80Yada Yahowah

Shanah

…Years

 

3

Dany’el | God’s Judgment

 

It’s About Time…

Desiring beryth | fellowship, but enduring ‘azab | separation, Yahowah was determined to bring His disinherited family back into a relationship with Him. To accomplish this, He needed to reaffirm the benefits of the Beryth | Covenant. While they were enabled by the fulfillment of the first four Mow’ed Miqra’ey – Pesach, Matsah, Bikuwrym, and Shabuw’ah – His people would remain woefully unaware of what would and now has occurred.

Yisra’el’s collective ignorance is puzzling because Yahowah announced what He would accomplish in Yaruwshalaim on Mount Mowryah throughout the Towrah, Naby’, wa Mizmowr. And by sending His Son to Dany’el, God provided them with the ability to ascertain the exact day the Messiah would enter Yaruwshalaim to fulfill Passover and Matsah en route to Bikuwrym. This affirmed that 40 Yowbel after the Covenant was confirmed with ‘Abraham, God’s Son would serve as the Passover Lamb.

Yahowah’s solution to reconcile and restore His Covenant relationship was as ingenious as it was comprehensive. He accepted and then supported Dowd’s request to save his people. His corporeal basar | body would serve as the Zarowa’ while his incorporeal nepesh | consciousness would facilitate our perfection by depositing our guilt in She’owl. Then He had His Set-Apart Spirit 81retrieve Dowd’s soul to explain the purpose of Bikuwrym and God’s Bakowr | Firstborn was brought back Home.

As a result, the Covenant’s children have become immortal and perfected, redeemed from the corruption of religious and political institutions, prepared to enter Yah’s Home as His children. Even better, with the Mow’ed He fulfilled in year 4000 Yah, we are emancipated and enlightened, enriched and empowered – uniquely capable of doing as God desires.

By serving as the perfect Pesach ‘Ayil, Dowd opened the Door to Heaven, making us immortal. With Dowd’s soul on his way to She’owl, the place of separation, on Matsah, all forms of religious fungus were expunged, making us appear perfect in God’s eyes. Then on Bikuwrym, Dowd’s soul and Yahowah’s Spirit were reunited, providing a tangible demonstration of our potential for transformation from mere mortals to light in God’s Covenant family.

So that we would not miss the significance of what Dowd would do for us, Yahowah inscribed within His Towrah, Prophets, and Psalms countless predictive prophecies pointing to the fulfillment of His promises. We have already reviewed many of these because the fulfillments of the Mow’ed are the most essential aspects of Yahowah’s plan of reconciliation.

But first a surprising realization: the accounts Yahowah provides in His Towrah, Prophets, and Psalms of Dowd’s participation in Passover, UnYeasted Bread, and Firstborn Children, followed by Seven Shabats are vastly more descriptive of what would eventually occur, more accurate and meaningful, than anything found in the New Testament. In fact, when we study the prophets including Dowd, himself, we are poised to discard the jaundiced hearsay anti-Semitism perpetrated in religious writings.

82So, if you want to understand the who, what, where, when, why, and how of our redemption, the only way to know what genuinely occurred is to read about these events in the Towrah, Naby’, wa Mizmowr.

One of the last books revealed was Dany’el | Daniel. And while he was more scallywag than prophet, since he was in the heart of the beast, Yahowah sent Dowd to explain how His people might extricate themselves from this religious and political monster. As a result, under the guise of Gabry’el | God’s Most Capable and Courageous Man, the Messiah provides truly amazing and comprehensive insights relative to Yahowah’s timing. This is particularly true with regard to the timeline presented in the 9^th chapter – which we will unravel since it is universally misunderstood.

While a captive in the heart of the Beast, in the most corrupt place on Earth, in the birthplace of institutionalized religion, and its amalgamation with politics, militarism, and economics, in the very place Yahowah asked ‘Abraham to leave before he would be allowed to participate in the Covenant, in Babel | Babylon, Yahowah’s Son revealed a prediction that unlocks the mystery of time, ultimately pinpointing the very date that he would arrive in Yaruwshalaim to honor Yahowah’s Towrah promises.

However, prior to Gabry’el’s arrival, Dany’el demonstrates that he was not a prophet. His introductory statement is inaccurate. Darius I was the fourth king of Persia seventeen years after Belshazzar’s death. He was the son of Hystaspes, the satrap of Bactria, and became the spear bearer of Cyrus’s son Cambyses II. Xerxes was actually Darius I’s son, not his father. Further, while Xerxes would rule Persia from 485 to 465 BCE, and had a son named Darius, he was murdered by Artabanus so that Xerxes’ third son, Arses, could claim the throne, ruling as Artaxerxes beginning in 464 BCE.

83In addition, Cyrus was a descendant of Maday, as was the interloping Magi, Gaumata, but not Darius. Therefore, with Daniel failing the Towrah’s test of a prophet, as would Ezekiel after him, we must properly contend with the Babylonian Effect if we are to benefit from what follows…

“In the first year of (ba shanah ‘echad la) Darius (Daryawesh – a Babylonian name implying that he was good), the son of (ben) Xerxes (‘Achashwerowsh – proclaiming that he was a hero among rulers), a descendant of (min zera’ – from the seed of) Maday (Maday – a foreign name meaning Middle Land, encouraging us to mah – question whether it was day – sufficient in Hebrew), who (‘asher) reigned as king over (malak ‘al malkuwth) the Chaldeans (Kasdym – those who break the earth; a synonym for Babel | Babylon), (Dany’el 9:1) in the first year of his reign (ba shanah ‘echad la malak huw’), I (‘any), Dany’el (Dany’el – God Judges and Vindicates), by being perceptive and discriminating, came to understand (byn – through careful observation, separating fact from fiction, came to realize and comprehend by making reasonable connections) in (ba) the written scrolls (ha sepher – the inscribed books) that the number of years (misphar ha shanah – the written accounting of the times of renewal) which will transpire (‘asher hayah) in the Word (dabar) of Yahowah (Yahowah) to (‘el) the Prophet (naby’) Yirma’yah (Yirma’yah – Yah Uplifts) for the destruction (la charbah – for the depopulation) of Yaruwshalaim (Yaruwshalaim – the Source of Guidance regarding Reconciliation) to be fulfilled and completed (la male’ – to be finished and satisfied) was seventy years (shibi’ym shanah – was based upon the promise of seven).” (Dany’el / My God Judges / Daniel 9:2)

Initially, I wanted to run from this and trash the book, but that would not have been the right call for two reasons. First, since many have been misled into believing that 84Daniel was a prophet, we serve humanity’s interests when we demonstrate that he was not – just as we have done with Ezekiel, Enoch, Esther, Job, and Jonah. The reason the Dabarym 18 test to expose and condemn false prophets exists is because God does not want anyone misled by them. And in this case, the obviously errant introduction to the 9^th chapter wasn’t our first clue that something was seriously amiss. The first six chapters of Daniel are incompatible with Yahowah’s approach to religion and government and also errant historically.

Second, just because Daniel wasn’t a prophet, does not mean that there is no prophecy in the book ascribed to him. As we discovered when writing volume one of Babel, Dany’el was visited by prophets, the most eloquent of whom was Gabry’el | God’s Most Capable and Courageous Man – better known to us as ha Mashyach Dowd. And what he had to say about what he and his Father would accomplish was profound, prophetic, and powerful.

Before we get to this point in the chapter, however, let’s address Daniel’s errant introduction. Darius was never king of Babylon. This is a Persian name. Darius I (the Great) ruled over Persia for eight years. He was the third king following Cyrus the Great who founded the Achaemenid Empire – known today as Persia. And it was Cyrus who was the grandson of a Median king. He ruled from 550 to 530 BCE, conquering Babylon in 539 BCE.

On The Cyrus Cylinder, the king claims to have taken Babylon’s King Nabonidus, who was Belshazzar’s father, prisoner. And that means that Belshazzar was still ruling over Babylon as his father’s coregent upon Cyrus’ arrival. Therefore, Cyrus the Great is responsible for ending the reign of Belshazzar, not Darius as is erroneously stated in Daniel 6.

Cambyses II, Cyrus’ son, would follow in his father’s footsteps and rule from 530 to 522 BCE. While some say 85it was an accident and others an assassination, Cambyses died en route to Persia to suppress a rebellion attributed to his brother, Bardiya, but actually led by a Median Magi named Gaumata.

The Magi’s coup d’état faltered when seven Persian noblemen, including Darius, murdered the Gaumata. Thereafter, Darius won the ensuing horse race and became king of Persia in 522 BCE. It was an unexpected promotion for the son of a satrap and former spear bearer.

Xerxes I was Darius’ son, not his father. He was king from 485 to 465 BCE. Unlike Cyrus, Xerxes was ruthless, particularly in his suppression of revolts in Egypt and Babylon before torching Athens.

Artaxerxes I followed. To earn the throne, he would have his elder brother, another Darius, killed. He ruled from 464 to 424 BCE. These facts were apparent to Yahowah’s prophets and instrumental to what followed.

Also interesting, when we realize that Darius’ father wasn’t a king, and by referring to Xerxes as ‘Achashweowsh, the Book of Esther is brought into question, and with it, the basis of Purim. And therefore, our commitment to intellectual integrity pays additional dividends.

