239Yada Yahowah

Miqra’ey

…Invitations

 

4

Pesach | Passover

 

Heaven’s Gate…

Let’s see what we can learn from the other references to Pesach | Passover in the Torah, Prophets, and Psalms. The next discussion is also found in the book of Bamidbar / Numbers. The book chronicles the Yisra’elites’ forty-year sojourn from slavery to freedom. The English title was derived from the Greek arithmoi, meaning “numbers” – a reference to the census at the outset of the story. By comparison, Bamidbar, commonly rendered as “In the Wilderness,” encourages us to: “ponder the implications of these words.”

Within the cache of Bamidbar / Numbers scrolls found at Qumran, there were some Greek manuscripts in addition to the Ancient-, Paleo-, and Babylonian-Hebrew texts. Hebrew manuscripts were prolific, but the Greek were not.

The discussion which we are going to examine follows a conversation in which Yahowah explained the purpose of the Lowy priests…

“You should separate (badal) the Lowy (‘eth ha Lowy – those who join and unite, typically transliterated Levites) from (min) among (tawek – from the middle or center of) the Children (ben – sons) of Yisra’el (Yisra’el – those who engage and endure with God).

The Lowy (Lowy – those who unite) shall exist (hayah) for (la – to approach in accord with and on behalf of) Me (‘any).” (Bamidbar / In the Wilderness / Numbers 8:14)

240Having spared their lives and liberated them from the worst kind of human religious, political, and economic oppression, the firstborn were now special in God’s eyes. They were symbolic of the Covenant and living reminders that Passover was the doorway to eternal life. But rather than prepare every firstborn child for this mission, requiring them all to fulfill this role in the community, Yahowah authorized the Lowy, whose very name speaks of uniting us with God, to serve in this manner.

With the lives of His people at stake, the Lowy were commissioned by God to serve them by making sure that they understood the purpose and importance of the Miqra’ey. And the ideal place to do so was within the Tent of the Eternal Testimony for the Appointed Meetings.

Thereafter (wa ‘achar – afterward), it will be appropriate for (ken) the Lowy (ha Lowy – those who join together and unite) to come (bow’ – will arrive and enter) to work (‘abad – to serve) within (‘eth) the Tent (‘ohel – the brilliant Home; from ‘ahal – to shine clearly and brightly) of the Eternal Testimony for the Appointed Meetings (Mow’ed – Scheduled Appointments; a compound of mow’ and ‘ed – of whom the eternal testimony is about and to whom the everlasting witness pertains).

And you will be purified and restored with them (taher ‘eth hem – you shall be cleansed and renewed along with them).

And also (wa), you should raise and elevate (nowph – you ought to move to and fro) a wave offering (tanuwphah) with them (‘eth hem).” (Bamidbar / In the Wilderness / Numbers 8:15)

The Covenant’s children are purified and restored during the Miqra’ey of Pesach and Matsah, preparing us to enter Yahowah’s Home. And because a relationship requires both parties to participate, we are given the 241opportunity to participate in this “tanuwphah – wave offering.” Since it is typically done in conjunction with Bikuwrym, grain bathed in olive oil represents perfected souls which are being lifted up to heaven to be with God. This Bikuwrym connection is then further advanced by the next two statements, both of which specifically address the “bakowr – firstborn.”

“For indeed (ky), they are provided, put in place, and freely offered (nathan nathan hem – they are dedicated and devoted, produced and given) to approach Me (la ‘any – to approach Me) from (min) among (tawek – the midst of) the Children (ben) of Yisra’el (Yisra’el – individuals who engage and endure with God) pertaining and corresponding to (tachath – in a logical succession for and in place of) the firstborn (phitrah) of every womb (kol rechem).

Every firstborn son (kol bakowr) from (min) the Children of Yisra’el (beny Yisra’el – children who engage and endure with God), I have chosen, received, and accepted (laqach ‘eth la – I have offered My hand and selected) for them to be with Me (‘eth hem la ‘any).” (Bamidbar / In the Wilderness / Numbers 8:16)

The Lowy, who would serve as priests, would be compensated by God, not man. As is the case with everything Yahowah provides, their assistance was offered freely. They would not accept donations, stipends, or a salary.

They would be set apart from the twelve tribes of Yisra’el and be considered the firstborn. They were afforded the great honor of leading the people home – to Yahowah and His Covenant through the Mow’ed Miqra’ey.

Then to make sure that everyone understood the role the “Uniters” were going to fulfill, God spoke of exchanging His claim on the firstborn sons for the Lowy:

242“As Mine (ky la ‘any), are all of firstborn (bakowr) from (min) the Children of Yisra’el (beny Yisra’el – children who engage and endure with God), including both man and livestock (ba ha ‘adam wa ba ha bahemah), as was in the day (ba yowm) I struck (nakah ‘any – I afflicted) all of the firstborn (kol bakowr) in the land (ba ‘erets) of Mitsraym | the Crucibles of Political and Religious Oppression (Mitsraym – the cauldrons of cruel persecution where people were confined and restricted by military and economic institutions; plural of matsowr – to be delineated as a foe and besieged during a time of testing and tribulation, from tsuwr – to be bound and confined by an adversary, besieged, assaulted, shut up, and enclosed in a concentration camp by those showing great hostility). I dedicated (qadash – I consecrated and set apart) them for Myself (‘eth hem ‘any). (8:17)

I have chosen, received, and accepted (laqach ‘eth la – I have offered My hand and selected) the Lowy (‘eth ha Lowy – those who unite and join) in place of (tahat – instead of) all (kol) the firstborn (bakowr) among the Children of Yisra’el (ba beny Yisra’el – within the children who engage and endure with God).” (Bamidbar / In the Wilderness / Numbers 8:18)

Thrice repeated, we get the point. The Lowy are considered the firstborn of Yisra’el and thus claim the lion’s share of the inheritance rights. Further, in officiating the Miqra’ of Pesach, they would draw the appropriate connections to what occurred the evening God’s people were freed from bondage.

Very early in the Exodus account, we were told that ‘Aharown, like his brother Moseh, was a Lowy | Levite, explaining the following affiliation:

“And I have given (nathan – chosen to bestow and entrust) the Lowy (‘eth ha Lowy – those who unite) as a gift (nathan) through ‘Aharown (la ‘Aharown – 243enlightened freewill) and through his sons (wa la beny) from among (min tawek) the Children of Yisra’el (beny Yisra’el – descendants who engage and endure with God) to do (la ‘abad – to engage in and accomplish the tasks related to) the ministerial duties (‘abodah – the work and service) related to (‘eth – and on behalf of) the Children (beny) of Yisra’el (Yisra’el – those who struggle, persist, endure, and persevere with God) within (ba) the Tent (‘ohel – the radiant home and brilliant family) of the Eternal Witness to the Appointed Meetings (Mow’ed – Scheduled Appointments; a compound of mow’ and ‘ed – of whom the eternal testimony is about and to whom the everlasting witness pertains) to reconcile and provide a pardon (wa la kaphar – to make reparation and amends, to forgive and exonerate from guilt, to indemnify and to ransom, even to provide a release) for (‘al – on behalf of and on account of) the Children (ben) of Yisra’el (Yisra’el – those who engage and endure with God)…” (Bamidbar / In the Wilderness / Numbers 8:19 in part)

Kaphar serves as the basis for the name of the sixth Mow’ed Miqra’, Yowm Kipurym | the Day of Reconciliations. Kaphar is a marvelous word, communicating the full range of benefits we receive as a direct result of following Yahowah’s seven-step path home. We are “ransomed,” which means that God paid the price to free us from captivity and separation. We are “exonerated,” which means that our errant ways are “forgiven,” making us innocent before the eyes of the Judge. We are granted a “pardon,” indicating that the penalty we would have otherwise paid, has been waived. And as a result of this “atonement,” and “reparation,” this “repair and renewal,” we are “indemnified,” which means that “compensation has been paid to secure us against any loss, damage, or pain.” And this all leads to “making amends,” which is to say that we “are changed for the better and made right” with God, “reconciling” us to our Heavenly Father.

244To kaphar | reconcile is “to restore friendship, making a relationship harmonious.” It means “to resolve the outstanding issues and to settle all debts.” It is to be “congruent – in complete agreement, corresponding to and conforming with whatever is required.”

Passover is the first step along the way. Reconciliations is the last. The Miqra’ of Sukah, or Shelters, is the result. Once ransomed and pardoned, once exonerated and forgiven, once renewed and repaired, once amends have been made and reconciliation has been achieved, we are afforded the opportunity to camp out with Yahowah. It was the purpose of the Exodus. It is the plan memorialized in the Mow’ed Miqra’ey. It is the way lived by Dowd, as the Mashyach and Zarowa’. It is the narrow gate that leads to life.

And for those Catholics, Protestants, and Orthodox Christians, even Muslims, Mormons, and Secular Humanists who would say that “this plan of reconciliation was only for the Children of Israel,” please consider whether or not you feel comfortable being excluded from “Yisra’el – a compilation of ‘ysh sarah and ‘el, meaning: individuals who engage and endure with God.” If so, the Covenant Relationship, the Towrah Teachings, the Exodus, the Mow’ed Miqra’ey, and indeed, all of Yahowah’s Word isn’t for you.

“…and (wa) there will not exist (lo’ hayah) among (ba – with regard to and concerning) the Children (ben) of Yisra’el (Yisra’el – individuals who struggle and persist, engage and endure, persevere with and be empowered by God) the plague (negaph – to be smitten, to stumble, and to be infected with a fatal and destructive disease) when (ba) the Children of Yisra’el (beny Yisra’el – the offspring who engage and endure with God) are present and approach (nagash – come close and draw near, and are brought together) unto that which is set apart (‘el ha qodesh – unto the sanctuary which is pure, cleansed, 245dedicated, and separated).” (Bamidbar / In the Wilderness / Numbers 8:19)

Yahowah’s plan sets us apart from the world, removing us from the plagues of religion and politics. God frees us from the consequence of man’s deceitful and deadly institutions so that we are at liberty to be with Him.

Within this context, we read…

“Yahowah (Yahowah – God’s name transliterated as guided by His towrah – instructions on His hayah – existence and His role in our shalowm – reconciliation as ‘elowah – Almighty God) spoke (dabar – communicated with words) to Moseh (‘el Moseh) in (ba) the desolate wilderness (midbar – barren desert; a compound of my – to search the meaning of dabar – the word) of Synay (Synay – synonymous with Choreb, transliterated as Sinai) in the second year (ba ha shanah ha sheny) after (la) they had come out (yatsa’ hem – they had been brought and led out) from the realm (‘erets – land and nation) of Mitsraym | the Crucibles of Political and Religious Oppression (Mitsraym – the cauldrons of cruel persecution where people were confined and restricted by military and economic institutions; plural of matsowr – to be delineated as a foe and besieged during a time of testing and tribulation, from tsuwr – to be bound and confined by an adversary, besieged, assaulted, shut up, and enclosed in a concentration camp by those showing great hostility), in the first month (ba ha re’shown ha chodesh), saying (la ‘amar), (9:1) ‘The Children (ben) of Yisra’el (Yisra’el – those who engage and endure with God) will act upon and engage in (‘asah – will choose to participate in, do, and profit from (qal imperfect jussive)) the Pesach | Passover (Pesach – passing over, sparing and providing immunity, and thus protecting while making invulnerable; from pasach – continuing to move in a straightforward and linear fashion without stopping by removing all confrontational obstacles during the process of engaging 246and pisah – to provide more than is necessary and sufficient and doing so in great abundance) at its (ba huw’) Appointed Meeting Time according to the Eternal Witness (Mow’ed – Scheduled Appointments; a compound of mow’ and ‘ed – of whom the eternal testimony is about and to whom the everlasting witness pertains).’” (Bamidbar / In the Wilderness / Numbers 9:2)

Every child who wants to live with God has been asked once again by God to attend the festival feast of Pesach at the designated time. Act upon and engage in Yahowah’s “Mow’ed – Appointed Meeting according to the Eternal Witness.”

In the Towrah, days begin at sunset and conclude at sundown the following day. Therefore, the fourteenth day of a month would commence at twilight on the thirteenth day after the first sliver of a new crescent moon was sighted in the night sky, and it would end as the sun set on the fourteenth day.

Since a lunar month is 29.5 days long, the evening of Passover always occurs during a full moon. From the Exodus perspective, this provided better visibility for the Children of Yisra’el as they walked day and night during their initial sojourn out of Egypt. Prophetically, from the perspective of its fulfillment, this arrangement enabled the Messiah to enjoy Passover dinner with his Father on Thursday evening, in what had just become the beginning of the fourteenth day, and still serve as the Sacrificial Lamb on Friday which, prior to the sun setting, was still Passover.

This unique arrangement allowed the Son of God to set an example for us by observing the Passover meal, and yet also fulfill its promise the following day as the Lamb. This is explained in the next statement...

“On (ba – in and during) the fourteenth (‘arba’ ‘asar – four and ten, based upon roots which respectively convey: to stretch out and be square and to enrich) day 247(yowm – period from sundown to sunset) of (ba – in and during) this month (ha chodesh ha zeh – this time of renewal commencing with the first traces of visible light growing on the moon’s surface designating the beginning of a new lunar month), for the purpose of providing insights leading to understanding between (bayn – to encourage discernment and comprehension within the interval of time by making a connection amid) the sunsets (ha ‘ereb – the evenings at twilight beginning at sundown, with connotations ranging from: to be pleasing and become acceptable on the positive side to the negative implications of trading one thing for another, creating disorder by mingling together and joining in a noxious association with others and becoming hopeless as a result of a foreign culture), engage, consistently acting upon its intent (‘asah ‘eth huw’ – literally and actually, routinely and always, do this, expending the energy to capitalize upon what He is offering (qal imperfect jussive second-person plural – you all should continually and genuinely respond to His desire and the motivation behind it and participate)).

Consistent with all (ka kol – according to each) of its inscribed prescriptions for living (chuqah huw’ – His engraved decrees which make you acceptable and cut you into the relationship based upon what you should do in life to live) and according to everything (wa ka kol) it offers to resolve disputes by making the right decision (mishpat – it provides the means to justly solve disagreements and make informed and rational decisions; from my – to inquire about and shaphat – to decide, judge, and vindicate or condemn, resolving controversies) engage and act upon them (‘asah ‘eth huw’ – literally and actually, routinely and always do this, expending the energy to capitalize upon what He is offering (qal imperfect jussive second-person plural – you all should continually and genuinely respond to His desire and the motivation behind it and participate)).” (Bamidbar / In the Wilderness / Numbers 9:3)

248God selected this day, and so we would be wise to consider the reasons He chose this month and date rather than the other 364 options if we want to capitalize on His merciful offer. In this regard, there are some interesting insights we can glean from the timing. ‘Arba’ | four times ‘asar | ten is 40 – the most important measure of time in the Towrah. Major events span multiples of 40 days or years – from the flood to the exodus. As such, ‘araba’ means “to stretch out and make square,” which suggests that God is reaching out to us in order to make us right. The result is ‘asar: we are enriched.

Further corroborating Yah’s intent, the evenings of the 14^th and 15^th of each month would always be the brightest, with the moon’s reflected light at its zenith on one or the other – making Pesach and Matsah the brightest. And that is another reason for choosing the 14^th day.

Also, Yahowah has asked us to bring the lamb into our homes four days before Passover, and thus on the tenth of the month. The four-day time for evaluation and testing would provide the opportunity to be enriched tenfold.

“Ha chodesh ha zeh – this time of renewal commencing with the first traces of visible light growing on the moon’s surface designating the beginning of a new lunar month” was known. In Shemowth / Names / Exodus Yahowah explained that it would coincide with the budding of barley, the head of the grain still green and growing, and with the flowering of the flax. This means that the new year commences with the beginning of spring, which is known today as the vernal equinox. It is one of the two times each year when the sun is directly above the equator and day and night are of equal length. In the Northern Hemisphere it occurs on March 20^th or 21^st. With a lunar cycle of 29.5 days, it is ‘Abyb 1 when the renewing light on the surface of the moon occurs within 14 days (that number again) of the equinox.

249The pattern Yahowah has established for us to follow is: 1) listen and observe to know, 2) be discerning to form appropriate connections to understand, 3) exercise good judgment and make informed and rational decisions, and then 4) engage, acting accordingly.

By sharing this advice with the Children of Yisra’el, and by asking Moseh to inscribe it in the Towrah so that we could read and recite it, God has made it possible for us to 1) shama’ | listen and shamar | observe His instructional guidance. This was 2) bayn – for the purpose of providing insights leading to understanding. To bayn is “to encourage discernment and comprehension by making appropriate connections within a stated interval of time.”

This brings us to 3) wa ka kol mishpat – according to everything He is offering with it, we are afforded the opportunity to resolve disputes by making the right decision. Through mishpat “disagreements can be appropriately and justly resolved when we make an informed and rational decision by inquiring about the means to decide, judge, and vindicate.”

It puts us in the position to 4) ‘asah ‘eth huw’ – engage and act upon all of it. We can ‘asah ‘eth huw’ “literally and actually, routinely and always, do this, expending the energy to capitalize upon what He is offering.” Scribed in the qal imperfect jussive second-person plural, this means that “we should all continually and genuinely respond to His desire and the motivation behind Pesach and participate.”

In between the dual requests for us to act upon His advice, Yahowah fine-tuned the timing. Our observance should occur between sundown and sunset during “ha ‘ereb – the evening at twilight.” ‘Ereb is one of Hebrew’s most diverse terms with some positive connotations along with a host of negative implications. For those who engage according to Yahowah’s instructions, Passover and 250UnYeasted Bread make us acceptable to God, pleasing Him.

Inexplicably, the great majority trade away what Yahowah has offered for one of many interwoven tapestries comprised of ancient mythologies from foreign cultures synchronized under more modern and acceptable names.

Both occurrences of ‘asah ‘eth huw’ were written in the qal imperfect jussive second-person plural. God is, therefore, encouraging us all to actually and consistently act upon the intent of Passover, continually and genuinely engaging with Him in accord with His will. It is Yahowah’s desire that we all literally and routinely expend the energy to capitalize upon what He is offering on the 14^th day of the first month.

The conclusion of this passage devastates the religions of Judaism, Christianity, and Islam – all of which claim that their god inspired the Torah. By using chuqah, which means to “write a clearly communicated prescription,” “to engrave an instruction,” “to chisel a recommendation into stone,” and “to inscribe directions which are designed to cut us into a relationship,” there is no room for any variance from that which Moseh memorialized in Yahowah’s Towrah | Teaching. The Oral Law of the rabbis becomes irrelevant. The Babylonian holidays incorporated into Christendom are rendered of no account. Islam’s claims of a new, anti-Semitic, and violent approach are moot.

Further undermining the notion that religions are authorized to alter God’s instructions, Yahowah said that it is “His judgment which counts, His prescriptions, and His terms and conditions.” The “depictions and descriptions” contained in the Towrah are to be observed and understood, and then capitalized upon. Anyone who, or any institution which, says differently is in direct conflict with the Word of God, and thus is in opposition to Yahowah.

251“And so (wa), Moseh (Mosheh – the One who Draws us Out) spoke about this matter to (‘amar ‘el – implored with words, conveying the message to (piel imperfect – the object continually benefits from the words)) the Children of Yisra’el (beny Yisra’el – descendants who engage and endure with God) for them to act upon and engage in (la ‘asah – for them to gain from, celebrate, and profit from) Pesach | Passover (Pesach – passing over, sparing and providing immunity, and thus protecting while making invulnerable; from pasach – continuing to move in a straightforward and linear fashion without stopping by removing all confrontational obstacles during the process of engaging and pisah – to provide more than is necessary and sufficient and doing so in great abundance).” (Bamidbar / In the Wilderness / Numbers 9:4)

Moseh told God’s Chosen People that they should act upon and engage in Passover. Moreover, Yahowah explained that “Mow’ed – the Eternal Witness to the Appointed Meetings” were created “la kaphar – to reconcile and provide a pardon, to make reparation and amends, to forgive and exonerate from guilt, to indemnify and to ransom, even to provide a release.” That sounds like a nice party favor.

What follows is a brief discussion of how encountering a dead body is to be equated with touching death – thereby making a person unclean, separating them from the community for a period of time. To resolve the timing issue, Yahowah proposed celebrating Passover the following month, after the individuals had the opportunity to properly prepare themselves. This stipulation became necessary during the reign of Chazaqyah / Associated with Yah / Hezekiah, as he attempted to reconcile his people with the guidance of the Towrah, and specifically through the proper observance of Passover six centuries hence. We will explore that story in a moment.

“The individual (wa ha ‘iysh – the person) who, 252himself (‘asher huw’ – as a result of the relationship), is clean (tahowr – morally pure and flawless), but (wa) does not exist on the way (lo’ hayah ba derek – is not on the path) when (wa) he refrains from and refuses (chadal – he forsakes and foregoes, declining (qal perfect)) to act upon (la ‘asah – to engage in and capitalize upon) Pesach | Passover (Pesach – sparing and providing immunity while protecting and making invulnerable; from pasach – continuing to move in a straightforward fashion while removing all confrontational obstacles and pisah – providing abundantly more than is necessary), that soul (ha nepesh ha hy’ – that particular individual consciousness) will be cut off and separated (karat – severed, uprooted, banished, and eliminated) from (min) Her (hy’) family (‘am – people).

