrifice and the most enabling act have been squandered, even when powerfully presented a thousand years in advance of his fulfillment. And it is by ignoring and misappropriating what Dowd has written that Judaism and Christianity were popularized.
While my heart is still palpitating and my head reeling over the disclosure of Dowd’s motivation for facilitating his people’s salvation, and his depiction of what he endured to make it possible, it is time we explore how this Son perceived his Father.
As we move forward to our day, we find that a remnant of Yahuwdym will soon recognize that their Messiah opened the Door for them to come Home. After passing 281through the Time of Ya’aqob’s Troubles, they will choose to be part of Yahowah’s eternal Family. In this way, the Shabuw’ah and Taruw’ah Harvests will be ripe with mature fruit and the Kipurym Homecoming will be the grand celebration of life that was always intended. Those who capitalize will enter Yah’s pastures led by His chosen Shepherd during Sukah.
Dowd endured the torments depicted in Mizmowr 22 so that we might revel in the blessings of the 23rd Psalm. In these words, we find the Passover Lamb looking up to his Shepherd…
A Mizmowr (23rd) of Dowd
(mizmowr la Dowd – a song, with lyrics accompanied by music composed by the Beloved):
Yahowah (Yahowah – an accurate transliteration of the name of our ‘elowah | God guided by His towrah | instructions regarding His hayah | existence and our shalowm | reconciliation) is my Shepherd (ra’ah ‘any – is the One who leads me, cares for me, protects me, and nurtures me).” (Mizmowr / Song / Psalm 23:1 in part)
This is a Mizmowr composed by Dowd which he sang to Yahowah. Especially noteworthy, within it, we find the juxtaposition of Dowd and Yahowah, almost as if the Son were accepting his Father’s name – Dowd Yahowah.
I rather like the idea, as is evident by Yada Yahowah. And should anyone think this is presumptuous, they have missed the point. Dowd served as Yahowah’s Lamb to make this possible. So, we are actually being dismissive and disrespectful when we reject what he has so generously offered.
Yahowah refers to Dowd as a shepherd and Dowd 282calls God his Shepherd. In both cases, it is more indicative of a mindset than a profession. Dowd’s experience with ruminants could not have been much beyond a couple of years, from six to eight years of age. And while Yahowah invented sheep, and led His flock into the Promised Land, we are not going to find “Shepherd” on His résumé. That notwithstanding, God is desirous of living with His flock, taking long walks with His sheep, caring for and leading the most congenial animals while protecting and nurturing them.
Being a Shepherd also reveals something God desires in us. Sheep are naturally gregarious with social instincts which cause them to bond with other members of their flock over their lifetimes. They build enduring friendships and stick up for one another. They are nonviolent animals who not only prefer smiles to frowns, emotionally, they can be stressed by separation from the flock. Remarkably intelligent, they listen and are blessed with problem-solving skills. They use this ability to gain the attention of their shepherd, whom they generally respect and esteem. They are typically playful and joyful.
Sheep have impressive memories and are constantly observing and learning. They identify with their names and respond to them. They will come when called. Sheep are remarkably open to being led, indeed, preferring it. While each flock will choose a dominant ram to protect them, sheep are otherwise averse to social hierarchies. Their only defense from attack is to flee – fulfilling the first requirement of forming a relationship with Yah. Intelligent, complex, and sociable, even adorable sheep reflect the best of human nature while not reflecting our violent, deceitful, or destructive characteristics.
Although, to be fair, sheep have a tendency to stray, a predisposition common among Hebrews. So, it is Yahowah’s and Dowd’s calling, as our Shepherds, to bring us back into the fold.
283Having chosen to follow the lead of the most reliable and loving Shepherd, Dowd realizes…
“I will not be deprived (lo’ chaser – I will not be negated, I will not recede or be decreased, I will not be reduced in status, I will not be found inadequate, never lacking (qal imperfect)).” (Mizmowr / Song / Psalm 23:1)
This statement is a direct affront to Replacement Foolology and, thus, to the mythology of the world’s most popular religion. With the faith’s very existence predicated upon transferring the promises Yahowah made to Dowd to the myth of “Jesus Christ,” and from Dowd’s flock, Yisra’el, to Gentile Christians, the actual Messiah and Son of God declares otherwise. He will not be deprived of his status or position with God. He will not be negated. It isn’t in our interest or God’s to do so.
