221Yada Yahowah
‘Azab
…Separation
5
Bagad | Betrayal
Untrustworthy…
Humankind is in a fog. Most are aiding and abetting their own demise. Evidential truth has been exchanged for unsubstantiated opinions, reason has been abrogated by speculation, and man has replaced God with himself.
That leaves us with a choice. We can separate ourselves from the lemmings, reject religion and politics, mock the conspiracies, and turn instead to the Towrah and Prophets.
Speaking through one of the best, Yahowah used several different words to emphasize the importance of “listening” in the opening stanza of the fifth chapter of Howsha’…
“‘Hear this (shama’ zo’th – listen to this and process the information), those who are priests and have become religious leaders (ha kohen – ministers tasked with explaining and facilitating participation in the Beryth and Miqra’ey via the Towrah).
Pay attention and be attentive to what you are hearing (wa qashab – listen diligently and accept this information as true, then respond to it), Family of Yisra’el (beyth Yisra’el).
Household of the king and extended family of political leaders (beyth ha melek – home of government rulers), open your ears to hear as tools to evaluate and consider (‘azan – broaden the scope of what you are 222hearing, give ear and listen; from ‘azan – to weigh, test, prove, and consider, ‘azen – implements and tools, and ‘ozen – ears).
For this (ky) just assessment (ha mishpat – this rational evaluation and reasoned conclusion using sound judgment leading to a justified condemnation) applies to you (la ‘atem).
Indeed (ky), you have become (hayah – you exist as) a snare, a dangerous means to control others (pach – you are plotting a calamity to trap and restrict) la Mitspah | with the means to be observant (la Mitspah – approaching the way to be watchful, to explore and examine, to focus upon and consider; from my – to consider the implications of tsaphah – being observant), in addition to (wa) a net (resheth – a means to capture, control, and confine, a network designed to impoverish and dispossess others; from yarash – to disinherit) spread out (parash – scattered around) upon (‘al) Tabor | a broken and confused world (Tabor – the confounding abominations of the Earth; from tabar – broken and tebel – perverted and confounded world).’” (Howsha’ / He Liberates / Hosea 5:1)
Yahowah has divided society into three segments: priests, people, and politicians. I believe that they are listed in this order for a reason. If the Lowy had listened and done as they were asked, Yisra’elites would have heard them speak of Yahowah. Had that occurred, they would have responded appropriately because God’s word is consistent and compelling. And had they done so, the people would have relied upon Yahowah’s priests and judges to properly interpret and apply the Towrah – negating the need for politicized kings.
Since He elected to use a different word for “listen” for ministers, for individuals, and for leaders, let’s see if we can ascertain why. For the priests, Yahowah chose 223shama’. It is the most commonly used term by God when He encourages us to shama’ | listen to Him. It is not nuanced beyond “hearing.” And yet, because it is often used in conjunction with shamar | to closely examine and carefully consider, and shares two of three letters in its composition in common, we may conclude that the observant individual listens to God.
The aforementioned letters comprising these words elucidate their similarities. Both begin | sh | Shin followed by | m | Mem. The | Shin was drawn to show teeth and was used to depict the words we convey when we manipulate our tongues behind them and lips before them. The | Mem is a picture of water and, thereby, presents its life-giving and cleansing nature. As a result, we are being asked to listen to and observe words that prepare us for life.
The concluding letter in shamar | observe is a | r | Rosh. It reveals a human head where we ingest what surrounds us using our ears, eyes, nose, and mouth, and then process it all in our brain. Shama’ | listen, curiously and by way of confirmation, ends with an | a | Ayin or eye. This is particularly relevant because it affirms something I’ve been sharing for the past 22 years: We listen to Yahowah by observing the words He has inscribed on our behalf and reciting them.
This was the instruction given to the kohen – to the individuals tasked specifically with conveying and interpreting the word of God to the people such that they might understand the Towrah, participate in the Beryth, and attend the Miqra’ey. Teachers begin as students who listen before they speak.
For the people, God selected qashab. He wants those He is talking about to “pay attention and to be diligent regarding the response to what we are hearing.” It is in our interest to “be attentive, receive the message, and accept it as true so that we respond appropriately to it.” And let’s be 224clear – Yahowah is addressing Yisra’el, not Christians or Haredi. He has no interest in those who are religious listening to Him because He cannot stand to be around them.
Qashab was graphically presented as . For Yisra’el, this reveals that there would be a new day, one of greater enlightenment, with words that would lead them home.
For Yisra’el’s leaders, Yahowah used ‘azan. While pronounced differently, it was written identically in the ancient text to ‘ozen | ear. It depicts our ‘ozen | faculty of hearing as an ‘azen | tool or implement to deploy in the ‘azan | testing, proving, evaluating, and considering what we can ‘azan | incline and open our ears to hear.
‘Azan was scribed with the leader of the flock plowing the ground so that it is receptive to seeds taking root and growing. And so, in these characters, Yahowah has explained the role of one who seeks to lead His people.
Rather than pontificate on their agenda, God wanted those guiding His people to “perceive, ponder and consider, even prove the validity and efficacy,” of His Towrah | Instructions. They would do well to “weigh and test” the Towrah and Prophets when shepherding God’s flock.
The mishpat | just assessment included Yahowah’s evaluation of His people. It would serve as His justification to condemn the whole lot of them – the religious, the political, and those they sought to control.
And control is the operative word. Yahowah is accusing Yisra’el’s religious and political leaders of robbing His people of their freedom to choose Him over them. They were engaged in a pach | devastating plot to restrict the unwary, trapping the unsuspecting. God is not only adroitly explaining the reason behind religion and 225politics, but He is delineating the reason He is opposed to both. They seek to control those He has sought to set free.
The method the political and religious leadership deployed to constrain people was to restrict their ability to mitspah | be observant. As has been the case with the rabbis and with the politically correct in the West, the religious and political discourage exploring anything which is contrary to their set agenda. Color outside of their lines and they will attack so aggressively that few will replicate the same picture.
This is the nature of politics and religion. Those who deploy these approaches to governance mislead and ensnare their prey. Those who succumb do so out of ignorance. And once trapped, the masses discover that there is no escape – other than to die at the hands of their tormentors. As the 20th century demonstrated, with the onset of the “poligious” doctrines of Nazism, Imperialism, and Communism, the lives of over 100,000,000 people were sacrificed to the schemes of men. And it is only going to get worse as we move deeper into this century and enter the Time of Ya’aqob’s Troubles. The deadliest of nets will be cast out upon tabor | a broken and confused world.
Mizpah’s gruesome tale begins in Shaphat / Judges 19:10 and runs through the end of the book. The Yisra’elites were gathered together, including chiefs and clerics, “to consider, take counsel, and speak up” about “wickedness that had taken place.” A woman had been raped and murdered by a mob of Benjamites. “As a result, they took an oath concerning those who did not respond to Yahowah at Mizpah, saying, ‘He shall surely be put to death.’ One tribe is cut off from Yisra’el today.”
By contrast, Tabor is cloaked in victory. This is where the great Judge and Prophet Dabowrah lured Sisera to the mountain to end his oppression of God’s people. Mitspah 226and Tabor are Tragedy and Hope. And they are both used as bait to trap and control the religious and political.
“‘The rebellious insurgents who are openly defiant (wa set – those who swerve to-and-fro, turning aside and falling away) are intensely and deeply (‘amaq – are profoundly and cunningly) murderous, even genocidal (shachatah – deadly to the point of sacrificing humans), so I (wa ‘any) will judge and punish all of them, inflicting the appropriate penalty upon each of them, which is to incarcerate the totality of them (muwsar la hem – will shackle and constrain every one of them to rebuke them all).’” (Howsha’ / He Protects / Hosea 5:2)
The proponents of religion who are overtly hostile to Yahowah and His people, who deliberately pull the unsuspecting away from the proper path, are genocidal from Yahowah’s perspective. And for that, they have earned their express ticket to Hell. God is going to judge and punish them all, inflicting the appropriate penalty on each insurgent, which will be at the very least, to incarcerate them in She’owl. To be just, recompense is required to be fair to those they deliberately killed.
“‘I, Myself, am aware of (‘any yada’ – I have noticed and so I am familiar with) ‘Ephraym | Ashes (‘Ephraym – Worthless Specks of Carbon; from ‘epher – useless ash [describes the ten tribes of the Northern Kingdom]).
And Yisra’el | those who Contend and Struggle with God (wa Yisra’el) is not hidden (lo’ kachad – is not concealed) from Me (min ‘any).
For now (ky ‘atah), ‘Ephraym | Worthless Specks of Carbon (‘Ephraym – Ashes) is an unfaithful, immoral, and disingenuous religious whore (zanah – is a prostitute, a harlot feigning affection to many for monetary gain).
And Yisra’el (Yisra’el – Individuals who Strive and Struggle Against God) is defiled (tame – is unclean and 227impure, improper and desecrated, polluted and sullied, dishonorable and deplorable). (Howsha’ 5:3)
Their cultural traditions, social customs, religious practices, and political dealings (ma’alal hem – their actions and activities) do not allow (lo’ nathan – preclude) a return to (la shuwb ‘el – restoration with (qal infinitive – the intensity and genuineness of a continuous and demonstrable return)) their God (‘elohym hem).
Indeed, it is certain that (ky) an illegitimate and duplicitous spirit (ruwach zenuwnym – a disloyal and immoral, an unreliable and whorish, religious spirit akin to a prostitute acting under false pretenses) is within them (ba qereb hem – is within their midst and inner nature).
Therefore (wa), they do not know or understand (lo’ yada’ – they are not familiar with and do not acknowledge, they are unaware of and do not respect) Yahowah ( – a transliteration of YaHoWaH as instructed in His towrah – teaching regarding His hayah – existence).’” (Howsha’ / He Delivers / Hosea 5:4)
We’ve looked at yada’ from both sides now, from up and down, and still somehow, it’s illusions of yada’ Yisra’el recalls; because they don’t know yada’ at all.
There are many revealing verbs in the Hebrew lexicon, but when it comes to Yahowah, yada’ is best of all.
Yahowah was aware that Yisra’el | those who were contending with God had become ‘Ephraym | Worthless Specks of Carbon. Their religion had defiled them, making them unacceptable. Judaism had taken its toll, sullying a now hopelessly polluted, dishonorable, and deplorable people.
As a consequence of ma’alal hem | their cultural traditions, social customs, religious practices, and political dealings, there would be no right of return, no homecoming, and no means to restoration or 228reconciliation. The last bridge had been burned. Howsha’ was the lone Yisra’elite prophet at the time and they were not listening to him.
When God is precluded from speaking to a people, they cannot hear Him, know Him, or exist anywhere near Him. This is why the ten tribes have long been considered lost. They had lo’ nathan | negated the gift of life in a relationship with Yahowah.
The verb, shuwb | to return and be restored, was presented in the qal infinitive, affirming that the obstacles in their path were daunting and enduring. Over the next twenty-seven centuries, Yisra’elites would identify with their customs, traditions, and religion, but not their God.
And while that is clearly what occurred, and it is heartbreaking, it isn’t the worst of it. It is one thing to reject Yahowah and another altogether to accept ha Satan | the Adversary. And yet, that is precisely what God is revealing through His prophet: “‘It is certain that (ky) an illegitimate and duplicitous spirit, a disloyal and immoral spirit, an unreliable and whorish, religious spirit akin to a prostitute acting under false pretenses (ruwach zenuwnym) is within them (ba qereb hem).’” As a consequence, “‘they do not know or understand, are unfamiliar with and fail to acknowledge (lo’ yada’), Yahowah (YaHoWaH).’” And it was all because they were acting like zanah | unfaithful, immoral, and disingenuous religious whores. It may have been the oldest profession, but it is not the most desirable.
Fortunately, they were left with a glimmer of hope. The negation of yada’ was scribed in the perfect conjugation which means that it would not have to remain that way forever. Perhaps by juxtaposing yada’ and Yahowah, God is suggesting that Yada Yahowah may contribute to the awakening of a remnant such that they 229dispense with their customs, traditions, and religion in time to give Yahowah a chance.
Between now and then, we can be assured that it is religion that has separated Yisra’el from Yahowah, with their faith keeping them from knowing. Rather than bringing people and God together, religion is the greatest impediment between us.
Religion isn’t just a trap, a means to control the unsuspecting, it precludes believers from knowing or reaching God.