This is because (ky) Yahowah’s (Yahowah – written as directed by His towrah – teaching regarding His hayah – existence) sacrificial offering to approach (qarban – gift which brings us close; from qarab – to draw near and enter the presence) was not present (lo’ qarab – was not offered so he could not come near, present himself, or be present) at the appointed time in accordance with the eternal testimony (ba Mow’ed huw’ – at the scheduled meeting; a compound of mow’ and ‘ed – of whom the eternal testimony is about and to whom the everlasting witness pertains).

That individual (ha ‘ysh ha huw’ – such a person) will bear (nasa’ – he will carry, incur and suffer) his guilt (cheta’ huw’ – his offenses as well as the consequence or punishment for having missed the way and gone astray).” (Bamidbar / In the Wilderness / Numbers 9:13)

Between Pesach and Matsah, Yahowah allowed His beloved Son to make the ultimate sacrifice, and thereby offer His children the gifts of immortality and innocence. All we have to do is act upon the invitation to engage in Mow’edym | Appointed Feasts in accordance with His 253eternal testimony to be rendered perfect and live forever. However, those who are convinced that they are holier-than-thou, who think that they are too busy, and who otherwise see themselves above and beyond having to respond to the “God of the Old Testament” will be cut off and separated from the Covenant Family.

The only hope comes by way of the fact that “karat – to be cut off and banished” was scribed in the perfect conjugation. This means that the relationship may be mended at a different time such that the banishment is rescinded. The solution, of course, is to do as Yahowah requests and attend the Miqra’ey. But otherwise, to forego Pesach (which includes Matsah) is to forego any chance of being invited to be part of God’s Family or living in His Home. Therefore, according to Yahowah, there is only one way to remove the consequence and penalty of rebellion. And His way is found at the doorway labeled Passover.

This is as it should be. Considering the sacrifice Father and Son made for us to live with them as part of their Covenant Family, those who are not willing to attend these annual meetings and accept these gifts of life and perfection do not deserve either.

The path which leads to us becoming immortal, to us becoming perfected, and to us being adopted into Yahowah’s Family begins with Passover and includes UnYeasted Bread and Firstborn Children. God’s Way continues with the Promise of Seven, Trumpets, Reconciliations, and Shelters.

In this regard, chadal is intriguing because it covers all of the ways a person can avoid the door to God’s Home. They can “forego or refrain from” it, which is passive and therefore reflects apathy. Or they can “refuse or forsake” it, which is active and reflects antipathy. They can “abandon” God’s way and be abandoned in the process, which is reciprocal. They can “cease” being responsive, 254which is to be preoccupied or lazy. They can even “give up,” which would demonstrate a lack of desire or effort. But no matter the variation of chadal, it was written with the perfect conjugation which suggests that failing to attend Passover is a one-time lapse in judgment with serious consequences.

The Covenant is a relationship, and as such, both parties must engage for it to be meaningful. Therefore, we should not be surprised that those who do not act upon Yahowah’s generous offer will be excluded from His Family.

Karat, whose primary meaning is “to cut,” was chosen here because of its association with the Beryth | Covenant. Just as the Covenant was cut, and thus established, with ‘Abraham, a person’s response to it determines whether or not they will be afforded access to God’s Home or be banished from it. Each of us can choose to side with man and embrace religion and politics, or side with God and accept His Towrah | Guidance.

Based upon this statement, Passover is similar to Yowm Kipurym, the Day of Reconciliations. The only difference is that the soul of an individual who chooses not to attend Pesach is banished and excluded from Yahowah’s Family while the soul of an individual who fails to answer the summons to Yowm Kipurym will have their soul annihilated upon their death. And while the former may seem milder than the latter, in reality, there is no difference. To be banished from Yisra’el is to be excluded from being with God. And to be estranged from Yahowah is to be estranged from life – the consequence is the elimination of one’s soul.

God is serious about His plan, which is why religious corruptions and counterfeits of it are so egregious – so destructive and deadly. There is only one way to life and to acceptance into God’s Family. There is only one solution 255for missing the way. To hell with Rosh Hashanah, Hannukah, and Purim, Palm Sunday, Maundy Thursday, the Last Supper, the Eucharist, Communion, Good Friday, and Easter Sunday. They will all get you killed.

This next passage speaks to the inclusiveness of Passover.

“If (wa ky – indeed when) a guest or newcomer (ger – someone from a different racial, cultural, or geographic community and temporary inhabitant) who has gathered together to live (guwr – a guest dwelling) among you (‘eth ‘atem) wants to attend and engage in (‘asah – wants to profit from and do (qal perfect)) Pesach (ha Pesach – Passover) to approach (la – of and concerning) Yahowah (Yahowah – God’s name transliterated as guided by His towrah – instructions on His hayah – existence and His role in our shalowm – reconciliation as ‘elowah – Almighty God) in the manner of (ka – consistent with) the inscribed prescriptions for living (chuqah – the instructions to cut us into the relationship were engraved in writing explaining what we should do to receive an allotment) regarding the Passover (ha Pesach – sparing and providing immunity while protecting and making invulnerable in a straightforward fashion while removing all confrontational obstacles and providing abundantly more than is necessary), and consistent with (wa ka – according to) His means to exercise good judgment regarding the way to resolve disputes (mishpat huw’ – His instructions, directions, and stipulations pertain to making an informed and rational decision regarding vindication), in this manner he should actually and consistently engage (ken ‘asah – likewise, therefore, he should act, continuing to genuinely do so (qal imperfect)).

One (‘echad – a single and solitary) set of inscribed instructions to cut you into the relationship (chuqah – prescription for living and engraved explanation of what you should do to receive a share) will exist (hayah) for you 256all (la ‘atem) – for the guest, newcomer, visitor, and foreigner (la ha ger – for those from different racial, cultural, or geographic communities) and for the native-born person (wa la ‘ezrah – citizen) of the land (ha ‘erets).” (Bamidbar / In the Wilderness / Numbers 9:14)

Catholicism’s “it’s for them (the Jews)” argument has just gone down in flames. God is unambiguous. There are a lot of different people, from a wide range of races and places, but there is only one path to eternal life. And it begins with attending Passover.

Since the purpose of Pesach is to approach Yahowah, it should not be surprising that God has established some ground rules. These include His “chuqah – inscribed prescriptions for living which cut us into the relationship” along with His “mishpat – means to exercise good judgment regarding the way to resolve disputes.” These are found in His Towrah | Guidance and nowhere else.

But let’s be clear: for the “ger – guest, newcomer, visitor, and foreigner from a different racial, cultural, or geographic community” to benefit from Passover, they must “guwr – have gathered together to live with” Yisra’el. Anti-Semites are prohibited.

‘Echad means “one,” not “take your pick.” No matter how popular the maxim – all paths but one lead away from God.

This next passage has nothing to do with Passover on Earth and yet, everything to do with it in Heaven.

“During (ba – in) the day (yowm) the Tabernacle (‘eth ha mishkan – the large portable dwelling place within a grand tent; from shakan – to settle down, reside, and abide) was set up (quwm – was established, rising up and standing), a cloud (ha ‘anan – a visible mass of condensed water vapor sufficiently dense to block the light) covered (kasah – clothed and concealed) the Tabernacle (‘eth ha 257mishkan) of the Tent (la ‘ohel – the radiant home and brilliant family) of the Testimony (‘Eduwth – of the written copy of the precepts and stipulations of the agreement, a witness for the community to remember to gather together at the appropriate time; from ‘uwd – to repeatedly bear witness regarding restoration).

And (wa) during (ba) the evening (ha ‘ereb – after sundown at twilight beginning at sundown, with connotations ranging from: to be pleasing and to become acceptable), there came to exist (hayah – there was) an appearance (mar’eh – clearly comprehensible sight) similar to (ka) fire (‘esh – radiant energy and light) over and upon (‘al) the Tabernacle (ha mishkan – the large portable dwelling place within a grand tent; from my – to ponder the who, what, where, why, when, and how of shakan – to settle down, reside, and abide) until (‘ad) morning (boqer – sunrise).” (Bamidbar / In the Wilderness / Numbers 9:15)

Yahowah conveys His presence and nature in different ways. In addition to His Prophets and Spirit, His presence was seen as a cloud covering the Tabernacle of the Tent of the Written Testimony during the day and as the appearance of fire at night. The Word, Living Waters, and Light contribute to our understanding.

These elements represented Yahowah’s presence among His people. He “quwm – took a stand to establish, restore, and support” His Children, enabling them to “rise up and endure” with Him. He would envelop them and enlighten them along the way.

When we listen and respond, our souls can become the tabernacle of Yahowah on Earth. Once we are reborn spiritually into the Covenant, we are enveloped in Yahowah’s light, our souls adorned in the Set-Apart Spirit’s Garment of Light. She “kasah – clothes us, concealing, forgiving, and pardoning” our every wrong 258move, making our failures disappear in the light.

Before we leave this scene, let’s consider another insight. God is describing our future – a time when the Covenant’s Children will travel throughout the universe, camping out with God wherever He goes. In a very real sense, He will serve as our tour guide.

“Based upon (‘al) words from the mouth (peh – a metaphor for spoken communication) of Yahowah (Yahowah – the proper pronunciation of YaHoWaH, our ‘elowah – God as directed in His ToWRaH – teaching regarding His HaYaH – existence and our ShaLoWM – restoration), the Children (ben) of Yisra’el (Yisra’el – from ‘ysh sarah ‘el: individuals who strive and struggle with the Almighty and those who engage and endure with God) set out, being led and guided (nasa’ – pulled up stakes, moved out, went forward, and traveled).

Upon (‘al) the spoken word from the mouth (peh – verbal communication) of Yahowah (Yahowah – a transliteration of , our ‘elowah – God as directed in His towrah – teaching regarding His hayah – existence), they camped out fortuitously (chanah – they retained their merciful and friendly encampment).

Each (kol) day (yowm) which, to reveal the benefits of the relationship (‘asher – which to show the proper path to walk to get the most out of life), the cloud (ha ‘anan – a visible mass of condensed water vapor sufficiently dense to block the light) dwelled and remained (sakan – lived and inhabited, abided and settled down, residing) over and upon (‘al) the Tabernacle (mishkan – the large portable dwelling place within a grand tent; from shakan – to settle down, reside, and abide) they enjoyed the generous and accommodating encampment (chanah – they remained near their friendly and fortuitous camp).” (Bamidbar / In the Wilderness / Numbers 9:18)

Yahowah wants to camp out with His Family – the 259Children of Yisra’el. It is God’s idea of a good time. And it should be ours as well. When we are in His company, life is good.

While our mortal bodies are nourished by bread, our souls feast upon the Word of our God. Through them, He leads us, guiding us, to the most wonderful places as we travel through words, space, and time.

This statement suggests that we will spend our eternity exploring the universe with Yahowah, camping out with Him wherever He leads us. As this Bamidbar / Numbers 9 discussion develops, we discover that whenever the cloud lifted from the Tent of the Witness, the family of God got up and got going – walking along with their Heavenly Father. When He wanted to linger at the moment, they did that as well. There was plenty of time and there were many tales to tell, songs to sing, meals to eat, fires to be warmed by, and new things to see and experience as their relationship grew.



The next mention of Passover occurs in Dabarym | Words, which has been convoluted into “Deuteronomy,” meaning “second law” due to a Greek transliteration of a bogus name. The following words serve to reinforce what we have already discovered.

“Observe by closely examining and thoughtfully considering (shamar – keep focused upon and ponder the implications, caring about and be preserved by (qal infinitive – a verbal noun with genuine implications)) the connection with (‘eth) the month (chodesh – time of renewal) of ‘Abyb (ha ‘Abyb – growing grain which is not yet fully formed when the barley kernel is green and maturing in the ear and before it becomes hard, dried, or 260shriveled in the head at the beginning of spring).

And then (wa) engage in and act upon (‘asah – celebrating by capitalizing and profiting from) Pesach | Passover (Pesach – sparing and providing immunity while protecting and making invulnerable; from pasach – continuing to move in a straightforward fashion while removing all confrontational obstacles and pisah – providing abundantly more than is necessary) to approach (la) Yahowah (Yahowah – written as directed by His towrah – teaching regarding His hayah – existence), your God (‘elohym ‘atah).

It should be noted that (ky – indeed, emphasizing this realization) in (ba) the month (chodesh – time of renewal to establish the calendar; from chadash – to renew, restore, repair, reestablish, and reaffirm) of ‘Abyb (ha ‘Abyb – growing grain which is not yet fully formed when the barley kernel is green and maturing in the ear and before it becomes hard, dried, or shriveled in the head at the beginning of Spring), Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence), your God (‘elohym ‘atah), brought you out, withdrawing you (yatsa’ ‘atah – descended, extended Himself, coming forth to serve you, to deliver you, removing you) from (min) Mitsraym | the Crucibles of Political and Religious Oppression (Mitsraym – the cauldrons of cruel persecution where the people were confined and restricted by military and economic institutions; plural of matsowr – to be delineated as a foe and besieged during a time of testing and tribulation, from tsuwr – to be bound and confined by an adversary, besieged, assaulted, shut up, and enclosed in a concentration camp by those showing great hostility) at night (laylah – during a time of darkness).” (Dabarym / Words / Deuteronomy 16:1)

The Doorway to Life and the Entrance to Heaven may 261be Pesach | Passover, but the gateway to God remains being shamar | observant. It is by “shamar – closely examining and carefully considering” Yahowah’s testimony that we come to know and understand how “‘asah – to act to engage in and profit from” the Mow’ed.

Based upon this statement, Yahowah is asking us to notice that there is something special about ‘Abyb which pertains to Pesach. It is a “chodesh – time of renewal.” The reflected light from the moon’s surface is “chadash – renewing and growing.” Come ‘Abyb, the retreat of life into the chill of winter is over as we witness spring’s renewal and growth. During ‘Abyb, barley is developing but not yet fully formed, such that the maturing kernel is still receptive to light, water, and nourishment. This is the moment in the cycle of life before the grain, which is indicative of saved souls, becomes hard and shriveled in the head, and thus unreceptive. Pesach occurs in ‘Abyb for all of these reasons – each of which Yahowah wanted us to appreciate.

We are, therefore, being encouraged to act upon Yahowah’s offer while we are young, when our minds are malleable, and we are growing and receptive. While there are notable exceptions, when we grow old, we typically become more set in our ways and are less willing to change.

This statement also serves to tie Yahowah’s liberation of the Children of Yisra’el together with Passover, affirming that we are called to carefully observe the connections which God has made. There is no other way to know or approach Yahowah. It is the best way to understand His offer and provision.

God “yatsa’ – descended, extending Himself, to bring His people out” of Mitsraym | the Crucibles of Political and Religious Oppression. Rather than embrace the politics and religion of man, Yahowah delivered the Children of Yisra’el from “Mitsraym – the cauldrons of cruel 262persecution where the people were confined and restricted by military and economic institutions.” Mitsraym is the plural of “matsowr – to be delineated as a foe and besieged during a time of testing and tribulation.” It in turn is from “tsuwr – to be bound and confined by an adversary, besieged, assaulted, shut up, and enclosed in the likes of a concentration camp by those showing great hostility.” There was no place on Earth more political or religious, and yet, it was from this “laylah – darkness” that God rescued His people. Therefore, He did not want them to be under the influence of either institution.

In what follows, we are being afforded some additional information with regard to our celebration of Passover. But to understand what Yahowah wants, we are going to have to think about these words.

“Prepare the sacrificial offering (zabach – during the finite time to do so, ready the lamb for consumption to receive the gift) of Pesach | Passover (Pesach – sparing and providing immunity while protecting and making invulnerable; from pasach – continuing to move in a straightforward fashion while removing all confrontational obstacles and pisah – providing abundantly more than is necessary) to approach (la – unto) Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence), your God (‘elohym ‘atah), from the flock of sheep (tso’n – with the lamb serving as a sign) in the morning to encourage being perceptive, contemplative, and discerning, seeking out and considering the available information and then responding appropriately (ha baqar / boqer – seeking to grow and be fruitful as the sun rises, especially thoughtful in the dawn’s early light; from baqar – to inquire about, consider, and reflect upon), in the home (ba ha maqowm – from the perspective of taking a stand and becoming upright in the place and dwelling) which, to reveal the benefits of the 263relationship (‘asher – to walk along the path to get the most out of life), is preferred and chosen by (bachar – is desired and selected by) Yahowah ( – a transliteration of YaHoWaH as instructed in His towrah – teaching regarding His hayah – existence) such that (la) His name (shem huw’) will live and abide (shakan – will dwell, stay, and remain) there (sham).” (Dabarym / Words / Deuteronomy 16:2)

Zabach, which is normally translated as “offer a sacrifice” due primarily to its association with Pesach, is actually based upon zab, which speaks of “endowing and bestowing a gift.” Passover, like UnYeasted Bread and the rest of the Miqra’ey, is God’s gift to us. Pesach represents God’s endowment to His children.

Here, zabach was spoken using the same qal stem, perfect conjugation, and consecutive form Yahowah used in His presentation of Pesach throughout His Towrah. Therefore, we are witnessing God’s will – an indication of what He wants. And yet, this statement is the antithesis of a command because, by using the consecutive form, we are being given the choice to ignore, accept, or reject our Heavenly Father’s gift. Also, in the qal, we should view this request literally and respond to it genuinely. With the perfect conjunction, we are being put on notice that God’s offer is complete, lacking nothing, and that we have a fixed and finite period of time to accomplish what He is requesting.

While a tso’n, rendered as “from the flock of sheep,” also conveys the idea that “the lamb is a sign,” the reason behind the expansive definition is because tso’n is related to Tsyown | the Signs Posted Along the Way. There is no more important sign on the way to life and on the way to God’s Home than Passover.

Similarly, boqer, when vocalized baqar, addresses “a large herd of mammals.” But the same three Hebrew letters – 264Beyth, Qoph, and Rosh – are used throughout the Towrah to convey “morning.” The dawn served as a sign of Bikuwrym, where Dowd’s soul and the Set-Apart Spirit were reunited. This reflects how we will be born anew from above Spiritually so that we can be adopted into Yah’s Covenant Family.

Ba ha maqowm, translated as “in the home,” is a compound of “mah – to contemplate the who, what, where, why, when, and how” of “quwm – standing upright and taking a stand to establish someone or something.” God’s Son stood up for us because he wants us to stand upright in Yahowah’s presence. And the best place for us to do so is in our homes before our children.

This is the place Yahowah has chosen for us to receive the benefits of the relationship. And when this occurs, His name resides within us. Therefore, while God is speaking of Yisra’el, He is also addressing the Covenant Family.

Also, so that there is no misunderstanding, there are two places on Earth where Yahowah has chosen His name to live. The first was His Tabernacle in Shiloh, remaining there for 400 years. Dowd was then responsible for moving it to Har Mowryah | Mount Moriah. God’s Home on Earth would be in Yaruwshalaim, Yisra’el and within “Yahuwdym – the Beloved of Yah who are Related to Yah.”

And so, by choosing these definitions, the message makes sense. It is both profound and prophetic. The lamb was a sign of Pesach and the means to approach Yahowah. And in the morning of his fulfillment, he showed us the way Home – all of which occurred on Mount Mowryah – the place where Yahowah’s and Dowd’s homes reside.

I do not think one could find a more important declaration. It is so simple and yet so profound.

“You should not ever eat in association with it (lo’ ‘akal ‘al huw’ – you should not make a habit of continually 265consuming it with (qal imperfect)) yeasted bread (chamets – that which includes yeast and has become soured and embittered, cruel and ruthless, by the oppressive nature of this fungus).

For seven (sheba’ – regarding the oath and promise of) days (yowmym), you should consistently consume (‘akal – you should actually and continually eat (qal imperfect)) it with (‘al huw’) matsah | unyeasted bread (matsah – flatbread without the culture of yeast, to become uncontentious by eliminating conflict and dispute, strife and quarrels, symbolic of removing the fungus of religion; from matsats – to drain out and remove).” (Dabarym / Words / Deuteronomy 16:3 in part)

Yesterday, today, and tomorrow Pesach and Matsah are like Yahowah and Dowd, dabar and towrah, like shama’ and shamar, mow’ed and miqra’, like mitswah and mishpat, beyth and beryth. Passover and UnYeasted Bread provide immortality and perfection – making it possible for us to enter Heaven and live with God.

Eternal life (Pesach) with perfection (Matsah) is the best possible outcome because it leads to an eternity in Shamaym | Heaven. Eternal life (Pesach) without being perfected (Matsah) is the worst possible outcome because it necessitates an eternity in She’owl | Hell. Never participate in one without the other.

To better appreciate God’s view on the corruptive nature of chamas | yeast, the same three Hebrew letters, Chet, Mem, Samekh, vocalized chamas, also mean “to oppress,” and to be “ruthless and cruel,” to “despise and treat inappropriately.” As such, chamas speaks indirectly of religious and political schemes, and specifically of the hellish conditions endured in Mitsraym.

Seven is Yahowah’s favorite number for many reasons. Shaba’ | Seven speaks of the promises He has made to us. And six, the number of man, who was created 266on the sixth day, in harmony with God, who is one, equates to seven – the perfect result from Yah’s perspective.

