75Yada Yahowah

Mow’ed

…Appointments

 

2

Kipurym | Reconciliations

 

A Prophetic Portrait…

The fulfillment of the Day of Reconciliations will bring a mixed reaction and decidedly different results depending upon an individual’s disposition toward Yahowah, His Towrah, Miqra’ey, and Beryth. Zakaryah | Zechariah was shown a vision of what would transpire before, during, and after Yowm Kipurym in year 6000 Yah. The prophet’s revelation was recorded in 520 BCE. We know this because God’s message is rooted in history.

“In the eighth month (ba ha chodesh ha shamyny) of the second year (ba shanah shanaym) of Darius (la Dar’yawesh – the Persian / Babylonian king who reigned from 522 to 486 BCE), the Word (dabar) of Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence) came to exist (hayah) with (‘el) Zakaryah (Zakaryah – to remember, recall, and record Yah, poorly transliterated Zechariah), son of Berekyah (Barakyah ben – Child Blessed by Yahowah), the son of ‘Idow (‘Idow ben – Child Advancing the Testimony), the prophet (ha naby’ – the one who proclaims God’s message), to say (la ‘amar),...” (Zakaryah / Remember Yahowah / Zechariah 1:1)

Zakaryah is the ideal name for a prophet. Helping us remember Yah is central to their mission and ours.

Prophets like Zakaryah are conduits for the Word of Yahowah. In their revelations, we find Yahowah speaking 76directly to us. This differentiates the testimony of a true prophet from the frauds found in the likes of the Talmud and Christian New Testament.

Yet another distinction is the assessment of God’s response to religiosity. In His prophets, He is moral and judgmental…

“…‘Yahowah ( – a transliteration of YaHoWaH as instructed in His towrah – teaching regarding His hayah – existence) was antagonized by and displeased with (qatsaph – was provoked and enraged, showing His aversion to) your fathers (‘al ‘ab ‘atem) because of their discord and dissension (qetseph – their altercations, breaking away, fragmenting and splintering the relationship). (Zakaryah 1:2)

Therefore (wa), say to them (‘amar ‘el hem) that this is what (koh) Yahowah, of the spiritual implements (YaHoWaH tsaba’), proposes and requests (‘amar), “Return to Me (shuwb ‘el ‘any – turn around, change your attitude, direction, and perspective regarding Me, and come back to Me (qal imperative – genuinely choose to actually return to Me)),” prophetically declares (na’um – reveals this message in advance of it occurring) Yahowah of hosts (YaHoWaH tsaba’), “so that when I return I can restore you at that time (wa shuwb ‘el ‘atem – when I come back I can repair My relationship with you (qal perfect)),” promises (‘amar) Yahowah of the heavenly envoys (YaHoWaH tsaba’).’” (Zakaryah / Remember Yahowah / Zechariah 1:3)

One of the many reasons for prophets, and for leaving a written record of His promises in cases like this is because there would be 2,552 years between His offer in 520 BCE and its fulfillment in 2033. With the enduring legacy, Yahuwdym can capitalize today, just as they were able at any time along the way.

77Yahowah is disappointed that His people have listened to those who have written so many inaccurate things about Him, preferring man’s stifling and self-serving diatribes to His liberating and uplifting Covenant. And yet, He is consistent about calling His people home, giving Yisra’el another chance to reconcile the relationship with Him.

We have just concluded our review of the second sentence recorded by Zakaryah, and Yahowah’s name has already appeared 7 times, including within the prophet’s name and that of his father. Yahowah and His prophets, Moseh, Dowd, Yirma’yah, Yasha’yah and Mal’aky all attest that there is no Kipurym without Yahowah. This alone will isolate and estrange rabbis and Hasidic Jews, Roman Catholics and Protestant Christians.

The other essential insight in this opening stanza is that to return to the loving embrace of our Heavenly Father we must change our attitude and perspective. Religious and political man is separated from God as a result of discord and dissension, and that must change before Yahowah can restore and renew our souls.

We may also want to consider why Yahowah described Himself as Yahowah tsaba’ three times in a row. I suspect it is because He is offering His mal’ak | spiritual implements to protect those who avail themselves of His offer.

Addressing the religious and political climate which led to this historic separation, Yahowah warned…

“‘Do not continue to be (‘al hayah – don’t habitually exist (qal imperfect)) like (ka’ – the same way as) your fathers (‘ab ‘atem) to whom (‘el ‘asher – concerning the relationship) the former (ha ri’shown – first and foremost) prophets (ha naby’) spoke, issuing a summons to them (qara’ ‘el hem – called them out), saying (‘amar), “This is what (koh) Yahowah (Yahowah – a transliteration of , our ‘elowah – God as directed in His towrah – 78teaching regarding His hayah – existence) of the vast array of spiritual implements (tsaba’) says (‘amar), ‘Please (na’ – with a sense of great urgency, I strongly encourage you to), return and be restored (shuwb – turn around, reverse course, change your attitude, direction, perspective, and come back (qal imperative – genuinely of your own freewill)) from (min) your improper and immoral (ha ra’ ‘atem – your harmful and troubling, your undesirable and malignant) ways (derek – path and conduct) and your disagreeable and displeasing (la ra’ym ‘atem – your unpleasant, unkind, and injurious) endeavors (ma’alal – interactions and pursuits, practices and dealings; from mah – questionable and ‘alal – foolish and abusive, wantonly wicked diversions).’

But they did not listen (wa lo’ shama’), pay attention, or respond (wa lo’ qasab – but they were unwilling to consider or accept, being unattuned) to Me (‘el ‘any),’ prophetically declares (na’um) Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence).”’” (Zakaryah / Remember Yahowah / Zechariah 1:4)

It breaks my heart; what do you suppose it does to His?

This is a prophetic statement, as demonstrated by “na’um – to announce in advance of it occurring.” While it seems most natural to render it entirely in the past tense, God is speaking to His people today, as is evidenced by the opening verb, hayah, which was scribed in the imperfect conjugation, thereby addressing ongoing behavior. Yahowah is asking Yisra’el to listen to Him rather than the fathers of their religious and cultural ways.

This is a blanket indictment. God’s message to His people continues to be: “Please return and be restored from your improper and immoral ways and your injurious endeavors.” It is God’s desire, but our choice, both 79affirmed by na’ and the imperative mood ascribed to shuwb. There are only two invasive and enduring sources of ra’ym within a society sufficiently pervasive and disabling to be addressed in this way: religion and politics. And with the political governance of Yisra’el and Yahuwdah being largely out of Jewish control, we are left with only one rational alternative – Yahowah is condemning Judaism, revealing that the religion is the single biggest impediment to returning to Him and being restored.

So, let’s listen and respond appropriately.

“Do not continue to be (‘al hayah) like (ka’) your fathers (‘ab ‘atem) to whom (‘el ‘asher) the former, the first and foremost (ha ri’shown) prophets (ha naby’), spoke, issuing a summons to them (qara’ ‘el hem), saying (‘amar), ‘This is what (koh) Yahowah (Yahowah) of the spiritual implements (tsaba’) says (‘amar), ‘Please, with a great sense of urgency, I am encouraging you to (na’) choose to change your attitude and perspective and return so that you can be restored (shuwb) from (min) your ways (derek ‘atem) which are improper and immoral, undesirable and malignant (ha ra’ym) and your disagreeable and displeasing religion which is foolish and self-destructive – a wanton and wicked diversion (la ra’ym ma’alal ‘atem).’”

That is the answer, but the question remains: will you be like those of us in the Covenant who have disassociated from religion to be incorporated into Yahowah’s Family, or like your fathers, and their fathers before them, who turned a deaf ear and cantankerous mind to God? As for them, “‘But they did not listen (wa lo’ shama’), pay attention, or respond (wa lo’ qasab) to Me (‘el ‘any),’ prophetically declares (na’um) Yahowah (YaHoWaH).” (Zakaryah 1:4)

80Rabbis, desperate to retain their aggrandized and lucrative hold on Jews, will no doubt protest that I am, or more accurately, God is, being anti-Semitic in excoriating Judaism. But the opposite is true. Our compassion compels us to tell the Chosen People the truth before the lies overwhelm them.

You now know God’s advice. What you do with it is up to you. But if you are foolish enough to choose the rabbis over Yahowah, then at least show some integrity and admit that you are worshiping men because you have rejected God.

This passage is especially telling if considered alongside the second of 7 Instructions Yah etched in stone, encouraging us to highly regard our Father and Mother. The prophet’s “do not be like your fathers” line, therefore, is one of many declarations which make it obvious that prolonged life in the Promised Land is predicated upon us demonstrating reverence and respect toward our Heavenly Father and Spiritual Mother – not our mortal parents whom we have been told not to emulate.

“‘Your fathers (‘ab ‘atem), where are they (‘ayeh hem)? And yet the prophets (wa ha nab’ym – but those who speak for God), isn’t it true that they live forever (ha la ‘owlam chayah)?’” (Zakaryah / Remember Yahowah / Zechariah 1:5)

Because they chose religion over relationship, Yisra’elites have spurned their Father’s protection. As a result, they have been abused and killed by the Egyptians, Philistines, Assyrians, Babylonians, Persians, Greeks, Romans, Roman Catholics, Muslims, and Nazis. By comparison, the prophets, while few, are in Shamaym. The lone determining factor has continued to be – whose word do you trust – God’s or man’s?

To be with Yah, let’s remember…

81“In the eighth month (ba ha chodesh ha shamyny) of the second year (ba shanah shanaym) of Darius (la Dar’yawesh), [in 520 BCE] the Word (dabar) of Yahowah (YaHoWaH) came to exist (hayah) with (‘el) Zakaryah (Zakaryah), son of Berekyah (Barakyah ben), the son of ‘Idow (‘Idow ben), the prophet (ha naby’), to say (la ‘amar), (Zakaryah 1:1) ‘Yahowah () was antagonized by and displeased with (qatsaph) your fathers (‘al ‘ab ‘atem) because of their discord and dissension (qetseph). (Zakaryah 1:2)

Therefore (wa), say to them (‘amar ‘el hem) that this is what (koh) Yahowah, of the spiritual implements (YaHoWaH tsaba’), proposes and requests (‘amar), “Return to Me (shuwb ‘el ‘any),” prophetically declares (na’um), Yahowah of hosts (YaHoWaH tsaba’), “so that when I return I can restore you at that time (wa shuwb ‘el ‘atem),” promises (‘amar) Yahowah of the heavenly envoys (YaHoWaH tsaba’). (Zakaryah 1:3)

‘Do not continue to be (‘al hayah) like (ka’) your fathers (‘ab ‘atem) to whom (‘el ‘asher) the former, the first and foremost (ha ri’shown) prophets (ha naby’), spoke, issuing a summons to them (qara’ ‘el hem), saying (‘amar), “This is what (koh) Yahowah (Yahowah) of the spiritual implements (tsaba’) says (‘amar), ‘Please, with a great sense of urgency, I am encouraging you to (na’) choose to change your attitude and perspective and return so that you can be restored (shuwb) from (min) your ways (derek ‘atem) which are improper and immoral, undesirable and malignant (ha ra’ym) and your disagreeable and displeasing religion which is foolish and self-destructive – a wanton and wicked diversion (la ra’ym ma’alal ‘atem).”

But they did not listen (wa lo’ shama’), pay attention, or respond (wa lo’ qasab) to Me (‘el ‘any),’ prophetically declares (na’um) Yahowah (YaHoWaH). (Zakaryah 1:4)

82Your fathers (‘ab ‘atem), where are they (‘ayeh hem)? And yet the prophets (wa ha nab’ym), isn’t it true that they live forever (ha la ‘owlam chayah)?’” (Zakaryah 1:5)

Let’s pick up the prelude to Yowm Kipurym with these dramatic words…

“‘Pay attention! Come (howy howy – woe, alas, this is the final warning, get up, look up, and get going, right now)! Flee (nuws – escape, be gone, choose to depart, and take flight immediately (qal imperative)) from the realm (min ‘erets) to the north (tsaphown – everything you have treasured and hidden away as meaningful and valuable),’ prophetically declares (na’um – announces in advance of it occurring), Yahowah (Yahowah – the proper pronunciation of YaHoWaH, our ‘elowah – God as directed in His ToWRaH – teaching regarding His HaYaH – existence and our ShaLoWM – restoration).

