31Yada Yahowah

Shanah

…Years

 

2

Yowbel | Homecoming

 

Time to Return…

In our quest to understand God’s Calendar, there are a number of things we must consider. The first of these – the order and duration of Creation – was presented in the first three volumes of Yada Yahowah. Second, we must come to appreciate the arrangement and the purpose of the Mow’ed Miqra’ey, which we assessed in the next three volumes of Yada Yahowah. To this knowledge, we must now add an understanding of the timing and intent of the Yowbel – something we will address in this chapter.

The first mention of a Yowbel is found in the second book of the Towrah | Instructions: Shemowth / Names / Exodus 19, where we read…

“During the third month (ba ha chodesh ha shalyshy – in this third time of renewal) of withdrawing (la yatsa’ – of taking out and removing) the Children of Yisra’el (beny Yisra’el) away from (min) the realm of religious and political oppression (‘erets mitsraym – the land of tyranny and conspiracy, of subjugation and misery), in that day (ba ha yowm ha zeh), they entered into (bow’ – they arrived at) the place the word is pondered (midbar – the place where the word is considered; from my – to ask questions about dabar – the word) of Syny (Syny – the Sign held by My Hand for the Child led by My Hand [], commonly transliterated Sinai). (Shemowth 19:1)

They set out, moving on (wa nasa’) from Raphydym | Being Comforted and Supported (min Raphydym) and 32they came to the place to consider the word (wa bow’ midbar) of Syny (Syny – the Sign held by the Hand for the Child led by My Hand [], commonly transliterated Sinai and most often called Choreb).

Then they camped out (wa chanah) to contemplate the word (ba ha midbar – in the wilderness or open place). There, Yisra’el set up a campsite (wa chanah sham Yisra’el) before (neged – right in front of) the mountain (ha har) (Shemowth 19:2) while Moseh (wa Mosheh – the One who Draws Out) ascended unto (‘alah ‘el – climbed up to) the Almighty (ha ‘elohym).

Then (wa) Yahowah (YaHoWaH – our ‘elowah | God as directed in His ToWRaH | teaching regarding His HaYaH | existence and our ShaLoWM | restoration) called out to him, inviting and welcoming him (qara’ ‘el huw’ – summoned him and met with him to read and recite with him (qal imperfect)) from the mountain (min ha har), saying (‘amar), ‘This is what you should say (koh ‘amar) to the Family of Ya’aqob (la beyth Ya’aqob – to the Household of the descendants of Jacob). Tell the Children of Yisra’el (wa nagad beny Yisra’el – inform the offspring of those who engage and endure with God), (Shemowth 19:3) “You, yourselves, have witnessed (‘atem ra’ah – you have seen) what, for the benefit of the relationship (‘asher – to show the way to get more out of life), I did to (‘asah la – I accomplished with) Mitsraym | the Crucibles of Political and Religious Oppression (Mitsraym – the cauldrons of cruel persecution where the people were confined and restricted by military and economic institutions; plural of matsowr – to be delineated as a foe and besieged during a time of testing and tribulation, from tsuwr – to be bound and enclosed by an adversary, assaulted and shut up in the likes of a concentration camp by those showing great hostility) and how I lifted you up (wa nasa’ ‘eth ‘atem – I carried you) upon the wings of eagles (‘al kanaph nesher) and I brought you to Myself 33(wa bow’ ‘eth ‘atem ‘el ‘any).”’” (Shemowth / Names / Exodus 19:4)

This timing was not random. On the 15^th day of ‘Abyb, the first month of the year, during Matsah | UnYeasted Bread, the Children of Yisra’el were escorted out of Mitsraym | religious and political oppression in 1447 BCE. Now, fifty days later, while observing Shabuw’ah during the third month, they were being enriched, enlightened, and empowered by the revelation of the Towrah.

This is insightful for two reasons. First, the Yowbel is modeled each year by Shabuw’ah. Both follow the same 7 x 7 + 1 = 50 formula. They encapsulate seven shabat observances.

And second, with the Towrah being revealed on Shabuw’ah, we find affirmation that it is the Miqra’ responsible for our enrichment and enlightenment, our enablement and empowerment. Shabuw’ah is, therefore, the mechanism Yahowah is using to deliver the rewarding benefits of the Covenant.

For the first time in a long time, the Word of God would be contemplated and considered. So, while midbar is commonly translated as “wilderness,” as a compound of my | to ask questions and seek answers regarding the dabar | word, I think it has a higher calling.

Speaking of high, Yahowah brought Moseh right back to the place they had met. The return to Syny | the Sign Handed to the Child who Grasps Hold isn’t a coincidence either. It is symbolic of the Miqra’ey taking us back to where we began our relationship with God. Sukah | Shelters, the seventh and final Miqra’, represents our return to Gan ‘Eden | the Garden of Great Joy. Six thousand years after our exodus from the Garden, five days after Yahowah’s return, He will lead us back into this promised land. This is the reason, chanah, the verb which means “to camp out” was used twice in this narrative.

34Since the lexicons neglect to define Syny, I turned to the letters which comprise it for elucidation. Syny, written right to left is . These pictographs represent a sign, an outstretched arm with an open hand, and the conception of a new life. Therefore, a sign conveying the words of the Towrah is being handed to the Children of Yisra’el such that they grasp hold of it and grow by reading its message.

The first word spoken by Yahowah in this context explains why He had gathered His people in this place. Yahowah is not only revealing that the benefits of the Miqra’ of Shabuw’ah include being enriched, empowered, enlightened, enabled, and elevated by His Towrah, He was qara’ | calling them out of religion and politics to the Promised Land. Qara’ serves as the verbal root of Miqra’ – the first four of which God’s children had now celebrated: Pesach, Matsah, Bikuwrym, and Shabuw’ah. On these days, we are called out of this world and invited to meet with God, welcomed into His Family, and encouraged to read and recite His towrah.

This is what we are witnessing in these words. It is all about our yatsa’ | exodus from religious and political oppression and our journey through the midbar | place where the words are contemplated. In this way, we are invited to be with Yahowah, to have Him lift us up as if on the wings of eagles.

God has done His part, so now it’s up to us…

“And so now (wa ‘atah – therefore, at this time), if (‘im) you genuinely, consistently, and demonstrably listen to (shama’ shama’ – you hear and pay especially close attention to (qal infinitive, qal imperfect)) My voice (ba qowl ‘any) and (wa) closely examine and carefully consider (shamar – you literally and completely explore and evaluate (qal perfect)) that which is associated with (‘eth) My Covenant (Beyth ‘any – My family-oriented relationship agreement (singular)), then (wa) you will be 35(hayah – you will exist as (qal perfect)) able to approach Me and be with Me (la ‘any – for Me) as a highly valued, set-apart, protected, and treasured commodity (sagulah – as a personal possession), distinct and separated from (min) all other people (kol ha ‘am) even though (ky) the entire Earth (kol ha ‘erets) is Mine (la ‘any). (Shemowth 19:5)

Then you, yourselves, shall actually and continually exist as (wa ‘atem hayah – you will genuinely be (qal imperfect)) a realm of ministerial messengers and counselors (mamlakah kohen – a reign of priestly witnesses; from malak –messengers who provide advice and counsel to consider), and a people of different ethnicities (wa gowy – individuals from different races or places) who are set apart and special (qadowsh – uniquely devoted).

These are (‘el-eh) the words and statements (ha dabar) which, to show the way to the benefits of the relationship (‘asher), you should continually speak to (dabar ‘el – you constantly communicate to empower and enable (piel imperfect – the subject enables the object on an ongoing basis)) the children who engage and endure with God (beny Yisra’el).” (Shemowth / Names / Exodus 19:6)

We have heard it a hundred times, but it bears repeating because Yahowah has reiterated it: listen to Him. All good things begin when we hear what God has to say.

The best way to accomplish this, and the most relevant topic to consider, is to read and recite what Yahowah communicated regarding His Beryth | Covenant. By doing so, we combine the benefits of shama’ | listening and shamar | observing while focused upon the subject most endearing to God and beneficial to us – His Family. Those who approach Yahowah in this way are highly valued by 36God, set apart and protected as a treasured commodity, becoming the most important people on Earth.

We do not have to win battles, win elections, or win the lottery for this to occur. We simply shama’ | listen to the dabar ‘el | Word of God and shamar | focus on exploring what He revealed about His Beryth | Covenant and our success is guaranteed.

There was an unexpected shift in emphasis in the midst of this presentation to the Children of Yisra’el. The opportunity to mamlakah | serve as witnesses and counselors, ministering to the needs of the people pursuant to understanding the Towrah’s instructions is for everyone: gowy | people of every race and place. So long as we are Towrah-observant, so long as we listen to Yahowah, so long as we are set apart from religion and politics and unto Him, we are good to go. Our mission is to consistently communicate these words, showing the way to receive the benefits of the relationship. Those who listen become beny Yisra’el.

This prelude to the Yowbel continues…

“Therefore (wa), Moseh came (bow’ Mosheh) and called out to, summoning (wa qara’ – invited to a meeting to read and recite the proclamation) the elders (la zaqen – the community leaders and seasoned citizens) of the people (ha ‘am) and he placed before them (wa sym la paneh hem) all of the words (‘eth kol ha dabar ha ‘el leh) which, to convey the way to receive the benefits of the relationship (‘asher), Yahowah (Yahowah – as directed in His towrah – teaching regarding His hayah – existence) had instructed him (tsawah huw’). (Shemowth 19:7)

Then every one of the people (wa kol ha ‘am) replied (‘anah – they responded (qal imperfect)), all together at the same time (yachdaw – united and alike as one), and they said (wa ‘amar), ‘Everything (kol) which, for the benefit of the relationship (‘asher), Yahowah has 37spoken (dabar – communicated in these words), we will act upon, engage in, and do (‘asah – we will capitalize upon, profit from, and accomplish (qal imperfect)).

Moseh reiterated the words of the people (wa shuwb Mosheh ‘eth ha ‘am) to Yahowah (‘el YaHoWaH).” (Shemowth 19:8)

Yahowah qara’ | invited Moseh to hear what He had to say, so Moseh qara’ | summoned the elders of Yisra’el to listen to the words God had shared with him. At this point, it was Yahowah speaking to Moseh who spoke to Yisra’el. With one exceedingly important exception, when Yahowah addressed His people directly from the summit of Choreb, this is the way God has chosen to communicate with us.