Speaking of Matsah | UnYeasted Bread, it is not only conjoined with Pesach | Passover, but is an integral part of Yah’s provision…

“It is the lechem | bread (lechem – it is the loaf, baked grain, and food which has arisen) of affliction and oppression, persecution and harassment (‘ony – of misery, hardship, poverty, discrimination, great effort, suffering, and pain; from ‘anah – to bow down and be downcast).

For indeed (ky – because), you were brought out and taken away, withdrawn and removed (yatsa’ – you were led away (qal perfect)) from (min – out of) the realm (‘erets – land and region) of the religious and political oppressors (Mitsraym – of the despots and tyrants within the cauldrons of military and economic subjugation, the authority figures in the place of coercive cruelty where slaves were confined and restricted by political persecution, considered foes, besieged, and assaulted as if shut up inside a concentration camp) in (ba) a hurry and with a sense of urgency (chiphazown – quickly in anxious anticipation with some trepidation).

In response to this (lama’an – based upon receiving this answer and with regard to the intent of this witness and account), you should always remember to proclaim this (zakar ‘eth – you should continually assert the message publicly so as to recall this and remind yourself of it) all (kol) the days (yowmym) of your lives (chay ‘atah), that on this (‘eth) day (‘eth yowm), you were brought out (yatsa’ ‘atah – you were led away) of (min) the land (‘erets – country) of the Crucibles of Oppression (Mitsraym – the cauldrons of religious and governmental, military and economic subjugation, the coercions and cruelty experienced in Egypt where the people were confined and 267restricted by political persecution; plural of matsowr – to be delineated as a foe and besieged during a time of testing and tribulation; from tsuwr – to be bound and confined by an adversary, besieged, assaulted, shut up, and enclosed in a concentration camp by those showing great hostility).” (Dabarym / Words / Deuteronomy 16:3)

They were done being oppressed by the politics of this place and they did not have the time or inclination to pursue their religion. As should be the case with us all, there was a sense of urgency associated with the celebration of Pesach and Matsah.

The yeast differentiating lechem from matsah has been equated with Mitsraym – the place of “‘ony – affliction and oppression, persecution and harassment” from which the Children of Yisra’el were liberated. As such the chamas in lechem is to be equated with the “‘ony – misery, hardship, poverty, and discrimination, the suffering and bowing down” that can only be attributed to religion and governance.

The reference to the “bread of oppression” has both historic and prophetic meaning. As a result of man’s political and religious schemes, Yahowah’s children were persecuted and harassed in the Crucibles of Oppression. God not only wanted to free them from this and every other religious and political scheme, but He also wants us to leave expeditiously. His children would not be corrupted by Egypt any longer.

And prophetically, Sha’uwl | Paul, the inspiration and author behind the preponderance of the Christian New Testament, was a Benjamite. With her dying breath, Rachel would name his forefather “Ben ‘Ony – Son of my Misery, and child of my hardship and suffering.”

God wants us to remember that He freed His family from the worst man has to offer, delivering His children from the influence of religion and politics. He wants us to 268be free, not enslaved, enriched, not impoverished.

Next, we find Yahowah telling His children that the problem is sa’or | yeast which, through chamas and ‘ony, He has equated with the horrid conditions they endured in Mitsraym.

“And (wa) yeast (sa’or – the fungus and fermenting agent; from sha’ar – to be the residue left behind) shall not be seen (lo’ ra’ah – should not be shown) throughout (la ba kol) your territory (gebuwl ‘atah – within your borders) for seven (sheba’ – representing the oath and promise) days (yowmym).” (Dabarym / Words / Deuteronomy 16:4 in part)

As we have seen, yeast is being used as a metaphor for religious persecution and political oppression. Its removal from our nature is visually reinforced by hiding this fungus from sight. Just as our guilt is no longer seen by God, yeast is no longer visible during the celebration of Pesach and Matsah leading to Bikuwrym. That is to say that our rebellion against God has been wiped away, making us appear perfect in His eyes.

Seven denotes Yahowah’s promise to bring us together. Six, representing man, plus one, representing God, equals seven – the promise of God to save us from ourselves.

“And regarding (wa min) the flesh of the body (ha basar – the corporeal manifestation of a physical-biological being, including the soft tissues and bones of a human or animal) which beneficially as a result of the relationship (‘asher) has been endowed as an ongoing gift as part of the sacrificial offering (zabach – is provided and given sacrificially (qal imperfect)) during the evening (ba ha ‘ereb – after the sun has set at twilight beginning at sundown, with connotations ranging from: to be pleasing and become acceptable on the positive side to the implications of trading one thing for another on the 269negative side), of the first and foremost day (ba ha yowm ha ri’shown), it shall not remain overnight (lo’ lyn – will not spend the night or stay during the night, ceasing to exist and occupying space in the physical world (qal imperfect)) until morning (la ha boqer – approaching the sunrise).” (Dabarym / Words / Deuteronomy 16:4)

The purpose of the Passover Lamb is to make us immortal, and in conjunction with UnYeasted Bread, perfect us so that we can approach God. The lamb is sacrificed so that we might live. Therefore, those who observe Pesach are spared and revived, not the flesh of the lamb. Rather than being bodily resurrected, as is the foundational claim of the world’s most popular religion, the physical remains of the lamb are destroyed during the night.

As a result, when Dowd’s corporeal nature on this occasion had fulfilled the mission of the Passover Lamb and was placed in the tomb, what was left of his scourged and crucified “basar – flesh of his body” “lo’ lyn – ceased to exist during the night.” Therefore, the holiest day on the Christian calendar is predicated upon a myth, one which deflects believers’ attention from the Son’s provision.

At the conclusion of this chapter, we will reexamine the prophecy Gabry’el | God’s Most Competent and Courageous Man revealed to Dany’el | Daniel regarding these events with fresh eyes. The malfeasance of Imperial Rome and the Roman Catholic Church did not elude God, nor should it have us.

What follows is also prophetic of Yahowah’s intent. The purpose behind being nourished by ordinary lambs was to direct our attention to the Lamb of God who would offer his body on Mount Mowryah on Pesach so that we could celebrate Bikuwrym.

“You will continually fail to actually understand and effectively experience (lo’ yakol – you will not 270prevail in grasping the meaning and implications of (qal imperfect)) that which is associated with (la ‘eth) the gift of the sacrificial offering (zabach – the endowment derived from the preparation and present; from zabad – the bestowing of a gift and the endowment of a present) of Pesach | Passover (ha Pesach – of sparing and providing immunity while protecting and making invulnerable; from pasach – continuing to move in a straightforward fashion while removing all confrontational obstacles and pisah – while providing abundantly more than is necessary) within the context of one of (ba ‘echad) your interpretations and reasoning (sha’ar ‘atah – your thinking, calculations, and estimations regarding additional assemblies; from the verb sha’ar – to think, reason, calculate, estimate, add to, or reckon) which, to show the way to the benefits of the relationship (‘asher), Yahowah ( – the pronunciation of YaHoWaH as guided by His towrah – teaching regarding His hayah – existence), your God (‘elohym ‘atah), is placing before you as a gift to approach (nathan la ‘atah – is bestowing and offering to you).” (Dabarym / Words / Deuteronomy 16:5)

The primary meaning of lo’ yakol is “you will be incapable of understanding.” And therefore, Moseh is telling those listening to him that they “would not prevail” because they would neither experience nor comprehend, even grasp the meaning of Passover – a problem that continues unabated to this day. The Rabbinical Seder makes a mockery of Yahowah’s intent.

Further, the issue which caused this problem was “sha’ar – religious interpretations.” The people created their own spin on Yahowah’s Mow’ed, recasting them beyond recognition. Pesach would no longer be the Doorway to Life but instead perceived as a meaningless custom shrouded in myth and legend. Rather than Matsah representing the time Yahowah saves His people from religion, it became a religious ritual. Bikuwrym is no 271longer seen as an affirmation that we are born into the Covenant Family, because it is now observed in the anticipation of a productive harvest. Shabuw’ah has been replaced by Purim. Rosh Hashanah is celebrated instead of Taruw’ah. Then, rather than having their relationship with Yahowah reconciled on Kipurym, Yisra’elites afflict themselves as if returning to Mitsraym. Even Sukah was replaced by Hanukkah as Jews sought a holiday as obnoxious as Christmas.

The “sha’ar – religious interpretations” of this statement are markedly different than I have rendered it. The Jewish Publication Society Tanakh reads: “Thou mayest not sacrifice the Passover-offering within any of thy gates, which the LORD thy God giveth thee.” Similarly, the KJV published: “Thou mayest not sacrifice the Passover within any of thy gates, which the LORD thy God giveth thee.” Realizing that these renderings were in conflict with God’s instructions to celebrate Passover always and everywhere, the New Living Translation proposed: “You may not sacrifice the Passover in just any of the towns that the LORD your God is giving you.”

However, the negation of yakol in the second person does not mean “must not,” “mayest not,” or “may not.” And while lo’ yakol can be rendered as “you are incapable of,” “you will not succeed,” and “you will not prevail,” these are a far cry from “may not.” Further, these definitions fail to convey yakol’s affinity with “processing information in a manner which leads to understanding.”

The second issue with these English translations is that sha’ar only means “gates” in the sense of a “doorway” or “floodgate” which “closes off an area.” God did not give them any such “gates” and Pesach is an open, not closed door. Further, to the chagrin of the KJV and NLT, sa’ar does not mean “town.” Moreover, Hebrew nouns are defined by their actionable roots, and the verb sha’ar means: “to think, reason, calculate, estimate, add to, or 272reckon.”

Therefore, sha’ar does convey something that fits perfectly into this context. Moseh was warning his people that their own “sha’ar ‘atah – interpretations and the reasoning behind their assemblies, their thinking, calculations, and estimations regarding additional doorways and assemblies” would be the factor inhibiting comprehension of what Yahowah intended.

Especially problematic and debilitating with regard to Pesach, religious Jews universally deny Dowd’s sacrifice as the Passover Lamb. And without his fulfillment of Pesach, Matsah, and Bikuwrym, there is no hope of life after death in God’s company.

Further, to understand what Yahowah is saying, we must recognize that Pesach is “zabach – a gift which provides an endowment by way of a sacrificial offering.” We are not personally making a sacrifice. We are not offering God anything other than a proper response. This gift is from our Messiah and Savior who is making the sacrifice.

“Nevertheless, indeed (ky ‘im – that since, inasmuch, because on the condition, otherwise, denoting the independence of these thoughts, and differently) it is unto the place to reside (‘el ha maqowm – to the site, dwelling, office, source, and place to take a stand) where, to show the way to the benefits of the relationship (‘asher), Yahowah (Yahowah – God’s name transliterated as guided by His towrah – instructions on His hayah – existence and His role in our shalowm – reconciliation as ‘elowah – Almighty God), your God (‘elohym ‘atah), prefers and has chosen (bachar – desires and has selected) for (la) His name (shem huw’ – His personal and proper designation) to abide (la sakan – to live, dwell, camp out, stay, and remain).” (Dabarym / Words / Deuteronomy 16:6)

In spite of the religious propensity to misappropriate 273and misconstrue Yahowah’s Miqra’ey, especially Pesach | Passover and Matsah | UnYeasted Bread, Yahowah has always been committed to providing what He has promised. And in this case, He honored His Son’s decision to serve as the Passover Lamb and then fulfill UnYeasted Bread, honoring the promise which enables the Covenant. And he did so on Mowryah | Moriah. It is Yahowah’s Home on Earth – and His Son’s residence as well.

As an interesting aside, since Yahowah has consistently referenced the “ha maqowm – home, site, dwelling, office, source, and place to take a stand” where He “has chosen for His name to abide,” I want to share something from the introduction to the book of Shemowth / Exodus in the Dead Sea Scrolls Bible. The editors discovered that Exodus 15:16-18 actually spoke of a “new house prepared for the last days – a time of future glory envisioned as the setting for the Mashyach’s earthly reign.”

“Terrible emotional dissonance (‘emah – great fear and trepidation) will come upon them (naphal ‘al hem – will befall them) along with a sense of impending doom (wa pachad – dread) through the awesome capability and enormous power (gadowl – the tremendous ability and influence) of Your Zarowa’ | Protective Shepherd and Sacrificial Lamb (Zarowa’ ‘atah – the productive ram who shepherds Your flock, the prevailing and effective nature, the strength, resolve, and overall ability of Your remarkably important and impactful individual of action who, as a leader and fighter, is engaged as a shepherd among Your sheep, who is fruitful in his ways, accomplishing Your mission, especially when sowing the seeds which take root and grow, providing new life while denoting and advancing the purpose of the Arm of God, of Your Shepherd and Sacrificial Lamb (addressing Dowd | David)).

They will be silenced and incapacitated, becoming dumb (damam – they will be astonished and astounded, 274stilled and perishing) as a stone (ka ha ‘eben – petrified like a rock), while the eternal witness (‘ad) of Your People (‘am ‘atah) passes by unto the region beyond (‘abar – come through and cross over to the other side), that is until the family, in accord with the everlasting testimony (‘ad ‘am), whom (zuw) You have acquired and redeemed (qanah – You have obtained, brought forth, and caused to be born anew), Yahowah (Yahowah – the proper pronunciation of YaHoWaH, our ‘elowah – God as directed in His ToWRaH – teaching regarding His HaYaH – existence and our ShaLoWM – restoration), come through and cross over to the other side (‘abar – pass onto the region beyond). (Shemowth / Exodus 15:16)

You will return and include them (bow’ hem – You will come back to pursue them) and then (wa) will embed them in a garden (nata’ hem – will plant them, firmly establishing them in a garden) in connection with (ba) Your (‘atah) mountain (har), doing so as an inheritance (nachalah – as property shared and assigned by association).

This is the site (makown – the location and place which is established and known; from mah – to inquire about and kuwn – being firmly established, secure, and enduring) to approach (la) Your dwelling place (yashab ‘atah – Your locale to settle down and camp out, living within) where You have performed the work (pa’al – You have fashioned and forged), Yahowah (Yahowah – written as directed by His towrah – teaching regarding His hayah – existence).

It is the Sanctuary (miqdash – it is the set-apart residence with a permanent foundation which is consecrated and recognized as special) of Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence [corrected to YHWH from 4QExod because the MT has ‘adony – my Lord) which 275Your hand (yad ‘atah – Your ability to influence and accomplish [singular in 4QExod]) has fashioned and formed (kuwn – has developed, arranged, sustained, ordained, and established). (Shemowth / Exodus 15:17)

Yahowah ( – a transliteration of YaHoWaH as instructed in His towrah – teaching regarding His hayah – existence) will reign (melek) forever eternally serving as a witness (la ‘owlam wa ‘ad).” (Shemowth / Names / Exodus 15:18)

That is from the Towrah and it is explicit. It even included one of my favorite sayings: “Dumb as a stone.” You can fix a lot of things, but you can’t fix stupid. Dowd, the Messiah and King, Yahowah’s Zarowa’, would be returning twice, in 33 CE and then again in 2033 CE, to the consternation of those who would oppose Yisra’el. All the while, Yahowah’s Family will be passing through to the other side, transitioning from mortal to immortal. But it is not the people God has redeemed who will be erecting the Millennial Home, but instead it will be God who will build it. It will be constructed upon the summit of Mowryah and serve to reinforce Yahowah’s commitment to enriching His Family as He reigns as God in their presence.

“There is where you shall consistently offer the sacrifice (sham zabach – this is the place your gift of the sacrificial offering (qal imperfect)) associated with (‘eth) Pesach | Passover (ha Pesach – sparing and providing immunity while protecting and making invulnerable; from pasach – continuing to move in a straightforward fashion while removing all confrontational obstacles and pisah – providing abundantly more than is necessary) in (ba) the evening (‘ereb – twilight, beginning at sundown to be pleasing and become acceptable), as (ka) the sun (ha shemesh) goes down (bow’ – departs), at the appointed time designated by the eternal witness (mow’ed – at the moment the testimony forever affirms) you were brought out (yatsa’ ‘atem – you came out) of (min) the Crucibles 276of Oppression (Mitsraym – the cauldrons of religious and governmental, military and economic subjugation, the coercions and cruelty experienced in Egypt where the people were confined and restricted by political persecution; plural of matsowr – to be delineated as a foe and besieged during a time of testing and tribulation; from tsuwr – to be bound and confined by an adversary, besieged, assaulted, shut up, and enclosed in a concentration camp by those showing great hostility).” (Dabarym / Words / Deuteronomy 16:6)

Just as Yahowah asked His people to enjoy the Pesach meal within their homes and with their families, it was always God’s intent to fulfill the Mow’ed | Witness of the Appointed Meeting in His Beyth | Home on Mount Mowryah | Respect Yah, in Yaruwshalaim | the Source of Guidance on Reconciliation, Yahuwdah | Beloved of Yah, Yisra’el | To Engage and Endure with God.

After all, Pesach and Matsah opened a way out of religious persecution and political subjugation and into Yahowah’s Home in the Promised Land. As the sun set on the oppressive grip of human malfeasance in Egypt, Yahowah freed His people. And as the sun set on the religious state of Judea, Yahowah provided the way for His Family to return Home.



The one bright light in the darkness of what would become a religious and political nightmare for the Children of Yisra’el – one brought on by their rejection of Yahowah and His Towrah | Instructions, occurred during the reign of Yachizqyah / Hezekiah. Here is that remarkable story...

“Yachizqyah | Hezekiah (Yachizqyah – Associated with Yah, Together with Yah, and Yah’s Child (also 277transliterated Chazaqyah and Chiziqyah)) sent out (shalach – dispatched) written (katab – inscribed using an alphabet) letters (‘igarah) to (‘al – toward and before, concerning) all of (kol) Yisra’el (Yisra’el – those who strive, struggle, persist, endure, and persevere with God) and (wa) Yahuwdah (Yahuwdah – Beloved of Yah and Related to Yah), and also (gam), he wrote (kathab) a written letter (‘igereth – correspondence) to ‘Ephraym (‘Ephraym – second son of Yowseph, reckoned among the sons of Ya’aqob by being given preference over Manasseh / Manashah, and used to describe the Northern Kingdom during the divided period; meaning: stretcher or litter used to carry those who are sick and injured, transliterated, Ephraim) and Manasseh (Manasseh – son of Yowseph who was adopted by Ya’aqob, the forgotten one (also transliterated Manashah)) to come to the house and home (la bow’ la beyth – approach and enter the household and family) of Yahowah ( – the pronunciation of YaHoWaH as guided by His towrah – teaching regarding His hayah – existence) in (ba) Yaruwshalaim (Yaruwshalaim – the source of teaching and guidance on reconciliation) to attend to, act upon, celebrate, and engage in (‘asah – to participate in, affirm, benefit and profit from) the Pesach | Passover (Pesach – sparing and providing immunity while protecting and making invulnerable; from pasach – continuing to move in a straightforward fashion while removing all confrontational obstacles and pisah – providing abundantly more than is necessary) to approach (la) Yahowah (Yahowah – God’s name transliterated as guided by His towrah – instructions on His hayah – existence and His role in our shalowm – reconciliation as ‘elowah – Almighty God), the God (‘elohym) of those individuals who engage and endure with the Almighty (Yisra’el).” (Dabarym ha Yowmym / Words Concerning the Days / 2 Chronicles 30:1)

The kingdom was not only divided, it was separated from God. As with today’s Christian culture, God’s 278invitations to meet with Him were being ignored – as was the Shabat. It was so bad back in Yachizqyah | Hezekiah’s day, that there were not enough Lowy | Levites trained and available to guide the people in the proper way to engage in Passover in harmony with the Towrah’s instructions. It had to be delayed a month by invoking the “touching death” stipulation presented in Bamidbar / Numbers 19:11-13. They would spend an entire month cleaning God’s House of inappropriate imagery – an example Catholics, in particular, would be wise to observe.

The motivation for the restoration and revival was not spiritual or nostalgic. Yaruwshalaim | Jerusalem would soon be under siege. Sennacherib and his Assyrian forces were poised to descend upon Yahuwdah / Judea, and they had been invincible, sacking a number of outlying towns. The Northern Kingdom had been destroyed, with so many Yisra’elites being exiled and enslaved that ten of the twelve tribes were now considered lost.

Sin-Ahhi-Eriba | Sennacherib as it is transliterated from Akkadian, means “Sin (the moon god) has replaced my brothers.” He was the son of Sargon II and took the throne after his father’s violent death in 704 BCE. His dad, Sennacherib, was power-hungry and insatiable, so Yisra’el | Israel, rather than relying upon Yahowah for protection, had joined Marduk-Apla-Iddina II’s Babylonian coalition against Sin-Ahhi-Eriba. And unfortunately, Sin’s forces trounced Marduk’s, and Babylon was incorporated into Assyria. Then to add insult to injury, in 701 BCE, Chazaqyah / Child of Yah / Hezekiah participated in a rebellion backed by Egypt, which is why Sennacherib was on his way, bearing down on them with 185,000 troops.

Having been presented with a discarded copy of the Towrah, Yachizqyah / Hezekiah read it and then pleaded with his brethren…

“Indeed, if (ky ba) you return to (shuwb ‘atem ‘al – 279you turn around, change, and are repaired and restored by) Yahowah ( – the pronunciation of YaHoWaH as guided by His towrah – teaching regarding His hayah – existence), your children (ben ‘atem) and your relatives (‘ah ‘atem – brethren and fellow countrymen) will find compassion (la rachamym – mercy and favor).