‘For I have scattered you (ky paras) like the four winds of the heavens (ka ‘arba’ ruwach ha shamaym ‘atem – consistent with the four spirits of the spiritual realm),’ prophetically announces (na’um) Yahowah ( – a transliteration of YaHoWaH as instructed in His towrah – teaching regarding His hayah – existence).” (Zakaryah / Remember Yahowah / Zechariah 2:6)

While I think that tsaphown is likely more symbolic than directional, it is instructive to know that there are 7,000,000 Jews currently living in Israel. The lands north of Israel from which Yahowah may be calling His people would include all of the following: the United States, in which there are 8,000,000 Jews, France with 550,000, Canada 450,000, United Kingdom 330,000, Russia 83320,000, Germany 150,000, Ukraine 90,000, Hungary 75,000, Netherlands 43,000, Belgium 35,000, Italy 34,000, Switzerland 22,000, Sweden 20,000, Turkey 19,000, Belarus 17,000, Spain 15,000, Austria 14,000, Romania 13,000, Iran 10,000, Azerbaijan 10,000, Latvia 8,000, Denmark 7,500, Poland 7,000, Uzbekistan 6,000, Greece 5,000, Czech Republic 5,000, Kazakhstan 4,800, Lithuania 4,700, Bulgaria 4,000, Moldova 3,800, Slovakia 3,600, Ireland 3,600, China 3,200, Georgia 3,000, Estonia 2,700, Croatia 2,400, Serbia 2,100, Norway 1,600, Finland 1,600, Japan 1,200, with no other nation north of Israel hosting more than 1,000 Jews. (From the Berman Jewish DataBank at Stanford University of the World Jewish Population in 2018 in coordination with the Hebrew University of Jerusalem, including Jews who are entirely or substantially Jewish by ethnicity.) This totals 10,300,000 Jews in addition to the 7,000,000 already living in Israel.

The only nations with meaningful Jewish populations south of Israel: Argentina with 260,000 Jews, Australia 130,000, Brazil 120,000, South Africa 75,000, Mexico 45,000, Chile 21,000, Uruguay 20,000, Panama 11,000, Venezuela 10,000, New Zealand 8,500, India 6,000, and Costa Rica, Colombia, Morocco, and Peru with 2,500 Jews each, totally just over 700,000.

Geography aside, this does not mean that Jews living south of the equator should not listen or return, just that conditions may not be as dire in these places. Moreover, should we translate tsaphown as “everything you have treasured and hidden away as meaningful and considered valuable” then it would include things like religion, politics, and wealth which are unrelated to geography. And this seems to be the case considering God’s next statement.

In advance of His return to Tsyown in year 6000 Yah on the Day of Reconciliations, Yahowah pleads…

84“‘Howy | I am warning and admonishing you (Howy – alas, this warning and encouragement to incite action), Escape (malat – flee so as to be delivered, rescued, spared, and saved (nifal imperative)) to Tsyown | to the Signs Posted Along the Way (Tsyown – the ridgeline on Mowryah which included Dowd’s home and Yahowah’s), daughters (bath – those living in the environs, connected with, and belonging to, even the effeminate offspring of; from banah – to have built upon and caused the continuance) of Babel | Babylon | Confusion through Commingling (Babel – Land of the Chaldeans, to confound by intermixing; from ba – with and bel – the lord, as in associated with Satan).’ (Zakaryah / Zechariah 2:7) For this is what was conveyed by (ky koh ‘amar) Yahowah, of the spiritual implements (YaHoWaH tsaba’).”

The first yatsa’ | exodus was from Mitsraym, representing the crucibles of religious and political oppression. The second will be from Babel, confusion. Babylon was not only the birthplace of organized religion, and where it was integrated into politics and the military, it is the place where nationalized belligerence and a repressive caste system fundamentally changed the course of history. From God’s perspective, it was achieved through babel – confounding people by intermixing truth and lies. Such is the nature of religion, which is why Yahowah is calling His people out of this debilitating state of mind.

There are three incarnations of Babylon from which Yahowah’s people should disassociate. They are first and foremost religious Babel – Roman Catholicism and its Bible. This religion is the dominant faith in most of the European nations that hauled Jews off into slavery north of Israel. But when we consider religious Babylon, one cannot dismiss Orthodox Judaism because its principal religious text bears the name: the Babylonian Talmud.

85The second is political Babylon, represented by the United States. It is the only place where there are more Jews than in Yisra’el. We were compelled to accept this designation while translating Yasha’yah 18 – which exposes and condemns America.

And then third, there is geographical Babel in the land in Mesopotamia. Not only are there thousands of Jews still living where they were once enslaved, but many Muslims are also learning that their ancestors were Jewish as a result of recent DNA testing.

At this point in the prophecy, Zakaryah inserts himself into the story as Yahowah sends him to survey the modern purveyors of Babel | Confusion. God is not going to overlook what they have done over the millennia to His people.

“Next, and without hesitation, after (‘achar – immediately following and without delay, in the end) the glorious appearance (kabowd – the honorable and splendorous manifestation of power of the rewarding presence), He sent me to (shalach ‘any ‘el – He dispatched me to (qal perfect)) the gentile nations (ha gowym – the people of different ethnicities who are estranged and opposed to Yisra’el) who plundered and victimized you (ha shalal ‘eth ‘atem – who removed you, looted you, and sought to control and oppress you).

This is because (ky), he who touches you, especially if they assault you (ha naga’ ba ‘atem – the one who makes contact with you, striking you, and who harms you in any way, afflicting or traumatizing you, plaguing you with their fungus (qal participle – actually defining themselves by their antagonism toward you)), they are antagonizing and abusing (naga’ – they are messing around with, assaulting and harming, afflicting and traumatizing) His little children from His viewpoint, whom He adores (ba babah ‘ayn huw’ – His youngest 86family members from His perspective, and therefore the focus of His eye and His beloved).’” (Zakaryah / Remember Yahowah / Zechariah 2:8)

The list of Gentile nations where Jews were victimized is extensive, and it includes every nation in Europe and the Middle East. God has sent Zakaryah to these places because He wants the people living there to realize that, by abusing Jews, they were assaulting God’s children. And that, as a loving and supportive Father, He is going to hold those who deliberately harmed His children accountable.

In its lone appearance in the prophets, babah is almost always rendered pupil, although it more likely speaks of a parents’ focus upon and devotion to their “baby.” It is addressing “a little child so adored by a parent they have become preoccupied with it and are imitating their infant’s prattle.” The sound of the word is not only bébé, but also similar to that of a young lamb: bah bah. That is Yahowah’s perception of Yahuwdym, Yisra’el, and Gentile Covenant members.

Those who robbed Jews and who worked them to death will have their ill-gotten gains confiscated and returned to those from whom it was so unjustly taken. The Yatsa’ | Exodus will be reprised in yet another way.

“You may want to pay attention because (ky hineh) I will wave my hand (‘any nuwph ‘eth yad) over them (‘al hem) and they shall have their possessions confiscated (wa la shalal) by those they treated as their slaves (la ‘ebed hem).

Then you will know (wa yada’ – as a result you will realize and appreciate, even understand) that Yahowah of the assembly of spiritual envoys (Yahowah tsaba’) has sent me (shalach ‘any).” (Zakaryah / Remember Yahowah / Zechariah 2:9)

87Zakaryah realizes that Yisra’elites have earned a bad reputation for ignoring and discounting Yahowah’s prophets. So, he tells those who would rather listen to their own that, when what he is revealing transpires as he has disclosed, the fulfillment of the prophecy will demonstrate that Yahowah sent him to alert them.

You can mark your calendar, warm up your vocal cords, and be ready to sing if you are among those who have been guided by Tsyown | the Signs Posted Along the Way between Dowd’s home and Yahowah’s. The choir will be assembled on October 2^nd, 2033, when Yowm Kipurym commences at sunset in Yaruwshalaim. It will be magnificent.

“‘Sing and rejoice (ranan wa samach) daughters (bath) of Tsyown (Tsyown – of the Signs Posted Along the Way), for behold (ky hineh – look up now), I am coming (‘any bow’ – I, Myself, will arrive) and I will dwell (wa shakan – will live and remain) in your midst (ba tawek ‘ath),’ prophetically announces (na’um) Yahowah ( – the pronunciation of YaHoWaH as guided by His towrah – teaching).” (Zakaryah / Remember Yahowah / Zechariah 2:10)

It is from this moment on the Day of Reconciliations and forevermore that Yahowah will be residing in the midst of His people. And as we are about to discover, God’s eternal Family will be comprised of gowym, too.

“And numerous (wa rab – then a considerable number of greatly esteemed) gentiles (gowym – people of different ethnicities) shall engage in the relationship with and accompany (lawah ‘el – shall join in and be associated with, attending to and abiding with) Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence) at that time (ba ha yowm ha huw’) and they 88shall become (wa hayah – they will be) My people as part of My family (la ‘any la ‘am).

Then I will live and remain (wa shakan – I will reside, dwelling) in your midst (ba tawek ‘ath). And you will realize (wa yada’ – as a result you will know and appreciate, even understand) that Yahowah of the assembly of spiritual envoys (Yahowah tsaba’) has sent (shalach ‘any) me to you (‘any ‘el ‘ath).” (Zakaryah / Remember Yahowah / Zechariah 2:11)

It is a deserved and yet hilarious turn of fate. Those considering themselves rab | greatly esteemed as rabbis will be cast aside on this day while the Gentiles they despised are incorporated into Yahowah’s Family. This is not because God is turning away from His people or that He prefers gowym to Yahuwdym. Quite the opposite because He is residing within Yaruwshalaim, Yahuwdah, in the midst of His Yisra’el. These gowym have joined Yahowah in support of His people. They are Covenant, and thus, they are Family.

It should not be surprising that Yahuwdah means Beloved of Yah. In recognition, we find Yahowah returning for His own in Yaruwshalaim – the City of Dowd.

“And so then (wa) Yahowah (Yahowah – the proper pronunciation of YaHoWaH, our ‘elowah – God as directed in His ToWRaH – teaching regarding His HaYaH – existence and our ShaLoWM – restoration) will legitimately receive and possess as His own (nachal – will accept and inherit, obtaining) Yahuwdah (Yahuwdah – the Beloved of Yah) as His apportionment (cheleq huw’ – as His share and as a reward) of the ground (‘al ‘adamah – of the earth) which is set apart (ha qodesh – which is separate and unique, very special).

He will choose (wa bachar – so He will select, preferring) Yaruwshalaim (Yaruwshalaim – the Source of Teaching and Guidance on Reconciliation, Jerusalem) 89once again and forevermore (‘owd ba).” (Zakaryah / Remember Yahowah / Zechariah 2:12)

Man may prefer Tel Aviv and Paris, New York or Los Angeles, Mecca or Rome, but not Yahowah. It is from Yaruwshalaim that the Covenant was enabled, and His people were restored.

There are times to listen and others to talk. Taruw’ah is the time for speaking, but it is now past, leaving us to quietly anticipate Yahowah’s arrival on Kipurym. The spectacle will speak for itself.

“Choose to be quiet (has – consider being silent, listening, not speaking (piel imperative)) all who proclaim the news (kol basar – everyone who announces the message, making it known) from before the presence (min paneh – before the appearance) of Yahowah (Yahowah – a transliteration of , our ‘elowah – God as directed in His towrah – teaching regarding His hayah – existence) because (ky) He is ready for action (‘uwr – He is agitated and stirred up, set into motion) from His set-apart dwelling place (min ma’own qodesh huw’ – out of His abode, concerned, and ready to help).” (Zakaryah / Remember Yahowah / Zechariah 2:13)

It has been a long time since Yahowah last spoke directly to His people. We have had the prophets, and they have been sufficient, taking us up to the moment of Yahowah’s return and even thereafter. But soon, we will all have a direct conduit to God, able to converse with Him at any moment in time.

Let’s review where we have been before we address where we are going…

“‘Pay attention! Come right now (howy howy)! Flee (nuws) from the realm (min ‘erets) to the north and everything you may have treasured and thought 90meaningful (tsaphown),’ prophetically declares (na’um), Yahowah (Yahowah).

‘For I have scattered you (ky paras) like the four winds of the heavens (ka ‘arba’ ruwach ha shamaym ‘atem),’ prophetically announces (na’um) Yahowah (). (Zakaryah 2:6)

‘Howy | I am warning you (Howy), Escape (malat) to Tsyown | to the Signs Posted Along the Way (Tsyown), those living in the environs of and associated with (bath) Babel | Babylon | Confusion through Commingling (Babel).’ (Zakaryah 2:7) For this is what was conveyed by (ky koh ‘amar) Yahowah, of the spiritual implements (YaHoWaH tsaba’).

Next, and without hesitation, after (‘achar) the glorious appearance (kabowd), He sent me to (shalach ‘any ‘el) the gentile nations (ha gowym) who plundered and victimized you (ha shalal ‘eth ‘atem).

This is because (ky), he who touches you, especially if they assault or antagonize you (ha naga’ ba ‘atem), they are provoking and abusing (naga’) His little children from His viewpoint, whom He adores (ba babah ‘ayn huw’). (Zakaryah 2:8)

You may want to pay attention because (ky hineh) I will wave my hand (‘any nuwph ‘eth yad) over them (‘al hem) and they shall have their possessions confiscated (wa la shalal) by those they treated as their slaves (la ‘ebed hem).

Then you will know (wa yada’) that Yahowah of the assembly of spiritual envoys (Yahowah tsaba’) has sent me (shalach ‘any). (Zakaryah 2:9)

‘Sing and rejoice (ranan wa samach) daughters (bath) of Tsyown (Tsyown), for behold (ky hineh), I am coming (‘any bow’) and I will dwell (wa shakan) in your 91midst (ba tawek ‘ath),’ prophetically announces (na’um) Yahowah (). (Zakaryah 2:10)

And numerous (wa rab) gentiles (gowym) shall engage in the relationship with and accompany (lawah ‘el) Yahowah (YaHoWaH) at that time (ba ha yowm ha huw’) and they shall become (wa hayah) My people as part of My family (la ‘any la ‘am).

