Yada\' Yah Book 2: Invitations to Meet God

Yada’ Yah Book 2: Invitations to Meet God …Walking to Yahowah

1 Qara’ – An Invitation to Meet God Relationship, Not Religion… Qara’, which means “to invite,” “to call out,” and “to meet,” represents the heart and soul of the Towrah. Yahowah has “qara’ – invited” us to “qara’ – meet” Him. And that is why qara’ serves as the basis of Miqra’ (plural: Miqra’ey), the title God chose to convey the purpose of His seven-step plan of salvation. The Miqra’ey, meaning “Called-Out Assemblies” or “Invitations to Meet” Yahowah, begin in the spring with Passover, Unleavened Bread, and FirstFruits. These are followed seven weeks later by the celebratory ecumenical Feast of Seven Sabbaths, known as “Weeks.” The first four Miqra’ey were not only prophetic, they were actually fulfilled, played out in human history during the Ma’aseyah Yahowsha’s sixth corporeal visit. He sacrificed Himself as the Passover lamb on Abyb 14, which was Pesach that Friday, April 1st in 33 CE on our pagan calendars. He paid the penalty for our sins, voluntarily separating Himself from Yahowah, on Matsah, known as Unleavened Bread the following day. This, the most important date in human history, occurred on a Sabbath, the 15th of Abyb in Year 4000 Yah (Saturday, April 2nd, 33 CE on a Roman-Catholic calendar (Roman in the sense of Julian and Catholic in the sense of Gregorian)). His mission accomplished, Yahowah’s Spirit and Yahowsha’s soul were reunited to celebrate the FirstFruits Harvest of Bikuwrym on Abyb 16 (April 3rd, 33 CE). Seven weeks later, the Feast of Seven Sevens, known to Christians as “Pentecost” and to Yahowah as Shabuw’ah, was fulfilled right on schedule on Sivan 6 in the Year 4000 Yah, making it May 22nd, 33 CE when the Set-Apart Spirit enlightened and empowered the children of the Covenant. Taruw’ah, often called “Trumpets,” is the first of three Miqra’ey which have not yet been fulfilled. Yahowah’s Fall Festivals coincide with the fall of man. Taruw’ah, which means to “shout for joy” and “to signal an alarm,” is prophetic of the harvest of souls Christians misname “the Rapture.”

This Miqra’ is followed by Yowm Kippurym, or the Day of Reconciliations, where we are invited to come into God’s presence or face the consequence (the annihilation of our soul). Prophetically, it signifies Yahowsha’s awesome and judgmental return to earth in the waning and terrible days of the Tribulation. And based upon the evidence He has provided, we can count on His return being separated from His departure by exactly forty Yowbel (2,000 years). This is when the Covenant will be renewed, and it marks the time when Yahowah will place His Towrah inside of His Children. Five days after His arrival, on the Miqra’ of Sukah, known as “Tabernacles” and “Shelters,” God will establish paradise on earth, ushering in the Millennial Sabbath and fulfilling the Miqra’ by camping out with His creation. As such, it serves as the conclusion and specifies the purpose of Yahowah’s plan of salvation. God wants to campout with us. This is what the Covenant was designed to achieve. Since Rabbinic Judaism has corrupted the Miqra’ey, observing senseless religious rites in their stead, and Christendom has concealed and criticized them, substituting pagan holidays in their place, the vast preponderance of people living today are unaware of what these seven invitations to meet with God represent. Only a tiny fraction of the world’s populous understands that the Miqra’ey are prophetic as well as instructive, telling us precisely when every significant event in Yahowah’s plan of salvation has or will occur—as well as revealing His method. Therefore, this volume of Yada Yah will be devoted to presenting Yahowah’s Miqra’ey and Yowbel. Their historic context will be explored. Their purpose will be examined. Their current relevance will be affirmed. And their prophetic implications, past, present, and future, will be revealed. Each of the seven Miqra’ey and the Yowbel will have an entire chapter devoted to them. We will examine the role each played during the Exodus and during the life of the Ma’aseyah Yahowsha’, as well as what each portend prophetically. After reiterating the importance of observing the Sabbath—something else Christians fail to do, Yahowah introduced His Mow’ed Assigned Meeting Schedule with mankind, saying that His Set-Apart Miqra’ey should be qara’ – proclaimed: “These Godly (‘el-leh) appointed symbolic meeting places and times (mow’ed – the designated periods which are related to others for a specific purpose authorized by the Authority; the set-apart feast and festival celebrations of communion, the betrothal appointments) of Yahowah ( - hwhy- ‫)יהוה‬, these related (‘asher) Set-Apart (qodesh – separating, cleansing, and purifying) Invitations to Meet (miqra’ey – summons to be called out; from qara’, to call, to

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read, and to recite, to welcome, to meet, and to greet), shall be proclaimed (qara’ – called out, read aloud, and recited) in relationship to (‘asher – and for the benefit of) their appointed and symbolic meeting times (mow’ed – their fixed betrothal appointments where the assembly focuses on the specific purpose which was designated by the Authority).” (Qara’ / Called Out / Leviticus 23:4) The Creator of the universe, the Author of Life, the one and only God and Savior, the singular Authority qualified to judge human souls, just announced that He had established some specific meeting times. You’d think that this would be sufficiently significant to get our attention and attendance. But no; for sixteen centuries Christian clerics have not only concealed these appointments, they have replaced each of them with a clever satanic counterfeit. That was wrong; this is right: the mow’ed represent “specific meeting times” which could be considered “betrothal assemblies.” Their prophetic message is to be qara’: “invited to meet” God and “to be called out” of the mortal and material realm by Him. That is why they are named—Miqra’ey—“Called-Out Meetings.” They are ‘asher: “a blessing which are related” to everything that is important to God. In the business of spiritual affairs, they are invitations to meet with the Boss. These gatherings, often called “convocations,” are celebratory, replete with festivals and feasts. They are not only signals and signs of things to come; they build upon one another, leading to the desired conclusion – which is to campout with God. As signals and signs, the Miqra’ey serve as “rehearsals” for actual events—the most important events in human history from Yahowah’s perspective. While some were drawn from history, commemorating the past, as rehearsals they were all directed toward a more important and more public future enactment. The definition of “convocation” is telling: “a group of people gathered in answer to a summons.” We have been summoned to appear by the ultimate Judge. But, I dare say, most every Christian has missed most every date. Shame on us. Shame on every pastor, priest, and cleric. The mandate is clear. Every soul is at stake. And in this regard, qodesh, the Hebrew term used to define the Mow’ed Miqra’ey, is the same word Yahowah consistently uses in reference to His Spirit—the Ruwach Qodesh—our source of eternal life by way of adoption into God’s family. Simply stated, there is no other way to meet with God. There is no other means to salvation. There is only one way, and this is it. 

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Let’s begin our quest for understanding at the beginning—in the fourth day of Creation. “God (‘elohym) said (‘amar), ‘There shall be lights (ma’owr – luminaries) in the expanse of the heavens (shamaym) to divide (badal – separate and set apart) day from night. And let them exist as symbols and signs (‘owth – signals, distinguishing markers, and remembrances; non-verbal representations which have meaning; illustrations, examples, and metaphors which make something more clearly known; an accounting used in evaluating recompense and reward; communicative standards; an ensign at the end of an upright pole conveying the leader’s message to his followers) for the appointed symbolic meeting places and times (mow’ed – the designated periods which are related to others for a specific purpose authorized by the Authority; the set-apart celebrations of communion), for days, and for years (sanah – as a measure of life).” (Bare’syth / In the Beginning / Genesis 1:14) Mow’ed, meaning “appointed meeting time and place,” Chag, meaning “celebratory festival feast,” and Miqra’, meaning “called-out meetings,” represent the three titles Yahowah uses in Qara’ / Leviticus to describe His seven scheduled appointments with mankind. God introduced the first of these terms, mow’ed, on the fourth creative day. He was revealing that something, or more accurately, Someone, associated with Light would serve as an ‘owth – signal with regard to the mow’ed – appointed meetings, inferring that the first of these would be fulfilled in conjunction with mankind’s fourth millennium. Speaking of the Someone who is to be equated with Light, God said: “They exist as lights (ma’owr – luminaries) in the expanse of the heavens to give light (‘owr) upon the earth, existing and established. God fashioned (‘asah – prepared, appointed, and instituted) the two large luminaries (ma’owr), the greater (gadowl – the more enormous in magnitude and intensity, the mighty, important and distinguished; from gadal, meaning “to be magnified and powerful; to make and do great things) Light to rule (memshalah – have dominion and authority over, to govern) the day and the lesser (qatan – smaller, insignificant, and unimportant, the younger chronologically, the lowly of status; from quwt, meaning loathed, opposed, abhorred, and detested) luminary to govern the night (layl – the absence of light), and the stars.” (Bare’syth / In the Beginning / Genesis 1:15-16) The “insignificant, younger, lowly, and loathed luminary” is our Adversary, Satan—the spirit designed to make choice credible. The “greater and distinguished, magnified and powerful Light who can do all things” is our Savior, the Ma’aseyah Yahowsha’. Prophetically, and right on schedule, on the Mow’ed Miqra’ – Appointed Meeting Time for the Called-Out Assembly of Sukah – Tabernacles, “the greater light” became visible to us as a wondrous indication that our Savior had arrived. 4

“A child was born and a Son was given to us.” And just as a son is a diminished version of a father, this Son was a diminished manifestation of our Heavenly Father. Demonstrating the connection between the Bare’syth / Genesis 1:14-18 prophecy and its Tabernacles 2 BCE fulfillment was the centerpiece of the “Chay – Life” chapter. So rather than repeat that review, let’s instead contemplate how the Apostle Yahowchanan, known as John, connected the dots for us. Speaking of the beginning, Yahowchanan conveyed the connection between creation, the Word of God, Light, our spiritual adoption into our Heavenly Father’s family, Yahowah, Yahowsha’, the Miqra’ey, the Towrah, and our resulting good fortune this way… “At (en) the beginning (arche – initiation of the first cause) existed (eimi – was, is, and will be) the Word (logos – message and reason, the embodiment of conception), and the Word (logos – communication, teaching, and instruction) existed (eimi – exactly corresponding to, as an identical representation or stand in) as a beneficial extension of (pros – advantageously alongside and in association with) Yahowah (ΘΝ – used as a placeholder for God’s name), and also (kai) Yahowah (ΘΣ – as a placeholder for God’s name) was, is, and will continue to be (eimi – exists identically as and corresponds to, and is a representation and stand in for) the Word (logos).” (Yahowchanan / Yah is Merciful / John 1:1) If you open any English Bible, you will see “God” and not “Yahowah” written in this verse and in the next. And if you check a concordance or interlinear, you will find that the title was based upon the Greek word for God “theos.” However, if you dig a bit deeper and explore what’s written on the earliest Greek manuscripts, those penned before Constantine and Catholicism in the first-, second-, and third-century, you won’t see theos on any page. Not once, not ever. A placeholder is used instead, either ΘΣ, ΘΥ, ΘΩ, or ΘΝ is depicted, each with a horizontal line drawn over them. There are six other sets of placeholders which are universally applied in all of the earliest extant manuscripts. They are ΙΥ, ΙΣ, and ΙΝ for “Yahowsha’;” ΚΣ, ΚΥ, ΚΩ, and ΚΝ for “Upright One;” ΧΣ, ΧΥ, ΧΩ, and ΧΝ for “Ma’aseyah—the Implement of Yah;” ΠΝΑ, ΠΝΣ, and ΠΝΙ for “Spirit” as in our Spiritual Mother, the Set-Apart Spirit; ΠΡ, ΠΡΣ, ΠΡΙ and ΠΡΑ for our Heavenly “Father;” and ΥΣ, ΥΥ, ΥΩ, and ΥΝ for “Son.” While we will delve into the reasons for deploying placeholders in great detail later in Yada Yah, just as has already been done in An Introduction to God, suffice it to say for now that the most rational explanation for them is twofold. First, neither Yahowah nor Yahowsha’ can be accurately transliterated in the Greek

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alphabet. So rather than making a mess of God’s name, the writers all used placeholders. They knew that we could easily find the proper pronunciation by examining the Hebrew Torah, Prophets, and Psalms. And second, with regard to God’s titles, rather than writing out the Greek terms, placeholders were used so that we would be encouraged to examine their Hebrew designations, and thereby come to better appreciate their full meaning in the context of Scripture. This straight-forward approach to the existence of the placeholders is affirmed by the fact that Yahowsha’ consistently told His audience to look to the Torah, Prophets, and Psalms for answers, and there are countless citations of these passages in His public comments, showing us exactly what terms and concepts each of the placeholders represent. “This manifestation of equivalence (houtos – marker which demonstrates similarity) existed (eimi – was) in (en) the beginning (archei – the initiation of the process, the first cause and origin) along side (pros – favorably with and for the advantage of) Yahowah (ΘΝ – used as a placeholder for God’s name).” (Yahowchanan / Yah is Merciful / John 1:2) Yahowsha’ is a diminished manifestation of Yahowah, set apart from Him to enlighten and save us. That is to say, Yahowsha’ is part of Yahowah, and not a separate individual or persona. “Everything (pas – all things, totality and completeness, the beginning and the end) came to exist (ginomai – appeared, became real, experienced, and known) through (dia – by way of, on behalf of, because of, and on account of) Him (autou – the manifestation of equivalence). Without (choris – apart from, independent of, separated from) Him (autos), nothing (oude) exists (ginomai).” (Yahowchanan / Yah is Merciful / John 1:3) Ginomai and ginosko are related words. Yahowsha’ “ginomai – appeared in our place and time” and was “experienced” by us so that we might “ginosko – come to know, recognize, be aware of, learn about, understand, acknowledge, and become familiar with” Yahowah—our “ginomai – source of existence.” Equating “life” with “light,” and linking these concepts to the “sign” made manifest in the fourth day, we read: “In (en) Him (autos), life (zoe) exists (eimi), and the Life (zoe) exists as (eimi) the Light (phos - luminary) of men (anthropos – humankind). And the Light (phos) appeared in, became visible and known (phaino – was brought forth, was seen, and shined) in (en) the darkness (skotia – in the evil world and realm), but (kai) the sinful and lightless world (skotia – darkness) did not (ou) comprehend and acknowledge (katalambanomai – understand and choose to

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associate with, grasp hold of, or develop a relationship with) Him (autos).” (Yahowchanan / Yah is Merciful / John 1:4-5) This passage not only forms a bridge to the fourth day of Bare’syth / Genesis, helping us understand the identity of the Greater Light which became visible to us as a sign, and thus to the timing of the Towrah, it presents the Light as the bridge to life. The compound Greek word katalambanomai is comprised of kata, meaning “to be in accord with” and lambano meaning “to receive, grasp hold of, and claim for one’s self” the Light so that we might experience Life. Speaking of the Yahowchanan the Immerser... “He went out and came forth (erchomai) to (eis) witness (martyria – testify with first-hand knowledge to the reputation and evidence) in order to (hina) testify (martyreo – speak on behalf of) concerning (peri – with regard to) the Light (photos) so that the result would be (hina – for the purpose) that all (pas – everyone) would think and trust (pisteuo – rely upon the [Light’s] trustworthiness) based upon his account (dia autos – through him).” (Yahowchanan / Yah is Merciful / John 1:7) Fulfilling the promise of Bare’syth / Genesis 1:14-16: “The True and Reliable (alethinos – authentic and genuine, that which bears the name and resemblance, corresponding to in every respect) Light (phos), who (hos) exists (eimi) to enlighten (photizo – provide light and make known, shine upon and illuminate, to bring light and render evident to) all (pas) mankind (anthropos), came (erchomai – arrived from another place to appear before the public) into (eis) the world (kosmos – universe).” (Yahowchanan / Yah is Merciful / John 1:9) Here I capitalized “True and Reliable” because the late first-, and early second-century manuscripts of this passage rendered alentnos with a placeholder (ΑΝΟ), suggesting that it was a divine title in which a more complete understanding could be derived by searching the Torah, Prophets, and Psalms. Therefore, Yahowsha’ is being equated to the message in Bare’syth One which began: “God said, ‘Let there be light, and light existed. God saw (perceived and regarded, appeared and presented Himself, became visible and distinguished that) the light was good (pleasant, cheerful, and agreeable; of a higher nature; beautiful, valuable, beneficial, and prosperous, and thus reliable and true).” And as you may recall, there were four equally valid ways to convey the meaning of these Hebrew words, all of which are relevant here. “God (elohym) said (‘amar), ‘Let there be (hayah) light (‘owr) and light (‘owr) existed (hayah),’” or “Let

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Him be light and He was light,” or “I was, am, and will be Light, always existing as light.” (Bare’syth / In the Beginning / Genesis 1:3) Speaking of this Light, the Apostle went on to reveal: “He came to exist in the world, and the universe came into being through Him, and yet the world did not come to know, recognize, acknowledge, or understand (ginosko – becoming known to or one with) Him. He came to His own (idios), and yet those who were His own did not come close and receive (paralambano – accept, join themselves to, firmly grasp hold of, or closely associate with) Him.” (Yahowchanan / Yah is Merciful / John 1:10) It’s sad but true. God, Himself, came into our world but we did not even recognize Him. And that means that God didn’t fit man’s image of God. While the purpose of this review was to demonstrate the correlation between the prophecy regarding Yah’s Mow’ed Miqra’ey, the arrival of the Greater Light, and mankind’s fourth millennium as predicted in Bare’syth / Genesis and its fulfillment as depicted in Yahowchanan, entire libraries could be filled from their basements to the heavens trying to convey the full measure of what follows. It serves as a confirmation and summary of everything we have uncovered thus far and of everything we will discover as we press on through the Word. So, to set the scene, we have just been told that God, who is Light, came to exist in our dark world. And yet, most men, including His own people, failed to recognize Him as such. You see, Yahowah doesn’t fit the religious conception of deity. Unlike religious and political leaders, God doesn’t want to be worshiped with men groveling at His feet, kissing His ring. He doesn’t want to be seen standing on a pedestal talking down to men. He doesn’t want statues erected to Him (most certainly not crucifixes). He has no interest in wielding His power or demonstrating His authority. He most especially has no interest in control. God bowed down, humbled, and diminished Himself so that we might choose to accept Him, trust Him, form a familial relationship with Him, and love Him. He came into our world to rescue us, paying our penalty, so that He could bring us home—to His home. Yah wants to be our Father, not our lord and master. All we have to do to live forever with Yahowah is use our freewill—the power of choice—to grasp hold of the opportunity He has given us to become His children by way of the Covenant. We have the opportunity to be born anew spiritually from above into our Heavenly Father’s family. “But to the degree that they received, grasped hold of, and associated with Him, to them He granted the right of choice as the expression of freewill and the opportunity to become Yahowah’s children. Come to be reborn in this place and experience this by relying upon His personal and proper name, 8

that is not out of blood, nor out of the desires of the flesh, nor out of the decisions and designs of man, but instead being born unto Father Yahowah.” Now that you have the gist of what Yahowchanan wrote, here is the same passage more fully translated and amplified… “But (de – by contrast) to the degree that (hosos – to as many as, and so long as) they received, grasped hold of, and associated with (lambano – joined themselves to, acknowledged, and accepted) Him, to them He granted the right of choice (exousia – the expression of freewill, liberty, power of individual authority) and the opportunity to become (didomi – making the payment so as to allow, and giving them the right to be) Yahowah’s (ΘΥ – as a placeholder for God’s name) children (tekna – sons and daughters). Come to exist in this place and experience this by (ginomai – come to acquire and experience this characteristic, state, and status, and arrive by way of being born anew) relying (pisteuo – thinking to be trustworthy and true, having the confidence to place your complete trust) upon (eis – in) His (autos) personal and proper name (onoma), that is (hos) not (oude) out of (ek – from or by means of) blood (haima), nor (oude) out of (ek – from or by means of) the desires (thelematos – purpose, decisions, intent, wishes, and will) of the flesh (sarx – corporeal and physical body and human nature), nor (oude) out of (ek – from or by means of) the decisions and designs (thelematos – intent, wishes, and will) of man (andros), but instead and by contrast (alla) born unto Father (egennethesan – based on gennao, brought forth into existence by a father who is) Yahowah (ΘΥ – used as a placeholder for God’s name).” (Yahowchanan / Yah is Merciful / John 1:11-13) Mankind was given freewill so that we might make the choice to associate with God, availing us with the opportunity to become Yahowah’s children. Choice is therefore, the only inalienable human right. Teknon, or in the plural, tekna, is the goal. It is the reason—for everything. We have been given the opportunity to become part of Yahowah’s family because God wants the pleasure of our company. Imagine that! Fully amplified, tekna, in addition to “children, offspring, and sons and daughters” defines “an intimate and reciprocal relationship formed between individuals, especially with regard to the bonds formed between a parent and a child.” A tekna relationship is “based upon love, affection, friendship, and trust.” In one word, Yahuchanan has conveyed the very essence of the “beryth – Covenant” and the entire purpose of the Towrah. But of course to capitalize upon this magnanimous gift, one has to “rely upon, have confidence in, and consider trustworthy and true” a “personal and proper name” which has been completely copyedited out of Scripture. If that does not

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make you want to undue the damage the religious community has done, and share Yahowah’s name every chance you get, I don’t know what would. The deeper we dig into the annals of etymology, the better it gets. Tekna is derived from timoria, which means “to render help and assistance.” And timoria is derived from timoreo, meaning “to become a guardian and succor.” Since succor isn’t a commonly used English term, you might be interested to know that Merriam-Webster’s Dictionary defines it as: “to run to the rescue, to bring aid, and to furnish relief.” So tekna not only defines Yahowah’s objective and mankind’s opportunity, it describes the means God has deployed to accomplish our shared goal. Tekna, as the means to the end, and the way to God, lies at the heart of the Mow’ed Miqra’ey. And they serve as Yahowah’s seven-step path home. And as such, “home,” Yahowah’s Sukah, His Tabernacle and Shelter, is the pivotal term in this next verse. “And (kai) the (ho) Word (logos) became (ginomai – came to exist and appeared publicly on the stage of history as) human and corporeal (sarx – flesh) and (kai – then) Tabernacled (skenoo – took up residence and lived, camping out) with and among (en) us (ego), and (kai) we beheld (theaomai – visited with, looked upon, and contemplated) His (autos) status and reputation (doxa – brilliant, shining, radiant splendor and glorious greatness, honor, and power), as (hos – identical to) the unique, one and only begotten (monogenous) from (para – as an extension of) the Father (ΠΡΣ – patros – parent), full of (pleres – totally filled and complete with, not lacking any) good will, loving kindness, undeserved favors (charis – unmerited mercy) and truth (aletheia – authenticity, honesty, and trustworthiness).” (Yahowchanan / Yah is Merciful / John 1:14) The connection between the promise that the Greater Light would become visible to us as a sign in conjunction with Yahowah’s Mow’ed Appointed Meeting Schedule in the fourth millennium of human history, and Yahowchanan’s confirmation, is now complete, right down to naming the day we first laid our eyes upon Him—the Miqra’ of Sukah. This is further explained when we examine mono more closely. It means “to be one of a kind who travels and abides in a place and time which is separated from their base or source.” Genous is from ginomai, “to come into existence, appear publicly on the stage of history, to fulfill, receive, and arise.” Turning our attention to the Miqra’ of Sukah, or Tabernacles, Tents, and Shelters, the connection is lost on most people because skenoo is rendered “dwell” in every English translation. Mind you, it isn’t that translators don’t know that katoikeo and oikeo are the Greek words for “dwell.” And any scholar worth 10

his splendiferous doctorial robes knows that skenoo means “to establish one’s tabernacle.” After all, the only derivative of skenoo found in these writings, skenoma, is rendered “tabernacle” each time it appears. There is, of course, a reason Christian publishers collectively chose to mistranslate “skenoo – tabernacled.” And I dare say that the only reasonable conclusion is that they had no respect for the Miqra’ of Sukah and preferred the pagan celebration of Christmas instead. So they concealed the truth in preference to their counterfeit. It is how religions are made. “For this reason (hoti – by way of identification and explanation) out of (ek – by means of and as an extension of) His substance and completeness (pleroma – contents which fill up) we (ego) all (pas – each are totally completed and) receive (lambano – accept, grasp hold of, acquire, obtain, experience, and benefit from) unearned favor (charin – the merciful gift of loving kindness, mercy, good will, and acceptance which are undeserved and absolutely free) and also (kai) great joy (chariots – abundant and attractive life in overwhelming gladness and pleasure).” (Yahowchanan / Yah is Merciful / John 1:16) This is the promise of the Covenant. And with all of its blessings, it’s hard to beat the deal Yahowah is offering. Because the next sentence is often mistranslated and misconstrued, I’d like you to read it through once before I amplify it. “For the reason the Towrah through Moseh was given, acceptance and truth through the Ma’aseyah Yahowsha’ came to exist.” One simply led to the other. The Ma’aseyah Yahowsha’ is not only the living manifestation of Yahowah, He is the Word of Yahowah. He leapt out of the pages of the Towrah, becoming the Towrah in the flesh. He was not only Towrah observant, He was the human embodiment of the Towah. His every word and deed explained and affirmed all that Yahowah had taught through Moseh. Now, here it is again, fully expanded: “For the reason (hoti) the Towrah (nomos – nourishment which is bestowed to be possessed and used by heirs, precept which was apportioned, established, and is received as a means to be proper and approved, prescription to become an heir; from nemo – that which is provided, assigned, and distributed to heirs to nourish them) through (dia – by means of) Moseh (Moeoes – a transliteration of Moseh meaning to draw out) was given (didomi – granted as a gift, and bestowed for our advantage), acceptance (charis – joyous favor, loving kindness, mercy) and (kai – also) truth (aletheia – the manifestation, appearance, and verification of essence of the matter) through (dia) the Ma’aseyah (ΧΥ – placeholder for Implement Doing the Work of Yah) Yahowsha’ (ΙΥ – placeholder for Yah-Saves) came to exist (ginomai – were

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fulfilled and completed, happening in human history).” (Yahowchanan / Yah is Merciful / John 1:17) From an interlinear, we read: “Because the Towrah through Moseh was given, the mercy and the truth through the Ma’aseyah Yahowsha’ became.” The Towrah wasn’t replaced by Grace. The Towrah is the source of Yahowah’s Mercy. The Ma’aseyah Yahowsha’ walked directly out of the pages of the Towrah. The reason He came will become obvious in the following chapters. Yahowah had made a promise in His Towrah, and Yahowsha’ came to fulfill it. Let Yahowsha’ explain... “Do not assume that I have come to weaken, to dismantle, to invalidate, or abolish the Towrah or the Prophets. I have not come to do away with it, but instead to completely fulfill it. Truly, I say to you, until heaven and earth pass away, not one jot (iota – the smallest letter, or Yowd in Hebrew) nor tittle (keraia – the top stroke or horn of Hebrew letters) shall be passed by, be ignored, be disobeyed, or be disregarded from that which was established in the Towrah until the time and place it all happens. Therefore, whoever dismisses, invalidates, or abolishes the least of these terms and conditions, or teaches people to do the same, they will be called the least dignified in the kingdom of heaven. And whoever performs them, and teaches them, they will be called the greatest and most important in the kingdom of heaven.” (Mattanyah / Yah’s Gift / Matthew 5:19) The Ma’aseyah Yahowsha’ picked up this theme again, also in the same public declaration, this time in the context of seeking the truth so that we can make an informed choice. “Ask, making an earnest request, and it shall be given to you as a gift. Seek, searching diligently for knowledge, and you will discover the truth and find what you are looking for. Knock, requesting acceptance at the door, and it will be opened for you. For then, all who make an earnest request receive and will be accepted. And those who actively search for the location and for knowledge, who really desire to learn, will know the truth. Those who request acceptance at the door (which is Passover), they will be granted entrance.” “What man is there among you, when his son shall ask him for a loaf, will give him a stone? Or if he should ask for a fish, would give him a snake? If then you being morally corrupt know how to give good and generous gifts to your children, how much more by way of contrast will your Father who is

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in Heaven produce and give valuable and generous gifts to those who ask Him?” (Mattanyah / Yah’s Gift / Matthew 7:7-11) Throughout the Towrah, the Doorway to Life is synonymous with Passover. It is where we must all begin our journey if we seek to live with God. It is the first of seven steps in the path to life. “For then this is the Towrah and the Prophets: enter, starting with and experiencing the first step in the path by the way of the narrow and specific doorway, because the way is wide, it is crafted to be broad, expansive, and unreliable, and the route is broad which leads away, and which deceives and influences someone to go astray to the point of destruction and perishing, needlessly destroying themselves, squandering their lives. And the vast preponderance of people are those experiencing this path. The doorway is narrow, exacting and specific, and the path goes against the crowd, which leads to life. And few discover and experience it.” (Mattanyah / Yah’s Gift / Matthew 7:12-14) According to God, there is but one way to extend our mortal existence. This path commences in the heart of the Towrah, with the Invitation to Meet on Passover. It is the “narrow and specific doorway,” where the consequence of sin, which is death, is remedied. The next step to life in God’s presence is Unleavened Bread, the following day, where Yahowah redeems us from the penalty of sin, which is separation from Him and His family. The Miqra’ of Matsah thereby serves as the threshold to Heaven, the Welcome Mat, which cleanses us of religious and political muck before we enter God’s home. This leads to FirstFruits, where those who rely on Yah’s merciful gifts become His children, and are adopted into His family. Born anew spiritually, we rise up to Heaven, where we are welcomed and enriched by our Heavenly Father. Our salvation and Yahowsha’s very existence are measured and understood by these three days. God’s mercy and the Ma’aseyah’s life are utterly meaningless, and His sacrifices are completely irrelevant, apart from the context of the Mow’ed Miqra’ey of Pesach, Matsah, and Bikuwrym. By severing the essential connection between them, Judaism (with their Oral Law) and Christianity (by way of its aversion to the Torah) have doomed the souls of every man and woman who has placed his or her faith in these counterfeit religious institutions. While this volume of Yada Yah – Meeting with God – is dedicated in its entirety to presenting Yah’s Seven-Step Plan of Salvation, and the fourth volume is focused on the Ma’aseyah’s fulfillment of Yahowah’s prophetic promises,

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suffice it to say for now, the fourth step on the way to life eternal is Seven Sevens. On this celebration of the Sabbath – the Mow’ed Miqra’ of Shabuwa’ – Yahowah’s children are enlightened and empowered so that we can share God’s testimony regarding the renewal and restoration of life with every sinner on earth, regardless of race, age, or status. Then, on the first day of the seventh month – the Miqra’ of Taruw’ah (often called Trumpets) – we are asked to proclaim the good news that Yahowah has provided a way home. We are also encouraged to announce an explicit warning: this way is not only so narrow and restrictive few will find it, all alternative paths lead in the wrong direction. According to God, missing the sixth step – the Day of Reconciliations, or Yowm Kippurym – will lead to the dissipation of one’s consciousness. And that is because this day denotes the time Yahowah will return, the day in which those who have chosen to revere Him will be reconciled, and when those who have rejected Him will be separated. This leads to our Heavenly Father’s ultimate goal – to Shelters (Sukah in Hebrew) – where as a result of the first six steps, we are allowed to campout with Yahowah for all eternity. Upon its fulfillment on the Mow’ed Miqra’ of Sukah in the Yowbel year 6000 Yah (October 7, 2033), the Earth will return to the conditions found in the Garden of Eden, as will mankind’s relationship with Yahowah. This is the time spoken of in the final declaration found in Yirmayahuw / Jeremiah 31:34: “Because then indeed, they all will actually know and recognize Me (yada’ ‘owty – they will be familiar with Me, be aware of, respect, revere, and acknowledge Me, and they will be known to Me), from the smallest, youngest, and least significant up to the biggest, oldest, and most influential, prophetically declares and promises Yahowah. For indeed, then, I will forgive and remove their sin and accordingly, their offenses against the standard will not be remembered any longer, now or ever again.” Before we leave this portion of the Ma’aseyah’s Teaching on the Mount and move on to His concluding statements, please note that Yahowsha’s testimony regarding the narrow and broad paths, the one which is restrictive versus the one which is popular, precludes Christianity as a potential way to life. At over a billion adherents strong, it is very popular, and thus expressly disqualified as a means to eternal life. Furthermore, Yahowsha’s words serve as an amplification of the message Yahowah wrote on the first of the two tablets, when He said that “thousands,” not millions or billions, would “benefit from His mercy,” and that those who did so, would do so, by “observing His instructions.” These are sobering thoughts not one in a million Christians seems capable of processing.

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Advising us, therefore, not to succumb to religious myths, such as the “New Testament,” Yahowsha’ warned all who would listen about Paul, the founder of Christianity, author of most of the “New Testament,” and the most fitting candidate for this dire prophecy. “You must be alert, and you should carefully examine, prosecute, and turn away (prosechete – you should pay close attention, watch out for, and beware of, guarding yourself) from false prophets who come to you from within dressed in sheep’s clothing, yet they actually are wolves who are exceptionally self-promoting and self-serving (harpax – vicious carnivorous thieves who secretly and deliberately rob, extort, and snatch away).” (Mattanyah / Yah’s Gift / Matthew 7:15) In the context of the Towrah enduring forever and being the lone source of life, the man best known for contradicting God on this very topic, while at the same time claiming to be an “Apostle chosen by God,” is Paul. He, more than anyone who has ever lived, fits the definition of a “false prophet,” one who “came dressed in sheep’s clothing,” yet “was actually a wolf,” “promoting his own” message: the “Gospel of Grace.” Still speaking of Paul, the Benjamite wolf, and his associates, particularly his lover, Timothy, Yahowsha’ told us how to recognize them: “Indeed as a result, you will know with certainty, recognize, and understand (epiginosko – have complete and accurate knowledge based upon a thorough examination of the evidence regarding) them from their fruit, from their results and harvests.” (Mattanyah / Yah’s Gift / Matthew 7:20) “Their fruit” was comprised of: Galatians, First and Second Thessalonians, First and Second Corinthians, Romans, Philippians, Colossians, Ephesians, Titus, Philemon, First and Second Timothy, Hebrews, and most of Acts. Because of their inclusion within the “New Testament” of the “Christian Bible,” this rotten fruit from Paul and his associates (Hebrews and Acts) has led more people astray – away from God – than all other books combined, save perhaps the Qur’an. Paul’s letters mirror Satan’s original scheme, whereby he twisted Yahowah’s Word in the Garden, and then removed what God had said from its context, to deceive. As a result, Paul’s epistles are the most beguiling ever written. In conclusion, the Ma’aseyah delineated the consequence of believing the contradictory pontifications which became the “New Testament.” “All those calling Me ‘Lord Lord’ will not enter the kingdom of heaven, but to the contrary, those in heaven are those who do My Father’s will (thelema – do what He decided and proposed [read: who observe Yahowah’s Towrah]). Many will say to Me in this specific day, ‘Lord, Lord, did we not

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speak inspired utterances and prophesy in your name and drive out demons in your name, and perform many mighty miracles in your name?’ And then at that time, I will profess to them that I never knew them. You all must depart from Me, those who bring about that which is in opposition to the Towrah (anomia – lawless).” (Mattanyah / Yah’s Gift / Matthew 7:21-23) Are you listening? This is a scathing indictment of not only Paul’s epistles, and the preponderance of the “New Testament,” but also most Christian teaching. God just told us that Yahowsha’s name matters, as does Yahowah’s Towrah. Further, the presence of miracles does not equate to the presence of God as Christian apologists claim. Countless Christians have justified their faith by claiming to have witnessed inspired healings and character transformations in the name of “Jesus Christ,” unaware of the fact that the Ma’aseyah Yahowsha’ said that observing the Towrah, not miracles, was the proper means to evaluate whether or not someone actually has a relationship with the Father. Yahowsha’ could not have made this message any clearer. He told us what we could rely upon and what we should not trust. He even said that a self-serving insider, someone pretending to be one of His sheep, would feign an alliance with Him so that he could more easily snatch souls away from God. One would have to be naïve not to see Paul and his letters in Yahowsha’s statement. And that means that the person Christians quote most often to justify their religion, and their animosity to the Towrah, was a false prophet—someone not to be trusted. Trust Yahowah. Come to know Yahowah by observing His Towrah. Come to understand the terms and conditions of the Beryth by carefully considering what Yahowah asked of Abraham in the pages of the Towrah. And then walk to Yahowah and become perfect in accordance with the Mow’ed Miqra’ey, which like everything else important to our Heavenly Father is presented in His Towrah. And that is the purpose of this book, and especially this volume. LE: 02 / 23 / 13

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Yada’ Yah Book 2: Invitations to Meet God …Walking to Yahowah

2 Salah – Freedom Come Out of Her My People… The exodus is the story of how Moseh led the Chosen People out of Egypt and to the Promised Land. But it is much more than that. Their divinely aided journey from bondage illustrates Yahowah’s role in freeing His entire family from human oppression. It is about the path our Heavenly Father established for us to follow Him home. It is about freedom. By considering what God revealed in the book of Shemowth - Names, we come to understand the nature of the political and religious schemes—past, present, and future—from which we are all being rescued. And we come to appreciate the process Yahowah delineated to redeem us. Without this understanding, the conflict between man’s way and Yahowah’s solution remains muddled by 3,500 years of religious corruption. The exodus story opens with: “These are the personal and proper names (shem) of the children (ben – sons) of Yisra’el (Yisra’el – from ‘ysh sarah and ‘el, individuals who strive and struggle with, those who engage and endure with, those who persevere with and are empowered by God) who arrived in (bow’ – came to) Mitsraym (mitsraym – the crucible of Egypt) with (‘eth) Ya’aqob (Ya’aqob – heal grabber), their father (‘ab), each individual (‘ysh – man) and his household (beyth – family) included (bow’):…” (Shemowth / Names / Exodus 1:1) The phrase, “their father,” is missing from the Masoretic text, and thus from all English translations. It is found, however, in one of the nearly complete paleoHebrew manuscripts of Shemowth / Exodus found in Qumran. Of the eight Dead Sea Scrolls written in Ancient or Paleo-Hebrew, all but one (Yowb / Job, which precedes the story of Abraham chronologically) is from the Towrah. The reason this Masoretic omission from the text is relevant, is because the story of Ya’aqob, and the Children of Yisra’el, is designed to demonstrate our Heavenly Father’s desire to build a family. 1

Ya’aqob was the younger twin born to Yitschaq—Abraham’s child of promise. This father of the Covenant Relationship would become Yisra’el— literally and figuratively. His name is based upon ‘aqeb, meaning “heel,” because “he took (‘aqab – grasped hold of) his brother by the heel (‘aqeb/’aqab – restraining, supplanting, and circumventing him)…” (Hosea 12:3). Since Ya’aqob, who was the heir to the Covenant, would become Yisra’el, it explains the Bare’syth prediction of how Satan, in trying to silence Yah’s Chosen People, would bruise their heel—causing them to stumble in and out of the Promised Land. The story of our redemption begins with this list of names, ostensibly because the meaning of the names, and the order they are presented, conveys a message. “…Ra’uben (ra’uwben – from ra’ah and ben, behold the son), Shim’own (Shim’own – from shama’, to hear, listen to, and understand), Lowy (lowy – from lawah – to be joined unto), Yahuwdah (Yahuwdah – related to Yah), Issachar (ysaskar – the individual who uplifts), Zebulun (zabuwluwn – live abundantly with him), Binyamyn (binyamyn – the son at the right hand), Dan (dan – from dyn, to execute judgment and vindicate) Naptaly (naphtaly – from pathal, to go forward striving alongside with, or niphal, to be established and to stand firmly), Gad (gad – from gadad, to fortuitously gather together in abundance), and ‘Asher (‘asher – walking in a joyous, happy, and blessed relationship).” (Shemowth / Names / Exodus 1:2-4) The message is: “Behold the Son, listen to and understand Him, be joined to Him and be related to Yah, the individual who uplifts. Live abundantly with the Son who is at the right hand executing judgment and vindicating. Go forward and strive with Him, be established, standing firmly, fortuitously gathered together in abundance, walking joyously in a blessed relationship.” “And (wa) all (kol) the souls (nepesh) who came to exist (hayah) out of (yasa’) the loins (yarek) of Ya’aqob were seventy-five souls (nepesh).” (Shemowth / Names / Exodus 1:5) Yahowah’s focus is always on souls, which is why nepesh was used twice in this accounting. Please note the number 75. It was obtained from 4Exod and 4QGen-Exod in the Dead Sea Scroll collection found in Qumran. While you’ll find 75 confirmed in the Septuagint, every English translation reads “seventy”—fully sixty years after that number was shown to be erroneous. Normally, the difference between 70 and 75 wouldn’t be a big deal, but in this case it is. In Acts 7:14, Luke wrote that the number of souls with Yowseph were “seventy-five in all.” If Yahowah had told Moseh seventy, Luke’s account would be errant, and thus unreliable. This apparent, and now resolved, contradiction is one of many used by atheists and Muslims to suggest that the “bible” was not inspired.

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In case you are checking, and are wondering why the sentence, “And Yowseph was already in Egypt,” was omitted from the citation of Shemowth / Exodus 1:5, it isn’t in the Qumran scrolls. It was added by the Masoretes. The reason it wasn’t needed, and thus not included, is that Yowseph’s/Joseph’s ordeals, and his triumphant life in Egypt, dominated the final one-third of Bare’syth / Genesis, beginning with the 37th chapter and continuing through the end of the book with Ya’aqob’s and Yowseph’s death (Bare’syth 50). Since the Towrah was conceived as a cohesive whole, there was no reason to reiterate what had been the focus of the past twenty-five pages. I did not cover the long review of Yowseph’s life in the first volume of Yada Yah, because with one exception, his life wasn’t prophetic, nor is it germane to the story of redemption memorialized in the Exodus. That lone exception however, is the remarkable similarity between Yowseph’s life and that of our Savior—the Passover Lamb. To appreciate these similarities, a brief history is in order. As the account unfolds, God is shown being compassionate towards Rachel (meaning loved and compassionate lamb), responding to her cry by “opening (patah – freeing and releasing) her womb,” enabling her to give birth to Yowseph. He became Ya’aqob’s most beloved son, causing his brothers to be jealous. Their scheme to do away with him led to Yowseph being sold as a slave to a group of Midianite (read Arabian) caravaners en route to Egypt. To hide their crime, the brothers dipped the young boy’s “coat of many colors in lamb’s blood” to fool their father Ya’aqob into thinking his son had been killed. At seventeen, Yowseph became a slave in the home of the commander of pharaoh’s guard. There, Potiphar’s wife made amorous advances towards him, which when he rebuffed, prompted her to level false accusations of sexual harassment. Yowseph was sent off to prison. While in an Egyptian jail, Yowseph befriended two fellow prisoners: the pharaoh’s cup-bearer and the royal baker. Ultimately, he would predict their futures by interpreting their dreams. So when the cup-bearer was released and returned to duty, he overheard pharaoh complain that no one understood his dream. The servant told the king about the Hebrew prisoner who accurately predicted his release. Yowseph is therefore called to the palace where he promptly told pharaoh that his vision of seven fat cows coming out of the Nile being eaten by seven lean cows, who also arise out of the river, is an indication that the annual rise of the Nile would bring seven bumper crops followed by seven years where crops would not grow. Impressed, pharaoh appointed Yowseph vizier of Egypt. He married Asenath, the daughter of the High Priest and had two sons, Manasseh and Ephraim.

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As the defacto leader of what the Egyptians called “the Black Land,” and with foreknowledge of what would occur, Yowseph instituted agrarian reform, whereby the nation’s feudal system was replaced by collectivization, making land and food the property of the state. A central administration was established and grain was both collected and doled out. And as a result of the accuracy of his prediction, and the role he played saving the Egyptian people, Yowseph became exceedingly powerful and rich, ultimately building a palace for his family in Avaris—the future capital of Goshen. The story ends with Yowseph’s brothers, along with their families and livestock, heading to the Nile Delta as the result of a regional climate-induced famine. While they are allowed to settle in Goshen, Ya’aqob’s other sons don’t recognize the brother they had sold into slavery years before. Initially, Yowseph held them accountable for their crime, but ultimately forgave them, reuniting father and son. Both pass away soon thereafter, and Yowseph left instructions that his mummified body was to be carried back to the Promised Land when the Yisra’elites returned. (It should be noted, that virtually every aspect of this account, right down to the coat of many colors, the massive agrarian reforms, Egypt’s ensuing rise in prominence, and even the foundations of Yowseph’s home, have been confirmed by archeological digs conducted over the past twenty years. For those seeking confirmation of the Towrah’s validity, the evidence is ubiquitous and irrefutable.) These things known, the long list of parallels between the lives of Yowseph and Yahowsha’ begins with recognizing that God intervened personally and assisted in both births (Bare’syth / Genesis 30:22-24 and Mattanyah / Matthew 1:18-23). Yowseph was the most beloved son of his father. Both men tended their father’s sheep. (Bare’syth / Genesis 37:2 and Yahowchanan / John 10:11-14) Both were considered to be servants. (Bare’syth / Genesis 39:4) Yowseph and Yahowsha’ went to Egypt in their youth to avoid being killed. (Bare’syth 37:28 and Mattanyah 2:13) Both of their families were called out of Egypt by God. Each resisted enticing temptations. (Bare’syth 39:8-9) These men began their ministries around thirty-years-of-age. (Bare’syth 41:46 and Luke 3:23) They were hated by their kinsmen because they were superior to them. (Bare’syth 37:5-8 and Mattanyah 13:55-57) And, of course, they were filled with the Spirit. (Bare’syth 41:38 and Luke 4:1) Both fed their people. (In the final moments before he was murdered for his devotion to Yahowsha’, Stephen drew the comparison between Yowseph and his Savior. His speech is recorded in Acts 7:9-14. The record of Yowseph’s role is memorialized in Bare’syth 41:47.) The brethren of both men conspired to kill them. And both were sold out for money, each for the price of a slave. (Bare’syth 37:18-19 and Mattanyah 26:3-4) (Bare’syth 37:28 and Mattanyah 26:15) Yowseph was sold into Egypt on the 4

advice of his brother Yahuwdah. Yahowsha’ was abandoned to the Romans by His disciple Yahuwdah / Judas. Yowseph didn’t say a word to his brothers when they sentenced him to a life of slavery, and Yahowsha’ was silent at His trial. As with Yowseph, Yahowsha’ was rejected by his brethren, and He was convicted of crimes He did not commit by false witnesses. Both were imprisoned unjustly. (Bare’syth 39:14-19 and Mattanyah 26:60-62 & 27:12-14, Mark 14:55-59 & 15:35) Two other prisoners suffered alongside them. (Bare’syth 40:4-5 and Mattanyah 27:38) In both cases, one prisoner would be condemned while the other would be released and find salvation. Yahowsha’s parallel account is vividly told in Luke 23:39-43. Yowseph forgave his brethren, and reconciled Himself to them as did Yahowsha’. (Bare’syth 45:5-14) The Savior said: “Father, forgive them for they know not what they do.” (Luke 23:34) When Mary announced Yahowsha’s return to His disciples, they didn’t believe her. (Luke 24:11) Likewise, Ya’acob didn’t believe his sons when they told him that Yowseph was alive: “He was stunned because he did not trust them.” (Bare’syth 45:26) Moseh collected Yowseph’s bones from his tomb and removed them from Egypt, seeing to it that they were brought to the Promised Land, just as Yahowah brought Yahowsha’ home from His Matsah experience in She’owl. (Bare’syth 46:29 and Mark 16:19) Yowseph was neither God nor Savior. Yet his life reflected the nature of God and was prophetic of the Savior. Based upon the research of David Rohl, Yowseph’s arrival in Egypt can be dated to 1693 BCE—toward the end of the 12th Dynasty. He was promoted to regent by Amenemhat III, circa 1670 BCE. Amenemhat, named after the sun god Amen, was the most powerful pharaoh of the Middle Kingdom. Yowseph’s role as vizier continued through much of the 13th Dynasty. The years of famine and plenty that he predicted based upon the Pharaoh’s dream are memorialized at the Semna Gorge. There, high-water marks denoting seven years of nearly perfect conditions are followed by markings which confirm seven years of devastating floods (averaging 65 feet, or nearly 30 feet above the normal annual rise). These ancient flood designations can be calibrated to 1663 BCE. As the Exodus story continues to unfold, another king pretending to be god arose. He did not know Yowseph personally, and he had no appreciation for the role Yowseph played in saving the Egyptian people from what would have been a disastrous and prolonged famine. Pharaoh Neferhotep I considered the prosperous and now very numerous, Hebrew population to be a threat. So he did what cleric and king have done throughout the ages: he oppressed, pillaged, enslaved, and murdered them. And as has been the case with cleric and king for most all of human history, his abusive actions were motivated by envy—growing out of his lust for money and power. 5

Neferhotep I was born into a military family in Thebes. He ruled along with his brother Sobekhotep IV, further north in Amenemhat in the Nile Delta not far from modern Cairo. The most revealing depiction of him is found on a relief in the Phoenician city of Byblos. “The king (melek – royal ruler who serves as dictator over a kingdom) said to his people (‘am – family), “Behold (hineh – look now and see) the sons (ben) of Yisra’el (‘ys sarah ‘el – those who strive and struggle along with, those who persist, engage, and endure with, those who persevere with and are empowered by God) have obtained a high status and are numerous (rab – great and extensive, widespread and abundant, controlling and manipulating) and they are too powerful a multitude (‘asum – too strong and accomplished, too vast in numbers and too influential) for (min) us.” (Shemowth / Names / Exodus 1:9) It was not the first, nor will it be the last time, the oppressive sting of religious and political oppression has been justified in this manner. Once empowered, Muhammad said the same thing, and he reacted the same way—enslaving, killing, and robbing every Jew within his grasp. The moment he rose to power, Hitler said that Jews were the problem, that they had become too powerful, and that they had allied with the enemy. So, the author of the “Volks/People’s” religion, enslaved, killed, and robbed every Jew within his grasp. All three men, including Pharaoh, justified degrading, oppressing, robbing, enslaving, and murdering Jews en masse, by suggesting that they were “elitists, too influential, too rich, too numerous, too powerful, and too manipulating” for us to endure. Man covets power and power corrupts. It is the substance and product of all “poligious” (political and religious) doctrines. In fact, the history of humankind is plagued by a countless variety of such schemes, all conceived for the enrichment and empowerment of cleric and king at the detriment of all others. Melek, meaning “king,” is indistinguishable in the text from Molek—the false god of the Ammonites. You’ll find him depicted in Qara’ / Leviticus 18:21, 20:25, 1 Melek / Kings 11:7, 2 Melek / Kings 23:10, and Yirmayah / Jeremiah 32:35. This association is important, because for most of our history, regardless of the realm or religion, egomaniacal individuals have announced that they were god, or at the very least, god’s authorized representative. Pharaoh, as the incarnation of the sun, was no exception. And throughout time, such kingdoms have served as the private estates of the potentate. Their subjects live and die at their whim. The people they suppress become their possessions. Such men are never satisfied. They are never secure. They always crave more, and they are willing to assemble armies and taskmasters to steal what belongs to others. They erect monuments to their insecurity. They oppress and suppress to establish their superiority. They kill to demonstrate that they are in control.

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In this review of the connection between politics and religion, please note that the primary meaning of rab, in Shemowth / Names / Exodus 1:9, is “great in power, authority, influence, or imposition.” It is the basis of rabbi. That alone should be sufficient to expose the nature of their religion and their motives. So, seventy years after Yowseph’s death, Neferhotep I, whose name ironically means “beautiful or perfect peace,” said to those who lived in the Black Land: “Let’s ascribe to a plan (yahab – come now, let’s choose to commit to burden them) to deal shrewdly (hakam – showing ourselves to be wise, skillful, and deceptive) toward (la) them (hu), lest they (pen – turn on us, hindering us, and remove our possessions and) increase in power and influence (rabah). Indeed, if (ky) war (milhamah) comes to exist (hayah – occurs), they will be called (qara’ – invited and summoned), yes also (gam – moreover in addition) they will increase the ranks of (yasap) god’s (‘al) and our (nahnu) enemies (sane’ – those who hate, abhor, detest, and loathe us, who are hostile to us), and they will fight against (laham ba – show hostility toward and battle among) us. Then they will withdraw (‘alah – will be taken away) from (min) the land (‘erets – region or nation).” (Shemowth / Names / Exodus 1:10) Fear mongering and unrealistic hypotheticals are often used to justify unjust actions. Neferhotep was lying, and he knew it, not unlike George W. Bush’s errant justifications for his Iraqi war. Yahowah presented this historical review for us so that we might appreciate from what He is saving us. And that would be compulsory service for the benefit of the elite establishment, most especially beguiling clerics and kings. God is rescuing us from the oppression of religion and politics. “They placed (sym – appointed) over (‘al) them (huw’) political and military officials (sar), madmen who inflicted forced labor (mas – insane individuals possessed by evil spirits who were imposed as taskmasters over them as vassal slaves on behalf of a lord, compelling serfdom), for the purpose of (ma’an) oppressing and suppressing (‘anah hem – mistreating them and making their lives miserable through affliction) in (ba) slavery (siblowt – forced labor, compulsory service, into bearing burdens against their will).” (Shemowth / Names / Exodus 1:11) The seven-step plan Yahowah provided for us, the path which leads from human oppression to the Promised Land, is free. All you have to do is come to know Him, choose to trust Him, and then rely on His solution. Unlike forced labor and compulsory service, the choice is ours to make. Unlike bearing our own burdens, and those of others, God removes them all. He did the work. He performed the service. He bore the burdens, so we wouldn’t have to. Oppression and suppression are the opposite of freedom and freewill. They are therefore, mankind’s greatest foe. They serve to keep people from knowing Yahowah, from choosing to trust and rely upon Him, from being free to live

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eternally with Him. And since love requires the freedom to choose, oppression, which suppresses freewill, is especially vulgar to God. The word “oppress” is a direct transliteration of the Latin oppressus. In the mother tongue, it means “to press against.” (Read: against mankind, against freewill, and against freedom.) The primary definition of oppress in English is “to suppress.” The secondary definition is “to crush or burden by an abuse of power or authority.” The third connotation is “to burden mentally or spiritually.” Similarly, “oppression” is defined as “an unjust, excessive, and cruel exercise of authority and power.” Before we contemplate precisely what the “exercise of authority and power” represents, let’s contemplate the significance of “suppress.” Webster tells us that it too is derived from the Latin, in this case suppressus. It means “to put down by authority or force, to subdue.” More revealing still, suppress, and therefore, oppress, means “to keep the public from knowing something important, to prohibit the publication or revelation of information, to exclude evidence from the general consciousness, so as to inhibit growth and development.” (Read: to keep people from knowing the truth about their regimes and schemes, and to inhibit their growth by preventing them from knowing the truth about God.) Throughout human history, there have only been two entities capable of oppression and suppression: political regimes and religious schemes. While militaries are the implement of oppression, and political and religious officials are the implements of suppression, they are merely tools wielded by political despots and religious clerics. Therefore, when you discover that people have been “oppressed and suppressed” you know that religion and politics are to blame. And all too often, as was the case with Egypt then and now, religion and politics are inseparable. Such has been the case throughout most of human history. And this means that Yahowah freed the Children of Yisra’el, and us by extension, from man’s political and religious schemes—from human oppression and suppression. To be salah/free is to be salah/released from the snares of man, and thereby freed to choose God. Under man’s political and religious yoke, “They built (banah – constructed and established) on behalf of (la) Pharaoh’s (par’oh – Egyptian for “Great House”) inhabitants and cities (‘yr – population and villages), warehouses (miskanowt – storage buildings usually for grain, precious metals, and weapons) near (‘eth – in relation to) Pithom (ptm) and Ra’meses (r’mss).” (Shemowth / Names / Exodus 1:11)

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It is interesting to note that the primary meaning of ‘yr, translated here as “inhabitants and cities,” is “anguish, anxiety, wrath, anger, and terror.” One man on his own does not terrorize or oppress. Terror and oppression are the byproducts of political and religious schemes—schemes conceived to control the inhabitants of cities. Pithom, or Per-Atum in Egyptian, meaning the “Temple of Atum,” has been identified with the Tel el-Maskhuta, near the Wady Tumilat along the lower Nile. Ramesses has recently been identified with the Tell ed-Daba in the northeastern Nile Delta, also in the area known as Goshen. The city known as Riamasesa in Cuneiform, and in its full Egyptian form as Pr-R’msswmry-Imn, or “the house of Ramesses, the beloved of Amun, the victorious and powerful,” was the royal residence of the Ramesside Pharaohs. This identification caused early Egyptologists to suggest that Ramesses the Great (II) was the Pharaoh of the Exodus, but that is not true. Scripture sets Yowseph’s arrival in Egypt to the late 17th century BCE. The seven years of poor harvests that he predicted is therefore consistent with the 1693 BCE date of confirmed cycles of excessive Nile flooding. The Exodus itself, marking the end of the Yisra’eli sojourn, is established as occurring 480 years prior to the 968 BCE founding of the First Temple, and therefore beginning on Passover in 1447 BCE. Using the orthodox Egyptian chronology, Ramesses I ruled only one year beginning in 1295 BCE. Ramesses II, known as “the Great,” reigned sixty-six years, from 1279 to 1213 BCE. Ramesses III did not sit on the throne until 1184 BCE, and relinquished power thirty-one years later in 1153 BCE. So to make Ramesses the villain, many biblical theologians discarded the chronology depicted in Scripture and moved the Exodus to around 1250 BCE. But when this was done, there was no longer any correlation between the archeological data being unearthed in Egypt and Israel and the Scriptural witness of the Exodus and the Conquest. Therefore, theological seminaries began to teach that the historicity of what they called “the Old Testament” was a myth. And that being the case, nothing God said could be trusted. The archaeological dig at Tell ed-Daba has demonstrated, however, that there was a town “near and in relation to Ra’meses” which can be synchronized with the Scriptural timeline. In fact it couldn’t get any closer to Ra’meses. It is actually underneath it—just as the Aztec capital, Tenochtitlan, lies beneath Mexico City. The original name for this place was Avaris. There, archeologists have found absolute proof of a large, enslaved, Hebrew population, as well as the storehouses they built. According to the archeologists, the great construction project described in Shemowth / Exodus 1:11, began around 1530 BCE and was abandoned

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suddenly in 1447 BCE. The Pharaohs of this period were: Neferhotep I, Sihathor, Sobekhotep IV, Sobekhotep V, Iayib, Ay, Sobekhotep VI, Sankhrenesewadjtu, Ined, Hori, Sobekhotep VII, and finally Dudimose, whose troubled reign began in 1448 BCE. Perhaps the seminaries should revise their textbooks. Throughout time, there are countless situations where oppressed people became stronger. Yahowsha’s prophetic letter to the ekklesia/called-out assembly of Smyrna, is an example. Moreover, the more abusive a regime becomes, the more they have to be wary of retribution. Their victims, with little to lose, lash back at their tormentors. “But (wa) as is the nature of (ka ‘asher – as is with) oppression and suppression (‘anah – mistreatment and affliction), this (‘et) actually (ken) made them [the Yisra’elites] stronger and more numerous (rabah). And they [the Egyptians] began to detest and fear (quws – loathe, abhor, and dread) the presence (paneh – the faces) of the children (ben – sons) of Yisra’el.” (Shemowth / Names / Exodus 1:12) (The idea of the Israelites “spreading out,” found in most all English translations, is based upon their reliance on the Masoretic Text. The connotation of “being scattered and dispersed,” however, is inconsistent with the DSS.) To appreciate the picture of salvation being painted in the Exodus, we must understand the conditions from which we are being rescued. Most ancient empires were built by slaves, including Babylon, Assyria, Egypt, China, Sparta, Greece, Rome, the Mayans, Aztecs, and Incas. The Islamic conquests of much of the known world were fueled almost exclusively through the slave trade. Roman Catholicism was the catalyst behind the feudal system of serfdom throughout Europe. Even America grew by the sweat of slaves. So the message is, mankind can involuntarily serve cleric, king, and nobleman, or we can choose to have God serve us. “And so (wa) the Egyptians (misraym – the people of the crucible) ruthlessly through tyranny and oppression (ba perek – violently and harshly, cruelly through slavery and suppression) worked (‘abad – reduced to servitude) the children (ben) of Yisra’el. He [pharaoh] made their lives (hayehem – existence) bitter (marar – to the point of despair in suffering and anguish) through hard, unyielding (qaseh – harsh and difficult) work (‘abodah – labor and servitude) churning clay, mortar, mud (homer) and bricks (labenah), and in (ba) all kinds (kol) of labor (‘abodah – work, often as a slave) in the fields (sadeh). And in all (kol) their (hem) related (‘asher) duties (‘abodah – tasks), they [the Egyptian slave drivers] worked (‘abad) them ruthlessly (perek – brutally and harshly, violently suppressing and enslaving them).” To which 2QExod repeats: “And the Egyptians lived in fear because of the children of Yisra’el.” (Shemowth / Names / Exodus 1:13-14) 10

Socialist Secular Humanists have been advancing the notion that a reduction in population would be good for our planet. Pharaoh beat them to it. Working the Hebrew population to death was insufficient. “Then Pharaoh commanded (sawah – issued the demand to) all (kol) his people (‘am), saying (’amar) to them, ‘All (kol) the sons (ben – male children) born (ylowd) to the ‘Ibry (‘ybry – from ‘Eber, Shem’s great grandson, meaning Hebrews) throw (salak – hurl) into the River Nile (ya’or), letting the daughters (bat) live (hayah).” (Shemowth / Names / Exodus 1:22) The name of this anti-Semitic Pharaoh was Khaneferre Sobekhotep IV. According to Egyptologists, Khaneferre means: “the perfection of Ra is on the horizon.” Ra was one of many names ascribed to the sun. The first element in his cartouche (skhm in Egyptian and thus similar to the Hebrew shem/name) was a sun disk, symbolic of his god. The second was a horizon drawn above a rising sun, symbolic of the extent of his god’s reach and influence. The third symbol was an arm and hand, the ancient world’s most universal symbol for “power and control.” The fourth and final element is comprised of what can only be described as a Christian cross sitting atop a human lung. Alphabetically, outside of a cartouche, the symbol conveys the consonant sounds nfr, which can be vocalized “beautiful, good, and perfect.” However, with regard to a pagan deity, it wouldn’t be a stretch to assume that the lung, or breath, represents our nepesh/soul, just as it does in Hebrew. While Egyptologists call the cross element a “wind pipe,” knowing Hebrew and our Adversary, I recognize that wind is synonymous with the ruwach / spirit. Therefore, the message might well be: Ra, the sun god, no matter where you are, has power over and controls your soul. Sobek is the name of the god of the Nile, represented by a crocodile. Hotep means “at peace or is satiated.” That is to say, the Nile flooding which had led to the years of famine Yowseph had predicted were now over. This very powerful Pharaoh, the twenty-third king of the 13th Dynasty, reigned in the Second Intermediate Period. His rule is dated to 1529 to 1510 BCE in what’s referred to as the New Egyptian Chronology. He was the Pharaoh of Moseh’s birth, the man who demanded that the sons of the Hebrews must all be killed. The people of the Black Land would come to regret that decision. It was into this horrid situation of man’s making, that Yahowah put the pieces into place which would ultimately lead to the Exodus. The child who would help rescue His people would be a Lowy / Uniter / Levite, because their primary purpose was to serve God’s family during the seven Miqra’ey/Called-Out Assembly Meetings. “Now (wa) a man (‘ysh) from (min) the household (beyth – family) of Lowy (lowy – one who unites (often transliterated “Levite”)) went

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(halak – walked and proceeded) to choose (laqah – reach out, select, and grasp hold of) a Lowy (lowy) woman (bath).” (Shemowth / Names / Exodus 2:1) They married, and when her son was born, the mother hid him from the Egyptians, knowing that they had been ordered to kill Hebrew boys. However, by the time he was three-months old, he had grown too large to conceal. “So she made a papyrus boat (tebah – an ark) and covered it (chamar – sealed it) in tar (hemar – waterproofing it with bitumen) and pitch (zepet – natural resin) and then placed (sym) her baby boy inside.” (Shemowth / Names / Exodus 2:3) The ark was symbolic of the vessel which had been used to save Noah. And the coating served as a metaphor for us, signifying the role our Spiritual Mother plays in our salvation. The child of promise was placed into the river just as Pharaoh’s daughter was approaching to bathe. “…she saw the ark among the reddish reeds (suwp – reddish bank where the land ends and river begins) and sent one of her servants down.” (Shemowth / Names / Exodus 2:5) In that it has become a major stumbling block for many people, let’s pause a moment to examine suwp because it is also the name of the sea Yahowah would eventually part on behalf of this boy and his kin. On eighteen occurrences, the primary meaning of suwp is rendered “to cease, to come to an end, or conclusion.” It therefore describes a place where the land ends and the sea begins. On one occasion, suwp is translated “fulfill,” and on another “consume,” consistent with God fulfilling his promise to Moseh to free the Israelites, consuming the pursuing Egyptian army in the process. Twenty-five times suwp is translated “Red,” as in the Red Sea. But because one of the many connotations of suwp is “reed,” albeit only translated as such once in the entire Tanach, it has been proposed that Yahowah’s mighty miracle was to part a marsh known as the Sea of Reeds. Thankfully, for those who consider all of the evidence, the answer is in 1 Kings 9:26, where “King Solomon built a fleet of trading ships (‘any – oceangoing transport vessels) in (ba) Ezion Geber (‘esyown geber – a town near the head of the Gulf of Aqaba) which is near (‘asher ’eth – associated with and close to) Elat (‘eylat – a harbor town and seaport located at the northern end of the Gulf of Aqaba arm or the Red Sea) at (‘al – on) the bank (sapah – shoreline) of the Red (suwp) Sea (yam) in the region of Edom (‘edowm – region south of the Dead Sea, north of the Red Sea, east of the Rift Valley, and west of the Negev (i.e., a desert area on the shores of the Gulf of Aqaba)).” (Malak / Rulers / 1 Kings 9:26) Fully amplified, this next passage connects Moseh with Yahowsha’, and it defines the roles they would play in the Exodus and Passover. “She opened it

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(patah – responded, released, and freed him, drawing him out) and saw (ra’ah) that he was a male child (yeled – young boy). While gazing upon and considering (hineh – looking at and noticing) the lamb set apart from the flock (na’ar – adolescent boy, a shaken and suffering servant ultimately destined to wither and die) he cried (bakah – began to weep mournfully) and Pharaoh’s daughter showed mercy toward (hamal ‘al – demonstrated kindness to someone in an unfavorable, difficult, or dangerous situation, delivering them from distress, compassionately sparing) him. She said, this (zeh) baby boy (yeled) is from (min – part of) the ‘Ibry (‘ibry – from ‘eber, meaning Hebrews).” (Shemowth / Names / Exodus 2:6) (The reason this verse says “Pharaoh’s daughter,” rather than “she,” (as in the servant) “showed mercy,” is because that is the way the Qumran scrolls read.) ‘Ibry is from ‘eber which is in turn from ‘abar. ‘Eber describes “the region beyond” and “opposite side.” The Hebrews were chosen to be God’s people, setting them in opposition to man’s world—his political and religious schemes. ‘Aber is “to pass over and to do away with transgressions.” There is no better definition of Passover or the role an ‘Ibry/Hebrew child, a set-apart lamb, the Suffering Servant, would play in our salvation. And all because Yahowah hamal/“showed mercy toward us, demonstrating loving kindness, and mercifully delivering us from the unfavorable state of duress” we had brought upon ourselves. 

The path to Passover continues with Moseh being adopted by pharaoh’s daughter. And while Scripture doesn’t share the account of what happened next, Eusebius refers to the writings of a Jewish historian named Artapanus. He wrote “Peri Ioudaion/Concerning the Jews” in Egypt during the late third century BCE using no-longer-extant temple records and documents found in the Library of Alexandria. Artapanus spoke of the buildings constructed in Kessan, the Greek vocalization for the Hebrew Goshen, which we have already read about. He claimed that Mousos/Moseh became a very popular regional administrator on behalf of Pharaoh Khaneferre. Then Artapanus asserted that Mousos/Moseh led a military campaign against the Ethiopians who had invaded Egypt, besieging the city of Hermopolis in a war which lasted ten years. (There is incidentally, independent archeological information corroborating this account, much of which is documented by David Rohl in his Test of Time.) Artapanus continued by saying that Pharaoh Khaneferre was so jealous of Mousos’ accomplishments and popularity that he tried to kill him, causing the 13

future prophet and liberator to flee to Arabia, where he lived with Raguel, the ruler of the region, and married his daughter. While Raguel wanted his fellow Arabs to plunder Egypt, Moses restrained them out of a concern for his Hebrew brethren, still enslaved in the Black Land. Artapanus tells us that Khaneferre died, and Mousos returned to face the new pharaoh. And at this point, Scripture is more explicit than the historian. “Now (wa) in the (ba ha) many days (yowmym) in which he had become great (gadal – exalted, obtaining a high status and state of honor), Moseh went out (yasa’) to (‘el) his brethren (‘ach – brothers) and saw (ra’ah – looked upon, witnessed, and considered) the burden of their forced labor (siblowt – hard and difficult compulsory work and heavy loads). Then (wa) he witnessed (ra’ah – saw) a Mitsry (mitsry – singular of Mitsraym, meaning crucible and known as Egyptian) individual (‘ysh – man) striking and beating (nakah – wounding to the point of death by way of repeated blows) an Ibry (‘ibry – Hebrew) man (‘ysh – individual), one of (min – from) his brothers (‘ach – brethren).” (Shemowth / Names / Exodus 2:11) There is a time to kill. There are circumstances in which the most merciful thing to do, is to take the life of another. The Egyptian taskmaster was an implement of a deceitful, destructive, deadly, and demonic political and religious regime. Without cause, he was beating an innocent man to the point of death. And there is little doubt that he had done the same thing yesterday and would do it again tomorrow if given the chance. This solitary event serves as a microcosm for the conquest of the Promised Land. In his righteous indignation, “He turned (paneh) and saw (ra’ah) no one (‘eyn ‘ysh), so (ky) he struck (nakah) the Mitsry (mitsry – Egyptian) and concealed (taman – buried) him in the sand (howl).” (Shemowth / Names / Exodus 2:15) “When Pharaoh heard of this, he sought to kill Moseh. But Moseh fled (barah – ran away and escaped) from the presence of Pharaoh and settled in the land of the Midyan (Midyan – tribe living in northwestern Arabia), living near a well.” (Shemowth / Names / Exodus 2:15) While the Midian king was accommodating, these Arabs would not always remain so. Midyan means “contentious and quarrelsome,” which is what they would become 2,069 years later under the influence of Muhammad, Allah, and Islam. But for now, it is sufficient to know that Moseh was in the land we call Saudi Arabia—the personal estate of the Saud warlords. And that’s important because this is where he would return to receive the Towrah. The story continues by informing us that a Midian priest called Ra’u’el, meaning “friend of God,” had seven daughters, and that they had come to draw 14

water at the same well for their father’s flock. Some less than desirable “shepherds came and drove away (garas – expelled, removed, and banished) their sheep. But Moseh took a stand (quwm – rose up, stood upright, and restored things to their prior state), rescuing (yasa’ – saving and delivering) them, and gave the sheep (so’n – flock) a drink (saqah – refreshing them with water).” (Shemowth / Names / Exodus 2:16-17) God never misses a chance to reinforce His message: We all like sheep have gone astray but He rescued us, standing up for us so that we could stand with Him. He gave us a drink of living waters. The daughters told their father the story and “he asked, “Why did you abandon (‘azab – reject, forsake, neglect, and leave) this man? Summon (qara’ – call out to and invite) him to eat (‘akal) some bread (lachem).” (Shemowth / Names / Exodus 2:20) The not-too-subtle parallels between Moseh and Yahowsha’ continue with the Father asking His people “why did you reject and forsake” my Son? Please, invite Him into your life and let’s break some bread together.” And should we choose to do these things, Yahowah will be as Moseh was…“Moseh agreed, and was pleased (ya’al – willingly accepted the invitation) to live with (yasab ‘eth – literally inhabit, dwell and stay with, restoring, renewing and establishing a home with) the man.” (Shemowth / Names / Exodus 2:21) When we invite God into our lives, His Spirit takes up residence within us, renewing and establishing us. “This friend of God (ra’uw’el) gave Moseh his daughter Zipporah (Tsiporah – bird) and she gave birth to a son named Gerashom (one who has been driven out), because she said he was an alien (ger – foreigner) existing in someone else’s (nakary) land (‘erets – realm).” (Shemowth / Names / Exodus 2:21-22) In the Greek eyewitness accounts, Yahowah refers to His people as “ekklesia – called out” because we are called out of man’s realm and into God’s home. We should consider ourselves “ger / aliens” on Earth. “And it came to be in those many days that the king of Misraym died. And yet the children of Yisra’el continued to groan (‘anah – expressing the sighs of physical and emotional pain) because of their labors (‘abodah – work, servitude, and slavery). And they cried out (za’aq – made a weeping appeal in agony). They rose up (‘ala – lifted up their voices) and cried for help (saw’ah – called out for assistance) unto (‘el) the Mighty One (ha ‘elohym) from (min – because of) their labor (‘abodah – work, servitude, and slavery).” (Shemowth / Names / Exodus 2:23) All they had to do was ask. And unlike the sign hung on the entrance to Auschwitz, “Work will [not] set you free.” “Salvation is the gift of God and cannot be earned.”

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These four short sentences convey the purpose of the Covenant. “And God heard (shama’ – listened to and took heed of) their groaning (na’aqah). And God (‘elohym – the Mighty One) remembered (zakar) His Covenant (beryth – familial relationship) with ‘Abraham (‘Abraham – merciful father of the abundantly enriched), Yitschaq (Yitschaq – laughter), and Ya’aqob (Ya’aqob – one who grabs and digs in his heels). God saw (ra’ah – witnessed) the children of Yisra’el (Yisra’el – from ‘ysh sarah ‘el, individuals who strive and struggle with, persist and endure with, persevere with and are empowered by God). And the Mighty One (‘elohym – God) recognized, acknowledged, respected, and understood (yada’ – relationally knew and was familiar and acquainted with) them.” (Shemowth / Names / Exodus 2:24-25) Yahowsha’ is portrayed as the “Good Shepherd,” so…“Moses existed as (hayah – became and lived as) a shepherd (ra’ah – one who tends to and cares for a flock) with the sheep (tso’n – flock) of his father-in-law (hoten), Ythrow (abundance), the Midyan priest. He led (nahag – guided) his sheep to the end (‘ahar) of the desert wilderness (midbar – barren wasteland) and came (bow’ – arrived) upon (‘el) Horeb (Horeb – desolate sword), the mountain (har) of God (‘elohym).” (Shemowth / Names / Exodus 3:1) And that would mean that Mount Horeb, the place where Yahowah introduced Himself to Moseh, and where God revealed the Towrah, is in Arabia—near the northeastern shore of the Gulf of Aqaba. By way of introduction to this next passage, mal’ak is the Hebrew term used to depict Yahowah’s spiritual representatives or heavenly messengers—the foremost of whom is the Ma’aseyah Yahowsha’. “And the Spiritual Messenger (mal’ak – heavenly envoy, representative, and ambassador) of Yahowah () appeared (ra’ah – became visible and was shown) to (‘el) him (huw’) by means of (ba – in) flaming (labah) fire (‘es – radiant heat and light) coming from the midst of (min tawek) a bush or rock (saneh – briar, thorny shrub; or sanah – a high rocky place). He looked (ra’ah) and noticed (ra’ah – saw) that the rocky heights or bush (saneh/sanah) was ablaze (ba’ar – lit) with fire (‘esh) but nothing (‘ayn) was consumed (‘akal – destroyed).” (Shemowth / Names / Exodus 3:2) Saneh, “bush,” and sanah, “high rocky place,” are indistinguishable in the Hebrew text. However, courtesy of Ron Wyatt, and many others who followed in his footsteps, I’ve seen pictures of the burnt rocky heights of Mount Horeb. And since Yahowah is the “Rock of our Salvation,” I’d opt for “high rocky place” over “thorn bush.” “Moseh said, ‘I want to (na’ – hope and pray that I will be able to) turn away (suwr – take off, depart, leave, and retreat), and witness (ra’ah – see and consider) this (zeh) great, powerful and majestic (gadowl – enormous source of 16

energy, massive in magnitude, intensity, and extent; from gadal, something which grows and promotes greatness) illuminated sight (mar’eh – appearance, phenomenon, and spectacle of shining light) and consider why (madua – find the reason) the rocky heights (sanah/saneh – or thorn bushes) are not (lo’) burning up (ba’ar – consumed).’” (Shemowth / Names / Exodus 3:3) The enormous magnitude of this majestic spectacle caused Moseh to turn away and retreat so as to take it all in. This bodes well for Yahowah manifesting Himself as brilliant light emanating from the summit of Mount Horeb. Just as Yahowsha’ is a diminished manifestation of Yahowah, “the Spiritual Messenger” turned out to be God manifest as light. “Yahowah () saw (ra’ah – noticed) that indeed (ky) he had turned away and retreated (suwr) to (la) see (ra’ah – to gain a perspective), so God (‘elohym) called out and summoned (qara’ – invited) him from (min) the midst (tawek – middle) of the rocky heights (sanah/saneh – or thorn bush) and said (‘amar – responded), ‘Moseh, Moseh.’ And he said (‘amar – responded and answered), ‘Indeed (hineh – look and see), I am here (‘any).’” (Shemowth / Names / Exodus 3:4) The last thing in the world Yahowah wanted was for Moseh to turn away and retreat. That is why Yahowah summoned Moseh by name. While God can manifest Himself in any form He chooses, light, which is timeless, illuminating, and the purest form of energy, is His favorite. However, we mortals can only come so close to this much energy without the source of life becoming destructive. Such may have been the case here. I say “may” because there are different ways to translate the Hebrew letters Aleph-Lamed (‫)אַל‬. They can convey ‘el/God, ‘el/power, ‘el/to or toward, or ‘al/not, nothing, or none. So it is either: “And (wa) said (‘amar) don’t (‘al) come near (qarab – approach) here (halom – toward this place)…” or “And (wa) God (‘el) said (‘amar), ‘Approach and draw near (qarab – come) this place (halom – toward here)…” The first rendition, while consistent with most all English translations, doesn’t work in this context because the last speaker was Moseh, and this is clearly God speaking now. Moreover, Moseh was already walking away, something God wanted to stop, which is why He summoned him by name. Further, it is inconsistent with Yahowah’s purpose to send someone away. He wants us to draw us near. Therefore: “And (wa) God (‘el) said (‘amar), ‘Approach and draw near (qarab – come) this place (halom – toward here). Take off (nasal – slip off and clear away, loosen and detach) your (‘atah) sandals (na’al – shoes) from (min) your feet (regel) because (ky – for the reason) this place were you are (‘asher ‘atah maqowm – from quwm, this home which facilitates you rising up, standing up, being validated, and enduring; this location and source of your confirmation and power where you are) standing upright (‘amad – are present) is set-apart 17

(qodesh – cleansing and purifying) ground (‘adamah).’” (Shemowth / Names / Exodus 3:5) More than anything else, please don’t miss the fact that Moseh was “standing upright” in Yahowah’s presence. This is what God wants. Yah wasn’t interested in Moseh parting the robe beneath his knees, but instead removing the sandals under his feet. The entire purpose of the familial relationship embodied in the Covenant is to enable us to stand, walk, and converse with our Heavenly Father. When we fall upon our knees and bow down in His presence, it defeats the whole purpose of building a family. “He said, ‘I am the God (‘elohym) of your father (‘ab), God of Abraham, God of Yitschaq, and God of Ya’aqob.’” “But Moseh concealed (satar – hid) his face (‘aneh – presence), because he was too awestruck (yare’ – too respectful and intimidated) to look at (nabat – gaze upon) God (ha ‘elohym – the Mighty One).” (Shemowth / Names / Exodus 3:6) If the entire rocky height of this barren mountain was ablaze in brilliant light, it would be neigh on impossible to stare directly into the face of God. “Then Yahowah () said (‘amar), ‘I have witnessed (ra’ah) and seen (ra’ah – observed) the oppression and suppression (‘ony – affliction and suffering, persecution and harassment, poverty and humiliation) of My family (‘am – people) who are in Misraym (misraym – the crucible of Egypt) and heard their cry of distress (sa’aqah – painful, despairing and sorrowful wailing) in the presence (paneh) of their oppressors (nagas – those who are exploiting and suppressing them). Indeed (ky), I recognize and personally know (yada’ – I am aware of, acknowledge, and I am familiar with) their pain and anguish (mak’ob – sorrow and suffering).” (Shemowth / Names / Exodus 3:7) God is rolling out every word in the Hebrew vocabulary to convey His dismay with the consequence of human “oppression and suppression.” He does not want His people to be victimized by religion or politics. He is aware of the pain and anguish they cause and is offering to free us from them. “And I have descended (yarad – come down) to (la) save (nasal – deliver and spare) them from (min) the hand (yad – power, control, and influence) of Misraym (misraym – the crucible of the Egyptians), and to bring them out of that land (‘erets – realm and nation) and into (‘el) a good (towb – prosperous and beautiful, pleasing, agreeable) and open (rahab) land (‘erets – realm), a land flowing with (zuwb – abundant in) milk (halab) and honey (dabas)…” (Shemowth / Names / Exodus 3:8) “…the place of the Canaanite (kana’ani – merchant traders), the Hittite (hity – terrorists), the Perizzite (perizy – rural tent dwellers), the Amorites

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(‘amory – publicly prominent propagandists), Hivite (hiwy – villagers), the Girgashite (girgashy – a term which is associated with throat, festering sore, ripe olives, and clay), and the Yebuwsy (yebuwsy – descendants of Yebuw, the threshing place).” (Shemowth / Names / Exodus 3:8) (The Girgashite are included in the DSS, synchronizing this list with Bare’syth 10:16 and other Scriptural accounts.) What follows is repeated thrice. A rescue, no matter how grand, is irrelevant until and unless the beneficiary understands their plight. God’s point is that human political and religious schemes are predicated upon placing burdens on their subjects. They are works based, making them oppressive and suppressive. Yahowah’s solution, which is liberating, uplifting, and free, is the antithesis of man’s program. “Behold (hineh) the distress cries (sa’aqat) of the Children of Yisra’el have come (bow’) to Me. Moreover (gam), I have witnessed (ra’ah – seen) the oppression (lahas – unfavorable circumstance of involuntary submission, based upon lachats, meaning “to be pressured and suppressed”) with which (‘asher) Mitsraym (mitsraym – the crucible of Egypt) inflicts upon (lahas – applies sufficient force to torment and break) them.” (Shemowth / Names / Exodus 3:9) Consistent with what we read in our dictionaries, oppression is the result of an abuse of power and authority which pressures its victims into submission. The first thing Yahowah told Abraham at the initiation of the Covenant was “walk with Me.” Now, He is asking the implement He will use to save the Relationship to do the same thing. “So (wa) now then (‘atah) let’s walk (halak – let’s go).” (Shemowth / Names / Exodus 3:10) The Familial Relationship God established, saved, and renewed is this simple, this profound. “I am sending you out (salah – dispatching) to Pharaoh to bring (yasa’) My family (‘ani ‘am – My people), the Children (ben) of Yisra’el (Yisra’el – from ‘ysh sarah ‘el, individuals who engage and endure with God) out of (min) the Crucible of Egypt (mitsraym).” (Shemowth / Names / Exodus 3:10) Just as Moseh was sent out from God and into man’s realm to deliver His people, Yahowsha’ was set apart and sent out from Yahowah to save us all. I can empathize with Moseh, because I have often asked the same question regarding my role in sharing what God revealed through His prophets, and through Moseh in particular. “And Moseh said to the Mighty One (‘elohym – God), ‘Who (my) am I (‘aoki) that (ky) I should go (halak – walk) to (‘el) Pharaoh and thereby (ky) bring out (yasa’ – deliver) the Children of Yisra’el from (min) the Crucible of Egypt (mitsraym)?’” (Shemowth / Names / Exodus 3:11)

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Based upon his birth and life, Moseh was the most qualified person on the planet to perform this mission (if you overlook the fact he was really old, had a speech impediment, and was a convicted murderer with a death sentence hanging over his head). And yet, alone, he was inconsequential compared to the power and influence of Egypt. By himself, or even with the entire Midyan army, Moseh recognized that he was wholly inadequate. And that accurate self-assessment, combined with his willingness to go, made him an ideal implement. If you’ll pardon the mea culpa, it is important for those reading Yada Yahowah to know, that there are thousands of scholars and theologians vastly more qualified to perform this mission of more accurately and completely presenting Yah’s Word than I am. But they were either not called to do so because they would have become self-reliant, or they chose not to engage because it would have been bad for their careers and standing in their religious communities. I, on the other hand, said yes, so long as Yahowah promised to work with me and shield my family from the wrath this mission would surely engender. He has, and it has become the best decision I ever made. He made Moseh the same promise, with the first installment recorded in this next verse. “He [God Almighty] said (‘amar – promised), ‘Indeed (ky – be assured), I will be (‘ehayah – I will exist) with (‘im – alongside in an associated interactive relationship near) you (‘atah).” (Shemowth / Names / Exodus 3:12) I can’t help but laugh. Even in this most telling of passages, Yahowah has inserted something I find funny, especially in light of my personal inadequacies. While the primary meaning of ‘im is as I have rendered it, “with, alongside, near, and in an associated interactive relationship,” it also means “in spite of,” which I take to mean: God will complete His mission in spite of Moseh’s failings…or mine. It is something I have long known, but it’s nice to see it in writing, nonetheless. Yahowah prefers to do things, even the big things, with us and through us, rather than alone. Sure, He could have blasted the Egyptians and then painted a yellow-brick road for His people to follow. But instead, He went with Moseh. Sure, God could have written His Word, from the Torah through the Prophets, on a tablet, or even as a Word.doc on a universal hard drive, but that isn’t His style. In spite of us, He seems to enjoy our company. It is, after all, the reason we exist. “And this (zeh) is your sign (‘owth – miraculous non-verbal symbol and signal) that indeed (ky) I have sent you (salah – dispatched you).’” (Shemowth / Names / Exodus 3:12) The way I read this is that the blazing presence of light emanating from the rocky heights of Mount Horeb would serve as the “miraculous non-verbal symbol and signal” that God, Himself had commissioned Moseh to rescue the Yisra’elites. As such, this sign would have had to leave a

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distinctly visible impression on this mountain, and perhaps even be replicated in the people’s presence. “In (ba) the process of bringing (yasa’ – delivering) the (ha) people (‘am – family) out of (min – from) the Crucible of Egypt (Mitsraym), you (‘atah) shall serve with (‘abad ‘eth – work with) God (‘elohym) upon (‘al) this (zeh) mountain (har).’” (Shemowth / Names / Exodus 3:12) And that is precisely what happened. Moseh, with a considerable assist from God, led his people directly across the Red Sea, into Arabia, and back to Mount Horeb, where Moseh continued to serve Yahowah in miraculous ways—many of which served as signs that he was indeed, Yah’s envoy. 