Since Darius, Xerxes, and Cyrus are infamous, it is possible that reversing their relationship to one another was deliberate. It may be a way of telling us that we would have to reverse the order of Dany’el to understand it. Chapters 7, 8, and most of 9 are predictive of the rise of Judaism and Christianity, exemplified by the religiosity of Daniel throughout chapters 1 through 6.

Now as we enter the 9^th chapter, with the exception of the historical reversal, Dany’el is conveying the rest of this message as I would, not as a prophet, but as one who studies them. Although, to be honest, he wasn’t as 86systematic or diligent which resulted in dramatically fewer insights.

Had Daniel discovered even one percent of what we have learned, he would have appreciated the common denominator which unlocks the mystery of time: – shaba’ | the promise of seven. There would be three 40-Yowbel epochs between ‘Adam’s expulsion from ‘Eden in year 0 Yah (3968 BCE) and our return to the Garden in year 6000 Yah (2033 CE), followed by a 1,000-year celebration of Sukah. The intervening dates in years 2000 and 4000 Yah, 1968 BCE and 33 CE, would be distinguished by the confirmation of the Covenant with ‘Abraham and Dowd’s commitment to delivering its prescribed benefits.

It is not as if any of this is hidden. The reason Yahuwdym | Jews were confined in Babylon was painstakingly portrayed in the 25^th chapter of Yirma’yah | Jeremiah – which was written well in advance of their arrival. And therein, Yahowah plainly states how long they would remain…

“The Word (ha dabar) which, for the benefit of the relationship (‘asher), came to be present with (hayah ‘al) Yirma’yah | Yahowah Uplifts Me | Jeremiah (Yirma’yah) concerning all of the people (‘al kol ‘am) of Yahuwdah | Beloved of Yah | Judah (Yahuwdah)...during the first year (ha shanah ha re’shown) of Nabuwkadne’tstsar | Nebo Protects the Crown | Nebuchadnezzar (la Nabuwkadne’tstsar), king (melek) of Babel | Confounding Integration | Babylon (Babel). (Yirma’yah 25:1)

Beneficially, to show the way to get the most out of life (‘asher), Yirma’yah (Yirma’yah), the prophet (ha naby’), spoke to (dabar) the entire family (‘al kol ‘am) of Yahuwdah (Yahuwdah) and to all of the inhabitants (wa ‘el kol yashab) of Yaruwshalaim | Source of Guidance on 87Reconciliation | Jerusalem (Yaruwshalaim), saying (la ‘amar), (Yirma’yah 25:2)

‘From the thirteenth year (min shalowsh ‘esreh shanah) of Yo’shyah | Yahowah Heals (Yo’shyah), son of ‘Amown | Supportive (ben ‘Amown), king of Yahuwdah (melek Yahuwdah), and to this day (wa ‘ad ha yowm ha zeh), for twenty-three years (shalowsh wa ‘esrym shanah), the Word (dabar) of Yahowah (Yahowah) has been with me (hayah la ‘any). I have spoken (wa dabar) to you (‘el ‘atem) early on, repetitively, and persistently conveying the word (shakam wa dabar), but you have not listened (wa lo’ shama’). (Yirma’yah 25:3)

Yahowah (Yahowah) has sent to you (wa shalach ‘el ‘atem) all of His associates, coworkers, and prophets (‘el ‘atem ‘eth kol ‘ebed huw’ ha naby’), sending them from the beginning (shakam wa shalach), but you have not listened (wa lo’ shama’), nor have you so much as extended your ear to hear (wa lo’ natah ‘eth ‘ozen ‘atem la shama’) (Yirma’yah 25:4) them saying (la ‘amar), “Of your own initiative, please return now (shuwb na’), each individual (‘iysh) from going the wrong way (min derek huw’ ha ra’) and from your immoral and improper practices (wa min roa’ ‘atem).

Then you can choose to live and remain (wa yashab) upon the Land of ‘Adam (‘al ha ‘adamah) which, to enjoy the benefits of the relationship (‘asher), Yahowah (Yahowah) has given to you (nathan la ‘atem) and to your fathers (wa la ‘aby ‘atem) of old (la min ‘owlam) as a restoring witness forevermore (wa ‘ad ‘owlam). (Yirma’yah 25:5)

Therefore (wa), you should not continually chase after (‘al halak ‘achar) other gods (‘elohym ‘acher), serving them (la ‘abad hem), neither bowing down and worshiping them nor speaking for them (la chawah la hem). Do not habitually provoke and grieve Me (wa lo’ 88ka’as ‘eth ‘any) with the product (ba ma’aseh) of your hands (yad ‘atem). Then I will not distress you nor trouble you (wa lo’ ra’a’ la ‘atem). (Yirma’yah 25:6)

And yet, you have not heard Me (wa lo’ shama’ ‘el ‘any),” declares (na’um) Yahowah (Yahowah), “so, therefore (la ma’an), you have provoked Me (ka’as ‘any) with the work of your hands (ba ma’aseh yad ‘atem), doing so to your own detriment, bringing misery upon yourselves (la ra’ la ‘atem).” (Yirma’yah 25:7)

“This entire Land (wa kol ha ‘erets ha zo’th) will become (hayah) depopulated and deserted (la charbah), wasting away (la shamah). And because of what they have become (wa ha ‘eleh ‘eth), they will be reduced to servitude (‘abad) by Gowy Melek Babel | the Gentile King of Confusion (gowy melek Babel) for seventy years (sheba’ shanah).”’” (Yirma’yah / Yahowah Lifts Me Up / Jeremiah 25:11)

Having failed as a prophet, the approach Dany’el took to understanding is actually much easier for us today. We have access to vastly superior tools, from interlinears and lexicons to dictionaries and internet searches. We also benefit from a much broader perspective, now aware of how many of these events played out in our distant past. And while the answer Dany’el sought was clearly articulated, we have a lot less to work out. For him, it was all yet to occur, while for us, only the events of the Last Days remain.

The information at Dany’el’s disposal may have included Dowd’s eyewitness accounts of the fulfillment of the first four Mow’ed, especially as they are presented in Mizmowr 22 and 88, as well as the marvelous portrayals of his return – as found in the 2^nd and 89^th Psalms. He could have used Howsha’ and Shamuw’el as steppingstones, connecting the past with the future pursuant to Dowd and Yisra’el as we have done. And clearly, he should have been 89a student of the Towrah, which would have enabled him to connect the dots between the initiation of the Miqra’ey and their fulfillments as chronicled in Yasha’yah as well as in the aforementioned Yirma’yah.

Also, by contemplating the genealogies presented in the Towrah, combined with the history of the Yisra’elite kings, it is possible to ascertain when the exit from ‘Eden occurred, when ‘Abraham and Yahowah affirmed the Beryth, the timing of the Yatsa’, and when Dowd unified Yisra’el. From there, it is an easy extrapolation to years 4000 and 6000 Yah.

Using the information presented in this chapter by Gabry’el | God’s Most Confident and Capable, Courageous and Combative Man, we can readily determine that the Pesach ‘Ayil was scheduled to walk into Yaruwshalaim four days before Passover in year 4000 Yah, 33 CE. But that is just one step along the way. This also means that 2033 coincides with year 6000 Yah, the time of Yahowah’s return with Dowd. So, all one has to do to know the exact moment these much-anticipated events will transpire is to consider the timing of Pesach and Yowm Kipurym within the framework of these Yowbel years.

Looking back in time to 33 CE, Passover was observed beginning at sunset, Thursday, April 3^rd on the Julian calendar. The fulfillment of Matsah, Bikuwrym, and Shabuw’ah followed, all in year 4000 Yah. And with the intent of Taruw’ah being manifest before your eyes, we can be assured that Yahowah and Dowd will return on Yowm Kipurym – Sunday at sundown, 6:22 PM in Yaruwshalaim on the 2^nd of October 2033 / year 6000 Yah. Five days later, we will celebrate the Millennial Shabat which will commence on a Shabat at sunset, Friday, October 7^th, 2033.

If you are observant and contemplative, you can even subtract seven years from the culminating date of the Time of Trouble and know when the initial phase of this 90anguishing period will transpire. So, as we approach the fall of 2026, you’ll be ready and not surprised – although this is just the start of the birth pangs. Hard labor and painful contractions will commence beginning on Passover in 2030 – which is when the two Witnesses arrive.

It appears as if Dany’el wanted to know what issues could be resolved and what battles were worth fighting. To find the answers, he would have to listen to God in the most Godless place on Earth by reading His written Word. It is the same for us today in an equally hostile environment.

“I offered myself (wa nathan ‘eth paneh ‘any – I chose to give myself, placing my entire presence and persona (qal imperfect paragogic he cohortative)) to my Lord, the God (‘adon ‘any ha ‘elohym), to request (la baqash – to search for and to secure, to be responsible in the procurement of information and in the diligence required to properly investigate) either intervention and intercession through communication and contemplation or the desire to be set apart as discriminating (taphilah – either mediation and reasoning developed through the proper assessment if from phalah – to intervene, meditate, and arbitrate, assess, reason, and contemplate, and ta’ab – to desire, or if from palal – to be set apart as special, unique, devoted, and uncommon) while longing for a favorable outcome (wa tachanuwn – desiring sympathy and compassion, mercy and kindness, longing to express genuine love; from ta’ab – to desire and chanan – forgiveness and empathy, loving and merciful generosity) while abstaining from food in coarse common clothing (ba tsowm wa saq) and ashes (‘epher – as being insignificant and worthless).” (Dany’el / My God is Judgmental / Daniel 9:3)

By seizing upon the concluding portion of Dany’el’s statement and removing it from its context, the religious will claim that God favored this man because he fasted. But what the statement actually conveys is that Daniel was 91religious about his diet. It was a nail in his coffin, not a feather in his cap.