Then I will live and remain (wa shakan) in your midst (ba tawek ‘ath). And you will realize and appreciate (wa yada’) that Yahowah of the assembly of spiritual envoys (Yahowah tsaba’) has sent (shalach ‘any) me to you (‘any ‘el ‘ath). (Zakaryah 2:11)

And so then (wa) Yahowah (Yahowah) will legitimately receive and accept as His own (nachal) Yahuwdah (Yahuwdah) as His apportionment (cheleq huw’) of the earth (‘al ‘adamah) which is set apart (ha qodesh).

He will choose (wa bachar) Yaruwshalaim (Yaruwshalaim) once again and forevermore (‘owd ba). (Zakaryah 2:12)

Choose to be quiet (has) all who proclaim the news (kol basar) before the presence (min paneh) of Yahowah (Yahowah) because (ky) He is ready for action (‘uwr) from His set-apart dwelling place (min ma’own qodesh huw’).” (Zakaryah 2:13)

There is a curious conversation presented in the 3^rd chapter of Zakaryah. The participants are Yahowsha’, who was Yisra’el’s High Priest at this time, Satan, Yahowah, and one of His mal’ak. During it, the Adversary portends that the High Priest was so corrupt that he could not 92possibly serve in the Divinely appointed role during Yowm Kipurym. And should he be disqualified from sprinkling blood as the sign of atonement upon the Mercy Seat of the Ark of the Covenant on behalf of the nation, Yisra’el would remain unreconcilable upon Yahowah’s return. So, while God concurs that the High Priest and his entourage have no prophetic credentials, and are corrupted and perverted, beyond hope, God has a rather marvelous trick up His sleeve. To accomplish it, He asks one of His mal’ak to symbolically cleanse the High Priest, dressing him anew. This is to suggest that the right person, properly prepared and presented could anoint the Kaporeth. By so doing, Yisra’el’s standing with God would be resolved. Therefore, this conversation points to the ultimate fulfillment of the Mow’ed upon the restoration of the Temple and Mercy Seat upon Dowd’s return. Turns out, we were told that he had blood on his hands for a reason.

So that there is no misunderstanding, the individual presented as the stand-in for all that is wrong religiously with Yisra’el during this meeting is Yahowsha’ ben Yahowtsadaq | Yahowah Liberates and Saves because Yahowah is Justified and Correct, more commonly known as Joshua Jehozadaq. The High Priest served from 515 to 490 BCE. Upon return from Babylonian captivity, he was the first afforded the opportunity to reconstruct the Temple. And it was this timing, coinciding with the restoration of the Temple, that made Yahowsha’ ben Yahowtsadaq an ideal symbol to convey Yahowah’s current frustration, His people’s dilemma, and Dowd’s intent. So, while we do not know much about him, we are told that his sons were unfaithful and married outside of the Covenant.

We begin with the symbolism…

“Then He showed me (wa ra’ah ‘any) Yahowsha’ (Yahowsha’ – Yahowah Liberates and Delivers, Yahowah Frees and Saves, son of Yahowtsadaq), the High Priest (ha kohen ha gadowl – the highest-ranking minister). He was 93present (‘amad – he was standing and indicted) before (paneh) the spiritual implement (mal’ak – heavenly envoy and messenger) of Yahowah (Yahowah – a transliteration of , our ‘elowah – God as directed in His towrah – teaching regarding His hayah – existence).

Ha Satan | the Adversary (ha Satan – Satan, the Antagonist and Accuser, the Slanderer and Opponent, the Devil) was standing (‘amad – was present indicting) at his right side (‘al yamyn huw’) in opposition to him, accusing and antagonizing him (satan huw’ – slandering him in adversarial fashion). (Zakaryah 3:1)

And (wa) Yahowah (Yahowah – the proper pronunciation of YaHoWaH, our ‘elowah – God as directed in His ToWRaH – teaching regarding His HaYaH – existence and our ShaLoWM – restoration) said (‘amar) to (‘el) Satan (ha Satan – the Adversary, the Antagonist and Accuser), ‘Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence) has decided to rebuke and reprimand you because He finds you abhorrent (ga’ar ba ‘atah – disapproves of you, having chosen to state that you are wrong, warning you that you are the one who is corrupt (qal imperfect jussive)), Satan (ha Satan – the Adversary, the Antagonist and Accuser).

Yahowah (Yahowah – written as directed by His towrah – teaching) wants you to know that you are wrong (ga’ar ba ‘atah – disapproves of you, rebukes and reprimands you, and actually abhors you), Satan (ha Satan – the Adversary and Antagonist).

Yahowah ( – a transliteration of YaHoWaH as instructed in His towrah – teaching regarding His hayah – existence) is the One who has chosen (ha bachar – prefers and desires) Yaruwshalaim | the Source of Guidance on Reconciliation (ba Yaruwshalaim) to censure and 94criticize you (ga’ar ba ‘atah – to expose your propensity to corrupt, doing so in a hateful and insulting manner, mocking you in the process), even though this fellow (ha lo’ zeh) is a bent stick used to stir the flames (‘uwd – kindling, a faggot comprised of combustible material ready to burn, a wooden poker or firebrand) who will have to be snatched away and spared (natsal – who will be rescued and delivered, plucked out of and saved (hofal passive participle – Yah will force the issue in a highly demonstrable manner and spare him (Yahowsha’) even though he will have done nothing to deserve it)) from the fire (min ‘ets – from being consumed in the blaze and resulting light).’” (Zakaryah / Remember Yahowah / Zechariah 3:2)

The presence of the mal’ak is pertinent to the story because we see him communicating and acting on behalf of Yahowah. Their role in Shamaym is, therefore, similar to their mission here on ‘Erets.

Ha Satan is a title rather than a name. It addresses the Adversary, Antagonist, and Accuser. And while he is a mal’ak, likely a karuwb, the other spiritual representative in the meeting was still attuned to God.

Satan, on the other hand, was being “satan – accusing and opposing, while antagonizing in an adversarial fashion” Yahowsha’ ben Yahowtsadaq. The Devil’s title also serves as a verb.

It was then that Zakaryah witnessed Yahowah “ga’ar – rebuking and reprimanding the abhorrent nature” of the Adversary. God demonstrated His disapproval by stating that Satan was wrong. Yahowah abhors the Devil’s corrupting nature – as should we.

After excoriating the Accuser, Yahowah revealed His preference, which was for He and His Son’s actions to do the talking. It was in Yaruwshalaim | the Source of Guidance on Reconciliation that they fulfilled Pesach and 95Matsah, leading to Bikuwrym and Shabuw’ah, thereby muting Satan’s accusations. And with God’s plan in place, Father and Son would resolve the problem of not having a High Priest available for Kipurym.

This Yahowsha’ was not among the most reputable of men. Yahowah referred to him as an “‘uwd – a bent stick used to stir the flames.” Combustible, this firebrand would have to be “natsal – snatched away and spared” from the fire. In other words, Yahowah would have to save what he represented in order to spare His people.

With natsal spoken in the hofal passive participle, Yah will force the issue in a highly demonstrable manner. While it will have been true that this fellow, Yahowsha’ ben Yahowtsadaq, will have done nothing to deserve it, with the Mercy Seat of the Ark of the Covenant set inside the restored Temple, Yahowah would prepare someone with the perfect credentials to follow His Towrah’s | Instructions on Yowm Kipurym and reconcile His relationship with Yisra’el and Yahuwdah.

This is a rather ugly picture…

“Now (wa) Yahowsha’ (Yahowsha’ – Yahowah Liberates and Delivers, Yahowah Frees and Saves) was (hayah – existed at that moment (qal perfect)) clothed (labuwsh – dressed) in filthy garments covered in offensive excrement (beged tsow’iym – treacherous dung-fouled apparel and robes soaked in deceitful human waste) while present (wa ‘amad – and caused to stand) before the appearance (la paneh) of the spiritual being (mal’ak – heavenly implement and messenger). (Zakaryah 3:3)

Then the spiritual messenger (wa mal’ak – the heavenly representative and spiritual implement) responded (‘anah – responded and answered, providing information germane to the circumstance (qal imperfect)) and spoke to those who were present (wa ‘amar ‘el ha ‘amad) before him (la paneh huw’), saying (la ‘amar), 96‘Remove (suwr – come and take away, abolishing) these offensive robes soaked in disgusting human waste (ha beged ha tsow’iym – the filthy, dung-fouled garments covered in excrement and deceit) from upon him (min ‘al huw’).’

Then he said to him (wa ‘amar ‘el huw’), ‘Look (ra’ah – choose to be observant and see (qal imperative)), I have disrobed you, having removed from upon you (‘abar min ‘al ‘atah – I have taken off of you and banished by passing over you (hifil perfect)) your perversity and depravity (‘awon ‘atah – your willingness to twist, distort, and bend, including your corruptions).

And now (wa) I will clothe you (labash ‘eth ‘atah – I will dress you) in that which is removed and withdrawn (machalatsowch – in deliverance from the common and ordinary; from mah – to contemplate the implications of chalats – being drawn out and removed, rescued and supported, invigorated and empowered).’” (Zakaryah / Remember Yahowah / Zechariah 3:4)

From God’s perspective, the political and religious are covered in their own excrement. Therefore, to enter Yahowah’s presence, we need to have this dung removed. In this case, since the High Priest was symbolic of the Temple being restored to properly usher in Yowm Kipurym upon the Mercy Seat of the Ark of the Covenant, the mal’ak was responsible for removing the filth – a.k.a., the Dome of the Rock and Al-Aqsa Mosque, in addition to all religious corruptions.

The replacement apparel would represent having the stain, stench, and stigma of religion and politics “machalatsowch – removed and withdrawn.” It would be the Cloak of Deliverance.

At this point in the narration, Zakaryah has become more than a witness. He is now offering advice. Having read the Towrah, in particular the 16^th chapter of Qara’ | 97Called Out, he has figured out exactly what Yahowah is accomplishing on behalf of the High Priest and His People. And so that we all come to the same conclusion, at the end of this review, we will turn to the Towrah and consider one of the most relevant explanations of Yowm Kipurym. By doing so, we will not only come to understand the prophecy and appreciate its role in the fulfillment of the Day of Reconciliations, but also come to appreciate its purpose all the more.

“And I said (wa ‘amar), ‘Let there be a clean wrap placed (sym tsanyph tahowr – there should be a purified and disinfected wrapping serving as a bandage (qal imperfect jussive)) upon his head (‘al ro’sh huw’).’

Therefore (wa), they put (sym) the clean and disinfected (ha tahowr) headdress (ha tsanyph – the wrapping cloth and headband as a bandage) over his head (‘al ro’sh huw’).’

And so (wa) they clothed him, dressing him (labash huw’ – they attired him) in garments (beged – clothing) while the spiritual messenger (wa mal’ak – the heavenly implement) of Yahowah (Yahowah – God’s name transliterated as guided by His towrah – instructions on His hayah – existence and His role in our shalowm – reconciliation as ‘elowah – Almighty God) was present (‘amad – was supportive and remained, standing by).” (Zakaryah / Remember Yahowah / Zechariah 3:5)

This symbolic episode playing out before Zakaryah is devastating for both Judaism and Christianity. The rabbis teach that sin cannot be removed by another, which is incompatible with what Zakaryah witnessed. It was so matter of fact in this illustration, a mal’ak | spiritual implement was able to accomplish ‘abar ‘awon with a simple declaration. Further, with ‘abar serving to explain Passover in Shemowth | Exodus 12:23, the Haredim forfeit the benefit.

98The moral of the story is that Yahowah’s Home is being restored on Yowm Kipurym. Therefore, Yahowah wants the right person, properly prepared, who knows what he is doing to serve as the High Priest to perform as prescribed in the Towrah with regard to the Mercy Seat of the Ark of the Covenant. For that to occur, they must know the story which is told in Qara’ 16.

Twistians have a bigger issue, because this is the only time the name Yahowsha’ appears in a prophecy. And this fellow was far from Godly. He is covered in deceitful excrement, and it is of his own doing. Further, he is nothing more than a bent stick stirring the fire. If this were not enough to dissuade Christian apologists from inferring that this Yahowsha’ was their “Jesus,” the mal’ak removed the consequence of him being perverted and wrong. Nonetheless, if you do as I have done in the past and consider the Christian viewpoint, they have transformed this filthy fellow into their god. It is pathetic.