The confirmation that God was going to go with him on this mission, was evidently good enough for Moseh, as it should be for us, so there was only one thing left which had to be resolved. The Egyptians, like the Canaanites, Hittites, Phoenicians, Minoans, Greeks, Babylonians, and Assyrians, had a plethora of gods—all of which had names—and all of which had been credited for all manner of human endeavors. Moseh knew the first question that he would be asked. “And Moseh said to God (ha ‘elohym – the Mighty One), ‘Now look, if (hineh) I go (bow’ – come) to the Children (ben – sons) of Yisra’el (Yisra’el – those who strive and struggle with, persist, engage, and endure with, who persevere with and are empowered by God), and say (‘amar) to them, “The God (‘elohym – Mighty Ones) of your fathers (‘ab) sent me out (salah) to (‘el) you (‘atem), and they ask (‘amar – question) me, ‘What (mah) is His (hu) personal and proper name (shem),’ what (mah) shall I say (‘amar) to (‘el) them?”’” (Shemowth / Names / Exodus 3:13) While God would give Moseh a direct answer, He didn’t do so directly. And that is because there was a bigger difference between Amen Ra, Amun, Aten, Horis, Seb, Isis, Osiris, Sobek, et al, and Yahowah, than just a name. Yahowah is for real. He created man and man created His rivals. By revealing the basis of His name, Yahowah answered the most important question: yes, there really is a God. “God (‘elohym) said (‘amar – answered and promised) to (‘el) Moseh, ‘ehayah (‫‘ )אֶ ְה יֶ ה‬asher (‫‘ )אֲ שֶׁ ר‬ehayah.’ (‫‘ – )אֶ ְה יֶ ה‬I Am Who I Am,’” or “‘I Am associated with existence,’” or “‘I Was, I Am, I Will Be linked to existence.’” This answer conveys all of the following: “I Exist.” “I was, I am, and I always will be.” “I am God.” “I am responsible for

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your very existence.” “I am the source of your continued existence.” “I am exactly who I say I am (and not what men say of me).” (Shemowth / Names / Exodus 3:14) ‘Ehayah (‫)ה י ה א‬, which has been presented in Hebrew in the left-to-right sequence of the English transliteration, is the first person singular of hayah (‫)ה י ה‬, meaning: “exists, am, is, was, be, been, or will be.” ‘Asher denotes a “relationship, association, or linkage,” and is often translated “with, who, which, what, where, or when.” “He said (‘amar), ‘Tell (‘amar) the Children of Yisra’el, “I Am (‘ehayah – first person singular of the verb hayah, meaning I exist) has sent (salah) me to you.”’” (Shemowth / Names / Exodus 3:14) There is no more profound a statement, no more important a mission, no higher authority. The source of our existence, the one and only God who actually exists, was going to walk from Arabia to the Nile Delta with an eighty-year-old shepherd to rescue His wayward and oppressed children from Egypt—the most oppressive religious, political, and military power man had yet created. This would be interesting… It is with profound animosity that I bring you this next verse. My frustration isn’t with God mind you; but instead with His creation. It matters not if you read the KJV, NKJV, IV, NIV, ASB, NASB, ESV, or JPS the error is universal among them. Yahowah answered Moseh’s question directly, providing the prophet and liberator with His personal and proper name, not once, but twice. He even said that “Yahowah will exist as My name forever—My memorial for all generations.” And yet most every scholar and theologian responsible for crafting most every English translation eliminated God’s name and replaced it with Satan’s ambition and title: “LORD.” The single and solitary name capable of saving us from mankind’s religious and political schemes was removed by the men responsible for those very schemes. Our Creator and Savior: “God (‘elohym), moreover (‘owd – besides this and in addition), said (‘amar – declared) to (‘el) Moseh, ‘You shall say (‘amar) this (koh) to (‘el) the Children of Yisra’el (beny yisra’el – children who strive and struggle with, those who persist and endure with, those who persevere with and are empowered by God), “Yahowah ( - hwhy- ‫)ה ו ה י‬, God (‘elohym) of your fathers (‘ab), God of ‘Abraham, God of Yitschaq, and God of Ya’aqob, sent (salah) me (‘any) to (‘el) you (‘atem).” This (zeh) is My (‘any) personal and proper name (shem) forever (la ‘olam – for all time and into eternity). This (zeh) is My (‘any) memorial, My renown name (zeker – commemoration, inheritance right, symbol, sign, signature, maxim, (and most importantly), the way I want to be recalled, remembered and known) in all dwelling places, homes (dowr), times, and generations (dowr).’” (Shemowth / Names / Exodus 3:15)

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Let’s review this divine revelation once again—every word of which is memorialized on the 4QExod and 4QGen-Exod paleo-Hebrew scrolls discovered in Qumran way back in 1947. “Moreover (besides this and in addition), God said to Moseh, ‘Say this to the Children of Yisra’el, “Yahowah, God of your fathers, God of ‘Abraham, God of Yitschaq, and God of Ya’aqob, sent me to you.” This is My personal and proper name forever (for all time and into eternity). This is My memorial, My renown name, commemoration, inheritance right, symbol, sign, signature, maxim; the way I want to be recalled, remembered and known in all dwelling places, homes, times, and generations.’” Yahowah is God’s name. Yahowah will always be God’s name, no matter who you are, what language you speak, or where you live. Yahowah is the God who established the Covenant with Abraham. Yahowah is the name by which God wants to be known. Yahowah is the name Moseh used to save the Children of Yisra’el. It is God’s name for all time and in all places. God has no other name. The Covenant has no other sponsor. There is no other Savior. The “LORD” is the title and name of another spirit. The LORD is not God. The LORD cannot save. There is no inheritance right associated with man’s revisionist replacement. Despite the utter ignorance involved in the evangelical rite of holding up an English translation of the bible and proclaiming that it is the inerrant word of God, the Creator, Father, Savior, and Author did not say: “the LORD God…is My name forever, My memorial, and the way I want to be remembered in all places and generations.” While I’m irrelevant, if I told you that my name was “Yada,” and that “Yada” was how I always wanted to be known, and you ignored my request and called me “Master,” instead, I would know several things. First, you don’t know me. Second, you don’t love me. And third, you are irritating me. Yahowah is God’s name. The same lessons apply. My wife and children bear my name because they are part of my family. Our Heavenly Father’s name is Yahowah. For the same reason, His children are Yahuwdym—Related to Yah. His Son is therefore Yahowsha’. For those who may have fallen victim to the religious lie that “G-d’s name is too sacred to be spoken,” and/or “no one really knows how to pronounce it anyway,” He has some news for you. God just told Moseh to say it. He never tells anyone not to say it. The four Hebrew letters  which comprise Yahowah’s name aren’t unique. They are ubiquitous throughout Scripture, and yet no one claims that the

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entire Hebrew language is unpronounceable. The fact is, there are vowels and consonants, in Ancient Hebrew—the language of revelation. Aleph and Ayin are vowels, as are the Yowd , Heh , and Wah . We know from countless other Hebrew words that a Yowd is pronounced similar to the letter Y in the English word “yes.” A Heh is pronounced “ah,” as in hayah – the very basis of Yahowah’s name. And we know from “twrh – towrah” that the Wah conveys an “o” sound in Hebrew. Therefore, God’s name, , is Yahowah. He has provided us with the proper vocalization. We are without excuse. (For a more comprehensive presentation of the letters which comprise  - Yahowah’s name, please read the Shemowth – Name Volume of An Introduction to God.) 

“Go to (halak – walk to) and (wa) gather together (‘asap) the elders (zaqen) of the Children of Yisra’el, and say to them, ‘Yahowah (), God (‘elohym) of your fathers (‘ab), has appeared (ra’ah – has become visible, revealing Himself) to me, the God of ‘Abraham, God of Yitschaq, and God of Ya’aqob, saying (‘amar) to them, “He has noticed (paqad - observed and paid attention to your summons), and has taken into account (paqadeti), what is being done (‘asah) to you (la ‘atem) in (ba) the Crucible of Egypt (mitsraym) and He promises (‘amar – says) that He will lift you up and withdraw you (‘alah ‘eth ‘atem) from (min) misery and persecution (‘ony – affliction and suffering, harassment and poverty, being mishandled and put down, oppression and suppression) in the realm (‘erets – land and nation) of the Crucible of Egypt (mitsraym) and to a land (‘erets – realm)…flowing with milk and honey.”’” (Shemowth / Names / Exodus 3:16-17) This trip would be from man’s hell to Yahowah’s paradise. And the reason God said that He would “lift them up and withdraw them” rather than just escort them out of the country, was because this whole episode serves as a metaphor for our salvation—our withdrawal from planet Earth and up to heaven. In that light, I’d like to propose a reason for the reference to “flowing with milk and honey.” While there would be plenty of both in the Promised Land, I think milk’s association with feeding children encapsulates Yahowah’s purpose: adopting us into His family and providing for us. Honey is sweet, implying that paradise is going to be very pleasant. And the term has an endearing quality, which is why husbands and wives use it in reference to one another and also when expressing their affection for their children.

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Recognizing that Moseh had a speech impediment, Yahowah tried to be reassuring: “And they will listen and respond to (shama’ – hear and pay attention to) the sound of your voice (qowl ‘atah), and to your arrival (wa bow’ ‘atah), and the elders of the Children of Yisra’el will go to the king (melek – political and religious dictator) of Egypt and say (‘amar – speak these words and tell him), ‘Yahowah (), God (‘elohym) of the Hebrews (‘Ibryym) has met (qarah – held a meeting) with (‘al – among and on behalf of) us (nahu). Please (na’) let us go out, walking a three-day path (halak derek saloset yowmym – walk out of here following a route which will require three days) into (ba) the (ha) desert (midabar – wasteland, barren wilderness, and lifeless place) to offer a sacrifice (zabah – slaughter a sacrificial lamb) to (la – according to and on behalf of) Yahowah (), our (nahu) God (‘elohym).” (Shemowth / Names / Exodus 3:18) This has been precisely worded to convey a vital message. Their journey from Avaris in Goshen to Mount Horeb in Arabia would be over 200 miles, so the reference to “attending a meeting with Yahowah,” and to “a path which would require three days” speaks to the first three Mow’ed Miqra’ey. The path to God and to the Promised Land begins with Pesach, Matsah, and Bikurym, which occur in succession over the course of three days. This represents the same three days the Ma’aseyah Yahowsha’ would suffer on our behalf fulfilling Passover, Unleavened Bread, and FirstFruits on April 1st, 2nd, and 3rd, in 33 CE. And that is why there was a reference to a “sacrificial lamb in accordance with Yahowah.” The blood of the first one was smeared on the upright pillars of the doorways of individual Yisra’elite homes. This one would be for the whole community—a single sacrificial lamb in the context of the Called-Out Assembly Meetings saving all mankind. And because He has done these things, the next time Yahowah arrives as Yahowsha’, Yisra’el will listen to Him. While we have the benefit of hindsight, and can now see how the whole picture fits together, from beginning to end, Moseh, at least at this point, didn’t understand the role Passover, Unleavened Bread, and FirstFruits would play in his salvation or in ours. As such, he would have had no way to appreciate the majesty of what had just been revealed. Moreover, Moseh knew these dictators. He had, after all, grown up in the household of pharaoh. “But (wa) I know (yada’ – have personal knowledge and am aware) that (ky) the king of Egypt (melek misraym – the dictatorial ruler of the crucible) will not (lo’) permit (nathan – freely release) those in accord with You (‘eth ‘atem) to go (la halak), except by the hand (yad – power, influence, and authority) of a mighty, strong, powerful and firm individual (hazaq).” (Shemowth / Names / Exodus 3:19) (According to the DSS, the Masoretes replaced “except by” with “and not by,” changing the meaning entirely.)

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Almost without exception, political and religious leaders are covetous, powerhungry, and egotistical. No one tells them what to do or takes anything away from them without a fight. Therefore, those who compel, must be compelled. Those who rescind the freewill of others, must have their freewill curtailed. For the sake of the innocent, those who oppress must come to receive that which they doled out. “So (wa), I will stretch out (salah) My hand (yad – power and influence) and strike (nakah – afflict) those associated with (‘eth) the Crucible of Egypt (mitsraym) with (‘asher) all (kol) the astounding things (pala’ – miracles which surpass human understanding or capability) I will do (‘asah – perform and cause to happen) in (ba) their midst (qereb). And after that (‘achar – in the end, following all of that), rest assured (ken – you can rely on the fact), they will send you away (salah – dispatch you).” (Shemowth / Names / Exodus 3:20) The Yisra’elites had arrived in Goshen with their possessions and flocks, and while in Egypt, they had worked hard and become quite prosperous. Jealous of their success, the pharaohs had not only stolen everything they owned and enslaved them, the religious regime had become rich by not paying them for the labor they were forced to provide as slaves. God would rectify that situation. “And thus My people (‘am – family) will be treated favorably (hen) from these (zeh) Egyptian’s (mitsraym) perspective (‘ayn – way of looking at things). When the time comes (hayah) that you walk (halak), you shall not (lo’) leave empty-handed (reqam).” (Shemowth / Names / Exodus 3:21) Moreover, without supplies, clothing, and money, negotiating the road home would be problematic at best. The tone of this godly prediction is far more conciliatory and polite than one would expect considering the circumstances. “Women (‘isah – wives) shall ask (sa’al – make a request to) those who live in the community (saken – the residents in the neighboring town) as well as guests (guwr) in their house (beyth) for supplies (kaly – utensils and cooking pots), silver (kesep – metal belongings) and gold objects (kaly) as well as clothing (simlah – apparel), which you should place (sym – put) on your sons and on your daughters, taking them away (natsal – to spare and save them) from (‘eth) the Crucible of Egypt (misraym).” (Shemowth / Names / Exodus 3:22) Most English translations render kaly as “jewelry,” and natsal as “plunder,” making this sound like a preview of one of Muhammad’s seventy-five terrorist raids, where Islam’s wannabe prophet robbed defenseless civilian communities by force of arms. However, neither connotation of these terms is among their primary definitions, the Hebrews were unarmed and defenseless, and the verse begins with “women shall ask.” Knowing the disbelieving and skeptical disposition of the Hebrews, especially as slaves under the unrelenting yoke of their Egyptian taskmasters, the hesitant 26

shepherd posed a classical “but what if…” “Then (wa) Moseh answered (‘anah – responded), and said, ‘But (wa) what if (hen) they do not (lo’) listen to (shama’ – receive and pay attention to) the sound of my voice (qowl) or trust me (‘aman ‘ny – consider what I say to be accurate and truthful), but rather (ky) say (‘amar), “Yahowah () did not (lo’) reveal Himself and appear (ra’ah – was not seen) to (‘el) you (‘atah).”’” (Shemowth / Names / Exodus 4:1) “Yahowah () said to him, ‘What is that in your hand?’ He answered, ‘A staff (mateh – a branch or scepter).’” (Shemowth / Exodus 4:2) The “branch” is one of the most oft repeated symbols for the Ma’aseyah, who was also “the shepherd of His sheep.” The “scepter” is prophetic of Yahowsha’s authority. With the “shepherd’s staff, branch, and scepter” held firmly in his hand, Moseh carried the promise and power of the Ma’aseyah and Savior. But without this relationship, the situation would be as dire as when Satan, depicted as a nahas/serpent slithered out of the garden on his belly, and was forced to eat dirt. Therefore: “And He [Yahowah] said, ‘Throw (shalak – cast) that (hu’ – literally him) on the ground (‘erets) now.’ And so he cast him (hu’) down and away toward (shalak) the dirt (‘erets – ground), and it came to exist as (hayah) a serpent (nahas – poisonous snake or viper). And Moseh fled away (nuws) from (min) his (huw’) presence (paneh).” (Shemowth / Names / Exodus 4:3) In association with Yahowah, we have power over the Adversary. And that is why one of the earliest Towrah prophecies depicts the Ma’aseyah striking Satan’s head, thereby dealing with his venomous schemes. In this next passage, we see Yahowah giving Moseh control over Satan. He would be releasing His lost sheep from the Adversary’s realm of oppression and servitude in the making of mud bricks, and establishing them in the Ma’aseyah’s flock. This transformation from bad to good, between the “serpent and venomous snake” to the “branch, scepter, and staff” is made through the Hebrew word yahazaq/hazaq. According to the most respected Hebrew lexicons, hazaq has a variety of shadings. According to one, hazaq means: “to be or to grow strong, to restore and renew, to establish and make firm.” According to another, hazaq conveys: “to become strong, to be strengthened, to prevail, and to be courageous.” A third says hazaq speaks of: “being adopted and becoming powerful by firmly grasping hold of someone.” To these thoughts, a fourth lexicon adds the idea of “repairing a relationship by becoming resolute and devoted.” A fifth suggests the concept of “confirmation by being constantly earnest and assiduous, being diligent, circumspect, unremitting and persistent, and thereby overpowering a foe.” A sixth Hebrew dictionary says hazaq means “to overpower, conquer, and become victorious, possessing whatever ability is required to accomplish what is intended.” And a seventh lexicon speaks of “possessing something which tightly girds and supports, encourages and empowers.” 27

There is a subtle difference in this next verse between the DSS and the MT. The rabbis wrote “grasp it.” Moseh wrote: “Yahowah () said to Moseh, ‘Stretch out (salah – dispatch) your hand (yad – symbol of power and authority) and take hold of him (huw’ – it). Be persistent and grow strong by constantly and earnestly holding fast to that which renews and restores (yahazaq/hazaq – being assiduous, paying close, careful, and unremitting attention to that which strengthens and establishes, be devoted and resolute, become adopted and be empowered) and (wa) it (huw’ – he) accordingly (la) came to exist as (hayah) a staff, branch, and scepter (mateh) in (ba) his (huw’) palm (kaph – from kaphaph, that which bends or bows down)…” (Shemowth / Names / Exodus 4:4) While I recognize that most English translations say “grasp it by the tail,” that meaning cannot be justified by the text. Digging deeper into this passage, we should note that yad is the most common Hebrew term for “hand,” appearing 1,631 times, versus kaph’s 127 iterations. The difference between them is that yad is very commonly used as a symbol for power and authority, especially God’s. Kaph and kaphaph convey the inverse of power and authority which is to lower oneself and bow down. The transformation from the serpent’s realm to God’s family which hazaq describes occurs because the universal source of power and authority stretched out His hand and bowed down to rescue us. There is a word-picture of our salvation encapsulated in every phrase and symbol. “…so that (ky) they may see (ra’ah – become aware) that Yahowah (), the God of their fathers (‘ab), the God (‘elohym) of ‘Abraham, God of Yitschaq, and God of Ya’aqob, is trustworthy and reliable (‘aman – verifiable and true, consistent and enduring, faithful to support, nourish, be concerned about, attend to as a parent would care for a child, confirm and uphold).” (Shemowth / Names / Exodus 4:5) The Ma’aseyah Yahowsha’ was sent so that we might come to trust and rely upon Yahowah. And the transition from staff to serpent and back to staff is symbolic of Satan oppressing mankind between Eden and the Millennial Sabbath where Yahowah’s sheep return to His care and protection. ‘Aman, pronounced “aw·man,” is a marvelous Hebrew word. In addition to meaning that we should “have the confidence to trust and rely upon” Yahowah, it confirms that His Word is “verifiable and true, consistent and enduring.” And Yah’s Word affirms that God “is so concerned about us that He will be faithful to nourish us, attending to us as a parent would care for their child, supporting and upholding us,” so that we might “endure throughout time” in His presence. It even means “choose the right way” and “choose to take the right hand” of God. ‘Aman therefore, encapsulates much of what Yahowah wants us to know.

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As such, ‘aman appears 144 times in the Torah, Prophets, and Psalms. However, on thirty of those occasions, the same three Hebrew letters (‫ )אָמַן‬were pointed ‘amen, pronounced “aw·mane,” by the Masoretes, and said to mean “verily, truly, and so be it.” From these thirty arbitrary vocalizations, one of Scripture’s most meaningful terms was then transliterated “amen” and it became a thoughtless conclusion to billions of prayers. And while it is a shame that a word so rich in meaning, and so essential to our salvation, has been rendered as a religious hiccup, it’s actually worse than that. Most Christians end their prayers with: “In God’s name I pray, Amen.” Amen is the name of the Egyptian sun god. So, while they are not intending to do so, Christians who are essentially ignorant of Yahowah’s name, end their prayers by suggesting that God’s name is Amen. There is a simple rule all trustworthy and reliable scholars use when translating one language into another: translate words and transliterate names. If this had been done, Christians and Jews would know Yahowah’s name and they wouldn’t end all of their conversations with God by inferring that His name is Amen. Sin is a disease, one which infects and destroys our soul, separating us from a pure and perfect God. The most visible and horrid malady of Moseh’s day was leprosy. It was not only incurable; it was so contagious that it required its victim to be separated from society. Apart from two prophetic miracles, it wasn’t until Yahowsha’s healing advent that leprosy was routinely cured, allowing the leprous men and women back into their communities. In this light, we read: “And then (wa) continuing on (‘owd), Yahowah said (‘amar) to him (la hu’), ‘Please (na’) place (bow’) your (‘atah) hand (yad) inside your garment beside your bosom (ba ‘atah hyq – within your robe by your heart).’ And he moved (bow’) his hand (yad) inside (ba) his robe (hyq) and pulled it out (yasa’) from his chest and behold (hineh) his hand was diseased and leprous (sara’), looking like (ka) snow (seldg).” (Shemowth / Names / Exodus 4:6) (The phrase “from his chest” in the last sentence was omitted by the rabbinical Masoretes. I am sharing this with you because, without access to the DSS, you might not understand why I was adding things which don’t appear in the preponderance of modern texts.) When we turn around attitudinally, and come back to God, placing Him in our hearts, and thereby return to fellowship with Him, Yahowah restores us, heals us, and renews us. “Now He said, ‘Return (suwb – turn around, change, come back, and restore) your hand (yad) to (‘el) your bosom (hyq – to your garment).’ So he returned his hand to his robe near his chest (hyq), and when (wa) he brought it out (yasa’) from (min) his garment (hyq), behold (hineh) it had been restored (suwb – returned and brought back, recovered, repaired changed and renewed) to being like (ka) his flesh (basar).” (Shemowth / Names / Exodus 4:7)

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So long as we don’t actively lead people away from God, so long as we don’t inhibit access to our Heavenly Father, we can at any time change our ways, stop relying upon ourselves or others, and return to God. Still speaking to Moseh about the reaction of the children of Yisra’el to the validity and reliability of their mission, Yahowah said, “So that if (‘im) it happens (hayah – comes to exist) that they don’t (lo’) trust and rely (‘aman) upon you (la ‘atah), don’t listen to (lo’ shama’ – hear, understand, and pay attention to) the sound of your voice, or trust the initial (ri’shon – first and primary) sign (‘owt – symbol with meaning, miracle, example and illustration), then (wa) they will come to recognize as verifiable, trustworthy and reliable (‘aman) the following and subsequent (‘acharown – final, that which comes after, and last) sign (‘owth – miraculous undertaking and illustrative example).” (Shemowth Shemowth / Names / Exodus 4:8) (The “so that” at the beginning of this verse was omitted by the Masoretes.) Water, which is the substance from which life initially flowed, and which still exists as the universal solvent, had been the common symbol for renewal and cleansing, but removing the consequence of sin from our mortal souls and restoring us would require something far more valuable, more precious, more vital—blood. So, “If (‘im) it happens (hayah – comes to exist) that they don’t (lo’) trust and rely upon (‘aman – recognize as verifiable and true) these (‘eloeh) two (shanaym) signs (la ‘atah) and don’t listen to (shama’ – hear, understand, and pay attention to) the sound of your voice (qowl), then (wa) you shall obtain (laqah – select, accept, grasp hold of and receive) water (maym) from (min) the River Nile (ya’or) and pour it out (sapak) on that which is withered and dried up (yabasah – desolate and lifeless, forsaken). And the water (maym) which relationally (‘asher) you obtain (laqah – select, accept, grasp hold of and receive) from (min) the River Nile (ya’or) shall come to exist as (hayah) blood (dam) in and among (ba) that which is withered and dried up (yabasah – desolate and lifeless, forsaken).” (Shemowth / Names / Exodus 4:9) These three symbolic signs, that of establishing power over Satan’s influence, returning to God and being healed by Him, and of blood renewing those who are lifeless, were designed to engender trust in and reliance on Yahowah. And they were not only for Moseh and the children of Yisra’el, but for us as well. While we did not witness them personally, with the benefit of hindsight, and with access to the whole canvass God painted for us, we can see how these three word pictures reinforce and confirm vital aspects of Yahowah’s plan. And once one knows what the pieces are, and understands how they fit together, the Artist who composed them miraculously appears trustworthy and reliable. None of the next sixteen verses are extant in the Dead Sea Scrolls. That’s unfortunate, because in the context of what we are reading, there is no rational 30

basis for Moseh to say “My Lord”—albeit, there is a rabbinical one. Yahowah has been explicit. He told Moshe that His one and only name for all people and all time was Yahowah and He instructed Moseh to use it. Therefore, I am going to omit the Masoretic addition which clearly does not belong. “Then (wa) Moseh said (‘amar) to (‘el) Yahowah (), ‘Please (by – excuse me) [omitting ’adonay], I (‘anoky) am not (lo’) a man (‘ysh – individual) of words (dabarym – who makes statements or delivers messages). Neither (gam) yesterday (shilshowm) nor (gam) the days before (tamowl), nor (gam) from (min) the time (‘az) You (‘atah) spoke (dabar – communicated words) to (‘el) Your (‘atah) servant (‘ebed – associate or coworker). Indeed (ky), my mouth (peh) is thick and unresponsive (kabad – is heavy and suffers from inertia) and my tongue (lason) is difficult and slow to move (kabad).’” (Shemowth / Names / Exodus 4:10) Moseh considered himself inadequate and unqualified—especially with regard to delivering Yahowah’s message. And that is what made him perfect. God likes using flawed implements because to be effective, He knows that they will have to remain dependant upon Him. And God realizes that when a perfect result is achieved using an imperfect tool, some people will realize that the implement was powered by someone who knew what they were doing—someone who could be trusted and relied upon. Gam, which appears three times in the previous passage, in addition to “also, moreover, and neither” means “associated with, abundant, quick, or formal.” All of which could be used to say that Moseh wasn’t a “fast talker,” or even a man of “many words.” He also wasn’t someone who might be “associated with making a formal public address.” ‘Ebed, which is translated “servant,” in the last verse, is not only based upon ‘abad, meaning “to work, expending energy for a purpose,” the words are indistinguishable in the Hebrew text. So, based upon the fact that Yahowah has already said that they would be engaging together, one should not see Moseh presenting himself as a “slave,” but instead as “a coworker or associate,” albeit, not yet “engaged in the mission.” If Yahowah, Himself, is willing to go with you and be your partner, you have nothing to worry about. “Yahowah () said to him, ‘Who (my) made (sym – created and placed) the mouth (peh) of the man/‘Adam (la ha ‘adam)? Or (‘ow) who (my) could have made (sym) him mute (‘ilem – to be unable to speak), or deaf (heres), or sighted (piqah – able to see), or blind (‘owr)? Is it (halo) not (lo’) Me (‘anoky), Yahowah ()?’” (Shemowth / Names / Exodus 4:11) Loosely translated: If I made it: I can make it work. If I hadn’t wanted man to speak, listen, or see, you’d be mute, deaf, and blind.

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Yahowah plays favorites. He picks and chooses who He wants to work with. And once He decides, He is ready to engage. “So now (‘atah – straight away) let’s go (halak – start walking). I (‘anoky) will be (hayah – exist) with (‘im) you (‘atah), pouring out (yarah – controlling the flow of) words (dabar) from your mouth.” (Shemowth / Names / Exodus 4:12) Moseh’s response had to hurt. “He said, ‘Please (na’) release (salah) my hand (yad). Please send out (salah) someone else.’” (Shemowth / Names / Exodus 4:13) God could not compel Moseh into going without infringing upon his freewill. So, after showing His frustration, Yah came up with an accommodation. “Indeed (‘ap), Yahowah () became angry (harah – was displeased and grieved, vexed and agitated) with Moseh. So He said, ‘What about (halo ha lo’ – why not) ‘Aharown (‘aharown – bringer of light and choice (i.e., informed freewill)), your brother (‘ah) and a Lowy (lowy – One who Unites)? He is indeed (ky) known (yada’ – recognized) to speak (dabar) words (dabar).” (Shemowth / Names / Exodus 4:14) In the mission to share the name of God and expose His Word, purpose and plans, Moseh would have the help of a loving brother. This is reminiscent of Yahowsha’s prophetic letter to the Philadelphians—to the ekklesia/called-out assembly known for brotherly love. They would also be rescued by Yah. “And to the messenger of the ekklesia in Philadelphia (Philadelpheia – brotherly association; from philos, meaning friend, associate, or familial relationship and adelphos, meaning brother) write, ‘These things relates He who is awesome, cleansed, and set apart, He who bears the truthful identity and the true name, He who has and holds the costly key, He who opens doors which no one closes, and when shut no one can open.’” (Revelation 3:7) The passageway to salvation is the pole upon which Yahowsha’ hung. The key that unlocks the gate is Yahowah’s Word. “I know what you do. Behold, I have given you an open door (thura – portal, entrance, gate, and way; an opening through which sheep can pass and the doorway to [My] home), which no one has the power or ability to shut...” Our invitation to His home, and the means to get there, are provided by the one who guided Moseh, the one who authored the Towrah. “…because you have carefully attended to and observed My Word, and have not denied or disregarded My proper and personal name.” (3:8) “And because you have carefully attended to My Word to cheerfully endure, indeed, I also will watch over you and carefully attend to you, keeping you out of the hour of tribulation which shall come upon the whole of the inhabitants of the world to test those who reside on the earth.” (Revelation 3:10)

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

There are some memorable lines along our way to the first official Passover. The first of them is found in Shemowth / Names / Exodus 4:22-23. “Say to Pharaoh, ‘Thus (koh – also) says Yahowah (), “My (‘eth – as a marker of association) firstborn (bakowr – virginal first fruit and first to rise) child (ben – son) is Yisra’el (yisra’el – from ‘ysh sarah and ‘el, individuals who strive and struggle with, those who persist, engage, and endure with, those who persevere with and are empowered by God), and I am telling (‘amar – saying to and asking) you, ‘Let my son (ben – child) go, releasing him (salah – let him loose and send him off) to work (‘abad) with Me (‘any). If you are defiant and refuse (ma’an – rebel and are unwilling) to set him free (‘huw’ salah), be aware (hineh), I will slay (harag – intentionally kill) your firstborn (bakowr – child who inherits birthrights, first fruits).’”’” Yisra’el was called out of the crucible of human religious and political oppression to serve as an example and as witnesses, bringing us the Hebrew Scriptures, just as the ekklesia/called-out assembly would convey Yahowsha’s message, calling us out of the same realm. This Exodus, or path from man to God, is memorialized in the seven Mow’ed Miqra’ey/Called-Out Assembly Meetings which begin with Passover, Unleavened Bread, and FirstFruits—all three of which are being referenced in this verse. Yahowah’s only begotten, firstborn son was slain on Passover. As a result, our mortal souls were freed, released from the penalty of sin on Unleavened Bread. As a result, we inherit a birthright, and become our Heavenly Father’s children. Yahowah’s purpose, like His Word and His plan, is clear, consistent, and compelling. Yisra’el was distinguished as “Yahowah’s firstborn child” because the entire purpose of this plan is for us to have the knowledge, opportunity, and means to choose to be born anew into our Heavenly Father’s family, enjoying life as God’s children. The Children of Yisra’el would be the first to be called out of man’s world and to be led into the Promised Land, but they would not be the last. That is not to say that the Yisra’elites were a good example, one that we should seek to emulate. Their fidelity could be measured in milliseconds and their fluctuation between trust and denial was not unlike the undulations recorded by a seismograph. The religious milieu of Egypt had corrupted them, just as would their Babylonian experience almost a thousand years hence. “Aharown (‘aharown – source of light and choice) spoke (dabar – communicated) all (kol) of the words (dabarym – statements and messages) which (‘asher – by way of relationship) Yahowah () had spoken (dabar) to Moseh (moseh – one who draws out). And then he performed (‘asah) the 33

signs (‘owth – non-verbal symbols designed to communicate a message) in the sight (‘ayn – presence) of the people (‘am – family). So (wa) the family (‘am – people) trusted and relied upon (‘aman – considered it to be reliable, verifiable, trustworthy and true) that indeed (ky) Yahowah had received the news (shama’ – had listened to), had seen (ra’ah – considered), had become acquainted with, and would attend to (paqad ‘eth – had sought out and inspected the circumstances associated with) the miserable oppression and persecution (‘ony – harassment and suffering, affliction and poverty, suppression) of the Children (ben – sons) of Yisra’el. And they knelt down (qadad) and fell prostrate (sahah).” (Shemowth / Names / Exodus 4:30-31) To capitalize on Yahowah’s rescue plan, they would have to get back on their feet and walk with God and away from their human oppressors. “After all of this (‘achar – following this, in the aftermath), Moseh and Aharown went to (bow’) Pharaoh (par’oh – transliteration of the Egyptian title meaning Great House) and said (‘amar), ‘The God (‘elohym) of Yisra’el says (‘amar), “Let My family go (salah ‘any ‘am – dispatch My people) so that they might celebrate a festival (hagag – revel in a party, be giddy and dance) to (la – concerning, according to, with regard to, and towards (as in moving closer to)) Me (‘any) in the (ba ha) wilderness (midabar – barren desert).”’” (Shemowth / Names / Exodus 5:1) In the immediate aftermath of the Passover, the Children of Yisra’el would celebrate the first feast of Unleavened Bread during their eight-day walk across the Sinai Peninsula. This would culminate in a FirstFruits harvest of saved souls on the protected side of the Red Sea. The Exodus and the Miqra’ey are irrevocably linked. The Egyptian gods were modeled after those who were worshiped in Babylon. They included Osiris, who married Isis—the Queen of Heaven and the Mother of God. Osiris, like Nimrod, was killed and resurrected, managing in the process to impregnate Isis, giving birth to the son of the sun, named Horus—the reincarnation of Osiris. Ra, Amen, Amun, and Aten served as other names for the sun deity. And while there were 2,000 gods in the Egyptian pantheon, there wasn’t a real one in the bunch. “But (wa) Pharaoh said, ‘Who (my – what) is Yahowah () that (‘asher) I should listen to (shama’ – I should pay attention to) His voice (qowl) and let Yisra’el go (salah)? I am not acquainted with (lo’ yada’ – do not know) Yahowah (). I will not let Yisra’el (Yisra’el – individuals who engage and endure with God) go (salah).” (Shemowth / Names / Exodus 5:2)

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“And then (wa) Yahowah () said (‘amar) to (‘el) Moseh (moseh), ‘So now (‘atah) you will see (ra’ah) what (‘asher) I will do (‘asah) to (la) Pharaoh….’” (Shemowth / Names / Exodus 6:1) In the intervening period, Pharaoh used his religious and political power to oppress the Hebrews all the more. His slave drivers became ever more brutal as production quotas were increased. If there were going to be a test between gods, Pharaoh believed he would win. This egomaniac’s name was Dudimose (known as Tutimaos in Greek). According to the Royal Canon of Turin, he was king in the waning days of the 13th dynasty. His rule would end suddenly this year—1447 BCE. As their work increased, the Hebrews responded to the added pressure by lashing out at Moseh. Their lack of trust and fidelity would become epidemic. Speaking of a lack of trust, since there are only two words in the next verse which are extant in the Qumran scrolls, I’m not comfortable with the Masoretic’s 11th-century CE rendering. At issue is whether lo’, meaning “no” or “not,” actually appears in the text. “And (wa) God (‘elohym) spoke (dabar) to (‘el) Moseh, and (wa) said (‘amar) to (‘el) him (huw’), ‘I am (‘any) Yahowah (). I was seen by (ra’ah ‘el – appeared and became visible to) ‘Abraham, to Yishaq, and to Ya’aqob as (ba) God (‘el) Almighty (shaday). And (wa) My name (shem), Yahowah (), was [not (lo’)] known (yada’) to (la) them (hem).’” (Shemowth / Names / Exodus 6:2-3) God has just told Moseh that Yahowah is His one and only name—the single and solitary name by which He wishes to be known for all time, by all people, and in all places. There would be no reason for Him to conceal it then or now. Moreover, without stating the alternative moniker, the statement is irrelevant at best and perhaps even contradictory. However, one would not have to look very far to find a group of religious clerics who didn’t want God’s name to be known or spoken, and who had demonstrated a repeated willingness to copyedit the Torah, Prophets, and Psalms to accomplish their ill-advised agenda—the very same rabbis who created the Masoretic text. Considering the fact that Yahowah’s name is based upon hayah, the Hebrew word for “exists,” it is interesting to note, that lo’ (‫)לא‬, meaning “not,” is the inverse of His title ‘el (‫)אֵל‬, “God.” Also interesting, ba is almost always translated “in,” rather than “as,” so: ba ‘el shaday literally means “in the almighty power of God.” The one who “appeared” and “became visible” with the power of God, is Yahowsha’—the human manifestation of the Almighty. It is not only possible, but likely that Yahowsha’ represented Yahowah in His meetings with Abraham, Yitschaq, and Ya’aqob.

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The facilitating act of the Covenant is God standing up for us so that we would be able stand with Him. “And also (wag am), I established (quwm – stood upright on behalf of) My Covenant Relationship (beryth – pledge, familial alliance, family agreement, and marriage vow) with (‘eth – near and among) them, to (lo) give (natan – grant, deliver, and bestow to) them the land (‘erets – region) of (‘eth – associated with) Kan’an (kan’an – to subdue, subjugate, and humble), in whose (ba ‘eth ‘asher) land (‘erets – realm) they had lived (guwr) as foreigners (magowr – illegal aliens). Moreover (gam), I (‘any) heard (shama’ – received the news of, listened to and understood) the painful groaning (na’aqah – moaning) of the Children (ben – sons) of Yisra’el, whom (‘asher) the Egyptians (mitsraym – the crucible) have enslaved (‘abad – reduced to servitude). And I remembered (zakar) our Covenant Relationship (beryth – familial association based upon marriage and home).” (Shemowth / Names / Exodus 6:4-5) Confirming that the Exodus serves as the historic model for the redemption of all mankind, we read: “Therefore (ken – pertaining to what has just been discussed), say to (‘amar – declare and promise to) the Children of Yisra’el, ‘I am (‘any – I am here and I affirm that I am) Yahowah (), and I will bring you out (yasa’ – descend, lead you out, and deliver you) from under (min tahat) the Egyptian burden of forced labor (sabal), and I will save (nasal – rescue, deliver, snatch away, and spare) you from work (‘abodah – labor, duties, deeds, and slavery), redeeming you (ga’al – as a kinsman paying the price to buy you back, saving you) by (‘eth) extending the offer of a (natah – by bowing down as an outstretched) sacrificial lamb (zarow’a – arm), with (‘eth) great (gadowl – important, powerful and mighty) acts of judgment (shephet – adjudication, providing legal aid, vindication, and leadership).” (Shemowth / Names / Exodus 6:4-6) The zarow’a/sacrificial lamb, is descriptive of our Savior who redeemed us by stretching out His arms at His crucifixion. Interesting in this regard, the Children of Yisra’el were saved from “works,” a foreshadowing of the fact we cannot earn, or even contribute to, our salvation. This is the second time zarow’a is found in the Towrah. Even though it is a singular noun, it is usually translated “arms” or “shoulders.” Its root appears to be zera, meaning “seed” or “offspring.” But, based upon zarow’a’s use in the Word, there is good reason to associate it with Passover’s Sacrificial Lamb. For evidence of this, let’s turn to the 49th chapter of Genesis. There we find that Ya’aqob, like the Children of Yisra’el, was wrestling with his own set of burdens, and that he had found a solution: “His defense against these burdens shall remain (dwell and abide) perpetually, freed of imperfections and unwanted burdens by (because of) the sacrificial lamb (zarow’a – the arms and 36

shoulders which bear burdens) and hands, power, and authority of the Mighty One of Ya’aqob, out of whom there will be seen a Shepherd, the Rock who reestablishes Yisra’el—out of the Father who shall help and support you (strengthen, empower, and assist you, accomplishing the task) by the Almighty who kneels down presenting a gift from heaven to a special position that is close by, blessed gifts which stretch out from the bosom, blessed gifts from the depths of the womb.” (Bare’syth / Genesis 49:24-26) Yahowsha’ is Yahowah on His knees, bowing down, diminishing Himself to human form to save mankind as the zarow’a/the perfect sacrificial Lamb of God who bears the sins of world, the Shepherd, the Rock who restores Yisra’el, the only begotten Son of our Heavenly Father. The third use of zarow’a is found in Shemowth 15:16. The discussion begins, as do the others, talking about redemption: “In Your mercy (loving kindness and favor) You have guided and led the family whom You have redeemed (ga’al). You have guided and sustained (nahal) them by your strength and might into God’s Set-Apart abode (place where shepherds and their flocks dwell).” (Shemowth / Names / Exodus 15:13) Within this context of redemption and living with God, Moseh revealed: “By the greatness and magnitude (gadowl) of Your sacrificial Lamb (zarow’a), they [the Lord/Ba’al serving adversaries] will be silenced. Now and forever (eternally throughout time) the Rock (the stone which establishes and restores) passes over the family of Yahowah (), eternally passing over the family whom You acquired by purchasing them in a redemptive act.” (Shemowth / Names / Exodus 15:16) Here we have the “mighty sacrificial Lamb,” the “Rock who restores,” two “passovers,” and the “family” who has been “acquired at a price.” Once again, zarow’a provides a wonderful preview of Yahowsha’. The fourth occurrence of zarow’a is found in BaMidbar / In the Wilderness / Numbers 6:19. It leaves no doubt that zarow’a represents the Sacrificial Lamb of God, the Upright Pillar, the Door to Salvation, the Living Waters, the fulfillment of Unleavened Bread, the Gift, and the Nazarene. “The priest shall take (lay hold of and accept) the sacrificial lamb (zarow’a), the clean and perfect ram symbolizing the upright pillar and doorway (‘ayl) which has been boiled in water, one unleavened bread (masah halah) out of the basket, and one unleavened wafer (masah raqyq) and give them as a gift (nathan) unto the hands of the Nazarite (nazyr – the separated one).” (Bamidbar / In the Wilderness / Numbers 6:19) Now that we have found confirmation that the Exodus serves as the universal metaphor for human redemption, and that Passover’s Sacrificial Lamb is our 37

Savior, let’s consider the result. “I will select, receive, take, and grasp hold of (laqah – grasp by the hand, obtain, acquire, and accept) you all as (‘eth) My (‘any) family (‘am – people), and I will exist as (hayah) your God (‘elohym). You will know (yada’ – realize, understand, acknowledge, respect, and become familiar with the fact) that indeed (ky) I am (‘any) Yahowah (), your God (‘elohym – Mighty One) who brought you out (yasa’ – descended, leading you out, and delivering you) from under (min tahat) the Egyptian burden of forced labor (sabal).” (Shemowth / Names / Exodus 6:7) As with any loving father, God wants to hold His family in His arms, grasp His children by the hand, and lead them from harm’s way. Yahowah’s purpose is to establish a loving family. But alas…“Then Moseh spoke (dabar – communicated these words) thusly (ken – accurately and honestly) to (‘el) the Children (ben – sons) of Yisra’el, but they did not (lo’) listen (shama’ – pay attention) to Moseh because of (min) the absence of (qoser – their discouraged despondency over the lack of) the Spirit (ruwach) and their hard, cruel, and unyielding (qaseh) work (‘abodah – labor, duties, deeds, and slavery).” (Shemowth / Names / Exodus 6:9) The Yisra’elits had already forgotten the promises Yahowah had made to them, and the miracles Moseh had performed for them. The reasons for this, in addition to the toll of the human oppression they endured, were either that they lacked Yahowah’s Spirit, and thus were estranged from Him, or they were under the influence of the depressing and discouraging spirit of Satan. Either rendering of qoser ruwach would be appropriate. At this point, Yahowah asked Moseh and Aharown to meet with Pharaoh a second time. “Yahowah () said (‘amar) to Moseh (moseh – One who Draws Out), you will be seen (ra’ah) as having been given (nathan) God’s title (‘elohym) by Pharaoh and your brother ‘Aharown (‘Aharown – Enlightened Expression of Freewill) will exist as (hayah) your prophet (naby’ – one who speaks predicting the future).” (Shemowth / Names / Exodus 7:1) But, this time, Pharaoh would be nothing more than a pawn—his freewill would be revoked. It is something God very rarely does, and then only when the victim’s inequity is complete, and their fate is inevitable. “I will harden (qasah – stiffen and cause to be stubborn, obstinate and inflexible) Pharaoh’s heart (leb) so as to greatly increase (rabah – multiply and make magnificent) My signs (‘owth – nonverbal forms of communication which convey examples and meanings) and miracles (mowpeth – wondrous symbols) in the realm (‘erets – region, land, and nation) of the Crucible (mitsraym – Egypt).” (Shemowth / Names / Exodus 7:3)

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There is a reason for everything Yahowah says and does. For example, the first three symbolic signs of controlling the serpent, curing leprosy, and turning water into blood, which were accomplished by Moseh in Egypt and in front of the Children of Yisra’el, were designed less to impress, than to convey a message. They symbolically communicated that with Yah’s help we have power over Satan’s influence, that when we return to God and love Him we are healed by Him, and that lifeless lives can be renewed by the blood of the Passover Lamb. They convey our Heavenly Father’s overall desire for those who are receptive to His message. But their meaning and sponsor would be lost on this crowd. Therefore, when Moseh tossed his staff down in front of Egypt’s political and religious dictator, and he witnessed it transform into a venomous snake…“Then Pharaoh also (gam) summoned (qara’ – called out to and invited) his sages (hakam – learned, wise, and crafty men, teachers, judges, and technicians with human knowledge) and sorcerers (kasap – occultists working magic on behalf of demonic spirits), and also (wa gam) performing (‘asah – preparing and doing things) were the soothsaying priests (hartom – religious scribes, diviners, astrologers, and magicians possessing the knowledge and power of the occult and demonic spirits, clerics who conceive and convey sacred religious texts) of the Crucible of Egypt (mitsraym) using their secret incantations and magic (lahatym – mysteries, enchantments, and sorcery, to wound and burn as a byproduct of insatiable greed).” (Shemowth / Names / Exodus 7:11) It was the ultimate showdown between good and evil, between Yahowah’s associates and Satan’s minions, between the best mankind could offer and God. This passage serves as a clear depiction of the precise conditions from which Yahowah is willing and able to rescue us. In Egypt, the perpetrators of oppression and suppression have been identified. They include a head of state, a dictator in this case; a man so egotistical, he said that he was god. The country and its people belonged to him. Among his coconspirators were “sages, learned, wise, and crafty men, teachers, judges, and technicians with human knowledge.” These folks were both high-ranking political officials and elitists. The religious element of his society was represented by “sorcerers—occultists who worked magic on behalf of demonic spirits,” and also by “soothsaying priests, religious scribes, diviners, astrologers, and magicians possessing the knowledge and power of the occult and demonic spirits, clerics who conceive and convey sacred religious texts.” As clearly as words allow, God is telling us that the Adversary uses religious and political schemes to oppress and suppress, and that He will perform miracles to free us from their spell.

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This gaggle of self-described religious geniuses and political egomaniacs in this scene, did not know that they were being toyed with, that they were being used as an example. So, when they were able to copy, corrupt, and counterfeit the initial symbolic signs, the sages, sorcerers, and priests didn’t realize that by doing so they were simply exposing the nature of the religious scheme they had invented. All religions, starting with Mystery Babylon, are based upon corrupting and counterfeiting, copying and twisting, elements of Yahowah’s plan on behalf of Satan. It is what makes them credible, beguiling, seductive, and powerful. And all of this brings us back to the Garden of Eden, where a crafty, shrewd, and beguiling serpent slithered into paradise to corrupt and counterfeit Yahowah’s promises, making the choice to reject God enticing. So with demonic assistance, and a little trickery, the staffs of Egypt’s religious and political elite also turned into snakes. “But ‘Aharown’s staff (mateh – branch and scepter) swallowed (bala’ – consumed, engulfed, and devoured) their walking sticks.” (Shemowth / Names / Exodus 7:12) Once again, the imagery tells us that Yahowah, by way of the Ma’aseyah, gives His children power over Satan and his schemes. Of particular relevance to this audience, the Egyptian mother-earth goddess Hathor (later known as Isis—the queen throne-goddess of magical powers and healing), who was the mother of Ra, and who was seen as the Queen of Heaven, was depicted as a snake in addition to a golden calf. By this second miracle, Yahowah demonstrated that the Mother of God and Queen of Heaven ideology was a myth. But more than this, Ma’at, the Egyptian goddess who personified truth, justice, and order, was represented by a scepter (depicted as a shepherd’s staff) and an ankh (a cross with an oval disk). These were the primary symbols of the pharaoh’s political and religious authority, and now they were being torn asunder. Speaking of myths being torn asunder, the Masoretic Text, which serves as the basis for all English bible translations, is unreliable. Beginning with Shemowth 7:18, and including 8:4, 8:23, 9:5, 9:19 and 10:2, entire paragraphs of the Towrah were removed by the Masoretes circa 1000 CE. In each case, the paleo-Hebrew 2nd-century BCE scrolls discovered in the caves northwest of the Dead Sea, document Yahowah’s detailed description of what He wanted Moseh and Aharown to convey to pharaoh. So that you know their history, and recognize their agenda, the Hebrew word, mesorah, refers to the “transmission of a tradition”—in this case, the basis of Rabbinical Judaism. As a technical term, masorah means “to apply diacritic markings in the text of the Hebrew Tanakh, while adding marginal and textual notes on the vocalization and substitution of names and words.”

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The Masoretes were dedicated to justifying rabbinical superiority over the Lowy / Levites, to eliminating all references to Yahowah, to concealing and corrupting Messianic prophecies which confirmed Yahowsha’s claims, and to justifying the authority of the Oral Law as conceived in the Babylonian Talmud (circa 500 CE), the Midrashim (analysis of hidden textual secrets first written in the 2nd-century CE), and Halakah (rabbinical religious and civil law comprised of 613 mitzvot first conceived by Rabbi Simeon ben Azzai in the 2nd-century CE, and codified by the Rambam Maimonides (d. 1204 CE)). The Masoretes were devotees of Rabbi Akiva (d. 135 CE), the father of Rabbinical Judaism, and the man directly responsible for the destruction of Yaruwshalaim, the murder of over one million Yisra’elites, the salting of the land, and the nearly 2,000-year Diaspora in Europe. And while he was the most influential figure within the rabbinical movement, the process of religiously inspired copyediting began with the first rabbis as far back as 30 BCE. The Qumran scrolls demonstrate that substantial chunks of the Towrah were removed by them, creating a text which a millennia later became the basis of the Masoretic. These considerable omissions from the book of Shemowth / Exodus (as well as from BaMidbar / Numbers and Dabarym / Deuteronomy), and their heavy-handed copyediting of the book of Yasha’yahuw / Isaiah, serve as proof that their work cannot be trusted. And that means that we must always be circumspect when it comes to their diacritic marks, which serve to vocalize the Hebrew text. Other Hebrew words which can be formed from the same set of consonant-vowels must always be considered as we study the Word of God. Returning to the Towrah account, at this time Yahowah told Moseh to strike the waters of the Nile with his staff, turning them into blood. Beyond the redemptive symbolism of blood in the shadow of the first Passover, by striking the Nile, Moseh was demonstrating that he had power over the Egyptian god of the Nile, life, and fertility—Hapi. Aharown was told to stretch out his staff which turned Egyptian streams, pools, and reservoirs into blood—including water found in stone and wooden buckets. But once again, Pharaoh’s sages, sorcerers, and clerics were able to emulate aspects of this miracle, so the Egyptian despot yawned and walked back home. However, his cadre of religious clerics would not have been so blasé. Yahowah obviously had power over Naunet, Mut, and Nu, the goddess of primal waters from which all life was said to have arisen. Seven days later, after the fish had all died, Yahowah inundated Egypt with frogs, saparda’, in Hebrew. Besides the symbolism of these bird-brained creatures being wart-covered and primitive, saparda’ is based upon sapar, meaning “to withdraw, to leave, and to separate from.” God would withdraw His people from Egypt and separate them unto Himself. 41

These pesky little critters found their way into every storehouse and bedroom, even into every kitchen. But rather than direct his wise men, occultists, and priests to rid the realm of frogs, Pharaoh added to his people’s misery by asking his foolish followers to increase their numbers. Another sign had been corrupted and counterfeited by the religious and political establishment, and as a result, the common people suffered. Also worth noting here, most of Egypt’s leading goddesses were identified with snakes while the most important gods were identified with frogs. As such, Amun, Amen, Horus, and Ra were depicted in hieroglyphics by way of a frog’s head. But this god versus goddess distinction was not always the case. Heget, the goddess of childbirth, who is said to have breathed life into humans at birth, was universally represented as a frog-headed woman. In performing this miracle, the Egyptians would have known that Yahowah had power over these gods and goddesses as well. Recognizing that his associates were unable (or unwilling) to do anything which would actually benefit his people, Pharaoh asked Moseh to ask Yahowah to “kill (muwt)” the infestation of frogs, promising to release the Yisra’elites if God performed as requested. So God killed them, and the Egyptians removed them from their homes and piled them up in heaps, which of course stunk. It would have been wiser of the despot to take Yah’s hint, and ask that the frogs be “withdrawn.” If the stench weren’t bad enough, when Pharaoh went back on his promise, Moseh was told to have “Aharown stretch out (natah – extend and bend down) his staff (mateh – branch and scepter) and strike (nakah) the dirt (‘apar – dust, minute particles of matter) of the earth (‘erets – ground, region, and realm) and it came to exist (hayah) as (la) annoying insects (ken – gnats, lice, flies, mosquitoes and maggots) in the land (‘erets) of Egypt.” (Shemowth / Names / Exodus 8:17) The moral of the story here is that the men who were trying to compete with God, the men who were testing their will and power over God, were created by God from the ‘apar/dust and dirt of the earth. Now, far too many of them had become like annoying maggots and lice to their Creator. So, He gave them a taste of their own medicine. As an additional insight, the witnesses to this miracle would have worshiped Geb. He was considered to be the god of the earth, and the first ruler of Egypt, but it was now obvious that Geb was also powerless in the presence of Yahowah. Ken, the Hebrew word for “annoying insects, gnats, lice, flies, mosquitoes and maggots,” also means “official in a religious or political office who is in a position of authority over others and who through substitution, takes the place of 42

another.” These irritating gnats and lice, these filthy flies and maggots, and these deadly mosquitoes had become a simile for the sages, sorcerers, and clerics at the helm of man’s most powerful regime. And this time, Satan’s minions were unable to replicate the sign. The Egyptian “livestock (miqneh – domestic animals, possessions, and property)” would succumb next, with “herds of horses, donkeys, camels, and cattle, and flocks of sheep being infected with a severe (kabed – substantial, intense, fierce, harsh, and stubborn) pandemic (deber – disease, plague, and pestilence which causes widespread death).” (Shemowth / Names / Exodus 9:2) Hathor, one of the oldest Egyptian solar deities, and the goddess of love who was considered to be the mother of all the pharaohs, was depicted as a golden calf. Her claim of divinity was being assailed by this plague, as was pharaoh’s. Further, it was the cow-goddess, Bat, who represented the heavens, who is said to have given the pharaoh’s their authority to rule over the people. This was now put into question. In addition, by killing bulls in addition to heifers, Yahowah was attacking one of the priest’s most sacred cults—that of Apis the bull, who was the god of herds. Apis became the preeminent deity of Memphis, and was linked to mummification and a pharaoh’s fate in the underworld. Apis-Atum was represented by a sun-disk and depicted as a bull in the constellation of Taurus. Vocalized differently, the same three textual consonants which comprise “deber/disease which leads to widespread death” from “dabar,” which is the “Word” of God. For those who embrace Yah’s Word, there is abundant and everlasting life. For those who ignore His Word, or reject it, there is a plague which leads inevitably toward death. The religious and political schemes of man are a deadly pestilence, a pandemic killing everyone they infect. Likewise, kabed is a word with a dichotomy of opposite meanings. On the bad side, it means “to burden, to make trouble, to accumulate wealth, to be proud and act arrogantly,” in addition to “severe, harsh, intense, and stubborn.” On the good side, we are called to “kabed” our Heavenly Father and Spiritual Mother in the Fifth Commandment, “viewing them as being significant, distinguishing them as being relevant, worthy, and important, honoring and distinguishing them.” Such is the choice we are all given, and such are the consequences. In the context of misraym meaning “crucible,” and of carbon being the residue of life, this description of the plague is fascinating. “And Yahowah said to Moseh and Aharown, saying, ‘You shall grasp hold of (laqah – collect and obtain) what fills the hollow of your hand (hopen) of soot (pyah – powdery carbon particles) from a smelting furnace (kibsan – a high-temperature crucible designed to smelt metals, separating and refining that which is valuable from the dross) and have Moseh scatter (zaraq – sprinkle) it in the air (shamaym – sky,

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atmosphere, and heavens) before Pharaoh’s eyes. It shall exist as (hayah) fine dust (‘abaq – that which is diminished under pressure to powdery dirt or carbon soot) over (‘al) the region (‘erets – land) of the Crucible (mitsraym). It will become (hayah) foaming puss (shahyn – lesions of infectious disease on the dermis, including smallpox) and it shall break out (parah), festering (‘aba’bu’oth – blistering as skin ulcers and pustules) on the (‘al ha) people (‘adam – humankind who are descendants of Adam), animals (bahemah – domestic livestock), throughout the land of Egypt.” (Shemowth / Names / Exodus 9:8-9) (The Masoretes added kol, meaning “all” before “the region of Misraym,” suggesting that the entire nation would be infected. But, Yah had already stated that the Hebrews and their livestock residing in Goshen would not be affected by this disease.) Pharaoh’s sages, sorcerers, and clerics were so badly afflicted, they couldn’t so much as stand before Moseh, much less match or cure the plague Yahowah had imposed on those who had been ruthlessly tormenting His children. Now, pharaoh’s team looked as diseased on the outside as their souls were corrupted inside. The Egyptian goddess of the air was Amunet. She was represented by a cobra. She too was rendered impotent before Yahowah, as was the sky goddess, Nut. Based upon the text, it appears as if every Egyptian was rendered unable to walk due to their skin lesions, and was left temporarily to crawl around in the dirt. “So then (‘atah), because (ky) I stretched out (salah – extended) My hand (yad – power and authority) and struck (nakah – afflicted) you and your people (‘am – family, nation, and followers) with (ba) the disease (deber – plague, pestilence and pandemic), you have become unrecognizable (kahad – your identity is now hidden and concealed) from (min) the ground (‘erets – earth as in dirt).” (Shemowth / Names / Exodus 9:15) Those who had lorded over the Children of Yisra’el, murdering them, and who had made life miserable for those who survived, making them forge bricks out of clay, were now rolling in the very mud from which their captives had toiled. They were but a breath away from returning to the dirt from which they, themselves, were made. While their penalty fit their crime, God had a point that He wanted to make, one that would highlight the path out of man’s political and religious realm and into paradise. So He told Moseh to inform Pharaoh: “But (‘ulam), for the sake of (‘abuwr – in order to advance) this cause (zo’th), you will stand and present yourselves (‘amad – stand in front of a superior and be evaluated and accused), in order for you to (‘abuwr – so that you) see (ra’ah – visually witness) My power and authority (koah – might and ability) and witness My name (shem) being

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communicated (seper/separ – proclaimed, spoken, written, and recorded) in (ba) all (kol) the realm (‘erets – land and earth).” (Shemowth / Names / Exodus 9:16) If this were translated “in the earth,” it would be a swipe at Osiris, the Egyptian god of the underworld. It’s one thing to ignore God, or even reject Him, but when rebellion against Yahowah causes man to act pretentiously, that’s an all together different problem—especially when those who exalt themselves in the guise of religion and politics, abuse our Heavenly Father’s family. “You are continuing (‘owd) to behave haughtily (salal – are being pretentious, insolent, and arrogant, exalting yourselves) toward (ba) My (‘any) family (‘am – people) by not (bilty) releasing them (salah).” (Shemowth / Names / Exodus 9:17) Skin diseases such as lesions and leprosy, are used in Scripture as an outward sign of an inward condition—that of a corrupt soul. Water is then the symbol God uses to cleanse such imperfections. But water can be harmful, rather than helpful, if the recipient displays the wrong mindset. With their haughty attitude, Yahowah’s next sign would kill everyone who was defiant and didn’t duck for cover. “This time (‘eth) tomorrow (mahar), I will cause exceedingly large and intensely abundant (ma’od kabed – severe, heavy, and immense) hailstones (barad – spheres of frozen water) to rain down (matar – to fall), such as (‘asher) have never (lo’) existed (hayah) in Egypt (mitsraym – the Crucible) from the day it was founded until now. So then, go out and release (salah – set free) your livestock (miqneh – herds and possessions) and bring them to a shelter (‘uwz – to a safe refuge), and everything else which is of concern to you (wa ‘eth kol ‘asher) bring (‘atah) in (ba) from the field (sadeh – open environs), including every man (‘adam – person) and every animal (bahemah – living creature) which (‘asher) can be found (masa’ – attained) in the open country (sadeh – fields). Those not (lo’) gathered and removed (‘asap – brought together and escorted, assembled and withdrawn) into houses (beyth – homes and shelters) will die (muwth) when the hailstorm (barad) descends (yarad – comes down) upon (‘al – on and against) them (hem).” (Shemowth / Names / Exodus 9:18-19) The message was: release them and lead those you care about home or you and they will die. At this point in the text, the Qumran scrolls confirm that the message which began with the 13th verse of this chapter, and continued through most of the 19th, and which was directed to Moseh, telling him and Aharown what to say, was then repeated in pharaoh’s presence. Yahowah had seen to it that His people were protected. Not only did He preclude the pustules from breaking out on His people and their flocks, “Only

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(raq – except) in (ba) the region (‘erets – land and area) of Goshen where (‘asher) the Children (ben – sons) of Yisra’el (Yisra’el – individuals who engage and endure with God) were, there was no hail.” (Shemowth / Names / Exodus 9:26) The Egyptians had two weather gods, both of whose credibility was destroyed by this miracle. Maahes, depicted as a lion, was said to devour captives— something which is especially germane in this context. The other was Tefnut, the goddess of precipitation. She was depicted as a cat. “Then Pharaoh sent out (salah) a summons (qara’) to Moseh and ‘Aharown and said (‘amar) to them, ‘In the conduct of my life (pa’am – now, at this time), I have sinned (hata’ – have acted improperly and I am guilty, I am unclean and I have missed the way). Yahowah () is right (tsadyq – righteous and just, proven correct). My people and I are guilty (rasha’ – evil and wicked).” (Shemowth / Names / Exodus 9:27) It was all true, but it would do him no good to admit it. Satan knows who Yahowah is, and he knows that he is wrong, but redemption requires more than just knowing the difference between right and wrong. “Pray (‘atar) to (‘el) Yahowah (), because (min) great (rab) is (hayah) God’s (‘elohym) voice (qowl) and the hail (barad) and the fire (‘esh – lightening [not in MT but found in DSS). I will release you (salah – send you away), and will not (lo’) add (yasap) to (lo) this stand (‘amad – standoff).” (Shemowth / Names / Exodus 9:28) Pharaoh had given up. Neither he, nor his wise men, neither his sorcerers nor his religious clerics, not even his pantheon of gods, were able to stand up to Yahowah, much less recognize that life’s goal was to stand next to Him. While Moseh put an end to the hailstorm, he felt compelled to tell Pharaoh that his dealings with God were far from over. We all either come to revere Yahowah or to fear him. We will either be adopted or judged by Him. Even those who want nothing to do with God, will eventually be evaluated by Him. So Moseh said…“I know (yada’ – recognize and understand) that you and your servants (‘abed – slaves and worshipers) do not yet (terem) fear or revere (yare’ – stand in awe of or dread, venerate or respect) Almighty (‘elohym) Yahowah ().” (Shemowth / Names / Exodus 9:30) Yahowah is a name, not a title. God is a title, not a name. So saying “God Yahowah” is like saying “President Lincoln.” The reason it may sound odd to your ear, is because religious clerics have done their best to not only conceal Yahowah’s name, but to convince the masses that God is a name. (Based upon 4QExod SP, there is a possibility that Moseh wrote “the (ha) Upright One (‘edon) Yahowah (),”—with the title ‘edon, meaning either 46

“Upright Pillar,” “Upright One,” “Foundation,” or “Father,” replacing ‘elohym, a title which literally means: “Mighty Ones” or “God.”) The next verse is often put into parenthesis because most scholars don’t understand its relevance. “The flax (pistah – a slender erect annual with blue flowers in the spring, used for making linen fibers and for burning in oil lamps) and the barley (so’rah – early ripening cereal grain) were knocked down (nakah – struck down and destroyed), for the flax was budding (gibo’l – beginning to bloom) and the barley was in the ear (‘abyb – the grain was still soft and moist in the head and not fully dried).” (Shemowth / Names / Exodus 9:31) (The reference to barley follows flax in the MT, but not the DSS.) Flax was used to make linen, and when made into apparel, it is often used symbolically to represent the Garment to Light in which we are adorned by our Spiritual Mother. The blue flower is symbolic of heaven, and thus of Yahowah’s home. But the key to this verse is ‘abyb. Yahowah’s year begins in ‘Abyb, with the first new moon sited following barley grain appearing in the ear of the plant. This timing provided a way to synchronize twelve or thirteen 29.5-day lunar months with the 365.25-day solar year. The reason that it is important in this passage is because Yahowah is telling us that the first official Passover, now just fourteen days away, would occur in harmony with the Qara’ / Leviticus 23 date. And since Passover is celebrated annually on the fourteenth day of ‘Abyb, Yahowah is telling us that the Miqra’ey and the Exodus present the same plan and timeline. We are told that once the hail ceased, Pharaoh reneged on his promise. Yahowah’s family remained enslaved in a milieu of political and religious schemes. Throughout this process, I’ve seen Yahowah shaking His head, even laughing, at the plight of these revolting, and yet steadfastly arrogant, fools and their legion of false gods. Yah was mocking Pharaoh’s claim to be God’s son, and toying with his inept deities. He told Moseh, “You may tell your sons and grandsons that I have dealt harshly and have made a mockery (‘alal) of the Egyptians. The signs (‘owth – symbols designed to illustrate something using non-verbal forms of communication) I have placed (shym) among (ba) them are so that you may know (yada’ – recognize, understand, and acknowledge) that I am Yahowah ().” (Shemowth / Names / Exodus 10:1-2) The reason God performs miracles, the reason He interacts in the course of human history, the reason God makes predictions, the reason He reveals Himself and His plan for us in His Word, is so that we could yada’ Yahowah. The Dead Sea Scrolls confirm that Yahowah followed the pattern He had set earlier, by first telling Moseh what He wanted him and Aharown to convey, and 47

then showing them delivering this message to pharaoh. In some cases, the Masoretes removed the message as it was being delivered to the Egyptian despot, and at other times, such as with the considerable omission which follows Shemowth / Exodus 10:2, Yah’s message to His messengers. “So Moseh and ‘Aharown went to Pharaoh and said to him, ‘This is what (koh) Yahowah (), God (‘elohym) of the ‘Ibry (‘ibry – Hebrews) says, “How long will you continue to (matay ‘ad) resist (ma’an – rebel and be defiant), suffering (‘anah – affliction, hunched up and crouched down in anxiety) because of (min) My presence (panah)? Let My people (‘am – family) go (salah – free them and send them away) to work (‘abad – serve) with Me.”’” (Shemowth / Names / Exodus 10:3) The freedom to exercise freewill is God’s promise and gift to mankind. “But if (‘im) you refuse (ma’n – are unwilling) to let My family (‘am) go free (salah), behold (hineh), tomorrow (mahar) I will bring (bow’) locusts (‘arbeh) into your territory (gebuwl – regional boundaries, as in a governmental administrative area).” (Shemowth / Names / Exodus 10:3) ‘Arbeh is a “swarming insect,” but it also means “to possess the skill or ability sufficient to accomplish the task.” An ‘arbeh is both a “deluge” and a “floodgate,” even a “window.” But most importantly, ‘arbeh means “to be insignificant and to disappear suddenly.” ‘Arbeh is the opposite of rabah, “to be great.” God was going to humble the man who claimed to be a god. In the grand scheme of things, the man who considered himself to be great, was insignificant and would all too soon, disappear beneath the surface of the Red Sea. “And Pharaoh’s servants (‘abed – slaves and worshipers) said to him, ‘How long will this be a snare (mowqesh – a baited trap) for us? Release (salah) the men (‘ysh – individuals) to work with (‘abad) Yahowah (), their God. Don’t you know (yada’ – recognize, acknowledge, and understand) that Egypt (misraym – the crucible) is destroyed (‘abad – has been squandered, wasted, annihilated, wiped out, and lost)?” (Shemowth / Names / Exodus 10:7) Pharaoh Dutimose capitulated and agreed to let 600,000 Hebrew men leave, so long as they left their women, children, and flocks behind. But Yahowah doesn’t compromise, so what little was left in Egypt was consumed by the locusts. There was another meeting, and once again, the man who considered himself to be the human incarnation of the sun god Amen Ra, said that he had sinned against Yahowah and against Moseh. Then…“So then (‘atah – now) please (na’ – I beg you), forgive (nasa’ – lift up and carry away, accept and tolerate) my sin (hata’t – wrongdoing and guilt) only (‘ak) this once (pa’am – this occurrence and instance) and pray (‘atar – plead) to your God (‘elohym), Yahowah (), and remove (suwr – take away and turn aside) this (zeh) death (muwth) from 48

(min) me (‘any) this one time (raq – this singular and exclusive occurrence).” (Shemowth / Names / Exodus 10:17) By making this statement, pharaoh was acknowledging that Nephthys, the Egyptian goddess of death, was inept. Her symbol of outstretched falcon wings would be unable to provide the protection he required. This pharaoh, like every other religious and political leader who has claimed to be god, god’s messenger, or god’s vicar, has committed an unforgivable sin. There would be no pardon for him, or for Ramses of Egypt, Nebachanezer of Babylon, Alexander of Macedonia, Augustus of Rome, Chin of China, Akiva of Rabbinic Judaism, Constantine of Catholicism, Muhammad of Islam, Joseph Smith of Mormonism, or any other man similarly inclined. Anyone who leads people away from the truth about Yahowah will be convicted and sentenced upon their death. “Yahowah spoke to Moseh, ‘Stretch out (natah – extend) your hand (yad) toward the heavens (samaym – sky) and darkness (hosek – the absence of light) will come to exist (hayah) over the land (‘erets – realm) of the Crucible (misraym – of Egypt), and they will grope (masas – feel their way) in darkness (hosek – insignificant obscurity).’” (Shemowth / Names / Exodus 10:21) (The reason “a darkness which may be felt” was omitted from the end of this verse is because it isn’t included in the Qumran scrolls.) This miracle was for Amen Ra, the Egyptian sun god. It was important to show the Egyptians and the Yisra’elites that the most revered pagan god was powerless—insignificant. The darkness engulfed Egypt for three days. Every one of Egypt’s deified manifestations of the sun—Apis the Bull, Aten, Atum, Amen, Bast, Nut, and Ra—were insignificant and obscured. There had been three signs and six plagues. Following the model of the Ten Statements and Sabbath, there would be another. And this one would be unlike any other. “Now Yahowah () said to Moseh, one (‘echad – certain and specific) more (‘owd – additional) plague (nega’ – blow or strike which inflicts a wound or physical trauma) I will bring (bow’ – arrive and pursue, be included in and bear) against (‘al – upon or over) Pharaoh and against the Crucible of Egypt (mitsraym). As a result (ken – this will be verified and is reliable and true), after this (‘ahar ‘eth – following this) you will be set free (salah – released and sent out) from (min) this (zeh).” (Shemowth / Names / Exodus 11:1) “You will be set free from this,” making “this (zeh)” the thing from which Yahowah would be freeing His family. In this regard, Egypt was like most every other nation on earth. Some men claimed god’s authority to justify their

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dominion, while others actually claimed to be god. A marriage of cleric and king had been used here, and would be used throughout time, to deceive, control, and fleece the masses—to oppress and suppress them. An amalgamation of religion and politics conscripted men into armies which fought to confiscate land, property, and slaves on behalf of their covetous leaders. The masses were indoctrinated into mindlessly adhering to foolish works-based religious schemes. They worked for the benefit of their religious and political masters. And anyone who rebelled, who chose a different path, who exercised their freewill and judgment, was tortured to death. These conditions were not unique to Egypt, Babylon, Assyria, Persia, Greece, China, Rome, Catholic Europe, or the Islamic Middle East. They exist today in Fascist and Socialist nations where the religion of man has become the most oppressive, deadly, indoctrinating, and intolerant dogma on our planet. So it is from religion, politics, and toil in human schemes that Yahowah is salah/freeing His people. It is why Revelation’s last summons, after the final destruction of the Whore of Babylon, depicts Yahowah saying: “Come out of her My people.” The means would soon be revealed. The first official Passover was now on the horizon. LE: CW 12/12/12

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Yada’ Yah Book 2: Invitations to Meet God …Walking to Yahowah

3 Pesach – Passover The Story of Our Redemption… During the Exodus, Yahowah reinforced His seven-step plan for our salvation. The journey from human oppression to the Promised Land, and to camping out with God, begins on the fourteenth day of the first month with Pesach / Passover. This is immediately followed by Matsah / Unleavened Bread and Bikuwrym / FirstFruits. Our mortality is resolved on Passover, freeing us from its consequence—which is death. We are redeemed on Unleavened Bread, where a ransom is paid to deliver us from the penalty of sin—which is separation. The result, at least for those who observe the Towrah’s teaching in this regard, is to be adopted, born spiritually, into Yahowah’s family. It is God’s merciful gift to us, whereby the immortal and perfected are prepared to come into the presence of our Heavenly Father. Seven Shabat later, on the Mow’ed Miqra’ / Invitation to be Called Out and Meet with God of Shabuwa’ / Sevens, a grand party is held where everyone is invited regardless of race, gender, age, or social status. Those who have answered the invitations, and who are the beneficiaries of Pesach, Matsah, and Bikuwrym are enveloped in Yahowah’s Set-Apart Spirit, enriching, enlightening, and empowering us to become witnesses to the other guests, and then to the world. On the first day of the seventh month, on the Mow’ed Miqra’ of Taruw’ah / Trumpets, Yahowah’s Spirit-filled troubadours are called to signal a warning and to shout for joy. The caveat is for those who are unaware of the relevance of these meetings, and for those who do not know that their attendance at the next one, Yowm Kippurym, is a life or death decision. And the joyous music is in hopeful anticipation that many will answer the call and enjoy God’s company—now and forever. Ten days later, on the Day of Reconciliations, all humankind is given a choice. We can come into the presence of our Spiritual Mother and be spiritually reborn into Yahowah’s family, living eternally with our Heavenly Father in His home, or 1

we can choose not to attend the meeting, either by simply ignoring the summons, or worse, rejecting it. The consequence, according to our Creator and Judge, is that upon their death, the souls of such individuals will cease to exist. The message is simple and fair: if you do not value God sufficiently to answer His call to life, He will respond in kind. There will be nothing beyond death. The conclusion of Yahowah’s seven-step plan of salvation occurs five days later during the Invitation to be Called Out and Meet with God on Sukah / Shelters. This Festival Feast, known as “Tabernacles,” “Booths,” and “Tents,” is a time where we get to campout with Yahowah. It depicts eternal life with our Heavenly Father. Sadly, while each religion claims that the Torah was inspired by God, there isn’t one Orthodox Christian, Roman Catholic, Protestant, Muslim, or Mormon in a million who answers Yahowah’s invitation to attend any of these annual meetings. The preponderance of believers don’t know God’s name, the names of the Festivals, or understand the role the Mow’ed Miqra’ey play in our salvation. They don’t know that they provide the lone, narrow, unpopular, and seldom traveled path to eternal life in our Heavenly Father’s family and home. Worse still, as a direct result of deliberate religious concealment, corruption, and counterfeiting, the overwhelming majority of these same people celebrate holidays in their place which were conceived in the pagan milieu of Babylon. It is little wonder that Christians believe that “Jesus Christ” ushered in a new religion on behalf of “the Lord, God” with his birth on Christmas Day, his triumphal arrival on Palm Sunday, his celebration of the Last Supper on Maundy Thursday with its initiation of the Eucharist, leading to their god’s death on a pagan cross on Good Friday, a bodily resurrection from hell on Easter Sunday, with weekly worship observances religiously attended every Sunday thereafter throughout the year. The problem with this scenario is that each of these religious aberrations were born and bred in Babylon, and none harmonize with Yahowah’s testimony. Christendom is wrong, and the consequence is deadly. All religions, from Hinduism to Socialist Secular Humanism, are man-made constructs designed to empower and enrich clerics, kings, elitists, and merchants by bewildering the masses. The tools of confusion are concealment, corruption, and counterfeit—with the latter being the most beguiling. Just as a counterfeit bill is crafted to appear genuine, but is actually worthless, imbedded within the pagan celebrations of Christmas and Easter, there are sufficient Scriptural strokes to fool the casual observer into believing that they are godly. But in fact, these Babylonian, Egyptian, Greek, and Roman inspired solar nativity, mother of god, Winter Solstice, and Spring Equinox based death and rebirth festivals are worse than worthless, because they mislead and conceal the rightful path to God.