Moseh did as Yahowah instructed, which was to set all of the words God had communicated before the people. This realization precludes the myth that the Talmud was conveyed orally to the elders of Yisra’el at this time. Further, the elders were all in agreement, plainly stating that they would act upon and engage in what Yahowah had revealed through Moseh. They did not ask for another, different Towrah. They did not seek to modify it, explain it, comment upon it, or add to it – all of which further buries the mythology which underlies Judaism’s most cherished delusions.

One of the many reasons Yahowah detests Judaism and is holding today’s rabbis accountable for being unfaithful and untrustworthy, thereby misleading His people, is presented in this exchange between these men and God. The elders, representing today’s rabbis, agreed to engage as the Towrah instructed. This would have precluded removing Yahowah’s name, composing a Talmud, and being religious.

This alone should be sufficient to signal the death knell of Judaism, but God is not done…

38“And so (wa), Yahowah (Yahuwdah – from: Yahowah and yadah – hand of Yah, beloved of Yah, related to Yah, to acknowledge and appreciate Yah, and to know and understand Yah) said to (‘amar ‘el) Moseh (Mosheh – one who draws us out), ‘Behold (hineh – listen up), I (‘any) am going to come to you (bow’ ‘el ‘atah –will arrive, approaching you) in (ba) a cloud (‘ab – a protective and covering canopy).

This cloud is designed to block some of the light (ha ‘anan – the partially obscuring visible condensation of water in the atmosphere) in order for (ba ‘abuwr – so that and the reason being that) the people (ha ‘am – the family) to hear (shama’ – to listen to) Me speaking with you (ba dabar ‘any ‘im ‘atah).

And in this way (wa gam – then, therefore), they will have reason to trust in you, recognizing that what you have established endures (ba ‘atah ‘aman – they will realize that you are trustworthy and reliable) forever (la ‘owlam – eternally).’

So when (wa) Moseh reported (Mosheh nagad) the statements (‘eth dabary) of the people (ha ‘am) to (‘el) Yahowah ( – a transliteration of YaHoWaH as instructed in His towrah – teaching regarding His hayah – existence), (Shemowth 19:9) then (wa) Yahowah (Yahowah – God’s name transliterated as guided by His towrah – instructions on His hayah – existence) said to Moseh (‘amar ‘el Mosheh), ‘Walk (halak – go) to the people (‘el ha ‘am) and set them apart (qadash – dedicate them as special) this day (ha yowm) and tomorrow (wa machar – thereafter and into the future). Have them wash their clothing so that they are clean (wa kabas simlah hem – they should have their apparel laundered). (Shemowth 19:10)

39And (wa) they should be (hayah) prepared to be established (kuwn – ready, having decided to be reliant and supported) on the third day (la ha yowm ha shalyshy).

Because indeed (ky), in the third day (ba ha yowm ha shalyshy – during the third day), 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 descend (yarad – will lower and diminish an aspect of Himself, coming from a higher, more elevated place and state to a lower one) to approach before the eyes (la ‘ayn – in order to facilitate the observations, perceptions, and perspective) of the entire community (kol ha ‘am – all of the people) upon Mount Syny (‘al har Syny – the Almighty’s Mount for the Sign held by My Hand for the Child led by My Hand [], commonly transliterated Sinai).” (Shemowth / Names / Exodus 19:11)

Yahowah wanted to provide proof for His people that He was speaking with Moseh. While our verification comes through the ability to validate the scientific and historical claims, and through fulfilled and impending prophecy, their time with God, while intense, was too short for prophecy to serve as proof of inspiration. Moreover, while liberating the Children of Yisra’el from Mitsraym should have been sufficient, their memories seemed to be as short as their loyalties.

It is instructive for us to affirm Yahowah’s approach when time is short as it was during the 40 years of the Yatsa’ | Exodus – and as it is now with just 10 years remaining until Yahowah’s return in 2033. Under such circumstances, it is better to provide a witness to previous prophecies. That way, those who are interested are able to validate the herald’s legitimacy. His credibility is not based upon what he foretells, in that there isn’t enough time between affirming the prediction and presenting the validation but is based instead upon accurately conveying 40what was foretold thousands of years ago. This way the fulfillments corroborate the authenticity of Yahowah’s testimony – which is all that has ever mattered. It is why I am a Witness, not a naby’.

While it may sound counterintuitive, had Yahowah inspired a naby’ | prophet at this time to awaken His people, there would have been no way to validate his authenticity within such a short window. By the time the most revealing prophecies were validated, it would be too late to capitalize. Therefore, by having Yahowah reveal through His prior prophets, all of whom are already affirmed, that He will be dispatching a Choter, Basar, Nakry, ‘Ed, and Zarowa’ named Yada, to relay His message to His people, when he arrives and does this very thing, he derives instant credibility, something that would require a much longer time for a prophet.

There is also considerable merit in Yahowah being able to explain that His people are without excuse. The truth has been available for thousands of years. All that was needed was a willingness to accept God at His word.

Returning to the concept of Yahowah engaging with humankind in a diminished form, be aware that until we are prepared by the Beryth, Miqra’ey, and Ruwach to approach Yahowah, His light is too intense for mortals to endure. So, during the Exodus, God masked His brilliance behind a cloud – similar to looking up at the sun through obscuring phenomena.

What follows is also important. Yahowah wanted His people to know that the Towrah | Guidance He was conveying through Moseh would be everlasting. As a result, it cannot be replaced by a Talmud or New Testament. While 1,500 to 2,000 years may seem like forever, it is but a blink of an eye in eternity.

Yahowah wanted the people prepared. Washing their clothes would be symbolic of removing the stains of 41religion and politics from our souls on Matsah, such that, on the third day, following Pesach and Matsah, we are prepared to be adopted into Yahowah’s Covenant during Bikuwrym.

There is another implication with the third day. Yahowah will descend from Heaven at the conclusion of the third Yowbel of days – 6,000 years after our exile from the Garden. Three sets of 40 Yowbel (50-year increments) separate the most important events in time. These include the 2000-year period from the expulsion of ‘Adam from ‘Eden to the presentation of the Beryth with ‘Abraham. The second 40 Yowbel epoch transpired from year 2000 Yah to year 4000 Yah when Father and Son fulfilled the first four Mow’ed Miqra’ey – Pesach, Matsah, Bikuwrym, and Shabuw’ah – in 33 CE. The third and final span of 40 Yowbels will conclude in year 6000 Yah or 2033. Then, Yahowah and Dowd will descend from Heaven to honor the promise of Yowm Kipurym, reconciling the relationship with Yisra’el such that a remnant of God’s people can camp out together through year 7000 Yah.

“Therefore (wa), you should set up landmarks (gabal – you should establish the bounds) for the people (‘eth ha ‘am – on behalf of the family) all around, coming full circle (sabyb – to surround and encase, completing the circuit; from sabab – to turn around), for the purpose of communicating (la ‘amar), ‘You should choose to be especially observant (shamar – elect of your own freewill to carefully examine and consider what you see, being diligently focused (niphal imperative)) regarding your approach to (la ‘atem) ascending (‘alah – being lifted and rising up) the mountain (ba ha har), in touch (wa naga’ – reaching out to approach) with the full extent of what it represents right to the very end (ba qatsah huw’ – with its foundation and duration defined as the parts which comprise the whole when viewed comprehensively).

42Anyone who strikes in an attempt to damage (kol ha naga’ – all who touch, seeking to weaken) that which is associated with the mountain (ba ha har), he will assuredly die, resulting in eternal destruction (muwth muwth – he will end up dead, ultimately ceasing to exist (qal infinitive hophal imperfect)).” (Shemowth / Names / Exodus 19:12)

Consider the Towrah Timeline, which is presented under Resources at YadaYah.com, our attempt to set up the landmarks which denote the events which have played out over the past 6,000 years. Much of it even pertains to the mountains of God, Syny / Choreb and, of course, Mowryah | Moriah.

Since life with Yahowah is limitless, the gabal were to be seen as landmarks guiding us to God through the Miqra’ey. From this perspective, sabyb reveals that our journey will come full circle because we will return to where we began – from ‘Eden to ‘Eden. I suspect that this is what Yahowah wants us to notice and contemplate so that we, too, may ascend this mountain along with Moseh and listen to God. In this way, Yahowah wants us to recognize the qatsah | full extent of what we are being offered so that at the end of this journey we will be ready to rise.

Alternatively, the antithesis of this approach would be the Halakhah of the rabbis, who have sought to weaken the influence of God’s testimony such that Jews would choose to listen to them instead. But this is the way of death and the destruction of one’s soul.

When it comes to the Towrah of our God, we should look intently with our eyes, taking it all in, without altering or erasing any of it with our hands…

“Do not reach out and make contact (lo’ naga’ – do not seek to strike it down, inflict or plague it with any disease, or diminish it in any way (qal imperfect)) with a 43hand (ba huw’ yad – using one’s capacity to influence and control, especially write) because, indeed (ky), he will be removed and tossed aside, perhaps even pelted in a cascade of stones (saqal saqal), either that or (‘ow) he shall be hurled away and destroyed (yarah yarah), whether (‘im) a beast (bahemah) or whether (‘im) a person (‘iysh – an individual), his life will be over (lo’ chayah).

This warning leads us to Yahowah’s first mention of the Yowbel...

“With the drawing up and extension of (ba mashak – then following the guidance and leadership of the deferred and yet prolonged sounding of) the Yowbel | Yahowah is Father and God (ha Yowbel – Yahowah’s signal, the sounding of the trumpet comprised of a ram’s horn, symbolizing the power, influence, breath, and message of Yah while denoting the 50-year intervals of time between redemptive occasions; a compound of Yahowah, ‘ab | Father, ba | by, and ‘el | God – meaning Yahowah, our Father, is God), they should, of their own volition, ascend by being lifted up (hem ‘alah – they should consistently elect to rise and to actually grow (qal imperfect jussive)) in association with (ba) the mountain (ha har).” (Shemowth / Names / Exodus 19:13)

Our ascent to God is inextricably linked to the Yowbel. And it is not until we are properly prepared, liberated from human control, and our debts forgiven, that we can ascend to Yahowah. This process, timing, and symbolism were facilitated and explained on this mountain with the revelation of the Towrah which we have been encouraged to observe.

