172Yada Yahowah

Shanah

…Years

5

Dowd | Beloved

The Messiah…

The realization that Dowd served as the Passover Lamb is exceedingly well attested throughout the Naby’ wa Mizmowr | Prophets and Psalms. And now, as a result of what Dowd revealed to Daniel in Babylon, we have absolute confirmation of when the fulfillment of Chag Matsah occurred. We have also been blessed with a comprehensive representation of what he expected to accomplish as a result of the role he would play in God’s plans.

Much is made of the insane proposition that someone named Jesus was the Christ and thus a Messiah. However, no one named Jesus is found in any prophecy and the only revelation pertaining to the arrival of a Messiah was spoken by Dowd of himself. And so, while this realization devastates the Christian faith, it isn’t good for Judaism either. The religion is predicated largely upon the unfounded notion that an unnamed Messiah is coming to save them. And while Dowd is returning, and he is Yisra’el’s Savior, Mashyach is not among his most acclaimed titles.

However, since there is such a fuss over this in both religions, we’ll linger here a while longer and see what the Towrah has to say about the concept of mashach | to anoint and the subsequent title, ha mashyach | the anointed. And looking at the verb initially, since it is responsible for defining the noun, mashach is first seen in Bare’syth / Genesis 31:13. There, the text indicates that it can be used 173in conjunction with an object – which is how it was described in Gabry’el’s prophecy...

“I am the God of Beth‘el | the Home of God (‘anoky ha ‘el beyth-‘el) where, for the benefit of the relationship (‘asher), there (shem), you anointed (mashach) the memorial stone (matsebah). Beneficially and relationally (‘asher), you made a promise to Me (nadar la ‘any) as a binding and solemn pledge (neder). So now, arise (‘atah quwm) and go forth (yatsa’) from this land (min ha ‘erets ha zo’th) and return (wa shuwb) to the Land (‘el ‘erets) of your family (mowleldeth ‘atem).” (Bare’syth 31:13)

Therefore, in its first use of mashach in the Towrah, in conjunction with returning to the House of God, an object was anointed to help us remember the promises Yisra’elites made to Yahowah. This works beautifully for the realization that Dowd was speaking of anointing the Mercy Seat of the Ark of the Covenant upon his return. God’s initial use of mashach is, however, incompatible with titles such as “Christ” or “Christian.”

When next we encounter mashach, it is in Exodus 29:2, where matsah | unyeasted bread is mashach | anointed…

“This is the word and message (wa zeh ha dabar) in association with the benefits of the relationship (‘asher) for them (la hem) to set apart and distinguish them (la qadesh ‘eth hem – to separate, dedicate, and devote them, consecrating and transforming them to service such that they are no longer common) so that they can serve as priests (la kahan) to approach Me (la ‘any).

Take one bull from the herd (laqach par ‘echad ben baqar) along with two lambs (wa ‘ayil shanaym) without blemish (tamym), (Shemowth 29:1) in addition to unyeasted bread (wa lechem matsah). And the cakes (wa chalah) of matsah (matsah), mix with olive oil (balal ha 174shemen) and the wafers of thin flat (wa raqyq) matsah (matsah) anoint (mashach – smear, rub, sprinkle, or douse) with the olive oil (ba ha shemen).” (Shemowth / Exodus 29:2)

In this case, the anointing distinguishes the matsah being prepared by those serving Yahowah, making it Qodesh. It is, therefore, prophetic of Dowd, the Most Set Apart, who would volunteer to fulfill the Miqra’ of Matsah to set his people apart from their guilt. Therefore, in the initial two uses of mashach | anoint, we are witnessing God painting a prophetic portrait of what He and His Son would accomplish when fulfilling the Miqra’ey.

Also relevant, these kohen | priests are being prepared to approach Yahowah, just as Dowd will serve in this role when the Mashyach | Messiah mashach | anoints the Kaporeth | Mercy Seat on Kipurym | Reconciliations on behalf of Yisra’el | Individuals who Engage and Endure with God. The combination of perfecting us so that we are prepared to approach Yahowah, of anointing, matsah, a bull, and lamb, the symbolism serves as a foreshadowing of Chag Matsah and Yowm Kipurym – where unyeasted bread and a bull are essential to the process. So once again, while this Towrah-centric presentation is contrary to the derivation of Christ, it coincides nicely with our explanation of Dowd’s message to us in Dany’el.

Five statements later, speaking of ‘Aharown as the Priest with access to the Kaporeth | Mercy Seat of the Ark of the Covenant within the Qodesh Qodesh | Most Set Apart of the Tabernacle we read…

“And you should take (wa laqach – you should select and grasp) the anointing olive oil (‘eth shemen ha mashach) to pour (wa yatsaq) over (‘al) his head (ro’sh huw’) to anoint him (mashach ‘eth huw’).” (Shemowth / Exodus 29:7)

175Since Dowd, as we have learned when reading the prophet Zakaryah, is performing in the role of High Priest during Kipurym in year 6000 Yah, he, too, would be anointed for this purpose. I suspect his Father will be doing the honors.

This realization draws our attention to Yahowah’s propensity to foreshadow important events through His Towrah | Instructions. ‘Aharown | Aaron, after the episode with the Golden Calf, disqualified himself from serving the Children of Yisra’el as the Zarowa’ – Moseh and Dowd – would do, such that he has been relegated to a prop cast in this role to draw our attention to the central character in God’s story. He was mashach | anointed as a harbinger for ha Mashyach | the Anointed Messiah.

This discussion is taken a step further in the 21^st verse…

“Then you should take (wa laqach) a portion of the blood (min ha dam) which is upon the altar (‘asher ‘al ha mizbeach) and from the olive oil (wa min shemen) for the anointing (ha mashach) and sprinkle it (nazah – spatter a small amount) upon ‘Aharown | Aaron (‘al ‘Aharown) and upon his garments (wa ‘al beged huw’), even upon his sons and his sons’ apparel (wa ‘al ben huw’ wa ‘al beged) with him (‘eth huw’). So therefore (wa), he will be set apart, dedicated, and prepared for service (qadash huw’) in addition to his garments (wa beged huw’), even his sons and his sons’ clothing who are with him (wa ben huw’ wa beged ben huw’ ‘eth huw’).” (Shemowth 29:21)

Therefore, the method of mashach | anointing is to apply olive oil, which is symbolic of being immersed in the Spirit, of being enlightened, and even of being cleaned, nourished, and healed. It is sprinkled, spattered, and poured out in a manner consistent with Yahowah’s Towrah | Instructions upon those serving Him when approaching the 176Qodesh Qodesh | Most Set Apart area of His Tabernacle and interacting with the symbols of the Mow’ed. As such, God’s attention is still directed at what He would accomplish with the Mashyach through the role of ‘Aharown | Enlightened Free Will.

As a result, the Christian myth of a “Christ,” who is deliberately disassociated from all of these things, including anointing oil, continues to be in conflict with God’s message to His people. This is especially true since there is no prophecy in the Towrah regarding a Messiah doing anything other than fulfilling the Mow’edym on behalf of Yisra’el.

Moving on to the 29^th statement in the same chapter, we find further affirmation that to be anointed is to be set apart, devoted, and dedicated, and thus decidedly neither popular nor religious…

“Then the set-apart (wa ha qodesh – the distinguishing and separating, the dedicated, consecrated, and devoted, unique and uncommon) apparel (beged) associated with (‘asher) ‘Aharown (‘Aharown – enlightened freewill) shall also continually be (hayah) for his sons (la ben huw’) after him (‘achar huw’) to be anointed (la mashach) in them (ba hem) and to be fulfilled (male’ – considered satisfactory and complete) in them (ba hem) by this influence and action (‘eth yad hem).” (Shemowth / Names / Exodus 29:29)

Let’s be mindful that their most important role was to prepare the Mercy Seat of the Ark of the Covenant to serve as a means of reconciliation for the Children of Yisra’el on Yowm Kipurym. This is not only Yahowah’s Towrah | Teaching on the subject of mashach | anointing, but it is also consistent with what we read about Dowd accomplishing in Dany’el 9 and Zakaryah 4. I would go so far as to say that the reason Dowd was mashach | anointed the mashyach | Messiah by Yahowah was for us to make 177this connection between the Towrah and Naby’ and, thereby, reveal this essential gift.

Since ‘Aharown was mashach | anointed with oil in preparation for entering the Most Set-Apart room of Yahowah’s Tabernacle of the Witness to anoint the Mercy Seat of the Ark of the Covenant on Kipurym, the fact that these essential aspects of God’s Towrah | Teaching were excluded from the Christian claim that Jesus was the Christ, renders the hoax a fraud from the inception. Dispensing with all of this, the emerging church foisted the myth of baptism in the Jordan as a rationally unjustifiable substitution.

It is well past time that Christians denounce the misappropriation of this title for themselves and for their mythical deity. Their desperate attempt at robbing Dowd needs to end. There is nothing Peter, Paul, Luke, and their Roman Catholic accomplices could have said that was further from the truth or more annoying to Yahowah than abusing His Son’s reputation and denying his achievements in this duplicitous manner. Rather than this claim providing them with the keys to heaven, it will lock the portal to hell with them inside.

Turning to Qara’ / Leviticus, the book which brings us the Miqra’ey and Yowbel, there are naturally many references to mashach | anointing beginning in 7:10 with the Tabernacle…

“This is the Towrah | Instruction (wa zo’th Towrah) for the atoning sacrifice (‘asham). It is most set apart (qodesh qodesh huw’ – it is very unique and special).” (Qara’ / Leviticus 7:1)

Mashach | anointing is indelibly associated with the very Miqra’ey | Invitations to be Called Out and Meet with God that Dowd, as the Mashyach | Messiah fulfilled. And so, after describing what He wanted accomplished with the 178sacrificial offering, and explaining how and where to do these things, God continued…

“Every male as a way to remember (kol zakar) among the priests (ba ha kohen) should eat it (‘akal huw’) in the Set-Apart Place (ba maqowm qadowsh). It should be consumed (‘akal) within the Qodesh Qodesh | Most Set Apart (Qodesh Qodesh huw’). (Qara’ 7:6)

Consistent with the offering for missing the way (ka ha chat’ah), it is the same as the atoning sacrifice (ka ‘asham), with one Towrah | Teaching for them (Towrah ‘echad la hem).

The priest who, for the benefit of the relationship (ha kohen ‘asher), provides reconciliation through it (kaphar ba huw’), he, also, will approach and be established by it (la huw’ hayah). (Qara’ 7:7)

So, each freewill offering (wa kol minchah), whether mixed with olive oil (balal ba ha shemen) or dry (wa chareb), is for all of ‘Aharown’s descendants (la kol ben ‘Aharown), consistently existing among each person (hayah ‘iysh ka ‘ach huw’). (Qara’ 7:10)

This is the Towrah | Guidance (wa zo’th Towrah) of the sacrifice (zebach) for reconciliation, fellowship, and friendship (shelem), which shows the way (‘asher) for you to approach and be near (qarab la) Yahowah (YaHoWaH). (Qara’ 7:11)

This is conditioned (‘im) upon an expression of appreciation (‘al towdah). A person approaches Him (qarab huw’), and is present, drawing close (wa qarab), based upon the sacrifice (‘al zebach) born of love and adoration (ha towdah) of cakes (chalah) of matsah | unyeasted bread (matsah) mixed with olive oil (balal ba ha shemen) in addition to anointing the wafers (wa raqyq mashach) with the olive oil (ba ha shemen), along with finely ground grain (wa soleth) soaked and stirred 179(rabak) as cakes (chalah), then mixed (balal) with the olive oil (ba ha shemen).” (Qara’ / Called Out / Leviticus 7:12)

To be qodesh | set apart is to be uncommon which is the antithesis of being religious. Further, to receive the Towrah is to be properly guided, excluding the need for faith. The resolution for guilt is found in the same Towrah | Instructions that Christianity denounces.

Shemen | olive oil, representing the means to being mashach | anointed, leads to shelem | reconciliation through the Miqra’ey and Towrah. And the most important ingredient is Matsah | UnYeasted Bread – representing the removal of religion and politics to prepare and perfect souls entering Yahowah’s presence. And yet, all of this was omitted from the Christian misappropriation of the lone title which upholds their faith. To suggest the resulting religion is a house of cards is to be unfair to Aces, Jacks, Queens, and Kings.

We turned to Yahowah’s Towrah | Guidance regarding mashach | anointing and mashyach | anointed to better appreciate why Dowd, in the guise of Gabry’el, used this concept to describe how he, as the Mashyach, would fulfill Matsah and Kipurym in the Yowbel years 4000 and 6000 Yah – ultimately mashach | anointing the Qodesh Qodesh. And while Yahowah delivered the answers we sought, there is so much more to be learned. There are additional insights presented within this Towrah | Teaching on approaching Yahowah – many of them relevant and important.

Foremost among these insights is that our approach to God is guided and directed by His Towrah. This is the message of Moseh and all of the prophets, most especially Dowd with his glorious ode to the Towrah in his 119^th Mizmowr | Song. The list of those who recognized that reconciliation with Yahowah was only possible through the 180Towrah includes Dany’el | Daniel, which is why we included his pretext for Dowd’s arrival.

The ‘asham | sacrifice demarcated above was said to be atoning, meaning that it served to reconcile a person’s relationship with God. This serves as a harbinger of what Yahowah and Dowd have done for us through the redeeming aspects of Matsah – whereby the Son’s nepesh | soul deposited the guilt of the Covenant Family in She’owl to perfect God’s Children. Dowd would then mashach | anoint the Mercy Seat in the Qodesh Qodesh | Most Set Apart place within Yahowah’s Home to reconcile the relationship with Yisra’el during Kipurym.

Since God wants His people to zakar | remember these towrah | instructions, He towrah | directed His kohen | priests to consume the sacrificial offering within the Qodesh Qodesh of the Maqowm Qadowsh – which is to say: in God’s presence next to the Mercy Seat of the Ark of the Covenant within the heart of the Tent of the Witness. Moreover, because the kohen | ministering on behalf of Yahowah were being towrah | taught to ‘akal | eat the atoning sacrifice, it should be obvious that it is a meal for our benefit, designed to nourish us. We are not sacrificing anything but, instead, accepting what Dowd has provided on our behalf.

There is only one Towrah, a single path to Yah. It is through the Miqra’ey | Invitations to be Called Out and Meet that our religious and political rebellion is resolved. In particular, God’s provisions for our immortality and perfection are provided through Pesach and Matsah – representing the sacrifices Dowd was addressing. And in this regard, the chat’ah | offering to resolve mankind’s propensity to miss the way and the ‘asham | atoning sacrifice are similar because in the Towrah one leads to the other. By perfecting the Covenant’s Children on Matsah, Yisra’el can be reconciled on Kipurym.

181The purpose of the kohen | priest is to show the way to kaphar | reconciliation. Those serving the Almighty benefit from the Miqra’ey of Kipurym the same way as do those who benefit from their guidance. They are setting a good example by doing what they are prescribing. This is an uncommon virtue among leaders.

At this point, the towrah | teaching gets particularly interesting. The minchah | freewill offering of chalah | cakes and raqyq | wafers comprised of matsah | unyeasted bread which are balal | mixed with shemen | olive oil and are mashach | anointed represent much more than a menu for redemption.

