524Yada Yahowah
Miqra’ey
…Invitations
8
Matsah | UnYeasted Bread
Presenting the Process…
One way to ascertain whether something is important to Yahowah is to consider how many times, and in how many ways, He shares the same information. As we turn the page from Shemowth / Exodus to Bamidbar / Numbers we read…
“On (wa ba) the fourteenth (‘araba ‘asar – to be square and to be enriched while forming a community) day (yowm) of the first month (la ha chodesh ha ri’shown – of the foremost and beginning time of renewal) is 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) 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). (Bamidbar / Numbers 28:16)
And on the fifteenth (wa ba chamesh ‘asar) day (yowm) of this month (la ha chodesh ha zeh – time of renewal) is the Chag | Festival Feast (chag – party and celebration).
For seven (sheba’ – promise and sworn oath) days (yowm) Matsah | UnYeasted Bread (matsah – flatbread without the corrupting culture of yeast, addressing draining out and removing of the fungus of religion) should be 525consistently consumed (‘akal – should be continually and actually eaten (nifal imperfect)).” (Bamidbar / In the Wilderness / Numbers 28:17)
On the ‘araba ‘asar yowm we are made square with God and then enriched by Him as part of His community. This occurs on Yahowah’s Passover – which makes this an invitation to meet directly with God. Based upon this explanation, to call Passover a “Jewish holiday” would be ignorant.
The 15th of ‘Abyb is the celebration of celebrations, the day of days – the ultimate opportunity to party with our Maker. And we will not be shortchanged because Chag Matsah is observed over seven glorious days – the days of promise.
The dual meaning of sheba’, Hebrew for “seven,” reminds us that Yahowah’s plan is predicated on six plus one (of man with the addition of God) equating to seven (which is perfection), and that the promise of UnYeasted Bread is redemption. It is a sworn oath upon which we can rely.
Pesach and Matsah remain inseparable, with one celebrated during the other. They are the means to escape dying with men so that we can live with God.
In the name of consistency and by way of confirmation…
“During (ba – in) the first and foremost (ha ri’shown – the beginning) day (ha yowm) there is a Qodesh | Set-Apart (qodesh – a separated and purifying, unique and very special) Miqra’ | Invitation to be Called Out and to Meet (Miqra’ – summons to gather for the purpose of being welcomed, for reading and reciting, to be greeted; from qara’ – to be invited and summoned, called out and greeted).” (Bamidbar / In the Wilderness / Numbers 28:18 in part)
526A redemptive promise lies at the heart of God’s business. Salvation is His doing, not ours. And that is why both Hebrew words for work, ‘asah and ‘abodah, appear along with the Mala’kah in this passage.
“You should not engage in or perform (lo’ ‘asah – you should not act to accomplish) any (kol) of the work (‘abodah – labor) of the Mala’kah | Heavenly Messenger (Mala’kah – of the Maternal Spirit; feminine of mal’ak – heavenly messenger, God’s representative, spiritual envoy, and implement).” (Bamidbar / In the Wilderness / Numbers 28:18)
Rabbis are fully aware of the nature of the Mala’kah. They know that She represents the Maternal aspect of God. And because She is so often presented in concert with the Shabat, they refer to the Mala’kah as “Ha Mala’kah Shabat,” which they misrepresent as the “The Queen of the Sabbath.”
We are not qualified to do the work of our Spiritual Mother, the Set-Apart Spirit. She is about Yahowah’s business.
The next statement begins very similarly to Qara’ / Leviticus 23:8, a passage we examined in a previous chapter.
“Come near and draw closer to (qarab – advance and approach, appear before and join together with (hifil perfect)) the feminine manifestation of the fiery light (‘isheh / ‘ishah – the maternal aspect of God’s warmth and light; feminine of ‘ysh – individual and ‘esh – fire) to rise up (‘olah – to ascend; from ‘alah – to go up and to meet, rising and ascending) to approach (la – to draw near) Yahowah (Yahowah – a transliteration of , our ‘elowah – God as directed in His towrah – teaching regarding His hayah – existence).
There should be for you all (hayah la ‘atem) two 527(shanaym) young bulls (ben par – adolescent male bovines; from para’ – to thrive and be productive) to encourage being perceptive, contemplative, and discerning, seeking out and considering the available information and then responding appropriately (baqar – seeking to grow and be fruitful, especially thoughtful in the dawn’s early light; from baqar – to inquire about, consider, and reflect upon), and one lamb (wa ‘ayil ‘echad – and only a single ram, unique and distinctive, the capable and protective leader of the flock representing the framework of the doorway), as well as (wa) seven (sheba’ – affirming the promise) male adolescent (ben) lambs (kebes – to overcome being controlled and subdued, subjugated and enslaved), each a year old (shanah), perfect, without any defect (tamym – unblemished and unimpaired, innocent and guiltless, and completely sound and pure; from tamam – to completely fulfill).” (Bamidbar / In the Wilderness / Numbers 28:19)
It is following “‘abodah – the work” of the “Mala’kah – Maternal Spirit and Heavenly Messenger” that the words qarab, ‘isheh, and ‘olah shine brightest. Qarab means “to come near and draw close.” It speaks of “advancing to appear before someone with whom we should want to join together with and associate.” Qarab, written in the hifil perfect, reveals that our initial approach to the Mala’kah causes Her to reveal the “‘isheh / ‘ishah – feminine and maternal manifestation of Her genuine warmth and dazzling enlightenment.”
Transliterated ‘ishah, the word is the feminine variation of “‘ysh – masculine individual.” As ‘ishah, it conveys “female, feminine, woman, wife, and maternal.” When the same three letters are rendered as ‘isheh, it is the feminine of “‘esh – fire” which is how Yahowah revealed Himself to Moseh and the Children of Yisra’el. ‘Isheh is the maternal manifestation of God’s “fiery light which burns brightly.” It depicts the feminine aspect of God’s 528nature, warmth, and light.
It is by being enveloped in the Mala’kah’s fiery light and maternal warmth that we “‘olah – rise up and ascend” to Yahowah. This is the purpose and result of Pesach, Matsah, and Bikuwrym. It is how we approach God.
‘Olah, translated as “to rise up,” is from ‘alah, a verb which conveys “to go up and to meet, rising and ascending.” It is not only based upon ‘alah, ‘olah is indistinguishable from its root in the original Hebrew text.
Whether you concur or disagree with my reasoning, you now know that it was by searching the roots of these three words and then rendering them using their primary definitions that I translated Bamidbar / Numbers 28:17-18 as you have seen. I wanted you to have my explanation because my translation is radically different than what you will encounter in other publications. For example, the JPS reads:
“In the first day shall be a holy convocation; ye shall do no manner of servile work; but ye shall present an offering made by fire, a burnt-offering unto the LORD: two young bullocks, and one ram, and seven he-lambs of the first year; they shall be unto you without blemish.”
Might it be reasonable to ask: if “ye shall do no manner of servile work” how are “ye” supposed to “present an offering made by fire?” And why do you suppose “the LORD” wants to endure the putrid smell of singed flesh as a result of a “burnt offering?”
While I will not waste my time or yours trying to explain how they came up with any of this, I will affirm that there is nothing in the text which can be accurately rendered as: holy, convocation, servile, present an offering, made by fire, a burnt-offering, or the LORD.
And while I would always encourage you to do your own inquiry, after a thorough investigation and full 529disclosure, I am confident presenting…
“During (ba) the first and foremost (ha ri’shown) day (ha yowm) there is a Qodesh | Set-Apart and very special (qodesh) Miqra’ | Invitation to be Called Out and to Meet (Miqra’).
You should not act to accomplish nor perform (lo’ ‘asah) any (kol) of the work (‘abodah) of the Mala’kah | Maternal Spirit and Heavenly Messenger (Mala’kah).” (Bamidbar / Numbers 28:18)
Come near and draw closer to (qarab) the feminine manifestation of the fiery light (‘isheh / ‘ishah) to rise up (‘olah) to approach (la) Yahowah (Yahowah).
There should be for you all (hayah la ‘atem) two (shanaym) young bulls to thrive and be productive (ben par) to encourage being perceptive, contemplative, and discerning, seeking out and considering the available information and then responding appropriately (baqar), and one lamb, the capable and protective leader of the flock representing the framework of the doorway (wa ‘ayil ‘echad), as well as (wa) seven, to affirm the promise (sheba’), male adolescent (ben) lambs to overcome being controlled and subdued, subjugated and enslaved (kebes), each a year old (shanah), perfect, without any defect, unblemished and unimpaired, to completely fulfill the promise to purify (tamym).” (Bamidbar / / In the Wilderness / Numbers 28:19)
As we have surmised, the concluding portion of this instruction is particularly enlightening. It begins with the plural of “you,” meaning that this is for “all of you.” Par, beyond being a good score in golf, speaks of “thriving and being productive,” something we should all seek in life.
Baqar, which is commonly rendered as “from the herd,” actually “encourages us to be perceptive, to be 530contemplative and discerning when seeking out and considering the available information so that we can respond appropriately.” The baqar “seek to grow by being especially thoughtful early in the day.”
There is also much more to the ‘ayil ‘echad than “one male lamb.” This “ram” would be “unique and distinctive as the capable and protective leader of the flock.” He would also represent the “framework of the doorway” to life in God’s Home.
To sheba’ is to “affirm the promise,” in this case, to “kebes – overcome being controlled and subdued, subjugated and enslaved.” This would be achieved through tamym – by completely fulfilling the promise to purify.
Every word paints a picture of what Yahowah is offering to His children. And yet, should you prefer a more mundane approach, feel free to do as God asks and ignore these implications. As for me, I’d much rather understand something than thoughtlessly do it.
Our souls are equated to fine grain, which is why yeast, as something which permeates and can sour a loaf of bread, is used as a metaphor for corruption. Likewise, olive oil, which can heal, nourish, and provide light, is a symbol of the Spirit. Therefore, God said…
“In addition (wa), perform by acting upon and engaging in (‘asah – consistently do what is required to genuinely profit from (qal imperfect)) an apportionment (minchah – bestowing a gift) of fine flour (hen soleth – grain with the hulls stripped away, leaving only the pure inner kernel) mixed with (balal ba – combined with) three (shalosh) tenths (‘isarown – a tenth part; from ‘ashar and own – considering all things related to being enriched while forming a community) olive oil (ha shemen) with the bull (la ha par – male bovine; from para’ – to thrive and be productive) and two (wa shanaym) tenths (‘isarown) for the ram (la ha ‘ayl – concerning the ram, the capable and 531protective leader of the flock representing the framework of the doorway). (Bamidbar / Numbers 28:20)
Engage to profit from (‘asah – act to benefit from by expending the energy to bring about (qal imperfect)) ten measures of a tenth part (‘isarown ‘isarown – ten tenths of enrichment to the tenth power) for each one (ha ‘echad) of the seven (la sheba’ – to honor the promise of) male lambs (ha kebes – to overcome being controlled and subdued, subjugated and enslaved).” (Bamidbar / In the Wilderness / Numbers 28:21)
‘Isharown encourages us to “consider what it means to be enriched as a member of a community,” in this case by becoming part of the Covenant. And when ‘isharown is multiplied by ‘isharown, the intent is to enjoy “the cumulative effect of being enriched to the tenth power as part of the Covenant community.”
The Lamb of God provides complete vindication which is why ten tenths of oil is to be included with it. It is symbolic of being completely immersed in the Spirit.
Dowd was the Lamb of God, and not a goat when he opened the door to life on Passover, and yet, the Messiah’s soul was “scapegoated” for us, purifying us by accepting our mitsraym upon himself to fulfill UnYeasted Bread. Therefore, God said…
“Also (wa) one (‘echad – a single) male goat (sa’yr – a satyr or scapegoat; from sa’ar – the lifeless and tempestuous storm perpetrated by a fearsome demon) to cleanse iniquity (chata’th – to purify and expunge the penalty of incurring guilt; from chata’ – to miss the way, be wrong, and go astray), providing reconciliation for you (la kaphar ‘al ‘atem – covering it over on your behalf by paying a ransom for you, to annul and atone, releasing you from any disagreement, and to make amends for you, pardoning and forgiving you).” (Bamidbar / In the Wilderness / Numbers 28:22)
532Yahowah’s approach to forgiveness occurs through “kaphar – covering over” our “chata’th – propensity to miss the way” by immersing us in the aforementioned light of the Mala’kah. To kaphar is “to reconcile a relationship.” It also speaks of “paying a ransom to release us from any disagreement” we may have with God. To kaphar is “to make amends by pardoning and forgiving.”
In so doing, the Yisra’elites were given the opportunity to appreciate the role the Savior would ultimately play in their salvation.
When it comes to the perfect fulfillment of the Miqra’ey of Pesach, Matsah, and Bikuwrym, even Kipurym, once would be sufficient. As a result…
“Individually and as part of the whole (min la bad – besides being set apart), you should engage in and act upon these (‘asah ‘eth ‘el leh – expending the energy to capitalize upon these) opportunities to rise (‘olah – to ascend; from ‘alah – to go up and to meet, rising up and ascending) 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), which, to reveal the benefits of the relationship (‘asher – to show the way to get the most enjoyment out of life), continuously provide the ability to ascend (la ‘olah la tamyd – to constantly rise).” (Bamidbar / In the Wilderness / Numbers 28:23)
While it is just a suggestion, it’s a very good one…
“Similarly (ka – likewise), act upon and engage, expending the energy to profit from (‘asah) things like this (‘el leh) on a daily basis (la ha yowm) for seven days (sheba’ yowmym).
533The bread (lechem) of the feminine manifestation of the fiery light (‘isheh / ‘ishah – the maternal aspect of God’s warmth and light; feminine of ‘ysh – individual and ‘esh – fire) is uniquely identifiable and spiritually pleasing (reyach – is acceptable spiritually; from ruwach – spirit, the feminine manifestation of Yah), reconciling the relationship (nychowach – appeasing and soothing; from nuwach – spiritually restful) with (la – to approach) Yahowah ( – a transliteration of YaHoWaH as instructed in His towrah – teaching regarding His hayah – existence) on top of being continually uplifting (‘al ‘olah tamyd – constantly elevating) for those acting upon it (‘asah – doing it) along with His outpouring of benefits upon the select (wa nesek huw’ – in addition to Him pouring out a beneficial covering appointed for the chosen).” (Bamidbar / In the Wilderness / Numbers 28:24)
Our relationship with God languishes or soars based on our response to Him. Those willing to expend the energy to act, profit from what He is offering on a daily basis.