As we ponder the etymological basis for the title, Yowbel, we are drawn to the realization that there are over 40 similar names. Each begins with “Yow,” serving as a contraction of Yahow and Yahowah. These include in part: 44Yow’ab | Yah is our Father and Yow’el | Yah is God. There is also Yowbal | With Yahowah Almighty, Yowcha’ | Yah Lives, Yowkal | Yah is Able, Yownatan | Yah Gives, Yowseph | Yah Enables, Yow’ed | Yah’s Witness, Yowrah | Yah Instructs, and Yowtham | Yah Perfects. Since these names appear no fewer than 700 times, it is only natural to associate Yahowah with His Yowbel.

The two most commonly cited words applicable to the Beyth | Family Home |  in Yowbel include ‘ab | father and ba | with, in, and by. And of course, with the Lamed | Shepherd’s Staff | , ‘el means Almighty God. Further, ‘el | God and ‘ab | Father both begin with Aleph | Ram with Horns |  which is relevant because the Yowbel are announced with the sounding of a Ram’s Horn. Observing Yowbel | , as a collective whole, we see the hand of God securing the home of the shepherd.

This known, we will discover that Yowbel is used interchangeably with Showphar | the Ram’s-Horn Trumpet indelibly linked with Taruw’ah | Trumpets. This is the Mow’ed where the beneficiaries of the first four Miqra’ey are asked to convey Yahowah testimony along with a warning – that to ignore it is lethal.



In His introduction to His Yowbel, Yahowah said that we should set up landmarks to show people the way and establish the bounds in time to reveal when the full extent of His plan would unfurl, right to the final banner. So, in recognition that we are coming full circle and returning to where our relationship began, a close inspection of the concluding chapters of Yasha’yah | Isaiah reveals that the final Yowbel is our day of destiny – the final invitation to reconcile our relationship with Yahowah.

45The purpose of the Yowbel is explained in the heart of Yahowah’s Towrah | Teaching, in Qara’ | Leviticus 25. But before we go there, let’s pursue the prophetic portrait of the final Yowbel at the far extremity of time. It is dramatically presented against the contrasting corruption of Judaism in Yasha’yah / Isaiah 56 through 61.

By comparing the adverse effects of Judaism to the benefits of the Yowbel, we are confronted with a choice. With so much riding on our decision, God’s hope is that ours is informed and rational.

“For this is what (ky koh) Yahowah (Yahowah) says (‘amar): ‘Be observant and consider (shamar) the means to exercise good judgment and justly resolve disputes, making good decisions (mishpat). Then (wa) engage, acting upon (‘asah) that which is correct and vindicating (tsadaqah), because indeed (ky), My deliverance and resulting salvation (yashuw’ah ‘any) are approaching and personal (qarowb la ‘any). Therefore (wa), the one who is correct about Me (tsadaqah ‘any) will come (la bow’). He will be revealed (galah).’ (Yasha’yah / Isaiah 56:1)

Blessed by the relationship, joyous and productive (‘ashry), is the person (‘enowsh) who acts upon and engages in (‘asah) this (zo’th). The descendant (wa ben) of ‘Adam (‘adam), by observing (shamar) the Shabat | the Seventh Day (Shabat), and by not corrupting it (min chalal huw’), he is empowered and strengthened, enlightened and restored (chazaq) by it (ba hy’). By being observant (wa shamar), his hand, and that which he influences (yad huw’), is kept from engaging in (min ‘asah) anything inappropriate or irrational (ra’). (Yasha’yah 56:2)

So do not say regarding (wa ‘al ‘amar) the observant son of a foreign land, the one who knows and understands through thoughtful examination, then who 46acknowledges by being discerning (wa ben ha nekar), who has formed a relationship with (lawah ‘el) Yahowah (Yahowah), something which would suggest (la ‘amar), ‘Yahowah () has abandoned me, preventing me from being included (badal badal ‘any) as part of His family (min ‘al ‘am huw’).’ And let not the esteemed and authorized designee say (wa ‘al ‘amar ha sarys), ‘What now, if (hen) I have become a silenced counselor and muted messenger (‘any ‘ets yabesh)?’ (Yasha’yah 56:3)

To the contrary, this is what (ky koh) Yahowah (Yahowah) says (‘amar) on behalf of individuals who have been castrated as a result of the positions they have taken as leaders (la ha sarys), of those who provide guidance regarding the benefits of the relationship (‘asher) by being consistently observant and actively attentive (shamar) during My Shabats (‘eth shabatowth ‘any), who choose (bachar) to walk along the correct path (ba ‘asher) in deference to Me, out of respect for Me and to please Me, eager to experience this with Me (chaphets), and (wa) who are willing to demonstrate an intense desire to learn about and become empowered (chazaq) by My Covenant (ba beryth ‘any). (Yasha’yah 56:4)

‘I will offer (wa nathan) to them (la hem) in My Home and in My Family (ba beyth ‘any) and within My protected enclosure (wa ba chowmah ‘any), an outstretched and welcoming hand (yad) along with a name (wa shem) which is even better (towb) than other sons and daughters (min ben wa min bath). I will give to him and them (nathan la huw’ / hem) an everlasting and eternal (‘owlam) designation (shem) which, for having shared the benefits of the relationship (‘asher), will never be removed or taken away (lo’ karath). (Yasha’yah 56:5)

47The children (wa beny) of the observant and discerning foreigner (ha nekar) have formed a relationship with (ha lawah ‘al) Yahowah (). They serve Him (la sharath huw’) and are in love with (wa la ‘ahab ‘eth) Yahowah’s (YaHoWaH) name (shem), seeking to exist as His coworkers (la hayah la huw’ la ‘ebed), always observing (kol shamar) the Shabat | Seventh Day (Shabat), making it special by not disrespecting or perverting it (min chalal huw’). They willingly demonstrate an intense desire to learn about (chazaq) My Covenant (ba beryth ‘any). (Yasha’yah 56:6)

It is My will (taphilah ‘any) to bring (wa bow’) them to My Set-Apart Mountain (hem ‘el har qodesh ‘any) and cause them to rejoice, such that they are elated (wa samach hem) in the family (ba beyth). Their uplifting sacrifices and elevating offerings (‘olah hem wa zebach hem) will be accepted (la ratsown) on My altar (‘al mizbeach ‘any). This is because (ky) My House (beyth ‘any – My Home and Family) shall be called (qara’) a Home (beyth) of Intervention, of reasoned requests and sound judgment (taphilah), for the entire family (la kol ha ‘am).’ (Yasha’yah 56:7)

Yahowah (YaHoWaH), My Upright One (‘edony) who gathers (qabats) yet again (‘owd) the scattered (nadach) of Yisra’el (Yisra’el), announces, in advance of it occurring (na’um), ‘I will assemble, bringing together (qabats) before him (‘al huw’) those he has obtained by encouraging them to be called out and to draw near (la qabats huw’). (Yasha’yah 56:8)

Those assigned to be Israel’s lookouts (tsaphah huw’) are blind (‘iwer). They are all (kol hem) ignorant and opposed to Yada’, without understanding, without revelation or respect, and are thus clueless (lo’ yada’). They are universally (kol hem) dumb mongrels, incapable of intelligent speech (‘ilem keleb), without the capacity to understand or the ability to prevail, 48unqualified and incapable, utterly incompetent (lo’ yakol), barking and howling incomprehensibly, babbling Babylonian prophets (la nabach), panting while dreaming (hazah), lying around smitten with their inactivity and lack of awareness (shakab ‘ahab la nuwm). (Yasha’yah 56:10)

These mongrels (wa ha keleb) have the soul of a goat, as they are stubborn, aggressive, and disagreeable creatures, who are bitterly antagonistic (‘ez nepesh). They never acknowledge that they have taken too much, never admit that they are gluttonous sexual deviants, unrestrained and insatiable, wallowing in abundance (lo’ yada’ saba’ah).

Those tending the flock (wa hem ra’ah) are ignorant and irrational, devoid of understanding, clueless and disrespectful, neither perceiving nor comprehending, and thus lacking the capacity to teach (lo’ yada’ byn). All of them have turned to their own way (kol hem la derek hem panah), every man after his own ill-gotten gain and dishonest advantage (‘ysh la betsa’ huw’) without exception or restraint (min qatseh huw’). (Yasha’yah 56:11)

‘Come, let us consent to assemble together and agree to change everything around (‘atah). We can reach for (laqach) the wine (yayn), drinking alcohol (shekar) to remain inebriated (saba’). For tomorrow (machar) will be like (wa hayah ka) this day (zeh yowm), with us more powerful and important (gadowl), even more exalted and wealthier, through the binding nature of religion (yether), exerting our power and influence (ma’od).’ (Yasha’yah 56:12)

Those who are right (wa tsadyq) will eventually vanish, disappearing such that those who remain will not know where they have gone (‘abad). And no one will give it any thought, pondering the implications (wa ‘ayn 49‘ysh sym ‘al leb). Loyal and devoted individuals (‘ysh chesed) will be harvested, gathered together and taken away (‘asaph) while no one makes the connection to comprehend what will have occurred (ba ‘ayn byn). For indeed (ky), away from (min) the presence of (paneh) this disastrous calamity, this wrongdoing (ra’ah), those who are correct (ha tsadyq) will be withdrawn (‘asaph). (Yasha’yah 57:1)

Then (wa) He will arrive (bow’) on behalf of those who have been reconciled and saved (shalowm). They will be spiritually allied (nuwach) because of (‘al) His (huw’) inviting and confident approach (mishkab), walking in a manner which is right, fitting, and proper (halak nakoach) with Her (hy’). (Yasha’yah 57:2)

But as for you (wa ‘atem) who are present (qarab) here and now (henah), you are children of fortune-tellers who are blowing smoke (beny ‘anan), the seed (zera’) of adultery, of being unfaithful by being religious (na’aph) and of prostitution (wa zanah). (Yasha’yah 57:3)

Over whom and upon what basis (‘al my) are you so effeminate and overly sensitive in your exploitation (‘anag)? Against what and whom (‘al my) do you open your mouth and boast (rachab peh), sticking out your tongues and prolonging your speeches (‘arak lashown)? Are you not (lo’ atem) the children (yeled) of rebellion who rose up in defiance of authority (pesha’), the seed of (zera’) vain and useless liars with mistaken beliefs (sheqer)? (Yasha’yah 57:4)