Let’s begin with minchah. It is from a verbal root that speaks of contemplating the who, what, where, why, when, and how a valuable gift is bestowed and apportioned. And the answer is that when Dowd fulfilled Matsah in Yaruwshalaim in year 4000 Yah / 33 CE to perfect us, his voluntary sacrifice became the ultimate gift. He bestowed an apportionment of the Covenant along with an everlasting inheritance.

Balal speaks of commingling to confuse and of intermixing to confound, making it difficult for the religious and political to understand because the message is that Yahowah is offering to remove the balal of religion from our souls. First, His Son carried the guilt of his people away and His Ruwach Qodesh | Set-Apart Spirit, represented by the shemen | olive oil, enveloped God’s people in a garment of light such that we appear perfect from Yahowah’s perspective.

“Dry” was derived from chareb, an adjective which is written identically in the text to Choreb – the mountain upon which Yahowah met with Moseh to provide His Towrah. Whether by the Spirit or the Towrah, with or without oil, Yahowah is committed to teaching us what we 182need to know to avail ourselves of His redemptive offerings.

‘Aharown conveys enlightened freewill. Yahowah’s Towrah and Ruwach enlighten those who are observant and good listeners so that they can make an informed and rational decision regarding their relationship with God. And in the Covenant, hayah ‘iysh ka ‘ach – we are all brothers and sisters, existing as equals.

This is Yahowah’s towrah | guidance regarding the zebach | sacrifice Dowd made on our behalf. Chag Matsah leads to shelem | reconciliation, fellowship, and friendship – a relaxed and enjoyable relationship with our Father. And in this way, Yahowah has provided us with the means to qarab | approach Him. This is the primary purpose of the Towrah. It is also the basis of the name, Yaruwshalaim, a compound of yarah | source of teaching and guidance and shelem | reconciliation and fellowship.

Since He used the word twice in this exceedingly important set of instructions regarding our approach to God, we can be assured that towdah is essential to our relationship. Towdah reveals that we cannot approach Yahowah out of a sense of obligation, and thus not by obeying a set of laws, but, instead, out of a sense of appreciation, indeed, by the reciprocation of His love.

Qarab | to approach and draw near is the operative verb and, thus, the actionable aspect of our participation in Masah and Kipurym. We are being invited to approach the fiery light of the Ruwach Qodesh – the Maternal manifestation of Yahowah’s nature.

All of this, the Towrah and the Miqra’ey, these very instructions, exist to facilitate our qarab Yahowah | approach to the Almighty, enabling us to qarab | draw near and come into the very presence of our God. Our Father so adores the Children of Yisra’el, His every zebach | sacrifice was towdah | born in love.

183The chalah | cakes comprised of matsah | unyeasted bread do far more than describe the shape of the offering. Chalah is from the verbal root, chalal, which means “to profane and defile, to pollute and desecrate,” which is to make common, even popular, and thus religious – the most common and popular of human influences. Through this association, Yahowah has explained the purpose of Chag Matsah, which is to remove the pervasive fungus of religion from our souls. This realization is not only vital to our celebration of Matsah, but it also elucidates Gabry’el’s / Dowd’s prophetic depiction such that we appreciate what he was predicting would occur beginning in year 4000 Yah during Chag Matsah | the Celebration of UnYeasted Bread.

In the 12^th verse of this remarkable towrah | teaching, we are reminded that, in addition to removing chalal | religion during Matsah, Yahowah is also reinforcing the realization that, by disposing of yeast, we are discarding balal | that which confounds by intermixing and confuses by commingling. Therefore, with its immersion in shemen | olive oil, Yahowah is describing the role of the Ruwach Qodesh during Chag Matsah – which is to cleanse our souls once the religion has been removed.

Even the raqyq | wafers of matsah | devoid of yeast speak of mankind’s propensity “to spit” in God’s face by promoting religious and political schemes built upon twisting and perverting His testimony. In this regard, matsah, which speaks of the removal of the fungus of yeast, is telling because it is based upon matsats | to drain and suck out. And it is when the matsah cakes are mixed with olive oil and the wafers are anointed that the guilt we have brought upon ourselves by having been religious is resolved. This is what mashach | anointing is designed to achieve – equipping and preparing the mashyach | anointed to enter Yahowah’s presence and serve with Him.

This towrah from Yahowah reveals that, on Chag Matsah, the fungi of man’s raqyq, balal, chalal, and 184chata’ah are being drained away from our souls. And that is worth noticing, worth learning about, capitalizing upon, and celebrating.

Shemen | olive oil is indicative of the Ruwach Qodesh because the oil provides pristine light, illuminating and enlightening an otherwise dark existence. The olive is nutritious and part of a healthy diet. The oil was used to treat a wound, allowing it to heal. The tree is deeply rooted and the longest living within the region. Further, shemen speaks to the role of a good mother, someone who helps us grow, enriching our lives.

Just as olive oil is symbolic of the Set-Apart Spirit, soleth | finely ground grain represents saved souls. The husks of religion and politics are removed so that we are ready to bake bread with our Mother and serve alongside our Father.

In that this represents one of the earliest and complete presentations of mashach | anointing in the Towrah, I suspect Gabry’el | God’s Most Capable and Confident Man was expecting us to turn to it to better understand his prophecy. By directing our attention to the Towrah in this way, the observant sakal | are provided the information necessary to capitalize on the Messiah’s magnanimous offer.

As a verb, mashach | to anoint, appears 68 times in the Towrah, Prophets, and Psalms – each time conveying the same message we have read thus far. Then as a noun, mashyach | anointed messiah is presented another 39 times in the Tanakh. Besides these two applications in Dany’el, there are four clustered instances of mashyach in Qara’ / Called Out / Leviticus. Anointed is used seventeen times in Shamuw’el | Samuel, the prophet who introduced us to Dowd, and ten times in Dowd’s Mizmowr | Psalms.

By continuing to see what the Towrah teaches regarding mashyach | anointed, we discover that the first 185two of four Towrah references appear in the following instruction. Naturally, it addresses the remedy for inadvertently ignoring Yah’s guidance…

“Yahowah (YaHoWaH) spoke (dabar) to (‘el) Moseh (Mosheh) in order to say (la ‘amar), (Qara’ 4:1) ‘Convey the message (dabar) unto (‘el) the Children of Yisra’el (beny Yisra’el) to affirm (la ‘amar) that, indeed, when (ky) a soul (nepesh) misses the way (chata’) inadvertently and unintentionally (ba shagagah – without premeditation or culpability) regarding any of (min kol) the instructive conditions regarding what is being offered and expected relative to the relationship (mitswah) of Yahowah (YaHoWaH) which (‘asher) are not to be done (lo’ ‘asah), and he engages (wa ‘asah), veering from one or more of them (min ‘echad min henah),… (Qara’ 4:2)

Before we press on, two things are relevant. This is remarkable because it addresses the difference between misleading and being misled. The remedy is for those who have unintentionally and inadvertently erred but not for someone who is culpable of premeditated corruption. This indicates that the religious who have deliberately twisted and perverted Yahowah’s testimony will be judged and condemned while there is hope for those they misled.

This is particularly relevant when exposing the myth that Daniel 9:25-26 predicted the arrival of “Jesus Christ.” As we have demonstrated, without this passage being pulled out of context and misrepresented, there is no basis whatsoever for “Peter” declaring, “You are the Christ,” for “Jesus” to concur and award the “keys to heaven,” for there to be anyone bearing the name “Christ,” or for there to be any “Christians.” For having perpetrated this myth, one that has claimed billions of souls, there will be hell to pay for Peter, Paul, Luke, and their Roman Catholic accomplices.

186The second insight I wanted to share pertains to the following text. It reads: “‘im ha kohen ha mashyach chata’ – if the priest of the anointed misses the way.” Although it is customary for adjectives to follow nouns in Hebrew, with “anointed” describing the priest, both kohen and mashyach were scribed as nouns, and both were introduced using the definite article, “ha | the.” Interpreting this based upon what we have learned, it appears to be another affirmation that ha Mashyach will one day serve as ha Kohen on behalf of those who, having missed the way, are back on track. This becomes even more apparent when the Kohen who is Anointed bears the guilt of his people through the atoning sacrifice…

…then as a concession (‘im) the priests (ha kohen – the minister, the one officiating and mediating) who are the anointed (ha mashyach – of the Messiah, of the chosen and set apart, designated and dedicated who has been smeared in olive oil) bear the loss and guilt (chata’ – accepts the blame for the mistake) as an atoning sacrifice (la ‘ashmah – as a guilt offering) for the people (ha ‘am – for the family).

He should approach and be present (wa qarab – he appears, offering himself) on behalf of (‘al) those having missed the way (chata’ah huw’ – him going astray), such that (‘asher) the guilt incurred is borne (chata’) by a bull (par – that which frustrates and divides, breaks and violates, voids and dissolves), a young male from the herd (ben baqar – as a means for the children to seek information and then reflect upon and consider it) without defect (tamym – without a blemish, signifying what is right), which shall bear the loss for having gone astray (chata’ah – will incur the guilt) according to (la) Yahowah (YaHoWaH).’” (Qara’ / Called Out / Leviticus 4:3)

Therefore, since the symbolism of a lamb was used for redemption during Pesach, here the strong bull is symbolic 187of Dowd’s return to reconcile Yisra’el’s relationship with Yahowah.

God’s introductions to the mashyach indicate that “the anointed” were chosen to help His people atone for guilt in accordance with His instructions. This is the designated role of the Lowy, who were set apart to serve as mediators and communicators in this manner. Therefore, recognizing that the kohen were Lowy, and that the priests had been set apart from all others to serve God’s people by helping them understand the Towrah, participate in the Covenant, and benefit from the Miqra’ey, we find Yahowah defining ha mashyach for us in this context. The anointed were designated and prepared to serve the Children of Yisra’el such that, should they inadvertently veer away from the mitswah | instructions regarding the Covenant, they would be aware of the remedy.

Continuing with His instructions regarding the work of the mashyach | anointed, we learn…

“‘And (wa) he should bring (bow’ – he should come with) the bull (‘eth ha par – that which is associated with violating, breaking, and frustrating) to (‘el) the doorway (petah – the entrance and opening) of the Tent (‘ohel – of the shining Home and brilliant household) of the Eternal Witness to the Appointed Meetings (Mow’ed – Scheduled Appointments which are designated to restore; a compound of mow’ and ‘ed – of whom the eternal testimony is about and to whom the everlasting witness pertains while also shaded by ya’ad – to designate and fix an appointment to meet) to approach the presence (la paneh) of Yahowah (YaHoWaH – our ‘elowah | God as directed in His ToWRaH | teaching regarding His HaYaH | existence and our ShaLoWM | restoration).

Then he should provide support by holding (wa samak) his hand (‘eth yad huw’) upon the head (‘al ro’sh) of the bull (par – that which frustrates and voids, violates 188and breaks apart, that which is ineffectual and divisive) before Yahowah (paneh YaHoWaH – from 4QLXXLev).

He should slaughter the bull such that it is prepared for consumption (wa shachat ‘eth ha par – he should kill that which is ineffectual and divisive) to approach the presence (la paneh) of Yahowah (Yahowah – as directed in His towrah – teaching regarding His hayah – existence). (Qara’ 4:4)

And (wa) the anointed (ha mashyach – the chosen and set-apart servant, the designated, dedicated, and devoted) mediator (ha kohen – among the priests who minister by functioning as teachers and advisors) should obtain (laqach – should select, accept, grasp hold of, and receive, taking away) some of the blood of the bull (min dam ha par) and he should bring it with him (wa bow’ ‘eth huw’) to God’s (‘el) radiant Home (‘ohel – the brilliant tent, dwelling place, and household) of the Eternal Witness to the Appointed Meetings (Mow’ed – of scheduled appointments which are designated). (Qara’ 4:5)

Then (wa) the priest (ha kohen – the mediator who ministers by functioning as a teacher and advisor) should immerse (tabal – shall plunge and soak, dip and bathe) his finger (‘eth ‘etsba’ huw’) in the blood (ba ha dam) and sprinkle (wa nazah – he should spatter) a portion of the blood (min ha dam) seven (sheba’ – as a promise) times (pa’am – occurrences as a pattern of how to conduct one’s life) with his finger (‘eth ‘etsba’ – from the DSS) to approach the presence (la paneh) of Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence), while before and facing (‘eth paneh) the curtain (paroketh – the veil and fabric divider) of the Set-Apart Place (ha qodesh – of that which is separated, devoted, and dedicated to God).’” (Qara’ / Called Out / Leviticus 4:6)

189In the Mow’ed | Appointments volume of Yada Yahowah, we discovered that the most important thing that ha Mashyach Dowd will be accomplishing immediately upon his return is to serve in the role of High Priest. He will sprinkle the blood of a bull with his finger upon the Mercy Seat of the Ark of the Covenant. It is only in this way that Yahowah can reconcile His relationship with Yisra’el and be true to His word. Therefore, as “the Anointed Priest” on the occasion of Yowm Kipurym, Dowd will be fulfilling this instruction. This also corresponds to the prophecy foretold by Gabry’el | God’s Most Capable and Courageous Man as recorded by Dany’el. He will do so in la paneh Yahowah in ha Qodesh during the Mow’ed as ha Mashyach.

Copious instructions regarding mashach and mashyach are conveyed beginning in the 28^th chapter of Shemowth / Names and running through the 40^th chapter. Priests are anointed in Shemowth 28:41 in a manner that clearly articulates the intent of mashach. Speaking of the same tunics, sashes, and headdresses mentioned prophetically in Zakaryah, Yahowah stated…

“And you should put them on, clothing (wa labash ‘eth hem) ‘Aharown, your brother (‘Aharown ‘ach ‘atah), as well as his sons with him (wa ‘eth beny huw’ ‘eth huw’), anointing them (wa mashach ‘eth hem – preparing and designating that which is associated with them), giving them complete authorization and a free hand to fulfill their function (wa male’ ‘eth yad hem), while setting them apart (wa qadash ‘eth hem), so that they may serve Me as priests, serving as My teachers and counselors (wa kohen la ‘any).” (Shemowth / Names / Exodus 28:41)

With this statement, we are provided additional proof that to be mashach | anointed is to be given the necessary authority to complete the mission – essentially a free hand to do as Yahowah directs. The anointed are set apart from 190all others, uniquely devoted and dedicated to serving God as He sees fit, which is often in the role of counselors and teachers. In this case, the priests are being mashach because their role is to help the people understand the Miqra’ey and benefit from them. By presenting the mashach | anointed as authorized, set apart, and devoted to doing as Yahowah instructs, God has given us a comprehensive working definition of the term.