In the face (la paneh – with the appearance and presence) of these captors (shabah hem – those who take prisoners and enslave them), you will return and be restored (wa la shuwb) to this land (la ha ‘erets ha zo’th).

And that is because (ky – for the reason that) Yahowah ( – a transliteration of YaHoWaH as instructed in His towrah – teaching regarding His hayah – existence), your God (‘elohym ‘atem – Mighty One), is merciful (chanuwn – kind) and prone to favoritism and forgiveness (wa rachuwm – compassion and love).

He will not turn away and remove (wa lo’ suwr – reject and depart, forsake and separate) His presence (paneh) from you (min ‘atem) if (‘im – whenever, wherever, however) you return (shuwb – you turn around, change your attitude, thinking, perspective, and direction) to Him (‘el huw’).” (Dabarym ha Yowmym / Words Concerning the Days / 2 Chronicles 30:9)

Even in our darkest hour, even when our motivations for returning home may be selfish, our Heavenly Father is always there with open arms. There is nothing He wants more than to restore the broken relationship with His Family.

And with one, there are many who follow. A relationship with Yahowah is so encouraging and uplifting, so enlightening and liberating, so enriching and empowering, it is contagious. When a man or woman changes his or her attitude and approach sufficiently such that God can restore them to fellowship, their relatives and children will be positively influenced. Sometimes it only 280takes a spark to get a fire going.

It is Yahowah’s nature, His preference, to be racham wa chanuwn – compassionate and merciful, loving and kind. Enjoying the softer side of Dad begins when we stop turning and running away from Him.

However, there is another thought here worth pondering. As I understand it, the Calvinistic doctrine of predestination is impugned by this verse. Rather than man being the recipient of God’s initiative, to be restored, it is man who must turn around and return home. Yahowah has provided the way, but we must provide the initiative. Freewill remains essential because choice is the foundation upon which love is made possible.

There were remnants from the previous assault on the Northern Kingdom, but for the most part, ‘Ephraym was lost – the people hauled off into captivity by the Assyrians. They were “shabah – slavers.”

While no race has been enslaved longer, more often, or more universally than Yisra’elites, and especially Yahuwdym | Jews, every ethnicity on Earth has enslaved others and has served as slaves. Even today, two of man’s four economic systems, fascism and communism (as opposed to free enterprise and socialism), are exploitive, with the few who are empowered controlling everyone else. For examples, consider the degradation of freedom and opportunity in the Islamic Middle East or North Korea.

Monarchical and Feudal caste systems have deprived the masses of liberty and opportunity for ninety percent of recorded history. In Assyria, for example, only one man was free: the king. He authorized and empowered to diminishing degrees the priests, nobles, government officials, and military officers. They in turn, controlled the lives of their soldiers, scribes, merchants, traders, artisans, musicians, and farmers. Each successive caste possessed fewer and fewer rights until they only had the right to work 281for their masters. At the lowest rung of the Assyrian social system were servants and slaves. And that is where Yachizqyah | Hezekiah and his fellow Yahuwdym | Jews were headed if not for Yahowah’s intervention.

This is the same contrast presented during the preamble to the Yatsa’ | Exodus, although in reverse order. Man was enslaving and Yahowah was offering freedom.

Since God is consistent, if Orthodox Jews stopped allowing the rabbis to control every aspect of their lives, tossed out their Talmuds, and torched their mourning clothes, even they would find Yahowah willing to restore His relationship with them. But alas, while it is possible, the beneficiaries will be few because religion is mentally debilitating and enslaves the soul.

To the same degree, if Roman Catholic, Orthodox and Protestant churches were to abandon their pagan practices (calling Yahowah “Lord,” their use of crosses, communion, the Eucharist, Sunday worship, and the observance of Easter and Christmas, for example) and return to the God of the Torah, Prophets, and Psalms, and trust and rely upon His instructions and provisions, all would be forgiven and the people would be restored. But for the most part, that isn’t going to happen either and for the same reason.

Sometimes, however, the circumstances can get sufficiently dire that those caught in the crossfire are even willing to consider abandoning their religious affiliations. The recipients of Hezekiah’s letters had witnessed the destruction of neighboring towns, which were looted and razed. The men were impaled on stakes through their rectums, flailed alive, hands removed, with some crucified in a public spectacle of subjugation and brutality. And the women and children were disrobed and collared. With rings placed in their noses, they were chained together, and made to walk into a lifetime of brutal captivity and slavery.

282“And many (wa rab – numerous) people (‘am – family members) gathered together (‘asap – assembled) in Yaruwshalaim (Yaruwshalaim – source of instruction on reconciliation) to attend to and engage in (‘asah – to celebrate, accomplish, and consider, to do, affirm, and profit from) the Festival Feast (‘eth chag – the celebration and party) of Matsah | Bread without Yeast (ha Matsah – UnYeasted flat bread, to become uncontentious by eliminating conflict and dispute, strife and quarrels, symbolic of removing the fungus of religion; from matsats – to drain out and remove) in the second (ba ha shanaym – to be altered and changed) month (ha chodesh – time of renewal), a very substantial (rab me’od – a numerous and significant) assembly to approach (qahal la – to congregate as a community to draw near).” (Dabarym ha Yowmym / Words Concerning the Days / 2 Chronicles 30:13)

In context, Yahowah is referring to Passover as the “Chag Matsah – Feast of UnYeasted Bread.” He does so for three reasons. First, Pesach, Matsah, and Bikuwrym work together as an integrated whole with a single purpose. Second, matsah | unyeasted bread is the common denominator between them – as it is consumed throughout the process.

And third, Matsah is actually vastly more important than Pesach or Bikuwrym. While the consequence of religious rebellion is death, the penalty, which is of greater significance, is separation from God. The Passover sacrifice only deals with the consequence of man’s contentious conflict, resolving our mortality. Then the penalty for quarreling with God is remedied by observing UnYeasted Bread. On this day, the Messiah’s soul endured She’owl | Hell, and redeemed us by accepting the penalty himself, thereby restoring the beneficiaries to fellowship.

The Mow’ed Miqra’ey are Chag | Festival Feasts. We are, therefore, invited to attend a series of parties hosted by 283Yahowah. Considering the Host and the gifts offered to the guests, it is a wonder so few RSVP.

The reason this was occurring in the second month rather than ‘Abyb, is that everyone needed more time to prepare. God was not about to celebrate the Chag with Yahuwdah while they were still inundated with all manner of false gods.

While Matsah is often translated as “Unleavened Bread,” this rendering misses the point. A chemical leavening agent, such as baking powder, ought not to be mistaken for yeast – which is a fungus. Matsah is all about what is “matsah – being drained out of” the bread, and that is mankind’s “contentious conflict” with Yahowah. It is our “disputes, strife and quarrels” against the Almighty, which are “removed,” symbolic of eliminating the fungus of religion.

Beyond the etymological explanation of matsah, Yahowah painted this picture for us so that we would know exactly what was being removed from the bread during the Chag Matsah. And sure enough, it is religion…

“They arose and took a stand (quwm – they stood up to affirm the truth, to become established and rise (qal imperfect)) and they removed and rejected (suwr – they turned away from, drug off, and abolished, getting rid of and disposing of (hifil imperfect)) the altars (‘eth ha mizbeach – the places of sacrifice to worship gods and offer donations; from my – to question and zabach – the offering, sacrifice, and slaughter) which (‘asher – to show their way) were in (ba) Yaruwshalaim (Yaruwshalaim – the Source from which Teaching and Guidance on Reconciliation Flow), along with all of the incense burners (wa ‘eth kol ha meqatereth – metal accessories associated with burning fragrant material in worship services; from qatar – to fumigate).

They rejected and removed them (suwr – turned 284away from, drug off, and abolished them), and they hurled them (wa shalak – they flung them, throwing and casting them) toward (la) the Qidrown (Qidrown – the place of darkness and mourning, transliterated Kidron, a ravine which served as Yaruwshalaim’s trash disposal site) Valley (nahal – ravine, depression, and gorge).” (Dabarym ha Yowmym / Words Concerning the Days / 2 Chronicles 30:14)

There are more than a million altars of saints, and especially to Mary, the Queen of Heaven and Mother of God, and her son, the Christian Jesus Christ presented as a Dead God on a Stick, which deserve the same fate. And while the Catholic and Orthodox Christians are at it, they would do well to dispose of all of their religious icons and incense burners. They belong in “the realm of darkness and mourning.” Trash them.

But alas, the proponents of the Christian religion have done just the opposite. Rather than rejecting Easter and Christmas, they have discarded Passover and Shelters. Rather than dispensing with the “Lord Jesus Christ,” they have dispensed with Yahowah’s name. As I alluded to earlier, in 2008 the Catholic Church officially banned the inclusion of Yahowah. “‘The Hebrew name for God is not to be used or pronounced in liturgical celebrations, songs and prayers,’ Cardinal Francis Arinze, Prefect of the Congregation for Divine Worship and the Discipline of the Sacraments, has said in a letter addressed to the bishops’ conferences of the world.” (https://bit.ly/3etKCcx)

But it is no better for Orthodox Jews. The religion is an amalgamation of the pagan ideologies of the Gentiles who conquered and abused them.

And it is only after all of the religious trappings are gone that we are ready to come home. For us to embrace the truth, we must first discard the lies. That is why the lone prerequisite of the Covenant asks us to walk away from 285Babel – the corrupting confluence of religious ideas.

They would be a month late but right otherwise...

“They prepared (shachat – they slew, slaughtering so as to render for consumption) for the Pesach | Passover (ha Pesach – that which is associated with sparing and providing immunity while protecting and making invulnerable; from pasach – continuing to move in a straightforward fashion while removing all confrontational obstacles and pisah – providing abundantly more than is necessary) on the fourteenth (ba ‘arba’ ‘asar) of the second month (la ha chodesh ha sheny).

But (wa) the Lowy (ha lowy – those who join and unite, transliterated Levites) and the priests (wa ha kohen – the ministers) had been disgraced and were ashamed (kalam – were dishonorable and an embarrassment) so (wa) they set themselves apart and dedicated themselves (qadash – they cleansed, purified, and devoted themselves) by arriving with (wa bow’ – coming with, bringing and bearing) that which elevates unto (‘olah – that which ascends and rises by making us acceptable; from the verbal root ‘alah – to go up to meet, ascending to visit) Yahowah’s (Yahowah – the proper pronunciation of YaHoWaH, our ‘elowah – God as directed in His ToWRaH – teaching regarding His HaYaH – existence and our ShaLoWM – restoration) house (beyth – home, household, and family).” (Dabarym ha Yowmym / Words Concerning the Days / 2 Chronicles 30:15)

Evidently, Pesach was considered so indistinguishable from the lamb, to prepare for one was to slay the other. There was no mention of a lamb, which causes us to probe other meanings for shachat, which I rendered as “they prepared.”

Before someone designated by God can serve, they must first acknowledge that they and whatever religious residue or political associations which linger are 286embarrassing. These men sought to resolve that problem by setting themselves apart from that which had stained their reputations.

The Lowy | Levites arrived with “‘olah – that which elevates unto” Yahowah’s Home. They wanted to “‘olah – ascend, rising up to become acceptable.” While typically translated as “burnt offerings,” ‘olah is indistinguishable in the Hebrew text from ‘alah, the verbal root which means: “to go up to meet, ascending to visit” Yahowah’s Home.

To make things right, we must stand up for what is right. And the definition of what is correct in the judgment of God is found in His Towrah | Teaching.

“Then (wa) they stood up and presented themselves (‘amad – upright and present) at their posts (‘al ‘omed hem – upon their stations, standing in their assigned positions) according to (ka – consistent with) the means for them to exercise good judgment and justly resolve disputes (mishpat hem – the proper way for them to evaluate and decide) consistent with (ka – in harmony with) the Towrah (Towrah – the Source of Instructions, Teaching, Guidance and Directions) of Moseh (Mosheh – One who Draws Out), the man (‘ysh – person and individual) of the Almighty (ha ‘elohym – of God).

The priests who officiated (ha kohen) sprinkled (zaraq) the blood (‘eth ha dam), off of their hands (min yad) as Lowy (Lowy – those who unite, known as the Levites).” (Dabarym ha Yowmym / Words Concerning the Days / 2 Chronicles 30:16)

It is good advice for all of us. We should “‘amad – take a stand, presenting ourselves accountable” and “‘omed – properly positioned” to “mishpat – explain the best way to exercise good judgment regarding the means to resolve disputes” between man and God. Our “‘amad – stance” and “‘omed – position” ought to be “ka Towrah – consistent with the Towrah’s Teaching and Guidance.”

287One of the reasons Moseh was presented as “a man of God” was that there was no difference between his testimony and what is revealed in the Towrah. Therefore, to become a man of God, our testimony should also be “ka – in accord with” the Towrah. And since not one Jewish rabbi, Christian priest, or Islamic imam can make this claim, you should not believe them when they pretend to be men of God.

These men were not Talmud-observant. They were Towrah-observant.

“For indeed (ky – because) there were many (rab – a great number of those) in (ba) the assembly (ha qahal – community and crowd) who (‘asher – to be shown the way to the benefits of the relationship) had not set themselves apart and dedicated themselves (lo’ qadash – cleansed, purified, and devoted themselves).

Therefore (wa), the Lowy (ha Lowy) performed the sacrifice (‘al shachytach) of (‘al) Pesach | Passover (Pesach – sparing and providing immunity while protecting and making invulnerable; from pasach – continuing to move in a straightforward fashion while removing all confrontational obstacles and pisah – providing abundantly more than is necessary) on behalf of (la) everyone (kol) who was not perfected and restored (lo’ tahowr – not purified, cleansed, and renewed), setting them apart (la qadash – dedicating and devoting them, separating them from that which is common and popular) to approach (la) Yahowah (Yahowah – written as directed by His towrah – teaching regarding His hayah – existence).” (Dabarym ha Yowmym / Words Concerning the Days / 2 Chronicles 30:17)

Not everyone was as fortunate as we are today in that they did not have their own personal copy of the Towrah to study. Therefore, they needed the Lowy to help them participate in Pesach and Matsah in harmony with 288Yahowah’s instructions. It was their calling and purpose.

Pesach alone does not “tahowr – perfect or restore” anyone, and so we are reminded that, when properly observed and celebrated, Passover includes UnYeasted Bread. It is by engaging in both that we separated from that which is common and pervasive among men and set apart unto God.

“Indeed, because (ky) the majority (marbyth – the great preponderance) of the people (ha ‘am – the family and nation), including many from (rab min) ‘Ephraym (‘Ephraym – the Northern Kingdom), Manasheh (Manasheh – the forgotten one), Yisaskar (Yisaskar – 9^th son of Ya’aqob, meaning: he exists to bear the burden and pay the fare, transliterated Issachar), and Zabuwluwn (wa Zabuwluwn – 10^th son of Ya’aqob, meaning: to live abundantly, transliterated Zebulun) were not clean (lo’ taher – purified and restored, shining brightly and renewed) when (ky) they ate (‘akal – they consumed and were nourished by) Pesach | Passover (‘eth ha Pesach – that which is associated with sparing and providing immunity while protecting and making invulnerable; from pasach – continuing to move in a straightforward fashion while removing all confrontational obstacles and pisah – providing abundantly more than is necessary).

They did so in a manner that was somewhat inconsistent with (ba lo’ ka) the written word (ha kathab – the engraved and inscribed witness).

Therefore (ky), Yachizqyah | Hezekiah (Yachizqyah – Associated with Yah, Together with Yah, and Yah’s Child, transliterated Hezekiah) intervened (palal –interceded, providing a justification, mediated and arbitrated, making requests) for them (‘al hem), saying (la ‘amar), ‘Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence) is the One 289who is good, moral, generous, and festive (ha towb – joyous, prosperous, beneficial, and pleasing).

He will reconcile and pardon (kaphar – He will make amends by ransoming, providing atonement (piel imperfect)) within certain limits according to the witness (ba’ad – as far as; from ba – within and ‘ad – up to a point with regard to the testimony) everyone (kol – all) (30:18) whose inclinations and judgment (lebab huw’ – whose thinking and desire) are prepared to authenticate and support it (kuwn – are ready to validate and trust it, to be established based upon a rational thought process which leads to a firm conclusion which can be relied upon, who are properly grounded, upright, honest, and steadfast).

To approach (la – to draw near), consistently inquire about, searching for and learning from (darash – seek to find out about the relationship through the process of diligently studying the written account, continually reading it while consulting with and looking for) Yahowah ( – a transliteration of YaHoWaH as instructed in His towrah – teaching regarding His hayah – existence), Almighty (‘elohym), the God (ha ‘elohym) of our fathers (‘ab).

Although (wa), we were not in accord with (lo’ ka) the cleansing of (tahorah – from taher, purifying restoration and brilliant light of) the Set-Apart Sanctuary (ha qodesh).’” (Dabarym ha Yowmym / Words Concerning the Days / 2 Chronicles 30:18-19)

It would be true today. Even among Jews, the preponderance of the people are not properly prepared to pursue Passover. At issue are the prerequisites, which include observing the Towrah, getting to know Yahowah, learning what He is offering and expecting in return. Within the Covenant there are five conditions, among them disassociating one’s country and its religion so that we are prepared to trust and rely upon Yahowah. It is only then that we can avail ourselves of the benefits of the Miqra’ey.

290We are reminded that the people “‘akal – ate” the Passover meal, affirming that we are to be nourished by the lamb. However, with the one lost copy of the Towrah shared among the participants, we now know a great deal more about Pesach than those trying to orchestrate it on behalf of the people. Therefore, some of God’s instructions were likely lost on them.

Kathab is the “written word.” Accordingly, the people were deriving God’s instructions from the Towrah, not the Talmud. The Jerusalem Talmud would not be compiled for another thousand years, and the Babylonian Talmud would not be considered authoritative until around 500 CE.

It is interesting to note that taher, translated as “clean” and “cleansing” in 2 Chronicles 30:18-19, also means: “to shine brightly and to radiate pure light.” Within the context of being “purified, and restored,” these attributes delineate the specific benefits of the Set-Apart Spirit’s Garment of Light. So, while the context here may mean nothing more than they were still sullied by their former religious trappings, from a prophetic perspective, those who “are not clean” represent people who have not been born anew and restored spiritually.

There is nothing casual or trivial about darash, which is the operative word in this passage. To translate it “seek,” as most English Bibles are wont to do, misses much of its purpose. Darash actually means to “repeatedly read something,” in this case the Towrah. To darash is to “resolutely walk down the exact same path so frequently a trail is trodden into the ground,” – that is the path to God which begins with Passover. To darash is to make the quest to yada’ Yah a passion. It is to “continually study the Word of God, while contemplating how each term conveys the nature of the relationship Yahowah seeks. Those who are darash are zealous about the path home.

In this context, to darash is to “consistently inquire 291about Yahowah, searching for and learning from God.” To darash is “to seek to find out about the relationship Yahowah intended through the process of diligently studying the written account found in the Towrah, continually reading it while consulting with and looking for God.”

The diligence which is required to meet the darash standard is further reinforced by lebab kuwn which means “to have the inclination and judgment, the thinking and desire, to be prepared to authenticate and then support” the pardon Yahowah is offering the Towrah-observant. The lebab kuwn have “the motivation and will to validate and trust” the Word of God, especially regarding Pesach. They realize that they can steadfastly rely upon God’s provision. As a result, the kuwn are “firmly established upright, properly directed, and prepared based upon that which is right.” It is rooted in the concepts of being “sure and steadfast” so as “to permanently endure.” Therefore, kuwn conveys the idea that we are to trust and rely upon that which is verifiable and true.

To “reconcile and pardon” comes from kaphar, which literally means “to cover over.” Through Pesach and Matsah, Yahowah will make good on His promise to “kaphar – make amends by ransoming us and providing atonement.” However, this will be accomplished “ba’ad – within certain limits according to His testimony.”

The people had come to Yaruwshalaim / Jerusalem to celebrate the Passover. Their hearts and minds were resolutely focused on studying God’s Word and understanding His plan. And with only one exception, which was being “clean” in advance of the feast, they followed Yahowah’s instructions as they were written in the Towrah. And yet, their fate was still uncertain. Therefore, there is no likelihood that Yahowah will save those who continually engage in religious practices – all of which are in conflict with His Word – no matter how small 292the error or misunderstanding. Therefore, the question becomes: How wrong can a person be and still be right with God?

Today, this question resonates throughout Christendom because the replacement of Yahowah with Lord, Passover with the Last Supper’s Communion and Eucharist, and the FirstFruits’ commemoration with Easter, have left Christians without a pardon. The religious trappings of crosses, Christmas trees, and Easter bunnies have Christians so unclean that they are unsalvageable. And to their own demise, religious Jews have sought to please rabbis rather than God. Rather than validate and rely upon the Towrah, they turn to their religion and to rabbis for answers.

While it isn’t my job to provide a definitive answer to the question of how much religious corruption a person can endure before it becomes fatal, this I can affirm with certainty: those who walk away from religion, who diligently observe the Towrah and come to know Yahowah sufficiently to trust and rely upon Him, who walk to God and become perfect by answering the seven annual Invitations to be Called Out and to Meet with Him, who come to understand and properly respond to the Covenant’s terms and conditions, and who, if they are men, are circumcised, all such individuals will be saved. They will be adopted by our Heavenly Father and invited to camp out with Him in His Home forever. Therefore, rather than wondering how God will treat those who have been misled, we should instead accurately engage in and communicate the plan God assured us will lead to His Home. Anything else is a waste of time.