If only the world recognized that this beloved Psalm actually serves to redirect our attention back to Dowd, to Yahowah’s Shepherd – what a difference it would make in our lives. If only Yisra’el would listen to ha Mashyach calling their name, calling them home – they wouldn’t be acting more like goats than sheep.
Understanding that Dowd wanted to serve as the Shepherd’s Lamb, there is another insight which can be deduced from the negation of chaser. Dowd knew that Yahowah would not deny him this opportunity to save his flock and garner their respect. His arguments were sound, and God recognized that he was right. Moreover, as Yahowah’s most courageous defender, the Messiah knew that he lo’ chaser | would not be found inadequate even though the challenge would be formidable.
In this light, the Lamb knew that the sacrifice he would be making would be rewarded…
“He enables me to relax and stretch out (rabats ‘any – He makes it possible for me to lie down, reposed 284forevermore (hifil imperfect)) within a flourishing and expansive, verdant and vibrant (ba deshe’ – within a green and grassy, lush and befitting, even opulent; from dasha’ – to create a sprout or shoot which comes forth and flourishes, encouraging new growth), beautiful dwelling, garden encampment, and befitting homeland (nawah – an open pasture, gorgeous settlement, and gorgeous residence, a lovely abode surrounded by natural beauty; from na’ah – a beautiful and befitting habitation).” (Mizmowr / Song / Psalm 23:2 in part)
Rabats addresses both aspects of Shamaym that Dowd finds appealing. After overcoming Sha’uwl’s animosity, uniting Yisra’el, defeating her foes, establishing Yaruwshalaim, overcoming an internal insurrection, composing a hundred Mizmowr and Mashal, and then fulfilling Chag Matsah, he deserves the opportunity to rest and relax, reflecting upon a life well lived. And this suggests, as we have read previously, that the King, as a wise leader, will delegate some of his responsibilities. However, since he was never one to sit around and watch life pass him by, Dowd will stretch out and explore the marvels of the universe along with his extended family.
Since the Hebrew word for “green” is yarowq, not deshe’, we ought to consider why one term was chosen over the other. Deshe’ speaks of abundant and vibrant growth – which is what Yahowah is offering to and desires from His children. The deshe’ will flourish within the expansive and vibrant, opulent and befitting realm Yahowah has prepared for His flock.
And speaking of this expansive realm, nawah describes everything from a befitting homeland to a gorgeous settlement, a beautiful dwelling to a garden encampment. If a befitting homeland, he has returned to Yisra’el. If a gorgeous settlement, he is back in Yaruwshalaim. If a beautiful dwelling, he is home. And if a garden encampment, he is celebrating Sukah in the Gan 285‘Eden. His lovely abode surrounded by natural beauty could also be an open pasture in keeping with the picture painted by the Psalm.
“He continually leads me (nahal ‘any – He guides me, directing me so that I can follow, sustained and taken care of, escorting me (piel imperfect)) beside (‘al – near, over, and before) spiritually restorative (manuwchah – a place of repose and reflection, of rejuvenation and satisfaction; from mah – to ponder the implications of nuwach – being settled spiritually) waters (maym).” (Mizmowr / Song / Psalm 23:2)
Our Shepherd and Yahowah’s Lamb has always been guided by his Father who not only provides direction, but He has also escorted His Son along the way. Before our King could lead us, he would first follow Yah. And in this regard, nahal is reflective of the Towrah’s guidance, direction, and leadership. It did for Dowd what it does for the rest of the flock.
When seeking to appreciate where Yahowah was accompanying His Son, we would be wise to consider the root composition of manuwchah. Beginning with mah, we learn that we should ponder the implications of what follows. And that is the feminization (ah suffix) of nuwach | being settled and restored spiritually. With ruwach serving as the Hebrew designation for “spirit,” nuwach is differentiated only by the addition of a Nun, which is indicative of a son, as an heir, taking root and growing . And from this perspective, this pronouncement foretells of a time when the Ruwach | Spirit would bring Dowd’s nepesh | soul back home during Bikuwrym | Firstborn Children after fulfilling Pesach and Matsah.
Those who allow Her to do the same, who follow Mother and Son Home, are reborn, passing through the waters symbolic of childbirth. Affirming this, water is essential to cleansing, growth, rejuvenation, and life.
286“He restores and returns (shuwb – He renews and brings back (polel piel imperfect)) my soul (nepesh ‘any – my consciousness, my persona, the totality of my life, my memories and experiences, my thoughts and desires, my attributes and attitudes).” (Mizmowr / Song / Psalm 23:3 in part)
The primary meaning of shuwb is “to return.” This is important because, in conjunction with Dowd’s soul, it speaks of him returning to Shamaym | Heaven after enduring Matsah | UnYeasted Bread in She’owl | Hell. So, when Dowd’s nepesh | consciousness celebrates Bikuwrym | Firstborn Children en route, the Father and Son relationship is shuwb | restored.