“Yahowah spoke to Moseh (wa dabar Yahowah ‘el Mosheh), saying (la ‘amar), (Shemowth 30:22) ‘You, of your own volition, should select and obtain (wa ‘atah laqach) for yourself (la ‘atah) the foremost and top fragrant spices (boshem ro’sh – the most aromatic and sweetest herbs), 500 (chamesh me’ah) of viscous myrrh (mor darowr – freely flowing sap from the bark of certain trees, used in medicines and for embalming, as a fragrance, to add flavor, and in cosmetics) and aromatic cinnamon (wa qinanuwn bosem), half as much, 250 (machatsyth huw’ chamesh wa me’ah), in addition to 250 sweet-smelling cane (wa qaneh bosem chamesh wa me’ah), (Shemowth 30:23) 500 cassia buds or cloves (qidah chamesh me’ah) with the sheqel (sheqel – approximately 12 grams or one half ounce weight of precious metal via a coin) of the sanctuary (ha qodesh – of the set-apart place), in addition to nearly four liters of olive oil (wa shemen zayth hyn).’” (Shemowth 30:24)

Never call God bland or stingy. The ingredients would make copious amounts of anointing oil which would be fragrant, sweet, and spicy. What’s more, this rather exhaustive presentation of what to include and how much of it to acquire destroys the notion that Yahowah shortchanged His discussion on what foods were best to eat and avoid because He wanted or needed rabbis to adlib. If God wants something done a particular way, He tells us so, and if not, we are free to do as we please.

191“‘Then you can make (wa ‘asah) with it (‘eth huw’) a set-apart and dedicated (qodesh) anointing oil (shemen mishchah – consecrating ointment from olive oil), a spicy and fragrant mixture (roqach), an apothecary ointment (mirqachath) the preparer makes (ma’aseh roqech). This was, is, and always will be (hayah – exists as (qal imperfect)) set-apart and dedicating (qodesh) olive oil (shemen) for anointing (mishchah).’” (Shemowth 30:25)

Based upon these instructions, “Jesus” is disqualified as a Messiah, because no one followed these directions, acquired the listed ingredients, blended them all together, and then rubbed them on him. And had the man who never existed been anointed in this way, since he was introduced using the moniker, “Christ,” someone would have mentioned the ceremony. The fact there is no reference to anointing means there was no Mashyach.

“‘With it, you should anoint (wa mashach ba huw’) the ‘Ohel Mow’ed | Tent of the Eternal Witness to the Appointed Meetings (‘ohel Mow’ed – the shining Home and brilliant household of the scheduled appointments which are designated and fixed; a compound of mow’ and ‘ed – of whom the eternal testimony is about and to whom the everlasting witness pertains while also shaded by ya’ad – to designate and fix an appointment to meet) along with the ‘Arown ha ‘Eduwth | the Ark of the Enduring Testimony and Restoring Witness (wa ‘eth ‘arown ha ‘eduwth), (Shemowth 30:26) then the table (wa ‘eth ha shulchan) with all of its utensils and vessels (wa ‘eth kol kely huw’), the Manowrah | Lampstand (wa ‘eth ha Manowrah – the seven-lamp olive oil light) with its accessories (wa ‘eth kaly hy’), and the altar (wa ‘eth mizbeach) for incense (qatoreth – for fragrant smoke and offerings), (Shemowth 30:27) then the altar to ascend (wa ‘eth mizbeach ha ‘olah) with all of its accoutrements (wa ‘eth kol kaly huw’), and the basin (wa ‘eth ha kyowr) along with its stand (wa ‘eth ken huw’). (Shemowth 30:28)

192You should set them apart as special (wa qodesh ‘eth hem – that which is associated with them you should dedicate and devote, separate and consecrate) so that they may exist as (wa hayah) Qodesh Qodesh | Most Set Apart (qodesh qodesh – the most separated and least common, the most special and the least profane, the most devoted and dedicated and the least religious or political).

Anyone (kol) who touches, reaches out and makescontact (ha naga’ – who approaches and handles) with them (ba hem) should be set apart (qadash – he should be special, devoted and dedicated, even properly anointed (qal imperfect third-person masculine singular)). (Shemowth 30:29)

Therefore (wa), that which is associated with ‘Aharown (‘eth ‘Aharown – that which pertains to enlightened freewill regarding the chief priest among the Lowy) and his sons (wa ‘eth beny huw’), you should anoint (mashach – you should acknowledge and authorize, prepare and dedicate, setting apart as special by publicly applying anointing oil, smearing, spreading, and rubbing blended anointing oil in a manner consistent with Yahowah’s instructions (qal imperfect)), setting them apart from the common and corruptive influence of religion or politics so that they can be of service to God (qadash ‘eth hem – separating them out as special, dedicated, and consecrated, devoted to being set apart) so that they can perform, counsel, teach, and serve in the role of a priest on My behalf (la kahan la ‘any – in order for them to explain and illustrate what I want to be known during My Miqra’ey, ministering and advising regarding approaching Me (piel infinitive)). (Shemowth 30:30)

Then (wa) to the Children of Yisra’el (‘el beny Yisra’el – unto the offspring who engage and endure with God), speak, conveying words to say (dabar la ‘amar), ‘This will always and actually exist as (hayah zeh – this was, is, and will be (qal imperfect – literally and 193continually be)) set-apart and uncommon, dedicated and devoted (qodesh – separated and special, uniquely distinct), anointing (mishchah – acknowledging and authorizing, empowering and preparing, distinguishing and committing) olive oil (shemen) to approach Me (la ‘any – on My behalf and to draw near) throughout your generations (la dowr ‘atem – wherever and whenever you and your descendants live). (Shemowth 30:31)

Upon the body or pronouncements (‘al basar – on the flesh or proclamations) of an ordinary man (‘adam), it should not be poured as a form of anointing (suwk – it should not be applied). And in its composition (wa ba mathkoneth huw’ – in its ingredients and formulation, in its design and proportions), neither make nor apply (lo’ ‘asah) anything similar to it (kamow huw’).

It should exist for you as (hayah la ‘atem) set apart and special (qodesh huw’ – completely disassociated from the common and unlike the profane and polluted and, thus, the opposite of religious). (Shemowth 30:32)

An individual who (‘iysh ‘asher) prepares a blended compound (raqach) similar to this (kamow huw’) or whoever offers it, placing it upon (wa ‘asher nathan min huw’ – whoever ascribes or gives it to (qal imperfect)) an unauthorized individual (‘al zar – the wrong person, even someone else to whom it was not intended because he is different from the others), then he will be cut off and separated, dying apart (wa karat – he will be banished, ceasing to exist) from His people and family (min ‘am huw’).’” (Shemowth / Names / Exodus 30:33)

This is the towrah on mashach. There is no higher source or anything capable of superseding these instructions. According to Yahowah, the intent is to anoint the priests who are entering Yahowah’s home to serve His people. God’s residence is to be anointed as is the case with all of the special things contained within it.

194Yahowah’s directions are quite specific regarding the ingredients and even more explicit when it comes to the list of people and objects which can be anointed. His list began with the Qodesh Qodesh | Most Set Apart – His ‘Ohel Mow’ed | Brilliant Home for the Eternal Witness to the Appointed Meetings. This was followed by the Qodesh Qodesh | Most Set-Apart object within His royal residence, the ‘Arown ha ‘Eduwth | the Ark of the Enduring Testimony and Restoring Witness. The Manowrah | Lampstand was also to be mashach. And therefore, with the Towrah | Teaching from Yahowah on the subject of anointing, there is no excuse for anyone to misunderstand or misappropriate Dowd’s prophecy pertaining to him mashach | anointing the Qodesh Qodesh of our God.

Yahowah’s Home, Ark, Testimony, and Manowrah are so special, so uniquely capable of transforming the lives of those who are properly prepared, just by reaching out and touching them, they are deemed set apart unto God. And therein is an insight we ought not to miss. Just because Yahowah’s Ark of the Covenant was hidden from the Babylonians, and His Home was torn down by the Romans, we can still approach each of them through the Towrah, becoming acquainted and intimately familiar. And Yah knows that anyone willing to do as we have done, exploring and evaluating His position on anointing to this extent, isn’t going to stop here but will also consider and accept His instructions on the Beryth and Miqra’ey. Moreover, Yahowah knows where everything has been taken or hidden; He has a mal’ak standing guard over them, and He will return each to their rightful place upon His return. All who survive to thrive on Yowm Kipurym will be given privileged access to them.

Further, to be mashach | anointed is to be qadash | set apart from the common and corruptive influence of religion or politics so as to be of service to God. To be mashach | anointed is to be prepared to perform for God’s people, to 195counsel, teach, and serve our Father and His children. It is also to be qodesh | set apart and uncommon, dedicated and devoted, separated and special, uniquely distinct. It is also for every generation.

However, being anointed is not for every man. Apart from the people and objects delineated by God, Himself, we must not encourage it or accept it.

This is no laughing matter. The misappropriation of mashach | anointing is a death sentence. It results in being estranged from God and banished from the Covenant. Bad idea. The Christians who bestowed this title upon their god and upon themselves are in serious trouble.

In this regard, sometime around 2010, TBN (Trinity Broadcasting Network) began selling the blend of anointing oil prescribed in Exodus 30:23-25. Then someone must have pointed out Exodus 30:31-33, because they stopped advertising it. Oops.

We have learned that anointing, just as the prophecy delivered by the Messiah portents, is for the things which are Qodesh, including Yahowah’s Home, the Ark of the Covenant, the Manowrah, the table, altar, and accompanying utensils and vessels, and also for the priests doing as Yahowah instructs regarding these things in this place. And while there are individuals who were anointed, the only honorable men among them were God’s beloved Son, Dowd, and Yahuw – the commander-turned-king who eliminated all vestiges of Ba’al worship in the Land – killing everyone who promoted the notion that the Lord was God. His mission was to assassinate ‘Ahab’s and Jezebel’s 70 sons in addition to the priests and prophets of the Lord and Queen of Heaven. Roman Catholics, had they existed at the time, would have been dispatched by him with God’s support and blessing.

Yahowah had both Sha’uwl | Saul and Shalomoh | Solomon anointed, giving them every opportunity to 196succeed. Unfortunately, both turned away from the Towrah and forfeited the blessing.

The people of Yisra’el anointed additional kings but not on God’s instructions. So, besides these men, the only others Yahowah wanted mashach were ‘Aharown and his descendants. Then of course, in Yasha’yah | Isaiah, we learn that a pagan Persian king, Cyrus, was anointed in the sense that God selected him to teach His wayward children a lesson.

Therefore, there were two worthy men, both fighters and kings, both of whom battled Yahowah’s foes, who were actually anointed in the proper sense and who proved worthy of this calling. There were two kings properly anointed whose lives became condemnable. And there was one horrible fellow who was given the label without the ceremony. As a result, to claim the title, Messiah, as Christians do through the use of Christ, even if there had been a proper and public anointing at Yahowah’s request, it would have provided a 50 – 50 chance of being a respected leader versus a traitor. And without being anointed, the title is tarnished by the likes of Cyrus who claimed he was a god along with a host of other frauds. Therefore, being anointed, apart from Dowd who lived up to the billing, isn’t a claim to fame. Even ‘Aharown was an embarrassment – as were most of the priests.

Mashyach | anointing is a good thing when it is done at Yahowah’s insistence and in the way that God has delineated. And even then, its only value is when the underlying symbolism of being set apart and prepared, distinct and devoted, is understood. Additionally, it is limited to the things Yahowah holds dear and has set apart for our benefit, principally His Son, Home, Manowrah, and the accoutrements of our salvation.

In this regard, while Dowd was expressly anointed three times, the basar | corporeal body he used to fulfill 197Pesach as the ‘Ayil was not mashach. Therefore, ha Mashyach is applied to Dowd in the sense of Him being immersed in the Ruwach Qodesh so that his nepesh | soul was able to partner with his Father throughout time.

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Apart from ‘Aharown and the priests after him, one man serves as the living embodiment of what it means to be mashach | anointed – Dowd, the king who united and protected Yisra’el and then became our Savior. Should we want to know how God goes about selecting, anointing, and describing what is involved in being ha Mashyach, this is that story…

“Then (wa) Yahowah (Yahowah – the proper pronunciation of YaHoWaH, God’s personal and proper name) said, posing a question (‘amar) to (‘el) Shamuw’el (Shamuw’el – Listen to Him, the last of the Shaphat | Judges who was also a prophet), ‘For how long (‘ad mathay) will you grieve (‘atah ‘abal – will you react with sorrow, mourning and lamenting (hitpael participle – independently express sadness)) about (‘el) Sha’uwl (Sha’uwl – Question Him, the people’s choice of king who was prophetic of the author and inspiration behind the Christian New Testament) because (wa) I, Myself, despise him and have rejected him (‘any ma’as huw’ – I loathe him and have disavowed any association with him because I abhor him, refusing to accept him) as (min) king (melek – as the ruler or authority, even counselor) over (‘al) Yisra’el (Yisra’el – those who engage and endure with God)?

Fill (male’) your horn (qeren ‘atah – the container of your ram’s-horn trumpet which can omit brilliant flashes of light from the summit of the mount) with olive oil (shemen) and go (wa halak – and walk, traveling on a 198journey). I am sending you (shalach ‘atah) to (‘el) Yshay (Yshay – the Substance of Existence), the Beyth-haLechemy | the resident of Bethlehem (Beyth-haLechemy – the individual from the House of Bread) because (ky) I have seen (ra’ah) a king (melek – a sovereign ruler, leader, counselor, and advisor) to approach Me (la ‘any) among his sons (ba ben huw’).’” (Shamuw’el / Listen to Him / 1 Samuel 16:1)

When first confronted with the truth about whatever religion we may have believed, we are saddened and disappointed in ourselves for having believed the lies, while grieving for those still beguiled by them. And should that religion have been Christianity, our response progresses to anger as we confront the realization that God despises Sha’uwl | Paul, its founder, because of the horrifying impact his letters and proxies have had on His people. But then we get over it and get on with the business of observing, contemplating, understanding, and sharing what Yahowah intended.

“So (wa) Shamuw’el (Shamuw’el – Listen to Him, the last of the Shaphat | Judges who served as a prophet) said (‘amar – questioned), ‘How can I go (‘ek halak)? If Sha’uwl (Sha’uwl – Question Him, the people’s choice of king who was symbolic of the wannabe apostle by the same name) hears of it (shama’), then he will have me killed (wa harag ‘any).’

Therefore (wa), Yahowah (Yahowah – an accurate transliteration of the name of ‘elowah – God guided by His towrah – instructions regarding His hayah – existence and our shalowm – reconciliation) said (‘amar), ‘Take (laqach) a cow by your hand (‘eglah baqar ba yad ‘atah) and say (wa ‘amar), “I have come (bow’ – I am pursuing inclusion) to offer a sacrifice (la zabach) in association with (la) Yahowah (Yahowah).”’” (Shamuw’el / Listen to Him / 1 Samuel 16:2)

199Should you be wondering why a calf was chosen rather than a lamb, I suspect the reason was twofold. Dowd was a shepherd and he cared for his sheep. Moreover, he was not going to celebrate Passover but, instead, to find the individual who would serve as the lamb. It would have been redundant to take another with him.

“‘And then invite (wa qara’ – greet and welcome) Yshay (Yshay) to the sacrificial feast (ba ha zabach – concerning the preparation of this animal for consumption).

I will make you aware (wa ‘any yada’ ‘atah ‘eth – I will make you aware by revealing to you) of what, to show the way to the benefits of the relationship (‘asher – of how to lead along the correct path to get the most out of life), you should act upon and engage in (‘asah – you should do, carry out, and accomplish).