Yada’ means more than “to know and understand,” although, when associated with Yahowah, to know Him and understand what He is offering and expecting from us in return is sufficient. But since yada’ is the purpose of our quest, every possible rendering is worthy of our consideration. According to the New American Standard Hebrew Dictionary, yada’ is translated the following ways (and times): to acknowledge (6), to be acquainted with (6), to be aware of (6), to choose (2), to comprehend (1), to be concerned with (3), to consider and discern (6), to discover (3), to experience (5), to be a familiar and intimate friend (4), to find (6), to have knowledge of (13), to have relations with (10), to be informed about (5), to investigate (2), to know and to be known, knew and knows (700), to know for certain (8), to learn about (8), to make someone or something known (40), to notice and observe (6), to perceive and realize (10), to recognize and regard (4), to teach, instruct, and declare (17), to understand (12).
Yada’ is used nearly 1,000 times in the Towrah, Naby’, wa Mizmowr. That is an impressive number, at least until we recognize that Yahowah’s name is spelled out 7,000 times. So, it all comes down to who you know, what you understand, and how you respond to it.
“‘Moreover (wa), the pride and arrogance (ga’own – the unwarranted perceptions and constant agitation, the 230presumptuousness and haughtiness, the self-adulation and glorification) of Yisra’el (Yisra’el – those who struggle with and contend against God) testifies (anah – bears witness as a conspicuous pronouncement, and it is the answer to the response (qal perfect)) against his presence (ba paneh huw’ – against his face, his very appearance).
Therefore (wa), Yisra’el | those who Contend and Struggle with God (Yisra’el) and (wa) ‘Ephraym | Worthless Specks of Carbon (‘Ephraym – Ashes) will falter, stumble, and fall, and they will be overthrown (kashal – will stagger and will not succeed as a result of being feeble and weak (nifal imperfect – the Northern Kingdom consistently stumbled and so their fall is not only their fault, the consequences will be enduring)) in their perverse corruptions and libelous errors (ba ‘aown / ‘awon hem – in their depravity, wrongdoing, transgressions, and resulting guilt). Yahuwdah | Beloved of Yah (Yahuwdah – Related to Yah) will also waver and succumb along with them (kashal gam ‘im hem – will falter and fall in addition to them, staggering and failing to succeed as a result of being weakened, even overthrown following them (qal perfect – while they will actually be overthrown, this condition will not prevail forever)).’” (Howsha’ / He Protects / Hosea 5:5)
One of the many reasons amplification is an aid to understanding is because otherwise we would likely miss the implications of the Hebrew stems, conjugations, and moods. In this case, the same verb, kashal | to stumble and fall, was directed at Yisra’el and Yahuwdah – albeit with very different implications and consequences. With the nifal stem, ‘Ephraym is responsible for having fallen and will endure a consequence of their own making. They made the mess and will get to lie in it, with no one to blame but themselves. Further, in the imperfect conjugation, there will be no getting up – at least for a very long time. They constantly faltered and so their fall will be continuous.
231When scribed in the qal perfect, and applied to Yahuwdah | Judah, we discover that the Southern Kingdom will actually be overthrown during a finite period of time, and that they will not stay down, suggesting that they will genuinely rise again. Both aspects are literally true. The ten tribes of Yisra’el remain essentially lost after the Assyrian conquests 2,700 years ago. And while Yahuwdah was overthrown by Rome between 66 and 135 CE, the descendants of those who were hauled off into slavery have returned. It is Yahuwdym whom we refer to as “Jews” today.
Pride begets self-reliance. It is a condition that leads away from trusting Yahowah. And no matter how productive and powerful a nation might be, no matter how impervious its defenses appear or how stellar its collective intellect, societies that separate themselves from God quickly find that their productivity, power, and pride are a mirage.
“‘Within their flocks (ba tso’n hem – among sheep and goats and with their flocks) and among their herds (wa ba baqar hem – with tomorrow’s sacrifices), they will travel about (halak – they will go) to search to inquire about, seek to hold responsible, and look to conspire against (la baqash ‘eth – they will try to be accountable while rebelling against the authority of (piel infinitive – consistently defining themselves by this ill-advised quest)) Yahowah (YaHoWaH – our ‘elowah | God as directed in His ToWRaH | teaching regarding His HaYaH | existence and our ShaLoWM | restoration), but (wa) they will not achieve what they seek (lo’ matsa’ – they will not find satisfaction, obtain what they sought to uncover, and they will not encounter or experience the reaping or harvest (qal imperfect)).
He has withdrawn (chalets – He has removed Himself and disassociated (qal perfect)) from them (min hem). (Howsha’ 5:6)
232They have been untrustworthy and unreliable, having betrayed and been treacherous in their dealings (bagad – they have been unfaithful and adulterous, having shown themselves in violation of the agreement by their religious apparel (qal perfect)) with (ba – against) Yahowah (Yahowah – written as directed by His towrah – teaching).
For now (‘atah – simultaneously), they have fathered and brought forth offspring (yalad – they have fostered descendants) who are illegitimate and estranged children (ky ben zarym – who are separated, alienated, deserted, foreign, and distant).
So now (‘atah – therefore), the crescent moon (chodesh – the sign of renewing light on the moon’s surface which is now symbolic of Islam) will devour them (‘akal hem – will consume and destroy them, taking the space which belonged to them) along with their land (‘eth cheleq hem – as a result of their seductive words, such that their fate is a reward for taking their territory).’” (Howsha’ / He Saves / Hosea 5:7)
Yisra’elites have flocked together more than any other race or cultural group, even when exiled from their homeland. Therefore, it is more instructive to view ba tso’n and ba baqar from this perspective, presenting the herd mentality of Yisra’el, than it is to continuously view them as sheepherders.
Having migrated throughout Europe together, and to the New World, and encountering anti-Semitism wherever they have gone, rabbis have sought to hold God accountable for their poor reception and subsequent torment. But in all of this time, and in all of their ways, they are no closer to the truth and they are further from Yah. And while they have rebelled against His authority, the consequence is to be excluded from the ensuing harvest – and that surely was not the intent. They have withdrawn 233from Yahowah and so God has removed His presence and witness from Yisra’el.
To know Yah is to strive to be like Him, to see the world as He views it and to reflect His redeeming attributes. Yahowah is trustworthy and reliable and therefore seeks the same in us. So, when people He has assisted betray Him, He is none too pleased. And in the case of Yisra’el, their response to God has been particularly treacherous, because they knew better. When those God has entrusted with His Towrah, His Covenant, His Invitations, and even His Land betray Him, it reflects poorly on God. And when this is done by people who are seen flocking together by their choice of bizarre and mournful religious outfits, it implies that their miserable lives are somehow the result of relying upon Him rather than rejecting Him.
Raising their sons and daughters to be religious, the Haredi have fathered illegitimate and alienated children who are estranged from Yahowah. This is why the Assyrians were allowed to have their way with them. It is why they were hauled off into captivity throughout a region that would be plagued by Islam – the religion that marauds under the sign of a crescent moon.
They would lose their land to Muslims as well as their right to live. Their possessions have been devoured by Muhammad’s barbarians. And this is why cheleq is such a provocative term in this context. In conjunction with ‘akal, it reveals that Allah’s little helpers devoured their land and took their territory, such that Yisra’elites were consumed as a result of their seductive words – those found in the Babylonian Talmud and then in the Quran. Killing them would secure a jihadist’s fate and serve to provide virginal rewards in paradise. Some or all of this was foretold via cheleq. And it is another example of why we prefer amplification, where every reasonable connotation is considered.
234There are thousands of words Yahowah could have chosen instead of chodesh to illustrate the source of Yisra’el’s, and by extension America’s torment. I include America because, throughout Howsha’, Yahowah’s audience has been Yisra’el, and there are nearly as many of God’s Chosen People in America as there are in Yisra’el. The chodesh, or renewing moon, has been the symbol of Islam since the beginning. Muslims have attacked, and they will continue to terrorize and kill Jews because it is Allah’s highest calling. Muslims are incapable of creating anything, but they are perfectly suited to “devour the wealth” of other nations, “wiping out that which is valuable, burning, destroying, and causing devastation.”
Islam wasn’t the first Satanic religion to slaughter God’s people under the sign of a crescent moon. The Hastings Encyclopedia of Religion says, “Allah is a pre-Islamic name corresponding to the Babylonian god known as Bel. Bel, like Ba’al, means ‘lord’ and is a title of reverence to the moon god, Sin.” So, by using chodesh, Yahowah revealed what would befall His estranged and scattered children, perpetrated by the Islamic Federation – in an all-Islamic war against Yisra’el during the Time of Ya’aqob’s Troubles.
And speaking of that time…
“‘Blow (taqa’ – sound and trumpet (qal imperative – of your own freewill choose to actually blast)) the Showphar (Showphar – ram’s-horn trumpet; from showph – to strike out openly in a crushing and bruising manner and shaphar – in a bright, fair, and beautiful way) upon (ba) ha Giba’ah | the Hill, the clarion (chatsotsarah – horn) in (ba) ha Ramah | the Heights.
Signal an alarm and shout for joy (ruwa’ – make a loud noise so that it is heard openly by the public and they become aware of what is going to occur, tragically and jubilantly) at Beyth ‘Awen | Home of Trouble (Beyth 235‘Awen – House of Religious Wickedness and Family of Affliction and Sorrow).
It is the end for you as the other (‘achar ‘atah – afterward, at a later time, during the last days, it will be over for you) O Benyamyn | Benjamite (Benyamyn – Son of the Sea, Spawn of Gentiles). (Howsha’ 5:8)
‘Ephraym | Worthless Specks of Carbon (‘Ephraym – Ashes) will be horrified and desolated (la shamah – will be devastated during a horrific, atrocious, and appalling event) which will occur (hayah) in the day (ba yowm – during the time) of rebuke and punishment (towkechah – disapproval, argument, rational discourse, correction, and chastisement, of chiding and impeachment) among the various tribes (ba shebet – within the clans, family heritage, subdivisions, and people groups) of Yisra’el | those who contend and struggle with God (Yisra’el).
At that time, I will make Yada known to be sure (yada’ ‘aman – I will be known and acknowledged for being truthful and reliable, dependable and enduring (yada’ is hifil perfect – God will act at a certain point to acknowledge and make known while ‘aman is nifal participle – as He carries out and receives the benefits of being reliable in a highly descriptive manner)).’” (Howsha’ / He Saves / Hosea 5:9)
The Showphar | Ram’s Horn provides an elegant, boisterous, and piercing, almost haunting resonance when blown correctly. It is the style of trumpet Yahowah selected to herald His announcement of Shabuw’ah | Sevens and Taruw’ah | Trumpets. Collectively, they represent the last opportunity His people will have to tune into His message and listen to the warnings and provisions He is providing. Yahuwdym who turn a deaf ear to the final blast of the Showphar on Taruw’ah will remain estranged come Yowm Kipurym | the Day of Reconciliations. They will miss 236Sukah, the return to the Garden and the time to Camp Out with our Father.
This realization is not only important to you, but to me as well. I was summoned by Yahowah on Taruw’ah, the day of ruwa’ | signaling an alarm and shouting for joy in the fall of 2001. With other troubadours having joined the chorus, we have been taqa’ | trumpeting Yahowah’s message as ruwa’ | loudly and openly as possible ever since. Throughout this prequel to the Last Days, we have given equal time to the tragedies and triumphs that await a misled and unsuspecting world.
Yahowah’s message has sounded in Beyth ‘Awen | the Home of Trouble and House of Religious Affliction. And in the end, it will bring down the other Benyamyn | Benjamite, Sha’uwl | Paul, and his religious cult – Christianity. The five volumes of Twistianity – Appalling, Towrahless, Devil’s Advocate, Incredible, and Foolology – are the most effective weapons ever wielded at the world’s most popular and anti-Semitic religion.
While it has always been obvious, particularly with Yahowah calling Sha’uwl out by name in Chabaquwq | Habakkuk, calling him the “Plague of Death,” it is always reassuring to read Yahowah’s concurrence. Christianity will be second after Islam to meet its doom.
This is a particularly revealing aspect of this prophecy for ‘achar | the last days, because with all of Yahowah’s animosity directed at Yisra’el, with Benyamyn excluded from ‘Ephraym, the wayward tribe remained unmentioned up to this point. But now we know that the tribe that gave us the two most infamous demon-possessed individuals in Yisra’el’s history – the wannabe King Sha’uwl | Saul and the wannabe Apostle Sha’uwl | Paul –will endure a well-deserved fate.
As a curiosity, a band of prophets met near Gibeah to appoint Saul as king. As a tall, handsome, and rich man, he 237fit their criterion for leadership. And it was at Gibeah that Dowd recovered the Ark of the Covenant from Philistine captivity.
Ramah is where Yasha’yah predicted the Assyrians would advance toward Yaruwshalaim. The Hebrew root even conveys “the height of idolatry.”
As we continue to read what God says is in store for His people, the more it appears that the majority of the remnant reconciled by Yahowah upon His return will be Yahuwdym. ‘Ephraym will be desolated in a horrific event and Benyamyn will be no more.