In the case of those who answered the summons to celebrate Passover, and who are inclined and prepared to authenticate and support Yahowah’s plan, we find:

“Yahowah (YaHoWaH – an accurate presentation of 293the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence) listened to (shama’ ‘el – He heard) Yachizqyah | Hezekiah (Yachizqyah – Associated with Yah, Together with Yah, and Yah’s Child (also transliterated Chiziqyah and Chazaqyah)) and healed (wa rapha’ – repaired and restored) the family (‘eth ha ‘am – along with the people).” (Dabarym ha Yowmym / Words Concerning the Days / 2 Chronicles 30:20)

Based upon this example, everyone who observes Passover, UnYeasted Bread, and Firstborn Children, and who diligently observes the path to the Covenant relationship as it is presented in Yahowah’s written Towrah testimony, will be restored.

“And (wa) the Children (ben – sons) of Yisra’el (Yisra’el – individuals who engage and endure with God) who appeared (ha matsa’ – were found, recognized, and encountered, learning information previously unknown to them) in (ba) Yaruwshalaim (Yaruwshalaim – Source from which Guidance and Teaching on Reconciliations Flow) acted upon and engaged in (‘asah – celebrated and profited from) the Festival Feast (‘eth chag – celebration, gathering together, and party) of Matsah | UnYeasted Bread (ha Matsah – flat bread without yeast, to become uncontentious by eliminating conflict and dispute, strife and quarrels, symbolic of removing the fungus of religion; from matsats – to drain out and remove) for seven (sheba’) days (yowm) in great (gadowl) joy and gladness (simchah – with an attitude of cheerfulness, delightful happiness, rejoicing, radiant, and merry) and radiant cheering (halal – beaming praise, shining brightly with a clear and visible light) concerning approaching (la – and on behalf of) Yahowah ( – a transliteration of YaHoWaH as instructed in His towrah – teaching regarding His hayah – existence).

Day after day (yowm ba yowm – time and again) the 294Lowy (ha Lowy – the Uniters) and the priests (wa ha kohen – those who serve) became implements (kely – were vessels, utensils, receptacles, and tools) for the strengthening and empowerment (‘oz – the fortification) of Yahowah (Yahowah – God’s name transliterated as guided by His towrah – instructions on His hayah – existence and His role in our shalowm – reconciliation as ‘elowah – Almighty God).” (Dabarym ha Yowmym / Words Concerning the Days / 2 Chronicles 30:21)

This is our second reminder that Pesach is part of the Chag Matsah | Feast of UnYeasted Bread. This also means that the instruction to eat matsah for seven days during the celebration is inclusive of Passover. And this affirms that Judaism is wrong with regard to something essential to life and redemption.

The primary meaning of halal, which is usually translated as “praise,” is “to shine, radiating a clear and brilliant light.” From Yahowah’s perspective, this is what we look like once we have been adorned in the Set-Apart Spirit’s Garment of Light. Our every mistake is bathed in His glory, making us appear perfectly pure and clean, as well as fully restored and renewed, in God’s eyes.

Every aspect of our relationship with Yahowah should be “simchah – radiant and joyous.” And our days should be filled with “halal – beaming praise.”

There are few things more rewarding than being a “kely – tool” in Yahowah’s hands. The Lowy and priests “were vessels, utensils, receptacles, and implements” used by Yahowah to “‘oz – strengthen and empower, even fortify” His people.

“Yachizqyah | Hezekiah (Yachizqyah – Associated with Yah, Together with Yah, and Yah’s Child, transliterated Hezekiah) spoke (dabar – shared words) concerning (‘al) the motivations and inclinations (leb – the attitude, thinking and judgment) of all (kol) the Lowy 295(ha Lowy – those who join and unite, transliterated, Levites) who were prudent and insightful, showing good judgment (ha sakal sekel towb – who gained understanding by being appropriately circumspect, discriminating, judicious, and whose positive and beneficial perceptions made them wise as a result of the desirable teaching) in approaching (la – concerning) Yahowah ( – the pronunciation of YaHoWaH as guided by His towrah – teaching regarding His hayah – existence).

And then (wa) they ate and were nourished by (‘akal – they consumed and were fed by) the Eternal Witness to the Appointed Meeting (‘eth ha Mow’ed – that which is associated with the Scheduled Appointments and related Testimony; a compound of mow’ and ‘ed – of whom the eternal testimony is about and to whom the everlasting witness pertains) for seven days (sheba’ ha yowmym) continually preparing the animals to be eaten (zabach zebach – consistently butchering and dressing the sacrificial offerings for consumption) as a fellowship offering showing their consent to the agreement (shelem – to reinforce the alliance and relationship, concurring with the proposition) and as a way of expressing their personal appreciation for being able to approach Yahowah (wa yadah la Yahowah – to publicly confess their gratitude to Yahowah, acknowledging Yahowah’s attributes while thanking Yah (hitpa’el participle – making a demonstrable and abundantly clear confession on their own initiative)), the God of their fathers (‘elohym ‘ab hem).” (Dabarym ha Yowmym / Words Concerning the Days / 2 Chronicles 30:22)

Yachizqyah | Hezekiah was clearly appreciative of what the Lowy had done for Yahuwdym. He praised their “leb – motivations and attitude, thinking and judgment.” By using sakal sekel towb, the king was acknowledging that they had been “prudent and circumspect, 296discriminating and judicious, providing sound teaching and positive results.”

The king was saying that thinking precedes feelings when it comes to approaching Yahowah. Sakal and sekel are cerebral concepts, the product of one’s mind, of exercising good judgment.

Shelem, which was translated as “a fellowship offering showing their consent to the agreement,” is from the sh-l-m root, one of Hebrew’s most popular. Shelem speaks of “reinforcing an alliance and of confirming a relationship.” It reveals that the parties “concur with the terms and conditions of that association.” And since in this context that relationship would be the Covenant, we can deduce that observing the Chag Matsah contributes to its restoration. This realization is further reinforced by the inclusion of kaphar | to reconcile in 30:18.

The letters sh-l-m can be vocalized to mean anything from “perfect peace and safety,” to “a sacrificial ransom,” from “friendship” to “restoration.” This root conveys the ideas of: “a recompense (to pay a debt), a requital (compensation for a suitable return), alliances and covenants,” and even “voluntary sacrifices for the wellbeing of others.” Sh-l-m is “to deliver someone, freeing them, by rendering a ransom or by paying their debts in full.” It describes what Dowd did for us on Passover and UnYeasted Bread so that we might enjoy becoming His Firstborn Children.

Yahowah’s restored Family was delighted, enjoying this chag | party with their Heavenly Father. They were so caught up in the celebration and its significance…

“Then the entire (wa kol) assembly (ha qahal – community) decided (ya’ats – determined and concluded after a period of informed counsel and deliberation) to continue doing it, engaging in and acting upon it (‘asah – expending the energy to gain from it (qal infinitive)) for 297another (‘acher – an additional) seven days (sheba’ yowmym).

So (wa) they continued doing it, joyfully engaging in it and gladly acting upon it (‘asah simchah – delighted to expend the energy to happily gain from it (qal imperfect)) seven more days (sheba’ yowmym).” (Dabarym ha Yowmym / Words Concerning the Days / 2 Chronicles 30:23)

Even in their darkest hour, with one of the most ruthless regimes in human history, 185,000 warriors strong, camped outside their gates, everyone who participated in the Passover was having fun. It is a lesson for all of us.

“And everyone (wa kol) was glad and rejoiced (samach – was elated, expressing a cheerful attitude, happy and delighted), the entire assembly (qahal – community), Yahuwdah (Yahuwdah – Beloved of Yah and Related to Yah), the priests (ha kohen – those who officiate), and the Lowy (wa Lowy – the Uniters) in addition to everyone (wa kol) in the community (qahal) who came (ha bow’) from (min – out of) Yisra’el (Yisra’el – Individuals who Engage and Endure with God; from ‘ysh sarah ‘el – those who strive and struggle with, engage, and endure with, who are set free and empowered by God), even the foreigners (wa ha ger – those from other places, nations, and races) who had come (ha bow’ – who had arrived) from the land (min ‘erets – out of the realm) of Yisra’el (Yisra’el) and who lived (wa ha yatsab – who were settlers residing) within (ba) Yahuwdah | Judah (Yahuwdah – Beloved of Yah and Related to Yah, transliterated as Judah).” (Dabarym ha Yowmym / Words Concerning the Days / 2 Chronicles 30:25)

This was “trickle-down” at its best. One man, albeit formerly egotistical, self-reliant, and flawed (see 2 Chronicles 32:25), decided to clean house (dispense with 298all religious trappings) and return to the Towrah and its God. He encouraged others to follow his example and Yah blessed them. For this brilliant moment in time, Yahuwdah was living up to its name.

Soon the circumstances will be as dire, likely far worse. Anti-Semitism is on the rise as are a plethora of ill-conceived conspiracies against Jews. The respite Israel enjoyed under Trump has vanished under Biden. Her foes are many and her friends are few. The “Final Solution,” called the “Two-State Solution” in political circles, is back on the front burner, and with it the Time of Ya’aqob’s Troubles will soon be upon us. The nation will be narrowed at the waist, become vulnerable, and then endure a flood of jihadists so numerous there won’t be enough bullets to stop them.

Fortunately, there is a God and He has a plan for His Beloved…

“And there was (wa hayah) great (gadowl) joy (simchah – contentment and happiness) in Yaruwshalaim | Jerusalem (Yaruwshalaim – the Source of Teaching and Guidance on Reconciliation).

Indeed, by comparison (ky) from the time (min yowmym – from the days) of Shalomoh | Solomon (Shalomoh – Reconciliation; from shalowm – complete tranquility, welfare, and peace, total prosperity, safety, and contentment), the son (ben) of Dowd | David (Dowd – the Beloved), Melek Yisra’el | King of Israel (Melek Yisra’el – Sovereign and Counselor of those who Engage and Endure with God), there had been nothing like this (lo’ ka zo’th) in Yaruwshalaim | Jerusalem (Yaruwshalaim – the Source of Teaching and Guidance on Reconciliation).” (Dabarym ha Yowmym / Words Concerning the Days / 2 Chronicles 30:26)

It was Spring, 2021 (post-Chag Matsah in year 5988 Yah), when I translated this declarative statement, and I 299was drawn back to that specific moment in time so long ago. Shalomoh | Solomon, the ben Dowd | son of David, the Melek Yisra’el | King of Israel, was in Yaruwshalaim | Jerusalem to dedicate Yahowah’s Beyth | Home. With the recently completed Temple gleaming in the background, he spoke to a similar gathering of Yisra’elites. They were shalowm | safe for the moment, but in 3,000 years, they would be tsuwr | in trouble and under siege. Recognizing that there would be no Yachizqyah | Associated with Yah | Hezekiah to encourage them to discard their religion and return to the Towrah, he asked those living in the last days to harken to the voice of a Nakry because they would require a yatsa’ | exodus of their own…

“Therefore (wa gam), regarding someone else, an observant and discerning foreigner, from a different ethnicity and geographic location who will come to understand (ha nakry – the Nakry, someone from a different place and culture, speaking a different language, who, having paid attention, will comprehend), who, to show the way to the benefits of the relationship (‘asher), is not of your people (lo’ min ‘am ‘atah), this Yisra’el (Yisra’el huw’).

He will come (wa bow’) from a distant country in a distant time (min ‘erets) for the express purpose of being a reliable witness and providing truthful answers regarding (lama’an) Your (‘atah) tremendously important and empowering (ha gadowl) name (shem), the influence of Your Hand (wa yad ‘atah – Your ability to accomplish the mission (a reference to Dowd as Yah’s Right Hand)), along with the powerful and passionate individual who is prepared to lead (ha chazaq – the very strong and influential person with a fighting spirit who is ready and able to protect his people (speaking of his father, Dowd)), and (wa) the protective and productive ram who shepherds the flock, the sacrificial lamb (zarowa’ huw’ – the one who sows the seeds of life which take root 300and grow while denoting and advancing the purpose of the Arm of God, of His Shepherd, and Sacrificial Lamb (addressing Dowd)) whom You have reached out and will extend (‘atah ha natah).

When he arrives on the scene and chooses to pursue this (wa bow’), then he will help interested parties reconcile by providing those who exercise good judgment with the information and justifications needed to make a correct and reasoned decision (wa palal) regarding this familial relationship (‘el ha beyth ha zeh). (Dabarym ha Yowmym / 2^nd Chronicles 6:32)

When you hear this out of the heavens, coming from the atmosphere (wa ‘atah shama’ min ha shamaym) within the location where you live (min makown yashab ‘atah), then (wa) engage and act accordingly, doing everything (‘asah ka kol) which, to show the way (‘asher), the observant foreigner from a different ethnicity and geographic location who understands (ha nakry) has invited you to read (qara’ ‘el ‘atah), for the express purpose of being a witness who provides answers such that (lama’an) every person on the Earth (kol ‘am ha ‘erets) will have a genuine and ongoing opportunity to become familiar with, to know, acknowledge, accept, and understand (yada’) Your name (‘eth shem ‘atah), coming to respect and revere You (wa la yare’ ‘eth ‘atah) simultaneously along with (ka) Your people (‘am ‘atah), Yisra’el (Yisra’el).

And also, so that (wa la) they may know (yada’) that, truthfully (ky), Your family and this house (‘al ha beyth ha zeh), which, to reveal the correct path to give life meaning that (‘asher), I have built for the family (banah) who are designated and called (qara’) by Your name (shem ‘atah).” (Dabarym ha Yowmym / Words of the Days / 2^nd Chronicles 6:33)

From the time of this writing, the last day to avail 301oneself of this offer is just 12 years and 6 months away. With each day becoming progressively more dangerous and less free, with the liberal thought police running rampant, and with conspiracies becoming ever more crazed and popular, you should act and engage while you are able.

We do not know if Hezekiah found the Towrah and turned to it months or years before Yahuwdah was besieged by the Assyrians. And yet, based upon Yasha’yah 17 and 18 we know that immediately following the implementation of the “Final ‘Two-State’ Solution” and the establishment of a Fakestenian state in Gaza, Judea, and Samaria, there will be a thousand Islamic militants for every Assyrian soldier crashing into Israel with the intent to kill. If you delay, you may not have the extra month Hezekiah requested to prepare for Chag Matsah.

In the meantime, if you want your voice to be heard in heaven, answer God’s Miqra’ey | Invitations to be Called Out and Meet with Him. Yahowah listens to those who listen to Him.

“Then (wa) the priests (ha kohen – those who officiate by doing what is right) of the Lowy (ha Lowy – of those who unite) rose up and took a stand (quwm – stood up to affirm). And they evoked a favor (barak – commending these favorable circumstances) on behalf of (‘eth) the family (ha ‘am – the people).

Their voice (wa ba qowl hem) was heard (shama’ – was listened to), coming (bow’ – arriving) as their petition (taphilah hem – their plea and request; from palal – to intervene and mediate) to approach (la) His (huw’) set-apart (qodesh) dwelling place (ma’own – abode; from mah – to contemplate the who, what, where, why, when, and how of ‘ownah – living together) in the spiritual realm (la ha shamaym – in heaven).” (Dabarym ha Yowmym / Words Concerning the Days / 2 Chronicles 30:27)

302In so doing, the Lowy completed their mission and explained the purpose of Pesach and Matsah leading to Bikuwrym. This is God’s invitation for us to approach His set-apart dwelling place in the spiritual realm.

God listened to the request for intervention because these Lowy were now focused upon the Towrah. As those who have read An Introduction to God already know, Yahowah does not hear the prayers of those who are not Towrah-observant. If God actually heard every prayer, no matter the nature or condition of the petitioner, this verse would be superfluous rather than meritorious.

Speaking of getting God’s attention, consider this…

“Now as they finished (wa ka kalah – when they concluded) every aspect of this (kol zo’th), all of Yisra’el (kol Yisra’el) who learned about this and was involved in the process (matsa’) went out (yatsa’) to the cities (la ‘iyr – to the towns and villages, shrines and temple complexes) of Yahuwdah (Yahuwdah – Beloved of Yah and Related to Yah).

Then they destroyed (shabar – they broke, shattered, and crushed) the cultic stone pillars (ha matsebah – the religious monuments and memorial stones venerating gods), and they cut down (wa gada’ – they sheared off, felled, and disassociated themselves from) the ‘Asherah vestiges (‘Asherahym – that which was associated with the Queen of Heaven, Mother of God, and Madonna and Child from the Babylonian religion).

Next (wa), they broke down, tore apart, and demolished (nathats – they shattered) the hilltop shrines (‘eth ha bamah – the high places of pagan worship), along with the associated altars (‘eth ha mizbeach – the places where gifts and sacrifices were offered in religious rituals to false gods) throughout all of (min kol) Yahuwdah (Yahuwdah – Beloved of Yah and Related to Yah) and Benyamyn (wa Benyamyn – Son of the Sea or Right Hand 303[the only tribe other than Yahuwdah not associated with the Northern Kingdom]), as well as in (wa ba) ‘Ephraym and Manasheh (‘Ephraym wa Manasheh – Yisra’el and the Northern Kingdom including the Forgotten (also transliterated Manashah)) until (‘ad – to the point they had provided an everlasting witness) they had finished (la kalah – they had done so completely and they were all gone).

Only then did all (wa kol) of the Children of Yisra’el (beny Yisra’el – descendants of those who engage and endure with God) return restored (shuwb – come back changed, with a new attitude and direction), each individual (‘iysh) to his community (la ‘iyr huw’ – town, village, and city) with his own inheritance (‘achuzah huw’ – with his property, possessions, purchases, and gifts).” (Dabarym ha Yowmym / Words Concerning the Days / 2 Chronicles 31:1)

And now we know. Previously, we had assumed but had not yet read the affirmation of what caused the Yisra’elites to appear unclean and thus ill-prepared in God’s eyes. Their variance from the Towrah’s Instructions was that they had not yet removed these religious entanglements from their lives. They were doing so now.

Disassociating oneself from religious shrines and objects is as pleasing to Yahowah as answering His invitation to attend Passover. The Children of Yisra’el were on their way home. And they were returning with an inheritance, the most valuable of gifts, inclusion in the Covenant.

There was a special significance to destroying everything associated with the worship of ‘Asherah. She represents Easter – the pagan counterfeit for Passover, UnYeasted Bread, and Firstborn Children. While ‘Asherah was conceived by the Babylonians, and was originally known as Semiramis, she was also venerated by the 304Assyrians – the very same people who were preparing to destroy Yaruwshalaim. She was later called “Ishtar” by the Persians. The mother-goddess was the consort of the Lord Ba’al, the sun god, also known as Satan. She was worshiped as Venus (the planet and Roman goddess (who was known as Aphrodite to the Greeks and Isis in Egypt)), which is now called the Morning Star – another allusion to Satan. ‘Asherah was the supposed “source of happiness,” something the Yahuwdym had just experienced for real.

There are some forty condemnations of ‘Asherah veneration in the Towrah and Prophets – most of which are found in Dabarym / Words and in Yirma’yah / Jeremiah. The reasons behind Yahowah’s animosity are obvious. She is the Adversary’s replacement for ‘Asher – the path to walk to receive the benefits of the relationship. With ‘Asherah being the feminine of ‘Asher, as the Madonna, she not only serves as the model for Mary in Roman Catholic Churches, but she is also a counterfeit for the Set-Apart Spirit. Her likeness is found on countless graven images throughout the Fertile Crescent. She was called Mother Earth, Queen of Heaven, and Mother of God. In her honor, the Roman Catholic Church officially named Mary the “Queen of Heaven” and “Mother of God” in 431 CE – the same year the pope ordered Roman Catholics to worship her.

It was said that this goddess was impregnated by rays of the sun (Ba’al) on the Sunday nearest the vernal equinox (at which time the sun crosses the constellation of Taurus the Bull). Nine months later, she is believed to have given birth to the son of the sun on the winter solstice (known as the nativity of the sun when daylight hours start growing longer). These dates are celebrated today as Easter and Christmas. Small cakes, called “hot cross buns,” were eaten in ‘Asherah’s honor (angering Yah in Yirma’yah 7:17-18), and incense was burned in religious ceremonies venerating the “Queen of Heaven” (drawing Yah’s wrath 305in Yirma’yah 44:17).

‘Asherah was worshiped in sacred groves of trees (from which we get our Christmas tree (condemned by Yah in Yirma’yah / Jeremiah 10:1-9)) and by way of upright poles, crosses, and obelisks, which first caught and last held the rays of the rising and setting sun (from which church steeples were derived). This is why “cut down” and “felled” were used in reference to worshiping her in this passage.

‘Asherah was known to the Phoenicians and to the Canaanites as Astarte, the fertility goddess of carnal pleasures. Her name means “gracious” in Akkadian, the language of the Assyrians and Babylonians. As such, her mythology serves as the basis of the Greek Charis / Charities, Roman Gratia / Graces, and ultimately the Christian concept of “Faith in the Gospel of Grace.” ‘Asherah was known as Hathor and Isis to the Egyptians, where she was considered to be the consort of the sun god, Amen Ra. As the Mother of God, and as the Queen of Heaven, her veneration served as the basis for the “Golden Calf” of Exodus infamy. Even today, she is unwittingly venerated by Shi’ite Muslims on Ashurah day, the holiest religious festival on their calendar.