So then (wa) you should anoint (mashach – you shall apply olive oil, rubbing and smearing it on as a public demonstration of calling out, setting apart, and authorizing) to approach Me (la ‘any – for Me) the One through whom I will reveal the way to get the most out of life (‘eth ‘asher – the one with whom I will show the correct path to receive the benefits of the relationship), the One whom I will introduce and announce to you (‘amar ‘el ‘atah – whom I will declare to you, speaking to you about).’” (Shamuw’el / Listen to Him / 1 Samuel 16:3)

When we pay attention to what Yahowah has to say, we know how to act, what to engage in, and why we should respond to opportunities or provocations. We are properly guided and instructed, prepared for whatever life or God brings our way. And in this case, Yahowah intended to provide an ongoing narrative because this would be the beginning of the longest conversation and greatest love affair in universal history.

200Good things happen when we follow this formula: listen to Yahowah and engage, doing as He has requested. That is why Shamuw’el’s name means “Listen to Him.”

“Shamuw’el (Shamuw’el – Listen to Him) engaged and did (‘asah – acted, doing), therefore (‘eth), what (‘asher – for the benefit of the relationship) Yahowah (YaHoWaH) expressed in words (dabar).

He came to (wa bow’) Beyth Lechem (Beyth Lechem – House of Bread, transliterated Bethlehem (as an interesting aside, lechem can also be transliterated lacham and means to engage in a struggle, to fight, and to battle)).

Startled, and a bit afraid (wa charad), the elders (zaqen – the leaders of the community comprised of old men) of the town (ha ‘iyr) approached and welcomed him (la qara’ huw’ – drew near to meet and greet him, calling out to him in an inviting way). But they asked (wa ‘amar – so they inquired), ‘Did you come (bow’ ‘atah – have you arrived) under favorable circumstances as a friend in peace (shalowm – with blessings to reconcile the relationship and/or to satisfy and fulfill a promise to restore the kinship; from shalam – to restore, to provide reconciliation, for recompense or reward, to make amends)?’” (Shamuw’el / Listen to Him / 1 Samuel 16:4)

Yisra’el was obviously a very unsettled place during Sha’uwl’s reign. Everyone was suspicious, with fellow Jews inclined to attack one another.

The reference to shalowm is intriguing because it would soon be integrated into the name of the city most closely associated with Dowd: Yaruwshalaim | Source from which Teaching and Guidance regarding Reconciliation Flow. It is a compound of yarah, which is the verbal root of “towrah – source of teaching and guidance, direction and instruction” and “shalowm – reconciliation and the favorable restoration of the relationship.”

201The House of Bread, Beyth Lechem, would be a place of continuing struggle, where the community would have to fight for its very existence. This reality deepens Bethlehem’s connection with Dowd because he, more than anyone, would have to fight to protect his people – even in this place. Also, this presentation leading to Dowd becoming the Mashyach | Messiah has him coming out of Bethlehem, making it yet another aspect of Dowd’s reality which was misappropriated to establish the mythology of “Jesus.”

Based upon this statement and one which will soon follow, the prophecy Christians celebrate, believing it predicts that “Jesus” would come from Bethlehem to be their king, speaks of Dowd, the man who God actually chose to be king over Yisra’el. It was always an awkward fit when applied to “Jesus” because he was never the leader of his people and only Yahuwdah existed during his time, negating key aspects of the prophecy. Further, there is poetry in Dowd having come from Lechem to become Matsah. Out with the corruption and in with perfection. Further, Dowd purchased the threshing floor which became the foundation of Yahowah’s Home, and like the finely ground kernels of grain which are used to bake bread, his words continue to nourish his people.

So as not to lose our place in the natural flow of this discussion, we’ll turn to the Mykayah | Micah 5 prediction regarding Bethlehem at the conclusion of Shamuw’el / 1 Samuel 16. It is yet another example of how Yahowah’s promises regarding His beloved Son were usurped by Christians to convert “Jesus” into everything Dowd except the fulfillment of the Miqra’ey. It is also evidence that rabbis were so self-absorbed at the time that they also failed to recognize the arrival of the Pesach ‘Ayil – serving as one of the greatest tragedies in a long history of tragic consequences befalling God’s wayward children.

202Shamuw’el’s answer is interesting in that it shows he made the transition from the sacrifice to its intended purpose. It is the most appropriate, beneficial, and Godly thing we can do with our time and lives. And based upon this next statement, Shamuw’el also made the connection between the need to be set apart from the common things of man if we want to be reconciled with God. The Shaphat | Decision-maker realized that the means to reconciliation was through the Miqra’ey | Invitations to be Called Out and Meet with God, which is why he extended the “qara’ – invitation” to Yshay.

“He answered (wa ‘amar), ‘For reconciliation (shalowm – as a friend under favorable circumstances with blessings, to restore health and prosperity, in peace to repair the relationship, and to satisfy and fulfill a promise to reaffirm the kinship; from shalam – to restore, to provide reconciliation, for recompense and reward, to make amends), I have come (bow’ – I have arrived and returned) to offer a sacrificial feast (la zabach – concerning the preparation of this animal for consumption) to approach (la – to draw near with regard to) Yahowah (Yahowah).

Become set apart (qadash – separate yourselves from that which is common, customary, and ordinary, even defiling and polluted, and dedicate yourselves to being cleansed and purified by disassociating from religion and politics) and come with me (wa bow’ ‘eth ‘any – join with me and be included, pursuing the association, and return) to the sacrificial feast (la zabach – concerning the preparation of this animal as an offering and for consumption).’

He separated Yshay, setting him apart (wa qadash ‘eth Yshay – the Substance of Existence) as well as his sons (wa ‘eth ben huw’). And he issued an invitation to them (wa qara’ la hem – he called them out, summoning them by name, greeting and welcoming them) to the offering (la ha zabach – to the sacrificial feast designed to reconcile the 203relationship).” (Shamuw’el / Listen to Him / 1 Samuel 16:5)

Always eager to see what comes next, we sometimes run the risk of overlooking a revealing perspective or insight. Here, for example, the reason that Yahowah instructed Shamuw’el to speak of invitations and reconciliation, and of a sacrificial offering in association with the search for Dowd, especially in the context of how the anointing of Bethlehem’s Shepherd would lead to his Spiritual empowerment, is because Dowd is our guide through the Miqra’ey. He embodies the Covenant relationship Yahowah intended, and he represents the Doorway to eternal life in Heaven. He is the Central Branch of the Tree of Lives.

As we contemplate what comes next, we are reminded that Yahowah works through men and women who are surprisingly similar to us. For example, Shamuw’el was a good man, a man of character and conscience, but when acting on his own initiative, he was susceptible to jumping to errant conclusions – just as the rest of us. It is one of the things I find so appealing and genuine about those Yahowah has chosen to represent Him. We don’t have to be perfect to achieve what He wants to be done, just willing to go where His words lead. And in this case, they lead past the first seven sons to the eighth – representing eternal life.

“And it came to exist (wa hayah) when they arrived (ba bow’ hem) and he saw (wa ra’ah ‘eth) ‘Ely’ab (‘Ely’ab – My God is Father), he said (wa ‘amar), ‘Surely (‘ak) the anointing of him (mashyach huw’ – using the special anointing oil to affirm his calling and authority, even approval of him) by Yahowah (Yahowah) will be straightaway and conspicuous (neged – is near, before us, and straight ahead).’ (Shamuw’el / Listen to Him / 1 Samuel 16:6)

204However (wa), Yahowah (Yahowah) declared (‘amar) to (‘el) Shamuw’el (Shamuw’el), ‘Do not focus upon nor have regard for (‘al nabat – do not visually interpret, pay attention to, nor consider) his appearance (‘el mar’ah huw’ – the patterns which can be seen with the eyes or comprehended based upon his visual form) or (wa) regard his stature and height (‘el gaboah qomah huw’ – be concerned with his personal presence, proud self-image, or how tall he may be) because (ky) I have rejected him (ma’as huw’ – I do not like him).

By contrast (ky), inconsistent with the way that (lo’ ‘asher) man (ha ‘adam) views (ra’ah – looks at things) humankind (ky ha ‘adam), considering an individual’s visual appearance (ra’ah la ha ‘ayn – looking at that which is seen by the eyes), instead (wa) Yahowah (YaHoWaH) perceives (ra’ah – views and considers) the person’s character and conscience (la ha lebab – the inclination to exercise good judgment, the thinking and thoughts, the choices and volition, the mind and heart, the ability to distinguish between right and wrong and act accordingly).’” (Shamuw’el / Listen to Him / 1 Samuel 16:7)

As is so often the case, we have to be cognizant of the thoughts behind the terminology Yahowah selected if we want to understand what these words mean and appreciate what God is revealing to us. Here, for example, if we were to simply translate lebab as “heart,” we’d miss the point. At the time this was revealed, the heart was not associated with love or emotions as it is today but, instead, with judgment. The biological symbol for feelings was the liver.

A thoughtful review of ancient nomenclature reveals that Yahowah values a person’s “ability to exercise good judgment, their capacity to process information in a discerning and rational manner, to distinguish between right and wrong, true and false, and then respond appropriately” above all else. It is a matter of attitude and 205aptitude, judgment and character. God likes responsible and thoughtful people.

By choosing lebab to describe why He rejected ‘Ely’ab and chose Dowd, God reveals that He is primarily interested in our ability to use “evidence and reason to make sound decisions.” Yah, therefore, wants to build enduring relationships with people of “character and conscience who are rational and thus trustworthy.”

Affirming this, Dowd became the living embodiment of lebab. He was the most discerning and decisive, insightful and judgmental man who ever lived. We learn and benefit more from studying his life and lyrics than anyone else. And as the case should be, it is appropriate to love what intellectually we discern is valuable and true.

There would be six additional rejections…

“Then (wa) Yshay (Yshay) called out to and summoned (qara’ – called by name) ‘Abynadab (‘Abynadab – the Father Incites and Impels), having him pass before (wa ‘abar huw’ la paneh) Shamuw’el (Shamuw’el). He responded (‘amar), ‘Not this one, either (gam ba zeh). Yahowah (Yahowah) has not chosen and does not want him (lo’ bachar).’ (Shamuw’el / Listen to Him / 1 Samuel 16:8)

Next (wa) Yshay (Yshay) had Shamah pass by (‘abar Shamah – crossed Appalling and Horrifying).

He said (‘amar), ‘Regarding this one, also (gam ba zeh), Yahowah (Yahowah) has not selected and does not want (lo’ bachar).’ (Shamuw’el / Listen to Him / 1 Samuel 16:9)

Yshay (wa Yshay) had seven of his sons pass before the presence of (‘abar sheba’ ben huw’ la paneh) Shamuw’el (Shamuw’el). So then (wa), Shamuw’el (Shamuw’el) said to (‘amar) Yshay (Yshay), ‘Yahowah 206(Yahowah) has not chosen these (lo’ bachar).’ (Shamuw’el / Listen to Him / 1 Samuel 16:10)

Additionally, Shamuw’el said to Yshay (wa Shamuw’el ‘amar ‘el Yshay – then Listen to Him asked the Source of Existence), ‘Is this the end of your sons (ha tamam ha ben – are you finished showing your children)?’

He replied (‘amar), ‘At this point (‘owd) the youngest remains (sha’ar ha qatan – the smallest and most insignificant is left). But behold (wa hineh – however, look, paying attention to these details), he is shepherding (ra’ah – he is caring for and tending to, leading, protecting, and feeding) the flock (ha tso’n – the sheep).’”

The Yisra’elites had chosen Sha’uwl in the manner of the Gentiles and, therefore, predicated upon his ability to impose his will. Even a superficial review of civilization reveals kings rose to power based on their strength, particularly their military prowess and authoritarian tendencies. Narcissists and psychopaths were common among them and brawn typically trumped brains. Yahowah, by contrast, chose a shepherd who knew how to guide and protect a flock and could think at the same time. Therefore, from God’s perspective, if humankind is to be governed by a man, it is best if he is guided by God and knows how to care for wayward sheep.

Also interesting, the last of Yshay’s sons would become Yahowah’s Bikowr | Firstborn. There are some interesting overtures in this decision which reverberate with the fact that the Covenant began with ‘Abraham’s second-born, and it grew to incorporate Yisra’el through Ya’aqob, who was steadfast, rather than ‘Esa’ow | Esau, the firstborn, whom Yah hated. Our status and standing with God is, therefore, based upon character, not chronology. And with God, as is the case with many seasoned individuals like myself, age is an irrelevant number.

207For those of us who remain curious, Shamuw’el was the firstborn child of Hannah. His birth required Divine intervention, making his story different than the others (with the exception of Yitschaq). It reveals Yahowah’s approach to those who not only search for Him but who come to know and rely upon Him. Hannah’s speech during Shamuw’el’s dedication (Shamuw’el / 1 Samuel 2:1-10) is so insightful and inspiring, in due course, we will ponder its implications. But for now, suffice it to say, the resulting son was resolute when it came to acting upon Yahowah’s instructions.

“So Shamuw’el conveyed to Yshay (wa Shamuw’el ‘amar ‘el Yshay), ‘Reach out and get him (shalach wa laqach huw’) because (ky) we will not turn away (lo’ sabab – we will not change our approach) until he arrives here (‘ad bow’ huw’ poh).’ (Shamuw’el 16:11) He sent away for him and brought him (shalach wa bow’ huw’).

He was ruddy and redheaded (wa huw’ ‘admowny – he was auburn and reddish, a man like ‘Adam) with (‘im) bright and handsome (yaphah – cheerful and fair) eyes (‘ayn). He was visually pleasing (wa ra’y towb – his appearance was beautifully proportioned and desirable such that seeing him was exceptionally pleasant, agreeable, and delightful).

Yahowah (Yahowah) said (‘amar), ‘Of your own volition, stand up (quwm – arise and choose to come to a standing position, becoming confirmed and established upright by deciding to take a stand (qal imperative – actually and genuinely, even literally, of your own accord, stand)). Anoint him Messiah (mashach huw’ – elect by choice to actually and liberally apply anointing oil, pouring it out, smearing it on, and rubbing it in as a sign that he has been designated to serve and authorized to lead, set apart and devoted (qal imperative – a literal expression of volition)) because, indeed (ky – for surely and truly, emphasizing this conclusion, for the express reason), this 208is he (zeh huw’ – he is the one).’” (Shamuw’el / Listen to Him / 1 Samuel 16:12)

Dowd was God’s choice, and he can be ours as well. Yahowah selected him to shepherd His people and bring them into the fold while enlightening and saving his flock. He was anointed, becoming the Mashyach | Messiah at God’s discretion, at the time, place, and way of His choosing. There has been no one else in all of human history where this all coalesced on any other individual, not even with Moseh.

If we, therefore, want to live our lives in sync with God’s will, we should make the same decision, which is why Yahowah’s instructions to Shamuw’el were all volitional. We, too, are being asked to get off of our knees, to arise and stand upright, in Yahowah’s presence by taking a stand with regard to the anointing of Dowd as the Messiah. The implications are far-reaching. When we do, our attention shifts to our Savior, with his life and lyrics serving to shepherd us to God’s Home.