There will be a day of towkechah | accountability for eleven of the twelve tribes of Yisra’el. They will be rebuked and disapproved, chided and chastised. Rational arguments will prevail over their religious drivel. For far too long, Yisra’el has lived up to the negative implications of its name: Individuals who Contend with and Struggle against God. The truth will finally be told and hold sway over the lies.
Recognizing this, the concluding words are both verbs. Yada’, meaning, “to know and make known,” was spoken by God in the hifil perfect. This stem means that the Almighty is engaging to put Yada into action, such that Yada becomes an extension of Yahowah’s effort to educate His people. The conjugation reveals that this will occur at a time of Yahowah’s choosing, one likely coterminous with the demise of Benyamyn and ‘Ephraym.
‘Aman, meaning “to be sure and certain, reliable and dependable, truthful and enduring,” was conveyed in the nifal participle. The stem reveals that Yahowah is not only affirming these things, He benefits from them. And as a verbal adjective, the truth is actively and accurately presented, becoming vivid, demonstrable, and robust, even prolifically depicted.
238These things yada’ | known and ‘aman | certain, the two verbs juxtaposed with their respective depictions, can convey either “‘At that time I will make Yada known to be sure” or “I will be known and acknowledged for being truthful and reliable, dependable and enduring’” – or perhaps both. There is always a method behind Yahowah’s ruwa’. And if the former, the purpose is to affirm the latter.
But alas, recognizing neither, Jewish leadership is in for a rough ride…
“‘The government and religious leaders (sar – the ruling authority figures, the highest-ranking officials; from sarar – those who act like royalty, as lords with an assumed right to control others and claim power for themselves) of Yahuwdah (Yahuwdah – Beloved of Yah) are (hayah) perceived as (ka – recognized as) untrustworthy and disloyal deviants (suwg – alienating and backsliding proponents of circular reasoning).
I will pour out (shaphak – I will shed (qal imperfect)) a boundless amount (gebuwl – a colossal extent) of My righteous indignation and intense displeasure with an outpouring of My wrath (‘ebrah ‘any – My utter disappointment and frustration, kindling My fury) upon them (‘al hem – over and on top of them) as if it were fluid (ka ha maym – like water).’” (Howsha’ / He Liberates / Hosea 5:10)
Yahowah’s animosity is consistently directed toward political and religious leaders, and then it floods down upon the masses once they have been corrupted beyond the hope of words and reason. In this case, sar describes government officials and religious leaders, the authority figures, within Yahuwdah | Judah. It offers the impression that they act as lords, as if they were royals designated by their god to rule. They believe they have the right to impose 239their will on everyone else, restricting the choices of others to control them.
God’s assessment of Jewish political and religious leaders is that they are untrustworthy. He calls them “disloyal deviants” which sounds like He must know Benjamin Netanyahu personally. He takes issue with their propensity for circular reasoning and, thus, being irrational and disingenuous. He does not care for dishonesty or egos either.
Being misled by politics or religion, even conspiracism or patriotism, is a sure way to waste one’s life and lose one’s soul, but it is not a crime. Misleading others is, by contrast, an offense worthy of Divine Judgment. Worse, Jewish religious and political leadership has engendered Yahowah’s wrath, which He intends to unleash upon them. The torrent of His animosity will flood upon them in mountainous waves of righteous indignation. The very men who claim to speak for God and represent His people are the most displeasing to Him.
“‘‘Ephraym | the Worthless Speck of Carbon Ash (‘Ephraym), has been deceived and defrauded, extorted and oppressed (‘asaq – he has been subjugated by tyrants, brutally treated, horribly cheated, and viciously exploited (qal participle)).
His competence in exercising good judgment is incapacitated and his ability to reason is shattered (ratsats mishpat – his thinking and decision-making are broken, his capacity to resolve disputes is fractured and fragmented (qal participle)).
This is because (ky) he has been intent on, agreeable to, and fixated upon (ya’al – he is particularly willing and determined (hifil perfect)) going after a variety (halak ‘achar – to pursue right to the very end) of worthless religious dogmas (tsaw – idolatrous forms of human excrement, revolting filth, utter nonsense, unsubstantiated 240ideas and fake gods, a whole lot of futile and vain blah-blah-blah).’” (Howsha’ / He Saves / Hosea 5:11)
Religious institutions and governments are crippling. They incapacitate nations to the point that thinking is debilitated and choices are restricted. They deceive and defraud. The productive are extorted and the poor are subjugated. And it does not matter by who, when, where, or how these controlling schemes were imposed. The consequence is human exploitation.
Religion, to the maximum extent possible, but also politics, renders its victims unable to think rationally. They become averse to evidence and unfazed by reason. Hand a rational and secular Jew the first eight volumes of Yada Yahowah and they will grow to vehemently oppose the rabbis. But you could bury the Haredim in them and they wouldn’t know what hit them.
Based upon the correspondence, there is no one the world over who has read the five volumes of Twistianity and remained a Christian. But those who are steeped in their religion can’t make it through the opening chapter.
God Damn Religion has changed thousands if not millions of lives in the Islamic world, providing those who suspected that there was something dreadfully wrong with a religion that thrives on terrorism to question and discard the doctrine that has sought to control their lives. But jihadi Muslims are incapable of reading it, preferring instead to prove the “peaceful” nature of their cult by threatening to kill me instead.
Yisra’el’s inability to think rationally was a direct result of the nation’s favorite pastime – being religious. They had wallowed in human excrement as if it were a bubble bath and worn it as if it were perfume. The Yisra’elites had turned futile and vain blah-blah-blah into a cherished delicacy. Nonsense was the only sense they held dear.
241“‘But I am like a moth, perceived as something wasteful and fabricated (wa ‘any ka ha ‘ash – so I am thought to be a sick creature, a rotten discharge of a nocturnal insect) to ‘Ephraym (la ‘Ephraym – to those amounting to traces of ash) and (wa) much like (ka – similar to) a fungal parasite or a septic infection (ha raqab – a degenerative disease or dry rot) to the Household of Yahuwdah (la Beyth Yahuwdah – to the Family of Yah’s Beloved).’” (Howsha’ / He Liberates / Hosea 5:12)
He is God, after all. So, His assessments are valid and His testimony is accurate. And that makes this a bombshell. Yahowah’s dismal evaluations of the religiosity of Yisra’el and Yahuwdah were comparative endorsements when contrasted against the people’s perceptions of their God. Yisra’el had come to believe that the stories of Him rescuing them were fabricated. The only real God was a waste of time and energy that could be spent playing around with the fake ones. From ‘Ephraym’s perspective, they were a brilliant flame and Yahowah was but a moth bedazzled by their brilliance.
By comparison, Yahowah’s great love, Yahuwdah, saw God as a fungus or parasite. Yahowah was a disease to be avoided.
It is little wonder that the relationship called for a divorce. Had they been mine, I do not think I would have dignified them with this letter. It would have been goodbye and good riddance.
Nonetheless, He is God and that comes with a number of burdens. One is that He must always honor His promises, no matter how undeserving the beneficiary. He has promised to reconcile His relationship with those who view Him unkindly, and that includes Yisra’el, so let’s at least hope that there is a representative number willing to recant their prior positions.
242“‘Had ‘Ephraym perceived (wa ra’ah ‘Ephraym – had the Northern Kingdom viewed and witnessed) that which was associated with his malady and sickness (‘ets choly huw’ – his related illness and disease, his injuries and afflictions, his infirmities and the cause of his suffering), and Yahuwdah, his oozing and pustulant wound (wa Yahuwdah ‘eth mazowr huw’), then (wa) ‘Ephraym (‘Ephraym) would have gone (halak) to ‘Ashuwr (‘el ‘Ashuwr – Assyria; from ‘ashar – the way to receive blessings and benefits, the basis of ‘Asherah, the mythical Queen of Heaven and Mother of God), reaching out to (shalach ‘el) the king of contentiousness and the Adversary (melek yareb – the physically aggressive and vehemently quarrelsome lord of religion and politics).
But this would have been incapable of healing you (wa huw’ lo’ yakal la rapha’ la ‘atem – it cannot restore your health, and it will not prevail or succeed in repairing you). This cannot cure you (wa lo’ gahah – but there will be no recuperation or restoration with this) from the infectious disease which ensnares you (min ‘atem mazowr – of your ulcerous lesions and from your pustulant wounds).’” (Howsha’ / He Delivers / Hosea 5:13)
This is entirely metaphorical. The Northern Kingdom was never circumspect. They reveled in their religious beliefs and celebrated their false gods. There was no King Jareb, and the Yisra’elites did not venture on their own accord into Assyria seeking a cure for what ailed them. Rather, ‘Ashuwr is being used symbolically to convey an alternative covenant – the religious path to anticipated benefits and blessings. And therein, melek yareb becomes the Lord of Contentiousness, a.k.a., the Adversary, who is ever ready to beguile and then disappoint.
The symbolic language continues…
“‘As a result (ky), I will be akin to (‘anoky ka) a roaring lion (ha shachal) to ‘Ephraym (la ‘Ephraym) and 243like (wa ka) a conciliatory lion (ha kaphyr) approaching the Family of Yahuwdah (la beyth Yahuwdah – the Home of Yah’s Beloved).
I, Myself (‘any ‘any), will tear up or tear apart (taraph – I will rip up or tear away, providing what is required), then I will either walk away or lift up (wa halak nasa’ – I will go away or I will carry away (qal imperfect)), such that nothing will rescue or snatch away (wa ‘ayn natsal – so that no one will deliver or take away).’” (Howsha’ / He Liberates / Hosea 5:14)
This is a wonderful play on words, an example where similar things convey vastly different outcomes. Looking first at ‘Ephraym, the shachal | lion is roaring. With it, God is shown poised to tear up Yisra’el, taraph | ripping the nation to shreds, then halak | walking away, because the purpose will have been to destroy. And for Yisra’el, there will be ‘ayn natsal | no rescue or redemption.
Now with Yahuwdah, the kaphyr | lion is conciliatory, ready to make amends. We know this because kaphyr is from kaphar | to reconcile – serving as the basis for Yowm Kipurym | the Day of Reconciliations. Then as we approach the same verbal chain, we discover that Yahowah will ‘any | personally taraph | tear His Beloved away from ‘Ephraym, separating them from harm’s way, while taraph | providing whatever they require. So now, rather than halak | walk away, God will be nasa’ | lifting them up and carrying Yahuwdah home. As a result, ‘ayn natsal | no one will ever be able to take them away again.
Continuing to address Yahuwdym…
“‘I will go away and return (halak shuwb – I will travel about and come back) to My place (‘el maqowm ‘any – to My home) until they closely examine and carefully consider the way to receive the benefits of the relationship through the restoring witness of the eternal testimony (‘ad ‘asher shamar) and (wa) they seek My 244presence, responsibly investigating and learning about My appearance (wa baqash paneh ‘any – the desire encountering Me face-to-face).
It is during the time of trouble (ba ha tsarar – in a period of great distress, of being besieged and restricted, enclosed and confined (qal perfect)) that they will approach by earnestly seeking Me, longing to learn about the relationship (la hem shachar ‘any – they will want to be with Me, inquiring about Me while genuinely striving to know Me (piel imperfect paragogic nun energicus – of His choosing, Yahowah is engaged by the search and will provide continuous learning at this monumental future event)).’” (Howsha’ / He Saves / Hosea 5:15)
To begin, Yahowah is affirming that He is going to back away and allow Yisra’el to do as they have chosen – which is to fend for themselves. Having come to their rescue, having devoted Himself to guiding, teaching, and protecting them, God has better things to do with His time than being abused. This long intermission would last almost 2,800 years with Yisra’el and within several centuries of that time with Yahuwdah – from whom the last of the prophets would come.
Then at long last, Yahuwdym will emerge from their nightmarish past, open their eyes, and become observant. And what before their wandering eyes will appear, but ‘ad ‘asher shamar | the opportunity to closely examine and carefully consider the way to receive the benefits of the relationship through the restoring witness of the eternal testimony.
Those of us who are already in the Beryth, who attend Yahowah’s Miqra’ey, and who are guided by His Towrah, will have a ringside seat for the Great Awakening. It will occur during the Time of Ya’aqob’s Troubles – the last 3½ 245years prior to Yahowah’s return when the world comes crashing down upon Jews.
The ‘Eth Tsarah la Ya’aqob is subsequently explained in the 30th chapter of Yirma’yah | Jeremiah – which we will consider momentarily. Should you wish to mark your calendars, and share Pesach with ‘ElYah, it will commence at sundown, Tuesday, April 16th, 2030 (‘Abyb 14, year 5997 Yah) during the first day of Chag Matsah. Then 3½ hellish years thereafter – addressing the times, times, times, and half a time reference at the conclusion of Dany’el – Yahowah will return to reconcile His relationship with Yisra’el and Yahuwdah. That story is told in the 31st chapter of Yirma’yah.