Also noteworthy, taphilah is the Hebrew word most often mistranslated as “prayer” – a concept that isn’t found in the Towrah. God never instructs anyone to pray to Him. Prayer, most assuredly, is not among the requirements for participation in the Covenant. Prayer is so irrelevant that there is no mention of it in the two tablets Yahowah carved with His own hand. God does not ask us to pray, and that is profound.

That said, as an exemplar of Rabbinic Judaism and Roman Christianity, Daniel was likely praying. Even worse, he was addressing God using Satan’s title, my Lord. It is as irritating as it is wrong. But it exists and is repeated to drive this point home – one Dowd will make on God’s behalf.

What Yahowah wants is for us to observe and then respond, listen and then speak. This also means that Paul’s “pray without ceasing” is in complete discord with Yahowah’s instructions, as are the morbidly attired Haredi bobbing their heads against the Western Wall. Further, the “sinner’s prayer” promoted by evangelicals as the basis of one’s salvation isn’t endorsed by God. There is no Divine mandate for beginning or ending a meeting or meal with prayer.

In this context, the traditional concept of prayer is awkward. Dany’el would not have “baqash – sought and requested, searched for or secured” permission to pray. He prayed so often that he was religious about it.

This is not to say that we should not talk to God. ‘Adam did, as did Noach, ‘Abraham, Moseh, and Dowd, as well as all of the prophets. But each of them listened to God first.

92The second most commonly translated word for “prayer” is palal – a term used in this next statement. And while it is found eight times in the Towrah, on each occasion the act was initiated by men without direction or comment from God.

Beyond this, it is actually more likely that taphilah | to be discriminating regarding the benefit of being set apart is a compound of ta’ab | to desire and either palah | to be set apart as special and unique, distinct and devoted, distinguished and uncommon or palah – to intervene, meditate, and arbitrate, assess, reason, and contemplate. This known, palal | to think before intervening is the opening verb in the prophet’s next statement…

“So I chose to assess the situation and contemplate the implications because I sought a way to intervene that could be justified (wa palal – I wanted to develop the proper understanding of the agreement through open communication before requesting assistance and asking for help, meditating before deciding or adjudicating, wanting to make a sound argument and a proper declaration, cognizant of the circumstances and contingencies, all prior to intervening (hitpael imperfect paragogic he cohortative – independently, of my own recognizance, wholly disassociated from any religious or political influence, consistently aware of the ongoing implications, I chose as a matter of great importance to appreciate how future events would unfold before making any presumptions)) concerning and approaching (la – on behalf of and to draw near) Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence), my God (‘elohym ‘any).

And I expressed my appreciation, acknowledging my familiarity with the attributing influential factors associated with knowing (yadah – I was thankful for the opportunity to know; from yada’ – to know, recognize, 93acknowledge, and understand and yad – hand and influence).

I said (wa ‘amar), ‘I think that it is vital that You respond (‘ana’ – in response please provide an answer; from na’ – please and ‘anah – to reply and answer), my Lord (‘adon ‘any – my Pillar and Support), the Almighty (ha ‘el), regarding the immensely important, especially intense, courageous, capable, and combative man (ha gadowl – to the most significant contributor and greatly magnified individual with the capacity and fortitude to prevail), who is respected and admired (wa ha yare’ – who is revered for his high status, authority and dignity) for having closely examined and carefully considered (shamar – for exploring and evaluating, observing and studying (qal participle)) the Covenant (ha beryth – the family-oriented relationship agreement), and who demonstrates loyal love and devotion (wa ha chesed – who shows affection for the relationship, granting favors, being kind, and providing benefits) to those who appreciate and prefer him (la ‘achab huw’ – for those who love and adore him, like and desire him), as well as for those who approach by observing (wa la shamar – and for those who draw near by exploring and examining) the instructive conditions pertaining to what he has offered and expects in return (mitswah huw’ – his authoritative directions and written instructions which comprise the precepts and terms of what he has established; from my – to consider the who, what, why, where, when, and how of tsawah – appointing and establishing, constituting the message, and enjoining by shouting out instructions and directions regarding what he has commissioned).’” (Dany’el / God is My Means to Judge / Daniel 9:4)

If we were to read this at face value, it appears delusional. Daniel, who was wholly unqualified, was in no position to play mediator between Yahowah and his 94people. However, if we were to see this as Dany’el seeking a method whereby intervention would be possible, even justified, it is a proposition of an entirely different sort.

Should Daniel have ascertained prior to Gabry’el’s appearance and subsequent revelation, that the Gadowl | Most Qualified, Competent, and Courageous Individual would work with Yahowah to restore the Covenant, then it would have been a brilliant deduction.

It took me 22 years of constant study and evaluation to arrive at this conclusion. If Daniel saw it as well, he would have been correct in his assessment of Dowd in that the Messiah’s intervention was vital. Moreover, God’s Son was uniquely observant of and devoted to the Family. Dowd is not only respected by Yahowah, he assuredly deserves our admiration. He exudes loyalty and love, so much so, he was named “Beloved.” It is unquestionably true that those who come to appreciate what he accomplished by observing the conditions and benefits of the Covenant are welcomed by Yah.

And if frogs had wings, they could fly.

The fact remains, until this chapter, Dany’el had not mentioned Yahowah’s name. He had consistently referred to God as “my Lord.” He was alone in using the titles Myka’el and Gabry’el. He was overly preoccupied with his personal situation. And until this admission, where he read the answer, he had not been able to comprehend anything he had seen. His is the only book that was partially written in another language, in his case, Aramaic.

Nevertheless, when Daniel 7 through 12 are evaluated using the Dabarym tests for authenticity, they fail and prevail. And this means that while Daniel was not a prophet, he accurately conveyed the words they revealed to him. So, let’s consider him a witness.

95As for what follows, Dany’el’s reporting was correct. This problem was pervasive and deliberate. However, he would have read this in Yirma’yah, Yasha’yah, Howsha’, and throughout Dowd’s Mizmowr…

“We have missed the way (chata’ – we have erred and forfeited the opportunity) and we are guilty of perverse corruptions and distortions (‘awah – of twisting and perverting). We have violated the standard (wa rasa’ – we are especially evil, wicked, and unjust, immoral, unethical, inconsiderate, and invalid) because (wa) we have rebelled (marad – we have resisted and opposed this advice).

We have turned away from (wa suwr min – we have rejected and removed) the terms and conditions of Your relationship agreement (mitswah ‘atah – what You are offering and expecting in return) and also from (wa min) Your means to make informed and rational decisions regarding the way to justly resolve disputes (mishpat ‘atah – to exercise good judgment about You).’” (Dany’el / My God is Judgmental / Daniel 9:5)

We…, indeed. Daniel was one of them – as corrupt and guilty. And that is the message conveyed throughout the first six chapters of this book and the lingering effect of the subsequent politicization of religion in Babylon.

Had he read Dowd’s 119^th Mizmowr | Psalm, Daniel would have known all of this. Throughout his lyrics, the Messiah drew our attention to the “mitswah – conditions and benefits of the relationship” and the “mishpat – means used to resolve disputes.” Although, it is apparent that had Dany’el been familiar with Gabry’el’s song – he had not applied its message.

Not only do the mitswah lead to the mishpat, but there are also five conditions that must be accepted to receive the intended benefits – all of which Dowd described and then demonstrated. First, we must walk away from Babel | the 96Confounding Integration of Politics and Religion. That is what “chata’ ‘awah – missing the way as a result of corruptions and distortions” is communicating in this self-assessment. Dany’el had yet to take this vital step. He was still in Babel | Babylon.

Should someone protest and claim that God would not use a man whose beliefs, testimony, and deeds were opposed to Him, think again. He specifically said that He was using Nebuchadnezzar and that He anointed Cyrus to do as they have done – and both men have earned a trip to She’owl | Hell. Yahowah created evil, and He uses it as He must as a filter for freewill.

Second, relative to the mitswah and mishpat of Beryth participation, we must come to trust and rely upon Yahowah. This necessitates knowing Him and coming to understand what He is offering – both of which can only be achieved by observing His Towrah and listening to His Naby’.

Third, Yahowah asks us to walk to Him and become perfect. This process is facilitated by way of His Mow’ed Miqra’ey – the seven-step path which begins with Dowd’s fulfillment of Pesach and ends with his Kipurym return so that we can Sukah together. This is the basis of the mishpat, which is how Father and Son resolved religious corruption.

Fourth, we are instructed to shamar beryth: to focus on the terms and conditions of the Covenant. Our participation is facilitated by closely examining and carefully considering the Towrah because it is the only place that these “mitswah – terms of the relationship” are delineated.

And fifth, as parents we are encouraged to circumcise our sons, showing our commitment to fulfill our most important mission in life. Our Heavenly Father wants us to raise our children to become His children.