In Mizmowr 22 and Yasha’yah 53, Dowd is presented as the Passover Lamb – which means his basar | corporeal body had to be unblemished. Therefore, this is the reason we were told here that Yahowah saw Dowd as exceedingly handsome – letting us know that he qualified to serve in this role. And this means that the reference to an unimposing physical appearance at the beginning of Yasha’yah 53 pertains to the one who recognized that Dowd was the Zarowa’ | Sacrificial Lamb.

In this light, why do Christians bow down before tragic effigies of their brutalized and dead god on a stick when standing up and looking to Dowd would be so much more beneficial? Why do you suppose that Yahowah chose to be consistent, such that this man and his mind, his character and his words, were all equally attractive?

209As we press on, the qeren | horn being reintroduced into this account by Yah was last referenced by Him one thousand years earlier. Yahowah used it to show that He would honor His promise to enable the benefits of the Covenant Himself, thereby sparing ‘Abraham’s second-born, Yitschaq. He was revealing that the Son of God would become the Passover Lamb.

We are once again reminded that it is the application of shemen | olive oil, not baptism in water, which reveals that a person is being set apart to serve God as the Mashyach...

“So then (wa), Shamuw’el (Shamuw’el – Listen to Him) grasped hold of (laqach) the horn (qeren – the container comprised of a ram’s-horn trumpet which can omit brilliant flashes of light from the summit of the mount) of olive oil (shemen) and (wa) anointed him (mashach ‘eth huw’ – actually and liberally applied anointing oil on him, pouring it out, smearing it on, and rubbing it in as a sign that he had been designated to serve and authorized to lead, all with unfolding and ongoing implications over time (qal imperfect)) in the midst of his brothers (ba qereb ‘ah huw’).

And (wa – in addition) the Spirit (ruwach – the feminine and maternal spiritual representation of Yahowah’s existence, His motherly nature and energy set apart from God to perfect, protect, enlighten, and counsel) of Yahowah (Yahowah) came in tremendous power to Dowd, succeeding such that he would prosper and thrive, being endowed with the ability to be especially useful (tsalach ‘el Dowd – arrived in association with Dowd, the Beloved, rushing to ‘David’ energetically and forcefully, with tremendous influence and authority, causing Dowd to be successful and strong, with an overpowering presence and supernatural capabilities, all leading to more favorable circumstances) from that day forward (min ha yowm ha huw’ wa ma’al – from that 210moment to beyond the far reaches and highest dimensions of time, above and beyond what can be observed, ascending and higher than what can be imagined).

Then (wa) Shamuw’el (Shamuw’el) stood up (quwm – arose, standing upright) and walked to (wa halak) Ramah (ha Ramah – a high place; from ruwm – to rise, to be uplifted, and to be exalted).” (Shamuw’el / Listen to Him / 1 Samuel 16:13)

With this affirmation from Yahowah, it is game over for the “Christian Jesus Christ.” Dowd | David is Yahowah’s Spirit-filled lyricist and Messiah.

Tsalach, the word Yahowah chose to describe His Spirit’s interaction and influence with Dowd, isn’t even remotely close to the term found in the Christian New Testament, which speaks of “being filled with the spirit” or of the “spirit coming upon someone.” Tsalach’s principal connotation denotes “the power to succeed,” providing what is necessary to “thrive and prosper.” Yahowah’s Ruwach is a Spirit to be reckoned with, “tremendously energetic and especially useful as well as enormously beneficial.”

As such, we know that Yahowah wants to empower us so that we become more like Him. And He wants us to succeed in our mission and thrive in life.

“Now (wa – additionally and what’s more) the Spirit (ruwach – the feminine and maternal spiritual representation of Yahowah’s existence, His nature and energy, set-apart from God to perfect, protect, enlighten, and counsel) of Yahowah (Yahowah – the correct pronunciation of YaHoWaH, God’s unique personal and proper name based upon hayah – to exist as guided by His towrah – teaching and directions) turned away from any association with (suwr min ‘im – moved in a different direction from, rejecting and forsaking, even cutting off so as to avoid all contact with) Sha’uwl (Sha’uwl – Question 211Him, known as Saul, the king the people chose to demonstrate their preference for government, thereby rejecting Yahowah, all serving as a foreshadowing of the false apostle, Sha’uwl | Paul who also rejected Yahowah’s instructions).

As a result (wa) an evil and malignant (ra’ah – a harmful and inaccurate, a perverted and ruinous, an incorrect and immoral, misleading) spirit (ruwach) overwhelmed and tormented him (ba’ath – inundated him, troubling and paining him) because of (min ‘eth – as a result of) Yahowah (Yahowah).” (Shamuw’el / Listen to Him / 1 Samuel 16:14)

This seems to suggest that Yahowah prefers to work through one person at a time, at least in leadership roles. So, while we should expect that the Ruwach of Yahowah can influence the lives of many simultaneously, She focuses Her attention on the One who can do the most good.

We’d have to be blind to miss the intended association. Both Sha’uwls were demon-possessed, tormented by the evil spirit dispatched by Satan to control them. The wannabe Apostle Paul called “Satan’s messenger” a “thorn in his side which was used to curtail his enormous ego.” And interestingly enough, with both malignancies, the best way to silence their demons is to sing Dowd’s songs.

Since almost everything Dowd did and said is relevant, you will find that his life and lyrics fill the pages of Observations and Coming Home. And yet now, in this ode to the Messiah, I’d like to share his last words…

“Now (wa) these are (‘eleh) the last (‘acharown) words (dabarym – statements) of the Prophet (na’um – of the prophetic declaration of; from na’am – to speak under Divine inspiration and influence as a prophet) Dowd (Dowd – of Beloved; from dowd – fervent boiling hot and 212extremely passionate love), the son (ben – child) of Yshay (Yshay – To Be and To Exist).

So then declared (wa na’um – then prophetically announced, revealing under the influence and inspiration of God) the one man (geber – the individual who is part of a larger whole (sometimes indicative of a strong person with the ability to fight)) who stood up, was raised up, and was established (quwm – who took a stand and was lifted up by affirming that which is valid, who sought to confirm that which would be accomplished and fulfilled to encourage restoration (hofal perfect – a causative verb, whereby the object is very strongly influenced and put into action)) by the Almighty (‘al – on High), and anointed as the Messiah (mashyach – the Mashyach, specifically designated, chosen for the specific task, and approved, while set apart from that which is common and authorized to serve as an agent, bequeathing greater responsibility regarding a specific function and mission) of the God (‘elohym) of Ya’aqob (Ya’aqob – a synonym for Yisra’el, the third heir to the Covenant; from ‘aqab / ‘eqeb – a reward given as a consequence of having circumvented something), the melodious songwriter (na’ym – the acceptable and beautiful, sweet sounding, and musical, singer) of Yisra’el (Yisra’el – Individuals who Engage and Endure with God).” (Shamuw’el / Listen to Him / 2 Samuel 23:1)

What a marvelous summation of the life and work of the most beloved of Yah. Dowd’s legacy is comprised of his words, the Mizmowr | Psalms and Mashal | Proverbs, he was inspired to write on our behalf. He was the son of a father named “To Exist,” which is profound considering the fact that Yahowah’s name is based upon “hayah – to exist.” More importantly, Dowd became the one man that God would raise up and anoint among the descendants of Ya’aqob – which in and of itself, eliminates the notion that Jesus could have been the Christ.

213Dowd is special, literally one of a kind. No one understood Yahowah or His Towrah better than Dowd. And that is why he is beloved. But more than this, Dowd stood up for God no matter the consequence. More than Yahowah’s Mashyach | Anointed Messiah, Dowd was a prophet, a strong and capable man who was willing to take a stand, and then sing about it.

In this regard, it is telling that “prophet” was the first distinction on God’s list and “songwriter” was last, with mashyach sandwiched in between. This means that messiah was just one of many acknowledgments – and thus not the be-all and end-all title it is made out to be by men. The man had quite a résumé.

While this is irrefutable and clear, the world’s most popular religion remains hell-bent on translating mashyach as “anointed,” but not as “Messiah,” when associated with Dowd. And then Christians translate the concept into Greek as “Christos.” Then without any justification for doing so, they transfer this designation from Dowd to their “Jesus,” naming him “Christ.”

We squander so much limiting what we know of Dowd to the boy who slung the stone or the flamboyant king who reigned over ancient Israel. He is seldom seen as a prophet, a lyricist, the Messiah, the Son of God, the Shepherd, the Branch, or the ultimate defender of his people. And yet, his Mizmowr | Psalms, particularly the 22^nd and 88^th, provide the most accurate, compelling, and complete assessment of what occurred one thousand years later in Yaruwshalaim on Pesach, Matsah, and Bikuwrym when Dowd served as the Zarowa’.

Dowd’s extraordinary Mizmowr | Psalms and Mashal / Proverbs are literally the Word of God. We know this because…

“The Spirit (ruwach) of Yahowah (Yahowah) spoke through me (dabar ba ‘any). And His words, His 214statements, and His reasoning were (milah huw’ – His answers conveying His focus and relevant content, His proverbs which characterize the matters most vital to Him existed) upon (‘al) my tongue (lashown ‘any).” (Shamuw’el / Listen to Him / 2 Samuel 23:2)

There are only forty people who can make this claim. ‘Abraham was the first, followed by Moseh, Miriam, and Deborah, then Shamuw’el, Dowd, and Nathan. But only two of them were also kings, and only one was acknowledged as the Son of God.

“The God (‘elohym) of Yisra’el (Yisra’el) has spoken (‘amar) to me (la ‘any), saying (dabar), ‘The Rock (tsuwr – the solid, permanent, unchanging, reliable, and firm stone) of Yisra’el (Yisra’el) provides a visual impression, painting a word picture which conveys symbolic meaning (mashal – is a proverb and parable, a vivid and easy to remember metaphor) for mankind (ba ha ‘adam – with regard to and on behalf of the descendants of ‘Adam), correctly and appropriately (tsadyq – in an upright manner which is in accord with the standard for vindication; from tsadaq – to justifiably vindicate those who are right) conveying a reverence and respect (yare’ – an appreciation for the awesomeness) of God (‘elohym).’” (Shamuw’el / Listen to Him / 2 Samuel 23:3)

Dowd is the Rock and Cornerstone upon which Yahowah’s plans are predicated and His intentions are revealed. His “mashal – proverbs and word pictures” help us understand our Maker. What distinguishes Dowd from the rest of us is that he was consistently “tsadyq – right” regarding Yahowah.

“So (wa), similar to (ka – comparable to) the light (‘owr – illumination) of the morning (boqer – of thought and consideration during the early part of the day, the prudent time to search and the best time to seek, inspect, and think; from baqar – to observe, consider, and reflect) 215when the sun rises (shemesh zarah – the sun appears and ascends, becoming visible and shining) during the early part of the day when it is best to observe, consider, and reflect (boqer – of thought and consideration during the morning when it is prudent to search and the best time to seek, inspect, and think) without obscuring phenomena (lo’ ‘ab – devoid of visible moisture, fog, or clouds), out of (min – for the reason) this brilliant light radiates knowledge (nogah – the majestic appearance of the light enables the enlightened to know and respond). From (min) the rain (matar), green and vibrant growth emerges (deshe’) out of (min) the Land (‘erets).” (Shamuw’el / Listen to Him / 2 Samuel 23:4)

Understanding is a product of enlightenment. Without light, we cannot be observant and thus cannot know. Light is not just electromagnetic energy; it also carries information. With these words, while poetic, Dowd is making an important point – one which leads to an understanding of God. Likewise, life is born of water. It is from water that “deshe’ – vibrant growth emerges.”

While Dowd is “tsadaq – right,” he was not “towb – good.” By his own admission, he had more flaws than hairs on his head. For example, even with seven wives and ten concubines, David sent his general off to war so that, when killed in battle, he could claim his wife. Therefore, after considering everything the Light had revealed to him, he acknowledged…

“Truthfully (ky), my house (beyth ‘any – my family and household) is not appropriate, neither fitting nor proper (lo’ ken) compared to (‘im) God (‘el).

And yet by contrast (ky), He has constituted (sym – extended and enabled, appointed and established) an everlasting (‘owlam) Family Covenant Relationship (beryth) with me (la ‘any – on my behalf).

216It is properly ordered and suitably structured (‘arak – appropriately arranged, clearly formatted, aptly prepared, correctly organized, and befittingly positioned) in every way (ba ha kol) and (wa) readily observable (shamar – to be closely examined and carefully considered), because (ky) this is the essence of (kol) my freedom and salvation (yasha’ ‘any – my liberation and deliverance, my safety and welfare), in addition to (wa) everything (kol) I desire (chephets – I enjoy and delight in, I long for and take pleasure in). Will He not bring my life’s mission to a conclusion (ky lo’ tsemach – He will not allow my outreach to end)?” (Shamuw’el / Listen to Him / 2 Samuel 23:5)

Words like these make Dowd special – a prophet of Yahowah. He served as a perfect example of how flawed individuals can be considered right with God and become part of the Covenant Family.

Our homes and families, like his, are far from perfect. This is why God conveyed the Towrah, constituted the Beryth, and offered the Mow’ed. They enable us to transcend our flawed families and become children within His idyllic Home. When we accept the conditions of the Covenant and answer Yahowah’s Miqra’ey Invitations, we become eternal, perfected, adopted, enriched, and empowered children of God.

Dowd’s proclamation boldly states that the Covenant was constituted and structured expressly to improve improper and ill-fitting souls so that we can live in God’s Home as part of His Family. Dowd’s words demonstrate that his salvation, and thus ours, is totally and completely predicated upon being part of the Covenant.

And as marvelous as it may seem to be saved, especially for those who are still uncertain of their relationship with God, there are far more desirable aspects of the Covenant. These include being adopted into 217Yahowah’s Family, being enriched and empowered by Him, and living with Him. And that is why Dowd announced that Yahowah had offered everything he could possibly desire.

When we are part of His Family, we grow. And that, of course, is why tsemach was inserted into this discussion. And in this case, there would be no limit to what he and God would achieve by working together. Their story is not ending but just beginning.



Twice in the revelation Dowd provided in Daniel, there was a reference to a nagyd | son of a sovereign. Initially it was indicative of Dowd being God’s Son, and then it was used to depict the Lord’s progeny. To better appreciate the word’s light and dark side, let’s consider one of Yasha’yah’s | Isaiah’s most acclaimed and least understood prophecies regarding Dowd | David because it is wrongly claimed on behalf of “Jesus.”

Beyond the realization that everything written herein pertains to Dowd, and none of it applies to anyone else, beyond the fact that Dowd’s name is addressed within the prophecy and no one else is mentioned, if the purpose had been to introduce “Jesus Christ,” why, after all of the accolades, wasn’t this remarkable fellow hailed a ha Mashyach?

Isaiah famously wrote…

“For indeed (ky – because truly, emphasizing this statement while revealing an important contrast), a child (yeled – a boy, an ordinary son, a male infant who grows up to become a young man) was born (yalad – was conceived and brought into view through a woman impregnated by the father of the child) among us (la 218‘anachnuw – on our behalf), a son (ben – an ordinary male descendant, the offspring of a mother and father, a masculine child) was given (nathan – was bestowed) before us (la ‘anachnuw).