Easter, the Christian substitute for Bikuwrym, derived its English-transliterated name from Eastre, the Great Mother Goddess of the Saxons in Northern Europe. She in turn was named after Ishtar, the Persian moniker afforded ‘Asherah. Eastre was also known as the Teutonic Dawn and Goddess of Fertility.

Most pagan sun-god and sun-goddess religions honored ‘Asherah, Ashurah, Ishtar, or Eastre on the Sunday closest to the vernal equinox. It was their holiest day of the year. The goddess is said to have conceived Tammuz (from whom Lent was derived), Osiris, Dionysus, or Bacchus on this day depending upon whether the 306religious practitioner was in Babylon, Egypt, Greece, or Rome. In its Babylonian origins, a bunny with brightly colored eggs (both fertility symbols) became part of the celebration, as did eating ham (Tammuz was allegedly killed by a wild boar), which is one of the reasons consuming swine is discouraged in the Towrah. In commemoration, these pagans made the sign of the cross over their hearts – a reference to the first letter in Tammuz’ name.

Every choice has a consequence. Therefore...

“Yachizqyah | Hezekiah (Yachizqyah – Associated with Yah, Together with Yah, and Yah’s Child, transliterated Hezekiah) acted accordingly, doing (ka ‘asah – likewise engaged in and acted upon) these good and valuable things (zo’th towb – these pleasing, productive, and advantageous things) throughout (kol) Yahuwdah (Yahuwdah – Beloved of Yah and Related to Yah), being upright and straightforward (wa ha yashar – correct, on the level, on the right path), being trustworthy and reliable (‘emeth – being honest and dependable, a man of loyalty and integrity) in the presence (la paneh) of Yahowah (Yahowah – the proper pronunciation of YaHoWaH, our ‘elowah – God as directed in His ToWRaH – teaching regarding His HaYaH – existence and our ShaLoWM – restoration), his God (‘elohym huw’).” (Dabarym ha Yowmym / Words Concerning the Days / 2 Chronicles 31:20)

God therefore views abolishing everything associated with religion as “towb – good, valuable, pleasing, advantageous, and productive.” Those who are “yashar – trustworthy” follow Yachizqyah’s | Hezekiah’s example. They, unlike the religious, are rewarded by being enabled to enter Yahowah’s “paneh – presence.”

“And in all of (wa ba kol) the work (ma’aseh – deeds, undertakings, and accomplishments) which, to show the 307way to the benefits of the relationship (‘asher – relationally and beneficially), he initiated (chalal – he began) in service and support of (ba ‘abodah) the household and family (beyth – the home) of the Almighty (ha ‘elohym – God), and in accord with (wa ba) the Towrah | Teaching and Guidance (Towrah – Instructions and Directions), as well as with (wa ba) the instructive conditions of the relationship (ha mitswah – the written requirements regarding the terms of the agreement), he consistently sought the way by learning (la darash – he repeatedly inquired and read about the path, repetitively seeking information, habitually looking for and pondering a relationship through the process of diligently studying the written record over and over again regarding) to approach his God (la ‘elohym huw’) with every thought, decision, and inclination (ba kol lebab huw’ – with all of his inner being and consciousness, judgment and motivations).

He engaged (‘asah – he acted) and therefore (wa) he prospered and was useful (tsalach – he successfully accomplished the goal and was validated, thriving victoriously).” (Dabarym ha Yowmym / Words Concerning the Days / 2 Chronicles 31:21)

We all learn from examples, which is why the Towrah and Prophets are filled with them – both good and bad. The story of Yachizqyah | Associated with Yah | Hezekiah is worth knowing, even emulating. He found God’s will for his people in the Towrah and then he followed Yahowah’s guidance. He learned and then acted, which is why he was useful and prospered.

Our story ends with the invasion of Yahuwdah | Judah by Sennacherib, the Assyrian king. It chronicles his failed attempt to capture the now resolutely unreligious Yaruwshalaim | Jerusalem – now the Source of Teaching and Guidance on Reconciliation.

“So (wa), Yahowah (Yahowah – a transliteration of 308, our ‘elowah – God as directed in His towrah – teaching regarding His hayah – existence) saved (yatsa’ – rescued and delivered, liberated and freed) Yachizqyah | Hezekiah (Yachizqyah – Associated with Yah, Together with Yah, and Yah’s Child, transliterated Hezekiah) along with the inhabitants (‘eh yatsab) of Yaruwshalaim | Jerusalem (Yaruwshalaim – Source of Teaching and Guidance on Reconciliation) from the hand and power (min yad – away from the influence) of Sennacherib (Sancheryb – Sennacherib, venerating the moon goddess, Sin), king (melek) of Assyria (‘Ashuwr – transliterated, Assyria, the Land of ‘Asherah), and from the hand and power of all others (wa min yad kol), guiding and sustaining them (nahal hem – leading and protecting them and taking care of them) on all sides (min sabyb – encasing, encircling, and surrounding them).” (Dabarym ha Yowmym / Words Concerning the Days / 2 Chronicles 32:22)

And that is the moral of this story. It is the reason Yahowah encourages us to observe His Towrah and capitalize upon the Messiah’s Pesach sacrifice and enjoy Chag Matsah. Rather than the Towrah condemning those who were guilty of violating it for most of their lives, it exonerated those who embraced it.



Now that we have considered many of Yahowah’s most interesting teachings regarding Pesach and its incorporation of Matsah, let’s see how the Beloved Son honored his Father’s promises in harmony with the specific timeline He established. By reading Dany’el | Daniel, brushing up on our history, and doing some fairly simple math, we can pinpoint the Passover Lamb’s arrival in Yaruwshalaim on the 10^th of ‘Abyb, now called “Nisan” – 309which would have been a Monday, March 28^th, 33 CE on the Gregorian calendar in use today or March 30^th on the Julian calendar.

And while this date and what it portends is vitally important, so is the context. This compound prophecy was conveyed by Dowd in 538 BCE – 570 to 2,570 years prior to his fulfillments in year 4000 Yah in 33 CE and year 6000 Yah in 2033 CE. The timeline for God’s redemptive plan hinges upon what occurred on Passover and UnYeasted Bread leading to Firstborn Children and the Promise of Seven in Year 4000 Yah to enable Kipurym and Sukah forty Yowbel thereafter.

“While I was continuing to communicate (wa ‘owd ‘any dabar) with the intent of being distinct and different (‘el taphilah – either praying or desirous of being set apart as discriminating and special; from ta’ab – to desire and palah – pleading to be set apart as special while thinking about the future, asking questions and contemplating the answers), then (wa) Gabry’el | God’s Most Confident and Capable, Courageous and Combative Man (wa Gabry’el – the Almighty’s exceptionally proficient and powerful defender, an exemplar of character who confirms the truth; a compound of ‘any – I am a geber – particularly strong and resolute human being, a capable and authorized individual, an aggressive and confrontational person, a fighter, defender, and protector who prevails with ‘el – Almighty God; from gabar – exceptionally proficient, absolutely assured, resolutely corroborative, tremendously powerful and great), the individual (ha ‘iysh – the person and human being who is a champion, supporter, and defender), whom, to reveal the proper path (‘asher – to show the benefits of the relationship), I had seen (ra’ah – I had witnessed, observed, perceived, inspected, and considered) during the initial prophetic revelation (ba ha chazown ba ha tachilah – in the earlier communication during the 310beginning vision of the future which I was able to see), offering advice while preoccupied with the destruction of existing militaries (ya’aph ba ya’aph – providing counsel and addressing the purpose of what is occurring while appearing wearied, or perhaps exasperated, moving swiftly between battles, from ya’ats – to offer advice and counsel regarding the purpose of the plan), reached out to make contact with me (naga’ ‘el ‘any – extended himself to reach out to me) around the time of the evening (ka ‘eth ‘ereb – according to the right season of the year at sunset) offering (minchah – apportionment which is bestowed as a present or gift).” (Dany’el / My God is Judgmental / Daniel 9:21)

Previously in Dany’el 8:15 and 16, a geber | confident and confrontational man heralded the arrival of Gabry’el | God’s Most Capable and Courageous Person. The final Witness, whom Dany’el identifies as Myka’el | One Who is Truthful and Right About God at the beginning of the 12^th chapter, qara’ | summoned Dowd, knowing that he plays the starring role in this drama. Upon his arrival, and after encouraging Dany’el to start thinking, to stand up and be accountable, the Messiah and King told the wayward representative and scribe of his people to listen to his sar | representative and Herald, Yada, the one who will make this known so that you will understand.

Dowd said, “As the final Witness to the eternal testimony regarding the restoring appointments of the Mow’ed, he will literally and without interruption convey the way to receive the benefits of the relationship, doing so in the distant future, during the last days, and on behalf of the indignant remnant.” (Daniel 8:19)

Now that Gabry’el | God’s Most Competent Man, Dowd, has returned, and after reinforcing the fact that he is an ‘iysh | person, and not a mal’ak | spiritual representative, we are told that he has been busy ya’aph ba ya’aph | 311offering advice while preoccupied with the destruction of existing militaries. Dowd has been providing counsel regarding the purpose of what is occurring while appearing wearied, or perhaps exasperated, moving swiftly between battles. Yisra’el’s great defender is doing what he does best.

Dowd will be exceedingly productive at this time. His first order of business will be to anoint the Kaporeth | Mercy Seat of the Ark of the Covenant so that Yahowah can reconcile His relationship with Yisra’el. Then he will go to war, defending Yahuwdym from those who have come to annihilate them. All the while, he will commence his role as our Shepherd and Counselor, Messiah and King.

The realization that Dowd has been called away from these essential responsibilities during Yowm Kipurym to provide insights relative to his fulfillment of Chag Matsah as the mashach | anointed Messiah is poetic, prophetic, and profound and makes the resulting prophecy exceedingly valuable.

Dowd, as the only man destined to live three lives spanning these eras, was the ideal prophet to provide the sweeping prophetic history of the world. Moreover, he was now in Babel | Babylon, the birthplace of the Beast – the realm from which Satan would arise. Whether as a prophet or from his vantage point in Shamaym, he would witness Babylon become Persia and then watch as the Greeks prevailed over them. The bestial nature of Rome was no secret to him as he would experience their savage brutality personally. Additionally, Dowd would have been familiar with his mortal enemy – the final Beast – the Roman Catholic Church – which grew out of Imperial Rome to obfuscate the heroic sacrifices he would make on behalf of his people while persecuting them.

Before we move on, there is no ka ‘eth ‘ereb minchah | evening offering prescribed in the Towrah. However, in his 312defense, there is an evening apportionment that is bestowed as a gift – Chag Matsah | the Feast of UnYeasted Bread, beginning with Pesach | Passover – which is celebrated at sundown. Addressing Passover in this instance is both relevant and helpful considering what follows.

God works through curious souls because He realizes that those who question everything to find resolution. They not only grow in understanding but, also, in confidence. I suspect that Yahowah chose His final Witness with this in mind, recognizing His son’s appreciation of how yada’ would result in byn…

“So (wa) he made the connections to encourage understanding (byn – he pursued comprehension by being discriminating and perceptive to facilitate discernment through careful consideration). He spoke with me (wa dabar ‘im ‘any – then he communicated using words to me), and he said (wa ‘amar), ‘Dany’el (Dany’el – My God Judges, Condemns, and Vindicates; from dyn – to decide with ‘el – God), now at this time (‘atah – so then in the sequence of things), I have come forth (yatsa’ – I have descended to extend) to provide insights and instruction which, if you are circumspect and considerate, will promote (la sakal ‘atah – to teach the prudent to pay attention, and you through contemplation to gain) understanding through discernment (bynah – enabling comprehension through diligence and reason).’” (Dany’el / God Judges / Daniel 9:22)

Gabry’el | God’s Most Competent and Confrontational Man, Dowd | the Beloved, is an exemplar of byn | understanding the dabar | word of God. This is his ‘atah | time when he will lead his people on yet another Yatsa’ | Exodus – this time out of what Babel | Being Confused by the Lord represents today. By listening to Dowd throughout his Mizmowr and Mashal, we revel in his sakal | insights and grow in bynah | understanding. This is why Yahowah so loved hisSonand then supported his desire to 313fulfill these roles so that we could learn from his example.

It is affirming to see God’s Son, our Messiah and King, speak to Dany’el in this manner, especially when we consider the difference between Dowd’s intellect and standing with God relative to Daniel’s.

“In the beginning, the sickening and inappropriate (ba tachilah – initially, while common to the point of being profane; from chalah – to be a sorrowful and sickening beggar, a wearisome infected and diseased malcontent and chalal – to profane and desecrate through common and defiling religious practices) matter (dabar – the message and word) of your desire for favors and your pleading for mercy (tachanuwn ‘atah – your longing for love and compassion, your constant petitions; from a compound of ta’ab | to desire and ta’ah | to point out, with chanan | mercy, kindness, forgiveness, and favor) was brought up (yatsa’ – it came out).

So, I, myself, have returned (wa ‘any bow’ – therefore, I have arrived, having come) to conspicuously report an informative announcement and make this known (la nagad – to provide the message in a straightforward fashion, making this declaration) because (ky) you are so needy (chamadowth ‘atah – you delight in and value such things).

Therefore (wa), you will want to be considerate and strive to understand, being diligent and systematic in your evaluation (byn – by choosing to be perceptive, discerning, and discriminating, you will comprehend (qal imperative)) of this message (ba ha dabar – through this statement), choosing to make the connections needed to comprehend (wa byn – by being perceptive and circumspect to understand (hifil imperative)), what is being revealed (ba ha mar’eh – what is being witnessed).” (Dany’el / My God Judges / Daniel 9:23)

While an accurate assessment of what precedes this 314pronouncement in Daniel 9, this was a slap in the face to a man who needed it. With all of his pleading, Dany’el had become irritating. As noted, while reading through this, God does not want us to beg Him to do as He has already promised or to request what He will never provide. We are wrong when we are not listening to God and are often mistaken when pleading with Him.

As a compound word based upon chalah | to be a sickening and sorrowful beggar, a wearisome and diseased malcontent, tachilah presents Daniel as we have cast him. Moreover, since tachilah is also shaded by chalal, which addresses the commonality and profanity of religious and political corruption, Dany’el is exactly as he has painted himself, which is prophetic of politicized religion. He is being used as a foil upon which to expose and condemn the emergence and spread of the weeds we know as Rabbinic Judaism and Roman Christianity.

By affirming our conclusions, the Messiah is confirming that the radically different interpretation of Daniel presented in Babel is accurate. Never once during the nearly 2,600 years which have transpired since the book was written, has anyone dared present this man from this perspective. And now that we are here, and have done so, boldly sharing Yahowah’s disdain for religion and politics, we find God’s Anointed affirming these perceptions.

Try as he might to distance himself from this horrible stain on his soul, Dany’el was still plagued by his childhood programming and by being indoctrinated at the height of Babylon’s deplorable culture. It did not matter what he ate or said, because he had swallowed the poison and it had profaned and corrupted him. His contribution to the story being foretold is that he could write. Beyond that, he is the embodiment of all that is wrong with Babel, of associating with the Lord, and of integrating religion and politics. Dany’el is a spawn of the Beast and represents the emergence of Judaism and Christianity.

315The pronouncement, ‘any bow’ | I, myself, have come, having returned, affirms that the man being identified as Gabry’el has been here previously and that we should be able to readily identify him. Further, he plays an essential role in helping us understand God’s message. So now that Gabry’el has been properly introduced, and the purpose of this revelation has been established, it is time to consider the sweeping redemptive prophecy. What follows provides the blueprint for salvation and adoption, reconciliation and everlasting life. And you’ll note that it is focused upon “your people” and “your city” – Yahuwdym and Yaruwshalaim.

“The many promises associated with Shabuw’ah and the Shabat, along with the vows pertaining to the things Seven represents, even seventy sevens (shabuwa’ym shib’iym) are determined and decreed (chathak – He has planned, divided out, and marked) on behalf of your people, the extended family (‘al ‘am ‘atah – for your kin) and upon your set-apart city and its distinctly uncommon inhabitants (wa ‘al ‘iyr qodesh ‘atah – over your special and separated population center, including those who are separated and distinct and, thus, not religious) to bring an end to the religious rebellion, eliminating the revolting communal defiance and contrarian views (la kalah ha pesha’ – for the abolition and complete purging of revolting opposition, of pervasive transgression, of being at fault, guilty of being contrarians who have defected from the relationship), to affix the signature which seals up the guilt associated with having missed the way, precluding ever being wrong again (wa la chatham chata’owth – to affirming the authenticity of that which constrains and prevents everything associated with going astray), to provide reconciliation for religious error, purging the perverse corruptions and twisted perversions (wa la kaphar ‘awon – to cover over by atoning, ransoming and annulling distortions), to arrive with and bring that which is 316eternally right, always correct, forever accurate and honest, thereby attaining everlasting deliverance and vindication (wa la bow’ tsedeq ‘owlam – to come with ongoing and perpetual justice and deliverance, innocence and prosperity, returning to pursue enduring righteousness), to provide a personal seal and signature to revelation, confirming and completing these communications (wa la chatham chazown wa naby’ – to confirm and complete the visual communication from God about the future) and to prophecy (wa naby’ – to the prophet), while also anointing the Most Set Apart (wa la mashach qodesh qodesh – and to consecrate, dedicate, and prepare the separated, special, distinctly different, and uniquely uncommon).” (Dany’el / My God Judges, Condemns, and Vindicates / Daniel 9:24)

This is Dowd’s story, explaining why he was willing and able to fulfill the decree Yahowah had made to his people through the seven Miqra’ey | Invitations. With his arrival in Yaruwshalaim in advance of Passover and then again on Kipurym, he has and will bring an end to the consequence of religious rebellion and contrarian views. With him serving as our lamb and our shepherd, God’s people will never stray again.

With our souls perfected and the relationship reconciled on these occasions, Yisra’el will be right forevermore, becoming eternally vindicated. This is the summation of all prophecy. The fruition of God’s promises occur as Dowd anoints the Mercy Seat of the Covenant within the Qodesh Qodesh of God’s Home on Yowm Kipurym so that we can celebrate Sukah.

With Shabuw’ah focused upon enlightening the minds and enriching the lives of the beneficiaries of Chag Matsah, and with it explaining when, why, and through whom this would occur, understanding its position within Yahowah’s overall plan is instrumental to appreciating how we got to this place and where we go from here. 317Therefore, when we account for the generations from ‘Adam to ‘Abraham, we find that forty Yowbel, or 2,000 years, separate them. Additionally, another forty Yowbel transpire from ‘Abraham’s experience on Mount Mowryah to Dowd’s Passover sacrifice in this same place. And that means that a pattern has emerged.

Two thousand years after ‘Adam’s and Chawah’s expulsion from the Garden of ‘Eden, God confirmed the Covenant in 1968 BCE (year 2000 Yah) with ‘Abraham, Sarah, and Yitschaq for us to return home. Then to provide the resulting rewards, including immortality, the perfection of our souls by removing our guilt, adoption into His Family, and the enrichment and empowerment of His children, God’s attention would return to Mowryah forty Yowbel thereafter in year 4000 Yah (33 CE). With His Son walking out of the pages of the Towrah to fulfill Passover, UnYeasted Bread, and Firstborn Children followed by the Promise of Seven, the benefits of the Beryth | Covenant would be manifest through the Miqra’ey | Invitations to be Called Out and be Welcomed by God.

But that would not be the end of God’s story. Forty Yowbel later, on the Miqra’ of Kipurym in year 6000 Yah (Sunset on October 2^nd, 2033), Father and Son will return to reconcile their relationship with Yisra’el and Yahuwdym, restoring the Covenant by integrating the Towrah into our lives. Five days later as we celebrate Sukah | Shelters, we will enjoy the final thousand years of human history on this planet – camping out with our Heavenly Father, and brother, through year 7000 Yah.

Also interesting, when we add the seven weeks of years between the edict to return and the restoration of Yaruwshalaim, to the 62 weeks of years between that time and the fulfillment of the first four Miqra’ey, we are left one week of years shy of 70. If that 7-year difference is attributed to the Time of Trouble, the inference is that nothing of merit, other than the rebirth of Israel as a 318fractured and oppressed nation, occurred between year 4000 Yah in 33 CE when the first four Miqra’ey were fulfilled and year 5993 Yah in 2026 – seven years prior to Yah’s return. The rise of Judaism, Christianity, and Islam transpired during this void.

Considering all that he foretold, by offering these numbers and describing the results, Dowd is directing us to his arrival to fulfill Chag Matsah and to his return on Yowm Kipurym. He wants his people to be aware of how different the last seven years will be compared to everything else they have previously endured. And from this perspective, by providing the date he will fulfill Chag Matsah and then jumping ahead 1,993 years to the 7 years preceding his return to fulfill Yowm Kipurym, he is bypassing the era of Abrahamic religions because they are counter to the objectives which have been delineated.