97Sadly, the religious seldom accept the Towrah | Teaching. They prefer the witness of men – whether through Talmuds or New Testaments. Echoing the sentiments of Yahowah and His prophets, Dany’el admits that he was also part of the problem…

“We have not listened to (wa lo’ shama’ ‘el) Your coworkers (‘ebed ‘atah – Your associates and servants), the prophets (ha naby’), who, to show the way to receive the benefits of the relationship (‘asher), communicated the Word (dabar) in Your name (ba shem ‘atah) to our leaders (melek ‘anachnuw – to our clerics and kings), to our societal, military, and economic elite (sar ‘anachnuw – to our highest-ranking rulers and their subordinates), to our forefathers (‘ab ‘anachnuw), and also to all (wa ‘el kol) the people (‘am) of the Land (ha ‘erets – of the region and Earth).” (Dany’el / My God Judges, Condemns, and Vindicates / Daniel 9:6)

While hopefully more astute, like Dany’el, I am a witness, not a prophet. As such, I am responsible for listening to Yahowah’s prophets and then applying what I learn by sharing their message. When Dany’el admits that he is among those who have not listened to Yahowah’s coworkers and prophets, then he is admitting that he was still among the lost rather than learned.

When we consider the wealth of prophetic material Yahowah has provided for us to consider, from Moseh to Mal’aky, God has done His part. By failing to capitalize, Jews have not done theirs. I realize that Christians, Muslims, and Progressives are similarly misled, but it isn’t the same. God did not cut His Covenant with them, liberate them, or address them through their prophets in their language, for one thousand years.

The path to God is as we have presented it…

“Approaching You (la ‘atah) are those who are right (ha tsadaqah – are those who are honest, trustworthy, 98loyal, and correct, the upright and moral), but for us (wa la ‘anachnuw) is the presence of confusion and shame (bosheth ha paneh – is personal humiliation).

It is the same to this day (ka ha yowm ha zeh) for the people of Yahuwdah (la ‘iysh Yahuwdah) and the inhabitants of Yaruwshalaim (wa la yashab Yaruwshalaim), even for all Yisra’el (wa la kol Yisra’el), those who are nearby (ha qarowb) and those who are far away (wa ha rachowq) in all of the places (ba kol ha ‘erets) which You have scattered them (nadach hem sham) due to their disloyalty and their fraudulent claims (ba ma’al hem – their treacherous propensity to lie, overstepping their bounds while acting like they were above it all).

This makes them untrustworthy and unreliable, as well as in violation of the agreement (‘asher ma’al) with You (ba ‘atah). (Dany’el 9:7)

Yahowah (Yahowah), on us (la ‘anachnuw) is the apparent presence (paneh – the face and prevalence) of confusion, humiliation, and shame as a result of our improper attitude (bosheth ha paneh), from our political and religious authorities (melek ‘anachnuw – clerics and kings) to our leaders’ representatives (wa la sar ‘anachnuw – our highest-ranking officials, authorized subordinates, and spokesmen), as well as our forefathers (la ‘ab ‘anachnuw), because we have erred, missing the way (‘asher chata’ – because we are guilty and bear the loss, having forfeited the benefits of the agreement) to approach You (la ‘atah).” (Dany’el / God Judges and Vindicates / Daniel 9:8)

There were those who were right, but you’ll notice that Dany’el did not count himself among them. Rather than being correct about Yahowah, he was among those who were confused. And with the natural tendency to read right 99past this admission, it was repeated. Dany’el’s attitude and approach to Yahowah were wrong.

Having read the prophets, beginning with Moseh, we know that this had been the case during the Yatsa’ | Exodus and it has remained so, no matter the place or time. Yisra’el has been ma’al | disloyal. God’s people developed a propensity for ma’al | fraudulent claims which would continue in Babylon and thereafter for another thousand years, permeating the Talmud.

This same level of confusion is inherent among Jews on the cusp of Yahowah’s return. In Israeli politics, there is no separation between synagogue and state. Rabbis are overwhelmingly political and the political are often overtly religious. Of all of the things that have made Benjamin Netanyahu bad for Israel, his willingness to appease and bribe the Haredim for their political support is among the most devastating. That said, the more Progressive, Yair Lapid, may be worse for having endorsed the “Two-State Solution” and then bringing Israel to the brink of civil war.

By including those dwelling in Jerusalem and Israel in this condemnation, this statement was evidently intended to address today’s inhabitants because Yaruwshalaim was depopulated by Babylon and Yisra’el by Assyria. Having suffered so many centuries of disloyalty and endured countless fraudulent claims, Yahowah naturally sees His people as untrustworthy and unreliable – even as disappointing and disgusting. This problem runs from the top down and includes the secular and the religious.

Dany’el’s next point is true, even though his approach to it was less than desirable…

“According to (la) my Lord and Upright One (‘edown ‘any – my base, foundation, and pillar), our God (‘elohym ‘anachnuw), the exceedingly merciful (ha rachamym – the compassionate) and forgiving (wa ha rachamym – the one who pardons), indeed (ky), we have 100rebelled (marad – we have engaged in premeditated opposition) against Him (ba huw’).” (Dany’el / My God is Judgmental / Daniel 9:9)

Consistent with the irritating repetition of “my Lord,” Dany’el has reconfirmed his rebellion. This title is in opposition to Yahowah’s nature and intent.

God has a plan to pardon His people, and He wants to forgive them. Unfortunately, the likes of those Dany’el represents have chosen to ignore, even reject, what Yahowah and Dowd have done. They have vehemently attacked the Passover Lamb, nullifying the benefit of his sacrifice. They do not even acknowledge Matsah, incorporating it into Passover as a missing ingredient. They are clueless regarding Bikuwrym and Shabuw’ah, and they have replaced Taruw’ah with a Babylonian holiday. Perhaps worst of all, they have inverted the purpose of Kipurym, making the Day of Reconciliations a time of affliction. It is as if they never want to see or hear Yahowah again.

Making matters worse, they have ignored their Ra’ah, Mashyach, and Zarowa’ – irritating God and traumatizing themselves to no end. Since Moseh, Yahowsha’, Shamuw’el, Dowd, Yasha’yah, Howsha’, Yirma’yah, ‘ElYah, Zakaryah, and Mal’aky, were inspired by God to condemn the Jewish religion, we would be wise to view Yahowah as decidedly anti-religious. While Yahowah is merciful and forgiving, He is also discriminating. And He will reject the religious for having rejected Him.

Yisra’el’s political, religious, economic, and military leaders, indeed the nation’s forefathers, bear the blame for this mass rebellion against God. They are the reason women and children suffer, and people are misguided. The very individuals Yisra’elite society has been indoctrinated into respecting, even revered as holy men devoted to God, are the most deserving of scorn and condemnation. The 101most influential in the sight of men are the least worthy from Yahowah’s perspective.

This is not my opinion, or even my interpretation but, instead, Yahowah’s position. He etched it in stone so that we would be aware of it. In the Second of Three Statements written on the First of Two Tablets, Yahowah wrote…

“You should not continue to associate yourself with or engage on behalf of (lo’ ‘asah la ‘atah – you should not make a practice of attending to or doing anything with, you should not act upon or involve yourself with, you should not profit from or celebrate) a religious image or object of worship (pesel), or any (wa kol) visual representation of something (tamunah – likeness, appearance, picture, drawing, painting, or form which depicts or resembles a substitution) which is in the heavens above (‘asher ba ha shamaym min ma’al), which is on the earth below (wa ‘asher ba ha ‘erets min tahath), or which is in the waters (wa ‘asher ba ha maym) beneath the land (min tahath la ha ‘erets). (Shemowth 20:4)

You should not speak about them on your own initiative nor make a practice of bowing down and worshiping them (lo’ chawah la hem – you should not continue to promote their message on your own accord or display their words because such uncoerced and ongoing verbal declarations and announcements will influence you by revealing your allegiance to them on an ongoing basis), and you shall not habitually serve them or compel anyone to be passionate about them (wa lo’ ‘abad hem – you should not submit to them or encourage anyone else to do so).

For, indeed (ky), I (‘anky), Yahowah (Yahowah), your God (‘elohy ‘atah), am a fiercely protective, steadfastly loyal, and jealous God (qana’ ‘el – a God who is desirous of exclusivity in a devoted relationship, a God who is passionate and extremely defensive of those He 102zealously loves), actually counting and reckoning (paqad – literally taking stock of and genuinely recording) the perversity of twisting and distorting (‘awon – the depravity of perverting and manipulating, deviating from the way, the guilt and punishment derived from delusions and depravity, the liability for unfaithfulness and wrongdoing) of the fathers (‘aby) upon the children (‘al ben) concerning (‘al) the third and the fourth generations (silesym wa ‘al ribea’) of those who shun Me because they dislike Me (sane’ ‘any). (Shemowth 20:5)

However (wa), I will genuinely act and actually engage to literally prepare, perform, and produce (‘asah – I will actively effect and appoint, offer and celebrate, and I will demonstrate by doing what is required to deliver on behalf of those who respond) loyal and devoted love, unfailing mercy, unearned favor, and genuine kindness (chesed – actual forgiveness, steadfast and ardent appreciation, a friendly and affectionate relationship, faithfulness and goodness) on behalf of (la’ – to enable the approach of) thousands (‘elephym) who move toward Me and love Me (la ‘ahab ‘any – who form a close and affectionate, familial relationship with Me, coming to know and like Me, who come to prefer Me and find an association with Me desirable) and also (wa – in addition) who approach Me by closely examining and carefully considering (la shamar) My instructions pursuant to what I am offering and My conditions regarding what I am expecting (mitswah ‘any – the stipulations which uphold My relationship agreement and mutually binding contract).” (Shemowth / Names / Exodus 20:6)

Yahowah has asked us not to be religious. God is opposed to religious imagery, critical of religious behavior, and antagonistic toward religious services. He is intolerant of the promotion of any message associated with any god by any other name (and that would include Allah, Jehovah, 103the Lord, Adoni, HaShem, the Eternal One, and Jesus Christ). The reason is straightforward and simple: Yahowah is committed to developing a loving and monogamous relationship with us. It is something He is passionate about which is why He is personally involved in His people’s reconciliation.