Among the things we should capitalize upon is the lechem | bread offered by the feminine manifestation of God’s fiery light. Not surprisingly, Yahowah finds everything associated with the ‘Ishah “reyach – uniquely identifiable and spiritually pleasing.” What She provides serves to “nychowach – reconcile our relationship” with Yah. The “nesek – chosen,” who “‘asah – respond, and profit from” what She is offering, receive “nesek – an outpouring of benefits for those selected to be part of the relationship.”
Yahowah, through the Set-Apart Spirit, has built a marvelous home for us to enjoy. It is filled with amazing gifts, including eternal life, being perfected, and adopted, and comes replete with a bridge of light transitioning from our world to His. It is ours for the accepting. But it would be inane, arrogant, and rude to attempt to replicate His and Her offer, believing that we could do better ourselves. 534Discouraging us from embracing such beliefs is the reason the following has been repeated for our benefit…
“And (wa) during (ba – in) the seventh (ha shaby’iy) day (ha yowm), you have (hayah – there was, is, and will be (qal imperfect)) for your benefit (la ‘atem) a Set-Apart and purifying (qodesh – a separating and cleansing, unique and special) Invitation to be Called Out and to Meet (Miqra’ – summons to gather together to be welcomed, to read and recite, and proclaim the name and message; from my – to ponder the who, what, where, why, when, and how of qara’ – the invitation to meet).
Do not perform (lo’ ‘asah – do not attempt to replicate or achieve) any (kol) of the work (‘abodah – labor or service) of the Mala’kah | Maternal Spirit and Heavenly Messenger (Mala’kah – service of God’s spiritual implement and envoy, the heavenly representative and counselor).” (Bamidbar / In the Wilderness / Numbers 28:25)
This all brings us to Firstborn Children, which is both the result of the Mala’kah’s influence in our lives and the subject of the next chapter.
The Towrah’s triumphant trilogy of Pesach, Matsah, and Bikuwrym is presented one final time in Dabarym / Words. The instructions are consistent and reinforcing as always.
“Closely examine and carefully consider (shamar – keep focused upon and be observant, care about and be preserved by) the Pesach | Passover (Pesach – the sparing and providing immunity while protecting and making invulnerable; from pasach – continuing to move in a straightforward fashion while removing all confrontational 535obstacles 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), your God (‘elohym ‘atah), engaging in and acting upon (wa ‘asah – celebrating and profiting from) it in association with (‘eth) the month (chodesh – time of renewal) of ‘Abyb (ha ‘Abyb – the first month of the year at the beginning of Spring when the grain of the barley plant is in the ear and yet still green and growing).
Indeed (ky), in (ba) the month (chodesh – time of renewal) of ‘Abyb (ha ‘Abyb), Yahowah ( – the pronunciation of YaHoWaH as guided by His towrah – teaching regarding His hayah – existence), your God (‘elohym ‘atah), brought you out, rescuing and removing you (yatsa’ ‘atah – descended, extended Himself, came forth and served you, to deliver and withdraw you) from (min) 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 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) at night (laylah – time of darkness).” (Dabarym / Words / Deuteronomy 16:1)
We observe Pesach by closely examining and carefully considering Yahowah’s commitment to remove His people from the crucibles of human oppression – delivering us from religious and political subjugation. And then once we know and understand what this means to us, we are asked to act upon and engage in Yahowah’s offer during ‘Abyb.
536Christian theologians claim that the “Feasts are Jewish holidays.” But once again, according to Yahowah, Passover, like UnYeasted Bread, is His. It is the Doorway to His Home.
We have come a long way, and we have learned a great deal, since we began contemplating the implications of yatsa’ ‘atah min mitsraym – the phrase Yahowah reinforces more than any other. It quite literally explains the purpose of the Miqra’ey, and especially the result of Pesach and Matsah. To live with God, we must walk away from the corrupting culture of man.
Yatsa’ ‘atah min mitsraym – I have withdrawn and removed you from religious oppression and political persecution – is also indicative of the Covenant. As its lone prerequisite, Yahowah brought ‘Abraham out of Babel | Babylon – and the commingling of religion and politics.
Knowing how difficult it is for us to walk away from the oppressive, confusing, and corrupting culture of countries and institutions, God provides and assists, and with a strong hand He yatsa’ ‘atah min mitsraym – extends Himself to deliver us from the worst of the human experience, freeing us to choose a relationship with Him instead of religion.
Yahowah would not only provide the Lamb, but He would also meet His people in the place He chose. But to appreciate these things, we are going to have to delve deeply into the words, just as we did when we reviewed this declaration in the first of the Pesach chapters.
“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 537necessary) 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 relationship (‘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 is 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 as the doorway to life.
Zabach was conveyed in the qal stem, perfect conjugation, and consecutive form. As such, this is an expression of God’s will – a declaration of what He wants to achieve. With the consecutive form, we have the option to ignore, accept, or reject our Heavenly Father’s gift. Moreover, with the qal stem, we should view this request literally and respond to it genuinely. And then considering the perfect conjugation, we should recognize that God’s offer is time-sensitive and will not exist forever. Capitalize while you are able.
538The realization that we are witnessing the will of God in these words is reinforced by bachar, which reveals that this is what Yahowah has chosen. It is what God desires and prefers.
Just as Tsyown denotes the Signs Posted Along the Way, tso’n reveals that the Pesach lamb is symbolic of something far greater than a good meal. Similarly, while baqar is indicative of a “large herd,” the same three letters can be vocalized to convey a much more interesting palette of ideas. This expansive perspective includes a request to acquire the lamb in the morning while being perceptive and discerning. We should be seeking out and considering everything God said about the Miqra’ so that we can respond appropriately. Doing so will help us grow, making us more productive. This is because those who baqar – inquire about, consider, and reflect upon these insights in the dawn’s early light reap the benefits.
The preferred place for Yahowah’s name to reside may be a surprise because of what Jews have done to hide it. “Jew,” which is a meaningless word, and not of Hebrew origin, is written as Yahuwd and Yahuwdym in the Towrah. The singular and plural forms bear Yahowah’s name, and they mean: Yahowah’s Beloved. Further, Har Mowryah | Mount Moriah, which encourages us to “Revere and Respect Yah,” is found in the heart of Yahuwdah – a name which has been devalued to “Judah.”
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, he showed us the way Home.
Time and time again, Yahowah connects the dots for us, explaining that the purpose of Passover and UnYeasted Bread is to free us from human oppression and from the resulting persecution and suffering we would otherwise endure in the crucibles of human tyranny. In this picture, it 539is God, Himself, who is rescuing us.
“You should not eat it in association with (lo’ ‘akal ‘al – you should not make a habit of continually consuming 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 which attests to a friendship and covenant relationship) 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).
It is the lechem | bread (lechem – it is the loaf, baked grain, and food which has arisen) of affliction and oppression, of persecution and harassment (‘ony – of misery, hardship, poverty, discrimination, great effort, suffering, and pain of religious subjugation; 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) with (ba) a sense of great urgency (chiphazown – the imperative to act quickly in anxious anticipation with some apprehension regarding the consequence of inaction; from chaph – clean and 540chaphaz and own – to appreciate the sense of urgency and need to act immediately concerning the alarming situation).
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 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 16:3)
‘Ony is from ‘anah, meaning “to be bruised” and “to be cast down.” It speaks of “humbling humiliation” by way of “human oppression and subjugation.” Therefore, Matsah is the lechem | bread of “‘ony – affliction and oppression, of persecution and harassment, of miserable poverty and discrimination and thus of anti-Semitism.” ‘Ony describes the “suffering and pain of religious subjugation, of having to bow down and be marginalized and degraded.”
Especially relevant, “‘ony – to be oppressed and persecuted, discriminated against and impoverished, while being forced to bow down in subjugation,” has been equated with mitsraym, affirming that we have assessed and defined it accurately.
The reference to the “bread of oppression” has historic and prophetic implications. Yahowah withdrew His 541Children from man’s political and religious schemes, where they were persecuted and harassed in the Crucibles of Oppression. It is symbolic of God wanting to free all of us from every other religious and political institution.
The fulfillment of lechem ‘ony ky yatsa’ min ‘erets mitsraym occurred on a Shabat during the Qodesh Miqra’ of Matsah in year 4000 Yah when Dowd’s soul endured the ultimate crucible of religion and politics in She’owl | Hell to purge our souls of its stigma, stain, and stench.
Prophetically, the most infamous child of ‘ony was Sha’uwl | Paul, the inspiration and author behind the preponderance of the Christian New Testament. He was a Benjamite – the Wolf in Sheep’s Clothing. With her dying breath, Rachel would name his forefather “Ben ‘Ony – Son of my Misery – the child of my suffering and degradation.” Always remember, God freed His family from the worst man has to offer, delivering His children from the influence of the most perverse and popular religion in human history. He wants us to be free, not enslaved, enriched, not impoverished.
As we have seen, it was out of a sense of “chiphazown – great urgency,” replete with “anxious anticipation,” even “an imperative to move quickly, apprehensive of the consequence of inaction,” that Yisra’el was withdrawn from ‘ony mitsraym. Even when the conditions imposed upon us deprive us of our liberty and the benefits of our livelihoods, people tend to become mentally constipated by fear and act like animals prodded with a goad. As more recent proof of this assessment, consider how people around the world capitulated to the demands of political leaders who imposed restrictions far more deadly and destructive than the virus – all with intangible results that their restraints caused increased mortality.
To completely purge us of all traces of religion, removing it from our account, Dowd’s soul was separated 542from the realm of the living, even from Yahowah and the Set-Apart Spirit. So, as the sun set on Passover, the long night of UnYeasted Bread began.
“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).
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 negative 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)
Yeast is consistently used as a metaphor to depict the pervasive and corrupting culture of religious persecution and political oppression. Its removal from our souls 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 because the Messiah took it from us and left it in She’owl.
543This instruction was written as “lo’ ra’ah – shall not be seen” rather than “should be removed” or “should be thrown away” because, as a result of Matsah, we are seen as having been purified in God’s eyes. He no longer sees any of our prior mistakes. The perversions of religion and politics are expunged from our souls in the same way that, with light, we no longer see the darkness.
God never misses an opportunity to remind us that His plan is predicated on His universal formula. It is the model of Creation, of the Shabat, and of the Miqra’ey. As a result of what our Shepherd has done for us, our prior religious affiliations are no longer seen.
As we are aware, the purpose of the Passover Lamb is to extend our lives and, in conjunction with UnYeasted Bread, replace the darkness of religion with light so that we can appear in God’s presence.
The lamb is sacrificed so that we might live. Therefore, those who observe Pesach are spared and revived, not the lamb. Rather than being resurrected, as is the foundational claim of the world’s most popular religion, the body of the lamb is destroyed during the night.
When Dowd fulfilled his role as the Passover Lamb and his corporeal nature 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, Christians who advocate the ludicrous notion that “Jesus” was resurrected bodily, neither understand nor accept Yahowah’s Passover instructions. The holiest day on the Christian calendar is predicated upon a myth, one which deflects believers’ attention from Yahowah’s provision. This resulted in the conditions the Messiah reported prophetically to Dany’el.
So that there is no misunderstanding, this next statement is prophetic, not historic. It comes to us in Moseh’s voice in Dabarym, not Yahowah’s in Shemowth. 544Therefore, it looks forward to the time the Yisra’elites would live in the Promised Land, not backward to their wilderness wanderings. And in that light, the first Pesach, Matsah, and Bikuwrym celebrated after crossing the Jordan River was in full view of Mount Mowryah, something we will contemplate in the next chapter.
While we have been over this material before, it bears repeating...
“You will continually fail to actually understand and effectively experience (lo’ yakol – you will not prevail 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)
To begin, scholars are wont to render lo’ yakol as “you shall not dare.” But negated, yakol more accurately conveys “you will not be capable of successfully experiencing or understanding, neither grasping nor effectively processing, the meaning of [the gift of 545Passover] so as to prevail in this regard.” Further, lo’ yakol was scribed in the qal imperfect, which speaks of an actual and ongoing condition that is not resolved by time.
And so, it would be. Religious and cultural Jews have made a mockery of Passover and have essentially forgotten UnYeasted Bread. A Seder is all but devoid of lamb, with a single, often meatless, bone tossed on the side of the plate. There is no mention of Pesach providing the opportunity to be withdrawn from religion, of it providing the door to life, or of Passover serving as the portal to the Promised Land. Yeast is removed, not hidden, and there is no association between this fungus and either ‘ony or mitsraym – religious and political oppression and degradation. For cultural and religious Jews, both days simply commemorate historic events such that there is no understanding of their redemptive implications. Moreover, they are universally disassociated from Yahowah – rendering them moot. Lo’ yakol is the rabbinical mandate to disavow Dowd’s role as the Passover Lamb.
This life-robbing crime was exacerbated by Jewish “sha’ar – religious interpretations.” Rabbis created their own spin on Yahowah’s Mow’ed, recasting them beyond recognition. They would be flavored by the Talmud, not described in the Towrah, and seasoned with cultural traditions rather than God’s guidance.
To fully appreciate what Yahowah is offering, 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. And that is impossible without understanding.
Then there are many potential meanings associated with sha’ar. It speaks of “a gate, a door” and thus of “an entrance.” The concept of “town” is therefore derived from the idea that many villages at this time were walled and 546thus accessible through gates. People “assembled and congregated” in these protected environments. However, had “city, town, or village” been what Yahowah wanted to convey, He would have used ‘iyr, the Hebrew word for “city, town, or village.”
But that is not the end of the possibilities because the verbal form (which almost always defines the noun derivative) of sha’ar (which is written identically) denotes “thinking, reasoning, and calculating the full measure of something.” This then reinforces the “understanding” aspect of yakol. And speaking of connections, nathan, which speaks of “bestowing a gift,” affirms that zabach is “a gift which is offered as an endowment.”
Failing to yakol as predicted, 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.” If they were right, Passover cannot be celebrated within Israel.
“Nevertheless, instead (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 part)
Turning to the words, ky can mean “but rather,” “indeed or instead,” and “truly or surely.” It can be used to emphasize a point or show a contrast.
547‘Im is a “conditional term.” Rendered here as “nevertheless,” it suggests that our understanding of Passover is “conditioned” upon appreciating the “maqowm – place, site, source, home, and abode” to “‘asher – provide the benefits of the relationship” with Yahowah.
Bachar reveals Yahowah’s will. Shem denotes name. And sakan represents a place to live, camp out, and abide. As we know, the places Yahowah has chosen for His name to dwell and endure are on Har Mowryah and in Yahuwdym.
Our Heavenly Father is revealing that the Miqra’ey are not arbitrary with regard to time or place. His Invitations to be Called Out and Meet have been and will be fulfilled precisely when, where, how, and why He has chosen. Moreover, He wants Yahuwdym and His Covenant Family – those in whom Yahowah’s name resides – to capitalize upon what He is offering.