At this point, following the cure, we transition to the accompanying promises…

“Then the spiritual messenger (wa mal’ak) of Yahowah ( – the pronunciation of YaHoWaH as guided by His towrah – teaching) testified (‘uwd – admonished and declared as a witness, repeating the restoring message) to Yahowsha’ (ba Yahowsha’ – with Yahowah Liberates and Delivers, Yahowah Frees and Saves, son of Yahowtsadaq), saying (la ‘amar), (Zakaryah 3:6) ‘This is what (koh) Yahowah of the spiritual messengers (Yahowah tsaba’) says (‘amar),

“If (‘im – on the condition that) you walk (halak) in My ways (ba derek ‘any) and if (wa ‘im) you observe, closely examining and carefully considering (shamar – focus upon (qal imperfect)), My requirements (mishmereth ‘any – My means to preservation by being responsible), then (wa) accordingly (gam) you will be 99able to distinguish between right and wrong (dyn – you will be able to make reasoned and moral decisions and defend, bringing justice) within My House and Family (‘eth beyth ‘any).

And also (wa gam), you will be able to observe and attend to (shamar) My villages and settlements (chatser ‘any – even My courtyards which serve as the approach to the Temple).

I will provide you with (wa nathan la ‘atah – I will give you) access (mahalak – a pathway and means to proceed) such that you understand (bayn – to be among and connect with) those who are present, standing here (ha ‘amad ha ‘el leh).”’” (Zakaryah / Remember Yahowah / Zechariah 3:7)

God’s message is consistent. To live with Him, we must walk to Him along the path He has provided. To be included within the Covenant, there are requirements we must accept. The more observant we become, the easier it is for us to distinguish between right and wrong. Further, we learn by making connections which lead to understanding. Ultimately, all of this leads to us being able to understand the insights being presented by Yahowah, His prophets, and His mal’ak | spiritual messengers.

“‘Please listen (shama’ na’). Yahowsha’ (Yahowsha’), as the High Priest (ha kohen ha gadowl – as the most important minister serving during the Miqra’ey), you and your loudmouthed associates (‘atah wa rea’ ‘atah – you and your wearisome and wicked companions and undesirable countrymen of ill repute), including those who have inhabited this office before you (ha yashab la paneh ‘atah – who sit in your presence), are individually symbolic (ky ‘iysh mowpheth hem – because these men correspond to a type), because indeed (ky), behold (hineh), I, Myself, will return and bring (‘any bow’ – I will come) My coworker (‘eth ‘ebed ‘any – with My 100associate and servant), the Branch (tsemach – the primary source of growth by reaching out to the light).” (Zakaryah / Remember Yahowah / Zechariah 3:8)

The High Priests of yesteryear and tomorrow perform a symbolic role, especially on Yowm Kipurym with regard to the Mercy Seat of the Ark of the Covenant. Other than Moseh’s brother, and perhaps Hilkiah, who found a copy of the Towrah, they are relatively meaningless players throughout the Towrah and Prophets. What is meaningful is that Yahowah is returning, and He is bringing the Branch, who is Dowd, with Him. And so now we know who is being prepared to anoint the Kaporeth and facilitate the restoration of Yisra’el.

Just as Yahowah etched two stone tablets for His people 3,480 years ago, He is revealing that He will soon inscribe another. Upon it, there will be seven insightful promises – symbolic of Dowd’s fulfillment of the seven Mow’ed Miqra’ey. I suspect that they will be quite similar to those He promised the Choter | Secondary Branch from the aforementioned main Branch in Yasha’yah | Isaiah 11:1-2.

Herein, it is also helpful to know that Dowd is the Cornerstone of the Covenant and of Yahowah’s Family Home…

“‘Truly pay attention, because (ky hineh) the stone (ha ‘eben) which, for the benefit of the relationship (‘asher), I have placed before (nathan la paneh) Yahowsha’ (Yahowsha’); there are seven eyes representing insightful promises (sheba’ ‘aynym) on a single stone (‘al ‘eben ‘echad).

Look and see (hineh), I, Myself, will openly engrave (‘any pathach) its inscription (pituwach hy’),’ prophetically declares (na’um) Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as 101guided by His towrah – instructions regarding His hayah – existence) of the spiritual implements (tsaba’).

‘Then (wa) I will remove (muwsh – I will withdraw) the perversity and depravity (eth ‘awon – the willingness to twist, distort, and bend, including the corruptions) of those in this Land (ha ‘erets ha hy’) in a single day (ba yowm ‘echad).’” (Zakaryah / Remember Yahowah / Zechariah 3:9)

Father and Son removed the perversity and depravity from His Covenant Family during Matsah. And now, they are offering Yisra’el and Yahuwdah a second chance during Kipurym.

“In that day (ba ha yowm ha huw’) Yahowah ( – a transliteration of YaHoWaH as instructed in His towrah – teaching regarding His hayah – existence) of the heavenly envoys (tsaba’) announces prior to it occurring (na’um), ‘Each individual (‘iysh) will invite (qara’ – you all will summon, calling out to meet and welcome (qal imperfect)) the approach of his fellow countrymen (la rea’ huw’ – his friends and companions) to be under the tendril of the vine (‘el tachath gephen) and to be beneath the fig tree (wa ‘el tachath ta’en).’” (Zakaryah / Remember Yahowah / Zechariah 3:10)

The vine and fig are symbolic of the people being restored and returning to the land of Yisra’el. We should expect to see Dowd’s garden flourishing again.

Before we venture into the instructions Yahowah offered to us such that we may more fully appreciate this prophecy, understand the purpose of the High Priest and why Satan was so set in denouncing him, desperate to stop him, and why Yahowah sought to cleanse what he represents, all in light of the fulfillment of Yowm Kipurym, here is a review of the prophet’s vision…

102“Then He showed me (wa ra’ah ‘any) Yahowsha’ (Yahowsha’), the High Priest (ha kohen ha gadowl). He was present (‘amad) before (paneh) the spiritual implement (mal’ak) of Yahowah (Yahowah).

Ha Satan | the Adversary (ha Satan) was standing (‘amad) at his right side (‘al yamyn huw’) in opposition to him, accusing and antagonizing him, slandering him in adversarial fashion (satan huw’). (Zakaryah 3:1)

And (wa) Yahowah (Yahowah) said (‘amar) to (‘el) Satan (ha Satan), ‘Yahowah (YaHoWaH) has decided to rebuke and reprimand you because He finds you abhorrent (ga’ar ba ‘atah), Satan (ha Satan).

Yahowah (Yahowah) wants us to know that you are wrong (ga’ar ba ‘atah), Satan (ha Satan).

Yahowah () is the One who has chosen (ha bachar) Yaruwshalaim | the Source of Guidance on Reconciliation (ba Yaruwshalaim) to censure and criticize you, exposing your propensity to corrupt (ga’ar ba ‘atah), even though this fellow (ha lo’ zeh) is a bent stick used to stir the flames (‘uwd) who will have to be snatched away and spared (natsal) from the fire (min ‘ets). (Zakaryah 3:2)

Now (wa) Yahowsha’ (Yahowsha’) was clothed (labuwsh) in filthy garments covered in offensive excrement (beged tsow’iym) while present (wa ‘amad) before the appearance (la paneh) of the spiritual being (mal’ak).’ (Zakaryah 3:3)

Then the spiritual messenger (wa mal’ak) responded (‘anah) and spoke to those who were present (wa ‘amar ‘el ha ‘amad) before him (la paneh huw’), saying (la ‘amar), ‘Remove (suwr) these offensive robes soaked in disgusting human waste (ha beged ha tsow’iym) from upon him (min ‘al huw’).’

103Then he said to him (wa ‘amar ‘el huw’), ‘Look (ra’ah), I have disrobed you, having removed from upon you (‘abar min ‘al ‘atah) your perversity and depravity (‘awon ‘atah).

And now (wa) I will clothe you in that which (labash ‘eth ‘atah) is removed and withdrawn (machalatsowch).’ (Zakaryah 3:4)

And I said (wa ‘amar), ‘Let there be a clean wrap placed (sym tsanyph tahowr) upon his head (‘al ro’sh huw’).’

Therefore (wa), they put (sym) the clean and disinfected (ha tahowr) headdress (ha tsanyph) over his head (‘al ro’sh huw’).

And so (wa) they clothed him, dressing him (labash huw’) in garments (beged) while the spiritual messenger (wa mal’ak) of Yahowah (Yahowah) was present (‘amad). (Zakaryah 3:5)

Then the spiritual messenger (wa mal’ak) of Yahowah () testified (‘uwd) to Yahowsha’ (ba Yahowsha’), saying (la ‘amar), (Zakaryah 3:6) ‘This is what (koh) Yahowah of the spiritual messengers (Yahowah tsaba’) says (‘amar), “If (‘im) you walk (halak) in My ways (ba derek ‘any), and if (wa ‘im) you observe, closely examining and carefully considering (shamar) My requirements (mishmereth ‘any), then (wa) accordingly (gam), you will be able to distinguish between right and wrong (dyn) within My House and Family (‘eth beyth ‘any).

And also (wa gam), you will be able to observe and attend to (shamar) My courtyards approaching My Home (chatser ‘any). I will provide you with (wa nathan la ‘atah) access (mahalak) such that you understand (bayn) those who are present, standing here (ha ‘amad ha ‘el leh). (Zakaryah 3:7)

104Yahowsha’ (Yahowsha’), please listen (shama’ na’). As the High Priest (ha kohen ha gadowl), you and your loudmouthed and wearisome associates (‘atah wa rea’ ‘atah), including those who have inhabited this office before you (ha yashab la paneh ‘atah), they are individually symbolic (ky ‘iysh mowpheth hem), because indeed (ky), behold (hineh), I, Myself, will return and bring (‘any bow’) My coworker (‘eth ‘ebed ‘any), the Branch (tsemach). (Zakaryah 3:8)

Truly pay attention, because (ky hineh) the stone (ha ‘eben) which, for the benefit of the relationship (‘asher), I have placed before (nathan la paneh) Yahowsha’ (Yahowsha’), there are seven eyes representing insightful promises (sheba’ ‘aynym) on this single stone (‘al ‘eben ‘echad).

Look and see (hineh), I, Myself, will openly engrave (‘any pathach) its inscription (pituwach hy’),’ prophetically declares (na’um) Yahowah (YaHoWaH) of the spiritual implements (tsaba’).

‘Then (wa) I will remove (muwsh) the perversity and depravity, especially the desire to corrupt (eth ‘awon), of those in this Land (ha ‘erets ha hy’) in a single day (ba yowm ‘echad).’ (Zakaryah 3:9)

In that day (ba ha yowm ha huw’) Yahowah (YaHoWaH) of the heavenly envoys (tsaba’) announces prior to it occurring (na’um), ‘Each individual (‘iysh) will invite and summon (qara’) the approach of his fellow countrymen (la rea’ huw’) to be under the tendril of the vine (‘el tachath gephen) and to be beneath the fig tree (wa ‘el tachath ta’en).’” (Zakaryah / Zechariah 3:10)

If the Adversary had prevailed in his denunciation of the High Priest, preventing him from fulfilling his purpose on Yowm Kipurym, then there would be no reconciliation. Even Yahowah will not and cannot invalidate His Towrah | Instructions. Fortunately, Father and Son by working 105together during the Mow’edym provided the means to resolve the Priestly conundrum such that the returning Branch, Yahowah’s coworker, could do what was required on behalf of Yisra’el on this day.

The key to understanding is byn | making connections. And so, it is by comparing Zakaryah 3 to Qara’ 16 that we come to appreciate Yahowah’s intent with His Son on Yowm Kipurym | the Day of Reconciliations in year 6000 Yah – sunset in Yaruwshalaim on October 2^nd, 2033.

Yahowah had assigned ‘Aharown | Aaron the responsibility of serving as the High Priest. The distinction was by default, and not deserved. ‘Aharown had sullied himself with the worst of religion when he had participated in the creation and worship of the Golden Calf – a bull. So Yahowah devised a remedy tailored for this man which was symbolic of what he would come to represent. In addition, with the death of his sons for presumptuously violating Yahowah’s protocols, God underscored His disdain for men claiming authorization they do not actually possess.

“Then (wa) Yahowah (YaHoWaH) spoke (dabar) to Moseh (‘el Moseh – to the One who Draws Out) immediately after (‘achar – without equivocation or hesitation) the death (maweth) of ‘Aharown’s (‘Aharown – the Alternative) two sons (shanaym beny) when they approached (ba qarab hem) the presence (la paneh) of Yahowah (YaHoWaH) and died (muwth). (Qara’ 16:1)

Therefore (wa), Yahowah (YaHoWaH) said (‘amar) to Moseh (‘el Moseh), ‘Speak to ‘Aharown, your brother (dabar ‘el ‘Aharown ‘ach ‘atah), so that he does not come (wa ‘al bow’) at any time (ba kol ‘eth) to the 106Set-Apart place (‘el ha Qodesh) of the Home (min beyth) through the curtain (la ha pharoketh – approaching the fabric divider) to the presence (‘el paneh – toward the appearance) of the Mercy Seat (ha Kaporeth – Place of Atonement and Reconciliation; from kaphar – to purge and cover, providing atonement and reconciliation, singular of Kipurym), which provides the benefits of the relationship (‘asher) upon the Ark (‘al ha ‘Arown – on the top of the Chest). That way he will not die (wa lo’ muwth).

