249Yada Yahowah

Shanah

…Years

 

6

‘Ely la Mah | My God, Why?

 

Passover’s Lamb…

Yahowah knew that He would support His Son’s decision to sacrifice his basar | corporeal body as the Passover Lamb at least 1,000 years before he fulfilled the promise he delivered to us in his 22^nd Mizmowr. Even before this time, Yahowah had a plan in place which He shared in the Towrah with Moseh. God would reclaim what had been taken from Him so that He could walk once again in the Garden with ‘Adam.

Filling in the details, the Messiah predicted the way he would serve as the Pesach ‘Ayil 500 years before Rome existed and 700 before they invented the torment of crucifixion. Dowd, who the world now refers to as “David,” was inspired to write the 22^nd Mizmowr / Song / Psalm, as well as the 88^th Psalm, to provide an eyewitness account of what he would endure on Pesach and Matsah to enable Bikuwrym and Shabuw’ah in the Yowbel year of 4000 Yah / 33 CE.

Three centuries thereafter, through Yasha’yah / Isaiah, Yahowah expanded His portrait of what would occur, offering one of the most impassioned predictions ever written. He would explain the Zarowa’s role in fulfilling the four most essential days in human history. Collectively, these prophecies – Mizmowr 22 and 88 along with Yasha’yah 52 and 53 – tell a story the world still does not understand. And yet when we read them, we will discover who did what for whom so that we might spend our eternity together.

250There may be some who think that I am being presumptuous in stating emphatically that Dowd was speaking of himself in the 22^nd Mizmowr / Psalm. And yet, it was written in first person and no one else’s name is mentioned. Therefore, the only informed and rational decision is that Dowd endured the suffering associated with the fulfillment of Pesach and Matsah for the benefit of his people.

Moreover, Dowd’s 22^nd Mizmowr | Psalm provides the only validated eyewitness account of Pesach’s fulfillment in year 4000 Yah. The story of the Passover Lamb is told by the Shepherd, our Messiah and King – who would also serve as the lamb.

As we begin, the dedication of Psalm 22 includes a unique variation of a common word – ‘ayil which was written ‘ayilth. And since ‘owth would create the plural of ‘ayil, my assessment based upon what we have recently discovered is that Dowd intends for us to consider how each definition of ‘ayil applies to him during the fulfillment of Pesach.

“To the Glorious Director and Everlasting Guide (la ha natsach – concerning the approach of the brilliant Conductor and preeminent Orchestrator who is enduring and magnificent), according to the leadership of the Ram, the Lamb opening the Doorway, leaping like the Buck (‘ayil-th – the plural of ‘ayil – ram or male lamb, the leader who governs, the door jamb or doorposts, a buck or stag, and one who is sufficiently strong, healthy, and vigorous to protect the flock) of the Dawn (ha shachar – of the sunrise at daybreak).

A Song (mizmowr – a psalm with lyrics set to a melody) of (la) Dowd (Dowd – the Beloved).” (Mizmowr / Lyrics of a Song / Psalm 22 Dedication)

It is marvelously befitting what follows. Dowd would represent all of these things throughout his lives. And on 251this day, the Lamb of God opened Passover’s Door by revealing…

“My God (‘ely), my God (‘ely), why (la-mah – for what reason, for how long, and to what end) have You in this moment forsaken me (‘azab ‘any – have You, even for this finite time, abandoned and relinquished me, have You left me during this period and are now separated from me, having departed from me, releasing me and thus damning and deserting me (qal perfect second-person masculine singular))?” (Mizmowr / Song / Psalm 22:1 in part)

Dowd was an exceptional prophet. And since he had volunteered for this mission, He knew why. Therefore, this question was rendered for our benefit.

‘Azab speaks of separation, of abandonment and damnation. Distancing from God, Dowd’s nepesh would be en route to She’owl after the ordeal of Passover.

In this case, ‘azab was scribed in the qal stem and perfect conjugation, making “separation” genuine, albeit for a finite period of time. This means that Dowd would transition from fulfilling Pesach on Mowryah to enduring Matsah in She’owl before coming home to Mowryah on Bikuwrym by the dawn’s early light.

Since the torture of Passover would end, and the celebration of Bikuwrym would be just a day away, the period of damnation would be limited in time but not anguish. This distinction is particularly relevant because Dowd’s nepesh had been inseparable from Yahowah prior to his ordeal in She’owl.

While Dowd is relating his own experience, he would have written this after it was all over. So, he will be taking us in and out of the timeline as he recalls his perceptions as these monumental events played out.

252Prior to Pesach, Dowd’s soul was resident in a corporeal body, one which would soon be discarded. And while it may not be relevant, I suspect based upon what was foretold in 2 Shamuw’el 7, that Yahowah used Dowd’s DNA to create a physique similar to the original. This would have made his Son feel as comfortable as possible prior to the big moment. But either way, it would have been cathartic because the Messiah had enjoyed the comfort, encouragement, and support of the Ruwach Qodesh | Set-Apart Spirit from the time he was eight in his prior life. Therefore, with Her departure, there was a massive void.

As for the body he was using, at this point, parting with it would be good riddance. Apart from what Yahowah had said of Dowd being particularly handsome a thousand years ago, this body was not described. And now, it was a gory mess. The Romans had ripped the skin off his tendons and bones with their metal-studded whips and now were anguishing it further by nailing him to a pole. What was left of the body was nearly dead. Having served its purpose, it would soon be incinerated in accordance with the Towrah’s instructions – never to be seen again.

“Far (rachowq – remote in distance and time, separated in space; alienated and no longer in a state of close association; from rachaq, meaning to be removed and distant, to be sent off and to go far) away from (min – out of and separated from) my liberation and deliverance (yashuw’ah ‘any – my rescue and salvation, but especially my freedom) are the words (dabary – are the spoken and written statements, messages, communication, records, and accounts) of my anguished groaning (sha’gah ‘any – of my roaring moan as a lion, my guttural cries in torment (by alluding to the ‘roar of a lion’ Dowd is equating himself to the Lion of Yahuwdah)).” (Mizmowr / Song / Psalm 22:1 [every verse is one number advanced in the JPS Tanakh to accommodate the long introduction making this 22:2])

253The realization that Dowd’s soul had a long way to go to accomplish the mission is particularly relevant. Pesach is just the beginning, the first of three successive Miqra’ey. And while the most visible, Passover isn’t actually the most important step in his or our journey to God – because that occurs on Matsah, when we actually begin heading home.

Jews have been misled into believing that Passover is the main event, and that Matsah is just something to eat during it. This errant perception is advanced in Ezekiel, where Passover is the only Miqra’ey Satan wants to pervert and then maintain. It is within his autobiographical account that Matsah, rather than a Mow’ed, is simply an ingredient – thereby defeating God’s intent.

This is, indeed, the opposite of what Yahowah had to say about how these three days would play out during a week-long celebration of life and family. God calls this time Chag Matsah. Accordingly, Passover is the Doorway to UnYeasted Bread, leading to Firstborn Children. And, therefore, from Dowd’s position during Pesach, the day of days still lay before him.

When speaking to puzzled Jews about this realization, I ask them, “What happened among Yisra’elites during the first observance of Pesach?” They will claim liberation, but the answer is, “Nothing.” They ate a lovely dinner and went to bed. They were freed from and left Mitsraym on Matsah as they passed into the Sinai. And, therefore, while their lives were spared by Pesach when others around them lost theirs, they walked away from religious and political corruption during UnYeasted Bread. And once free, they became the Children of Yisra’el as they were symbolically reborn when emerging from the sea on their way to the Promised Land as a family.

While Yahowah would take the Yisra’elites out of Egypt, He did not remove the Egyptian influence from His people. That would require their permission – which they 254never offered. And so, to resolve this problem, Dowd carried Yisra’el’s legacy of rebelling against Yahowah with him into She’owl where the people’s collective guilt would remain.

Also worth noting, time would slow and all but stop flowing during Matsah within the black hole of She’owl. It may have seemed like an eternity.

“My God (‘elohym ‘any), I am appointed to call out and continually proclaim the summons, and to make the invitations known (qara’ – I am mentioned and named when reading and reciting the offers to meet and be welcomed (qal imperfect first-person singular)) this day (yowmam – during this day), but (wa) You do not answer (lo’ ‘anah – You do not reply or respond (qal imperfect)), so (wa) by night (laylah – in the absence of the light in the darkness), there is no relief for me, no expectation of rest or silence (wa lo’ duwmyah la ‘any – there is no cessation of noise for me, nor the expectation of anything right; from damah – to cease as a result of being cut off from Yah).” (Mizmowr / Song / Psalm 22:2)

Dowd is announcing that he was here to fulfill the Miqra’. He wanted his invitation delivered so that his sacrifice would not be squandered by Yisra’el.

I think that Yahowah’s intended response to Pesach and Matsah was to deploy His nepesh. This way, He would have been able to endure the consequence and penalty of our guilt. And while He would have prevailed, this approach would have been awkward come Bikuwrym because Yahowah’s nepesh was not His son. More importantly, had God fulfilled Passover and UnYeasted Bread, by doing so alone, He would have acted out of character. He would have deprived His beloved Son of the opportunity to earn the respect he needed to guide Yisra’el into the future.

255Yahowah facilitated Dowd’s choice to serve by not responding to withdraw him. He would do so but not until the conclusion of Matsah. The full day and night of separation would not only isolate Dowd’s soul, but during this time there could be no communication between Father and Son.

It is interesting to note that there would have been no noise in space. This is because there is no medium for the waves to promulgate, as does sound through the air. But within the extreme density of a black hole, the noise would be oppressive as the fabric of the material realm is ripped apart and pulverized. It would have been anguishing.

When allowing his soul to enter She’owl, Dowd had to implicitly trust Yahowah, and to an extent we can only imagine. No soul had ever been allowed to escape. His would be the first and the last.

There is even better news because when Dowd carried his people’s guilt with him into She’owl, leaving it there, our souls were unleavened. The pervasive fungus of religion and politics was forever expunged. In this way, the Covenant’s Children are perfected, preparing us for adoption during Bikuwrym. This is what Matsah enables, and it explains why it is so essential for those who want to live with God.

The Hebrew word translated night, layl, actually defines She’owl – “the adversity of being away from light.” There would be no rest as his soul descended into the darkness – the one place God Himself could not go. Incarcerated in Hell, Dowd’s soul would suffer, as the body he had occupied was sacrificed during Pesach to open the Door to Life.

Projecting his thoughts toward his Father, and recognizing that they were now on opposite sides of the universe, Dowd reminisced…

256“You are Set Apart (wa ‘atah qodesh – You are separated and distinct, unique and uncommon), living to establish (yashab – dwelling throughout time, intent on being the living embodiment and establishing a dwelling place (qal participle)) the renown and reputation (tahilah – the adoration and excellent character, even the credibility and subsequent empowerment; from halal – the brilliance) of Yisra’el (Yisra’el – individuals who persist and persevere, engage and endure, with God, freed and empowered by God).” (Mizmowr / Song / Psalm 22:3)

Yahowah does not want to be worshiped or obeyed, but, instead, He lives to reestablish the reputation of His People, Yisra’el. That is an amazing insight into His character and purpose. This remains His prime objective.

In all of the Hebrew language, one of the most misunderstood and yet crucial concepts for us to understand, if we are to know Yahowah, is qodesh | set apart. It reveals that God is not here on Earth nor does He exist in proximity to His creation. It means that He cannot be common and, thus, cannot be the god of religion. He is neither omnipresent nor involved in people’s lives. He does not exist within the edifices men have erected for Him nor does He hear human prayers. Qodesh also means that, if we want to live with God, we must distance ourselves from the most popular human institutions and become uncommon and unique. The more we reflect the faith and politics of those around us, the further we stray from the Almighty.

On the rare occasion Yahowah engages and acts within the limited capacity of our three-dimensional existence, He does so to reestablish His People, Yisra’el, and reconcile His relationship with them. He never does so to be worshiped. That is a revealing insight into His character and purpose.

Even before we realized that this was Dowd fulfilling Chag Matsah, this statement was devastating for 257Christianity, because it means that the Passover Lamb was not enduring this sacrifice on behalf of a Gentile church or Christians. This Son knew what he was talking about in this regard…

“In You (ba ‘atah), our fathers (‘ab ‘anachnuw) relied (batach – they trusted, at least for a while, and they were totally confident and genuinely secure (qal perfect)). They trusted (batach – genuinely relied for a time, placing their confidence in (qal perfect)), and (wa) You continually rescued them (palat hem – You brought them away from danger to a safe place, delivering them, helping them escape and survive (piel imperfect)).” (Mizmowr / Song / Psalm 22:4)

God is consistent. When we rely, He delivers.

Unfortunately, it has been a long time since Yisra’el cried out to Yahowah. And yet, on this side of the Exodus and with the Towrah before us, the first step Home begins by summoning Yahowah by name.