Are you not those who burn with lust and rage (ha chamam) over the Lamb (ba ha ‘ayil)…? (Yasha’yah 57:5) Your fate (chalaq ‘ath) and inheritance (nachal) will be among (ba) the smooth-talking and insulting flatterers who are thieves (cheleq). Where they go, will be your lot (shem bow’ ka goral ‘ath). Because for them 50(gam la hem), you have poured out drink offerings (shaphak shaphak), uplifting (‘alah) grain offerings (minchah). For doing such things (ha ‘al ‘el-leh), shall I relent and change My mind (nacham)? (Yasha’yah 57:6)

You have descended, lowering yourself by showing regard for (shuwr), Molek, to whom Israelites sacrificed their infants, as if he were sovereign (la ha Molek), with (ba) oil (shemen) and numerous perfumes along with your ointments (wa rabah raquach), sending out (salah) delegations of your anguished envoys (syr ‘ath) as witnesses into perpetuity (‘ad) unto the distant separation of (min rachoq) the humbling and lowly status (shaphel) endured upon reaching (‘ad) She’owl (She’owl). (Yasha’yah 57:9)

With the variation and duration of your long rabbinical (ba rob) journey, your ways (derek ‘ath) have become wearisome (yaga’), but you are never willing to admit (lo’ ‘amar), ‘It is hopeless and futile (yarash).’ Reinvigorated (chayah), you have expressed and extended (matsa’) your influence (yad ‘ath) such that you attempt to show no weakness (‘al ken lo’ chalah). (Yasha’yah 57:10)

What did you find so troubling that you were afraid of Me (wa ‘eth my da’ag wa yare’) such that (ky) you became deceptive in so many ways you have become proven liars, weaving your delusions on behalf of a false god (kazab)?

You have not thought about these things, nor have you been inclined to (wa lo’ sym ‘al leb ‘ath zo’th) be associated with Me (wa ‘eth ‘any), and you have not mentioned Me because you do not remember who I am (lo’ zakar). Have I been negated because I have been silent (ha lo’ ‘any chashah)? Has it been so long (wa min ‘owlam) you do not respect Me and are against Me (wa ‘eth ‘any lo’ yare’)? (Yasha’yah 57:11)

51I will correctly recount your work, accurately portraying your customs and practices (‘any nagad tsadaqah ‘ath wa ‘eth ma’aseh ‘ath), but it will not be to your benefit (wa lo’ ya’al ‘ath). (Yasha’yah 57:12) When you finally cry out for help (ba za’aq ‘ath), let your assemblies and what you have accepted (qibuwts ‘ath) save you (natsal ‘ath). Every one of these meaningless and futile things, as if they were a fleeting breath (wa ‘eth kol hem hebel), the Spirit (ruwach) will grasp hold of and carry away (nasa’ laqach).

But (wa) the one who takes refuge in Me (ha chasah ba ‘any) will inherit (nahal) the material realm (‘erets) and become an heir to (wa yarash) My set-apart mountain (har qodesh ‘any). (Yasha’yah 57:13)

Then someone will make this announcement (wa ha ‘amar), ‘You should choose of your own freewill to respect (salal salal) this about-face, turning around and observing the signs before the appearance (panah) of the way (derek), choosing to take action to remove (ruwm) the obstructions and impediments which are stumbling blocks (mikshowl) from the elevated path (min masilah) for My family (‘am ‘any).’ (Yasha’yah 57:14)

For (ky) thus (koh) says (‘amar) the One who lifts up (ruwm), and the One who carries away those He has forgiven (wa nasa’), who lives (sakan) forever as an eternal witness (‘ad), the One whose name (wa shem huw’) is set apart (qodesh), ‘He will dwell (sakan) in the set-apart (qodesh) heights of heaven (marowm), along with (wa ‘eth) those slandered for having unpretentiously regretted and corrected their mistakes (daka’), in addition to the spirit (wa ruwach) of the abased (shaphal). The spiritually abused (shaphal) will be revived and restored (la chayah) while invigorating (la chayah) the heart, mind, and soul (leb) of the unpretentious and contrite (daka’). (Yasha’yah 57:15)

52For (ky) I will not quarrel, contend with, or plead (lo’ ryb) forever (la ‘owlam), nor will My frustration and My righteous indignation (wa lo’ qatsaph) be unending (la netsach). Indeed (ky), before My appearance (min la paneh ‘any), the Spirit (ruwach) will lose contact and ebb away (‘ataph) along with (wa) the conscience (neshamah) I have acted upon and endeavored to engage (‘asah). (Yasha’yah 57:16)

With the perversity and depravity associated with (ba ‘awon) his ill-gotten gain (betsa’ huw’), I was provoked to anger (qatsaph). I lashed out at him (nakah huw’), concealing Myself (wa sathar), due to My displeasure (qatsaph). Nonetheless (wa), he went on backsliding, walking in a rebellious fashion (halak showbab), by way (ba derek) of his thinking and inclinations (leb huw’). (Yasha’yah 57:17)

I have considered (ra’ah) his ways (derek huw’), but nonetheless (wa), I will heal him (rapha’ huw’). I will lead and guide him (nachah huw’) to reconciliation and restoration (shalem), providing comfort and compassion to him (nichuwmym la huw’) and to those who are grieving (wa la ‘abel huw’). (Yasha’yah 57:18)

When I bring about (ba bara’) the fruit (nowb) of the lips (saphah), there will be reconciliation, fellowship, and redemption (shalowm shalowm) for those who are afar (ha rachowq) and for those who are nearby (wa la ha qarowb),’ says (‘amar) Yahowah (Yahowah). ‘Then I will heal him, restoring him to favor and health (wa rapha’ huw’). (Yasha’yah 57:19)

However (wa), the wickedly wrong and condemnable, the unGodly and unjustified, those who remain errant (rasha’), including those who have been stirred up, will be banished like the retreating tide (garash) of the sea (ka ha yam), because (ky) they cannot remain silent or be at peace. All they know is 53dissatisfaction and strife (shaqat). They do not have the capacity to understand, and are unable to process this information correctly, they will fail to grasp its meaning and cease to exist (lo’ yakol). And so (wa), the muck and mire of the malleable and impressionable clay (rephesh wa tit) of these waters (maym huw’) will be stirred up and tossed around by the motion of the retreating waves, then expelled and banished like the retreating tide (garash). (Yasha’yah 57:20)

Therefore (wa), there will be no reconciliation, restoration, or salvation (‘ayin shalowm),’ my God says (‘amar ‘elohym ‘any), ‘for those who are wrong and unjustified (rasha’). (Yasha’yah 57:21)

Choose to call out a summons and proclamation, reading this aloud during the announcement while issuing an invitation to be called out, choosing to recite what is written about the meetings (qara’). Do not spare your throat or hold back in your speech (ba garon ‘al hasak). Lift up (ruwm) your voice (qowl ‘atah) as if it were a Showphar | Trumpet comprised of the ram’s horn which is symbolic of Taruw’ah (ka ha Showphar).

Choose to boldly announce this report openly and publicly in a straightforward fashion, conspicuously informing by choosing to convey this warning (wa nagad) to My people (la ‘am ‘any), to the House of Ya’aqob, to the Family of Yisra’el (wa la beyth Ya’aqob): they are in religious rebellion and political revolt, defiant and indignant (pesha’ hem), and they are wrong, having missed the way, they are forfeiting their opportunity by having gone astray (chata’ach hem).’” (Yasha’yah / Isaiah 58:1)

“Truth is lacking, and no one is honest (wa hayah ha ‘emeth ‘adar). Furthermore (wa), anyone who turns away from what is wrong (suwr min ra’) is victimized and is attacked and discredited (shalal). (Yasha’yah / 54Isaiah 59:15) When (wa) Yahowah (YaHoWaH) witnesses this (ra’ah), it is disturbing (ra’a) in His sight (ba ‘ayn huw’) that, indeed (ky), no one exercises good judgment (‘ayn mishpat). (Yasha’yah 59:16)

He has looked and seen (wa ra’ah) that there was not a single individual (ky ‘ayn ‘ysh). So (wa) He was devastated (wa shamem) that there was no one to intercede and plead His case (ky ‘ayn paga’). It was then (wa) His Zarowa’ | the One who Sows His Seeds and shepherds the flock (zarowa’ huw’) came to the rescue of those approaching Him, delivering and liberating for Him (yasha’ la huw’). Therefore (wa), the realization that he was right and had engaged correctly (tsadaqah huw’ ‘asah) was upheld and sustained (huw’ samak huw’). (Yasha’yah / Isaiah 59:17)

Seeking recompense in accordance with their deeds (ka ‘al gamuwlah), he will achieve a sense of final closure, compensating the victims fairly to allow healing (ka ‘al shalem), showing righteous indignation (chemah) toward his opponents and adversaries (la tsar huw’) by doing what is necessary and deserved (gemuwl) against those showing animosity and rancor toward him (la ‘oyeb huw’).

Against a land of woe surrounded by water with greedy people living along the coasts, this covetous nation spanning between the seas in the midst of a crisis in leadership (la ‘iy), he will fulfill the need to obtain restitution (shalem) based upon what was done and is deserved (gemuwl). (Yasha’yah 59:19) This is the one suited to deliver recompense and restitution (wa ga’al). So those who are of Ya’aqob (wa ba Ya’aqob) will turn away from (la shuwb) their political revolt and religious rebellion (pesha’),’ prophetically declares (na’um) Yahowah (YaHoWaH).

55‘As for Me (wa ‘any), this is My Covenant (zo’th beryth ‘any) with them (‘eth hem),’ announces (‘amar) Yahowah (Yahowah). ‘For the benefit of the relationship (‘asher), My Spirit (ruwach ‘any) is upon you (‘al ‘atah).