Also relevant to what we just read, thousands among billions is only one in a million, culling the audience considerably for the Covenant. Based upon all we have read in the Towrah, Naby’, wa Mizmowr, it is likely that only one in every thousand Jews living today will return to Yahowah, less than 15,000 among 15,000,000. Gowym will be even less receptive, with one in a million representing fewer than 10,000 among 8,000,000,000.

After having long denied the Messiah’s fulfillment of Chag Matsah, since there will be some who return, it is apparent that Yowm Kipurym is Yahowah’s gift to His people. It is the Mow’ed of second chances, another opportunity to reconcile their relationship.

The Day of Reconciliations is, therefore, Yahowah’s attempt to apply the benefits of Chag Matsah to those who failed to capitalize – albeit with one major difference. Pesach and Matsah are sacrifices and, thus, enormously painful experiences for God’s Son. Kipurym is a celebration, a time to enjoy the return of wayward sons and daughters.

Foremost among those not listening was the one speaking…

“In addition (wa), we have not listened to (lo’ shama’) Yahowah’s (Yahowah – as directed in His towrah – teaching regarding His hayah – existence), our God’s (‘elohym ‘anachnuw), voice (ba qowl) by having our steps guided by (la halak ba – walking in) His Towrah | Teaching and Instructions, His Guidance and Directions (Towrah huw’), which, to reveal the benefits 104of the relationship (‘asher – to show the way to get the most out of life), He provided (nathan – He offered and gave as a gift) in our presence (la paneh ‘anachnuw – before us) through the hand (ba yad) of His servants (‘ebed – His associates and coworkers), the prophets (ha naby’).” (Dany’el / My God Judges, Condemns, and Vindicates / Daniel 9:10)

This is the reason Yahowah is so frustrated with Yisra’el and Yahuwdah. His Towrah | Guidance was revealed in their presence. His prophets were of their ethnicity and wrote in their language. God prioritized them over all others, speaking directly to them, for them, and with them about them.

Nothing has changed in 2,500 years. Most remain ignorant of Yahowah’s Towrah | Teaching and Guidance. Very few individuals are willing to listen to God – preferring, instead, to listen to the likes of Akiba, Paul, Maimonides, and Muhammad.

As for Dany’el, he held the answer in his hands. He had read it, but he was unable to apply its lessons. In this way, he continues to represent the Haredim – the masters of duplicitous delusion. And having searched Chabad and Christian websites for their explanations of the narratives throughout the first six chapters and the inversion of reality found in the opening statement of the 9^th, they still venerate Dany’el’s religiosity. And that’s surprising since the four religious stalwarts I mentioned failed to present their own history accurately, and they could not foretell the future – universally failing the test of a prophet.

It is relevant to know that Yahowah’s towrah | teaching isn’t limited to the first five books which comprise His witness. His towrah | guidance permeates what He revealed through His naby’ | prophets. Everything Yahowah revealed from Bare’syth / Genesis to Mal’aky / Malachi is both prophetic and contains God’s towrah | 105instructions on how to live a fulfilling life. It all exists so that we might avail ourselves of His mercy and enjoy His love – so that we know how to become adopted into His Covenant Family.

Driving the point home, this remains true for Jews who overwhelmingly prefer their Babylonian Talmud. Their problem runs so deep, they not only lie by claiming it was first given by G-d along with the written Towrah, but they also actually refer to this book of rabbinical drool as Torah. Therefore, the witness reported…

“And all (wa kol) of Yisra’el (Yisra’el – Individuals who Strive Against and Oppose God) has passed over (‘abar – has arrogantly meddled, and with intense personal feelings acted upon unjustified opinions of themselves to repeal and transgress) Your Towrah | Teaching and Directions (‘eth Towrah ‘atah – source from which Your instruction and guidance flow) and have turned away (wa suwr – have continually, actually, and demonstrably removed themselves, rejecting and cutting off (qal infinitive)), refusing to listen (la bilty shama’) to the sound of Your voice (ba qowl ‘atah).

As a result (wa), the curse of Allah (‘alah – an incompetent and dishonest oath by which people are harmed when swearing to Allah) will be poured out (nathak – will be brought forth (qal imperfect)) upon us (‘al ‘anachnuw) in addition to (wa) the sworn promise (ha shabuwa’ – the truthful and contractual oath associated with seven and the shabat) which (‘asher) was written (kathab – inscribed using letters and words) in the Towrah (ba Towrah – in the instructions and directions, teaching and guidance) of Moseh (Mosheh – one who draws out), the one working with (‘ebed) the Almighty (ha ‘elohym), because (ky) we have been wrong and have missed the way (chata’ – we have erred and forfeited the opportunity) according to Him (la huw’).” (Dany’el / My God Judges / Daniel 9:11)

106Throughout the prophets, the message is the same. They were inspired to warn Yisra’elites and Yahuwdym that they have brought a curse upon themselves and have estranged themselves from God because they prefer their jaundiced rhetoric to His teaching and guidance. With this assessment indisputable, why do so many Jews remain unaware that Yahowah hates their religion?

Amazingly, Dany’el has once again included himself among those who are going to be cursed. Why is it then that no one until now has been willing to believe him? Yes, I know, we all fall into the trap of using “we” when addressing some of the irresponsible things “we” humans have done. But when it is pointed out by one of Yahowah’s diligent editors, I make the correction, setting those of us who listen to our God apart from those who do not.

‘Abar foretells of rabbinic malfeasance because the religious have intensely and personally, passionately and arrogantly, meddled where they did not belong by projecting unjustified opinions which have served to repeal and transgress another’s testimony. And in this regard, it is hard to miss that Dany’el was writing in Babel | Babylon about the horrid consequence of the Babylonian Talmud.

In the second half of this pronouncement, we are reminded that the Towrah does more than present the means to engage in a relationship with our Heavenly Father. It also delineates the consequence of ignoring God and choosing to be religious. Yisra’el has been forewarned, and so God’s people are without excuse. Jews have brought this suffering upon themselves. It was not God’s choice.

Should you think that it is unfair for God to consistently criticize Jews for not listening to Him when so many others have been worse, then consider this: there would be no Jews had Yahowah not rescued them. The descendants of ‘Abraham would have died in Egypt, just as there were no survivors among the Philistines after they 107were conquered and enslaved. They are His people. He ransomed and rescued them. And even before that, ‘Abraham would have been without an heir or inheritance without Yahowah’s intervention.

Moreover, Yahowah revealed Himself to Yisra’el, singling them out as the beneficiaries of His Covenant. And when Yahowah asked the Children of Yisra’el if they were in accord with what He had prescribed for them in the Towrah, they shouted out in unison, “We agree.”

Further, Judaism has done far more than just write Yahowah out of the religion. The religious have perverted the intent of His Towrah, corrupted His Beryth, and misrepresented His Miqra’ey, while misappropriating the meaning of the mitswah and mishpat. The words of the rabbis have come to take precedence over the word of God. Judaism is now so restrictive, with its religious laws, kosher rules, and shabat demands, Jews have encumbered themselves with the most burdensome of religions, almost as if they prefer being slaves.

Suffering and death should not be blamed on God. We have brought these things upon ourselves. It is a message which permeates the prophets from Moseh to Mal’aky…

“He confirmed (wa quwm – He took a stand to establish and substantiate) with (‘eth) the words He revealed (dabar huw’), and which He spoke against us (‘asher dabar ‘al ‘anachnuw), in opposition to our judgment regarding our political and religious leaders (wa ‘al shaphat ‘anachnuw), who (‘asher) have ruled over us (shaphat ‘anachnuw – which governed us and shaped our thinking), to bring (la bow’) great (gadowl – tremendous and unmitigated) misery and suffering (ra’ah – disaster and distress, wickedness and harm, calamity and misfortune) upon us (‘al ‘anachnuw) which has not occurred (‘asher lo’ ‘asah) in any other place under (tachath) the whole of the heavens (kol ha shamaym) 108similar to what has and will occur (ka ‘asher ‘asah) in Yaruwshalaim (ba Yaruwshalaim).” (Dany’el / God Judges / Daniel 9:12)

No people have been offered as much. No people have suffered as much.