God’s people will baqash paneh ‘any | responsibly seek Yahowah’s presence, diligently desiring His appearance, ba ha tsarar | during this time of trouble. It is then that Yisra’el and Yahuwdah will shachar | earnestly seek their God, longing to rekindle their relationship with Yahowah.
Yahowah is directing our attention to what He would subsequently reveal through the Naby’ Yirma’yah. This message is recorded in the 30th and 31st chapters…
“The Word (ha dabar – the message communicated) which, to reveal the way to enjoy the benefits of the relationship (‘asher – that lead to the path to walk to get the most out of life), came to exist (hayah) with (‘el) Yirmayahuw (Yirmayahuw – Yahowah Raises and Lifts Up, Yahowah Teaches and Guides to Respect and Revere Yah, commonly transliterated Jeremiah) from (min ‘eth) Yahowah (Yahowah – the Almighty’s proper designation pronounced as instructed by His towrah | guidance on His hayah | existence and His role in our shalowm | reconciliation as our ‘elowah | God) to announce (la ‘amar), (Yirma’yah 30:1) ‘This is what (koh) Yahowah (Yahowah), the God of Yisra’el (‘elohym Yisra’el – the 246Almighty of those who engage and endure with God), proclaims (‘amar), so as to declare (‘amar), “Of your own volition, write (kathab la ‘atah – choose to literally inscribe, jotting down using this alphabet (qal imperative)) all of these words (‘eth kol ha dabarym – every one of the statements), which lead to the proper path to get the most out of life, that (‘asher) I have and will be speaking to you about (dabar ‘el ‘atah), doing so in a written document so that there is a permanent record (‘el sepher). (Yirma’yah 30:2)
Because, indeed (ky), behold (hineh), a time is coming (yowmym bow’ – days are approaching),” prophetically reveals (na’um) Yahowah (Yahowah), “when I will return to restore (wa shuwb) the property and possessions taken during the captivity (shabuwth) of My people (‘am ‘any), Yisra’el | Individuals who Engage and Endure with God (Yisra’el) and (wa) Yahuwdah | the Beloved of Yah (Yahuwdah),” declares (‘amar) Yahowah (Yahowah).
“And then (wa) I will return them, bringing them back (shuwb hem – I will transform them and restore them), to (‘el) the Land (‘erets) that, for the benefit of the relationship (‘asher), I gave (nathan) to their fathers (la ‘ab hem). They will receive it as their inheritance (wa yarash hy’).”’ (Yirma’yah 30:3)
And these are the words (wa ‘el leh ha dabarym) which, to reveal the way (‘asher), Yahowah (Yahowah) spoke (dabar) concerning (‘el) Yisra’el (Yisra’el) and (wa) to Yahuwdah (‘el Yahuwdah). (Yirma’yah 30:4) This is what (koh time) Yahowah (Yahowah) conveyed (‘amar) as we heard (shama’) the sounds (qowl) of concern over the terrorists and terrorism (charadah pachad) when there were no prospects of reconciliation or peace (wa ‘ayn shalowm).” (Yirma’yah 30:5)
247“Alas (howy), assuredly (ky), this time (ha yowm ha huw’) will be so different (gadowl) that there has never been anything similar to it (min ‘ayn kamow huw’). It is the Time of Ya’aqob’s Troubles (wa ‘eth tsarah huw’ la Ya’aqob – it is the period of Yisra’el’s anguish and distress, of Jacob’s adversity when Israel will be narrowed, reduced in size, and oppressed in dire straits by vicious foes).
And yet from it (wa min – out of it), he [Ya’aqob representing Yisra’el] will be liberated and saved (yasha’). (Yirma’yah 30:7)
‘And it shall happen in that day (wa hayah ba ha yowm ha huw’),’ prophetically declares (na’um) Yahowah (Yahowah) of the vast array of spiritual implements (tsaba’), ‘that I will break (shabar) his yoke, his means of control and manipulation (‘ol huw’), from upon your neck (min ‘al tsaw’r ‘atah) and I will pull off and tear away (wa nataq) your bonds and shackles (mowserah ‘atah).
Those who are illegitimate and unauthorized, those falsely claiming authority who are foreigners from a distant place advocating that which is improper (zar), will no longer make him work for them (wa lo’ ‘abad ba huw’ ‘owd). (Yirma’yah 30:8)
Instead (wa), they will serve with (‘abad ‘eth) Yahowah (Yahowah), their God (‘elohym hem), and with Dowd (wa ‘eth Dowd), their king and counselor (melek hem), whom, to reveal the way to the benefits of the relationship (‘asher), I will raise up and establish for them (quwm la hem). (Yirma’yah 30:9)
Then (wa) Ya’aqob (Ya’aqob), My coworker (‘ebed ‘any – My associate who works with Me), you will have nothing to fear (‘atah ‘al yare’ – no reason to be intimidated or frightened),’ Yahowah (Yahowah) reveals well in advance of it occurring (na’um).
248‘Nor will you be confused or dismayed (wa ‘al chathath), Yisra’el (Yisra’el), because, behold (ky hineh), I will save you, delivering you (‘any yasha’ ‘atah) from being distant and alienated (min rachowq – from becoming separated as was the case long ago in a previous period of time), along with your offspring (wa ‘eth zera’ – your descendants and seed, as well as that which you have sown), from the realm (min ‘erets) of their exile and captivity (shaby hem – where they were controlled and oppressed, even taken captive).
And (wa) Ya’aqob (Ya’aqob – serving as a synonym for Yisra’el) will change and return (shuwb – will turn around and come back, recovered and restored, transformed), and be at peace and put at ease (wa shaqat wa sha’an – find himself in a satisfying situation and favorable circumstance), with no one troubling him (wa ‘ayn charad – without a concern). (Yirma’yah 30:10)
For I am with you (ky ‘eth ‘atah ‘any),’ prophetically declares (na’um) Yahowah (Yahowah), ‘to liberate and save you (la yasha’ ‘atah – to provide freedom and salvation, deliverance and prosperity).
Indeed (ky), I will engage and act (‘asah – I will do what is necessary) to bring an end to (kalah – I will without fail bring to a conclusion, completely vanquishing) all of the Gentile nations and institutions (ba kol ha gowym – all of the foreign countries, entities, and each of the pagan peoples of conflicting cultures who are brought together by religion or politics) among whom I have scattered and dispersed you (‘asher puwts ‘atah) by name and reputation (shem).
You will be the exception because (‘ak ‘eth ‘atah) I will not act in such a way (lo’ ‘asah) to cause you to fail or perish (kalah – you will not be annihilated or destroyed).
249Instead, I will provide instructions for you (wa yasar ‘atah – I will enable you to be correct, teaching you and thereby strengthening you) in the way to execute good judgment regarding the means to resolve disputes (la ha mishpat – in how to be judgmental, on how to be discerning and discriminating such that you can make good decisions; from my – to ponder and ask questions about shaphat – being judgmental, making informed and rational decisions, resolving controversies, and being just) such that you are found innocent and are not punished (wa naqah – so that you are pardoned and forgiven, seen as clean and pure, purged of imperfections).
I will not banish you nor leave you destitute (lo’ naqah ‘atah – I will see to it that you are never again forced to live elsewhere nor lack for anything).’” (Yirma’yah / Jeremiah 30:11)
And this takes us to the preeminent event in universal history…
“‘Behold (hineh – look up and pay especially close attention), a time is coming (yowmym bow’ – days are approaching),’ Yahowah (Yahowah – God’s name transliterated as directed by His towrah – instructions on His hayah – existence) reveals well in advance of it occurring (na’um), ‘when I will enter into and cut with (wa karat ‘eth – when I will establish through separation a set-apart agreement on behalf of) the House of Yisra’el (Beyth Yisra’el – the Home of those who Engage and Endure with God) and with (wa ‘eth) the Family of Yahuwdah (Beyth Yahuwdah – the Household of those Beloved of Yah), a restored and renewed (chadash – a repaired and reaffirmed; from chadash – to renew and repair, to restore and reaffirm) Covenant (Beryth – Family-Oriented Relationship). (Yirma’yah 31:31)
It will differ somewhat from (lo’ ka – it won’t be exactly like) the Covenant (ha Beryth – the Family-250Oriented Relationship Agreement) which, to reveal the way to the benefits of the relationship (‘asher – that provide directions showing the steps to walk which are correct and give meaning to those who are properly led and guided), I entered into (karat – I established by setting apart when I cut) with their fathers (‘eth ‘ab hem) on the day (ba yowm – during the time) I firmly took them by the hand and, with overwhelming intent, overpowered the situation (chazaq ‘any ba yad – I showed an intense resolve and was inflexible in My influence over them, even overpowering them due to the urgent need for them to prevail) to bring them out (la yatsa’ min – to draw them out and bring them close, descending and extending Myself to serve by removing them from) of the realm of the Crucibles of Oppression (‘erets Mitsraym – the place of subjugation associated with religious coercion and political tyranny, the land of military domination and economic cruelty; from a compound of my – to question and tsar – troubling and adversarial situations).
Relationally, they broke (‘asher hem parar ‘eth – they sought to nullify that relationship by thwarting its intent and by disassociating from the correct path, thereby revoking the benefits of) My Covenant (beryth ‘any – My Family-Oriented Relationship Agreement) although we were married (wa ‘anoky ba’al ba hem),’ Yahowah (Yahowah) reveals through this prophet (na’um). (Yirma’yah 31:32)
‘For this reason (ky), this is (zo’th – specifically) the Covenant (ha beryth – the Family-Oriented Relationship Agreement) which, to enjoy the benefits of the relationship (‘asher), I will cut (karat – I will create through separation, making and establishing) with (‘eth – on behalf of) the House of Yisra’el (Beyth Yisra’el – the Home of those who Engage and Endure with God) after that and then without hesitation (‘achar ha hem – at a 251later period and in a different time, in the latter days),’ prophetically declares (na’um) Yahowah (Yahowah):
‘I will provide, placing (nathan – I will give and ascribe, producing, offering, and bestowing) towrah ‘any | My guidance (‘eth towrah ‘any – that which is associated with My teaching, instructions, and directions) within them (ba qereb hem – inside of them, such that it is part of their inner person, part of their thought process, affecting their conscience, and animating their lives).
And integrated into their ability to make decisions (wa ‘al leb hem – and upon their inclinations and disposition, their character and thinking, their hearts and minds), I will write it (kathab hy’ – I will inscribe and engrave it).
I will be (wa hayah – I will exist as) their God (la hem la ‘elohym – drawing near them and approaching them as a Ram shepherding His sheep). And they shall be My Family (wa hem hayah la ‘any la ‘am – and they will always exist near Me as My People). (Yirma’yah 31:33)
No longer will anyone impart information or teach (wa lo’ lamad ‘owd) individuals in association with an errant and outspoken world (‘ysh ‘eth rea’ huw’ – their companions, friends, and misled countrymen) or (wa) other individuals according to brotherly kinship (‘ysh ‘eth ‘ach huw’) so as to say (la ‘amar – approaching to declare), “Choose of your own accord to know Yahowah (yada’ Yahowah – decide to recognize and acknowledge Yah, and show some desire to become familiar with and understand Yahowah)!” because (ky – truthfully and by contrast, at this time) everyone will know Me (kol hem yada’ eth ‘any – all of them, without exception, will actually be aware of and genuinely acknowledge Me), from the youngest (la min qatan hem) and up to the enduring witness of most important and oldest (wa ‘ad gadowl hem),’ prophetically reveals (na’um) Yahowah 252(Yahowah).” (Yirma’yah / Yah Lifts Me Up and Raises Me / Jeremiah 31:34)
And now you know what is going to happen, with whom, when and why it will occur. I trust you will be there celebrating along with us.
If you have not already done so, consider this your invitation…
“You should choose to go (halak – of your own volition, you should walk and explore, being willingly led (qal imperative)) because we want to return to (wa shuwb ‘el – since it is our desire to turn around and change, choosing to restore and reestablish our relationship with (qal imperfect cohortative)) Yahowah (Yahowah – the Almighty’s proper designation pronounced as instructed by His towrah | guidance on His hayah | existence and His role in our shalowm | reconciliation as our ‘elowah | God).
For He has torn us for a time (ky huw’ taraph – expelled us, chased us away, and banished us (qal perfect)) so that He can heal us for all time (wa rapha ‘anachnuw – so He can promote restoration, cure our diseased and injured state, thoroughly mend and completely repair us, making us whole (qal imperfect)).