So that you will not be led astray, let’s turn to Yahowah’s Towrah teaching and consider God’s presentation of His Plan of Salvation. His testimony regarding His Mow’ed Miqra’ey began with: “And (wa) Yahowah () spoke these words (dabar – communicated these statements) to (‘el – as Almighty God to) Moseh (Moseh – from mashah, one who draws us out), in order to (la) promise and say (‘amar – answer and declare), ‘Please convey the Word (dabar – scribed in the piel stem and imperative mood, God actually said: I want you to communicate this message under the auspices of freewill, knowing that My Word will achieve the desired result) of God on behalf of (‘el) the Children (beny) of Yisra’el (Yisra’el – from ‘ysh sarah and ‘el, individuals who engage and endure with God). And so (wa) you should literally and completely convey (‘amar – scribed in the qal stem and perfect conjugation which tells us that these instructions pertain to a relationship, that they should be literally interpreted, that they speak of actual events, promises which are whole and complete throughout time, saying) to them that these Godly (‘el) Appointed Meeting Times (mow’ed – fixed assembly and betrothal appointments, festival feasts at a specific designated time and place which focus on the purpose assigned by the Authority) of Yahowah (), which are (‘asher – fortuitous blessings associated with the relationship and are) Set-Apart (qodesh – separating, cleansing, and purifying) Invitations to be Called Out and to Meet (miqra’ey – an assembly to communicate a specific purpose; from qara’, to call out, to read, and recite, to meet, to greet, and to welcome), to be near them (‘eth – and with them), shall be continuously proclaimed by you (qara’ – scribed using the qal stem and imperfect conjugation to say: you shall actually and always, genuinely throughout time, called out, read aloud, and recite this as invitations to meet) as they are My Godly Appointed Meeting Times (‘eleh hem mow’ed – because they represent My fixed assembly and betrothal appointments, My festival feasts at My designated place and time and for the purpose which I assign).’” (Qara’ / Called Out / Leviticus 23:1-2) There are four names listed in this essential passage. Yahowah is God’s name—His one and only personal and proper name. It means “I Am,” and “I Exist.” As such, it answers the most important question in the universe: Is there a God? Following the example of the Exodus, our salvation begins with knowing that Yahowah has come to rescue us. More important still, the Mow’ed Miqra’ey / Invitations to Meet and to be Called Out are Yahowah’s. They are not “Jewish religious holidays” the rest of us can ignore. They belong to God. And they were designated for a specific purpose: to call us out of this world so that we could be welcomed into God’s realm. 3

Moseh was named “to draw out” because he was drawn out of the Nile and rescued by one of Pharaoh’s daughters when he was just a child. In life, Yahowah would use Moseh to draw His people out of the crucible of religious and political oppression, an act which would serve as a historical portrait of the means to salvation for all people and for all time. The path home is depicted in the words and deeds of Yahowah as they were enacted and recorded by Moseh. The initial beneficiaries of this fortuitous gift were the Children of Yisra’el. Our Heavenly Father’s purpose on Earth is to build a family and to bring His children home. Yisra’el specifies which children are admitted to the Promised Land. Ysh is Hebrew for “individual.” ‘El is Yahowah’s title, meaning the “Almighty God.” Sarah defines the substance which connects us. It’s the additive element in Yah’s salvation formula: six (the number of man) in addition to One (the number of God) equates to seven (completion, rest, and reflection as depicted in the Sabbath). So if we want to be with Yahowah, we need to sarah: “engage and endure with, strive and struggle with, persist and persevere with” ‘el / God. Some of the descriptive words presented in the list of definitions pertaining to sarah may seem unexpected, so let’s linger here a while. To begin, the primary meaning of “strive” is “to devote serious effort or energy into something.” It means “to exert oneself.” Those who prioritize their relationship with God and invest time in His Towrah and Covenant, become His children. This is the spiritual essence of the Second of Seven Instructions Yahowah etched in stone. In this Instruction, the operative word regarding our attitude toward our Heavenly Father and Spiritual Mother is kabed, meaning “significant.” The message is: if we consider God to be a priority in our lives, we will be a priority to Him, and as a result, we will live with Him for a long time in the Promised Land. The cornerstone of Yahowah’s Covenant with Abraham came in the form of a simple request: Walk away from Babylon and walk to Me. Walking with someone requires effort. If we want to be God’s children, we have to engage. While Yahowah isn’t asking a lot of us, He is insistent that we stand up, step toward Him, and journey along life’s way in His company. The second synonym associated with sarah, is “struggle.” It is something we don’t often consider in reference to God. It means that we can wrestle with God, as sons might with their own fathers, and even argue with Him as Abraham did. More importantly, it conveys the idea that this is a reciprocal relationship where we are encouraged to invest the effort required to challenge the obstacles life throws in our path with God’s help. Life in man’s corrupt world is a struggle, which is why the Sabbath calls for and promises a “day of rest.” Sarah’s third definitive term, “persist,” is related to the fifth, “persevere.” To persist is “to take a stand, standing firm, and being resolute in spite of any

conflicting opportunities or resistance.” If we maintain this attitude and character in our relationship with Yahowah, then “we will continue to exist” in His presence. Likewise, to “persevere” is “to stay the course in spite of counterinfluences, opposition, or discouragement—to be steadfast.” The uniting theme of the Covenant is that Yahowah stood up for us so that we could stand with Him. Reinforcing this thought, in His instructions regarding the Covenant, after God asked Abraham to walk away from corrupting human influences, He asked him to trust in Him and to rely upon Him. And that is because Yahowah’s Covenant promise is to enable those who engage to endure eternally with Him. But since we are weak and mortal, to “endure” we need to be “empowered by” God. And that is why two of the three times sarah appears in Scripture apart from Yisra’el, it is rendered “to have power and to be empowered.” When we are born spiritually into Yah’s family, we gain direct access to His power, authority, and ability. Most important of all, through Him we gain power over death itself. Therefore, all who “stand up and step toward God, who devote serious effort and energy into their Covenant relationship with Him, who prioritize Him and remain steadfast, who engage with Him as they would with their own fathers, wrestling their way through life’s challenges together, and those who endure because they are empowered by Him” are God’s children. We are Yisra’el. This message is for us. In that light, the story Yahowah was communicating to the Children of Yisra’el was emblazoned in the fourth name in His list: Mow’ed Miqra’ey. The primary meaning of mow’ed is “a designated meeting time with an appointed assembly place.” The secondary connotation is “a festival celebration whose purpose is designated by an authority.” Its third definition is “betrothal,” and as such it is related to “marriage.” Mow’ed is derived from ya’ad, meaning “to appoint a fixed assembly meeting.” Miqra’ey is the plural of miqra’. These Miqra’ey are “invitations to meet and to be Called Out, assembling together with” God. The Miqra’ey are “gatherings for the purpose of reading and reciting,” His Word, and they are designed to “communicate signs and symbols which welcome us into the company of” Yahowah. So in a name, we have the purpose. The Mow’ed Miqra’ey are invitations to meet with God. They are designated meeting times for the Called Out. They are a summons to read and recite the Word, thereby bringing Yah’s family together. Please note before we move on, mow’ed was repeated two times in this sentence because timing is always important to Yahowah. God’s plan unfolds in a specific order, and on very specific schedule. He is neither ambivalent nor flexible in this regard. He wants us to know these times. He wants us to keep these 5

appointments. It is His desire that we come to appreciate their contribution to our salvation. The four names Yahowah selected in His opening stanza regarding the Invitations to Meet and to be Called Out were nestled between three communicative terms. Dabar, the Hebrew word for “word,” appears twice in this introductory sentence because the Ma’aseyah and the Set-Apar Spirit working together fulfilled, enabled, and explained the promises associated with these Words. The Mow’ed Miqra’ey predict and describe the role the Spirit and Son played to enable our salvation. ‘Amar, meaning “to engage in conversation and to convey a promise,” is also used twice because the purpose of the Miqra’ey is to convey God’s purpose and plan. During these called-out meetings we are to communicate the way home by reading and reciting the Word. Third, qara’, which means “to proclaim and to call out,” “to read and to recite,” as well as to invite, to summon, to meet, to welcome, and to greet,” was deployed in this declarative statement to make sure that we wouldn’t miss the fact that qara’, as the root of Miqra’, reveals the purpose and promise of these days. While this is already a lot to understand, we can learn even more when we consider the Hebrew tenses Yahowah used to convey this message to Moseh. For example, dabar, translated “please convey the Word” was written in the piel stem. This means that the Word of God will act upon and influence the Children of Yisra’el bringing about the desired result. And with the imperative mood, we discover that Yah is expressing His will, and that this exhortation is subject to freewill. Moving on to ‘amar, rendered “you should literally and completely convey,” it was scribed in the qal stem, and as such, this relational testimony must be interpreted literally. God is therefore speaking of actual events pertaining to the Covenant relationship. More than this, by conjugating it in the perfect, we learn that the promise inherent in this message, in these meetings, conveys a total and complete solution, lacking nothing. Everything which needs to be done to achieve the desired result, which is for us to meet with God, will be accomplished by Him. The most important verb in this declarative statement was qara’, translated: “shall be continuously proclaimed by you.” Written using the qal stem and imperfect conjugation, this is something that we are being asked to do on behalf of the relationship forever. And also, there are actual ongoing and unfolding benefits associated with these Invitations to Meet and be Called Out by God. Lastly, as those of you who have read An Introduction to God already know, Hebrew tenses are not stuck in time. There is no past, present, or future tense in

Hebrew. Everything Yah says was true, is true, and always will remain true. Yahowah’s Word is just like Yahowah, Himself. Recognizing these things, and as a reminder, God revealed: “And (wa) Yahowah () spoke these words (dabar) to (‘el) Moseh, the one who draws us out (Moseh), in order to (la) promise and say (‘amar), ‘I want you to communicate this message of God under the auspices of freewill, knowing that My Word will achieve the desired result by on behalf of (dabar ‘el) the Children (beny) of Yisra’el, those individuals who engage and endure with God (Yisra’el). And so (wa) you should literally and completely convey these instructions pertaining to the relationship, that they should be literally interpreted, that they speak of actual events, and that the promises are whole and complete throughout time, saying (‘amar) to them that these Godly (‘el) Appointed and Fixed Meeting Times for Festival Feasts (mow’ed) of Yahowah (), are fortuitous blessings associated with the relationship and are (‘asher) Set-Apart, separating, cleansing, and purifying (qodesh) Invitations to be Called Out and to Meet (miqra’ey), to be near them and to be with them (‘eth), so they should be continuously proclaimed by you throughout time (qara’) as they are My Godly Appointed Meeting Times for the purpose I have assigned to them (‘eleh hem mow’ed).’” (Qara’ / Called Out 23:1-2) Next, Yahowah equates the six-plus-one plan enshrined in the Mow’ed Miqra’ey, with how His work concludes with a restful time where we campout with Him. He is thereby affirming the purpose of the Sabbath—albeit with an insightful twist. Here God is describing the result of the Mow’ed Miqra’ey, telling us who is behind them, while at the same time predicting how they will play out over the course of seven thousand years. “Six (shesh – addressing the need of mankind who was created on the sixth day to be bleached and then dressed in white linen in order to appear before God) days (yowmym) She shall consistently and actually engage in (‘asar – She shall literally and continually act upon and cause (niphal stem imperfect conjugation)) the service of the Spiritual Messenger (mala’kah – the work of the mal’ak – the heavenly representative and messenger of God). And then (wa) in (ba) the (ha) seventh (shaby’y – speaking of a promise) day (yowm) there will be a Sabbath (shabat – time of rest and reflection based upon the formula of six plus one equates to seven, where once all debts have been settled, we can settle down with God), a Set-Apart (qodesh – separating, cleansing, and purifying) Invitation to Meet and to be Called Out (Miqra’ – an assembly to communicate, to welcome and greet one another, and a summons to read and to recite the Word) as a Shabathown (Shabathown – a time which reflects the message, purpose, and benefit of the Shabat – of Yah’s plan of salvation). 7

Everything associated with (kol) the service of the Spiritual Messenger (mala’kah – the work of the mal’ak – the heavenly representative and messenger of God) you shall not (lo’) ever engage in or actually do (‘asah – you shall not attempt to accomplish or perform (qal imperfect)). Her (hy’) Sabbath (shabat – time of rest and reflection based upon the formula of six plus one equates to seven, where once all debts have been settled we can settle down with God) is the goal of (la – is an extension of and brings you to) Yahowah’s () in (ba) all of (kol) your dwelling places throughout time (mowshab – wherever and whenever you live).” (Qara’ / Called Out / Leviticus 23:3) In Qara’ 23, Yahowah is introducing and explaining the seven annual Meetings which comprise the path we are invited to walk from our corrupt world to His home. Therefore, if we want to understand this affirmation of the Shabat, and why it was included in this testimony, we must consider the role of the Shabat plays in God’s plan and in our salvation. From this perspective, nearly “six days” representing six thousand years, have transpired since Adam and Chawah severed their Covenant relationship with Yahowah. And so during the ensuing period, Yahowah’s Set-Apart Spirit has been working to reconcile our relationship. Her job is nearly finished, and will be concluded upon Yahowsha’s return in Year 6000 Yah on the Day of Reconciliations. And that is why the “seventh day,” representing years 6000 to 7000 Yah, are depicted as a “Qodesh Shabathown Miqra’.” God is speaking of the conclusion and purpose of His Miqra’ey, which is to invite and welcome us into His company so that once called out of this world, we can live together. This Qodesh Shabathown Miqra’ is therefore invocative of the thousand-year celebration of Sukah, known as the Millennial Sabbath, were we are restored to fellowship with Yahowah so that we can campout together in perfect peace. These Shabathown represent the special Sabbaths designated in Yahowah’s Miqra’ey. There is a Shabathown associated with Taruw’ah and two assigned to Sukah, marking the first and eighth days of the concluding Festival Feast. Recognizing that Taruw’ah is designed to call our attention to the Day of Reconciliation which makes Shelters possible, and that Sukah begins and ends in a Shabathown, the unique purpose of Shelters is defined by these associations. Unlike the weekly Shabat which always occur on the seventh day, a Shabathown can fall on any day during the week. So by linking the Shabat and Shabathown with the Miqra’ey, Yahowah is telling us that these days convey a unified plan—a plan which prevails wherever and whenever we may be. Moreover, God consistently presents His Shabat in conjunction with “mala’kah – the work of His Spiritual Messenger.” Yah has committed to accomplish what is required for us to be with Him. Yahowsha’ and the Set-Apart

Spirit serve as the “mala’kah,” fulfilling and enabling Yahowah’s Towrah promises” relative to the Covenant and our salvation. It is constructive to note the subtle differences between what we just read and what Yahowah etched in stone as the First Instruction on the Second Tablet. On it, and unlike the Miqra’ey presentation of the Shabat, the initial reference to “work” is rendered with ‘abad, not mala’kah. With His own hand Yah wrote: “Remember (zakar – recall, reflect upon, recognize, and be earnestly mindful) that the Sabbath (‘eth ha shabat – the seventh day, the time of promise where our debts are settled so we can settle down with Him based upon the oath of the) day (yowm) is set apart (qadash – is separated unto God for purifying and cleansing and thus special). (Shemowth / Names 20:8) Six (shesh – speaking of that which is bleached white or adorned in fine linen) days (yowmym) you can actually and continuously work (‘abad – you can engage in labor) and (wa) you can genuinely act upon the totality of (‘asah – you can do all of, prepare and produce the full extent of, fashion and finish, advance, assign, and accomplish, institute, and celebrate (qal stem perfect conjugation)) all of (kol – the entirety of) your service of representing the Messenger and proclaiming the Spiritual Message (mala’kah – your usefulness as a spiritual envoy; from mal’ak – spiritual messenger and heavenly envoy). (Shemowth / Names 20:9) While we have already addressed the difference between the Tablet and Miqra’ version of the Shabat, the more familiar we are with Yah’s formula and plan, the more likely it is that we will understand. So here is the rest of what Yahowah etched in stone... But (wa) the seventh (shaby’y) day (yowm), the Shabat (ha shabat) of (la) Yahowah (), your God (‘elohym), you should never actually engage in (lo’ ‘asah) any part of (kol) the work of God’s Representative and Messenger (mala’kah) yourself (‘atah), your son (ben), your daughter (bat), your male and female servants and staff (‘ebed wa ‘amah), your means of production (behemah), as well as (wa) those visitors (ger) who relationally (‘asher) are in your home, property, or community (ba sa’ar). (20:10) For indeed (ky) in six (shesh) days (yowmym) Yahowah () acted and engaged, preparing and producing everything associated with completing (‘asah) accordingly (‘eth) the spiritual realm and heavens (ha shamaym) and the earth (wa ha ‘erets), and the seas (wa ha yam), and all (kol) which relationally (‘asher) is in them (ba). And (wa) He became completely settled and He rested after settling all unresolved issues (nuwach) during (ba) the Almighty’s seventh (ha shaby’y ‘al) day (yowm). Therefore (ken), Yahowah () blessed and adored (barak) everything associated with this day (‘eth ha yowm), the Sabbath (ha shabat), setting it apart (qodesh).” (Shemowth / Names / Exodus 20:10-11) 9

The reason that these presentations of the Shabat differ is because the subject is different. On the Tablet Yahowah asked us not to do any of the work of the mala’kah, and in the Towrah He is telling us that the Set-Apart Spirit is responsible for providing this service. The perspective is also different. In the Tablet Yah is providing the guidance we need to walk to Him. And in the Towrah He is explaining what it will be like to live with Him while revealing when our reconciliation will occur. Based upon these insights, we know that the Miqra’ey present the collective work of Yahowsha’ and the Set-Apart Spirit on our behalf. They include special days set apart from the rest for reflection regarding what Yahowah has done for us. The Miqra’ey follow the same six-plus-one model established in stone pursuant to the Shabat. The message of both the Miqra’ey and the Shabat is that we cannot work for our salvation. Yahowah, Himself, has provided the way home. After making this comparison, one which also served to establish His prophetic timeline, Yahowah said... “These Godly (‘eleh) Appointed Meeting Times (mow’ed – fixed assembly and betrothal appointments, festival feasts at a specific designated time and place which focus on the purpose assigned by the Authority) of Yahowah (), are Set-Apart (qodesh – separating, cleansing, and purifying) Invitations to be Called Out and to Meet (miqra’ey – assemblies to communicate a specific purpose; from qara’, to call out, to read, and recite, to meet, to greet, and to welcome), for the relationship and for your benefit, for you to be called out and welcomed (‘asher qara’ – for you to proclaim, to meet, to read, and to recite (qal imperfect)), approaching with them (‘eth) in their appointed time (ba mow’ed – on the scheduled meeting date).” (Qara’ / Called Out / Leviticus 23:4) The Interlinear of the Hebrew-English Old Testament published by the NIV, provides a slightly different, and yet valid rendering: “These called-out assemblies of Yahowah, these set-apart Assemblies, you must proclaim them at their appointed time.” This is so clear, so unambiguous, so vital, I am perplexed as to how Christendom has managed to completely disregard it. We are being called out of the world of religion and patriotism to meet directly with God. Yahowah has invited us into His company. The Miqra’ey provide the path by which we are prepared to approach our Heavenly Father. And as with all things Yah, an announcement has been made, the terms have been defined, a schedule has been set, and the instructions have been clearly delineated. The first Mow’ed Miqra’ is Yahowah’s Passover. “In (ba) the (ha) first (ri’shown – and foremost) month (chodesh – time of renewal) [Abyb – the month young barley ears form and green], on the fourteenth (‘arba’ ‘asar) of (la) the (ha) month (chodesh – time of renewal) for the purpose of understanding at

(byn / bayn – between and within the interval of as an aid to comprehension at) twilight (ha ‘ereb – sunset), is Passover (Pesach – act of sparing and providing immunity; from pacach, to pass over) according to (la – to move toward and to approach) Yahowah ().” (Qara’ / Called Out / Leviticus 23:5) Pesach enables God to pass over, or overlook, our sin, while still remaining just. This merciful provision is celebrated two sets of seven days into the “ri’shown chodesh – foremost time of renewal.” And the Miqra’ commences and concludes at sundown. The reason for this is so that Yahowsha’ would be able to observe its symbolism and fulfill its promise. He celebrated the Pesach meal with His Disciples beginning at sundown, and yet before the sun would set on the fourteenth day He, Himself, would serve as the Passover Lamb. The primary meaning of Hebrew word vocalized either byn or bayn, isn’t “at” or “between,” even “an interval of time,” as it is typically rendered in most bible translations. Instead, it describes the purpose of the Towrah and of this specific instruction: “as a result of teaching and instruction to comprehend the information which has been conveyed so as to understand the directions and guidance.” Byn implies “being observant, looking carefully and closely, being perceptive and discerning, and then coming to know and ultimately to understand.” Byn is all about “comprehension.” Yahowah wants us to “shamar towrah – observe, examine, and consider His teaching, instruction, guidance, and directions” so that we come to “byn – know and understand” what He is offering. Those who observe Yahowah’s Pesach instructions, who understand what God is offering, and who respond appropriately to His invitation, are spared by Yahowah’s actions. He has provided immunity for us by allowing our sin to be passed over without consequence. Now that we know that a little word like byn can make an enormous difference, what about the preposition la, which is most often translated “to.” In this passage, la connects Yahowah to Pesach. This conveys much more than just that these Passover instructions are “according to” Yahowah. God is telling us that Passover “is the way to move toward and approach” Him. And should you be wondering the reason why Yahowah didn’t identify when the first month of the year would commence on this occasion, it was because He had already done so. This was not the first announcement of Passover. And that is also why nothing more about Passover is said at this time. Yahowah has already told us most of what we need to know. 

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A Yowbel of days before the Towrah was revealed to Moseh on Mount Horeb, the Children of Yisra’el had personally experienced Passover. Let’s pick up their story with the announcement of the first official observance of Passover. “In addition (wa) Yahowah () spoke (‘amar – communicated) to (‘el – as God to) Moseh (Moseh – one who draws us out) and to (wa ‘el – and as God to) ‘Aharown (‘Aharown – source of light and choice and thus representing enlightened freewill) in the realm (ba ha ‘erets – in the land and nation) of the Crucible of Egypt (mitsraym – serving a metaphor for human religious and political oppression and divine judgment), for the purpose of saying (la ‘amar – in an effort to be with them by conveying and promising), ‘This (zeh) month (ha chodesh – time when light is restored to the moon) shall be your first and foremost (la ro’sh – your beginning and most important) time of renewal (chodesh - month). It shall be for you and on your behalf (huw’ la la) the first (ri’shown – initial and foremost) month (chodesh) of the year (ha sanah – time of change).’” (Shemowth / Names / Exodus 12:1-2) Chodesh, sometimes vocalized as chadash, conveys an essential message with regard to the Mowed Miqra’ey. It means “to renew, to make anew, to repair, and to restore” in addition to designating the “first day of a new lunar month when the initial sliver of a crescent reappears.” The designated purpose of these “Miqra’ey – Invitations to be Called Out and to Meet” with God is to renew our souls, restoring us so that we are prepared to fellowship with Yahowah. And they occur at very specific times, which is why it was important to know how to establish a calendar which was in sync with the Almighty’s. Prior to mechanization and mass communication, the only reliable means of achieving this was by way of the moon phases. Yahowah had already established the time of year, saying in Qara’ / Exodus 9:31 that the barley crop was ‘abyb, meaning “formed in the ear and yet still green and moist.” Since barley is one of the first grains to flower each year, this occurs annually in the Spring, most commonly near the Vernal Equinox. By selecting the new moon which most closely corresponds to this time, the beginning of the year could be readily established. However, since a lunar year is just 12 months of 29.5 days (or 354 days per year), it had to be adjusted by adding a thirteenth month every two to three years on average. This procedure was remarkably accurate, making the average Hebrew year over any significant span of time 365.2468 days long, compared to the Gregorian year of 365.2425 days in duration. This was accomplished based solely upon whether the barley was ‘abyb when the first crescent moon of the Spring was sighted. (Since there isn’t a handy barley farmer in proximity to most of Yahowah’s children today, we can calibrate our year to God’s by starting it with the first crescent closest to the Vernal Equinox.)

“Speak (dabar) to (‘el) the entire (kol) witnessing community of (‘edah – assembly for the purpose of providing testimony regarding) the Children (ben sons) of Yisra’el (‘ysh sarah ‘el – those who strive and struggle with, those who persist and endure with, those who engage and persevere with and are empowered by God), to say (la ‘amar), ‘On (ba – in) the tenth (ha ‘asowr) of this month (zeh ha chodesh – of this moon’s renewal) accordingly (la – to approach) each individual (‘ysh – each person) shall obtain (laqah – shall select, grasp hold of, and receive (qal imperfect requiring a literal interpretation with ongoing consequences)) on their behalf (la – for them) a male lamb (seh) for himself and his home (la beyth – on behalf of their household and family)—a lamb (seh) according to (la) their father’s (‘ab) households (beyth – homes and family).’” (Shemowth / Names / Exodus 12:1-3) (“Children of” isn’t found in the MT but is written in the DSS. Likewise, the end of the 3rd verse was predicated on 4QpaleoGen-Exod rather than on the Masoretic.) ‘Edah, translated “witnessing community,” also means “to provide testimony and evidence,” and thus it describes the role Moseh and the Yisra’elites would play in the revelation of Yahowah’s nature and plan through His Towrah. More telling still, the same three Hebrew letters vocalized ‘adah, convey the purpose of the assembly, which is to “remove and take away” sin by way of the “pass over.” You’ll also note that there is a direct association between Passover and “beyth – family and home.” Pesach is the Door of Yahowah’s Home, providing access to His family. Also, God is telling us that on the tenth day of the first month, four days before Passover, the Lamb shall be selected and brought into the home. Yahowsha’ would observe these instructions, arriving in Yaruwshalaim four days prior to Pesach. This instruction was designed to vividly convey the price the lamb would pay to free us from the consequence of sin. During this time, the family would become familiar with the lamb, just as we came to know Yahowsha’ prior to His sacrifice. There are four lessons we can learn from this next passage. “And if (wa ‘im) the household (ha beyth – the home and family) is too small (ma’at – is too few and impoverished) to endure (hayah – to exist with) with a lamb (min seh), then (wa) he (huw’) and his neighbor (wa shaken) who is near (qarowb – with who is closely related to) the Almighty’s family (‘el beyth – God’s home and household) shall share (laqah – obtain and receive) in accordance with the number (ba mikcah – quantity and value) of individual (‘ysh) souls (nepesh), according to (la) the mouths (peh) to feed (‘akal) in computing the number (kacac – in determining and figuring out the quantity) of lamb (‘al ha seh).” (Shemowth / Names / Exodus 12:4) 13

First, God doesn’t want us investing more than we can afford into this relationship. He never wants us to have any reason to believe that we are making a sacrifice to appease Him. Because in fact, God is the one making the sacrifice on Pesach. The concern over the number of mouths to be fed affirms that Passover isn’t a sacrifice in the sense that we are giving something of value to God. It is instead is a feast, where we enjoy a meal together. Second, we are asked to be neighborly and sociable, helping others out while enjoying their company. That is the nature of a party. The Mow’ed Miqra’ey are “chag – celebrations, festivals, and feasts.” Third, Passover is to be celebrated as a family. Yahowah wants our experience to model His plan and purpose. He wants us to embrace His “beryth – familyoriented Covenant relationship.” Fourth, the benefit of Passover is the survival of our soul, which is why the number of nepesh/souls was important to God. Yahowah did not reference the “number of bodies,” because Passover isn’t about restoring or resurrecting a body. It was Yahowsha’s soul which was raised from She’owl, not His body from the grave. Yahowah said: “The lamb (seh) shall exist as (hayah) an unblemished (tamym – without defect, a perfect, blameless, and innocent) male (zakar – to encourage remembrance) son (ben), a year old (shanah). He shall be (hayah – he will actually, always, and continually be (qal imperfect)) for you (la – on your behalf) actually taken (laqah – consistently obtained and received (qal imperfect)) from (min) the male lambs (ha kebes – rams) or from (wa min) the female goats (ha ‘ez – the she goats).” (Shemowth / Names / Exodus 12:5) Since there is no such thing as a “tamym – perfect” lamb, we are compelled to consider why Yahowah selected this term. And the answer is found in Bare’syth 17:1: “And Yahowah appeared as God to ‘Abram. And He said to him, ‘I Am God Almighty. Choose of your own volition to walk (halak) to (la) My presence (paneh) and come to be (hayah) perfect (tamym).’” Here, Yahowah is addressing the result of choosing to walk to Him along the path He has provided – the first step of which is Pesach. When we answer God’s call and respond by walking these seven steps we come to appear “tamym – perfect” in our Heavenly Father’s eyes, and that is the only perspective which matters relative to our salvation. So this path which begins with Passover perfects us. The perfect lamb, therefore, leads the way. And most especially, this Perfect Lamb is the Ma’aseyah Yahowsha’ – the perfect example of the Towrah who taught us how to become perfect.

The kebes/ram, seh/male lamb, and ben/son who is “tamym/unblemished, blameless, innocent, and perfect” is a stand in for the Son of God, the Sacrificial Lamb who takes away the sin of the world, the Ma’aseyah Yahowsha’. Relying upon the work that He did on our behalf during the first three Miqra’ey opens the door to our salvation. The Hebrew word ‘ez, translated “female goats” above, is symbolic of our Spiritual Mother. She also plays a crucial role in our spiritual transformation and reconciliation with God. Vocalized ‘oz, the term conveys “great power and strength,” as well as describing “a reliable fortification.” ‘Ez and ‘oz are derived from ‘azaz, meaning “to be strengthened, to be empowered, to be made strong, and to prevail.” These represent the benefits of the Covenant and of being reborn by way of the Set-Apart Spirit into our Heavenly Father’s family. “And he shall be for you, existing on your behalf (wa hayah la), to be kept, cared for, and observed (la mishmereth – to be watched over as your responsibly) until (‘ad) the fourteenth (‘asar ‘arba’) day (yowm) of this (la zeh) month (ha chodesh – time of renewal). And (wa) the entire (kol) community (qahal – assembly) of witnesses (‘edah – who provide testimony on behalf) of the Children (ben – sons) of Yisra’el (yisra’el – individuals who engage and endure with God) shall take his life (shahat ‘eth – shall slaughter him) to encourage understanding around (byn / bayn – to promote understanding near or in the vicinity of) sundown (‘ereb – sunset, twilight, dusk, or early evening).” (Shemowth / Names / Exodus 12:6) It bears repeating: God wanted His people to come to know the Lamb. He wanted them to observe Him. He wanted them to recognize and remember the price that would be paid to exonerate them for their sins. By having it arrive four days before Passover, the family would become familiar with the lamb before they slaughtered it. In the same way, Yahowah wanted the Yahuwdym to become familiar with Yahowsha’ before they called for His murder on Pesach—four days after Daniel’s prophecies predict and the eyewitnesses report that the Sacrificial Lamb of God walked into Yaruwshalaim to fulfill the Towrah. All of this was designed help us “zakar – remember” and “byn – understand” this “‘edah – testimony.” If that were not enough, every word of what follows is also dripping with portent... “And they should actually choose to take (wa laqah – and so then they should genuinely opt of their own volition to totally grasp hold of, obtain, and completely receive (the qal stem conveys reality, the perfect conjugation denotes completeness, and consecutive form expresses volition)) some of (min – from and part of) the blood (ha dam) and place it (natan – offer, entrust, dedicate, devote, 15

and give it) upon (‘al ) the two (shanaym – both sides of the) upright pillars of the doorway (ha mazuwzah – door posts, framework of the doorway, the jam, or the standing pedestals) and also (wa) upon (‘al) the lintel (ha mashqowph – the upper post or crosspiece of a doorframe; from shaqaph, meaning that which looks out, looks down, or overlooks) upon (‘al) the (ha) homes (ha beyth – the houses, households, and families) where beneficially and on behalf of the relationship (‘asher) you eat (‘akal – feed upon and consume) it (‘eth) inside (ba).” (Shemowth / Names / Exodus 12:7) Perhaps the most important aspect of this instruction is a derivative of the unique nature of Hebrew tenses. By conveying laqah in the qal perfect consecutive, we learn that the decision to observe Pesach in accordance with Yahowah’s directions is our choice. Participation in the Miqra’ey fall under the auspices of freewill. All God asks is that our responses be genuine and that we buy in completely to the solution He is offering. A portion of Yahowsha’s blood, the perfect Sacrificial Lamb of God, oozed from His wrists onto the lintel, while more of it poured from the piercings in His feet onto the upright pillar upon which He was hung. It was shed so that we might become immortal, thereby celebrating endless feasts in our Heavenly Father’s home. Mazuwzah, translated “upright pillars of the doorway” can also be rendered as “the framework upon which a door or gate is anchored and hinged.” This is important because the mazuwzah represents the narrow gate through which we must pass to live with God. It is “anchored and hinged” on Passover. Simply stated, Pesach is the doorway to eternal life and to God’s Home. The most closely related words to mazuwzah include: mazzown, meaning “provision,” indicating that Pesach is Yahowah’s provision for life. Mezah is a “safe harbor, a place protected from the elements”—just as Yahowah used the Passover to protect His family. And mezew means “to gather in and harvest grain,”—something which is symbolic of the FirstFruits harvest which follows. Before we leave this passage focused upon the “mazuwzah – upright pillars of the doorway,” I’d be remiss if I didn’t reinforce the association of this Door with the Ma’aseyah Yahowsha’. While He revealed the following insight regarding the Laodiceans to Yahowchanan in Hebrew, the Greek translation of this association reads: “Behold (idou – indeed, look and see), I put in place, I established, paid for, maintain, acknowledge the validity of, recommend, and stand upright so as to enable others to stand at (histemi – I authorize, abide by, and continue to be present at; [recognize that histemi is the root of stauros, or upright pole, errantly translated cross]) the door (thura – the portal, entrance, opening, and gate) and knock. If anyone (tis – as an individual) hears and pays attention to

(akouo – receives this notice and understands) My voice (phone – words) and opens (anoigo) the door (thura – portal), I will come into (eiserchomai – from eis, meaning into or unto and erchomai, meaning come and become known, establish and influence, ultimately raising) him, and will enjoy a feast [speaking of the Chag Festivals which comprise the Miqra’ey] with (meta) him, and he with Me. To him who prevails (nikao) I give to them the gift of (didomi) sitting down (kathizo) with Me on My throne (thronos – seat of authority and power), as I also (kago) prevailed, and even as (hos – in the same way as) I Am sitting (kathizo) with (meta) My Father on His throne (thronos). He who can hear, let him listen to what the Spirit says to those who are called out (ekklesia).’” (Revelation 3:20-22) Yahowsha’ opens Pesach’s Door to Yahowah’s Home. The reason Yahowah wanted the Yahuwdym to eat the lamb, was so that they would understand that the sacrifice wasn’t a gift to God, or a service to Him, but instead something for them to benefit from, to be nurtured by, and to enjoy in a family setting. “Then (wa) they should genuinely choose to eat and to be completely nourished (‘akal – they should opt to actually feed upon and to be totally fed (qal perfect consecutive)) by way of (‘eth) the flesh (ha basar – the meat of the animal and its body) during (ba – in) this (zeh) night (laylah – time of darkness following sundown). Roast it over a fire (tsaly ‘esh – cook it using fire), and (wa) always eat it (‘akal – consistently and continually consume it and be genuinely nourished by it (qal imperfect)) over (‘al – with the Almighty’s) Matsah (matsah – unleavened bread without yeast) and bitter herbs (maror – an eatable plant with a bitter taste).” (Shemowth / Names / Exodus 12:8) Since it takes just a tiny bit of leaven, or yeast, to permeate an entire loaf, changing the nature of the bread, leaven is equated to sin corrupting our mortal natures. The unleavened bread represents our sinless state in the aftermath of the redeeming sacrifice of Matsah – which is an integral part of Pesach. And the bitter herbs alert us to the agonizing price Yahowah paid to render us blameless. When meat is boiled, the water becomes polluted by the animal’s fats and remnants of its blood. Drinking blood is in opposition to the Towrah’s teaching, and consuming fat isn’t healthy. Moreover, there were many positive implications which resulted from roasting the lamb over a fire. First, the fire illuminates the room, making it possible to see one another and read the Word after sunset. Second, it warms all of those around it, and creates a campout ambiance, consistent with our Heavenly Father’s ultimate goal—of us camping out with Him. Third, the smoke rises, symbolically demonstrating that our souls will also rise as a result of the sacrifice. Fourth, fire is the Scriptural metaphor for judgment, from which we are passed over as a result of the lamb bearing the consequence of our sins. 17

But there is another aspect of the fire I don’t want you to miss. This very same fire will be used to incinerate what remains of the lamb once it has fulfilled its mission of nurturing the family. The same would be true of Yahowsha’s body. After fulfilling Passover, and after His soul was separated to fulfill Unleavened Bread, the Ma’aseyah’s body was vaporized in the tomb. It is why the Shroud of Turin, should it be real, reveals an image of a crucified body which has been subject to enormous energy. “You should never consume (‘al ‘akal – you should not ever eat (qal imperfect)) any part of it (min) raw or without due consideration (na’ – uncooked or devoid of the proper focus) or (wa) boiled (bashal), cooking it in water (basal ba ha maym), but instead as a condition (ky ‘im – but rather as a requirement), roasting it above a fire (tsaly ‘esh), his head (ro’sh) and his legs (kara’) attached (‘al), and his inner parts (qereb) close by (‘al).” (Shemowth / Names / Exodus 12:9) While the leg or shank of the lamb is edible, God isn’t suggesting that we consume any of the internal organs. The head, heart, and legs are there to help us visualize the price our Savior paid on Golgotha’s upright pole. Yahowsha’s sacrifice alone is sufficient to resolve the issues which would rob us of our lives. There would be nothing left to do, and thus no sin remaining. “And (wa) you shall make certain that nothing remains (lo’ yathar – you should consistently assure that there is nothing left over (hiphil stem tells us that we are responsible for creating this result, and the imperfect conjugation reveals the consistent, continual, and ongoing nature of this instruction)) of him (min) prior to (‘ad) morning (boqer – sunrise or dawn). And so (wa) the remainder (yathar – what is left and remains) of him (min) prior to the approach of (‘ad) morning (boqer – sunrise) you shall literally and consistently burn up (sarap – you should always incinerate (qal imperfect)) in (ba) the fire (ha ‘esh).” (Shemowth / Names / Exodus 12:10) On the eve of Passover, Yahowsha’s body was removed from the pole, and placed in a grave. In the morning, His soul was sent to She’owl (Hades in Greek) to endure our punishment in the place of separation. But there is an essential lesson in this passage which nullifies Christianity’s foundational claim, while at the same time explains some of the “Christian New Testament’s” most troubling dialog. You see, Yahowsha’s body, after having served its purpose as the Passover Lamb, ceased to exist. It was incinerated in a burst of energy before the dawning of the next day. The reason the women who approached the empty tomb on Bikuwrym did not recognize Him, with His mother confusing Him for a gardener, was that He did not inhabit the same body. This

also explains why the men on the road to Emmaus were confused, as well as the episode in the upper room later this same evening with Thomas. Yahowah is interested in our souls, not our bodies. A physical presence in heaven would be counterproductive. More to the point, those who observe Pesach, Matsah, and Bikuwrym become immortal, perfect, and spiritual children of God. While Yahowah did all the work required to redeem us, if we want to be rescued, we have to be ready to go. The Familial Covenant Relationship is predicated on walking out of man’s realm and walking home to God. “And (wa) this is how (kakah – this is the manner in which) you should always be nourished (‘akal) by him with (’eth) the tie fastened around your waist (chagar matanaym – fully dressed and girded), with your sandals (na’al – shoes) on your feet (ba regel), and with your staff (maqel – walking stick and branch) in your hand (ba yad). You should choose to eat it, being completely nourished by him (‘akal ‘eth – you should freely and without reservation decide to consume it (qal, perfect, consecutive)) quickly (ba chipazown – in haste, in a hurry as if ready for a flight).” (Shemowth / Names / Exodus 12:11) “This and He is (huw’ – he is or it is) Passover (Pesach – to pass over) according to (la – to approach) Yahowah ().” (Shemowth / Names / Exodus 12:11) The final four words in this concluding statement can be rendered several ways, all of which are accurate, relevant, and thought provoking: “He is Passover according to Yahowah.” “He is in accord with Yahowah’s Passover.” And: “This Passover is to approach Yahowah.” It is an allusion to the role Yahowsha’ would play in our salvation. Yahowsha’ would be the Passover Lamb and the Doorway to Heaven, and thus the Ma’aseyah is the very essence of Passover. Yahowsha’ would be Towrah observant, and therefore He celebrated and fulfilled Passover in complete accord with Yahowah’s instructions. And while our eye is often caught by the most profoundly important revelations, let’s not be calloused to the opening stanza of this verse. Our time on this planet is relatively short and can end without a moment’s notice. We need to prepare ourselves so that we are ready to respond to God’s invitations. He is not going to call out to us forever. Nothing is ever per chance with Yah. So all three items on God’s list are significant. Since the last two are fairly obvious, let’s begin with them. The “maqel – staff” is symbolic of the Ma’aseyah and of shepherding God’s flock. This suggests that we ought to follow Yahowsha’s example and be Towrah 19

observant as was He. Also by following the Ma’aseyah’s lead, we will shepherd our Heavenly Father’s sheep, nurturing and nourishing them, protecting them and guiding them. The reference to sandals speaks of Yahowah’s request that we engage and walk with Him. He wants us up, on our feet, and ready to go. Moreover, the Miqra’ey are comprised of seven steps – steps we must walk if we want to meet God. Being “chagar matanaym – fully dressed and girded” is especially important, because we cannot enter Yah’s presence naked. Only those clothed in the SetApart Spirit’s Garment of Light can exist in God’s presence. But more than this, being properly girded is analogous to being properly prepared. In Exodus 1:16, we heard Pharaoh tell those responsible for aiding mothers delivering Hebrew children: “If a son is born, you shall kill him.” Yahowah has a long memory and is prone to reciprocation. Love Him and He will love you in return—giving you the gift of life. Reject Him, and He will reject you, the consequence is: you will die. Therefore…“So (wa) I will choose to pass over (‘abar – I will actually elect to completely cross over (qal, perfect, consecutive)) the realm (‘erets – land and nation) of the Crucible (mitsraym – the place of religious and political oppression) during this (ba zeh – particular) night (laylah) and strike (nakah – destroy) every (kol) firstborn son (bakowr – oldest son) in the land (ba ‘erets) of Egypt (mitsraym – the crucible), including (min) man (‘adam) and even animal (wa ‘ad behemah). And upon (wa ba) all of (kol) the gods (‘elohym) of Egypt (mitsraym – the crucible of religious and political oppression), I will execute judgment and render punishment (‘asah sepet – literally engage in the ongoing process of being judgmental (qal imperfect)).” (Shemowth / Names / Exodus 12:12) Passover, like the other six Miqra’ey, is both symbolic and prophetic. Yahowah would sacrifice His only begotten son as the Passover Lamb to save His family. By saying that He is going to “judge and punish” the “gods of Egypt,” Yahowah is telling us that there is more to them than celestial identifications and graven images. False gods live in the minds of the men who created them and who serve them, and in the institutions which promote them—both of whom were inspired by Satan. False gods embody a very real spirit—that of darkness, deceit, death, and damnation. There would be a consequence for the role Satan and his fellow demons played in promoting them.

The blood of the perfect Passover Lamb serves to identify those who have chosen to identify themselves with Yahowah. Our lives are spared on that account. God said so during the Exodus. “I am (‘any) Yahowah (). The blood (dam) will exist (hayah) for you (la) as a sign (la ‘owth – as a token, a miraculous signal, an illustration, a nonverbal symbol conveying important information) on (‘al) the homes (beyth – households and families) where you by way of relationship (‘atem ‘asher) are at that time (sham). So when (wa) I see (ra’ah – when I view and consider) the blood (dam) I will choose to actually pass over (pesach) you on that account (‘al – on that basis and for that reason).” (Shemowth / Names / Exodus 12:12-13) In this passage, hayah, which was used to affirm that the blood would be a sign, was scribed in the qal stem, demonstrating that this connection should be interpreted literally, that the association is genuine, and that this statement is reliable. Conjugated in the perfect, we know that the blood provides a total solution and that the sign is complete. And in the consecutive form, we discover that God wants us to acknowledge this relationship. Moving on, “ra’ah – I see,” was written similarly. God wants to see us respond to His instructions. He wants us to benefit from His provisions. He is not only sincere about this; we can count on Him doing everything He has promised. It should also be noted that the same stem, conjugation, and form were ascribed to pesach, which was translated “I will choose to actually pass over.” It is Yahowah’s inclination, His desire, to be merciful. He finds no pleasure in punishment. La ‘owth, which was rendered “as a sign,” is so subtle it is usually missed. But la reveals that this ‘owth is for us, not for Yah. It also reveals that the sign on the door enables us to approach God. So Passover is a sign of things to come—of eternal life in the Covenant. There is more to Passover than simply sparing a life. The plague of sin, which leads to the death and destruction of the soul, is lifted from us. “And the plague (negeph –pandemic disease which strikes people and causes them to stumble) leading to (la – concerning) death and destruction (mashchyth – ruin or incarceration) shall not exist (lo’ hayah) among you (ba) when I strike (ba makah – when I afflict and wound) in the realm of the Crucible of Egypt (ba ‘erets mitsraym).” (Shemowth / Names / Exodus 12:13) Yahowah is the source of life. Sin is the source of death. God conceived life and authored its genetic code. And He provided the means to extend it forever. It was His to give, making it His to take away.

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Man, however, through religion and politics, authored the means to death and destruction. Humankind conceived the way to foreshorten and spoil it. There are two types of life: corporeal and spiritual. Those who survive the first to experience the second do so on Yahowah’s authority. Those who accept the benefits of the Covenant are reborn spiritually from above by way of Pesach, Matsah, and Bikuwrym. Those who overtly oppose Yahowah and His Towrah are also reborn spiritually, but from below, and are thus incarcerated with ha Satan. But most people make neither choice. They succumb to the plague of religion, the disease which causes souls to stumble, and which leads to death of the body and destruction of the soul. While the consequence of ignoring or rejecting Yahowah’s Pesach instructions isn’t something to celebrate, Passover isn’t a somber affair. It is a festival feast. On this day, those who are guided by Yahowah’s Towrah were and are vindicated—declared “Not guilty.” And in this way, God’s children are freed from death and destruction of our soul. “This (zeh – specific) day (yowm – beginning and ending at sunset) will exist (hayah – was, is, and will always be) on your behalf (la – for you) as a memorial and reminder (la zikarown – as a commemoration of an inheritance right, a means to recall and understand the relationship, as a symbol and a proverb). And (wa) you should choose to genuinely and completely celebrate (chagag – I’d like you to throw a comprehensive party (qal perfect consecutive)) with Him (‘eth) a Festival Feast (chag) to approach (la) Yahowah () throughout all of your lives and generations (la dowr – dwelling places throughout time). Continuously and genuinely celebrating the Festival Feast with Him (chagag – you should actually and always revel in His party (qal imperfect)) as an engraved prescription for living (chuqah – a clearly communicated and inscribed recommendation of what you should do in life to be cut into the covenant relationship) forever (‘owlam – eternally).” (Shemowth / Names / Exodus 12:14) Remaining consistent, hayah, which was rendered “will exist,” and was used to tell us that we should always remember the “specific day” known as Pesach, was conveyed using the qal stem, perfect conjugation, and consecutive form. So once again, Yahowah is expressing His will and He is telling us how He’d like us to respond. Therefore, those seeking to do the will of God should choose to remember Passover. Furthermore, this was written to be interpreted literally and responded to genuinely. And that is because Pesach is a complete solution. Yahowah has done everything which was required to accomplish all of its goals.

By saying that this Miqra’ is a zikarown, a “memorial and a reminder” God told us that its lessons should be “remembered because they will help us understand” His plan of salvation. Not missing a beat or changing gears, “chagag – you should choose to genuinely and completely celebrate,” was scribed using the same combination of qal, perfect, consecutive. While this is God’s will, His advice, the decision as to how to respond is completely up to us. Just don’t be a hypocrite and ask to know God’s will for your life if you choose to ignore His instructions when He provides them. “Chag – Festival Feast,” is obviously a derivative of the chagag, the verbal form of the word. But by including both, there is no missing the fact that Yahowah views Passover as a “celebration.” Our Heavenly Father wants “to party.” He has planned the event, made all of the arrangements, paid the bill, and has invited you and me to attend. Are you going to RSVP? By using dowr in this context, Yahowah has made it clear that the Miqra’ of Pesach is for all generations, for all time, and for all places. Further, ‘owlam reinforces the idea that the observance of Passover is never to end. This celebration of life wasn’t to be replaced by anything. Passover is an “engraved prescription for living designed to cut us into the covenant relationship.” It is “‘owlam – forever,” as we will be if we observe it. And that is why the final installment of chagag was presented using the imperfect conjugation and included the first person, masculine, singular suffix (Him). It means that God wants us to “consistently and continuously celebrate this Festival Feast with Him” “‘owlam – forever.” So why do you suppose the Catholic Church made the celebration of Passover illegal, killing those who observed it? Why did they replace Yahowah’s Passover with the Babylonian celebration of Easter—even retaining the name of the pagan goddess who was called the “Mother of God and Queen of Heaven?” And why do Protestant and Orthodox Christians follow their ungodly example? Is it any wonder we don’t understand the majesty of God’s plan? Even today, if you do an internet search for “Easter” and “King James,” you will find a plethora of sites justifying the substitution—saying that Easter is an accurate and proper translation of Pesach / Passover, even of Pascha as it is transliterated into Greek. They cite the appearance of “Easter” in Acts 12:4 in the 1534 Tyndale Bible, the 1539 Great Bible, the 1568 Bishop’s Bible, the 1599 Geneva Bible, and also the 1609 King James Bible as evidence of its accuracy— and their perfection. (All this actually confirms is that most translations reprise the same words because familiarity sells.)

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And yet these religious publishers and their promoters either don’t mention, or they do mental gymnastics around the fact, that Yahowah undeniably selected the term Pesach / Passover, not “Easter.” And none have the integrity to mention that the celebration of Easter irrefutably dates back to the Babylonian Mystery religion circa 3000 to 4000 BCE. Not only did the Roman Catholic Church ban the celebration of Passover, they established a formula to make certain that their pagan sun-god and sun-goddess holiday of Easter would never coincide with the fourteenth day of Abyb. So their “Easter” is the Sunday following the first full moon on or after the vernal equinox, unless that coincides with Pesach, and then it is moved forward one week. (Oddly, “Easter Sunday” isn’t actually a counterfeit for Passover, but is instead a corruption of FirstFruits.) Yahowah established the Miqra’ of Pesach / Passover while religious men in consort with Satan established Easter. They never fall on the same day, and they do not commemorate the same redemptive event. Man justifies one, and Yahowah justifies on the other. While Yahowah is right, this disagreement between man and God demonstrates beyond any doubt that Christianity is wrong. If a religion contradicts, corrupts, conceals, or counterfeits any meaningful tenet of the Scriptures upon which it draws its authority, it is false. Period. End of conversation. End of life. The only thing more appalling than nearly two-billion people being deceived by the religious rubbish known as “Easter Sunday,” is that the proponents of the Christian holiday, even with overwhelming and irrefutable evidence at their fingertips, still promote the lie. And as a result, nearly two billion people will needlessly experience the same mortal death and destruction of their soul suffered by the Egyptians, and many of their pastors and priests will spend their eternity incarcerated in She’owl with the lord they unwittingly serve. While God told us through the prophet Howsha’ that “His people were destroyed for lack of knowledge,” making ignorance deadly, He told all of us through Moseh by way of the Third Statement He etched in stone that “the promotion of lifeless lies would unforgivable.” (Incidentally, if you are looking for a religious justification for any of the Christian corruptions or counterfeits of Yah’s Word, you will have no trouble finding them. In religious circles, lies are supported more zealously than truth is proclaimed.) The next verse conveys very specific instructions, rife with prophetic and redemptive symbolism: “And you should choose to take (laqah – under the auspices of freewill, you should genuinely select, obtain, and totally grasp hold of (qal stem, perfect conjugation, consecutive form)) a bunch (‘agudah – a bundle of stems and leaves) of hyssop (‘ezowb – a plant from the mint family (fragrant marjoram) associated with cleansing and purging) and dip it (wa tabal – plunge,

soak, and bathe it) in the blood (ba ha dam) which (‘asher – fortuitously as a result of the relationship) is in the basin (ba ha caph – is in the bowl, on the threshold, or is in association with entrance), and (wa) you should of your own volition elect to cause the intended effect by reaching out and touching it (naga’) to (‘el) the upper crosspiece of the doorframe (ha mashqowph – upper beam of the door) and (wa) to (‘el) the two (shanaym) doorposts (ha mazuwzah – upright pillars of the doorway) from the blood (min ha dam) which (‘asher – for your benefit) is in the basin (ba ha caph). And (wa) no (lo’) individual (‘ysh – person) among you (‘atem) shall ever go out (yatsa’) of (min) the doorway (pethach – portal, opening, and entrance) of their home (beryth – household and family) until (‘ad) morning (boqer – the end of darkness and first light).” (Shemowth / Names / Exodus 12:22) This begins by reminding us that our decision with regard to Yahowah’s Towrah instruction is subject to volition because “laqah – you should choose to take” was also scribed in the consecutive form. And while “naga’ – you should of your own volition elect to cause the intended effect by reaching out and touching it,” also reflects freewill, with the hiphil stem it also conveys the idea that our decisions will cause the intended effect. That is to say that our choices determine our fate. God has put us in control of our souls. The primary meaning of caph is “threshold” and “entrance.” Passover is the entrance and Unleavened Bread represents the threshold upon which we enter and cross to reach our Heavenly Father’s Home. Likewise, pethach, translated “doorway” above, also means “revelation, unfolding and disclosing knowledge, and understanding specific to the symbolism of a portal.” This is the “narrow and unpopular gate of life” which Yahowsha’ said “few will find.” And by contrast, the Babylonian, Roman Catholic, and Christian observance of Easter, with its pagan traditions and egg-laying bunny, represents the “broad gate leading to destruction” which “many find.” It is why boqer, the word translated “morning,” means “to seek so that you might find” the “end of darkness and the first Light.” (The difference between the broad and narrow gates, and the passage referring to them will be examined at the end of this chapter.) Yahowah’s focus remains on the “beyth – family and home.” It is the place where children are born, nurtured, guided, raised, sheltered, protected, grow, and are loved. Once we are allowed to enter God’s home as a result of Pesach and Matsah, our Heavenly Father doesn’t want His children to walk away from His love and protection. Also pertinent, the lone precondition for participating in the “beryth – FamilyOriented Covenant Relationship” is to come out of and to stay out of mankind’s 25

political and religious institutions. So, not only were the Children of Yisra’el told to celebrate the Passover as a family, they were told to stay inside their homes. While Passover is a party, it is a serious affair. It is a celebration of life for those who observe our Heavenly Father’s Towrah guidance. But it is also a time to mourn death for those who ignore the Towrah. “Then (wa) Yahowah () will pass through (‘abar) to plague (nagap – to strike, smite, and afflict) the Egyptians (mitsraym). But (wa) when He sees (ra’ah – notices and considers) the blood (dam) on the lintel of the door (‘al ha mashqowph – upper beam) and on the two (wa ‘al shanaym) upright pillars of the door (mazuwzah – the doorposts) Yahowah () will pass over (pesach) that doorway (ha pethach – portal and entrance) and He will not allow (lo’ natan – permit, cause, or bring about) the devastating destruction (shacheth – corruption and ruin, decay and putrid decomposition) to come inside (la bow’ ‘el – to pursue and arrive within) to plague (la nagap) your homes (beyth – households and families).” (Shemowth / Names / Exodus 12:23) The Hebrew word shacheth, not only means “to destroy and to decay,” it speaks of the “corruptible nature of sin rendering souls impure.” So in a word, we have a definition of the very thing Passover was designed to cure. Sin leads to death and to the destruction of the soul. As a result of their priests and government officials, their teachers and judges, every Egyptian who suffered this night had already been plagued and was therefore destined to die. Their participation in the Egyptian religion meant that their souls were certain to be annihilated. Their Creator merely shortened their time they would survive as mortals as recompense for their fathers oppressing and murdering His people. When we come to our review of the narrow and broad gate passage later in this chapter, you’ll want to keep in mind that the consequence of this plague for those who did not follow Yahowah’s specific instructions, was: “devastating destruction, and corruption which leads to decomposition.” Those who do not follow Yahowah’s path, are seldom sent to She’owl, but instead have their souls destroyed upon their death. The consequence of pharaoh’s rebellion proved high—although it is the same price all of our children will pay if we neglect teaching them Yahowah’s Towrah. God passed judgment, and life ended for the firstborn sons in every household not marked by the blood of the lamb in accordance with His very specific instructions. This next prescription is clear. It is also in direct conflict with the central plank of Christendom and its “New Testament.”

“You should choose to genuinely, completely, and carefully observe (shamar – while the choice is yours, I suggest that you decide to closely examine and thoroughly consider (qal, perfect, consecutive)) this (‘eth) message (dabar – statement, account, testimony, and the word). Because this is (la) an engraved prescription for living (choq – an inscribed decree regarding what you should do in life to be cut into the relationship) on behalf of (la) your children (beny – sons) until (‘ad – up to the point of) eternity (‘owlam).” (Shemowth / Names / Exodus 12:24) Choq, translated “an engraved prescription for living,” is based upon chaqaq, meaning “instruction which is inscribed,” literally “cut in stone.” Both speak of “providing the guidance required to be cut into the covenant relationship.” That is the central message found in Yah’s Word. Passover is God’s prescription for life. While I have shared the opening line of the following passage with you, I’d like you to consider its conclusion, because it is especially revealing when compared to Shemowth 12:24. Yahowah said: “My people (‘am) are completely destroyed and they will perish (damah – they are cut off and will cease to exist (niphal perfect – telling us that the people have actively participated in their own absolute demise)) because of (min – from) a lack of understanding (bely – corrupted information, inadequate knowledge, and deficient discernment). Indeed because (ky) you (‘atah) have totally avoided and rejected (ma’as – spurned and despised, literally refused and disdained (qal perfect – revealing that the avoidance was complete and the rejection was literal)) knowledge and understanding (da’at – information and discernment), so then (wa) I will consistently reject you and avoid you (ma’as – I will actually disassociate from you and will rebuff you (qal imperfect)) from serving as priests and ministers (kahan – from acting as counselors and clerics) on My behalf (la – for Me). Since (wa) you have continually ignored (shakah – you have consistently overlooked and literally forgotten, you have lost sight of the significance of and responded improperly to (qal imperfect waw consecutive)) the Towrah of your God (Towrah ‘elohym – Your God’s Torah Instruction and Teaching, Your God’s Source of Guidance and Direction; derived from: tow – God’s signed, written, and enduring, towrah – way of treating people, tuwr – giving us the means to explore, to seek, to find, and to choose, yarah – the source of instruction, teaching, guidance, and direction that flows from God, which tuwb – provides answers to facilitate our restoration and return, even our response and reply to that which is towb – good, pleasing, beneficial, favorable, healing, and right, and that which causes us to be loved, to become acceptable, and to endure, tahowr and tohorah – purifying and cleansing us, thereby towr – providing us with the opportunity to 27

change our attitude, thinking, and direction toward God), I also (‘any gam) will consistently ignore your children (shakah ben – I will overlook your sons, forget about your children, and view them as worthless).” (Howsha’ / Salvation / Hosea 4:6) There is no more responsible form of parenting than teaching your children to carefully observe the Towrah of Yahowah. And that is why the final and fifth requirement for those wanting to participate in the Covenant is for parents to help their children remember the Towrah by circumcising their sons. That way they will know and understand why it is important for them to accept Yahowah’s invitation to attend Passover. “Shamar – observation” is the key to knowing and to understanding. So Yahowah revealed: “Indeed (ky), when (wa) you come to (bow’ ‘el) exist (hayah) inside (‘el) the realm (‘erets – land) which relationally (‘asher) Yahowah () is giving (natan – bestowing and granting, entrusting and devoting) to you according to (la ka) what (‘asher) He has stated (dabar), you should choose to carefully and completely observe (shamar – you ought to consider closely examining and thoughtfully and thoroughly considering, remaining totally focused upon (qal perfect consecutive)) this (zo’th) enormous undertaking (‘abodah – ceremony commemorating the work required to offer this service, the considerable effort which was expended for us to remember, to teach, and to benefit).” (Shemowth / Names / Exodus 12:25) Yahowsha’, setting the example we should follow, and in perfect harmony with the Towrah, carefully and closely observed Passover. And that would make the Roman Catholic notion of the Last Supper nothing more than a religious counterfeit—one designed to obfuscate the relevance of “this enormous undertaking.” While we are on this subject, contrary to Catholic and Protestant doctrine, Yahowsha’ did not celebrate the Eucharist or Communion, nor did He ask anyone to do so. These religious rituals, called “sacraments” by theologians, are nothing more than human substitutions for God’s instructions. Yahowsha’s comments spoken during His final Passover observance in 33 CE, presupposed that His audience knew the Towrah, and therefore understood what He was saying and doing. He was the unblemished Passover Lamb. The wine He spoke of represented His blood, shed on this day for the remission of sin. The unleavened bread represented His body, which was broken so that we wouldn’t face the same fate. They were symbolic of Pesach and Matsah, and of Yahowah’s contribution to our salvation.

The unleavened bread did not turn into His body, because if it did, eating it would be cannibalism, and would be a direct contradiction with the Towrah’s teaching, while at the same time, circumventing the purpose of the Miqra’ of Matsah. The wine did not turn into His blood, because if it did, Yahowsha’s instructions would be counter to Yahowah’s Towrah instructions, blemishing Him, and thereby causing Him to suffer for His own sins, not ours. Therefore, the completely unsubstantiated, arrogant, and erroneous Roman Catholic claims of transubstantiation (first alleged by Hildebert de Savardin, Archbishop of Tours in the twelfth century CE), of priests literally and miraculously transforming wine and bread into “Jesus Christ’s flesh and blood,” is in direct conflict with the Word of God. The Roman Catholic Church goes to considerable lengths (albeit ignorantly, irrationally, and pathetically) to justify cannibalism and drinking blood during the Eucharist in their copious arguments on behalf of the alleged miracle of transubstantiation. And while a simple scientific test would validate their claim if it were true (something the Church steadfastly opposes), a positive test would prove positively that one of the most essential Catholic rituals was in direct opposition to the Yahowah’s Guidance. And a god who contradicts himself isn’t trustworthy—nor is a religion based upon such a deity. (As an interesting aside, as I was examining such an article, I saw a number of Catholic religious icons appearing sequentially at the top of their website, most all of which featured the sun as a primary design element. The god of Constantine (Mithras—the Invincible Sun), of Babylon (Lord/Bel/Ba’al), of Egypt (Amen Ra), and of Catholicism’s Christmas and Easter holidays, wasn’t very well hidden.) On a related topic, when I queried the Catholic Encyclopedia for the religion’s position on Pesach / Passover, from which the Eucharist is unwittingly derived, this is what I found: “Pasach or Passover – Jews of all classes and ways of thinking look forward to the Passover holidays with the same eagerness as Christians do to Christmastide (Christmas in late Old English). It is for them, the great event of the year.” So according to Roman Catholicism, Passover is a Jewish holiday, just as Christmas is a Christian observance. It’s for “them.” Setting aside for the moment the fact that Christmas is entirely pagan in origin, according to Catholics, God must have been lying when He said that Passover was for “all generations, all places, and all time.” When Yahowsha’ broke the loaf (not circular wafer) of unleavened bread, and when He lifted His glass of wine, and said that one was His body and the other was His blood, it was the same as God saying: “I am the light of the world.” This does not make Him the sun nor any other form of radiant energy. When God said 29

“I am the Rock of your salvation, He was not inferring that He was a mineral. When God equated Himself to love, He was not saying that He is an emotion. When He equated Himself to His Word, that did not make Him a book. God often refers to Himself as a Father, but that is not to say that He has had sexual relations with a woman. In the same way, when Yahowsha’ referred to the bread as His body, and the wine as His blood, He was anticipating that His creation was capable of understanding a metaphor—after all, they were His most common and effective means of teaching. It is why Passover is a “zikarown – a memorial and a commemoration, a reminder of an inheritance right, a means to recall and understand the relationship, a symbol and a proverb” for us. (Over the course of this chapter, we will cover this passage as well, making certain that what Yahowsha’ actually revealed is clearly understood.) While I do not care what the Last Supper, the Eucharist, Communion, Christmas, or Easter represent; according to Yahowah, the Passover sacrifice represents the first step towards the salvation of God’s family. But don’t take my word on it… “Indeed (ky), when (wa) it happens (hayah) that your children (beny) say (‘amar) to you (‘el), ‘What (mah) does this (zo’th) enormous undertaking (‘abodah – ceremony commemorating the work required to offer this service which was expended for us to remember) represent (la – benefit and concern)?’ You shall say (‘amar), ‘This and His (huw’) sacrifice (zebach – offering) of Passover (Pesach) is according to (la) Yahowah () when (‘asher – by way of relationship) He passed over (pesach) the families and homes (beyth – households) of the Children (beny – sons) of Yisra’el (yisra’el – individuals who engage and endure with God) in the Crucible of Egypt (mitsraym)—when (ba) He plagued (nagap – inflicted with a deadly disease or condition) the Egyptians (mitsraym – the people of the crucible) and saved (natsal – delivered and spared, rescued by removing from harm’s way) our families (beyth – households).’” (Shemowth / Names / Exodus 12:26-27) Should you be curious, I did not translate the concluding segment of this verse as it is presented in the Masoretic Text because the words are not extant among the Dead Sea Scrolls. But should you be curious, even though the Qumran witness to this verse ends just prior to the words “wa qadad ha ‘am wa hawah,” rather than translating them to imply “the nation bowed down and worshipped,” they could just as easily have been rendered: “And the people who were part of those families knelt in reverence and shared what they had witnessed.” It is what we, ourselves, would do to embrace our children on a night like this. From Yahowah’s perspective, this Passover was an enormous undertaking. The Yisra’elites numbered in the hundreds of thousands and they were being

enslaved by the most powerful nation on earth. But it would be another Passover, the one in Year 4000 Yah, where the work required to provide the service of our salvation would be especially onerous. God does not want us to be ignorant or callous of this reality. Because if we slight the effort our God has invested and sacrifice He has made to be with us, we might be prone to ignore Passover. Therefore, the careful observance of Passover is the first step in the path toward our inclusion in our Heavenly Father’s Family, as well as our “natsal – salvation and deliverance, of God rescuing us and removing us from harm’s way.” Affirming that no one was bowing down in worship, this next statement reveals that Yah’s children were on their feet. They engaged as requested. “And (wa) the Children of Yisra’el (beny Yisra’el – children who engage and endure with God) walked (halak – conducted their lives), acted, and engaged (‘asah – did) therefore (ken) according to and consistent with (ka ‘asher) Yahowah’s () instructions (sawah – teaching and directions) through (‘eth) Moseh (moseh – one who draws us out) and ‘Aharown (‘aharown – one who brings enlightened freewill).” (Shemowth / Names / Exodus 12:28) If you want to benefit from Passover, engage and follow Yahowah’s instructions. Passover is the lone doorway to eternal life. So answer God’s invitation and act upon His directions if you want to live. The Children who engaged and endured with God did what we are asked to do—what not one Christian in a million does. And since Yahowsha’ also observed Pesach, it renders the Christian notion that they are “followers of Christ” ridiculous. “Then when (wa) it happened (hayah) in (ba) the middle (chatsy) of the night (laylah – in the absence of light) that Yahowah () struck and destroyed (nakah – afflicted and ruined) every (kol) firstborn son (bakowr) in the realm (ba ‘erets) of the Crucible of Egypt (mitsraym) from (min) the firstborn son (bakowr) of Pharaoh (Par’oh) who was sitting (yashab) on his throne (‘al kec), to the firstborn (‘al bakowr) of the household slaves and prisoners (shabby ‘asher ba beyth bowr), to the firstborn (‘al bakowr) of the domestic animals (bahemah),” (Shemowth / Names / Exodus 12:29) Thus far the lessons are: God is consistent and trustworthy. He does what He says He is going to do. God has the power to accomplish whatever He promises. And He has just told us that the consequence of ignoring or rejecting His guidance is the death and destruction of the soul. The Egyptians, their slaves, and their livestock were stricken.

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Catholics, Orthodox and Protestant Christians, Mormons and Muslims, Buddhists, Hindus, and Secular Humanists have all brought this same fate upon themselves and their children... “Pharaoh (Par’oh) stood up (quwm) during the night (laylah – absence of light), he (huw’), and (wa) all (kol) of his servants and worshipers (‘ebed) in the whole of (kol) the Crucible of Egypt (mitsraym – the place of human religious, political, military, and economic oppression), and there came to be (wa hayah) a great (gadowl – overwhelmingly significant in quantity and magnitude) cry of distress (tsa’aqah – sorrowful wailing in agony) in the Crucible of Egypt (ba mitsraym) because (ky) there was not (‘ayn) a house (beyth – family) in which (‘asher) there was not (‘ayn) a death (muwth).” (Shemowth / Names / Exodus 12:30) Yahowah’s instructions aren’t something to trifle with, to conceal, to corrupt, to counterfeit, or alter in any way—no matter how copious the justification, rationalization, or popularity. Don’t say that you haven’t been warned. I wouldn’t ignore them either. Carefully observe Yahowah’s Passover. Do what He prescribes. And while that means that you should never walk into a church again and partake in the Eucharist or Communion, in fairness to the preponderance of our religious and political friends, evidence and reason are superfluous to their beliefs. It’s not that they are unable to study the evidence and evaluate the facts at their disposal logically—it is that they are unwilling. The overwhelming majority of people, provided with undeniable evidence and unassailable logic, proving that their religion or favorite political party is untrustworthy and wrong, continue on as if nothing were said. 

Let’s briefly consider the messenger who brought us these instructions. Moseh, the individual Yahowah used to scribe the Towrah, is worth knowing. In this regard, there is an interesting passage in Numbers (or more accurately, Bamidbar—“In the Wilderness”) which not only portrays Moseh’s relationship with God, but also presents the scheme deployed by his critics to override his testimony. The very same tactic is still deployed in Catholicism, Rabbinical Judaism, and Islam, so let’s review it now. The issue which sparked the assault on Moseh’s authority to speak for Yahowah was racism—not unlike Catholicism’s and Islam’s hatred of Jews and all things Hebrew, or Judaism’s disdain for the Gowym. But the motivation was power. Being Yahowah’s messenger afforded Moseh status that others craved.

“Miryam (Miryam – one who rebels) and ‘Aharown (‘Aharown – Enlightened Freewill) spoke (dabar) against (ba ‘al) Moseh because of (‘odowth – on account of and for the reason of) the Kuwsy (kuwsy – black) woman (‘isah – female) who (‘asher – relationally) he had taken (laqah – selected and accepted) as (ky) his wife (‘isah – woman).” (Bamidbar / In the Wilderness / Numbers 12:1) Just as rabbis have usurped Yahowah’s authority by way of their Oral Law, and popes have claimed to speak for God, making their edicts authoritative and binding, Miryam and Aharown tried the same tactic. “And they said (‘amar), ‘In reality (‘ak – indeed), has (ha) Yahowah () only and exclusively (raq – restrictively and uniquely, singularly) given the Word (dabar – and spoken) through (ba – with and by way of) Moseh? Has He not (lo’) also (gam – in addition) given the Word (dabar – spoken) through (ba) us?” (Bamidbar / In the Wilderness / Numbers 12:2) This is reminiscent of the papal claim that one cannot rely exclusively on Scripture, and that the Church’s decisions and traditions must be considered equally valid. And while that’s a rather errant and egotistical position, as well as being invalid Scripturally, it doesn’t deal with the biggest issue inherent in the assertion that God has more than one authorized source: who is right when the claims of various sources are in conflict? And even more crucial, can a person be considered to speak for God when their words contradict God (as most of Catholicism’s, Protestant Christianity’s, Islam’s, and Judaism’s do)? While the answer to this fundamental question regarding the validity of religions is obvious to those who are appropriately informed and rational, we also have Yahowah’s take on the issue. And for those who would advocate purity of race, you’ll notice that God didn’t so much as mention the matter of interracial marriage. “Now Yahowah () heard this (shama’).” (Bamidbar / Numbers 12:2) But before He expressed His consternation, He explained why Moseh had been chosen... “Now (wa) the individual (‘ysh – man), Moseh, was and is humble and unpretentious (‘anaw – straight forward and lacking pretence, not arrogant or prideful), significantly more (ma’od – at the extreme end of the scale) than (min) all (kol) the other people (‘adam) who (‘asher) were on (‘al) the face (paneh) of the earth (‘adamah – ground).” (Bamidbar / In the Wilderness / Numbers 12:3) Those who seek religious and political acclaim are never humble, and are seldom unpretentious. As a result, they are useless to God, because God wants us to rely on Him rather than ourselves. And it is why such men and women consider 33

their testimony, their opinions, to be as binding as God’s, even when they contradict Him. As pretentious as they are with their flowing robes and fancy hats, and as egotistical as they are with their lofty titles, and having people bow before them and kiss their ring, I’ve long wondered how a pope would react if God actually spoke to them. In that regard, it would have been interesting to see Miryam’s and Aharown’s expressions at this time. “Then suddenly and unexpectedly (pith’om – quickly in a flash), Yahowah said (‘amar) to Moseh, to ‘Aharown, and to Miryam, ‘Come out (yasa’), the three (salos) of you, to (‘el) the tent (‘ohel – home) of the appointed meeting time and place (mow’ed).’ And the three of them went out.” (Bamidbar / In the Wilderness / Numbers 12:4) The Tent of the Testimony and Witness served as Yahowah’s home on earth during the Sojourn in the Wilderness. “Yahowah descended (yarad – lowered and diminished himself) by way of (ba) an upright pillar (‘amuwd – a vertical, cylindrical column) cloud (‘anan – a visible mass of condensed water vapor in the atmosphere sufficiently dense to be translucent, but not transparent) and stood (‘amad – was present) at the doorway (petah – opening, entrance, and portal) of the tent (‘ohel – home and household). And He called out to (qara’ – summoned) ‘Aharown and Miryam. And the two of them came forward (yasa’).” (Bamidbar / In the Wilderness / Numbers 12:5) For Yahowah to appear in our presence, and not incinerate us, He must diminish Himself. But not in the sense of becoming less than He is; rather by setting apart and sending off a diminished manifestation of Himself. This is the very essence of what the Upright Pillar, the Son, and the Set-Apart Spirit really represent. They are diminished manifestations of God, set apart from Him, to serve us—by way of conversation, revelation, renewal, and empowerment. The upright pillar symbolism is significant, unifying Yahowah’s Towrah with Yahowsha’s words and deeds. The message is: Yahowah stood up for us so that we could stand with Him. The means is the doorway at which God was now standing. It is the doorway upon which the lamb’s blood was smeared on the upright pillars. It is the doorway to God’s home, comprised of the blood streaked upright pillar upon which He hung as the Passover Lamb. It is why the Greek word stauros, means “upright pillar,” and not “cross,” and why the actual word was based upon histemi—“to stand so as to enable others to stand.” This is one of many reasons why I choose to vocalize ‘dn, as ‘edon, meaning “Upright Pillar,” rather than ‘adon, “Lord.” God is consistent, and so is His message. The temporary Tabernacle which had been erected during the Exodus was an ‘ohel, “tent,” but also a “home, a dwelling place, and a household.” It speaks of

the conclusion of Yahowah’s plan of salvation, which is Sukah / Shelters, or Tabernacles, where we campout with God. It also speaks of the intent of the Beryth / Covenant, confirming that it is based upon “home and family.” Also unifying Yahowah’s testimony with Yahowsha’s is the fact that we find God standing at the doorway in the Towrah. He is shown standing at the same doorway in Revelation’s open prophetic letter to the called-out assembly of Laodicea—knocking at the door and summoning them. It is the same, narrow, restrictive, and unpopular door which leads to life in the example Yahowsha’ used to conclude His Teaching on the Mount (and which I will cite at the conclusion of this chapter). “Yahowah () said (‘amar) to them, ‘Please (na’) listen to (shama’ – hear) My Words (dabar). If (‘im) there exists (hayah) a prophet (naby’ – someone who proclaims an inspired message) among you, Yahowah will make Himself known (yada’ huw’ – He will show and reveal Himself) to (‘el) him (huw’) by the way of (ba) a supernatural revelation (mar’ah – visual imagery with verbal content, through an appearance, by way of sight and perspective). And I will speak (dabar – communicate words) with (ba) him by way of (ba) thoughts and images which are communicated (halowm – revelation).” (Bamidbar / In the Wilderness / Numbers 12:6) In other words, prophets are prophets because of what God reveals to them. That is their only credential. And that means that if a prophet’s words differ from God’s Word, the prophet is lying. Speaking of not telling the truth, the rabbis who authored the Masoretic replaced Yahowah’s name in the beginning of Bamidbar / Numbers 12:6 with the pronoun “he,” thereby drawing less attention to the speaker and His message. The “to them” was also omitted. These are but two of many examples throughout the book of Bamidbar where the Qumran scrolls affirm the Septuagint at the expense of the Masoretic Text. “That is not (lo’) so (ken) with My servant (‘ebed/’abad – coworker and associate) Moseh. In (ba) My home and family (beyth – household), he is completely (kol – always and totally) truthful, trustworthy, and reliable (‘aman – dependable, true, and verifiable).” (Bamidbar / In the Wilderness / Numbers 12:7) Beyth, “home and family,” is the basis of beryth, “the Covenant Relationship” between Yahowah and His family. The purpose of which is to live eternally together in God’s home and household. And the only way to get there is to trust Yahowah, accept the Covenant’s terms, and rely on His provision. In that regard, we have been told that the prophetic revelations of Moseh are “trustworthy and true, reliable and verifiable.” So why do you suppose the preponderance of 35

Christians ignore the Towrah, preferring instead to trust the words of those only pretending to speak for God—those who contradict God? The Towrah is reliable. That which differs from it, like any one of Paul’s letters, is not. “With regard (ba) to (‘el) him, I speak (dabar – communicate in words) mouth (peh) to mouth, clearly and openly (mar’eh – in plain sight and in a manner which is easily understood and comprehensible), not in riddles (hydah – generalizations, obscure speech, or mysterious analogies, enigmatic or perplexing questions).” (Bamidbar / In the Wilderness / Numbers 12:8) While my opinion is of no consequence, I share this conclusion. Once you jettison all of the religious muck, and study Yahowah’s Towrah as it was revealed, the pieces all fit perfectly, creating a consistent, clear, and easily understood portrait of Yahowah, His teaching, His instructions, the relationship He wants to develop with us, and His plan of salvation. “And he has looked upon (nabat – has used his sense of sight to observe, consider, and pay attention to, appropriately regarding) the visual appearance and form (temuwnah – the manifestation associated with, the likeness, representation, and semblance) of Yahowah ().” (Bamidbar / In the Wilderness / Numbers 12:8) The “visible manifestation, the representation and semblance, the likeness and visual appearance of Yahowah” is Yahowsha’. It was in His form Yahowah communicated the Towrah to Moseh—mouth to mouth in plain sight. It was His fourth appearance. (While I’ve stated it before, and will repeat it again, the seven visits of Yahowsha’, of God existing as man, include: God walking in the Garden with Adam. (Bare’syth 3:8) Next, Yahowah appeared to Abraham in the form of a man, standing upright, talking, walking, and eating with him as the Covenant relationship was initiated. (Bare’syth 17 and 18) In a meeting which included a wrestling match with Satan, Yahowsha’ blessed Ya’aqob, renaming the patriarch Yisra’el. (Bare’syth 32) As is portrayed in the previous verse, God met with Moseh for forty days to reveal His Towrah - Teachings. (Bamidbar / Numbers 12 and Shemowth / Exodus 24) God revealed Himself to Samuel near the Ark of the Covenant in Shiloh. (In 1 Shamow’el / Samuel 3 we read: “Yahowah came, stood, and spoke to Samuel...appearing so as to be seen, revealing and disclosing Himself as the Word of Yahowah.”) “A child was born unto us, a son was given to us,” when God came as a man to redeem us on Miqra’ of Sukah / Shelters in 2 BCE. This advent ended with His ascension from the Mount of Olives in 33 CE following His fulfillment of Passover, Unleavened Bread, and FirstFruits. (Deuteronomy, Isaiah, Daniel, Matthew, and John) And seventh, Yahowsha’ will return fulfilling the remaining prophecies regarding Him on Yowm Kippurym in

2033. (Bare’syth 1, Qara’ 23-25, Dany’el 9, Howsha’ 6, Zakaryah, Mattanyah 24, and the Revelation to Yahowchanan)) “So why then (wa maduwa’) are you not (lo’) afraid (yare’ – not appropriately concerned about, showing so little respect and reverence) to speak (dabar) against (ba) Me and against My servant (‘ebed/’abad – coworker and associate) Moseh?” (Bamidbar / In the Wilderness / Numbers 12:8) The same question could be asked of every religious cleric, church leader, and theologian. “And the anger (harah – displeasure) of Yahowah () was kindled (‘ap – and grew into resentment and consternation) against them. And then He departed (halak – He walked away).” (Bamidbar / In the Wilderness / Numbers 12:9) There is something worse than angering God. It is when He walks away from you. As punishment for suggesting that her words and testimony were also from God, and equally valid with regard to the Towrah, even if her message was in conflict with that delivered through Moseh, Yahowah inflicted Miryam with leprosy—clearly, tangibly, and visually demonstrating that no one should even come near her—much less trust her. She was excluded from the community, as will be all others so inclined. And while Miryam was later given a special pardon, and let back in after seven days, keep in mind that all she actually did was question whether God’s word alone, as delivered through Moseh, i.e., the Towrah, was sufficient. That is to say, those clerics who take the next step, and actually propose and support notions which are in conflict with the Towrah, should not count on a reprieve. 