Since Dowd will go on to present the exact day and year he will arrive to begin fulfilling the first four Mow’ed Miqra’ey – Pesach, Matsah, Bikuwrym, and Shabuw’ah – there are aspects of these Invitations to Meet which are germane to the prophecy. By fulfilling Passover and UnYeasted Bread, God’s children become immortal and are perfected, thereby forever resolving the consequence of pesha’, chata’ah, and ‘awon, while ushering in an ‘owlam celebration of everything which is tsedeq. Therefore, this statement from Dowd was spoken to unfurl the entire canvas of ‘eth and the towrah. It is God’s tapestry from the first strand to the last.

It isn’t until Dowd’s next statement that he pinpoints the exact day in the Yowbel year of 4000 Yah when the first four Mow’ed Miqra’ey would be, and now have been, fulfilled. From there, we can readily deduce Yahowah’s and Dowd’s return on Yowm Kipurym in year 6000 Yah, to the minute, hour, day, and year.

We can also turn back the clock 40 Yowbel from year 3194000 Yah to ascertain when the Beryth | Covenant was ratified between Yahowah, ‘Abraham, Sarah, and Yitschaq. Another 40 Yowbel back in time takes us to the day ‘Adam and Chawah were exiled from the Garden, establishing the year Yahowah’s 7,000-year calendar began to unfold.

When Yahowah inspires one of His prophets to say ‘am ‘anah | for your people, He is almost always addressing Yisra’el and Yahuwdym. Not only is this affirmed by the constant references to ‘am throughout the Towrah, ‘am also means “family.” Therefore, the plan Yahowah is unfurling would be designed in support of the Covenant He established with Yisra’el beginning with ‘Abraham and Sarah.

Yahowah’s focus is on Yaruwshalaim | the Source of Guidance on Reconciliation. The ‘iyr qodesh | set-apart city, therefore, not only denotes the location where these prophecies would be fulfilled but, also, for whom. It is the most qodesh | set-apart place on Earth. It is in Jerusalem that Yahowah made it possible for us to be separated from the pesha’, chata’ah, and ‘awon of man and be tsedeq regarding Him.

Qodesh is among the most revealing and least understood terms in the Hebrew lexicon. It means “to be set apart.” It affirms that God wants us to be like Him, distinct from the ways of man and, thus, uncommon. So, when we consider the two most pervasive and popular human agencies, to be qodesh means that we should not be religious or political. To be set apart unto Yahowah is to be separated from such things.

Everything which is important to Yahowah is qodesh, including the Ruwach Qodesh | Set-Apart Spirit. Yisra’el, Yahuwdah, Yaruwshalaim, and Mowryah are qodesh, as are Yahowah’s name, His Towrah, Beryth, Miqra’ey, and Shabat, including His Ben | Son and ‘Am | Family.

320Now that Dowd has revealed when, for whom, and where he is going to act pursuant to this prophecy, let’s consider through whom and why he is committed to accomplishing this list of six things. The first is la kalah ha pesha’ | to bring an end to the revolting religious rebellion. Therefore, this means that Judaism has been toxic to Jews, as has Christianity, Islam, Socialist Secular Humanism, and Communism. Wrong comes in many flavors.

Pesha’ serves to demonstrate a crucial aspect of human nature. It is “punishment which fits the crime,” especially in association with “institutional, societal, and national guilt born of rebellion.” This axiom undergirds most justice systems: commit a crime, do the time. Consequence and responsibility are the underpinnings of morality. And what is true in the here and now is also viable in the hereafter, although the consequences are more enduring. Yahowah is fair, so there will be recompense. Those who have misled His people, harming them, will be held accountable. Therefore, Yahowah’s return on Yowm Kipurym to celebrate Sukah with His Son will be more than a Day of Reconciliations and time to Camp Out, because 45 days of Judgment will follow – thereby bringing an end to religious rebellion.

The second statement of purpose has been fulfilled in increments. It began with the Towrah serving as the la chatam chata’ah | signed document which seals up the guilt associated with being wrong and missing the way. Through the benefits of the Covenant and by acting to fulfill Passover, UnYeasted Bread, Firstborn Children, and the Promise of Seven, Father and Son have attested to the authenticity of the Towrah’s Guidance.

As was the case with the first of these six statements of purpose, while the groundwork was laid to remedy the persistent encroachment of religion and politics upon Yisra’el in year 4000 Yah with the fulfillment of the first four Miqra’ey, this prophecy will be enacted in stages with 321the final phase occurring on the Day of Reconciliations in year 6000 Yah so that we can Camp Out together forevermore. That is when Yahowah will place His Towrah inside of the Covenant’s children while writing His name on our hearts.

Chata’ah is typically translated as “sin,” even though it represents the ensuing “guilt.” Derived from chata’, it is accurately depicted as “missing the way” or “going astray.” To be chata’ah is to be “misled” and “wrong” about God. As such, chata’ah is caused by religion – the lone institution responsible for mass deception regarding the Almighty.

This brings us to the third statement of purpose, one which also directs our attention to Yowm Kipurym in year 6000 Yah. God promised la kaphar ‘awon | to provide reconciliation for the perverse distortions associated with religious corruption. Relative to Yisra’el, kaphar | restoration of the relationship is the prime objective. This is the verb that explains the purpose of the Day of Reconciliations. Kaphar also sits at the heart of the Kaporeth | Mercy Seat of the Ark of the Covenant. And both the Mercy Seat and this Miqra’ are irrevocably linked to Dowd’s return with his Father.

The Covenant was broken by Yisra’el, so for God’s people to return to fellowship, the relationship must be reconciled – which is to be made harmonious again. The wrongs will have to be pardoned and forgiven, atoned and annulled.

Kipurym, unlike the preceding Mow’edym, is exclusively intended for Yisra’el. This is the day when God’s people will be reunited with one another and with God. A remnant will recognize Yahowah at long last and greet Him by name as He returns to Yaruwshalaim with His Beloved Son, Dowd.

Therefore, Yowm Kipurym meets all of the previous 322criteria: it will occur on a predetermined date, it is for God’s people, it will materialize in Jerusalem, it will bring an end to religious rebellion, and it is the day Yahowah will place His towrah | guidance and signature within His people such that they will never again go astray or wander away from Him. And this means that the Messiah is speaking of his arrival as Messiah and King on Yowm Kippurym in year 6000 Yah / sunset in Jerusalem, 6:22 PM, October 2^nd, 2033.

In the fourth of six prophetic promises offered in association with seventy sevens, Father and Son stand ready to correct the consequence of pesha’, chata’ah, and ‘awon by la bow’ tsedeq ‘owlam | arriving with and bringing that which is eternally right, correct, accurate, and honest, thereby attaining everlasting vindication. Now that the relationship has been reconciled, Our Heavenly Father wants to surround us with that which is accurate and true, honest and reliable. He wants our relationship to be perfect and enduring. And for this to occur, He is committed to writing His Towrah | Guidance inside of us. We will have perfect and unencumbered access to the truth forevermore.

As we move past the first three promises to the fourth, we transition from Father and Son righting wrongs to wanting us to be right. Having rid the world of religion, Yahowah and Dowd are celebrating our perfection. Having returned to ‘Eden, all is good again between God and man.

The fifth statement of purpose is one that the religious can neither fathom nor accept. There would be only two prophets after this pronouncement – Zakaryah and Mal’aky. Therefore, Gabry’el | God’s Most Capable and Confident Individual revealed that upon his return to fulfill the first four Mow’edym, there would be la chatam chazown wa naby’ | a personal seal and signature to the documentation and authenticity which curtails the flow of communication from God through the prophets.

323The continuous flow of revelations from Yahowah through His prophets, beginning with Moseh circa 1450 BCE would conclude 1,000 years thereafter with Mal’aky circa 450 BCE. From that point forward, existing prophecy would simply play out and be fulfilled. And as such, there is no possibility that either the Talmud or the New Testament could have been inspired by God, because without exacting and fulfilled prophecy, both fail the Towrah’s Dabarym test of authenticity.

The sixth provision is intriguing. Gabry’el | God’s Most Effective Man and His Anointed said, “wa la mashach qodesh qodesh – and to anoint the Most Set Apart.” He was speaking of himself and of the Mercy Seat within Yahowah’s Home. Mashach conveys the idea of “dedicating a person or object for service, setting him or it apart through the process of anointing.” To “anoint” addresses “covering the person or object with olive oil” – although sometimes it can be symbolically accomplished with water or blood depending upon the occasion, object, and purpose. This liquid can be applied in a variety of ways, from “spreading to smearing, from rubbing to sprinkling.”

When it comes to la mashach qodesh qodesh, it is helpful to know that Messiah is from Mashyach, a derivative of mashach. From this perspective, when we consider the man most set apart unto Yahowah, the man most anointed by Yahowah, the man who is irrefutably ha Mashyach | the Messiah, our attention is drawn to Dowd | David.

This insight becomes especially relevant because there is a place that is also qodesh qodesh | most set apart – and that is the innermost chamber of Yahowah’s Home. This is the location of the Kaporeth | Mercy Seat of the Ark of the Covenant. And as we will discover in Mow’ed | Appointments volume of Yada Yahowah, when ha Mashyach Dowd returns with Yahowah, he will anoint the 324Mercy Seat with a smattering of blood, honoring the Towrah’s prescription for reconciliation during Yowm Kipurym.

Digging deeper, the most qodesh of the Miqra’ey is actually Chag Matsah. Inclusive of Pesach and Bikuwrym, it was also the most difficult and painful to fulfill. It would necessitate Dowd, after sacrificing his basar | corporeal body as the Passover Lamb, his nepesh | incorporeal soul would be laden with our guilt and then sent to the place of separation from Yahowah as the redeeming sacrifice. Throughout, the Ruwach Qodesh | Set-Apart Spirit would serve as the prime facilitator, conveying Dowd’s nepesh to and from She’owl during Matsah so that our guilt could be deposited there and never seen again. These aspects of qodesh | being set apart at work during the fulfillment of Chag Matsah also warrant the dual application of qodesh qodesh.

Furthermore, Kipurym is a Qodesh Miqra’, as is Dowd who will also be fulfilling it. And therefore, collectively, they are the qodesh qodesh | the most set apart. This will be especially so upon Dowd’s return during Kipurym when ha Mashyach will reestablish Yahowah’s Home with his words, placing it above the current location of the original Ark of the Covenant. Then Dowd will enter the Qodesh Qodesh and mashach | anoint the Kaporeth | Mercy Seat, facilitating the Towrah’s promise to restore Yahowah’s Family.

This will be the King’s crowning achievement. He will fulfill the final chathak | decree made on behalf of God’s people, doing so within his city. Poetically, profoundly, and prophetically, this will all occur in concert with shabuwa’ym shib’iym | the promise of a second enriching and empowering, emancipating and enlightening Shabuw’ah, one for the original beneficiaries of Chag Matsah and the second for tomorrow’s attendees at Kipurym.

325Every promise Yahowah has made to Yisra’el through this prophecy and the seven Miqra’ey will be fulfilled as God’s reunified Family stands beside the King. As he rids the Earth of Yisra’el’s foes, simultaneously, his Father will restore the planet so that we can Sukah | Camp Out together. The seven days of Shelters will then lead us into the final Shabat – the seventh millennium. Chag Matsah and Kipurym will work in harmony to produce the ultimate Shabuw’ah | Promise of the Shabat as Yisra’elites are emancipated, enriched, empowered, and enlightened – the vow of seven sevens fulfilled.

This is Dowd’s story, explaining why he was empowered and enriched, enlightened and enabled to fulfill the decree Yahowah had made to his people through the seven Miqra’ey | Invitations to be Called Out. With his arrival in Yaruwshalaim during Chag Matsah and again on Yowm Kipurym, he will bring an end to death and guilt, religious rebellion and contrarian views. With him serving as our lamb and shepherd, God’s people will never stray again. With the relationship reconciled on these occasions, Yisra’el will be right forevermore, always correct and thus eternally vindicated. This is the summation of all prophecy. After the fulfillment of Pesach and Matsah leading to Bikuwrym and Shabuw’ah, the fruition of God’s promises transpire the moment Dowd anoints the Mercy Seat of the Covenant within the Qodesh Qodesh of God’s Home on Yowm Kipurym to usher in Sukah in the Yowbel year of 6000 Yah.

“Therefore (wa), know (yada’ – it is beneficial for you to be aware by coming to possess the information required to recognize (qal imperfect jussive)) and gain the insights to understand (wa sakal – realizing that the best option is for you to be prudent after learning, succeeding and prospering by being attentive, properly educated, intelligent, and wise, perceiving (hifil imperfect jussive)) that from (min) the going forth of the word (mowtsa’ 326dabar – the stage being set to begin the process in accord with the message) to return to restore (shuwb – to bring back to its original state), rebuilding (wa la banah – and reestablishing), Yaruwshalaim (Yaruwshalaim – the Source of Teaching and Guidance on Reconciliation) until the restoring testimony and eternal witness (‘ad – up to, as far as, for an extension of time to become victorious and receive the spoils evidenced by the witness) of the Son of the Sovereign who is conspicuously making this known, and who is providing the leadership and counsel (nagyd – of the one who has officially obtained the status of being properly appointed, and who has expounded upon, announced, and proclaimed the message) of the Mashyach | the anointed Messiah (mashyach – the one who is set apart, anointed, and prepared to serve as authorized) are seven sevens, and thus seven promises and fulfilled vows (shabuwa’ym shiba’ah – contractual oaths fulfilled in harmony with the promises of Shabuw’ah over seven periods of seven weeks).

Therefore (wa), in sixty-two weeks (shabuwa’ym sheshym wa shanaym – based upon the promise of seven, in sixty and two weeks), she will be restored (shuwb – she will return and recover), and rebuilt to reestablish and fortify (wa banah – she will develop) the way to grow and expand (rachob – opening the way by expanding where people can congregate; from rachab – to grow larger and expand) by being diligent and decisive (wa charuwts – by becoming sharper, more determined, increasingly judgmental, separated and defensive) in a troubled time of oppression (wa ba tsowq ha ‘ets – during a period of anguishing subjugation, restrictions, constraints, and persecution, being harassed and pushed into a corner; from tsuwq – to constrain and oppress).” (Daniel / My God is Judgmental / Daniel 9:25)

Gabry’el | God’s Most Confident and Capable, Courageous and Combative Man, the Almighty’s 327exceptionally proficient and powerful defender, an exemplar of character who confirms the truth, a particularly strong and resolute person who is aggressive and confrontational, a fighter who prevails with Almighty God, also known as Dowd, prefaced his prophecy with yada’ and shakal. That is to say, by prudently processing this information, we will gain the insights needed to understand. A diligent Defender and thoughtful Savior, Dowd is the thinking man’s prophet. So, to be on the same page with the Messiah, we should linger on this page with him for a while.

He is predicting that there will be a public decree issued regarding the liberation of Yahuwdym | Jews from Babel | Commingling which Confuses. Therefore, it is worth considering the similarity between this and the decree to leave Mitsraym | the Crucibles of Religious and Political Oppression during Pesach to begin the Yatsa’ | Exodus. This is because Yahowah introduced Pesach, Matsah, Bikuwrym, and Shabuw’ah to physically liberate the Children of Yisra’el from religious and political oppression. The process would continue with Yahowah explaining the Miqra’ey to Moseh within His Towrah | Guidance, which was likely received during Shabuw’ah. This ultimately led to God’s people entering the Promised Land.

The proclamation Dowd is currently addressing is similar. This time, Yahuwdym will be liberated from religious and political subjugation in Babel – the birthplace of the Beast which would evolve from Imperial Rome to Roman Catholicism. Not only would they be physically freed, but Yahuwdym would also be able to rebuild Yaruwshalaim | the Source of Guidance on Reconciliation and the City of Dowd.

After the passage of the specified time, Dowd’s nepesh | soul would return to his city to serve his people by fulfilling Pesach and Matsah leading to Bikuwrym and 328Shabuw’ah. In so doing, the nepesh | souls of Covenant Members would be allowed to come home, to survive the tyranny of Roman politics and the subjugation of the Roman Catholic religion.

Nearly 40 Yowbel thereafter, we are using Taruw’ah to call a remnant of Yisra’el and Yahuwdah home, back to the Promised Land, to their Messiah, and to Yahowah. This grand reunion will occur during Dowd’s return on Kipurym | Reconciliations, which leads to Sukah | Camping Out with our Father and His Family forevermore.

In this way, with the proclamation to leave Babel | Babylon and restore Yaruwshalaim | the Source of Guidance on Reconciliation, one event foreshadows the next, becoming a harbinger of what follows, each step liberating us from religious influence and political control so that we can come home and live as family.

In conjunction with the redemption of his people, the Nagyd | the Son of the Sovereign, by nagyd | publicly revealing what would occur, explaining how it would transpire, and then demonstrating the character and courage to bring this to fruition, is the one who is providing leadership and counsel as ha Mashyach | the Messiah. He is fulfilling his vows and those of his Father over the course of the seven Mow’ed.

Recognizing that Dowd’s gruesome and heroic portrayal of his soul’s fulfillment of Pesach and Matsah, leading to Bikuwrym in the 22^nd Mizmowr depicting what would happen to him more than 400 years prior to this proclamation, and 1,000 before its fulfillment, the following pronouncement may be the most cathartic ever made.

In addition, his prophecy suggests that something else was going to occur in Yaruwshalaim | the Source of Guidance Regarding Reconciliation in 7 + 62 weeks of years from the pronouncement to return from Babylon and 329restore the city. And yet, the described result has nothing to do with buildings, plazas, broad avenues, defensive walls, or moats, as other translators will claim. When we turn to the verbal root of the words Dowd selected, we discover that what is going to be shuwb | restored and banah | established is rachob | the way to grow by charuwts | being diligent and decisive. What is being foretold is the fulfillment of the first four Miqra’ey in year 4000 Yah because they provide the benefits of the Covenant – the means to grow and expand – for those who are diligent and decisive regarding the terms of acceptance.

The Messiah is also predicting that this will occur ba tsowq ha ‘ets | in a troubling time of oppression, of anguishing subjugation, restrictions, and constraints. Dowd is speaking of Yahuwdym being persecuted and harassed by Imperial Rome and then pushed into a corner and confined by her Church.

Dowd not only knew what was going to happen to himself and his people, he warned us about it six to ten centuries before it occurred – both here and throughout his Psalms. Inexcusably, ignorantly, when history played out exactly as he foretold, rather than celebrate the affirmation of his prophecies and benefit from the result, God’s people contrived two antagonistic religions based upon misappropriating everything he said.

It is hard to imagine a greater gift or a more shameful response…

“And after (wa ‘achar – then at another time, following this in the end) the sixty-two weeks (ha shabuwa’ym sheshym wa shanaym – based upon the promise of seven, in sixty and two weeks), the Anointed Messiah (mashyach – the one who was chosen, authorized, and anointed by God) will be cut down and uprooted to establish a covenant (karath – will be severed from the source and banished, removed and replaced to cut another 330agreement with stipulations (nifal imperfect – this will be done to him on an ongoing basis)), but not for himself (wa ‘ayn la huw’ – such that he is negated and replaced, his life for naught).

Then (wa) the people and nation (‘am – the army and institution) of the commanding officer and supreme leader who is making copious announcements and prolific declarations (nagyd – the absolute ruler conspicuously avowing, publishing, and confessing his message in your face) who is to come (ha bow’ – who will arrive (qal participle)) will attempt to corrupt and destroy (shachath – will seek to ruin and render useless, castrate and cast off, annihilating (hifil imperfect)) the city (ha ‘iyr – the largest population center) and the Set Apart (wa ha qodesh – those and that which are separated and distinct, uncommon and devoted, both as individuals and as a Sanctuary).

And (wa) its end, and his (qets huw’ – this completion of a duration of time to be chopped down and torn asunder (note: ‘iyr, qodesh, ‘am, and nagyd are all masculine singular and could be addressed by huw’)) outrageousness, will be wiped away by an overpowering force (ha sheteph – overbearing nature will be overwhelmed and inundated).

Also, to the very last moment (wa ‘ad qets – as far as the completion of this duration of time to chop off and tear asunder), it is certain (charats – it will be determined and decreed, spoken about and decided upon) that there will be devastating and desolating (shamem – destructive and ruinous, wasteful and astonishing, appalling and horrifying) war (milchamah – a state of constant and continuous fighting).” (Dany’el / God is My Means to Decide between Vindication and Condemnation / Daniel 9:26)

This self-portrait is awe-inspiring, so courageous, and 331compassionate. It is hard to properly convey the enormity of this moment. I am overwhelmed by what he had volunteered to endure and overjoyed by what he accomplished. I am also horrified by what the religious have done to cheat him and us of the magnitude of this gift.

Indeed, this may be the saddest pronouncement ever written. By choice, in what was the most altruistic and noble act in human history, the Messiah came to Jerusalem in year 4000 Yah to fulfill Pesach, Matsah, Bikuwrym, and Shabuw’ah, all to provide the benefits of the Covenant while saving his people from themselves. He had written about his decision, affirming that he had earned his Father’s approval and support, throughout his early Mizmowr, describing the ordeal he would encounter in excruciating detail in the 22^nd Mizmowr. And now, Dowd was providing his people with the exact day it would occur.