And (wa) the opportunity to learn what can be known about how to engage and endure (misrah – the sovereignty of the king given the responsibility to lead and govern; from my – to ponder the implications of sarah – having the power to exert oneself, to contend, to persist, and to persevere) will be (wa hayah) based upon (‘al – upon) the continued succession of events which will transpire upon his ridgeline (shekem huw’ – his back and shoulder based upon a continued succession of events transpiring upon his mount based upon the eagerness in which he pursued his calling early in his life).

His designation and renown (shem huw’ – his personal and proper name and reputation) will be read, recited, and designated as (qara’ – should be invited and summoned as, is called out and welcomed as, is proclaimed as, is known and reckoned as, and is read aloud and announced as (qal perfect – literally and for a designated period of time [perfect in 1QIsa and imperfect in the MT])): a counselor providing valuable advice (yowe’ts – a consultant who offers directions and thought-provoking guidance to deliberate, an analyst who proposes and reveals the purpose of the plan, a mentor who speaks out and urges those who listen to follow the directions and think about what he is presenting because it is worthwhile) who is astoundingly brilliant and extraordinarily insightful (pele’ – who is marvelous and amazing, wonderful and distinguished, set apart and separating, powerful and fantastic, and who is not only prophetic but consistently fulfilling), a valiant and heroic individual with a prominent standing in the community (gibowr – a powerful person who prevails, a mighty warrior, brave and strong soldier, a capable and courageous defender, a 219champion confirming the influence and strengthening nature) of God (‘el – of the Almighty), an enduring witness providing restoring testimony (‘ed – an observant individual providing everlasting evidence, sharing proof which is restoring, an eyewitness back in time conveying information regarding the perpetual and continued existence) of the Father (‘ab – of dad, the progenitor, originator, caregiver, and provider), the leader who conveys and represents the official position (la sar – the ruler of the government who acts and delivers, who has the authority and power to prevail with regard to representing the official stance on [the definite article is from 1QIsa and is not in the MT]) on reconciliation and restoration leading to salvation and companionship in the relationship (shalowm – on the blessings of restitution and redemption, peace and prosperity, satisfaction and favor, friendship, prosperity, safety and being complete, lacking nothing, contentment and tranquility), (Yasha’yah / Isaiah 9:6) tremendously (rab – abundantly, greatly, and extensively, plentifully and totally, to the largest extent possible on the scale of spatial dimensions) increasing the ability to learn about and appropriately respond (lam – providing the information and imparting the instruction learned as a student, teaching how to become familiar with the guidance needed to accept, diligently studying and then explaining the particular pattern of behavior associated with a student eager to learn, having received clear and compelling revelations so as to be prepared to intelligently convey information through instruction to responding appropriately) to the means to engage and endure, acting upon the capacity to be liberated and empowered (ha misrah – the person being written about, choosing to learn from his mindset and to question the who, what, where, why, when, and how of the capability to persist and persevere; a contraction of my’ – to probe and question and sarah – the means to engage and endure, to contend, be liberated, and empowered).

220And so (wa – then adding these things together, collectively), as a result of this approach (la – therefore and accordingly), reconciliation, restoration, and complete satisfaction (shalowm – the blessings of an entirely favorable circumstance and total contentment, overwhelming prosperity and affection, tranquility and companionship, safety and salvation, deliverance from all pestilence and from the plague of death in a healthy and satisfying relationship) are without end (‘ayn qets – never cease, cannot be negated, and are unbounded and limitless) before the throne and upon the seat of honor (‘al kise’ – in association with the high status of the dignified and empowering garment, the source of power adorning and covering the royal authority) of Dowd (Dowd – the Beloved), and (wa – in addition) upon his considered advice and counsel as well as his sovereign authority (‘al mamlakah huw’– on his reign, over his realm, by his kingdom, and on account of his thoughtful guidance and assistance; from malak – to reign by providing considered and intelligent advice and instruction, directions and counsel) to establish with it (la kuwn ‘eth huw’ – to appoint, authenticate, and authorize with it, to prepare and become steadfast) and (wa) to sustain and support it (wa la sa’ad huw’ – to renew and uphold it, to strengthen it and make it secure, refreshing it with the most favorable and nourishing sustenance [huw’ / it is masculine in 1QIsa and thus refers to the seat of honor vs. feminine in the MT, addressing the kingdom]) with the means to exercise good judgment and justly resolve disputes (ba mishpat – as part of a plan, as a prescription, based upon an official decision and proclamation depicting how the Judge will decide each case, remaining completely fair and yet consistent) and by (wa ba) being right (tsadaqah – being correct, fair and just, acquitting and vindicating, honest and blameless, innocent and in full accord with the standard, providing the beneficiaries with an abundant inheritance) from this time (min ‘atah – from now, coinciding with this 221declaration) and forevermore (wa ‘ad ‘owlam – throughout all time, eternally).”

The deep devotion and passion (qin’ah – the zeal and fervor, strong desire to accomplish something special, and ardent love) of Yahowah () of the vast array of spiritual implements (tsaba’ – heavenly messengers and envoys) will make this happen (‘asah zo’th – will do this, engaging in this manner, fashioning this result, and perform in this way).” (Yasha’yah / Salvation is from Yahowah / Isaiah 9:7)

Every place we turn, Yahowah is singing Dowd’s praises. The 9^th chapter of Yasha’yah is a marvelous example, but so is 2 Shamuw’el / Samuel 7. In what is the most often cited prophetic portrait of someone so vitally important to our lives that they garner the highest praise from Yahowah, we find the actual Son of God.

With these words we are presented a portrait of the most interesting man in the world, the foremost child of God, His firstborn, His Son who He gave to us as His gift. It is by observing how he spoke of Yahowah and how God interacted with him as His chosen sovereign and king that we learn how to engage with God and grow in stature. And it is what he did with God that we are saved.

This is the man chosen by God to bring Yisra’el home. From neighboring Bethlehem to Jerusalem, he would become such an integral part of the events which would transpire here, and especially along the ridgeline of Mowryah, Yaruwshalaim would be known forevermore as the City of Dowd. After reclaiming the site upon which the Covenant was affirmed with ‘Abraham, he acquired Mount Mowryah, including the threshing floor near its summit, where the Family Home of Yahowah would rise. As for his own, it would be built beneath his Father’s. And it is the succession of events that would play out along this 222ridgeline that he went on to describe for Dany’el four centuries thereafter.

Of the billions of men and women who have come and gone over the long march of time, especially of those living 3,000 years ago, none is better known than Dowd. His name is mentioned more than any other. His words are the most poignant and prolific. He is afforded more titles by God than the Almighty ascribes to Himself.

More than any other, Dowd’s words are retained for us to read. His Mizmowr | Psalms were more prevalent in caves below Yaruwshalaim than even the Towrah of Moseh and the Prophet Yasha’yah. He, filled with the Spirit, became the counselor who provided the most valuable and thought-provoking advice.

Dowd is the most brilliant and articulate man who ever lived. He distinguished himself in life and amazed us with lyrics so marvelous, God, Himself, would praise his songs. But more than a songwriter, Dowd was a man of action – the most heroic and prominent person among the Chosen People. He was a fearless warrior in the defense of Yisra’el and became the Savior of his people.

No one would write more passionately about his Father than Dowd did in his Mashal nor more insightfully about the restoring witness of the Towrah than he did throughout the Mizmowr. So vital were his word pictures and lyrics, the testimony of Yahowah’s beloved prophet decorates the eternal witness we know as the Word of God. He is the leader who conveyed what Yahowah wanted us to know about Him and the relationship He sought to develop with us. Empowered with the Spirit, he would prevail.

The one man Yahowah referred to as His Son became the living embodiment of shalowm, revealing the path to our salvation and Yisra’el’s reconciliation. He would even bring peace to his people, freeing them from the constant 223badgering of their foes. He was, in every sense, Yahowah’s Mashyach, even though that title didn’t make the cut in this, the most extraordinary presentation of attributes written of any man.

It is by listening to Dowd that we learn how to best respond to God. He is our teacher, one who taught by words and example. His inspired revelations are instructive and compelling, liberating and empowering. By acting upon what he said and did, we gain the capacity to engage and endure with God.

The life of the man who would name his illustrious son after Hebrew’s most proclaimed word – shalowm – would live forever. Returning to serve as king of Yisra’el, his is a life without end. And so relevant is this man, Heaven’s kise’ | seat of honor, indeed throne, is named in his honor. Dowd is the only name other than Yahowah’s to appear in the most preeminent of prophecies. At a time when Yahowah is present, here with us, God has chosen Dowd to serve as our sovereign king, our guidance counselor and our advisor. His eternal kingdom will not only be established, but it will also be sustained and supported by his Father.

In this long list of stellar attributes, Yahowah saved the best for last. Dowd’s story matters because with his life and lyrics he provided the most effective means to distinguish right from wrong, to discern truth from lies, and to exercise good judgment, using evidence and reason to be right with God. Yahowah would call him tsadaqah | right more often than anyone else, letting us know that, by closely examining and carefully considering what is said of him and by him, we too can become a child of God engaged in the Father’s business. Our lives will matter and we, too, will stir the deep devotion and enduring passion of 224Yahowah – who will make this possible for all who follow in Dowd’s footsteps.

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Since the specter of Dowd’s service as the Anointed Messiah was raised in the Dany’el 9 prophecy, and since it has been misappropriated to justify the notion of a “Jesus Christ” and “Christianity,” let’s consider yet another declaration regarding the man who was assuredly ha Mashyach and Savior. For this, let’s turn to the conclusion of the 18^th Mizmowr.

This discussion opens with Dowd revealing that he stands with Yahowah and apart from Sha’uwl and his Plague of Death known today as Christianity – and, in particular, against Replacement Theology. And so, while the Messianic declaration does not appear until the 50^th verse, there is so much to learn, let’s pick up Dowd’s appeal from the beginning…

“This is on behalf of the eternal Leader (la ha natsach) with regard to the one who serves with (la ‘ebed) Yahowah (Yahowah). It is regarding Dowd (la Dowd) who, walking along the correct path which provides the benefits of the relationship (‘asher), spoke the words (dabar ‘eth dabar) of this Song (ha shyrah ha zo’th) to approach (la) Yahowah (Yahowah) during the day (ba yowm) Yahowah (Yahowah) delivered him (natsal ‘eth huw’) from the paws (min kaph) of all of those in opposition to him (kol ‘oyeb huw’), in addition to (wa min) the hand and influence (yad) of Sha’uwl (Sha’uwl).

He said (wa ‘amar), ‘I have always loved You, cherishing our association in this relationship with You (racham ‘atah), Yahowah (Yahowah), my strength, and the One who empowers and enables me, making me 225competent and courageous, forceful and resolute (chezeq ‘any). (Mizmowr 18:1)

Yahowah (Yahowah) is the reason behind my elevated and unassailable position (sela’ ‘any), my protection, keeping me grounded and steadfast (wa matsuwdah ‘any), my means to survive (wa palat ‘any), my God (‘el ‘any), and my Rock (tsuwr ‘any). In Him (ba huw’), I confide, and I am comfortable (chasah). He is my shield (magen ‘any) and the brilliant light (wa qeren) of my freedom and salvation (yasha’ ‘any). He is the source of my illustriousness in this unassailable high place (misgab ‘any), whose light I radiate and virtues I extol (halal). (Mizmowr 18:2)

I consistently choose to call upon and meet with (qara’) Yahowah (Yahowah), and so, from (wa min) my adversaries (‘oyeb ‘any), I am liberated (yasha’). (Mizmowr 18:3)

The binding and restricting cords of the boisterous and religious (chebel) plague associated with the decay of the physical body and the pandemic disease affecting the population (maweth) attempt to entangle me so as to withhold that which is vital, trying to restrain me (‘aphaph ‘any). Thereby (wa), the abhorrent and detestable torrents which seek to wash away the inheritance (nachal balya’al) are inundating me (ba’ath ‘any). (Mizmowr 18:4)

Sha’uwl’s (Sha’uwl) tentacles, these binding cords of the boisterous and religious (chebel), try to spin me around and change me, altering my purpose (sabab ‘any). They approach and confront me, making claims against me (qadam ‘any) with the enticing lure (mowqesh) of the plague of death (maweth). (Mizmowr 18:5)

In having been bound up and confined, with my scope distressfully narrowed and restricted in an 226adversarial fashion (ba ha tsarar la ‘any), I consistently call upon and continually meet with (qara’) Yahowah (Yahowah). I have requested assistance (shuwa’) from my God (wa ‘el ‘elohym ‘any). He consistently listens (shama’) to my voice (qowl ‘any) from (min) His radiant residence (hekal huw’). My cry for support (shuwa’ah ‘any) reaches His presence (la paneh huw’ bow’) within His ears (ba ‘ozen huw’).” (Mizmowr 18:6)

“He snatched me away and saved me, delivering me (natsal ‘any) from my most influential adversary (min ‘oyeb ‘any ‘az) and from (wa min) those who shun me, openly refusing to engage with me (sane’ ‘any). For indeed (ky), they held too high a status within society, had conquered too many people, and were too obstinate and hardened for me (‘amets min ‘any). (Mizmowr 18:17)

They approach and confront me, trying to forestall my purpose (qadam ‘any) during the day (ba yowm) of my imminent destruction and ultimate distress when carrying the burden (‘eyd ‘any), and therefore (wa), Yahowah (Yahowah) came to exist as (hayah) my provision to support my life and assist me (la mish’en ‘any). (Mizmowr 18:18)

And (wa) He brought me out (yatsa’ ‘any) to (la) this vast expanse (ha merchab). He withdrew me, removing me (chalats ‘any), because indeed (ky), He wants to experience life with me and He enjoys being associated with me (chaphets ba ‘any). (Mizmowr 18:19)

Yahowah (Yahowah) treated me (gamal ‘any) in accordance with (ka to) me being right (tsedeq ‘any).