Indeed (ky), I will appear and be visible (ra’ah) within a cloud (ba ha ‘anan – inside of condensed water vapor sufficient to block much of the light) above (‘al) the Mercy Seat (ha Kaporeth – Place of Atonement and Reconciliation; from kaphar – to purge and cover, providing atonement and reconciliation, singular of Kipurym). (Qara’ 16:2)

In this (ba zo’th), ‘Aharown (‘Aharown – the Alternative) will come (bow’) to the Set-Apart place (‘el ha Qodesh) with a bull from the herd (ba par ben baqar – representing that which is broken and frustrating because it is in violation of the agreement and divisive for our consideration) for being wrong and missing the way (la chata’th – to resolve iniquity and pardon sin for going astray) and a lamb (wa ‘ayl – the protector of the flock leading to Passover’s doorway) to rise (‘olah – to ascend).’” (Qara’ / Called Out / Leviticus 16:3)

We have to be prepared to exist in the presence of Yahowah. His sons were not, and so they died. The same thing would not happen today if someone attempted to move the Ark of the Covenant because mal’akym are protecting it.

Yahowah refers to what we are prone to call a “Temple,” His Beyth | Home. He views it as a place for His 107Family to live. As the beneficiaries of the Covenant and Miqra’ey, we are prepared to enjoy our Father’s company.

The Ark of the Covenant resides in the most set-apart place within Yahowah’s Home. Within it, we would find the two Tablets. Beside it is the original scroll of the Towrah. The top cover of the Chest is a seat, with two sets of Karuwb | Chereb wings along the back and sides. It is symbolic of the Covenant, with the Kaporeth serving as the means to fulfill Kipurym. It is where Yisra’el is reconciled.

Knowing that ‘Aharown had been wrong with the Golden Calf, Yahowah devised a remedy that would underscore His distaste for religion. A “ba par ben baqar – representing that which is broken and frustrating because it is in violation of the agreement and divisive would be offered for our consideration” and so that we would appreciate how religion has caused so many “la chata’th – to be wrong and miss the way.” Cleansed of religion, with the “‘ayl – the protector of the flock leading to Passover’s doorway via the lamb” we would be prepared “‘olah – to ascend.”

Linen is comprised of the fibers of flax – the flower which blooms bright blue to usher in Pesach, Matsah, and Bikuwrym. It is also from the flax that the wicks on the Manowrah would be fabricated, providing light. The flowing garments would then be as indicative of being dressed in light after having been cleansed by Chag Matsah as would be symbolically possible.

In addition, this is where Zakaryah came to realize that, after the High Priest was cleansed and dressed, he would need the headband…

“‘He should wear (labash – he should be clothed in) a covering (kathoneth – a tunic) of linen (bad – clothing made of the flax) which is set apart (qodesh – special and uncommon). The linen (wa bad – clothing made of the flax) undergarments (miknas – trousers designed to save) 108shall be on his body (hayah ‘al basar huw’), along with a linen sash (wa ba ‘abnet bad) which he shall tie and wear (chagar) in addition to a linen headband (wa ba mitsnepheth bad).

He should wrap these set-apart garments around himself (tsanaph beged qodesh hem). So he should bathe (wa rachats – he should wash away, removing impurities) his body (‘eth basar huw’) in the waters (ba ha maym) and then put the clothing on (wa labash hem). (Qara’ 16:4)

Then from the community of eternal and restoring witnesses (wa min ‘eth ‘edah – out of the assembly of the enduring testimony) of the Children of Yisra’el (beny Yisra’el – the Sons and Daughters who Engage and Endure with God), he should acquire (laqach – select, accept, and receive) two tempestuous goats (shanaym sa’yr ‘ez – a pair of shaggy and devilish, stubborn and demonic goats) for being wrong and missing the way (la chata’th – to resolve iniquity and pardon sin for going astray), but only one lamb (wa ‘ayl ‘echad – the single protector of the flock leading to Passover’s doorway) to ascend (la ‘olah – to rise). (Qara’ 16:5)

‘Aharown (‘Aharown – the Alternative) should approach (qarab – should draw near) with a bull (ba par – representing that which is broken and frustrating because it is in violation of the agreement and divisive) for being wrong and having missed the way (ha chata’th – to resolve iniquity and pardon sin for going astray), as a benefit of the relationship (‘asher) for himself (la huw’) and he shall provide reconciliation (wa kaphar – so he will provide atonement, purging and then covering) through this for himself (ba’ad huw’) and for his house and family (wa ba’ad beyth huw’).’” (Qara’ / Called Out / Leviticus 16:6)

109Yisra’el’s calling is to be “‘edah – the community of eternal and restoring witnesses who communicate the enduring testimony” of Yahowah. This entire process, with the cleansing of the High Priest and resolving his propensity to be wrong, was designed to facilitate the reconciliation of the Children of Yisra’el. From the bull to the lamb and scapegoat, and from the linen apparel to the purpose of the Mercy Seat, the process underlying Yowm Kipurym is being presented for our consideration. And it is by understanding these Towrah | Instructions that we can appreciate the scene played out in Heaven before Zakaryah.

Yahowah wants all of this, His every word, acted out on behalf of Yisra’el upon His return…

“‘Then he shall grasp hold of (wa laqach) the two tempestuous goats (shanaym sa’yr – the pair of shaggy and devilish, stubborn and demonic goats) and present them (wa ‘amad ‘eth hem) before the presence (la paneh) of Yahowah (Yahowah – written as directed by His towrah – teaching) at the entrance (petach) of the shining and clear tent (‘ohel) of the eternal witness and restoring testimony of the appointed meeting (mow’ed). (Qara’ 16:7)

And ‘Aharown should provide an opportunity (wa ‘Aharown nathan) with lots determining the outcome (gowral gowral – making a decision regarding retribution and recompense) for the two stubborn goats (‘al shanaym ha sa’yr – for the pair of shaggy and devilish, tempestuous and demonic goats), with one (‘echad) to approach Yahowah (la YaHoWaH) and the other lot (wa goral ‘echad) as the scapegoat (la ‘aza’zel – the goat that gets to go away; from ‘ez – goat and ‘azal – to go off, and possibly ‘azab – to be estranged and forsaken). (Qara’ 16:8)

110‘Aharown (‘Aharown – the Alternative) should approach (qarab – should draw near) with the devilish goat (sa’yr) which, for the benefit of the relationship (‘asher), the lot (ha gowral – recompense) ascended upon (‘alah ‘al huw’) to approach Yahowah (la YaHoWaH).

It will act as (wa ‘asah huw’ – it will serve as) the resolution for having been wrong and missing the way (ha chata’th – the means to resolve iniquity and pardon sin for going astray). (Qara’ 16:9)

The stubborn and devilish goat (wa ha sa’yr) which, to show the way to get the most out of life (‘asher), the lot (ha gowral – recompense) ascended upon (‘alah ‘al huw’) as the scapegoat (la ‘aza’zel – the goat that gets to go away; from ‘ez – goat and ‘azal – to go off, and possibly ‘azab – to be estranged and forsaken) shall be presented alive (‘amad chay) before the presence of (la paneh) Yahowah (Yahowah – a transliteration of , our ‘elowah – God as directed in His towrah – teaching regarding His hayah – existence) to provide reconciliation (la kaphar – to make atonement, purging then covering) with it (‘al huw’) dispatched and sent away (la shalach), with it as the scapegoat (‘eth huw’ la ‘aza’zel – with him as the goat that gets to go away) to the wilderness (ha midbar – to the place the word is questioned).’” (Qara’ / Called Out / Leviticus 16:10)

The idea of a scapegoat was ingenious, something that everyone could understand. Moreover, using a stubborn and tempestuous goat, rather than a lamb, would help drive the point home. Similarly, it would have been impossible for ‘Aharown, and the Chief Priests after him, to miss the significance of the bull, especially after the episode with the Golden Calf.

“‘‘Aharown (‘Aharown – the Alternative) should approach (qarab – should draw near) with the bull (ba par – representing that which is broken and frustrating 111because it is in violation of the agreement and divisive) for being wrong and having missed the way (ha chata’th – to resolve iniquity and pardon sin for going astray) for his benefit (‘asher la huw’) and for the purpose of reconciliation (wa kaphar – to purge and cover over, making atonement) through this for himself (ba’ad huw’) and for his house and family (wa ba’ad beyth huw’).

And he should prepare the bull to be cooked and consumed (wa shachat ‘eth par – he should strike that which is broken and frustrating because it is in violation of the agreement and divisive) as the resolution for having been wrong (ha chata’th – to provide the means to resolve iniquity and pardon sin for going astray) for his benefit (‘asher la huw’).” (Qara’ 16:11)

“And he should obtain (wa laqach) some of the blood of the bull (min dam ha par) and sprinkle it (wa nazah) with his finger (ba ‘etsba’ huw’) on the face (‘al paneh) of the Mercy Seat (ha Kaporeth – the Place of Atonement and Reconciliation; from kaphar – to purge and cover, providing atonement and reconciliation, singular of Kipurym) on the eastern side (qedem – in the orientation of the sunrise).

Then toward the front (wa la paneh) of the Mercy Seat (ha Kaporeth – the Place of Reconciliation), he should sprinkle (nazah) some of the blood (min dam) with his finger (ba ‘etsba’ huw’) seven times (sheba’ pa’am – to uphold the promise in the conduct of his life). (Qara’ 16:14)

Next, he should prepare the goat to be cooked and consumed (wa shachat ‘eth sa’yr – he should strike that which is stubborn and annoying, devilish and demonic) to provide the means to resolve iniquity and pardon sin for going astray (ha chata’th) for the benefit (‘asher) of the people (la ha ‘am – for the family to approach) and return (wa bow’) with its blood (‘eth dam huw’) toward 112that which is part of the House (la min beyth – approaching the part of Home) through the curtain (la ha pharoketh – approaching the fabric divider) and do (wa ‘asah – act, engaging accordingly) with its blood (‘eth dam huw’) as he did with the blood of the bull (ka ‘asher ‘asah la dam ha par), sprinkling it (nazah ‘eth huw’) upon the Mercy Seat (‘al Kaporeth – over the Place of Atonement and Reconciliation; from kaphar – to purge and cover, providing atonement and reconciliation, singular of Kipurym) and toward the front (la paneh) of the Mercy Seat (ha Kaporeth – the Place of Reconciliation during Kipurym). (Qara’ 16:15)

Thereby (wa) he shall provide reconciliation (kaphar – he will offer atonement by purging and covering over as part of Kipurym) upon the Set-Apart place (‘al ha Qodesh – over that which is special and uncommon) as a result of (min) the impurity and filthiness (tuma’ah – the foreign residue and offensive immoral nature) of the Children of Yisra’el (beny Yisra’el – the Sons and Daughters of those who Engage and Endure with God), and as a result of (wa min) their religious rebellion and political defiance (pesha’ hem – widespread breach of the relationship), it will be resolved along with the realization that they have been totally wrong and have all wandered away (la kol chata’th hem – for all of the ways they have gone astray).

Therefore (wa ken), he should act accordingly, doing this (‘asah) to approach (la) the shining and clear tent (‘ohel) of the eternal witness and restoring testimony of the appointed meeting (mow’ed) which is inhabited and abides (ha shakan) with them in the midst (‘eth hem ba tawek) of their impurity and filthiness (tuma’ah hem – of their foreign residue and offensive immoral nature).’” (Qara’ / Called Out / Leviticus 16:16)

And now we know why it was essential that Satan’s accusations against Yahowsha’, the High Priest, were 113resolved in the prophecy. Without someone performing this role in concert with the Towrah’s guidance, Yahowah’s relationship would remain unreconciled. God has outlined the means to cleanse the religious rebellion and political defiance from His people and He intends to implement His plan.

Ah, but that is how it appears, with the symbolism established of the blood of the “par – that which is divisive because it is in violation of the agreement” being sprinkled eight times – once on the side of the Kaporeth representing a new day, followed by seven times on the face or appearance. ‘Aharown, serving as an alternate, was asked to do the same thing with the “sa’yr – that which is stubborn and annoying.” Collectively, this would serve as the resolution needed to reconcile the relationship with Yisra’el and Yahuwdah while associating the event with Kipurym leading to Sukah. It also explains, as we shall see in Zakaryah 6, why blood would be sprinkled on the Mercy Seat, why it would come from a par and a sa’yr and not the Passover ‘ayl, and why it would occur on Kipurym, not Pesach. We are in for an amazing surprise.

One of the most challenging prophecies to interpret is found in Zakaryah 4. Based on the way it reads, it is apparent that the prophet did not understand it either.

While it is rare, sometimes God says things that are well beyond the original audience and only become meaningful to those who will be affected by them. We are nearing the time of the two witnesses, so perhaps the allegorical language will begin to resonate with us.

The mal’ak guiding Zakaryah was not among the most direct communicators because he wanted Zakaryah to 114make the connections between the things he was revealing and their identity and purpose. Moreover, the prophet was awakened from his sleep – which is also germane to the prophecy.

“Then the heavenly messenger (wa ha mal’ak – so the spiritual being) returned (shuwb) who had spoken to me (ha dabar ba ‘any), roused me (‘uwr ‘any) in a way which could be compared to (ka) an individual (‘ysh) being awakened from his sleep (‘uwr min shenah huw’).” (Zakaryah / Remember Yahowah / Zechariah 4:1)

Duly noted: Zakaryah was not yet fully awake. And yet without explanation, he was shown a collection of objects.