Also interesting, the polel piel imperfect is deployed to shape shuwb’s intent in Yirma’yah / Jeremiah 50:19. There we read this in Yahowah’s voice: “I shall return to restore Yisra’el to his pasture.”
With the mention of nepesh | soul, we find ourselves transported back in time to the most important three days in universal history. And in the process, we are introduced to the mechanism Yahowah used to facilitate the fulfillment of Pesach and Matsah leading to Bikuwrym.
God dispatched Dowd’s nepesh from Heaven and into spacetime in the material realm, doing so in advance of him fulfilling Chag Matsah during the Yowbel year of 4000 Yah. With the Messiah’s soul placed within a corporeal body, one that could be used and discarded as the Pesach ‘Ayil, Dowd’s nepesh could see, hear, feel, and experience it all.
Once the body in which his soul had been placed, representing the Lamb, was sacrificed, breathing its last, Dowd’s nepesh | soul was escorted to She’owl | Hell on Matsah, burdened with the guilt of every Covenant member. His soul was released on Bikuwrym, returning to the Father and restored to the Spiritual realm.
287This is one of the reasons that Dowd was never referred to as Dowd ben Yshay | David, son of Jesse. He was destined to become Dowd ben Yahowah on Bikuwrym…
“He chooses to guide me (nachah ‘any – He wants to direct my path because His will is for Him to give me this opportunity for a favorable outcome predicated upon trust (hifil imperfect jussive)) in the proper and correct way of life (ba ma’gal tsadaq – by teaching me, providing the right directions to be just, fair, honorable, and vindicated, even steadfast such that the path of life comes full circle, appropriately returning to where it began) for His name’s sake (la ma’an shem huw’ – on behalf of His personal and proper designation so as to facilitate a response).” (Mizmowr / Song / Psalm 23:3)
Nachah was scribed in the jussive mood because Yahowah wants to guide His children as we walk through life. By doing so with Dowd, His Son could do the same for us.
The word which best defines Yahowah’s Shepherd is tsadaq | right and vindicating. More than anything, Dowd’s perceptions of God were correct, which is why he was qualified to serve as the Passover Lamb.
And speaking of being right, how can it be wrong to write and proclaim Yahowah’s name when Dowd did so prolifically? This is a song whose lyrics were scribed so that we might sing along. And it was written on behalf of Yahowah’s name.
Ma’gal is an interesting term because it suggests that we will encounter some “ruts” in the “path of life,” some deeply embedded and well-worn. Dowd did, and has to overcome them, as is the case with the rest of us.
As a compound of “mah – to question” and “‘agol – to revolve,” ma’gal encourages us to consider what it means 288to come full circle and end up where our lives with Yahowah began. It is a subtle way of reminding us that the Covenant’s Children are headed back to the conditions experienced in the Garden of ‘Eden once the Earth is restored.
When we are right with God, we have nothing to fear. We can be as blunt and bold as Yah’s Shepherd and Messiah. A relationship with Yahowah breeds confidence, even courage. Although, Dowd traveled through death and darkness so that we might live…
“Even though (gam ky – indeed, surely, although, actually) I walk (halak – I travel and journey (qal imperfect)) through the valley (ba gay’ – in the depression) of foreboding darkness and deep shadows (tsalmaweth – of ominous gloom and danger, even with the potential of death, of lesser dimensions), I will not be afraid of (lo’ yare’ – I will not respect or dread (qal imperfect)) evil (ra’ – countrymen who are displeasing and wrong, miserable and injurious loudmouthed citizens, harmful and troublesome fellows, adversarial and inferior neighbors, improper or immoral kin).
For indeed, You (ky ‘atah) are with me (‘imad ‘any – are associated with me, in a relationship with me, in my presence and company, striving beside me).” (Mizmowr / Song / Psalm 23:4 in part)
While I’ve survived three near-death experiences, I don’t think that such a thing is germane to Dowd’s statement. But something else I’ve done may qualify because I have walked through the great depression of darkness and death in another way – enduring it for a considerable time. In the years before I began translating and sharing Yahowah’s words, I was tasked with the most disgusting and foreboding, indeed, deadly job on earth: exposing and condemning Islam in Prophet of Doom – now God Damn Religion. Muhammad was, by his own 289admission, demon-possessed, and as such, he modeled Allah after Satan. The Quran is the most anti-Semitic and hellish tome ever written. To read it is to walk through the valley of darkness and death, through the shadows of someone bastardizing the truth to demonize Jews and justify his war against all mankind. And yet, I never cowered. I was never afraid, because Yahowah was with me every step of the way. And my courage came from one of Dowd’s Mizmowr, the 91st Psalm, which God placed in my pocket the day our loves coalesced as one.