Before we contemplate Yahowsha’s precise fulfillment of the Miqra’ of Pesach, let’s see what we can learn from the other references to Passover in the Torah, Prophets, and Psalms. The first of these is also found in the book of Bamidbar / Numbers. As you now know, the Hebrew title, Bamidbar, means “In the Wilderness.” The book chronicles the Yisra’elite’s forty-year sojourn in the desert. Our English title was derived from the Greek Arithmoi, meaning “numbers”—a reference to the census at the outset of the story. And speaking of Greek, within the cache of Bamidbar / Arithmoi / Numbers scrolls found at Qumran, there are Greek manuscripts in addition to Ancient, Paleo- and Babylonian-Hebrew texts. Hebrew manuscripts were common, but Greek was not. The discussion which we are going to examine follows a conversation in which Yahowah explained the purpose of the Lowy priests. “You shall separate 37

(badal) the Lowy (lowy – those who join and unite, Levites) from (min) among (tawek – from the middle or center of) the Children (ben – sons) of Yisra’el (Yisra’el – those who strive, engage, endure, and persevere with God). The Lowy (lowy – those who unite) shall exist (hayah) for (la – in accord with and on behalf of) Me (‘any).” (Bamidbar / In the Wilderness / Numbers 8:14) Having spared and prolonged their lives in the midst of the worst kind of human religious, political, and economic oppression, the firstborn were now special in God’s eyes. They were symbolic of the Covenant and living reminders that Passover was the doorway to eternal life. But rather than prepare every firstborn child for this mission, requiring them all to fulfill this role in the community, Yahowah authorized the Lowy, whose very name speaks of uniting us with God, to serve in their stead. And that is why we find the Lowy serving at the “home of the place of the appointed meeting,” a reference to the Familial Covenant Relationship and a metaphor for the Mow’ed Miqra’ey which provide us with access to God’s home. And then (wa ‘ahar – sometime later), therefore (ken), the Lowy will come (bow’ – return) to work (‘abad – to serve) at (‘eth) the tent (‘ohel – home) of the appointed meeting time and place (mow’ed). And you will be purified with them (taher ‘eth – you shall be cleansed, restored, and renewed along with them). And also (wa) with them (‘eth), to achieve the desired result, you should choose to raise and elevate (nowph – you ought to decide to move to and fro (hiphil, perfect, consecutive)) a wave offering (tanuwphah).” (Bamidbar / In the Wilderness / Numbers 8:15) Because the Covenant is a relationship, we are asked to engage to achieve the desired result. In this case we do so by choosing to raise and elevate the tanuwphah – wave offering. It is used in conjunction with Bikuwrym, revealing that purified souls are lifted up to heaven to be with God. The Bikuwrym connection if then further advanced by the next two statements, both of which specifically address the “bakowr – firstborn.” “Because indeed (ky), they (hem) are given completely (nathan nathan – are totally dedicated and devoted) to Me (la – to approach Me) from (min) the midst (tawek – from among) the sons (ben – children) of Yisra’el (Yisra’el – individuals who engage and endure with God) under the auspices of (tachath – instead of) the firstborn (pitrah) of every womb (kol rechem). Every firstborn son (kol bakowr) from (min) the Children of Yisra’el (beny Yisra’el – children who engage and endure with God) I have chosen and received to be with Me (laqah ‘eth la – I have acquired and accepted for Myself).” (Bamidbar / In the Wilderness / Numbers 8:16)

The justification for His claim on the “bakowr – firstborn” was that He had saved them during the first Passover in Egypt. His reason is that He wanted to be with them. Everything Yahowah does is designed to help us to become part of His family. He enjoys our company. Moreover, being “selected and taken” by God sounds like a pretty good thing to me. So to make sure that we understand the role the “Uniters” were going to fulfill, God spoke of exchanging His claim on the firstborn sons for the Lowy: “I have selected and taken (laqah – accepted and received) the Lowy (lowy – those who unite and join) in place of (tahat – instead of and under the auspices of) all (kol) the firstborn (bakowr) among the Children of Yisra’el (beny Yisra’el – children who engage and endure with God).” (Bamidbar / In the Wilderness / Numbers 8:18) Very early in the Exodus account, we were told that Aharown, like his brother Moseh, was a Lowy / Levite, explaining the following affiliation: “And I have given (natan – chosen to bestow and entrust) the Lowy (lowy – those who unite) as a gift (natan) through ‘Aharown (‘Aharown – enlightened freewill) and to his sons (beny) from (min) among the Children of Yisra’el (beny Yisra’el – children who engage and endure with God) to (la) act upon (‘abad – to engage in and accomplish the tasks related to) the ministerial duties (‘abodah – the work and service) related to (‘eth – of) the Children (beny) of Yisra’el (yisra’el – those who strive, struggle, persist, endure, and persevere with God) inside (ba) the tent (‘ohel – home) of the appointed meeting time (mow’ed) to reconcile and provide a pardon (kaphar – to make reparation and amends, to forgive and exonerate from guilt, to indemnify and to ransom, even to provide a release) for (‘al – on behalf of and on account of) the Children (ben) of Yisra’el (Yisra’el – those who engage and endure with God)…” (Bamidbar / In the Wilderness / Numbers 8:19) Kaphar serves as the basis for the name of the sixth Mow’ed Miqra’, Yowm Kippurym—the Day of Reconciliations. Kaphar is a marvelous word, communicating the full range of benefits we receive as a direct result of following Yahowah’s seven-step path home. We are “ransomed,” which means that someone, in this case Yahowsha’, paid the price to free us from captivity and separation. We are “exonerated,” which means that our sins are “forgiven,” making us innocent before the eyes of the Judge. We are granted a “pardon,” indicating that the penalty we would have otherwise paid, has been waived. And as a result of this “atonement,” and “reparation,” this “repair and renewal,” we are “indemnified,” which means that “compensation has been paid to secure us against any loss, damage, or pain.” And this all leads to “making amends,” which is to say that we “are changed for the better and made right” with God, “reconciling” us to our Heavenly Father. 39

To kaphar/reconcile is “to restore friendship, making a relationship harmonious.” It means “to resolve the outstanding issues and to settle all debts.” It is to be “congruent—in complete agreement, corresponding to and conforming with whatever is required.” Passover is the first step along the way. Reconciliations is the last. The Miqra’ of Sukah, or Shelters, is the result. Once ransomed and pardoned, once exonerated and forgiven, once renewed and repaired, once amends have been made and reconciliation has been achieved, we are afforded the opportunity to camp out with Yahowah. It was the purpose of the Exodus. It is the plan memorialized in the Mow’ed Miqra’ey. It is the way lived by Yahowsha’. It is the narrow gate which leads to life. And for those Catholics, Protestants, and Orthodox Christians, even Muslims, Mormons, and Secular Humanists, who would say that “this plan of reconciliation was only for the Children of Israel,” please consider whether or not you feel comfortable being excluded from “Yisra’el – a compilation of ‘ysh sarah and ‘el, meaning: individuals who engage and endure with God.” If so, the Covenant Relationship, the Towrah Teachings, the Exodus, the Mow’ed Miqra’ey, and indeed, all of Yahowah’s Word, isn’t for you. “…And (wa) there will not (lo’) exist (hayah) among (ba – with regard to and concerning) the Children (ben) of Yisra’el (Yisra’el – those who strive, struggle, persist, endure, and persevere with and are empowered by God) the plague (nagap – to be smitten, to stumble, and to be infected with a fatal and destructive disease) when the Children of Yisra’el gather together and approach (nagas – come, draw near, and are present, joining altogether) inside (‘el) that which is set apart (qadash/qodesh – the sanctuary which is pure, cleansed, dedicated, and separated).” (Bamidbar / In the Wilderness / Numbers 8:19) Yahowah’s plan sets us apart from the world and unto Himself, freeing us from the consequence of sin, which is death and destruction. Within this context, we read: “Yahowah spoke (dabar – communicated with words) to Moseh in (ba) the desolate wilderness (midbar – barren desert) of Synay (synay – a rather mountainous region in the peninsula of Arabia, transliterated, Sinai) in the first (ri’shown – foremost) month (chodes – time of renewal, and new moon) of the second (shemy) year (sanah) after (la) they had come out (yasa’ – been brought and led out) from the realm (‘erets – land and nation) of the Crucible of Egypt (mitsraym – serving as a metaphor for religious, political, military, and economic oppression), saying (‘amar), ‘The Children (ben) of Yisra’el (Yisra’el – those who engage and endure with God) will act upon and attend to (‘asah – will engage in, do, and profit from) the (ha) Pesach / Passover (Pesach) at (ba ‘eth – in accordance with) His (huw’) appointed meeting time (mow’ed).’” (Bamidbar / In the Wilderness / Numbers 9:1-2)

The plural of Synay, Synaym, describes “a people living at the extremity of the known world.” It is most likely derived from the root syr, meaning both “a boiling pot,” and “a thorny brier.” And regardless of what it might mean, or where it might be, at issue here is that every child who wants to live with God has been asked once again by God to attend the festival feast of Pesach at the designated time. As it relates to this time, Scriptural days begin at sunset and conclude at sundown the following day. Therefore, the fourteenth day of a month would commence at twilight on the thirteenth day after the first sliver of a new crescent moon was sighted in the night sky, and it would end as the sun set on the fourteenth day. Since a lunar month is 29.5 days long, the evening of Passover always occurs during a full moon. From the Exodus perspective, this provided better visibility for the Children of Yisra’el as they walked day and night during their initial sojourn out of Egypt. Prophetically, from the perspective of our salvation, this arrangement enabled Yahowsha’ to observe and attend Passover dinner with His disciples on Thursday evening, in what had just become the beginning of the fourteenth day, and still serve as the Sacrificial Lamb on Friday, which prior to the sun setting, was still Passover. This unique arrangement which enabled Yahowsha’ to both set an example for us by observing the Passover meal, while also Himself fulfilling its promise the following day as the Passover Lamb, is explained in the next verse. “On (ba – in and during) the fourteenth (‘asar ‘arba’) day (yowm) of (ba – in and during) this (zeh – specific) month (chodesh – time of renewal), for the purpose of understanding between (bayn – to encourage comprehension during the interval or time between) the (ha) sunsets (‘ereb – evenings), engage in (‘asah – capitalize from) it (‘eth), acting upon it (‘asah ‘ethn – engaging and profiting from it) during (ba) His (huw’) appointed assembly time (mow’ed), according to (ka) all of (kol – the totality and every one of) His (huw’) inscribed prescriptions of what we should do in life to live (chuqah – engraved written instructions which are chiseled out and set in stone, which are designed to cut us into the covenant relationship) and according to (ka) all (kol – the totality of and every one of) His terms and conditions (mishpat – specific codicils of the agreement).” (Bamidbar / In the Wilderness / Numbers 9:3) God was very specific, and we must be as well if we want to capitalize on His merciful offer. The ending of this passage devastates the religions of Judaism, Christianity, Islam, and Mormonism—all of which claim their authority based upon these Scriptures. By using chuqah, which means to “write a clearly communicated prescription,” “to engrave an instruction,” “to chisel a recommendation into stone,” and “to inscribe directions which are designed to cut us into a relationship,” there is no room for any variance from that which Moseh 41

memorialized in the Towrah. The Oral Law of the rabbis becomes irrelevant. The Babylonian holidays incorporated into Christendom are rendered of no account. Islam’s and Mormonism’s claims providing new, different, covenants are moot. Further undermining the notion that religions are authorized to alter God’s instructions, Yahowah said that it is “His judgment which counts, His prescriptions, and His terms and conditions.” The “graphic depictions and descriptions” contained in the Towrah are to be observed and understood, and then capitalized upon. Anyone who, or any institution which, says differently, is in direct conflict with the Word of God, and thus is in opposition to Yahowah. “Moseh (Moseh – the One who Draws us Out) told (‘amar) the Children of Yisra’el (beny Yisra’el – Children who engage and endure with God) to act upon and engage in (‘asah – to gain from, celebrate, and profit from) the (ha) Pesach / Passover (Pesach).” (Bamidbar / In the Wilderness / Numbers 9:4) What follows is a brief discussion of how encountering a dead body is to be equated with touching death—thereby making a person unclean, separating them from the community for a period of time. To resolve the timing issue, Yahowah proposed celebrating the Passover the following month, after the individuals have had the opportunity to properly prepare themselves. This stipulation became necessary during the reign of Chizqyah / Strength of Yah / Hezekiah, as he attempted to reconcile his people with the guidance of the Towrah, and specifically through the proper observance of Passover six centuries hence. We’ll explore that story in a moment. “The individual (ha ‘iysh – the person) who, himself (‘asher huw’ – as a result of the relationship), is clean (tahowr – morally pure), but (wa) does not exist on the way (lo’ hayah ba derek – is on the path) when (wa) he abandons and fails (chadal – he forsakes and foregoes, declining) to act upon (la ‘asah – to engage in and capitalize upon) Pesach (Pesach – Passover), that soul (nepesh – consciousness) will be cut off and separated (karat – severed, uprooted, banished, and eliminated) from (min) Her (hy’) family (‘am). And that is because (ky) Yahowah’s () offering to approach (qaraban – sacrifice and gift which brings us close; from qarab – to draw near and enter the presence) was not present to bring him near (lo’ qarab – was not offered so he could not approach) at the appointed time (mow’ed). That individual (ha ‘ysh) will bear (nasa’ – he will incur and suffer) his guilt (huw’ chet’ – his sin and offenses).” (Bamidbar / In the Wilderness / Numbers 9:13) The most compelling aspect of this statement is the precision with which it was rendered. If you are “on the Way,” then you are excused. Missing a Passover

will not cause you to be expelled from God’s family. So it is important to recognize that “the Way” is defined by the conditions of the Covenant, the first of which requires us to walk away from Babylon, which God describes as the corruptive influence of religion and politics. The second has us trusting and relying upon Yahowah so that we know how to capitalize upon the third condition which is to walk to God and become perfect. This affirms that Passover is the doorway to Yah’s mercy, because there is no Matsah without Pesach, just as there is no Bikuwrym without Matsah. So the path which leads to us becoming immortal, to us becoming perfect, to us being reborn spiritually, and to us being adopted into Yahowah’s family begins with Passover and includes Unleavened Bread and FirstFruits. Even if a person is perfect in every conceivable way, if they fail to act upon and forego Pesach – the doorway to life and to Yah’s home – then they will be excluded from Yahowah’s Covenant and family. I am also intrigued by chadal because it covers all of the ways a person can avoid the door to God’s home. They can forego it which is passive, and therefore reflects apathy, or forsake it which is active and reflects antipathy. The Covenant is a relationship, and as such, both parties must engage for it to be meaningful. Therefore, we should not be surprised that those who do not act upon Yahowah’s offer and gift, will be excluded from His family. Karat, whose primary meaning is “to cut,” was chosen here because of its association with the “beryth – covenant.” Just as the Covenant was cut, and thus established, with Abraham, a person’s response to it determines whether or not they will be afforded access to God’s home or be banished from it. Each of us can choose to side with man and embrace religion and politics, or side with God and embrace His Towrah. Based upon this statement, Passover is very similar to Yowm Kippurym, the Day of Reconciliations. The only difference is that the soul of an individual who chooses not to attend Pesach is banished from Yahowah’s family, while the soul of an individual who fails to answer the summons to Yowm Kippurym, will have their soul annihilated upon their death. God is serious about His plan, which is why religious corruptions and counterfeits of it are so egregious—so deadly. There is only one way to life, to acceptance into God’s family. There is only one solution for sin. There are many ways to be excluded. Few are saved, and most are lost. There is a subtlety in this passage worth considering. Timing is important. If “Yahowah’s sacrificial offering [Yahowsha’ as the Passover Lamb] had not appeared and presented [Himself], had [He] not approached [us] and joined [us] 43

together at the appointed time and in the designated place, [we would all] bear the burden of [our] guilt,” and every “soul would be severed and separated from the family.” So it bears restating: there is only one way to be included into our Heavenly Father’s family, and that process begins with Passover and Yahowsha’s fulfillment of it. Our salvation is facilitated by our willingness to act upon and engage in Pesach, Matsah, and Bikuwrym. (To hell with Palm Sunday, Maundy Thursday, the Last Supper, the Eucharist, Communion, Good Friday, and Easter Sunday.) This next passage speaks to the inclusiveness of Passover. “If (ky) a guest or foreigner (guwr – someone from a different racial, cultural, or geographic community), a newcomer or a visitor (guwr – a stranger) who is with you (‘eth), wants to attend and engage in (‘asah – profit from) the Pesach (ha Pesach – the Passover) to approach (la – of and concerning) Yahowah () in the manner that (ka – in the same way that) the prescriptions were inscribed for living (chuqah – the instructions to cut us into the relationship were engraved in writing) regarding Pesach (Pesach – Passover), and consistent with (ka) His terms and conditions (mishpat – His instructions and directions pertaining to the covenant’s stipulations), then one (‘echad) [Passover] will exist (hayah) for you all—for the guest, foreigner, newcomer, or visitor (guwr – for those from different racial, cultural, or geographic communities) and for the native-born person (‘ezrah ‘erets – citizen of the land, region, and nation).” (Bamidbar / In the Wilderness / Numbers 9:14) Catholicism’s “it’s for them” argument has just gone down in flames. God has made it unambiguous: there are a lot of different people, from a wide range of races and places, but there is only one path to eternal life. And it begins with attending Passover. He has also affirmed that Pesach is one of Yahowah’s “chuqah – prescriptions for living which cut us into the covenant relationship.” Moreover, observing Passover is one of the “mishpat – terms and conditions of the covenant,” because it is the first step we walk to God to become perfect. This next passage has nothing to do with the Passover and everything to do with it. “During (ba – in) the day (yowm), the standing (quwm – upright, established, restoring, supportive, enduring, and raised up) Tabernacle (mishkan – dwelling) and Tent (‘ohel – home) of the Witness and Testimony (‘eduwth – revealed evidence) was covered (kasha – adorned) in water vapor (‘anan – a cloud-like mist). And (wa) during (ba) the evening (‘ereb – after sundown at night) there came to exist (hayah) an appearance (mar’eh – clearly comprehensible sight) similar to (ka) fire (‘esh – radiant energy and light) over and upon (‘al) the Tabernacle (mishkan – dwelling place) until (‘ad) morning (boqer – sunrise).” (Bamidbar / In the Wilderness / Numbers 9:15)

Yahowah who is one, conveys His presence and nature in different ways. Most are familiar with the Son and Spirit. Here we see a cloud which covers and the appearance of fire. Each represents Yahowah. Each is set apart from Yahowah. Each is a diminished manifestation of Yahowah. One God, one Purpose, one Personality, one Message, and one Way home. The Tabernacle represented Yahowah’s presence among His people. And like God in the role of the Passover Lamb, our Savior, it “quwm/stood upright, establishing, restoring, and supporting” us, enabling us to “rise up and endure” in God’s “home.” Our souls become the tabernacle of Yahowah on earth. And in the manner of our Spiritual Mother, once we are reborn spiritually, our personal tabernacle is immediately adorned in the Set-Apart Spirit’s Garment of Light. She “kasha/clothes us, concealing, forgiving, and pardoning” our every sin, making our failures invisible to God. This garment causes us to take on Yahowah’s appearance, radiating His light. Before we leave this scene, let’s consider one final verse. In it, God is describing our future—a time where we will travel throughout the universe, camping out with God wherever He goes. In a very real sense, He will serve as our tour guide. “Based upon (‘al) words from the mouth (peh – a metaphor for spoken communication) of Yahowah (), the Children (ben) of Yisra’el (‘ysh sarah ‘el – those who strive and struggle with, persist and endure with, who persevere with and are empowered by God) set out (nasa’ – pulled up camp, moved out, went forward, traveled, and tore loose). And based upon (‘al) words from the mouth (peh – spoken communication) of Yahowah (), they camped out fortuitously (chanah – they remained near their merciful and friendly encampment). Each (kol) day (yowm) which relationally (‘asher) the cloud (‘anan – visible mass of water vapor) dwelled and remained (sakan – lived and inhabited, abided and settled down, residing) over and upon (‘al) the Tabernacle (mishkan – dwelling place and home) they enjoyed the generous and accommodating encampment (chanah – remained near their friendly and fortuitous camp).” (Bamidbar / In the Wilderness / Numbers 9:18) Yahowah wants to campout with us. It is God’s idea of a good time. And it should be ours as well. When we are in His company, life is good. This passage serves to suggest that we will spend our eternity exploring the universe with Yahowah, camping out with Him wherever He should take us. As this Bamidbar / Numbers’ Nine discussion develops, we discover that whenever 45

the cloud lifted from the Tent of the Witness and Testimony, the family of God got up and got going—walking along with their Heavenly Father. When He wanted to hang out in one place for a while, they did that as well. There was plenty of time and there were many tales to tell, songs to sing, meals to eat, fires to be warmed by, and new things to see and experience. 

The next mention of Passover occurs in Dabarym, which has been twisted and corrupted to “Deuteronomy,” meaning “second law” in Greek. With one exception, the following words serve to confirm what we have already discovered. “Carefully observe and thoughtfully consider (shamar – keep focused upon and closely examine, care about and be preserved by) the Pesach (Pesach – Passover) of Yahowah (), your God (‘elohym), engaging in and acting upon (‘asah – celebrating and profiting from) it in association with (‘eth) the month (chodesh – time of renewal) of ‘Abyb (‘abyb – time of year when the grain of the barley plant is in the ear and yet still soft, green, and moist), because (ky) in (ba) the month (chodesh – time of renewal) of ‘Abyb (‘abyb), Yahowah (), your God, brought you out (yasa’ – descended, extended Himself, came forth and served you, to deliver you) from (min) the Crucible of Egypt (mitsraym – religious and political, economic and military oppression) during the night (laylah – time of darkness).” (Dabarym / Words / Deuteronomy 16:1) There is an aspect of ‘Abyb few consider. Since it represents the time of year when barley, the grain of which is symbolic of saved souls, is still green, malleable, growing, and receptive to nourishment. We are therefore being encouraged to act upon Yahowah’s offer while we are young, malleable, growing, and receptive. While there are notable exceptions, when we grow old we typically become more set in our ways and are less willing to change. This verse also serves to tie Yahowah, the Exodus, Passover, and the month of ‘Abyb together, affirming once again that we are called to carefully observe the connections which God has made. There is no other way to know or approach Yahowah. This is the best way to understand His offer and provision. In what follows we are being afforded some additional information with regard to our celebration of Passover. But to understand what Yahowah wants, we are going to have to think about these words.

“I would like you to choose to genuinely accept the totality of the gift of the Pesach sacrifice (zabach Pesach – under the auspices of freewill, I would like you to receive the offer of the endowment of the Passover Lamb (qal perfect consecutive) to approach (la – unto) Yahowah (), your God (‘elohym).” (Dabarym / Words / Deuteronomy 16:2) Zabach, which is normally translated “offer a sacrifice” due primarily with its association with Pesach, is actually based upon zab, which speaks of “endowing and bestowing a gift.” Passover, like Unleavened Bread and the rest of the Miqra’ey, is God’s gift to us. Pesach represents God’s endowment and is therefore the doorway to life. Here, zabach was spoken using the same qal stem, perfect conjugation, and consecutive form Yahowah’s used in His presentation of Pesach throughout His Towrah. Therefore, we are witnessing God’s will – an indication of what He wants. And yet, this statement is the antithesis of a command, because by using the consecutive form, we are being given the choice to ignore, accept, or reject our Heavenly Father’s gift. Also, in the qal, we should view this request literally and respond to it genuinely. With the perfect, we are being put on notice that God’s offer is complete, lacking nothing. “The lamb is a sign (tso’n – the act of shepherding sheep communicates a message; from tsyown – signpost) in addition to (wa) the morning (boqer) in (ba) the (ha) place (maqowm – site, home, and source) where by association (‘asher – and as a blessing), Yahowah () chooses and prefers (bahar – desires and selects (qal imperfect)) His name (shem – designation, reputation, and renown) to live (la sakan – dwell and abide, to remain and to reside).” (Dabarym / Words / Deuteronomy 16:2) While a tso’n is a “small mammal,” to accommodate the fact that it is singular, it is usually conveyed as “the flock of lambs” rather than “the lamb is a sign” as it is rendered in this amplified translation. My reason for doing so was that tso’n is related to tsyown which is a “sign along the way.” There is no more important sign on the way to life and on the way to God’s home than Passover. Similarly, while boqer is usually vocalized baqar which speaks of a “large mammal,” and is often rendered as “the flock of goats,” the letters which comprise this word are used throughout this same Towrah text to convey “morning.” The morning served as a sign of Bikuwrym, where the Lamb’s soul and Yahowah’s Spirit were reunited before He, Himself, returned to God. It reflects how we are born again from above Spiritually so that we can be adopted into Yah’s Covenant family.

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And so by choosing these definitions, the message makes sense. It is both profound and prophetic. The lamb was a sign of Pesach and the means to approach Yahowah. And in the morning He showed us the way home. These things both occurred on Mount Mowryah – the place where Yahowah’s name resides. Further, they were facilitated by Yahowsha’. The place means “Revere Yahowah” which the name conveys “Yahowah Saves.” So from my perspective, this makes much more sense that Yah caring that His name endures in the place from which flocks of small and large mammals forage. Also, so that there is no misunderstanding, there are two additional places on earth where Yahowah has chosen for His name to live. These are His Tabernacle which became His Temple and Yahuwdym – the place and people where God’s name resides. Yahuwdym means “to relate to and be related to Yahowah.” “You should not ever eat in association with it (lo’ ‘akal ‘al – you should never consume it with (qal imperfect)) yeasted bread (hames – that which includes yeast and has become soured). For seven (seba’ – also meaning oath which attests to a friendship, a covenant relationship, and a promise of innocence) days (yowm) you should consistently consume (‘akal – eat) Matsah / Unleavened Bread (matsah – bread without yeast) in addition to (‘al) it (huw’).” (Dabarym / Words / Deuteronomy 16:3) Hames can also be translated “vinegar,” which is soured wine. That is because, wine is symbolic of the bloodshed on Passover, and only the unblemished blood of the perfect Lamb of God is capable of atoning for our sins, reconciling us unto our Heavenly Father. The same three Hebrew letters vocalized hamas, also mean “to oppress,” and to be “ruthless and cruel,” to “despise and treat inappropriately,” and as such, it speaks indirectly of religious and political schemes, and specifically of one of Islam’s worst: the fundamentalist Muslim terrorist organization “Hamas.” A related word, hamaq, describes those who “have turned away and withdrawn” from God. They are hamar, “in turmoil, boiling over, and foaming,” even “anointed (daubed, smeared, covered, and sealed up) in black tar and red blood.” This is all metaphoric of them being possessed by Satan, being enraged by him, and then killing for him. Speaking of “Matsah / Unleavened Bread which not only follows Pesach / Passover, but is an integral part of Yah’s provision, we read: “It is the bread (lechem – loaf, grain, or food) of affliction and oppression (‘ony – of misery, hardship, poverty, persecution, great effort and pain). For indeed (ky – because), you were brought out (yasa’ – led away) from (min) the realm (‘erets – land and region) of the Crucible of Egypt (mitsraym – serving as a metaphor for

religious and political oppression) in (ba) a hurry (chipazown – quickly in anxious anticipation). In response to this (lama’an – based upon receiving this answer and with regard to the intent of this witness and account), you should always remember to proclaim this (zakar ‘eth – you should continually assert the message publicly so as to recall this and remind yourself of this) all (kol) the days (yowm) of your lives (chay), that on this (‘eth) day (yowm), you were brought out (yasa’ – led away) of (min) the land (‘erets) of the Crucible of Egypt (mitsraym – from human oppression).” (Dabarym / Words / Deuteronomy 16:3) The reference to the “bread of oppression” had both historic and prophetic meaning. As a result of man’s political and religious schemes, Yahowah’s children were oppressed in the Crucible of Egypt. God not only wanted to free them from this and every other religious and political scheme, He wants us to leave expeditiously. Not only wasn’t there any time to leaven the bread, God did not want His children to be corrupted by Egypt any longer. Prophetically, the “bread of affliction” speaks of Yahowsha’s statement of “remembrance,” so let’s consider it now. “And when (hote) the specific (ho) time (hora) had come (ginomai – had come to exist), He [Yahowsha’] reclined to eat (anapipto) together with (sun – in the company of) His apostles (apostolos – messengers, representatives, and envoys). He said to them, ‘I have earnestly desired (epithymeo) and longed (epithumia – hopefully and anxiously anticipated) to eat (esthio – partake in the meal of) this particular (houtos) Pascha (pascha – a transliteration of the Hebrew Pesach, meaning Passover) with (meta) you before (pro) I suffer affliction (pascho – undergo, experience, and endure that which will be done to me). For indeed (gar) I say (lego – affirm) to you that (hoti) I will absolutely (ou) not (me) eat (esthio) it again until (hoes) everything (hostis) is completely fulfilled (pleroo – fully provided for and finished within the true meaning) in (en – by way of) the power and authority (basileia – rule, reign, and realm) of Yahowah (ΘΥ – used as a placeholder).” “Grasping hold of and receiving (dechomai – welcoming and accepting, trusting and relying upon) the cup (poterion) in a thankful manner (eucharisteo – beneficial, grateful, acceptable, and pleasing attitude, being mindful of the favor being done), He said (eipon), ‘Select, acquire, receive, and grasp hold of (lambano – prefer, choose, obtain, come to accept, trust, and rely upon, experience and take advantage of) this and distribute (diamerizomai – separate it into parts and share) it among (eis) yourselves.’ He grasped hold of (lambano – chose, came to accept, trusted, and relied upon, experienced and took advantage of) the bread (artos) in a thankful 49

manner (eucharisteo – with a beneficial, grateful, acceptable, and pleasing attitude, being mindful of the favor being done), broke (klao) it, giving it to (didomi – bestowing it as a gift upon) them, saying (lego – affirming), ‘This exists as (eimi – I exist as, this represents, I am and this is a symbol which is closely associated with) My (ego) body (soma – physical being) given of My own accord (didomi – deposited and bestowed as a gift) concerning you and for your behalf (hyper sou – to pay the price to ransom, redeem, and reconcile you). Attend to, keep, celebrate, accomplish, and consider (poieo – do and affirm this manifestation of this tangible and corporeal act, benefit and profit from) this (houtos) in (eis) remembrance of (anamneisi – in consideration of and as a means of recalling) Me (emos).” (translated from Hebrew to Greek as it is found in Luke 22:14-17, 19) Yahowsha’ did not say “eat and drink them.” He said “do this,” which in Hebrew would have been “‘asah – engage and act upon this.” And “this” was and is the observation of Pesach / Passover. The promise was being honored, enabled, paid for, and fulfilled. Also relevant, My “body,” which would have “basar – corporeal manifestation of a physical being” in Hebrew, was a reference to it serving as the Passover Lamb. Returning to Yahowah’s Towrah / Instruction and to Dabarym / Words, we find Yahowah telling His children: “And (wa) no (lo’) yeast (sa’or – a fungus and fermenting agent) shall be seen (ra’ah) among (la) you in all (kol) your territory (gabuwl – within your borders) for seven (seba’ – representing the oath and promise) days (yowm).” (Dabarym / Words / Deuteronomy 16:4) Yeast is synonymous with sin, personal wrongdoing and religious indoctrination. The fact that it is being removed from our sinful nature at this time is visually reinforced by the removal of yeast from the perimeter of our very existence. Just as our sin is now longer seen by God, yeast is no longer seen by us during the united celebration of Pesach – Matsah leading to Bikuwrym. That is to say that our sin has been completely removed, making us appear perfect in God’s eyes. Seven denotes Yahowah’s promise and formula. Six, representing man, plus one, representing God, equals seven – the promise of God to save us from ourselves. “And (wa) the flesh and body (basar – the corporeal manifestation of a physical being) which beneficially as a result of the relationship (‘asher) is endowed as an ongoing gift as part of the sacrificial offering (zabach – is provided and given sacrificially (qal imperfect)) during the night (ba ha ‘ereb –

while the sun is setting) in the first and foremost day (ba ha yowm ha ri’shown) shall never actually remain overnight (lo’ lyn – literally shall not ever stay, ceasing to exist and occupying space in the physical world, till morning (qal imperfect)).” (Dabarym / Words / Deuteronomy 16:4) The purpose of the Passover sacrifice is to make us immortal and empower us to approach God. In its fulfillment, the body of the Passover Lamb was not allowed to remain overnight. After Yahowsha’s corporeal nature had fulfilled the mission of the Passover Lamb and was placed in a tomb, and immediately after His soul had descended into the place of separation on Matsah to redeem us, His “basar – flesh and body” “lo’ lyn – ceased to exist during the night.” Therefore, those who advocate the notion that Yahowsha’ was resurrected bodily, don’t understand Yahowah’s Passover instructions. The holiest day on the Christian calendar is predicated upon a myth, one which deflects believers’ attention from Yahowah’s provision. What follows is also prophetic of Yahowah’s intent. The only purpose behind sacrificing ordinary lambs was to direct our attention to the Lamb of God who would offer His body and soul on Mount Mowryah on Pesach and Matsah so that we could celebrate Bikuwrym. Most of this next instruction is not found in Qumran scrolls, so we are going to have to be cautious. The Masoretic, however, seems to suggest that those who are, or at least were, living in Yisra’el, in one of the many towns personally given to them by Yahowah, should observe Pesach in the place Yahowah chooses for His name to abide. But since those to whom this message was initially directed lived and died five hundred years before any edifice in Yaruwshalaim bore Yahowah’s name, we are compelled to consider other options. “You will consistently fail to properly experience and actually understand (lo’ yakol – you will never attain the ongoing meaning of, consistently prevail or continually endure by accomplishing (qal imperfect)) that which is associated with (la ‘eth) the gift of the sacrificial offering (zabach – the endowment) of the Pesach / Passover (ha Pesach) through (ba) one of (‘echad) your means to reason and calculate the full measure of something (sha’ar – doorways, towns, or assemblies, gateway openings and entrances to villages where people assemble, but more likely your thinking about that) which beneficially and relationally (‘asher) Yahowah (), your God (‘elohym), is giving (natan – is bestowing and offering) to you (la).” (Dabarym / Words / Deuteronomy 16:5) To begin, scholars are wont to render lo’ yakol as “you shall not dare.” But negated, yakol more accurately conveys “you will not be capable of successfully experiencing or understanding nor grasping and processing the meaning of [the gift of Passover] so as to prevail, to overcome, to be empowered, and to endure by 51

acting upon it.” Here lo’ yakol was scribed in the qal imperfect, which speaks of an actual and ongoing condition which is not resolved by time. Next, to understand what Yahowah is saying, we must recognize that Pesach is “zabach – a gift which provides an endowment by way of a sacrificial offering.” We are not personally making a sacrifice. We aren’t offering God anything other than a proper response. This gift is from God. Yahowah is making the sacrifice. It is His offer of an endowment. Then there are many potential meanings associated with sha’ar. It speaks of “a gate, a door,” and thus of “an entrance.” The concept of “town” is therefore derived from the idea that many villages at this time were walled, and thus accessible through gates. People “assembled and congregated” in these protected environments. However, had “city, town, or village” been what Yahowah wanted to convey, He would have used ‘iyr, the Hebrew word for “city, town, or village.” But that isn’t the end of the possibilities. And that is because the verbal form (which almost always defines the noun derivative) of sha’ar (which is written identically) denotes “thinking, reasoning, and calculating the full measure of something.” This then reinforces the “understanding” aspect of yakol. And speaking of connections, natan, which speaks of “bestowing a gift” reinforces the notion that zabach is “a gift which is offered as an endowment.” “But rather (ky – indeed, surely and truly, the physical sign of belonging) upon the condition of (‘im ‘el) the (ha) place, site, source, home, and human abode (maqowm – direction, dwelling, and standing place) where relationally and beneficially (‘asher) Yahowah (), your God, prefers and has chosen (bahar – desires and has selected) for (la) His name (shem – His personal and proper designation) to abide (la sakan – to live, dwell, campout, stay, and remain).” (Dabarym / Words / Deuteronomy 16:6) Once again, we are going to have to think to understand. And in that light, we must recognize that this statement flows out of the previous one, and it must therefore be considered in context. Turning to the words, ky can mean “but rather,” “indeed,” or “truly and surely.” And yet most lexicons suggest that its primary connotation describes “a physical sign, a brand or stigma, associated with belonging.” Names like Yahowsha’, Yahuwdym, and Mowryah all bear Yahowah’s brand. They are all associated with Him and belong to Him. And that is especially true with Yahuwdym because it literally means “belongs to Yah.” ‘Im is a “conditional term.” So our understanding of Passover is “conditioned” upon appreciating the “maqowm – place, site, source, home, and human abode” “‘asher – beneficially associated” with Yahowah, and the “sakan – life which

lives” in His “shem – name.” Yahowah’s favorite “place” is Yisra’el – Individuals who Engage and Endure with God. His favorite “site” is Mount Mowryah – where we Revere Yahowah. God’s “source” of all things related to His name is the Towrah – the Source from which Teaching, Direction, Instruction, and Guidance Flow. As such, He may well be speaking of Yaruwshalaim – the Source of Reconciliation. Yahowah’s “home” is embodied in His Beryth – Family Oriented Covenant Relationship. The Tent of the Witness and Temple were both symbolic of this protective shelter. But let us not forget the “human abode” where Yahowah’s name endures: Yahuwdym – those Who are Related to Yah and Who Belong to Yah and Yahowsha’ – Yahowah Saves. It is only from the perspective of these places where Yah’s name lives – and most especially Yahowsha’ and Yahuwdym – that we can come to fully appreciate Passover. “There is where you shall consistently offer the sacrifice (sham shem zabach – behold and pay attention to the name associated with the gift of the sacrificial offering) associated with (‘eth) Pesach (Pesach – Passover) in (ba) the evening (‘ereb – twilight) as (ka) the sun (shemes) goes down (bow – departs), at the appointed meeting and designated time (mow’ed) you were brought out (yatsa’) of (min) the Crucible of Egypt (mitsraym – serving as a metaphor for human religious, political, military, and economic oppression).” (Dabarym / Words / Deuteronomy 16:6) As the sun set on the oppressive grip of the sun god religion of Egypt, Yahowah freed His people. And as the sun set on the religious state of Judea, Yahowah freed the whole world from the consequence of sin. As an interesting aside, since Yahowah has brought up the “standing place where He has chosen for His name to abide,” I want to share something from the introduction to the book of Shemowth / Exodus in the Dead Sea Scrolls Bible. The editors discovered that Exodus 15:17-18 actually spoke of a “new temple prepared for the Last Days—a time of future glory envisioned as the setting for the Ma’aseyah earthly reign.” Turning to this passage as it is presented in 4QExod, we find Moseh speaking to Yahowah about His return, and regarding the family He has redeemed, literally “qanah – acquiring them by purchasing them.” “You [Yahowah] will return (bow’) and firmly root (nata’ – pitch a tent, plant, and establish) them in (ba) Your Mountain (har) of Inheritance (nahalah – where by association and relationship heirs receive property, possessions, and power), the foundational site which establishes the basis (makown) for living (yasab – for restoration, renewal, marriage, and dwelling) which you, Yahowah (), will accomplish and make (pa’al – perform the work) Yourself—the Temple (miqdash – sanctuary, from qadash, that which is set apart) which You Yahowah () will fashion and form (kuwn – prepare, build, and establish) with Your own hand 53

(yad – power and authority). Yahowah () shall reign as King (malak) forever and ever (‘owlam wa ‘ad).” (Qara’ / Called Out / Exodus 15:17-18) The first part of this passage is prophetic of Yahowah, in the form of Yahowsha’, returning to personally accomplish and perform the work which is required to firmly root His family in the Promised Land (His Home), and to adopt us (leading to our inheritance of the Covenant’s promises) on the foundational site which provides the basis of living—Mount Mowryah. And while Yahowsha’ has and will serve as the Temple of Yahowah, as part of Yahowah, Yahowsha’ was not “fashioned or formed.” Therefore, the second half of this passage is prophetic of the Millennial Temple which God, Himself, will build. This account is particularly interesting because apart from the Promised Land, and without a Temple, the Passover sacrifice cannot be kept in complete accord with Yahowah’s instructions. That is partly by design, in that Yahowsha’ perfectly honored, fulfilled, and enabled it. But we know that the Passover sacrifices will be reestablished during the Millennial Sabbath, as a way of looking back at what God has done—just as those which were performed in the days of Moseh looked forward to what the Lamb of God would do. And as I have long suspected, Yahowah, not men, will build the final Temple. He will do so on the summit of the Mountain of Inheritance—directly over the foundational site which He, Himself, established as the basis for living, of restoration and of renewal—over Golgotha and the Garden Tomb. And as it was with the sacrifice on Mount Mowryah, it will be with the Millennial Temple: Yahowah will do the work Himself. While it is a jot among tittles, the Masoretes replaced the second “Yahowah” in Exodus 15:17 with ‘eden, meaning “upright pillar and foundation,” whereby English translators rendered it “Lord,” as in ‘adonay. Among other things, rabbis detest the notions of Yahowah’s name being spoken, and of Him constructing the Temple with His own hands, as these things collectively destroy three of Rabbinical Judaism’s central planks in a single phrase. So the moral of the story is: the rabbis didn’t much like the idea of Yahowah “returning” (thereby affirming that He has been here before (and that they tried to kill Him)), of God reestablishing the Temple (and thereby negating the rabbinical negation of it), of Yahowah doing things with His hands (and thereby being corporeal), or of Him reigning forever and ever, emasculating their illegitimate claim on authority. The Shemowth / Exodus 15:17-18 passage as it is rendered in the Dead Sea Scrolls is equally devastating to Catholicism, because it says that Yahowah’s family is rooted in Yisra’el, not in Rome. It renders the Vatican irrelevant because Yahowah’s Temple will be reestablished in Jerusalem. It demonstrates that the

keys to God’s home are on Mount Mowryah, not in the hands of popes. And it proves that the most recent pope was wrong when he stated that Yahowah’s name could not be spoken in any Catholic service. Moreover, Yahowah is the only one who is authorized to rule, now and forever. 

The one bright light in the darkness of what would become a religious and political nightmare for the Children of Yisra’el—one brought on by their rejection of Yahowah and His Towrah instructions—occurred during the reign of Yachizqyah / Hezekiah. Here is that remarkable story... “Yachizqyah (Yahizqyah – Yah Strengthens, Gathers, and Unifies, transliterated, Hezekiah) sent out (salah – dispatched) written (katab – inscribed using an alphabet) letters (‘igarah) to (‘al – toward and before, concerning) all of (kol) Yisra’el (Yisra’el – those who strive, struggle, persist, endure, and persevere with God), Yahuwdah (Yahuwdah – those who Relate to and are Related to Yah) and also (gam) a written letter (katab‘igarah) to ‘Ephraym (‘Ephraym – second son of Yowseph, reckoned among the sons of Ya’aqob by being given preference over Manasseh, and used to describe the Northern Kingdom during the divided period; meaning: stretcher or litter used to carry those who are sick and injured, transliterated, Ephraim) and Manaseh (Manaseh – son of Yowseph who was adopted by Ya’aqob, the forgotten one who forgets) to come to the house and home (beyth – household and family) of Yahowah () in Yaruwshalaim (Yaruwshalaim – the source of salvation) to attend to, act upon, celebrate, and consider (‘asah – to engage in and affirm, benefit and profit from) the Pesach / Passover (Pesach) with (ba) Yahowah (), the God (‘elohym) of those individuals who engage and endure with the Almighty (Yisra’el).” (Dabrah Yowmym / Words Concerning the Days / 2 Chronicles 30:1) The kingdom was not only divided, it was separated from God. As with today’s Christian culture, God’s invitations to meet with Him were being ignored—as was the Sabbath. It was so bad back in Yachizqyah / Hezekiah’s day, that there weren’t enough Lowy / Levites trained and available to perform the Passover in harmony with the Towrah’s instructions. It had to be delayed a month by invoking the “touching death” stipulation we considered earlier in Bamidbar / Numbers. They would spend an entire month cleaning the temple of inappropriate imagery—an example Catholics, in particular, would be wise to observe. The motivation for the restoration and revival wasn’t purely spiritual or nostalgic. Yaruwshalaim / Jerusalem would soon be under siege. Sennacherib and 55

his Assyrian forces were poised to descend upon Yahuwdah / Judea, and they had been invincible, sacking a number of outlying towns. The Northern Kingdom had been destroyed, with so many Yahuwdym / Jews being exiled and enslaved, that ten of the twelve tribes were now considered lost. The name Sin-ahhi-eriba, as it is transliterated from the Akkadian, means “Sin (the moon god) has lost my brothers.” He was the son of Sargon II, and took the throne after his father’s violent death in 704 BCE. Yahowsha’s parable of the Wicked Husbandmen in Mattanyah / Matthew 21:33-41 is directed in part toward his ruthlessness and greed. Sennacherib had an attitude, so Yisra’el / Israel, rather than relying upon Yahowah for protection, had joined Marduk-apla-iddina II’s Babylonian coalition against Sin-ahhi-eriba. And unfortunately, Sin’s forces had trounced Marduk’s, and Babylon was now part of Assyria. Then to add insult to injury, in 701 BCE, Chizqyah / Strength of Yah / Hezekiah participated in a rebellion backed by Egypt and by the rebellious Babylonians, which is why Sennacherib was on his way with 185,000 troops. Having seen the Light, Yachizqyah / Hezekiah pleaded with his brethren. “Indeed if (ky) you return to (suwb – turn around, change, and are repaired and restored by) Yahowah (), your children (ben – sons) and brothers (‘ah – relatives and fellow countrymen) will find compassion (rachamym – mercy and favor). In the face (paneh) of these captors (sabah – those who take prisoners and enslave them), you will return and be restored (suwb) to (la) this (zo’th) land (‘erets). And that is because (ky – for the reason that) Yahowah (), your God (‘elohym – Mighty One), is merciful (chanusn – kind) and prone to favoritism and forgiveness (rachuwm – compassion and mercy). He will not (lo’) turn away and remove (suwr – reject and depart, forsake and separate) His presence (paneh) from you (min) if (‘im) you return (suwb – turn around, change your attitude, thinking, perspective, and direction) to (‘el) Him (huw’).” (Dabrah Yowmym / Words Concerning the Days / 2 Chronicles 30:9) Even in our darkest hour, even when our motivations for returning home may be selfish, our Heavenly Father is always there with open arms. There is nothing He wants more than to restore the broken relationship with His family. However, there is another thought here worth pondering. As I understand it, the Calvinistic doctrine of predestination is impugned by this verse. Rather than man being the recipient of God’s initiative, to be restored, it is man who must turn around and return home. Yahowah has provided the way, but we must provide the initiative. Freewill remains essential, because choice is the foundation upon which love is made possible.

Since God is consistent, and we have every reason to know that He is, if Catholic, Orthodox, and Protestant churches were to abandon their pagan practices (calling Yahowah “Lord,” their use of crosses, communion, the Eucharist, Sunday worship, and the observance of Easter and Christmas, for example) and return to the God of the Torah, Prophets, and Psalms, and trust and rely upon His instructions and provisions, all would be forgiven and the people would be restored. “And a great number (rab) of people (‘am – family members) gathered together (‘asap – assembled) in Yaruwshalaim (Yaruwshalaim – source of reconciliation) to attend to and engage in (‘asah – to celebrate, accomplish, and consider, to affirm, benefit from, and profit from) the Festival Feast (chag – the celebration and party) of Matsah / Bread without Yeast (matsah – to drain out [yeast, and thus sin]) in the second (shanaym) month (chodesh – time of renewal), assembling to approach (qahal – congregating as a community to draw near) in vast (me’od – great) multitudes (rob).” (Dabrah Yowmym / Words Concerning the Days / 2 Chronicles 30:13) Yahowah refers to Passover as the “Feast of Un-Yeasted Bread.” He does so for two reasons. First, Pesach, Matsah, and Bikurym work together as an integrated whole with a single purpose. And second, Unleavened Bread is more important than Passover or FirstFruits. While the consequence of sin is death, the penalty, which is of greater significance, is separation from God. Yahowsha’s Passover sacrifice only dealt with the consequence of sin. But His willingness to pay the penalty for sin, allowing His soul, or consciousness, to be separated from Yahowah’s Spirit on our behalf on Matsah, is what restored us to fellowship— bringing God’s redeemed children back home on FirstFruits. The reason suwb has been used repeatedly in this context is addressed in the next verse. Before we can be “repaired and restored” by Yahowah, we must first “turn around and away” from our religious traditions and accompanying paraphernalia. Only then, can we “suwb/return” home. “They stood up (quwm – and took a stand) and rejected and removed (suwr – turned away from, drug off, and abolished) the altars (mizbeah – places of sacrifice to and worship of gods) which (‘asher) were in (ba) Yaruwshalaim (Yaruwshalaim – the Source from which Reconciliation Flows), and all of the incense burners (meqatereth – metal accessories associated with burning fragrant material in worship services). They rejected and removed them (suwr – turned away from, drug off, and abolished them), hurling them (salak – flinging, throwing, and casting them) into (ba) the Qidrown (Qidrown – the place of darkness and mourning, transliterated Kidron, a valley which served as Yahruwshalaim’s trash disposal site) Valley 57

(nahal – ravine).” (Dabrah Yowmym / Words Concerning the Days / 2 Chronicles 30:14) There are more than a million altars to saints, and especially to Mary, and even the Christian Jesus Christ, which deserve the same fate. And while the Catholic and Orthodox Christians are at it, they would do well to dispose of all of their religious icons and incense burners. They all belong in “the realm of darkness and mourning.” Trash them. But alas, the proponents of the Christian religion have done just the opposite. Rather than rejecting Easter and Christmas, they have discarded Passover and Shelters. Rather than dispensing with the “Lord Jesus Christ,” they have dispensed with Yahowah’s name. And as I alluded to earlier, in 2008 the Catholic Church officially banned the inclusion of Yahowah’s name in any church, cathedral, or ceremony. It is only after all of the religious trappings are gone, that we are ready to come home. For us to embrace the truth, we must first discard the lies. That is why the prerequisite of the Covenant calls us to walk away from Babel – the corrupting influence of religion. They would be a month late...“They slaughtered (shachat) the Pesach / Passover [lamb] (Pesach) on the fourteenth day (ba ‘arba’ ‘asar yowm) of the second month (la ha chodesh ha sheny). But (wa) the Lowy (lowy – those who join and unite, transliterated Levites) and the priests (wa kohen – ministers and government officials) had been disgraced and were ashamed (kalam) so (wa) they set themselves apart and dedicated themselves (qadash – cleansed, purified, and devoted themselves), arriving with (bow’ – coming, bringing and bearing) burnt offerings (‘olah – that which elevates by making us acceptable) to Yahowah’s () house (beyth – home, household, and family).” (Dabrah Yowmym / Words Concerning the Days / 2 Chronicles 30:15) Before a minister, a judge, or a government official can serve God, they must first acknowledge that they and their religion and political associations are a disgrace. To make things right, we must stand up for what is right. And the definition of what is right in the judgment of God is found in the Towrah. “Then (wa) they stood up and presented themselves (‘amad) at their stations (‘omed – standing places and assigned posts) according to (ka – in compliance with) the Towrah (towrah – the source of instructions, teaching, guidance and directions), and according to (ka – in compliance with and consistent with) the means to justly resolve disputes (mishpat – the method of exercising good judgments) of Moseh, the man (‘ysh – person and individual) of God (‘elohym).

And with (‘eth) their hands (yad – using their authority), the Lowy (lowy – those who unite, known as the Levite) priests who officiated (kohen) sprinkled (zaraq) the blood (dam)…” (Dabrah Yowmym / Words Concerning the Days / 2 Chronicles 30:16) The point here is that one of the reasons that Moseh was “a man of God,” was that there was no difference between his testimony and conclusions, and those revealed in the Towrah. Therefore, we now know that to become a man of God, at the very least, our testimony and conclusions ought to be “ka/in accord with, compliant with, and consistent with” the Towrah. And since not one Christian cleric in a million can make this claim, you should not believe them when they pretend to be men of God. “…for indeed (ky – because) there were many (rab – a great number of those) in (ba) the assembly (qahal – community and crowd) who (‘asher) had not (lo’) set themselves apart and dedicated themselves (qadash – cleansed, purified, and devoted themselves). So the Lowy (lowy) performed the sacrifice (shachat) of (‘al) Pesach / Passover (Pesach) on behalf of (la) everyone (kol) who was not (lo’) clean (tahowr – purified and restored), setting them apart (qadash – dedicating and devoting them) to approach (la) Yahowah ().” (Dabrah Yowmym / Words Concerning the Days / 2 Chronicles 30:17) “Indeed, because (ky) the majority (marbyth – the great preponderance) of the people (‘am – family and nation), including many from ‘Ephraym (‘Ephraym – the Northern Kingdom), Manaseh (Manaseh – the forgotten one), Yisaskar (Yisaskar – 9th son of Ya’aqob, meaning: he exists to bear the burden and pay the fare or fee, transliterated Issachar), and Zabuwluwn (Zabuwluwn – 10th son of Ya’aqob, meaning: to live abundantly, transliterated Zebulun) were not (lo’) clean (taher – purified and restored, shining brightly) when (ky) they ate (‘akal) Pesach / Passover (Pesach). They did so in a manner which was inconsistent with (ba lo’ ka) the written word (katab – engraved and inscribed witness, Scripture). Therefore (ky), Yachizqyah / Hezekiah mediated and arbitrated (palal – intervened and interceded, providing a justification) for (‘al – or against) them, saying (‘amar) to (la) Yahowah (), who is good, moral, generous, and festive (towb – joyous, beautiful, and pleasing), ‘He may eventually (‘ad – ultimately) pardon and reconcile (kaphar) all (kol) those whose hearts (lebab – inner natures, passions, and longings) are prepared to authenticate it (kuwn – ready to be established based upon a rational thought process which leads to a firm conclusion which can be trusted, properly grounded, upright, honest, and steadfast) with regard to (la – concerning) consistently inquiring about the way to (daras – repeatedly reading regarding the path, repetitively seeking information not previously known, habitually looking for and pondering a 59

relationship through the process of diligently studying a written account over and over again regarding) Almighty (‘elohym) Yahowah (), the God (‘elohym) of our fathers (‘am). Even though (wa) we were not in accord with (lo’ ka) the cleansing of (tahorah – from taher, purifying restoration and brilliant light of) the Set-Apart Sanctuary (qodesh – cleansing that which is separated).’” (Dabrah Yowmym / Words Concerning the Days / 2 Chronicles 30:18-19) First, it is interesting to note that taher, translated “clean” and “cleansing” in 2 Chronicles 30:18-19, also means: “to shine brightly and to radiate pure light.” Within the context of being “purified, and restored,” these attributes delineate the specific benefits of the Set-Apart Spirit’s Garment of Light. So while the context here may mean nothing more than they had not bathed properly before celebrating the Passover, or that they were still sullied by their former religious trappings, from a prophetic perspective, those who “are not clean” represent people who have not been reborn and restored spiritually. There is nothing casual or trivial about daras, which is the operative word in this passage. To translate it “seek,” as most English bibles are wont to do, misses its purpose. Daras actually means to “repeatedly read something,” in this case the Towrah. To daras is to “resolutely walk down the exact same path so frequently a trail is tread in the ground,”—that being the way to God which begins with Passover. To daras is to make the quest to yada’ Yah a passion. It is to “repeatedly study the Word of God, while contemplating how each word conveys the nature of the relationship Yahowah seeks. Those who are daras are zealous about the path home. The diligence which is required to meet the daras standard is further reinforced by kuwn. While superficially it means “to be ready,” the word’s primary connotation is “to be firmly established upright, properly directed and prepared based upon that which is right and verifiable.” It is rooted in the concepts of being “sure and steadfast” so as “to permanently endure.” Therefore, kuwn conveys the idea that we are to trust and rely upon that which is verifiable and true. Before we ponder the full import of this message, let’s read the passage without the amplification: “Because the majority of the people, including many from Ephraim, Manasseh, Issachar, and Zebulun were not clean, so when they ate Passover they did so in a manner which was inconsistent with the written word. Therefore, Chizqyah / Strength of Yah / Hezekiah mediated and arbitrated for them, saying of Yahowah, who is good, moral, and generous, ‘He may pardon and reconcile all those whose hearts are prepared to consistently inquire about the way to Almighty Yahowah, the God of our fathers. Even though we were not in accord with the cleansing of the Set Apart Sanctuary.’”

All of these people had come to Yaruwshalaim / Jerusalem to celebrate the Passover. Their hearts and minds were resolutely focused on studying God’s Word and understanding His plan. And with only one exception, that of being “clean” in advance of the feast, they followed Yahowah’s instructions as they were written in the Towrah. And yet their fate was still uncertain. Therefore, there is no likelihood that Yahowah will save those who continually engage in religious practices – most all of which are in conflict with His Word – no matter how small the error or misunderstanding. So the question becomes: How wrong can a person be and still be right with God? Today, this question resonates throughout Christendom. Has the replacement of Yahowah with Lord, Passover with the Last Supper’s Communion and Eucharist, and the FirstFruits’ commemoration with Easter, left Christians without a pardon? Have the religious trappings of crosses, Christmas trees, and Easter Bunnies, left Christians sufficiently unclean that their salvation is in jeopardy? Are the various gods of the many religions man has created able to save those who rely upon them? While it isn’t my job to provide a definitive answer to the question of how much religious corruption a person can endure before it becomes fatal, this I can affirm with certainty: those who walk away from religion, who diligently observe the Towrah and come to know Yahowah sufficiently to trust and rely upon Him, who walk to God and become perfect by answering the seven annual Invitations to be Called Out and to Meet with Him, who come to understand and properly respond to the Covenant’s terms and conditions, and who if they are men are circumcised, all such individuals will be saved. They will be adopted by our Heavenly Father, and invited to campout with Him in His home forever. Therefore, rather than wondering how God will treat those who have been misled, we should instead accurately communicate the plan God assured us will lead to His Home. Anything else is a waste of time. In the case of those who answered the summons to celebrate Passover, and whose hearts (inner nature, passion, and longing) were prepared to authenticate, (ready to be established based upon a rational thought process which leads to a firm conclusion which can be trusted, properly grounded, upright, honest, and steadfast) that with regard to consistently inquiring about the way to (repeatedly reading regarding the path, repetitively seeking information not previously known, habitually looking for and pondering a relationship through the process of diligently studying a written account over and over again regarding) Almighty Yahowah,” we find: “Yahowah listened to (shama’) Yachizqyah / Hezekiah and healed (rapa’ – repaired and restored) the family (‘am – and people).” (Dabrah Yowmym / Words Concerning the Days / 2 Chronicles 30:20) Based upon this example, everyone 61

who observes Passover, Unleavened Bread, and FirstFruits, and who diligently and passionately studies the path to the Covenant relationship and to life in Yah’s Home as it is presented in Yahowah’s written Towrah testimony, will be restored. “And the Children (ben – sons) of Yisra’el (Yisra’el – those who engage and endure with God) who appeared (matsa’ – were found, recognized, and encountered) in (ba) Yaruwshalaim (Yaruwshalaim – the place from which reconciliations flows) acted upon and engaged in (‘asah – celebrated and profited from) the (ha) Festival Feast (chag – celebration, gathering together, and party) of Matsah / Un-Yeasted Bread (matsah – baked flour devoid of yeast) for seven (seba’) days (yowm) in great (gadowl) joy and gladness (simhah – with an attitude of cheerfulness, delight and happiness, rejoicing and merriment) and radiant cheering (halal – beaming praise, shining brightly with a clear and visible light) concerning approaching (la – and on behalf of) Yahowah ().” (Dabrah Yowmym / Words Concerning the Days / 2 Chronicles 30:20) The primary meaning of halal, which is usually translated “praise,” is “to shine, radiating a clear and brilliant light.” From Yahowah’s perspective, this is what we look like once we have been adorned in the Set-Apart Spirit’s Garment of Light. Our every sin is bathed in His glory, making us appear perfectly pure and clean, as well as fully restored and renewed, in God’s eyes. “Yachizqyah (Yahizqyah – Yah Strengthens, Gathers, and Unifies, transliterated, Hezekiah) spoke (dabar – shared words) concerning (‘al) the heart (leb – inner person, mind, spirit, soul, and attitude) of all (kol) the Lowy (lowy – those who join and unite, transliterated, Levites) who were prudent (shakal – circumspect, discriminating, judicious, perceptive, and wise), exercising good (towb – sound) judgment (shekel – and understanding, acumen, and wisdom) concerning approaching (la – regarding) Yahowah ()…” (Dabrah Yowmym / Words Concerning the Days / 2 Chronicles 30:22) In this passage, shakal and shekel, appear identically in the original text. Further, the primary meaning of the only word which separates them, towb, is “to be desirable, pleasing, friendly, festive, and beautiful in someone’s sight,” as well as to “be good as it relates to values and character.” Therefore, the message could well be that the “leb/hearts, feelings and attitudes” of these Lowy were “pleasing and desirable” to God, because they were “prudent, circumspect, discriminating, and perceptive” which in turn caused them to “understand and be wise.” According to Merriam-Webster’s Collegiate Dictionary, to be sakal/prudent, is “to be judicious,” and to be judicious is “to exercise sound judgment.” The same source offers two synonyms to help us better assimilate the meaning of judgment. The first is “discernment,” defined as: “the ability to accurately grasp and comprehend a truth which may not be evident to most people.” Its synonyms

include: “discrimination (the ability to distinguish between that which is true and false, right and wrong, good and bad), perception (the ability to visualize the entire picture, including its various shadings, and see how the parts comprise the whole), insight (which provides a depth of understanding), and acumen (which is keenness of perception, discernment and discrimination). The second synonym offered for judgment is “sense,” defined as “the ability to ascertain the conveyed and intended meanings, recognizing those aspects which are important and significant.” So God is saying that this laundry list of things which are all cerebral, the products of one’s mind, of thinking, also pertain to the heart—which is a metaphor for our feelings, attitudes, and emotions. It is: “I think and therefore I feel.” Or in this case: “I think appropriately and I come to desire God, to be friendly with and pleasing to Him.” “…and (wa) for (‘eth) seven (seba’) days (yowm) at the appointed place and designated time of the assembly (mow’ed) they ate (‘akal) the redemptive reconciling gift of fellowship (shelem zebach – the restitution offering which makes amends and restores the relationship with promises of a covenant alliance of friendship and peace). And they expressed their appreciation (yadah – gave thanks, celebrating and confessing) to (la) Yahowah (), God (‘elohym) of their fathers (‘am).” (Dabrah Yowmym / Words Concerning the Days / 2 Chronicles 30:22) The Hebrew letters sh-l-m can be vocalized to mean anything from “perfect peace and safety,” to “a sacrificial ransom,” from “friendship” to “restoration.” It speaks of “recompense (to pay a debt), requital (compensation for a suitable return), of alliances and covenants,” even of “voluntary sacrifices for the wellbeing of others.” It is “to deliver someone, freeing them, by rendering a ransom or paying their debts in full.” It describes what the Lamb of God did for us on Passover, Unleavened Bread, and FirstFruits. Yahowah’s restored family members were all so happy about the restoration of their relationship with their Heavenly Father, so caught up in the celebration and its significance, especially as it related to their salvation, “the entire assembly (qahal – community) decided (ya’as – determined and concluded after a period of informed deliberation) to engage in (‘asah) it another (‘aher – an additional) seven days—seven days of joy (shimhah – happiness and cheerfulness).” (Dabrah Yowmym / Words Concerning the Days / 2 Chronicles 30:23) It is hard to miss the fact that even in their darkest hour, with one of the most ruthless regimes in human history, 185,000 warriors strong, camped outside their gates, everyone who participated in the Passover was having fun. It is a lesson for all of us. 63

“And everyone (kol) was glad and rejoiced (samah – was elated, expressing a cheerful attitude, happy and merry), the entire community (qahal – assembly), Yahuwdah (Yahuwdah – those who relate with and are related to Yah), the Lowy (lowy – those who unite) priests (kohen – who officiate), and everyone (kol) in the crowd (qahal) who came (bow’) from Yisra’el (‘ysh sarah ‘el – individuals who strive and struggle with, those who persist, engage, and endure with, those who persevere with and are empowered by God), even the foreigners (ger – those from other places, nations, and races) who came from the region (‘erets – land) of Yisra’el and who lived (yasab – settled) in Yahuwdah (Yahuwdah – meaning Related to Yah, but transliterated Judah).” (Dabrah Yowmym / Words Concerning the Days / 2 Chronicles 30:25) This was “trickle down” at its best. One man, albeit an egotistical, self-reliant, and flawed individual (see 2 Chronicles 32:25), decided to clean house (dispense with all religious trappings) and return to the Towrah, its path, and its God. He encouraged others to follow his example and Yah blessed them. While my hope would be that we would do the same, I’ve read the end of this story and know that we don’t. Once again…“And there was (hayah) great (gadowl) joy (simhah – merriment and happiness) in Yaruwshalaim (Yaruwshalaim – the place from which redemption flows).” (Dabrah Yowmym / Words Concerning the Days / 2 Chronicles 30:26) Things had not been this good since the time of Solomon, Dowd / David’s son. If you want your voice to be heard in heaven, here is a clue: answer God’s Invitations to Meet with Him. If God actually heard every prayer, no matter the nature or condition of the petitioner, this verse would be superfluous. “The Lowy (lowy – those who unite) priests (kohen – who officiate), stood up (quwm) and evoked favor (barak – commending) on behalf of (‘eth) the family (‘am – people). And their voice (qowl) was heard (shama’), coming (bow’ – arriving) as a petition (taphilah – plea, prayer, and request), to (la) the set-apart (qodesh) dwelling place (ma’own – abode) of the spiritual realm (shamaym – heaven).” (Dabrah Yowmym / Words Concerning the Days / 2 Chronicles 30:27) As those who have read An Introduction to God already know, Yahowah does not hear the prayers of those who are not Towrah observant. He listened, however, to these Lowy because they were now focused upon the Towrah. Speaking of getting God’s attention, consider this… “When they finished (kalah) all (kol) of this (zo’th), they went out (yasa’) to all (kol) of Yisra’el (Yisra’el – individuals who engage and endure with God) and

the cities (‘iyr – towns and villages) of Yahuwdah (Yahuwdah – those who are related to and belong to Yah), and they found (masa’ – obtained) and destroyed (sabar – shattered) the cultic stone pillars (masebah – religious monuments venerating gods), cut down (gada’ – sheared off, felled, and disassociated themselves from) the ‘Asherah vestiges (‘Asherah) and demolished (nathas – tore down) the hilltop shrines (bamah – high places of pagan worship), and altars (mizeah – the places where gifts and sacrifices were offered in religious rituals to pagan deities) from all of Yahuwdah, Binyamym (Binyamym – son at the right hand [the only tribe other than Yahuwdah not associated with the Northern Kingdom]), ‘Ephraym, and Manaseh. And when they finished (kalah), all (kol) the Children (ben) of Yisra’el (Yisra’el – individuals who engage and endure with God) returned restored (suwb – changed, with a new attitude and direction), each individual (‘iysh) to his community (‘iyr – town, village, or city) with his own inheritance (‘achuzah – property, possessions, purchases, and gifts).” (Dabrah Yowmym / Words Concerning the Days / 2 Chronicles 31:1) Disassociating oneself from religious shrines and objects is as pleasing to Yahowah as is answering His invitation to attend Passover. These Yahuwdym were on their way home. There was a special significance to destroying everything associated with the worship of Asherah. She represents Easter—the pagan counterfeit for Passover, Unleavened Bread, and FirstFruits. While Asherah was conceived by the Babylonians, and was originally known as Semiramis, she was also worshiped by the Assyrians—the very same people who were preparing to destroy Yaruwshalaim. She was later called “Ishtar” by the Persians. The mother-goddess was the consort of Lord/Ba’al, the sun god, also known as Satan. She was worshiped as Venus (the planet and Roman goddess (who became known as Aphrodite to the Greeks)), which is now called the Morning Star—another allusion to Satan. Asherah was the supposed “source of happiness,” something the Yahuwdym had just experienced for real. There are some forty condemnations of Asherah veneration in Scripture— most of which are found in Dabarym / Words and Yirmayahuw / Jeremiah. The reasons behind Yahowah’s animosity are obvious. She was the first Madonna (mother with child to be venerated), and she therefore served as the model for the statues of Mary in Catholic Churches. Her likeness is found on countless graven images throughout the Fertile Crescent. She was called Mother Earth, Queen of Heaven, and Mother of God. In her honor, the Roman Catholic Church officially named Mary the “Queen of Heaven” and “Mother of God” in 431 CE—the same year the pope ordered Catholics to worship her. 65

It was said that this goddess was impregnated by rays of the sun (Ba’al) on the Sunday nearest the Vernal Equinox (at which time the sun crosses the constellation of Taurus the Bull). Nine months later, she is said to have given birth to the son of the sun on the Winter Solstice (known as the nativity of the sun when daylight hours start growing longer). These dates are celebrated today as Easter and Christmas. Small cakes, called “hot cross buns” were eaten in Asherah’s honor (angering Yah in Yirmayahuw 7:17-18), and incense was burned in religious ceremonies venerating the “Queen of Heaven” (drawing Yah’s wrath in Yirmayahuw 44:17). Asherah was worshiped in sacred groves of trees (from which we get our Christmas tree (condemned by Yah in Yirmayahuw / Jeremiah 10:1-9)) and by way of upright poles, crosses, and obelisks, which first caught and last held the rays of the rising and setting sun (from which church steeples were derived). This is why “cut down” and “felled” were used in reference to her shrines in this passage. Asherah was known to the Phoenicians and to the Canaanites as Astarte—the fertility goddess of sexual love. Her name means “Gracious” in Akkadian, the language of the Assyrians and Babylonians. As such, her mythology serves as the basis of the Greek Charis / Charities, Roman Gratia / Graces, and ultimately the Christian concept of “Faith in the Gospel of Grace.” Asherah was known as Hathor (the Golden Calf) to the Egyptians, where she was considered to be the consort of the sun god Amen Ra. As the Mother of God, and as the Queen of Heaven, her veneration served as the basis for the “Golden Calf” of Exodus infamy. Even today, she is unwittingly venerated by Shi’ite Muslims on Ashurah day, the holiest religious festival on their calendar. Easter, the Christian substitute for Passover, Unleavened Bread, and FirstFruits derived its English transliterated name from Eastre, the Great Mother Goddess of the Saxons in Northern Europe. She in turn was named after Ishtar, the Persian moniker afforded Asherah. Eastre was also known as the Teutonic Dawn (read: Venus/Aphrodite/Hathor) Goddess of Fertility. Most pagan sun-god and sun-goddess religions honored Asherah, Ashurah, Ishtar, or Eastre on the Sunday closest to the Vernal Equinox. It was their holiest day of the year. The goddess is said to have conceived Tammuz (from whom Lent was derived), Osiris, Dionysus, or Bacchus on this day depending upon whether the religious practitioner was in Babylon, Egypt, Greece, or Rome. In its Babylonian origins, a bunny with brightly colored eggs (both fertility symbols), became part of the celebration, as did eating ham (Tammuz was allegedly killed by a wild boar), which is one of the reasons consuming swine is discouraged in the Towrah. In commemoration, these pagans made the sign of the cross over their hearts—a reference to the first letter in Tammuz’s name. It is why Scriptures

allusion to the “upright pole or pillar” was replaced by a “cross” in the Vulgate, and then in the King James translation which was an indirect revision of it. Every choice has a consequence. Therefore... “Yachizqyah (Yahizqyah – Yah Strengthens, Gathers, and Unifies, transliterated, Hezekiah) did (‘asah – engaged in and acted upon) accordingly (ka) these good and valuable (zo’th towb – these pleasing, beautiful, festive, and advantageous) things (zo’th) throughout (kol) Yahuwdah (Yahuwdah – those who are related to Yah), being upright and straightforward (yashar – correct and on the right path), faithful and honest (‘emeth – trustworthy, reliable, dependable, and loyal) in the presence (paneh) of Yahowah (), his God.” (Dabrah Yowmym / Words Concerning the Days / 2 Chronicles 31:20) God therefore views abolishing everything associated with religion as “towb – good, valuable, pleasing, and advantageous.” Those who are “yashar – trustworthy” follow his example. They, unlike the religious, are rewarded by being able to enter Yahowah’s “paneh – presence.” “And in all of (wa ba kol) the work (ma’aseh – deeds and undertakings (also serving as the basis of Ma’aseyah)) which (‘asher – relationally and beneficially) he initiated (halal - began) in service to and in support of (ba ‘abodah) the household and family (beyth – the home) of God (‘elohym), with (wa ba) the Towrah (towrah – instructions, teachings, directions, and guidance) and with (wa ba) the terms and conditions of the relationship (mitswah –written requirements regarding the covenant) to consistently seek the way to and to consult with (daras – to repeatedly inquire and read about the path, repetitively seeking information, habitually looking for and pondering a relationship through the process of diligently studying the written record over and over again regarding) his (huw’) God (‘elohym) with (ba) all (kol) his heart (lebab – inner being and consciousness), he engaged (‘asah – acted upon and celebrated) and therefore (wa) he prospered and was useful (tsalach – he successfully accomplished the goal and was validated, thriving victoriously).” (Dabrah Yowmym / Words Concerning the Days / 2 Chronicles 31:21) We all learn from examples, which is why so much of Scripture is filled with them—both good and bad. Chizqyah / Strength of Yah / Hezekiah’s focus, decisions, words, and deeds are worth emulating. He found God’s will for His life in the Towrah – in the same place we should all look. And then he followed Yahowah’s guidance. This is why he was useful and prospered. Our story ends with the invasion of Yahuwdah / Judah by Sennacherib, the Assyrian king. It chronicles his failed attempt to capture the now resolutely unreligious Yaruwshalaim / Jerusalem. 67

“So (wa) Yahowah () saved (yasa’ – rescued and delivered) Hezekiah (Yahizqyah) and the inhabitants (yasab) of Jerusalem (Yaruwshalaim) from the hand and power (yad) of Sennacherib (Cancheryb – meaning, the moon goddess Sin has lost my brothers), king (melek) of Assyria (‘Asuwr – transliterated, Assur, the sun god equivalent of the Babylonian Bel, Ba’al, and Marduk, represented by a winged solar disk and bull’s head with halo), and from the hand and power of all others, guiding and sustaining (nahal – leading and protecting) them on all sides (sabyb – encasing, encircling, and surrounding them).” (Dabrah Yowmym / Words Concerning the Days / 2 Chronicles 32:22) And that is the moral of this story. It is the reason Yahowah calls us to observe His Towrah and to His Passover, Unleavened Bread, and FirstFruits. Rather than the Towrah condemning those who were guilty of violating it for most of their lives, it exonerated those who embraced it. 

Now that we have considered many of Yahowah’s most interesting teachings regarding Pesach and Matsah, let’s see if the Ma’aseyah Yahowsha’ honored Yahowah’s Passover and Unleavened Bread promises in harmony with the specific timeline God established. By reading Dany’el / Daniel, brushing up on our history, and doing some fairly simple math, we can pinpoint the Ma’aseyah’s arrival in Yaruwshalaim to the 10th of ‘Abyb, now called “Nisan”—which would have been a Monday, March 28th, 33 CE on our pagan-Catholic calendars. The reason we know this is as follows. Gabriel told Dany’el: “Know and understand that from the going forth of the command to restore and rebuild Yaruwshalaim until Ma’aseyah the Prince, there shall be seven weeks and sixty-two weeks of years. The way shall be built again, and the means of separation, even in troublesome times. And after the sixty-two weeks the Ma’aseyah shall be cut off, but not for Himself.” (Dany’el 9:25-26) The date of the “command to restore and rebuild Jerusalem” is presented in Nachemyah /Nehemiah. “And it came to pass in the month of Nisan, in the twentieth year of King Artaxerxes, when…I [Nachemyah]…said to the king, ‘If it pleases the king, and if your servant has found favor in your sight, I ask that you send me to Yahuwdah, to the city of my fathers’ tombs, that I may rebuild it.’ …So it pleased the king to send me.” (Nachemyah / Yah Comforts / Nehemiah 2:1-6)

Bereft of much of the detailed historical information we have today, Sir Robert Anderson, a 19th century Scotland Yard director, published a book called The Coming Prince which dated the “twentieth year of Artaxerxes” to 445 BCE. He selected this date since his father, Xerxes, died in 465. But now that we have discovered and translated thousands of cuneiform tablets from the ruins of Babylon, we have come to learn that Artaxerxes wasn’t able to assume the throne until 464. That would make his twentieth year of his reign, and thus the starting date of Dany’el / Daniel’s prophecy, the 1st of ‘Abyb/Nisan, 444 BCE. (The whole sordid affair of what transpired during this ascendency is presented in the “Ma’aseyah – Implement of Yah” chapter, as is a full amplification of Dany’el’s revelation.) Gabriel’s prediction to Dany’el said: “seven weeks of years and sixty-two weeks of years” because it was codifying two separate, yet related events. So from the ‘Abyb 1, 444 BCE date, we must add “seven weeks of years (49 prophetic years)” until Yaruwshalaim would be rebuilt. Then there would be another “sixty-two weeks of years (434 prophetic years),” for a total of 483 years, “until the Ma’aseyah” would arrive in “troublesome times…to be cut off but not for Himself.” To calculate His arrival then, we must multiply 483 (49 + 434) years by the 360 days in Scripture’s prophetic calendar. This equals 173,880 days, or 476 solar years plus an additional 25 days, which we should then add to our starting date in 444 BCE. Since there is no year zero in the Gregorian calendar, the addition of 173,880 days to ‘Abyb 1, 444 BCE sets the arrival of the Ma’aseyah to Monday, March 28, 33 CE, the 10th of ‘Abyb on the Hebrew calendar—the very day the Passover Lamb was to arrive that year. The eyewitnesses detail the events which transpired on this day for a reason. Each word fulfilled a prophetic promise. The testimony begins with: “When they approached Yaruwshalaim and came to Bethphage and then to the Mount of Olives, at that time, Yahowsha’ sent two disciples, saying to them, ‘Go into the village opposite you, and you will immediately come upon a donkey tied there with a colt under her. Untie them and bring them to Me…. Now this came to pass so that that which was spoken through the prophet might be fulfilled.” (Mattanyah / Yah Gives / Matthew 21:1-4) Yahowsha’ was into the details. The reason for the donkey was: “Rejoice and be exceedingly glad, daughter of Tsyown / Zion. Shout for joy daughter of Yaruwshalaim. Behold, look and see, your King comes to you Upright, innocent and guiltless, to save you, humble and riding upon a donkey and colt.” (Zakaryah / Remember Yah / Zechariah 9:9) The “humble” reference also ties this prophecy to the “Suffering Servant” predicted in Yasha’yahuw 52 and 53. Mattanyah’s eyewitness testimony continues with: “And a great multitude spread their garments along the way while others cut down branches (klados 69

– tender shoots, a translation of netser in Hebrew; symbolizing the Ma’aseyah as the branch) from the trees, spreading them along the way. And the large crowds of common people who were leading the procession and those who were following, cried out, ‘Please Save us Savior (osanna – ωσαννά a transliteration of the Hebrew yasha’ na’, meaning “save us Savior please we pray”), Son of Dowd / David. Praise and celebrate, thinking kindly toward the one who comes in the personal and proper name of Yahowah. Please save us Savior (osanna) with the Most High.” (Mattanyah / Yah Gives / Matthew 21:89) While Greek doesn’t possess the alphabetical characters to write Yahowah, I wrote it in because the crowd spoke Hebrew in this procession, and I’ve read Yasha’yahuw (and so had they). What the Roman Catholic Church, and her Protestant stepchildren, would errantly call “Palm Sunday,” is really the “Day of the Branch,” symbolic of the Ma’aseyah. In 33 CE it occurred on a Monday. This timing and symbolism was corrupted by Catholicism because Sunday was the day sun gods were worshiped, and palm frowns were routinely held above the heads of men who pretended to be gods all the way back to Babylon. You’ll find proof of this in the drawings on Egyptian temples as well as in papal processions. The “branch,” however, was one of the most common metaphors for the Ma’aseyah. By using them, and by quoting Yasha’yahuw / Isaiah 62, the people were acknowledging that Yahowsha’ was the Ma’aseyah—the “Implement Doing the Work of Yah.” In case you’re wondering, this portion of Yasha’yahuw / Isaiah 62 reads: “O Yaruwshalaim…remember Yahowah…. Do not be silent or rest because you give Yahowah no rest until He prepares and establishes you, making Yaruwshalaim a shining light on the Earth. Yahowah has sworn an oath by His right hand, by His Mighty Sacrificial Lamb…. Radiate Yahowah’s light. Passover the gates. Prepare the Way for the family. Lift up the raised highway. Clear it of stumbling stones. Speak among the people and say, ‘Behold, look and see Yahowah…. Behold, look and see: Salvation arrives. Behold, look and see, His payment for passage and His work, His compensation which is given to pay for damage incurred, are before Him.’ And they will call them: ‘the cleansed and set-apart family, the redeemed of Yahowah.’” (Yasha’yahuw / Yah Saves / Isaiah 62:6-12) Mattanyah / Matthew reports: “When He entered Yaruwshalaim, the whole city was shaken…. The crowds of common people said, ‘He is the prophet Yahowsha’ of Nazareth (Nazareth – a transliteration of the Hebrew name based upon nazyr, the set-apart one, netser, the tender shoot or branch, and natsar, the one who protects and preserves relationships) in Galilee (Galilaia – a transliteration of Galyl, the one who rolls open the door).” (Mattanyah / Yah Gives / Matthew 21:10-11)

While Yahowsha’ arrived in Yaruwshalaim on the 10th of ‘Abyb/Nisan in Yahowah’s year 4,000, the exact day Daniel predicted nearly 600 years earlier, He didn’t stay. According to Mark 14, the Ma’aseyah sought to thwart the desire of the “Chief Priests and Scribes to seize Him by stealth and kill Him” prior to “the Feast of Passover, so as to diminish the likelihood of a riot by the people.” He did this by spending “two days,” those being Tuesday and Wednesday of that year, “in Bethany at the home of Simon the leper.” (Mark 14:1-3) While the Ma’aseyah was willing to sacrifice Himself on our behalf, He was not willing to have any aspect of His fulfillment of the three days depicted in the Miqra’ey / Invitations to be Called Out and to Meet of Passover, Unleavened Bread, and FirstFruits to occur on days other than those previously specified. According to Yahowchanan / John, the Ma’aseyah returned to town for Passover. He was about to be the sacrificial Lamb. “Now while He was in Yaruwshalaim at the Passover Feast, many people saw the miraculous signs He was doing and trusted in His name, believing in Him.” Mattanyah also tells us that Yahowsha’ returned to Jerusalem to eat Passover dinner (which would have been Thursday evening, the 14th day of ‘Abyb/Nisan, or March 31st in 33 CE). As evidence that this was Passover, consider what Mattanyah recorded Yahowsha’ saying: “Moreover, before Unfermented Bread (azumos – UnYeasted Bread, the inclusive name of the seven-day celebration which includes Pesach, Matsah, and Bikurym), the disciples approached Yahowsha’ and asked, ‘Where do you want us to prepare for you to eat Passover (Pascha – a transliteration of the Hebrew Pesach (pronounced peh sakh), meaning to pass over)?’ And He said, ‘Go into the city (polis [i.e., Jerusalem]) and say to someone, “The Teacher affirms that the fixed and definite day for (kairos – the due measure of time, the opportunistic occasion, the awaited epoch for) Me is imminent. I will produce (poieo – author and render, constitute, create and construct) Passover (Pascha) advantageously with My disciples.”’ …So they made the necessary preparations for Pesach / Passover and yea, when evening (opsios – sunset) had come, He reclined at the table to eat with the twelve disciples.” (Mattanyah / Yah Gives / Matthew 26:17-20) Yahowsha’ and His Disciples not only thought about, discussed, and observed Passover, they recorded these things so that we would follow their example. It is only within the context of Passover that the “remembrance of Him” makes sense with regard to “broken bread” and “wine.” If you partake in the Catholic Eucharist under the misguided notion that this is a religious ritual which should be performed, regardless of the day, you have been deceived. Likewise, you have been beguiled if you believe that a priest changes an ordinary wafer of round 71

bread into “the body of the Lord” or changes wine into His blood. The Church does not transform or save, only Yahowah does. The Ma’aseyah was translated as having used the definite kairos rather than the generic word for time, chronos, in the Mattanyah / Matthew 26:17-20 passage, because He was aware that Passover in 33 was the appointed epoch predicted in the fourth day of creation. It was exactly forty Yowbel from Abraham’s foreshadowing of Passover on Mount Mowryah with his son. And He knew that it would be exactly forty Yowbel from this sacrifice to His return. Further, it was in precise accord with Daniel’s famous prophecy detailing the specific time “the Ma’aseyah would be cut off but not for Himself.” The “opportune occasion,” the “awaited epoch,” the “due measure of time (40 Yowbel),” and “the definite and fixed day” was “imminent.” It is also important to understand that while Yahowsha’ and His Disciples “observed” the Passover, that is not what these words say. The Greek text reveals that He was the Passover. He “constituted” it, “establishing it, giving it form and substance.” Yahowsha’ “authored” the Passover, dictating the words to Moseh. He “rendered” the Passover, which means He “delivered it by furnishing the necessary consideration (payment) for approval by way of a judicial verdict.” The diminished corporeal manifestation of Yahowah “prepared and produced Passover”—the means to enliven mankind, just as surely as He created mankind. Later that evening, a Thursday night by our way of reckoning time, Yahowsha’ walked across the Qidrown / Dark / Kidron Valley (the very place where all of the religious rubbish was dumped during Chizqyah / Hezekiah’s celebration of Pesach – inferring that He would bear all of the guilt associated with religion) to Gethsemane where He was arrested. He was tried by Chiaphas and the Sanhedrin Council, spending the wee hours in the High Priest’s dungeon. By reading Mattanyah 26, and by studying rabbinical law, it becomes readily obvious that He was accused of blasphemy—that is of actually speaking the full and proper name of God. He said “Yahowah,” quoting from Mizmowr / Psalm 110:1 (“Yahowah says to my Sovereign [Me as in Yahowsha’], ‘Sit at My right hand while I make Your enemies a footstool for Your feet.”) and from Dany’el 7:13 (“Behold, in the clouds, the Son of Man is coming.”) Then on Friday morning, which was still Passover, the 14th of ‘Abyb by the Scriptural standard, April 1st on our pagan calendars, Yahowsha’ was taken to Pilate, the Roman Prefect over Yahuwdah. Declared innocent, the perfect Passover Lamb was slaughtered that same afternoon at Golgotha—the place of the skull—beneath the summit of Mount Mowryah which lies just outside the Damascus Gate. Mattanyah 27 tells us that around the ninth hour, or three o’clock in the afternoon in today’s parlance, Yahowsha’ gave up His Spirit after reciting

the opening line of the Song which predicted and depicted His sacrifice. The Lamb of God had fulfilled the Passover promise right on schedule. Mark 15 and Luke 23 reveal that this occurred the end of the “Preparation Day, that is the day before the Sabbath was to begin.” In 33 CE, the Shabat, or seventh day of the week, and the Special Sabbath commemorating the first day of the Feast of Unleavened Bread were coterminous. It wasn’t a coincidence. Before the sun set and these aligned Sabbaths began, Joseph of Arimathea, a member of the Council, received Pilot’s permission to remove the Yahowsha’s lifeless body from the upright pole from which it hung. Then after completing the burial preparations, Yahowsha’s corpse was placed in Joseph’s family’s tomb. And we were told: “And on the Sabbath they rested according to the Commandment.” (Luke 23:56) They rested because on this Miqra’ of Matsah, it was Yahowsha’s time to work on our behalf—paying the price to redeem us. Passover and Unleavened Bread were thus fulfilled precisely as they had been predicted, performed on the specified days, in the specific ways, and for the reasons prescribed. We know this because we have the benefit of looking forward from the Scripture’s perspective and back historically from our own. But the Yisra’elites were not without an important perspective of their own— one that should have taught them the same lessons we derive from Yahowah’s Word. During the days immediately before the first Passover, the Yahuwdym were told to trust and rely upon Yahowah to save them from the specter of death. It is the message of Passover still. Self-reliance or the reliance upon the teachings of men (a.k.a. politics and religion) is a disease, a plague from which we must be freed. It ultimately destroys us, snaring and corrupting us, leading to separation from Yahowah—which is why the Yahuwdym of Chizqyah / Hezekiah’s day destroyed every religious relic they could find. Our Creator conceived and authored a merciful provision for us—one which begins with Passover. Just as the blood of the Exodus Passover lambs were smeared on the doorposts and lintels in Egypt as a token of what was to come, God sacrificed Himself, becoming the Passover Lamb, looking down from the horizontal beam from which He hung, becoming the doorway to life. Then, as now, when God saw the blood on the upright pillars and lintels of their doorways, He knew the people trusted His promise to keep death at bay. God said to them: “The blood shall be a sign for you….” He was screaming that the Passover was prophetic of things to come. What was lost on so many, at least until after the fact, was how exquisitely the detail of the prophecy matched its fulfillment. Yahowsha’s triumphal entry into Yaruwshalaim / Jerusalem coincided with the day the paschal lamb would have been brought into the household, on the tenth day of ‘Abyb, when, just as they had 73

in Chizqyah / Hezekiah’s time, large crowds had gathered in Yaruwshalaim / Source of Guidance on Reconciliation. He lived and walked among the people. They got to know Him. And as the sun set, and the fourteenth day of ‘Abyb began, He observed the Passover feast with His disciples, even telling them that they should remember the role He would play in it. Then, at the end of the “examination period,” Pontius Pilate pronounced, “I find no fault in Him,” declaring in effect, that the Passover Lamb was indeed without spot or blemish. Yahowsha’s sacrifice corresponded perfectly to the designated time of the slaughter. It was just before sunset on the fourteenth day of ‘Abyb that He surrendered His mortal body and Yahowah’s Spirit. The prophecy of the first Miqra’, of Pesach / Passover, was fulfilled literally, right down to the last detail. There was no mistaking what He had done—at least for those who “daras/consistently inquired about the way to God, who repeatedly read the Towrah so as to ascertain the right path, who repetitively sought information, habitually looking for and pondering the relationship through the process of diligently studying the written Word over and over again.” Today, since the blood of the Perfect Sacrificial Lamb—Yahowsha’—has been shed so that we might live, we do not need slaughter another lamb. But we do need to observe the Miqra’ of Pesach and keep the appointment with Yahowah. The date is not difficult to establish. Passover is marked on most every secular calendar as the 14th day following the renewal of the moon closest to the Spring Equinox. On that day each year we should observe the Pesach symbolically. I recommend doing as much of what Scripture says as possible. Celebrate the Feast with your family, eating a meal of roasted lamb and unleavened bread, just as the first celebrants did. And while you and your family are reminiscing over the promise of life eternal, read about the first Passover in Shemowth / Exodus 12 and 13. Then qara’/read the prophecies in Yasha’yahuw / Isaiah 53 and Mizmowr / Psalm 22 that speak so vividly of what actually happened, and why it occurred that way. Follow this by reviewing the eyewitness accounts which demonstrate His love and provision, starting with Mattanyah 20-28, Mark 11-16, Luke 18-24, and then Yahowchanan 11-21. Strike Easter from your vocabulary and your calendar and follow Yahowah’s instructions and Yahowsha’s example. Answer the Invitation to Meet with God and celebrate the Miqra’ of Pesach each and every year. 