And to show the way (wa ‘asher), I have placed (sym) My words (dabar ‘any) in your mouth (ba peh ‘atah). Therefore, what comes out (wa min peh ‘atah) shall not fail (lo’ muwsh), nor shall anything sown by you (wa min peh zera’ ‘atah), not even the declarations sown through your seeds (wa min peh zera’ zara’ atah),’ says (‘amar) Yahowah (YaHoWaH), ‘from this moment (min ‘atah) and forevermore (wa ‘ad ‘owlam). (Yasha’yah 59:20)

Choose to rise and be enlightening (quwm wa ‘owr) because (ky) your light has come (bow’ ‘owr ‘ath). The presence, power, and resulting reward (kabowd) of Yahowah () will come forth, visibly shining (zarach) upon you (‘al ‘ath). (Yasha’yah 60:1)

By contrast (ky), behold (hineh), ignorance, confusion, and terror (choshek) will envelop the Earth (kasah ‘erets) such that an archaic and misled world (wa la’om) will be shrouded in darkness (‘araphel). But Yahowah will shine upon you (wa zarach ‘al ‘ath) and His glorious presence, His power and reward (wa kabowd huw’), will be seen (ra’ah) on you (‘al ‘ath). (Yasha’yah 60:2)

Even (wa) the gentiles (gowym) will be drawn (halak) to your light and enlightenment (la ‘owr ‘ath). Those who are thoughtful (wa melak) will be attracted to your knowledge and brilliance (la nogah) which has dawned upon you (zarach ‘ath). (Yasha’yah 60:3)

Lift up (nasa’) your eyes (‘ayn ‘ath) and look (wa ra’ah) around at your surroundings (sabyb ‘ath). They all gather together (kol hem qabats) and come to you 56(bow’ la ‘ath). Your sons (beny ‘ath) will return (bow’) from afar (min rachowq) and your daughters (wa bath ‘ath) at your side (‘al sad) will be cared for and attended to, becoming trustworthy and reliable (‘aman). (Yasha’yah 60:4)

Then, at that time (‘az), you will be perceived (ra’ah) as having a positive attitude and joyous countenance (wa nahar). He will be respected by some and feared by others, broadly known and mostly revered (pachad wa rachab). As a result of (ky) your sense of judgment (lebab ‘ath), the abundance (hamown) of the sea (yam) and the wealth (chayl) of the gentiles (gowym) shall come to you (bow’ la ‘ath).” (Yasha’yah 60:5)

“Indeed (ky), those along the shores (‘iy) have come to confidently expect (qawah) Me (la ‘any). So then (wa), the ships (‘onyah) of Tarshish (Tarshysh) will be the first (ba ha ri’shown) to bring (la bow’) My son (ben ‘any) from afar (min rachowq), along with that which they value (keseph hem) and their medium of exchange (wa zahab hem) with them (‘eth hem).

For the name (la shem) of Yahowah (YaHoWaH), your God (‘elohym ‘ath), the Set-Apart One (la qadowsh) of Yisra’el (Yisra’el), he has honored you, raised you up, and endowed you (pa’ar ‘ath). (Yasha’yah 60:9) And so (wa), the children (beny) of the Nakar | Observant and Responsive Foreigner (nakar) will reestablish (banah) the means of separation and protection (chowmah ‘ath) while those who are thoughtful and responsive among them (malak hem) shall render assistance and serve you (sharath ‘ath).

This is because (ky), in My frustration (ba qetseph ‘any), I struck you (nakah ‘ath), but now with My acceptance and approval (ba ratsown ‘any), I will be merciful toward you (racham ‘ath). (Yasha’yah 60:10)

57For the gentile (ky ha gowy) and the nation (wa ha mamlakah) which (‘asher) will not work or serve (‘abad) you will perish (‘abad ‘ath), and those gentiles (wa ha gowym) shall be completely devastated as they fight among themselves and kill one another (chareb chareb). (Yasha’yah 60:12)

The offspring (beny) of those who abused and afflicted you, oppressing and mistreating you (‘anah ‘ath), shall walk to you (halak ‘el ‘ath) humbled, crouched over, and bowed down (shachach), and they will explain themselves (wa chawah) at the soles of your feet (‘al kaph regel ‘ath) along with all who despised and spurned you, treating you with contempt (kol na’ats ‘ath).

Then they will call that which is associated with you (wa qara’ la ‘atah), ‘the City (‘iyr) of Yahowah (Yahowah) of Tsyown | the Signs Posted Along the Way (Tsyown) by the Set-Apart One of Yisra’el (Qadowsh Yisra’el).’ (Yasha’yah 60:14)

You will know (wa yada’) that I, Yahowah (ky ‘any Yahowah), am your Savior (mowshya’ ‘ath) and your Redeemer (wa ga’al ‘ath), the Mighty One (‘abyr) of Ya’aqob (Ya’aqob). (Yasha’yah 60:16)

The sun’s (ha shemesh) light (‘owr) will no longer be a means of persistent renewal (lo’ hayah ‘owd) for you (la ‘ath ‘owd) by day (la yomam), nor the moon (ha yareach) a source of information on when to respond (wa la nogah) by night (layl) to provide light (lo’ ‘owr) for you (la ‘ath). Instead (wa), Yahowah (Yahowah) will be for you (hayah la ‘ath) an everlasting light (‘owr ‘owlam). And your God (wa ‘elohym ‘ath) your glorious adornment (la tiphe’reth ‘ath). (Yasha’yah 60:19)

Then your family (wa ‘am ‘ath) will be entirely right (kol tsadyq). They will be heirs to the land (hem yarash ‘erets) forevermore (la ‘owlam). This observant shoot, 58indeed, this sucker from the original rootstock preserving the life of the tree (netser), is the one which Yahowah planted (ha mata’ Yahowah), the work and accomplishment of His hands (ma’aseh yad huw’), to endow a higher status through clarifying explanations (la pa’ar). (Yasha’yah 60:21)

That which is determined and readily known (ha qaton) will be (hayah) magnified a thousandfold (la ha ‘alaph) and the child with older siblings (wa ha tsa’yr) will be an accomplished and effective gentile (gowy ‘atsuwm). I (‘any), Yahowah (YaHoWaH), am prepared to accomplish this quickly (chuwsh hy’) at the proper time (ba ‘eth hy’).” (Yasha’yah 60:22)

Throughout this prophetic narrative, Yahowah’s focus has been on three subjects, Dowd, his people, Yisra’el, who go from bad to better, and the Nakar, who is the latter-day Zarowa’ making this possible by bringing them together. It is both humbling and inspiring to know the success we will achieve and to understand how pleased Yahowah is with the result. And let’s not forget Yasha’yah | Isaiah because it has been his words that have brought us to this place. At long last they are resonating with his people.

This journey through time, bringing us to the years immediately preceding Yahowah’s return, continues with the fulfillment of the final Yowbel…

“The Spirit (Ruwach) of Yahowah (Yahowah) is upon me (‘al ‘any). For this reason (ya’an) Yahowah (YaHoWaH) has anointed and appointed (mashach) that which is associated with me (‘eth ‘any) for the purpose of bringing this proclamation and uplifting message (la basar) to the unpretentious and sincere who are ready to respond (‘anaw).

He has sent me (shalach) to encourage (chabash) those whose judgment has suffered because their desires have been shattered and thinking has been 59impaired (la shabar leb), to provide an invitation (qara’) to be liberated, released from all obligations and emancipated (darowr) on behalf of those who are being controlled (la shabah), and to those who are obligated and bound, having sworn an oath of allegiance or who have joined in (wa la ‘asar), providing a means to extricate oneself from being controlled (paqach qowach), (Yasha’yah 61:1) to issue an invitation (la qara’) to the year (shanah) of Yahowah’s (YaHoWaH) approval and acceptance, favor and reward (ratsown), also a summons to the day (wa yowm) of the vengeance and retribution (naqam) of our God (la ‘elohym ‘anachnuw), to comfort and console (nacham) all who grieve (kol ‘abel), (Yasha’yah 61:2) to provide (la sym) for those who mourn (‘abel) for Tsyown (Tsyown) to give to them (la nathan la hem) an honorable endowment which provides an opportunity to be lifted up (pa’ar) instead of (tachath) ashes as if insignificant (‘epher), olive oil (shemen) resulting in gladness (sasown) in place of (tachath) mourning over the dead (‘ebel), garments of adoration and laudable clothing (ma’ateh tahilah) instead of (tachath) a dark and obscure, weakening and faltering (kahah) spirit (ruwach).

Then (wa) they will be invited and proclaimed as (qara’ la hem) Leaders of the Flock who reveal the Doorway (‘ayil) to being right and vindicated (tsedeq), the basis of which was established by (mata’) Yahowah () to approach the honorable endowment which provides an opportunity to be lifted up (la pa’ar).” (Yasha’yah / Isaiah 61:3)

This is the final qara’ | invitation in the Yowbel year of Yahowah’s ratsown | approval and acceptance. It is the last chance to be liberated, redeemed, and return home.



60Understanding Yahowah’s timing requires an appreciation of the Yowbel, not just in timing but also intent. For these insights, we must turn to Qara’ / Called Out / Leviticus, to the heart of the Towrah. And what we discover is that, while Qara’ 23 was devoted to presenting the Miqra’ey, Qara’ 25 is focused almost entirely on the Yowbel. This should not be surprising because they are related topics, with both focused on our reconciliation.

As we have learned, the 23^rd chapter of Qara’ details the seasons and substance of the Miqra’ey, regaling us in the purpose and timing of Passover, UnYeasted Bread, and Firstborn Children in the spring, with the Feast of Seven Shabats occurring in the summer, and Trumpets, Reconciliations, and Shelters celebrated in the fall. And it is the centerpiece of these, Shabuw’ah, among the Invitations to Meet with God, which serves as the annual model for the semi-centennial Yowbel celebrations. Although its purpose is foreshadowed by most all of the others – but particularly Chag Matsah and Taruw’ah, Kipurym and Sukah.

By way of a refresher, the Festival of Shabuw’ah | Promise of Seven is a day set apart for us to celebrate our relationship with Yahowah while capitalizing upon what He is offering. It is observed seven weeks after Bikuwrym which is 50 days after Chag Matsah. This timing in days is replicated in years when determining past or future Yowbel.

Shabuw’ah is an opportunity for enrichment and empowerment, of enlightenment and emancipation. It is the day the Covenant’s benefits are allocated as God honors the promises He made to ‘Abraham. It also marks the time the Towrah was revealed, with all Yisra’el assembled before Yahowah to listen to the voice of God. Similarly, Shabuw’ah is open to everyone, free and controlled, Jews and Gentiles, men and women, young and old, even the misguided and confused.