He has stricken us (nakah – He has smitten and afflicted us, thrusting us aside), but He will wrap Himself around us (wa chabash ‘anachnuw – He will bandage us, wrapping clothing around us, binding us to Him and encourage us, speaking words which hearten and enliven our attitudes).” (Howsha’ / He Provides / Hosea 6:1)
It is our life and our choice because a relationship with Yahowah is subject to freewill. It cannot be imposed upon us, which means that, if we want to be with Yah, we have 253to get up and get going. Specifically, Yahowah’s people have to return to Him. They have been busily halak-ing but going in the wrong direction. That is why they have been estranged and must change to come home.
We should also be aware that Yisra’el and Yahuwdah are not being invited into the home of Adonai, HaShem, or G-d. Likewise, the Lord, Jesus, and Allah are nowhere to be found. There is no mention of Rabbi Akiba or Maimonides, there is no Saint Peter or Paul, no Prophet Muhammad, and no hint of a Talmud, New Testament, or Quran.
This journey is through words. It travels back in time to the formation of the Beryth and conveyance of the Towrah and forward through the fulfillment of the Miqra’ey and revelations of the Naby’.
The Chosen People are being called to halak | walk with Yahowah and to shuwb | return to the Covenant. And as a vinedresser would do in a vineyard, the diseased and rotten tendrils have been pruned so that the vines can be restored to health. It is time for healing, for restoration, and for reconciliation.
Having thrust Yisra’el aside for unsightly and mutinous behavior, Yahowah stands ready to wrap His arms around His returning children. He will clothe those He exposed long ago.
The divorce will end; the relationship will be restored. Love and fellowship will replace anguish and infidelity.
Yahowah’s remedy for the consequence of religion, His means of restoring His relationship with those who abandoned Him, is Pesach and Matsah leading to Bikuwrym and then making Shabuw’ah possible And for those who missed these fulfillments, consider this Taruw’ah announcement of Kipurym so that you can join us on Sukah.
254“Through two days (min yowmym), He will choose to revive and sustain our lives (chayah ‘anachnuw – He will, in accordance with His will, facilitate the preservation of our lives so that, once saved by Him, we can continue to live (piel imperfect jussive)).
On the third day (ba ha yowm ha shalyshy), He will establish our restoration, encouraging and raising us so that we can stand up and endure (quwm ‘anachnuw – He will make it possible for us to rise, be exalted, and confirmed, restored and supported, our purpose fulfilled (hifil imperfect)).
Then, we will live (wa chayah – we will be restored to life, our lives saved, sustained, and preserved forevermore (qal imperfect)) in His presence (la paneh huw’ – approaching Him at His appearance).” (Howsha’ / He Saves / Hosea 6:2)
There are two entirely different perspectives from which to interpret the timing of this prophecy. The most direct is to assume that two days are actually two specific twenty-four-hour periods that lead to a third day. Considering that the subject is the revival and preservation of human life, leading to a time when we are established and restored such that we can stand and live in Yahowah’s presence – there is an obvious answer. Our lives are extended during Pesach and restored during Matsah so that on Bikuwrym we become part of Yahowah’s Family – living forevermore in His Home.
These three days – two horrifying and the other joyous – were fulfilled in year 4000 Yah, 33 CE. Yahowah’s beloved Son, Dowd, served as the Passover Lamb, opening the Doorway to Life. The next day, the Messiah’s nepesh | soul was taken to She’owl during UnYeasted Bread to remove the fungal infection of religion from our souls, perfecting and restoring us. On the third day, the Firstborn celebrated Bikuwrym when Dowd’s soul was released 255from She’owl and was reunited with his Father in Heaven, thereby signifying our rebirth into the Covenant Family.
These are not only the three most important dates in history, they are the events Yisra’el and Yahuwdah would miss – as would the rest of the world. Even today, you would be hard-pressed to find so much as one in a million individuals who can correctly assess what occurred in year 4000 Yah. While Jews have made a religion out of denying Dowd’s role in fulfilling these Miqra’ey, Christians have made a religion out of misinterpreting these same events. All the while, Muslims are too busy trying to kill both to notice.
As I mentioned previously, there is another way to perceive these three days. Yes, it was two thousand years from year 2000 Yah when the Covenant was established to year 4000 Yah (two symbolic days) when its benefits were provided, enabling us with the means to participate in it. But under this scenario, the third day does not get us where we need to go. Year 5000 Yah (1033 CE) is neither meaningful nor uplifting.
But what if the first two days are as I have shared – Pesach and Matsah in year 4000 Yah – and the third day is Kipurym in year 6000 Yah? This would make considerable sense because, while Passover and UnYeasted Bread remain an essential part of the way Home, and to living with God, nary one in a million Jews has capitalized upon Firstborn Children. And all of this, the entire purpose of Howsha’, indeed all of Zakaryah too, is to make Yah’s people aware of their opportunity to reconcile their relationship on the Day of Reconciliations. Everything is pointing to this day.
That is when Yahowah’s return, and the renewal of the Covenant addressed in Yirma’yah 30 and 31, will occur. This is what follows the Time of Ya’aqob’s Troubles. It is the time a remnant of Yisra’el will be restored.
256These fortunate few will think and say…
“We want to know (wa da’ah – we desire information so that we are aware, we want to be perceptive, discriminating, and discerning (qal imperfect cohortative)). We choose to invest considerable time and effort to pursue (radaph – to we want to persistently engage, consistently chasing and following after (qal imperfect cohortative)) Yada Yahowah | knowing Yahowah (yada’ Yahowah – being aware of and understanding Yahowah).
This stage of His journey (mowtsa’ huw’ – His coming forth and appearance; from mah – to inquire about yatsa’ – the coming forth for the exodus, departure, withdrawal, and deliverance) is as sure as sunrise (ka shachar kuwn – is as decided upon, appointed, and established, proven, and arranged as is the sun rising in the east at dawn).
He will come (bow’ – He will return, arriving (qal imperfect)) for us (la ‘anachnuw) like the showers (ka ha geshem) of spring rains as they enable the gathering of the harvest (ka malqowsh) by refreshing and renewing those of the Land who accept the source of teaching and guidance which is on display (yarah ‘erets – by making the Land receptive to the towrah’s instructions and directions which are being made openly known; yarah is the verbal root of towrah).” (Howsha’ / He Liberates / Hosea 6:3)
Ultimately, while in the throes of Ya’aqob’s Troubles, Yahuwdym will finally be motivated to da’ah | know Yahowah. Spoken using the genuineness of the qal stem, the consistency of the imperfect conjugation, and the volitional nature of the cohortative mood, Yisra’elites will want to be persistently perceptive and genuinely discriminating as they process the information God has provided for them to consider.
257And speaking of what Yahowah has provided for His people’s consideration as they earnestly search His Towrah and Prophets to find Him, we are again confronted by the likelihood that God is drawing their attention to Yada Yahowah: “We want to know, desiring the information to be perceptive and discerning (wa da’ah). We choose to invest the considerable time and persistent effort to pursue (radaph) Yada Yahowah | Knowing Yahowah (yada’ Yahowah).”
Since the object of our pursuit is the word which leads to an understanding of God, I am reminded that our journey began with the commitment to go where His words led. And we have followed them to Yahowah, in full recognition that the path is rigorous and unpopular, consistently flowing against religious perceptions.
With Judaism, rabbis, and the Talmud having led them astray for three millennia, Yahuwdym will give evidence and reason a chance during the final three years. Even now, however, even with the presentation of 20,000 pages of amplified translations, profound insights, and supporting commentary throughout Yada Yahowah, this will not come easily. There is no short version of the truth or dumbing it down for the apathetic. The pursuit of knowledge regarding the Almighty requires considerable effort, and that is by design. Eternity is forever, so there must be a filter to preclude the arrival of those who are opposed to work and do not enjoy learning.
If I may return to the beginning to make a point regarding the ending, there is likely more to Chawah’s experience in the Garden of Eden than what we have been told. In fact, it is what we did not read which defines her story. We have nothing – no conversations, no explorations, no work, no learning, no engagement in the relationship or support of it. Told she could be like God and know it all without effort, she grasped at the opportunity, 258all while demonstrating her lack of understanding by misquoting God in the process.
Chawah was readily misled by the misappropriation and errant citation of Yahowah’s testimony – as is the case with the religious. She made herself susceptible to false promises – which obviously did not materialize. She was booted from the Garden and forced to work – neither of which appealed to her. Then she lost a son to a murderous and lying son – suffering unspeakable agony.
Since it is hard to imagine such desperation initiated within Eden, I suspect that there is a lesson here. Perhaps Chawah was not helpful. Perhaps she was lazy, lounging around all day plucking perfect grapes off a convenient vine. Perhaps she wanted everything done for her and had no interest in learning more about ‘Adam, Yahowah, the Garden, the universe beyond, or even herself. For such people, Heaven would be Hell.
So maybe there was nothing to say about Chawah’s life in the Garden because there was nothing to tell. Relationships are miserable unless the parties involved contribute. Such is the story of the Covenant. And understanding is the product of diligent work. It is not spoon-fed on a silver platter. If you want it, read it. It is all there for your benefit. And remember, it is an open-book test – so you may want to open the book.
What Howsha’ recorded Yahowah saying next affirms one of the most controversial aspects of Yada Yahowah. We have set dates and expectations, knowing that the next stage of Yahowah’s journey is as sure as the sunrise. God’s return is imminent, and it will occur on a date that is certain. His relationship with His people will be reconciled, and His towrah | guidance will be integrated into the lives of His children so that we all know, understand, live, and grow.
259In this light, I am intrigued that mowtsa’, depicting the next stage of the journey, is based upon yatsa’ – the verb which describes the Exodus. Just as Yahowah withdrew His people from Mitsraym | the Crucibles of Religious and Political Oppression nearly 3,500 years ago, He is returning to deliver us from the religious and political threat of Babylon.
Further, with kuwn, we know that God’s arrival is certain. It has been decided, appointed, and established. As surely as the sun rises in the east, Yahowah will return on Yowm Kipurym in year 6000 Yah. It will lead to the dawning of a new day, the opportunity to return to the Garden – wiser and more grateful for all that has transpired along the way.
Indeed, Yahowah is coming to those who have sought to know Him, come to appreciate His Son, and who have anticipated their return. There will be a marvelous harvest of saved souls as a desolate planet is bathed in life-giving rains. The Earth will be restored to the conditions experienced in Gan ‘Eden, yarah | refreshed source of guidance and teaching now on display. We know this because yarah is the verb Yahowah selected to describe the purpose of His Towrah. Beyond renewing, it is the source from which God’s teaching, instruction, guidance, and directions flow.
The rain that Howsha’ is predicting is explained in Yow’el / Joel. As this statement suggests, it will come in two waves – one to redeem and the other to reconcile. And yet, there is more to learn about this day when Yisra’el will finally seek to know Yahowah than just that restoring showers will fall upon the Land in anticipation of the final harvest. So, let’s reconsider it now in this context…
“The word (dabar) of Yahowah (Yahowah) to show the path to the benefits of the relationship (‘asher) came to exist (hayah) for (‘el) Yow’el | Yahowah is God 260(Yow’el), son (ben) of Pathuw’el | Open to God (Pathuw’el). (Yow’el / Joel 1:1)
Choose of your own volition to listen to this (shama’ zo’th), leaders of the community – especially those who are more mature (ha zaqen). Hear this and respond of your own accord (wa ‘azan), everyone living in and inhabiting (kol yashab) the Earth (ha ‘erets). Has such as this happened (ha hayah zo’th) in your days (ba yowm ‘atem) or (wa) even (‘im) in the time of your fathers (ba yowm ‘ab ‘atem)? (Yow’el 1:2)
Regarding its approach (‘al hy’ la), recount it accurately (saphar) to your children (ben ‘atem). Then let your children tell their children (wa ben ‘atem la ben hem), and their children (wa ben hem) to the last generation, so they do not get left behind (la dowr ‘achar).” (Yow’el Joel 1:3)
“Awaken and choose to take action (qyts), you who are intoxicated (shikowr). Weep and wail (wa bakah wa yalal), all who drink (kol shatah) in association with new and sweet wine (yayn ‘al ‘asys). For indeed (ky), it is cut off and severed (karath) from (min) your mouth and thus your speech (peh ‘atem), (Yow’el 1:5) because (ky) a large group from a non-Yisra’elite nation (gowy) has come up against (‘alah ‘al) My Land (‘erets ‘any), a potent force of a great multitude (‘atsuwm), so numerous as to be uncountable (‘ayn misphar).