Driving this point home, the text reads, “He spoke against us in opposition to our judgment regarding our political and religious leaders.” It is long past time that God’s people accept Dany’el’s witness when he is correctly assessing the word of God.

“Consistent with what is written (ka ‘asher kathab) in the Towrah (ba Towrah – source of teaching and instructions, directions and guidance) of Moseh (Mosheh), all of this suffering and misfortune (kol ‘eth ra’ah ha zo’th – the entirety of this misery with so many negative consequences) has and will continue to come upon us (bow’ ‘al ‘anachnuw). And yet, we neither request nor seek (wa lo’ chalah – we have made no effort to acquire the favor of nor do we grieve over the loss of) the presence of Yahowah, our God (‘eth paneh Yahowah ‘elohym ‘anachnuw).

We cannot return because we have not changed (lo’ shuwb – without turning around we cannot be restored) from (min) our depravity and corruptions (‘aown / ‘awon ‘anachnuw – the wickedness we have committed by twisting, bending, perverting, and distorting), and that is because it affects our ability to be prudent and thus understand (wa la sakal – forestalls the insights needed to succeed and prosper, capitalizing upon) the breadth of Your support and verifications of Your reliability (ba ‘emeth ‘atah – Your affirmations of what is correct and dependable).” (Dany’el / God Judges / Daniel 9:13)

This is Dany’el’s admission that he and his people still suffer from the Babylonian Effect – the politicization of religious depravity. Jews had estranged themselves. They 109were enslaved and suffered as a consequence of ignoring the Towrah.

It is pretty basic: in His Towrah, Yahowah introduced Himself to humankind so that we would have the opportunity to know Him. He explained how we could enjoy a personal relationship with Him. His instructions were beneficial, His teaching was enlightening, His offer remains wonderful, His promises are trustworthy, and His plan is generous. By listening to His Guidance and following His Directions, we become His children and live in His Home. Through the Towrah we become immortal, perfected, adopted, empowered, and enriched. All we have to do is accept. It is easier than believing and more reliable too.

God does not require much in return. He asked us to get to know Him, to listen to Him, and to consider His directions. He encourages us to respect Him, embrace His name, and trust Him. All of which are beneficial for everyone involved.

But rather than listening and enjoying life in God’s company in the Promised Land, the religious justify pain, even death, at the hands of men who have concealed and corrupted God’s instructions – plastering over them. And even then, rather than turn away from those who have deceived them, most place their faith in the very men who have led them astray.

As a result, Yahowah’s advice could not be entirely positive. As is the case with proper parenting, God not only told His children what would happen if they benefited from His advice, He told them what would occur if they didn’t listen. They would suffer the consequences. Unfortunately, they would not learn from their mistakes.

Without His Towrah’s | Guidance, His people would be separated from Him and, thus, be excluded from the Covenant and kept out of Heaven. And they would be like 110the rest of humankind and endure misfortune and misery here on Earth. The corruption of His message would open the floodgates of confusion and despair…

“And so (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) was vigilant and He did not hesitate (shaqad – having paid attention He was prepared) to bring these difficult circumstances and consequences upon us (‘al ha ra’ah wa bow’ hy’ ‘al ‘anachnuw).

Obviously (ky – it is clear), Yahowah (Yahowah), our God (‘elohym ‘anachnuw), is right (tsadyq – is correct in His judgment, fair, just, and moral) in everything He does (‘al kol ma’aseh huw’ – in all He accomplishes and works on) as well as what He acts upon when engaging for the benefit of the relationship (‘asher ‘asah). Therefore, it is we who have not listened to Him speaking to us (wa lo’ shama’ ba qowl huw’).” (Dany’el / My God is Judgmental / Daniel 9:14)

Even in this Dany’el was modeling today’s rabbis. He was reading the words but not applying them. He knew that he was part of the problem but did not seem to appreciate that it was his religious and political indoctrination in Babylonian lore that had been the cause.

Nonetheless, this is an early example of tough love, of recognizing that sometimes we must allow our children to suffer the consequences of their choices. Often, it is the only way young people learn and grow. When we overcome, it is how we develop character and confidence.

There is a debilitating misconception that love is never hurtful or hateful. And yet, for love to be real, for it to be beneficial, the loving must not only disdain that which is contrary to the interests of those they love, they must allow 111them to learn from the consequence of not being appropriately discriminating.

I have a friend whose son decided to be a woman. He had surgeons mutilate his body and psychiatrists play tricks with his mind such that his choice was seen as beneficial, when it is everything but healthy. He is now drugged and coddled. Unable to work, unable to live a productive life, he, or “she” as he would have others refer to him, now pretending to be her, cannot pay his/her rent, his/her psychiatrists, or pharmacist. So, mommy and daddy, rather than let him/her deal with the consequence of his/her poor decision, are precluding him/her from doing so with their “unconditional love.” They are wrong.

Yahowah was and remains right. Since his people decided religion is better for them than the Covenant relationship, they must be allowed to suffer the consequence of that choice. He could not rescue them from the Holocaust because they were no longer His but, instead, belonged to the rabbis. Had He intervened to preclude their suffering, the rabbis would have taken credit and justified the unjustifiable. So, while the opportunity to learn from their mistakes was forfeited, it was at least available and not misappropriated.

“And so then (wa ‘atah), wanting to provide the benefits of the relationship (‘asher), our God (‘elohym ‘anachnuw) descended to withdraw (yatsa’ – brought out) your people (‘eth ‘am ‘atah) from the land of subjugation by religious and political tyrants (min ‘erets Mitsraym – from the crucibles of oppression) with a firm and unyielding, resolute and uncompromising hand (ba yad chazaq – with an unrelenting influence).

Since then (wa), you have made (‘asah – you have engaged and acted to create) a reputation for yourself (la ‘atah shem) which is similar to today (ka ha yowm ha zeh). We have been mistaken and have gone astray 112(chata’ – we have erred and forfeited the opportunity), having condemned ourselves (rasha’ – and are guilty of being wrong).” (Dany’el / My God Judges / Daniel 9:15)

This is an interesting transition in pronouns in mid-sentence from first person, “our,” to second person, “your.” It is telling because it indicates that Dany’el didn’t make the connection between Mitsraym and Babel. As proof of this, he claims that “you” have made a reputation for “yourselves,” excluding himself from their company. And yet, it was actually the reputation that he had made for himself that became the driving force of Daniel 1 through 6 and is still bleeding into these pages. Yes, we know that the Children of Yisra’el were often mistaken along the way, but the issue now is that the problem had grown worse, not better.

God did the right thing, removing His children from harm’s way. But once liberated from religion, delivered from politics, and safely home, He let them go. And ever since, they have made a reputation for themselves. Having returned to religion, and having yearned to be political, they have not just gone astray – they have marched right back into a crucible of their own design. Judaism has condemned Jews.

“O my Lord and Upright One (‘edown ‘any), in a manner consistent with all of what makes You worthy and right (ka kol tsadaqah ‘atah – according to Your righteousness and integrity, and by Your will to acquit and vindicate), please turn away from and withhold (shuwb na’) Your frustration (‘aph ‘atah – Your resentment and disappointment) and Your extreme displeasure and antagonism (wa chemah ‘atah – Your righteous indignation) toward Your city, Jerusalem (min ‘iyr ‘atah Yaruwshalaim), Your Set-Apart Mountain (har qodesh har), even (ky) toward our offenses (ba chete’ ‘anachnuw – our propensity to be wrong and go astray) and toward our guilt (wa ba cheta’ ‘anachnuw), in addition to the 113misdeeds and religious perversity (wa ba ‘awon) of our ancestors (‘ab ‘anachnuw).

Yaruwshalaim | Jerusalem (Yaruwshalaim) and Your people (wa ‘am ‘atah – those who are related to You) are dishonored and seen as contemptible (la cherphah – are shameful and have become a disgrace) among all who surround us (la kol sabyb ‘anachnuw).” (Dany’el / God Judges / Daniel 9:16)

Dany’el had this backward. Jews would have to discard their antagonism toward Yahowah before God could relinquish His against them. They had picked this ill-fated fight by being religious, and God could not and would not accept them as they were and remain.

Stop being dishonorable and contemptible and Yahowah will respond favorably. You do not need to ask Him. Instead, ask yourselves why you have continued to antagonize Him – and then stop doing it.

If we were to credit Daniel with foresight, he may have realized that the upcoming prophecy would give his people a second chance. It is the one we are pursuing on their behalf.

“This being so (wa ‘atah), our God (‘elohym ‘anachnuw), please choose to listen and be receptive (shama’ – let it be Your will to hear, being favorably inclined (qal imperative)) to this plea for intercession and desire to be set apart as discriminating (‘el taphilah – either prayer for intervention or a longing to be distinct and different, uncommon and unique; from ta’ab – to desire and palah – being set apart as special) made by Your servant (‘ebed ‘atah – of Your coworker and associate), along with his longing for mercy and compassion (wa ‘el tachanuwn huw’ – his desire for kindness, favoritism, love, and generosity; from ta’ab – to desire and chanan – forgiveness and empathy, loving and merciful generosity), for the light of Your presence to shine (wa ‘owr paneh 114‘atah) upon Your Set-Apart people and place (‘al miqdash ‘atah – over that which is distinctly different; from my – to consider the implications of qadash – to be set apart as special, separated from that which is common, prepared, dedicated, and devoted) for the benefit of the deserted (la ma’an shamem – for the destitute and devastated), my Lord and Upright One (‘edown ‘any).” (Dany’el / God Judges / Daniel 9:17)

God does not, and should not, listen to us – not until we have listened to Him. Daniel’s approach epitomizes religion, and it is wrong – as is referring to our ‘ab | Father as the ‘adown | lord.