This was not an academic exercise for the Messiah. He was going to be imprisoned within the most extreme manifestation of Mitsraym | the Crucibles of Religious and Political Oppression. As the plural (ym) contraction of my | to consider the implications of tsarah | being confined and anguished, Yahowah’s liberation of the Children of Yisra’el enslaved in Mitsraym serves to foreshadow what God would do with His Son. So, in his plea, Dowd is identifying with Yisra’el at the most magnificent moment…

“To You (‘el ‘atah – to You), they cried out for help (za’aq – they called for assistance and they summoned, (qal perfect)), and they were delivered (wa malat – they were spared, saved, and rescued (niphal perfect)).

In You (ba ‘atah – with You), they trusted and relied (batach – they placed their complete confidence (qal 258perfect)), and they were not disappointed nor disapproved (wa lo’ bowsh – they did not suffer emotional or physical distress or despair because they were not considered wrong or mistaken and they were no longer ashamed (qal perfect)).” (Mizmowr / Song / Psalm 22:5)

The reason Dowd’s ode to Chag Matsah begins with the Yatsa’ | Exodus is two-fold. First, his impending sacrifice is more clearly understood when we appreciate its purpose. Yahowah had come with Moseh to deliver the Children of Yisra’el from man’s way – from the control and torment of civilization. God’s people had been oppressed and worked to death by an authoritarian religious and political regime. So, when they cried out to God, their lives were spared on Pesach, and they were liberated from the regime’s caustic influence during Matsah. As a result, they would be set apart and alone, on their way home with their God, on Bikuwrym.

Second, this fortuitous circumstance and preferential treatment would be short-lived as a result of a series of ill-advised temper tantrums. This realization is made evident by the perfect conjugation. The Yisra’elites had, unfortunately, bonded with their captors and took their preference for false gods with them. Similarly, Dowd was about to take vestiges of Israeli religious beliefs with him into She’owl, where they would never be seen again.

In that these are Dowd’s thoughts as he was fulfilling his service as the Pesach ‘Ayl, each word should be understood in the context of Passover and UnYeasted Bread leading to Firstborn Children. The initial Mow’ed was and remains the doorway through which we can escape the deadly consequence of religious and political corruption. On the other side is the Promised Land. Passover is the portal to a new life, one that is perfect and eternal. Those allowed to pass through it en route to UnYeasted Bread are never disappointed.

259While Dowd had volunteered for this ordeal, Yahowah appreciated His Son’s rationale and made it possible for the Zarowa’s soul to be separated and suffer in our stead. While we do not fully understand the mechanics of how he was able to carry our guilt with him into She’owl, we do not need to know how it happened to appreciate why it occurred – or to benefit from it.

In light of “batach – they trusted and relied,” it is criminal that rabbis, pastors, and priests preach faith and not reliance, belief and not trust, and then direct the faithful to “Jesus Christ” or “bar Kokhba” rather than to the Zarowa’ who is speaking. A person’s faith is as meaningless as his or her beliefs. The reliability of the object of our trust is all that matters – Yahowah and His Son, Dowd!

In this context, it is also important that we appreciate the meaning of Yisra’el. The name represents “individuals (‘iysh) who engage and endure (sarah) with God (‘el).” We should all strive to be Yisra’el.

During the Yatsa’ | Exodus from human oppression, trust, not faith, reliance, not belief, was the essence of their salvation – and ours. Batach is repeated three times so that we would not miss this message. The reason that we are asked to “shamar – observe” Yahowah’s Word is so that we come to know Him and understand what He is offering by way of His Covenant.

Recognizing that this was written by Dowd to describe what he endured on our behalf, it must be said: By robbing the Messiah of his accomplishments and accolades and transferring them to another, whether that be “Jesus Christ” or “bar Kokhba,” Christians and Jews do Father, Son, themselves, a grave injustice. God is made out to be a liar, they lose sight of Dowd’s heroics, and they devalue all Yah sought to accomplish through His beloved Son. This Psalm exists to explain how, why, when, where, for whom, and by 260whom, the Passover and UnYeasted Bread sacrifices were fulfilled.

And let’s be clear – this was tremendously painful. Mizmowr / Psalm 22 will go on to detail the most torturous elements of Dowd’s suffering. It was at the end of a long day. He had been through the pretense of a trial, condemned to die a torturous death, spit upon, and whipped by Romans.

The Set-Apart Spirit, who had been with him since he was eight years old one thousand years ago, was no longer protecting him. The body that God’s ruwach and his nepesh occupied had suffered and bled beyond our comprehension. Inhumanely designed Roman flagella ripped away the soft tissues from his vulnerable back and legs. Then the Beast nailed what was left of the Lamb to a post and beam to die an excruciating and humiliating death.

To their shame, Romans and Roman Catholics have excelled in the creation and deployment of torturous devices. And therefore…

“I am but (wa ‘anky – with regard to the speaker and this discussion, I now exist as) a crimson grub (wa towla’ah – a bloodied worm and scarlet pulp (Coccus ilicis from which red dye is extracted)), no longer extant or present as a person (wa lo’ ‘iysh – no longer a man or individual [i.e., I’m now less than human], ‘ysh is from an unused root meaning ‘extant’), rebuked and taunted, insulted and dishonored (cherpah – scorned and disgraced as contemptible, defied and railed against, insulted with slurs) by humankind (‘adam – mankind, specifically the descendants of ‘Adam), and disrespected and demeaned (bazah – disregarded, held in contempt, and ridiculed; seen as worthless, lightly regarded, and of little value) by the family (‘am – by the people who are kin and nation of Yisra’el).” (Mizmowr / Song / Psalm 22:6)

261The reference to the towla’ah | bloodied worm is both prophetic and telling. The Romans, like the Roman Catholic Church after them, were sadistic in their development and deployment of the most excruciating ways to inflict pain. Having been under their control, the body that Dowd’s nepesh still occupied was so abused that it no longer appeared human.

This abuse of His Son is something God will never forget. Be assured, He will hold the leadership of Imperial Rome accountable, as well as the Roman Catholic Church because they would develop and popularize a conspiracy to blame Jews for what they, themselves, had done.

This realization is vital to our appreciation of what Chag Matsah represents. Yahowah not only wants us to know from what and from whom His Children are being liberated so that we do not associate with them, but also that this crime is so egregious that there will be hell to pay.

Never in the annals of human events has any institution been as hated by Yahowah as the Beast which grew out of Rome as a result of what they did to His Beloved. And yet, oblivious to the obvious, they are continuing to taunt Father and Son, parading around under the graven image of a Tortured God on a Stick. At least, come Judgment Day, they will be easy to find and arrest.

Additionally, the idea of resembling a towla’ah | bloodied worm makes the specter of a physical resurrection macabre. In this light, we should lo’ ‘iysh | not focus on the individual, this bludgeoned body but, instead, on the soul who endured and survived it to tell us his story.

Let’s pause now and let this soak in as we, even 2,000 years removed from the unnecessary anguish of this day, deal with our thoughts and emotions and wipe away the tears. Rome, from which Europe and America emerged politically and the Church evolved religiously, was humankind’s most acclaimed civilization. And they not 262only condemned and brutalized God’s Beloved Son, the King of Israel, they both gloated in and denied having committed this egregious crime. Even worse, they created an anti-Semitic religion through their false testimony. And as a result, the Messiah’s sacrifice has been overlooked and negated by almost everyone. The truth regarding the single most important event in human history, one prolifically and painstakingly foretold by the prophets, is so rare that until we discovered it by reexamining Dowd’s Mizmowr, no one knew it.

And yet, the Roman Catholic alibi is accepted by billions on faith. Dowd’s sacrifice was not only dishonored by the men torturing him representing Rome, but he was also rejected by the people of Yisra’el – his family whose respect he was there to earn. By comparison, their disregard would make the tumult of the Waters of Marybah, something which still stains the collective Jewish soul, look like a childish indiscretion. With all of the prophecies pointing to Dowd’s sacrifice at this moment, there is no excuse for Yisra’el getting this so wrong. And approaching 2,000 years later, they still haven’t figured it out. Did someone remove the 22^nd Mizmowr and Yasha’yah 53 from their Tanakh?

How about Yasha’yah 41? Was it not obvious that Dowd was serving as the “worm of Jacob” and was thus representing Israel? After all, Yasha’yah | Isaiah and the Mizmowr have been hand and glove for a long time. So, it is in Isaiah 41:14 that we read…

“‘You should never be afraid (‘al yare’ – you (singular) should not be anxious (qal imperfect second-person feminine singular jussive)), O Towla’ah | Worm (towla’ah – bloodied grub (feminine singular)) of Ya’aqob | Israel (Ya’aqob – serving as a synonym for Yisra’el). People (mathy – men (masculine plural)) of Yisra’el | Israel (Yisra’el), I, Myself, am here to help and support (‘any ‘azar – I, Myself, will assist at this time (qal perfect 263first-person singular)) you (‘ath – you, feminine singular, and thus addressing the towla’ah),’ prophetically announces (na’um), Yahowah (YaHoWaH).

‘Your Ga’al | Kinsman Redeemer (ga’al ‘ath – the one from the same family who pays the price to reacquire those of you who are stained and defiled and ransom you from the control of others (qal participle)) is the Set-Apart One (qodesh – is the most uniquely qualified, respected, awe-inspiring, uncommon, and special, the essential, dedicated, and upright individual) of Yisra’el | Individuals who Engage and Endure with God (Yisra’el – Israel).’” (Yasha’yah / Isaiah 41:14)

Dowd’s Mizmowr and Yasha’yah’s prophetic portrayals of our salvation are inseparable concepts, working together as vowels and consonants within the Hebrew alphabet, especially when identifying Dowd as the Sacrificial Lamb and presenting the Set-Apart One of Yisra’el as the Kinsman Redeemer of his people.

It is also telling that the Roman Legions – the very soldiers torturing the Passover lamb – were known the world over for their bloody red togas and banners. This color, which was designed to invoke fear in the hearts of those they were subjugating, was derived from this “towla’ah – crimson grub.” For a thousand years thereafter, the dye from the Coccus ilicis was valued above precious metals by nobility and clerics as a symbol of power and authority. Therefore, when bloodied beyond recognition and when appearing less than human, the body he was about to discard resembled the empire and church of Rome.

Also telling, this little grub cannot produce offspring without dying – which makes the prophecy of the towla’ah so compelling. It voluntarily attaches itself to a tree in order to protect its young, surrendering its life and freedom to keep its offspring safe. Moreover, like the actual Pesach ‘Ayl | Passover Lamb, the successive generation is 264nourished by the towla’ah’s body before freely venturing out to explore the world. Amazingly, this crimson grub encapsulates the nature of the Passover sacrifice and its purpose while at the same time identifying those who were abusing the Lamb.

In due time, we will return to the remarkable prophecies found in Yasha’yah 41. Based upon all we have learned, they will sing to us as beautifully as Dowd’s own Song.

In Psalm 22:6, Dowd uses three different words for man in this one sentence. After accurately describing the condition and appearance of His Son’s flogged body, He said that the Zarowa’ was no longer present as a person.

We were also told that the sacrificial victim was being accused by ‘adam – symbolic of the first man created in God’s image. While symbolic of what humankind had become, particularly as demonstrated by the Beast of Rome, this could also suggest that Dowd was assuming the guilt of each Covenant member all the way back to ‘Adam – and thus serving as a metaphor for taking on the sin of many. Beyond this, the aspect of ‘Adam that made him unique was his neshamah | conscience. And yet, it is man’s inability to think that has caused the preponderance of people to disregard the Lamb’s identity and purpose.

The third expression of man, ‘am means “people” and is often used in reference to Yisra’el. A millennium before it actually occurred, the Messiah told us that his offer of redemption would be disrespected by his own family: Yahuwdym.

In this regard, Jews have long dishonored the sacrifice of the Passover Lamb. They have even made a religion out of denying that it was fulfilled by the Messiah and Son of God. And now that we know that it was King Dowd who was serving on their behalf, it makes the rabbinical rejection all the more disappointing.

265Even today, the religious show no regard for Dowd’s compassion or heroics. Not one person in a million acknowledges the association between the king and the fulfillment of Chag Matsah. And this is inexcusable since there are so many exacting prophecies revealing what would occur – most were made many centuries before Rome or crucifixion existed.

Intoxicated by their ability to impose their will on others, and enamored with their brutality, Romans made a spectacle of execution, murdering those they despised along popular roadways, usually naked, because it was more humiliating. Like all despicable totalitarian regimes, the torment was designed to have a deterrent effect, evoking fear among eyewitnesses.

In these ways, civilizations like Rome serve as grotesque projections of gang mentality. The larger the empire and more powerful the nation, the worse they behave.

This insight explains why Dowd revealed that people were gawking at him, shaking their heads, and saying senseless things – mouths running but not their brains.