It has sharpened teeth (shen huw’), the piercing incisors of a destructive beast (shen ‘aryeh), and it has the fangs (matalaowth la huw’) of a violent animal with a loud roar (laby’). (Yow’el 1:6)
My vines (gephen ‘any) will be set up (sym) for appalling desolation (la shamah). And My fig tree (wa ta’enah ‘any) will become a splintered stump, snapped off and cut down (qatsapah), stripped bare, exposed and condemned (chasaph chasaph hy’), rejected and hurled 261away (wa shalak), its branches (saryg hy’) bleached and whitewashed (laban).” (Yow’el 1:7)
Even the sacrificial offerings which bestow a share (ky minchah) and the drink offerings which anoint (nesek) will be withheld (mana’) from the Family of your God (min beyth ‘elohym ‘atem). (Yow’el 1:13)
Consecrate (qadash) a fast (tsowm). Announce (qara’) an assembly to meet (‘atsarah). Gather (‘asaph) the elders (zaqen) and all of the inhabitants (kol yashab) of the Land (ha ‘erets) to the Home and Family (beyth) of Yahowah (Yahowah), your God (‘elohym ‘atem). Then cry out to and summon (wa za’aq ‘el) Yahowah (Yahowah). (Yow’el 1:14)
This is a warning (‘ahah) to those approaching this day (la ha yowm) because (ky) the Day (yowm) of Yahowah (Yahowah) is near (qarowb). A great force will be exerted (wa ka shod) upon (min) the arrival (bow’) of Shaday | the One Who is Satisfactory and Sufficient (Shaday).” (Yow’el 1:15)
“To You (‘el ‘atah), Yahowah (YaHoWaH), I call out (qara’). For indeed (ky), fire (‘esh) has devoured (‘akal) the dwelling places (nawah) where the word is questioned (midbar) and ablaze with flames (wa lehabah lahat) are all the trees (kol ‘ets) of the field (ha sadeh).” (Yow’el / Joel 1:19)
“Sound the Showphar (taqa’ showphar) in Tsyown and among the Signs Posted Along the Way (ba Tsyown), signaling future action, providing a warning, an explanation, and a shout of exaltation (ruwa’) on My Set-Apart mountain (ba har qodesh ‘any).
Be roused to anger (ragaz) all of you who live in the Land (kol yashab ha ‘erets) because the Day (ky yowm) of Yahowah’s (YaHoWaH) return (bow’) is near (qarowb). (Yow’el / Joel 2:1)
262It will be a day of darkness during a time of ignorance and confusion (yowm chosek) when there is a reduction of light (wa ‘apelah), a day of obscuring phenomenon (yowm ‘anan), gloomy and miserable (wa ‘araphel), similar to (ka) the swarthy blackness (shachar) which is spread out (paras) upon the mountains (‘al ha har) with many people from a large and powerful army (‘am rab ‘atsuwm), the likes of which (kemow huw’) has not existed previously, even to the dawn of time (lo’ hayah min ha ‘owlam).
And after this (wa ‘achar huw’), it will never occur again (lo’ yasaph) throughout the years (‘ad shanah), generation unto generation (dowr wa dowr). (Yow’el 2:2)
As they approach (la paneh huw’), fire will consume them (‘akal ‘esh), and behind them (wa ‘achar huw’) a flame blazes (lahat lehabah) as the Land and Earth (ha ‘erets) come to resemble (ka) Gan ‘Eden | the Garden of Great Joy (Gan ‘Eden) before them (la paneh huw’).
But behind them (wa ‘achar huw’) is a desolate and unpopulated wasteland clothed in horror (shemamah), and in addition (wa gam), there is no escape or deliverance for them (peletah lo’ hayah la huw’). (Yow’el 2:3)
There will be what could be compared to the appearance of (ka mar’eh) swift warhorses as mobile military transports (suws). This phenomenon could be perceived (mar’eh huw’) as being similar to chariots and cavalry (wa ka parash), especially pertaining to the way they run and are driven in pursuit of their foes (ken ruwts). (Yow’el 2:4)
As with the loud roar and thunderous rumbling (ka qowl) of these wheeled military vehicles (merkabah) upon the summits of the mountains, their leaders seek the high ground (‘al ro’sh ha har) as they leap about, springing into the air (raqad) like the crackling of a 263flame (ka qowl lahab) of fire devouring (‘esh ‘akal) stubble (qash). Such is the nature of this powerful, exceedingly capable, and enormous army (ka ‘am ‘atsuwm) drawn up, aligned, and arranged (‘arak) for war (la milchamah). (Yow’el 2:5)
From their presence (min paneh huw’), the people (‘am) labor and tremble because of their power and wealth (chayl). Every face (kol paneh) becomes flushed and pale (qabats pa’ruwr). (Yow’el 2:6)
Like warriors (ka gibowr), they charge ahead (ruwts). As men (ka ‘ysh) of war equipped with weapons (milchamah), they scale (‘alah) barriers, protective barricades, blockades, and walls (chomah). Each individual marches in his own lane (wa ‘ysh ba derek huw’ halak). They do not swerve (wa lo’ ‘abat) from their path or conduct (‘orach hem). (Yow’el 2:7)
Walking around with their weapons (halak wa ba’ad ha shelach), they attack (naphal) without relenting (lo’ batsa’). (Yow’el 2:8) They rush (shaqaq) into the city (ba ha ‘yr) from within the walls (ba ha chomah), running into the houses (ruwts ba ha beyth) by climbing through the windows (‘alah ba’ad ha chalown), entering like thieves (bow’ ka ha ganab). (Yow’el 2:9)
The earth will quake before them (la paneh huw’ ragaz). The heavens will be shaken (ra’ash shamaym). The sun and the moon (shemesh wa yareach) will grow dark (qadar) and the stars (wa kokab), their brightness (nogah hem) will be taken away (‘asaph). (Yow’el 2:10)
Yahowah (Yahowah) offers (nathan) His voice (qowl huw’) before the presence (la paneh) of His especially capable and powerful force (chyl huw’). Indeed (ky), exceedingly great (rab me’od) and capable (‘atsuwm) is His temporary dwelling place which is now in close proximity (machaneh huw’). The One who engages and acts upon (‘asah) His Word (dabar huw’) is indeed (ky) 264valuable and important (gadowl). The Day (yowm) of Yahowah will be exceedingly awesome (yare’ me’od) for whoever (wa my) is lifted up and carried away by Him (nasa’ huw’). (Yow’el 2:11)
‘Yet even now (wa gam ‘atah),’ prophetically declares (na’um) Yahowah (YaHoWaH), ‘Choose to return (shuwb) all the way to Me, enduring forever based upon My testimony (‘ad ‘any), by using your best judgment (ba kol lebab ‘atem).’ (Yow’el 2:12)
So open (wa qara’) your hearts and minds (lebab ‘atah) and not your garments (wa ‘al beged). Return to (shuwb ‘el) Yahowah (Yahowah), your God (‘elohym ‘atem). For indeed (ky), He (huw’) is compassionate (chanuwn) and merciful (rachuwm), long-suffering, patient, and slow to anger (‘arek ‘aph), abounding in steadfast and loyal love (wa rab chesed). He will provide reassurance and encouragement (nacham) during this malevolent and miserable ordeal (‘al ha ra’ah). (Yow’el 2:13)
Who knows (my yada’) who will change his thinking and return so that he can be restored (shuwb) and be reassured and encouraged after reconsidering (wa nacham)? He will survive, enduring as a remnant (sha’ar), in the end (‘achar). He will be a blessing (huw’ barakah), a gift (minchah) set before (nasak la) Yahowah (Yahowah), your God (‘elohym ‘atem). (Yow’el 2:14)
Sound the Showphar (taqa’ showphar) in Tsyown among the Signs Posted Along the Way (ba Tsyown). Consecrate (qadash) a fast (tsowm). Announce (qara’) an assembly to meet (‘atsarah). (Yow’el / Joel 2:15)
Gather the people for a harvest (‘asaph ‘am). Set the community apart (qadash qahal). Collect those more advanced in age (qabats). Assemble the children (‘asaph ‘owlal), including the infants who are nursing (yowneq sad). The bridegroom should be brought out (yatsa’ 265chathan) of his room (cheder huw’) and the bride from her bridal chamber (wa kalah min chupah hy’). (Yow’el 2:16)
For the purpose of understanding and making connections, between (bayn) the portico and colonnade (‘eylam) and up to the approach to the altar (wa la ha mizbeach), the priests (ha kohen) and those who serve (shrath) Yahowah (Yahowah) will cry out (bakah), pleading (wa ‘amar), ‘Please choose to show compassion upon and spare (chuws ‘al) Your people (‘am ‘atah), Yahowah (YaHoWaH).
And do not allow (wa ‘al nathan) Your property which was offered as an inheritance (nachalah ‘atah) to become a contemptible and dishonored object of scorn which is jeopardized (cherphah), simply a slogan to determine who controls it among (mashal ba hem) the gentile nations (gowym).
Why should they constantly ask (la mah ‘amar) among the people (ba ‘am), “Where is (‘ayah) their God (‘elohym hem)?”’ (Yow’el 2:17)
Then (wa) Yahowah (YaHoWaH) will be envious and zealous, having His passions aroused (qana’) for His Land (la ‘erets huw’) and show mercy for and spare (chamal ‘al) His people (‘am huw’). (Yow’el 2:18)
Yahowah (Yahowah) answered (‘anah), and He said to His people (wa ‘amar la ‘am huw’), ‘Please take note (hineh), I am sending to you (shalach la ‘atem) that which is associated with grain (‘eth ha dagan), new wine (wa ha thyrowsh), and olive oil (wa ha ytsahar) so that you will be fulfilled and satisfied (saba’) with this (‘eth huw’). And I will no longer allow (wa lo’ nathan) you to ever again be (‘eth ‘atem ‘owd) taunted and insulted (cherphah) among the Gowym | Gentiles (ba ha gowym). (Yow’el 2:19)
266I will avoid any association with and remove (rachaq) the invading army whose objectives are concealed along with their use of stealth technology (wa ‘eth ha tsaphowny) from within and over you (min ‘al ‘atem). Then I will drive him and banish him (wa nadach huw’) into a realm (‘el ‘erets) which is parched (tsyah) and lifeless and deserted desolation (wa shamamah).
With his appearance facing toward (‘eth paneh) the Sea (ha yam) from the east (ha qadmony), he will meet his demise at the conclusion of his journey (wa sowph huw’) at the Sea (‘el ha yam) in the end (‘acharown). And his stench (wa ba’osh huw’) will rise up (‘alah) and his putrid smell (wa tsachanah huw’) will ascend (‘alah) because (ky) he has acted (la ‘asah) boastfully (gadal). (Yow’el 2:20)
Fear not and do not be awed (‘al yare’) land of ‘Adam (‘adamah). Be glad (gyl) and show a positive attitude (wa samach) because (ky) Yahowah (YaHoWaH) has done and will continue to do (la ‘asah) that which enables our growth (gadal). (Yow’el 2:21)
Do not be distressed or concerned (‘al yare’) animals of the open environs (bahemah saday) because (ky) the beautiful pastures and dwelling lovely places (naweh) of the barren wastelands (midbar) are becoming verdant and growing (dasha’). Surely (ky) the tree (‘esh) lifts up and bears (nasa’) its fruit (pery huw’). The fig tree (ta’enah) and the vine (wa gephen) give (nathan) their vigor and strength (chayal hem). (Yow’el 2:22)
Rejoice over these favorable circumstances (gyl) Children of Zionists (beny Tsyown). Demonstrate a positive attitude (wa samach) with (ba) Yahowah (YaHoWaH), your God (‘elohym ‘atah), for (ky) He has provided for you (nathan la ‘atem) that which is associated with the autumn rains through a teacher 267who communicates what you need to know about the towrah to live (mowreh) so that you can be right and thus vindicated (la tsadaqah).