The Hebrew lexicons which seek to define words based on their roots typically link taphilah with “palal – to intervene and intercede, to meditate and arbitrate.” By so doing, they can render taphilah as “prayer” – and that may have been the intent in this case. However, taphilah is more likely derived from “phalah – to be distinct, separated, and distinguished, set apart and uncommon.” Phalah also speaks of “being marked out as special,” even of “being discriminating.”

If there are none, there is no hope, but where there is one, there is the chance there will be two, then three, and more. This is movement in the right direction, and it begins where it must, with someone encouraging those listening to him to appreciate his desire to be distinctly different as a result of being discriminating. Our journey to Yahowah, which commenced on Taruw’ah in 2001, began the same way and has led to the same result. There were none before there was one. And as a result of one, there are now many.

Unfortunately, Daniel remains as perverted in his approach to Yahowah as he was with his inverted timeline at the beginning of this chapter. He is demonstrating why God despises religion.

115“My God (‘elohym ‘any), incline Your ear (natah ‘ozen ‘atah) and listen (wa shama’). Open Your eyes (paqach ‘any ‘atah) and see (wa ra’ah) our ravaged and deserted places (shamem ‘anachnuw) and the city (wa ha ‘iyr) which (‘asher), invite and call out (qara’ – summons and proclaims) in Your name (shem ‘atah ‘ah hy’ – in Your proper and personal designation to her).

However (ky), not upon our righteousness (‘al tsadaqah ‘anachnuw – not on our merit) because we would fail (naphal – we are inferior and without standing). Our plea for mercy (tachanuwn ‘anachnuw – our desire for favoritism and kindness) in Your presence (la paneh ‘atah – upon Your appearance) is indeed because of (ky ‘al) Your compassion (rachamym ‘atah – Your love and devotion) which is great (ha rab).” (Dany’el / My God Judges, Condemns, and Vindicates / Daniel 9:18)

There was absolutely nothing Yahowah wanted to hear from this man other than for him to shut up. There was nothing Daniel could show Him that He wanted to see. Moreover, he was wrong. The opposite was true. Yisra’el was deserted because Jews did not invite Yahowah into their lives, did not welcome Him into their hearts, or even mention His name.

Mercy is afforded to those who are attuned to Yahowah’s testimony as documented in His Towrah, Naby’, wa Mizmowr. He guides those who do so through the Beryth and Miqra’ey Beyth. That is where we find His chanan and racham.

We are invited to be with God when we listen, and we are rejected when we choose to express our desires to Him instead. The religious have nothing to say which is going to impress God and a great deal that is sure to irritate Him.

There are times when I’m hesitant to translate a passage, and this is one of those occasions. The previous three times through this material, I ignored it, moving past 116it to the next statement. I am uncomfortable with Dany’el’s incessant pleading and praise. Further, his use of ‘adony | my Lord is inappropriate and disturbing. Nonetheless, here is what he said next…

“My Lord (‘adony – my master), I want You to listen (shama’ – as an expression of my will, I choose for You to hear what I want to say (qal imperative paragogic he cohortative, energic second-person masculine singular – I am emphatic and emotional in choosing for You to urgently listen)). My Lord (‘adony – my master), I am emphatic and emotional in my appeal for You to choose to remove the guilt and forgive (salach – it is my desire for You to want to pardon the wrongdoing (qal imperative paragogic he cohortative energic)). My Lord (‘adony – my master), on my own initiative, I believe that it is imperative that You pay attention and become responsive (qashab – You need to choose to be alert and attentive to what I want (hifil imperative paragogic he cohortative energic)) because it is necessary for You to act (wa ‘asah – You must engage (qal imperative)). Do not remain inactive, be hesitant, or delay (‘al ‘achar – do not linger, hesitate, or wait any longer by doing something different (piel imperfect jussive)) for Your own sake (la ma’an ‘atah – on Your account), O my God (‘elohym ‘any). Because indeed (ky), Your name (shem ‘atah) is called (qara’ – he is summoned and invited, proclaimed and welcomed, read and recited) over and above Your city (‘al ‘iyr ‘atah) and upon Your people (wa ‘al ‘am ‘atah).” (Dany’el / My God is Judgmental / Daniel 9:19)

We may both be witnesses, but we are not seeing things the same way. I have never and will never say something like this to Yahowah. So, at least I’m glad that it was written in the cohortative, thereby expressing Dany’el’s agenda and mindset, not anyone else’s, especially not Yahowah’s.

117Begging for forgiveness is a complete waste of time. Why antagonize God by pleading with Him to provide what His Son has already established? Listen to Yahowah and act accordingly. He will do the rest.

For the most part, the previous 18 statements have been annoying. It simply serves as a confession, proving my assessment correct. Not a word of this, the entire 9^th chapter of Dany’el up to this point, has been prophetic. While the scene is going to change, it will not be until the 24^th verse that we will hear Gabry’el | God’s Most Confident and Capable Man reveal what is going to occur.

Babel | Being with the Lord was a 70-year timeout for bad behavior. Serving as a harbinger of She’owl, we find affirmation of what life will be like for those who continue to reject Yahowah and His Towrah | Guidance.

For those of you who are reading these words and are contemplating your fate as we near the Time of Trouble, you can move in one of three directions: 1) Toward Shamaym | Heaven by accepting the conditions of the Beryth | Covenant relationship with Yah, which is possible for those who observe His Towrah | Teaching and attend His Miqra’ey | Invitations to be Called Out and Meet. 2) Go back to Babylon by remaining religious. Or 3) Go nowhere, opting to ignore the voices on both sides.

But what you cannot do – at least apart from being ignorant and irrational – is to claim that what follows somehow justifies the creation of a new religion at odds with the Towrah and in opposition to the very people God is trying to save.

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The preceding portion of Dany’el was not couched in mystery, although it was doused in religion. It was not 118conveyed using metaphors or symbols but, instead, religious verbiage. It was a confession, easily corroborated, because Dany’el was adlibbing what Moseh had written.

While Daniel’s religiosity was irritating, his Towrah citations are important because, apart from this preamble, the following prophecy is universally misappropriated and misunderstood. There are two days being predicted and they both pertain to fulfilling the Miqra’ey – days which are meaningful when guided by the Towrah. But since with the Towrah and its Covenant there can be no quarter for religion, should a rabbi or priest ascertain the timing, they would lose their faith in the process.

This compound prophecy was conveyed by Dowd in the guise of Gabry’el | God’s Most Competent and Courageous Man in 538 BCE – 570 years prior to its fulfillment in 33 CE and 2,570 years before he would engage to honor his portion of what he proclaimed in year 6000 Yah in 2033. The timeline for God’s redemptive plan hinges upon what the Messiah accomplished on Passover, UnYeasted Bread, Firstborn Children, and the Promise of Seven in Year 4000 Yah to enable Kipurym and Sukah forty Yowbel thereafter.

“Then (wa) while I was continually communicating and conversing (‘owd ‘any dabar – when I was speaking well beyond normal expectations) and pondering questions and contemplating their answers (wa palal – making inquiries regarding the justification to persuade, seeking intervention, arbitration, and intercession, and also thinking about and foreseeing future contingencies and events) and (wa) expressing my gratitude over casting aside (yadah – my appreciation and thankfulness for being able to admit and toss away) my pardonable offenses for having missed the way (chata’ah ‘any – the consequence and punishment for me having gone astray, my iniquity and guilt associated with me wandering away from the right path) and the consequence of my people, Yisra’el, going 119astray (wa chata’ah ‘am ‘any Yisra’el – in addition to the wrongful nature of my lost family, those who strive against and struggle with God), presenting (naphal – settling upon, offering, and letting go of) my earnest request for favor and mercy (tachinah – my petition and plea for kind, generous, and favorable treatment) to approach the presence of (la paneh – to come face-to-face with) Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence), my God (‘elohy), on (‘al – upon) the set-apart (qodesh – separating, consecrating, preparing, dedicating, purifying and cleansing) mountain (har) of my God (‘elohy),…” (Dany’el / God is My Means to Decide between Vindication and Condemnation / Daniel 9:20)

The words change but not the message and that is because Dany’el continually struggled with the realization that his role was to listen to what the prophets conveyed and then speak about it. But at least, this was better. There were no “my Lords” and no demands. And on the positive side, he spoke of searching for answers and of a desire to approach Yahowah, knowing that he had missed the way. Unfortunately, begging for forgiveness was only making matters worse. He needed to stop requesting mercy and start walking along the path Yahowah had provided to receive it. It is there for the accepting, not requesting.

As we approach Dowd’s appearance and a return to prophetic relevance, it becomes apparent that Dany’el wanted to benefit from what he was witnessing. Having lived a life foreshadowing the ill effects of the rabbis, he needed what God and His Messiah would be providing through Chag Matsah. If our reporter is in Heaven, it is proof positive that the Towrah can pardon the offense of having missed the way.