“There is where you shall consistently offer the sacrifice (sham shem zabach – behold and pay attention to the name associated with the gift of the sacrificial offering) associated with (‘eth) Pesach (Pesach – Passover) in (ba) the evening (‘ereb – twilight) as (ka) the sun (shemes) goes down (bow – departs), at the appointed meeting and designated time (mow’ed) you were brought out (yatsa’) of (min) the Crucible of Religious and Political Oppression (mitsraym – serving as a metaphor for societal subjugation).” (Dabarym / Words / Deuteronomy 16:6)
With Yahowah’s support, Dowd chose to fulfill the first three Miqra’ey, and will fulfill the final three, on Mowryah for Yahuwdym.
“You should cook (wa bashal – prepare to roast) and eat it (wa ‘akal – consume and be nourished by it) within (ba) the place (ha maqowm – the site, location, area, home, and dwelling; from mah – to question the who, what, where, why, when, and how of quwm – rising to take a 548stand, to be established and empowered) which, to show the way to the benefits of the relationship (‘asher – to lead along the proper path to get the most enjoyment out of life), Yahowah (Yahowah – written as directed by His towrah – teaching regarding His hayah – existence), your God (‘elohym ‘atah), chooses (bachar – desires, prefers, and selects (qal imperfect)) concerning it and with Him (ba huw’ – within and through it).” (Dabarym / Words / Deuteronomy 16:7 in part)
Looking outward, we ascertained the locations Yahowah has chosen for His name to abide. Now we have to take a slightly different approach to understand the implications of maqowm set into the context of preparing and eating the Passover meal. Looking inward at the word, itself, we find that it is comprised of “mah – to contemplate the who, what, where, why, when, and how of quwm – rising to take a stand, to becoming established and empowered.” This place is irrefutably the Towrah – the only location where the answers to these questions all reside.
Therefore, we are to enjoy Pesach within the loving embrace of Yahowah’s Guidance. The Towrah is also the place we can consistently go to be “ba huw’ – with Him.”
What follows is intriguing. Panah is most often translated as “presence,” and is used to describe the “appearance and face” of God. But panah can also mean to “turn” and “to be prepared and ready.” To approach God’s presence and appear before Him, we must distance ourselves from mitsraym, and only then are we prepared to face Yah. Also intriguing, Dowd is the “face, presence, and appearance” of the Passover Lamb. Those who understand Pesach, know that the Son of God endured the indignity to open Heaven’s Door.
“And you should turn to face Him (wa panah – you should be prepared and ready after changing your direction 549in life to look upon His face and enter His presence, appearing before Him) in (ba) the morning to encourage being perceptive and discerning, seeking to find and consider the available information which is available and then respond 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).
Then go (wa halak – then travel around, journey through life, conduct yourself, walk and follow along) to (la – and approach) your brilliant dwelling and home, your brightly shining encampment and household (‘ohel ‘atah – your enlightened family and tabernacle while basking in and reflecting the light; from ‘ahal – to shine brightly and clearly).” (Dabarym / Words / Deuteronomy 16:7)
When we avail ourselves of Yahowah’s provision through Pesach and Matsah in accordance with His Towrah’s guidance, we are prepared to appear in the presence of God and face Him during Bikuwrym as His Children. Recognizing this requires a “panah – change in our perspective and direction.”
This is why we are being encouraged to be “boqer – perceptive and discerning while seeking and considering” the Towrah’s presentation of the Miqra’ey. In this way, we are ready to answer God’s Invitations.
As Yahowah’s immortal and perfected children, we come to “‘ohel – reflect” our Father’s “clear, radiant, and brilliant light.” We become the Family of the enlightened, shining brightly as we camp out with Yah.
The seven Invitations to be Called Out and Meet are a celebration of God’s love, where we all gather together and celebrate the relationship. And we do so in the pattern of the Shabat, of six, representing mankind, plus one, representing God, equating to the promise He has made on 550our behalf.
“Six (shesh – the number of man created on the sixth day; from shesh – to be bleached white) days (yowmym) you should actually and consistently consume (‘akal – you should genuinely and continually eat, being nourished by (qal imperfect)) 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).
And (wa) on (ba – during) the seventh (ha sheba’ – to take an oath and make a promise) day (ha yowm) come together for a celebration (‘atsarah – assemble for a festive holiday appointment to meet) to approach (la) Yahowah (Yahowah – a transliteration of , our ‘elowah – God as directed in His towrah – teaching regarding His hayah – existence), your God (‘elohym ‘atah).
There is no reason to do (lo’ ‘asah – so you should not perform, conceive, nor work to achieve (qal imperfect)) the service of the Mala’kah | Maternal Messenger and Spiritual Counselor (Mala’kah – the functions of the Heavenly Representative and Maternal Manifestation of God).” (Dabarym / Words / Deuteronomy 16:8)
Through the Miqra’ey, we are given the opportunity to ‘atsarah | come together and celebrate our relationship with Yahowah. Our attendance is required, and our understanding is appreciated, but everything else is done for us – with the Mala’kah enriching our lives, enlightening our minds, and empowering our souls.
There are three eyewitness accounts revealing how the 551Messiah and Son of God, our Zarowa’, Dowd, fulfilled Pesach and Matsah, leading to Bikuwrym. These include his own exquisitely detailed Mizmowr / Psalms 22 and 88 and Yasha’yah’s | Isaiah’s magnificent 53rd chapter.
The first two portrayals are riveting reading because Dowd is the most articulate, brilliant, and admirable man who ever lived, and he wrote his accounts in first person to describe what he personally endured. And as for Yasha’yah, he tugs at our hearts and minds. As Yahowah’s most prolific and thoughtful prophet, Isaiah not only presents Yisra’el’s tumultuous sojourn from the estrangement of religion to the reconciliation of the relationship, but he does so knowing that there will be a Herald who will cause his message to resonate with his people just prior to the glorious return of Father and Son. He introduces God’s final Witness in his 11th chapter, speaking of how the seven Ruwach | Spirits of Yahowah will work with him to compose the Nes | Banner God will lift up during the last days to call His People Home. Thereafter, the great prophet constantly weaves his presence into his narrative, and that is relevant considering what we are about to read.
While Observations is devoted to presenting the first 18 chapters of Yasha’yah, his remaining 50 chapters are detailed throughout An Introduction to God and these volumes of Yada Yahowah. And as you are no doubt aware, Coming Home chronicles Dowd’s magnificent Mizmowr.
Since the opening statement in Yasha’yah 53 seems to be addressing the Yada Yahowah family of books, especially as Isaiah’s prophecies are presented and explained in them, we are going to commence our investigation in the 52nd chapter so that we know the topic being addressed, the timing of the narrative, and whether the voice is God’s or His prophet.
“‘Awake, become alert, be roused from your stupor 552and rise (‘uwr ‘uwr). Choose to become clothed and adorned (labash) in power which strengthens and protects, emboldens and equips, enables and empowers (‘oz). Tsyown | Signs Posted Along the Way (Tsyown), choose to be adorned (labash) in garments (beged) beautifying and honoring you, making you radiant (tiph’arah ‘ath).
O Yaruwshalaim | as the source from which instruction and guidance on reconciliation flow (Yaruwshalaim), the set-apart, special, and unique (ha qodesh) city (‘iyr), it’s true that (ky) never again (lo’ yasaph ‘owd) will the uncircumcised, nor the stubborn, unresponsive, and forbidden (‘arel), especially the defiled and impure who are religious (wa tame’) come and be included among you (bow’ ba ‘ath). (Yasha’yah 52:1)
Of your own initiative, apart from political and religious influences, shake off and keep away from (na’ar) the dirt, filth, and rubbish, these shades of grey about to be pulverized (‘aphar), and arise, standing upright and restored (quwm). Stay, dwell, and endure (yashab) in Yaruwshalaim (Yaruwshalaim).
Free of all societal influences and of your own volition, release (patach) the bonds and shackles (mowser) upon your neck (tsawa’r ‘ath), O captives who are politically and religiously controlled (shabyah). Bath Tsyown | restore and rebuild the house and family of the Signs Posted on the Way (bath Tsyown). (Yasha’yah 52:2)
Therefore, right here and now (koh),’ says (‘amar) Yahowah (YaHoWaH): ‘You have been betrayed, having surrendered yourself in exchange (makar) for nothing and for naught, without even the benefit of a rational argument (chinnam), and so those of you who are redeemed will be bought back (ga’al) without that 553which people value (wa lo’ ba keseph).’ (Yasha’yah 52:3)
For thus says (ky koh ‘amar) Yahowah (Yahowah), ‘In an earlier time (ba ha ‘ri’shown), My people (‘am ‘any) descended, going down to (yarad) Mitsraym | the Crucibles of Political and Religious Oppression (Mitsraym), to dwell there as strangers (la guwr sham). Then the Assyrian (wa ‘Ashshuwr) oppressed and mistreated them, defrauded and exploited them (‘ashaq huw’), beyond measure and without cause (ba ‘ephes). (Yasha’yah 52:4)
So then (wa ‘atah), why should I be concerned here (my la ‘any poh),’ prophetically asks (na’um) Yahowah (Yahowah), ‘since (ky) My people (‘any ‘am) are led away and accept this (laqach) for nothing, without a valid reason, and in vain (chinam)?
Their orators, political and religious rulers, those who exercise governmental and clerical power and authority over them, their sages, those who are considered wise and whose pontifications have become notorious (mashal huw’), lack understanding and exercise poor judgment such that they simply cry and scream while failing to offer reasoned conclusions or warranted insights (ya’al),’ prophetically declares (na’um) Yahowah (YaHoWaH), ‘while every day, continually and constantly (wa tamyd kol ha yowm) My name (shem ‘any) is despised, rejected, and treated with contempt, spurned, devalued, and disrespected, avoided and disdained (na’ats). (Yasha’yah 52:5)
So therefore (la ken), My Family (‘am ‘any) will know and will make known (yada’) My name (shem ‘any). As a result (la ken), in that day (ba ha yowm ha huw’), indeed (ky), I am He (‘any huw’) who will declare (ha dabar), “Behold, look now and see, here I am (hineh ‘any)!” (Yasha’yah 52:6)
How suitable and befitting, desirable and 554appropriate, especially pleasing (mah na’ah), upon the Mounts (‘al ha harym) is the stance (regel) of the person who proclaims the good news, serving as a Herald and Messenger in the flesh who announces (basar) on behalf of those who are listening (shama’) reconciliation, restoration, and renewal (shalowm), of the individual in the flesh who conveys this positive and uplifting message, publishing the report (basar) which is good, generous, and beneficial (towb) for those who listen, announcing and proclaiming (shama’) deliverance and salvation, liberation and freedom (yashuw’ah), and who speaks on behalf of (‘amar la) Tsyown | the Signs Posted Along the Way (Tsyown), “Your God (‘elohym ‘ath) reigns and provides counsel (malak)!”’ (Yasha’yah 52:7)
The lone Voice of a singular individual will actually choose to actively engage to literally articulate that which has been communicated by (qowl) your watchmen who have witnessed the future and revealed what is going to occur, arranging and laying out what they have seen before you (tsaphah ‘ath).
They will lift up (nasa’) the Voice’s proclamation (qowl) all together and in one accord (yahdaw) singing joyously (ranan). Indeed, this is because (ky) eye to eye (‘ayn ba ‘ayn) they will see (ra’ah) the return (ba shuwb) of Yahowah (YaHoWaH) to Tsyown (Tsyown) with mercy, love, and compassion (ba racham). (Yasha’yah 52:8)
Choose to be serene while bursting forth (patsach), shouting and singing for joy (ranan) all together as one (yachdaw), desolated places (charbah) of Yaruwshalaim | the Source of Teaching and Guidance on Reconciliation and Restoration (Yaruwshalaim).
For indeed (ky), Yahowah (YaHoWaH) has shown compassion and has comforted (nacham) His family (‘am huw’), and (wa) He has redeemed (ga’al) 555Yaruwshalaim (Yaruwshalaim). (Yasha’yah 52:9)
Yahowah (Yahowah) has exposed and drawn out by stripping off the bark to reveal (chasaph) that which is associated with (‘eth) Qodesh Zarowa’ Huw’ | His Set-Apart and special Sacrificial Lamb, His uniquely Productive and Protective Shepherd, even the one who separates unto Him by sowing His seeds which yield new life and grow (qodesh huw’ zarowa’) before (la) the sight and perceptions (‘ayn) of every gentile (kol ha gowym).
Everyone, to the ends of the Earth, will witness the final (wa ra’ah kol ‘ephes ha ‘erets) salvation and deliverance (yashuwa’ah) of our God (‘elohym ‘anachnuw). (Yasha’yah 52:10)
Come, come, be removed by turning away (suwr suwr), such that we are withdrawn from there (yatsa’ min sham). But do not make contact with or be plagued by (‘al naga’) anything unclean, polluted, or defiled (tame’). Choose to go forth and be withdrawn (yatsa’) from her midst (min tawek hy’). Those who lift up, carry forward, and advance (nasa’) Yahowah’s (Yahowah) adornment (kaly) will be enlightened and illuminated (barar). (Yasha’yah 52:11)
For (ky) you will not go out in hurried trepidation (lo’ ba chiphazown yatsa’), nor walk as a refugee (wa ba manuwsah lo’ halak), because (ky) Yahowah (YaHoWaH) will walk (halak) in your presence (la panym ‘atem). The God of Yisra’el (wa ‘elohym Yisra’el) will gather and receive you in the harvest (‘asaph ‘atem). He will be called (qara’) the God of the entire Earth (‘elohym kol ha ‘erets). (Yasha’yah 52:12)
I don’t want anyone to miss the connection between the Qowl | Voice of the Basar | Herald serving as the Zarowa’ | One Cultivating the Seeds which Grow to Produce the Harvest, and the witness to the emancipation of mankind, 556including gowym, and how this leads to the final Yatsa’ | Exodus from the plague of death. Working with Yahowah, the final Zarowa’ will help prepare for the ‘asaph | ingathering of Shabuw’ah and Taruw’ah from all the Earth. In service to God and His people, the final Witness will teach many what they need to know to grow in understanding so that they can respond appropriately.
‘Behold (hineh), My servant (‘ebed ‘any) will gain understanding, prudently offering sound teaching leading to the proper response, providing insights to successfully accomplish the mission (sakal).
Then he will be raised on high (wa ruwm), honored and supported (wa nasa’). He will be increased in dimensionality to the greatest extent possible while his capability and influence, even his title and position will be elevated (wa gabah ma’od). (Yasha’yah 52:13)
As a result, and for the benefit of the relationship (ka ‘asher), many of the most repugnant and corrupt will actually (rab ken mishachath) be astonished and stupefied, stunned and then ravaged (shamem), by you (‘al ‘atah).