61It is the only Miqra’ where leavened bread is specifically sanctioned. Seven Shabats is a come-as-you-are party, designed to underscore the benefits of freedom – a release from debts and bondage. It is a time to promote Yahowah’s Towrah Teaching to those who need it and to all who are willing to listen. Seven Sevens is God’s way of preparing us to share His message and our way to thank Him for equipping us to enter His presence.

The teaching in Qara’ / Called Out / Leviticus 24 is all that separates Yahowah’s guidance regarding the Miqra’ey in the 23^rd chapter and the presentation of the Yowbel in the 25^th chapter – suggesting that these things are related. And as we open the 25^th chapter of Qara’ / Called Out / Leviticus, we find Yahowah addressing a Sabbatical year for the benefit of the land, the people, and their relationship. It begins…

“Yahowah conveyed the word (wa dabar Yahowah) to Moseh on Mount Syny (‘el Mosheh ba Har Syny) to say (la ‘amar), (Qara’ 25:1) ‘Speak to the Children of Yisra’el (dabar ‘el ben Yisra’el) and say to them (wa ‘amar ‘el hem), “When you enter into the Land (ky bow’ ‘el ha ‘erets) which, for the benefit of the relationship (‘asher), I am giving to you (‘any nathan la ‘atem), even the land shall observe the Shabat (wa shabat ha ‘erets), a Shabat unto Yahowah (Shabat la Yahowah). (Qara’ 25:2)

Six years (shesh shanah) you can sow (zera’) your field (sadeh ‘atah), and for six years (wa shesh shanah) you can prune your vines (zamar kerem ‘atah), gathering in the fruit of its harvest (wa ‘asaph ‘eth tabuw’ah hy’). (Qara’ 25:3)

However (wa), in the seventh year (ba ha shanah ha shaby’iy) there will be a Shabat, existing as a Shabatown (Shabat Shabatown hayah) for the Land (la ha ‘erets) – a 62Shabat to approach and draw near Yahowah (Shabat la Yahowah).

You should not sow (lo’ zera’) your field (sadeh ‘atah) nor should you prune your vines (wa kerem ‘atah lo’ zamar). (Qara’ 25:4)

The Shabat of the Land will exist (wa hayah Shabat ha ‘erets) for you (la ‘atem) as a source of food on your behalf (la ‘aklah la ‘atah), as well as your male and female employees (wa la ‘ebed ‘atah wa la ‘amah ‘atah), your contract workers and seasonal help (wa la sakyr ‘atah) and even for those who are temporarily residing with you as guests (wa la towshab ‘atah ha guwr ‘im ‘atah). (Qara’ 25:6)

This includes (wa la) your herds and flocks (bahemah ‘atah) and the other animals (wa la ha chayah) which are in your land (‘asher ba ‘erets ‘atah), with all of its productivity (hayah kol tabuw’ah hy’) as food (la ‘akal).”’” (Qara’ / Called Out / Leviticus 25:7)

With the importance of the Shabat firmly entrenched in the minds of the people, we pick up the story of the Yowbel in the 8^th verse of the 25^th chapter of Qara’ / Called Out / Leviticus…

“You should count (wa saphar – you should number and consider, quantify and record), on your behalf (la ‘atah – for your benefit), seven (sheba’ – the oath which fully satisfies) Shabats (shabat – celebration of the seventh day) of years (shanah – time of change and renewal), seven sevens of years (sheba’ shanah sheba’), as a foundational pattern of conduct (pa’am – as a persistent means to guide your steps and base your understanding).

And (wa) this shall be (hayah – they should exist) for you (la ‘atah – for your benefit) time periods (yowm) of seven (sheba’ – the oath which fully satisfies) Shabats (shabat – occasions to celebrate the promise of the seventh 63day) of years (ha shanah – time of change and renewal), forty-nine years (tesha’ ‘araba’ shanah – to be observant and squared away).” (Qara’ / Called Out / Leviticus 25:8)

Yahowah’s Yowbel would reflect His pattern, encapsulating the promise of seven with His Shabat. And the timing would not be random. We are to number and record seven sevens of years. This pattern would be foundational to our conduct of life, providing the steps to understanding.

“And (wa) you should extend (‘abar – you should in recognition of Passover, pass your breath through) a Showphar | ram’s-horn trumpet (showphar – a pleasing and beautiful, bright and glistening horn to announce an essential message; from shaphar – that which is pleasing, shining beautifully and brightly; that which is good and acceptable), sounding a blast which signals a warning and shouts for joy, providing notice of the doorway to healing (taruw’ah – blowing the ram’s horn to sound an alarm and gain people’s attention, shouting for joyful acclaim, serving as the title of the fifth of seven Mow’ed – Taruw’ah; a compound of tara’ – giving the gift of healing and ruwa’ – announcing triumphant news) on the tenth of the month (ba ha ‘asowr la ha chodesh) of the seventh month (ba ha chodesh ha shaby’iy), on the (ba ha) Day of Reconciliations (Yowm Kipurym – time of the merciful pardon and forgiveness, from kaphar – to atone, cover over, purge, and reconcile).

You shall continue to extend (‘abar – you should pass your breath through in association with Pesach (hifil imperfect)) a Showphar (showphar – a ram’s-horn trumpet to signal an announcement) all throughout your realm (ba kol ‘erets ‘atem – everywhere in your Land).” (Qara’ / Called Out / Leviticus 25:9)

‘Abar is a bit of a puzzle in this passage. Most all English translations render it “sound,” but there is nothing 64related to an audible noise in the word. ‘Abar is frequently used to convey the idea of “passing or crossing over something,” which is why it is associated with Passover. It is only when we consider ‘abar’s fourth connotation that we find “to extend.” However, extending and blowing a Showphar is only a horn making a racket if you don’t understand why the trumpet is being extended and miss its connection with Passover.

Throughout the Tanakh, the Showphar was used to signal and herald the arrival of important events, times, or people. The trumpet played a vital part in calling attention to Yahowah’s appointed Miqra’ey. So, by using it in connection with the Yowbel, we are encouraged to ponder the relationship between the Yowbel and Miqra’ey – particularly Pesach (prolonging life) and then Shabuw’ah (being empowered and enlightened), followed by Taruw’ah (announcing the message) and Kipurym (providing reconciliation) in the seventh month. And indeed, shaba’ | the promise of seven and Shabat | the seventh day are concepts indelibly woven into the fabric of the Yowbel.

While determining the etymological basis for Yowbel is fraught with challenges, its association with the Showphar, comprised of a ram’s horn, is certain. Not only are Yahowah’s preferred titles – ‘el | God |  and ‘ab | Father |  – written using the depiction of a ram | , but there is also the connection with the Pesach ‘Ayil | Passover Lamb.

Reinforcing this point, as Yasha’yah was describing the days preceding Yahowah’s return, he wrote: “Choose to call out a summons and proclamation, reading this aloud during the announcement while issuing an invitation to be called out, choosing to recite what is written about the meetings (qara’). Do not spare your throat or hold back in your speech (ba garon ‘al hasak). Lift up (ruwm) your voice (qowl ‘atah) as if it were a 65Showphar | Trumpet comprised of the ram’s horn (ka ha Showphar). Choose to boldly announce this report openly and publicly in a straightforward fashion, conspicuously informing by choosing to convey this warning (wa nagad) to My people (la ‘am ‘any), to the House of Ya’aqob, to the Family of Yisra’el (wa la beyth Ya’aqob): they are in religious rebellion and political revolt, defiant and indignant (pesha’ hem), and they are wrong, having missed the way, they are forfeiting their opportunity by having gone astray (chata’ach hem).” (Yasha’yah / Isaiah 58:1)

While the timing of the Yowbel is predicated upon the pattern established by the Invitation to be Called Out and to Meet of Seven Shabats, this statement suggests that its purpose is related to the Day of Reconciliations. This is interesting for a variety of reasons, not the least of which is that Yowm Kipurym demarks the day Yahowah will return – an event worthy of extending a Showphar. It is also the day when all outstanding issues are resolved so that the Covenant is restored with Yisra’el – which is why it is “ratsown shanah – an acceptable and favored time of renewal.”

Yowm Kipurym is celebrated on the tenth day of the seventh month, which is when we were instructed to extend the Showphar. There are a number of ways to explain the advance warning. First, Yahowah may be reminding Yisra’el of the time He spoke to them about His Towrah – where they were given notice to get cleaned up and prepared. Second, the Yowbel is predicated upon seven sevens, as this statement in Qara’ clearly indicates, so it is only natural to herald its message in the seventh month. And third, with this announcement referencing Taruw’ah and then occurring on Kipurym, its purpose is flavored by both Mow’ed.

In affirmation, Taruw’ah and Kipurym were both scribed in Qara’ 25:9 – sandwiched between the two 66references to the extension of the Showphar. Therefore, we should see this as signaling a warning and shouts for joy, providing notice that the Day of Reconciliations is the final opportunity to restore our relationship with Yahowah. Share the news.

“Therefore (wa), you should set apart (qodesh – you should choose to dedicate and keep special, and thus uncommon) that which is associated with the 50^th year (‘eth shanah ha chamishshym).

Then (wa) you should announce an invitation (qara’ – you should call out a summons for a meeting, welcoming everyone, reading and reciting a proclamation to be called out (qal perfect)) to freedom and liberty (darowr – to a release from servitude and debts, swift and absolute emancipation) throughout the Land and on Earth (ba ha ‘erets – within the material realm).

On behalf of every inhabitant (la kol ha yashab – for all who live), it (hy’) shall always be (hayah – shall continuously and genuinely exist as (qal imperfect)) a Yowbel | Yahowah as Father and God (ha Yowbel – Yahowah’s signal, the sounding of the trumpet comprised of a ram’s horn, symbolizing the power, influence, breath, and message of Yah while denoting the 50-year intervals of time between redemptive occasions; a compound of Yahowah, ‘ab | Father, ba | by, and ‘el | God – meaning Yahowah, our Father, is God and akin to Yowb | With Yah and Yow’el | Yahowah is God) for you (la ‘atem).