He has brought down (yarad) for you (la ‘atem) an abundant shower (gesem) of guidance and instruction, pouring out what you should be contemplating regarding the towrah’s teaching and directions, communicating as a teacher what you need to know (mowreh) about being gleaned and growing thereafter (malqowsh) as was intended in the beginning, returning to where it all began (ba ha ri’shown). (Yow’el 2:23)
The threshing floors (ha goren) will be filled (male’) with pure grain, symbolic of the most radiant children (bar). And fresh, new wine, sweeter with less alcohol (thyrowsh), will overflow (suwq) the presses and vats (yeqeb) along with olive oil (wa ytshar). (Yow’el 2:24)
I will reconcile and restore by fulfilling My promises (wa shalem) on your behalf (la ‘atem) the years (‘eth ha shanah) which (‘asher) suddenly disappeared (ha ‘arbeh) and were devoured (‘akal)…. (Yow’el 2:25) Then you shall eat and be nourished (wa ‘akal ‘akal). And you shall be overwhelmingly satisfied (saba’), radiating a clear and brilliant light while cheering (halal) the name (‘eth shem) of Yahowah (Yahowah), your God (‘elohym ‘atem), who, for the benefit of the relationship (‘asher), has acted and will engage (‘asah) marvelously (pala’) with you (‘im ‘atem). So never again will My People be humiliated or disrespected (wa lo’ bowsh ‘am ‘any la ‘owlam). (Yow’el 2:26)
And you will know (wa yada’) that I am in the midst (ky qereb ‘any) of Yisra’el (Yisra’el). I am (wa ‘any) Yahowah (Yahowah), your God (‘elohym ‘atah), and there is no other (wa ‘ayn ‘owd). My Family (wa ‘any) will never be disapproved or experience distress (lo’ 268bowsh) again throughout the remainder of time (la ‘owlam). (Yow’el 2:27)
And (wa) it will literally come to pass at that very moment (hayah) during the last days (‘achar), therefore (ken), I will pour out (shaphak) My Spirit (‘eth ruwach ‘any) upon (‘al) all (kol) who hear and proclaim the message (basar) and they will be inspired by the Spirit (wa naba’ ruwach).
Your sons (ben ‘atem) and your daughters (wa bath ‘atem) as well as your elderly (wa zaqen ‘atem) will have their thoughts guided by Divine revelations and be empowered as a result (chalam chalowm). Your boys will become capable men (bachuwr ‘atem) by choosing to continually witness, observe and consider (ra’ah) these communications from God (chizayown). (Yow’el Joel 2:28)
And also (wa gam), upon (‘al) the men who work (ha ‘ebed) and upon (wa ‘al) those engaged in service to the family (shaphchah) in those days (ba ha yowm ha hem), I will bestow (shaphak) My Spirit (‘eth ruwach ‘any). (Yow’el 2:29)
Then (wa) I will provide (nathan) signs (mowpheth) in the heavens (ba ha shamaym) and on the Earth (ba ha ‘erets): blood (dam) and fire (wa ‘ets), along with columns of smoke (wa tymarah). (Yow’el 2:30) The sun (ha shemesh) will become weaker and unreliable (haphak) and thus darker by being obscured (la choshek). And the moon (wa ha yareach) will be bloody red (dam) before the vitally important and awe-inspiring day (la yowm ha gadowl wa ha yare’) of Yahowah’s appearance (paneh Yahowah) arrives (bow’). (Yow’el 2:31)
And it shall come to pass at that moment in time (wa hayah) that all who, to receive the benefits of the relationship (kol ‘asher), call out to meet (qara’) in the 269name (ba shem) of Yahowah (YaHoWaH) will be spared and delivered, protected from danger and saved from harm (malat).
Indeed (ky), with the Mountain of the Signs Posted Along the Way (ba har Tsyown), and in Jerusalem (ba ha Yaruwshalaim), there will be (hayah) deliverance for a remnant (paleytah), just as (ka ‘asher) Yahowah (YaHoWaH) has promised (‘amar).
And among the survivors within this remnant (wa ba ha saryd) will be those benefiting from the relationship whom (‘asher) Yahowah (Yahowah) has invited and welcomed (qara’). (Yow’el / Joel 2:32)
Look and notice (hineh), because, indeed (ky), in those days (ba ha yowmym ha hem), and during this particular time (wa ha ba ‘eth ha hy’), when, for the benefit of the relationship (‘asher), I return to restore (shuwb) the fortunes, freedom, and property (shebuwt) of Yahuwdah (Yahuwdah) and Yaruwshalaim (Yaruwshalaim). (Yow’el / Joel 3:1)
Then (wa) I will collect and assemble (qabats) all of the Gentiles (kol ha gowym) and bring them down (wa yarad hem) to the Valley (‘emeq) of Yahowshaphat | Yahowah Judges (Yahowshaphat). And I will enter into judgment against them (wa shaphat ‘im hem) there (sham) on behalf of My people (‘al ‘am ‘any) and My inheritance (wa nachalah ‘any), Yisra’el | Individuals who Engage and Endure with God (Yisra’el).
They have scattered and dispersed them (pazar) among the gentile nations (ba ha gowym) and My Land (wa ‘erets ‘any), they have divided and apportioned (chalaq).’” (Yow’el 3:2)
“And the children of Yahuwdah | Jews (wa ben Yahuwdah) and the children of Yaruwshalaim | Jerusalem (wa ben Yaruwshalaim), you have betrayed, 270exchanging them (makar) for the descendants of that which is Grecian (la ben ha Yawany) for the express purpose (la ma’an) of removing them (rachaq hem) from their own territory and bounds (min ‘al gebuwl hem).” (Yow’el 3:6)
“Read and recite this (qara’ zo’th) against the Gentiles (ba ha gowym). Be set apart and prepared (qadash) to engage in battle (milchamah). Alert and arouse (‘uwr) the most valiant, accomplished leaders and battle-hardened fighters (gibowr). Approach and rise up (nagash ‘alah) every man who is able and equipped to fight (kol ‘ysh ha milchamah). (Yow’el 3:9)
Beat (katat) your plowshares (‘eth ‘atem) into swords (la chereb) and your pruning hooks (wa mazmerah ‘atem) into lances (la romach). Let the weak and disabled (chalash) say (‘amar), ‘I am a capable fighter and honorable leader (gibowr ‘any).’ (Yow’el 3:10)
Provide assistance without hesitation (‘uwsh). Then come (wa bow’) all of you Gentiles (kol ha gowym) from all around (min sabyb). Assemble there (qabats sham). Yahowah (YaHoWaH), bring down (nachath) Your Gibowr | most prominent leader and devoted fighter (gibowr ‘atah). (Yow’el 3:11)
The Gentiles (gowym) will be aroused, stirring themselves up (‘uwr) and going off (‘alah) to the Valley (‘emeq) of Yahowshaphat | Yahowah’s Judgment (Yahowshaphat). There (sham), I will enter into judgment against them (wa shaphat ‘im hem). There (sham), I will sit (yashab) to judge (shaphat) all of the Gentiles (‘eth kol ha gowym) from all over (min sabyb). (Yow’el 3:12)
Extend (shalach) the reaping sickle (magal) because (ky) the harvest (qatsyr) is ripe (bashal). Return and be included (bow’) to demonstrate your dominion (radah) 271because the winepress (gath) is full (male’). The vats (ha yeqeb) have reached their ideal capacity (shuwq) because the consequence of them being wrong is great and there are so many of them who are immoral and miserable (ky rab ra’ah hem). (Yow’el 3:13)
Vast multitudes of uproarious and confused people making an intolerable racket (hamown hamown) are in (ba) the deep depression (‘emeq) of judgment, condemnation, and punishment (charuwts). For indeed (ky), the Day (yowm) of Yahowah (YaHoWaH) is approaching (qarowb) in (ba) the Valley (‘emeq) of the verdict determining the sentence for those whose guilt is being assessed (charuwts). (Yow’el 3:14)
Yahowah (Yahowah) roars (sha’ag) from (min) Tsyown | the Signs Posted Along the Way (Tsyown). He offers His voice (wa nathan qowl huw’) from (min) Yaruwshalaim | the Source of Teaching and Guidance on Reconciliation (Yaruwshalaim). The atmosphere trembles and shakes (wa ra’ash shamaym) along with the Earth (wa ‘erets), while (wa) Yahowah (Yahowah) provides protection and shelter (machseh) for His family (la ‘am huw’) along with (wa) a safe situation (ma’owz) for the Children of Yisra’el (beny Yisra’el). (Yow’el 3:16)
Therefore (wa), you should know (yada’) that, indeed (ky), I am (‘any) Yahowah (YaHoWaH), your God (‘elohym ‘atem) lives; He resides and remains (shakan) in Tsyown (ba Tsyown) – My Set-Apart Mountain (har qodesh ‘any). Then also (wa) Yaruwshalaim | the Source of Teaching and Guidance on Reconciliation (Yaruwshalaim) will be (hayah) set apart and special (qodesh). Unauthorized and illegitimate strangers (zar) will never pass through it again (lo’ ‘abar ba hy’ ‘owd).” (Yow’el / Yahowah is God / Joel 3:17)
272This is the day of which Yahowah has been speaking. It will be like no other. For the surviving remnant of Yisra’el, God’s blessings will be showered upon them. But for Gentiles, should they be Christians, Muslims, Progressives, or Communists, their weapons of war will be turned to mush, destroyed while their souls are damned. As we near this time, be especially careful when speaking of Jews and Israel and say nothing that isn’t affirmed by God and for their benefit.
Yahowah has prepared His provision for reconciliation even though it would be a long time coming. Nearly 2,800 years would pass between inspiring these words and being able to hold His children in His arms. This grieved God. What follows is like a father anguishing over his wayward children.
“‘What shall I do (mah ‘asah – how can I engage (qal imperfect)) with you (la ‘atah), ‘Ephraym (‘Ephraym – Worthless Carbon)? What shall I do (mah ‘asah – how can I engage (qal imperfect)) with you (la ‘atah – for you and to draw near you), Yahuwdah (Yahuwdah – Beloved of Yah)?
For your loyalty, affection for the relationship, and devotion (wa chesed ‘atem – your goodness, faithfulness, and desire) are like a morning cloud (ka ‘anan boqer – similar to a degenerative fog of vapor or a reflection upon billowing smoke before the sunrise) and like the dew (wa ka ha tal – similar to the evening mist) which passes away early (shakem halak).’” (Howsha’ / He Saves / Hosea 6:4)
Last time I checked, God is relatively smart. So, if He is asking this question, there isn’t a very good answer. He had tried personal encounters and talking through prophets, encouraging them and chiding them, rewarding His children and correcting them. Nothing worked. Their devotion to the relationship had the lifespan of a fruit fly.
273Chesed is used twenty-six times in the 136th Mizmowr / Psalm to demonstrate that Yahowah’s love and mercy are eternal and that His faithfulness and kindness serve as the foundation for His actions. Since we were made in His image, these characteristics once exemplified our nature. They were as deep and enduring as the dew on a hot day.
And so, while Yada Yahowah may not be the cup of matzo ball soup Yahuwdym would have preferred for God to have dished up, it is considerably more nourishing than nothing – which is all they had going for them. Yes, there is likely someone out there among the Chosen People with the training and intellect to have done a better job, but since they didn’t, at least you have an honest effort. And while there will be many who do not like God’s recipe, collaboratively, our menu is sufficiently broad so that those who are hungry will dine on something they can digest.
“‘Therefore (ken – to be honest and truthful, doing what is just, right, and correct), I have hewn out that which is engraved (chatseb – I have carved out the letters using an implement to quarry (qal perfect)) through the prophets (ba ha naby’).
I will strike them with deadly intent (harag hem – I will for a time seek their demise (qal perfect)) by the words of My mouth (ba ‘emer peh ‘any – with the declarations and promises I have spoken).
My decision regarding you (wa mishpat ‘atah – My judgment pertaining to you) is to withdraw the light (‘owr yatsa’ – is to take away and remove the enlightenment (qal imperfect)).’” (Howsha’ / He Liberates / Hosea 6:5)
Here we are confronted with three verbs, chatseb | hewn out, harag | strike to kill, and yatsa’ | withdraw, one of which is decidedly negative and two that are typically positive. They were all spoken by God, and each is to be interpreted literally based on the influence of the qal stem. 274The first two are projected over a finite period while the last is unconstrained by time.
With chatseb directed toward His beloved naby’, Yahowah is reminding us that He created an enduring record of His prophetic declarations. His implements inscribed His revelations per His instructions so that His people would not be left in the dark, groping for answers in all of the wrong places.
This was Yahowah’s answer to the questions: “What should I do with ‘Ephraym? What should I do with Yahuwdah?” Sadly, we read their answer, which is that their love for Him quickly evaporated.
God’s intent, which was for His people to engage in the Covenant and live with Him forevermore, was not only thwarted, Yisra’el pissed in God’s face, throwing all manner of human excrement at Him, by being religious instead. And since they chose not to live with Him, since their religion precluded them from even being near Him, the kindest thing Yahowah could do for Yisra’el was to kill them.
Yes, harag | striking them such that their souls would die was not only merciful under these circumstances, but it was also loving. And the rationale will be presented later by Howsha’. This is where I initially discovered one of the most profound insights contained within Yada Yahowah. There are three distinct outcomes for human souls – one of which is infinitely worse than dying.