Comparatively, this individual’s (min ‘iysh) perspective, his comprehension and understanding (mare’ huw’), and his dignified appearance (wa to’ar huw’) will be well beyond the descendants of ‘Adam (min beny ‘adam). (Yasha’yah 52:14)
Accordingly (ken), he will choose to anoint (nazah) the most abundantly enriched of the gentiles (gowym rab). Because of him (‘al huw’), the mouths of political rulers will be shut (qaphats melek peh hem).
Indeed, that which, for the benefit of the relationship (ky ‘asher), he has recounted and itemized in writing about them (saphar la hem), they will witness and be shown (ra’ah). And what they had not listened 557to (wa ‘asher lo’ shama’), will finally be understood (byn).’” (Yasha’yah / Salvation is from Yah / Isaiah 52:15)
Our questions have been answered. This is Yahowah speaking through His Prophet addressing Yisra’el, trying to get His people’s attention so that they come home. Beyond knowing that the prophecy pertains to the last days before His return, Yahowah is affirming that He will deploy a final Witness to Herald and Voice His message to His People.
Equipped with the knowledge we are now prepared to consider what God says next, especially in the recognition that the chapter break between 52:15 and 53:1 is an artificial contrivance set into the text by man. In actuality, this is all part of the same conversation and, thus, conveys the role the Herald will play in making the connection between the Zarowa’ and the Pesach ‘Ayil, effectively communicating the role Dowd plays in our redemption.
Helping His people identify this individual, God asks…
“Who (my – an interrogative posing a who, where, why, or when question about a single individual) has affirmed and established, providing a verifiable accounting (‘aman – as a singular male individual has presented trustworthy and reliable evidence to confirm, confidently upholding (hifil perfect active third-person masculine singular)) of our message (la shemuwa’ah ‘anachnuw – our report, news, information, announcement, and revelation by having listened to us)?
And (wa) to whom (‘el my – to whom, asking about one person [from 1QIsa as the MT has on whom]) has the Zarowa’ | the Productive Shepherd and Sacrificial Lamb (Zarowa’ – the prevailing and effective nature of the one with the strength to resolve challenges, the overall ability of the remarkably important and impactful individual of action who, as a liberator and leader is 558engaged as a shepherd among the sheep, akin to a ram leading the flock who is fruitful in his ways, accomplishing the mission by sowing the seeds of new life which grow while advancing the purpose of the Arm of God, of the Shepherd, and Sacrificial Lamb; from zara’ – to sow seeds which grow and yield fruit) 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) been revealed and made openly known (galah – she was uncovered and exposed, displayed and disclosed (nifal perfect third-person feminine singular))?” (Yasha’yah / Yahowah Saves / Isaiah 53:1)
The initial question is intriguing for many reasons, one of which is that there is nothing equivalent to these questions anywhere else in the Prophets. And in this regard, there are only a couple of options regarding shemuwa’ah ‘anachnuw | our message. This is either Yahowah bringing Yasha’yah into the conversation, telling us that they are in agreement, or “our” is inclusive of Father and Son, the Zarowa’, since this is about his role in our salvation. It is also possible that ‘anachnuw addresses both prophets and every prophet.
Recognizing that “our” speaks of a unified position regarding the role of the Zarowa’, my ‘aman asks Yisra’elites to identify a single individual who is actively and publicly promoting an accurate and verifiable account of the Zarowa’s identity and purpose. And based upon the way the question is phrased, the Herald is not a prophet but, instead, someone correctly conveying their message.
So, while it is interesting to note that there would be and now is just one individual among billions publishing an accurate rendition of Yahowah’s testimony along with a principled approach to Yasha’yah’s revelations, the second question is even more specific. The person correctly affirming Yasha’yah’s prophetic revelations, 559such that what he is publishing is consistent with Yahowah’s intent, is the only one to whom the identity of the Zarowa’ | Protective Shepherd and Sacrificial Lamb has been revealed such that it is his job to make it openly known.
God’s prophetic pronouncement is, of course, correct. After 2,700 years of no one doing either, now, just nine years prior to the fruition of Yasha’yah’s prophecies and the return of the Zarowa’, there is someone doing both of these things. And while that is very significant in and of itself, when these questions are posed before the most descriptive presentation of what would be achieved by the Zarowa’, the implications are profoundly important.
Two of the most interesting insights into zarowa’, other than the word’s versatility, are that it is based upon zara’, which speaks of sowing seeds which take root and grow, conceiving new life which is particularly productive, and it is feminine. This should not be surprising for two reasons. First, Dowd’s nepesh | soul, which is also feminine, is the principal agency involved in the fulfillment of the Miqra’ey. The Zarowa’s basar | corporeal body is largely irrelevant. In addition, many of God’s favorite titles, from ‘elowah to towrah, from beryth to ruwach, are feminine.
While there are three Zarowa’, Moseh as a Productive Shepherd, Dowd as the Sacrificial Lamb, and a little z sowing the seeds they have provided to encourage life, growth, and productivity within the Covenant, Isaiah 53 is devoted to telling Dowd’s story. And yet, even with Dowd bearing the titles of Firstborn Son of God, Anointed Messiah, King of Yisra’el, and Zarowa’, the entire 53rd chapter is rejected throughout Judaism, with rabbis skipping over Yasha’yah 53 in their annual reading schedules. Since it clearly predicts that the role of the Passover Lamb would be fulfilled, along with the purpose of UnYeasted Bread, this prophecy undermines the Jewish 560religion.
Christian pundits claim Isaiah 53 for their misnomer, Jesus Christ, and yet somehow fail to acknowledge the sacrificial lamb’s association with Passover. It is as if they can read the words and yet remain clueless as to what they reveal.
Indeed, there have been a host of commentaries written on Isaiah, and yet, apart from Yada Yahowah, none of these has sought to more accurately convey the prophet’s actual testimony or advance the connection between the Zarowa’ and its fulfillment. And none of these were composed by someone specifically addressed within the prophecy itself. Further, no one apart from the Yada Yahowah series has identified one, much less all three Zarowa’.
This language is similar to that used in Yasha’yah 11 to present the Choter. There he was shown to be a sucker emerging from the original rootstock which brought forth the Branch known as Dowd.
“He will arise and be lifted up (‘alah – he will ascend and grow by writing and recording what has happened and what will occur (qal imperfect active third-person masculine singular)), similar to (ka) the Sucker (ha yowneq – the Shoot growing out of the rootstock of an old stump or fallen tree, a more recent and smaller branch), before His appearance to prepare in advance of His arrival (la paneh huw’ – in His presence), much like (wa ka – being comparable to) the rootstock (ha shoresh – the source of nourishment which anchors the tree to the ground, the root of the family line) of the Land after a long drought (min ‘erets tsyah – of the Earth deprived of rain, from a barren landscape which is solitary and alone, apart from Yah).
His approach will not be perceived as particularly pleasing because he will not provide a superficial 561outline or shallow two-dimensional sketch (lo’ to’ar la huw’ – what he delineates will not be predicated upon some preconceived physical characteristics nor will he be distinguished based upon outward appearances because he will dig well below the surface).
He will not hold a high office, be a nobleman or king, he will not ascribe any value to the perceived status of others, nor will he be majestically attired (wa hayah lo’ hadar – he will not care about adornments, appearances, social status, heads of state, royalty, or being glorified, and he will not seek acclaim [from 1QIsa]) such that we would look to him (wa ra’ah huw’ – so that we would consider him, pay attention to what he is revealing, or perceive him as a witness (qal imperfect)).
There is nothing readily apparent (wa lo’ mar’eh – so there is nothing in plain sight or easily seen, nothing phenomenal in the form of spectacle; from mah – to ponder the who, what, why, when, and how of ra’ah – what is seen, perceived, and considered, or is it by supernatural revelation or visions) such that we would desire him, want to be him, or be pleased by him (wa chamad huw’ – so that we would covet him, idolize him, or express our gratitude toward him (qal imperfect)).” (Yasha’yah / Yahowah Delivers / Isaiah 53:2)
Apart from his translations, insights, understanding, and guidance, he’s nobody special. He is as Yahowah has described him.
It is apparent that the Choter | Sucker is a quick study and deep thinker because he is able to correctly interpret Yasha’yah’s prophecies while most have failed. The Nakar | Observant Foreigner is inspired by God, such that he can accurately convey the prophet’s testimony.
The Basar | Herald is being lifted up as a Yowneq | Shoot growing out of the Shoresh | Rootstock of the Promised Land. Yahowah’s Mal’ak | Messenger will arise 562from a barren landscape, a solitary voice after a long drought. The specified mission of the final Zarowa’ | Sower of Seeds is to prepare Yisra’el in advance of Yahowah’s appearance.
Beyond this, he is a pretty ordinary fellow. You’d be hard-pressed to pick him out of a crowd. He will not be a politician, theologian, or superstar. He will not be particularly well-dressed or try to impress anyone. And no one will impress him because he has a complete disregard for authority. He will not seek acclaim or a following and will deflect gratitude to where it is deserved. And it is certain that he isn’t going to sugarcoat the message to attract a crowd or grow in popularity.
The prophecies pointing to God’s final Messenger are prolific and obvious and yet so unexpected that countless theologians have read right past them. Had we not been earnest in our desire to understand, diligently pursuing prophecies within their full context as we have here, creating accurate and amplified translations in the process, we may have remained unaware. But we would not have replicated the religious misappropriation of prophecies and reaping of titles by extracting phrases from their narrative such that they are misconstrued to bolster a religious notion. Therefore, Yahowah is correct in saying that the Witness is typically overlooked. To find him, one has to be as committed to learning as God is to teaching.
This known, what Yahowah inspired Yasha’yah to write about the Choter, this individual now presented as a Herald, is consistent with someone who is impressive by God’s standards, not man’s. He, like Dowd, will tend to be verbose, lo’ to’ar | never dumbing it down with a superficial outline. But unlike Dowd, his Herald lo’ hadar | is not a nobleman or king. The Witness to the Zarowa’ would also differ from the One who was bequeathed with every imaginable accolade in that lo’ mar’eh | there would be nothing readily apparent about him that would chamad 563huw’ | inspire reverence or respect to the point of expressing one’s gratitude as is appropriate for Dowd. Although, it could also be said that Dowd’s physical body, at least during his Second Coming, may have been unimpressive. If so, there is no prophetic affirmation.
To his credit, however, the Basar does not “seek accolades or to be honored.” Frustrating to many, “lo’ hadar – he shows no partiality and does not ascribe to any form of human authority, nor does he value status.” In nothing more than flip flops and tropical attire, “he is not adorned to appear royal or to enhance his position among men.” Even with an entire chapter devoted to how Yahowah would equip and use the Choter in Yasha’yah 11, the Zarowa’s Herald has gone largely unnoticed.
God’s final Witness lies behind the words of the prophets and lets them speak for themselves. His credibility is derived from what Yahowah inspired other individuals to write 2,400 to 3,400 years ago. There is nothing phenomenal about what he has done, other than he responded as Yahowah asked and predicted. At 10 hours or more per day, six days a week, 50 weeks a year, for 23 years without monetary compensation while being constantly criticized, slandered, and sometimes threatened by the religious, the political and patriotic, and especially the conspiratorial, there isn’t much “chamad huw’ – to covet or desire” about the mission – albeit he loves it.
Considering the scarcity of candidates and the importance of the message, Yahowah has sought to overcome the unimpressive nature of this man by mentioning him in this way, expecting that, by doing so, more people would listen. After all, why would Yahowah pose these two probing introductory questions after providing the answer in the previous chapter?
“He will be scoffed at and ridiculed, dismissed and discredited (bazah – he will be held in contempt and 564censored, he will be called uninformed, unimportant, viewed as vile, considered worthless, and perceived as despicable (nifal participle – with those who demonstrably and actively disrespect and despise him will be perceived as disgusting)), by a wide variety and a considerable number of individuals who (‘iysh ‘iysh – by a great many people) will try to stop him (wa chadel – who will deliberately isolate and rebuff him, attempting to get him to cease and desist, rejecting and besmirching him to debilitate and incapacitate his efforts; from chadal – to stop, cease, desist, forego, and leave unfinished in the end [while chadel is not suffixed as a verb or with a pronoun, that is the only way to properly convey its primary meaning, which is to stop]).
Even so, Yada will come to know, understand, and acknowledge (wa yada’ – nonetheless, Yada will become familiar with, comprehend, and recognize, discover and disclose (qal noun participle active – actually, genuinely, and literally as a verbal adjective descriptive of an individual making the process of evolving from knowing to understanding to acknowledging active and demonstrative) [from 1QIsaa – the Great Isaiah Scroll unearthed above Qumran – where yada’ is active versus passive in the Masoretic Text]) the implications of sorrow and suffering (mak’ob – the cause and consequence of being harmed and grieving by pondering the impetus behind the anguish of emotional reactions and being traumatized; from mah – to consider the reasons behind ka’ab – agony and angst) of being plagued and afflicted by evil (choly – of being sickened and weakened by a malevolent and malignant pandemic, mortally injured by the malady of holiness; from chalah – to weaken and sicken by an infectious disease, chuwl – to twist and distort, and chalal – to profane by making common and thus to corrupt via the invasive nature of religion and government).
565And as such (ka – accordingly and as a result), from him (min huw’), the presence (paneh – the appearance and facing it is turned away) is averted (masther – is avoided (hifil participle active)).’
We will censor him, slandering him as uninformed, unimportant, and disreputable as we scoff at and ridicule him, dismissing and discrediting him (wa bazah huw’ – we will view him as vile, consider him worthless as we perceive him to be despicable, holding him in contempt (nifal participle – with those who demonstrably and actively show disrespect and despise him will be seen as disgusting) [from 1QIsa where the verb was scribed with the subject written in the second-person plural, we, rather than third-person singular, he, and then suffixed with huw’ | he as the object]), because (wa) we will not properly assess his contribution by contemplating what he has composed (lo’ chashab huw’ – we will not think and thus we will fail to consider the value of his account, we will not impute the proper credit to the reporting he is offering due to our collective failure to exercise good judgment (qal perfect – when we were actually afforded the opportunity to reconsider, we did not think)).” (Yasha’yah / Yahowah Liberates / Isaiah 53:3)
The reason that those who speak for Yahowah are bazah | scoffed at and ridiculed is because God is opposed to mankind’s preferred control mechanisms – religion and politics. Moseh and Dowd were not exceptions, as even Jews turned against them. I know this all too well in that I’ve been the brunt of countless thousands of slanderous assessments and death threats by belligerents who barely know enough to be dangerous. So, truth be known, the little z has greatly outpaced the two mighty Zarowa’ when it comes to bazah – although it is a privilege I have come to cherish. While there is no joy in being despised for one’s own mistakes, it is a sense of satisfaction which comes from being rebuked for sharing Yahowah’s testimony with 566His people.