“And he asked me (wa ‘amar ‘el ‘any), ‘What do you see (mah ‘atah ra’ah)?’

I replied (wa ‘amar) while using the perception of sight (ra’ah – I was looking), ‘Behold (wa hineh), a Manowrah (Manowrah – a lampstand which was beaming) comprised entirely of gold (zahab kol hy’).

It was being revealed (galah – it was being exposed and made known) first and foremost, above everything else (hy’ ‘al ro’sh hy’).

And there were seven (wa sheba’) lamps (ner – small containers with olive oil and wicks to provide light) on it (hy’ ‘al hy’). It epitomized seven (hy’ sheba’).

And there were seven metal castings serving as channels and spouts (wa sheba’ muwtsqah – there were seven places for the oil to flow) on the lamps (la ha ner – the olive oil containers replete with wicks) which, to show the way to the benefits of the relationship (‘asher), were on top of it (‘al ro’sh hy’).’” (Zakaryah / Remember Yahowah / Zechariah 4:2)

Yahowah’s “ro’sh – foremost” symbol is His Manowrah. It is a lampstand comprised of six olive oil 115lights on either side and a single illuminated stem in the middle. God, who is light, is represented by the center luminary. The three spring Miqra’ey – Pesach, Matsah, and Bikuwrym – are depicted by the first three lamps looking from right to left – the direction of Hebrew writing. The final three ner represent the fall Mow’ed – Taruw’ah, Kipurym, and Sukah. In the center, and with God, we are enriched, empowered, and enlightened on Shabuw’ah.

The oil in these lamps represents the Ruwach Qodesh. The olive tree is deeply rooted in the Land and long-lived. The oil is nutritious, serves as a healing ointment, is used for anointing, and provides perfectly brilliant illumination.

Key to understanding the first installment of this prophetic portrait is the recognition that galah means “to be revealed, exposed, and made known,” not “bowl” or “fountain” as religious institutions would have us believe. Correctly translated, we are not struggling to figure out what a bowl is doing hovering above the Manowrah. And with galah rendered correctly, we can focus on Yahowah’s Manowrah, recognizing that “hy’ ‘al ro’sh hy’ – it is first and foremost, above everything else” when it comes to God’s symbols.

It is comprised of “sheba’ – seven” “ner – small containers of olive oil.” Yes, “sheba’ – seven.” There are also “sheba’ – seven” “muwtsqah – places for oil to flow.”

Beyond the seven Mow’ed Miqra’ey, Yahowah spoke of His choter | stem growing out of the rootstock of Yshay | to Stand Out and Be Noticed. He revealed the means He would use to keep him anchored and productive in Yasha’yah 11:1. There appears to be a connection…

“A stem off of the main branch (choter – a sucker emerging from the root, serving as a secondary source of growth as an observant individual who is willing to listen and who is committed to thinking while collecting the things Yah values) will be extended (yatsa’ – he will be 116brought forth to serve for a limited time), emerging from (min – out of) the rootstock (geza’ – the stump from which new growth emerges from the original base, the genealogical source which is capable of supporting new shoots) of Yshay | to Stand Out and Be Noticed (Yshay – To Draw Attention to the Substance of Existence will stand up and be noticed) as (wa) an observant branch (netser – a secondary stem or shoot which extends from a primary limb; from natsar – to be observant, focused, and protective) through (min – because of) the roots, and that which keeps him anchored, steadfast, and nourished (sheresh huw’ – his base and foundation, his source and family, keeping his steadfast), such that he will continually bear an abundance of fruit, being productive while encouraging productivity in others (parah – being consistently fruitful while causing and enabling fruitfulness on behalf of successive generations). (Yasha’yah 11:1)

This is because (wa) the {1} Spirit (ruwach – the Divine power, influence, and energy, the mind and essence, the feminine touch and understanding, the Maternal acceptance and support) of Yahowah (Yahowah) will settle and remain on him (nuwach ‘al huw’ – She was placed upon him, energizing him in an alliance with him, dwelling and residing within him, enriching the association to assure the most favorable outcome), the {2} Spirit (ruwach) providing the capacity to comprehend and teach (chakmah – offering the mental aptitude and wisdom to instruct, comprehension and technical expertise to do what is required to educate) and (wa) {3} to enable understanding by making connections to reveal insights (binah – facilitating the propensity to ponder and process information, to be perceptive by being discerning, discriminating, and judgmental, making intelligent associations which lead to a conceptual understanding, revealing how to respond to life situations after thoughtful consideration), the {4} Spirit (ruwach) of advice and 117counsel (‘etsah – of pertinent directions providing prudent consultation on the purpose of the proposal, delivering effective mentoring on how to deliberate relevant decisions) and {5} of being emboldened and inspiring (wa gebuwrah – of being a strong and courageous leader who is empowering, able to accomplish the mission and perform until it is complete, providing the aptitude and capability to confirm what is true, offering the mental discipline to be unwavering, championing the cause with the character and confidence while defending God’s people and affirming their rights), the {6} Spirit (ruwach) of knowing and knowledge (da’ath – of recognizing where to look for answers and to acquire information, of being aware of the evidence and being able to discern what is relevant and accurate, of discriminating between fact and fiction and right and wrong, so as to recognize the truth) so as (wa) to {7} respect and revere (yira’ah – to appreciate the awesome nature and astonishing greatness of) Yahowah (Yahowah).” (Yasha’yah / Isaiah 11:2)

As we journey through the prophecy regarding the identity and purpose of the two witnesses, Yahowah will remind us that His Spirit is responsible for their success. Further, Yahowah will equate them to olive trees, affirming the Choter | Secondary Branch, Useful Stem, and Productive Sucker metaphor.

It is also instructive to know that, in addition to the seven Mow’ed Miqra’ey and the seven benefits associated with Yahowah’s Spirit, there are the seven colors in the rainbow. This is relevant because the rainbow is the symbol of the Covenant. These colors are Red, Orange, and Yellow on top, Green, symbolic of growth, in the middle, and Blue, Indigo, and Violet beneath.

The Manowrah is Yahowah’s witness. From it we can deduce insights into His nature and plan. And that is why the two witnesses, represented by the olive trees, are stationed on either side of Yahowah’s symbolic luminary.

118The story of the Manowrah begins with the tree which enables it to shine, illuminating our lives – the olive. It is symbolic of Yahowah’s people in conjunction with His Spirit. As shared a moment ago, the olive is native to the land. It is firmly rooted and able to survive even the most severe storms. It is especially long-lived. Its fruit must be crushed before it is productive. Olive oil remains a source of brilliant light, healing ointment, and nourishment. It is the perfect way to convey many things relevant to God.

“There were two (wa shanaym – a pair) olive trees (zayth) by it (‘al hy’), one on the right (‘echad min yamyn) of the revelation (galah – of what was being exposed and made known) and the other one (wa ‘echad) on its left (‘al semo’l hy’).” (Zakaryah / Remember Yahowah / Zechariah 4:3)

Yes, there will be two witnesses. The one on the right was identified in the final line of what may have been the last prophet. In Mal’aky | Malachi 4:4-6, we discover that he is ‘ElYah | Elijah. These could well be Yahowah’s last words to His people…

“‘Remember (zakar) the Towrah | Teaching and Guidance (Towrah – Instructions and Directions) of My associate (‘eben ‘any – My coworker and servant), Moseh (Mosheh – the One who Draws Out) which, to show the way to the benefits of the relationship (‘asher), I provided as instructions (tsawah – I delineated as directions) through him (‘eth huw’) in Choreb (ba Choreb) for all Yisra’el (‘al kol Yisra’el – on behalf of everyone who Engages and Endures with God), including the prescriptions for living that cut you into the relationship (choq) and the means to exercise good judgment regarding the way to resolve disputes (wa mishpat). (Mal’aky 4:4)

Behold (hineh), I, Myself, will send to you (‘anoky shalach la ‘atem ‘eth) ‘ElYah (‘ElYah – Yahowah is God), 119the prophet (ha naby’), before the coming arrival (la paneh bow’) of this exceedingly important (ha gadowl – the great and intensely powerful) and awesomely inspiring (wa yare’ – fearful and intimidating for some while for others a time to express reverence and respect) day (yowm) of Yahowah (YaHoWaH). (Mal’aky 4:5)

Then he will restore (wa shuwb – he will change and return) the thinking and inclinations (leb – the hearts and minds) of the fathers (‘ab) for the children (‘al ben) and the thinking and inclinations (leb – the hearts and minds) of the children (benym) to their fathers (‘al ‘ab hem) or otherwise (pen – lest) I will arrive (bow’ – I return and come) and inflict the Land (wa nakah ‘eth ha ‘erets – I strike the material realm) because it is so disfigured, it appears like the sea (charam – mutilated and split apart into the sea (serving as a metaphor for gowym), as doomed and excluded).’” (Mal’aky / My Spiritual Messenger / Malachi 4:6)

‘ElYah is an interesting choice. He did not provide even a tenth of the prophecies of Moseh, Dowd, Shamuw’el, Yirma’yah, or Yasha’yah, but he had something that we do not see in other prophets. He was sarcastic, quick-witted, and exceedingly judgmental – always ready and willing to trash the reputations of the religious and political.

Therefore, we can deduce two things. First, God recognizes the merit in mocking a society’s leadership, openly and bluntly exposing and condemning them. And second, He is fond of a witness who is not afraid to stand up against the rich and powerful.

With ‘ElYah being chosen to witness to Yisra’el in the years before Yahowah’s arrival, his partner will likely share many of the same traits – albeit more in tune with challenging the false notions of Christians, Muslims, and Progressive Multiculturalists.

120Since the Choter is a sucker growing out of the rootstock of an old olive tree, giving it new life, perhaps he is the other witness. Standing on either side of the Manowrah, the two olive trees will be discussing Yahowah’s symbols and using them to reveal His Towrah.

“So, then I responded (wa ‘anah – I replied) by saying (wa ‘amar) to the spiritual messenger (mal’ak) who had spoken to me (ha dabar ba ‘any), to ask (la ‘amar), ‘Why are these here, sir (mah ‘el leh ‘edon ‘any)?’ (Zakaryah 4:4)

And the heavenly representative (wa ha mal’ak) who had spoken with me (ha dabar ba ‘any) answered (‘anah), and he said to me (wa ‘amar ‘el ‘any), ‘Why do you not know Yada’ or understand (ha lo’ yada’ – why are you unaware of what is being revealed so that you can appreciate and acknowledge) what these represent (mah hem ‘el leh)?’

I said (wa ‘anah), ‘I do not, sir (lo’ ‘edon ‘any).’ (Zakaryah 4:5)

Then he answered (wa ‘anah) and said to me (wa ‘amar ‘el ‘any la ‘amar), ‘This is the Word (zeh dabar) of Yahowah (YaHoWaH) to Zerubabel | the nauseating seed of the Lord and the confusion sown by Babylon’s commingling (‘el – toward and against Zerubabel – that which is sown and scattered by Bel | the Lord on behalf of the confounding nature of Babylon; from zera’ – seed sown and scattered, ba – by and with, Bel – the Lord and out of Babel – Babylon).’

It is to say (la ‘amar), ‘Not by might, ability, or wealth (lo’ ba chayl – not with physical strength or one’s capabilities, not with armies or troops, not with religion or politics), and not with force or authority (wa lo’ ba koach – nor with personal qualifications or power, nor with mighty deeds or status, not even with resources and possessions, and particularly not with violence), but in 121actuality (ky’ ‘im – instead) with My Spirit (ba ruwach ‘any),’ declares (‘amar) Yahowah (Yahowah – a transliteration of , our ‘elowah – God as directed in His towrah – teaching regarding His hayah – existence) of the vast array of spiritual messengers (tsaba’).” (Zakaryah / Remember Yahowah / Zechariah 4:6)

Up to the point of the messenger’s question, Zakaryah had been shown a Manowrah and two olive trees, both of which he would have understood, including the connections between them. His interjection of the headwrap into the previous vision confirms that he knew his Towrah. We are dealing with a well-read and bright man who was likely chosen because he was a quick study.

Moreover, he would have had access to all of the prophets up to and possibly including Mal’aky. One of the oldest scrolls found in Qumran, dating to the late 2^nd century BCE, includes all of the minor prophets, with Zakaryah’s revelations positioned after Mal’aky’s at the end of the scroll. Therefore, since he would have been intimately familiar with the design and message of the Manowrah, and would have understood its association with an olive, his question would not have been, “What are these?” but instead, “Why are these being presented to me?”

In Mal’aky’s revelation, only one witness is listed – the one being sent to awaken Yisra’elites from their slumber – just as Zakaryah had been roused from his sleep. So with that in mind, and considering Zakaryah’s inherent aptitude, he was asking, “Why are these here?” He was wondering, “Why are there two olive trees witnessing on either side of the Manowrah?”