Before we turn the page, there is one last thought I’d like to share by way of a reminder. As an essential element of His Teaching on the Mount, Mattanyah records a translation of Yahowsha’ saying... “Therefore (houto) let your light (phos) shine (lampo – brightly) before (emphosthen) men (anthropos – humankind) so that they can see (horao – become acquainted with, experience, and pay attention to) your good (kalos – moral, fitting, advantageous, profitable, generous, beautiful, sound, and important) works (ergon – deeds, actions, that which you attend to, your undertakings and activities which are profitable) and thereby appreciate and honor (doxazo – come to conclude something positive and praiseworthy as a result of thinking judiciously about) your Father in Heaven (ouranos).” (Mattanyah / Yah Gives / Matthew 5:16) Throughout His presentation of the celebration of the Passover, Yahowah, who Yahowsha’ called “our Father in Heaven,” has used the Hebrew term ‘asah, to implore us to “engage in and act upon” Pesach. He has used the Hebrew word for “good,” towb, to convey that its observance is “good, moral, advantageous, joyous, beautiful, and pleasing.” And we have heard Him speak of how the Passover celebration led to “halal, radiant cheering and beaming praise,” with the participants “shining brightly with a clear and visible light.” Mattanyah’s recording of Yahowsha’s public proclamation affirms all of these things. In this context, please consider: “Do not (me) assume (nomizo – suppose or acknowledge, following as a custom or tradition) that (hoti) I have come (erchomai – have arrived and appeared) to weaken, dismantle, invalidate, or abolish (kataluso – loosen, tear down, or dissolve, put an end to, do away with, or annul) the Towrah (nomos – nourishment which is bestowed to be possessed and used by heirs, precept which was apportioned, established, and is received as a means to be proper and approved, prescription to become an heir; from nemo – that which is provided, assigned, and distributed to heirs to nourish them) or the Prophets (prophetes – those who spoke for God). I have not come to do away with (kataluso – invalidate or abolish) it, but instead (alla – on the other hand) to completely fulfill it (pleroo).” (Mattanyah / Yah Gives / Matthew 5:17) Yahowsha’ came to honor, to fulfill, and to enable the promises made in the Towrah and Prophets, but then religious men came along and annulled them— replacing Scripture’s instructions with religious “traditions and customs” which far too many have “assumed” to be valid. Passover was abolished by Catholic clerics, and then it was replaced with the Last Supper, the Eucharist, and Good Friday. Unleavened Bread was annulled by religious clerics as if nothing happened on this day. And then FirstFruits was invalidated to make way for Easter—all in direct contradiction to Yahowah’s and Yahowsha’s testimony. Therefore, if God was telling the truth, the religion of Christianity isn’t. 75

Yahowsha’ was as unequivocal as words allow. He came to earth as a man for the primary purpose of representing the Towrah. And any intelligent review of His promises and His life leads to the conclusion that foremost on His agenda was the fulfillment of the Miqra’ey of Pesach, Matsah, and Bikuwrym with His sacrifice as the Passover Lamb, His journey into She’owl on the Sabbath of Unleavened Bread, and subsequent reconciliation with Yahowah on FirstFruits. And yet Christian clerics abrogate the idea that God prioritized the Invitations to be Called Out and to Meet with Him in this way by suggesting that “to fulfill” means to “do away with and move on to something else.” But not only isn’t that a reasonable connotation of fulfill, their conclusion is in direct conflict with the first half of the passage, and even the first half of the last sentence—“I have not come to do away with it [the Towrah and Prophets]. “Truly (amein – this is reliable and trustworthy), I say (lego – affirm and convey meaning with these words) to you, till (hoes) heaven (ouranos) and the earth (ges) pass away (parerchomai) not (ou) one (heis) jot (iota – the smallest letter, or Yowd in Hebrew) nor tittle (keraia – the top stroke or horn of Hebrew letters) shall be passed by (parerchomai – be ignored, disobeyed, or be disregarded) from (apo) that which was established in the Towrah (nomos – allotment which is parceled out, inheritance which is given, nourishment which is bestowed to be possessed and used, precept which was apportioned, established, and is received as a means to be proper and approved, rule or prescription to become an heir; from nemo – that which is provided, assigned, and distributed to heirs to nourish them) until the time and place (hoes) it all (pas) happens (ginomai – comes to exist and takes place, is manifest in public in the context of history).” (Mattanyah / Yah Gives / Matthew 5:18) The reference to “jot and tittle” is to Hebrew, as opposed to Greek, Latin, or English. These strokes and details are exclusive to the alphabet of the Torah, Prophets, and Psalms—affirming an essential truth: Scripture was written in Hebrew. In Hebrew, Yowd, the first letter in Yahowah’s name, became a “jot,” a letter which is only one-third of normal height. “Tittles” are the upper extensions on the Hebrew letters: Beyth, Dalet, Rosh, Heh, Peh, Thaw and Qoph. The Ma’aseyah came for a singular reason, and it wasn’t to start a new religion. He came to engage in that which was written about Him in the Hebrew Scriptures, in the Towrah and by the Prophets. He did so in part by becoming the Passover Lamb, by removing sin from our mortal nature on Unleavened Bread, and by enabling the blessing of FirstFruits where we become our Heavenly Father’s children. It is the message which lies at the heart of the Towrah. It is the message foretold by the Prophets. It is the purpose of the Covenant. While it isn’t necessary for you to grapple with it at this time, the reason that Yahowsha’ said that every part of every Hebrew letter which comprises every

word written in the Towrah will remain valid “until heaven and the earth pass away,” is because the existing Towrah Teaching is designed to take us from our world to God’s home. But once we are there, once we are empowered and enriched as Yahowah’s children, we will need supplemental towrah directions which will guide us in the Spiritual realm. But that won’t occur until this universe is replaced with a new one. These past two statements, and the one which follows, completely destroy the foundation of the Christian religion, as well as Judaism, Islam, and Mormonism. “Therefore (oun), whoever (ean) dismisses (luo – does away with, dissolves, invalidates, or abolishes) the least (elachistos – smallest and least significant) of these directions (entole – precepts, prescriptions, ordinances, and authoritative directions, from entellomai, things which must be accomplished) or teaches (didasko – indoctrinates or instructs) people (anthropos) to do the same (houto – in like manner), they will be called (kaleo – referred to, designated, labeled, and named) the least important (elachistos – so small as to be insignificant, undignified) in (en) the kingdom (basileia – dominion) of heaven (ouranos). And whoever performs (poieomai – accomplishes and celebrates, practices and profits from) them, and teaches (didasko – instructs) them (houtos), they will be called (kaleo – referred to, designated, labeled and named) the greatest and most important (megas – extraordinary and dignified) in (en) the kingdom (basileia – dominion) of heaven (ouranos).” (Mattanyah / Yah Gives / Matthew 5:19) It isn’t that the religious deceivers are among the least honored guests in heaven, it’s that those who are in heaven, see them as insignificant and undignified. And this means that they will be excluded from heaven. “Because (gar) I say (lego – profess and promise) to you, that (hopi) unless (ean) your righteousness (dikaiosyne – integrity, legal standing, uprightness, and adherence to the relationship) is abundantly superior to (perissseuo – substantially greater than and in excess of) and more appropriate than (pleion) the religious teachers, judges, and high-ranking political officials (grammateus – experts, scribes, and scholars) and Pharisees (Pharisaios – members of a fundamentalist political and religious party comprised of hypocritical Jews who coveted authority, were overtly religious, set rules which others had to abide by, established religious rituals and traditions, and interpreted Scripture to their liking), you will never (ou me) move into or experience (eiserchomai) the realm (basileia – or kingdom) of heaven.” (Mattanyah / Yah Gives / Matthew 5:20) Today, you may rightly consider this impoverished list to include: popes, cardinals, bishops, priests, pastors, rabbis, imams, religious scholars and professors, publishers, media professionals, judges, presidents, senators, congressmen, and governors. 77

And that means that there is a way to heaven which bypasses both religion and superlative behavior. I think God spoke of the Doorway labeled Passover in the conclusion to His Teaching on the Mount. Yahowsha’ told us of a door which would be opened. “Ask (aiteo – make an earnest request) and it shall be given (didomi – granted as a gift) to you. Seek (zeteo – search for the information and location) and you will discover and experience it (heuriskomai – know the truth and find the place). Knock (krouo – request acceptance at the door) and it will be opened for you (anoigo – you will be granted entrance to the place and given access to understanding). For then (gar) all (pas) who make an earnest request (aiteo – ask) receive (lambano – will be acquired and accepted, will be taken by the hand and carried away). And those who search for the information and location (zeteo – seek and desire to obtain) will know the truth and find the place (heuriskomai – discover and experience it). Those who request acceptance at the door (krouo – knock) will be granted entrance and given access to understanding (anoigo – and it will be opened).” (Mattanyah / Yah Gives / Matthew 7:7-8) This door is Pesach. It is the doorway to life and to Yah’s Home. At this point, Yahowsha’ tried to put this wonderful gift of eternal life in the company of our Heavenly Father into a human context we could all understand. He said: “What man is there among you, when his son shall ask him for a loaf, will give him as stone? Or if he should ask for a fish, would give him a snake? If then you being morally corrupt (poneros – bad, evil, diseased, and guilty, annoying, and prone to laborious harassment) know and understand how to (eimi) give good (agathos – valuable, upright, and generous) gifts to your children, how much more (mallon – by way of contrast) will your Father who is in heaven produce and give (didomi – pay to allow you to experience) valuable, upright, and generous (agathos – good) gifts to those who ask (aiteo) Him? Everything (pas), therefore (oun), to the degree (hosos) or case (ean – possible set of conditions by which) you choose and desire (thelo – propose, decide, want, and wish for) as a result of (hina) the actions and acts (poieomai – practices, performances, work, results, and accomplishments) of men (anthropos – human beings), in like manner (houto) you do (poieomai – bring about) for them.” (Mattanyah / Yah Gives / Matthew 7:9-12) Within the context of gifts given by our Heavenly Father, there is none greater than what He did for us when He became the Passover Lamb and ransomed us from the penalty of sin on Unleavened Bread. Through His sacrifice He provided the way home—a path which begins with us answering the invitation, acting upon, engaging in, and benefiting from Pesach, Matsah, and Bikurym and concludes with us answering God’s call to meet with Him and participate in Taruw’ah, Kippurym, and Sukah. Here then, is that path…

“For then (gar) this (houtos) is (eimi – was and will be, exists as) the Towrah (nomos – share which is parceled out, inheritance which is given, nourishment which is bestowed to be possessed and used, precept which was established and is received as a means to be proper and approved, prescription to become an heir; from nemo – that which is provided, assigned, and distributed to heirs to nourish them) and the Prophets (prophetes – those who spoke for God): enter (eiserchomai – start with and experience the first step in the journey) through (dia – by the way and means of) the (ho) narrow (stenos – exacting and specific requirement) door (pyle – gateway, portal, and entrance)…” (Mattanyah / Yah Gives / Matthew 7:12-13) Throughout Yada Yah, you will discover that there are a number of consistent themes which permeate Scripture. And very few of them are as essential as the truth imbedded within the Hebrew word quwm and its Greek equivalent histemi: “to stand upright so as to enable others to stand.” God stood up for us so that we could stand with Him. In Mattanyah 7:13, the root of the Greek word stenos, translated “narrow,” is histemi—something it shares with stauros, meaning “upright pillar,” but errantly rendered “cross.” So the message is: just as the lamb’s blood during the first Passover was smeared on the upright pillars and lintel of the doorway which led to life, so it was on Mount Mowryah that the blood of the Lamb of God on the upright pole has become the narrow doorway, the place where God stood up for us, meeting the exacting and specific requirements for us to stand with Him. The narrow door is Passover. Our path home begins here: “For then this is the Towrah and the Prophets: begin by entering through the narrow, exacting, and specific doorway…” “…because (hoti) the gateway (pyle – doorway, portal, and entrance) is wide (platys – crafted and molded to be broad, expansive, open, and unreliable) and the path (hodos – road, way of life, journey, and route) is broad (eurychoros – wide open, ample, spacious, existing as a roomy realm) which leads away (apago – which deceives and influences someone to go astray) to the point of (eis – toward) destruction and perishing (apoleia – wastefully and needlessly destroying, squandering, eliminating from existence, and annihilating something valuable), and most (pleistos – a very great number, the vast preponderance, serving as the superlative of polus, many) are those (eimi – who exist) entering and experiencing (eiserchomai – starting the first step in their journey) through (dia – by way of and on account of) it (autos).” (Mattanyah / Yah Gives / Matthew 7:13) Platys, translated “wide” in Mattanyah / Matthew 7:13 is based upon the Greek word plasso, from which we derive the English word “plastic.” It means “feigned,” as in “fictitious, not genuine or real.” It conveys the notion that the 79

expansive gate was “formed and molded,” having been “crafted by men from clay and wax,” making it “artificial and unreliable.” The wide gate is symbolic of manmade religious schemes. Apago, which tells us that the “unreliable gate and broad path” “leads away and astray by way of deceptive influences” is a compound word based upon apo and ago. Apo conveys “separation” which is the penalty paid by those who fail to capitalize on the “narrow, specific, and exacting portal” which leads to life with our Heavenly Father. Ago describes the process of “leading someone by taking hold of them, even accompanying them, guiding them” to “apo/separation” from God. And while that is descriptive of clerics and their religious schemes, and ties them to the “fictitious and expansive” gate “they have crafted and molded,” it also facilitates the conveyance of another aspect of apago: “to cause someone to be punished.” While the consequence of trusting man’s expansive religious schemes is the “wasteful destruction and annihilation” of your soul, the “punishment” for doing so is “separation” from God. Simplified, the second portion of this essential pronouncement reads: “…because the doorway is crafted to be wide, artificial, and unreliable, and the way of life is wide open which deceives and influences someone to go astray to the point of destruction and perishing, needlessly squandering their existence, and the vast preponderance of people start the first step in their journey through it.” Yahowsha’s next statement confirms that popular religions like Catholicism, Orthodox, Protestant, and Evangelical Christianity, Mormonism, and Islam do not lead to life: “The (ho) door (pyle – gate, portal, and entrance) is narrow (stenos – exacting and specific) and the path (hodos – road, traveled way of life, journey, and route) goes against the crowd (thlibo – is compressed, restricted, and narrow) which leads to life (zoe), and few (oligos) discover, learn about, attain, and experience (heuriskomai) it.” (Mattanyah / Yah Gives / Matthew 7:14) Thlibo’s primary meaning isn’t “narrow” as it is most often translated, but instead “goes against the crowd,” so as to be unpopular. As such, those who take this path through life are often “oppressed,” a secondary connotation of the term. They “suffer hardship” and “are persecuted” because they “cause trouble” for the political, religious, and academic establishment. There is an implication inherent in heuriskomai, which suggests a “careful examination, scrutiny, and observation which leads to understanding and recognition.” It is not an act of blind faith or the product of belief. Life is awarded to those who come to recognize who Yahowah is, and what He has done for us, based upon what He has revealed in the Towrah and Prophets. As a result of what they come to understand, they pass through the doorway which is called Passover.

The final portion of Yahowsha’s declaration reveals: “The doorway is exacting and specific, and the way of life is unpopular, which leads to life, and few experience it.” Bringing it all together then, we find the Ma’aseyah Yahowsha’ affirming that Yahowah’s path as specified in the Towrah leads to life, while man’s more popular religious route leads to the annihilation of its victim’s souls. “For then this is the Towrah and the Prophets: begin by entering through the narrow, exacting, and specific doorway,… …because the doorway is artificial and unreliable, and the way of life is wide open which deceives and influences someone to go astray to the point of destruction and perishing, needlessly squandering their existence, and the vast preponderance of people start the first step in their journey through it. The doorway is exacting and specific, and the way of life is unpopular, which leads to life, and few experience it.” The “narrow, exacting, and specific doorway” through which we must pass to fellowship with our Heavenly Father leads away from religion. Our first step home must pass through the gate labeled “Pesach – Passover,” demonstrating our reliance upon the path God Himself has provided. LE: 02-24-13

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Yada’ Yah Book 2: Invitations to Meet God …Walking to Yahowah

4 Matsah – Unleavened Bread Removing Sin… Those who wish to participate in the Covenant are invited to attend seven annual meetings with their Heavenly Father. Spread out over the course of seven months, these family gatherings serve as prophetic signposts, dating, explaining, and facilitating the path home. The first four were memorialized in the life of Yahowah’s Chosen People and have been fulfilled. All serve to enhance our relationship with God. The first three Called-Out Assemblies—Passover, Unleavened Bread, and FirstFruits serve as a cohesive whole. They depict the door Yahowah has opened to heaven, the threshold of perfection, and the promise of adoption. They foreshadow the Ma’aseyah’s redemptive advent. These feasts explain how Yahowah made us immortal, removed sin from our souls, and enabled His Covenant. And while it is all good news, according to our Heavenly Father, those who miss the Spring Feasts, and wander away on a different path, will be excluded from His family, and thus be kept out of heaven. Since the Miqra’ey represent the path to God, it’s always wise to set each of the seven into context. As such, the fourth Invitation to be Called Out and Meet with God—Seven Sabbaths—completes the Covenant’s promises, enriching and empowering us to grow and to become more effective witnesses. During this allinclusive Festival Feast, the beneficiaries of Pesach, Matsah, and Bikuwrym are enriched by Yahowah’s Towrah and empowered by Yahowah’s Spirit, which in turn equips and enables us to share Yahowah’s message with the rest of the world. The fifth Invitation to Meet with God is called “Taruw’ah,” but it is more commonly known as “Trumpets.” During this Miqra’, Yahowah’s family is asked to signal a warning and to shout for joy. The good news is that salvation is a gift, and it is available to the Covenant’s participants. The warning is that there is but one narrow, restrictive, and seldom tread path home.

The Day of Reconciliations is a “do or die” affair. The souls of those who do not respond to Yahowah’s summons cease to exist. And those who answer the call, however, have their relationship with Yahowah reconciled, preparing them to live forever with our Heavenly Father. Yowm Kippurym is prophetic of Yahowsha’s return to Earth to save His family, especially Yisra’el and Yahuwdym, while vaporizing those who will have chosen a different spirit with whom to associate. This day also denotes the day the Covenant will be restored, a time when Yahowah will place a copy of His Towrah – Guidance inside His children. These six steps conclude with an Invitation to gather together as a family, camping out with our Heavenly Father. It is a time to rest, reflecting upon Yahowah’s companionship, deliverance, and provision. Prophetically, the Millennial Sabbath begins on the Festival Feast of Sukah - Shelters in the Yowbel of 6000 Yah—just five days after Yahowsha’s glorious return. While God is immortal, time is important to Him. These dates are fixed— preordained and predetermined. Everything which is important to Yahowah occurs on this schedule—one that He published nearly 3,500 years ago. Numbers are also important to God. There are seven Miqra’ey which play out over the course of seven months. There are seven days in a week (which were designated by number, not by name at the time)—with the seventh being the most important—foreshadowing the fact that man cannot work for his or her salvation. Collectively, religious clerics almost universally refer to the seven Miqra’ey as “Jewish Holidays” or as the “Feasts of Israel.” But that treatment is a dead end—albeit a popular one. This myth represents “the wide, unreliable, man-made path which leads to destruction.” The resulting Christian apathy and animosity toward God’s Set-Apart Appointments is therefore tragic, causing more than a billion souls to wander away from life, and toward their own demise. Also erroneous is the rabbinical process of disassociating these Miqra’ey from the Ma’aseyah Yahowsha’. They not only abhor Him, rabbis don’t want to be reminded that the Temple, the centerpiece of the Passover celebration, was just a building—one which is now in ruins. And most religious Jews are running from the reality that Yahowsha’ is the Tabernacle of God on earth. Fewer still realize that Yahowah tabernacles with those who have chosen to embrace the terms and conditions of His Covenant. The fourth Miqra’, Shabuw’ah, is mostly ignored in Judaism—although many recognize that this denotes the time Yahowah first revealed His Towrah to the Children of Yisra’el. The fifth was renamed by the Jews during their Babylonian captivity, changing Yahowah’s seventh-month announcement of Taruw’ah to Rosh Hashanah, or New Year’s Day. 2

Since the Yowm Kippurym has not yet been fulfilled, it isn’t “tainted” by the Ma’aseyah, so it is still duly noted by Rabbinic Judaism. But it is not observed in accordance with Yahowah’s instructions. Rabbis have mistranslated God’s Word to suggest that our Heavenly Father wants men and women to “afflict their souls,” something which is the antithesis of His plan to lift us up. Even worse, this corruption circumvents the profound truth that Yahowah has a soul, one He afflicted during Unleavened Bread to redeem us. Tabernacles is no longer popular with religious Jews either—having been replaced in timing and fervor by Hanukah—along with that festival’s counterfeit menorah (with nine candles rather than seven lamps). I suspect that religious Jews don’t want to be reminded that Yahowah divorced the Chosen People, separating them from the land in which they had been invited to campout with their God. Although Yisra’el would be the first to learn about Yahowah’s Invitations to be Called Out and Meet with God, in His Towrah, Yahowah plainly states that these are His festivals. They embody the benefits of the Covenant and fulfill many of God’s most important promises. They are fixed annual appointments between mankind and God. And they are to be observed for all time, in all places, and by all those who wish to engage in a relationship with the Creator. The Miqra’ey are personal and communal celebrations which are designed to lead us home. Unfortunately, and mostly as a result of Pauline Doctrine, Christians see the Torah as a set of onerous laws, all of which have to be strictly obeyed. And since that is impossible, they have been beguiled into believing that the Torah condemns, and is therefore an enslaving curse. What they don’t understand is that the seven Miqra’ey, and Matsah especially, is God’s merciful provision, the means to redemption, vindication, indeed salvation. All seven Invitations to be Called Out and Meet with our Heavenly Father exist in direct opposition to man’s secular and religious observances: New Year’s, St. Valentine’s Day, Lent, Palm Sunday, Easter, Halloween, and Christmas. The history of our festivals is actually Satanic—most of which were born and bred in Babylon. The Towrah is clear. If you want to have a relationship with Yahowah, if you want to participate in His Covenant, if you want to spend eternity living with God, then you should respond to the Miqra’ey and abstain from Satanic rites. Unfortunately, “Christians” the world over ignore all seven appointments with God. Many don’t even know their names, and most don’t understand their significance. Moreover, Jews almost universally ignore their connections to Yahowah and Yahowsha’. While we will be listening to what God has to say relative to the dates of these meetings, I am convinced that He is considerably more concerned with us 3

acknowledging that these Invitations to Meet with Him exist, that we realize that they are vital and come to understand them, and that we respond to Him and attend, than He is that we do precisely the right thing at the right time. In this light, the Miqra’ey of Pesach, Matsah, and Bikuwrym, and perhaps even Shab’uwah, work together in support of Yahowah’s Covenant. One without the others isn’t helpful. So if they were viewed as events associated with a wedding, they would represent the rehearsal dinner, the ceremony, the reception, and the honeymoon. With the Miqra'ey, at least among the first three or four, one without the others has no lasting value. What good is it to be perfect and yet still be mortal? What good is it to be immortal and yet still be imperfect? Why would someone want to be reborn spiritually if not into the Covenant? Why be adopted if not to grow? Therefore, I don’t want to contribute to any misconceptions by emphasizing the unique purpose of each event, when in reality, it is only when they are observed collectively, with each Miqra'ey making its contribution, that we receive the intended benefit in association with the Covenant. Also, as is the case with observational or astronomical determination of the timing of these days, no matter how a person interprets Yah’s instructions they will seldom be more that one day early or late. And Scripture tells us that two weeks late didn’t bother Yahowah a bit. Therefore, our focus will be on presenting God’s plan so that it can be more readily understood. Equipped with this information you will then be prepared to exercise freewill and make an informed decision – one that will determine the fate of your soul. 

The second step in our journey home is Matsah. It is the threshold of the doorway to life. Those who cross it are perfected because this day is symbolic of sin being removed from our mortal nature. So as we pass through the doorway labeled “Passover,” we are freed from the consequence of sin, which is death. But to live with our Heavenly Father in heaven, we must also be freed from the penalty of sin—which is separation from God. And that is the purpose of the Invitation to be Called Out and Meet with God of Un-Yeasted Bread. Our souls are unleavened, affirming that all forms of corruption are removed.

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In our quest to fully appreciate what was done for us on this day, let’s turn to the Heart of the Towrah. In Qara’ / Called Out / Leviticus, we learn that Matsah begins the day after Pesach. In fact, one could conclude that Pesach is actually the first day of Bread Without Yeast. “These Godly (‘eleh) Appointed Meeting Times (mow’ed – fixed assembly and betrothal appointments, festival feasts at a specific designated time and place which focus on the purpose assigned by the Authority) of Yahowah (), are Set-Apart (qodesh – separating, cleansing, and purifying) Invitations to be Called Out and to Meet (miqra’ey – assemblies to communicate a specific purpose; from qara’, to call out, to read, and recite, to meet, to greet, and to welcome), for the relationship and for your benefit, for you to be called out and welcomed (‘asher qara’ – for you to proclaim, to meet, to read, and to recite (qal imperfect)), approaching with them (‘eth) in their appointed time (ba mow’ed – on the scheduled meeting date).” (Qara’ / Called Out / Leviticus 23:4) “In (ba) the (ha) first (ri’shown – and foremost) month (chodesh – time of renewal) [‘Abyb – the month young barley ears begin to form], on the fourteenth (‘arba’ ‘asar) of (la) the (ha) month (chodesh – time of renewal) for the purpose of understanding at (byn / bayn – between and within the interval of as an aid to comprehension at) twilight (ha ‘ereb – sunset), is Passover (Pesach – act of sparing and providing immunity; from pacach, to pass over) according to and to approach (la – concerning and to move toward) Yahowah ().” (Qara’ / Called Out / Leviticus 23:5) So then…“The fifteenth (chamesh ‘asar – the fifth plus tenth) day (yowm) of this same (zeh) month (chodesh – time of restoration and renewal) is the Festival Feast (chag – celebration) of Un-Yeasted Bread (Matsah – bread without yeast which is symbolic of sin and corruption) to approach (‘al – according to) Yahowah (). Seven days shall you eat bread without yeast (matsah).” (Qara’ / Called Out / Leviticus 23:6) Since it is the essence of the issue, it’s worth restating: the Passover sacrifice was designed to free us from the consequence of sin which is death, while Unleavened Bread is symbolic of the removal of sin from our souls, thereby freeing us from the penalty of sin which is separation from God. Chag is a provocative term. While it is accurately translated “feast or festival” in the previous verse, its root suggests something more. According to the most respected lexicons, chag is “the genuine expression of relief which turns to spontaneous joy one would experience once they realize that, against all odds, they have escaped from a long and seemingly hopeless ordeal.” As such, it is used to convey the idea of “gathering together to celebrate a pilgrimage—a journey

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which leads from oppression to safety in God’s presence.” But more than that, a chag “commemorates the completion of a terrifying sacrificial act.” As such, chag’s etymology hints at the sacrifice Yahowsha’ made on this very day. It was a Sabbath, the day after Passover, when His soul descended into She’owl or Hades (depending upon whether you prefer the Hebrew or Greek title for the place of separation) to be afflicted on our behalf. By allowing His soul to be separated from Yah’s Spirit, Yahowsha’ “completed a terrifying sacrificial act” through which a ransom was paid to remove corruption from our nature (symbolized by the elimination of leavening-yeast from bread). God thereby freed us from paying the same penalty ourselves—so that we might “express our relief for having escaped” what would otherwise have been “a long and hopeless ordeal.” And yet, in the realm of Christendom there is no “spontaneous expression of joy,” no “gathering together,” no “celebration,” of the “journey which leads from oppression to safety in God’s presence.” To the detriment of many, the solution Yahowah made manifest, “commemorating its completion,” on this Sabbath is universally ignored. Matsah, the Hebrew name for the Called-Out Assembly of Unleavened Bread, means much more than “bread without yeast.” Matsah speaks of the “rebellion and contentiousness” that must be removed from our nature for us to live as children in our Heavenly Father’s household. And it is important to keep this concept of rebellion in mind, because it is listed as the specific burden Yahowsha’s soul removed from us on this day. The secondary definition of matsah is: “quarrelsome and embittered conflict which is divisive”—the very thing which separates us from God. It is “strife and discord based upon a rivalry for superiority.” Matsah thus conveys the idea of man becoming belligerent and competing with Yahowah for power and authority rather than trusting and relying upon Him. It is this attitude which serves as the source of most sin, and as the basis of every religion. Matsah must therefore be expunged from our souls for us to accept the provision Yahowah has provided. To benefit from this merciful gift, we must stop competing with God. We must not only recognize that we have failed to meet our Creator’s criteria for admittance into heaven, we must acknowledge that mankind’s contentious religious and political standards, those related to being a good person who does good deeds, carry no weight whatsoever with Yahowah. And in so doing, we must be humble enough to admit that we do not have the power, the ability, or the authority to save ourselves—nor does any human institution. God’s solution to mankind’s dilemma is restricted to the Miqra’ey. To be saved, we are required to know Yahowah, to trust Him, and to rely exclusively upon the means He has provided—His seven-part plan. Matsah is simply the

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second of seven steps we are invited to walk in our journey from human corruption and oppression to an eternal celebration in God’s presence. The work completed on the Called-Out Festival of Unleavened Bread by the Ma’aseyah Yahowsha’ is considered complete and satisfactory by God, in and of itself, to remove all corruption from our mortal souls, past, present, and future. That is why Yahowah says: “The first, foremost, and primary (ri’shown) day (yowm) exists as (hayah) a set-apart and cleansing (qodesh) Invitation to Meet and be Called-Out (Miqra’ – an occasion for a unified collection of people to gather together for a specific purpose, a summons to read, recite, and communicate the news and message). You shall not (lo’) engage in (‘asah – perform, fashion, accomplish, or produce) any of (kol) the work (‘abodah – deeds done in service to another) of the business of the heavenly messenger (mala’kah – the service of the mal’ak, the theophanic representative, the visible manifestation of God, [i.e., Yahowsha’]).” (Qara’ / Called Out / Leviticus 23:7) Salvation is a gift – a byproduct of the Covenant. It was paid for and delivered by Yahowah manifest in human form. It is a direct result of the work Yahowah performed on the Miqra’ey of Pesach and Matsah—where His body served as the Passover Lamb and His soul was damned, thereby separated unto She’owl on our behalf. Considering the anguish associated with Yahowsha’s fulfillment of Pesach and especially Matsah, one wouldn’t think that Yahowah would have to tell us not to do His work. But God provided this instruction, not once but twice, because He didn’t want anyone to be beguiled by the claims to the contrary made by Sha’uwl, the founder of the most popular religion in human history. Not once, but twice, Paul presents himself as co-savior. The first of these two claims came in Galatians, Sha’uwl’s first letter. In the midst of demeaning the Towrah, he wrote: “I then by and because of the Towrah’s allotment and inheritance, myself, actually died and was separated in order that for the purpose of God I might currently live. In Christo I have actually been crucified together with.” (Galatians 2:19) Then Paul takes this arrogant and erroneous “co-savior” notion to the extreme of religious mythology in Colossians by writing: “Now, I rejoice, embrace and hail, in the sufferings and misfortunate afflictions, the evil calamities and adverse emotional passions, for your sake, and I actually complete, making up for that which would otherwise be deficient and that which is lacking and left to be done due to prior failures and inferior performances of the afflictions of the Christou in my flesh for the benefit of the body of Him who is the called-out, of which, I, myself, conceive and bring into existence as a servant extended

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down from the administration and arrangement of this god, the appointment having been produced and granted to me to you all to complete and fulfill the word of the god.” (Colossians 1:24-25) Therefore, Yahowah warned us about Sha’uwl here in the Towrah and elsewhere in the Prophets. Since it is critical to our salvation, it bears reemphasizing. Miqra’, the title Yahowah chose to describe His plan of salvation, is based upon qara’, a verb which conveys the act of “calling someone out to read and to recite a message.” It tells us that we are “to proclaim the news, to convey the essential meaning, and to issue a summons and invitation.” Qara’ also means to “call by name,” so as “to be chosen,” thereby “encountering and meeting” God in a personal way. As such, the Scriptural title of Yahowah’s path to paradise describes how God wants us to celebrate each step along the way. And to that end, for those who are unaware of, elect to ignore, or who choose to be hostile to Yah’s plan of salvation as it is embodied in the seven Miqra’ey, the related term miqreh describes “an unforeseen meeting at the end of life which designates the fate or destiny of those who did not choose” to answer God’s summons. It should be noted that Yahowah used qodesh to further define the purpose of this Miqra’. It reminds us that this day exists to “set us apart from the world and unto God by cleansing and purifying us.” Worth noting in this regard, qodesh is the adjective God selected to describe His Spirit—the Qodesh Ruwach, or SetApart Spirit. We should also be cognizant of the fact the Towrah’s most important title, Miqra’, has a counterpart in the Greek eyewitness accounts, that being ekklesia, meaning: “Called-Out.” If you are one of the many who are unfamiliar with this term, it is because rather than translating or transliterating ekklesia, which represent the only appropriate actions, every English bible replaced this descriptive word 115 of the 119 times it appears in the Greek with the meaningless and man-made title “church”—a word completely devoid of a Scriptural basis. The Miqra’ey make the ekklesia possible, just as the Towrah provides the basis for understanding Yahowsha’s words and deeds. By errantly, and indeed arrogantly, substituting “church,” which is neither a translation or transliteration of ekklesia (klesia is a derivative of kaleo, meaning “to call,” and ek means “out”), the purpose of God’s Invitations to be Called Out and Meet was lost, as was the obvious connection between Yahowah’s promises and Yahowsha’s fulfillments. Man’s unjustified tinkering with God’s Word was not without consequence. The last word in the Qara’ / Called Out / Leviticus 23:7 passage is not ma’aseh, which is invocative of the “ordinary endeavors of men.” It is mala’kah,

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“the service of heaven’s messenger,” Yahowsha’. There is no mistaking that mala’kah (‫ ) ְמלָאכָה‬is based upon mal’ak (‫) ַמ ְל ָאְך‬, which is Yahowah’s “envoy, representative, and heavenly messenger—a supernatural being who proclaims God’s message.” A mal’ak is a “theophany (defined as “a visible manifestation of God”), the tangible and corporeal representation of divinity.” In this case, the mal’ak is Yahowsha’. He is unleavened (without sin), and therefore He alone was qualified to unleaven our souls. This profound truth is pervasive throughout Yahowah’s and Yahowsha’s testimony. But to appreciate this truth, you have to seek out the full meaning of the words Yahowah communicated to Moseh. To reinforce the concept that mala’kah is Yahowah’s work, not mankind’s, God defined the term the first time He used it: “On the seventh day God ceased, having completed (kalah – finished and accomplished) His mala’kah which by way of relationship (‘asher) He had fashioned and accomplished (‘asah – prepared and produced). And on the seventh day He rested (sabath – ceased and desisted) from all (kol) His mala’kah which relationally (‘asher) He had prepared and produced (‘asah – fashioned and accomplished).” (Bare’syth / In the Beginning / Genesis 2:2) While we are not to do our ordinary work on the seventh day of each week, Unleavened Bread begins with a special Sabbath in which we are invited to celebrate the Savior’s service. The message is that man cannot save himself. God bequeathed this provision, providing His solution to our rebellion as a gift. He is obviously offended when we tell Him that we want Him to consider a religious solution instead. Considering the sacrifice He made, and the magnitude of the gift, it’s insulting and rude. And in this light, the Roman Catholic Church’s claim to hold sway over a person’s salvation is insolent (contemptuous and arrogant), impudent (meaning that it demonstrates a cocky disregard for others), and impertinent (conveying the fact that it is rude and improper). Few things are as synonymous with the hierarchy of Roman Catholicism as are an improper and arrogant display of power, control, and wealth. The keys to heaven lie in the recognition of who the Ma’aseyah is, and in our reliance upon what He has done. The next verse in Qara’ / Leviticus relative to the Miqra’ of Matsah would be redundant if not for the inclusion of ‘iseh—a word which will become the focus of the “Kippurym–Reconciliations” chapter. “Come near and be present with (qarab – approach and appear before) the adoptive mother who enlightens and elevates (‘iseh/‘isah – the feminine aspect of God’s light) unto (la – according to and to approach) Yahowah () for seven (seba’ – from saba’, to swear an oath and make a promise) days (yowm).” (Qara’ / Called Out / Leviticus 23:8) There are many possible interpretations of ‘isah, ’iseh, ‘ishah, and ’isheh, depending upon how these three Hebrew letters are vocalized. One is “fire,” a common metaphor for judgment—something we avoid when we capitalize on the 9

redemptive nature of Unleavened Bread. Fire separates that which is valuable from the dross, just as we are either separated unto Yahowah or unto death depending upon what choice we make regarding the provision our Heavenly Father has provided. The fire and separation metaphor is also related to Mitsraym, where Yahowah led His family out of the oppressive Crucible of Egypt—and thus to the historic basis of Matsah. As it relates to “fire,” it was the ancient world’s source of light and of warmth. Fire was used for cooking, and thus is symbolic of being nourished. So, by using ‘iseh, Yahowah could be saying that He is enlightening us with His Word, warming us with His presence, and nurturing us with these truths—in addition to separating us from man’s oppressive regimes and unto Himself. Further, since the smoke of a fire rises, God might also be saying that the result of unleavening our souls is that we will rise up to live with Him. Textually however, ‘iseh (‫שּׁה‬ ֶ ‫) ִא‬, the feminine noun designating “fire” and ‘isah (‫)אִ שָּׁ ה‬, the Hebrew word for “female individual, woman, mother, and wife,” are indistinguishable in the original text. As such, ‘isah might well symbolize the role our Spiritual Mother—the Set-Apart Spirit—plays in cleansing and purifying our souls. She is responsible for enlightening us, nourishing us, comforting us, purifying us, and for elevating us so that we can become part of our Heavenly Father’s family. So, since it makes no sense to “appear before and approach” a “feminine fire” or a human “wife or woman” in the context of a Called-Out Assembly dedicated to removing sin from our mortal souls, “the adoptive mother who enlightens and elevates” rendering of ‘iseh/‘isah, is appropriate. And while this instruction is valuable as it pertains to the Called-Out Assembly of Unleavened Bread, a proper understanding of ‘iseh/‘isah becomes life or death when considered in the context of Yahowah’s presentation of the sixth Miqra’—the Day of Reconciliations. Therefore, a comprehensive evaluation of ‘iseh/‘isah will be forestalled until the “Kippurym – Reconciliations” chapter where it is germane to our very survival. Continuing on with His Towrah’s instruction regarding Matsah, Yahowah revealed: “The seventh (shaby’y) day is a set-apart (qodesh – cleansing and separated, purifying and dedicated) Miqra’ (Miqra’ – Invitation to be Called Out and Meet for reading and welcoming; from qara’, to call out, to recite, to read, and to summon by name, to meet, to greet, and to welcome). You shall not (lo’) do (‘asah – engage in, institute or accomplish, prepare or produce, perform or bring about) any (kol) of the work (‘abodah – labor) of the service of Heaven’s Messenger (mala’kah – the theophany, the visible manifestation and representative of God).” (Qara’ / Called Out / Leviticus 23:8)

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Yahowah has given us a way home. He wants us to come near and approach Him using the seven steps He has provided. It is the message, the purpose, and the product of the Miqra’ey. 

Let’s step back in time to the Exodus and consider how freedom from the oppressive crucible of Egypt was first celebrated. As the life and death issues associated with Passover were resolved, Yahowah spoke of Unleavened Bread. “I am (‘any) Yahowah (). The blood (dam) will exist (hayah) for you (la) as a sign (la ‘owth – as a token, a miraculous signal, an illustration, a nonverbal symbol conveying important information) on (‘al) the homes (beyth – households and families) where you by way of relationship (‘atem ‘asher) are at that time (sham). So when (wa) I see (ra’ah – when I view and consider) the blood (dam) I will choose to actually pass over (pesach) you on that account (‘al – on that basis and for that reason). And the plague (negeph –pandemic disease which strikes people and causes them to stumble) leading to (la – concerning) death and destruction (mashchyth – ruin or incarceration) shall not exist (lo’ hayah) among you (ba) when I strike (ba makah – when I afflict and wound) in the realm of the Crucible of Egypt (ba ‘erets mitsraym). This (zeh – specific) day (yowm – beginning and ending at sunset) will exist (hayah – was, is, and will always be) on your behalf (la – for you) as a memorial and reminder (la zikarown – as a commemoration of an inheritance right, a means to recall and understand the relationship, as a symbol and a proverb). And (wa) you should choose to genuinely and completely celebrate (chagag – I’d like you to throw a comprehensive party (qal perfect consecutive)) with Him (‘eth) a Festival Feast (chag) to approach (la) Yahowah () throughout all of your lives and generations (la dowr – dwelling places throughout time). Continuously and genuinely celebrating the Festival Feast with Him (chagag – you should actually and always revel in His party (qal imperfect)) as an engraved prescription for living (chuqah – a clearly communicated and inscribed recommendation of what you should do in life to be cut into the covenant relationship) forever (‘owlam – eternally).” (Shemowth / Names / Exodus 12:12-14) “Seven (sheba’) days (yowmym) you should consistently consume (‘akal) Matsah (matsah – bread without yeast). Indeed (‘ak), on (ba) the first (ri’shown – foremost) day (yowm) you should continually observe by removing (th11

shabath-w – you should put an end to, ceasing the actions of) yeast (se’or – the fungus and fermenting agent) from (min) your homes and households (beyth – houses and families).” (Shemowth / Names / Exodus 12:15) Here, th-shabath-w was scribed as a verb (in the hiphil stem, imperfect conjugation, second person masculine plural), and was thereby addressing our actions and their ongoing consequences in association with our observance of the Sabbath. If Yahowah had wanted to simply convey “remove,” and nothing else, He could have used any one of twelve different verbs, including: cuwr, cabab, cuwb, nacag, gowlah, or muwsh, among others. Therefore, it would be reasonable to conclude that this actionable form of shabat was chosen to convey some or all of the following: “shabat – this is a time to rest and reflect, observing all of the promises associate with seven, to be settled knowing that our debts have been settled, to cease, putting an end to everything associated with” the fungus and corruption of yeast. God did not, however, refer to this day as a Shabathown, or special day among the Miqra’ey, which would be observed as if it was a natural Shabat. So while there is a great benefit in taking this day off work so that we can focus upon its enormous benefit, we are only being asked to closely examine and carefully consider what it means to remove yeast from our homes. Also relevant, every significant aspect of Yahowah’s plan and timeline is based upon the formula of six, representing mankind and toil, plus one, representing unity and God, equates to seven, which is the Sabbath—a time of rest and reflection. And that is why the day immediately following Passover is described using the verbal basis of shabat, all to remind us about the promise God has made to unleaven our soul, which is akin to “removing” yeast from our homes. These ideas are connected through the Ma’aseyah. He worked on the Sabbath of Unleavened Bread to remove the corruption of sin so that we could rest assured of our salvation, reflecting upon the unearned gift God has generously provided. While we have been over this ground before, let’s consider anew why Yahowah used the metaphor of “yeast” in conjunction with bread as a symbol for how sin infects us. Yeast is a unicellular, eukaryotic microorganism, which is classified as a Fungus. As such, to live, it feeds off of organic substrates, most commonly, dead matter. Its primary purpose in nature is the decomposition of that which was once alive. In this way, it represents what happens to the souls of those who die estranged from Yahowah—they disintegrate and are destroyed as their bodies decompose and their souls dissipate into nothingness. Further, as a fungus, yeast thrives in darkness. This is consistent with the plethora of corrupt religious schemes which are corrosive to our souls—especially the impetus for them: Mystery Babylon. 12

In human hands, yeast is most commonly used in the presence of oxygen to aerate baked bread, making it rise, and to carbonate beer through the production of carbon dioxide – which is a deadly gas when it depletes the oxygen we breathe. The leavening process in dough causes a foaming action which permeates and softens the entire loaf. This is done through fermentation, biologically changing the chemistry of the dough as the yeast first reproduces through the consumption of carbohydrates in the flour, and then reacts with water, heat, and acidity to produce either carbon dioxide or ethanol gas. In the absence of oxygen, yeasts turn the sugars and carbohydrates in beer and wine into alcohol (actually ethanol: C2H5OH) through the fermentation process. The first lesson is that it doesn’t take much yeast (read “sin”) to permeate the entire loaf of bread (read “mortal nature”). The second is that the byproduct of yeast in beer and wine, alcohol, isn’t the most desirable spirit with whom to associate. Species of yeast are known as opportunistic pathogens, and can cause infections in humans. There are a number of “killer yeasts,” which secrete toxic proteins which are lethal to receptive cells. Crytococcus neoformans, for example, is a yeast pathogen which kills some ten percent of AIDS patients. Yeasts of the Candida genus cause irritating oral and vaginal infections. In many foods, and most notably with regard to cheeses and meats, the presence of yeast leads to spoilage. As these things relate to sin, the consequence is not only death, but more importantly, sin spoils our relationship with our Heavenly Father. Adding insult to injury, yeast was used very early on in Egypt—the very place from which Yahowah rescued His people. There, yeast exists as a natural contaminant in flour. It was used to brew beer, the most prevalent beverage among the Egyptians at the time. Making sure that He had made His point, the same three Hebrew letters which comprise “yeast,” sa’or, vocalized sa’ar, mean: “to exalt oneself, rising up in power, authority, and majesty, to covet and to crush,” and as a result, “to be left behind.” Pharaoh had exalted himself by claiming to be the son of the sun. He lived majestically in religious and political splendor. He not only coveted the free labor his Israelite slaves were providing, crushing them became his way of rebelling against God. And as a result, he, his people, and their religion, were left behind as Yahowah led His people to the Promised Land, leaving Egypt in ruins. Speaking of the corruptive nature of this fungus, God would go on to say: “Indeed (ky – because), any and every (kol) soul (nepesh) who consumes (‘akal – eats and feeds upon, is nourished by) yeasted bread (hames – bread which includes yeast and has become soured) shall be cut off and separated (karat – banished, cut down, severed, and uprooted; will face death and destruction upon being eliminated) from (min) Yisra’el (‘ysh sarah ‘el – individuals who strive, struggle, persist, endure, and persevere with and are empowered by God), from 13

the first (ri’shown) day (yowm) until (‘ad) the seventh (shaby’y) day (yowm).” (Shemowth / Names / Exodus 12:15) This message is as unequivocal as it is unaccommodating. Those who ignore Yahowah’s instructions regarding Un-Yeasted Bread “shall be cut off” from the source of life. They shall be “separated” from God and “banished” from His presence. “Cut down, severed, and uprooted” from the vine which is Yisra’el, they will “die,” and they will find their bodies and souls “destroyed.” Those who ignore Yah’s Miqra’ of Matsah instructions will not be among “Yisra’el – individuals who strive, engage, persist, endure, and persevere with and are empowered by God.” Yahowah has provided a plan—a seven-step path home. Follow it as He laid it out and fulfilled it, and you will live. Ignore it, change it, or reject it and when you die; your soul will be destroyed. Such is the consequence of man’s oppressive schemes, and most especially religion. For those who may protest at this point, saying that the penalty is simply expulsion from a country from which they have no affinity, I say there is a reason why Yahowah coins names which convey meaning. Yisra’el represents every “individual who lives and endures with God.” Therefore, to be “cut off from Yisra’el” is to “be severed from the source of life”—from our Heavenly Father’s family. Moreover, God will go on to add “foreigners,” those who come from different “races, places, communities, and cultures,” to the list of those who will be excluded from the source of life if they ignore His invitation to Matsah. This was not the first time, nor will it be the last time, God has been or will be so direct regarding a departure from the very specific path He has described in the Towrah. His first such proclamation occurred in the discussion of Pesach. He said: “The individual (ha ‘iysh – the person) who, himself (‘asher huw’ – as a result of the relationship), is clean (tahowr – morally pure), but (wa) does not exist on the way (lo’ hayah ba derek – is on the path) when (wa) he abandons and fails (chadal – he forsakes and foregoes, declining) to act upon (la ‘asah – to engage in and capitalize upon) Pesach (Pesach – Passover), that soul (nepesh – consciousness) will be cut off and separated (karat – severed, uprooted, banished, and eliminated) from (min) Her (hy’) family (‘am). And that is because (ky) Yahowah’s () offering to approach (qaraban – sacrifice and gift which brings us close; from qarab – to draw near and enter the presence) was not present to bring him near (lo’ qarab – was not offered so he could not approach) at the appointed time (mow’ed). That individual (ha ‘ysh) will bear (nasa’ – he will incur and suffer) his guilt (huw’ chet’ – his sin and offenses).” (Bamidbar / In the Wilderness / Numbers 9:13)

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The same message is repeated in Yowm Kippurym. Regarding souls not answering the summons and appearing before our Spiritual Mother, Yahowah said: “Because (ky – indeed) any (kol) soul (nepesh) who does not respond to the summons and answer (‘anah – reply to the call and make a thoughtful declaration, verbally communicating) on this life sustaining, corporeal, and empowering (‘esem – very substantive, invigorating and healing, essential, mighty, and abundantly powerful) day, these shall be cut off and be separated (karat – excommunicated and banished, uprooted and exterminated, vanquished and expelled) from the family (min ‘am).” (Qara’ / Called Out / Leviticus 23:29) The message is as consistent as it is convicting. Those who choose not to answer Yahowah’s invitation and attend His annual meetings will be separated, excommunicated, and banished from His family and His presence—their souls ceasing to exist at the end of their lives. Therefore, the fate of those who celebrate New Year’s Day, St. Valentine’s Day, Lent, Palm Sunday, the Last Supper (by way of the Eucharist and Communion), Good Friday, Easter Sunday, Halloween, and Christmas instead of Yahowah’s seven Miqra’ey, has been clearly articulated. Three of the seven meetings which have been established by God are replete with “do or die” clauses. One would have thought, considering the source, that this would have been sufficient to gain our undivided attention. These statements alone are more than adequate to demonstrate that the lone, narrow, restrictive, and unpopular path to life in God’s presence is predicated upon the Miqra’ey, and that all other paths lead to death and to the destruction of one’s soul. But, when these three passages are considered alongside Yahowsha’s Teaching on the Mount, all hope of the Christian solution vanishes. It was there and then that Yahowsha’ was translated as saying: “Do not assume (nomizo – suppose or acknowledge, following something as a custom or tradition) that I have come to weaken, dismantle, invalidate, or abolish (kataluso – loosen, tear down, or dissolve, put an end to, do away with, or annul) the Towrah or the Prophets. I have not come to do away with (invalidate or abolish) them, but instead to completely fulfill them.” (Mattanyah / Yah’s Gift / Matthew 5:17) Please note, however, that Yahowah didn’t say that He was going to kill these people. God didn’t say that He was going to torture anyone in hell, either. From His perspective, every soul is free to live their life and to make their own choices. All Yahowah has said is that when the life of a soul who retains sin because they ignored His provision is over, it’s over. Their soul will perish. “On (ba – in and during) the first (ri’shown – foremost) day (yowm – beginning and ending at sunset) there is (hayah) a set-apart (qodesh – separated and dedicated, purifying and cleansing) Invitation to Meet and be Called Out (Miqra’ – a summons to gather for the purpose of being welcomed, for reading and reciting) and on (ba – in and during) the seventh (shaby’y) day (yowm) 15

there is the set-apart (qodesh – separated and dedicated, purifying and cleansing) Invitation to be Called Out (miqra’ – a summons to meet and to gather for the purpose of being welcomed, for reading and reciting) for (la) you. Do not (lo’) do (‘asah – perform or assign) any (kol) of the service of the heavenly representative (mala’kah – from mal’ak, duties of God’s messenger) during (ba – in and on) them (hem).” (Shemowth / Names / Exodus 12:16) The most essential, life-sustaining work performed by Yahowah’s representative, Yahowsha’, was completed on the Miqra’ of Matsah. We cannot add to it and should not attempt to compete with it. “Only (‘ak) that which (‘asher) is consumed (‘akal – eaten) by (la) each (kol) soul (nepesh) alone by (bad – separated and apart by) himself (huw’) may be done (‘asah) by (la) you.” (Shemowth / Names / Exodus 12:16) While there are aspects of this Miqra’ which are celebratory, each soul is to consume their piece of unleavened bread alone. The reasons are twofold. First, Yahowsha’ suffered alone on this day—going to the place of separation—which is something God wants us to understand. Second, since people can eat and souls cannot, by using nepesh in this context Yahowah was alerting us to the fact that the lone mention of His soul is provided in the context of this day. In this regard, toward the end of this chapter, we will examine the profound nature of what is being predicted in these words. “Carefully examine, consider, and observe (shamar – revere, pay attention to, keep focused upon, cling to, and be secured by) those things which are associated with (‘eth) Matsah / Unleavened Bread (Matsah – baked bread without yeast) because (ky – indeed) on (ba – during) this (zeh) essential and foundational (‘esem – skeletal and very substantial, mighty and empowering, vastly important and corporeal) day (yowm) your hosts (saba’ – multitudes who go forth and serve under the command of a leader) were brought out (yasa’) from the realm (‘erets – land) of the crucible of Egypt (mitsraym). Carefully examine, consider, and observe (shamar – revere, pay attention to, keep focused upon, cling to, and be secured by) those things which are associated with (‘eth) this (zeh) day (yowm) throughout (la) your generations, households, and lives (dowr – homes, dwelling places, and periods of time). It is an eternal (‘owlam – everlasting and perpetual, permanent and never ending) prescription for living (chuqah – a clearly communicated recommendation of what you should do to live, engraved and written advice chiseled in stone designed to cut you into the relationship).” (Shemowth / Names / Exodus 12:17) This is the first time Yahowah has used ‘esem in association with a Miqra’— here in reference to Matsah being an “essential and foundational” day. Considering the scope of the sacrifice God made on Passover, this means that

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there is something about Unleavened Bread which makes it even more important—and as essential as Yowm Kippurym, the Day of Reconciliations. ‘Esem is based upon, and in the text is identical to, ‘asam, meaning “to become vast and powerful.” Vocalized as ‘esem, the Hebrew word is most often translated “bones.” It is used to convey the “essential nature of a living organism— designating the skeleton and foundation upon which life and limb hang.” Used in this context, it means that our ability to stand with God is predicated upon what happens on this day. When it comes to our eternal fate, the decision to “carefully observe, revere, pay attention to, keep, cling to, and be secured by” Matsah is literally life and death. As such, the Miqra’ of Matsah is to be revered and carefully observed “forever, throughout our generations, households, and lives.” The Called-Out Assembly of Unleavened Bread is a “never ending statute which has been chiseled in stone” by our Maker. It is “a clearly communicated prescription of what we should do if we want to live” in the company of our Heavenly Father. It is God’s written invitation to eternal life, free of human religious and political oppression. God’s instructions in this regard are so simple, it becomes clear that yeast is a metaphor for something far more important, and that the essential and empowering nature of the Called-Out Assembly of Unleavened Bread isn’t based upon what little is required of us, but instead upon what God would do, and now has done, for us on this day. “In the first (ri’shown – foremost) month (hodes – time of renewal), on the fourteenth day at (ba) sundown (‘ereb – in the evening starting at sunset), you are to eat (‘akal) bread without yeast (matsah – unleavened bread) until (‘ad) sunset (‘ereb) on the twenty-first day of the month.” (Shemowth / Names / Exodus 12:18) Be assured, before our review of the Miqra’ of Matsah is complete, we will delve deeply into the scope of the sacrifice God made to remove sin from our mortal natures. This removal of sin is a serious affair with eternal ramifications that only Yahowsha’ could solve. “Seven (sheba’ – based upon saba’, a sworn oath to affirm the truth and promise to do something) days (yowm) there shall be no (lo’) leavening yeast (sa’ar – nothing remaining or left behind) found (matsa’ – uncovered or discovered) in your homes (beyth – households and dwelling places). Indeed (ky), any (kol) soul (nepesh) who consumes (‘akal – who devours or is consumed and destroyed by) anything leavened (mahmeset / hametz – that which embitters, grieves, and oppresses) shall be cut off and banished (karat – shall be severed from the source of life, be taken away and be permitted to perish, be destroyed, eliminated and separated) from the community of (‘edah – assembly of witnesses who testify together with) Yisra’el (‘ysh sarah 17

‘el – individuals who strive, struggle, persist, endure, and persevere with and are empowered by God), including (ba – along with) foreigners (ger – temporary inhabitants and newcomers without inherited rights, people from different races, cultures, and places) and natives (‘ezrach – those rising out) of the Land (‘erets).” (Shemowth / Names / Exodus 12:19) The message is: follow My instructions or you will die. One’s race, culture (read: politics and religion), citizenship, and location are irrelevant. There are two very different words translated “leaven” in this passage. The first, sa’ar, conveys the idea of “retaining something,” in this case sin, which “sours” our souls. It speaks of “leaving it behind” so as “to be spared.” But sa’ar isn’t just the Hebrew word for “yeast,” it also means “remnant, remainder, and residue,” as well as “to remain” and “to rest.” Both mahmeset and hametz are based upon hames. And while the root can mean “anything with yeast added,” hames principally describes the nature of those who rebel against God. They harbor “hateful and bitter feelings which cause great sorrow”—the result of leading souls away from Yah. They “oppress, treating people ruthlessly and cruelly, causing trouble for others.” As a result, they are “stained crimson by the blood” of those they “abuse.” Vocalized differently, homes is descriptive of “soured wine” or “vinegar,” indicating that the atoning blood of Passover is wasted on those who “hames/oppress.” If this were not important, God wouldn’t have repeated Himself: “Consume (‘akal – eat) nothing (lo kol) with yeast (mahmeset / hametz – that which embitters, grieves, and oppresses) in all (ba kol) your assemblies and communities (mowshab – geographic locations and households), eating (‘akal – consuming) only un-yeasted bread (matsah – bread without yeast).” (Shemowth / Names / Exodus 12:20) So why do you suppose that most all of those who claim to be following God’s instructions, Christians, Muslims, and Mormons, ignore these Godly instructions? Is their god absent-minded, having forgotten what he said? Is their god capricious and unreliable, having changed his mind? Or have they made a god in their own image—a religious god who has an entirely different message? And if this is the case, how reliable do you suppose the message of that god will be when it comes to a devotee’s salvation? 

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As we are now aware, the Festival Feast of Unleavened Bread was initiated and memorialized during the Exodus from Egypt. The departure was so sudden, the Children of Yisra’el didn’t have time to let their bread dough rise, much less prepare provisions for the journey. The Egyptians, having been stricken for their continued rebellion, were not interested in receiving another lesson. In the immediate aftermath of the Passover, they wanted the Chosen People gone, and now… “Based upon what had happened (‘al – on account of what had transpired) the Egyptians (mitsraym) were resolute and severe (hazaq – were harsh and firm) with the people (‘am – family), hurriedly (mahar – anxiously and quickly, impulsively) sending them out (salah) of the land (‘erets), saying (‘amar), ‘Because (ky) we shall all (kol) die (muwth – be put to death prematurely, be executed and separated from the living).’ So (wa) the people (‘am – family) took and carried off (nasa’) their dough (baseq – grain mixed with water) before (terem) it was leavened (hames – soured and embittered by yeast)—having their kneading bowls (mis’ereth) bound up (sarar – wrapped up and confined) in (ba) their garments (simlah – clothing) and on (‘al) their shoulders (shakem – backs).” (Shemowth / Names / Exodus 12:33-34) Yahowah has once again connected these dots for us. He has confirmed what we have come to recognize. Hames, the Hebrew word for “leaven,” drives to the heart of the issue God is raising. He’s got nothing against yeast, per se; His issue is with hames’ additional connotations: “ruthless oppression and cruel behavior, which embitters, creating hateful feelings, great trouble, and sorrow.” Embittered, defiant people harbor animosity against God which in turn leads to separation and emotional anguish. When covetous people enter the realm of politics and religion, all too often they become ruthless and oppressive, prospering by treating people cruelly. The Miqra’ of Matsah focuses on the work Yahowsha’ would do on the Sabbath to remove this horrible and deadly stain from the souls of all those who would elect to rely on Him. Similarly revealing, the same three Hebrew consonants can be vocalized hamas—a word which means “to devise an unjust plot or plan which leads to the mistreatment of others, plundering them, destroying their land and possessions, while terrorizing and killing them without any hint of morality. “In this manner (ka), the Children (ben – sons) of Yisra’el (yisra’el – those who endure with and are empowered by God) observed and accomplished (‘asah – profited from) the Word (dabar)…and they asked for and received (sa’al) clothing (simlah), cooking vessels (kaly – and implements), and objects (kaly – including jewelry) of silver and gold (kesep wa zahab). Yahowah bestowed and granted (natan – gave as a gift) a favorable acceptance (chen – merciful and generous reception) for the family (‘am – people) in the sight (‘ayn 19

– eyes and perceptions) of the Egyptians (mitsraym – the crucible of oppression)….” (Shemowth / Names / Exodus 12:35-36) Listen to God, and follow His instructions, and He will welcome you into His presence and bestow the gift of life. Those who do, will not only be liberated from oppression and freed from the crucible, they will be showered with the most wonderful inheritance in the universe. They will be adopted as Yah’s children. As their journey to the Promised Land began…“The Children (ben) of Yisra’el set out (naca’ – picked up, removed themselves, departed, and traveled) from (min) Ramases (Ra’mases – (‫)ר ְע ְמסֵס‬ ַ the son of the sun)…” (Shemowth / Names / Exodus 12:37) The inclusion of “Ramases” in this passage, as well as in three others, initially led many historians and theologians to discount the Exodus account, categorizing it as fable rather than history. And that is because Scripture places the Exodus in 1447 BCE, but Ramesses the Great did not ascend to the throne of the Black Land until 1279 BCE using the Conventional Chronology—a gap of 168 years. (Based upon the New Chronology, Ramases ruled in the early tenth century.) However, synchronism is immaterial at this juncture, because Ramases was just the name of a place—in this case the location from which the Exodus began. So while Scripture lists the names of countless other potentates, the Towrah never actually reveals the name of the pharaoh of the oppression. Frankly, his name is irrelevant. Only the arrogant and oppressive religious and political culture of Egypt, from which we have been saved, is relevant. That is not to say that we shouldn’t be curious, or that we shouldn’t try to verify Scripture’s veracity by investigating the history of Egypt. And to that end, in the “Salah – Freedom” chapter, relying upon the work of archeologist Manfred Bietak (Professor of Egyptology at the Austrian Institute in Vienna) and historian David Rohl (author of A Test of Time) and others, we determined that in all likelihood, Dudimose was the pharaoh who lost his duel with God. More important however, we learned that overwhelming and irrefutable archeological evidence has been unearthed at the dig at Tell ed-Daba to prove that Yisra’el’s sojourn did in fact commence from Ra’meses—a place named after the Egyptian god Ra, not after the pharaoh. The pharaohs who bore this name were named after the god, not the other way around. So what’s significant, is that Yahowah provided us with Ra’meses’ name, some 3,300 years before the 1799 CE discovery of the Rosetta Stone enabled modern man to pronounce the moniker of Egypt’s principle god. It is one of many confirmations that Scripture can be trusted. With regard to this passage, the metropolis of “Rameses,” which was once known as Avaris, spans a period of time from the 12th to the 20th Egyptian 20

Dynasties. At its peak, Avaris/Rameses was one of the largest cities of the ancient world, covering some ten square kilometers. It reached a zenith in the 15th century BCE as a result of the work done by the large Hebrew slave population. It fell into lean times following the plagues and the dearth of Egyptian power in the aftermath of the Exodus, only to be rebuilt again by Rameses the Great centuries later. Returning to the text of Yahowah’s message, we find that the Yisra’elites left the realm of the “son of the sun” to go: “…to Sukoth (sukowth – from sukah, the shelter, tabernacle, tent, and dwelling place) with about (ka) six hundred thousand (shes me’ah ‘elep) individuals (geber – men) on foot (ragly) besides (bad – in addition to) little children (tap – infant boys and girls who take quick little steps).” (Shemowth / Names / Exodus 12:37) Sukoth is a rabbinical variation of Sukah, which in turn serves as the name of Yahowah’s seventh and final Miqra’—the festival which celebrates mankind dwelling with God in the Promised Land. This tells us that the pathway to paradise which begins with Passover and Unleavened Bread leads to sukah—to camping out with God. Just as Abraham was called out of the political and religious milieu of Babylon before he could walk with God to the Promised Land, the Yisra’elites were led out of an equally corrupt realm in which the sun and stars had been considered gods before they were allowed to campout with Yahowah. As an interesting aside, since geber can mean “men” in addition to “adult individuals,” the passage is often rendered “six-hundred thousand men in addition to women and children.” However, tap, means “infants,” not “women and children,” so, it would be wrong to conclude that there were six-hundred thousand men alone, even more women, and twice that many children. What we know for sure is that “six” is the Scriptural number of mankind—and represents the unique animal conceived with a conscience on the sixth creative day. And we know that six-hundred thousand Yisra’elite adults were led from Rameses to Sukoth in addition to their children. Until recently, it was considered laughable to think that there were six hundred thousand Yisra’elite slaves in Egypt, but now the evidence is ubiquitous. Digs in the Upper Nile region—especially the gravesites unearthed in Avaris— demonstrate that hundreds of thousands of Hebrews were enslaved there. Some have even claimed that satellite photos of the Sinai reveal evidence of an ancient migration of hundreds of thousands of people. And based upon those same satellite images, everyone with a computer can now look for themselves and see that the beach at Nuweiba was of sufficient size to accommodate this multitude. Not only is the mountainous route which leads to this area consistent with the Scriptural account, there is a land bridge across the Gulf of Aqaba at this location, 21

replete with remnants of Egyptian chariot wheels encrusted in coral beneath the waves. This gradual grade across the northeastern arm of the Red Sea is suitable for a massive population to cross into Arabia. Moreover, massive stone columns were erected on the Eastern and Western shores by Solomon, thanking Yahowah for the role He played in freeing His people. “They baked (‘aphah) the dough (batseq – grain flour mixed with water) which (‘asher – by way of making a connection) was brought out (yatsa’) of (min) Egypt (mitsraym – the oppressive crucible) as flat loaves of (‘ugah – quickly prepared) un-yeasted bread (matsah – loaves without yeast). Indeed (ky), there was no (lo’) yeast added (hames – their loaves were not embittered, oppressed, stained red, ruthless, or cruel) because (ky) they had been expelled (garish – driven and cast out) from (min) the crucible (mitsraym – oppression of Egypt), and would not (lo’) have prevailed (yakol – overcome, succeeded, or endured) if (la) they had delayed (mahah – lingered or hesitated). Moreover (gam), they had not (lo’) fashioned and prepared (‘asah – produced by way of their labor) any provision (tseydah – food).” (Shemowth / Names / Exodus 12:39) Unleavening ourselves of sin is Yahowah’s job, His provision. Those who come to rely on His rescue plan, are not only freed from human oppression, their every need is met. This passage also seems to suggest that God does not want us to hesitate when it comes to His summons and plan of salvation. He wants us to capitalize upon His fortuitous gift before it is too late—before we become too set in our ways, or worse, before we die. Life is short for those who are not properly prepared. The Septuagint and the Samaritan Pentateuch include the three generations from Abraham to Ya’aqob in the 430-year period depicted in this next verse, Shemowth / Exodus 12:40. While the Masoretic Text does not, it differs from the Dead Sea Scrolls by eliminating the phrase “the realm of” which is witnessed in the older manuscript, 4QExod. “The time interval (mowshab – period) of the children (ben – sons) of Yisra’el (yisra’el – individuals who engage and endure with God) in which (‘asher) they remained (yashab – dwelled and inhabited) in (ba) the realm (‘erets – land) of the crucible of Egypt (mitsraym) was four hundred years (‘arba’ me’ah shanah) and thirty years (selosym shanah).” (Shemowth / Names / Exodus 12:40) Yahowah not only timed the Exodus from Egypt to occur on the Miqra’ of Matsah, on the day following Pesach, He provided another confirmation of the pattern He would use throughout time. He has told us that forty, from ‘araba’, meaning “squared,” depicts “the time interval” which designated “the completion” of “a time of testing.” It matters not if it is forty days, forty years, forty decades, or forty Yowbel.

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While the oldest Hebrew text reads four hundred and thirty years, the first thirty wasn’t included in the time of testing. Yowseph had earned the position of regent in Egypt and his family members were treated like royalty for thirty years before the regime changed and they became slaves. Thirty simple tells us that there will be three sets of forty Yowbel in the 6,000-year history of man’s toil upon the earth—six millennia separating mankind’s two stays in paradise. So it is this pattern of “forty,” depicting the “time of completion of a period of testing,” especially as it relates to this essential day, which is being established in Shemowth / Exodus 12:41. Further, we shouldn’t be surprised that Yahowsha’s service to humanity began exactly thirty years after His arrival on the Feast of Sukah, or Tabernacles, in the waning days of mankind’s fourth millennia. Forty Yowbel, known as Redemptive Years, separate Adam’s and Chawah’s fall and their exodus from the garden, from Abraham’s confirmation of the Covenant with his son Isaac—the relational agreement which enables us to return to paradise. Another forty Yowbel, or 2,000 years, separate Abraham’s faithfulness on Mount Mowryah from Yahowsha’s actual fulfillment of the first three Miqra’ey on the same site—providing the means to our salvation. And the fortieth Yowbel year (that being 2033 on our calendars, year 6000 to Yahowah) following the Passover and Unleavened Bread sacrifice in 33 CE (God’s year 4000) will mark the final Redemptive Year in which Yahowsha’ can return and still do so within the lifespan of the generation which witnessed the return of the Yisra’elites to the Promised Land. These represent the most telling three “forties,” in human history which is why I suppose that the Yisra’elite stay “in the realm of the crucible was four hundred years and thirty years.” Timing is important to God, especially when it relates to the days the most important redemptive events for humankind are played out. In this light, the Called-Out Assemblies provide the framework upon which all prophecy is established. “And then (wa) it came to pass (hayah – it came to exist and to be), that at (min – from) the completion (qes – the finish, duration, and end) of the four hundred years and thirty years, on (ba) this one (zeh) very substantial, essential, and foundational (‘esem – that which provides the skeletal framework for the empowering, vastly important, and corporeal) day (yowm), it came to be (hayah) that all (kol) who go forth and serve (saba’ – those who are inclined and willing to be summoned and perform on behalf of) Yahowah () came out (yatsa’) from (min) the realm (‘erets – the land and region of) of the crucible of Egypt (mitsraym).” (Shemowth / Names / Exodus 12:41) This is the second time Yahowah has used ‘esem in association with the Miqra’ of Matsah. As we discovered in our review of Shemowth / Exodus 12:17,

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‘esem denotes the “essential nature of a living organism—the skeleton and foundation upon which life and limb hang.” It also conveys the idea of “becoming vast and powerful.” Our ability to stand with God and endure forever with Him is predicated upon our response to what He did for us on this essential day. ‘Esem lies at the heart of how we were constructed as well as how God facilitated our ability to stand with and relate to Him. These passages confirm that even over the course of four centuries, Yahowah’s sense of timing was directed toward a singular day—the most essential and substantial day in human history. No not this day, the 15th of ‘Abyb 1447 BCE, but this same day in 33 CE. The first Miqra’ of Matsah was a dress rehearsal for that which was to come. The Miqra’ey would provide the skeletal framework from which the redemption of mankind would be fleshed out. Yes, Passover is vitally important. It is where those who rely upon the blood of the lamb are passed over—escaping death. But that alone isn’t sufficient. Our rebellious nature needs to be purged, and the penalty we have earned for our crimes against God and our fellow man needs to be paid. That is the purpose and symbolism of Unleavened Bread. Our souls have been removed from the oppressive crucible of She’owl / Hades, from death and damnation, because Yahowah’s soul went there to redeem His Covenant children. He became our provision. He paid our penalty. He removed our leaven so that we would be free to answer His summons and serve—to walk with Him and stand with Him. Returning to the Exodus presentation, what follows is fascinating. Yahowah uses “night” rather than “day” to describe the ordeal that is foreshadowed by the Called-Out Assembly of Unleavened Bread. And this is because His suffering intensified at sunset, at the dawn of the Sabbath of Matsah. It would be the longest night in all creation—the time Yahowsha’s soul descended into the lightless realm of the crucible of She’owl in our stead, to save us from having to go there ourselves. (While His sacrifice will be addressed toward the end of this chapter, if you’d like to read how this all transpired, turn to the “Tsadaq – Vindication” and “Yasha’ – Salvation” chapters and contemplate the sobering prophecies contained in Mizmowr / Psalms 22 and 88, and in Yasha’yahuw / Isaiah 53.) This next verse seems to be predicting that Yahowah, Himself, will be vigilant, saving us, during the evening of Unleavened Bread, and that because of this, we are being asked to acknowledge what He has done on our behalf. The first three words are: layl-“night,” simowrym-“protective vigils for the purpose of salvation,” and huw’-“he, himself, it, or itself.” These words are followed by la“to, unto, concerning, or by the means of” and then by Yahowah’s name.

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Therefore, the verse begins: “It’s (huw’) a night (layl – a time of darkness and shadow devoid of light; from luwl, a staircase from which) to hold a protective evening vigil to save (simowrym – an evening watch whereby people are guarded through the darkness with the expectation of salvation; from shamar, to keep, guard, protect, save, preserve, treasure, and celebrate life) unto (la) Yahowah (),” or: “He, Himself (huw’), will hold a protective evening vigil to save (simowrym – an evening watch whereby people are guarded through the darkness with the expectation of salvation; are protected, saved, preserved, and treasured in a celebration of life) at a time devoid of light (layl –darkness) by (la – concerning, according to and on behalf of) Yahowah ()…” (Shemowth / Names / Exodus 12:42) Either way, both of which would be accurate, the passage continues with: “…who brought them out (yatsa’) from (min) the realm of the oppressive crucible (‘erets mitsraym – the land of Egypt).” (Shemowth / Names / Exodus 12:42) The crucible of Egypt, while real, serves as a metaphor for She’owl and the abyss. It is the place of separation, the result of judgment, the realm from which Yahowsha’s sacrifice on Unleavened Bread has saved us. “This is (zeh – henceforth, accordingly is) the night (layl – the period away from the light) He (huw’), Yahowah (), will hold a protective evening vigil (simowrym – watch throughout the night to save, guard, preserve, treasure, and celebrate life) for (la – on behalf of) all (kol) the children (ben) of Yisra’el (those who engage and endure with God) throughout your generations (dowr – offspring, households, dwelling places, and time).” (Shemowth / Names / Exodus 12:42) I am humbled by His plan, by His love, by the power of His Word. I have asked Yahowah to forgive me for not caring enough to keep this vigil and for the wisdom and strength to never let it happen again. The night of Unleavened Bread, a Sabbath, the 15th of Abyb in Yahowah’s year 4,000, Yahowsha’s soul went to the place of separation and darkness to unleaven my soul and yours of sin so that we could live forever with Him. It was the darkest and yet brightest time in all creation. 