“All of those who see me (kol ra’ah ‘any – all who gaze at me, who look upon me), they deride and mock me, speaking unintelligibly about me, disparaging me (la’ag la ‘any – they speak incoherently about me, stammering disapproving ridicule while scoffing at me). They shoot off their mouths (patar ba saphah – they open their mouths, flap their lips, and release an unchecked flow of all manner of things) while they shake their heads (nuwa’ ro’sh – wavering from the very beginning).” (Mizmowr / Song / Psalm 22:7)

It has been this way from the beginning, and nothing has changed. The world over, everyone speaks unintelligibly about Dowd, the Son of God, and all he represents. And yet, they all had access to this Mizmowr / 266Psalm. It had been written around a thousand years earlier and was widely circulated at the time. Much like today, we have access to the truth but do not pay much attention to it.

It was one thing for the Romans to mock him. They, and the Church they inspired, never knew any better. They were and remain ignorant of Yahowah, His Towrah, Beryth, or Miqra’ey. Stupid is as stupid does. They continue to be belligerent toward God, unintelligently stammering while slandering and deriding Him.

To make matters worse, the Roman Catholic Church deliberately negated Dowd’s sacrifice by misattributing His titles, such that he would not be credited for having provided the greatest gift ever offered. It is one thing to have made the sacrifice, but to have the world’s most popular religion predicated upon attributing it to a misnomer is particularly insufferable and reprehensible.

Now that we are acknowledging that these Psalms were written in first person because Dowd lived through them, I am convinced that this next pronouncement happened exactly as it is written. Dowd was immensely proud of his Father’s name, so much so it is quite possible that he used the pseudonym Yahowsha’ | Yahowah Saves to depict what he and his Father would accomplish together. He was so courageous and bold, there is no doubt that he would have told all who would listen what was going to transpire, why it would occur, and who was going to make it happen. But his audience, like praying zombies, was too busy talking to listen.

These are quotes from those mocking and demeaning the Passover Lamb as he was fulfilling Pesach to open the Doorway to Life everlasting with Yahowah…

“‘You have chosen to be rolled off, removed, and sent away to Yahowah (galal ‘el Yahowah – you wanted to be taken to Yahowah (qal imperative second-person masculine)). So, let’s see if He wants to rescue him (palat 267huw’ – perhaps He will choose to have him escape and survive, rescuing him from this most unfavorable circumstance, with Him choosing to deliver him (piel imperfect jussive)).

Let Him choose to deliver and save him (natsal huw’ – maybe He will decide to spare him and defend him (hifil imperfect jussive third-person singular masculine)). Surely (ky) He desires to be with him (chaphets ba huw’ – He must want to be by him, He takes pleasure in and has a fondness for him (qal perfect third-person masculine singular)).’” (Mizmowr / Song / Psalm 22:8)

It is yet another nail in the coffin of Christianity – and Judaism. The lone eyewitness account, the single credible presentation, the only inspired testimonial, of the fulfillment of Pesach | Passover reveals that those who were there had heard the Messiah tell them that he trusted and relied upon Yahowah! He knew that his soul would survive and be delivered from this ordeal – which is why he volunteered to do it! He realized that the purpose of Passover was to tangibly demonstrate Yahowah’s desire to rescue and save us as His Covenant Family from our mortality because God wants to be with His children, now and forever. Dowd was simply the foremost among us.

Dowd had made these declarations publicly – at least to the extent that those passing by knew what he had said. And yet, there isn’t even the slightest hint of Yahowah’s name, or how Yahowah intended to deliver the soul of the Pesach ‘Ayil, in anything Christians or rabbis call “Scripture.”

Other than what is recorded in Mizmowr | Psalms 22 and 88, and in Yasha’yah | Isaiah 41 and 53, there are no other inspired, credible eyewitness accounts of Dowd’s fulfillment of Yahowah’s purpose, which was to serve as the Passover Lamb, then to endure Matsah to unleaven our souls, celebrating Bikuwrym as a result. Therefore, since 268this accounting reveals that the onlookers that day in Yaruwshalaim said these things using these words, they did so. And there is no possibility whatsoever that they would have said any of this if they had not heard Dowd expressing it. This realization changes the entire narrative from what is claimed by the Christian New Testament and Talmud Yerushalmi. Therefore, you can either trust them or you can trust Dowd, believing the inspiration of man or relying upon the man inspired by God.

Should there be some confusion on this matter, the Talmud, both the Jerusalem and Babylonian editions, are strictly rabbinical affairs. They record rabbis debating what they want Jews to believe the Towrah means – as if they are better communicators than God. And in this regard, they are completely clueless. Given all they had to work with to discern the truth, to call these men sages is to be less intelligent than they.

That is not to suggest that, even when it is obvious, knowing the truth is effortless. As I’ve admitted, while I had privately discussed the possibility that Dowd may have served to fulfill Chag Matsah, it wasn’t until I understood his motivations that I was able to appreciate why Yahowah allowed him to serve in this fashion. And even then, before publicly acknowledging it, I had to test the validity of this conclusion throughout the prophecies pertaining to these fulfillments to verify that they were consistent with what we were reading in the 26^th through 30^th Mizmowr.

And that’s the relatively easy part because the real work is in coming to know and accept what the Towrah says about the Mow’ed Miqra’ey while developing an understanding of how the Naby’ portray them in conjunction with Dowd. One must then weave what we learn in the Mizmowr into these discoveries to develop a complete picture. And along the way, those who come to embrace the truth must be willing to go where few dare tread, because to find the answer, those on this quest must 269first expose and condemn the fundamentals of Judaism and Christianity.

Further pertaining to Mizmowr 22:8, knowing the response of the onlookers is helpful because it not only reveals that they used Yahowah’s name in conjunction with Dowd serving as the Passover Lamb, but they also recognized that he had spoken of having a close and intimate relationship with Yahowah. He had obviously discussed doing what he knew Yahowah wanted.

As we move on to address the next statement, we realize that we have not been told, because we do not need to know, how Yahowah engineered the placement of Dowd’s soul in this, now, discarded body. Having studied Yasha’yah | Isaiah 7:14, we recognize that the prophecy simply states that a young woman would give birth to a child. Just as Dowd became our Heavenly Father’s beloved Son when he was enveloped in Yah’s Maternal Spirit, the same is likely true with the body he may have referred to as Yahowsha’ | Yahowah Saves.

So now returning to the role of first-person narrator, principal actor, and eyewitness, we discover how he came to this place…

“Indeed (ky – it is true by contrast that), You (‘atah – speaking to Yahowah) had me to gush forth and thrash about, in normal childbirth from (gyach ‘any min – brought me out through the normal pushing process only to wiggle around and fight through (the primary meaning of gyach is ‘surge, push, or burst forth as part of customary childbirth,’ making this a graphic depiction of breaking the water in the amniotic sac, causing the uterus to contract, and leading to pushing the baby out during delivery) (qal participle)) the womb (beten – the uterus in the abdomen), causing me to rely (batach ‘any – causing me to place my confidence (hifil participle)) upon (‘al) my mother’s breasts (shad ‘em ‘any – my biological mother’s 270mammary glands).” (Mizmowr / Song / Psalm 22:9 (22:10 JPS Tanach))

By using gyach min, this becomes a graphic depiction of a normal delivery, which is the opposite of a miraculous nativity. It describes the rupturing of the amniotic sac at the commencement of labor, known colloquially as the pregnant mother’s “water breaking” before the newborn child is pushed out of the womb during painful contractions.

The mother must contract her womb to deliver her child in less than twenty-four hours after the gyach min occurs for the newborn’s safety and to prevent infection. Similarly, this newborn child was like all others, in that he had to rely upon his biological mother’s breast milk to fight infection and survive. This is as ordinary as normal gets. Sorry, Twistians, with your Christmas pageantry, but it just didn’t happen your way.

It may be surprising, especially with scientists touting the spontaneous generation of life and natural selection, that biologists are clueless as to how a new soul is generated during conception. Anatomists cannot even assess the composition of a soul. They know that it exists, that all animals have one, that it has no mass and, thus, must be a form of energy, and that its arrival is the spark of life while its departure is coterminous with death.

Therefore, based upon our inability to understand even the most fundamental aspects of a nepesh, we should not be surprised that Yahowah didn’t try to explain the process in Dowd’s Second Coming or his Third. Although clearly, they will differ since his first two lives began as a child and his third will commence as an adult.

“Before You (‘al ‘atah – toward, beside, and in association with You, because of and concerning You), I was cast out of (shalak min – You were compelled to throw me out, casting me off, forth, down, out, and away 271from (hofal perfect)) the point of origin as an act of compassion and love (rechem – the uterus or womb, the child gestating and childbearing organ of the female, a spatial position indicative of the source who is merciful; from racham – love, mercy, affection, and compassion).

From (min) the womb (beten – the uterus in the abdomen) of my mother (‘em ‘any – my biological mother), You are (‘atah) my God (‘el ‘any).” (Mizmowr / Song / Psalm 22:9-10)

Shalak isn’t a comforting term. It means “to throw, cast, hurl, or fling,” even “to toss away and cast down.” This indicated that Dowd’s soul was cast out of heaven and thrown away (temporarily) during Matsah, placing him in a tough situation. But that’s just the beginning of the harsh implications. The hofal stem is uncommon because it is inconsistent with freewill. It indicates that the subject, Yahowah in this case, was forced, or at the very least, compelled, to part with him for a while, such that Dowd briefly was cast out. Therefore, the arguments in favor of it were compelling. Fortunately, in the perfect conjugation, the compulsion and intensity of being cast off, was short-lived, literally one and done.

With the hofal stem being applied by Dowd when addressing Yahowah, it speaks volumes about the conclusions that we have drawn. Dowd’s arguments on behalf of his soul being allowed to serve in this way were convincing, indeed, undeniable. To earn Yisra’el’s respect to the extent required to serve as their eternal king, Dowd wanted this opportunity and wouldn’t take no for an answer. A brilliant man made a compelling argument – one that God, Himself, could not refute.

Beyond what this sacrifice achieved in the long term for Yisra’el and her king, there was also a significant benefit for Yahowah. Pesach and Matsah lead to Bikuwrym | Firstborn Children, representing our inclusion into the 272Covenant Family. Dowd’s nepesh was the only way to create a literal fulfillment – and both Father and Son knew it.

The concluding thought is also indicative of Dowd’s status. Devoid of a verb, it literally reads: “from womb of my mother You God of mine.” So, no matter how we shape the action, it is apparent that Dowd and Yahowah have a history together.

The prophetic portrayal of the Passover Lamb is always that of a person. God isn’t a man. Recognizing then that a human being was the only viable option, we are faced with the realization that it would have been impossible for such an individual to be perfect in every thought, deed, and phrase without God’s assistance. Therefore, since the Pesach ‘Ayl | Passover Lamb must be without fault, this was accomplished by observing the Towrah and being anointed with the Spirit.

In this regard, there is no basis for the notion that Miryam | Mary, in the unlikely event that this would have been her name, was unmarried or a virgin. In Hebrew society, there were no marriage vows. A woman traveling with a man, living with him, and raising a family was either his wife or concubine. Also pursuant to his reentry, by using Dowd’s soul, his parents’ genealogy was considerably less vital, which is why the prophets do not provide it.

Further, Miryam would not have been a good choice of names. It is from mary’ and directly related to Marybah – as in the waters of…. It means “contentious, rebellious, and embittered” and speaks of “provoking strife.” The secondary definition of mary’ is “gross and domineering fatling,” which does not sound much better. Mary’ is from the verbal root, marah | to be disobedient and rebellious. Yes, it was also the name of Moseh’s sister, but in her case, since Yahowah struck her with leprosy, it was fitting.

273Should you wonder why Dowd’s nepesh wasn’t inserted into a 30-year-old body so as to skip past this process, the answer is that to accept the guilt of his people he needed to become familiar with them. Further, even with the failure of Yisra’elites to recognize him, it was important that they be given every opportunity. So, while he was far from an ordinary Jewish boy, he was born in the normal manner to a typical mother and father whose names we do not know and then lived among his people.

Should there have been any validity to the notion that Gabry’el met with Dowd’s birth mother, that conversation would have been entertaining. Gabry’el, from gibowr and ‘el, describes Dowd as the most courageous and competent man of God. So… “Hi, Mom, I’m gonna be your kid even though I’m a little over a thousand years old. You may have heard of me. Anyway, I’m going to be slaughtered as the Passover Lamb, so don’t get too attached. And that’s actually the good news because, come Matsah, I’m going to Hell. So, let’s chat again in, say, 9 months. Oh, and I almost forgot, the Romans are going to turn you into a virginal goddess, recite prayers to you, and erect statues in your honor while turning me into a god. So, this isn’t going to be much fun.”