This prophecy states that there will be ‘iysh ‘iysh | a wide variety and a considerable number of individuals who will try to chadel | stop Yahowah’s messenger. Only one man, Pharaoh, tried to stop Moseh and two, Sha’uwl and ‘Abshalowm, opposed Dowd. So, once again, the little z is unique among his brethren. Whether it is Muslims who want him dead, Christians who want him silenced, religious Jews who want him to cease and desist, or Progressives who are prone to suspend his access to their internet platforms, Yahowah’s Basar is familiar with being besmirched and censured.
Personally, I’m pleased to see that Yahowah is acknowledging that His witness will need to have a backbone and thick skin to persevere. Not only is overcoming adversity necessary to develop the character and courage needed to go against the crowd, but it is also how we develop empathy and compassion. It is what made Dowd’s life and lyrics so exemplary.
These realizations should also cause readers to recognize that there is no reason to be envious. I would not want Dowd’s job knowing the pain and suffering that comes with it, and you should not want mine unless you are immune to criticism.
Yada’ is presented as a participle noun. This means Yada’ is actively engaged in pursuing mak’ob and choly | the implications of the trauma and suffering inflicted as a result of the plague we know as religion. This topic is pursued throughout Yada Yahowah and, particularly, in An Introduction to God, Observations, Coming Home, Babel, Twistianity, and God Damn Religion. It is the most prevalent theme in the Mizmowr, and discussed vociferously in Yasha’yah, Yirma’yah, and Howsha’ – and is pervasive throughout the Towrah. Mak’ob wa choly is advanced from the opposite perspective in Dany’el and 567Yachezq’el – books we have covered in great detail.
Also interesting is the correction from the passive to active voice found in the Great Isaiah Scroll (1QIsaa) in this context. It means that Yada’ | the knowledgeable individual depicted by the verbal noun is aggressively seeking to comprehend the cause and consequence of sorrow and grief while acknowledging the evil associated with the malady of holiness. These things are not being done to him as would be the case in the passive voice. Therefore, we have not yet reached the portion of Yasha’yah’s prophecy pertaining to the sacrifice of the Passover Lamb. While that depiction will follow, the prophet is still instructing his readers about the herald who will be explaining these events rather than enduring them.
Mak’ob is telling in this regard. If God had wanted to say that Yada was going to be harmed and suffer, not only would yada’ have to be passive, ka’ab | agony and anguish would have sufficed. There would have been no reason to augment it with mah | to question the who, what, where, why, when, and how implications of sorrow and suffering.
Choly, which is often transliterated as holy, is addressing the source of afflictions Yada is investigating. Choly is the malady of holiness, the plague of evil known to the world as religion. It is the most viral pandemic to infect and debilitate humankind. And so, while all three Zarowa’ spoke out against religion, none were plagued as a result of being religious. Moreover, this is a cerebral exercise. Introduced by yada’ | to know and understand, to recognize and acknowledge, the witness will assess the cause and implications of being harmed by the malevolent and malignant pandemic of holiness.
This prophecy, much like the one attributed to the “son” in Yasha’yah / Isaiah 9, is so integrated into Christian mythology, the realization that the opening lines are focused upon the Herald who was chosen to report what 568occurred when the Zarowa’ fulfilled Passover, rather than “Jesus,” will be difficult for many to accept. And yet, the reasons Yasha’yah conveyed his portrayal of the sacrifice as the Passover Lamb in this manner have profound implications that we’d be wise to consider and acknowledge.
Yahowah, through His prophets, and in particular Moseh, Dowd, Yasha’yah, Yirma’yah, Howsha’, and Zakaryah foretold what He was going to do for His people. He provided prophecies delineating when, where, and how Father and Son would honor the promise to redeem Yisra’el – even explaining His Son’s motivations in addition to His people’s renunciations.
Ignoring all of this, on ‘Abyb 14 through 16 in the Yowbel year of 4000 Yah | the 3rd through the 5th of April 33 CE, when the Zarowa’ did exactly what he had avowed, no one recognized him. Exacerbating the problem, the religions of Judaism, Christianity, and Islam would arise because of His people’s collective failure to appreciate what had transpired.
Two thousand years later, nothing has changed. Jews parade around under the star of a false Messiah, deny the fulfillment of the Miqra’ey, treat Dowd as a pariah, prefer their onerous religion to a liberating relationship, and go apoplectic at the mention of Yahowah’s name. Christians have systematically robbed the Zarowa’, Ben ‘El, and ha Mashyach of his every accolade and achievement to prop up the absurd myth of Jesus Christ while replacing the Miqra’ey with Babylonian holidays. As for Muslims, the Islamic Era began immediately after the Satanic Verses with Muhammad’s ill-fated attempt to convince Yathrib’s rabbis that he was the awaited Messiah. Making matters worse, he would go on to protest that Issa | Jesus was not actually killed but had only faked his death.
So, credit Satan for turning the degradation of Dowd 569and ignorance of his role as the Zarowa’ into a quagmire of highly virulent religious buffoonery. And while we will do our best to expose the perpetrators and turn back the damage, for most it will be late.
I have said this before and will say it again. Those who are asked by Yahowah to accomplish something He wants to be done are never popular. Moreover, God’s criteria for choosing a prophet or herald are unlike man’s, something He affirmed when He chose Dowd. His ambassadors never boast impressive academic credentials, theological training, societal standing, or political position (except Dowd) that would impress anyone. We are either too young or too old to be taken seriously. And we are typically discounted for being exceedingly confident and zealous. We are familiar with the pain of broken families and the frustrations associated with being continually misquoted, misconstrued, and slandered.
Introductions made, let’s press forward into the heart of the prophecy. In his own voice, Yasha’yah | Isaiah, the prophet, revealed…
“Surely (‘aken – it can be verified as accurate and true that indeed), the malignant and malevolent pandemic of twisted perversions which plague and weaken us (choly ‘anachnuw – the infectious and injurious diseases which sicken us and our religious maladies which mortally wound us by distorting the truth), he will lift from us, accept, and carry away (huw’ nasa’ – he [the Zarowa’] will, himself, sustain on behalf of the relationship and remove at this moment in time, actually forgiving (qal perfect third-person masculine singular active)).
The cause and consequence of our pain and suffering (wa mak’ob ‘anachnuw’ – the questions which anguish us and make us miserable and the implications of our grief; from mah – to consider the reasons behind ka’ab – agony and anguish), he will incur and bear them (sabal 570hem – he [Dowd] will pull them away, initiating the process to bear them as if they were his burdens to remove (qal perfect)).
And yet (wa), we assess his overall contribution as (‘anachnuw chashab huw’ – we will think and consider him [the Zarowa’] (qal perfect)) poignantly inflicted (naga’ – demonstrably damaged, befallen, and plagued (qal passive participle)) and (wa – [from 1QIsa]) stricken (nakah – beaten and slain, made to suffer (hofal passive – the beatings were imposed upon him in a vivid and demonstrable way)) by God (‘elohym), in addition to being humiliated for his testimony and abused for his response (wa ‘anah – even denied and mistreated for his [Dowd’s] answers and punished for his reply (pual participle passive participle – the object suffers the effect)).” (Yasha’yah / Yahowah Delivers / Isaiah 53:4)
With both Pesach and Matsah, the sacrificial victim is burdened with the guilt of those who benefit from his ordeal. And in this case, the Zarowa’, Dowd, chose to redeem his brethren by accepting the consequence and penalty they would otherwise have been due.
The first Zarowa’, Moseh, would explain the purpose of Passover to the Children of Yisra’el, recording their experience and Yahowah’s Instructions in the Towrah. The second Zarowa’, Dowd, would serve as the prophetic eyewitness to reveal what he would experience as he fulfilled Pesach and Matsah on behalf of Bikuwrym. The third Zarowa’ would serve as a Herald to bring this to the attention of Yisra’el before Dowd’s return to fulfill Yowm Kipurym.
There are two familiar terms – choly and mak’ob – however, the verbs pertaining to them are very different than what we experienced in the previous statement. With the fulfillment of Passover and Matsah, we are ‘aken | assured that the choly | religious perversions which have 571plagued us were nasa’ | lifted from us and taken away by the Zarowa’. Likewise, while mak’ob | that which was responsible for our pain and suffering was sabal | incurred by Dowd’s nepesh | soul as part of his sacrifice.
In addition, there is a reoccurrence of the verb, chashab | to assess, but this time it is not negated and is directed toward naga’ and nakah | inflicted and stricken. This indicates that the Jewish people would wrongly assume that the Pesach ‘Ayl suffered because God saw fit to punish him for his sacrifice – which is a very disturbing perversion of the truth. And yet, so much of Jewish history is stained by the people’s collective failure to appreciate the role Dowd played as the Passover Lamb.
Especially intriguing is the inclusion of ‘anah at the end of the sentence. Relative to the sacrifice of the Pesach ‘Ayil, ‘anah has long been one of my favorite words because its light and dark implications are so fitting. ‘Anah’s primary definition is to reply, respond, and answer, as well as to provide testimony. As such, Yahowah encourages us to ‘anah | reply to His Miqra’ey | Invitations to Meet. The implication is that those who ‘anah | respond to God in this way will be welcomed into His Home and Family. Therefore, Yahowah allowed His Son’s nepesh | consciousness to be ‘anah | afflicted and abased on Pesach and Matsah so that we could respond to His gift and celebrate by ‘anah | availing ourselves of the result on Bikuwrym. Those who ‘anah Yahowah are not ‘anah by God from the perspective of the word’s most positive and negative connotations.
“He will be pierced through (wa huw’ chalal – it [Dowd’s corporeal body] will be fatally wounded by the penetration of sharp objects into the body, then profaned, defiled, desecrated, and dishonored (polal passive participle – the one suffering endures the effect in an uncommonly brutal manner)) for us breaching our relationship through religious and political rebellion 572(min pasha’ ‘anachnuw – for our national, cultural, and societal revolt, our defiant crimes and transgressions, our insurgency against authority, and casting off our former allegiance; from pasa’ – pervasive missteps (pual passive participle)).
Then he will be broken apart and crushed under tremendous pressure (wa daka’ – He [Dowd’s nepesh | consciousness separated from the body] will be placed under tremendous compression and gravity [corrected by referencing 1QIsa]) for our guilt because we were wrong (min ‘awon ‘anachnuw – because we pervert and corrupt as a result of our immorality, iniquity, depravity, and resulting punishment; from ‘awah – to bend and twist, to distort and pervert).
So (wa – also [from 1QIsa]) the punishment (musar – chastisement and rebuke, discipline and correction, the shackles and chains) will be upon him (‘al huw’ – will be on him [the Zarowa’s nepesh | soul]) for our reconciliation (shalowm ‘anachnuw – our complete restoration, our wellbeing and benefit, our tranquility and peace, our safety and salvation; from shalam – restitution and recompense, payment for restoration).
So by his scourging blows (wa ba chabuwrah huw’ – then with stripes from a whip which left him (Dowd’s body) wounded with black and blue welts and deep bruising; from chabar – to league and ally together, to unite and be bound), we will be restored, healed, and repaired (rapha’ la ‘anachnuw – we will be mended and made whole; having all sickness and disease removed promoting complete renewal and restoration).” (Yasha’yah / Yahowah Liberates / Isaiah 53:5)
Had this prophetic portrayal of our salvation through the fulfillment of Pesach and Matsah not included the two references to the Zarowa’, we would not have known that Yasha’yah was speaking of what Dowd would accomplish 573on our behalf. But with these acknowledgments, we can appreciate how this prophecy dovetails with the 22nd Mizmowr – completing this portrait of our salvation.
Chalal was chosen because it is the perfect word for the occasion. Chalal means: “to pierce,” and speaks of “the penetration of sharp objects into the body which wound, harm, and kill.” Chalal tells us how Dowd’s body would suffer unto death. It describes the means of inflicting the specific form of capital punishment used by the Roman occupiers of Judea – crucifixion – the torturous murder of the lamb painstakingly detailed by Dowd in his 22nd Song and by the Prophet Zakaryah.
Chalal also means “to be defiled, profaned, desecrated, and dishonored.” Accepting our sin was costly. The purest was rendered impure. The Most Set Apart became common. It was the penalty the Messiah’s nepesh accepted and paid to redeem us.
Having made the transition from the Herald explaining this prophecy, to our Savior who endured it, we see how Father and Son worked collaboratively to fulfill Pesach and Matsah so that we might enjoy Bikuwrym. Thankfully, Yahowah loves His Family more than He hates our perversity or this depiction of our reconciliation and redemption would not have been possible. The Zarowa’s willingness to endure my punishment to cure me, as undeserving and flawed as I am, is the ultimate gift. And since He endured it, the least we can do is accept his generosity gratefully.
There is a subtlety here which is highlighted by “daka’ – crushed.” Dowd, in the 22nd Mizmowr / Psalm, makes it clear that his body was bruised and bloodied, even pierced, by the Romans but it was not crushed. Further, based on the opening line of the 22nd Mizmowr / Psalm, we realize that Yahowah’s Set-Apart Spirit separated from His Son prior to his last breath. The Lamb’s body died, was placed 574in a sepulcher, and then was incinerated later that night.
Therefore, while the Zarowa’s body was not “daka’ – crushed,” and could not have been pressured to fulfill Passover, it was necessary for Dowd’s nepesh | soul to endure the immense gravity of She’owl | Hell to redeem us during Matsah. This distinction is the impetus for differentiating between he | Dowd and it | his nepesh throughout this prophecy. Since the consciousness enduring all of this came from God’s Beloved Son, referencing his soul would have sufficed throughout so long as we are cognizant of the respective roles played by Father and Son.
And it was all to resolve “min pasha’ ‘anachnuw – our individual and collective propensity to bend and twist, to distort and pervert” the Word of God. The Zarowa’s nepesh | soul would endure the “musar – punishment we deserved” for our revolt against the very means to salvation he was enabling.
In this way, the relationship with Yahowah “shalowm – was reconciled.” Father and Son did what was required to shalowm | restore us for our wellbeing. His method was through “shalowm – restitution and recompense – a ransom payment for reconciliation and restoration of the relationship.”
As for God’s people, they are like sheep following the wrong shepherds. They have become an unruly flock of stubborn goats, feasting upon the rubbish of religion and politics – the mitsraym of man. Through self-delusion and the purposeful deception of rabbis, they have stumbled, walking away from God. The consequence of “turning to the way of man” is judgment, resulting in either punishment or death.
“Collectively (kol – all together), we (‘anachnuw) are like sheep in a flock (ka ha tso’n – similar to a herd of goats and migrating animals in a collective), misled and 575deceived (ta’ah – errant and wandering away, staggered while intoxicated, betrayed, having been misinformed, lost without purpose or goal (qal perfect)), with humankind (‘iysh – people) turning (panah – changing direction and turning) his or her own way (la derek huw’).