Before we reconsider the mal’ak’s answer, remember, this is the man who interjected himself into the previous episode, telling the mal’ak to include the headwrap. I know the Towrah, too, but I did not make the connection until 122after the Spirit pointed me toward Qara’ for the answer. For Zakaryah to have not only deduced this in the moment, which means he actually understood the intent of the vision, but to have been so confident in his assessment that he would complete the scene while in Yahowah’s presence, says that our prophet is much smarter than me and probably you as well.

Based upon his calling, his intellect, and desire to follow Yahowah’s words to their intended conclusion, Zakaryah would have been familiar with Yasha’yah’s prophetic presentation of the Choter | Secondary Branch and Productive Sucker. With an entire chapter focused upon him and the role he would eventually play, the prophet would have understood that Yahowah intended to enlighten and empower, equip and embolden the Choter with His Spirit so that he could compose the Nes | Banner that God would raise on behalf of His people. Therefore, he would have surmised that “it would not be by might, ability, or wealth, nor through armies, religion, or politics, and especially not through status or personal qualifications” that the Choter would bring new life to an old and abandoned olive tree, “but instead with My Spirit.”

That being so, why was the mal’ak being so snippy with him? Why do we read…“And the heavenly representative (wa ha mal’ak) who had spoken with me (ha dabar ba ‘any) answered (‘anah), and he said to me (wa ‘amar ‘el ‘any), ‘Why do you not know Yada’ or understand (ha lo’ yada’ – why are you unaware of what is being revealed so that you can appreciate and acknowledge) what these represent (mah hem ‘el leh)?’”

The answer was provided by Dowd in the 14^th Mizmowr | Proverb. He identified the Choter as Yada. It is the only other time the Choter is mentioned, and so the spiritual messenger, already duly impressed by Zakaryah’s previous session with Yahowah, expected a similar response, knowing that Dowd had written…

123“A wise (chakmowth – the thinking and prudent, the most skillful and capable, properly instructed and learned) woman (‘ishah / ‘eshah – maternal fire, motherly light, and feminine enlightenment) builds up (banah – she constructs and establishes, restores and perpetuates) her home and family (beyth hy’).

While (wa) the foolish (‘iweleth – the unthinking who is averse to understanding and thoughtlessly quarrelsome) tears it down (haras hy’) with her own hands (ba yad hy’). (Mashal 14:1)

He who walks (huw’ halak) with integrity in what he knows to be right (ba yosher huw’ – with credibility in a straightforward and honest manner, never wavering), respects and reveres (yare’ – admires and appreciates) Yahowah (Yahowah).

The devious who are going the wrong way along an errant path (wa luwz huw’ derek huw’ – those who are lost, those whose way is perverted and corrupt with his own twists and turns) disregard and despise Him (bazah huw’). (Mashal 14:2)

Over the pronouncements (ba peh) of the stupidly stubborn citizenry and corrupt leaders (‘ewyl – of the simpletons who as a nation of idiots fail to comprehend, of the ignorant and irrational governmental systems perverting and mocking the truth by promoting deceptions, of the argumentative and licentious leaders of unthinking citizens who are averse to understanding), a Choter | a stem off the main branch and a productive sucker from the fallen trunk, who is an observant individual willing to listen and committed to thinking while treasuring the things which are valued (choter – a sucker growing out of the rootstock or stump of an abandoned olive tree, giving it new life) will be lifted up to oppose and agitate (ga’awah – will triumphantly rise up and grow to become 124an excellent counterbalance and an effective influence, roaring on behalf of the Almighty).

And so, the language (wa saphah – the lips) of the one who learns, who comes to understand, and then teaches (chakam) will focus on what he observes (shamar hem). (Mashal 14:3)

With no herds to graze or beasts of burden (ba ‘ayn ‘eleph), the one responsible for their feeding and care (‘ebuws) has empty fields (bar).

And yet (wa) a productive and abundant (rab) harvest is derived (tabuw’ah) by the vigor and effort (ba koach) of the bold who are observant, thoughtful, and responsive (shuwr – of the bullish who notice what is happening, process what they see to comprehend, and then care enough to help others, rendering a service to provide for their needs). (Mashal 14:4)

A trustworthy and reliable (‘emuwn – a dependable and honest, a steadfast and credible) enduring witness (‘ed – source of restoring testimony) does not intentionally or consistently communicate that which is false (lo’ kazab – does not lie and does not deceive, he does not engage in or encourage worship or the devotion to false gods, nor is he deluded regarding pagan delusions or errant opinions).

And yet (wa) a false and misleading (sheqer – a deceptive and irrational, mistaken and useless) witness (‘ed – person who testifies) pours out a torrent (puwach – speaks as a blowhard) of lies and delusions (kazab – of false information and pagan deceptions, encouraging the worship of and devotion to false gods). (Mashal 14:5)

A scoffer (lets – a derisive and babbling ridiculer and a boastful speaker) intermittingly seeks (baqash) expertise and erudition (chakmah – wisdom and the technical skills perceived necessary to comprehend religious affairs) but there is none (wa ‘ayn).

125Understanding based upon knowledge (wa da’ath – perceptiveness and discernment) is swift and easy (qalal – and not burdensome) for the one who makes the proper connections (la byn – for the one who gives his full attention to the process and then seeks to teach what he has learned, all with a sense of joy). (Mashal 14:6)

You should choose to walk away from (halak min) the presence of (neged la – being associated with or being receptive to) an ignorant or irrational individual (kasyl la ‘ysh), because otherwise (wa), you will not come to know or appreciate Yada’s (bal yada’ – you will never become aware, acknowledge, or understand the teaching associated with Yada’s) understanding of the language or information and insights deduced from these words (saphah da’ath – this skillful and systematic approach to discerning the meaning of what has been communicated along with understanding the vocalization of the words themselves). (Mashal 14:7)

The capacity to understand (chakmah – wisdom and the technical skills perceived necessary to comprehend) for the prudent and discerning (‘aruwm – of the sensible person who is aware of subtleties) comes by way of him making intelligent connections (by derek huw’ – is facilitated by him judiciously relating information to deduce a greater meaning and by taking a path where being perceptive and knowledgeable leads him to understanding when he embarks on this journey with his full attention).

However (wa), the foolishness of corrupt leadership (‘iweleth – the stupidity, stubbornness and folly of a nation of idiots who fail to comprehend, the moronic governmental systems perverting and mocking the truth by promoting shams and ruses) deceives and misleads (mirmah – dishonestly betrays and beguiles) the ignorant and irrational (kasyl – the unthinking dullards who are simpletons). (Mashal 14:8)

126Beguiled by corrupt leadership, those incapable of thinking for themselves (‘ewyl) mock, showing no respect for (lyts), the atoning sacrifice (‘asham – the offer to resolve their guilt or the consequence and penalty for being wrong).

Alternatively (wa), those who are right, on the level, and straightforward (yashar – those who are upright and correct, who are in accord with the proper standard, who agree with and accept its guidance and direction) observe the connections between things and come to understand (bayn – pay attention and realize the relationships which connect such things, associating them appropriately so that they comprehend) the choices which lead to being approved and accepted (ratsown – the decisions which are pleasing, satisfactory and satisfying, enabling the individual to be favorably received). (Mashal 14:9)

The locus of a person’s thoughts and emotions (leb – the thinking and feelings, the inclinations and disposition) knows (yada’ – is familiar with and acknowledges, is concerned about and aware of) his own soul’s (nepesh huw’ – his own individual memories and inner nature, the sum of his own past experiences and future ambitions, capacity to observe what surrounds him and respond) mental anguish and hostility (marah – rebellious nature and resulting bitterness and defiance).

And even if he experiences genuine jubilation as a result of overcoming adversity (wa ba simchah huw’ – even when he is stimulated and entertained, momentarily transcending that which is so unpleasant to be cheerful), no one benefits from that which is unacceptable, inappropriate, and illegitimate (lo’ ‘arab zar – those who join in with him to experience what is deemed politically incorrect remain ostracized,). (Mashal 14:10)

The house (beyth – the home and family, but also the lineage and related institutions) of the revolting and 127religious (rasha’ – of the Towrahless, of those who are rebellious and wrong in their violation of the acceptable standard) will be decimated and destroyed (shamad – will be overthrown and perish, then exterminated).

The shining shelter and radiant household (‘ohel) of those who are right (yashar) will flourish and thrive (parach – will sprout and grow, with stems which bud and blossom, becoming productive). (Mashal 14:11)

There is a way (yesh derek – there exists a prominent path associated with substance and wealth, and it is affirmed by many) which appears right (yashar la paneh – which is presented as correct and acceptable) to humankind (‘ysh), but (wa) it ends (‘acharyth hy’ – it concludes in the future, especially at the limit on time) in the way of death (derek maweth).” (Mashal 14:12)

Zakaryah was much better informed and smarter than me, so the mal’ak was holding him to a high standard with his response. And since Yahowah had already introduced the Choter, explained his role, and shared his name through Yasha’yah and Dowd, the spiritual messenger thought that he would have realized that, while the first witness was ‘ElYah, the Choter, Yada, was represented by the olive tree on the sunset side of the Manowrah.

As is Yahowah’s style, the mal’ak representing Him answered Zakaryah indirectly, providing him with the information that he could use to make the necessary connections to understand. With this in mind, let’s reexamine Zakaryah 4:4-6…

“So then, I responded (wa ‘anah) by saying (wa ‘amar) to the spiritual messenger (mal’ak) who had spoken to me (ha dabar ba ‘any) to ask (la ‘amar), ‘Why are these here, sir (mah ‘el leh ‘edon ‘any)?’ (Zakaryah 4:4)

128And the heavenly representative (wa ha mal’ak) who had spoken with me (ha dabar ba ‘any) answered (‘anah), and he said to me (wa ‘amar ‘el ‘any), ‘Why do you not know Yada’ or understand (ha lo’ yada’ – why are you unaware of what is being revealed so that you can appreciate and acknowledge) what these represent (mah hem ‘el leh)?’

I said (wa ‘anah), ‘I do not, sir (lo’ ‘edon ‘any).’ (Zakaryah 4:5)

Then he answered (wa ‘anah) and said to me (wa ‘amar ‘el ‘any la ‘amar), ‘This is the Word (zeh dabar) of Yahowah (YaHoWaH) to Zerubabel | the nauseating and scorched seed of the Lord and the confusion sown by Babylon’s commingling (‘el – toward and against Zerubabel – that which is sown and scattered by Bel | the Lord on behalf of the confounding nature of Babylon; from zera’ – seed sown and scattered, ba – by and with, Bel – the Lord and out of Babel – Babylon).

It is to say (la ‘amar), “Not by might, ability, or wealth (lo’ ba chayl – not with physical strength nor one’s capabilities, not with armies nor troops, not with religion nor politics), and not with force or authority (wa lo’ ba koach – nor with personal qualifications or power, nor with mighty deeds or status, not even with resources and possessions, and particularly not with violence), but in actuality (ky’ ‘im – instead) with My Spirit (ba ruwach ‘any),” declares (‘amar) Yahowah (Yahowah) of the vast array of spiritual messengers (tsaba’).”’” (Zakaryah 4:6)

This is to say that the two messengers, represented by the early and late olive trees, would speak the Word of Yahowah, which was represented by His Manowrah’s illumination, against “Zerubabel – the nauseating and scorched seed of the Lord and the confusion sown by Babylon’s commingling.” The witnesses will be speaking out against “that which is sown and scattered by being ba | 129with Bel | the Lord and Satan’s association with the confounding nature of Babylon.” Religion is the product of intermixing and commingling truth and lies to more effectively deceive. It is how Satan first beguiled Chawah in the Garden. It has remained his strategy ever since, which explains why the Talmud, Zohar, New Testament, and Qur’an contain so many misappropriated and misquoted statements from the Towrah wa Naby’.

While Zerubabel is a name, based on the man’s history, it speaks of “the Seed of Babylon.” Like everything else associated with Satan, in Zerubabel, there is a commingling of good and bad. On one hand, the word represents that which “has been zera’ | sown and scattered ba – by Bel | the Lord out of Babel | Babylon.” And, indeed, Yahowah will deploy the two witnesses to call His people out of Babylon.

But speaking of coming out of Babylon, the man named Zerubbabel came out of Babylon in one way, but not in another. He was appointed by Cyrus, the King of Babylon, to oversee Yahuwdah | Judea upon the people’s return from captivity. So, while he walked out of Babylon, he carried its influence with him. Further, with only one exception, he is always mentioned in the entourage of Yahowsha’, the High Priest – whom Yahowah called “perverted” in Zakaryah 3.

In Ezra 3:2 through 3:8, we find Zerubabel’s name listed alongside Yahowsha’ ben Yahowtsadaq in concert with their journey out of Babylon, whereupon they commenced rebuilding the Temple. His name is mentioned in Ezra 5:2 in the same context. In Nehemiah 12:1, we find a similar reference, indicating nothing more than that he was among others who had come from Babylon, including Yahowsha’.