Then (wa) you should return (shuwb – you should choose to restore (qal perfect)) each individual (‘iysh – a person) to his property and possessions (‘el ‘achuzah huw’ – to his own land and inheritance), and also (wa) you should return (shuwb – you should restore (qal imperfect)) a person (‘iysh – an individual) to his extended family and people (‘el mishpachah huw’ – to his 67tribe, clan, race, country, and nation).” (Qara’ / Called Out / Leviticus 25:10)

Therefore, Yahowah is issuing an invitation every fifty years, announced with a Showphar during Kipurym, to benefit from a very important and special time for us to be liberated from man’s oppressive schemes and free to camp out with our Father and God. Not only is every person’s property to be returned to him, but he must also be free to go home and live with his family. This is the first mention of a nationwide edict on freeing slaves – 3,200 years prior to America’s Emancipation Proclamation.

To put this into perspective, from the outset of recorded history and the emergence of the first tribal systems and then budding civilizations, and continuing with the Assyrians, Babylonians, Egyptians, Hittites, Carthaginians, Greeks, Spartans, and Romans, the world’s economies were slave and caste driven. Wars were fought, invasions were conducted to capture land and people, both of which were considered property. The enslavement of people and the confiscation of property, while still commonplace today, remained pervasive for the first 5,800 years of recorded history, only beginning to ebb in the past two centuries. And for most of that time, the Towrah was unique in providing for their emancipation.

This was not an afterthought or just a kind gesture. It is central to Yahowah’s nature and intent. The First Statement He etched on the First of the Two Tablets presents His name and announces His role as liberator. The first of five conditions to benefit from the Covenant is our liberation from man’s oppressive religious and political schemes. And it is during Chag Matsah, Yahowah’s initial celebration each year, that we are freed from the stench and stigma of such things. Even Yahowah’s most dramatic interaction with humankind occurred as a liberator from Mitsraym.

68“This (hy’) Yowbel | Yahowah as Father and God (ha Yowbel – signal from Yah, the sounding of the trumpet comprised of a ram’s horn, symbolizing the power, influence, breath, and message of Yah; a compound of Yahowah, ‘ab | Father, and ‘el | God) year (shanah – annual time of renewal), the 50^th year (chamishym shanah), is for you (hayah la ‘atem – exists for you to approach and draw near (qal imperfect)).

You should not sow seeds (lo’ zara’ – you should not plant crops (qal imperfect)), nor should you reap that which grows on its own (wa lo’ qatsar ‘eth saphyach hy’ – you should not harvest volunteer plants (qal imperfect)).

And (wa) you should not gather fruit (lo’ batsar – you should not cut or harvest grapes) from unpruned and untended vines (‘eth nazyr hy’).” (Qara’ / Called Out / Leviticus 25:11)

Not only would slaves be emancipated during the Yowbel, but those who work the land would be freed from planting the harvest while the land itself would be unburdened. Free, indeed.

There may be more to this instruction than initially meets the eye. With lo’ zara’, we could also be asked “not to scatter our children,” in effect, separating them from growing as part of God’s Family. With lo’ qatsar, the message could be that we should “not shorten a life, cutting it off shy of the intended duration.” Then since saphyach represents that which “grows wild on its own,” we might see this as being apart from God’s Towrah guidance. Even with lo’ batsar, the encouragement may be to avoid “cutting clusters of ripened fruit from the vine” which is Yisra’el. After all, those who are batsar are “brought down from a high status to a lower one” – something Yah wants us to avoid. And finally, a nazyr, as an “untended vine,” lies outside of God’s care, His protection and nurturing.

Then we are reminded…

69“This is because (ky hy’) the Set-Apart (qodesh – separating and special) Yowbel | Yahowah as Father and God (ha Yowbel – signal from Yah, the sounding of the trumpet comprised of a ram’s horn, symbolizing the power, influence, breath, and message of Yah; a compound of Yahowah, ‘ab | Father, and ‘el | God) exists for you to approach and draw near (hayah la ‘atem – annual time of renewal).

From (min – out of) the open field (sadeh – expanse of land and countryside), you shall eat (‘akal – you should be nourished) what it produces (‘eth tabuw’ah hy’ – its productivity and yield; from bow’ – what comes from it).” (Qara’ / Called Out / Leviticus 25:12)

In other words, God is going to provide for us.

“In this, the year of the Yowbel (ba shanah ha Yowbel ha ze’th), mankind (‘iysh) should return, be restored, and come back home (shuwb) to His land and as His possession to receive His inheritance (‘el ‘achuzah huw’).” (Qara’ / Called Out / Leviticus 25:13)

Our return to Yahowah is predicated upon redemption, Dowd paying the price to ransom us. This restoration of spiritual relations will be manifest for Yisra’el on Kipurym during the Yowbel year of 6000 Yah so that the remnant of the people can camp out with God during Sukah. Therefore, let’s celebrate the fulfillment of the first four Mow’ed in 33 CE and look forward to the fulfillment of the final two in 2033 – years 4000 and 6000 Yah. Yisra’el was redeemed in 33 and will be restored in 2033.

God has dealt fairly with us, and He wants us to do the same with others. After all, He saved us from the worst of human religious and political oppression.

“And so, when (wa ky) you sell merchandise (makar mimkar – you market goods and services) to your associates, neighbors, or countrymen (la ‘amyth ‘atah), 70or (‘ow) you purchase something (qanah – you buy) from the hand (min yad) of your associate, neighbor, or countryman (‘amyth ‘atah), do not mistreat or take advantage of (yanah – you should never cheat or harm (hifil imperfect jussive)) one another (‘iysh ‘eth ‘ach huw’).” (Qara’ / Called Out / Leviticus 25:14)

Treat one another fairly. Do not overcharge and do not underpay. Provide a quality product and market it appropriately. Tell the truth and follow through as promised.

Yah’s testimony is overtly supportive of personal freedom and individual accountability, and His strong preference is for limited governmental influence in our lives. As such, His positions favor free enterprise over socialism, communism, or fascism. However, since some are wont to ignore His advice and take advantage of others, every Yowbel, or fifty years, Yahowah wants indebtedness forgiven and property redistributed to prevent the few lording over the many, albeit not through confiscatory taxation as is all too common today.

“In accord with the number of years (ba misphar shanah) after (‘achar) the Yowbel (ha Yowbel), you can acquire things and pay for them (qanah) from your associates, neighbors, or countrymen (min ‘eth ‘amyth ‘atah) according to an accounting of the number of years (ba misphar shanah – an inventory of the time) of yield, productivity, and resulting income (tabuw’ah – of the value of what can be grown and revenue from the harvest) resulting from the sale and exchange (la makar).” (Qara’ / Called Out / Leviticus 25:15)

This is a form of accrual-based accounting where the effect of the Yowbel is calculated in advance of an intended transaction. If there will be 45 years of use of the desired land or personal property before the next Yowbel, its value 71is much greater than if there were only 5 years remaining prior to their return.

Yahowah chose this interval for a number of reasons, the most important of which is that 40 Yowbel would mark the time between redemptive events. Forty designates the completion of a period of testing and evaluation and with the Yowbel spanning 50 years, the interval between the fulfillment of these events would be 2,000 years. For example, ‘Adam and Chawah were expelled from the Garden in year 0 Yah (3968 BCE). The Covenant, which provides the way for us to be reincluded in God’s Family, was confirmed with ‘Abraham, Sarah, and Yitschaq in year 2000 Yah (1968 BCE). The first four Mow’ed were fulfilled in 33 CE or year 4000 Yah by Dowd and the Ruwach Qodesh. Forty Yowbel thereafter, in 2033, year 6000 Yah, Yahowah will return with His Son and our Messiah and King, Dowd, to fulfill the final two Miqra’ey. And speaking of the man who is central to God’s story, he lived in the exact center of this time.

The other reason for the 50-year interval between Yowbel is a bit more mundane and pragmatic. A person’s productive years spanned from 15 to 40 in ancient times, allowing a father to pass on what he achieved during his lifetime to his son, but for only one generation. And even today, with longer lifespans, a person is productive from 20 years old to 70, allowing him or her to facilitate a privileged start for sons and daughters, but nothing more.

In this way, there would be no limits to what a person could achieve so long as they were honest, but there would be no enduring stratification between rich and poor. The only exceptions would be through the two institutions Yahowah most opposed – religion and government.

The message of the Yatsa’ | Exodus is that Yahowah freed His children from the oppressive nature of human religious, political, military, and economic schemes. The 72last thing He wants is for His children, the victims of abuse, to victimize others. He instructed…

“So then (wa), you should never mistreat or take advantage of (yanah – you should never harm, suppress, or oppress (hifil imperfect)) any person (‘iysh) or his associate, neighbor, or countryman (‘eth ‘amyth huw’).

You should respect (yare’ – you should value, even revere (qal perfect)) your God (min ‘elohy ‘atah) because, by contrast (ky – to make an important distinction), I Am (‘any) Yahowah (YaHoWaH – our ‘elowah | God as directed in His ToWRaH | teaching regarding His HaYaH | existence and our ShaLoWM | restoration), your God (‘elohym ‘atah). (Qara’ 25:17)

In addition (wa), you should engage in and act upon (‘asah – you should attend to and capitalize upon (qal perfect)) My prescriptions for living (‘eth chuqah ‘any – My clearly communicated and written instructions on how to be cut into the relationship and be allocated a share).

Furthermore (wa), you should consistently observe (shamar – you should continually and closely examine and carefully consider (qal imperfect)) My method of exercising good judgment regarding the means to justly resolve disputes (‘eth mishpat ‘any – making an informed and reasoned decision regarding My plan to be just and fair).

When (wa) you do this (‘asah ‘eth – you engage in this way) with them (‘eth hem), then (wa) you will live, established and restored (yashab – you will dwell) upon the Land and Earth (‘al ha ‘erets – within the realm), with confidence based upon trust (la batach – securely by relying upon a trustworthy source).” (Qara’ / Called Out / Leviticus 25:18)

The secret to a long life, to eternal life, is to know that Yahowah is God and to respect Him as such while acting 73upon His prescriptions for living and observing His means to exercise good judgment and resolve disputes. Even the homeless man, the widow, and the orphan are rich beyond kings.

This is an especially interesting revelation because it explains who is working and who is not...