Moving past the incredulous and on to the next statement, we find the then-future and now-past, sacrificial soul pleading with Yahowah, reminding Him not to abandon him. He recognizes that he is headed to a rendezvous with ha Satan where he will be afflicted. He knows that nothing exists that can protect him from this ordeal because it is what he has chosen.

Dowd is now speaking about the means to fulfill UnYeasted Bread. His soul was headed to the place of “rachaq – being severed and avoided, removed and separated.” He is bemoaning She’owl, the lightless prison, where imperfect spiritual souls endure eternity. Separation from Yahowah is the only appropriate penalty for those 274who have led others away from God. This means that without the perfecting implications of Matsah, where our souls are unleavened from the fungus of religion and politics, the aforementioned sacrifice on Pesach, where we become immortal, would be counterproductive.

Dowd’s soul asks of Yahowah…

“Do not continually distance Yourself from me by allowing Your relationship with me to be severed for a prolonged period (‘al rachaq min ‘any – do not actually recede from me, avoiding me beyond the needed period, with You sending me so far away from You there is no return (qal imperfect jussive)) because (ky) the oppressive confinement and anguish (tsarah – the troubling oppression of internment, the unavoidable suffering and emotional distress associated with incarceration and the distressful imprisonment with the adversary; from tsarar – of being hard-pressed, diminished, bound, cramped, and constrained, vexed and harassed) is imminent (qarowb – personal, approaching, and near in spacetime).

And yet, indeed (ky), no one (ayn – nothing) can help (‘azar – can provide support, assistance, or aid (qal participle)).” (Mizmowr / Song / Psalm 22:11)

The Hebrew language is helpful here with its conjugations, otherwise, this would have been unbearable. While the imperfect, when associated with rachaq, speaks of ongoing and continuous separation, since he negated it with ‘al, Dowd realized that his time in She’owl away from Yahowah would be finite – one horrific day, but no more. Although, by contrast, it was the furthest place from Heaven.

Dowd was reporting, not complaining about enduring the horrific pain associated with the Roman flogging and the excruciating nature of crucifixion. However, he was lamenting the anguish of having his relationship with 275Yahowah severed – even if it was for but a moment in time.

Since tsarah serves as the operative verb defining the Yisra’elite subjugation within the religious and political regime of Mitsraym, it is obvious now that Dowd was presenting his Matsah exodus from She’owl as an intensely personal reenactment of the Yatsa’ | Exodus. His “anguish” would come from tsarah | being constrained and diminished. He would tsarah | surrender his freedom and be incarcerated. She’owl would be tsarah | distressing, emotionally anguishing, and painful. And during this time, he would be with the tsarah | rival and competitor to God’s company, the Adversary. Hell would be tsarah | vexing, a time of troubling tribulation and oppressive affliction.

Ha Satan | the Adversary has long been Dowd’s rival, the one who saw himself as being in competition with the Messiah for human souls. But as a result of what Dowd has done, when he returns Satan will be cast into She’owl and remain. In Hell, he will experience tsarah | incarceration, being bound, constrained, and diminished. These are the attributes of She’owl – which is essentially a black hole.

Further, tsarah is the same word Yahowah has used to depict the Time of Ya’aqob’s Troubles. This then suggests that Dowd will have endured tsarah on behalf of his people – Yisra’el – thereby earning the right to liberate them from it on Kipurym.

We find tsarah scripted within Mitsraym, this Mizmowr, and the Time of Ya’aqob’s Troubles because Yahowah has and will engage to deliver the Children of Yisra’el from tsarah | anguishing torment. The Exodus, fulfillment of Chag Matsah, and the reconciliation of Yisra’el upon Yahowah’s return are different phases of the same story.

Dowd’s foreboding Song reveals that, on the cusp of incarceration in the lightless prison of She’owl, the 276Romans continued to humiliate him, ripping the flesh from the remnant of his body. And to think that for Jews and Christians alike, it was for naught. It’s as if Passover and UnYeasted Bread were never fulfilled.

Dowd’s ordeal on behalf of Yisra’el would be “qarowb – imminent, personal, unavoidable, and near.” At “a place and moment in spacetime of a location and duration certain from the perspective of the participant,” bad things were going to occur. He knew it. A hellacious price would be paid to honor Yahowah’s Matsah promise to perfect the Covenant Family.

“Numerous (rab – a great many) fiercely aggressive soldiers (‘abyr – fearsome and powerful warriors, even supernatural beings), bullish beasts (par – frustrated bulls and wild asses), of the aggressively attacking supernatural (‘abyr – powerful, fighting, bullish, and spiritual warrior) serpent (bashan – snake; related to bashanah – shame (a metaphor for Satan)) surround me (sabab ‘any – they assemble around and encircle me, turning on me during this time (qal perfect)).

They have besieged and crowned me in hostile fashion (kathar ‘any – in a coordinated fashion they gather about to hem me in, threatening me while adorning me with a circular crown).” (Mizmowr / Song / Psalm 22:12)

‘Abyr was a clever choice because it depicts “fiercely aggressive soldiers” in the first instance when modifying the par | bullish beasts and wild asses and then describes an “aggressively attacking supernatural” serpent when paired with bashan in the second. He would initially feel the sting of Roman warriors and then that of powerful mal’ak fighting on behalf of ha Satan | the Adversary.

Often worshiped as a sun god, Lord Ba’al was represented by a par | bull, not only because of its strength but because the sun crosses the constellation of Taurus the Bull during Pesach | Passover. For everything Yahowah 277does, Shachar has a counterfeit. Therefore, to redeem his people, Dowd’s soul would have to endure the worst tortures that the Roman Empire and Satan and his full cadre of demons could muster. Either way, these were fierce fighters capable of inflicting painful injury.

Since it is implied in this prophecy, there may be some merit to the story that the King of Kings would be forced to wear a crown of thorns, one comprised of the same intertwined thickets that caught the lamb on Mount Mowryah | Moriah on behalf of ‘Abraham, Yitschaq, and the Covenant. They were witnessing a dress rehearsal for the seminal event of human history.

“They open (patsah – they part) their mouths (peh hem) against me (‘al ‘any – toward) like a fearsome beast (‘aryeh – a destroying lion and assassin in search of prey), mangling and tearing me to pieces as a violent and abhorrent way to die (taraph – plucking off my skin, ripping apart my soft tissues with sharp objects, violently flailing me so as to inflict a repugnant death) while roaring loudly (sha’ag – making an anguishing guttural sound that is thunderous).” (Mizmowr / Song / Psalm 22:13)

They were pummeling Passover Lamb with their whips, and his soul felt the burning sting of every lash. Second only to crucifixion, it was the most abhorrent way to die. And while Rome inflicted the carnage, not a single Jew lifted a finger to spare their Messiah and King of the needless anguish. A painless death would have sufficed – but not for Romans. Even as a church, they have continued to enjoy torturing Jews.

Long before these sadistic implements of pain were conceived, Dowd | David wrote of what he would experience. Blood would have dripped from his pen.

Removing muscle tissue from Dowd’s shoulders, back, chest, arms, and legs was insufficient by Roman standards. Our great hero would go on to describe the most 278horrid form of execution ever conceived by man. Five centuries before crucifixion with ropes was invented by the Assyrians, and 700 years before it was perfected by the Romans to include nails, Dowd previews its piercing violence. We are about to discover that his prophecies are painfully precise.

So that you will be able to more fully appreciate what follows, one of crucifixion’s most telling attributes is that it causes the victim’s bodily fluids to drain into their lungs, leaving them parched. While dying of thirst, they drown. Bones are not broken, but both shoulders and other major joints are dislocated.

Oxygen depletion occurs because the victim is unable to stretch their diaphragm while hanging by their arms, causing carbon dioxide toxicity in the bloodstream. This results in strength melting away, starting with the heart muscles. We know this today, but not 3,000 years ago which is when these words were inscribed by Dowd. That makes his depiction extraordinary.

His physical mortality was ebbing away…

“As water (ka ha maym – as it pertains to bodily fluids), I am poured out and weakened (shaphak – I am drained and emptied (nifal perfect)).

And (wa) all of (kol – each of) my most substantial bones (‘etsem ‘any – my limbs) are stretched, separated, and out of joint (parad – have parted and are dispersed (hitpael perfect – clearly states that at this moment he is not being assisted by anyone and is enduring this on his own initiative)).

My heart is now (leb ‘any hayah – my heart has come to be (qal perfect)) like wax (ka ha downag). It has melted, wasting away along with (masas ba tawek ‘any – it is dissolving, weakened and discouraged, within (nifal 279perfect)) my internal organs (me’eh ‘any – the core of my body). (Mizmowr 22:14)

Like sunbaked dust (ka ha cheres – similar to a broken vessel of earthenware), my vigor and strength (koach ‘any – my vitality and potential, my physical muscular power) are withered and failed (yabesh – are dried up without moisture and incapacitated such that they no longer respond (qal perfect)).

And (wa) my tongue (lashown ‘any) cleaves (dabaq – clings and is made to stick (hofal passive)) to the roof of my mouth (malqowch ‘any – to my palate).

So, upon (wa la – drawing near and approaching) the dust (‘aphar – of the natural earthen material and ready to be pulverized [from 4QPs]) of death (maweth – of the plague), they have placed me, validating why I’m here (shaphath – they have put me here to ratify my purpose [4QPs ‘they placed’ vs. ‘you laid’ in MT] (qal imperfect)).” (Mizmowr / Song / Psalm 22:15)

That is precisely how crucifixion kills, right down to its most unique symptoms. The victim’s inability to inhale robs their body of oxygen, and thus energy, causing koach | a helpless incapacity to perform any needed function. Likewise, yabesh in association with me’ah ba tawek describes “a withering paralyzed state in which the body no longer responds to the brain’s motor function commands.”

The textual base of cheres | potsherd is identical to charash, meaning “to be silent while others plot evil, devising a plan of action that cuts and separates.” All the while, his expendable physical body, comprised of the elements of the earth, was broken, being deprived of the fluids being drained into his lungs, suffocating him.

Maweth is “death personified.” It is “the disease that plagues us.” Fully amplified, maweth conveys: “the 280physical trauma of the body dying, the infliction of a disease that causes death, and a judgment in which the penalty is a death sentence.” It is derived from, and at the consonant level spelled identically to, muwth: “those who are executed and dispatched to die.”

The body Dowd’s soul was still clinging to was in the final throes of serving as the Passover Lamb. It would soon die so that we wouldn’t suffer the same consequence. Then his soul would be laden with the corruption of his people and taken to She’owl, the place of separation, in our stead. By bearing Yisra’el’s rebellion against Yahowah, he exonerated and pardoned his people on UnYeasted Bread.

“For indeed (ky) the contemptible scum and abased yelpers (keleb – loud and attacking, unfaithful pagan dogs; evil male prostitutes of a lowly status and violent nature; puppets and traitors) have surrounded me (naqaph ‘any – they have encircled me like a swirling wind).

A politicized religious community providing the testimony (‘edah – a congregation acting like a gang in a herd serving as witnesses) of the disastrously corrupt (ra’a’ – of those who are wrong, disturbing, evil, and injurious) establishes a destructive annual cycle to denigrate what I’m doing (naqaph ‘any – they go around me, severing me from my source in a destructive fashion).

They bore into (ka’aruw – they dug into and pierced [5/6HevPs has ka’aruw, a variation of karah – dig, bore, pierce while the MT has ka’ary – like a lion) my hands (yad) and my feet (wa regel ‘any).” (Mizmowr / Song / Psalm 22:16)

These canines would be wolves, Roman and Pauline. Over time, their unifying political and corrupt religious testimony would create a new cycle of events from Easter to Christmas. In so doing, they would completely denigrate Dowd’s sacrifice. There would be no provision for Chag Matsah on the religious calendar of Christians or Jews.

281As the Romans struck their blows, pounding nails into Dowd’s wrists (which were considered part of the hand in the first century) and into his heels, they “ka’aruw – bore through” them with primitive nails constructed of tapered iron rods. While using such crude implements in this excruciating fashion was repulsive, even reprehensible, there remains a far greater crime here than mutilating and murdering the Messiah.

If you are a Jew, faithful to the religious traditions of the rabbis, you should know that they have deliberately kept you from knowing that your Messiah, Dowd, served as the Pesach ‘Ayl by altering the passage to read: “Like a lion are my hands and feet.” This was not a mistake. It was done on purpose.

All these many years later, even with the Dead Sea scroll found at Nahal Hever in 1950 and the Septuagint confirming ka’aruw | bore into rather than ka’ary | like a lion, Jewish scholars are still unwilling to acknowledge that Dowd, as a prophet, accurately described what he, as the Savior, endured. They argue in favor of the Masoretic Text. Their last vestige of denial comes by way of suggesting that the writing on the 2^nd-century BCE fragment (over one thousand years older than the Masoretic Text) is too faint to read with certainty. However, you can look it up online as I have done and see a picture of it for yourself if you are still wondering who to trust. The word ends in a Wah, not a Yowd.