Now that we have been liberated from the consequence of sin by what He has done for us on the Miqra’ of Matsah, our Heavenly Father wants us to joyfully commemorate the victory. In Shemowth 13:3 we read:

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“Moseh, say (‘amar) to (‘el) the family (‘am), ‘Remember (zakar – record, recall, and be mindful of), this unique (zeh) day which by relationship (‘asher) I brought you out (yasa’) from (min) the realm (‘erets) of the crucible of Egypt (mitsraym). Because indeed (ky), by (ba – with) the powerful and authoritative (hazaq – firm and resolute, strong and miraculous, repairing and renewing) hand (yad – control and authority) of Yahowah (), you were delivered (yasa’) from (min) this. And therefore (wa), do not (lo’) consume (‘akal) yeast (hames – leaven, that which sours, irritates, embitters, grieves, or oppresses) this day (yowm) in (ba) the month (chodesh – time of renewal) of ‘Abyb (‘abyb – when barley gain is ripe, soft, moist, and still green) when you came forth (yasa’).’” (Shemowth / Names / Exodus 13:3-4) We are saved by the hand, the power and authority, of God. The least we can do is remember what He has done on this day, and refrain from corrupting ourselves further at this time. (It should be noted for those who are verifying these translations by way of the Masoretic, the phrase “the realm of” is included in the Dead Seas Scrolls before mitsraym, but the Masoretic addition of “and from the house of bondage,” is not found in the older manuscripts.) The Promised Land is symbolic of Paradise, and with camping out with God. Speaking of this desirable destination, Yahowah said: “…which by way of relationship (‘asher) I swore an oath (shaba’ – made a promise) to your fathers (‘ab) to give (natan) you the land (‘erets) flowing with (zuwb – abundant in) milk (halab – food produced by mothers to nurture children) and honey (debas – that which is sweet). So (wa) engage in and act upon (‘abad – perform) these (ze’h) duties (‘abodah – services) in this month (chodesh – time of renewal). Seven (shaba’ – from shaba’, oath and promise) days (yowm) you shall consume (‘akal) unleavened bread (Matsah – food without yeast). And on (ba) the seventh (shaby’y) day (yowm) celebrate a festival feast (chag) to (la – according to and concerning) Yahowah ().” (Shemowth / Names / Exodus 13:5-6) The Festival Feast of Unleavened Bread has a singular purpose—to exonerate us so that we can capitalize on our Heavenly Father’s promise to live with Him in the Promised Land—Heaven. This was accomplished on the Sabbath following Passover, when Yahowsha’s soul descended into the lightless realm of She’owl. There is but one time a year in which Matsah is to be celebrated—during the seven days associated with God’s Passover sacrifice. Therefore, the daily and weekly Catholic observance of the Eucharist, where bread is alleged to become flesh, is wrong on all accounts. Passover is about solving the consequence of sin, which is death, and thus is all about the flesh. Unleavened Bread, on the other hand, is focused on 26

exonerating us from the penalty of sin, which is separation from God. It is about facilitating the union of our mortal soul to our Heavenly Father’s eternal Spirit. Yahowah continues His presentation of the Miqra’ of Matsah with these words: “Unleavened Bread (Matsah – bread without yeast) shall be consumed (‘akal – eaten) for (‘eth) seven (sheba’ – meaning sworn oath or promise) days (yowm). And there shall not (lo’) be seen (ra’ah) among (la) you any yeasted food (hames – leaven, that which sours, irritates, embitters, grieves, or oppresses). Yeast (hames) shall not (lo’) be found (ra’ah) in any part of (kol) your territory (gebuwl).” (Shemowth / Names / Exodus 13:7) Our salvation, our escape from judgment and the crucible of Sheowl (the place of separation), is Yahowah’s doing. And while He personally led His family out of Egypt, the Miqra’ of Matsah is a commemoration of the fact that God is willing to free all of us from the consequence of human oppression. This next verse makes an amazing transition to first person, reinforcing this essential truth. “Tell (nagad – report to and inform) your children (ben – sons) this on (ba – in) this (huw’) day (yowm), saying (‘amar), ‘For the sake of the participants who benefit from this occasion (‘abuwr – because of this, and on behalf of this event) of Yahowah’s () doing (‘asah – service), and for (la – on behalf of) me (‘any), when (ba – and because) I (‘any) was brought out (yasa’) of (min – from) the crucible (mitsraym).’” (Shemowth / Names / Exodus 13:8) While salvation is offered to everyone, it remains personal. Every individual, regardless of status, race, place, age, or time, who has chosen to rely on Yahowah’s plan of salvation has been removed from the crucible, and therefore has escaped judgment. So that there is no misunderstanding, while the benefit of Matsah is offered to everyone, very few people will actually capitalize upon this opportunity. Acceptance is predicated upon two things. First, we must come to trust God, and that means we must come to know Yahowah and understand the path He has provided. Then we must choose to rely exclusively on Him and upon His Way. No changes, corruptions, concealments, or counterfeits will qualify. “And it shall exist (hayah) on your behalf (la ‘atah) as (la) an awe inspiring and miraculous sign (‘owth – a non-verbal symbol designed to communicate an essential truth) on (‘al – near, before, and concerning) your hand (yad – power and authority), and (wa) as (la) a memorial reminder and commemoration for explicit retrospection, a record worth remembering (zikarown) for comprehension between (bayn – to aid in understanding in the midst of) your eyes (‘ayn – perspective and understanding) so that (ma’an – for the intent and purpose that, in order that) the Towrah (towrah – instructions, teachings, guidance, and directions) of Yahowah () exists (hayah) in (ba)

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your mouth (peh). Indeed because (ky) the powerful, strong, and resolute (hazaq – mighty, forceful, capable, courageous, firm, and encouraging, the earnest, consistent, persistent, and confirming) hand (yad – authority and power) of Yahowah () brought you out (yasa’ – led you away) from (min) the crucible (mitsraym – the oppression of Egypt).” (Shemowth / Names / Exodus 13:9) The enactment and the fulfillment of the Miqra’ of Matsah remain “awe inspiring” events within the fabric of history. The Called-Out Assembly of Unleavened Bread exists as a “sign,” as a “symbol designed to convey the essential truth” that this day designates the “miracle” of salvation which is so eloquently described and predicted in the Towrah. This verse also serves as a great example of religion run amuck. Orthodox Jews wear Phylacteries, or Tefillin, on the back of their hands and on their foreheads—each with Towrah passages contained in them—not understanding that the reference to one’s eyes and hand was similar to the mouth. The places between our eyes, on our hands, and in our mouths, serve as metaphors for how we should use the Towrah to properly view the world (our eyes), to tell us what we ought to do while we are in it (our hands), and what we should say to others while we are here (using our mouths). Rabbis go so far as to claim that Shemowth / Exodus 13:9 demonstrates the need for their Oral Law, and books such as the Babylonian Talmud, because the Towrah doesn’t explain how to build these boxes, how they should be worn, or what verses should be contained in them. Desperate is too kind a word. Yahowah simply wants us to recognize the essential role the Miqra’ of Matsah plays in our salvation. He is telling us that it serves as an awe inspiring sign of the miraculous deed Yahowsha’ would do, and now has done, for us on this day. That is why the Called-Out Assembly of Unleavened Bread is a memorial and a reminder worth commemorating—a festival feast worth celebrating. Further, God wants us to understand how His consistent and confirming work on this day fits into the whole fabric of the Towrah—so that our every thought, deed, and word is shaped by it. For it was on this day that Yahowah led us away from the crucible which separates—enabling us to live with Him in the Promised Land. All of that is lost when we demean His service and desecrate His Word by wearing it inside of boxes, or corrupt it in religious ceremonies such as the Eucharist and Communion. “Closely examine, carefully consider, and consistently observe (shamar – be aware of and focus upon, cling to and revere) this (‘eth) clearly communicated prescription of what you should do (chuqah – written inscription chiseled in stone regarding the process of being cut into the

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relationship) concerning (la) this (zo’th) appointed meeting time (mow’ed – appointment which serves as a sign and signal) for (min) days upon days (yowm yowm).” (Shemowth / Names / Exodus 13:10) Yowm yowm is Hebrew for forever—an unlimited number of days. The Miqra’ of Matsah is foundational to Yahowah’s Towrah—His Word and His prescription for what ails humankind. This is the day we were vindicated. It is the day which must be made conspicuous so that it is known to all who wish to live with God. And that is why we were told that “this clearly communicated prescription of what we should do” was “chiseled in stone.” God doesn’t change His mind; He isn’t capricious. We can rely upon what He has written. And therein lies the problem of the Christian religion. There is no call from pastors or priests to heed Yahowah’s summons to observe Passover, Unleavened Bread, or FirstFruits—not even any sermons predicated upon understanding them. Instead, Christian pastors and priests ask their parishioners to participate in Palm Sunday celebrations, in Maundy Thursday observances, Good Friday services, Communion, the Eucharist, and last, but not least, to attend Easter Sunday worship. If God is right, if God can be trusted, they are wrong. And if God is wrong, if God cannot be trusted, neither can they be trusted because they all claim to speak for Him. For the Christian Church, and for Christians, this is a tragic lose-lose scenario. And the wager has been billions of souls. “And (wa) indeed (ky), it shall come to exist (hayah) that Yahowah will arrive and bring (bow’) you to (‘el – God) the realm (‘erets – land) of Kana’any (kana’any – Cana’an, i.e., the Promised Land) according to (ka) this sworn oath and promise (saba’) to (la) you and to (la) your fathers (‘ab), giving (natan – bestowing) her to (la) you.” (Shemowth / Names / Exodus 13:11) While the Promised Land is real, and indeed, Canaan became Israel as promised, it serves as a metaphor for Paradise, for Heaven, for a return to the Garden, for an eternity camping out with God. Still speaking explicitly about the Miqra’ of Matsah, and its basis, which is God’s willingness to lead us away from human religious and political oppression and resulting bondage and into the Promised Land, the Creator suggested: “And when (ky) it occurs (hayah – happens and comes to exist) in the future (mahar) that your children (ben – sons) ask (sa’al – inquire and question) you, saying (‘amar), ‘What is (mah) this (zo’th)?’ Say (‘amar) to (‘el) them (huw’), ‘By (ba – in) the powerful, authoritative, and resolute (hazaq – mighty, forceful, capable, courageous, firm, and encouraging, the earnest, consistent, persistent, and confirming, the repairing and renewing) hand (yad – authority) of Yahowah () we were delivered (yasa’ – lead away) from (min) the crucible (mitsraym – Egypt) and from (min) the house (beyth) of bondage (‘ebed / ‘abad

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– slavery, service to others, and worship, work, servitude, and burdens).” (Shemowth / Names / Exodus 13:14) The purpose of Passover and Unleavened Bread is to free us from human bondage, from works-based survival, from religious and political oppression, from judgment, and from the resulting separation these things cause. I know this because God just told us so. He freed us from ‘ebed and ‘abad, meaning: “bondage and slavery,” which is “compulsory service to others.” These terms convey “worship, work, servitude,” and “burdens”—from which, God delivered us. We were also rescued from mitsraym—the plural of mitsra. Mitsra is derived from mitsraph and matsowr. Let’s consider their implications. Mitsraph is a crucible, a word which embraces three related definitions. The first is the most obvious: “a vessel subject to fire used for refining metals, separating that which is desirable from the dross.” This speaks of judgment, which is to separate fact from fiction, good from bad, that which is worthy from that which is not. Second, a crucible describes “a severe test.” It is our response, the choices we make under trying circumstances, which determines our fate. Under public pressure, do we acquiesce to the ways of man, or choose the ways of God? Do we flow with the tide of humanity or swim against it? Third, a crucible is “a place or situation in which forces interact to cause or influence change in attitude, ability, or personal growth.” When we are challenged in tough situations, we either capitulate and surrender with a “woe is me” attitude, or we aspire to triumph over our plight. God is offering us a way out of the mess we have created for ourselves, but to capitalize, we must first make the responsible decision to properly assess our situation, and the cause of it, and then properly consider God’s offer. It is interesting to note that “crucible” is from the Latin, crucibulum, which shares a common root with crucifigere—to “crucify.” While there is no crux, or cross, in Scripture, there was a crucifixion. The death of Yahowsha’s body as the Lamb of God, on Passover on the Upright Pole, serves as the crucible of fate for all human souls. Just as Yahowah led His family out of the crucible of Egypt, Yahowsha’ led us away from judgment by enduring the ultimate test and trial. Matsowr, mitsraym’s other root, means “to be besieged and fenced in.” It in turn is based upon suwr, meaning “to confine, bind, and imprison an adversary showing hostility, treating the prisoner as a foe.” In a word, it is to “oppress” to the maximum extent possible. It describes the penalty Yah’s soul endured on this day—and the sentence we would have endured had He not done so.

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Therefore, we can objectively conclude that the purpose of Passover and Unleavened Bread is to free us from human bondage, from works-based survival, from religious and political oppression, from judgment, and from the resulting separation these things cause. “And (wa) when (ky) Pharaoh (par’oh – the Great House) was (hayah) stubborn, refusing (qasah – cruel, harsh, and oppressive, unwilling) to release us (salah – set us free), Yahowah () took the lives of (harag – put to death) all (kol) the firstborn males (bekor) in (ba) the land (‘erets – realm) of the crucible of Egypt (mitsraym), from (min) the firstborn (bekor) humans (‘adam – males) to (‘ad – and including) firstborn animals (behemah). Likewise, therefore (ken), based upon this (‘ad), I (‘any) will offer a sacrifice (zabah) on behalf of (la – to) Yahowah (): all (kol) the firstborn (peter) males (zakar) of the womb (rehem) and all (kol) my (‘any) firstborn (bekor) sons (ben) for redemption (padah – to pay the ransom required to deliver from bondage, to provide a rescue by way of making a payment).” (Shemowth / Names / Exodus 13:15) Yahowsha’ is Yahowah’s firstborn son, His sacrifice made to redeem us. “And this will exist (hayah) as (la) a sign (‘owth – a miraculous symbol, a wondrous example, illustration, and metaphor) upon (‘al – concerning) your hand (yad) and as a symbolic way of remembering (towtapoth – a non-verbal means of communication, a band often called a phylacteries) and understanding between (bayn – for comprehension in the midst of) your eyes (‘ayn – perspective and understanding) that indeed (ky), by way of (ba – within) an encouraging, earnest, consistent, persistent, and confirming (hazaq – a mighty, forceful, capable, courageous, and firm, a powerful, authoritative, and resolute, a repairing and renewing) hand (yad – source of authority), Yahowah () brought us out (yasa’) from (min) the crucible (mitsraym – oppression of Egypt).” (Shemowth / Names / Exodus 13:16) According to the only individual in the universe who can legitimately claim the title of “God,” its creator and designer, the Called-Out Assembly of Unleavened Bread serves as an illustration and an example, as a symbolic way of remembering, as a means to obtain a proper perspective, that Yahowah is consistent and persistent, that He is capable and resolute when it comes to repairing and renewing us, and to bringing us out of the crucible of oppressive human schemes and judgment. No other individual or institution can honor such a claim. Speaking of God and His claims, according to the Qumran Scroll 4QExod, some of what He revealed following what we label “Exodus 13:16,” was removed by Masoretic rabbis. The omitted sentence reads: “Then Moseh and the children

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of Yisra’el sang this song to Yahowah, and spoke, saying, ‘I will sing to Yahowah for He has triumphed gloriously. The horse and his rider, He has cast into the sea.” It was time for a celebration and to show one’s appreciation. But the rabbis, in their crusade to make saying Yahowah’s name a crime punishable by death, couldn’t bear the thought that those who actually knew God, those who had been saved by Him, shouted it out in song. 

Before we investigate what more Yahowah had to say about His second of seven Miqra’ey, let’s linger a moment longer and continue to review our Creator’s preview of His upcoming festivals during the Exodus. The subject of Unleavened Bread arose once again ten chapters later in Shemowth / Exodus 23. This time, to emphasize just how essential the cessation of work is in relation to the redemptive purpose underlying the Miqra’ey, Yahowah inspired Moseh to set their celebration within the context of a Sabbatical year. “Six years you shall sow (zera’ – productively seed) your land (‘erets) and gather in (‘acaph – harvest, collect, remove, and receive) the produce (tabuw’ah – the harvested grain) thereof. But on the seventh (shaby’y), you shall let it rest and lie fallow (shamat – release it and let it fall), forsaking it (natash – rejecting and abandoning it), so that people (‘am – the family members and relatives) in need (‘ebyown – who are poor and oppressed requiring deliverance) may eat and be nourished, the remainder (yathar – that which saves and preserves) restoring life (chayah – causing renewal and providing sustenance), nourishing them from the land (‘akal sadeh). Do the same (‘asah ken – accomplish and produce the similar results) with your vineyards and olive groves.” (Shemowth / Names / Exodus 23:10-11) With these words, God is reinforcing an essential truth. His six plus one plan nourishes those who are in need, and it restores us to life. Further, harvesting grain is to be seen as symbolic of harvesting souls, just as vineyards and olive groves, which produce wine and oil, are symbolic of atoning and anointing those who are saved. From start to finish, Yahowah’s redemptive plan is based upon this formula. “Six days you shall do (‘asah – accomplish and produce, fashion and effect, institute and bring about) your work (ma’aseh – pursuits, undertakings, businesses, customary practices, and deeds), and on the seventh day you shall rest (shabath – cease and desist) so that your ox and your donkey [your means 32

of production] may have a break, and the sons of your servants [your employees], and foreign visitors (ger – those without the inherited rights of citizenship who come from different places, races, and cultures), may be refreshed (napash – be able to breathe, returning to life, recovering and retaining consciousness).” (Shemowth / Names / Exodus 23:12) Please note that the word Yahowah chose to describe our “work”—ma’aseh differs from mala’kah, the term He has and will continue to use to warn us not to perform His work throughout the Towrah. One of the interesting implications of Shemowth 23:12 is that by observing Yahowah’s plan of six days of work followed by a day devoted to rest and reflection, the shabath, those who were not Yisra’elites by birth, the “ger – those without inherited rights of citizenship who came from different places, races, and cultures” would be “napash”—would be refreshed, be able to breathe and return to life, recovering and retaining their consciousness.” This is life after death. In fact, napash is indistinguishable in the revealed Hebrew text from nepesh, the term which designates our “soul and consciousness.” This passage is saying that as a direct result of the example of those of us who know Yahowah, and who understand His Word, the example of those who follow His instructions as they relate to the salvation formula embodied in the Sabbath, many of those who are currently estranged from God will come to know Him. And as a result, they will have their souls refreshed—their consciousnesses will return to life after death. I believe that this is why Yahowah saw to it that His people were sent into exile for seventy years as a consequence of them having chosen to ignore the life restoring nature of the Sabbath. It is why Yahowsha’ observed the Sabbath, setting an example for us to follow. And it is why the Church’s insistence on Sunday worship is so destructive—so incongruent with God’s instructions. Next, Yahowah says that the Miqra’ey are not optional. “And in all things (kol – in the totality of that) which by relationship (‘asher – that which is linked and connected to what) I have said (‘amar – spoken, promised, answered, intended, and avowed) to you, observe them (shamar – carefully examine and consider them, be a watchman, keeping focused upon and guarding them, save your life through them).” (Shemowth / Names / Exodus 23:13) The Sabbatical year is linked to Creation, to the First of Seven Instructions written on the Second of Two Tablets, to the Miqra’ey, and to the salvation of our souls. Everything is related. As Albert Einstein so accurately stated: “God does not roll dice.” He has established a formula. He is following it. So should we.

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So the question may be asked, since Yahowah’s plan is obvious, why does His path home lie in direct opposition to most all religious teaching, and why are there so few people willing to address the discord between God and religion? Again, let’s turn to Albert Einstein, who said: “Few people are capable of expressing with equanimity [balance and composure] opinions which differ from the prejudices of their social environment. Most people are even incapable of forming such opinions.” Religions permeate most every aspect of society, making them difficult to remove from the minds and hearts of their hosts. The following speaks to the First Three Statements written on the First of Two Tablets: “Do not bring to mind (zakar – remember or recall, mention or memorialize, humanize or proclaim) the name of other (‘acher – of another or different) gods (‘elohym); neither let it be heard out of your mouth.” (Shemowth / Names / Exodus 23:13) In the first of three summary statements, God tells us that He is unique, that He has but one name—Yahowah—and that a god by any other name is false. Lord, or Ba’al, therefore, is not God. Allah is not God. “Jesus Christ” cannot be God, either, as that is a different name. But Yahowsha’, meaning Yah-Saves, is the diminished human manifestation of Yahowah. In this context, our Heavenly Father introduced the three Spring, one Summer, and three Fall Miqra’ey. “Three times a year (sanah – times of renewal) you shall stand before Me (regel – walk along side and set foot in My presence) celebrating a Festival Feast (chagag) with Me. You shall observe (shamar – be aware of and attend to, closely examine and carefully consider) the Festival Feast (chag – celebration) of Unleavened Bread (Matsah). Seven days you shall eat bread without yeast (matsah) as I instructed (tsawah – constituted with) you, at the time appointed for the meeting (mow’ed – fixed meeting appointment established as a sign; from ya’ad, to meet for a marriage betrothal or judicial summons) in the month (chodesh – from chadash, the time of renewal and repair) of ‘Abyb (‘abyb), for in it you came forth (yatsa’) from the crucible of Egypt (Mitsraym – plural of matsowr, the place of oppression and siege, the crucible).” (Shemowth / Names / Exodus 23:14-15) There is nothing random, or optional, about this. As we discovered previously, Matsah, the name of the Called-Out Assembly of Unleavened Bread, means more than “bread without yeast.” Matsah speaks of the rebellion that must be removed from our nature for us to live in harmony with God. Matsah conveys: “strife and quarrel based upon verbal contentiousness.” These are all relational concepts which communicate the nature of the “embittered dissention, belligerent discord, hostile argument, and wearisome debate” that separate God’s wayward children from their Heavenly Father. Men, especially

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religious and political men, have created a self-serving competitive rivalry with God. Matsah thus presents man competing with and contending with Yahowah rather than trusting and relying on Him. It is the source of all sin. It is this discord that must be removed from our lives for us to live as part of God’s family. ‘Abyb defined the time of year Yahowah’s annual calendar began. ‘Abyb means: “the ripening of fresh, tender, green barley, the time young new barley ears are formed and become ripe.” It speaks of the season “barley remains waterladen and thus soft.” Barley is the first grain to bear fruit and ripen in the spring— dependably near the Spring Equinox. So ‘Abyb, later named Nisan, commenced at the new moon closest to March 22nd on our calendars—when ears of barley formed a fresh green kernel. It was literally the first fruit of the Land. What follows is most always mistranslated and thus misunderstood. “None shall appear before Me (ra’ah panym – shall be seen in My presence and behold My face, none shall be considered or regarded by Me) as an empty vessel (reyqam – from reyq, void, with an unfilled space, worthless, useless, futile, vain and conceited; without a marker demonstrating the relationship).” (Shemowth / Names / Exodus 23:15) Reyqam is usually translated “empty handed” yet there is no reference to yad, meaning “hand,” in the word. God isn’t looking for us to bring Him anything. Reyqam was first used in Bare’syth / Genesis 37:24. That passage reads: “They threw him into a pit, but the pit was empty (reyqam); there was no water in it.” Replace pit with soul and water with Spirit and you’ll understand Yahowah’s warning. Without His Spirit, no one can exist in His presence. Yasha’yahuw / Isaiah 29:8 makes this connection for us. Speaking of those who fight against Zion, Yahowah says: “The disheartened and broken (ka’ah – those deceived by false doctrines), and the hungry (ra’eb – those who lack proper nourishment) dream of being restored to health (chalam), but behold, he who devours and consumes (‘akal) awakens too late for the harvest (qayts – in the hot season of summer), with his soul (nepesh) empty (reyq – with a space which is unoccupied).” Yahowah created man with a void, one perfectly suited to accept His Spirit. Those who are not born from above by way of our Spiritual Mother will not enjoy the company of our Heavenly Father. Empty vessels are vain—as in failed and arrogantly self-reliant. God paints a word picture which is designed to help us understand His redemptive plan. “You shall observe (shamar – closely examine and carefully consider) the Festival Feast (chag – celebration) of the harvest (qatsyr – the time of reaping that which was sown, of gathering in the crop of), the FirstFruits (Bikuwrym – the initial gathering of grain) of your labors (ma’aseh – your work, undertakings, and pursuits) which (‘asher – by way of making a connection) you

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sow (zera’) in the field, and the Festival Feast (chag – celebration) of ingathering (‘acyph), at the end of the year, when you gather in (‘acaph – receive and accept) your labors (ma’aseh) out of the field. Three times a year (mishlosh pa’am shaneh) all (kol – everyone) shall remember to (zakar) be seen (ra’ah – be inspected and considered) before (panym – in the presence of) Yahowah ().” (Shemowth / Names / Exodus 23:16-17) Bikuwrym, the plural of bakowr, is from bakar, meaning “the first children who are born.” Yahowah is speaking about reaping souls who have been born anew into His family. The FirstFruits harvest was the first of two ingatherings foretold in the Miqra’ey. The second is Taruw’ah. The Festival of FirstFruits was fulfilled concurrent with the Ma’aseyah’s reunification with Yahowah, while the harvest associated with the Miqra’ of Taruw’ah, better known as “Trumpets,” is still on our horizon. As a warning to those who rely exclusively upon the popular Strong’s Lexicon and Concordance to translate Scripture, their definition of bikkuwr errantly associates this Feast with “the ritual of Pentecost.” Bikuwrym, or FirstFruits, predicts and commemorates Yahowsha’s soul being reunited with Yahowah’s Spirit following His Pesach and Matsah sacrifices. Shabuwa’, meaning Seven Sevens, and often translated “Weeks,” is to be observed, and was fulfilled, sevensevens plus one day from Passover, Unleavened Bread, and FirstFruits. And it provides the lone basis for Pentecost—Greek for “Fifty.” Returning our focus to Shemowth / Exodus 23:16-17, you’ll notice that Yahowah used a different word for “harvest” when He described the Fall Feasts, which commence with the Miqra’ of Taruw’ah. ‘Acyph is from ‘acaph, and it speaks vividly of what evangelical Christians have come to call “the rapture.” The Greek term for this harvest is paralambano. By comparing the Hebrew word to the Greek term we discover that this is speaking of the same event. ‘Acyph/’acaph means: “to gather together, to be accepted and to be received, and then to be removed.” It speaks of “collecting and gathering in, assembling together, and then taking the harvest away.” ‘Acyph is a relational term which conveys the idea of “moving a mass of people from one place to another, withdrawing them from others, so that they can be received, joining and gathering them together as a family for the purpose of developing close relationships.” Paralambano, the term Yahowsha’ is translated as using to describe the stillfuture harvest in Mattanyah / Matthew 24 where “one will be taken and the other will be left,” speaks of people being “acknowledged and accepted, taken away to associate as companions.” It is a compound of para, meaning “to be by, beside, and near” and lambano meaning “to be taken by the hand and carried away, to be welcomed and removed in an accepting way so as to become an associate; to

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claim, procure, and receive someone.” So, when we examine these words closely, the connection is pretty hard to miss. (To read more about Yahowsha’s use of paralambano in reference to the harvest of souls known as the rapture, turn to the “Erchomai – Comings and Goings” chapter.) By introducing the Fall Miqra’ey, beginning with Taruw’ah/Trumpets, using a term for “harvest” which is indistinguishable from the word used to describe the harvest in the last days, Yahowah has confirmed that Taruw’ah, like the Miqra’ of Bikuwrym, is a harvest, and He has implied that a gathering in and carrying away of souls will commence on both days. And while it’s helpful to know this, to be “received and accepted” during either the FirstFruits’ or Trumpets’ harvests, you will need to be filled with the Spirit of God. To understand why, let’s turn to Yahowchanan / John, because by doing so we will come to appreciate the “void” which must be filled for us to enjoy His company. Yahowchanan, which means “Yahowah is Merciful,” wrote: “Now there was a man of the Pharisees named Nicodemus, a member of the Jewish ruling council. He came to Yahowsha’ at night and said, ‘Master, we know you are from God, a teacher. For no man could perform the miraculous signs you are doing if God were not inside of him.’ In reply Yahowsha’ declared, ‘I will tell you the truth, no one can see God unless he is born from above.’ ‘How can a man be born when he is old?’ Nicodemus asked. ‘Surely he cannot enter a second time into his mother’s womb to be reborn.’ “Yahowsha’ answered, ‘I tell you the truth, no one can enter into the presence of God unless he is born of water and the Spirit. Flesh gives birth to flesh, but the Spirit gives birth to Spirit. You should not be surprised at my saying, ‘You must be born from above.’ The Spirit blows like the wind and breathes life wherever He [the Father] desires. You are endowed with the faculty to hear the voice and to know the language, yet you do not know the household of God or what He makes known. In this manner he who is to have eternal life, each and everyone is born, brought forth, and delivered by the Spirit.’” (Yahowchanan / Yah is Merciful / John 3:1-11) Yahowsha’ explained what Nicodemus, as a Towrah scholar, should have known, because this very message is the one being described here in the Towrah. Yahowah has told us that we have been summoned, but also that we are not to arrive as an empty void, that we must be filled with His Spirit to come into His presence. Therefore, with these words in the Towrah, and with their explanation and confirmation in Yahowsha’s testimony, Yahowah has issued His instructions and established His plan. We can then choose whether these Miqra’ey will represent a court date, a trial at which we will be judged, or a betrothal ceremony,

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one in which we are married into His eternal family. The Spirit’s presence determines which fate we will endure. And we have learned that all seven Called-Out Assemblies work together to achieve a common goal. Passover and Unleavened Bread lead to FirstFruits—to our souls being gathered in by God. Specifically how Yahowsha’ facilitated this way home shall become the focus of the next chapter when we examine the remarkable passages which follow the Shemowth 23:16 and 17 harvests. Stay tuned… 

One way to ascertain whether something is important to Yahowah is to consider how many times, and in how many ways, He shares the same information. As we turn the page from Shemowth / Exodus to Bamidbar / Numbers we read: “On (ba) the fourteenth (‘araba ‘eser – to be square and to tithe) day (yowm) of the first (ri’shown – foremost and beginning) month (hodes – time of renewal) is Yahowah’s () Passover (Pesach). And on the fifteenth (hames ‘eser) day (yowm) of (la) the month (hodes – time of renewal), this (zeh) is a Festival Feast (chag – celebration) for seven (seba’ – promise and sworn oath) days (yowm) of consuming (‘akal – eating) Unleavened Bread (matsah – bread without yeast).” (Bamidbar / In the Wilderness / Numbers 28:1617) It is interesting that the Hebrew word for “five,” hames, is textually identical to hamas, the name of the popular Islamic terrorist group which continues to deny the right of Israel to exist. I also find it interesting that hamas/hames means “terrorist and terrorize,” and that Muslims were told that Friday, the fifth day of the work week, was Allah’s special day. The dual meaning of seba’, Hebrew for “seven,” reminds us that Yahowah’s plan is predicated on six plus one (of man with the addition of God) equating to seven (which is perfection), and that the promise of Unleavened Bread is redemption. It is a sworn oath upon which we can rely. In the name of consistency and by way of confirmation: “On (ba – in and during) the first (ri’shown – foremost and beginning) day (yowm), is a set-apart and cleansing (qodesh – separated and purifying) Invitation to be Called Out and to Meet (Miqra’ – summons to gather for the purpose of being welcomed, for reading, reciting, and communicating).” (Bamidbar / In the Wilderness / Numbers 28:18) A redemptive promise lies at the heart of God’s business. Salvation is His doing, not ours. And that is why both Hebrew words for work, ‘asah and ‘abodah 38

appear along with mal’akah in this passage. “You shall not (lo’) do (‘asah – perform) any (kol) of the work (‘abodah – labor) of the service of the Heavenly Messenger (mal’akah – from mal’ak, spiritual theophanic messenger, representative, and envoy).” (Bamidbar / In the Wilderness / Numbers 28:18) The next verse begins very similarly to Qara’ / Leviticus 23:8, a passage we examined at the beginning of this chapter. “Come near and approach (qarab – advance, draw close, and appear before) the adoptive mother who enlightens and elevates (‘iseh/‘isah – the feminine manifestation of God’s light) unto (la – toward, into, on behalf of, according to, and in relation to) Yahowah (), making an offering which ascends (‘olah – making an acceptable sacrifice). For (la) you there shall be (hayah) two (senaym) young bull (ben par – adolescent male bovine) cows (baqar), one (‘echad) ram (‘ayl), and seven (seba’) male adolescent (ben) lambs (kebes), each a year old (shanah), perfect, without any defect (tamym – unblemished, innocent, guiltless, and pure).” (Bamidbar / In the Wilderness / Numbers 28:19) In this passage, ‘olah, translated “an offering which ascends,” is not only based upon ‘alah, it is indistinguishable from its root in the original Hebrew text. ‘Alah means “to go up, to ascend, and to rise.” The Miqra’ of Matsah lasts seven days, and it is inclusive of and thus inseparable from Passover, which is the reason for the sacrifice of seven lambs in addition to the one ram. God wants us to know that a price has to be paid for the remission of sin—a life had to be sacrificed to save our lives. Our souls are equated to fine grain, which is why yeast, as something which permeates and can sour a loaf of bread, is used as a metaphor for corruption. Likewise, olive oil, which can heal, nourish, and provide light, is a symbol of the Spirit. Therefore, God said: “Make (‘asah – profit from) an offering (minhah – present a gift) of fine flour (solet – grain with the hulls removed, leaving only the pure inner kernel) mixed with (balal) three (salos) tenths (‘isarown) olive oil (semen) with the bull (par) and two (shenaym) tenths (‘isarown) for the ram (‘ayl). Ten tenths (‘isarown ‘isarown) shall be included and offered (‘asah – shall benefit) with each (‘echad) of the seven (seba’) male lambs (kebes).” (Bamidbar / In the Wilderness / Numbers 28:20-21) The Lamb of God provides complete vindication which is why ten tenths of oil is to be included with it. It is symbolic of being completely immersed in the Spirit. While Yahowsha’ was the perfect, sacrificial Lamb of God, and not a goat when He paid our penalty on Passover and Unleavened Bread, He became a “scapegoat” for us, purifying us by accepting our iniquity upon Himself.

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So, God said: “And make a sin offering (hata’th – purify your iniquities and offenses, and absolve yourself of judgment and punishment) for (‘al) yourselves of one (‘echad) male goat (sa’yr – a satyr or scapegoat) to make reconciliation (kapar – to atone, pay a ransom, annul and reconcile a disagreement, and to make amends).” (Bamidbar / In the Wilderness / Numbers 28:22) In so doing, the Yisra’elites were given the opportunity to appreciate the role the Savior would ultimately play in their salvation. When it comes to the perfect fulfillment of the Called-Out Assemblies of Passover and Unleavened Bread, once would be sufficient. As a result…“Other than (bad min – except for) making the offering which ascends (‘olah – making an acceptable sacrifice) in the morning (boqer), which (‘asher) is for (la) the duration of time (tamid – is to leave you blameless and innocent forever), do and profit from (‘asah – perform) these (‘eleh) things (‘eth).” (Bamidbar / In the Wilderness / Numbers 28:23) While it is just a suggestion, it’s a very good one: “Offer (‘asah) things like (ka ‘eleh) a loaf of bread (lehem – grain flour mixed with water and baked) for (la) the seven (sheba’) days (yowm), spiritually accepting and receiving (ruyach – approaching and enduring with; from ruwach, the Spirit), reconciling the relationship with (nyhoah – pleasing and resting quietly with) the mother who enlightens and elevates (‘iseh/‘isah – the feminine manifestation of God’s light) unto (la – toward, into, on behalf of, according to, regarding, and in relation to) Yahowah ().” (Bamidbar / In the Wilderness / Numbers 28:24) “Because (‘al) His (huw’) offering which elevates (‘olah – the acceptable sacrifice which rises) endures continually (tamyd – is forever and constant into perpetuity), covering the chosen (nasak).” (Bamidbar / In the Wilderness / Numbers 28:24) The Hebrew letters n-s-k, vocalized nasak, mean “to pour out,” “to cover,” and to “be chosen for a special relationship.” Vocalized as nesek or nasik, these same three letters convey “a metal representation of a pagan god” and a “drink offering.” While I may be wrong with regard to a “drink offering,” the context seems to elevate the former options over the latter ones. When we “approach, accept, and receive” the Set-Apart Spirit, our “adoptive mother who enlightens and elevates” us “unto Yahowah,” “covers” those who have “chosen this most special of relationships,” causing us to “rise up” and “endure forevermore.” The Miqra’ey, like Matsah, exist to encourage us to come into God’s presence and to take the time to read His Word, so that we might better understand His gift. But the result is His doing, not as a result of anything we do for ourselves or others. “And (wa) on (ba – in) the seventh (shaby’y) day (yowm), there exists (hayah – was, is, and will be) a set-apart and purifying (qodesh – separate and

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cleansing) Invitation to be Called Out and to Meet (miqra’ – summons to gather together and read, recite, and communicate) on your behalf. Do not (lo’) do (‘asah – perform) any (kol) of the work (‘abodah – labor or service) which is the heavenly representative’s responsibility (mal’akah – service of the spiritual messenger and envoy, the corporeal manifestation of God).” (Bamidbar / In the Wilderness / Numbers 28:25) This all brings us to FirstFruits, which is both the result of Unleavened Bread and the subject of the next chapter. 

The Towrah’s triumphant trilogy of Pesach, Matsah, and Bikuwrym is presented one final time in Dabarym / Words. The instructions are consistent and reinforcing as always. “Carefully observe and thoughtfully consider (shamar – keep focused upon and closely examine, care about and be preserved by) the Pesach (Pesach – Passover) of Yahowah (), your God (‘elohym), engaging in and acting upon (‘asah – celebrating and profiting from) it in association with (‘eth) the month (chodesh – time of renewal) of ‘Abyb (‘abyb – time of year when the grain of the barley plant is in the ear and yet still soft, green, and moist), because (ky) in (ba) the month (chodesh – time of renewal) of ‘Abyb (‘abyb), Yahowah (), your God, brought you out (yasa’ – descended, extended Himself, came forth and served you, to deliver you) from (min) the Crucible of Egypt (mitsraym – religious and political, economic and military oppression) during the night (laylah – time of darkness).” (Dabarym / Words / Deuteronomy 16:1) Most every Christian theologian says that the “Feasts are Jewish holidays.” But once again, according to Yahowah, Passover, like Unleavened Bread, is His. Yahowah would not only provide the Lamb, He would meet His people in the place He chose. But to appreciate these things, we are going to have to delve deeply into the words, just as we did when we reviewed this same material in the Pesach chapter. “I would like you to choose to genuinely accept the totality of the gift of the Pesach sacrifice (zabach Pesach – under the auspices of freewill, I would like you to receive the offer of the endowment of the Passover Lamb (qal perfect consecutive) to approach (la – unto) Yahowah (), your God (‘elohym).” (Dabarym / Words / Deuteronomy 16:2) Zabach, which is normally translated “offer a sacrifice” due primarily with its association with Pesach, is actually based upon zab, which speaks of “endowing

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and bestowing a gift.” Passover, like Unleavened Bread and the rest of the Miqra’ey, is God’s gift to us. Pesach represents God’s endowment and is therefore the doorway to life. Here, zabach was spoken using the same qal stem, perfect conjugation, and consecutive form Yahowah’s used in His presentation of Pesach throughout His Towrah. Therefore, we are witnessing God’s will – an indication of what He wants. And yet, this statement is the antithesis of a command, because by using the consecutive form, we are being given the choice to ignore, accept, or reject our Heavenly Father’s gift. Also, in the qal, we should view this request literally and respond to it genuinely. With the perfect, we are being put on notice that God’s offer is complete, lacking nothing. “The lamb is a sign (tso’n – the act of shepherding sheep communicates a message; from tsyown – signpost) in addition to (wa) the morning (boqer) in (ba) the (ha) place (maqowm – site, home, and source) where by association (‘asher – and as a blessing), Yahowah () chooses and prefers (bahar – desires and selects (qal imperfect)) His name (shem – designation, reputation, and renown) to live (la sakan – dwell and abide, to remain and to reside).” (Dabarym / Words / Deuteronomy 16:2) While a tso’n is a “small mammal,” to accommodate the fact that it is singular, it is usually conveyed as “the flock of lambs” rather than “the lamb is a sign” as it is rendered in this amplified translation. My reason for doing so was that tso’n is related to tsyown which is a “sign along the way.” There is no more important sign on the way to life and on the way to God’s home than Passover. Similarly, while boqer is usually vocalized baqar which speaks of a “large mammal,” and is often rendered as “the flock of goats,” the letters which comprise this word are used throughout this same Towrah text to convey “morning.” The morning served as a sign of Bikuwrym, where the Lamb’s soul and Yahowah’s Spirit were reunited before He, Himself, returned to God. It reflects how we are born again from above Spiritually so that we can be adopted into Yah’s Covenant family. And so by choosing these definitions, the message makes sense. It is both profound and prophetic. The lamb was a sign of Pesach and the means to approach Yahowah. And in the morning He showed us the way home. These things both occurred on Mount Mowryah – the place where Yahowah’s name resides. Further, they were facilitated by Yahowsha’. The place means “Revere Yahowah” which the name conveys “Yahowah Saves.” So from my perspective, this makes much more sense that Yah caring that His name endures in the place from which flocks of small and large mammals forage.

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Also, so that there is no misunderstanding, there are two additional places on earth where Yahowah has chosen for His name to live. These are His Tabernacle which became His Temple and Yahuwdym – the place and people where God’s name resides. Yahuwdym means “to relate to and be related to Yahowah.” Time and time again, Yahowah connects the dots for us, explaining that the purpose of Passover and Unleavened Bread is to free us from human oppression, and from the resulting persecution and suffering we would otherwise endure in the crucible or abyss. In this picture, it is God, Himself, who is rescuing us. “You should not ever eat in association with it (lo’ ‘akal ‘al – you should never consume it with (qal imperfect)) yeasted bread (hames – that which includes yeast and has become soured). For seven (seba’ – also meaning oath which attests to a friendship, a covenant relationship, and a promise of innocence) days (yowm), you should consistently consume (‘akal – eat) Matsah / Unleavened Bread (matsah – bread without yeast) in addition to (‘al) it (huw’). It is the bread (lechem – loaf, grain, or food) of affliction and oppression (‘ony – of misery, hardship, poverty, persecution, great effort and pain). For indeed (ky – because), you were brought out (yasa’ – led away) from (min) the realm (‘erets – land and region) of the Crucible of Egypt (mitsraym – serving as a metaphor for religious and political oppression) in (ba) a hurry (chipazown – quickly in anxious anticipation). In response to this (lama’an – based upon receiving this answer and with regard to the intent of this witness and account), you should always remember to proclaim this (zakar ‘eth – you should continually assert the message publicly so as to recall this and remind yourself of this) all (kol) the days (yowm) of your lives (chay), that on this (‘eth) day (yowm), you were brought out (yasa’ – led away) of (min) the land (‘erets) of the Crucible of Egypt (mitsraym – from human oppression).” (Dabarym / Words / Deuteronomy 16:3) The connection between leavened bread and the consequence of sin is further advanced in this verse. God has called Matsah/Unleavened Bread: “the bread (lechem) of oppression, persecution, and suffering (‘ony).” ‘Ony is from ‘anah, meaning “to be bruised” and “to be cast down.” It speaks of “humbling humiliation” by way of “human oppression and suppression.” Yahowsha’ was bruised by the whip and by the nails driven through His wrists and ankles on Passover, only to find His soul cast down into She’owl / Hades on Unleavened Bread. At the time, an oppressive political and religious regime of Romans and religious Jews, had chosen to suppress God’s message and plan by persecuting Him, causing unimaginable suffering. But more telling still, ‘anah and ‘any convey “a commitment to humble oneself and to bow down to respond to and serve those who are downcast, poor,

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weak, meek, and needy.” Yahowsha’ endured these very things so we, the souls who are in need, wouldn’t have to, and on this very day—the second of three fateful days in 33 CE. And that means that Yahowsha’ is Yahowah on His knees, bowing down to serve us, just as He promised in Bare’syth / Genesis. The reason mitsraym continues to be translated “crucible,” rather than simply Egypt, should be obvious. Unleavened Bread represents the day Yahowah led us away from judgment and separation—the crucible, metaphorically. To completely purge us of sin, removing all record of guilt from our account, Yahowsha’s soul was separated from His body, from Yahowah’s Spirit, and from the land of the living as the sun set on Passover and the long night of Unleavened Bread began. And that is why…“And (wa) no (lo’) yeast (sa’or – a fungus and fermenting agent) shall be seen (ra’ah) among (la) you in all (kol) your territory (gabuwl – within your borders) for seven (seba’ – representing the oath and promise) days (yowm). And (wa) the flesh and body (basar – the corporeal manifestation of a physical being) which beneficially as a result of the relationship (‘asher) is endowed as an ongoing gift as part of the sacrificial offering (zabach – is provided and given sacrificially (qal imperfect)) during the night (ba ha ‘ereb – while the sun is setting) in the first and foremost day (ba ha yowm ha ri’shown) shall never actually remain overnight (lo’ lyn – literally shall not ever stay, ceasing to exist and occupying space in the physical world, till morning (qal imperfect)).” (Dabarym / Words / Deuteronomy 16:4) God never misses an opportunity to remind us that His plan is predicated on His universal formula. It is the model of Creation, of the Sabbath, and of the Miqra’ey. As a result of what God has done for us, sin is no longer seen in our presence. This next verse has profound implications. If I have rendered it correctly, in this context, it strongly suggests that the Passover sacrifice should only be offered on Mount Mowryah. And that means that since the Second Temple has been destroyed, since Muslims prevent all non-Muslims from stepping foot on the Temple Mount, and since Yahowsha’ has fulfilled the Miqra’ on Mowryah, that Yahowah’s summons to carefully observe Pesach, Matsah, and Bikuwrym is to be answered symbolically. That is to say, we should respond to God’s call and meet with Him. We should set these days apart from all others, reading and reciting Scriptures which are relevant to the gifts Yahowah is providing. And we should dine on lamb and matsah during this time. But, we are not to bring a live unblemished lamb into our homes, and then sacrifice it for the remission of sin, if we are not doing so on Mount Mowryah.

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So that there is no misunderstanding, this passage comes to us from Dabarym, not Shemowth. Therefore, it looks forward to the time the Yisra’elites would live in the Promised Land, not backwards to their wilderness wanderings with Moseh. And in that light, the first Pesach, Matsah, and Bikuwrym celebrated after crossing the Jordon River, was in full view of Mount Mowryah, something we will contemplate in the next chapter. While we have been over this material before, it bears repeating... “You will consistently fail to properly experience and actually understand (lo’ yakol – you will never attain the ongoing meaning of, consistently prevail or continually endure by accomplishing (qal imperfect)) that which is associated with (la ‘eth) the gift of the sacrificial offering (zabach – the endowment) of the Pesach / Passover (ha Pesach) through (ba) one of (‘echad) your means to reason and calculate the full measure of something (sha’ar – doorways, towns, or assemblies, gateway openings and entrances to villages where people assemble, but more likely your thinking about that) which beneficially and relationally (‘asher) Yahowah (), your God (‘elohym), is giving (natan – is bestowing and offering) to you (la).” (Dabarym / Words / Deuteronomy 16:5) To begin, scholars are wont to render lo’ yakol as “you shall not dare.” But negated, yakol more accurately conveys “you will not be capable of successfully experiencing or understanding nor grasping and processing the meaning of [the gift of Passover] so as to prevail, to overcome, to be empowered, and to endure by acting upon it.” Here lo’ yakol was scribed in the qal imperfect, which speaks of an actual and ongoing condition which is not resolved by time. Next, to understand what Yahowah is saying, we must recognize that Pesach is “zabach – a gift which provides an endowment by way of a sacrificial offering.” We are not personally making a sacrifice. We aren’t offering God anything other than a proper response. This gift is from God. Yahowah is making the sacrifice. It is His offer of an endowment. Then there are many potential meanings associated with sha’ar. It speaks of “a gate, a door,” and thus of “an entrance.” The concept of “town” is therefore derived from the idea that many villages at this time were walled, and thus accessible through gates. People “assembled and congregated” in these protected environments. However, had “city, town, or village” been what Yahowah wanted to convey, He would have used ‘iyr, the Hebrew word for “city, town, or village.” But that isn’t the end of the possibilities. And that is because the verbal form (which almost always defines the noun derivative) of sha’ar (which is written identically) denotes “thinking, reasoning, and calculating the full measure of something.” This then reinforces the “understanding” aspect of yakol. And

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speaking of connections, natan, which speaks of “bestowing a gift” reinforces the notion that zabach is “a gift which is offered as an endowment.” “But rather (ky – indeed, surely and truly, the physical sign of belonging) upon the condition of (‘im ‘el) the (ha) place, site, source, home, and human abode (maqowm – direction, dwelling, and standing place) where relationally and beneficially (‘asher) Yahowah (), your God, prefers and has chosen (bahar – desires and has selected) for (la) His name (shem – His personal and proper designation) to abide (la sakan – to live, dwell, campout, stay, and remain).” (Dabarym / Words / Deuteronomy 16:6) Once again, we are going to have to think to understand. And in that light, we must recognize that this statement flows out of the previous one, and it must therefore be considered in context. Turning to the words, ky can mean “but rather,” “indeed,” or “truly and surely.” And yet most lexicons suggest that its primary connotation describes “a physical sign, a brand or stigma, associated with belonging.” Names like Yahowsha’, Yahuwdym, and Mowryah all bear Yahowah’s brand. They are all associated with Him and belong to Him. And that is especially true with Yahuwdym because it literally means “belongs to Yah.” ‘Im is a “conditional term.” So our understanding of Passover is “conditioned” upon appreciating the “maqowm – place, site, source, home, and human abode” “‘asher – beneficially associated” with Yahowah, and the “sakan – life which lives” in His “shem – name.” Yahowah’s favorite “place” is Yisra’el – Individuals who Engage and Endure with God. His favorite “site” is Mount Mowryah – where we Revere Yahowah. God’s “source” of all things related to His name is the Towrah – the Source from which Teaching, Direction, Instruction, and Guidance Flow. As such, He may well be speaking of Yaruwshalaim – the Source of Reconciliation. Yahowah’s “home” is embodied in His Beryth – Family Oriented Covenant Relationship. The Tent of the Witness and Temple were both symbolic of this protective shelter. But let us not forget the “human abode” where Yahowah’s name endures: Yahuwdym – those Who are Related to Yah and Who Belong to Yah and Yahowsha’ – Yahowah Saves. It is only from the perspective of these places where Yah’s name lives – and most especially Yahowsha’ and Yahuwdym – that we can come to fully appreciate Passover. God did not say that we should not observe the Passover or Unleavened Bread. After all, He has already told us that those who ignore or reject His summons will die, and that they will be excluded from His family. So, what our Heavenly Father is telling us is that the Miqra’ey are not arbitrary with regard to time or place. The Called-Out Assemblies were, and they will be, fulfilled and observed precisely when, where, how, and why God directs.

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It all comes down to the broad and narrow gates: one which leads to life and one which results in death. God has a very specific, time sensitive, and costly plan—one which He conceived and fulfilled. We can accept it just as He designed it, or not. But don’t dare change it. Don’t replace Passover with Easter, Unleavened Bread with the Eucharist and Communion, the Called-Out Assemblies with religious rites of any kind, or at any other place or time. And don’t substitute Jerusalem for Rome, America, or any other location on earth. “There is where you shall consistently offer the sacrifice (sham shem zabach – behold and pay attention to the name associated with the gift of the sacrificial offering) associated with (‘eth) Pesach (Pesach – Passover) in (ba) the evening (‘ereb – twilight) as (ka) the sun (shemes) goes down (bow – departs), at the appointed meeting and designated time (mow’ed) you were brought out (yatsa’) of (min) the Crucible of Egypt (mitsraym – serving as a metaphor for human religious, political, military, and economic oppression).” (Dabarym / Words / Deuteronomy 16:6) Yahowah chose to fulfill the first four Miqra’ey, and will fulfill the final three through Yahowsha’ on Mowryah for Yahuwdym. “Cook (basal – prepare) and eat it (‘akal – consume and be nourished by it) in (ba) the (ha) place (maqowm – site, area, home, and dwelling) which relationally (‘asher) Yahowah (), your God (‘elohym), chooses (bahar – desires, prefers, and selects) concerning (ba – for) Him (huw’)….” (Dabarym / Words / Deuteronomy 16:7) What follows is intriguing. Panah is most often translated “presence,” and is most often used when Scripture asks us to come into the presence of God. But panah can also mean “face,” and to “turn around.” To “face” God, and to come into His “presence,” we must first repent, which is to turn away from everything which has led us from God. More interesting still, Yahowsha’ is both the “face” of God and the Passover Lamb. Those who understand Passover, Unleavened Bread, and FirstFruits know that Yahowsha’ rose so that we could come into His presence and walk with Him during the spring Feasts, a sacrifice and miracle which brings us home. “…Turn around and face Him (panah – prepare to look upon and enter His presence) in (ba) the morning (boqer – at sunrise) and walk (halak) to (la) your tent, home, and household (‘ohel – encampment and family).” (Dabarym / Words / Deuteronomy 16:7) The seven Called-Out Assemblies are a celebration of God’s love, where we all gather together. And the pattern of the Sabbath, of six plus one equaling seven, tells us that we cannot work for our salvation—that our redemption is God’s doing. Therefore, “Six (shes) days (yowm) consume (‘akal) unleavened bread (matsah – bread without any yeast), and (wa) on (ba) the seventh (seba’) day

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(yowm) meet together (‘asarah – assemble for a festive and celebratory appointment) with (la) Yahowah (), your God (‘elohym). And do not (lo’) do (‘asah – perform) any of (kol) the service of the spiritual messenger (mal’akah – the work of the heavenly representative, the corporeal manifestation of God) on it.” (Dabarym / Words / Deuteronomy 16:8) 

Unlike the copious and complementary eyewitness accounts regarding the fulfillment of Passover and FirstFruits, the Greek texts provide very little information regarding how Yahowsha’ fulfilled Unleavened Bread—expecting us to glean what we need to know from Yahowah’s Towrah and prophetic presentation. And for this, one of the most revealing places to turn is to Mizmowr / Psalms 22 and 88 as well as Yasha’yahuw / Isaiah 53. And while this material is the focus of three upcoming chapters: “Tsadaq – Vindication,” “Yasha’ – Salvation,” and “Ga’al – Redemption,” since this chapter is dedicated to the Miqra’ of Matsah, providing an overview of the sacrifice God made on our behalf during the Invitation to be Called Out and to Meet on Unleavened Bread is also useful at this time. What follows, therefore, is a preview of what is contained in the Salvation volume. As is the case with all Scripture, if we jump in and out, considering nothing more than the specific references to what occurred on Unleavened Bread, we will forgo the rich tapestry into which all prophecy is woven. So, please bear with me as we approach the most essential of days. The message inherent in this prophetic announcement in Yasha’yahuw / Isaiah is that whoever relies upon the assertion that Yahowah would take the form of a man to save mankind will come to see all of God’s revelation as if it were an open book. “Whoever (my) trusts in and relies upon (‘aman – verifies and is supported by, is established in, and made firm through; endures faithfully with and is affirmed by way of) our (‘anahnuw) announcement (shemuw’ah – report, news, tidings, and message) concerning (la) the sacrificial Lamb (zarow’a) and (wa) Yahowah (hwhy) is to (‘al) whom (my) revelation has been made clear (galah – has been uncovered, opened, displayed, and disclosed).” (Yasha’yahuw / Yahowah Saves / Isaiah 53:1) While we have come to see zarow’a as “the sacrificial Lamb of God,” I would have had no issue with zarow’a being the “arm” of God in this verse if it weren’t for the fact that wa, meaning “and,” lies between it and God’s name. After all,

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Yahowsha’ is the physical manifestation of Yahowah, the arm of God, and the sacrificial Lamb. Speaking of Him, Yasha’yahuw predicted that He would enter our world as a tender shoot—both as a child and as the Ma’aseyah. He says that His roots would be grounded in the Land, which is Israel. “He grew up in your presence (panym – before your face and eyes) like a tender shoot (yowneq – a young branch), like a root growing (sheresh – suggesting firmness, permanence, and productivity in a place) out of the parched (tsyah – dry, desolate, lonely, and solitary) land (‘erets – earth).” The land was “desolate” because its people had abandoned their God—the source of life. Since Yahowah was diminishing and humbling Himself to become a man— the primary object of His love—there was no reason to be anything other than an ordinary one. “He has no physical characteristics (to’ar – shape, form, or figure), majesty or splendor (hadar – beautiful manifestations by way of ornamented adornments) that we should look upon (ra’ah – notice or gaze at) Him, nor visual appearance (mar’eh) that we should be attracted to Him (chamad – find Him desirable).” (Yasha’yahuw / Yahowah Saves / Isaiah 53:2) Unlike clerics in fancy robes, God isn’t into pretense. Even humble, “He was despised (bazah – regarded with contempt and considered despicable, vile and worthless), rejected and forsaken (chadel – neglected, deserted, and refused) by mankind (‘iysh – mortal men), a man of pain and suffering (makob – physical affliction and emotional anguish, sorrow and grief), and one who personally knew (yada’ – could relate to and empathize with, was intimately familiar and acquainted with) sickness, wounds and affliction (chaly – grief and disease). We hid (masater – turned away) our faces (panym – presence) from (min) Him. We despised Him (bazah – held Him in contempt, lightly regarded Him, saw Him as despicable, vile, and worthless) in our thinking and schemes (chashab – planning, calculating, inventing, judgment, imagination, and consideration). We did not value Him.” (Yasha’yahuw / Yahowah Saves / Isaiah 53:3) The reason Yahowsha’ was “personally acquainted” with “sickness and disease” is that He assumed ours. God voluntarily accepted, and took upon Himself, the sin of all mankind—past, present, and future. And even today, His insistence that He was God in the flesh, and our Savior, is rejected by most. Prophecy is unique with regard to the tenses selected by its source. To Yahowah time is. In that way He is like light, His most common and apt metaphor. Past, present, and future exist simultaneously. So certain is He of what will be, He speaks of the future in past tense as if it already was. While it is comfortable today reading this in past tense, as the sacrifice occurred nearly two

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thousand years in our past, we must not lose site of the fact this prophecy was written 750 years before it was fulfilled. Christians view the so-called “Old Covenant” as “Law” and their “New Testament” as “Grace,” but this verse begs otherwise: Yasha’yah, meaning the “Savior is Yah,” transliterated “Isaiah,” predicted: “Surely (‘aken – nevertheless, truly, and indeed) our sickness and maladies (choly – anxieties, infirmities, diseases, wounds, afflictions, and grief) He, Himself, lifted from us, accepted, and bore (nasa’ – lifted up, sustained and carried away), and our pain (mak’ob – physical suffering and emotional anguish) He carried away (cabal – sustained the load, dragging our burdens from us).” (Yasha’yahuw / Yahowah Saves / Isaiah 53:4) Nasa’ conveys three primary thoughts: “to lift up,” “to bear, carry, and support,” and “to accept, so as to remove by carrying away.” It means that Yahowsha’ personally “lifted” our sins from us and “bore” them Himself, “carrying them away.” It is the miracle of Matsah. “Sickness and disease” are synonyms for the corrupting and deadly consequence of sin. By accepting ours and sweeping these things away from us, Yahowsha’ redeemed us. And as a consequence, the physical pain and emotional anguish we would have suffered had we been held accountable for our thoughts, words, and deeds, has been dragged away, no longer even remembered. We have been vindicated and declared “Not Guilty!” Considering His merciful gift, this prediction is haunting: “We plotted and contrived, thinking up schemes (chashab – planning, calculating, imagining, inventing, and considering plots) to see Him assaulted (naga’ – traumatized, plagued, and wounded), and struck down (nakah – smote, beaten, scourged, punished, murdered, and destroyed) by God (‘elohym) and abased (‘anah – bruised, humbled and put down, stopped, subdued, and silenced).” (Yasha’yahuw / Yahowah Saves / Isaiah 53:4) The consequence of mankind’s oppressive religious and political schemes has never been more vividly portrayed. The religious priests who plotted and contrived to murder the Ma’aseyah, to stop and silence Him, wanted the world to believe that the punishment they inflicted, and that He endured, came from God. Dowd, Zakaryah, Dany’el, and Yasha’yahuw share a common thread. They all predicted that man would “pierce” the human manifestation of Yahowah. “He was pierced through (chalal – fatally wounded by the penetration of sharp objects into the body; He was profaned, defiled, desecrated, and dishonored), for our revolt (pasha’ – national, moral, and religious rebellion, sin and transgression), He was crushed (daka – broken and bruised, beaten to pieces and

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diminished, humbled) for our sin (‘awon – immorality, iniquity, depravity, and guilt).” (Yasha’yahuw / Yahowah Saves / Isaiah 53:5) When Dany’el predicted that the Ma’aseyah would “make atonement for ‘avon/sin and iniquity,” and “put an end to pasha’/revolt and transgression,” this verse is what He was talking about which is why he used the same words. Dany’el correlated “the bringing in of everlasting tsadaq/vindication” with the “Ma’aseyah,” whom Yasha’yahuw named “Yashuw’ah” in the previous chapter. Thankfully, Yahowah loves us more than he hates our perversity or none of this would have been possible. What follows is Scripture’s most concise description of redemption, of unearned mercy and the gift of life. “The punishment (musar – chastisement and rebuke, discipline and correction) fell upon Him for our renewal (shalowm – restoration and well-being). And by His scourging blows (chaburah – stripes from a whip that wounds and leaves black and blue welts) we are cured, healed, and repaired (rapha’ – mended and made whole; having all sickness and disease removed promoting complete renewal and restoration).” (Yasha’yahuw / Yahowah Saves / Isaiah 53:5) God’s willingness to endure my punishment to cure me, as undeserving and flawed as I am, is beyond comprehension. But since He did it, the least I can do is accept His gift gratefully. We are sheep of the worst kind: an unruly flock of stubborn goats, feasting upon the rubbish of religion and politics—the ways of man. Through self-delusion and through the purposeful deception of our human shepherds, we have stumbled, walking away from God, intoxicated by Satan’s poisonous brew of lies. The consequence of “turning to the way of man” is judgment, resulting in either punishment or death. “All (kol – everyone) of us like sheep (tso’n – flocks of goats) have gone astray (ta’ah – erred by wandering away, staggered while intoxicated, deceived ourselves, having been misled, faltering). Man (‘iysh – mankind) has turned (panah) to his own way (derek). But Yahowah (hwhy) has caused the guilt and punishment (‘awon – liability, perversity, depravity, iniquity, and the consequence of the sin) of us all (kol) to fall on Him (paga’ – to encounter Him for Him to make intercession so as to spare us).” (Yasha’yahuw / Yahowah Saves / Isaiah 53:6) Halaluyah! This is the synthesis of Scripture which is why Yasha’yahuw 53 sits at the very center of Yahowah’s message to man. In the next series of verses, Yasha’yah reveals that in the Ma’aseyah’s mock trials, which would be seven hundred years hence, and during the beatings that followed, Yahowsha’ would not attempt to defend Himself. He would go to the slaughter willing to sacrifice Himself.

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“He was driven and harassed (nagas – tyrannized and oppressed, the victim of demanding religious and political pressure). And He was afflicted and humbled (‘anah – submitted to browbeating and was forced to kneel down while being struck, suffering pain and anguish while being humiliated and mistreated). Yet He will not open His mouth, like a lamb (seh) that is led to and bears (yabal – being delivered over to) slaughter (tebach), as like a ewe (rachel – a mature female sheep) that is silent (‘alam –unable to speak, voiceless and mute) before (panym – facing and in the presence of) its shearers (gazaz – those who cut off and destroy, and those who fleece), so He does not open His mouth.” (Yasha’yahuw / Yahowah Saves / Isaiah 53:7) The politicized religious clerics of the day demanded that Yahowsha’ pay for exposing and repudiating them. So the Ma’aseyah, God in the flesh, was tied to a whipping post, forced down on His knees, while the very men He had created and was saving, struck Him with blow upon blow. Deceived by the ways of men, men mistreated the way to God. I have descended into the ‘oser, the rock-hewn pit in the basement of the priest’s home, in which Yahowsha’ was cast prior to his mock trial. I can still smell its lingering odor, see the contrast of light and shadows on its walls, and feel its abrasive texture. “He was fetched from (laqach) a barren enclosed prison (‘oser – restrained by coercive religious or political forces in a lifeless cell compelling choice), from (min – because of) the verdict of the court (mishpat – sentence, judgment, and decree pronounced by those), who (my) in this generation (dowr – time and age) mediated and complained (syach – mused and spoke, putting forth thoughts) against (‘et) Him.” (Yasha’yahuw / Yahowah Saves / Isaiah 53:8) ‘Oser depicts the conflict between the coercive religious and political authorities and the teaching and example of God. It compels a choice. Whether the Hebrew text is vocalized ‘oser or ‘asar, the word speaks of “coercion and oppression,” the residue of religion and politics. It means “to be unreasonable and to be unjust.” ‘Oser and ‘asar convey the use of “excessive, burdensome, crushing, abusive, and cruel dictatorial political power and religious authority to deprive people of their freedoms and freewill, dominating them, compelling and incarcerating them through threat and force.” As a result of this, people can acquiesce and convert, complying with societal norms, and thereby facilitate their own separation, imprisonment, and death at the hands of cleric and king, or they can accept Yahowsha’s gift of life, relying on God, not men. Men declared God “guilty.” Men sentenced God to “die.” God declares men “not guilty.” God allows men to live.

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This next verse takes us directly into the realm of what happened during the Called-Out Assembly of Unleavened Bread. “For indeed (ky), He was cut off and separated (gazar – removed and excluded, divided away from and snatched away by decree, was cut down and set apart) away from (min – out of) the land (‘erets – world or realm) of the living (chay – life) because of (min) the revolt and rebellion (pasha’ – national, moral, and religious defiance, sin and transgression) of My family (‘am – flock and people) to (la) whom (huw’) the stroke (nega’ – blow, wound, and infliction; plague and disease; trauma) was due.” (Yasha’yahuw / Yahowah Saves / Isaiah 53:8) Yahowsha’s body was dead and buried at the same time His soul was cut off from the realm of the living, with the latter sacrifice designed to fulfill the promise of Unleavened Bread. The Set-Apart Spirit removed Herself from Yahowsha’ at this time, which is why He cried out: “My God why have you forsaken Me?” This action separated the perfect and eternal aspects of God from the sin and death Yahowsha’s soul was about to endure in She’owl during the Miqra’ of Matsah. Based upon the decisions of men, His soul was separated from the source of life, from God Himself, as the result of the choice Yahowah had made to save us. Especially interesting as it relates to the fulfillment of the Miqra’, one of gazar’s meanings is directly related to the symbolism of Unleavened Bread: “to eat and satisfying hunger.” Matsah became the symbol of Yahowsha’s body, broken off from the world of the living to remove sin from all mankind. Just as is the case with our sin under Matsah’s provisions, His body ceased to exist. “His place of dying and death by violent means (maweth) was assigned (natan – permitted and apportioned) to be with the condemned (rasha’ – guilty criminals), yet His tomb (qeber – burial site and sepulcher) was with a rich man (‘ashyr – wealthy person).” (Yasha’yahuw / Yahowah Saves / Isaiah 53:9) Qeber is used in the 88th Mizmowr / Psalm to depict “the place where” Yahowsha’s “soul approached She’owl.” In the Song, qeber, represents the place and time where “His soul was troubled, and His life was drawn to She’owl to be reckoned among those who go down to the pit.” That is important because it was at Golgotha where Yahowsha’ was “assigned to be with condemned criminals,” not in His temporary tomb, that of the rich Joseph of Arimathea, where His broken body was vaporized. Had Yahowsha’ been imperfect in any way, had he died among rich men and been buried among thieves, He would have been disqualified as the Ma’aseyah. He would have suffered for His own sins, not for ours. Only a perfect sacrificial Lamb can take away the sin of others.

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“Although on His account (‘al – notwithstanding on His behalf, and concerning Himself), He had done (‘asah – accomplished, effected, prepared, and produced; instituted and ordained) nothing wrong (chamas – no cruel, unjust or violent act; destructive, deadly, lawless, plunderous, terrorist, or immoral deed), nor was there any deceit (mirmah – guile or deception, deliberate dishonesty or misleading treachery) in His speech, yet Yahowah (hwhy) was willing to (chaphets – inclined to, pleased to, delighted in, was willing and eager to) crush, break, and shatter Him (daka – to make Him contrite, humbled for the sorrow of sin and offenses; the application of pressure to a person, who if alive, is crushed into dust, virtual nothingness), making Him weak, sick, and diseased (chalah – wounded, injured, afflicted, suffering, and grieving).” (Yasha’yahuw / Yahowah Saves / Isaiah 53:9-10) The only man in human history to live a life which could be considered “sinless,” completely without “guile, error, immorality, lawlessness or injustice” is the Ma’aseyah Yahowsha’. No other man even postures such a claim. As Yahowah in human form, Yahowsha’ was perfect, the embodiment of truth, the living Word of God, the Light of the world. Providing additional insights into what occurred on the Miqra’ of Matsah, it’s important to recognize that Yahowsha’s body was not crushed on Passover. It was whipped, pummeled, and pierced, but not ground into dust. So it was His soul which suffered this indignity in She’owl on the Sabbath of Unleavened Bread. The tenth verse concludes with Yahowah confirming that His suffering Servant—the Ma’aseyah Yahowsha’—would offer His soul as payment for our guilt, accepting the punishment for our crimes. “When, as a concession (‘im – surely and verily, in the larger context of an oath) He shall render (suwm – place, direct, and extend; appoint and pledge) His soul (nepesh) as a guilt offering (‘asham –suffering the punishment) for sin.” Consistent with Mizmowr 22, Yahowah/Yahowsha’ rendered His nepesh/soul as the guilt offering for sin, not His body nor His Spirit. Yahowah’s Spirit is immortal. God cannot die. Yahowah’s Spirit had to abandon Yahowsha’ at the point of death, forsaking Him, separating the Spirit from Yahowsha’s soul, so that God’s nepesh could suffer the indignity of separation in the realm of the dead. So it was on the Invitation to be Called-Out Meeting with God of Unleavened Bread that sinners were exonerated. Now that Yahowah’s soul has been rendered as a guilt offering on our behalf on the Miqra’ of Matsah, it’s time to celebrate Bikuwrym with His reunification spiritually with Yahowah. Yahowsha’s soul returned to the realm of the living to be re-immersed in the Set-Apart Spirit. In so doing, God enabled others to live through Him. “He will appear and see (ra’ah – will be revealed, present

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Himself, and be seen; He will inspect and find delight in) His offspring (zera’ – the result of what He has sown, His children and posterity). He will prolong (‘arak – lengthen and maintain) His days (yowm). And the will (chephets – good pleasure, delight, desire, and longing) of Yahowah (hwhy) will be advanced, coming mightily forth (tsalach – be pushed forward making progress with overpowering force) in His hand (yad – power, means, direction, dominion, and fellowship).” (Yasha’yahuw / Yahowah Saves / Isaiah 53:10) Because of what He would do, and now has done, over the course of three days—Pesach, Matsah, and Bikuwrym—we are freed from the consequence and the penalty of sin, freed to rise up and appear before our Heavenly Father, freed to live forever. God is a spiritual being, and yet, without a soul, Yahowah could not have become a man. Nepesh, the Hebrew word for a human soul, or consciousness, is used in the next verse, because Yahowsha’s soul, not Yahowah’s Spirit, was the guilt offering, doing “hard labor” for our crimes. “Out of (min) the toil (‘amal – hard work, great effort, suffering labor, misery and distressing experience) of His soul (nepesh – consciousness), He will see (ra’ah – experience) light (‘owr) and find satisfaction (saba’ – be fulfilled).” (Yasha’yahuw / Yahowah Saves / Isaiah 53:11) Consistent, albeit evil and beguiling, the Rabbinical/Masters did their best to hide this truth. Their altered text reads: “He will see some of the suffering of his soul.” Having the soul of the suffering Servant descend into the darkness of death and then be reunited with the Spirit and thus see the ultimate light was too obvious a clue that Yahowsha’ was the Ma’aseyah. The Jewish Publication Society’s Tanakh perpetuated the Masoretic deception with a translation that is completely disconnected from the actual text: “Out of his anguish he shall see it,” removing “soul” and “light.” Hebrew scholars know that nepesh is “soul,” not “his,” as “his” is huw’, but they don’t much like the notion of Yahowah having a soul as it suggests that God has a human, or corporeal nature. And they don’t care for the idea that their soul isn’t immortal. And yet the Septuagint and the Qumran Scrolls say “He will see light.” So, if it was so obvious that Yahowsha’ didn’t fulfill these prophecies, why did they need to alter Yasha’yahuw’s prophetic testimony about Him? “And through knowing (yada’ – recognizing and acknowledging relationally) the One Who Vindicates (tsadaq – the Righteous One who makes others right), My Servant (‘ebed), many (rab – a great abundance of people) will be vindicated (tsadaq – be made right with God, will be cleansed and justified) as He will bear (cabal – drag and carry away the burden of, incur and be laden

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with) their guilt and punishment (‘awon – iniquity, the consequence of sin, perversity and depravity).” (Yasha’yahuw / Yahowah Saves / Isaiah 53:11) This is the crescendo of the single most important event in prophecy. Yada’ Yah is the answer. To be vindicated and to be made right, we must know the One Who Vindicates—our Redeemer and Savior: Yahowsha’—and recognize what He did for us on Passover, Unleavened Bread, and FirstFruits. It is the Way. It is the Good News of the Towrah. It is our path home. Yahowsha’ paid the price and when He was rewarded for it, He chose to share the abundance with those He had just saved. Because His soul suffered the penalty of separation for our rebellion, descending into She’owl, because He was tormented for our crimes, sacrificing Himself in the ultimate act of intercession, His gift of life will be inherited by many. “Therefore (ken – this is right, just, honest, true and verifiable), I will apportion and share (halaq – assign and allot) Him abundantly (rab), and He shall share (halaq – apportion, assign, and allot) the value (shalal – the gain and great benefit, and the spoils taken from the adversary) with (‘asher) numerous people who will become mighty (‘asuwm – with a vast number of individuals who will be made stronger).” The gift of life was meant to be shared abundantly. Maweth foreshadows crucifixion: “Extending His hands and arms and spreading Himself out in our place (tahath – in an exchange for our benefit) and relationship (‘asher – association with us), He exposed and poured out (‘arah –left abandoned and destitute) His (huw’) soul (nepesh) unto (la) the (ha) the penalty of death and judgment (maweth – to be plagued, destroyed, and oppressed).” (Yasha’yahuw / Yahowah Saves / Isaiah 53:12) His body was pierced but it was Yahowsha’s nepesh/soul which was “’arah/abandoned and left destitute, exposed and stripped away.” It was “poured out unto” “maweth/the place of death, judgment, plagues, destruction, and oppression” on the Miqra’ of Matsah. Upon the completion of their mortal existence, the souls of those who retain a record of sin, who have not capitalized on the gift of Passover and Unleavened Bread, will be judged. Most, because they have abandoned the path home, will find themselves destitute, which is to be separated from the source of life. As a result of not accepting and relying upon Yahowsha’s willingness to stand in their place, their souls will die and be destroyed. Sandwiched between thieves as He hung on the upright pole, and surrounded by throngs of rebellious onlookers…“He was numbered (manah – counted and assigned) with those who rebel (pasha’ – revolt in open defiance of the authority and agreement), Himself (huw’) lifting up and bearing (nasa’ – taking and carrying away, forgiving) the crimes and penalties (chet’ – guilt, offences, 56

condemnation for sin; mistakes and failures) of many, and He interceded for (paga’ – suffered unto death to spare; intervened to reconcile; encountered the Adversary to bear the burdens of) those who are in rebellion (pasha – those engaged in national, moral, and religious revolt, sin and transgression). Shout for joy.” (Yasha’yahuw / Yahowah Saves / Isaiah 53:12 -54:1) There are many reasons these prophecies are important. They explain the nature of, and the reason for, what would occur on Passover, Unleavened Bread, and FirstFruits, better than any of the Disciples’ writings. The fate of one’s soul rests on these events and one’s willingness to accept Yahowah’s provision. They bring the Towrah promises and Yahowsha’s fulfillments together. In the Towrah sin is temporarily atoned, and the debt is only partially paid. But with Yahowsha’s perfect fulfillment we are completely redeemed, permanently restoring us to favor with God. These prophecies prove that Yahowah inspired His Scriptures. Only God can accurately and consistently predict the future as if it were history—and as if He were an eyewitness, even a participant, in what would occur. These improbable predictions were written centuries before the event they describe occurred. And since these events occurred as they were predicted, we should have every confidence that predictions yet unfulfilled, those dealing with the last days, are simply future history. There is therefore, much we can know of that which is to come. The specificity of the prophecies, and the exactitude of their fulfillment, reveal how we should interpret unfulfilled predictions. God is precise and He selects His words with great care so that they reveal profound truths. That known, we also have to be cautious because we have discovered that English bible translations are inaccurate, and that they are not nearly as revealing or robust as the original. When we view Yahowah’s Word as a whole cloth, we come to understand that there is just one story—that of God facilitating a relationship with mankind. The seven Festival Feasts, the Called-Out Assemblies, these Meetings with God, provide the way home, a journey which Yahowah personally enabled at a tremendous cost. Follow in His footsteps. Observe Passover and Unleavened Bread so that your soul is included in the FirstFruits’ harvest. 