Having studied Yahowah’s Towrah | Teaching, we know that the Zarowa’s fulfillment of the Miqra’ of Pesach 120opens the door to eternal life by resolving the consequence of religion which is death. And we realize that as a result of what the Messiah did for us during the Miqra’ of Matsah the penalty associated with religious guilt, which is separation from God, is resolved because Dowd took it all to She’owl for us. Bikuwrym and Shabuw’ah are the result and benefit, enabling God’s children to live in our Father’s Home, as part of His Family, as He enriches and enlightens, emancipates and empowers us.

This known, had Dany’el been a prophet rather than a reporter, he would have been more confident. There is no reason to request what God has already offered. There is nothing to be gained by trying to negotiate with Him or plead one’s case on a matter that has already been decided. The means to salvation have been decided upon, duly presented, and paid for by God’s beloved Son, so Yahowah is not going to make a special accommodation for anyone.

Dany’el was struggling to leave Babylon – something God requires of us. This chapter in his life, when compared to the others, shows that he was trying, but there was still too much babel in him.

The dichotomy between Dany’el and the likes of Moseh and Dowd or Yirma’yah and Yasha’yah is enormous. His rhetoric is so divergent, it warrants full and constant disclosure. For example, we are encouraged to read the Towrah and Prophets, listen to what Yahowah has to say, think about it, and then share what we have learned. Dany’el was incessantly conveying his preferences – which were either irrelevant or inappropriate.

We ought not to place Yahowah on a pedestal because He is more comfortable interacting with us as our Father. We are encouraged to relate to God as our friend and as someone who we realize is committed to supporting what we are achieving together. He wants us to be successful. And the more He is able to empower and enable us so that 121we become more like Him, the happier He is with the result.

I ask very little of God while Dany’el is constantly pleading for one thing and then another. I recognize that Yahowah is here to help, and I know that He wants us to understand so that we can more effectively share His message with His people. His prime objective is to reconcile the relationship with Yisra’el and to be merciful. There is no need to ask God to do what He is already committed to accomplishing. Moreover, Yahowah has told us exactly how we need to respond if we want to benefit. The first step in that direction is to be the antithesis of what we have witnessed thus far in this man.

Nonetheless, Daniel became the recipient of these prophecies because he was willing to read the revelations of the prophets and at least attempt to apply some of the lessons. He was also chosen because he could write, and because of where he was at the time. In all likelihood, there wasn’t a better option. This was, however, enough for us to become beneficiaries. We have been offered a brief history of the world, the story of the succession of Beasts, and now we are about to witness the final solution to mankind’s errant ways.

“While I was continuing to communicate (wa ‘owd ‘any dabar) with the intent of being distinct and different (‘el taphilah – either praying or desirous of being set apart as discriminating and special; from ta’ab – to desire and palah – pleading to be set apart as special while thinking about the future, asking questions and contemplating the answers), then (wa) Gabry’el | God’s Most Confident and Capable, Courageous and Combative Man (wa Gabry’el – the Almighty’s exceptionally proficient and powerful defender, an exemplar of character who confirms the truth; a compound of ‘any – I am a geber – particularly strong and resolute human being, a capable and authorized individual, an 122aggressive and confrontational person, a fighter, defender, and protector who prevails with ‘el – Almighty God; from gabar – exceptionally proficient, absolutely assured, resolutely corroborative, tremendously powerful and great), the individual (ha ‘iysh – the person and human being who is a champion, supporter, and defender), whom, to reveal the proper path (‘asher – to show the benefits of the relationship), I had seen (ra’ah – I had witnessed, observed, perceived, inspected, and considered) during the initial prophetic revelation (ba ha chazown ba ha tachilah – in the earlier communication during the beginning vision of the future which I was able to see), offering advice while preoccupied with the destruction of existing militaries (ya’aph ba ya’aph – providing counsel and addressing the purpose of what is occurring while appearing wearied, or perhaps exasperated, moving swiftly between battles, from ya’ats – to offer advice and counsel regarding the purpose of the plan), reached out to make contact with me (naga’ ‘el ‘any – extended himself to reach out to me) around the time of the evening (ka ‘eth ‘ereb – according to the right season of the year at sunset) offering (minchah – apportionment which is bestowed as a present or gift).” (Dany’el / My God is Judgmental / Daniel 9:21)

Thank God for Dowd. The conversation is looking up.

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

123Previously speaking to Dany’el about Yada (Daniel 8:19), Dowd said, “As the final Witness to the eternal testimony regarding the restoring appointments of the Mow’ed, he will literally and without interruption convey the way to receive the benefits of the relationship, doing so in the distant future, during the last days, and on behalf of the indignant remnant.”

Therefore, not only was Gabry’el correctly identified as an ‘iysh | man, a human male, the identity of ‘el | God’s gibowr is readily verified as Dowd from Yasha’yah / Isaiah 9 where, as a son, he was given to us. The Messiah is the lone individual who fits this title. And there is no better news than this, because apart from Yahowah, no one in Heaven or on Earth knew as much about the events he was going to address. He had predicted them, describing them in excruciating detail, as he, himself, would fulfill them. Moreover, with Dany’el failing to meet the standard of a prophet, Dowd was the most prolific of them – the gold standard.

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

No one has been better at providing advice. And no one surpassed Dowd in the destruction of Yisra’el’s foes, 124having never lost a battle. Further, Dowd’s greatest gift to his people was offering to endure the long night in the darkness of She’owl during Matsah. As their redeemer, he was the foremost expert regarding what he would soon reveal.

The evidence is overwhelming that this ‘iysh | individual man, this gibowr of ‘el | competent and courageous combatant of God, was His Son, our Messiah and King Dowd | David. The alternative, that he was an archangel, is contrary to the evidence which has been provided as well as in conflict with God’s previous and future interactions with humankind.

Now that Gabry’el | God’s Most Competent Man, Dowd, has returned, we are told that he has been busy ya’aph ba ya’aph | offering advice while preoccupied with the destruction of existing militaries. Dowd has been providing counsel regarding the purpose of what is occurring while appearing wearied, or perhaps exasperated, moving swiftly between battles. Yisra’el’s great defender is doing what he does best.

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

The realization that the Mashyach | Messiah has been called away from these essential responsibilities during Yowm Kipurym to provide insights relative to his fulfillment of Chag Matsah as the mashach | anointed Messiah is poetic, prophetic, and profound. Considering the source of these insights, labeling “Jesus,” the “Christ,” rather than acknowledging Dowd, is short-sighted to the point of being blind. Dowd | David is the preeminent 125Prophet and Counselor, Shepherd and Lamb, Messiah and Son of God, and even now Priest and King. He is the exemplar of the Covenant, the embodiment of Yisra’el, and the Zarowa’ who fulfilled the Invitations to Meet with God.

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

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

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

Gabry’el | God’s Most Competent and Confrontational Man, Dowd | the Beloved, is the living embodiment of byn 126| understanding the dabar | word of God. This is his ‘atah | time when he will lead his people on yet another yatsa’ | exodus – this time out of what Babel | Being Confused by the Lord. By listening to Dowd throughout his Mizmowr and Mashal, we revel in his sakal | insights and grow in bynah | understanding. This is why Yahowah so loved his son and then supported his desire to fulfill these roles so that we could learn from his example.

It is wonderful to see God’s Son, our Messiah and King, educate us through Dany’el. This is especially encouraging when we consider the difference between Dowd’s intellect and standing with God relative to our own. It’s time to pay attention and listen intently with an open mind.

The last time they met, Dany’el had done a face-plant. So now, by asking him to think it through, Dowd forestalled more of the same…

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

So, I, myself, have returned (wa ‘any bow’ – therefore, I have arrived, having come) to conspicuously report an informative announcement and make this known (la nagad – to provide the message in a straightforward fashion, making this declaration) because 127(ky) you are so needy (chamadowth ‘atah – you delight in and value such things).

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

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

As a compound word based upon chalah | to be a sickening and sorrowful beggar, a wearisome and diseased malcontent, tachilah presents Daniel as we have cast him. Frankly, it was obvious – which was the point and the reason for Dowd’s astute assessment.

Moreover, since tachilah is also shaded by chalal, which addresses the commonality and profanity of religious and political corruption, Dany’el is exactly as I had surmised. He is a harbinger of politicized religion and is being used as a foil upon which to expose and condemn the emergence and spread of the weeds we know as Rabbinic Judaism and Roman Christianity.

After listening to him, I want to thank our Messiah for confirming that this radically different interpretation of Daniel is accurate. Never once during the nearly 2,600 years which have transpired since the book was written, has 128anyone dared to present this man from this perspective. And now that we are here, and have done so, boldly sharing Yahowah’s disdain for religion and politics, we find God’s Anointed affirming these perceptions.

The narrative found within the first six chapters of Daniel is as annoying, while at the same time symbolically presenting the disgusting consequence of religious and political indoctrination. The stench is debilitating to mankind and irritating to God. Therefore, the opening chapters serve as an exposé on why God hates Babylon and why men and women must leave its toxic influence to be with Him.

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

The pronouncement, ‘any bow’ | I, myself, have come, having returned, affirms that the man being identified as Gabry’el has been here previously and that we should be able to readily identify him. Further, he plays an essential role in helping us understand God’s message.

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