The hands and feet of the Passover Lamb were nailed to an Upright Pillar on Mowryah during the 4,000^th observance of the Miqra’. But the Romans who did so were not the only criminals seeking to negate Dowd’s sacrifice. Rabbis played their role too.

Since what I am claiming regarding this prophecy is easily verified and accurate, it means that Dowd wrote that his hands and feet would be pierced five centuries before 282crucifixion was conceived by the Assyrians and seven hundred years before the piercing style of Roman execution was invented. It also means that the most esteemed rabbis are liars who should not be trusted. The authors of the oral traditions are deceitful men who are willing to alter God’s testimony to suit their own personal agendas.

Flee them. Expose them. Rebuke them. Trust Yahowah and rely on Dowd, not religious liars.

The prophet Zakaryah | Zechariah had a great deal to say about the role of Father and Son in this sacrifice. And since it is especially relevant to this passage, we would be remiss if we didn’t share Zakaryah 12:10 before we complete the Mizmowr. Yahowah is anticipating this moment…

“‘And (wa) for a time, I will pour out (shaphak – I will provide an outpouring and build upon) upon the House (‘al beyth – on behalf of the family and home) of Dowd (Dowyd – the Beloved (of the 1,076 occurrences of DWD this was one of the few in a prophetic text scribed DWYD – adding a Yowd representing the hand of Yah)), and upon (wa ‘al – also on behalf of) those who dwell in (yashab – the inhabitants who establish their abode and remain in) Yaruwshalaim (Yaruwshalaim – the Source of Guidance and Teaching on Reconciliation), a spirit of compassion and acceptance (ruwach chen – the spirit of favor and mercy, of a beautiful and beneficial Spiritual Garment), (wa) for those requesting mercy and clemency (tachanuwn – of being treated with kindness and affection, with compassion; from chanan – mercy and favorable treatment).

Then (wa), they will be able to look (nabat – they, at this time, will be equipped to observe, focus upon, pay attention to, and regard, think about and then appropriately respond) to Me (‘el ‘any) accompanied by the one who 283(‘eth ‘asher – with whom by association, and to show the way to the benefits of the relationship) they had reviled and pierced (daqar – they had thrust into by driving sharp implements completely through (qal perfect)), and (wa) they will lament (saphad – they will sob, expressing their genuine sorrow (qal perfect)) over him (‘al huw’) just like (ka – similar to the way) one cries (misped – one shrieks and howls) over the most uniquely special child and valued life (‘al ha yachyd – for the only son; from yachad – who reunited and joined together), anguished and infuriated (wa marar – grieving furiously, angry and enraged, even frantic) over him (‘al huw’ – on his account), consistent with (ka) the anguish suffered over (marar ‘al – the frustration and rage endured over) the firstborn (ha bakowr – the first son born into a family).’” (Zakaryah / Remember Yah / Zechariah 12:10)

Having come to appreciate why Yahowah allowed His Son to serve as the Pesach ‘Ayil and then to fulfill Matsah, this prophetic pronouncement sings to our hearts, reassures our minds, and comforts our souls. At long last, we can appreciate how the seven elements that comprise this declaration work in harmony to tell the story everyone needs to hear.

Zakaryah | Remember Yah is addressing the 6,000^th celebration of Kipurym | the Day of Reconciliations which will be observed on Monday, October 3^rd, in the Yowbel year of 2033. Father and Son will return to the Mount of Olives as every Yahuwdym who survived to this point, and who has accepted Yahowah as their God, looks up with tear-filled eyes, finally recognizing who their fathers pierced. This is even more vividly portrayed in Yasha’yah 52, a prophecy we will examine thoroughly in the next chapter.

The last opportunity for reconciliation is being poured out in this special way and at this opportune moment on behalf of the Household of Dowd. The Messiah represents 284Yisra’el | Individuals who Engage and Endure with God, Yahuwdah | the Beloved of Yah, and the Beryth | Covenant Family, such that the Beyth Dowd | Household of Dowd is comprised of select individuals representing a fusion of Yisra’el, Yahuwdah, and ha Beryth.

God and King are returning to Yaruwshalaim | the Source of Guidance on Reconciliation on Yowm Kipurym | the Day of Reconciliations. As a result of what they have done for the Family during the preceding five Miqra’ey | Invitations to be Called Out and Meet with God, there will be an outpouring of compassion from Ruwach | Spirit upon those who have gathered to receive them. It will be the ultimate family reunion. Our Heavenly Father, Spiritual Mother, and beloved Son, our Savior, have returned to claim their own.

For the first time in 3,480 years, since the Children of Yisra’el, when gathered around Mount Choreb, said that they did not want to see or hear from Yahowah again, a select few will be prepared and ready for both. The synthesis of Dowd’s devotion will look up to see Yahowah accompanied by His Son.

The one Yisra’el neglected and Rome pierced was providing the benefits of the Covenant. Considering the nature of his ordeal, Yisra’el is going to be genuinely sorry that it came to this. The reaction will be bittersweet but initially more weeping than shrieking. It will be the first opportunity to apologize and then express our gratitude. For Jews, they will be conflicted, horribly embarrassed for failing to recognize his sacrifice, and exceedingly joyful knowing that he earned the right to be their King.

This surviving remnant of Yisra’el, and all those comprising the Covenant Family, will have made the connection between the Son who is given in Yasha’yah 9 and the Lamb who was sacrificed in Yasha’yah 53, between the Firstborn of Mizmowr 89 and the Bakowr of 285Zakaryah 12, between the piercing here and also in Psalm 22. With all of this having occurred as foretold, and with Yahowah and Dowd returning to Yaruwshalaim, it will be hard to hold back the tears as we witness our King in all of his glory and visualize the God our forefathers ignored.

Dowd’s initial life among us 3,000 years ago was the most amazing in human history. He was the consummate poet and lyricist, shepherd and king, father of his nation and Son of God, a prolific prophet and heroic defender of his people. His life was so tumultuous that he represented the best and worst of Yisra’el. But in his relationship with Yahowah, he became the exemplar of the Covenant.

Dowd’s Second Coming 2,000 years ago was the most compassionate and magnanimous in the long history of humankind. He volunteered to have his body serve as the Passover Lamb to open the doorway for his people to come Home and then his soul would carry the guilt of the Covenant Family into She’owl. By depositing it there, his people were perfected, enabling them to live with him and his Father. He wrote openly and graphicly of the sacrifice and then endured much of it in the sight of his people. And yet, no one credited him with the most heroic and compassionate act in the history of mankind. His people denied the Miqra’ey were fulfilled while the gowym attributed his sacrifice to a figment of their imagination – damning Jews in the process.

The 22^nd Mizmowr was written during Dowd’s initial life about his Second Coming. It is hard to imagine what was going through his mind at the time.

Just as there are three forty Yowbel epochs of 2,000 years between our expulsion from the Garden to our return to it courtesy of Father and Son, the Messiah will have been here three times over the past 3,000 years. He showed us the way Home, made it possible for us to go Home, and will be there to greet us when we arrive.

286On the Day of Reconciliations, as the sun sets to a new dawn on October 2^nd, in the Yowbel year of 2033 (year 6000 Yah), Father and Son will return to Yaruwshalaim as a reconciled Yisra’el and Covenant Family look up with tear-filled eyes, finally recognizing what actually occurred on the Passover Dowd is witnessing and enduring.

Returning to Golgotha on this day, Pesach in the Yowbel of 33 CE (Year 4000 Yah), we find that Dowd predicted...

“I can count (saphar – I can record, measure, and make an accounting of, relating to) all (kol) my bones (‘etsemowth – my skeleton and limbs). They (hem), themselves, stare as they look right through me (nabat ra’ah ba ‘any).” (Mizmowr / Song / Psalm 22:17)

The Romans were savages, but their bloodlust was partially moderated by breaking the legs of most crucifixion victims so that they would be unable to free their diaphragm. Once the capacity to push up against the nails that had been driven through the ankles was curtailed by broken fibulas, it effectively eliminated the ability to draw air into the lungs and breathe. While this sounds cruel, it was actually done to expedite death, shortening the duration of the agony from days to hours. This was especially relevant when the gruesome specter of crucifixion was visible to the religious pilgrims in Jerusalem for Passover.

All that said, I would like to propose a different interpretation of this declaration. I think Dowd may have been drawing our attention to the corporeal nature of the Passover Lamb with saphar kol ‘etsemowth, revealing that this accounting for the record was entirely physical. Neither his soul, nor Yahowah’s Spirit who would carry it away, would die, just his body, serving as the Pesach ‘Ayil.

Providing the fodder used to comprise the Christian New Testament, we find Dowd revealing…

287“They divide (chalaq – they plunder, assign, and distribute) my garments (beged ‘any – my apparel and clothing) among themselves (la hem), and (wa) for (‘al) my clothing (labuwsh ‘any – my garments), they cast lots (naphal gowral – they get down on their knees to toss pebbles to claim a portion).” (Mizmowr / Song / Psalm 22:18)

As he was making it possible for us to live forever as part of Yahowah’s Family, inheriting all that God has to offer, Romans were looking down, playing with pebbles to determine who could steal his dirty, blood-stained laundry. And while this no doubt occurred, and was relevant for the reason I’ve just shared, Christians have misappropriated it to prop up their faith. Without any corroborating evidence, they postulate that their “Jesus” fulfilled another prophecy – or at least, the Romans had done so.

And while it proved nothing other than Christian desperation, there is a serious problem with the Gospel attestation – this was written in first person by the most famous of Jews and, most assuredly, not by Jesus. My means “my” not “his.”

With Dowd’s last words on the upright pole, Yahowah’s Spirit departed, leaving the soul of the Passover Lamb to bear the guilt of every Covenant member. He pleads:

“But You (wa ‘atah), Yahowah (Yahowah – an accurate transliteration of the name of ‘elowah – God guided by His towrah – instructions regarding His hayah – existence and our shalowm – reconciliation), You will not be far away for a protracted period of time (lo’ rachaq – You will not continually disassociate Yourself from me (qal imperfect jussive)).”

This prophetic statement affirms two things. During Matsah, Yahowah and Dowd would be separated from one 288another but not for long. This is why rachaq was both negated and scribed in the imperfect conjugation.

It also provides the Set-Apart Spirit with a descriptive title. ‘Eyalowth is the feminine plural of ‘eyal | one who assists and helps, empowers and strengthens.

“My ‘Eyalowth | my Source of Strength and Help (‘Eyalowth ‘any – One who Empowers and Assists Me, She Who Provides Aid, making me effective and influential, feminine plural form of ‘eyal / ‘ayil – the strength, fortitude, and ability of the ram opening the doorway), it is my desire and Your decision, my choice and Your will to act quickly, hastening the process, rapidly rushing in with the minimum passage of time (chuwsh – You and I want You to be prepared to act as swiftly as possible (qal imperative second-person singular paragogic he cohortative)) to assist in my rescue by supporting me (la ‘ezrah ‘any).” (Mizmowr / Song / Psalm 22:19 (22:20 JPS))

Just as the Hebrew language was embodied with the unique capability of limiting or extending the action of a verb over time, it was endowed with the ability to express volition in first, second, or third person. And here as before we find that minimizing Dowd’s tenure in She’owl is his will and God’s choice, his desire and Yahowah’s decision.

Dowd wanted to complete the mission and have his time confined in the lightless realm of She’owl to be limited. He realized that, since no one had ever been retrieved from Hell, he would be reliant on the Set-Apart Spirit whom he was calling his “‘Eyalowth.” She would be working with him to fulfill the Miqra’ey as She had once done to inspire the Mizmowr and defend Yisra’el.

‘Eyalowth (pronounced eh·yaw·looth) is being used as a title, similar to ‘elohym, although now in conjunction with the Set-Apart Spirit. This proper noun appears this one time in the Naby’. ‘Eyalowth is the feminine form of ‘Ayl 289and, thus, is the power behind the Passover Lamb, opening the Doorway to Heaven. The name reveals that our Spiritual Mother is ‘eyal | devoted to providing the capacity to do whatever is required, empowering the Zarowa’ to prevail.

On this day, She would abandon the dying body and then escort the surviving soul from Pesach to Matsah, taking Dowd’s consciousness from Yaruwshalaim to She’owl to fulfill UnYeasted Bread. She facilitated the transfer of the people’s guilt to him so that it could be taken to She’owl and deposited. Once there, She would observe outside the event horizon for the ensuing 24 hours of Matsah, remaining vigilant and prepared to aid and abet Dowd’s release. Thereupon, She would envelop Dowd’s nepesh, preparing him for his return in conjunction with Firstborn Children.

Yahowah has consistently called His Spirit the Ruwach Qodesh, which means “Set-Apart Spirit.” Because ruwach is a feminine noun, this reveals that Yah’s Spirit represents God’s Maternal nature. And by being qodesh, we know that our Spiritual Mother is “set apart” from Yahowah to serve us in similar ways. That is to say that She comes from Yah, that She is part of Yah, and that She is set apart from Yah for our benefit.