The two most vivid explanations of Yahowsha’s sacrifice emanate from the haunting prose of the twenty-second and eighty-eighth Mizmowr / Song / Psalms. 57

The lyrics which were penned by Dowd open with the Ma’aseyah’s last words on Golgotha’s upright pole and explains why He was hanging there. “My God (‘el – Mighty One, singular), my God (‘el), why (mah – by what means, for how long, and to what end) have You forsaken (‘azab – abandoned and relinquished Me, left Me desolate, separated from Me and departed from Me, damned and deserted) Me?” (Mizmowr / Song / Psalm 22:1) Yahowsha’ knew why. This question was rendered for our benefit. When you come to know the answer, you will yada’/know Yahowah. The use of ‘el, singular for “God,” is significant, because it is relatively uncommon. Even in the Dabarym 6:4 verse, where Yahowah declares that He is one unity, He uses the plural ‘elohym to designate the fullness of His Deity. But in this case, the Ma’aseyah’s question is being addressed to Yahowah as the Father by the Son regarding the departure of the Set-Apart Spirit. The Hebrew word mah is as much about how and what as it is about why. David’s words-eye-view of the crucifixion will explain the means by which Yahowsha’ was able to redeem us from our sins; how He was able to take the penalty upon Himself, and why He was willing to do it. He will explain the nature of the separation as well as the ends it achieved. Azab, translated “forsaken” above, may be the most damning word in Scripture. It is synonymous with “damned” and it means “to be separated, abandoned, and deserted.” When the context is “from God” the result is “desolation,” or “lifelessness.” Azab’s Greek equivalent in Mattanyah / Matthew 27:26 and Mark 15:34 is enkataleipo, meaning “to be totally abandoned, completely deserted, and utterly forsaken.” Enkataleipo is a compound of en and kataleipo. En is a “relational term denoting a position in space or time.” Kataleipo means “to depart and leave behind, to cease supporting so as to leave someone in a lurch, and to be called away without taking another with them.” Collectively then, azab and enkataleipo present the Spirit’s departure from Yahowsha’ just prior to His last breath, leaving a man and his soul hanging on the precipice of death. The next line confirms as much. “Far (rachowq – remote in distance and time, separated in space; alienated and no longer in a state of close association; from rachaq, meaning to be removed and distant, to be sent off and to go far) away from (min – out of and separated from) Yahowsha’, My salvation (yashuw’ah (‫ – )י ְשׁוּעָה‬Yahowsha’; a compound name derived from Yahowah and yasha’ to save, salvation, and Savior) are the words of my groaning (sheagah – roaring anguish). O my God (‘elohym), I call out (qara’ – summon) in the daytime (yowmam), but You do not answer (‘anah – respond); and by night

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(layl) but I have no rest (dumyah – silence or relief; repose from laying down in death).” (Mizmowr / Song / Psalm 22:1-2) What’s interesting is now that the Set-Apart Spirit has returned to Yahowah, God has become plural again: ‘elohym rather than ‘el. Also, deprived of the Spirit, the Ma’aseyah no longer considers Himself Yahowsha’. Fortunately, however, this horrible beginning has a happy ending. Spirit and soul will be reunited during Bikuwrym. Yashow’ah (‫ )י ְשׁוּעָה‬with the addition of an “h” at the end appears 77 times in the Covenant Scriptures—almost always in the context of Messianic prophecies like this one. Yashuw’ah is based upon the Hebrew verb: yasha’, Savior and salvation, and God’s name, Yahowah. The use of day and night in this verse confirms that the pain Yahowsha’ endured during the day, occurred on Passover in 33 CE, before the sun had set. It also demonstrates that the torment that His soul bore in the darkness of the long night depicted His fulfillment of Unleavened Bread as the Sabbath dawned at sundown. The Hebrew word translated “night,” layl, actually defines She’owl— “the adversity of being away from light.” There would be no rest for Yahowsha’s soul as it descended into the darkness of the pit—the one place God’s Spirit cannot go. This Pit, which is transformed into the Abyss, is the lightless home of the Adversary. Yahowsha’s soul would suffer there, as His body had suffered on the upright pillar. The soul sentenced to suffer in our stead, said of the Father: “You are the Set-Apart One (‘attah qodesh). You live and remain (yashab – dwell throughout time; inhabit and establish a home and restore). You are the praise (tahillah – songs of adoration and thanksgiving) of Yisra’el (yisra’el – those who engage and endure with God). In You, our fathers trusted (batach – relied upon, were confident and secure in). They trusted (batach – and relied); You delivered them (palat – brought them into a place of security and safety; rescued them, helping them escape and survive). To You, they cried out (za’aq – called for help, assembled together, and were summoned) and were spared (malat – delivered, rescued, and saved). In You, they trusted and relied (batach) and were not disappointed (buwsh – put to shame, suffering emotional distress and despair).” (Mizmowr / Song / Psalm 22:3-5) Trust, not faith, reliance, not belief, is the essence of salvation. Batach is repeated three times so that we would not miss the message. Before the Ma’aseyah was nailed to the death stake, He was beaten to a bloody pulp. “I Am but a crimson grub (towla’ – a bloodied scarlet pulp), and not extant, present as a person (‘iysh – a man, husband, or champion [i.e., I’m now less than human]), rebuked and reproached (cherpah – scorned and

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taunted, disgraced and dishonored as contemptible, insulted with slurs) by man (‘adam - humankind), and despised (bazah – disregarded, held in contempt, and ridiculed; seen as worthless, lightly regarded, and considered of little value) by the family (‘am – kin).” (Mizmowr / Song / Psalm 22:6) Roman crucifixions were performed along roadways so that the victim’s humiliation would increase, and because of the deterrent effect their pain would have on the eyewitnesses. That is why Yahowsha’ is predicted to say that people would be gawking at Him, shaking their heads, and saying senseless things— mouths running faster than their brains. “All who see Me (ra’ah – gaze at, look upon, and inspect Me) deride and mock (la’ag – speak unintelligibly about, disparaging, scoffing and ridiculing) Me. They shoot off their mouths (patar saphah – flap their lips) and shake their heads, saying, ‘Commit your removal (galal – roll yourself down and away) to the God (‘el) Yahowah (hwhy). Let Him deliver (palat) Him. Let Him snatch Him away (natsal – rescue Him). Surely He delights in (chaphets – desires and is pleased with) Him.’” (Mizmowr / Song / Psalm 22:7-8) Consistent with Yasha’yahuw’s “a child is born to us, a Son is given to us” David affirms that the redemptive manifestation of God will begin in the womb. “Indeed (ky), You [God] caused me to come forth (gyach) out of the womb (beten). You caused me to trust (batach) upon my mother’s breast. I was thrown down (shalak – off and away) out of (min) the point of origin (rechem – womb as in matrix, a spatial position indicative of the source; from racham, meaning love, mercy and compassion). You have been My God (‘el) from my mother’s (‘em) belly (beten – womb).” (Mizmowr / Song / Psalm 22:9-10) Yahowsha’ is saying that Yahowah sent Him via a woman’s womb from the matrix—an eternal four dimensional construct which is the point of origin, the source of love, mercy, and compassion. With foreboding words, the then future and now past sacrificial soul pleads with Yahowah, asking Him not to abandon Him. He recognizes that He is headed to a rendezvous with Satan, the Adversary, where He will be afflicted. He knows that nothing exists that can protect Him from this tribulation. “Do not remove Yourself (rachaq – sever, recede and distance Yourself, go away) from (min) Me, because the Adversary’s affliction (tsarah – the enemy’s anguish and oppressor’s tribulation; suffering) is near (qarob – personal and imminent in space-time). For indeed, no one (ayn - nothing) can help (azar – protect, support, or aid) Me.” (Mizmowr / Song / Psalm 22:11) And that is the moral of the story. Only Yahowah can spare us from Satan’s sting. He alone can be counted on to help in our hour of greatest need. And yet, Yahowah could not, and still cannot, go into Satan’s lair—as it is the place of

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separation. However, since separation from God is the penalty prescribed for sin, Yahowsha’s soul would have to go there to redeem us. All God’s Spirit could do was open and close the door. Once inside, Yahowsha’ would be on His own. The use of qarob in this passage reveals that Yahowsha’s anguish at the hands of the Adversary was “imminent” and it would be “personal.” At “a place and moment in space-time of uncertain location and indeterminate duration from the perspective of the participants,” bad things were going to occur. The Song has focused on the anguish involved in Yahowah separating Himself from Yahowsha’. Initially, this abandonment was aggravated because the Ma’aseyah was being whipped by men. And now it’s because He is on the cusp of being tortured by the Adversary. But then to add insult to injury, His creation continues to humiliate Him, while ripping the flesh from His body. “Many strong bulls (par) surround Me (cabab – assemble around and encircle Me), aggressively attacking (‘abir – with powerful supernatural warring) serpents (bashan). They have besieged and crowned Me in hostile fashion (kathar – gathered about and hostilely hemmed Me in, placing a circular crown on My head).” (Mizmowr / Song / Psalm 22:12) Yahowsha’ would wear a crown of thorns, a crown comprised of the same intertwined thorn bush that caught the Lamb on Mount Mowryah when Abraham and Isaac first enacted the words of this Psalm, performing a dress rehearsal for the seminal event of human history. The Satanic sun god, Lord / Ba’al, has most always been represented as a “strong bull.” This bull, and the serpent, are tied together here, and are associated directly with the Adversary, because Yahowah wanted us to appreciate the magnitude of the Ma’aseyah’s sacrifice. To redeem the entire world He would have to endure the worst tortures Satan and his full cadre of demons could muster. Even the men who were wielding the Roman flagellums were possessed by demons, doing Satan’s bidding. Still speaking of the Bulls (sun-god worshipers) and the aggressively attacking supernatural serpents (demons), the prophet David reveals: “They opened (patsah) their mouths (peh) against (‘al) Me, plucking and tearing Me to pieces (taraph – mangling Me, ripping apart My soft tissues with sharp objects, violently flailing Me so as to inflict an abhorrent death) like a raving and roaring lion (‘arayeh – destroying assassin, beast who preys on others).” (Mizmowr / Song / Psalm 22:13) The Song is saying that the demons, and the men they control, would be spouting destructive and lifeless lies, words which deceive and lead to death. One of crucifixion’s most telling attributes is that it causes the victim’s bodily fluids to drain into their lungs, leaving them parched. While dying of thirst, they

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drown. Bones are not broken, but both shoulders are almost always dislocated. Oxygen depletion occurs because the victim is unable to stretch their diaphragm while hanging by their arms, causing a carbon dioxide toxin to build up in the bloodstream. This results in strength melting away, starting with the heart muscles. We know this today, but not 3,000 years ago, which is when these words were inscribed by David. That makes his prediction extraordinary. “I am poured out and emptied of (sepeq) water. Whole (kol) limbs (‘etsem – bones) are stretched, separated and out of joint (parad). My heart is melting like wax (downag). It is growing faint and wasting away (masas – dissolving and liquefying). Internally, (tawak – inside My midst) in My abdomen (me’eh – internal organs around the belly; i.e., the diaphragm isn’t working), My vigor and strength (koach) are withered and failed (yabesh – dried up without moisture and incapacitated) like sun-baked dust (cheres – a broken sun-hardened vessel of earthenware). My tongue cleaves (dabaq – is made to stick) to my gums. They have placed Me (sapat – set and established Me) as (shaphat) the dust and debris (‘aphar – the powdery ash and rubbish) of death (maweth).” (Mizmowr / Song / Psalm 22:14-15) This is precisely how crucifixion kills, right down to its most unique symptoms. The victim’s inability to inhale robs their body of oxygen, and thus energy, causing koach—“a helpless and powerless incapacity to perform any needed function.” Likewise, yabesh describes: “a withering paralyzed state in which the body no longer responds to the brain’s motor function commands.” The character of political and religious people hasn’t changed much over the years. “For the contemptible and abased yelpers (keleb – loud and attacking, unfaithful pagan dogs; evil prostitutes of a lowly status and violent nature) have surrounded (sabab - encircled) Me. The socio-religious assemblage (‘edah – congregation) of corrupt, injurious evil doers (ra’a’) go around Me and peel off My skin (naqaph).” (Mizmowr / Song / Psalm 22:16) It’s painfully clear that the Mizmowr was predicting public flagellation followed by crucifixion, Roman style. “They pierced (kuwr) My hands and My feet.” (Mizmowr / Song / Psalm 22:16) They struck blows, pounding nails into Yahowsha’s wrists (which were considered part of the hand) and heels, piercing them. Kuwr speaks of “boring into the flesh with a dull piercing instrument of metal which has been forged in a smelting furnace.” A Roman nail fits this description perfectly. While using such a device in this excruciating fashion is repulsive and reprehensible, there remains a far greater crime here than merely mutilating and murdering the Ma’aseyah by flailing God alive and then nailing Him to a pole while spewing political and religious rhetoric. If you are a Jew, faithful to the

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religious and rabbinical traditions of your people, what I’m going to share ought to make you angry. To keep you in the dark, from recognizing Yahowsha’, and from salvation, rabbinical Jews knowingly and purposely altered the passage to read: “Like a lion are my hands and feet.” Lion is ‘aryeh (‫)אַריֵה‬. ְ Pierced is kuwr (‫)כּוּר‬. The word for “like” does not appear in the text and “lion” and “pierced” aren’t even remotely similar. This was not a mistake. It was done on purpose. I would be remiss if I didn’t share Zakaryahuw / Zechariah 12:10 before we complete the Song. Yahowah is speaking to Yahuwdym in the last days: “I will pour out upon the house (beyth – family and home) of Dowd and upon those who dwell in Yaruwshalaim, the Spirit of Mercy. And they shall look upon (nabat – pay attention to and regard, understand and appropriately respond to) Me whom (‘asher – by association) they have pierced (daqar – wounded by driving objects through), and they shall mourn (sapad – wail and lament in a state of sorrow) for Him as one mourns for an only begotten son (yachyd), and shall bitterly weep, suffering anguish over Him as one who suffers over their firstborn.” Yahowah is telling us that we nailed Him to Mowryah’s pole, that He, the Spirit, and the Son are One, and that His sacrifice is directly linked to our salvation. He is announcing that His people will become His family again as they come to appreciate the basis of: tachanum/mercy. Returning to Golgotha on Passover in the Yowbel of 33 CE, we find that Dowd, who the world knows as “David,” predicted what the Disciples confirmed. “I can count (saphar – record, measure, and make an accounting of) all my bones [i.e., nothing is broken]. They stare at Me and gloat.” (Mizmowr / Song / Psalm 22:17) The Apostles tell us that the Romans who crucified Yahowsha’, cast lots for the garments they had stripped from Him. It shouldn’t have been a surprise. Mizmowr 22:18 predicted it: “They divide (chalaq – plunder, assign, and distribute) My garments among themselves, and for my clothing they cast lots.” With the Ma’aseyah’s last words on the upright pole, Yahowah’s Spirit departed, leaving Yahowsha’s soul to bear the sins of all mankind. So He pleads: “Yahowah (hwhy), do not distance Yourself (rachaq – sever and remove Yourself, avoid me and stand aloof) from Me. My ‘Eyalut (‘eyalut – feminine form of ‘eyal used as a title meaning Your Strength and Your Helper, She Who Provides Aid), come quickly (chuwsh – act swiftly, swooping down, hastening to rush upon and prepare Me, making Me ready) assisting and helping (‘ezrah – providing relief for) Me.” (Mizmowr / Song / Psalm 22:19)

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‘Eyalut (pronounced eh·yaw·looth) is being used in parallel with Yahowah, and it is being used as a title. And it appears only once in Scripture. ‘Eyalut is the feminine form of ‘eyal, and is focused on the work of the Spirit, making ‘Eyalut a descriptive title for the Qodesh Ruwach—the Set-Apart Spirit. She is our Helper, our Counselor, our Spiritual Mother, the one who provides aid in our time of need. She is an essential part of Yahowah and His plan of redemption. She was thus an essential part of Yahowsha’—that is until She abandoned His soul to fulfill the Miqra’ of Matsah. The Psalm has therefore delineated the specific elements which had to come together to comprise Yahowsha’—the human manifestation of Yahowah. And it explains the relationship between them, their purpose, and their disposition before, during, and after the events surrounding Passover, Unleavened Bread, and FirstFruits in Yaruwshalaim during the Yowbel Lamb’s Redemptive Year of 33 CE. She would return to rescue Her Son, assisting and empowering Him, preparing Him for the Towrah’s promise of Bikuwrym. Knowing this, He pleads with Her: “Snatch away and save (natsal – rescue, spare, defend, and deliver) my soul (nepesh) from waste, desolation, and ruin (charab – from becoming desolate and devastated), Your only begotten Son (yachyd) from the power (yad) of the contemptible and abased yelpers (keleb).” (Mizmowr / Song / Psalm 22:20) The reasons Yahowah’s Spirit had to depart are: Yahowah by definition can’t go to the lightless place of lifelessness and separation. Yahowah’s Spirit is immortal and thus by definition cannot die—so to fulfill Passover, a mortal body was required. And for God to use Himself as a ransom to redeem us, He had to have a soul like us and then damn it on our behalf. So, Yahowsha’, as Yahowah in human form, had a body, a soul, and a Spirit right up to the precipice of death and separation. Then the Spirit departed allowing the body to die and the soul to be punished in She’owl in our stead on Unleavened Bread. Yahowsha’s soul was then retrieved from She’owl and was reunited with Yah’s Spirit on FirstFruits. Collectively, this is the how behind our redemption. It is the why which underlies the Ma’aseyah Yahowsha’s final words on Mowryah’s upright pole. The Scriptures He was referring to were the only Scriptures which existed at the time, the Tanakh, and more specifically, Mizmowr 22 and 88, and Yasha’yahuw 52 and 53. At His execution, the Ma’aseyah even quoted the lyrics of the Song so that we wouldn’t miss the mechanism behind the miracle of our salvation. While Yahowsha’ was willing to sacrifice His body and soul, He never forgot that Yahowah alone can save us from Satan’s deadly deceptions or that His Word is always the best defense. “Save Me (yasha’ – deliver, rescue, and liberate Me)

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from the lion’s (‘arayeh – destroyer’s and assassin’s) mouth, for You have responded to (‘anah – answered, testified about, and born witness to) Me from (min) the horns of light on the summit of the mountain (qeren – sending out brilliant rays of light, from the trumpet which conveys a message) and lifted Me up (ra’am).” (Mizmowr / Song / Psalm 22:21) The condemnation of the “lion-destroyer,” who we will soon discover is Satan, damns our souls, not our temporal bodies. Yahowah’s ‘anah/testimony provides the answer, acquitting us of his charges. And qeren was used to tie the first Passover with the last—Abraham’s prophetic enactment with Yahowsha’s ultimate fulfillment. Yahowsha’s body was broken and His soul had descended into Satan’s lair. But reliant on Yahowah’s testimony, trusting in the witness that was made on this very mountain forty Yowbel Redemptive Years ago, acknowledging the answers that were provided in the Miqra’ey, Yahowsha’ was ra’am/lifted up—His soul raised from She’owl. Before we complete the glorious conclusion to this Song, I want you to appreciate the significance of ‘arayeh. It is often translated “lion” but also means “destroyer, a beast which hunts and maims its prey.” As such ‘arayeh describes “someone involved in an assassination—of wrongly taking an innocent life.” It forms the basis of ‘Arydatha’, a name of Babylonian origin which tells us a great deal about the nature of this beast. The founder of the Babylonian Mystery Religion was Satan himself. The primary symbol for Babylon’s god was a winged lion. The very gates of the city were adorned with enormous winged lions. Be assured, this solitary soul was no ordinary man being flayed alive, pierced, crucified, tormented in She’owl, and then reunited with Yahowah. We are told that those who revere Yahowah will praise Him—something that would violate the First, Second, and Third Statements Yahowah etched in stone if the willing sacrificial victim were not God. Dowd said: “I will relate (saphar – record, recount, reckon, rehearse, declare, proclaim) Your name (shem – your personal and proper designation, reputation, renown, fame, glory, status, and dominion) to my brethren (‘ach – brothers, relatives, kin, and tribe) in the midst of the assembly (qahal – congregation, convocation, and community), radiating Your brilliant source of clear light (halal).” (Mizmowr / Song / Psalm 22:22) David continued to portray the Passover Lamb and the Bread of Life as the Ma’aseyah, as God in the flesh. The following verse proclaims that Yahowsha’ would have parity with Yahowah—making Him God. “You who revere (yare’) Yahowah (hwhy) radiate His light (halal – make His brilliant source of illumination clearly visible).” (Mizmowr / Song / Psalm 22:23)

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What a beautiful picture. It says that when we come to revere Yahowah we will radiate His light. David is describing the function and nature of the Set-Apart Spirit, Her Garment of Light, and Her ability to empower us, teach us, comfort us, and protect us, rendering us perfect in Yahowah’s eyes. Halal means to “radiate light,” not reflect it. To produce light we must have the light source within us. When we are born anew from above in the Set-Apart Spirit, She lives within us, becoming the source of our light. Such is the purpose of Pesach, Matsah, and Bikuwrym. Next, we are reacquainted with kabad, the first word of the Second of Seven Instructions written on the Second of Two Tablets. It defines the esteem we must show for our Heavenly Father and Spiritual Mother to live perpetually in the Land. “All descendants (zera’ – seed, children, offspring, and family) of Ya’aqob (Ya’aqob – One who Digs in his Heels [who became Yisra’el]) consider Him worthy of respect and massively significant (kabad).” (Mizmowr / Song / Psalm 22:23) The textual consonants that comprise kabad (‫ ) ָכבֵד‬give rise to an important series of derivatives. Collectively they convey: “weightiness, massiveness, significance, worth, value, abundance, glory, and greatness.” Not only do these concepts form the basis of this Instruction, they frame the issue of choice. If we see Yahowah as significant He promises to view us the same way. If we respect Yahowah’s massive energy and power, He will share it with us. Value Him and we will inherit His abundance. Acknowledge His greatness and He will bring us into His presence and clothe us in His glory. But, if you trifle with Him, He will trifle with you. If you see Him as insignificant you will become so insignificant it will be as if you never were. Disrespect His massiveness and you will be reduced to nothingness. “Gather together and dwell with Him (guwr) all you descendants of Yisra’el.” (Mizmowr / Song / Psalm 22:23) Such is the basis of Yisra’el, and the means to living forever in the Promised Land. “Indeed (ky), He has not held in contempt or disdained (bazah), nor has He detested and counted as filthy (shaqats – having an aversion for) the afflicted, bruised, and suffering (‘enut), the oppressed, poor, needy, unpretentious, and straightforward (‘any – those who are not arrogant, prideful, or filled with hubris).” (Mizmowr / Song / Psalm 22:24) Bazah is the opposite of kabad. The basic meaning is “to accord little value to something.” Rendered in the negative, it means that Yahowah valued us more than most of us value Him. So, the moral of the story is Yahowah helps those who acknowledge that they need assistance, that they are incapable of saving

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themselves. To be saved we must recognize that we need a Savior, recognize who the Savior is, and then revere and rely upon Him. “Neither has He concealed His presence (pany) from him. When he cried out for help (shawa’) to Him, He listened.” (Mizmowr / Song / Psalm 22:24) This completes the equation. While it is true that to be saved we must: recognize we need a Savior, recognize who the Savior is, and then rely upon Him, we must also ask Him for His help. When we do, we live forever in His presence. “My song of adoration and thanksgiving (tahillah), together with (‘eth) and because of (min) You, shall be abundant in the assembly.” (Mizmowr / Song / Psalm 22:25) He acknowledged, valued, and loved God, and God reciprocated. “I will restore and repay, providing restitution, finishing and fulfilling (shalem), making a freewill offering (neder – to make a choice on one’s own accord) conspicuously, in full view (neged – before and in the presence) of those who revere Him.” (Mizmowr / Song / Psalm 22:25) “I” is Yahowsha’ and “Him” is Yahowah. The Son restored us to fellowship with the Father by ransoming us. Through His sacrifice, He provided restitution for our transgressions, paying our debt. It was the ultimate freewill offering, one made conspicuously, in the presence of those He was redeeming. And it was done so that we might reciprocate His love. The Song continues with prophetic echoes of the Teaching on the Mount. “The poor, needy, meek, humble, weak, lowly, and afflicted (‘anaw) shall be fed (akal) and be completely satisfied (saba).” (Mizmowr / Song / Psalm 22:26) It is only right that an excerpt from Yahowsha’s most famous public proclamation should follow a prediction of His most important deed. In the whole of God’s Word, this is one of my favorite verses. “Those who seek, consult with, follow, and rely upon (darash) Yahowah (hwhy) radiate His brilliant and clear light (halal); their consciences (lebab – inner nature and person, heart, mind, and soul, their thoughts, feelings, and passions) shall live forever.” (Mizmowr / Song / Psalm 22:26) It is the synthesis of Scripture. This prophecy shall be fulfilled on another set of Miqra’ey, those of Yowm Kippurym, the Day of Reconciliations when Yahowah returns, and of Sukah, meaning “Shelters,” where mankind will campout with God during the Millennial Sabbath. “Everyone (kol) from the most distant lands (‘epesh ‘erets – from the far extremity of the earth) will remember (zakar) and (wa) return (suwb) to (‘el) Yahowah (hwhy). And all families of people from every race and place (kol mishpachah gowym) will announce their intensions (wa chawah – and they will use words to explain themselves and inform) to approach Your presence (la paneh).” (Mizmowr / Song / Psalm 22:27)

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We began this Psalm in the deepest depths of despair. As the sun set on Passover, Yahowah removed His Spirit from Yahowsha’, forsaking His soul. The Ma’aseyah had been reduced to a bloody pulp by the blows of men He had created. He was nailed hand and foot to a pole, suffering the excruciating agony of crucifixion while those He was saving were scoffing at Him. Satan, and his full assemblage of demons, surrounded Him, falsely accusing God. Yahowsha’s body finally broke, and His soul descended into the lifeless and lightless realm of She’owl to fulfill the promise of Unleavened Bread. After being tortured by the Adversary, something wonderful happened. Before the sun rose on the Called-Out Assembly of FirstFruits, Yahowsha’s soul was reunited with the Set-Apart Spirit, demonstrating the way we too will be reborn spiritually. And now, according to this prophetic Song, a day will come when everyone will recognize and appreciate what He has done—Yowm Kippurym which leads to Sukah. “For Kingship (maluwkah) is Yahowah’s (hwhy). He has dominion (mashal – reigns, exercises authority, and governs) over the Gentile nations.” (Mizmowr / Song / Psalm 22:28) Although the opening verses were focused on Yahowsha’s Redemptive Advent, on Pesach, Matsah, and Bikuwrym, the celebratory close describes His return. Yahowah will not exercise dominion, overtly governing the earth’s nations before the waning days of the Tribulation—starting on the Miqra’ of Yowm Kippurym. Today, men rule nations. That will not always be the case. Those who seek, consult with, follow, and rely upon Yahowah are anointed in Yah’s Spirit. “All the anointed (dashen – the chosen harvest, those who are covered, the prosperous, vigorous bodily, and mentally acute) on earth shall be fed (‘akal) and be rewarded (sahah).” (Mizmowr / Song / Psalm 22:29) Over these last few verses, Yahowah has stated that His provision satisfies, that those who rely upon His bread will be nourished, lacking nothing. He has also said that those who revise their way of thinking will be restored. Yahowchanan would write: “Yahowsha’ said to them, ‘I Am the bread of life. He who comes to Me shall not hunger, and he who relies on Me shall never thirst…. For this is the will of My Father, that everyone who beholds the Son, and who relies on Him, may have eternal life.’” (Yahowchanan / Yah is Merciful / John 6:35, 40) All those who descend (yarad – go down, are lowered, prostrate themselves, are subjugated and conquered, and who are brought down) to dust (‘aphar – powder, ash, and rubbish) will kneel (kara’) before Him, as no one can keep his soul alive (nepesh chayah).” (Mizmowr / Song / Psalm 22:29) There are two equally profound thoughts presented in these words. If you are a Muslim or Catholic and lower yourself, bowing down, prostrating yourself in religious worship, a day will come when you will kneel before God. And on that 68

day of judgment, your soul will be extinguished. If you subjugate and conquer others, you will receive the same fate. But more than that, this verse is proof that souls are mortal. Immortality requires being born anew in Yahowah’s Spirit. David, speaking of the Savior, said: “Posterity shall serve Him, and it shall be recorded and recounted (saphar – inscribed and proclaimed) to the foundation of the Upright One (‘edon), for a place to dwell over a revolution of time (dowr – a house, dwelling place, tabernacle, and a generation). They shall come conspicuously announcing, exposing and declaring (nagad – explaining and manifesting) His vindication (tsadaqah – declaration of innocence, justification, and truthfulness) to a family (‘am – people) that shall be born that He has accomplished (asah – instituted and bestowed) this.” (Mizmowr / Song / Psalm 22:30-31) Yahowsha’s body died, fulfilling the role of the Passover Lamb, while His soul suffered the penalty of separation so that we might become perfect and live, born anew based upon what He accomplished, dwelling timelessly in God’s home. 

There is yet another Psalm dedicated to explaining the what, where, how, and why of the Miqra’ of Matsah. It begins with the two most important names in creation, along with their title: “Yahowah (hwhy) ‘Elohy (yhla) Yashuw’ah (h[wfy).” (Mizmowr / Song / Psalm 88:1) Yahowah is ‘Elohym/God, as is Yahowsha’, the diminished manifestation of God in human form. The reason we know that Yahowsha’ is the diminished form of Yahowah is because He said so. “I and the Father are One.” (Yahowchanan / Yahowah is Merciful / John 10:29-30) “The Father is greater in dimensions, mass, power and stature (megas) than I.” (Yahowchanan 14:28) The opening salvo continues with Yahowsha’ speaking with Yahowah, pleading as He did the eve of His crucifixion for this cup to be removed from Him: “I have summoned You for help (sa’aq – cried out) day and night before (neged – the near and conspicuous presence of) You.” (Mizmowr / Song / Psalm 88:1) But, as He drew His last breath on Mowryah’s upright pole, and Yah’s Spirit departed, Yahowsha’ cried out: “Return (bow’) Your presence (paneh) to (la) Me, I pray (tapilah – petition and request). Incline (natah – extend) your ear

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(‘ozen) to my pleading (rinah – plea for intercession).” (Mizmowr / Song / Psalm 88:2) The moment the Father’s Spirit deserted the Son, Yahowsha’s soul was laden with our sins. As a result, it was headed to She’owl, to pay the penalty for sin. In this way, during the Miqra’ of Matsah, Yahowah, via Yahowsha’, paid the price to redeem all mankind. “Because indeed (ky), My soul (nepesh) has been filled (saba’ – is overwhelmed) with (ba) evil (ra’ah – sin, perversion, and all things malignant), and My life (chayah) is reaching out to and touching (naga’ – is approaching and arriving at; is about to fall into) She’owl (she’owl – the abode of the dead; from sha’al, to plead and to be questioned).” (Mizmowr / Song / Psalm 88:3) The penalty for sin is separation from God. She’owl is the place of separation. Yahowsha’s soul would go there to redeem us, but only after He had accepted our burdens. The Psalmist reveals: “I am reckoned (chashab – counted) among (‘im – with) those who go down to (yarad – descend and are lowered, prostrating themselves to) the pit (bowr – the prison of shame and disappointment).” (Mizmowr / Song / Psalm 88:4) Burdened with our sins, Yahowsha’s soul would suffer with sinners. These are words only the Ma’aseyah could say, because only He was both the Mighty One, Yahowah/I Am, and now bereft of the Spirit, a man forsaken by God: “I Am (‘ehayah – I exist, the basis of Yahowah’s name) as a great man (geber – strong, powerful, and mighty man who confirms, strengthens, and prevails) without (‘ayn – devoid of) strength and help (‘eyal – vigor, health, and assistance).” (Mizmowr / Song / Psalm 88:4) ‘Ehayah is how Yahowah initially introduced Himself to Moseh, making this declaration all the more poignant. As He hung on the upright pole of our salvation, on the door to paradise, the most powerful and mighty man who ever lived was deprived of His strength and helper—the Set-Apart Spirit. She forsook Him just as His soul was laden with our rebellious nature and was about to descend into She’owl on the Miqra’ of Matsah. In this passage, ‘eyal (‫ )אֱ י ָל‬is textually identical to, and is based upon, ‘ayl (‫)אַי ִל‬. ‘Ayl is: “the Ram, the male sheep who serves as the perfect sacrifice, the Upright Pillar, the Door Posts, and the Shepherd who leads his flock.” The full symbolism of Passover and the Ma’aseyah resides in this word. And let us not forget, ‘Eyalut – feminine form of ‘eyal is the name David ascribed to Set-Apart Spirit in Mizmowr / Psalm 22:19. They are related. “Forsaken and separated (hapasi – abandoned) unto death (muwth) like (kamow) those who are pierced and profaned (chalal – fatally wounded and defiled) lying down in their graves (qeber – tombs and sepulchers) who relationally (‘asher) You remember (zakar) no more (halo’ ‘owd). They are 70

cut off and separated (gazar – cut down and destroyed) from (min) Your hand and power (yad).” (Mizmowr / Song / Psalm 88:5) This passage serves to affirm that those who don’t know Yahowah aren’t known by Him. As Yahowsha’s soul began the torment of Unleavened Bread, He acknowledged what has just occurred. “You have put Me in (shyth – caused an event or condition to occur that places Me in) the lowest part of (tachty) the Pit (bowr – the prison of shame and disappointment), in the darkest place.” (Mizmowr / Song / Psalm 88:6) This Pit is “dark” because it is devoid of Yahowah’s light. The promise of the Called-Out Assembly of Unleavened Bread is that the Ma’aseyah accepted and bore the punishment we deserved for having rebelled against God. “Your indignation (chemah – anger and displeasure) was laid upon and upheld by (camak ‘al – was embraced, and sustained by) Me. And You have afflicted (‘anah – bruised and humbled) Me with crushing annihilation (mishbat – extreme pressure which diminishes), rejecting and repudiating Me, and tossing Me aside (selah – making Me insignificant).” (Mizmowr / Song / Psalm 88:7) In this context, selah can also mean: “used Me as a possession to pay for and buy” the redemption of all mankind. And therein lies God’s remedy—His gift. “Sent far away (rachaq – removed and distanced) from (min) You knowing Me in a relational sense (yada’), You have laid upon Me (shyth – placed on Me) disgusting things, abominations (tow’ebah – the wickedness of unclean idolatrous worship and the repulsiveness of unfaithful marriages; error, confusion, and perversion; lies which mislead; and all the things God abhors and detests). Restrained and shut up (kala’ – restricted and refused, forbidden to escape, confined and withheld in a state of cessation), I cannot get out (yatsa’ – leave).” (Mizmowr / Song / Psalm 88:8) This is the horrible fate God endured on our behalf as He separated His Spirit from His soul, and sent it off to She’owl during the Miqra’ of Matsah. Languishing in the darkness of the Pit, God’s consciousness, His soul, reveals: “My eyes have become faint (da’ab – unused and suffering from neglect, dispirited, depressed, feeble, and weak) on account of (min) My affliction, impoverishment, and misery (‘ony – persecution and pain).” (Mizmowr / Song / Psalm 88:9) Human eyesight begins to fail after a few days of total darkness. And while Yahowsha’s experience in She’owl would transpire over the course of a day as measured by a clock on the earth, the pit is a crushing place, where the pressure would slow time to a crawl—to the point it would seem to stand still.

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“Yahowah (hwhy), I have called out to You by name (qara’ – summoning You) all day (kol yowm). I have stretched out the palms of My hands. So finish the job, accomplish the mission, prepare the way (‘asah), perform the marvelous and extraordinary wonder for (pala’/pele’ – surpassing all human understanding on behalf of) the dead (muwth) so that the souls of the departed (rapha’ym – a class of mortal souls who possess the Spirit but no material substance) rise (quwm – arise and stand upright, become powerful and mighty, are confirmed, ratified, and established, roused to life and restored) confessing and thanking You, lifting You up in exaltation (selah).” (Mizmowr / Song / Psalm 88:9-10) The purpose of the sacrifice of Unleavened Bread, the result it accomplished, was to prepare the Way to miraculously redeem mortal souls, renewing them to the point of perfection. It remains Yahowah’s most wondrous, marvelous and extraordinary accomplishment. The most revealing part of the verse is the Hebrew word, rapha’ym. Those who rise from the dead on Bikuwrym as a result of Matsah are “deceased souls who possess the Spirit.” It is the plural of rapha’ (‫)רפָא‬, ָ speaking of those who are: “healed, mended, restored, repaired, and renewed.” The rapha’ are the “beneficiaries of redemption and its resulting restoration.” The rapha’ have been “reborn” in Yahowah’s Spirit. The rapha’ therefore represent the offspring of our Spiritual Mother—the union of God and man. It is the reason for the formula: six (for man) in addition to one (for God) equals seven (the perfect result intended by creation). “Your loving kindness and goodness (checed – loyal and unending love, affection, mercy, and devotion based upon relationship and favor) shall be counted on and related, declared and rehearsed (caphar) in the grave (qeber), and Your fidelity and faithfulness (‘emunah – the state of being exacting, dependable, and resolute, honest and true) in the place of destruction (‘abaddown – the place where corrupt people perish, are exterminated, and vanish; from ‘abad, meaning to blot out and do away with in Divine judgment).” (Mizmowr / Song / Psalm 88:11) Even in our darkest hour, even in the most horrid of circumstances, we can trust Yahowah and rely upon His mercy. “Your marvelous and extraordinary wonders (pala’/pele’ – surpassing all human understanding and power) shall be known (yada’) in darkness and obscurity, and Your vindication, justification, and salvation (tsadaqah – justice and truth) in the realm (‘erets – world and land) of forgetfulness (nashyah – oblivion).” (Mizmowr / Song / Psalm 88:12) This means that Yahowah will be known even to the people who dwell in the land of Yisra’el, one of the darkest and most forgetful communities on earth. I

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remain astounded that the folks who witnessed Yah’s miracles, and who benefited from them, became deaf, dumb, and blind. But fortunately, a brighter day looms on the horizon. Aware that the victory over death will be won, but also cognizant that His sacrifice is the reason for the miracle of reunification, the Suffering Servant agonized over the price He would pay on this day, the Called-Out Assembly of Unleavened Bread in 33 CE, to ransom mankind. “Unto God (‘el), I cried out for relief, requesting help (shawa’ – desperately imploring His aid), praying (taphilah) to come before and be received by (qadam) Yahowah (hwhy) in the morning (boqer – break of day, sunrise).” (Mizmowr / Song / Psalm 88:13) And so it would be: “Now late on the Sabbath, as it began to dawn toward the first day of the week, Mary Magdalene and the other Mary came to look at the grave. And behold, a severe earthquake had occurred, for a messenger of Yahowah descended from heaven and came and rolled away the stone and sat upon it. His appearance was like lightning and his garments as white as snow. He said to the women, ‘Do not be afraid, for I know that you are looking for Yahowsha’ who was crucified. He is not here, for He has risen.’” (Mattanyah / Yah Gives / Matthew 28:1-6) While the miracle of the morning release from She’owl was predicted and fulfilled, the Ma’aseyah was still separated from Yahowah at the time He spoke these words, words which are echoed in Mizmowr 22:1, Mattanyah 27:46, and Mark 15:14: “Yahowah, why (lamah) cast off, reject, and spurn (zanach) My soul (nepesh), concealing (satar – vanishing so as to be unknown) Your presence (panym) from (min – out of and away from) Me?” (Mizmowr / Song / Psalm 88:14) The Suffering Servant knew the answer, so this question was for our benefit. To be rapha’ym/a restored soul joined with Yahowah’s Spirit, we need to understand the nature of the sacrifice Yahowsha’ made on Pesach and Matsah, and appreciate why Yahowah’s presence, His Spirit, had to be removed from the Ma’aseyah before His soul could suffer the indignity of death and separation as a ransom for our redemption. This awareness represents the first two steps home. He demonstrated sacrificial love, He did it for us, so that we might return to Him…“Humbled, weak, and afflicted (‘any – completely unpretentious, devoid of arrogance, hubris, and pride; persecuted and pained, suffering great hardship), ready to die (gava’) in My youth (no’ar), I bear and carry away (nasa’) terrible horrors and dreadfully sick things (‘eymah).” (Mizmowr / Song / Psalm 88:15) Yahowsha’ said: “No greater love has one than this, that He lay down his life for his friends.” (Yahowchanan / Yah is Merciful / John 15:13) 73

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Yahowsha’ did more than fulfill the Called-Out Assembly of Unleavened Bread; He explained it, revealing the source of the yeast which has to be cleansed from our mortal souls for us to live with Yahowah in the Promised Land. For this essential insight, let’s turn to the sixteenth chapter of Mattanyah. “The Pharisees [conservative religious leaders] and Sadducees [liberal political leaders] came to test Yahowsha’, asking Him to show them a sign from heaven. He answered, ‘When it is evening, you say, ‘Fair weather, for the sky is red. And in the morning, it will be stormy today, for the sky is red and threatening.’ You know how to interpret the appearance of the sky, but you cannot for the signs of the times. A worthless and wicked (poneros – morally corrupt) adulteress (moichalis – unfaithful) generation seeks a sign, but I will not produce it, except for the sign of Yownah. Then He left them and went away....” (Mattanyah / Yah Gives / Matthew 16:1-4) The entire Towrah had pointed directly to Him, but the religious and political leaders, being immoral adulterers with regard to their relationship with Yahowah, couldn’t, or wouldn’t, recognize or acknowledge this. It is interesting to note, however, that the sign of Yownah is a fascinating study—one which takes considerable research into the texts of both the Tanakh and the Greek eyewitness accounts to understand. It was used to predict that Yahowsha’ would spend three days and three nights in the heart of the Land—in Jerusalem. And He did. He arrived on Thursday night to celebrate Passover, dining on lamb, breaking unleavened bread, and drinking wine with His disciples. On Friday, He became the Passover Lamb, and was nailed to an upright pole. On the Sabbath, He observed Unleavened Bread by paying the penalty of sin which is separation from God. Then after removing all forms of yeast from our souls, He celebrated FirstFruits and was spiritually reunited with Yah’s Spirit before the sun came up on the first day of the week. But He did not rise up to the Father, and thus leave Jerusalem, the heart of the Land, until that afternoon, when He was seen explaining the past three days to the men on the road to Emmaus from the perspective of the Torah, Prophets, and Psalms. Therefore, His fulfillment of the first three Miqra’ey was the sign He was giving them. “The disciples crossed to the other side, forgetting and neglecting to take a loaf of bread. Now Yahowsha’ said to them, ‘Pay attention and understand (horao – come to see this with your mind’s eye, learn and be aware of this, recognize this): Be alerted to and turn away from (prosecho apo – beware of,

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guard against, and distance yourself from) the yeast (zyme – leavening fungus) of the Pharisees (Pharisaoios – a transliteration of the Hebrew parash, meaning to separate, to pierce, and to scatter; they were a conservative, overtly religious order which observed the Oral Rabbinical Law) and Sadducees (Saddoukaios – a transliteration of the Hebrew sadah, meaning to lie in wait and to lay waste; they were a worldly-minded, liberal political party who promoted an enlightened aristocracy, who rejected the religious laws, and who promoted the immortality of all souls, regardless of their relationship with Yah, as well as manifest destiny).” (Mattanyah / Yah Gives / Matthew 16:5-6) So what we have revealed here for the first time, is an actual declaration of what the yeast being removed by the Miqra’ of Matsah, is actually comprised. And come to find out, it is the substance of religion and politics—the legacy of religious and political customs, traditions, laws, edicts, teachings, dogmas, and pontifications. Yahowsha’ asked His disciples to pay attention to this reality, to beware of it, and to flee from it. “Reasoning and conversing (dialogizomai – thinking, discussing, and arguing) among themselves, they said that they had neither acquired nor received any (ou lambano) bread. Knowing this (ginosko – understanding and acknowledging this), Yahowsha’ said, ‘What (tis) kind of thinking is this (dialogizomai – from dia, meaning by way of, and logizomai logical reasoning)? You lack confidence and conviction (oligopistos – you are not trusting; from oligos, meaning you have little and diminished, pistis, conviction in the truth, trust and reliance) because (hoti) you don’t possess (echo) any bread? (Mattanyah / Yah Gives /Matthew 16:7-8) Yahowsha’ had just illuminated one of the most profound truths to be found anywhere in His Word—that the corruption He removed from our souls on the Called-Out Assembly of Unleavened Bread was derived from religious and political schemes and their leaders, and yet His disciples were focused on not having something to eat. If it frustrates me, and it does because political and religious schemes still corrupt most every soul on earth, can you imagine Yahowsha’s reaction? Until and unless, we remove religious and political corruptions from people’s minds, the seeds of truth won’t take root and grow. There was a reason that Yahowah’s initial request at the initiation of the Covenant was for Abraham to leave Babylon—the most religious and politicized place on Earth. There is a reason that Yahowsha’s final request at the end of His Revelation is the same: “Come out of Her [the Whore of Babylon], My people.” It should also be noted that the reason Yahowsha’ admonished the disciples for their lack of trust, was that if they weren’t willing to rely on Him doing something

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as mundane as feeding them, how were they going to understand, and thus trust and rely on Him removing religious and political corruption from their souls on Unleavened Bread? Moreover, the primary reason Yahowah established the Towrah’s instructions on what was good and not good to eat, and the primary reason Yahowsha’ fed those listening to Him, was to affirm that the Word of God contains the spiritual nourishment we need to consume to be healthy and to grow with Yah. “Can’t you (oupo – are you still unable or unwilling to) think (noeo – to direct your mind and be perceptive and judgmental, to reflect rationally and consider logically so as to comprehend and understand, to ponder and then reach a valid determination, to recognize and realize something thoughtfully)? Don’t you remember (mnemoneou – and recall) the five loaves of bread and the five thousand, and then how many baskets you received? Or the seven loaves of bread and the four thousand, and how many baskets you collected? (Mattanyah / Yah Gives /Matthew 16:9-10) And therein lies the problem. Given the capacity to think, given a nesamah or conscience, far too many people don’t think. When Jews, Muslims, and Christians are confronted with irrefutable evidence that their religion is untrustworthy and unreliable, that it is false, they are either unwilling or unable to process the information or reasoning. More important still, according to Scripture: we have to think our way to God. We have to be willing to change our perspective, to change our attitude, and then think differently. If we refuse to think, if we don’t observe and process sufficient accurate information and then make the proper conclusions by way of making connections, there is no way to understand Yahowah’s provision. And it is impossible to trust in something or someone you don’t actually know, making it impossible to rely on them. Since we have been admonished to think, I’d be remiss if I didn’t share that there was a reason for the thousand to one multiplier in both examples. It is yet another reinforcement of Yahowah’s plan where the seven days of creation equate to seven thousand years of human history upon which the seven Miqra’ey are manifest. Yahowsha’ was blunt, unapologetically blunt: “How is it that you did not think so as to understand (noeo – use your mind to comprehend) that I was not speaking about a loaf of bread when I said ‘Be alerted to and turn away from (prosecho apo – beware of, guard against, and distance yourself from) the yeast (zyme – leavening fungus) of the Pharisees (the overtly religious leaders) and Sadducees (the worldly-minded, liberal political leaders)?” (Mattanyah / Yah Gives / Matthew 16:11)

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There are few symbols more important than yeast, few days more essential than Unleavened Bread, and few lessons more essential than religious and political doctrines corrupt. Fortunately, once they were chided, the disciples came to recognize what politicized Christians fail to understand—even unto this day. There is an indivisible connection between the Towrah and Yahowsha’s life, between the delineation of the path to God and its enablement. “Then they put the pieces together to be intelligent, and realized (syniemi – drew connections in their minds and come to understand) that He had not told them to be alerted to and turn away from (prosecho apo – to beware of, guard against, and distance ourselves from) the leavening yeast of bread, but instead (alla – to the contrary) to separate themselves from (apo) the doctrines and teachings (didache – the instructions, explanations, and discourses) of the Pharisees (the conservative religious leaders) and Sadducees (the worldlyminded, liberal political leaders).” (Mattanyah / Yah Gives / Matthew 16:12) Just as yeast is a metaphor, the seven Miqra’ey are signs, all designed to help us “see” God and recognize the path He has provided home. As we look at these signs then, let us not fall into the same trap Yahowsha’s disciples did, of being focused upon the mundane rather than the spiritual, and of not trusting Yah to do everything He has promised and more. Let us dig beneath the surface as we continue to explore what Yahowah is really teaching us through His Word. 

In conclusion, the Miqra’ey of Pesach and Matsah point to a gift we need to accept if we want the Spirit to fill our void and make us whole, if we want to be cleansed of sin, and arrive before the Judge debt free. Yahowsha’ represents unleavened bread. He had no yeast or sin corrupting Him so He became Yahowah’s perfect sacrifice. On the fifteenth of ‘Abyb, 33 CE, His flesh no longer lay in Joseph’s sepulcher. Like the Passover Lamb, His body had been broken for us, His blood had been shed on our behalf, and now that it had accomplished its mission, it was vaporized. Then His soul departed and was tortured in the Pit, paying the penalty we would otherwise have endured. It is therefore little wonder the Ma’aseyah used the word “remembrance” when He spoke these words to His disciples at Passover: “Yahowsha’ said to them, ‘I have earnestly desired and longed to eat this particular Passover with you before I suffer affliction. For indeed, I say to you, I shall never again eat it until everything is completely fulfilled in the power and authority of Yahowah.’ …And having taken some bread in a thankful manner, He 77

broke it and gave it to them, saying, ‘This exists as My body given of My own accord concerning you and for your behalf. Celebrate and consider this in remembrance of Me.’ And in the same way, He took the cup and after they had eaten, said, ‘This cup which is poured out for you exists as the Covenant in My blood which is to be shed on behalf of many for the forgiveness of sins.’” (Luke 22:15-20 / Mark 14:24 / Mattanyah 26:28) The Feast of Unleavened Bread is a seven-day celebration, starting at sundown on Passover and ending on a special Sabbath. Although the Exodus record doesn’t say so, my guess is that the seventh day marked the Yisra’elites’ miraculous deliverance via the parting of the Red Sea and the drowning of Egypt’s army. It was a defining moment: proof that their slavery was a thing of the past. It was proof that Yahowah was trustworthy and that reliance upon Him brought salvation. Today, when we celebrate this now fulfilled Feast, we should eat Matsah, unleavened bread, during the week following Passover, breaking it in remembrance of our Savior. And we should study the Exodus story, celebrating our deliverance from the crucible of judgment. We should keep the night vigil reciting Songs 22 and 88, as well as Yasha’yahuw 53, agonizing over the price He paid to ransom us, while celebrating the fact He did it. LE: YY 01-12-13

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Yada’ Yah Book 2: Invitations to Meet God …Walking to Yahowah

5 Bikuwrym – FirstFruits Fruit of the Spirit… Bikuwrym means “FirstFruits.” The Festival depicts, as the name implies, a “harvest of firstborn children.” The Miqra’ is observed immediately after Unleavened Bread, in that Pesach, Matsah, and Bikuwrym occur on three successive days. The Feast was first celebrated as the Children of Yisra’el entered the Promised Land. Therefore, it describes the homecoming of God’s family. Bikuwrym foreshadows the reaping of souls who have capitalized upon the gifts of Pesach and Matsah. Its ingredients include a grain offering which is anointed in olive oil and wine—symbolic of saved souls who are purified by the Set-Apart Spirit and Yahowsha’s atoning sacrifice. This offering is waved in the presence of Yahowah, forming a picture of our Heavenly Father receiving His children. The Called-Out Assembly of FirstFruits is prophetic of Yahowsha’ returning to Yahowah, and thus of spiritual rebirth into God’s Covenant Family. While the Catholic Church has promoted the notion that Easter is the Christian version of Passover, Easter is actually a counterfeit of Bikuwrym. In order to put all of this into the proper context, and to provide the best perspective from which to consider Yahowah’s solution, let’s take a step back— way back to the very beginning. There was a reason that the story of mankind opened in the Garden of Eden. This provided a stage upon which the core of God’s message could be conveyed. His is the story of close, personal relationships, of love and fidelity in marriage, of mother and father coming together to create and nurture life in a familial setting. It is all He wants. It is why we exist. It explains the reason He has provided a way home. Along these lines, the Hebrew word for “garden,” gan, means “covered and protected enclosure.” It is symbolic of the benefit of being adorned in, and defended by, our Spiritual Mother’s Garment of Light. The Miqra’ey, which

embody this spiritual anointing, include Bikuwrym, Shabuwa’ and Kippurym—the Called-Out Assemblies of FirstFruits, Sevens, and Reconciliations. Additionally, the Hebrew word, ‘eden, conveys “blissful joy, gladness, pleasure, and genuine delight.” It describes the result of choosing to live with Yahowah in the Promised Land. This state of bliss is depicted in the Festival Feast of Shelters, where we are invited to campout with God. In other words, we were born into the environment which depicts the conditions in which our Heavenly Father wants us to live. Properly tended gardens produce quality fruit. The first reaping of such perfected souls is represented by the Miqra’ of Bikuwrym. The second harvest is described in Taruw’ah. FirstFruits, as we shall discover, is predictive of the Son’s return to the Father. Trumpets is prophetic of the Son coming back to bring the Covenant’s Children home in the last days as they shout out a warning not to ignore Yahowah’s plan, in hoping that many will capitalize upon the message of He has provided. By telling us about the choices made by Adam and Chawah in the Garden of Eden, and their consequences and penalties, we are better prepared to appreciate the what and why of Pesach and Matsah. Because in the garden we learned that the consequence of ignoring Yahowah’s instructions and of eating the forbidden fruit, was death. Therefore, making a conscious choice to ignore God is equivalent to choosing to exist without Him. And even today, those who live without Yahowah will die—their souls ceasing to exist upon their demise. This problem was remedied by Passover. The penalty for acting against God’s instructions, however, was expulsion from the garden. This resulted in a life of pain and toil among the weeds of oppressive human schemes. It is what naturally occurs when we are separated from God. Yahowah’s cure for this condition was Unleavened Bread, where He endured our penalty—redeeming and ransoming us. After all, we must be perfect in order to exist together with a perfect God. And only God has the resources to cover such a hefty fine. As we discovered in the previous chapter, the journey home began during the Exodus, where Yahowah, in the context of a Sabbatical Year, said: “Six years you shall sow (zera’ – productively seed) your land (‘erets) and gather in (‘acaph – harvest, collect, remove, and receive) the produce (tabuw’ah – the harvested grain) thereof. But on the seventh (shaby’y) you shall let it rest and lie fallow (shamat – release it and let it fall), forsaking it (natash – rejecting and abandoning it) so that people (‘am – family members and relatives) in need (‘ebyown – who are poor and oppressed requiring deliverance) may eat and be nourished, the remainder (yathar – of which saves and preserves) restoring life

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(chayah – causing renewal and providing sustenance), nourishing them from the land (‘akal sadeh). Do the same (‘asah ken – accomplish and produce the similar results) with your vineyards and olive groves.” (Shemowth / Names / Exodus 23:10-11) Grain represents saved souls, and is descriptive of the FirstFruits harvest. The vineyards produce wine which serves as a metaphor for the atoning blood of the Passover Lamb. Oil from olive groves is symbolic of the anointing of the SetApart Spirit, purifying us on Unleavened Bread. Every seventh, or Sabbatical Year, serves as a more frequent reminder of the importance of the Yowbel Redemptive Years, which occur on the year following seven-sevens (i.e., every fifty years). During them, all people are freed and all debts are forgiven. These Sabbatical and Redemptive years were prophetic of the fact that on Passover in the Yowbel of 33 CE, we were freed from the consequence of our sin. The next day, on the Sabbath of Unleavened Bread, our debts were forgiven, delivering us from the consequence of sin. This was accomplished because Yahowah followed His own instructions and forsook and abandoned Yahowsha’s soul, thereby saving us, and restoring us back to life. This thread of truth was woven into the Scriptural tapestry so that we might more clearly see Yahowah’s timeline and more clearly understand Yahowsha’s purpose. The entirety of Yahowah’s plan is predicated upon this pattern of sevens, and specifically a six-plus-one formula. Examples include: six days of creation followed by a day of rest. There have been nearly six millennia of human history since Adam separated himself from Yahowah, and there will be one final Millennial Sabbath where all mankind will live in the presence of God. There are seven Instructions which focus on man rather than God—the first of which proclaims that we are to work six days each week and rest and reflect as our Creator did on the seventh. The intent of which is to convey the fact that we cannot work for our salvation—that it is a gift from God. There are six annual Miqra’ey, or Called-Out Assemblies, which direct us to our Heavenly Father, and then one in which we get to campout with Him upon our arrival. Simply stated, the first six Called-Out Assemblies lead to the seventh—a time of rest and reflection with God. These seven days, set apart from all others, foretell and depict the means and timing of our salvation. Affirming the cadence of His timeline, and recognizing that we cannot work for our salvation, God reminds us: “Six days you shall do (‘asah – accomplish and produce) your work (ma’aseh – pursuits, undertakings, businesses, customary practices, and deeds), and on the seventh day you shall rest (shabath – cease and reflect) so that your ox and your donkey [your means of

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production] may have a break, and the sons of your servants [your employees], and foreign visitors (ger – those without the inherited rights of citizenship who come from different places, races, and cultures), may have their souls refreshed (napash – restoring their consciousnesses to life).” (Shemowth / Names / Exodus 23:12) Yahowah’s universal formula of six, representing mankind, in addition to God, who is one, equating to a perfect relationship—the desired result of creation, serves as the fulcrum from which every essential element of our redemption springs forth. And it is upon this skeleton that all of what follows hangs. “And in all things (kol – in the totality of that) which (‘asher – by relationship) I have spoken (‘amar – promised, answered, intended, and avowed) to you, observe them (shamar – save your life through them).” (Exodus 23:13) First among these words is: “Do not bring to mind (zakar – remember or recall, mention or memorialize) the name of other (‘acher – of another or different) gods (‘elohym); neither let it be heard out of your mouth.” (Shemowth / Names / Exodus 23:13) In the first of the three statements Yahowah etched in stone, He tells us that He has but one name—Yahowah—and that a god by any other name is a fraud. As an interesting aside, Yada Yah is sometimes criticized by well-meaning people because ‘elohym is usually translated “God,” rather than transliterated. The argument is that the English word “god” has pagan roots, and that it is used to describe false gods. And while that’s true, if we stopped using words with pagan origins, we would all have to speak, write, and read Hebrew. In today’s world, that would mean that only a tiny fraction of one percent of the population would benefit from God’s message. Moreover, ‘elohym is often used in Scripture to describe false gods, as it is here, meaning that it is just a common word. As such, there is no reverence associated with it and our understanding is enhanced when its meaning is translated. In His second request, God said: “Three times a year (sanah) you shall stand before Me (regel – walk along side and set foot in My presence) celebrating a festival feast (chagag) with Me. You shall observe (shamar – be aware of and attend to, highly regard, heed, and consider) the Festival Feast (chag – celebration) of Unleavened Bread (Matsah). Seven days you shall eat unleavened bread (matsah) as I instructed (tsawah – directed) you, at the time appointed (mow’ed – fixed meeting appointment established as a sign; from ya’ad, to meet for a marriage betrothal or judicial summons) in the month (chodesh – from chadash, the time of renewal and repair) of ‘Abyb (‘abyb), for in it you came forth (yatsa’) from the crucible

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of Egypt (mitsraym – plural of matsowr, the place of oppression and siege).” (Shemowth / Names / Exodus 23:14-15) “None shall appear before Me (ra’ah panym – shall be seen in My presence and behold My face, none shall be considered or regarded by Me) as an empty vessel (reyqam – from reyq, void, with an unfilled space, worthless, useless, futile, vain and conceited; without a marker demonstrating the relationship).” (Shemowth / Names / Exodus 23:15) Yahowah created man with a void designed to accept His Spirit. To enjoy the company of our Heavenly Father, we must be born from above by way of our Spiritual Mother. Empty vessels are stillborn and lifeless. “You shall keep the Festival Feast (chag – celebration) of the harvest (qatsyr – the time of reaping that which was sown, of gathering in the crop of), the FirstFruits (Bikuwrym – the initial gathering of grain, the first fruit ready to be picked and gathered) of your labors (ma’aseh – your work, undertakings, and pursuits) which (‘asher – by way of making a connection) you sow (zera’) in the field, and the Festival Feast (chag – celebration) of ingathering (‘acyph) at the end of the year, when you gather in (‘acaph – receive and accept) your labors (ma’aseh) out of the field. Three times a year (mishlosh pa’am shaneh) all (kol – everyone) shall remember to (zakar) be seen (ra’ah – be inspected and considered) before (panym – in the presence of) Yahowah ().” (Shemowth / Names / Exodus 23:16-17) Yahowah is using the harvest of grain as a metaphor for reaping souls. Bikuwr is from bakar, meaning “the first children who are born.” The bakar represent souls who have been born anew and adopted into God’s family. The FirstFruits’ harvest is the first of two ingatherings depicted in Yahowah’s Miqra’ey. It is descriptive of those who are the beneficiaries of Pesach and Matsah, confirming that they, like their Savior, will be “gathered in, received, and accepted” by their Heavenly Father. At this point, we are confronted with a series of revelations which, for the first time (at least in the Towrah), require us to equate the annual Called-Out Assembly Meetings with Yahowah, and more specifically, with Yahowsha’, the Sacrificial Lamb of God. The first of these begins with… “Do not (lo’) offer the sacrifice (zabah – the expiation (means of atonement and reconciliation) and propitiation (means of restoring favor)) of My (‘any) blood (dam) which was sacrificially shed (zebah – to restore favor, to atone and reconcile) along with (‘al – in proximity to) yeasted food (hames – that which is spoiled, soured, fermented, or embittered by a leavening fungus). And (wa) do

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not allow (lo’) the fat (heleb – lipid or fatty tissues and heart) to endure throughout the night (lyn – to remain during the time of darkness), until (‘ad) the morning of (boqer) My (‘any) Festival Feast (chag – celebration).” (Shemowth / Names / Exodus 23:18) The “blood” which would be “sacrificially shed to atone and reconcile, restoring favor,” God said would be His. And while that is awesomely important, so is what follows. Yahowah didn’t want us to miss the fact that His soul would spend the next day, that of the Festival Feast of Matsah, unleavening our souls of sin. And while God’s sacrifice of separation during the long night vigil of the Called-Out Assembly of Unleavened Bread would be, and now has been, horrific, it is cause for celebration. Because of what He sacrificed away from the Light, in darkness, that which would have spoiled us and embittered our relationship with God, no longer exists. Continuing to journey beyond the material we pondered in the previous chapter, we discover that the metaphor of the two harvests continues to play out symbolically, because that which is gathered in, is brought into Yahowah’s home. It is where He will take our souls following these spiritual reapings. “The initial and choicest portion (re’syth – the first and best part) of the FirstFruits’ Harvest (Bikuwrym – initial reaping) from the soil (‘adamah – dirt and ground) you (‘athah) shall bring with you (bow’ – arrive and include, carry and bear) to the house (beyth – home, household, and abode) of Yahowah (), your (‘athah) God (‘elohym).” (Shemowth / Names / Exodus 23:19) The word ‘adamah was chosen for a reason. It depicts the descendants of ‘Adam who are being invited by God to fellowship with Him in His home. In the sense of bakar meaning “firstborn child,” and re’syth being the “first, best, chief, and choicest of them,” to be admitted into Yahowah’s home, we must come with Yahowsha’—our Savior and Redeemer. He is the only one who can open and shut heaven’s door. (The Catholic claim that Peter was given the keys to heaven’s door, is not only in opposition to the whole of Scripture, it misses the fact that the admission and understanding of who Yahowsha’ is, and the role He performed, is what opens the doorway to God.) And that leads to a conversation as important as any we have considered. Within the context of this discussion of FirstFruits and of the Called-Out Assemblies, of Yahowah’s harvest of souls, we are told in the next verse from Exodus, to “look” for the “visible manifestation of God.” We are asked to pay attention to the “heavenly messenger” who was “sent out” from God, the one who explains His “Way” to bring us home: “Behold (hineh – look now and see), I (‘anky) will send out (salah – stretch and reach out, extending Myself to dispatch) a Messenger representing Me (mal’ak – an authorized spiritual and heavenly envoy, a supernatural representative who serves as My ambassador, a 6

servant who proclaims My message and fulfills My mission, a theophany—the visible manifestation of God) before you (paneh – in your presence, to appear as a person face to face) to watch over, protect, and save you (shamar – to care for and keep you and for you to revere and cling to) in (ba – with regard to) the (ha) Way (derek),…” (Shemowth / Names / Exodus 23:20) Let’s examine the first third of this passage word by word…Hineh conveys two ideas. The first is “pay attention to this.” The second is to “use your eyes and ears to gaze upon, to read, to listen to, and to thoughtfully consider what follows.” ‘Anky, which means “I,” tells us that this is Yahowah speaking in first person. And that is especially relevant, because the heavenly Messenger is salah, literally “stripped off and taken from” God, in addition to being “sent off and away” from Yahowah. This affirms that Yahowsha’ is a part of Yahowah, stripped from Him, taken and set apart from God, and then sent off and away from heaven to save us. Salah is commonly used in Scripture to communicate the “sending of words to inform by way of a messenger.” Since Yahowsha’ is the Word made flesh, in addition to being sent to save us, He came to enlighten us. By observing His example, and by reading His Word, we come to know Yahowah better. And when His life and His Word are compared, we come to understand that they are one. Along these lines, salah also means “freedom.” And for freedom to be meaningful, we must be knowledgeable. Without access to Yah’s Word, without an accurate understanding of what He said and did, it is impossible to trust and rely upon Him. And that is why Yahowah said: “My people are destroyed for lack of knowledge.” Based upon the same consonant root as salah, selah is “an implement,” or “tool,” just as Ma’aseyah means “implement of Yah.” A selah is often a “sword,” which would explain why Yahowsha’ said that He came with a sword to bring division, not peace. He wants to separate His truth from religious rubbish so that we can more adroitly choose sides—God’s or man’s. Mal’ak, the Hebrew word for “messenger, envoy, and representative,” is often translated “angel” based upon the Greek term for messenger, “aggelos.” It is commonly used to describe “a spiritual being who is sent out to convey a Godly message.” In this light, mal’ak is the root of mal’akah, which depicts “the service of the visible manifestation of God,” and thus represents Yahowsha’s fulfillment of the Miqra’ey as our Savior. Paneh predicts that Yahowah’s messenger would “make an appearance,” that He would come “into our presence,” and “face us.” Since we, in our flawed mortal bodies, were ill-prepared to come into God’s presence, God came into ours

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and prepared us for the journey home. Paneh is the “semblance” of an individual, and “reflects their mental outlook, attitude, and character.” Shamar conveys “to watch over and keep someone safe and secure.” It is to “care sufficiently for someone” so that you are willing to “act as their protector and savior.” A shamar “preserves, maintains, and perpetuates life,” especially in the sense of “preventing decay and decomposition.” Derek, meaning the “way, path, route, or journey,” even the “conduct of one’s life,” was proceeded by the definite article, ha, telling us that this is not “a” way, but rather “the” way to God. There is only one viable path to salvation. And based upon this passage, that route is by way of Yahowah’s seven Miqra’ey as they were and will be fulfilled by Yahowsha’. It is why Yahowsha’ said: “I am the way, the truth, and the life. No one comes to the Father except through Me.” It is why His disciples called themselves “Followers of the Way.” The second third of this essential message begins: “…and (wa) to (la) bring you to (bow’ – to carry and transport you, to gather you in and harvest you, to cause you to arrive at and be included in, to enter) the (ha) standing place and home (maqowm – the upright abode, the household of the Source and the dwelling of the Upright One) which by relationship (‘asher) I have established (kuwn – prepared, made ready, arranged, and formed)…” (Shemowth / Names / Exodus 23:20) Bow’ is all about “coming and going,” about one’s “arrival and entrance” into the home and household of our Heavenly Father. Bow’ speaks of “being pursued,” “being carried,” and “being gathered in, as in a harvest.” To bow’ is “to be included” in God’s family, with God doing the work to bring us home. Maqowm is a “place or a site,” in the most general sense. Specifically, maqowm is one’s “home, their dwelling,” even their “office, as in place of work.” It is also “the place or source from which they come.” As such, in this context, God is speaking of heaven. Maqowm is based upon quwm, meaning “to stand up, to establish, to come onto the scene, and to rise.” It depicts the Savior’s mission. He came into our world, and stood up for us so that we could stand with Him in heaven. Quwm is the Hebrew equivalent of histemi—the foundational term of the eyewitness accounts. The journey home requires us to take a stand and to walk with God. We are asked to meet Him at the maqowm, the standing place, beside Mount Mowryah’s upright pole, which is the doorway to heaven. ‘Asher is “a relational term which conveys a connection between things. In this case, there is a relationship, a connection, between the Miqra’ey and the Way.

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Kuwn drives to the heart of the issue regarding our salvation. God, Himself, “fashioned, formed, shaped, provided, established, and prepared” the Way home as surely as He created the universe and the life within it. His path home was made manifest through the Called-Out Assemblies, and it was enabled through their fulfillment. There is nothing for us to prepare or provide, nothing we or any human institution can fashion or establish, which will be of any value. We either come to appreciate, trust, accept, and rely upon the provision Yahowah has provided freely as a gift, or not. It is a “yes” or “no” proposition. God is not offering any alternatives, which is why to be kuwn is to be “firm and fixed,” to be “steadfast and stable,” to be “unwavering.” Based upon what He revealed in the Torah, Prophets, and Psalms, and what He confirmed when He arrived in person, Yahowah will take a very dim view of those who conceal, corrupt, change, or counterfeit His Word and His Way. The likelihood that God will accept those who travel along a materially different path than the one He prepared at an unimaginably high price is extraordinarily remote. And that is why He said: “…Carefully observe and consider Him (shamar – watch and wait for Him, revere and treasure Him, pay attention to and be protected and saved by Him, cling to Him) because (min – He is a part of Me, from Me, is an extension of Me and) My presence (paneh – My personal character and nature, My face and visible appearance) is on Him (huw’). Attentively listen to and understand (shama’ – receive, pay attention to, highly regard, and heed) His (huw’) voice (qowl – His verbal communication and intellect)…” (Shemowth / Names / Exodus 23:21) Yahowsha’ provides three distinctly different perspectives from which to view Yahowah. His example reveals God’s character. His words explain God’s purpose. And His reverence for and careful observance of the Torah, Prophets and Psalms, demonstrates where we should go for answers. “…Do not be rebellious or contentious toward (marah – defiant or disobedient with) Him, because if you are (ky) He will not (lo’) pardon you, lift you up, or carry you away from (nasa’ – support and sustain you, remove your guilt and forgive you, take you away and bear) your transgressions and rebellion (pesha’ – your revolt, crimes, and sins, your offences, faults, and deviations from the established standard) since (ky – because indeed) My (‘any) personal and proper name (shem) is part of (ba – in) His (huw’) inner nature (qereb – physically inside of Him, and in His midst)…” (Shemowth / Names / Exodus 23:21) Although they were told in the Towrah to “watch and wait for” the One who would “bear Yahowah’s name,” the Jews chose to “reject Him and rebel against Him,” and even murder Him for speaking God’s name. And for their “rebellion

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and contentiousness” they were not “pardoned personally or nationally.” For the most part, they were passed over at the FirstFruits’ Harvest. As a nation, they were not “raised up and carried away” to heaven. And that is because, there is but one way to God, one savior, one means to being pardoned and to forgiveness. Listen to and understand Him, receive Him and His Word, or pay the price for your crimes, your sins, offences, and faults—for your rebellion against God. “Messenger” is an accurate, albeit inadequate, translation of mal’ak. In the lexicon of the time, the term conveyed the notion that “the messenger was the officially designated representative of the one sending him”—in this case, God. This “envoy” was “usually commissioned to perform a specific mission,” in addition to being “authorized to deliver an explicit message.” A mal’ak could be “a human or a supernatural and spiritual manifestation” of Yahowah—sometimes at the same time—as was and is the case of Yahowsha’. In Scripture, mal’ak is often used to “present an aspect of Yahowah’s glory.” This is precisely what Yahowsha’ did. And speaking of Yahowsha’, this passage is one of many which confirms that the name “Jesus Christ” is inconsistent with the Word of God. There is no aspect of Yahowah’s name in either “Jesus” nor “Christ,” meaning that they are either wrong, or Scripture is wrong. There is but one name capable of saving us from our sins—Yahowah, from which Yahowsha’ is derived. Bringing it all together, without the clutter of my comments, the message is: “Six years you shall sow (productively seed) your land and gather in (harvest, collect, and receive) the produce (tabuw’ah – the harvested grain) thereof. But on the seventh, you shall let it rest and lie fallow (release it and let it fall), forsaking it so that people (and family members) in need (who are poor and oppressed requiring deliverance) may be nourished, the remainder (yathar – that which saves and preserves) restoring life (chayah – causing renewal), nourishing them from the land. Do the same (accomplish and produce the similar results) with your vineyards and olive groves.” (Shemowth / Names / Exodus 23:10-11) “Six days you shall do your work (pursuits, business, and customary practices), and on the seventh day you shall rest (shabat – cease and reflect) so that your ox and you donkey [your means of production] may have a break, and the sons of your servants [your employees], and foreign visitors (those without the inherited rights who come from different places and races), may have their souls refreshed (restoring their consciousnesses to life). In all things which I have spoken to you, heed and observe them (save your life through them). Do not bring to mind (mention or memorialize) the name of other gods (‘elohym); neither let it be heard out of your mouth.” (12-13)

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“Three times a year you shall stand before Me (walk alongside and set foot in My presence) celebrating a festival feast with Me. You shall keep (be aware of and attend to, highly regard, heed, and observe) the Festival Feast of Unleavened Bread (Matsah). Seven days you shall eat unleavened bread (matsah) as I instructed you, at the time appointed (mow’ed – fixed meeting date established as a sign) in the month (time of renewal and repair) of ‘Abyb; for in it you came forth from the crucible of Egypt. None shall appear before Me (shall be seen in My presence and behold My face, none shall be considered or regarded by Me) as an empty vessel (void, with an unfilled space).” (14-15) “You shall keep the Festival Feast (the celebration) of the harvest (time of reaping that which was sown), the FirstFruits (Bikuwrym – the initial gathering) of your labors which you sow in the field, and the Festival Feast of ingathering at the end of the year, when you gather in (receive and accept) your labors out of the field. Three times a year all (everyone) shall remember to be seen in the presence of Yahowah.” (16-17) “Do not offer the sacrifice (the expiation (means of atonement and reconciliation) and propitiation (means of restoring favor)) of My blood which was sacrificially shed (to restore favor, atone, and reconcile) in proximity to yeasted food (that which is spoiled, soured, fermented, or embittered by a leavening fungus). And do not allow the fat to endure throughout the night, until the morning of My Festival Feast. The initial choicest portion of the FirstFruits (Bikuwrym) of the soil you shall bring with you (arrive with and carry) to the home of Yahowah, your God.” (18-19) “Behold (look and see), I will send out (extend Myself to dispatch) a Messenger representing Me (an authorized spiritual and heavenly envoy, a supernatural representative who serves as My ambassador, a servant who proclaims My message and fulfills My mission, a theophany—the visible manifestation of Myself) before you (in your presence, to appear as a person face to face) to watch over, protect, and save you (to care for and keep you and for you to revere and cling to) with regard to the Way, and to bring you to (carry and transport you to, gather you in and harvest you, to cause you to arrive at and be included in) the standing place and home (the upright abode, the household of the Source and the dwelling of the Upright One) which by relationship I have established (prepared, made ready and arranged).” (20) “Carefully observe and heed Him (watch and wait for Him, revere and treasure Him, pay attention to and be protected and saved by Him, cling to Him) because (min – He is a part of Me, from Me, and is an extension of Me, and) My presence is on Him. Attentively listen to and understand (receive, pay attention to, highly regard, and heed) His voice. Do not be rebellious or contentious toward Him because if you are, He will not pardon you, lift you 11

up, or carry you away from (nasa’ – support and sustain you, remove your guilt and forgive you, or take away and bear) your transgressions and rebellion (your revolt, your crimes, sins, offences, and faults) since (because indeed) My personal and proper name is upon Him.” (21) While it has been obvious from the beginning, from the first chapter of Genesis, Exodus 23 is unequivocal. The Miqra’ey are indistinguishable from the Ma’aseyah. In addition to providing the Way (albeit, narrow and unpopular) home, the Called-Out Assembly Meetings explain Yahowah’s plan, they reveal His nature, and they predict how and when God would fulfill them. The Festival Feasts provide the skeleton upon which the entire story of salvation takes shape. Understand these meetings, and you will understand the nature and purpose of God. Rely upon them, and you will be invited into God’s home. And let us not forget; preceding the unification of the Word with the Word made Flesh, we were told, that the pattern of six years of work followed by a day of rest was designed to restore life—as was the pattern of the Sabbath. And within this context, God just told us: 1) To observe and heed the Towrah—which was the only communication from God available at the time. This communicates two essential truths. First, the Towrah can be relied upon—especially when it comes to our salvation. And second, the Towrah is the primary source for answers, explaining God’s purpose and ours. 2) To recognize that Yahowah alone is God. No other name for God should be spoken. And in this regard, when it comes to eternal life, there is no difference between the fate of those who believe that there is no God, the fate of those who don’t know God, and the fate of those who worship a different god by another name—a god conceived by men and advanced through religion. 3) To stand with Yahowah three times a year, celebrating a festival feast. This makes “three” significant with regard to time. It makes “standing” significant with regard to the purpose of the meetings. And it means that “celebration” is the intent of the relationship insinuated by “with Me.” (In opposition to the religious concept of man submitting and bowing down to, worshiping and fearing God.) 4) To correlate the Festival Feast of Unleavened Bread with Yahowah’s willingness to lead His people out of the crucible of human oppression. The Exodus, the Miqra’ey, and the Ma’aseyah tell the same story. 5) To realize that without the anointing of Yahowah’s Set-Apart Spirit, without the spiritual void within our souls being filled, we cannot approach our Heavenly Father, much less live in His presence.

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6) To understand that there are two essential harvests God wants us to celebrate: Bikuwrym/FirstFruits in the first month and Taruw’ah / Trumpets in the seventh month. It is on these days that redeemed souls are gathered together and carried into Yahowah’s home. God doesn’t want anyone to be left behind. 7) To know that it was Yahowah’s blood which was shed on Passover and it was Yahowsha’s soul which endured the long night of separation on Unleavened Bread. The first resolved the consequence of sin and the other removed its penalty. Collectively, the reference to “three” set within the context of “six plus one,” and alongside the Sabbatical Year, the observance of the Miqra’ey, and their fulfillment by the Ma’aseyah, provides a vantage point from which to view God’s prophetic timeline. Salvation history can be divided into three epochs of forty Yowbel. Two thousand years separate Adam’s expulsion from the Garden and the confirmation of the Covenant Relationship with Abraham on Mount Mowryah in 1968 BCE. Exactly forty Yowbel / Redemptive Years later, and on the same mountain, Yahowsha’ facilitated the Covenant in 33 CE. And now, on the cusp of 2033, the final Yowbel year within the lifetimes of those who witnessed Yisra’el’s rebirth, and exactly 2,000 years from Yahowsha’s fulfillment of the first four Invitations to be Called Out and Meet with God, Yahowah will fulfill the final two Meetings. After harvesting His Covenant Children prior to the Tribulation He will return at its conclusion to reconcile His relationship with Yisra’el and Yahuwdym, ultimately camping out with all of us for a thousand years. Thus far, Yahowah has made it abundantly clear that He isn’t ambivalent about how we respond to Yahowsha’. Those who rely upon Him will be protected and they will ultimately triumph. “Indeed (ky), if (‘im) you listen to (shama’ – acknowledge and receive) and understand (shama’ – and heed) His (huw’) voice (qowl – His verbal communication and words) and (wa) do (‘asah – observe, attend to, celebrate, and profit from) all (kol) that (‘asher) I say (dabar – all My words), then (wa) I will show hostility (‘ayab – will be a adversary fighting) against (‘eth) your enemies (‘ayab – treat your adversaries with enmity and rancor, animosity and antipathy), and (wa’) oppose (suwr – confine and secure, besiege and bind, being adverse to) those who (‘eth) are overtly hostile and oppressive toward (sarar – besiege and distress) you.” (Shemowth / Names / Exodus 23:22) There are two aspects of this passage we ought not dismiss, just because they make us uncomfortable. First, God isn’t a big, jovial, caricature with open arms, welcoming everyone into heaven. He is just, and He is moral, and that means He hates oppressive and adversarial human political and religious schemes, as well as their schemers, for they victimize souls under their influence. Those who oppose

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God’s people will find God in opposition to them. Considering the overt animosity and hostility directed towards Jews and/or Israel demonstrated by Roman Catholics, Muslims, Fascists, and Communists, as well as by most Secular Humanists, you can be assured that heaven won’t be overcrowded. Second, the Covenant is a reciprocal relationship. God’s promises were predicated on a proper response to His Word. Heed what He said, and God will protect you from those who wish you harm. After having survived a thousand death threats for exposing and condemning Islam, I can assure you that He can be trusted. However, long ago, the preponderance of Jews started to worship other Gods, they neglected the Sabbath, and they ignored the Towrah. In time, they concocted an Oral Law, they rejected the Ma’aseyah, and came to esteem rabbis over Scripture. As a consequence, they became their own worst enemy, abrogating their responsibilities under the Covenant, and bringing all forms of unabated hostility upon themselves. It’s not that they are no longer the Chosen People, it is that collectively, they have made bad choices. It is not a coincidence that there are numerous Scriptural accounts of how Jews suffered after electing to rely upon themselves, rather than upon Yahowah. Whether or not the last two thousand years of relentless persecution is directly attributable to their willingness to follow their rabbis who have superseded Yahowah’s Word with their own religiosity, what’s clear is that God has kept His promise and has never forsaken His Chosen Children. All who have tormented Jews have or will recede into insignificance or cease to exist entirely as a civilization. Yet, the Jews, through it all, still stand. In the next verse, Yahowah lists some of the adversaries He would have been hostile to should His people have remained faithful to their agreement. They represent societies whose “poligious” systems were based upon the Whore of Babylon. It was a warning to those in future generations who would ally themselves with the Adversary, indicating that they will suffer his fate. Many will ultimately find themselves “confined and secured” in the Abyss. Curious, I investigated the meaning of the names Yahowah included in His list. While they may represent nothing more than the actual pagan communities roaming the Promised Land circa 1500 BCE, I wanted to see if their names told us anything about these people, or better, if they were prophetic, telling us about those who would earn God’s wrath and confinement following the Great White Light Judgment. As a result, I discovered that “Amorites” is either ‘Amory or ‘Emory in Hebrew, and this name speaks of today’s Western politicians: “those who make boastful and pleasing promises using eloquent and poetic words.” In a phrase, it conveys a “publicly prominent propagandist.” The “Audacity of Hope”

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comes to mind. These folks could be those who facilitate the dictatorial New World Order under the dominion of the Antichrist. The second name on the list, until somewhat recently, was used by theologians to demean Scripture’s veracity, in that scholars claimed that the Hittites never existed, much less reached super-power status in the region. And yet today, we know these people were so numerous and powerful, even the Egyptians couldn’t defeat them. Their name is Hithy in the inspired text. It speaks of jihadist Muslims, because it means: “terrorist.” Ninety-percent of today’s terrorist acts are committed by fundamentalist Muslims, those who are corrupted by Muhammad’s and Allah’s words. Not surprisingly then, the Magog Federation, which serves as the impetus for World War Three, is an alliance comprised exclusively of fundamentalist Muslims. Similarly, Hivite, which is actually Hwy, serves as the root of hwylah. As such, it depicts Muslims as well. This name speaks of “the sandy domicile of Ishmael near Muhammad’s Mecca in the Western Arabian Desert.” Ishmael is credited in the Qur’an and Hadith as being Islam’s patriarch. And Yahowah told us this about Ishmael and his descendants: “He shall be a wild ass of a man. His hand will be against everyone and everyone’s hand will be against him. And he will live in the presence of howling jackals.” (Bare’syth / Genesis 16:12) “Perizzites,” which is Perizy in Hebrew, describes: “impoverished communal people who roam vast territories and who are especially warlike.” A communist nation such as China—the source of Armageddon’s troops—could fit this bill. The “Canaanites” were Kana’ani. Their history and their name might describe the “merchant traders” of the last days who “clandestinely” make “merchandise of men.” These could well be the bankers and industrialists behind the destruction of the American and European economies. The last name is “Jebusites.” It is from Yebuwsy. The name means “threshing place,” and thus might describe the conniving conspirators of the Tribulation who, according to the Disciple Shim’own: “increase their wealth by rejecting God and oppressing men, trampling them down, while they crush that which is true, polluting the minds of men.” So it is quite possible that Yahowah has described the nature of the Adversary’s pawns—past, present, and future. He says of these populations that they will kahad: “disappear and be effaced, be cut off from the source of life, and become desolate, ultimately being destroyed and annihilated.” It is a description of what happens to every soul who dies estranged from God. The verse reads: “Because when (ky) My (‘any) Spiritual Messenger (mal’ak – My authorized heavenly envoy, the supernatural representative who

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serves as My ambassador, My servant who proclaims My message and fulfills My mission, My theophany—the visible manifestation of Myself) travels (halak – moves and walks) in (la) your presence (paneh – appears personally face to face) and (wa) brings (bow’) you to (‘el) the Amorite (‘emory / ‘amory – ones who make pleasing, persuasive promises in eloquent, even poetic speeches), the Hittite (hithy – terrorists), the Perizzite (perizy – rural and communal warriors), the Canaanite (kana’any – merchant traders who operate clandestinely), the Hivite (hwy – the sandy domicile of Ishmael near Mecca), and the Jebusite (yebuwsy – the threshing place of those who reject and trample down, those who desecrate and own many possessions), He will make them disappear (kahad – cause them to perish, destroying and annihilating them).” (Shemowth / Names / Exodus 23:23) The following message serves as a specific application of the first two statements Yahowah etched in stone. It further reinforces the fact that Yahowah isn’t tolerant when it comes to man’s gods or our religions. Following His list of boys acting badly, God strongly infers that the primary source of “pride, terrorism, socialism, submission, and oppression” is religion, especially the worship of the Babylonian solar deity known as Lord Ba’al, the principle god of the ‘Emory, Hithy, Perizy, Kana’any, Hwy, and Yabuwsy, as well as their more modern manifestations. “You shall not (lo’) bow down (shachah – prostrate oneself in worship before, associate with, or show allegiance) to (la) their (hemah) gods (‘elohym) nor (lo’) serve (‘abad – be enslaved, submissive to) them (hemah), nor (lo’) observe, celebrate, or attempt to profit from (‘asah – perform for, deal with, or attend to) the likes of (ka – things associated with, similar or related to) their (hemah) practices and customs (ma’aseh – patterns of behavior, occupations, undertakings, and achievements), rather instead (ky) you shall tear them down and demolish them (harac – topple, oust and utterly destroy them, removing them from their lofty positions), breaking (sabar – shattering), crippling, and crushing (sabar – mauling and pulverizing, disfiguring and destroying) their (hemah) sacred memorial stones, pillars, and altars (masebah – religious monuments, obelisks, and idolatrous statues).” (Shemowth / Names / Exodus 23:24) God isn’t the least bit tolerant, and He doesn’t want us to be either. Nothing has been more brutal or destructive, more deceptive or deadly, than religion. When we tolerate religious lies, people die. Tolerance isn’t compassionate as the proponents of Political Correctness would have you believe. It is merciless. Life, liberty, and happiness come from one source. “Serve (‘abad – work with and minister) alongside (‘eth – with and next to) Yahowah (), your God (‘elah /‘ilah), and He will kneel down and bless (barak – adore, invoking divine 16

favor for) your bread (lechem) and water (maym). And I will remove disease and suffering (mahaleh – weakness and grief) from your midst.” (Shemowth / Names / Exodus 23:25) This bread is the unleavened bread of the Miqra’ of Matsah and water is symbolic of the living waters of the set-apart and purifying Spirit. The disease that is being removed by them is the corruption of our rebellious souls. While it is a small thing among the life and death consequences of worshiping false deities and revering man-made religions, Yahowah used ‘ilah for His title of God rather than the more customary ‘el or ‘elohym. He knew that Muhammad would appropriate the Hebrew term, and then use ‘ilah as the Arabic word for “god” throughout the Qur’an. Allah, which contrary to the protestations of Islamic apologists, isn’t the Arabic word for “god,” but is instead the name of one of several hundred pagan sun- and moon-gods worshiped in Muhammad’s Mecca. In other words, Allah became the name of one of the many false ‘ilah Yahowah warned us about. 

Now that we have seen how Yahowah linked the Called-Out Assemblies, and especially FirstFruits, to the Ma’aseyah Yahowsha’, and to our salvation, let’s turn to His presentation of Bikuwrym in Qara’ (Leviticus). There, in the opening sentence, Yahowah uses words which convey an open dialog between Himself and man on four occasions. And that is because Scripture is a discussion with our Creator. It should speak to us, just as God spoke to Moseh. “Yahowah () spoke to (dabar – conversed with) Moseh (Moseh – the one who draws out), saying (‘amar – speaking and promising, answering and vowing), ‘Speak (dabar – communicate these words) to the children (ben – sons) of Yisra’el (Yisra’el – those who live and abide with God, those who are empowered and preserved by God) and say to (‘amar – declare and promise) to (‘el) them (hemah): “Indeed when (ky) you arrive and enter (bow’ – come into) the land (‘erets – realm) of relationship which (‘asher) I (‘any) am giving (natan – assigning and bestowing) to you, and (wa) reap its harvest (qatsar ‘eth qatsyr), bring (bow’ ‘eth – arrive, come in, and draw near with) a sheaf (‘omer – a small, bound measure of grain (one-tenth ephah or about two quarts) bundled and ready for processing and transport) of the FirstFruits (re’shyth – the beginning, the first and the best; the choicest portion which has been set apart unto the foremost family) of your harvest (qatyr) to (‘el) the priest who officiates (kohen – the one who serves as a minister).” (Qara’ / Called Out / Leviticus 23:9-10) 17

Now that we have been freed from the consequence and penalty of sin, as a result of Passover and Unleavened Bread, our souls are prepared for the FirstFruits Harvest. We will be going home. But not just to any home. As a result of becoming immortal and perfect sons and daughters of the Covenant, we are headed to the Promised Land – to live with Yahowah. This is the first time Yahowah has mentioned “priests” in conjunction with His Towrah presentation of the seven Invitations to be Called Out and Meet with Him. Once the first grain crop has been separated from the ground and bundled so that it is ready for processing and transport, a collective sheaf is assembled and given to the priest who waves it in the air, symbolically demonstrating that the beneficiaries of Passover and Unleavened Bread are prepared to go to heaven. And that is exactly how this Miqra’ was fulfilled, with Yahowsha’ acting as our high priest, as we shall soon discover. While celebrated by the entire community, the benefits of Passover and Unleavened Bread are personal and individual. To capitalize upon the bridge they provide between our mortal realm and God’s eternal abode, we must walk along a path which is so narrow, it is single file. But at the end of that journey, those who accept and rely upon God’s provision find themselves in good company— surrounded by their spiritual brothers and sisters. When viewed as part of the whole of Scripture, the FirstFruits harvest is about filling up the first of three resort communities in paradise. With the exception of Enoch and Elyah, whose souls were called home long ago, the souls of all of those who chose to love God between Adam and Abraham, and those who embraced Yah’s Covenant Relationship between Abraham and Yahowsha’, were gathered together and taken to heaven during the celebration of FirstFruits in 33 CE—with Yahowsha’ serving as the reaper of these souls following His enactment of this Spiritual Harvest. The next group of mansions will be filled during the harvest of Taruw’ah, known as Trumpets, when the souls of those who followed the Way between the time of Yahowsha’s sacrifice and the beginning of the Tribulation, both living and dead, will be gathered together in the air and taken home. The last of those to receive their eternal inheritance will come to know their Heavenly Father during the Millennial Sabbath. Passover predicts and explains the purpose of the blood of the Lamb, which is to free us from the consequence of sin—death. Unleavened Bread embodies the sacrifice God made to resolve the penalty of sin—separation. The FirstFruits’ Harvest is the result. It not only identifies the timing and purpose of the initial collective harvest, the pure barley grain speaks to the benefit of having our souls unleavened. Having “received His favor” based upon “our choice” we are “found acceptable and pleasing” to God. Our “debt is paid” so that we are “approved and found satisfactory.” 18

This verse confirms as much, adding the realization that our approval before God is a favor. Listen…“And (wa) he, of his own volition, should lift up and wave (nowph – he should want to put the process into motion by elevating, presenting, and raising (hiphil stem perfect conjugation consecutive mood)), accordingly (‘eth), the sheaf (ha ‘omer/’amar – the small gathering of grain which is bundled and ready for processing and transport) to approach (la – to move toward and concerning) the presence of (paneh – before) Yahowah (), for the purpose of advancing (la – moving in the desired direction of) your desire for merciful acceptance (rasown – your yearning to capitalize upon the generous and favorable accommodation of being approved, your choice to be found acceptable and pleasing by way of preferential and auspicious treatment, you wanting to be found satisfactory, even delightful, freely acknowledging and pleased to know that your debt has been paid in full). On (min – from, as part of, and by means of) the day after (mahorath – the next or following day) the Sabbath, the seventh day, the week, or the promise to settle debts (ha shabat – the time set apart for rest and reflection and to abstain from ordinary labor, the promise of complete resolution, or the seven day period) the priest (ha kohen – the one who serves as a minister) shall consistently raise and wave it (nowph – he shall continually set the process in motion, elevating, presenting, uplifting, and moving it (hiphil stem imperfect conjugation)).” (Qara’ / Called Out / Leviticus 23:11) Nowph, translated “lift up and wave,” can convey “to blow upon,” combining the Spirit, from ruwach, which also means “wind,” and soul, from nepesh, which also means “breath.” This reinforces the realization that to be accepted by Yahowah, God’s Spirit must anoint our soul, setting it apart for service. So in a word, nowph communicates the idea of being “lifted up” to heaven, being “presented to” God, and being “bathed” in the Spirit. Rasown is equivalent to “mercy”—albeit more descriptive. Rasown conveys the essential truth that the “payment in full of our debt” is predicated upon the “exercise of freewill,” upon “making the choice” to “be accepted,” and to “please” God. Rasown reminds us that the entire process of being gathered in by our Heavenly Father, lifted up to heaven, and living in His presence, is the result of His “generous accommodation,” of Him treating us preferentially—which is to say “better than we deserve.” A careful examination of Yahowah’s instructions regarding the Miqra’ of Matsah reveals that we are to avoid contributing to, completing, or mimicking the work of Yahowsha’ and the Set-Apart Spirit, especially on the first and seventh day of the festival feast. So while the shabat is the seventh day of the week, shabat also conveys the ideas of a week’s time or seven days, a time to rest and reflect, as well as the promise to settle debts, bringing an end to them. Yahowah 19

did not use Shabathown, a term which instructs us to treat certain days associated with the Miqra’ey as if they fell on a Shabat, in His depiction of Matsah. Therefore, I suspect that the mahorath ha shabat reference is telling us to wave the sheath of grain the day after our debts are resolve on Matsah in recognition of Yahowah’s promise to settle our debts. It should also be noted that the root of shabat, shaba’, means “a sworn promise,” inferring that we should reflect on God’s promises on this day. Shebeth, which is comprised from the same three Hebrew letters, means the “place where one lives,” and thus conveys the purpose of the promise, which is to include us in Yahowah’s Covenant family. Further, the “cease and desist” aspect of shabat is designed to tell us that we cannot earn our salvation—that it is a merciful gift, and not the result of works. Further, shabat means “to remove,” and thus confirms that our sins were removed on Matsah. And let us not forget, saba’ as the root of shabat, also means “seven” in addition to “being totally and abundantly satisfied.” The Sabbath is the seventh day of the week, our Saturday, not the first—Sunday. And, it was on the Sabbath that Yahowah healed and redeemed us, fulfilling the Miqra’ and totally satisfying our debt—something which brought “great satisfaction” to Him. And that means that the result of God’s formula, of six (man) plus one (God), is the “total and complete satisfaction” of man and God. Before we move on, please note that the celebration of FirstFruits, unlike the Christian corruption and counterfeit called “Easter Sunday,” doesn’t fall on one particular day of the week each year, but instead on a particular day of the month—two sevens, or fourteen days, plus two from the start of the first month, Abyb. There is no Easter Sunday in Scripture. That holiday’s basis is purely Babylonian—right down to the Easter ham, Easter Bunny, and Easter eggs. In Scripture and in history, on the fourteenth of ‘Abyb, which is Passover, the Sacrificial Lamb of God was offered so that we might live. On the fifteenth of ‘Abyb, which is Un-Yeasted Bread, Yahowsha’s soul paid the price to redeem us, enabling us to enjoy God’s company. And since this was the day God saved mankind, unleavening our souls of sin, we are asked not to contribute to His work, because God wants us to recognize that our salvation is a gift, something He paid for and is offering freely. So then as a result of us choosing to accept Yahowah’s generosity and please Him, every soul who had been redeemed prior to Bikuwrym, were brought together and harvested on FirstFruits, concurrent with Yahowsha’s fulfillment. In effect, we enter His home and God’s children. These events were predicted to play out over three successive days. And they did. In the Word, you will find the Way. For example, Yasha’yahuw (Isaiah) 52 and 53 speak of the “Suffering Servant” who became the Passover Lamb.