In Haggai, it gets a bit more interesting because in 1:1 Zerubabel is introduced as “the governor of Yahuwdah,” 130which is to say that he had been appointed by King Cyrus of Babylon. Then it is Yahowsha’ ben Yahowtsadaq, the High Priest in the previous revelation, who announces that “Yahowah has decided that the time has come for the House of Yahowah to be rebuilt.” The first of two positive accolades follow, wherein the same assemblage of fellows, “along with the entire remnant of the people, listened to the voice of Yahowah as conveyed through the words of Haggai, the prophet.” We learn that “Yahowah stirred up the spirit of Zerubabel, governor of Yahuwdah, and the spirit of Yahowsha’, the high priest, and the spirit of all of the remnant of the people, and they came and worked on the House of Yahowah.” (Haggai 1:12-14) Considering Yahowah’s negative assessment of these guys in the previous prophecy, He was using them much like He had used Cyrus.

There is a curt genealogical reference in 1 Chronicles 3, leaving only one final mention in the short, two-page declaration of Chagay | Haggai regarding the man born and bred in Babylon. His final line reads:

“Say to Zerubabel, the governor administering the district for the king (pechah – the lord of the district, from Old Aramaic and thus of Babylonian origin) of Yahuwdah, saying, ‘I will shake up the heavens and the earth.

I will overthrow the throne of the kingdoms of monarchical governments. And I will decimate the militaries of the governments of gentile nations. I will destroy the mobilized weapons of war and those who drive them.

I will send their airplanes crashing down, with their pilots abandoning ship, everyone falling by the dagger and sword of his brother and countryman.

On that day,’ declares Yahowah of Hosts, ‘I will grasp hold of you, Zerubabel, son of Shealtiel 131(Sha’alty‘el – I Question God), who has served My interests,’ declares Yahowah, ‘and I will cause you to be like a signet, an implement to make an impression (chowtham – a seal and contrivance denoting an official identification), because of you, I have made this decision as will be the best option (ky ba ‘atah bachar),’ declares Yahowah of the spiritual messengers.” (Chagay / My Feast / Haggai 2:21-23)

The most positive spin that can be placed upon this is that Zerubabel was similar to the king who had sent him. In Yasha’yah 45, God said of the arrogant and murderous pagan monarch, “Thus says Yahowah to His anointed, to Cyrus…‘For the sake of My associate, Ya’aqob, and Yisra’el, My chosen, I call you by your name, I name you, though you do not know Me.’” They were tools to be used on behalf of Yisra’el, but we will not see either of these Babylonians in Shamaym.

Therefore, just as Yahowah denounced Yahowsha’ and his entourage, which included Zerubabel, and concluded His assessment of him by suggesting that he is the very insignia of Babylon that has necessitated the demise of its modern incarnations, we are wise to see Zerubabel | as the Seed of Babylon.

As talented a debater and an orator as was ‘ElYah, I suspect that even the prophet will be pleased to know that his witness will be enlightened and empowered by the Spirit. He went after Ba’al | the Lord previously and made mincemeat of Satan and his prophets. But a lot has transpired in the ensuing millennia, and the forces of evil have honed and diversified their game.

Yahowah used an ordinary man, coupled with a strong and forceful hand, to withdraw His people from Mitsraym, but this mission is different. Babylon isn’t so much a place of slavery but a host of debilitating institutions and crippling beliefs. The approach to the end, while plagued 132by man, will be framed in the words of God – spoken by these two individuals alongside a Manowrah. Then when the shouting is over, just as we read in the 14^th Mashal, the foolish will die so that those who are right may live.

Speaking to those who respect the might of nations and their militaries over the Spirit of God, authority figures over inspiration, the spiritual messenger asks…

“Who do you think you are (my ‘atah – who do you believe you are), a great and prominent figure (har ha gadowl – a mighty hill holding the high ground, someone lofty and important)?

Before the presence (la paneh – characterized and seen interacting in front) of Zerubabel | the Confusing Seeds Sown by Babylon (Zerubabel – the nauseating and scorched seed of the Lord and the confusion sown by Babylon’s commingling, that which is sown and scattered by Bel | the Lord on behalf of the confounding nature of Babylon; from zera’ – seed sown and scattered, ba – by and with, Bel – the Lord and out of Babel – Babylon), there will be a leveling out of those no longer upright (la myshowr – there will be a questioning of what is agreeable and straightforward among the flatlined; from my – questioning yashar – what is right and on the level).

Then He will remove (wa yatsa’ – He will withdraw) the capstone (‘eth ha ‘eben ha ro’shah) amid deceitful and destructive shouts of (tashu’ah – cries which are devastatingly ruinous, worthless and empty, falsified clamoring for; from show’ – to offer worthless lies and vain falsehoods), ‘Be kind and merciful toward it (chen chen la hy’ – show favoritism considering her popularity, acceptance, and beauty, be compassionate toward her, conveying ‘Grace, Grace!’).’” (Zakaryah / Remember Yahowah / Zechariah 4:7)

Whether it is Political, Religious, or Geographic Babylon, there is Capitol Hill in America, the Vatican 133above all in Rome, and claims to the Temple Mount among Muslims. They all believe that they hold the high ground and that their claims are lofty and important.

Not so much in God’s eyes because He is going to level them. It is what happens when a person who is standing against Him dissolves, turning into goo. Those who have questioned what is agreeable and straightforward will be flatlined – reduced in dimensions such that they only exist in time.

The capstone of Christianity is the New Testament. The cornerstone of Judaism is the Babylonian Talmud. For Americans, it is their claims of superiority and manifest destiny – the right to meddle in everyone’s lives. For Muslims, it is “Allahu Akbar!” – The absurd notion that Allah is greater, bigger, older, and more capable than Yahowah. Confronting them with the truth, the witnesses will reduce them to rubble.

To consume the fruit of Babylon is to be confused, the result of intermixing the Lord’s seeds with those shared by Yahowah. In the presence of Babel, men and women are misled. To be “ba Bel – with the Lord” is to be estranged from Yah. Our only hope is to come out of her before it is too late.

This “leveling out” is spoken of in the prophets. A voice calls out to make straightforward the approach to Yahowah. The monoliths which have emerged out of Babylon will be toppled.

With the capstone removed, the edifice will fall. But even then, those who prefer lies to the truth, religion over a relationship with God, will cry.

Even to their last breath, there will be “tashu’ah – deceitful and destructive shouts which are devastatingly ruinous, worthless and falsified, clamoring:” “Be kind and merciful toward it.” Out of their minds, the faithful will 134shout: “chen chen la hy’ – show some favoritism and respect considering her popularity, her overall acceptance, and her beauty.” The masses will not like the “hateful” rhetoric brought to bear against Christianity, Judaism, Islam, and Progressive Multiculturalists by the witnesses. While I loved every word spoken by ‘ElYah, the world will react hatefully to his style. Yada will be similarly received.

In the battle between Yah and the Lord, Satan, “Grace, Grace!” will not prevail. The Manowrah will inspire the Witnesses' message to bring down the lofty edifice of Babylon.

And yet, even as the exemplar of man’s worst behavior, and the preeminent beast, some good came out of Babylon. Cyrus released God’s people and Zerubabel oversaw the reconstruction of the Temple.

“Then (wa) the Word (dabar) of Yahowah (YaHoWaH) came to exist (hayah) inside of me (‘el ‘any), saying (la ‘amar), (Zakaryah Zechariah 4:8) ‘The actions (yad – the hand) of Zerubabel | the Seed of Babylon (Zerubabel – sowing the seeds of confusion by commingling, being of Babylon and with the Lord) established a foundation (yasad – laid a base for construction) for the House (ha beyth ha zeh) but under his influence (wa yad huw’) it would come to a violent end, as he was greedy for an unjust gain (batsa’ – it would be broken apart and torn down, ceasing to exist).

And therefore (wa), you will know (yada’ – you will come to realize and acknowledge, even understand) that (ky) Yahowah (YaHoWaH) of the spiritual messengers (tsaba’) has sent me to you (shalach ‘any ‘el ‘atem). (Zakaryah 4:9)

Because why (ky my) deride and show contempt (buwz – scorn and disrespect) for this insignificant day (la yowm qatan – the contribution of those who are unimportant), when you can delight in seeing (wa samach 135wa ra’ah) the plumb line (‘eth ha ‘eben badyl) in the hand of Zerubabel (ba yad Zerubabel)?

These seven (sheba’ ‘el leh) eyes (‘ayn) of Yahowah (YaHoWaH), they (hem) roam (shuwt) throughout the entire Land (ba kol ha ‘erets).’” (Zakaryah / Remember Yahowah / Zechariah 4:10)

Zakaryah was a prophet, not a reporter, so announcing the completion of the second Temple was hardly news – and certainly not going to validate his credentials. But what was prophetic, especially with a copy of this prophecy dating to the 2^nd century BCE, is that in the 1^st century CE the House of Yahowah would “batsa’ – come to a violent end as a result of those greedy for an unjust gain. It would be broken apart and torn down, ceasing to exist.” The prophecy was fulfilled.

What Yahowah appears to be saying is that we should not sweat the fact that Zerubabel and his priests, along with their Babylonian amalgamation of religion and politics, played a role in rebuilding the Temple that the Babylonians had torn down. Further, what they were building would be misused by Yahuwdym and then ripped apart by Rome – the seed of Babylon. They took its riches to fund the construction of their abhorrent Colosseum. It was an insignificant act during the time the Beast of Babylon was evolving through Persia, to Greece, to Rome, and then to Roman Catholicism. Therefore, we should see the humor, or at least the irony, in the Seed of Babylon holding the plumb line.

The seven eyes of Yahowah roaming the Land seems to attest to this. God was aware of what was going to happen, so He watched as the world devolved to the precipice of self-annihilation.

As for Zakaryah, he was still stuck on finding an answer to his initial question: why are there two olive trees?

136“It was then that I interjected (wa ‘anah – so I responded), and asked of him (wa ‘amar ‘el huw’), ‘Who are these two olive trees (mah shanaym ha zaythym ha ‘el leh) on the right (‘al yamyn) of the Manowrah (Manowrah – the gleaming lampstand) and on the left of it (wa ‘al samow’l hy’)?’ (Zakaryah 4:11)

And then I made a second request (wa ‘anah sheny) and asked (wa ‘amar) of him (‘el huw’), ‘Who are these two (mah shanaym) twigs (shiboleth – sprigs, speaking of smaller stems off of the main branch) of the olive trees (ha zaythym) which (‘asher) are within reach (ba yad – are beside) of the two (shanaym) golden (ha zahab) pipes (tsantarowth – conduits to transport oil to feed the lamps) pouring forth (ha ryq) from out of them (min ‘al ‘ehem) that which is golden (ha zahab – brilliant and shimmering, valuable and desirable)?’” (Zakaryah / Remember Yahowah / Zechariah 4:12)

It appears that we were correct. Zakaryah understood the symbolism of the Manowrah and appreciated the witness of the olive trees, he just wanted to know why there were two of them. And since there were two, he wanted to identify them.

In his final request, Zakaryah offers some additional insights. The olives are more akin to “shibboleth – twigs, smaller stems off of the main branch.” And that is to say that they were “choteresque.” Further, they were near the source of olive oil, within reach of the two golden conduits – one to Pesach, Matsah, and Bikuwrym and the other to Taruw’ah, Kipurym, and Sukah. As a result, that which was “ha zahab – brilliant and valuable” would flow out of them. This is to say that the Spirit would inspire them to speak the Word of Yahowah with Her authority.

“And so (wa) he replied to me (‘amar ‘el ‘any), by asking (la ‘amar), ‘Even now, you do not know Yada 137and realize (ha lo’ yada’ – do you not recognize and appreciate) who these are (mah ‘el leh)?’

Again (wa) I answered (‘amar), ‘No, sir (lo’ ‘adony).’ (Zakaryah 4:13)

So (wa), he said (‘amar), ‘They are (‘el leh) the two (shanaym) sons (beny – offspring and progeny, the beneficiaries) of the olive oil and thus the anointed ones (ha ytsahar – olive oil for light and anointing oil) who stand present (‘amad) before (‘al) Yahowah (Yahowah – the proper pronunciation of YaHoWaH, our ‘elowah – God as directed in His ToWRaH – teaching regarding His HaYaH – existence and our ShaLoWM – restoration) for everyone on Earth (kol ha ‘erets).’” (Zakaryah / Remember Yahowah / Zechariah 4:14)

This would make them – ‘ElYah and Yada – children of the Spirit and the beneficiaries of the anointed Mashyach, Dowd. Present and standing before Yahowah, they serve as witnesses for everyone throughout the Land.

While this is the first occasion that I have been able to explain Zakaryah 3 and 4, I have been acquainted with this message for some time. Three years ago, I was sitting at my desk, completing a translation, and preparing for the Shabat Towrah Study on Yada Yah Radio. My fiancé at the time, my wife today, asked, “So what’s going to happen to Asher (our Labrador puppy) after the Taruw’ah Harvest?”

Good question, so I asked Yah, “Can we bring her with us?” To which He said, “Where do you think you are going? Why do you think I named one of the two witnesses and then provided all of these clues regarding the other?”

Okay then. Now all that remained was to identify and share those clues and then perform up to Yahowah’s expectations.