Consistent with (ka) the cleansing of my hands (bor yad ‘any), He brought me back and restored me (shuwb la ‘any). (Mizmowr 18:20)

Yes, indeed, this is because (ky) I have observed, closely examined, and carefully considered (shamar) the 227ways (derek) of Yahowah (Yahowah). I have not been shown wrong (lo’ rash’achy) by my God (‘elohym ‘any). (Mizmowr 18:21)

His inscribed prescriptions for living and being cut into the relationship (chuqah huw’) I did not remove from me (lo’ suwr min ‘any). (Mizmowr 18:22) And so (wa), I was, am, and will be (hayah) perfect, which is to say entirely right (tamym), with Him (‘im huw’). By being independently observant, closely examining and carefully considering everything on my own initiative, apart from all societal influences (shamar), I’m kept from being wrong and considered guilty (min ‘awon ‘any). (Mizmowr 18:23)

Therefore (wa), Yahowah (Yahowah) has brought me back, restoring me (shuwb la ‘any) in a manner consistent with (ka) me being right, honest, and accurate (tsedeq ‘any), according to (ka) the purity of my intent and influence (bor yad ‘any) from His perspective (la neged ‘ayn huw’). (Mizmowr 18:24)

With (‘im) the steadfast, loyal, and devoted (chesyd), You are steadfast, loyal and devoted, as well as loving and merciful (chasad). With (‘im) the strong and innocent man who is correct (geber tamym), You perfect (tamam). (Mizmowr 18:25)

With (‘im) those who are sharp and who choose to be separated (barar), You cleanse and purify (barar). But (wa) with those who distort and pervert the truth (‘im ‘iqesh), You show hostility (pathal). (Mizmowr 18:26)

For (ky) You (‘atah) deliver, liberate, and save (yasha’) a responsive and unpretentious family and a straightforward people who answer the testimony (‘am ‘aniy), but (wa) those with haughty eyes and a rebellious gaze (‘ayn ruwm), You humble and bring down (shaphel). (Mizmowr 18:27)

228For (ky) it is You (‘atah) who lights (‘owr) my lamp (ner ‘any). Yahowah (Yahowah), my God (‘elohym ‘any), illuminates (nagah) my darkness (choshek ‘any). (Mizmowr 18:28)

As for the Almighty (ha ‘el), His Way is completely right and entirely perfect (tamym derek huw’). The instructions and promises (imrah) of Yahowah (Yahowah) are flawless when tested and they are refining (tsaraph). He provides the gift of a protective shield (magen huw’) for all (la kol) who trust Him to keep them safe (ha chasah ba huw’). (Mizmowr 18:30)

For (ky) who (my) is God (‘elowah) apart from (min) Yahowah (Yahowah)? And who (my) is a rock (tsuwr) besides (zuwlah) our God (‘elohym ‘anachnuw), the God (ha ‘el) who prepared and equipped me (‘azar ‘any) with the ability and aptitude to prevail (chayl)? (Mizmowr 18:31)

He provided the means necessary to make (wa nathan) my way (derek ‘any) right (tamym).” (Mizmowr 18:32)

As introductions go, this one was stellar. The more we incorporate Dowd’s perspective and approach to Yahowah into our lives, the better. Having done so, he saved the world and enriched the lives of his people.

“You bestowed unto me (wa nathan la ‘any – You consistently offered and appointed for me (qal imperfect)) the protective shield (magen huw’ – the gift of a defensive barrier which forestalls an attack; from ganan – a protective covering which surrounds) of Your liberation and salvation (yasha’ ‘atah – of Your deliverance and freedom, overall safety and welfare).

Your right hand and influence (wa yamyn ‘atah) restore and renew me, sustain and uphold me (sa’ad ‘any). Your unpretentious nature and genuine 229responsiveness (wa ‘anawah ‘atah) have encouraged me to continue on, to thrive, and to be great, enabling my success and growth such that the results are exponential (rabah ‘any).” (Mizmowr 18:35)

This opens with an affirmation of Yahowah’s influence on Dowd’s lives. God restored and renewed, sustained and supported, strengthening and upholding His Son so that he could be our Savior, our Messiah, and our King. And while that is reassuring, what follows is even more amazing.

God is unpretentious and actually wants to share credit. His complete lack of arrogance makes it possible for Yahowah to step aside and allow the likes of Moseh and Dowd to bask in the glory of their achievements. Yahowah is so supportive of those who work with Him that He lauds them with accolades, showers them with support, facilitates their success, and then offers them the preponderance of the credit.

“You have broadened (rachab – You have enlarged, increasing the spatial dimensions, creating tremendous opportunity for) my stride beneath me (ts’ad ‘any tachath ‘any – my steps and walk), and my stance never wavers (wa lo’ ma’ad qarsol ‘any).” (Mizmowr 18:36)

Dowd thrives across a great chasm of time, with 1,000 years separating his first and second lives and 2,000 more prior to his Third Coming. His first life was the most amazing ever lived. He was Chosen by God and anointed three times, beginning at eight years old. He was uniquely filled with the Ruwach | Spirit, enabling his success. He became Yahowah’s Son, His Firstborn, as a Shepherd became King. He unified Yisra’el and established the family home in Yaruwshalaim. He was an exceptional prophet and lyricist. And unlike any other, he foresaw and then described what he would endure in his second and third lives.

230Even with all of that, his greatest achievements came later when he served as the Pesach ‘Ayil and then carried his people’s guilt into She’owl on Matsah to perfect the Children of the Covenant. He became the first to celebrate Bikuwrym and Shabuw’ah as they were intended. His sacrifices and subsequent rewards are unsurpassed yet are seldom acknowledged.

Striding boldly into the future, Dowd has earned the right to be our King and rule the world. And he will do so, staying in character, never wavering from the script he and his Father have written.

Reading on, we are reminded that Dowd was not a pacifist, nor was he tolerant. It is something else he inherited from his Father.

“I will pursue and prosecute (radaph – I will chase after) my enemies (‘oyeb ‘any – those in open opposition to me, those treating me with animosity and rancor, showing hostility and enmity toward me) and (wa) I will be equipped to overtake them (nasag hem – I will be prepared to catch them).

So (wa), I will not return or be fully restored, my reputation completely repaired (lo’ shuwb) until they are all gone, either having perished or being wiped out (‘ad kalah hem – until they are finished, eliminated, or destroyed (piel infinitive)).” (Mizmowr 18:37)

The damage to Yahowah’s and Dowd’s reputation as a result of Replacement Theology in both Judaism and Christianity, has been enormous. And there is no going forward until the past has been resolved.

Perpetrating this egregious crime, robbing billions of souls of the benefits derived from the Messiah’s fulfillment of Chag Matsah, comes with a consequence…

“I will pierce them (machats hem – I will strike and shatter them, crushing them (qal imperfect first-person 231singular)) impeding their ability to rise up (wa lo’ yakol quwm – incapacitating them; rendered incapable of taking a stand, unable to incite hostilities). They will fall (naphal – they will be overcome and fail) under (tachath – beneath) my feet (regel ‘any). (Mizmowr 18:38)

And this is because (ky) You will have prepared and equip me (‘azar ‘any – You will strengthen and gird me, You will encompass and adorn me, training and outfitting me for this conflict) with the capability, character, and courage, the credibility and competency (chezeq – with the power and strength, the resources and attributes; from chazaq – to harden and strengthen, to make me firm and resolute) to prevail in this conflict (la ha milchamah – for this battle and war, to combat these foes).

Rise up against me (quwm ‘any – stand up to me) and you will kneel down, prostrate and subdued (kara’ – you will bow down in submission, slumped over and vulnerable, ready to die (hifil imperfect second-person masculine singular)) beneath me (tachath ‘any – under and below me in the natural succession of events).” (Mizmowr 18:39)

Every Covenant member has a role to play in this conflict. Dowd’s mission has been to remove our guilt and then rid the world of those in opposition to Yahowah and Yisra’el, eliminating those who reject the Towrah and its Covenant. Ours is to share Yahowah’s testimony on these matters so that as few people as possible remain on the wrong side of this debate.

“Those who are adversarial toward me (wa ‘oyeb ‘any – those in hostile opposition to me, those with animosity and rancor toward me), You have offered the back of the neck to me (wa nathan la ‘any ‘oreph – You have brought bowed heads and broken necks to me (qal perfect second-person masculine singular)).

232And so (wa), those who have shunned and discounted me (sane’ ‘any – those who have shown me no respect), I will silence them (tsamath hem – I stop them and destroy them (hifil imperfect first-person singular)).” (Mizmowr 18:40)

Recognizing that the prophetic evidence is prolific and irrefutable, it is incredulous that fewer than one in a million acknowledge that Dowd is the Messiah and Son of God, and fewer still realize that he fulfilled Chag Matsah at great personal cost. The rancor toward the Zarowa’ is palpable. And it isn’t just a matter of robbing the Son of God, because by misappropriating what Dowd has done in the name of religion, they have estranged countless souls.

The Messiah’s next statement reveals that when there is no active advocate speaking on behalf of Yahowah and Yisra’el, presenting the merits of the Towrah and Beryth, explaining Dowd’s purpose in fulfilling the Miqra’ey, access to Yahowah is curtailed. This is to say God will not respond to Yahuwdym or Gowym until they are sufficiently motivated to cease being religious and political, and are as a result, willing to listen to His testimony. Without a Witness, this does not occur.

“They will cry out for help (shawa’ – they will continually plead for relief, desperate for aid, imploring (piel imperfect third-person masculine plural)), but there will be no one (wa ‘ayn) equipped to deliver or save (mowshya’ – able to liberate or rescue, to help or preserve, to provide safety or victory; from mow – to question yasha’ – freedom and salvation) onto (‘al) Yahowah (Yahowah – an accurate transliteration of the name of ‘elowah – God guided by His towrah – instructions regarding His hayah – existence and our shalowm – reconciliation). And so (wa), He will not respond or answer them at this time (wa lo’ ‘anah hem – He will not reply to them at this moment (qal perfect third-person masculine singular)).” (Mizmowr 18:41)

233For the millions of religious and political Yahuwdym who remain, and the billions of misled Gowym, Dowd will put them out of their misery. For the Covenant Family to leave in peace, for the Earth to flourish like ‘Eden, the time will have come to clean house – and Dowd has been given the broom.

Beyond this realization, Dowd is reminding his wayward people that Yahowah does not listen to nor answer prayerful pleas for salvation. It is a message the Haredim have missed and is something that should be plastered on every church, synagogue, and mosque door.

“Therefore, I will crush them, pulverizing them (wa shachaq hem – I will grind them, rubbing them out, milling them) as if they were dust (ka ‘aphar – insignificant earthen material, rubbish and rubble, simply dirt) before the presence of (‘al paneh – upon the appearance of) the Spirit (ruwach – the set-apart feminine and maternal manifestation of Yah’s nature, unseen but felt as an energetic force).

Like (ka – similar to) the muck and mire (tyt – the viscous mud and sticky slime, the easily molded clay) of the public places (chuwts – of cut off and severed, outside of the relationship in the broad and open way), I will be prepared to remove their worthless fantasies and delusions (ryq hem – I will be able to cast out the troublesome mercenaries and vain scoundrels (hifil imperfect first-person singular)).” (Mizmowr / Lyrics to a Song / Psalm 18:42)

The man who devoted his life to ridding Yisra’el of her foes will sweep the muck and mire off of the streets of the broad and open ways. And in the process, man’s religious fantasies and political delusions will be wiped away.

234Dowd will resume where he left off, although this time there will be no restraints or limitations. He is the king of the world.

“You caused me to be reborn and delivered me, arranging my birth and sending me out to save (palat ‘any – You arranged my arrival to save through me (piel imperfect second-person masculine singular)) in the midst of (min – on account of, out of, and from) their contentious and quarrelsome disputes in opposition to (ryb – their pleading for prosecution, their ongoing opposition and hostility, their taunting insults and disputes accusing (infinitive masculine plural)) the people comprising the family (‘am).

You have continually appointed, placed, and positioned me (sym ‘any – You have set me (qal imperfect second-person masculine singular)) as the head, uppermost leader at the beginning (la ro’sh – as the start, first and foremost) of a confluence of individuals, including people of ethnicities in addition to Yisra’el (gowym), family (‘am – people who are now related kin) I had been unfamiliar with (lo’ yada’ – I had not been acquainted with or known (qal perfect first-person singular)), such that they will engage and work with me (‘abad ‘any – they will serve with me (qal imperfect third-person masculine plural)).” (Mizmowr 18:43)

Palat was presented in the imperfect conjugation so we would know that Dowd would be reborn and delivered – becoming the Son who was given to us. And on both occasions, past and future, his arrival was and will be in the midst of ryb | quarrelsome and contentious opposition. Two-thousand years ago, Jews were at each other’s throats as Rome ruthlessly tread upon them. Two thousand years later, Jews remain hopelessly divided between Progressives and Haredim while the world seeks to sever the nation, giving much of it to the terrorists who despise 235God’s people. The more things have changed, for Jews the more they have remained the same.

The second portion of Dowd’s pronouncement reveals that Dowd will be the foremost leader of a confluence of ethnicities. And, in addition, every Covenant member will be afforded the distinction of being able to serve with him, contributing to our Family.

As affirmation that there will be gowym who will come to work cooperatively with Dowd, who will act and engage based upon what he has done for us, the Nakar | Observant Foreigner began as one and now there are many. Interestingly enough, this one gowy in particular seems to have caught the prophet’s eye…

“By (la) him hearing the message (shema’ ‘ozen – him receiving the information being conveyed (infinitive masculine singular)), they were able to listen to me (shama’ la ‘any – they could hear what I had to say and could understand and benefit from what I had pronounced and proclaimed (nifal imperfect third-person masculine plural)).

Those brought into the family (beny – the offspring and children, even the group associated with; from banah – the family and home reestablished) by the Nakar | Observant Foreigner who paid attention and came to understand (nakar – by the one from a different place and time who was observant and responsive; from nakar – someone who, by being circumspect and discerning, has come to recognize, acknowledge, and become acquainted with and then comprehend that which deserves our highest regard and respect) they will be prepared to accept me, even as they are disowned and disavowed (kachash la ‘any – will be ready to submit to me, even as they are rejected and cringe at having been deceived and emaciated (piel imperfect third-person masculine plural)). (Mizmowr 18:44)

236The newly born members of the family (beny – the offspring, children, progeny, and people) associated with the observant and discerning foreigner (nakar – of the individual from a different place and time who paid attention and came to understand) had lost heart, having been played for fools so they were concerned about their futures (nabel – they were worn down for having been treated with such contempt, and for having previously failed to understand (qal imperfect)).

They were naturally anxious (wa charag – so they were concerned about what to expect (qal imperfect)) regarding their boundaries and having been shut out (misgereth hem – with restraints having been imposed upon them).” (Mizmowr 18:45)

Among the reasons Yahowah has been so frustrated over having no one to listen to Him is because without a willing participant, there is no way to reach His people. When there is one, there can be many, but with none, there is no hope.

Beny | those brought into the Family represent newly born Covenant members. Their last-minute journeys to God will have been harrowing in the waning hours of the Time of Ya’aqob’s Troubles. They will be frustrated over having been misled by those they had once trusted and a bit anxious about leaving so many popular notions and institutions, even family and friends, behind.

As a result of the Nakar’s translations and analysis, they will recognize that they had been deceived regarding the importance of the author of this Psalm, Dowd. He is much more relevant and enlightening than almost anyone had previously perceived.

One of the more intriguing verbs we have encountered is kachash. Lexicons render it as “growing lean or feigning obedience, even a disavowing or deceiving,” but those definitions do not work in this sentence. Fortunately, with 237some investigation I discovered that each of the three times kachash appears in the Psalms, it is used as it is here, with those who were previously deceived and disenfranchised coming to accept Father and Son. So, while I’m not comfortable with the idea of submission, there appears to be an awakening among those who were previously denied access to God because of their religion, who are now equipped to embrace Him.

The confidence Dowd expresses, as those who have worked along with the Nakar these many years have come to enjoy, grows over time. Therefore, we should not only expect, but be sympathetic to the fact that those striving to survive the deadly and deceitful Time of Ya’aqob’s Troubles will be apprehensive, even after initially becoming acquainted with and accepting the truth. Learning and growing occur over time and confidence rises with experience.

“Yahowah (Yahowah) lives to restore and nurture life (chay – exists to animate life, is vigorous, robust, and growing), so blessed and beneficial (wa barak) is my Rock (tsuwr ‘any – my firm foundation and rocky crag). Exalted on high (ruwm – elevated in greater dimensions, choosing to take action from above) is the God (‘elohym) of my deliverance and salvation (yesha’ ‘any – my welfare and prosperity).” (Mizmowr 18:46)

Yahowah’s intent through the Beryth and Miqra’ey is to restore and nurture life – making us all we can be. This is the ultimate blessing.