I would venture into the darkness to expose the shadows death while holding Yah’s light to pierce the darkness twice more. The second journey was originally documented in Questioning Paul – which has now become Twistianity. In these volumes, I have decimated the credibility of Paul’s letters, the New Testament, and the myths and counterfeits which underlie Christianity. My third, and hopefully last, sojourn into Hell was portrayed in the series known as Babel where I ventured into Babylon to expose Satan’s agenda and in the process, excoriated Judaism.
While any walk through tsalmaweth is depressing due to mankind’s propensity to besmirch God’s character, the experience is always brightened and emboldened by Yah’s constant encouragement and even His appreciation. And as a parallel thought, Dowd would have traveled through the shadowy depression of lesser dimensions as he entered She’owl, making this prophetic.
It is worth noting because it was likely intended: “For indeed, You are with me” is embedded in the heart of the 23rd Mizmowr / Psalm. This statement was preceded by 26 Hebrew words and 26 follow it. Before it, Dowd speaks of Yahowah in third person, “He.” After it, he transitions to speaking to Yahowah directly, referring to God as “You.” This is the core of the message, the heart of the song, and central to why we exist.
290Shebet is equally comfortable conveying “scepter” as it is “people,” just as mish’enach can be a “staff” or a “stem.”
“Your scepter and Your people (shebet ‘atah – Your symbols of leadership and nation) and Your staff (wa mish’enach ‘atah – Your personalized and sturdy walking stick, an applicable stem of the ideal length and girth to guide the flock and support the walk), they comfort me while changing minds regarding me (hem nacham ‘any – they can change the minds of those open to relenting; to encourage me).” (Mizmowr / Song / Psalm 23:4)
If asked to choose whether Dowd was comforted by his love for Yah’s flock or by this symbol of authority, it’s an easy call – one most have missed. Appreciating why is the reason we considered the nature of sheep.
While Yahowah’s Shepherd’s staff consoled Dowd, I am hopeful that he knew that his cause and rightful place would be upheld one day by a sturdy stick, an applicable stem of the proper length to guide his flock and support their walk in his absence – a choter, perhaps. And in this regard, hem nacham ‘any may also reveal that minds would be changed regarding him.
Dowd would have used a table as a place to read, to dine, and to display the things of God. It has been arranged and is waiting for him…
“You have prepared and arranged (‘arak – You have already put in place and made ready (qal imperfect)) a table (shulchan – that which can be extended and stretched out; from shalach – to send away) before me (la paneh ‘any), conspicuously beyond the presence of (neged – openly in opposition to) my adversaries who would narrow my scope and silence me (tsarar ‘any – of my enemies seeking to diminish me, those who are hostile toward me, opposing me, of those who would bind me up, confining and restricting me).” (Mizmowr / Song / Psalm 29123:5 in part)
Should this table be for Kipurym, Sukah, or the final coronation of the King, it is well beyond the presence of those who have sought to diminish Dowd’s relevance. While many have done so, negating what the Messiah represents is a poor life choice.
And just perhaps, the table that has been prepared and made ready before the Shepherd, one that would serve to denounce those who sought to diminish the Messiah by counterfeiting and replacing him, might be the one upon which my keyboard and monitor are arranged to share his story with you.
Also revealing, Dowd’s enemies are Yisra’el’s foes because tsarar provides the basis for the Time of Ya’aqob’s Tsarar | Troubles. And fortunately for those who survive them, Dowd’s table will be awaiting the reunion.
The following use of dashen helps confirm that our concerns regarding the way it was translated in English Bibles in their presentations of Psalm 22:26 were well-founded. It was used by the author of both to convey “anointing.”
“You have anointed (dashen – You have covered, rubbing upon and preparing) my head (ro’sh ‘any) with oil (ba ha shemen – olive oil serving as a metaphor for the Set-Apart Spirit).” (Mizmowr / Song / Psalm 23:5 continues)
With Yah, physical examples typically convey greater spiritual realities. In this case, being anointed with olive oil was symbolic of the Spirit being placed upon Dowd when he was chosen by God to lead His sheep. And while Yisra’el’s Messiah and King was anointed on three occasions at Yahowah’s behest, what God did for His Son is what He intends to do for the rest of His flock.