Knowing this, Dowd is confirming his rendezvous with the Set-Apart Spirit, affirming that the ‘Eyalowth will be there to liberate his soul from the black hole of She’owl when the job is done.

“It is my desire and Your will, my choice and Yours, to deliver my soul, to snatch away and save my soul (natsal nepesh ‘any – You want as do I for You to do what is required to rescue and liberate my consciousness (hifil imperative second-person singular paragogic he cohortative)) from the horror, heat, desolation, and ruin (min choreb), my unique position as a firstborn child 290(yachydah ‘any) from the influence (min yad – from the hand and actions) of the contemptible scum and abased yelpers (keleb – loud and attacking, unfaithful dogs and evil male prostitutes of a lowly status and violent nature; puppets and traitors).” (Mizmowr / Song / Psalm 22:20)

The aspect of the Messiah’s persona deployed during the fulfillment of Chag Matsah was Dowd’s nepesh | consciousness. And it would be snatched out of She’owl, liberated and saved, by Yahowah’s Ruwach Qodesh. On this, Father, Mother, and Son are in agreement. By rescuing Dowd’s soul, Bikuwrym was the result. Free of all imperfections, guilt resolved, the Firstborn Son came Home – opening the door, while enabling the Covenant’s Children to follow.

Adding to the challenge of correctly presenting the prophet’s thoughts, our access to a Qumran script of this Psalm runs right up through portions of the 20^th verse but ends there. So, up to this point, we have been able to correct the deliberate rabbinical copyedits, even though we are now sailing blind. And that is a problem because in the 11^th century CE Masoretic Text, yachyd was not only scribed in the feminine, making it “only daughter,” it was suffixed in the first-person singular, making it “my daughter.”

My preference is to be forthright and informative, never misleading or disingenuous, which is why I’m disclosing the hullabaloo over the inclusion or exclusion of the feminine ah suffix. Therefore, in recognition that Dowd’s nepesh | soul is feminine, I think rendering yachydah ‘any as “my unique position as a firstborn child” satisfactorily resolves the question of gender.

It is likely that the abased yelpers who hounded Dowd during Pesach were demonic and, therefore, anticipated in She’owl. Although, there is another possibility. The Hebrew word for dog is keleb – a compound of kol | all and leb | heart. It suggests that those who are being abusive, 291barking and sniping at the Messiah, were feelers, not thinkers, religious rather than rational. They were all heart and no head.

There is another crime that must be exposed. The Masoretes vocalized the textual consonants “chrb” as chereb rather than choreb. The former is a “knife, dagger, sword, axe, or chisel.” Since Dowd’s Passover ordeal included whipping and the piercing torment of crucifixion, if the prophetic passage were changed to represent a plea to be spared from cutting instruments, Dowd’s prophetic credentials and subsequent sacrifice would be disqualified, as it would not fit these predictions. Not knowing any better, the politically motivated clerics, who prepared the King James Version, perpetuated this mistake. Then, since the ASV, NIV, NKJV, and NASB are more revisions than new translations, they replicated the error.

The King James Version published: “Deliver my soul from the sword; my darling from the power of the dog.” (They came up with “my darling” by including “yachyd – only child,” which was scribed after “keleb – evil yelpers,” rather than making it part of the next statement.)

The New American Standard Bible, which claims to be literal, reads: “Deliver my soul from the sword, My only life from the power of the dog.” The New Living Translation decided to ignore “nepesh – soul,” the most important word in this statement. “Save me from the sword; my precious life from these dogs.”

Correctly rendered, the passage is prophetically and historically accurate, informative, and important. The Set-Apart Spirit was tasked with the responsibility of retrieving Dowd’s soul from the desolate lifelessness of She’owl – rescuing him from its horrible heat as well, something that is part and parcel of the event horizon of a black hole.

Therefore, long before we were introduced to the concept of a black hole, we find some of its attributes 292depicted in this text. It is a horrible and ruinous place of shredding and destruction subject to intense noise, heat, and pressure. This experience is further detailed in Mizmowr / Psalm 88.

Collectively, this future historical narrative conveys the who, when, how, where, and why behind the fulfillment of the first three Miqra’ey. Yahowah, Dowd, and the Set-Apart Spirit were in one accord, all committed to establishing the Covenant Family.

And they knew that Dowd’s soul would not be incarcerated any longer than was necessary…

“You want to liberate and save me, to rescue and deliver me (yasha’ ‘any – It is Your will to release me, sparing and redeeming me (hifil imperative second-person masculine singular)), out of (min) the mouth (peh) of the fearsome and destructive beast (‘aryeh – of the fierce predator, the vicious one who hunts and savages his prey, plucking them away).

And from (wa min) the horns of the bull representing the flashing light that has risen on high (qeren ra’am – the horned one seeking the highest status in elevated places wanting to be lifted up and trumpeted as a supernatural source of light), You have answered me during my affliction (‘anah ‘any – You have responded to me as I’m being harassed (qal perfect)).” (Mizmowr / Song / Psalm 22:21 (22:22 in JPS Tanakh))

This is our second encounter with this fearsome beast, but this time, we learn even more about him. He is comprised of light and yet is horned and flashy. He seeks a degree of adulation only the highest status would bring. And he is often presented in the guise of a bull. This would make the destructive beast none other than Satan.

While ‘arayeh is often translated as “lion,” it is symbolic in this refrain, showing a “vicious predator 293maiming its prey.” Also telling, ‘arayeh forms the basis of ‘Arydatha’, a name of Babylonian origin which identifies the founder of the Babylonian Mystery Religion. We should not be surprised then that the most common symbol for Babylon’s god was a winged lion. The gates of Babylon were adorned with them.

Dowd uses ‘arayeh in the 7^th Mizmowr as a pseudonym for Satan’s alliance with Sha’uwl – an especially fearsome beast. He wrote: “Yahowah, my God, in You, I find a trusted and safe place, with You delivering me from all my pretentious pursuers, especially the boisterous who are verbally contentious against me. You are preserving me for a later time. (Mizmowr 7:1) Or otherwise, in the manner of a fiercely destructive being, a vicious beast in search of prey (‘aryah), he, to satiate his own cravings, will rip apart my soul, snatching it away and shredding it without sparing it.” (Mizmowr 7:2) The symbolic definition works exceedingly well in both citations.

To ward off this beast, we can rely on Yahowah’s ‘anah | testimony. His response provides the answer. So, since many Hebrew words such as ‘anah have a light and dark shading, let’s consider an entirely different approach to the concluding statement of Mizmowr | Psalm 22:21:

“And so, from (wa min) the brilliant light of this summit which lifts on high (qeren ra’am – the supernatural source of light in this elevated place), You have answered me during my affliction (‘anah ‘any – You have responded to me during my distress (qal perfect)).” (Mizmowr / Song / Psalm 22:21/22)

I actually prefer this rendering because it not only addresses the location where this occurred, and speaks of the Spirit’s response, but it also serves to connect this portion of the prophecy with what occurred on Mowryah | Moriah two thousand years earlier. Qeren was used to 294depict the radiant nature of the lamb Yahowah promised to provide at this time.

Staying focused on Dowd’s portrayal of future history, no matter how they are rendered, the last four words of the 21^st lyric are important and misunderstood: min, qeren, ra’am and ‘anah. The JPS Tanakh, based upon the Masoretic Text, conveys: “from the horns of wild oxen rescues me,” (JPS 1985) changing “answers” to “rescues” because otherwise the verse would turn God into oxen’s horns.

The NASB gets ‘anah correct but then commits a similar crime, rendering the passage: “From the horns of the wild oxen You answer me.” The ASV adds a “yea” but, otherwise, reads like its descendant. The NIV dropped the reference to answering (‘anah) and replaced it with save (yasha’): “Save me from the horns of the wild oxen.”

More creative still, the KJV, ignoring two of the four words and convoluting the others, translates: “For thou hast heard me from the horns of the unicorns.” That must be proof for Twistians that unicorns actually exist.

So that we don’t add to the stench, it is important to recognize that ‘anah can convey something positive or negative depending upon the context. It is typically rendered as “to answer, to respond, to testify, or to reply, providing testimony as a witness.” At the other extreme, if addressing what Dowd would endure on this day, ‘anah can be seen as “affliction or humiliation.” ‘Anah, however, does not mean “save or rescue.” But what it does mean is important. God responds to those who seek Him and are willing to rely upon Him. Also, since ‘anah ‘any was scribed in second person, it reads: “You answered me.”

Qeren, as we have learned, has a wide range of definitions. It speaks of “shining, being radiant, emitting and sending out brilliant rays of light supernaturally.” Qeren’s “horn” symbolism can denote a desire for “power 295and authority over a kingdom.” And at times, it can mean “flashy.”

The scholars, who miss the meaning of the passage, find their oxen and unicorns in the Masoretic vowel pointing, not in the text itself. Strong’s Concordance, based upon the King James Version, says: “Ra’em is from ra’am, and translates as ‘unicorn’ nine times and is probably the great aurochs or wild bulls which are now extinct. The exact meaning is not known.” Having paid the piper, Strong’s then goes on to report: ra’am means “lifted up and to rise,” but they do not bother to explain what rising up has to do with wild bulls, or unicorns for that matter.

Here is another illustrative example. The King James Version renders Bamidbar / Numbers 23:22 as: “God brought them out of Egypt, he hath as it were the strength of a unicorn.” But that’s not what Moseh wrote. The Towrah does not demean its inspiration. Only men do that. The text reads: “God delivered them out of the Crucibles of Oppression with the power (toapah – the ability through choice to deliver) to raise them up to a higher place and status (ra’am).”

Inaccurate diacritical markings can render God as foolish as a mythical unicorn or, in the case of the NASB, can put Him in league with Satan: “God brings them out of Egypt, He is for them like the horns of the wild ox.”

If nothing else, by exposing these comparisons, we find a reason to stop trusting the religious. An unfathomable amount of manure has been piled on top of Yahowah’s Word. The truth is still there, as magnificent as ever, but sometimes we have to hold our noses while digging past man’s garbage to find it.

We were not with ‘Abraham on Mount Mowryah when his example foretold Dowd’s sacrifice. We were not with Moseh on Mt. Choreb when Yahowah recounted this story to him for our edification. We were not with Dowd 296when he composed this Song about what he would endure. And we were not standing outside the Damascus Gate witnessing what our Messiah was doing for us on Passover as He fulfilled these words. But we have something equally revealing and reliable – the words our Savior wrote, and they are more than enough.

Dowd loved his Father...

“I have chosen to continually recount, providing a written record (saphar – I want to always proclaim, especially in writing (piel imperfect cohortative)) of Your name (shem ‘atah – Your personal and proper designation, reputation, renown) to my brethren (la ‘ach ‘any – to my relatives, kin, countrymen, and family), within the midst of (ba tawek) the summoned community who have been called out (qahal – the assembled who have gathered for this purpose), so as to radiate Your brilliant source of enlightenment and brag about You (halal ‘atah – to become radiant and ongoing with You while extolling Your merit (piel imperfect)).” (Mizmowr / Song / Psalm 22:22)

Yisra’el’s most acclaimed shepherd and king, Yahowah’s Messiah and Son, our Savior “recorded, related, recounted, declared, and proclaimed” God’s shem, His personal and proper name. If only his brethren would follow his example. He wrote what they have made a religion out of denying.

It is religion-shattering that Dowd never departs from his first-person account of Pesach and Matsah. He does not speak of another individual or ever address a third person. You will never find the mythical misnomer “Jesus Christ” on his lips or scribed from the point of his pen. The Christian god did not exist.

Since Yahowah inspired every naby’, since they are all keen on conveying Dowd’s name and none mention someone named “Jesus Christ,” this means that no one by 297that name contributed meaningfully to God’s people. And that makes the misnomer, “Jesus Christ,” fallacious. He is no more God than Julius Caesar.

Without any basis in prophecy or history, why are so preoccupied with a false god allegedly emerging from the Hebrew text with a Greek name and title? A third of the planet’s occupants are celebrating “Easter” as I write these words, and they categorize themselves as “Christians,” when both are pagan fables. Even worse, his alleged resurrection makes him more like Dionysus or Osiris than anyone spoken of by God.

Dowd volunteered to endure the ordeal of Pesach and Matsah leading to Bikuwrym and Shabuw’ah because he loved Yahowah and his people…

“Respect and revere (yare’ – appreciate the astonishing awesomeness of) Yahowah (Yahowah – the proper pronunciation of the name of ‘elowah – God as directed in His towrah – teaching regarding His hayah existence and our shalowm – restoration) to radiate His light (halal huw’ – make His brilliant source of illumination clearly visible).