Dowd’s rock is the ridgeline of Tsyown atop Mowryah in the heart of Yaruwshalaim. Just as he foretold, our salvation is predicated upon the enduring nature of what Father and Son said and did in this place. Without the words to explain the fulfillment of the Mow’ed, no one would be able to capitalize upon their collaboration.

238We have a responsibility to guide anyone who is receptive to learning how to live their life in sync with Yahowah’s will, even when we have to admonish those who are so newly born into the Covenant that they do not understand why God accomplishes His will through men like Dowd. Until they have invested the time to diligently study Yah’s Word, they may not yet appreciate why we must be politically incorrect, anti-religious, and apolitical, disassociating from the societal customs and counterproductive conspiracies which have led so many astray.

It is true now and will be then that recent additions to the Covenant Family have not yet grown to the extent that they comprehend why we can neither be just nor compassionate until we use our words, backed with evidence and reason, to expose and condemn the institutions and individuals who have promoted deceitful, destructive, and damning myths. Therefore, considering the timing and recognizing that Dowd’s role in our edification and salvation is just now beginning to resonate with this audience, the Mashyach is asking a profoundly important question…

“Why question the God (ha ‘el) who gave (ha nathan – who appointed, assigned, and allowed, bestowing to (qal participle)) me the responsibility to seek retribution, holding the abusers accountable (naqamah la ‘any – me the authority to punish the deserving, justifying payback against those who have inflicted harm, avenging those they have hurt) by speaking to (dabar – using words, written and spoken, to communicate a message and address) the people (‘am – the family or nation) in my orderly and straightforward manner (thachath ‘any – in my organized way which is neither random, chaotic, or capricious)? (Mizmowr 18:47)

[Why question the God (ha ‘el)] who enabled me to survive and has now delivered me (palath ‘any – causing 239me to be born anew to rescue and save) in the midst of (min) those who are rancorous toward me (‘oyeb ‘any)?

Moreover (‘aph – making the correlation and even more importantly), You are lifting me on high and exalting me (ruwm ‘any – You are so proud of me, You have raised me (polel imperfect second-person masculine singular)) over (min) those who rose up and stood against me (quwm ‘any), and away from (min) the malicious false witness conveying man’s destructive and violent nature (‘ysh chamas – the deadly, unjust, and errant character of humanity, the war-prone, plundering, and malevolent propensity of mankind). You are defending me such that I’m prepared to save (natsal ‘any – You are snatching away and saving with me (hifil imperfect second-person masculine singular)).” (Mizmowr 18:48)

Without holding those who have abused His people accountable, there can be no justice. Jews deserve to know that those who have deliberately harmed them – tortured them – will be punished for what they have done. And as it turns out, Dowd will not only be charged with sweeping the muck away, he, as king, will hold these same individuals accountable. It will also be his job to console their victims, speaking to them such that they have justice and closure.

Fulfilling Pesach and Matsah on behalf of the Covenant Family was a collaborative effort, with Father and Son being in full accord. It is what Dowd wanted and Yahowah supported. In the same circumstance, and with the same level of character and courage, knowing what he knew, we would make the same decision. It was two days of torture and torment for a lifetime of knowing that he had given birth to the Covenant Family, making it possible for his people to live with God.

240For these reasons and a host of others, Yahowah is proud of His Son – as we should be. And therefore, when confronted by ha Satan, God will have Dowd’s back – ever ready to defend His Zarowa’. Therefore, when we accept who the Messiah is and what the Son of God has done, the false witness of the adversary has no bearing on us. He becomes nothing more than another errant voice to expose and condemn.

“For this reason (‘al ken – on this account, therefore, it is proper, correct, and right that), it is wonderful knowing You and so I want to thank You (yadah ‘atah – I am prepared to publicly acknowledge my appreciation, extolling Your attributes, expressing my admiration for You (hifil imperfect first-person singular jussive)).

Among people of every ethnicity (wa ba ha gowym – with regard to the people of different races and places), Yahowah (Yahowah), I will choose to sing (zamar – I want to make beautiful music (piel imperfect cohortative first-person singular)) to Your name (la shem ‘atah).” (Mizmowr 18:49)

Even when the job is difficult, Dowd realizes that he will be serving his people while pursuing his Father’s business in the most correct and moral manner. So rather than grimace, he will be singing. His songs will be heard the world over as his jurisdiction will extend well past the borders of Yisra’el. And through it all, one name shall reign supreme: Yahowah. Let us also appreciate that, while Yahowah is singing Dowd’s praises, his Son is seeking to please his Father.

“He enables tremendous growth while promoting the importance of (gadal – He provides an increase in spatial dimensions and time, honorably rearing while magnifying (hifil participle masculine singular)) freedom and salvation (yeshuwa’ah – liberation and deliverance, the prosperity and general welfare) for and through His 241king (melek huw’ – for the one He has chosen to provide counsel and advice, and act as His approved leader).

He engages, demonstrating (wa ‘asah – He acts to advance, performing to promote (qal participle masculine singular)) enormous favoritism, enduring love, unfailing kindness, and steadfast devotion (wa chesed – great affection and unwavering mercy) on behalf of (la) His anointed Messiah (mashyach huw’ – the one He set apart, prepared, and dedicated to lead, anointing) Dowd (Dowd – the Beloved) and what he sows (wa la zera’ huw’ – his posterity and descendants) forever as an eternal and restoring witness (‘ad ‘owlam – for all eternity).” (Mizmowr / Song / Psalm 18:50)

Let there be no doubt, Dowd is Yahowah’s appointed and beloved, empowered and favored Melek | King and Mashyach | Anointed Messiah. It was true then just as it is true now and will be so tomorrow and forevermore. He is the living embodiment of Yahowah’s “chesed – enduring mercy and steadfast devotion.” He is the source of God’s eternal and restoring testimony to His people.

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Consistent with Gabry’el’s | God’s Most Capable and Confident Man’s testimony, if we are Towrah-observant and circumspect we can determine how to properly extrapolate from March 30, 33 CE to past and future dates on Yahowah’s calendar of redemption and reconciliation. Recognizing that this was played out over thousands of years, we can use the broad perspective derived from a systematic evaluation of the genealogies provided within the Towrah. This approach reveals that ‘Adam and Chawah were exiled from Gan ‘Eden in 3968 BCE, initiating the overall timeline in year 0 Yah. Twenty Yowbel thereafter, in 2968 BCE, year 1000 Yah, God began the Great Reset 242with Noach to save him and his family from the impending flood.

Forty Yowbel, which is 2,000 years, after placing the Garden of ‘Eden off-limits to humankind, Yahowah established the means to return. The Covenant was confirmed on Mount Mowryah | Moriah in year 2000 Yah, 1968 BCE, with ‘Abraham and Yitschaq – Ya’aqob’s grandfather and father. And it was there that Yahowah revealed that He would spare ‘Abraham’s son by providing His own when fulfilling Passover in this same place.

Thereafter, Yahowah would withdraw the Children of Yisra’el from Mitsraym | the Crucibles of Religious and Political Oppression, where having sought refuge, enduring four centuries as exiles and eight decades as slaves. This occurred beginning with Pesach and Matsah in 1447 BCE. Their march toward freedom and the Promised Land passed through Shabuw’ah whereupon Yahowah delivered the Towrah to Moseh.

In year 3000 Yah, in the exact center of humankind’s separation from the Garden of Great Joy, Yahowah’s inspired Dowd’s Song as a tribute to His beloved Son and Messiah, creating the 89^th Mizmowr. It served as the symbolic Cornerstone of Yahowah’s Home in 968 BCE.

One thousand years thereafter, 40 Yowbel from the affirmation of the Covenant with ‘Abraham, the Zarowa’ Dowd fulfilled the first four Miqra’ey – Pesach and Matsah on behalf of Bikuwrym and Shabuw’ah, all in year 4000 Yah / 33 CE. In that year, the Passover meal would have been celebrated as the 13^th day became the 14^th of ‘Abyb | Nisan at sundown – making Pesach April 3^rd, 33 CE on the Julian calendar (the Gregorian calendar was imposed in 1582 CE to keep Easter from migrating away from Passover).

Dowd revealed that he would enter Jerusalem on March 30^th because the Towrah states that the Passover 243Lamb should be brought into the home four days prior to the beginning of Chag Matsah. Therefore, the Messiah announced the exact day he would arrive as the Pesach ‘Ayil to fulfill the first of the four Miqra’ey in the Yowbel year of 4000 Yah.

This realization is important for many reasons. First, to have planned and then fulfilled something this momentous 4,000 years in advance of it occurring, enabling the means to return to the Garden concurrent with our exodus from it, is something only God could accomplish. Second, to reveal this timing and intent to Moseh in the Towrah and then reinforce it through Gabry’el, who would live it, 570 years in advance of year 4000 Yah, proves that Yahowah inspired the words delivered by His prophets. This conclusion becomes irrefutable with the realization that, courtesy of the Dead Sea Scrolls, we have extant copies of this prophecy dating to a century or more before these events transpired in Yaruwshalaim.

Third, Yahowah has a plan whereby the Beryth and Miqra’ey are being enabled in 40 Yowbel increments, beginning in 3968 BCE with our removal from the Gan ‘Eden and concluding in 2033 CE with our return to the Garden of ‘Eden. When we consider what was accomplished and when it was achieved, we can readily ascertain when the final two Mow’ed Miqra’ey will be fulfilled – October 2^nd and 7^th 2033.

And if you’d like to know why there was no significant event that occurred in 1033, 20 Yowbel after and before 33 CE and 2033 CE, Gabry’el / Dowd gave us the answer. There would be no more communication from Yahowah through a prophet.

Yahowah is currently focused upon the fulfillment of Taruw’ah which – while dated to the 1^st day of the 7^th month – is more of a process than a single event. Our role 244in it began on Taruw’ah in 2001, with our first two years together devoted to exposing and condemning Islam – the most adversarial of religions. Then 30 years prior to His return with Dowd to fulfill Kipurym and Sukah, I began devoting 10 hours a day, 6 days a week, to translating and explaining Yahowah’s testimony. This has subsequently grown to 12 hours a day, seven days a week since becoming aware of the prophecies pertaining to the Nakry, Choter, Basar, Zarowa’, and Yada.

I am expecting our mission to end briefly on Taruw’ah in 2029 as the Covenant Family is called home before the worst of the Time of Ya’aqob’s Troubles. Six months later, I am prepared to join ‘ElYah for Passover in 2030, serving with him as one of the two final Witnesses. And should Yahowah have someone better to fulfill that difficult mission, I’ll happily step aside and cheer them on.

So, there you have it. A short history of time. Gabry’el | God’s Most Capable Man predicted that he, as the Mashyach and Zarowa’, would enter the oppressed and troubled city of Yaruwshalaim amid the adulation of the crowds who had gathered in town for the celebration of the arrival of the Passover lamb on that very day – March 30, 33 CE – four days before Pesach.

As the sun set on the 13^th day of ‘Abyb, Dowd would celebrate Passover with his Father and perhaps friends as well. Hours later, the Romans would condemn him – torturing his basar | corporeal body for their entertainment. Dowd’s soul, which was animating his consciousness, would be laden with our guilt and escorted to She’owl to unleaven our souls during Matsah. Released and reunited with the Ruwach Qodesh, Yahowah’s Bakowr | Firstborn would fulfill Bikuwrym | Firstborn Children the following day – the first day of the new week. Seven weeks thereafter, God honored the Promise of Seven Shabats, enriching, empowering, and enlightening His Son during Shabuw’ah – all in year 4000 Yah, which was 33 CE.

245The process had been initiated right on schedule. With the first four Miqra’ey fulfilled in year 4000 Yah, the promises embodied in the final two would be honored in year 6000 Yah – beginning at sundown in Yaruwshalaim on October 2^nd, 2033 – fulfilling Yowm Kipurym and then Sukah.

If you are a rational person reading this, and you haven’t yet chosen to trust the God who provided you with this evidence, now would be a good time to make the most important decision of your life. Predicting the occurrence and consequence of seminal events in human history, the salvation and reconciliation of humankind, to the day the process would be initiated 570 years in advance requires Divine inspiration.

This means there is a God. He cares enough about you to prove His testimony is reliable. And more importantly, He cares enough about you to allow His Son to make these sacrifices for your redemption.

Seven weeks of years established the time for the rebuilding of Yaruwshalaim and its Temple. Sixty-two more weeks of years, for a total of 69, set the interval between the decree to return to Yaruwshalaim and the fulfillment of the first four Miqra’ey. But 70 weeks of years, not 69, were established to finish the revelation and prophecy pertaining to Yisra’el, and Yaruwshalaim. So, what about that last week of years…

There are several ways we can interpret the introductory 70^th week. First, the additional period may be telling us that time will unfold over 7,000 years, whereby the 7^th day will feature a 1,000-year celebration of Sukah commencing in year 6000 Yah and running through year 7000 Yah. It may affirm that Gabry’el was addressing all 7 Miqra’ey – not just Passover. After all, each of the seven would need to be fulfilled to bring reconciliation and rid the world of religion.

246And third, if the 70^th week follows the 69^th, then there will be a 1,993 solar year gap between them. These last 7 years, the time between the fall of 2026 and 2033, were presented as the Time of Ya’aqob’s | Israel’s Troubles. And it is during this period that God will fulfill each of His final three Miqra’ey: Taruw’ah, Kipurym, and Sukah, which will collectively accomplish everything the mal’ak predicted.

Should these three interpretations all be true, and I suspect they are, then we should anticipate a protracted march toward world war and economic collapse – with a steady diet of Islamic terrorism causing the unthinking Progressives to sacrifice Israel for the illusion of peace – thereby imposing the “Two-State Solution.” This impending disaster started with the American invasion of Afghanistan, then Iraq, solidifying the Taliban while giving Iraq to the Islamic regime in Iran with its nuclear ambitions. These actions, each of which made a bad situation worse, led not only to the destabilization of Syria and the mass migration of Muslims into Europe, it divided the world, with Shia, Russia, and China positioned against Sunni, America, and Europe.

This rift was widened, and war became inevitable, when the US encouraged a revolution in Ukraine to topple the democratically elected government by arming neo-Nazis, then provoked the Russians to invade by promoting NATO membership and flooding the nation with weapons. Due to the complete overreaction and mishandling of the economy during Covid-19, the destruction of world currencies with crazed deficit spending to fix the mistake, and the exacerbation of this stupidity with Russian sanctions, the world will soon be in freefall, with the Great Reset looming on the horizon.

In addition to the dismemberment of Israel, affording large portions of the nation to Islamic terrorists, we should expect riots, food shortages, runaway inflation, more 247burdensome taxation, additional entitlements, larger and more invasive governments, a ludicrous rise in conspiracy theories, debilitating censorship, increased military spending, and death – from pandemics, starvation, terrorism, wars, and natural disasters. It’s going to get really nasty during those final seven years – so much so, that the Time of Ya’aqob’s troubles was isolated from the rest of time.

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