And so (wa), Yahowah (Yahowah – a transliteration of , our ‘elowah | God as directed in His Towrah | teaching regarding His hayah | existence) will cause the guilt associated with having twisted and distorted the truth and resulting punishment (‘eth ‘awon – with the revolting crime and resulting liability of rejecting the proper guidance for our lives, especially our tendency to bend and twist, pervert and distort reality) of us all (kol ‘anachnuw) to be associated with him (paga’ ba huw’ – to impact him so that He can make intercession and intervene for us (hifil perfect)).” (Yasha’yah / Yahowah Saves / Isaiah 53:6)
This is the synthesis of the Towrah’s promise as our salvation is provided through the Miqra’ey and by the Zarowa’. And that is why the message presented within Yasha’yah 53 is so vital for us to understand.
Mankind’s problems are collective rather than individual. As lone sheep, we can be good or bad, playful or mischievous, alert or oblivious. But as part of a flock, we are a horrible lot. The history of civilization is tragic. The more people that are brought together by religious practices, political ideology, economic schemes, cultural rites, or conspiratorial notions the worse we become. Our history is plagued with despots and dictators, oppression and slavery, murderous wars and senseless destruction. Gang mentality has brought out the worst in man, such that the larger the herd, the more we are deceived and misled. And that is the reason Yahowah inspired Yasha’yah to write: “Collectively, we are like sheep in a flock, misled and deceived, wandering away betrayed and misinformed.” Collectively, man is Mitsraym because of 576our propensity to be lost in Babel.
The rationale behind Pesach and Matsah is to allow Yahowah, through the sacrifice of Dowd as the Zarowa’ to remove the yeast, symbolic of religion, which has corrupted our souls so that we are prepared to live in our Father’s Home and Family.
The worst of this was not that it happened, because Dowd, as a prophet, was fully aware of what Rome would do to torture him. It’s that no one would respect his devotion or recognize his sacrifice for the next 2,000 years. Not one among his people would appreciate what he had done for them, and the Gentiles would claim that he was still rotting in his grave so that they could credit another. As great as the anguish of flogging, crucifixion, and a trip to hell would have been, the denial and disregard of Yisra’el and the grievous chicanery of the gowym hurt far worse.
“He will be exploited (nagas – he will be traumatized and burdened by a political tyrant, becoming the victim of the oppressors (nifal perfect passive)) and he will respond by being afflicted while suffering humiliating abuse (wa huw’ ‘anah – he will become the answer, allowing himself to be subjected to browbeating and forced to kneel down while being struck, enduring pain and anguish while being mistreated, subjugated and oppressed in response (nifal participle)).
And yet (wa), he will not open his mouth (lo’ patah peh huw’ – he will not respond by making a statement to free himself). Like a lamb (ka ha seh) that is brought to the slaughter (la ha tebach yabal – who is led and directed to being ruthlessly killed), and like a ewe (wa ka rachel – similar to a sheep) that is silent (‘alam – is speechless) before the presence of (la panym – facing and in the presence of) its shearers (gazaz hy’ – those who cut off and fleece), so he does not respond verbally (wa lo’ 577patach peh huw’).” (Yasha’yah / Yahowah Delivers / Isaiah 53:7)
The Romans crucified those who were perceived to be a threat to their authority, anyone who might inspire people to revolt against them and seek freedom. Yasha’yah predicted as much, telling us 777 years in advance of it occurring that the Passover Lamb would be “nagas – exploited and traumatized by a political tyrant – becoming the victim of his oppressors.” And that is what occurred at the hands of Imperial Rome.
The story of Pontius Pilate capitulating to the plot of rabid rabbis and washing his hands of the affair is religious propaganda – an incongruent fairytale conjured by anti-Semitic Christians to justify Replacement Theology. For the past 2,000 years, Jews have been traumatized by Christians who have falsely accused them of perpetrating a crime that the Romans were guilty of committing.
Yasha’yah correctly presented what would transpire and it played out just that way. For the past 2,000 years, Jews have been accused of perpetrating the wrong crime. They did not plot to kill Dowd; their crime was to deny him!
Imperial Rome forced the King of Yisra’el to bow down before them as they beat him to the precipice of death, torturing the Messiah with their metal-studded whips. They were not only the embodiment of Babel – they were the most monstrous incarnation of the Beast the world had ever known.
One of my favorite insights in this prophetic portrayal of the Zarowa’ | Sacrificial Lamb fulfilling Chag Matsah is that it portrays the Messiah’s silence. He would not address those butchering him. He would neither plead his case nor theirs. There would be no conniving plots, no mock trials, no debate, no Q&A between the potentate de jour and King of Kings. Dowd would say and write nothing, providing no 578explanation whatsoever to reveal who he was or what he was doing.
This realization is the antithesis of the fraudulent narratives found in the Christian New Testament where “Jesus” is tried twice, once by “high priests” and then by Rome’s procurator, defending himself on both occasions. So, while the mythical misnomer wrapped in Dowd’s accolades opened his mouth, the actual Zarowa’, Mashyach, Ben, and Melek was silent. The reason he did not respond to them should shake the Gentile world to its fabricated core while piercing the hearts and minds of Jews.
Dowd had already said it all, and so had his Father’s prophets. We were told exactly who he was and precisely why he was there. After all, why do you think Yasha’yah / Isaiah 53 was written?
The Messiah himself revealed the exact day he would arrive and then explained in excruciating detail what would be done to him. But far more than this, rather than wasting his breath on those who were ignoring him or on the enemy poised to rob him of his sacrifice by misappropriating his renown, the Son allowed his Father to speak for him, prophetically presenting the benefits of what they would accomplish. It was the only sensible solution given the mindset of his people and the belligerence of the Romans.
Unlike Dowd’s first life, where his contemporary, Shamuw’el, wrote vociferously about him, and where Dowd augmented this portrait with a hundred Mizmowr and Mashal – telling his story in his own words – there would be no contemporaneous prophetic portrayal of his fulfillment of the Mow’edym in year 4000 Yah | 33 CE. There were no naby’ | prophets by this time and there were prophecies to convey. The Zarowa’ was fulfilling them, not issuing them!
This explains why there is such an overwhelming 579discontinuity between Yahowah’s Towrah, Naby’, wa Mizmowr and the incongruous and contradictory rubbish we find in Christian New Testament. Those who spoke for Yahowah were prophets who demonstrated that their revelations could be trusted by accurately portraying future events. And they drew our attention to what was separating mankind from God so that we might come to appreciate what would reunite us, thereby directing our focus to Dowd and the fulfillment of the Miqra’ey on behalf of the Beryth.
Whereas the Christian New Testament is little more than an internally contradictory and historically inaccurate hearsay portrayal of religious mythology which was crafted and augmented by those allied with the empire torturing the Lamb – who just so happened to be the Messiah and Son of God.
Yes, indeed, Dowd was exploited and afflicted by Rome. As the Zarowa’ | Lamb, he was butchered by the Beast which would become the Roman Church. He had nothing to say to them. They were the enemy. And ultimately upon his return, he would annihilate them. So why waste words on such a vicious and pervasive anti-Semitic fungus?
By contrast, what really mattered was for Yahowah’s prophets, particularly Dowd and Yasha’yah, to boldly proclaim what would transpire during the four most important days in human history. Yasha’yah had introduced Dowd by name in the 9th chapter, revealing that he was the child who was born, the Son who was given, the great Gibowr who would serve as the living incarnation of the Word of God. Now, after affirming that the Choter, Dowd’s Basar | Herald, would bring this message to God’s People prior to the Son’s return, Yasha’yah is explaining what the Zarowa’ would experience and achieve. And as is the case with everything Isaiah revealed, it played out exactly as he foretold.
580What follows describes the benefits of Pesach and Matsah as an integrated whole rather than an independent option for what is plaguing humankind. Therefore, it is Father and Son who are facilitating our freedom and exoneration…
“Away from (min – out of) coercion and oppression, being restrained by religion and controlled by political authorities (‘otser – hindering limitations and vexing impositions imposed by human institutions to constrain the public and deprive them of freedom), and from judgment (wa min mishpat – from being judged and condemned [corrected through 1QIsa]), he has grasped hold and accepted (laqach – he has selected, received, collected, and taken (pual perfect – with his people receiving the result, which is to be taken away from these things at this moment)) his future family lineage (wa ‘eth dowr huw’ – the generations of his people and those who are related by birth or adoption, his household) who give serious consideration to, question, and think deeply about, then speak to the profoundly important (my syth – who, as a result of this information, diligently focus on this content to contemplate, inquire about, and discuss (poel imperfect)) realization that he will be separated and cut off, ceasing to exist (ky gazar – acknowledgment that for an exceptional and valid reason, he will be divided into two distinctly separate entities as part of the plan and thus excluded (nifal passive perfect)) as part of the land of the living (min ‘erets chayym – away from the Earth and realm of biological life) for my people having breached the relationship through religious and political rebellion (pesha’ ‘am ‘any – for the national, cultural, and societal revolt of my nation, the defiant crimes and transgressions of my family, insurgency against authority, and casting off our former allegiance; from pasha’ – rebellious and revolting nature), plaguing and afflicting him (naga’ la huw’ – infecting and ravaging him [1QIsa reads nakah – smiting, subjugating, chastising and punishing him while 581the MT has naga’ – assaulting and traumatizing him]).” (Yasha’yah / Yahowah Liberates / Isaiah 53:8)
This begins with Yahowah affirming that the purpose of Pesach and Matsah is to “min – remove us from” “‘otser – being restrained, oppressed, coerced, and controlled by others.” Father and Son are committed to liberating their people from “‘otser – the vexing impositions and restrictions imposed by governments.” God is pro-life and pro-choice as a libertarian.
Far more than freeing us from the debilitating consequences of politics and religion, Dowd’s sacrifice on our behalf, the Zarowa’s fulfillment of Chag Matsah, delivers us from “mishpat – judgment.” The Covenant’s children are acquitted and vindicated, seen as right before God and thus not subject to trial because of what the Messiah achieved.
This is the payoff line of Yasha’yah / Isaiah 53. The Zarowa’ Dowd offered his body and soul to remove the stench and stigma of religion and politics from us so that we would be free from judgment and therefore, enter the Covenant. Our Savior grasped us by the hand and brought us into his Family.
All of this, from Bare’syth to Mal’aky has been presented so that those who give serious thought to what the prophets have shared might be redeemed. We have come to realize and accept that the Zarowa’ was cut off from the living and separated into She’owl so that we might live in harmony with God. Having breached the conditions of the Covenant, we are restored into fellowship in this way. Through his affliction, we are afforded the opportunity to respond to our Father’s invitation and come Home.
The second Zarowa’ came for his people, to save the Children of Yisra’el, just as had the first Zarowa’ nearly 1,500 years earlier from Mitsraym. This was a family 582affair, still focused upon Yisra’el. Far from justifying the claims made on behalf of the Christian “Jesus Christ,” this prophecy is eviscerating them.
And speaking of Christian nonsense, their Bible publications would have you believe that my, which they correctly translated as an interrogatory in the opening statement of this prophecy, suddenly became a pronoun in Isaiah 53:8. Nonetheless, my asks the question: “How is it, and why is it, that he is continually considered and spoken of as divisive, cutting things in two, then excluded from what was decreed and from the realm of the living because of the rebellion and defiance of My people, stricken and killed for this?”
And yet, this is the foundational claim of Pauline Christianity. Sha’uwl | Paul hoodwinked billions into believing that “Jesus Christ” divided things into two parts, with an Old Testament and New Testament. Then he claims that the Old was discarded, considered obsolete and excluded. Even worse, Paul would claim that rebellious and defiant Jews were responsible for God’s death – as if God can die or that Rome didn’t crucify the Lamb of God. It was all a paper-thin lie, one devoid of a shred of truth, and so Yahowah is asking this question: Do you really believe he was assaulted and afflicted for this?
“Hell no,” is the answer. The Passover Lamb came to reconcile the relationship between Yahowah and Yisra’el, not destroy it. His mission was to save his people from the likes of Rome and Roman Catholics, not hand them over to them to “‘otser – coerce and control.”
What follows is markedly different than what you will read in a Bible published by religious institutions. Most have altered God’s words to coincide with the rubbish found in their Gospels. They would have us believe that their “Jesus” died among thieves but was buried with a rich man.” Neither is true, including the absurd conversation 583between criminals whereby one is told that he will be in paradise with “Jesus” on this day. The truth is far more compelling.
In search of the truth, there are three options as to who is doing the nathan | giving in this next statement. In 4QIsa as well as in the MT, we find “he gave.” In 1QIsa, we read “they gave.” Finally, the LXX presents “I gave.” Unless the speaker has changed and God is now conveying this in first person, the Septuagint’s rendering is not plausible. “They gave” is also problematic, because if this is still being presented in Yahsha’yah’s voice, “they” would be the Romans. He would have used “we” to address his fellow Jews. According to the New Testament lore, “Jesus” was “buried” by a Pharisee and attended to by his mother and the women in his entourage – all Jewish.
In keeping with the context and the prophet’s intent, the one who would be given is the Zarowa’ Dowd, making this Yahowah’s gift. And this being the case, then we should translate qeber consistent with how it is presented in Mizmowr 88. Dowd’s Psalm was written to specifically address the soul’s journey into She’owl to fulfill Matsah. And there, qeber | grave is used synonymously with She’owl | Hell – the darkness of the pit of death for those separated from God and forgotten. This would not only be the most revealing way to present nathan in conjunction with qeber, in this context, but it also cannot be rendered as “tomb” or “sepulcher” because there would be no point to the prophecy.
“So then, he offered as a gift (nathan – he actually gave, actively allowed, and genuinely placed with unfolding implications resulting from the gift over time (qal imperfect active third-person masculine singular)) his internment in the depression of She’owl (qeber huw’ – his grave cast off in the absolute darkness of the lowest depths of the pit, hidden from God and terrorized, among the souls of the deceased who are separated, restrained, and 584afflicted there because they were corrupted and polluted by the abomination of religion [translated based upon the two appearances of qeber in Mizmowr 88 which details this very moment]) to be with the guilty and convicted who were evil (‘eth rasha’ – with those who were condemned for having been wrong, wicked, and in violation of the standard, with bad people and unGodly souls).