Every (kol) descendant (zera’ – seed, child, offspring, family, and progeny) of Ya’aqob (Ya’aqob – father of Yisra’el who was renamed Yisra’el), you should choose to consider Him worthy of respect and massively significant (kabad huw’ – elect to hold Him in high regard, valuing Him immensely (piel imperative)).

You should want to live with Him (wa guwr min huw’ – you should choose to become a welcomed guest in His company, sojourning to the place where you dwell and remain as a result of your reverence and respect for Him (qal imperative)), all you descendants of Yisra’el (min kol zera’ Yisra’el – including every child who engages and endures with God).” (Mizmowr / Song / Psalm 22:23)

298Dowd ought to know. He was a prophet. However, he was unique in yet another way in that he wrote about his own experiences in future lives because of the impact these events would have on his people. At this moment, he is describing Bikuwrym at the conclusion of Pesach and Matsah.

Dowd also knew a great deal about respect, how it is earned and lost, and why it is so important. Much of the motivation for saving Yisra’el by fulfilling Pesach and Matsah was to regain the trust of his people. He had, admittedly, lost some credibility following his emotional yearnings. So, he recognized that without doing something meritorious, he would not be able to lead Yisra’elites through eternity.

There are two approaches to leadership, earned and imposed. Kings and generals demand compliance and achieve submission through fear. Questioning their edicts and orders comes at a high price and rejecting them is a deadly proposition. With them, their authority to rule is imposed through fear. But that approach is wholly inconsistent with ‘Eden.

Dowd had been a shepherd, and he knew the importance of gaining the respect of his flock, which he had achieved by tangling with lions and bears, risking his life to protect them. As a Shepherd King, the Messiah was primarily devoted to protecting his people and defending their home. He had earned Yisra’el’s admiration when he slew the foremost warrior of the day who would have subjugated the people had he prevailed. But he would squander it by the way he responded to Sha’uwl and Bathsheba. Over his life, he earned it back and then gave it away.

As Yisra’el’s greatest defender, the Zarowa’ | Protective Ram and Sacrificial Lamb knew that he would be able to endure whatever the Romans, as the Goliath of 299their day, brought to bear against him. This time, he would use his corporeal body as the stone. The Ruwach would be the sling.

In so doing, he would earn his people’s respect such that he would lead them as a shepherd, knowing that they trusted him. It would be one more battle, just two days of conflict, and it would pay dividends forever. His reasoning was as brilliant as the act would be heroic. But knowing the full extent of the excruciating torture a thousand years in advance would have been horrifying. And he would have been fully aware that it would be another 2,000 years after his sacrifice until someone would acknowledge that he had made these sacrifices for his people. Knowing all of this, and still being willing to carry it out requires a level of devotion exemplified in a single, solitary soul. So, now you know why Yahowah chose him.

Fully aware that he would be the victim of humankind’s most debilitating and viral conspiracy, Dowd was not just willing, he remained insistent on doing this. He sang about it. One stone was all he would need to fell the gargantuan guilt burdening his people.

Nonetheless, when his people did as he had foreseen, and denied his fulfillment of Pesach and Matsah, and then when his foes turned his seditious replacement into a god, it had to sting worse than the whips. Rather than accept what he had achieved and benefit, the world doubled down, incurring more of the guilt that he had sought to resolve by creating two beguiling cults – Judaism and Christianity. He had tried to save them, only to watch them commit suicide.

As before, defending Yisra’el by defeating those seeking to subjugate the people was much easier than subduing their more intrusive foe – the one devouring the nation from within – religion. He had led Yisra’el to the path of redemption, paid the toll, and put up the signs to guide them along the way, but he could not force them to 300follow him. He could not remove the fungus of religion from their souls without them accepting Matsah – something which still has not occurred.

After perfecting the willing, Yahowah liberated Dowd’s nepesh, bringing his consciousness Home in an act that further enhanced the Son’s respect for his Father. It was a beautiful picture, with Dowd now bathed in his Father’s light. He would be the Firstborn of Bikuwrym as a result of what he and his Father had accomplished on Passover and UnYeasted Bread. Expecting others to follow, Dowd encourages us to respect Yahowah as he had done, so that we might enjoy the same result.

Dowd is describing the gift of the Set-Apart Spirit and Her Garment of Light. She has the ability to empower us and enlighten us, teaching us, while rendering us perfect in Yahowah’s eyes by immersing us in Her brilliant light. She provides the Spiritual rebirth required to be adopted into Yahowah’s Family.

What’s particularly revealing in this regard is that halal means to “radiate light,” not reflect it. For this to occur, we must have the source of light within us. When we are born anew from above in the Set-Apart Spirit, She becomes part of us, the source of our illumination, empowerment, and enlightenment.

Halal is almost always translated as “praise,” but this is not its primary definition, and it misses the point. Halal’s preferred connotation: “to shine, to radiate bright and brilliant light, to make clear and visible by bringing forth the light, revealing its source.”

While the secondary meaning of the word can mean “extol” in the sense of “admiring,” in addition to “boasting,” these inferences can lead to the word’s dark side. Halal’s tertiary connotations include: “to make a show, and to be praised for it, to create a grandiose appearance, to be foolish, insolent, and arrogant.”

301Yahowah did not create us to praise Him. He is not insecure. Moreover, the idea of worshiping God is perverse. Having us worship Him would be like having thoughtless tadpoles croak out that, by comparison to frogs, men are really swell, all while prostrating themselves to onlookers and choking down stray flies. Creating an inferior being for this purpose would be narcissistic. Sure, it is appropriate to acknowledge His goodness, greatness, and generosity. Like any parent, He would appreciate that as long as it is heartfelt and straightforward and not self-serving.

Since Yahowah’s intent is for us to engage in the Covenant relationship with Him, He does not want us to fear Him. While I understand that almost every English Bible translates yare’ as “fear,” the word also means “to respect and revere.” We cannot love while afraid. Fear breeds revulsion, not affection.

Moving on to the second of three statements, the operative verb, kabad, is the first word of the Second of Seven Instructions. It is used to describe the nature of the ideal relationship between children and their Father and Mother. And that is why this is set within the context of Ya’aqob, the forefather of the Children of Yisra’el and thus of the Covenant Family. Equally important, Dowd is still speaking of Yahowah.

The textual consonants that comprise kabad give rise to an important series of derivatives. Collectively, they convey: “weightiness, massiveness, significance, worth, value, abundance, glory, and greatness.” In context, therefore, if we see Yahowah as significant, He promises to view us the same way. If we respect Yahowah’s massive energy and power, He will share His with us. Value Him and we will inherit His abundance. Acknowledge His greatness and He will bring us into His presence and clothe us in His glory.

302But, if you trifle with Him and see Him as insignificant, you will become so insignificant it will be as if you never existed. Disrespect His massiveness and you will be reduced to nothingness. Therefore, kabad defines the nature of the choice pertaining to a relationship with God and its consequences.

Disregarding Yahowah’s intent, the JPS Tanach tells us that we should “dread him,” with him being the Messiah. The King James Version, in its usual rut, reverts back to “fear him.” But the word underlying this message is guwr, and it speaks primarily of: “abiding, dwelling, and remaining, residing as welcomed guests who gather together, living in harmony as part of one’s sojourn through life.” In modern parlance, guwr would describe an enduring staycation – which would be ideal for those residing in Jerusalem.

The truth was hard to miss because Yisra’el | Individuals who Engage and Endure with God is in many ways analogous with guwr in that the Chosen People have been invited to live in Yah’s Home.

The secret to our success is contained in these words…

“Indeed (ky), He has not relinquished His regard for or thought less of (lo’ bazah – He has not shown contempt for or devalued, nor has He lost respect for, refused to consider, or abstained from (qal perfect)), nor has He rejected (wa lo’ shaqats – He has not shown antipathy nor disdain toward nor an aversion for) the responsive one who is afflicted and oppressed (‘enuwth ‘any – the one who answers the summons, who engages and acts, is humble and unpretentious, who replies even while persecuted; from ‘anah – to answer, respond, and engage).” (Mizmowr / Song / Psalm 22:24)

While “He” is Yahowah, the one who remains responsive even in the midst of his affliction is Dowd. And 303even though we will never endure this degree of persecution, it is a message for us, such that we also remain responsive to Yahowah’s calling, even in our darkest hour when all appears lost.

Dowd, after having accepted the guilt of every Covenant member over thousands of years, would have been vulnerable to rejection. And yet, nothing would interfere with Yahowah’s enduring love for His Son.

Bazah is the opposite of kabad. The basic meaning is “to accord little value to someone.” It conveys “disdain and a lack of respect or reverence.” Bazah can be rendered: “to hold in contempt, to refuse or abstain from, or to treat as beneath one’s notice or dignity.”

Dowd is summarizing Yahowah’s policy: bazah for bazah, kabad for kabad. Those who do not respect Him and value His redemptive solution, aren’t going to trust Him or rely on it. And since there is but one God, one source of life, and one savior, by being bazah, by being of little worth, by being beneath one’s notice, and by being alone and abandoned – bazah happens.

Both ‘enuwth and ‘any are based upon ‘anah – a word whose primary meaning is “to respond by answering a summons to meet.” Yahowah’s seven Miqra’ey, three of which Dowd is seen responding to in his Psalm, are invitations to be called out and welcomed into God’s presence. Our response to them determines our future – if we even have one.

This is particularly intriguing because Dowd is conveying both sides of ‘anah, “to answer and respond” or “be afflicted and persecuted.” Said another way, Dowd’s nepesh | soul was afflicted on Pesach and Matsah so that those who reply and answer Yahowah’s invitations don’t suffer the same fate.

304Having begun the 22^nd Mizmowr at a defining moment in the second of three epochs of Dowd’s prolonged existence, asking “My God, my God, why?” and then detailing his ordeal through Pesach and Matsah, Dowd has turned his attention to Yahowah. He realized that his Father will always be the impetus behind the restorative effects of these Miqra’ey, orchestrating every aspect for our benefit.

The Zarowa’ wants to share the result with us. His soul and Yahowah’s Spirit were reunited…

“Nor did He continually conceal His presence (wa lo’ sathar paneh huw’ – nor has He hidden His appearance) from him (min huw’).

And (wa) during (ba) his request for help (showa’ huw’ – his pleading for relief and request for assistance in a desperate situation) to Him (‘el huw’ – to He who is God), He listened (shama’ – He heard).” (Mizmowr / Song / Psalm 22:24)

Dowd’s oratory reveals that Yahowah was well aware of what would be occurring to His Son’s soul. And it is evident that they had discussed how this would all transpire.

The perspective provided by Dowd’s next statement offers another affirmation that Father and Son adored one another. They were eager to praise the other, both proud and impressed with what the other had accomplished. They reveal what fulfilling Chag Matsah accomplished, while helping us better appreciate why Yahowah prefers to work through special people like Dowd rather than alone. Even God couldn’t achieve this moment independently. And from Dowd’s view, the Son is singing his Father’s praises because he is grateful for what He was accomplishing on behalf of Yisra’el.

“From You and because of You (min ‘eth ‘atah), I will be appreciated and adored for shining brightly, my 305reputation exalted (tahilah ‘any – my song proclaiming my accomplishment and gratitude for this tremendous opportunity will elicit praise; feminine from halal – brightly shining and radiating light (construct, making it possessive)), within the greatly esteemed assembly (ba qahal rab – among the abundant and exalted company), fulfilling my commitment and promise to be part of the freewill offering (neder ‘any – my vow).

I am fulfilling restitution and complete restoration (shalem – I am offering for enduring recompense and renewal (piel imperfect first-person singular)) in a conspicuous and straightforward fashion in the presence (neged – openly and in full view) of those who respect and admire it (yare’ huw’).” (Mizmowr / Song / Psalm 22:25)

Dowd has earned the respect and adoration of God and every Covenant member. And if they had not been so easily indoctrinated, the same would have been true of every Yisra’elite and Yahuwd. So, while it was the greatest achievement in his life, it was Yahowah who made this possible. God augmented Dowd’s brilliant decision and courageous approach with His ability to achieve the plan’s purpose.

The Messiah is revealing something we need to hear. Having convinced God that he should be allowed to honor the most important promise ever made by enduring this excruciating trial during Chag Matsah as the sacrificial victim, Dowd is acknowledging that, while he will be adored for having done so, Yahowah deserves the credit. Without God, Dowd does not exist. Without Dowd, God is still God. But beyond the obvious, had Yahowah been an absentee landlord, disengaging after creating the place and players, Dowd would not be worth knowing or remembering. Without Yahowah choosing, anointing, and inspiring him, he remains a shepherd, his great potential squandered in Bethlehem.

306It is also true that without Yahowah conceiving, articulating, and enabling the Beryth and Miqra’ey in the Towrah and then demonstrating their effectiveness in the lives of His people, Dowd’s sacrifice would have been meaningless because it would not benefit anyone.