Yisra’elites were not going to Shamaym | Heaven and Yahowah did not want to send them to She’owl | Hell, so He compassionately granted many of them a special exemption. For being religious, for abandoning Him, their souls would cease to exist. God’s mishpat | judgment was to suffer this indignity alone and release the guilty to their own recognizance. Yatsa’ | apart from His ‘owr | light, they would become as ‘Ephraym implies | worthless ash. It was 275dust to dust with only a short and misguided lifespan separating the two.
We humans get to experience the anguish of this decision when we euthanize a beloved pet. When life becomes unbearable for them, when there is no hope of recovery, we choose to shorten the duration of their suffering. While it is clearly the right decision, tears flow, the heart breaks, and in the end, only the one making the decision suffers. And yet, this comparison is wholly inadequate because we are shortening the anguish by moments, not for all eternity.
Yahowah withdrew His ‘owr | light from Yisra’el at the time of Howsha’s writing (770 to 720 BCE), and He removed the source of further enlightenment from Yahuwdah after Mal’aky | Malachi – circa 450 BCE. There was simply no one left willing to listen, no one to serve as a prophet, no one to share the light. And even if Yahowah intervened to speak directly to His wayward family, they would have turned a deaf ear. As proof, Yahowah dispatched His beloved Son, our Messiah, to fulfill Pesach and Matsah, and Yahuwdym not only rejected him, but they adapted their religion to negate Dowd’s gift.
If you are a Jew and reading this, it should make you want to scream in anger toward your people and cry in sympathy for what they have forced your king to endure. If you are a Christian reading this, shame on you. You claim that your god inspired these prophets, and yet, He has trashed the notion of Replacement Theology, not only here in Howsha’ but, also, in Yow’el and Yirma’yah. And devoid of that myth, there is no basis for a Gentile church or a Christian religion. If you are a Muslim, you’re obviously not reading this, so go off and do something productive like apologizing to the world for promoting anti-Semitism and terrorism based upon the verbal diarrhea and despicable example of the most pathetic man who ever lived.
276“‘By contrast (ky – it is certainly true that instead), I genuinely desire and actually want to experience (chaphets – I delight and take pleasure in, I have a fondness and affection for (qal perfect)) loyalty, a sense of devotion toward the relationship, and love (wa chesed ‘atem – faithfulness and favoritism, affection and desire, lovingkindness and solidarity) rather than sacrifice (wa lo’ zebach – butchered animals or slaughtered donations) in addition to an understanding (wa da’ath – the thoughtful acquisition of information, systematic procurement of knowledge leading to comprehension through perception and discernment) of God (‘elohym) instead of injustice and lifting up perverse offerings (min ‘olah – rather than promoting unrighteousness and uplifting evil).’” (Howsha’ / He Delivers / Hosea 6:6)
God wants two things from us. The first is a sense of loyalty, some devotion to the relationship, and hopefully our love. And while it was the second on this list, it leads to the first: come to know and understand Him. Be willing to invest the time to thoughtfully process the information He has provided to appreciate who He is, what He is offering, and what He is expecting in return.
These are simple, baseline requests considering that we owe our lives and the existence of the universe to Him. They are even more fundamental when compared to all He has done for us.
You will notice that He is not asking for us to sacrifice anything or to offer something other than access to our minds and hearts. He is not soliciting religious conversion, faith, or donations but, instead, a willingness to think and respond appropriately.
By eschewing sacrifices and perverse offerings, Yahowah is not scrapping His Miqra’ey. With them, the menu is provided for our consumption and nourishment. I’m sure you noticed in the volumes devoted to the 277Miqra’ey that the food is for the family. Only that which is inedible is symbolically sent off to God by way of burning the remainder. These are not bribes to elicit favorable weather, bountiful crops, or victory over an enemy.
With that in mind, the following statement brings me to tears…
“‘But they, like ‘Adam (wa hem ka ‘Adam – so they, in a manner consistent with the first man created in God’s image with a functioning neshamah | conscience), were displeased and transgressed, passing by and improperly disregarding (‘abar – arrogantly departing from by seeking to repeal, thereby being separated and alienated by being self-reliant and meddling in opposition to the agreement between parties pursuant to (qal perfect)) the Covenant (Beryth – the familial relationship agreement).
Behold (sham – see how), they have been unfaithful and betrayed Me (bagad ba ‘any – they have acted deceitfully, cheating on the relationship with Me, immorally, treacherously, and offensively committing religious infidelity against Me, even to the point of wearing deceptive clothing (qal perfect)).’” (Howsha’ / He Protects / Hosea 6:7)
This is something we have not seen previously. Yisra’el’s rebellion against Yahowah is being compared to ‘Adam ‘abar | transgressing the Beryth | Covenant in Gan ‘Eden. Therefore, based upon this pronouncement, we must address the reality that, even though it is not specifically mentioned, Yahowah established a relationship with ‘Adam which was structured to simulate the Covenant He cut 2,000 years later with ‘Abraham. As such, the Garden was God’s Home on Earth and ‘Adam was perceived to be His son. Further, since Beryth was specifically cited, their Covenant was replete with conditions and benefits – all of which would have been 278similar to what we witnessed being explained as we progressed through Bare’syth | Genesis.
Therefore, ‘Adam was not mindlessly reacting to Chawah’s decision. He ‘abar | was at cross purposes with God, became unhappy with their relationship, indeed, intensely disappointed with their arrangement, and then tried to alter the conditions of their agreement.
We know these things because the terms of the Beryth are well established and there are many ways to render ‘abar – some wonderful and others objectionable. They all need to be considered since ‘abar’s primary definition, which is “to pass over,” does not apply in this context. ‘Adam was booted out the door at the time, not welcomed through the Pesach | Passover door Yahowah’s Firstborn opened to extend our lives.
Spelled the same way up to the addition of the hand of God, ‘Ibery means “Hebrew” – the people and language of revelation. The name is derived from ‘eber, which speaks of being beyond the ordinary and on the other side of the divide. ‘Adam would experience both sides of this equation.
When the letters (reading right to left), , are pronounced ‘abar, it is typically rendered as “to cross, to pass over, and to travel through, although it is frequently rendered as “transgress, seek to repeal, or to rid.” However, we must be mindful that ‘abar is also used throughout the Towrah, Mashal, and Mizmowr by the likes of Moseh and Dowd to speak of “being very angry, having strong feelings of displeasure, being intensely averse and then acting improperly by arrogantly meddling in an agreement between two parties.” Should these connotations apply to this especially derogatory use of ‘abar, then we have been afforded a unique insight into the mindset which developed in the Garden between ‘Adam and Yahowah as well as the 279attitude which may have led to Judaism replacing the Covenant.
Let’s keep in mind that this is the very reason Yahowah gave Chawah to ‘Adam. He was given the opportunity to choose her over Him, both of them, or neither of them. And based on his response to Chawah’s offer, he selected her apart from and instead of Yahowah. Therefore, they would have to make a home for themselves, to fend for themselves. As we have learned, it did not go well. They were as bad at being Covenant participants as they were at being parents. These things are obviously related.
This now leaves us with the comparison between ‘Adam abandoning the Covenant for some or all of these reasons, and Yisra’el doing the same. From Yahowah’s perspective, they didn’t just abandon Him, they betrayed Him. Their choice of religion over relationship was offensive to God. He did His part, and they failed to honor their commitments, making them deceitful cheaters.
Worse, when we combine the worst of ‘abar with the best of begad, it is apparent that Yisra’el became egotistical and self-reliant. As they moved away from God, they became resolutely averse to Him. Holding a grudge, they began to meddle with the Covenant, changing things away from its intent into something more befitting the religion they adored. Their love for Yahowah grew cold, vanished altogether, and then became a betrayal.
“‘Gilead | their testimony stinks (Gil’ad – a pile of crap used as a defiant witness; from gal – a mound of rubble heaped up as surging and turbulent waves of gala’ – hostile and defiant, gel – filthy feces and excrement as an ‘ed – witnesses and testimony) is a town (qiryah – is a place where one encounters) plotting and doing (pa’al – devising and planning) a litany of false words, idolatrous worship, and corruptions (‘aown / ‘awon – wickedness 280and immorality; a place of iniquity, perversion, and deceit), tracked with insidiously deceitful and bloody footprints (‘aqob min dam – with a visual trail of cunning and bloodshed).
Acting like raiders and robbers (wa ka geduwd – similar to a marauding, murdering, and thieving gang of bandits, even terrorists who harass for plunder), the priests (kohenym) band together in illicit religiosity (cheber – form an alliance to promote their authority and enchant the gullible with their spells), waiting in ambush (chakah) for an individual (‘iysh).
Along the way (derek) to Shekem | Back (Shekem – the first to rise to shoulder the burden), they are murderous (ratsah – they inflict mortal agony, inflict bone-shattering pain, and commit manslaughter and premeditated murder). Indeed (ky), they are villainous in perpetrating that which is shameful (zimah ‘asah – they engage in decadence and religious idolatry).’” (Howsha’ / He Saves / Hosea 6:8-9)
Yahowah reaffirms that His issue with Yisra’el is Judaism. Religious leaders continue to plot against the people with their litany of false words and corrupt religious worship – or should we say whoreship. God calls these clerics a thieving gang of robbers whose bloody footprints remain incriminating. They have robbed millions of Jews of their most valuable commodity – their souls. It is shameful.
By referencing Gilead | their testimony stinks, Yahowah is holding His nose as He points in the direction of the Babylonian Talmud. He is predicting that it will be gil’ad | a pile of crap used as a defiant witness. The rabbis have become a witness against themselves. Theirs is ‘aown | a litany of corrupt religious ideas and false testimony.
281Yirma’yah / Jeremiah references Gil’ad to emphasize that man’s remedies are incapable of healing a sickened soul…
“Is there no medicinal balm (ha tsory ‘ayn) in Gil’ad | the Pile of Crappy Witnesses (ba Gil’ad)? Is it possible that there is no healing there (‘im rapha’ ‘ayn sham)? What is the reason then (maduwa’) that the restoration (‘arukah) of the women among My people (bath ‘am ‘any) has not occurred and been celebrated (lo’ ‘alah)?” (Yirma’yah / Jeremiah 8:22)
Then speaking of the false prescriptions the religious are offering, Yahowah asks Yirma’yah to question…
“You, virginal women (bethuwlah bath) of this terrible religious oppression (mitsraym), choose to ascend (‘alah) to Gil’ad | the Heap of Filthy Witnesses (ba Gil’ad) and then decide to accept (wa laqach) the balm (tsory).
It is in vain, as if pleading with worthless gods and false witnesses (la ha shawa’) that you have tried innumerable rabbinic (rabah) treatments, cures, and remedies (raphuwa’ah).
There has been no restoration, not even a conduit to a cure, or a means to ascend (ta’alah ‘ayn), for you (la ‘ath).” (Yirma’yah / Jeremiah 46:11)
With these insights gleaned, Howsha’s 6th chapter concludes with a final indictment…
“‘In the House (ba beyth – within the home) of Yisra’el (Yisra’el – those Struggle with and Contend against God), I have seen (ra’ah – I have witnessed) something horrible (sha’aruwrah – that which is shocking, defiling, and dreadful, well beyond the scope of reason).
‘Ephraym’s (la ‘Ephraym – Worthless Ash) religious prostitution and immoral whoredom are there (sham 282zanuwth – infidelity and harlotry where affection is feigned for money is renown).
Those who Contend with God (Yisra’el – those who struggle against the Almighty) are defiled, polluted, and unfit (tame’ – desecrated and dirty, improper and unclean). (Howsha’ 6:10)
However (gam – nonetheless), for you (la ‘atah), the Beloved of Yah (Yahuwdah – those who are related to Yah), a harvest (qatsyr – time for reaping and ingathering) is appointed (shyth – set in place, constituted, and fixed in time) during which (ba) it will be Me who will restore the fortunes (shuwb ‘any shabuwth) of My people (‘am ‘any).’” (Howsha’ / He Frees / Hosea 6:11)
This is a particularly bold pronouncement. ‘Ephraym has been horrible, acting like a religious whore. Having been contentious against God, they are now unfit to be seen in His presence. And they have sickened Yisra’el.
And yet, there will be a harvest. The time is appointed when the ultimate reaping of God’s people will occur. Yahuwdym | the Beloved of Yah will be the principal beneficiaries, with Yahowah calling them home and restoring their fortunes. The day is set. Mark your calendars – Sunday, October 2nd, 6:22 PM, sunset in Yaruwshalaim, is when Yahowah and Dowd will return to fulfill this prophecy on Yowm Kipurym | the Day of Reconciliations.
And while that is how this story ends for Yahuwdah, there must also be hope for Yisra’el. The Day of Reconciliations is always plural because, in addition to reuniting Yahowah with Yahuwdah, Yisra’el is brought back into the fold. And for that to occur, the whore in them will have to be exorcised.