Even though he will have engaged in nothing violent, destructive, or unjust, he will act (‘al chamas ‘asah – although he will not have done anything to wrong or plunder anyone, he will be) in opposition to those who have accumulated a great many things and who have grown exorbitantly rich through exploitation and taxation (wa ‘eth ‘ashar – so among the people who have amassed wealth by taking a tenth of the productivity; from ‘ashar – to gain riches and ‘ashaq – through exploitation, oppression, and crushing violence [derived from treachery and deceit in Yirma’yah 5:27, presented as unredeemable in Mizmowr 49:6, and potentially condemnable in Mashal 28:20] [from 1QIsaa which refers to rich people versus a wealthy individual in the MT]) on his elevated place (bamah huw’ – on his mountain, hill, mount, and ridgeline [a.k.a., Mount Mowryah | Moriah]).
No deceit or dishonesty, nothing misleading, beguiling, or betraying (wa lo’ mirmah – nothing fraudulent, feigned, or false) will be in his mouth (ba peh huw’ – will be spoken by him).” (Yasha’yah / Yahowah Delivers / Isaiah 53:9)
When Yasha’yah received this prophecy from Yahowah, he would have been keenly aware of what Dowd had written in Mizmowr 22 and 88, collectively explaining what would occur on these two days. And it is obvious that Yasha’yah is expecting those of us seeking to understand his narrative to have done the same. With this approach, we not only come to appreciate exactly what the prophet is describing, we actually witness the journey of Dowd’s 585nepesh | soul into She’owl because the Mizmowr provide an extraordinary presentation of Matsah’s fulfillment.
Qeber, as mentioned previously, is used in the 88th Mizmowr / Psalm to depict “the place where” Dowd’s “soul approached She’owl.” In the Song, qeber represents the location and time where “his soul was troubled, and his life was drawn to She’owl to be reckoned among those who go down to the pit.”
This is Dowd’s ultimate gift to his people. He took their guilt with him into She’owl | Hell and left it there, never to be seen again. The man who was proclaimed tsadaq | right with God and, thus vindicated, would endure Matsah with the most evil among us to find the best in us.
And in contrast to those who would exploit God’s people, becoming rich in the process of misleading them, Dowd would remain as honest as he was forthright, talking the talk and then walking the walk. As a prophet, everything he said would come true.
Reliability would be especially important at this time because according to Yahowah, Chag Matsah is the most important of the Miqra’ey. It is why Dowd, alone, was qualified to fulfill them. The initial three Mow’edym provide the means for Father and Son to perfect the Covenant Family, where, by working together, they remove the stain, stench, and stigma of religion from our souls. There is no alternative, and without this gift, eternal life is served in She’owl. This makes Pesach counterproductive without Matsah.
To best understand the relationship between the initial Miqra’ey, recognize that the consequence of religious and political rebellion, which is death, is resolved during Passover by the Zarowa’s redemptive sacrifice. And then the penalty for leading others astray and away from Father and Son, which is eternal incarceration in She’owl, is remedied by UnYeasted Bread. The Messiah endured that 586sentence in our stead, perfecting our souls in the process.
This explains why nathan | He placed Dowd’s nepesh | soul in qeber | the lightless depression of She’owl where those who advanced the corrupting influence of religion are detained forevermore. The Messiah’s consciousness was incarcerated among the convicted and condemned even though he was carrying our guilt.
Christian translations render the noun qeber as “buried,” even though that would make it a verb. Then they misrepresent ‘ashar as “a rich man” to infer that “Jesus” fulfilled the prophecy of being buried in a rich man’s tomb. The problem with that theory is that, even if Jesus actually existed and if the claim were true, it would be irrelevant where his body was placed because the remains of the Passover Lamb are always incinerated that night, consistent with the Towrah’s instructions.
Moreover, ‘eth ‘ashar is not a positive thing. It was used to condemn the Roman Empire and not to acknowledge one wealthy individual with an empty tomb on his hands who was looking for a short-term rental. ‘Ashar depicts the people who had “accumulated a great many things and had grown exorbitantly rich through exploitation and taxation.” It is derived from ‘ashar – to gain riches and ‘ashaq – through exploitation, oppression, and crushing violence. Further, 1QIsaa affirms that it is addressing rich people versus a wealthy individual, thereby spoiling the Christian plot.
Continuing to miss the point, Christian Bibles render bamah as “death” to create the impression of another fulfillment, claiming that he was crucified between thieves. But bamah means “elevated place, a mountain, or ridgeline” and was, therefore, addressing the location which was on Mowryah.
As for lo’ mirmah | nothing misleading or beguiling being spoken by him – such cannot be said of the Church 587which stole everything from Dowd to justify its existence. However, to be fair, religious Jews are no closer to the truth. They deny what Father and Son have done for them, too – albeit not to the same extent.
What would transpire, and now has been fulfilled, is the result of Yahowah honoring His promise through His Son. Here, we find Yasha’yah speaking for Yahowah to state that it was God’s preference and will to resolve His people’s guilt in this way. And in the Mizmowr, Dowd states that the decision was mutual, with Father and Son being of like mind and in total accord. And yet, no one seems to care about what either wanted or achieved.
There is no denying the realization that Yahowah supported His Son’s choice to serve as the Zarowa’ | Sacrificial Lamb. They realized that through the momentary affliction of one, the guilt of many would be resolved forevermore.
“And yet (wa), it was the will and preference (wa chaphets – it is the inclination and desire in this matter (qal perfect)) of Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence) for him to be wounded and endure this pressure (daka’ huw’ – for him to be subjected to undergoing the intensely oppressive nature of extreme gravity).
He will suffer injury, be afflicted, and grieve (chalah – he will be sickened and suffer the debilitating disease of the plague as he is weakened throughout the travail), when, as a concession, the Mother (‘im / ‘em – surely in the larger context of an oath performed by the ‘em – Mother [‘im – if and when and ‘em – mother are written identically in Hebrew]), She will render (suwm – She will direct and appoint, determine and place (qal imperfect third-person feminine)) his soul (nepesh huw’ – his consciousness, his capacity to observe by seeing, hearing, 588and feeling and then responding) to be a reconciling offer to pay the penalty for the culpability and resulting guilt (‘asham – as a sacrifice to resolve the consequence and damage of poor decisions, as well as the resulting impairment suffered from being offensive).
Then he will witness (wa ra’ah – he will see, inspect, view, and observe (qal imperfect) [from 1QIsa]) the result of what is sown, the offspring (zera’ – the seed, fruit, children, and posterity) whose days he will prolong (‘arak yowmym – whose time He will lengthen and maintain (hifil imperfect)).
Therefore, it is the will and intent (wa chephets – so it is the pleasure and delight, the motivation and desire, the willingness and preference (qal perfect) [from 1QIsa]) of Yahowah ( – a transliteration of YaHoWaH as instructed in His towrah – teaching regarding His hayah – existence) to successfully accomplish this task, advancing the ability to prosper and thrive (tsalach – push forward making progress with overpowering force, sweep in suddenly and victoriously winning the case, being profitable and prosperous) ba Yad huw’ | with His Hand and influence (ba yad huw’ – by His direction and support).” (Yasha’yah / Salvation is from Yah / Isaiah 53:10)
With Pesach, Matsah, and Bikuwrym working in unison to provide the benefits of the Beryth, this connection was affirmed when the living embodiment of the Covenant, Yahowah’s Chosen One, volunteered to fulfill the first three Miqra’ey over three successive days. With his Father’s support, Dowd, as the Zarowa’, offered his basar | corporeal body as the Pesach ‘Ayil on the 14th of ‘Abyb in year 4000 Yah / Friday, April 3rd, 33 CE.
It was then the will and desire of Yahowah for His Son’s nepesh | soul to serve as our Savior. After Dowd’s body was wounded on Passover, his soul endured the 589extreme gravity of She’owl, experiencing the enormous pressure and responsibility of carrying the guilt of every Child of the Covenant with him into the equivalent of a Black Hole, and depositing it there never to be seen again.
As a tangible expression of his Father’s support, the Ruwach Qodesh | Set-Apart Spirit, our Spiritual Mother, took Dowd’s soul from Mowryah to She’owl on the 15th of ‘Abyb, year 4000 Yah to accomplish the mission. Ladened with our guilt, and particularly the plague of religion, his nepesh would suffer grievously in Hell during UnYeasted Bread on behalf of our reconciliation. He paid our penalty, rendering us innocent and, thus, perfect in the sight of God.
On the third day, the 16th of ‘Abyb, Bikuwrym | Firstborn Children on the Towrah’s calendar, the Firstborn of his Father was released from She’owl by the Spirit and returned to Shamaym, where he witnessed the result of what he had achieved. The lives of his people would be prolonged.
More than this, it was the will and intent of Yahowah to assure that the beneficiaries of what His Son had sown, would prosper and thrive, achieving victory over guilt and death. As a result of the Zarowa’ being deployed as the Yad | Hand of God, the mission was accomplished and the benefits of the Beryth | Covenant were successfully delivered.
Should anyone question how I came to these conclusions, interpreting Yasha’yah / Isaiah 53:10 this way, I would encourage them to reconsider the 89th Mizmowr / Psalm, where each of these connections was made. There, Yahowah said,
“‘I have established, cutting through separation (karat) the Beryth | Covenant for the Family and Home (Beryth) through ‘Any Bachyr | My Chosen One – the person I prefer and have decided upon (la bachyr ‘any).
590I have sworn an oath, and I will affirm this promise seven times over (shaba’) to Dowd | the Beloved (la Dowd), ‘Ebed ‘Any | My Authorized Agent and Coworker who serves on My behalf (‘ebed ‘any). (Mizmowr / Psalm 89:3)
Forevermore, as an ‘Ad ‘Owlam | Eternal Witness to the Restoring Testimony (‘ad ‘owlam), I will prepare and establish (kuwn) your offspring and that which you sow (zera’ ‘atah). In addition, I will construct a home (wa banah) for your throne and seat of honor (kise’ ‘atah) on behalf of all generations throughout time (la dowr wa dowr).’ Selah | Pause now and contemplate the implications (selah).’” (Mizmowr 89:4)
“Beside You, and on Your behalf (la ‘atah), the Zarowa’ | Protective Shepherd and Sacrificial Lamb (zarowa’) with tremendous power, courage, character, and awesome ability (‘im gabuwrah) will be Your strong hand (‘azaz yad ‘atah) raised up high (ruwm) at Your right side (yamyn ‘atah).” (89:13)
“‘I have raised up and exalted (ruwm) the Bachar | Chosen One (bachar) from (min) the people (‘am). (Mizmowr 89:19) I discovered and then made known, encountered, experienced, and exposed (matsa’) Dowd (Dowd), My ‘Ebed | Coworker (‘ebed ‘any).
Out of (min) Shemen Qodesh ‘Any | My Set-Apart Oil (shemen qodesh ‘any), I have mashach | anointed him (mashach huw’) (89:20) so that, to show the way to the benefits of the relationship (‘asher), My hand and influence (yad ‘any) will be established and steadfast, authenticated and unwavering (kuwn) with you (‘im ‘atah).
In addition (‘aph), ‘Any Zarowa’ | My Protective Shepherd, Strong Arm, and Sacrificial Lamb (zarowa’ ‘any) will empower and embolden you, strengthening you, while enabling your growth (‘amets ‘atah). (89:21)
591Therefore (wa), My steadfast commitment to the truth (‘emuwnah ‘any) and (wa) My unwavering love, persistent devotion, and enduring favoritism (chesed ‘any) are with him (‘im huw’).
In My name (wa ba shem ‘any), his light will radiate and enlighten, and his brilliant horn, symbolic of his status and strength, and of his role as the protective ram among the sheep during Taruw’ah (qeren huw’) will be lifted up, raised on high, and exalted (ruwm). (89:24)
He, himself, will call out to Me and welcome Me, announcing (huw’ qara’ ‘any), “You are my Father (‘ab ‘any ‘atah)!” (89:26) I (‘any), also (‘aph), will bestow him as a gift, appointing and making him (nathan huw’) Bakowr ‘Any | My Firstborn (bakowr ‘any), as ‘Elyown | Almighty God, the Highest and Uppermost (‘elyown) in comparison to the kings and rulers (la melekym) of the Earth (‘erets). (89:27)
And I will establish (wa sym) his seed, that which he sows, and his offspring (zera’ huw’), as an eternal witness forever (la ‘ed | ‘ad). And (wa) his position of honor (kise’ huw’) will be equated to the days of heaven (ka yowm shamaym). (89:29)
Accordingly (wa), My unwavering love, unmitigated favoritism, affection, and generosity (chesed ‘any), I will never revoke, disassociate, or remove from him (lo’ parar min ‘im huw’).
I will never betray who I am by communicating something which is misleading or untrue, nor will I ever contradict or undermine (wa lo’ shaqar) My steadfast commitment to uphold the truth and remain accurate and reliable (ba ‘emuwnah ‘any). (89:33)
I will never dishonor or betray (lo’ chalal) Beryth ‘Any | My Covenant Family (beryth ‘any), nor will I ever alter, disguise, or change, rearrange, or modify (wa lo’ shanah) that which has gone forth from (mowtsa’) My 592lips (saphah ‘any). (89:34)
‘Echad | There is Only One (‘echad) to whom I have affirmed the truth by having made a promise, thereby validating My commitment which will be affirmed seven times (shaba’) by Qodesh ‘Any | My uniquely Set-Apart nature (ba qodesh ‘any). If not to, through, and regarding (‘im la) Dowd | the Beloved (Dowd), I am delusional and will be proven a liar (kazab).’” (Mizmowr / Psalm 89:35)
Always, and without exception, the most appropriate way to interpret the Word of God and reflect upon Yahowah’s metaphors is by comparing related prophetic pronouncements. The 89th Mizmowr is essential to understanding Yasha’yah 53.
To appreciate what occurred on the Miqra’ of Matsah, it’s important to recognize that Dowd’s body was not crushed on Passover. It was whipped, pierced, and hung, but it was not subjected to the undue pressure of intense gravity. Therefore, it was Dowd’s soul which suffered this indignity in She’owl on the Shabat of UnYeasted Bread. Moreover, this is what God wanted. Our Father supported His Son’s decision to endure the worst of She’owl to spare his people. There is no greater love, no greater act of devotion, or greater display of confidence and courage.
Chalah was selected to paint this picture accurately. Dowd’s soul was subjected to the intense gravitational forces we associate with a black hole – the lightless place of eternal separation. It will serve as a prison for demonic beings and the wayward individuals who have allied with them in order to hold them accountable and keep them away from the rest of us.
This pronouncement also affirms that, for a moment in time, Dowd’s nepesh was enveloped in the stigma, stain, and stench of religious malfeasance and political intrigue to remove these imposters from Yisra’el. In this way, it is 593analogous to Moseh going into Mitsraym to remove the Children of Yisra’el from similar constraints long ago – setting this example. And on both occasions, these two Zarowa’ did so willingly to serve their people and please their Family.