Dowd was motivated by what he knew Yahowah had done and would accomplish through Pesach, Matsah, and Bikuwrym on behalf of the Beryth. And he recognized that his Father was capable of orchestrating the entire affair to justifiably reconcile His relationship with His people.

Yahowah made it possible for Dowd to be great. Dowd understood the opportunity God had presented; he accepted the conditions and benefited from the result. And now, because of what Father and Son have accomplished by working together, the same opportunity, conditions, and benefits are available to each of us…

This was easier said, however, than done, making the expression especially cathartic. Dowd lived his life in awe of Yah, always appreciative of everything He had done for him. But over the past three days, they had been partners, working for the benefit of the Covenant Family.

With the whole of it from Pesach to Bikuwrym, laid out in all of its excruciating detail, the Zarowa’ must have wanted to turn away and hide, to somehow deny what his eyes had seen, knowing what he would endure and how Yisra’el would respond. And yet, he went ahead and stood tall, doing all of this to save the people who would disrespect and replace him. It was humankind’s response that became the most painful. It would be 2,000 years before Jews would go from depriving Dowd of the credit he is due while denying the fulfillment of Chag Matsah, to finally coming to adore Father and Son for what they have provided.

Equally horrible, the world’s most popular religion would rob the Messiah and Son of God of his adoration, 307accolades, and achievements by creating an avatar and turning him into a replacement god who hates Israel.

A witness to all of this, Dowd was taken further forward in time and foresaw a moment when the Covenant Family and remnant of Yisra’el would finally appreciate, accept, and celebrate what he and Yahowah accomplished during Passover, UnYeasted Bread, and Firstborn Children to provide recompense and restoration. Working together as Father and Son, they did these things in a conspicuous, straightforward fashion, each on the right day, each in the right way, each in the right order, and did so at the crossroads of the world.

The Song’s lyrics continue with prophetic echoes of what Shabuw’ah would bring…

“The unpretentious and straightforward who respond (‘anaw – the sincere who act by answering the call; from ‘anah – to answer, respond, and reply) shall be continually nourished (‘akal – they shall always be fed (qal imperfect)) and genuinely satisfied with overwhelming provisions (wa saba’ – and they will be content with what is being provided with all of their needs met (qal imperfect)).

Those who seek Him, inquiring about and accounting for Him (darash huw’ – those who search for Him while learning from Him (qal participle)) will continually radiate Yahowah’s brilliant and clear light (halal Yahowah – they will become a visible source of Yahowah’s light (piel imperfect third-person masculine plural)).

Your essential persona and good judgment (lebab ‘atah – your inner nature and individual essence, your thoughts, feelings, and decisions, your mind and heart, and thus your soul and consciousness) will live forever based upon this restoring witness (chayah la ‘ad – shall be eternally restored and preserved, revived and nurtured 308throughout time as a result of this eternal testimony (qal imperfect jussive)).” (Mizmowr / Song / Psalm 22:26)

This is the synthesis of the Towrah. It is the answer and the reward. It addresses how Pesach and Matsah leading to Bikuwrym result in Shabuw’ah. It explains how the Ruwach abundantly enriches, empowers, and enlightens the Covenant’s children so that we can effectively Taruw’ah. When this occurs, a meaningful remnant of Yisra’el and Yahuwdym will come back home to Jerusalem to celebrate the return of Father and Son during Kipurym. This leads to happily-ever-after as we reenter the Garden of Great Joy to Camp Out with our Family on Sukah.

There is nothing more important at this time than reminding Yahuwdym why they should return to Yahowah before it is too late...

“They will continually remember (zakar – they will recall and will be mindful (qal imperfect)) and then they will return (wa shuwb – they will turn around and think differently, reestablishing relations, renewed and restored by turning) to (‘el) Yahowah (Yahowah – an accurate transliteration of the name of ‘elowah – God guided by His towrah – instructions regarding His hayah – existence and our shalowm – reconciliation), everyone to the extremities of the Land and Earth (kol ‘ephes ‘erets – all finally without ceasing to the far extent of the material realm).

And (wa) they will settle down and camp out, while making this announcement on their own initiative (chawah – they will verbally explain this without being pressured to do so, continually conveying their decision using words, announcing this without outside influence while camping out for a prolonged period (estafel (reflexive of the hitpael) imperfect)) approaching Your appearance (la paneh ‘atah – upon Your presence) – all 309people and ethnicities (kol mishpachah gowym – every member of the extended family and race, including non-Yisra’elites).” (Mizmowr / Song / Psalm 22:27)

We have moved through Pesach, Matsah, and Bikuwrym, enabling Shabuw’ah and Taruw’ah to facilitate Kipurym such that we are celebrating Sukah. In this way, chawah is a full-service verb, addressing everything from settling down and camping out to making our choice to live with Yahowah known.

It is reassuring that God’s campers are gathered prior to His appearance because our mission is to ensure that Father and Son are pleased with the reception they receive. It is also affirming of our experience that every member of the Covenant Family will be there, including gowym.

Curious as to the set of circumstances whereby everyone on Earth would be making this announcement before Yahowah, I found the answers provided in the text. Those included in this group are zakar | mindful of Yahowah. Each has shuwb | changed his or her thinking and returned to Yahowah. And they have arrived in advance of God’s return to chawah | make this announcement on their own initiative, ready to camp out because they know who and what is coming.

“Because indeed (ky – for the express reason), on behalf of (la – during the approach of) Yahowah (Yahowah – the proper pronunciation of the name of ‘elowah – God as directed in His towrah – teaching regarding His hayah existence and our shalowm – restoration), the king reigns (maluwkah – there is rulership and royalty; from malak – to become king and reign by providing advice and counsel), providing leadership by painting pictures with words (wa mashal – taking charge through effective communication, making informative and revealing comparisons with proverbs and parables, governing through wise discourse (qal participle)) with 310(ba) people from different races and places (gowym – different ethnicities).” (Mizmowr / Song / Psalm 22:28)

Dowd will lead through effective communication and will govern through wise discourse, ever ready to paint pictures with words. No one has been as gifted in this regard as the author of these lyrics. This is an ideal situation since Yahowah’s preference is to work with His sons and daughters, just as He has done throughout the Mow’ed Miqra’ey. And in Dowd, He found the ideal man to guide us through eternity.

The conclusion of the last statement indicates that gowym | people of every ethnicity will be providing leadership and counsel along with Dowd. This means there are Gentiles that the King will find useful, or at least entertaining. Dowd will be assembling a racially diverse team to work with him.

With Dowd singing to us every evening, the children of the Covenant will gather around the campfire and be regaled by his stories. Here is a prelude to paradise...

“All of (kol) the anointed (dashen – the chosen harvest, the accepted and satisfied, the empowered and content, the prosperous and enriched, the vigorous who are now thriving) of the Land and Earth (‘erets – of the material realm) who approach His presence (la paneh huw’ – at His appearance) shall be nourished (‘akal – they will have been fed (qal perfect)) and they will settle down living in shelters while independently making their position known (wa chayah – they shall tabernacle [reminiscent of Sukah – Shelters where we camp out with God] while they make public pronouncements and explain, using words, what matters most to the living (estafel / hitpael imperfect)).” (Mizmowr / Song / Psalm 22:29 (JPS 22:30) in part)

Just as he was anointed three times, symbolic of his three lives here on Earth, Yahowah will anoint every 311member of His Covenant Family. We will all be “dashen – among the chosen for the harvest, accepted and satisfied, richly empowered and totally content.”

The Children of the Covenant are now chayah | living in Sukah | Shelters, Camping Out with our Heavenly Father during the millennial celebration of the Sabbath. The Miqra’ of Sukah – the Invitation to be Called Out and Meet with God is a time of wondrous chawah | pronouncements as we proclaim what it means to us individually to have been afforded this opportunity.

These insights are provided by chawah, which most English Bibles wrongly render as “bowing down, prostrating oneself in worship.” Even outside of the context of Yahowah’s return, and living in His presence, there is very little etymological support for that rendering. At best, it is listed fifth among four considerably more valid definitions in most Hebrew dictionaries. So far afield are these notions from the word’s intent, some lexicons don’t even include “bowing or worshiping” among chawah’s connotations.

The primary meaning of chawah is “to tell, to explain, to announce something publicly, to verbally convey an important statement using words, and to inform making a declaration.” The secondary definition for chawah speaks of settling down and living in shelters while making our positions known as we celebrate Tabernacles. In this context, a chawah is “a settlement, a place people camp out, and an encampment where they tabernacle together.” This idea of “living collectively” is further reinforced by Chawah – the name God gave to ‘Adam’s wife. It reveals that she spoke her mind while camping out in the Garden. And while her proclamations got herself and ‘Adam expelled from ‘Eden, coming full circle, it is ours which will allow us back in.

312That is not to say that people won’t bow down before God. Many will. And this realization brings us to the second half of the 30^th statement. For the Earth to become like ‘Eden, it will have to be cleansed. As part of this process, we read…

“Those who are habitually kneeling down, prostrating themselves, having made life miserable (kara’ – those who are continually bowing down on their knees (qal imperfect third-person masculine plural)), will all descend, going down (kol yarad – those bowing down will all be abandoned and lowered, brought down (qal participle)) to the dust of the earth (‘aphar – to the ground, toward the powdery ash and dirt, to the rubbish and rubble of the material realm), even (wa) the soul itself (nepesh huw’ – his consciousness).

He will not be allowed to live (lo’ chayah – He will not be kept alive, restored to life, revived from death, nor spared, saved, or preserved (piel perfect third-person masculine singular)).” (Mizmowr / Song / Psalm 22:29)

There are three different fates awaiting human souls. Those who have embraced the conditions of Yahowah’s Covenant will camp out with God, learning from Him and sharing with Him.

Those who ignore or reject the Covenant will cease to exist. They will not be kept alive nor be restored to life. For them, it is dust to dust and ashes to ashes. There will be neither reward nor penalty.

Suffering a debilitating fate, souls who have led others astray, those who have advanced the cause of religion and politics, who have sought to replace Yahowah’s Covenant and people, will descend to She’owl to experience an eternity of emotional anguish separated from God. Having chosen to be overtly political and religious, they will feel right at home in Hell.

313The verdict in the latter two cases will be determined during the Millennial Sabbath of Shelters. Every soul estranged from Yahowah will be judged, bowing down before the Almighty’s agents to receive their disposition.

Therefore, for a Muslim or Catholic constantly bowing down, prostrating oneself in religious worship, a day will come when they kneel in judgment. And on that day, the best alternative will be for their soul to be extinguished. Therefore, souls are mortal apart from God.

Dowd Song concludes by singing that we will be like the Messiah and afforded the opportunity to work with Yah and proclaim His message…

“Posterity (zera’ – the seed which is sown, the descendants, children, and offspring) shall work with him (‘abad huw’ – will act, serve, and labor with him, expending considerable energy and intensity to do things with him (qal imperfect)).

This will be recounted, recorded, and proclaimed (saphar – it will be regarded and told, conveying the full and accurate measure of the scroll in writing (pual imperfect)) of the approach (la – of the drawing near) of My Upright One (‘edown ‘any – the Upright Pillar of My Tabernacle) to (la – on behalf of) the generations and their dwelling places (ha dowr – those related by birth, the family line, the household and home). (Mizmowr 22:30)

They will come (bow’ – they will arrive, always be included, and continually approach (qal imperfect)) while (wa) conspicuously announcing, exposing and declaring (nagad – explaining and manifesting, informing and reporting, publicly announcing and expounding upon (hifil imperfect)), ‘He was right, vindicating, and acquitting (tsadaqah huw’ – he is correct, fair, and honest, a righteous and truthful savior),’ doing so on behalf of the family members (la ‘am – with regard to and when approaching the people who are related) who have been and will be 314born (yalad – who are their descendants and children), such that they honestly acknowledge (ky – surely and truly), ‘He has engaged and acted to actually accomplish this (‘asah – he has done this job, genuinely performing this work at this moment in time (qal perfect))!’” (Mizmowr / Song / Psalm 22:31)

I think that this is Yahowah presenting how the Covenant Family will respond to His beloved Son. The Messiah, now the Upright Pillar of the Tabernacle as a result of fulfilling the Miqra’ey, will be recounted for having done so by the generations living during the prolonged celebration of Sukah.

I adore the concluding line: “He engaged to accomplish this!” He performed, honoring the promises and fulfilling the mission for our benefit.

More than anyone else in God’s story, Yahowah affirms that Dowd was tsadaq | right. When it comes to being part of the Covenant Family and entering Heaven, nothing is more important.

I do not know how anyone can read this Mizmowr / Psalm and not be moved to conviction. Prophecy doesn’t get any more vivid or relevant than this. No words sing more beautifully or more clearly. Dowd predicted his role in the single greatest act in human history – the vindication of Yisra’el and the Covenant Family. He committed it to writing one thousand years before he fulfilled it so that, when it happened, we would know what he had accomplished.

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