Although Dowd had addressed his commitment to fulfilling the Mow’edym beginning with Pesach as clearly and comprehensively as words allow, and although Yahowah had copiously confirmed and explained every promise throughout the Prophets, the achievement of Father and Son would be unheralded for 2,500 years. It had been written in their land by their most famous King in their language and affirmed by their God, nonetheless, the most intelligent ethnicity would remain ignorant and irrational, indeed, disrespectful and in denial.

Dowd, the Son of God and Messiah, not only returned to Jerusalem to fulfill Pesach, Matsah, Bikuwrym, and Shabuw’ah in the Yowbel year of 4000 Yah, he told them the exact day he would arrive, and then revealed that his people would derive the worst possible outcome from the greatest possible gift. Everything he represented would be uprooted to establish a covenant that had nothing to do with him or what he had achieved. It was the ultimate rejection. Having enabled the Covenant relationship, his people created Judaism and Christianity to insult him.

332Considering that he was the most credible witness, a proven prophet, the most acclaimed Messiah, God’s Chosen implement and His Firstborn Son, a King unlike any other, and that he was offering to sacrifice himself to save his people, it had to be heartbreaking to know that they would reject his magnanimous offer. More pitiful still, after being tortured to death by the Romans to fulfill Pesach and provide life, and then cut off from the living to exonerate Yisra’el on Matsah, rather than respect what he had done and benefit from the Covenant he had enabled, he would be replaced to make way for religions with entirely different stipulations.

Never in the annals of human events has one person accomplished so much for so many only to have his ordeal be rejected and besmirched by almost everyone.

In the process, Imperial Rome would make copious announcements to destroy the city while the Roman Catholic Church sought to castrate and corrupt the Set-Apart People. And in the evolution from one Beast to the other, they would prevail unchecked for 2,000 years. All the while, Dowd’s accolades and achievements would be stolen from him and denied. Both Christians and Jews alike would foist false messiahs on an ignorant world, wrapping all manner of religious myths around them – and in the process, deny the true Messiah and disavow what he had achieved. And in so doing, the prophecy which predicted this horrid outcome was misappropriated to justify the tragic mistake in judgment.

The only prophetic statements which rival this in importance are 2 Shamuw’el 7 and Yasha’yah 9. It was in the first of these, reading Yahowah’s response to Dowd wanting to build a home for Him, that we were finally able to resolve the identity of theSonand king. And all that was required for it to be consistent with the whole of God’s story was to understand the change in audience – from God speaking to Dowd through Nathan, to God speaking of him 333to us, and then back to speaking directly to His Son. The identity of the Son in Yasha’yah 9 lay in the recognition that only one name was given to identify him, just as there is only one person to whom all of the accolades are applicable.

In the preamble to this prophecy, Gabry’el | God’s Most Capable and Courageous Man listed many things which would be resolved as a result of what he would accomplish, some of which were achieved during Chag Matsah while most will be fulfilled upon Dowd’s Yowm Kipurym return. They are listed together because they will be accomplished by the same Messiah and the Miqra’ey work in unison. And speaking of ha Mashyach, if not Dowd, how would a new one have been anointed such that we could learn of him? Dowd had clearly stated that this would bring an end to prophecy. There would be no one for Yahowah to work with or speak through at this time.

Since we know the timing of the decree to rebuild Jerusalem, and we have done the math, we know that the Messiah’s arrival was four days before Pesach in the Yowbel year of 4000 Yah, 33 CE, in absolute harmony with the Towrah’s instructions. Since ha Mashyach’s body was karat | cut down and died on Passover and then was karat | separated on UnYeasted Bread, a Shabat, with the Firstborn released and returned to his Father during Invitation of Firstborn Children, the individual fulfilling the Towrah’s promises could not have been the founder of a Towrah-adverse religion. That would have been absurd. Similarly, Akiba’s announcement of a false Messiah who delivers the opposite result of what was foretold, is equally moronic.

It is obvious that Dowd knew that something special was going to occur in his city, Yaruwshalaim | the Source of Guidance Regarding Reconciliation, in 62 weeks of years from the pronouncement to return, not only because he was a prophet but, also, because he would endure and 334experience it. So, we have given a starting point pursuant to the announcement to return and restore Yaruwshalaim by the man who built Jerusalem into the City of David 3,000 years ago. He was the most prolific source of restoring testimony found within Yahowah’s eternal witness. Moreover, Dowd is the most conspicuous of Yisra’el’s leaders and the most profuse counselor. He is also the preeminent Mashyach, having been anointed three times on Yahowah’s instruction.

At a time certain, 62 weeks of years after Yaruwshalaim is rebuilt, taking us forward in time to year 4000 Yah, or 33 CE, Dowd, with Yahowah’s support, was going to restore and reestablish the means for the Covenant’s children to grow should the people be diligent and decisive while being oppressed by Imperial Rome. He did so by fulfilling the first four Mow’ed Miqra’ey, providing the benefits of the Covenant.

Rather than announcing the arrival of a Jewish Messiah who would save Jews from the Gentiles or a Christian Messiah who would die, but not for himself, this prophetic pronouncement says just the opposite. The actual Mashyach whom Yahowah anointed was removed and replaced to cut an entirely different agreement such that the promises God had made were abrogated to accommodate the emerging Church. The greatest life ever lived, Gabry’el | God’s Most Capable and Confident Individual, would be for naught for most – tossed aside to make the upstart religions possible. How’s that for unexpected but also profoundly important? The lone justification for calling “Jesus” the “Christ” has been negated, eliminating the claims made by Christians. And had they understood this prophecy, there would have been no support for Akiba’s false Messiah, bar Kokhba | Son of a Star.

War was the result. Throughout mankind’s long history of conflict, Jews would suffer and die in unprecedented numbers. And it would all transpire because 335in the greatest moment in their history they failed to acknowledge the obvious and let the gowym, who were equally oblivious, steal salvation from them.

A challenge to correctly rendering Dowd’s intent in this statement is the realization he previously used nagyd to speak of himself as the “Son of the Sovereign.” Often rendered as “leader, officer, or official,” especially as a “prince,” who is “the son of a sovereign,” the title can be good or bad depending upon the individual and circumstance. Also, since it is derived from nagad, which speaks of “making an announcement such that something becomes conspicuously known, to make a confession or proclaim a message,” a nagyd is positive or negative based solely upon who is saying what to whom. In the initial reference, the message was overwhelmingly positive and the individual exceedingly altruistic, but now the opposite is true. Therefore, the Messiah is revealing that he has an evil counterpart, someone who is devoted to negating what he has achieved.

Should you venture into the recently completed review of Ezekiel in volumes 2 and 3 of the Babel series, you will come to realize that Dowd’s adversary is ha Satan. Therefore, based upon what the Messiah explains here and elsewhere, we are expecting to see the Devil incarnate enter Jerusalem to foil Dowd’s agenda and God’s reunion with His people on the 1^st of ‘Abyb, April 3^rd, 2030, two weeks before the Witnesses’ arrival on Passover.

Since Dowd will have been victimized by those affiliated with the Adversary during and following Chag Matsah, with the Romans torturing him and then religious Christians and Jews disavowing and discrediting his achievements, there is a continuity between those who destroyed the city and sanctuary in 70 CE, and again in 133 CE, even with those who would abuse the Set-Apart People thereafter, and the Devil’s Advocate. This being the case, we should be on the lookout for Roman Catholics and 336leaders from nations that emerged from the shadow of Imperial Rome. Also, since Dowd revealed that the ‘am | people, nation, and army of the nagyd | military and political leader calling for the shachath | destruction of the city are related to this Adversary, we can look to Macedonia due to its prevalence in the composition of the Legions which sacked Jerusalem. Although, identifying where he comes from is vastly less important than recognizing who he represents.

It is apparent that Dowd’s evil opposite will flail and then fail before being sent off to She’owl in the fleeting moments of the 6^th millennia. Upon his arrival, he will be bombastic, an outrageous character with an overwhelming presence and imposing manner. This Last Days Tour de Force will approach under the guise of a peacemaker, but he will quickly decide to rally the world against Israel, promoting a war that will be devastating and desolating.

As we discovered in the previous statement, at a time certain, 62 weeks of years after Yaruwshalaim is rebuilt, taking us forward in time to year 4000 Yah, or 33 CE, the Messiah was going to restore and reestablish the means for his people to thrive should they be diligent and decisive while being oppressed by Imperial Rome. He did so by fulfilling the first four Mow’ed Miqra’ey, providing the benefits of the Covenant. However, after this time, the Roman Church, based upon Paul’s letters, would replace the Anointed Messiah to establish a new covenant. They would position “Jesus Christ” as the Son of God and the Messiah instead of Dowd | David, the man Yahowah decreed both titles. Christianity’s New Testament is the result.

Therefore, this, rather than announcing the arrival of a Christian Messiah who would die, but not for himself, says just the opposite. The actual Mashyach had his second temporal existence cut short and then was separated from his Father to save his people. In the second act of the 337greatest life ever lived, Gabry’el | God’s Most Capable and Confident Individual, would perform the most heroic and compassionate act, but it would be for naught for most – tossed aside to enable two upstart religions. The lone justification for calling “Jesus” the “Christ” has been negated, eliminating the claims made by Christians and the denials which propelled Judaism’s emergence.

In this way, the Messiah is using the past to prepare His people for the future. Just as Yahuwdym were given the opportunity to recognize the Passover Lamb and the fulfillment of Chag Matsah during a troublesome time, so it will be in the end. Yahuwdym are being afforded one final opportunity to accept what Dowd and his Father have done for them when they arrive together to enable the promise of Kipurym during the conclusion of the Time of Trouble.

In the interim, three-and-one-half years before the world goes up in smoke, this monstrous and demonic beast under the ruse of peacemaker will gabar beryth | confirm and strengthen a prevailing agreement, affirming his covenant ha rabym | with a great many, including plenty of rabbis, the preponderance of the populous, and numerous among the elite. This is an ode to the “Two-State Solution” or, as I refer to it, “The Final Solution.” He will impose the conditions of UN Resolution 242, thereby certifying Israel’s destruction.

What follows affirms what we have long known. While the Time of Ya’aqob’s Troubles has already begun with the Islamic terrorist raid into Israel on October 7^th, 2023, things will get even worse beginning in the fall of 2026 and last exactly ten years from the point of inception. And while the imposition of the suicidal Two-State Solution is ongoing as we speak, I suspect that it will take a nasty turn during Easter Week in 2027. Things will degrade quickly, with the worst Ya’aqob’s Troubles endured during the last 3½ years – starting with the 1^st of 338‘Abyb, 5997 Yah | April 3^rd, 2030 at sunset. The Shabat will be outlawed, Pesach corrupted, and Matsah relegated to an ingredient. There will be no Kipurym for the Towrahless, putting God’s gift out of reach. And Yahowah’s Miqra’ey will be replaced with the likes of the Feast of the Beast where Dowd’s body and blood are on the menu. There will be a No Moon Day, a Do Nothing Festival, and All Stupid Day for the faithful – each endorsed by Ezekiel’s Lord.

It is the most abhorrent and appalling of abominations, a monstrous religious edict designed to stun and stupefy people far and wide. Robbed of their ability to be perceptive and think critically, the preponderance of people will die. And it will all happen quickly and decisively, paralyzing a world too traumatized to respond appropriately.

“And therefore (wa), he, as an exceedingly influential person, will vault himself into prominence by arrogantly confirming and imposing (gabar – he will strengthen and empower, then triumph by imposing a self-aggrandizing and overbearing) a treaty, a covenant agreement and arrangement (beryth – an international contractual compact and binding pledge) with a great many, including plenty of rabbis, the preponderance of people, especially the elitists (la ha rabym – including plenty of rabbis, the preponderance of the populous, and with numerous among the elite) either for one week, based upon a single promise, or during a particular Shabuw’ah (‘echad shabuwa’).” (Dany’el / Daniel 9:27 in part)

The implication is that Satan’s Advocate will propel himself into prominence by convincing Progressive and Orthodox Israelis that they will achieve peace by breaking their nation into pieces and giving them to him to administer an Islamic state, with Israel retreating to her 1967 borders. The last time Muslims and Jews were in this 339position, the Arabs schemed to destroy Israel. The notion that it will be different this time is ludicrous. With Israel defenseless and vulnerable, Peace at Any Price in the likes of British Prime Minister Neville Chamberlain will rapidly devolve into a final and horrifying battle for control of what remains. This is Satan’s last-ditch effort to forestall Dowd’s homecoming on Kipurym by exterminating Jews. With no one to turn to for support, the carnage will be considerable. And if not for Dowd’s return to defend his people, all would be lost.

And while we are now very far afield of Dowd’s fulfillment of Pesach, which is the reason we turned to this prophecy, it seems sensible to continue recognizing that what remains will all transpire within the next ten years.

“But halfway through the week (wa chatsy shabuwa’ – at the midpoint of the seven years), he will stop the observance of the Shabat and seek to forestall the benefit of the sacrifice which had been freely offered as a gift (shabath zebach wa minchah).

The most extreme aspect (wa ‘al kanaph – upon a flight to the far extremity of being separated and distant, this wing) of this vile and abhorrent action of repulsive religious idolatry (shiquwtsym – of vile and repulsive edicts, detestable and abhorrent acts) will devastate, desolate, and incapacitate (shamem – stun and stupefy) up to the very end, bringing destruction and annihilation, along with the conclusion of the restoring witness (wa ‘ad kalah – a great longing with all-encompassing anxiety, ushering in complete and utter destruction while many die).

It will occur quickly and decisively, with determination and decrees (wa charats – it is certain and decided) profusely poured out (natak – being brought forth and expressed without restraint) upon the deserted, desolated, and destroyed who are astonished and 340stupefied and who will perish because they are too stunned to respond (‘al shamem – upon the devastated and destitute, the estranged and ravaged who are horrified and dismayed).” (Dany’el / God is My Means to Judge / Daniel 9:27)

As we will discover when we turn to the Adversary’s playbook in Ezekiel, for Satan to prevail in his quest to rise above Yahowah in Yisra’el, he must negate what Dowd has achieved and forestall his return. To achieve this end, Satan possessed Sha’uwl | Paul and Shim’own | Peter to write and inspire the Christian New Testament, replete with a false Messiah, imposing their toxin on the world through Imperial Rome and Roman Catholicism. He would also use Rabbi Akiba and his institutionalizing of Rabbinic Judaism to lead Jews away from the truth, also initiating the process with the declaration of a false Messiah. Working both ends against the middle, while proving that two wrongs do not make a right, Satan managed to negate Dowd’s sacrifice for the preponderance of people. But that is not sufficient to prevail because the Adversary must also forestall Dowd’s return on the Day of Reconciliations. And for that to occur, he must either persuade every remaining Jew to choose him over Yahowah or kill them all such that there is no one left to reconcile. And that is what is explained in Daniel 9:27.

Now that we have listened to all Dowd had to say on this occasion, it’s time to set the parameters and do the math so that we can attest to the exact day the Messiah entered Jerusalem to fulfill Passover. In this regard, it is helpful to know that a prophetic year isn’t equivalent to a solar year, and that the concept of a 365.25-day year was not part of the vocabulary at the time. Therefore, to ascertain the number of days in “sixty-two weeks” of years, we should adjust our measurements to the prophetic process. This consists of twelve months of 30 days – not the 365.242 to which we are now accustomed.

341This duration of time also differed from the Babylonian method because they observed a luni-solar year in which seven intercalary months were added every nineteen years to prevent the shifting of seasons. At the time, while a lunar calendar remained the only practical timekeeping device before mass communication and mechanics, the luni-solar system gave everyone a reliable means to “reset their clocks.” Every renewed moon marked the start of a new month.

The Jews used a slightly different method with the same result. An intercalary month was added based on the emergence of barley, the first grain to rise in the spring. Fruit harvested in the suburbs of Yaruwshalaim | Jerusalem was tested as they approached the nearest renewed moon to the vernal equinox. If the grain was green and growing, still laden with water, it would dance in a hot pan placed above an open fire. In that case, the next renewing moon would designate the beginning of a new year. However, since this could lead to confusion over centuries of time, with no way to predict one year to the next in advance, the length of a prophetic year – 360 days – was established in Bare’syth / Genesis, where events related to the flood are given in both days and years.

The date of the “word which came forth to restore and rebuild Jerusalem” is presented in Nachemyah / Nehemiah. There we read…

“And it came to pass in the month of Nisan, in the twentieth year of King Artaxerxes, when…I [Nachemyah]…said to the king, ‘If it pleases the king, and if your servant has found favor in your sight, I ask that you send me to Yahuwdah, to the city of my fathers’ tombs, that I may rebuild it.’ …So, it pleased the king to send me.” (Nachemyah / Yah Comforts / Nehemiah 2:1-6)

Over the past century, archeologists have discovered 342and translated thousands of cuneiform tablets from the ruins of Babylon. And in the process, we have discovered that due to infighting among rivals, Artaxerxes was not able to assume the throne until 464 BCE. That would make his twentieth regnal year, and thus the starting date of Dowd’s prophecy, the 1^st of ‘Abyb / Nisan, 444 BCE.

So, from the ‘Abyb 1, 444 BCE date, we must add 7 weeks of years (49 prophetic years) until Yaruwshalaim would be rebuilt. Then there would be another 62 weeks (434 prophetic years) for a total of 483 years until the one who would be tortured by the Romans, denied by the Jews, and replaced by the Christians would fulfill Pesach.

To calculate his arrival, we must multiply 483 (49 + 434) years by the 360 days in the Towrah’s prophetic calendar. This equals 173,880 days, or 476 solar years plus an additional 24 days, which we should then add to our starting date in 444 BCE. Recognizing that there was no year zero in the Julian or Gregorian calendars, the addition of 173,880 days to ‘Abyb 1, 444 BCE sets the Messiah’s arrival in Jerusalem to Monday, March 28, 33 CE (Gregorian) or Monday, March 30, 33 CE (Julian), which was the 10^th of ‘Abyb on the Hebrew calendar – the very day the Passover Lamb was to arrive that year.

Just as they had in Chazaqyah | Hezekiah’s time, large crowds would have gathered in Yaruwshalaim | the Source of Guidance on Reconciliation as the Pesach ‘Ayil was brought into the city. He would have lived and walked among the people for four days. The intent was for the people to get to know him – a noted failure on their part.

Then as the sun set, and the fourteenth day of ‘Abyb began, Dowd observed the Passover feast with his Father, fully aware of what would soon transpire over the course of the next two days. After all, he had written about the ordeal, vividly describing the effects of Roman crucifixion many centuries before Rome or its favored form of torture 343even existed.

As he had foretold, the Romans ripped his skin and soft tissues from his upper torso and legs, rendering the Messiah an unrecognizable bloody pulp. Then they took what remained of his body and nailed it to a crucifixion stake, assuring that his final hours would be as excruciating as possible. Such was the glory of Rome. And such is its Church which announces its presence and influence through the image of a tortured and dead god on a stick.

It was just before sunset on the fourteenth day of ‘Abyb, Friday, April 3^rd, 33 CE / year 4000 Yah, that the corporeal basar | body of the Son of God and Messiah, the physical incarnation of the Zarowa’ | Sacrificial Lamb, was killed by the Beast of Rome. Immediately thereafter, Dowd’s nepesh | incorporeal soul was laden with the guilt of his people and descended into the darkness of She’owl. The gruesome remains of his corpse were incinerated, in keeping with the Towrah’s Instructions.

Then having fulfilled Matsah by depositing our guilt in She’owl during the long Shabat of Friday night and Saturday, April 3^rd and 4^th, Dowd’s soul was released by the Set-Apart Spirit so that he could celebrate the Bikuwrym as the Bakowr | Firstborn of the Covenant.

The prophecy of the first Miqra’ | Invitation to be Called Out and Meet on Pesach | Passover was fulfilled, right down to the last detail. There should have been no mistaking what he had done – at least for those who “darash – consistently seek to know” Yahowah, who are Towrah-observant, and who thoughtfully consider what the Messiah and Son of God wrote of himself throughout his Mizmowr.

Showing our appreciation for what Father and Son have done, we should answer God’s invitation and observe the Miqra’ of Pesach, keeping this appointment with Yahowah. The 14^th day of ‘Abyb is not difficult to 344establish. Passover is marked by the full moon closest to the spring equinox.

We should observe Pesach | Passover by seeking to understand the intent of Yahowah’s instructions, doing as much of what the Towrah teaches as possible. This Chag | Feast should be celebrated with Yisra’el and the Covenant Family in mind. The menu is roasted lamb and unyeasted bread with olive oil and bitter herbs, consistent with that of the first celebrants.

As we observe Chag Matsah, always keep two things in mind. First, our Savior, Dowd, the Messiah and Zarowa’, made this sacrifice for us. At the very least, we ought to acknowledge and appreciate him for having done so. And second, Pesach is the first of a succession of four Miqra’ey and serves as a prelude to Matsah which leads to Bikuwrym and then Shabuw’ah. Do not start down this path unless you are committed to continuing all the way to Sukah.

While we are reminiscing over the promise of life eternal, we can focus on what occurred during the first Passover as Yahowah presents His story in Shemowth / Exodus 12 and 13. Then qara’ | read the prophecies in Shamuw’el / 2 Samuel 7, Yasha’yah / Isaiah 53 and Mizmowr / Psalms 22, 88, and 89 – all of which are translated for your benefit within these volumes. They speak vividly of God’s intent and Dowd’s provision for Yisra’el and the Beryth | Covenant Family.