“And should you say (wa ky ‘amar), ‘What (mah) shall we eat (‘akal) in the seventh year (ba ha shabyi’y shanah) recognizing that (hen) we will not sow our seed nor harvest (lo’ zara’ wa lo’ ‘asaph) our crop (tabuw’ah ‘anachnuw)?’ (Qara’ 25:20)

I will direct and orchestrate (wa tsawah – I will instruct, appoint, ordain, and assign) My blessings (‘eth barakah ‘any – My gifts of prosperity) for you in the sixth (la ‘atem ba ha shanah ha shishy) such that it will provide (wa ‘asah – it will produce) the yield (‘eth ha tabuw’ah – the productivity, crop, and harvest) of three years (la shalowsh ha shanah).” (Qara’ / Called Out / Leviticus 25:21)

This is so Yah. He isn’t asking us to believe Him, for us to hope that He will perform as promised. Instead, He has put His reputation on the line and said that He would perform in advance of our need – proving to us that He is dependable. Moreover, He has promised to exceed our expectations, creating a windfall – three years of productivity in the sixth year and a vacation in the seventh.

It is even prophetic, symbolic of what we are achieving in the waning hours of the sixth day estranged from the Garden in anticipation of celebrating the seventh day during our return.

Also telling, Yahowah isn’t asking us to do anything other than to place our trust in Him and rely upon Him. This is what happens when we observe and then act upon 74the terms and conditions of the Covenant. Our reliance becomes the catalyst to Yah’s blessings.

So now here’s another interesting thought. Yahowah is saying that the land of Yisra’el, and perhaps even the entire Earth, are His. And this is because there are strangers who are alien to His Family just passing through, and who will not survive into the 7^th millennium. Therefore, God’s Family should not be deprived of our inheritance and those who are not part of God’s plans will not have paid for something that will be taken from them.

There are four ways then to view this instruction that the Land shouldn’t be permanently sold. The first, is that Yahowah would have preferred that it be leased for 50-year intervals, with ownership returning to Him, and thus the Beyth | Home | “Temple” Treasury, during the Yowbel.

The second is that those who are estranged from the Covenant have no eternal inheritance. Therefore, they cannot own what they cannot possess.

Third, as we return to the Garden of ‘Eden, the concept of property ownership will be a thing of the past. The Covenant Family will inherit the planet, solar system, and entire universe. There is plenty to share.

And fourth, the Children of Yisra’el would spend most of the next 3,400 years running away from Yahowah and thus disinherited. And so, while the Land is God’s to give, it belongs to the Covenant’s children and not to political or religious aspirants.

“The Land (wa ha ‘erets – the Earth) shall not be sold or given up (lo’ makar – should not be surrendered and ownership shall not always be transferred for money or bequeathed upon death (nifal imperfect)) permanently or into perpetuity (la tsamythuth – completely, finally, or forever) because (ky) the Land and Earth (ha ‘erets – the material world) are Mine (la ‘any).

75For as (ky) strangers (ger – aliens lacking inherited rights, unrelated foreigners) and (wa) temporary residents (towshab – those just passing through who quarrel and stir up trouble), you are with Me (‘atem ‘imad ‘any).” (Qara’ / Called Out / Leviticus 25:23)

Obviously, the fourth option prevails over the other three considering Yahowah’s explanation. His people have disinherited themselves. Fortunately, at least for a remnant, their status is about to change for the better.

“And (wa) in all the land (ba kol ‘erets) you possess (‘achuzah ‘atem – you have inherited and own), you will be offering (nathan – you will be giving and providing) restoration and redemption (ga’ulah) as you bestow this gift (nathan – you should entrust and ascribe) to the land (la ha ‘erets).” (Qara’ / Called Out / Leviticus 25:24)

On the surface, this is sound agricultural practice and land management. Fields have to sit fallow on occasion to recharge and be restored or else they are depleted of nutrients and crops fail. Beyond this, Yahowah is the ga’ulah | kinsman redeemer of Yahuwdym and will soon be restoring not only Yisra’el but the entire Earth.

Yahowah continues to speak of ga’ulah | redemption and restoration in the context of the Yowbel throughout the remaining 25 verses, all of which are dedicated to the release of people, possessions, and burdens every 50^th year, providing liberty and freedom for all. Under instructions from Yahowah, all slaves were to be freed so that they could return to their families. All land was to be restored to the original owner. All temporary obligations were resolved. Yisra’el was instructed to do this so that they would recognize and know their Redeemer.

Before we move on, please consider this review of Yahowah’s Yowbel…

76“You should count, considering, numbering, and recording (wa saphar) on your behalf (la ‘atah), seven (sheba’) Shabats (shabat) of years (shanah), seven sevens of years (sheba’ shanah sheba’), as an enduring means to guide your steps and as foundational pattern to enhance understanding (pa’am).

And (wa) this shall be (hayah) for you (la ‘atah), time periods (yowm) of seven (sheba’) Shabats – occasions to celebrate the promise of the seven (shabat) years – a time of change and renewal (ha shanah) of forty-nine years to be observant and squared away (tesha’ ‘araba’ shanah). (Qara’ 25:8)

And (wa) you should extend (‘abar) a Showphar | ram’s-horn trumpet – a pleasing and beautiful, bright and glistening horn to announce an essential message (showphar), sounding a blast which signals a warning and shouts for joy, providing notice of the doorway to healing in concert with Taruw’ah (taruw’ah) on the tenth of the month (ba ha ‘asowr la ha chodesh) of the seventh month (ba ha chodesh ha shaby’iy), on the (ba ha) Day of Reconciliations – time of the merciful pardon and forgiveness (Yowm Kipurym).

You shall continue to extend in recognition of Passover (‘abar), a Showphar (showphar) all throughout your realm (ba kol ‘erets ‘atem). (Qara’ 25:9)

Therefore (wa), you should set apart as special and uncommon (qodesh) that which is associated with the 50^th year (‘eth shanah ha chamishshym). Then (wa) you should announce an invitation, calling out a summons for a meeting, welcoming everyone, reading and reciting a proclamation to be called out (qara’ (qal perfect)) to freedom and liberty, a release from servitude and debts (darowr) throughout the Land and on Earth (ba ha ‘erets).

77On behalf of every inhabitant and for all who live (la kol ha yashab), it (hy’) shall continually be (hayah) a Yowbel | because Yahowah is Father and God (ha Yowbel) for you (la ‘atem).

Then (wa) you should return and restore (shuwb) each individual (‘iysh) to his property and possessions, to his own land and inheritance (‘el ‘achuzah huw’), and also (wa) you should return (shuwb) a person (‘iysh) to his extended family and people (‘el mishpachah huw’). (Qara’ 25:10)

This (hy’) Yowbel | Yahowah as Father and God (ha Yowbel) year (shanah), the 50^th year (chamishym shanah), is for you, existing for you to approach and draw near (hayah la ‘atem).

You should not sow seeds (lo’ zara’), nor should you reap that which grows on its own (wa lo’ qatsar ‘eth saphyach hy’). And (wa) you should not gather fruit (lo’ batsar) from unpruned and untended vines (‘eth nazyr hy’). (Qara’ 25:11)

This is because (ky hy’) the Set-Apart (qodesh) Yowbel | Yahowah as Father and God (ha Yowbel) exists for you to approach and draw near (hayah la ‘atem). From (min) the open field (sadeh), you shall eat (‘akal) what it produces (‘eth tabuw’ah hy’). (Qara’ 25:12)

In this, the year of the Yowbel (ba shanah ha Yowbel ha ze’th), mankind (‘iysh) should return, be restored, and come back home (shuwb) to His land and as His possession to receive His inheritance (‘el ‘achuzah huw’). (Qara’ 25:13)

And so, when (wa ky) you sell merchandise, marketing goods and services (makar mimkar) to your associates, neighbors, or countrymen (la ‘amyth ‘atah), or (‘ow) you purchase something (qanah) from the hand (min yad) of your associate, neighbor, or countryman 78(‘amyth ‘atah), do not mistreat or take advantage of (yanah) one another (‘iysh ‘eth ‘ach huw’). (Qara’ 25:14)

“In accord with the number of years (ba misphar shanah) after (‘achar) the Yowbel (ha Yowbel), you can acquire things and pay for them (qanah) from your associates, neighbors, or countrymen (min ‘eth ‘amyth ‘atah) according to an accounting of the number of years (ba misphar shanah) of yield, productivity, and resulting income (tabuw’ah) resulting from the sale and exchange (la makar). (Qara’ 25:15)

So then (wa), you should never mistreat or take advantage of (yanah) any person (‘iysh) or his associate, neighbor, or countryman (‘eth ‘amyth huw’).

You should respect (yare’) your God (min ‘elohy ‘atah) because, by contrast and to make an important distinction (ky), I Am (‘any) Yahowah (YaHoWaH), your God (‘elohym ‘atah). (Qara’ 25:17)

In addition (wa), you should engage in and act upon (‘asah) My prescriptions for living (‘eth chuqah ‘any). Furthermore (wa), you should consistently observe (shamar) My method of exercising good judgment regarding the means to justly resolve disputes (‘eth mishpat ‘any).

When (wa) you do this (‘asah ‘eth) with them (‘eth hem), then (wa) you will live, established and restored (yashab) upon the Land and Earth (‘al ha ‘erets), with confidence based upon trust (la batach). (Qara’ 25:18)

And should you say (wa ky ‘amar), ‘What (mah) shall we eat (‘akal) in the seventh year (ba ha shabyi’y shanah) recognizing that (hen) we will not sow our seed nor harvest (lo’ zara’ wa lo’ ‘asaph) our crop (tabuw’ah ‘anachnuw)?’ (Qara’ 25:20)

I will direct and orchestrate (wa tsawah) My blessings (‘eth barakah ‘any) for you in the sixth (la 79‘atem ba ha shanah ha shishy) such that it will provide (wa ‘asah) the yield (‘eth ha tabuw’ah) of three years (la shalowsh ha shanah). (Qara’ 25:21)

The Land, and even the Earth (wa ha ‘erets), shall not be sold or given up (lo’ makar) permanently or into perpetuity (la tsamythuth) because (ky) the Land and Earth (ha ‘erets) are Mine (la ‘any). For as (ky) strangers (ger) and (wa) temporary residents just passing through (towshab), you are with Me (‘atem ‘imad ‘any). (Qara’ 25:23)

The order of the day is freedom from bondage, debts, and the influence of others. In this way the Yowbel serves as an affirmation of the first condition of the Covenant. We must be unencumbered before entering Yahowah’s presence – having walked away from the controlling influences of government and religion, the caste system and societal limitations.

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