On previous occasions we inferred it, but now we know it. The Ruwach Qodesh | Set-Apart Spirit, who is the Mala’kah | Maternal Counselor, our Spiritual ‘Em | Mother, was tasked with the responsibility of “suwm – rendering” Dowd’s nepesh | soul unto She’owl. She did as directed because Father and Son had agreed to provide an “‘asham – reconciling offer to atone for the culpability and resulting guilt” we had derived from our prior religious and political affiliations.
Throughout this presentation of the fulfillment of the initial three Miqra’ey in the Yowbel year of 4000 Yah, I have consistently written Pesach and Matsah leading to Bikuwrym because that is how they work. When we enter the doorway to life during Passover and cross the threshold of perfection during UnYeasted Bread, we are ready to be adopted by our Heavenly Father and Spiritual Mother on Firstborn Children. And this is the very transition being recognized by the concluding statements of Yasha’yah 53:10. The Ruwach Qodesh | Set-Apart Spirit releases Dowd’s nepesh | consciousness from She’owl during Bikuwrym | Firstborn Children, allowing the Son to return to Shamaym | Heaven.
From that perspective, the Zarowa’ will witness the result of what he has accomplished. He has sown the seeds which will produce a thriving and growing family whose days will be prolonged forevermore. This was God’s intent from the beginning, a mission He predicted 777 years prior to His Son’s fulfillment. Those who answer His Invitations to be Called Out and Meet during Passover and UnYeasted Bread, with an appreciation of what Father and Son have accomplished will be adopted into the Covenant Family.
594In a future volume, Mow’ed | Appointments, of Yada Yahowah, we will witness this all play out through the eyes of the Prophet Zakaryah | Remember Yahowah. He revealed…
“Yahowah (YaHoWaH) will rescue and deliver, save and protect (yasha’), Yahuwdah’s (Yahuwdah) homes and households (‘ohel) first and foremost, and in the initial phase (ba ha ri’shown), so that (la ma’an) the honor and glory (tiph’areth) of the House (beyth) of Dowd (Dowd) and the splendor (wa tiph’areth) of the inhabitants of (yashab) Yaruwshalaim (Yaruwshalaim) are not surpassed by (lo’ gadal) Yahuwdah (Yahuwdah). (Zakaryah 12:7)
On that day (ba ha yowm ha huw’), Yahowah () will defend (ganan) the inhabitants of (yashab) Yaruwshalaim (Yaruwshalaim) and have their backs (ba’ad). So, it will exist (wa hayah) that the wavering and weak-kneed (kashal) among them (ba hem) on that day (ba ha yowm ha huw’) will be likened unto (ka) Dowyd (Dowyd), and the House of Dowyd (wa beyth Dowyd) will be like God (ka ‘elohym), similar to a spiritual implement and heavenly messenger (ka mal’ak) of Yahowah (Yahowah) in their appearance (la paneh hem). (Zakaryah 12:8)
‘And it will come about (wa hayah) at that time (ba ha yowm ha huw’) that I will seek to hold responsible and thus accountable, thereby choosing (baqash) to decimate and exterminate (la shamad), all of (kol) the Gentiles (ha gowym) who will have come against (ha bow’ ‘al) Yaruwshalaim | Source of Guidance on Reconciliation (Yaruwshalaim). (Zakaryah 12:9)
And (wa) for a time, I will pour out (shaphak) upon the House (‘al beyth) of Dowd (Dowyd), and upon (wa ‘al) those who dwell in (yashab) Yaruwshalaim (Yaruwshalaim), the Spirit of compassion and 595acceptance (ruwach chen) for those requesting mercy and clemency (wa tachanuwn).
Then (wa), they will be able to look (nabat) to Me (‘el ‘any) accompanied by the one who (‘eth ‘asher) they had reviled and pierced (daqar), and (wa) they will lament (saphad) over him (‘al huw’) just like (ka) one cries (misped) over the most uniquely special child and valued life (‘al ha yachyd), anguished and infuriated (wa marar) over him (‘al huw’), consistent with (ka) the anguish suffered over (marar ‘al) the firstborn (ha bakowr).’” (Zakaryah / Remember Yah / Zechariah 12:10)
Our Father offered His Son on Pesach. Our Spiritual Mother rendered his soul unto She’owl on Matsah as an act of compassion so that we would become acceptable. Then on Bikuwrym, God’s Firstborn Son took his rightful place at His Father’s side.
Now that Dowd’s soul has been rendered as a guilt offering on our behalf on the Miqra’ of Matsah, it’s time to celebrate Bikuwrym with its spiritual reunification and relational reconciliation with the Father. In so doing, we find ourselves in the company of the foremost Zarowa’, Yahowah’s Son, the returning Messiah, Dowd.
“Out of (min – as a result of and from) the miserable circumstances and vexing challenges endured (‘amal – the hostile situation, the exceedingly unpleasant, grievous, and distressing ordeal experienced) by his soul (nepesh huw’ – his consciousness, making him completely aware of his circumstances such that He is responsive to what he is enduring), it will witness (ra’ah – it will observe and see (qal imperfect)) the light (‘owr – the brilliant illumination and enlightenment [from 1QIsa – not in MT]), thereby (wa – as such [from 1QIsa and 4QIsa]) abundantly satisfying and completely fulfilling what was required (saba’ – content to have overwhelmingly exceeded what was necessary (qal imperfect)).
596And through this knowledge and understanding of him (wa da’ath huw’ – as a result of being perceptive and discerning regarding him, recognizing and acknowledging the information which leads to comprehension of the relationship with him; from yada’ – to know in a relational sense, to be familiar with and acknowledge (qal active infinitive construct – actively, literally, and continually learning about Him throughout time [written as presented in 1QIsa])) and what he has done to justifiably vindicate and validate what is right (tsadaq – to acquit and validate and verify what is correct), My servant (‘ebed ‘any – My coworker and associate [from 1QIsa]), the Righteous One (tsadyq – the means to acquittal by being correct), will bear (huw’ sabal – will sustain and incur then drag off and carry away (qal imperfect)) for many (la ha rab – for a great number) the guilt they derived from their distortions and perversions (wa ‘awon hem – their tendency to be wrong and the liability they incurred from their twisting and bending the truth).” (Yasha’yah / Salvation is from Yah / Isaiah 53:11)
Matsah leads to Bikuwrym just as the Spirit leads the soul back Home – from the darkness to the light. Reunited with Yahowah, Dowd’s nepesh has completed what was intended, having fulfilled what was required to redeem the Covenant’s children. And when Yahowah’s Firstborn Children witness His Light, we are abundantly satisfied and completely fulfilled, greatly enriched by knowledge and understanding.
Yahowah wants us to be aware of what His Son has done to save us so that we are properly positioned to capitalize upon the blessings offered through Passover, UnYeasted Bread, and Firstborn Children. However, his sacrifices are for naught so long as his people remain unaware of what he has provided. And it is for this reason that we translate these prophecies, contemplate their meaning, and then share their intent with God’s people.
597Typically, when we see tsadyq | right, righteous, and upright describing an individual, it is addressing Dowd. And so, it is once again, directing our attention to the Zarowa’s nepesh – which is seen animating the Passover Lamb and fulfilling UnYeasted Bread. And by being tsadaq | right, Dowd became the perfect choice.
With the transition from the darkness to the light, the ‘ebed | associate and servant God wants us to da’ath | appreciate, the One who has done what was required to vindicate his people from their ‘awon | religious distortions and political corruptions, is Dowd’s nepesh. This means that the Zarowa’ is our Savior.
Leading the flock astray, the Jewish Publication Society Tanakh perpetuated the Masoretes’ deception with a translation that is completely disconnected from the actual text: “Out of his anguish he shall see it,” removing “soul” and “light.” Hebrew scholars know that nepesh is “soul,” not “his,” as “his” is huw’, but it is apparent that they don’t much like the notion of a soul because it suggests that God can project it into a human, corporeal form.
This was Yahowah’s HalahuYah moment. All of the planning and suffering had borne fruit. By fulfilling Pesach and Matsah, with His beloved Son, the one He had called Tsadaq | Right, was now Bikuwr | His Firstborn – just as He had promised. Yahowah had saved mankind with the man He most loved.
It is a result of Dowd’s brilliance, by seeking to comprehend his life and lyrics, that we come to appreciate what this remarkable man means to Yahowah. God would have done it all for His Chosen One, alone! Dowd was the be-all, do-all, and for-all of Yahowah’s Family, defining what it means to be Yahuwd | Beloved of Yah. He is the lone individual Yahowah said, “He is My son (ben ‘any) and I am his Father (wa ‘any ‘ab huw’).”
598God anointed him Mashyach | Messiah on three occasions. Yahowah chose David to be Melek | King of Yisra’el and then to return as King of Kings. He is the Ra’ah | Shepherd’s Shepherd – the ultimate Zarowa’ | one who leads and protects the flock while sowing the seeds of truth. And then he became the Sacrificial Lamb.
As the Yad | Hand of God, Dowd began defending His people when he was eight – slaying the foulmouthed and uncircumcised Philistine with a single stone. He matured into the Tsemach | Branch through whom we would all grow and become productive. He was Yahowah’s foremost ‘Ebed | Servant because he was the epitome of what it means to be Tsadyq | Right.
Yes, there are three Zarowa’, all important in their own way, but the man in the center of Yahowah’s world is Dowd | His Beloved. And that is why God announced 300 years in advance of this prophecy, 1,000 years prior to its fulfillment, that Dowd would be His Bikuwr | Firstborn. In this role, Dowd | David has rightfully earned a disproportionate share of the inheritance Yahowah is offering to the Children of His Covenant. And therefore, God is celebrating the moment His promise to His Son became a reality.
This declaration in Yahowah’s voice may suggest that it will be another, someone in a different time, a student of Dowd, who will bring this exclamation point to His people so that they too will understand. If so, he is likely the same individual introduced at the beginning of the prophecy. His mission is being fulfilled.
This is the crescendo of the most important event in our lives. We become right with God and are vindicated based upon who and what we know and understand. Coming to recognize, appreciate, and accept what Yahowah and Dowd did for us on Passover, UnYeasted Bread, and Firstborn Children leads to our acquittal. 599Dowd’s soul endured She’owl on Matsah to remove our ‘awon | every mistake, making us tsadaq | right and thus vindicated.
Returning to first person, the Father draws a connection between His Son and the inheritance provided to the Children of the Covenant…
“‘Therefore (la ken – this is right, just, honest, true and verifiable that as a result, assuredly), I will allocate and disburse a share (chalaq – I will apportion and assign, allot and distribute, a portion of everything through separation (piel imperfect)) to him and through him (la huw’ – at his direction during his approach), for many in great abundance (ba ha rab – with a significant number of enriched individuals) such that (wa ‘eth) they will be empowered (‘atsuwm – they will be strengthened and potent, able to accomplish their intended purpose).
He will share (chalaq – He will apportion, assign, and allocate, dividing and disbursing) the valued property and possessions (shalal – that which is gained and is of tremendous benefit, the plunder and spoils taken when the enemies of Yisra’el and Yahowah are vanquished) in the orderly succession of events as a benefit of the relationship (tachath ‘asher).
To resolve the plague of death (la ha maweth – as a consequence of the pandemic disease which infects entire populations and at the point of death), he poured out and exposed (‘arah – he left destitute and abandoned) his soul (nepesh huw’ – his consciousness, projecting his ability to perceive, experience, and respond).
And therefore, with (wa ‘eth) the rebellious and revolting (pasha’ – the defiant and offensive, the indignant and disloyal), it was numbered for a time (manah – it [Dowd’s soul] was destined, assigned, appointed, and counted at this instance (nifal perfect)). Thereby (wa), he lifted up and carried away (huw’ nasa’ – he forgave (qal 600perfect)) many who had gone astray (cheta’ rab – numerous who had been wrong and missed the way [plural in 1QIsa]).
For their transgressions (wa la pesha’ hem – to resolve their offenses and missteps [for the misled in 1QIsa versus those who mislead in the MT]), he has interceded (paga’ – he has intervened to spare them (hifil imperfect – he enables their ongoing reconciliation)).’” (Yasha’yah / Yahowah Saves / Isaiah 53:12)
To which Yasha’yah / Isaiah 54:1 adds: “Sing for joy (ranan – rejoice, expressing your appreciation),…”
If somehow, someone, missed what Yahowah had announced previously regarding the way He and His Son, the Zarowa’, would provide the benefits of the Covenant, God has summarized the process. We will inherit our share of the universe because Dowd resolved our guilt. He was counted among the religious in She’owl so that we might enter Shamaym. He interceded on our behalf, going down so that we could be lifted up.
There are those who believe that this statement says that the unnamed individual, who is obviously Dowd based on the description, timing, title, and context, will receive the largest share of “a spoil.” But the spoiled are gone. Moreover, while Dowd will inherit the Earth, he is going to share it with every brother and sister in the Covenant. We are Family. It is the Covenant’s purpose to enrich Yahowah’s children. It is among the benefits of the relationship.
Moreover, Dowd is the ultimate gift. He is the Messiah and Savior his people have been seeking. The Beloved is the benevolent leader the world has long sought. His Mizmowr are replete with the right answers. And he is going to return, clean house, remove the trash, restore the land’s former grandeur, and welcome us all back home.
601This will occur at the proper time, predetermined to coincide with the fulfillment of Yowm Kipurym | the Day of Reconciliations in year 6000 Yah (October 2nd, 2033). It is then that the days will be prolonged as we sail past year 7000 Yah and into infinity – just as the seven-plus-one formula of Sukah suggests. All the while, we will be camping out with our Heavenly Father.
For this return to ‘Eden to occur, the “chata’ rab – erroneous nature of the many missing the way” must be expunged from the Earth. And it is the great defender of His People that Yahowah had designated for the job – the greatest of the Zarowa’. Sing for joy.
Yahsha’yah’s soaring prophecy explains the nature of, and the reason for, what would occur on Passover, UnYeasted Bread, and Firstborn Children. The fate of one’s soul rests on these events and one’s willingness to accept the Father and Son’s provisions. They bring the Towrah promises and Dowd’s fulfillments together.
These revelations prove that Yahowah inspired His prophet. This eyewitness account explaining what would occur was written seven centuries before the events described were manifest. The specificity of the prophecies, and the exactitude of their fulfillment, reveal how we should interpret unfulfilled predictions. God is precise and He selects His words with great care so that they reveal profound truths.
When we view Yahowah’s Word as a whole cloth, we come to understand that there is just one story – that of God facilitating a relationship with mankind. The seven Festival Feasts, the Invitations to be Called Out and Meet, provide the way Home, a journey that Father and Son personally enabled at a tremendous cost. Observe Passover and UnYeasted Bread so that your soul is included in the 602harvest of Firstborn Children.