“My cup (kwos ‘any – that which holds me together) 292overflows with abundance (rawayah – with the help and aid of Yah it is saturated and satisfying).” (Mizmowr / Song / Psalm 23:5)
Dowd lived a rich and fulfilling life, and his living is just beginning. When we capitalize upon what he has done, our cup will overflow with an abundance of life’s greatest blessings. It is what our Father desires for His children.
The beloved Son of God experienced all of this so that he could share it with us…
“Surely (‘ak – indeed exclusively and without any doubt), goodness and generosity (towb – pleasing and beneficial things, that which is prosperous, honorable, joyful, festive, beautiful, agreeable, and healing) and unfailing love and enduring kindness (wa chesed – devotion, mercy, and favor) will pursue me (radaph ‘any – will chase after me and be focused on me (qal perfect)) all the days (kol yowmym – every moment) of my lives (chayy ‘any – of my continued existences, my restoration and renewal).” (Mizmowr / Song / Psalm 23:6 in part)
We have God’s guarantee, His promise, that good and beneficial things, unfailing love and enduring mercy will pursue us, now and forevermore. I am a living example. With a keen intellect, a passion for working with people, and a desire to create value, I tried mightily to succeed, only to flounder and fail, that is, until these attributes were directed at a higher calling. And I suspect that this is true of every child of the Covenant.
You may find it interesting that radaph is not just about “following” but is more assertively about being pursued and chased after. Yahowah is passionately dispatching everything that is pleasing and beneficial, including His love, so that they find us and pursue us throughout our lives.
While it is not uncommon for chayy | lives to be plural 293in Hebrew, it is exceedingly important here. Dowd would experience three of them, one as King of Yisra’el, the second as the Passover Lamb, and the third as God’s counterpart.
We have come to realize, based upon the Prophets and Psalms, that it is Dowd who has served and is returning to restore Yahowah’s Family and Home. The only question for us is whether God’s Son wrote shuwb | to return and restore or yashab | to dwell and remain in his concluding statement. The text reads w’shb’ty (in the MT and DSS), with the w prefix and ty suffixes conveying the perfect conjugation, qal stem, and first-person singular, respectively. Either way, with yashab or shuwb, two letters are present, the sh and b, and a letter is missing, either the y or w.
The wording found in the Dead Sea Scrolls and Masoretic Text supports either conclusion, with Dowd stating that he will “shuwb – return to restore” or “yashab – dwell and remain” within the family and home of Yahowah for an unlimited length of days. However, since the perfect conjugation is limited in time, it works with shuwb but does not with yashab. Dowd’s return to Yahowah’s home to restore His family is constrained to a matter of days while his life as part of His family will be everlasting.
In this case, both interpretations are accurate in that Dowd is returning to restore Yisra’el and Yahowdah, bringing Yahowah’s people home, and as a result, he and his flock will reside in Yahowah’s home forevermore. And yet, not only does the perfect favor shuwb, the realization that it conveys that Dowd will be gathering them from the many places they currently reside into one, Yisra’el, is likely relevant. Moreover, it is common for the w to be omitted and implied in Hebrew, with countless words such as ‘elohym reflecting this realization.
294As a result, I see shuwb as acknowledging Dowd’s return in the waning days of year 6000 Yah (the Fall of 2033) and descriptive of his role in bringing God’s people home where he and they will remain as part of Yah’s family forever…
“And I will literally return at a moment in time, being brought back to restore (wa shuwb – I will actually reappear at a homecoming, and for a limited time gather together from many places where they currently reside into one (qal perfect – denoting a literal interpretation and actual relationship of a completed action which is confined in time)) the family within the home (ba beyth – in the household) of Yahowah (ba Yahowah – in the proper pronunciation of the name of ‘elowah – God as directed in His towrah – teaching regarding His hayah existence and our shalowm – restoration) forever (la ‘orek yowmym – for an unlimited length of days).” (Mizmowr / Song / Psalm 23:6)
The greatest story ever told ends “happily ever after.” And yet, long before that would occur, Dowd would be brought back to restore the Family of God. This is an ode to the fulfillment of Pesach and Matsah leading to Bikuwrym while enabling the promise of Shabuw’ah, Taruw’ah, Kipurym, and Sukah