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Mizmowr (Psalms) 22 and 88 explain how Yahowah paid the price to redeem us on the Sabbath of Unleavened Bread. All four prophetic passages end predicting the glorious reunification of soul and Spirit foreshadowed by the Called-Out Assembly of FirstFruits. Yahowsha’ ties this all together…“And He said (legos – taught and affirmed) to them, ‘In this manner and way (houto) it is written (grapho – inscribed in the Word of God): the ΧΝ (placeholder for Ma’aseyah, the Anointed Implement of Yah) must experience suffering (pascho – must be afflicted in a horrible way and endure pain) and then rise up enabling others to rise (anistemi) out of (ek) lifelessness and abandonment (nekros – desolation and destitution) on the third day.” (Luke 24:46) We’ll examine Yahowsha’s wave offering later in the chapter, but first, let’s finish the Miqra’ presentation. On the third day, on the Invitation to be Called Out and Meet with God of FirstFruits, Yahowah predicted Yahowsha’s assent from She’owl and with it, His and our transformation: “And then (wa) you should choose to act (‘asah – you should want to actually engage, profiting from and celebrating) with regard to (ba) this day (yowm), you all raising and waving (nowph – elevate, present, and move (in the hiphil stem, those of us participating in this way engage the offering, and in the infinitive construct, blur any distinction between the action and the result with the verb acting as a noun)), accordingly (‘eth), the sheaf of gathered grain (‘omer/’amar – the small gathering of grain which is bundled and ready for processing and transport). The perfect Lamb (kebes tamym – the blameless and innocent male lamb without any imperfection; from tamam, the one who accomplishes, completes, and fulfills) a son (ben), he changes and he is changed (shana – he will renew is renewed, he will transform and is transformed) for the purpose of (la) rising up (‘olah / ‘alah – being taken up and ascending as a result of a burnt offering) to (la) Yahowah ().” (Qara’ / Called Out / Leviticus 23:12) I know such a Lamb. He changed and altered me. As a result of His work, I too will rise. Do not miss the fact that to benefit from the promised provision of Pesach, Matsah, and Bikurym, we have to act, which is to respond to Yahowah’s Invitation, celebrating in the manner He prescribed. Therefore, to participate in the Covenant, to become part of our Heavenly Father’s family, to be perfected and transformed, rising up to heaven, we must engage, walking along the path Yahowah has provided. In this verse, we are also witnessing a prediction of how FirstFruits would be fulfilled—by the Lamb of God, Yahowah’s Son. On this day, He was changed and altered, renewed and transformed by Yahowah’s Spirit, as His soul emerged 21

from She’owl and was reconciled with the Set-Apart Spirit. That same day— Bikurym—He came to define the word, becoming the “first born child of the covenant,” rising up to the Father restored and transformed, demonstrating what Yahowah will do for all of His children. So we have before us an explanation of the result of the work done by the “Kebes – Lamb” and “Ben – Son” on Pesach and by the “Ruwach Qodesh – SetApart Spirit” on Matsah, which is to transform and renew us so that we can rise from death unto life and, now “tamym – perfected,” can be taken up into the company of God as His “bikurym – first born children.” As a result of Passover and Unleavened Bread there is a FirstFruits Harvest. Because He was transformed and rose, so shall we. There are two additional insights here worth our consideration. First, in accordance with Yahowah’s Towrah – Instructions, whatever remains of the Pesach “kebes – lamb” has to be incinerated that night, which is to say that the physical body of the lamb becomes “‘olah – a burnt offering.” This is what happened to Yahowsha’, which is why I suspect that the Shroud of Turin is authentic because there is an image of a crucified body irradiated upon the burial cloth. This then leads to the second observation which is that the reason no one recognized the risen Yahowsha’ on the Miqra’ of Bikuwrym is because He wasn’t the same, at least not physically. His old corporeal body no longer existed. He had been transformed and changed into a spiritual being, and thus was now properly prepared to “‘olah – rise up” to heaven – the spiritual realm of God. The key to understanding this concept, one explained in the formula E=mc2, is laden in the concept of “shana – change,” itself. You see, energy or light, can be converted into matter and matter can be transformed back into energy because matter is just a structured and diminished form of energy. That is to say that the spiritual state of light energy is vastly more powerful and capable than any corporeal being. But since there are times that converting energy into matter is advantageous, such as when walking, talking, or eating, just as Yahowsha’ was able to do this as a result of Bikuwrym, we too will one day have this transformative ability. Also, in the name of full disclosure, shana, would be “year” if it had been written shanah. The former is a verb, meaning “to renew, to change, and to transform,” which is why the latter serves as a noun defining the annual cycle of change, transformation, and renewal which occurs during the process of a year. Next, Yahowah details some of the additional ingredients associated with this gift. And while I can’t say for sure, I believe that the “double tithe” represents the salvation of Gowym in addition to Yahuwdym. 22

“And so (wa) his sacrifice and gift (minchah – his present and offering), both a double portion (shanaym – two times, a second time, twice, or both), for a tenfold enrichment and empowerment of (‘isarown – a compound of ‘eser – ten and tenfold and ‘asar – to enrich with ‘own – empowerment and growth of) purified grain (coleth – bread flour with the hulls removed revealing the inner pristine kernel, distinguished from whole grain inclusive of its impurities) combined with (balal ba – poured upon with) the oil (ha semen – the olive oil) of the maternal manifestation of God’s light (‘iseh/‘isah – of the mother who enlightens and elevates, the feminine aspect of God’s fire) to approach (la – according to and in relation to) Yahowah (), a pleasing Spirit (ruyach – a pleasant and soothing perception of acceptance; from ruwach, the Spirit) of reconciliation (nychowach – of restoration, of relationship, of appeasement, of conciliation, of tranquility and harmonious fellowship, from nuwach, to rest in peace). And (wa) his poured out offering (necek – his anointing which is dispensed) of wine (yayn – that which demonstrates liveliness and exhilaration; a symbol of bloodshed), a fourth part (raby’y – that which makes us square and thus complete) of the unit of measure (hyn – of the prescribed quantity).” (Qara’ / Called Out / Leviticus 23:13) Oil and wine represent the work of the Spirit and the Lamb. Purified grain denotes the souls who have chosen to avail themselves of these things. So if the lamb, which is symbolic or Passover, is the first part, the oil, which represents the Spirit’s work on Unleavened Bread is the second portion, making the purified grain, or souls which rise up to heaven on FirstFruits, the third part, so that the wine, which denotes redemption, is being poured out as the fourth ingredient in this recipe for reconciliation. This suggests that Bikuwrym is the result of Pesach and Matsah. Reconciliation is the gift of God. It comes by way of being bathed in the Lamb’s blood and having the Spirit poured upon us. Yahowah is saying that when our souls, represented by the purified grain, are anointed in His Spirit, represented by the oil, and are bathed in His blood, represented by the wine, they are prepared to rise up to Him, represented by the wave offering. There are three additional insights worth considering. First, the reason there is to be a “fourth part” of wine is because four is symbolic of completion. The quantity of blood God shed on our behalf is the quantity needed to make us square, or right, with our Maker. Second, grain, grapes, and olives all share something in common. To be useful to us, they must be crushed. The same is true of the Ma’aseyah.

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And third, when we search the meaning of ‘isarown, we discover that this word shares an association not only with “‘esar – ten,” but is also a compound of “‘asar – being enriched” and “‘own – being empowered.” These gifts represent two of the five benefits of the Covenant, along with becoming immortal and perfect en route to being adopted into our Heavenly Father’s family. Even more telling, the very purpose of FirstFruits is for us to become children of the Covenant so that we might be “‘isarown – enlightened and empowered” by our Heavenly Father. In fact, those born on FirstFruits receive these specific benefits on Seven Sabbaths. And from this perspective, we can expect to “‘isarown – grow tenfold,” because provision God is providing. Passover, Unleavened Bread, and FirstFruits describe the most essential three days in all of human history. They alone provide the Way home. “Do not (lo’) eat (‘akal – consume) the bread (lehem), roasted grain (qaly), or ripe orchard fruit (karmel – garden produce) until (‘ad) the essential, substantive, and foundational (‘esem – skeletal and invigorating, life sustaining) day (yowm), until (‘ad) this specific (zeh) arrival and harvest (bow’) offering and gift which draws you close to (qaraban atem – voluntary contribution to bring you near) your (atem) God (‘elohym).” (Qara’ / Called Out / Leviticus 23:14) The Miqra’ey present the Way, then, now, and forever: “It shall be a clearly communicated prescription of what you should do (chuqah – an appointment for an allotment, an engraved recommendation regarding being cut into the covenant) forever (‘owlam – eternally) throughout your generations (dowr – for all time, ages, and conditions) in all your assemblies and dwellings (moshab - settlements, abodes, locations, populations, situations, and sojourns).” (Qara’ / Called Out / Leviticus 23:14) Chuqah, translated “a clearly communicated prescription of what you should do,” is identical in the revealed text to chaqah, which means that God’s instruction “was engraved,” literally “cut in stone.” Those who want to be allotted their share of heavenly inheritance would do well to keep this appointment with God. There is a singular purpose of Scripture, of that which Yahowah has engraved and set in stone, and it has been defined in this passage. The Word exists to restore fellowship so that we can be at peace with our Heavenly Father and live with Him. 

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In the “Matsah – Unleavened Bread” chapter, we reviewed the Numbers 28:16-25 presentation of the Called-Out Assemblies of Passover and Unleavened Bread. In the 26th verse, this discussion transitions from them to the result—to the celebration of Bikuwrym and Shabuwa’. While these Festivals are separated by fifty days, they work together because they are part of the same plan—successive steps along the same path. “And on (ba – during) the day (yowm) of FirstFruits (Bikuwrym – the harvest of the first born), when (ba) you (‘eham) approach with (qarab – arrive and come into close proximity to, when your personal presence joins together with) the renewing and restoring (chadash – repairing) offering and gift (minhah – the unearned and undeserved sacrificial present) which moves you toward (la) Yahowah () during (ba) the Feast of Sevens (Shabuwa’ – Festival of Weeks), a Set-Apart (qodesh – cleansing and purifying) Called-Out Assembly Meeting (miqra’ – summons to a meeting for reading and reciting that which brings the community together) will exist (hayah) on your behalf (la ‘eham – concerning you). All things related to (kol) the service of the visible manifestation of God (mala’kah – business, duty and work of heaven’s messenger and representative) you shall not (lo’) engage in (‘asah – perform, assign, or do).” (Bamidbar / In the Wilderness / Numbers 28:26) Lest we forget, our walk home is seven steps long, not just one or two. As we have learned, Passover resolves the consequence of sin, and Unleavened Bread resolves its penalty, working together to prepare us for the FirstFruits Harvest. Yet the means home isn’t found in the sheaf of grain, saturated as it may be with oil and wine, or its movement toward the heavens, but instead through the cleaning and purification provided by the Set-Apart Spirit. The Miqra’ of Shabuwa’ celebrates the role our Spiritual Mother plays in our salvation, an essential step in our renewal and restoration, ultimately moving us into the presence of God. “Approach (qarab – arrive and come into close proximity to, draw near and enter into the personal presence, and join in fellowship together) with (la – alongside) the offering which elevates (‘olah / ‘alah – that which ascends, carries away, and lifts up), the pleasing Spirit (ruyach – from ruwach) of reconciliation (nyhohoch – restoration, relationship, and appeasement, of conciliation and tranquility, of harmonious fellowship) unto (la – toward, on behalf of, according to, and in relation to) Yahowah ()…” (Bamidbar / In the Wilderness / Numbers 28:27) The Miqra’ey are family affairs. Our Heavenly Father, our Spiritual Mother, and the Son all contribute to building the family of God.

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

Before we examine the eyewitness account of the fulfillment of the third Miqra’, let’s see how the Yisra’elites celebrated it. For them, it was a time of thanksgiving for God’s provision. Yahowsha’, the son of Nun (meaning “the Everlasting”), had led His people into the Promised Land. After crossing the Jordan River and gazing westward at the mountains of Mowryah: “Yahowah () said (‘amar – answered and spoke) to (‘el) Yahowsha’ (), ‘This (ha) day (yowm) I have rolled away (galal) the reproach (herpah – scorn and shame, the blame and reprimand you have earned based upon your behavior, the taunts, slurs, and insults; the disgrace, rebuke, and disapproved status) of the crucible (misraym – the time of testing and oppression in Egypt) from (min) upon (‘al) you (‘atem).’ The name (shem) of this (huw’ – of His) standing place (maqowm – upright abode and home whereby one rises, is affirmed, and is validated) is called (qara’) Gilgal (gilgal – the place of rolling away) to (‘ad – up until) this (zeh) day (yowm).” (Yahowsha’ / Yahowah Saves / Joshua 5:9) This was both a declarative statement and a prophetic announcement. After 400 years of being scorned and shamed as slaves in Egypt, and then after 40 years of taunting and insulting their Savior during their wilderness wanderings, the Children of Yisra’el were now free, standing upright in the Promised Land. Just as the Jordan River rolled past them, centuries of reproach flowed into the Dead Sea. It was a new beginning. Prophetically, our new beginning commenced when Yahowah rolled away the stone from the tomb, commemorating the release of Yahowsha’s soul from She’owl, and then reunifying soul with Spirit showing His victory over death and damnation. That tomb was carved into the same mountain upon which the Yisra’elites were now gazing, the same mountain upon which Yahowsha’ suffered on the upright pole—Mowryah. This was the “standing place,” the place where God stood up for us so that we could stand with Him. It was the place where Yahowah rolled away the reproach from all mankind and freed us from the crucible of separation. But there is even more to the prophecy of Gilgal than this. In the weathered limestone face of Mowryah (meaning to Revere Yah), directly behind where Yahowsha’ was crucified, and directly below where He was buried (sites separated by less than one hundred meters), massive recesses depicting two eyes, a nose, and a mouth, the elements of a human skull, can be seen in the rock face,

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even to this day. It is why the escarpment outside of the Damascus Gate was called “Gulgoleth,” meaning “skull” in Hebrew. (As a result of the “New Testament’s” preeminence in Christendom, you are probably more familiar with the name “Golgotha,” a transliteration of the Greek transliteration of the Hebrew Gulgoleth.) So, here is the interesting part: Gulgoleth and Gilgal are so similar, in that they share the same initial four letters, g-l-g-l, one follows the other in most all Hebrew lexicons. While this might be nothing more than a remarkable coincidence, I think it was designed to be prophetic, and serve as another facet in the world’s most brilliant diamond—the Greatest Story Ever Told. I have been in the Garden Tomb, and I have seen the trench below the doorway where the “gilgal/stone was rolled away” after Yahowsha’ redeemed us on the Miqra’ of Matsah. I have peered into the empty tomb, just as the women, and the Disciples Yahowchanan and Shim’own had done. And I have stood at the very place Yahowsha’ was nailed to the upright pole on the Miqra’ of Pesach. I have gazed up upon the recesses which form the appearance of a human skull, still visible in the side of Mount Mowryah. And by doing so, I have walked directly over the Ark of the Covenant, still protected in Yirmayahuw’s (Jeremiah’s) Grotto, still stained by the Ma’aseyah’s blood, still containing the Ten Statements Yahowah chiseled in stone, still embracing the original copy of the Towrah, all guarded by one of God’s messengers, just seven yards below my feet. And I will return on the day Yahowah lifts it from the earth and builds His Millennial Temple over this site. To put this all in perspective, the Damascus gate is 600 steps (thus 600 meters or yards) northwest of the Temple, as it stood the day Yahowsha’ fulfilled Passover, Unleavened Bread, and FirstFruits. And while Golgotha is another 200 strides north-northeast of the Damascus gate, in a direct line of site, the most important place on earth is exactly 700 steps northwest of where the Temple once stood—rising exactly 777 meters above sea level. The temporary tomb, in which Yahowsha’s body was laid before His soul endured Matsah, gilgal-rolling away our reproach, is but a stone’s throw away, west-by-north-west, on the very summit of Mount Mowryah. The reason I share this is because walking, and thus the length of the human stride, is an essential part of the Covenant. And based upon His design, everything, right down to the smallest details, appears to be multiples of seven. While we are in the midst of this discussion, where the meaning of names (Gulgoleth and Gilgal) is being emphasized, let’s examine the most important ones. Yahowah (‫ – יהוה‬written right to left in Babylonian Hebrew) gave Moseh the basis of His name prior to the Exodus: hayah. It means “I Exist.” “I Was, I Am, and I Will Be.” Yahowah’s name, therefore, answers the most important 27

question humankind can ask, for if God exists, knowing Him becomes central to understanding who we are, why we were created, and how we might live forever. Moreover, we should not be surprised that hayah is related to hay, sometimes vocalized, chay, the Hebrew word for “life and restoration.” And that is because Yahowah is the source of eternal life. God’s name is comprised of four commonly used Ancient Hebrew letters: . (If you are reading this at YadaYah.com, you will find the Creator’s name

written in the Paleo-Hebrew alphabet in the header as: hwhy) In the original script of revelation, the first letter in God’s name, a  “Y,” was known as a yad. It was a vowel-consonant similar to the “y” in English. The second letter,  hey, depicted a soft “H,” and was vocalized “ah.” The initial letters,  YH, in Yahowah and Yahowsha’, were therefore pronounced “Yah.” The  “W,” or wah, found both in Yahowah and Yahowsha’ (‫ – י ְה ֹושֻׁ ַע‬written right to left in Babylonian Hebrew) designated the vowel “o” in Ancient and Paleo-Hebrew. Therefore,  YHW, is pronounced “Yahow” in both names. With the addition of a second  “H,” God’s lone personal and proper designation becomes “Yahowah.” This means that God’s name can be transliterated Yahowah or Yahwah, recognizing that the “w” is a vowel. Returning to the Savior’s designation, , the  “sha’” suffix is a contraction of yasha’ (‫שׁ ַע‬ ֻ ְ ‫)י‬, meaning “salvation, savior, and saves.” When we combine Yahow and sha’, we get:  “Yah Saves.” Collectively then, this means that God has but one name—Yahowah. Yahowsha’ simply defines who He is and what He has done for us. Instead of a name—Yahowsha’ is an identity designation and a mission statement. Returning to the scene of the first celebration of the Miqra’ of Bikuwrym in the Promised Land, the Gilgal encampment was located just fifteen miles (twentyfour kilometers) due east of today’s Jerusalem, at what is now the beginning of Route 1 in Israel. The Mount of Olives loomed on the western horizon, with Mount Mowryah slightly to the left, and a half mile beyond. At the point they crossed the Jordan River, they would have been a few miles north of the Dead Sea, putting them approximately 1,350 feet below sea level. The Mount of Olives and Mount Mowryah to their west still rise above an 800 meter contour line, making them 2,650 feet above sea level, which would have been exactly 4,000 feet above the Gilgal camp. They had endured 400 years of captivity, and 40 years of wilderness wanderings, and now they were 4,000 feet below the site Scripture’s ultimate promise would be fulfilled.

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“Now (wa) the children (ben – sons) of Yisra’el (yisra’el – those who engage and endure with God) camped (hanah – pitched their tents and rested, establishing their families) in (ba) Gilgal (gilgal – the place of rolling away), and observed (‘asah – prepared, acted out, celebrated, and benefited from) Passover (Pesach) on the fourteenth (‘araba’ ‘asar – four, meaning to be square; and ten, thus 14th) day (yowm) of the month (hodes – time of renewal) at twilight (‘ereb – at sunset, the beginning of the Scriptural day) in the desert plain (‘arabah – dusty, dry, barren, desolate, and isolated area) of Yarychow.” (Yahowsha’ / Yahowah Saves / Joshua 5:10) This was the fortieth anniversary of the first Passover, making this Abyb 14, 1407 BCE. It would be another 440 years before Solomon would dedicate Yahowah’s Temple on land David would purchase from Araunah the Jebusite. While the promise of Gilgal was real, and Gulgoleth/Golgotha was surely on the horizon, there is more to our salvation than having our inequity removed. Just because we can come into God’s home, doesn’t mean that we have done so. Spiritually, the Yisra’elites were still in ‘Arabah, and Yahowah’s presence was centered over Mowryah. Therefore, we should not be surprised that ‘arab and ‘arabah convey “dust,” the essence of man without God. The root means to “be dry,” which is to be without God’s living waters. ‘Arab means to “be barren,” which is to be lifeless, the fate of souls who live without God. Similarly, ‘arab means “to be isolated,” that is “separated from” Yahowah. In addition to all of this, ‘arab conveys “to make a bargain,” to “put up a security,” and to “help someone meet a need.” Therefore, it speaks of the role Yahowsha’ would play in our salvation on the Miqra’ey of Pesach, Matsah, and Bikuwrym—where our iniquity was rolled away. But these are just the first three of seven steps home. While our rebellion was gilgal by these events, we must still choose to avail ourselves of them and then walk home—a path which takes us through the Called-Out Assemblies of Sevens, Trumpets, and Reconciliations before we find ourselves camping out with God on Tabernacles. On the negative side, ‘arab can mean “to mingle religions together and thereby create social and political upheaval and disorder.” Such is the cause and result of Islam, a caustic blend of the Occult and Judaism. Vocalized as ‘ereb, it means “foreigners, people who are not associated with the group and who are not known.” Further, ‘arab speaks of the race which would create Islam—a religion which has caused billions of souls to live and die outside of God’s company. On the positive side, ‘arab can mean “to become pleasing and acceptable, to be welcomed as a result of a favor.” Such is the cause and the result of the CalledOut Assemblies—the enablement of the Covenant. And in this light, ‘arubah means “to provide assurance by way of a message, to confidently guarantee the

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payment of a debt, and to fulfill an obligation or promise which results in a favorable and secure outcome for the beneficiary.” As such, it is a summary of God’s plan of redemption. ‘Arabah confirms that we are saved from lifelessness and isolation. Jericho, or more correctly Yarychow, is based upon yaryb and yarha’ which mean “adversary” and “morally perverse and reckless.” Collectively, they identify Satan as the head of an “errant and dangerous religion” which “inspires senseless behavior.” Yarychow is also related to yareach, making it the “city of the moon,” symbolic of moon-god worshiping Muslims who live there today. “And (wa) during (ba – in and on) this specific (zeh) essential and substantive (‘esem – the skeletal and foundational, the life-sustaining and invigorating) next day after (maharat) the Passover (pesach), they ate (‘akal – consumed) toasted (qalah – roasted) unleavened bread (matsah – baked grain without yeast) out of (min) the produce (‘abuwr – yield) of the Land (‘erets).” (Yahowsha’ / Yahowah Saves / Joshua 5:11) The order of things is important to Yahowah. We are invited to enjoy the FirstFruits of the Land after we have capitalized upon Passover and Unleavened Bread. Moreover, this passage affirms that Unleavened Bread is “essential, substantive, and life-sustaining”—something Christians universally miss. “Then (wa) the manna (man – meaning what, were, how, and why) ceased (shabat) on the day after (maharat) they had eaten (‘akal – consumed) the produce of (‘abuwr – the crop which comes from) the land (‘erets). And the children (ben – sons) of Yisra’el no (lo’) longer (‘od – now or ever again) existed (hayah) on manna. They were nourished by (‘akal min – and ate from) the produce harvested (tabuw’ah – the increased value generated by and gathered in, the fruit yielded) from (min) the land (‘erets) of Cana’an (kana’an) that year (sanah – time of change).” (Yahowsha’ / Yahowah Saves / Joshua 5:12) God was still providing for His children. After all, it was He who gave them this land. The timing was just as God had planned it as well. The Children of Yisra’el celebrated the Passover on the appointed day, the fourteenth of Abyb, followed by the Feast of Unleavened Bread on the fifteenth, in which they tasted the grain of Canaan for the first time. The manna—that miraculous substance that had sustained them for forty years during their wilderness wanderings—ceased on the very next day, the sixteenth, because they were now the FirstFruits of the Promised Land. The Yisra’elites waved their sheaf of barley before Yahowah, thankful for His provision. The prophetic portrait included a grain offering anointed with oil, symbolic of souls immersed in the Spirit, and a drink offering of wine— 30

representing the Ma’aseyah’s blood shed for the forgiveness of sin, and of course the perfect Lamb, the very son of the living God. Together they brought peace, replacing the rotten stench of sin with the pleasant aroma of restoration. Just as the manna was a temporary measure, a harbinger of God’s future provision in the land of promise, the Towrah itself was meant to be a picture, a prediction, of Yahowah’s coming redemption—of Gilgal and Gulgoleth. This perfect son, this unblemished male lamb, was sacrificed and consumed by fire—that is to say judged—so that we wouldn’t be. His soul was leavened with our sin, a debt He would pay by spending the Miqra’ of Matsah in the dark and lifeless crucible of hell. But then, the next day, in fulfillment and celebration of the Festival of FirstFruits, He rose, ascending to Yahowah, bringing a harvest of souls along with Him. 

Now that we know the schedule and understand the plan, let’s turn our attention to what happened on the Called-Out Assembly of FirstFruits, the 16th of Abyb in Yahowah’s year 4,000—exactly four thousand years after the fall of man. By our reckoning of time it was just before sunrise, the first day of the week, long before sunrise on a Sunday, April 1st, 33 CE. As we have seen with the Feasts of Passover and Unleavened Bread, there was a literal day-for-day fulfillment of the Miqra’ey in the life and sacrifice of Yahowsha’. So, this is what happened on the Feast of FirstFruits, one remarkable morning in Jerusalem…“Now (de) on the first day of the week (heis sabatown – literally “on the one Sabbath”), very early in the morning (atheia orthros – as others slept before dawn), they [the Galilean women] came (erchomai) to (epi) the burial tomb (mnema – the sepulcher and memorial site), bringing (pheromai – carrying) the fragrant anointing spices (aroma – perfumed ointments, salves, and scented oils) which they had prepared (hetoimazo – made ready). But (de) they found (heuriskomai – discovered and learned) that the stone (lithos) had been rolled away (apokylio) from (apo) the tomb (mnemeion).” (Luke 24:1-2) Gilgal had been fulfilled, as had Bikuwrym. While the circular stone has long since vanished, the size of the doorway and the width of the track below it, suggest something in the order of a six-foot-indiameter stone which was ten-inches thick. It would have weighed several thousand pounds. The tomb itself was not large. To enter the doorway, one has to bend over. Once inside, there is an area sufficient for several people to stand

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while attending to a body stretched out on a six-foot-long bed carved out of limestone along the interior wall. “They went in (eiserchomai – entered) but (de) did not (ou) find (heurisko) the body (soma) of the (ho) ΚΥ ΙΥ (placeholders for the Mighty One, Yahowsha’). In (en) that they came to be (ginomai) perplexed (aporeo – at a loss and puzzled) concerning (peri – regarding) this, suddenly (idou – behold, they looked and noticed) two (duo) men (andros) appeared standing nearby (ephistemi – instantly approached and stood). They were clothed (esthes – adorned) in (en) dazzling and brilliant light (astrapto – shining like stars).” (Luke 24:3-4) Fact is, in accordance with Yahowah’s Passover instructions, Yahowsha’s body ceased to exist not long after it was sacrificed as the Passover Lamb. The key word in this passage is ephistemi, a compound of epi, indicating “closeness with regard to proximity,” and histemi, the foundational term of the Greek manuscripts documenting Yahowsha’s life. Histemi means “to stand upright, and to take a stand so as to enable others to stand.” It not only describes what Yahowsha’ did for us on Passover, Unleavened Bread, and FirstFruits, histemi is the root of stauroo, the word chosen to describe the “process of nailing Him to a stake and then driving the timber into the ground so that the pole stood upright.” Tying this to the Covenant, Abraham was asked to walk out of Babylon, to walk with God, to be conversant with Yah, and to be upright and straight with Him. Save “conversant,” these concepts are all histemi. But sadly, this essential insight was lost when the Catholic Church, in seeking to synchronize the Christian religion with its Babylonian roots, replaced “upright pole” with crux, which became cross—the very symbol of Christendom. I realize that you will find “the Lord Jesus” and not “KY IY” or “the Mighty One, Yahowsha’” in your English bible. But, the Greek equivalent of “Lord Jesus” isn’t written out on any page of any of the oldest and most trustworthy manuscripts. The KY placeholder, if it is indeed based upon kurios, would most accurately translate “mighty and powerful one, one with ultimate authority,” and thus would be very similar to the Hebrew ‘elohym, meaning “mighty one,” and thus “God,” as He is the universal “power and authority.” It would, however, be inappropriate to render KY “Lord,” in that Lord is the Scriptural title attributed to Satan (from Ba’al), and it defines the Adversary’s ambition—which is to control mankind. Yahowah wants us to engage, which is what these women were doing. They had made the necessary preparations and were ready to serve God, long before the sun had risen. Moreover, Yahowah answers honest seekers. They were concerned

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that the stone had been rolled away, and perplexed by the absence of Yahowsha’s body. So, in an instant, Yahowah provided answers in the form of Spiritual messengers. And you’ll notice that these Spiritual beings appeared as if they were light— revealing the very thing which made them eternal, provided their power, and enabled them to enlighten others. We will one day be like them in this regard. “Frightened (emphobos – terrified and trembling) then, they began to (ginomai) incline (klino) their faces (prosopon) to the ground (ges – earth and land).” (Luke 24:5) These heavenly messengers weren’t even a million-billion-trillionth as brilliant as Yahowah, and yet their radiance was so startling, so overwhelming, it scared even these women who had lived with the diminished manifestation of God to the point of trembling. It is why Yahowah diminished part of Himself and became a man, to reveal His nature and to save us. Had He not done so, He would have engendered fear rather than reverence. He would have caused us to bow down, rather than facilitated our ability to stand with Him. As cited previously, Yahowah’s name is based upon hayah, meaning “exists,” and it is related to hay, “life,” because we exist as a result of what He did as our Creator, and we live as a result of what He did as our Savior. Therefore, you won’t find God among the dead, but instead among the living. “And they [Yahowah’s messengers] said to them [the women], ‘Why do you seek (zeteo – endeavor to find) the ZΩ (placeholder for one who lives from zao – life) among (meta – with) the dead (nekros – those destitute of life)? He is not (ou) existing (eimi) here (hode – in this place), but (alla – instead) He has been restored and stands upright (egeiromai – has been aroused, lifted up, caused to stand, and appear in public)!’” (Luke 24:5-6) God did for Him, what He has promised to do for us. There are two interesting aspects of egeiromai. In addition to describing the restoration of relationship via the reintegration of Spirit and soul, the Greek term reinforces the importance of histemi—“to stand so as to enable others to stand”— in that its primary meaning is “to cause to stand up.” In addition, egeiromai means “wake up, become aware, think carefully, and pay attention” to the essence of what occurred during these three days—the most important three days in human history. Notice that Yahowah’s messengers led the women to the answers they were seeking. In this regard, their methodology was consistent with the whole of Scripture, and indeed with Yahowsha’s style of teaching as well. God told us what He was going to do, and He explained why He was going to do it, 1,500 years in advance of honoring His commitment. 33

“‘Remember (mimneskomai – be sufficiently concerned to think again, recall the information provided, and respond appropriately to) the manner in which (hos – how) He spoke (laleo – conversed with and talked) to you when He was still (eti) present (eimi) in Galilee (Galilaia – a transliteration of the Hebrew gilgal, meaning “to roll away”), saying (lego – affirming and providing meaning), “It is necessary and inevitable (dei – proper and beneficial) that the Son (huios) of ΑΝΘΥ (placeholder for anthropos, Man) be delivered (paradidomi – be betrayed and be handed over) into (eis) the hands (cheir – authority and control) of perpetually sinful and mistaken (hamartolos – especially errant, lost, wicked, and heathen) men (anthropos – human males), and then (kai) ΣΡΩΘΗΥΑΙ (placeholder for stauroo – be affixed to and lifted upon an upright pole, be nailed onto a wood stake which was driven into the ground; based on stauros, meaning an upright pole or pillar), and on the third (tritos) day (hemera) return to life and stand up (anistemi – come back into existence).”’ And they remembered (mimneskomai – recalled and responded to) His words (rhema – statements).” (Luke 24:6-8) This, the third day, was the Miqra’ of Bikuwrym. We are witnessing its fulfillment. The single most important part of this passage isn’t that Yahowsha’ was no longer suffering in the realm of the dead in fulfillment of Unleavened Bread, or that He had become a new creation, fulfilling FirstFruits, but that God predicted that this would all occur and that He told us why it would happen so that we would come to know Him, trust Him, and love Him. The accounts we have been reading in the Towrah, Prophets, and Psalms lay out and explain God’s plan. Without these insights, we are not unlike these women were before they were told what to consider, trembling in fear of a God we do not know or understand. Paradidomi, used in the midst of the previous passage, means more than just “be betrayed and be delivered over to” someone. It suggests that the person will be “placed in custody, be assaulted verbally, will be judged treacherously, condemned unjustly, punished, scourged, put to death, and even tormented.” Para indicates that the abuse and abusers are not far away. Didomi on the other hand, apart from para, is an “advantageous gift and beneficial reward,” indicating the reason behind the torment He endured. Stauroo is a verb based upon the noun stauros. The verb literally means “to affix and fasten, often by nails, a person to a stake, and then to drive that timber into the ground so that it is standing upright.” It was rendered in all caps with a line over them, telling us that there was a Divine connotation to the word. And indeed there is. The upright timber upon which the Lamb of God’s blood was shed is a reference to the upright pillars of the doorway to life depicted in the first Passover. And Yahowsha’ is the Upright One who stood up for us so that we could stand with Him. 34

As mentioned previously, it is a tragedy that a Catholic cleric, in honor of Constantine’s vision of a cross superimposed upon his god, the sun, saw fit to damn hundreds of millions of souls by corrupting and concealing Yahowah’s message, changing “affixed to an upright pole” to crucify and cross. And speaking of stauros, it is based upon histemi, meaning “to stand so as to enable others to stand,” as is anistemi, the word translated “return to life and stand up” at the end of the seventh verse. And that is because these things are all interrelated. Yahowsha’ had been, and would continue to be, God His entire existence, but He would not always be human. And that is one of two reasons the Heavenly messengers referred to Him as “the Son of Man.” The other is that Yahowsha’ used the title in recognition that He was more than just the Dany’el (Daniel) 9:26 suffering Ma’aseyah, but also the glorious “Son of Man” who, in Dany’el 7:13, is predicted to return and rule. Yet knowing that He wasn’t the son of an ordinary man, instead of using a placeholder for “huios/son,” as was the custom in all old manuscripts, Luke scribed a placeholder for anthropos/man in this case. By inspiring Him to do so, Yahowah directed our attention to Dany’el’s Aramaic prophecy: “Watch for and see (hazah – come to understand, perceive, and realize the revelation) that which will come to exist (hawah – will take place) by way of (ba) a visual appearance (hezuw – an unexpected sight and phenomenon predicted divinely in prophecy) at night (layla), and (wa) behold (‘aruw – look and see) among (‘im – along with and accompanying) heaven’s (samaym) clouds (‘anan) in accord with His will (ka – the corresponding semblance and likeness of) the Son (bar) of Man (‘enas – of an individual representing all humankind) shall arrive (‘athah – traveling with others), coming to exist in a changed state (hawah – and be known as life preserving life) forever (‘ad – eternally without end), engendering respect and veneration in ancient (‘athyq – previous) days (yowm – times) before (qodam) He (huw’) will reach out in relationship (meta’ – extend from the source and approach with His presence for the purpose of an association).” (Dany’el / Daniel 7:13) The Son of Man: He who was is He who will be. There were two portraits of God painted in Dany’el. “The Ma’aseyah, the Prince of Restoration” would arrive in “Jerusalem” to be “cut off, but not for Himself.” This was the Lamb of God, the Suffering Servant, who became the Passover sacrifice. And then there would be “the Son of Man” who would descend from the heavens in power and glory: “And to (la) Him (huw’) is given (yehab – entrusted) absolute authority and unlimited power (saletan – complete dominion), reverence, and glory (yeqar – the dignity, respect, and honor of holding the highest status), and unquestioned

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sovereignty (malkuw – kingship and the right to reign). And all (kol) the people (‘am), families (‘im – fathers, mothers, brothers, and sisters, as well as nations) and tongues (lason) shall revere and cleave to (palah – serve and honor) Him (huw’). His dominion (saletan) shall last forever (‘alam – eternally without end). His authority and power (saletan) shall never (la’) cease or be annulled (‘adah – pass away). His kingdom (malkuw) shall never (la’) perish or be destroyed (habal).” (Dany’el / Daniel 7:14) So now you know why Yahowah’s messengers, as well as Yahowsha’ Himself, referred to the Ma’aseyah as “the Son of Man.” Once again, the answer was in the Torah, Prophets, and Psalms. Before we press forward, I’d like to clear up two issues which have arisen in Luke’s presentation of the Miqra’ of Bikuwrym. First, those who wish to know Yahowah and understand His plan, must come to terms with the fact that there are seven names and titles, most of which are never written out on any page of any of the seventy first-, second-, and third-century manuscripts which have been found of the Greek eyewitness accounts. A placeholder is always used for Yahowsha’s name, as well as for the titles: God (especially when it represents Yahowah’s name), Upright One, Ma’aseyah, and Spirit, and often for Father and Son, when used in reference to the Divine. Man, when used in the phrase “Son of Man,” is often rendered with a placeholder too, as a way of communicating that His Father wasn’t human. And finally, stauros, meaning “upright pole,” and its verb form strauroo, “to affix someone to a stake, and then drive the pole into the ground, making it upright,” are usually, but not always, conveyed in this unique form. With regard to Yahowah’s and Yahowsha’s names, the reason is obvious. They cannot be accurately transliterated using the Greek alphabet. And that’s not a problem, so long as Scripture is read from beginning to end, and is evaluated as a collective whole, rather than as if the end is all that matters. And as it relates to the titles Yahowah has chosen, there is but one rational explanation for the consistent use of placeholders in every pre-Constantine Greek manuscript. The Hebrew basis of these words more accurately conveys Yah’s nature. For if the placeholders were written “out of reverence,” as theologians now claim, it would mean that the God who inspired the Towrah, where every name and title is always written out, wasn’t the same as the one spoken of in the Greek texts, and was too high and mighty to be addressed by name or in common terms. The oldest existing manuscript containing the 24th chapter of Luke is P75, dating to the late second-century. One hundred forty-four pages of it have been found, covering most of Luke and Yahowchanan. It was written by a professional scribe and is considered to be one of the most reliable texts ever discovered. So, while the capitalized Greek characters used in all of the manuscripts written prior to Constantine may be distracting, it’s important that you know that there was a 36

reason Yahowah used placeholders. They point to the place we must go for understanding: the Torah, Prophets, and Psalms. The truth, presented from the proper perspective, transformed these women from trembling to troubadours. “And (kai) changing their mind and returning (hupostrepho – regaining their convictions and turning around), they separated themselves from (apo) the realm of the dead (mnemeion – the burial tomb and memorial sepulcher), and as messengers, reported (apaggello – confessed and acknowledged what they had witnessed and provided an informative announcement) of all of these things (pas houtos) to the eleven and also to others (loipos – to the rest who remained).” (Luke 24:9) If only the whole world followed this example. Apaggello is based upon aggelos, which conveys: “messenger who is sent.” Unfortunately, aggelos was transliterated “angels” in most English bibles, depriving readers of the word’s meaning. The correlation between these terms suggests that the women were now God’s messengers, just as surely as were those who enlightened them at the empty tomb. It is the role we are all asked to play. Even when it sounds better, even when it makes more sense, truth is a hard thing for people raised in political and religious societies to accept. It is as if man’s customs, traditions, and dogmas trump evidence and reason. “But the enlightenment (phaino – that which was brought to light and became known and evident) in their presence (enopion – which was acknowledged in plain sight using sound judgment, right in their faces and directly in front of them) came across as (hosei – seemed to them like) nonsensical (leros – foolish conjecture and baseless opinions, completely worthless) statements (rhematos – words and speech), and they did not think they were trustworthy or reliable (apisteo – that they were unbelievable and false).” (Luke 24:11) This is the kind of reception the truthful, trustworthy, and reliable enlightenment found in Yahowah’s Word receives when it is presented in the presence of devoutly religious and/or politically inspired individuals. They are more comfortable clinging to lies. The New American Standard Bible claims that “some ancient manuscripts omit verse 12,” and yet, it is there in Parchment 75—the oldest extant witness of Luke. It speaks of the reason we are called to be messengers and witnesses. Sometimes the truth finds fertile ground even in the rockiest places and sparks an appropriate reaction. “So then (de) Petros (petros – the stone and rocky place) stood up (anistemi – returned to life, was helped to his feet, and rose, standing upright) and ran (trecho – invested the energy and effort to move quickly, rapidly making progress) toward (epi) the tomb (mnemeion – grave, memorial, and sepulcher) 37

and stooped to see (parakupto – bent over to intently investigate and get a closer look, demonstrating a desire to learn), and considered (blepso – was able to visually look at, think about, and understand) the swath of linen (othonion – strips of cloth bandage used in burials) without accompaniment (monos – alone, by itself, abandoned and forsaken). And he departed (aperchomai), advantageously (pros) astonished and marveling in admiration (thaumazo – amazed and extraordinarily impressed) by what had come to be (ginomai – had happened, taken place, and had come to exist).” (Luke 24:12) The fellow on a mission, the one who listened to what Yahowah’s heavenly messengers had to say as reported by the women, had been Shim’own, transliterated “Simon,” until just a few days ago. Appropriately, his name was based upon shama’, meaning: “to listen to and to understand.” However, as it relates to the claims of Roman Catholicism, which have errantly anointed Peter Pope, and erroneously insisted the their religion was “build upon this rock, it is interesting to note, that as petros was used by Homer, the most prolific of Greek authors, it always meant “stone,” and never “rock,” depicting something small enough to be thrown by a man. And indeed, according to the eyewitness testimony, Shim’own was tossed to and fro, and at times was hardheaded, living up to his new moniker. But as His former name implies, he listened, and ultimately understood. The heart and soul, the very essence of the message is that Yahowsha’ as the Ma’aseyah fulfilled Passover, Unleavened Bread, and FirstFruits exactly as He had promised. And the consequence of that was indeed, good news. Speaking of the merit of viewing Yahowsha’s life from the context of the Torah, Prophets, and Psalms, this perspective is the purpose of the following story. “Now pay attention, on that very day, it came to be that two of them [among the “others” who had heard the women’s testimony] were traveling to a village named Emmaus, which was a distance (stadia) from ΙΛΗΜ (placeholder for Yaruwshalaim, meaning the place from which salvation flows, from Ierousalem, a transliteration of the Hebrew name). And they talked with one another favorably with regard to the account of all these things which had come to pass (sumbaino – the steps which had been taken).” (Luke 24:1314) Unlike the Textus Repectus, the oldest manuscript of this account doesn’t designate the number of stadia (said to be 60 or 160) Emmaus was removed from Yaruwshalaim. And frankly, while it’s irrelevant, I’m intrigued by the similarity between Emmaus and Emmanuel, “God With Us,” because that is the moral of the story.

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And speaking of Yaruwshalaim, the most logical explanation for presenting Ierousalem by way of a placeholder is that the Greek transliteration is devoid of meaning, and thus doesn’t help us understand the crux of this story. Yaruwshalaim—the source of redemption—is the place where Pesach, Matsah, and Bikuwrym were fulfilled by ‘Immanuw’el—God With Us. I am particularly intrigued by sumbaino, the last word in the 14th verse. Translated “had come to pass,” it is a compound of sum, meaning “with, beside, and accompanying,” and basis, meaning “steps,” and “walking.” Since these things which had taken place were the fulfillments of Passover, Unleavened Bread, and FirstFruits, it suggests that they represent the steps we must follow in our walk with God. “Coming into existence and appearing while they communed together, pondering the evidence (suzeteo – discussing and debating the facts), ΙΣ (Yahowsha’), Himself drew near (eggizo – approached and joined them) and went with them (symporeuomai – leading them on their journey). But their eyes (ophtalmos – perspective and perceptions) were restrained, so that they were kept from accurately recognizing or acknowledging Him. He said, ‘What kind of conversation is it that you are exchanging (antiballo – tossing back and forth) with one another as you walk (peripateo – opportunistically making your way) standing upright (histemi – established and firm), and yet are sad and discouraged?’” (Luke 24:15-17) Histemi, translated “standing upright,” is disruptive to the flow of the last sentence, even verbose, since walking presupposes standing up. Therefore, I think that histemi was added because it was the purpose and the result of the very things these men were discussing. It is also interesting that Yahowsha’ wanted to know why these guys were discouraged, even somber. While Passover and Unleavened Bread had been a horrible experience for Him, along with FirstFruits, the events of the past three days comprised the greatest gift ever bestowed upon humankind. They ought to have been celebrating. “Then the one whose name (onoma – personal and proper designation and reputation) was Cleopas (Kleopas – a compound of kleos and pater, meaning: to report the Father’s Glory) answered (apokrinomai – considered the evidence, separating fact from fiction), ‘Are You the only one (monos – alone, forsaken, and destitute) living and traveling in ΙΛΗΜ (placeholder for Yaruwshalaim – the source of redemption) who does not know (ou ginosko – who is unaware of, does not have knowledge about, and does not understand, who does not acknowledge and recognize) the things which have happened here (ginomai – have come into existence, have taken place, have become a reality, and have been

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fulfilled, finished, and received) through Him (autos) in (en – during and with regard to) these (houtos) days (hemera)?’” (Luke 24:18) On the surface, apokrinomai, translated “answered” above, tells us only that the “one who would report the Father’s glory,” responded to Yahowsha’s question. But since being morose during the most celebratory moment in human history was the wrong response, we should not be surprised that apokrinomai bridges the gap between sadness and joy, between discouragement and hope. Apokrinomai is a compound of two very similar Greek words. Apo speaks “of separation,” especially as it relates to “being distanced in time and/or space from something or someone.” For example, fellowship is apo when the “union is destroyed” or the “covenant is breached.” On the positive side, we can be separated from this world of oppressive human schemes and be set apart unto God. The concluding portion of apokrinomai, krino, and its verb form kronomai, also means “to separate,” but in this case with regard to “distinguishing, discriminating, and judging between right and wrong, good and evil, fact and fiction.” Krino speaks of the “process of thoughtfully and morally considering the evidence and concluding, determining, and rendering a rational decision or verdict based upon it.” Krino is how judges and juries should filter the evidence in a trial— determining that which is valid and then exercising sound judgment based upon the facts. As such, from a Scriptural perspective, especially as it relates to Pesach, Matsah, and Bikuwrym, krino describes the means we must deploy to understand what happened on these three days, to trust this plan as it was presented and fulfilled, and then to rely upon the actual pathway God has provided. But more than this, krino also describes what happens to those who don’t properly judge the evidence, in that they will be “separated” from God and His family. Based upon this understanding, we come to appreciate why the passage which, errantly translated and cited out of context, reads “judge (krino) not lest you be judged (krino),” really says “do not separate [souls from God], lest you be separated [from Him]. And we come to understand why Political Correctness, the replacement moral code of Socialist Secular Humanism, has made being judgmental and discriminating a sin. The path home to our Heavenly Father requires apo and krino. They are the prerequisites of trust and reliance, and thus of salvation. We cannot rely on something we do not trust, and we cannot trust that which we do not know. And to know, we must consider the evidence and evaluate it morally and rationally, deploying sound judgment. Doing so not only helps us separate right from wrong, fact from fiction, God’s ways from man’s schemes, the process creates the most 40

conducive conditions from which to exercise our freewill and to make the best possible choice with regard to capitalizing upon Passover, Unleavened Bread, and FirstFruits. And therein lies the difference between trust and belief, between reliance and faith, between knowing and hoping. And I suppose that is why apokrinomai is followed by monos. Those who do not understand Pesach, Matsah, and Bikuwrym will be “forsaken,” which is “to be damned” as in “separated,” because they are “destitute of [God’s] help,” and thus “alone.” To be saved, we must “ginosko – become aware of, possess knowledge about and understand, acknowledge and recognize” “ginomai – the things which have happened, have become a reality, having been fulfilled, finished, completed and received” “en – during and with regard to” “houtos hemera – these days”— Passover, Unleavened Bread, and FirstFruits. They represent the first three steps we must take in our walk with God—that is after we have walked away from the religious and political schemes of Babylon. “And He said, ‘What nature of (poios – what kind of) things?’ So they said, ‘Things concerning ΙΥ (placeholder for Yahowsha’) the (tov) Nazarene (Nazarenos – a transliteration of Nazyr, meaning set apart and dedicated unto God), a man who became (ginomai – came to exist as) a prophet (prophetes – one who spoke for God and who predicted the future), mighty (dunatos – tremendously powerful and immensely capable, extremely important and influential) in (en) word (logos – declarative statements and intelligent assertions, message and reasoning) and deed (ergon – accomplishments and results) in the presence of (enantion – in accord with the judgments of) ΘΥ (placeholder for God, namely Yahowah), and all the people (laos – common folks, nation, public, populace, and multitudes),…” (Luke 24:19) Nazarene and Nazareth are based upon Nazyr—the community of people who set themselves apart unto Yahowah, completely dedicating themselves to God. Having made and consumed wine, Yahowsha’ was not a member of this group, but according to Scripture, He was the “Qodesh Qodesh – Most Set Apart”—the “Holy of Holies” in more familiar albeit errant jargon. Nazyr in turn is based upon nazar and nazer, from which it derives its “set apart” connotation, and from nasar, denoting “salvation.” And this is why the first to trust and rely upon Yahowsha’, referred to themselves as “Nazarenes,” in addition to “Followers of the Way.” Yahowsha’ let His light shine before men—huge crowds of them—in fact before a whole nation, one at the crossroads of the world. He was bold in word and deed, willing to make profound claims, to profess riveting predictions, and to perform a stunning array of miracles—one of which included bringing a dead man

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back to life. He caused the lame to walk, the blind to see, and He healed the most horrid and disfiguring diseases. But His greatest work and His most influential words, pertained to the fulfillment of Passover, Unleavened Bread, and FirstFruits. For as a result of them, all humankind has unparalleled access to God—an open door invitation to paradise. In this regard, enantion, translated “in the presence of,” in verse 19, tells us that the words, deeds, and prophecies of Yahowsha’ were all “in accord with the judgments of” Yahowah. This means that God is judgmental, and that we should be as well. It also means that the message, accomplishments, and predictions of Yahowsha’ were consistent with the reasoning and conclusions of Yahowah. And to understand these conclusions, and the reasoning behind them, there is only one place to turn—the Torah, Prophets, and Psalms. Continuing to document the things which they had witnessed, the men added: “…and how (hopos – the manner in which) the chief priests (archiereus – religious rulers with a high social status, with wealth and authority) and our rulers (archon – political and religious leaders and governmental officials) delivered Him up (paradidomi – betrayed Him and handed Him over) to be judged and condemned by the authorities (krima – be unfavorably evaluated, sentenced, and punished) to die and be separated (thanatos – denoting the physical separation of the body and soul often by way of capital punishment), and affixed Him to an upright pole (stauroo – the active aspect of stauros, meaning they nailed and fastened Him to a stake and then drove the timber into the ground, setting it upright).” (Luke 24:20) There is no “cross” in Scripture. It is a pagan symbol, one first used in Babylon. The cross is a legacy of General Constantine’s faith in the sun. Should you be interested in the appearance of the upright pole, and in the process used to kill Yahowsha’s mortal body, there is an image on the Yada Yah homepage which reveals a reasonably accurate depiction. While the shape of the implement of death, apart from the upright pole aspect, is irrelevant, the completed shape was that of a capital T. In the case of Roman capital punishment circa the first century CE, the victim was laid on the ground next to an upright pole, some eight to ten feet tall. The timber would previously have been set into a chiseled-out recess in the rocky ground, one especially designed to hold the pole vertically, and not permit any movement. The victim would then have had his arms stretched out, and then his wrists would have been nailed onto a five or six foot long beam of wood. Once affixed, the Romans would then lift the wooden beam and the man, holding on to both, until the beam fell into a notch cut into the top of the upright pole. Then,

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they would drive a single nail through both ankles, affixing the victim’s feet onto the vertical timber. Keeping our focus on Luke 24:20, archiereus is a compound of arche, meaning “the first, top, most, or highest” and hiereus, “priest,” which is in turn derived from hieros, meaning “sacred and devoutly revered.” It is from this purely religious term that the Latin hierarchia was derived, ultimately leading to the English word “hierarchy.” It is against this aggrandizement of men that Yahowsha’ warns us in His open prophetic letters to the Called-Out Assemblies in Revelation. A religious hierarchy, known as the order of the Nicoladians, is on the short list of things He holds against two early assemblies. Moreover, in Mattanyah / Matthew 23, Yahowsha’ focuses His harshest criticism toward the rabbis (meaning exalted ones) and priests in Yaruwshalaim / Jerusalem. Today, while hierarchies abound in man’s militaries, and in politics, especially in socialist societies committed to the religion of man, Secular Humanism, they are especially prevalent in religious circles. In this regard, there is no better example of an institution acting contrary to Yahowah’s instructions than the Roman Catholic Church. Moving on, the most acclaimed Scriptural prophecy in human history depicts the redemptive advent of the Ma’aseyah, and that is precisely what these men had witnessed. Yisra’el, and indeed all those who strive with God, would be, and now have been, ransomed by way of the most extraordinary of all payments: Yahowah Himself bowing down in love on Passover and Unleavened Bread. And yet, since the powerful prediction of God’s glorious return is comingled in the text, the men on the road to Emmaus were struggling to understand what had just occurred. “But (de – instead, however), we (hemeis – ourselves) were confidently expecting (elpizo – counting and relying on obtaining a benefit, with the attitude of looking forward to, awaiting, and desiring an advantageous outcome, hoping and trusting) that (hoti) He (autos) came into existence (esti – had come, corresponded identically to I Am, and was manifest to represent and stand up) for the (o) intended and destined purpose (mello – the immediately expected and inevitable mission) of redeeming Yisra’el through the payment of a ransom (lutroo israel (a transliteration of yisra’el) – freeing, releasing, and delivering those individuals who live with and are empowered by God by paying the price to liberate them from bondage, oppression, and the penalty of sin)…” (Luke 24:21) Reliance upon the fact that God came into our world, manifest as a man, for the explicit purpose of redeeming His family, is the essence of the Covenant, the Towrah, and its Invitations to be Called Out and Meet with God (Miqra’ey). Versed in the Scriptures, these men knew what to expect, and yet to fully appreciate the magnificence and promise inherent in these three days, they would need insights only the Torah, Prophets, and Psalms could provide. 43

“…Indeed (ge – really and truly), and (kai – then) besides all this (alla syn pas houtos – but yet, nevertheless, tying this all together by way of making a transition and an association), today (houtos hemera – this day) is the third (tritos) day since (apo) these things occurred and came to be (os ago ginomai – were brought into existence, to heed, direct, and guide).” (Luke 24:21) “Three” was the operative term. Pesach, Matsah, and Bikuwrym represent the three most important days in our salvation. Even if Easter weren’t entirely Babylonian, and even if it was just another name for FirstFruits, without Passover and Unleavened Bread, it would have been counterproductive. The reconciliation of Spirit and soul only has merit when viewed from the perspective of Yahowah’s seven-step redemptive plan. These men, as well intentioned as they were, had missed the significance of this day—as have most Christians throughout the millennia. “And (kai) yet (alla – this notwithstanding), certain (tis – important) women (gune) from among us, who arrived (ginomai) at (epi) the tomb (mnemeion – memorial sepulcher) early this morning (orthrinos), astonished us (existemi – literally knocked us off of our feet; from ek, away from, and histemi, from standing up, amazing, bewildering, and astounding us). When they did not (me) find (heuriskomai – discover) His body (somatos – corpse), they came (erchomai) saying (lego – conveying and affirming) that they had even (kai – also) seen (horao – experienced, paid attention to, and acquired information from) the supernatural appearance of (optasia – an apparition, the unexpected visual manifestation of) heavenly messengers (angelos – spiritual representatives who were sent out as God’s envoys) who affirmed (lego – said and confirmed) that He lives (zao – He is alive).” (Luke 24:22-23) Yahowsha’s body, serving as the Pesach Lamb, ceased to exist during Matsah. Yahowsha’s “nepesh – soul,” however, would continue to endure because it was condemned to fulfill Matsah by becoming separated from Yahowah – the source of life. But then on Bikuwrym, Yahowsha’s soul and Yahowah’s Spirit were reunited, causing the Ma’aseyah to be born again – a new creation conceived from above. “And some of fellowship with us) found (heuriskomai the women (aikos) (Luke 24:24)

those who were with us (syn – associating together in went (aperchomai) to the tomb (mnemeion – grave) and – discovered) it just as (houto – in accordance with what) had said. They did not (ou) see (horao) Him (autos).’”

You’ll notice here that God has been a good listener. While He could have read their minds, introduced Himself, and allayed their concerns, Yahowsha’ wanted these men, and through them us, to connect the dots for ourselves. He

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wanted them to use the Torah, Prophets, and Psalms to figure out exactly who He was and understand precisely what He had done. But alas, they, like so many of us, were oblivious. They did not understand that His old body was now gone, which required a new, unrecognizable, form. “Then (kai) He [Yahowsha’] said (lego – spoke) to them, ‘O (o) you who lack understanding (anoetos – who fail to perceive, to ponder, to consider, and to comprehend; who are senseless, foolish, dimwitted, unintelligent, ignorant, and irrational), and are slow within themselves to (bradus kardia – dull of heart and inactive in mind and body, apathetic and sluggish with regard to their own volition to) think and be persuaded by, giving credence to (pisteuo epi – to objectively and intellectually evaluate, to have confidence in, to see as worthy, and to be convinced by; to completely trust and rely upon) all (pas – the complete, whole, and total message, including everything) that (hos – which) the prophets (prophetes – from pro, meaning before, and phemi, to declare; designating those who declare what is going to happen before it occurs) have spoken (laleo – uttered, articulated, and declared through words)!’” (Luke 24:25) God called them “ignorant, senseless, dimwitted, and foolish.” He went on to criticize them for being apathetic with regard to their failure to properly evaluate and consider His prophetic Scripture. According to Yahowsha’, they, themselves, were at fault for being unaware of what Yahowah had predicted. They were either unable to process these prophecies rationally, or they were unwilling to do so. In a way, He was describing most of those affected by religion today— especially Christians, Jews, Muslims, and Mormons. Neither evidence nor logic will dissuade their devotees from believing in that which is not and cannot be true. The foundation upon which knowledge becomes understanding, and upon which understanding leads to trust and reliance on God and His provision, upon which freewill can be wisely exercised, and the right path chosen, is the Torah, Prophets, and Psalms. Nothing is more important than this. God wants us to know, He wants us to think, to understand, and then to choose. Comprehending is the way. Scripture is the truth. He is life. Of particular interest in this passage is bradus kardia, literally meaning “slow of heart,” but conveying in this context “sluggish with regard to one’s volition— slow to exercise freewill and make a decision.” In this light, we must keep in mind that God gave mankind many gifts, but foremost among them are freewill, a conscience with which to make wise choices, and the path to eternal life in heaven—one presented by the very prophets He was referencing. Yet for those who lack knowledge, for those who are unwilling to be rational, for those who are apathetic regarding their own volition, such gifts are squandered. Mired in a swamp of religious pollution, they decompose and die while the means of rescue,

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the story of the Ark of the Covenant, lies within the very book they hold in their hands. Lastly, since we are encouraged to follow Yahowsha’s example, it is appropriate to call those who lack knowledge and who are unable to think “ignorant and irrational.” The fact is, we are called to be judgmental; to be discerning—to openly, boldly, and bluntly expose what God revealed, sharing its relevance—no matter how many religious institutions and proclamations it impugns. It isn’t compassionate to be tolerant when souls are at stake. During this journey of discovery, Yahowsha’s exemplar was comprised of four elements. First, we must be willing to engage. These men didn’t come to the Ma’aseyah; He came to them. He initiated a dialog with them on the most sensitive of subjects: politics and religion. He wanted them to tell Him what the Jewish priests and Roman rulers had done, and then explain how that squared with the words and deeds of God. In contrast, in the Secular Humanist realm of Political Correctness, we are told that it’s not polite to initiate a discussion on religion or politics. But based upon this, God disagrees, so it is we who must change our way of thinking. Second, to follow the Ma’aseyah’s example, we must invest the time required to learn what folks think, what they believe—especially the dogmas, teachings, conclusions, and opinions which comprise their worldview. This is something the vast majority of people are unwilling to do—I suppose in part because it takes too much time, and because the result of such studies is considered offensive, even hateful. For example, I’ve invested nearly 20,000 hours coming to understand the false premises of Christianity, Judaism, Islam, Mormonism, and Socialist Secular Humanism. And yet, my comprehensive, albeit critical, review of them is considered by Christians, Muslims, and Jews to be out of sync with “Jesus Christ’s loving example.” But once again, God begs to differ on all accounts. This known, my words, as verbose as they may be, are not enough. More voices are needed, especially in other tongues, if the masses are to be awakened. It’s long past time for the truth to be told, no matter who it offends. And this is where we must start if we want to be effective. Truth will not take root and grow until after the poisons have been removed from the ground upon which we stand and the weeds have been pulled. For Yahowah to be known, for His redemptive plan to be understood, two millennia of religious, political, and cultural myths must be identified, exposed, and then destroyed. The third step in the redemptive process as it was demonstrated in this passage, is to be brutally honest with those with whom you are conversing. These men were ignorant, which means they had insufficient knowledge, and God told them so. They were apathetic, and thus had not given what little they did know, 46

proper consideration. God criticized them for this as well—as having the wrong attitude is mankind’s most deadly condition. God values those who value Him. He ignores those who ignore Him. Trifle with Him, and death will be the end of life. You’ll notice that God did not begin by telling these men how much He loved them. He didn’t seek common ground with their political and religious views. He didn’t console them over what they had experienced. He wouldn’t even discuss His plan of salvation until after He had thoroughly rebuked them for their lack of knowledge and understanding, their poor attitude, and their errant perspective, or worldview. Being harsh with them was compassionate because it stirred them from their complacency and moved them away from man’s worldview and toward God’s perspective. The truth is irrelevant to those who are preoccupied with other things, who are overly indoctrinated by their political parties, cultures, communities, business affairs, or religion, to seek understanding with the proper attitude. It matters not if they are defensive or just lazy, a paradigm shift must occur in someone’s heart for them to be willing to scrape man’s muck away from their eyes and consider what God actually revealed. This does not come easy for most people, which is why Yahowsha’ was so critical, so blunt. I also think that it is important, even vital to put this discussion into context. This is the first recorded conversation Yahowsha’ has had with His creation upon the completion of His mission. And yet these men, like virtually every Christian, Jew, Muslim, Mormon, or Secular Humanist alive today, were clueless regarding what He had done and oblivious as to how His sacrifice pertained to them. Can you imagine being Yahowsha’ under such circumstances? Three days ago you had been judged and falsely accused by religious leaders who were grotesquely immoral. You had had the very men you created for the purpose of a loving familial relationship, scourge you with metal-tipped whips—literally ripping the skin and soft tissues from your body. You had volunteered to be the Passover Lamb, and had endured being nailed to an upright pole, your physical body dying the most agonizing death imaginable. And then, your soul, separated from your Spirit, had descended into the depths of She’owl to be tormented by the Adversary—all to fulfill the promise of Unleavened Bread. Now on FirstFruits, after enduring all of this for these men, their inability to see Your actions within the context of Your Scriptures, and thus understand that Your deeds provided as the Way to God, meant that the greatest gift ever offered had been squandered— ignored as a result of apathy, attitude, ignorance, and an inability to reason. Salvation isn’t a casual affair. God had every right to be disappointed. But do not think that time has healed these wounds. To God, they are as fresh as the day He endured them. And we, beneficiaries as we are of the Torah,

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Prophets, and Psalms and this vital explanation of how the Scriptures predict and describe the lone pathway home, irritate God all the more when we toss aside His gift and replace it with religious illusions. So the moral of the story is: if you don’t want God to call you a moron, if you don’t want God to see you as an ingrate, then view everything, including the words and deeds of the Ma’aseyah from the perspective of the Hebrew Scriptures. The fourth stage of Yahowsha’s exemplar was to turn to the Torah, Prophets, and Psalms—to the Word of God, to Scripture—for answers. It is the place we must all turn to have any hope of understanding what had happened on Passover, Unleavened Bread, and FirstFruits. There is but one path to God and it is as narrow as it is unpopular. The only hope any of us have in finding it is to consider the life, words, and deeds of Yahowsha’ through the lens of Yahowah’s Testimony. Yahowsha’ said: “‘Wasn’t (ouchi) it (houtos) inevitable and necessary (dei – logical and proper, beneficial and right, compulsory and dutiful) for the (tov) ΧΝ (placeholder for the Ma’aseyah, the Anointed Implement of Yah) to have suffered (pascho – to have experienced, endured, and have undergone) these things and then to return to (eiserchomai eis – enter into) His glory and radiant magnificence (doxa – brilliance and splendor, shining brightness, preeminence and majestic nature)?’” (Luke 24:26) After all, had He not done these things, had He not suffered on Pesach and Matsah, and then had He not been reunited with Yahowah after enduring the separation of She’owl, and then gone to Heaven on Bikuwrym, He would have been a liar—a God who could not be trusted. There would be no way for man to be restored to fellowship with Yahowah. So that these men might know Him, so that they might come to understand the path home, God explained who He was and what He had done, starting at the beginning—with the Towrah. “And (kai – then) beginning (archomai – initiating the process) at the source, with (apo – from) Moseh (Mouses – a transliteration of Moseh, meaning the one who draws out) and all (pas) the Prophets (prophetes – those who declare what is going to happen before it occurs), He explained the meaning (diermeneuo – He unfurled, translated, and interpreted all the reasons) to them in the Scriptures (Graphe – the Writings and Written Word, exclusively used in the Greek texts to describe the divinely inspired Hebrew Torah, Prophets, and Psalms) that pertained to (peri – concerned the accounts of) Himself (heautou).” (Luke 24:27) Scripture is designed to be translated from Hebrew into the common tongues spoken by mankind, and then to be explained and interpreted. Language ought not 48

be a barrier. Moreover, we are encouraged to figure things out, to make the appropriate connections, so as to promote a deeper and more accurate understanding. The single most important message contained in these verses is that even God relies on the Torah, Prophets, and Psalms to explain His nature and interpret His mission. Apart from the Towrah, the Greek texts are a house without a foundation, a structure without so much as a frame. Yahowsha’ just told us that the only way to understand His Passover sacrifice, His Unleavened Bread ransom payment, and His FirstFruits rebirth, reunification, and reconciliation is to unfold Yahowah’s prophecies. Without this knowledge we “are ignorant, irrational, and apathetic.” And keep in mind, while Yahowsha’s words can always be trusted, apart from the Torah, Prophets, and Psalms, there is no Scripture. The Ma’aseyah Yahowsha’ came to fulfill the Towrah’s promises, to facilitate the path home He had outlined therein. He did not come to transition from Jews to Gentiles, to start a new religion, to establish a human institution, or to abrogate the Towrah to establish Christianity. There is no “New Testament,” and the Covenant’s ultimate renewal is based entirely upon the Towrah. Returning to the message God was delivering, where do you suppose Yahowsha’ started His presentation? Was it in Bare’syth (Genesis) one, where the framework of human history was established—replete with the prediction of His arrival on the fourth day—four millennium after Adam’s expulsion from the garden? Was it in Bare’syth two or three, where He said that He would bow down to us in love, or where He predicted that He would arrive by way of a woman’s womb? Based upon what I’ve learned, I would have begun by revealing how Yahowsha’s enactment of the Towrah’s promises enables us to walk to God and become perfect as is required by the Covenant. But perhaps He began with the first Passover in Bare’syth, with Abraham’s dress rehearsal for what would occur forty Yowbel later on Mount Mowryah. And yet He could have commenced His explanation with the story of the second Passover in Egypt, where the “blood of the lamb was smeared on the upright pole” depicting the doorway to salvation? For a more complete picture, He could have turned to the heart of the Towrah, to Qara’. In the twenty-third chapter, the whole story is completely laid out. Yahowah’s presentation of the Miqra’ey of Pesach, Matsah, and Bikuwrym explain and interpret the purpose of these “three days.” Moreover, the seven Miqra’ey are central to Yahowah’s prophetic timeline. Eschatology remains a mystery for most only because religious leaders have concealed, corrupted, and counterfeited their essential message, leaving their congregations groping in the dark. That is why virtually no one knows when He will return.

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And while all of these passages would have been enlightening, and indeed essential to their understanding, they don’t explain why Yahowsha’s soul had to go down into She’owl or why His soul would return glorified by Yahowah’s Spirit. For that, God may have begun His Scriptural tour in Mizmowr / Psalm 22 or 88, or even Yasha’yahuw 53. And while He was there, He may have recited scores of prophetic passages foretelling the Ma’aseyah’s role in our redemption. But no matter where He started, one thing is certain, the more He shared from the pages of the Torah, Prophets, and Psalms, the more these men understood. Before we move on, please notice that it was appropriate for Yahowsha’ “to return to His glory and shining magnificence,” His “brilliant, splendorous, and majestic nature.” That means that His previous and thus natural state exceeds that which was manifest during His brief tenure as a man. Therefore, God diminished Himself to serve men, to enlighten men, and to save men. But now, on this day, the Called-Out Assembly of FirstFruits, He would return to Heaven, to His preeminent and radiant brilliance. Understanding this, we should recognize that on His final advent, He will return as light, as brilliant as a star. And on that day, Yowm Kippurym in 2033, He will be known as Yahowah—not Yahowsha’. This transformation from being God’s shadow, to being like light, isn’t just for Yahowsha’; it is one that we will one day experience as well. And that is the promise of the FirstFruits Harvest. Those who rely upon His path will be transformed into light. And what’s marvelous about that is that according to Einstein’s E=mc2, a little matter converts into an enormous amount of energy. As children of God, we will become extraordinary. “As they approached (eggiso) the village (kome – or small town) where they were going (poreuomai – traveling), and He appeared as though (prospoieomai) He would go (poreuomai – travel) much further (porro – a great distance beyond [i.e., all the way to Heaven]), they strongly urged (parabiazomai – persuaded) Him, saying (lego), ‘Stay and abide (meno – continue to exist and remain, linger and dwell) with (meta) us, for (hoti – because) it is (eimi) nearing (pros – approaching) evening (hespera), and the day (hemera) is already (ede – even now) drawing to a close (klino – beginning to end).’ And so (kai) He went in (eiserchomai) and stayed (meno – remained and abided) together with (syn – in fellowship and association with) them.” (Luke 24:28-29) By searching the Scriptures in concert with the Spirit, we can all come to understand the nature and mission of the Ma’aseyah, just as these two disciples did under Yahowsha’s tutelage. Those who seek to live with God, those who choose to walk with Him, find His Scriptural explanation compelling.

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“And (kai) it came to pass (ginomai – to be), as He reclined to eat (katalinomai) with (meta) them, He received (lambano – acquired and accepted, grasping hold of) the loaf of bread (artos), speaking well of it (eulogeo – from logos, meaning words, and eu, which are good and prosperous; celebrating, describing, and invoking its blessings and benefits) and broke it (klao – tore off a piece), and gave it to (epididomi – handed it over and delivered it to) them. And now (kai), their eyes (ophthalmos – their mental capacity for seeing and understanding, their perspectives) were opened (dianoigo – given the proper frame of reference) and they became thoroughly acquainted with (epiginosko – came to know in a relational sense, and came to understand accurately and completely; they came to recognize and acknowledge) Him.” (Luke 24:30-31) Of note in this passage, dianoigo, translated “were opened,” literally means “firstborn son,” and speaks of the “opening of a womb,” and thus it describes Yahowsha’s nature and mission—of the Son of God opening up the way for us to be reborn Spiritually into our Heavenly Father’s family by way of our Spiritual Mother. Figuratively, dianoigo means “to facilitate understanding, opening up one’s mind to the proper perspective and interpretation so that they might understand.” It depicts a “rousing a desire to learn.” So, while the Word of God has the power to open our eyes and to save, for it to do so, our mindset must receptive. The primary purpose of the Word, and the mission of the Ma’aseyah, is for us to “epiginosko/to become thoroughly acquainted with” God, “to recognize and acknowledge” Him for who He really is, and then to form “a relationship with” Him. As a direct result of having their eyes opened, of coming to understand Yahowsha’ from the perspective of the Torah, Prophets, and Psalms, they came to know Yahowah. They came to understand the means by which we can form an inseparable union with God. Epiginosko speaks of “possessing information, carefully thinking about it, and coming to understand, to comprehend, to acknowledge, and to recognize the truth.” Once again, this is the way to God. We must think our way to Yahowah, and that requires reliable information (the Towrah, Prophets, and Psalms), an open mind, a good attitude, the ability and will to be rational and discerning, and the proper exercise of freewill. Within the context of Yahowsha’s message only being understood when viewed from the perspective of the Covenant as it is depicted in the Torah, Prophets, and Psalms, it is unfathomable as to how Catholicism, Orthodox Christianity, and their illegitimate step-daughter, Protestantism, have fooled so many souls into believing that there is a Scriptural basis for the Babylonian religious traditions of Saint Valentine’s Day, Saint Patrick’s Day, Ash Wednesday, Lent, Palm Sunday, the Eucharist and Communion, Good Friday, and Easter Sunday, as opposed to observing and benefiting from Passover, 51

Unleavened Bread, and FirstFruits. The truth is obvious, ubiquitous, and irrefutable, and yet billions of souls cling to these religious myths—to man-made concealments, to human corruptions and counterfeits instead. It’s sad, but since it is so easily avoidable, it is hard to feel sorry for the lost souls who have missed the essence of the Familial Covenant Relationship. Yahowah has made it abundantly clear that He bowed down in adoration to us, blessing us, for doing nothing more than walking away from religion, for coming to know Him, for walking with Him, for communicating with Him, for being straight and upright with Him, for choosing to revere Him, trust Him, and rely upon Him as He revealed Himself in His Scripture. And yet since the preponderance of people have missed this simple message, I pity them, as does God. But His sympathy does not solve their problem. It does not broaden the pathway or open heaven’s gate any wider. The only way to do this is to expose and condemn the myths which ensnare so many, and then to bluntly and boldly criticize mankind’s apathy, lack of knowledge, and irrational nature, hoping that some will open their eyes and minds to what God actually said. Listen to what these men had to say about their journey through Yahowah’s prophetic Scriptures. After Yahowsha’ departed for Heaven to completely fulfill FirstFruits: “And they said to one another (allelon), ‘Were not (ouchi) our hearts (kardia – our souls, consciences, and consciousnesses, our inner beings, our attitudes, emotions, intellect, and desires) burning (kaio – ignited and consumed, illuminated and warmed, set on fire) within us (en hemeis) as a result of (hos) His communication (laleo – talk and dialog) with us with regard to (en) the Way (hodos – the path, journey, and way of life), in the manner (hos) He was opening and explaining (dianoigo – expounding upon and giving life to) the Scriptures (graphe – the written Word of God)?’” (Luke 24:32) It should be like this for all of us. The Word of God is a torch which should burn brightly, impassioning our hearts and illuminating our minds as it sheds its light on the Way. Their lives were transformed and they turned around—returning to the place from which redemption flows. “And that same (autos) hour (hora – time), they rose and stood up (anistemi – they were restored to life, established, and upheld, rising up and coming to exist, made to stand upright, fully sustained) and returned (hypostrepho) to ΙΛΗΜ (placeholder for Yaruwshalaim, meaning the place from which salvation flows, from Ierousalem, a transliteration of the Hebrew name). And upon discovering the location of (heuriskomai – finding) the eleven (hendeka) and those with them, they came together (athroizomai – assembled), saying (lego – affirming and clarifying) that (hoti) really and truly (ontos –

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surely and certainly, in reality and indeed) the ΚΥ (placeholder for the Mighty One, as in ‘elohym, God) has been restored (egeiro – has stood upright) and has been seen (horao – experienced and perceived, observed and recognized) by Shim’own (Simon – a transliteration of Shim’own, meaning, one who understands and listens).” (Luke 24:34) It is particularly interesting, indeed telling, that upon having the Torah, Prophets, and Psalms opened before them, putting the past three days into the proper context, they too were “restored—anistemi: they were established and upheld, coming to exist, made to stand upright, and were fully sustained.” It is the promise and purpose of Bikuwrym which is why the timing was noted and why the same word was chosen—anistemi—the word Yahowah’s messengers used to tell the women that Yahowsha’ had fulfilled Yahowah’s promises. Keep in mind, these are the first recorded conversations of what occurred on Bikuwrym. And yet this is the second time that the disciples have used “the Way” in reference to themselves. In fact, there is no Scriptural indication that the disciples ever referred to themselves as “Christians,” only in passing that others, outside of their fellowship, called them “drugged”—the most literal meaning of the word. Therefore, “Christian” was an epithet. Listen to what these disciples had to say immediately after reviewing Scripture with the restored Ma’aseyah: “And (kai) they (autos) provided detailed information (exegeomai – revealed and made fully known, carefully and meticulously described, recounted all that they had learned from the interpretation of the divine writ) in (en – with regard to and in union with) the (o) Way (hodos – the journey, the path and the route; the conduct of life) as (hos – in the manner that and as a result of the way) He was made known and recognized (ginosko – acknowledged and understood) in (en) the breaking (klasis – tearing apart and separating) of the loaf of bread (artos).” (Luke 24:35) Broken bread symbolizes the body of Yahowsha’ being sacrificed and tormented on Passover. The loaf itself, which during the seven-day celebration of the Miqra’ of Matsah would have been unleavened, represents the separation of sin from our souls—something Yahowsha’ achieved on our behalf on the CalledOut Assembly of Unleavened Bread. And this day of awakening, FirstFruits, is all about the harvest of the purified grain which comprised the loaf, of being gathered in by God. These things became clear to them once their eyes and the Scriptures were opened, and for the first time, they were on their way home. Bikuwrym is about birth, not resurrection from the dead. FirstFruits depicts the process of being born anew Spiritually into Yahowah’s family. It speaks of the time our soul is reconciled and unified with Yahowah’s Spirit.

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And make no mistake. They did not come to understand the symbolism of breaking bread within the context of the Christian rituals of the Eucharist and Communion. These religious rites wouldn’t be invented for centuries. No, they understood as we must, that the broken bread devoid of yeast was symbolic of Yahowsha’ fulfilling Passover, Unleavened Bread, and FirstFruits, and of these providing the Way to God. This Way, this Path to God, is that narrow and unpopular route described at the end of Yahowsha’s Teaching on the Mount. It is the Way foretold and described in the Towrah, by the Prophets, and in the Psalms. It is the seven-step path which begins with the doorway labeled “Passover,” and with its fulfillment upon Golgotha’s upright pole. The Way home journeys through Unleavened Bread before rising into God’s presence on FirstFruits. The Path ends in paradise, in camping out with our Heavenly Father during Shelters. So, while we should not be Christians, we should be Followers of the Way. The fulfillment and celebration of the Miqra’ of Bikuwrym continued, “And as they discussed (laleo – spoke about) these things, He, Himself (autos), stood upright (histemi – took a stand so as to enable others to stand up, choosing to establish, authorize, validate, and uphold) in (en) their midst (autos mesos – among them), and said (lego – affirmed, promised, and provided meaning) to them, ‘Shalowm (eirene – from eiro, to join).’” (Luke 24:36) One of the challenges of translating the Greek is the recognition that the Ma’aseyah Yahowsha’ did not speak to His disciples in Greek, and thus did not say “eirene.” And while He may have spoken to them in Aramaic, the Hebrew greeting of “Shalowm” was so universal, and so ingrained within the culture of Yahuwdym, so central to the purpose of the Miqra’ey and the role of the Ma’aseyah, I am certain God said: “Shalowm.” So, the only question is: what did He mean by it? Why was shalowm the first word He spoke to the eleven upon the completion of the Spring Miqra’ey? In Hebrew, shalowm means “peace,” but in the sense of “reconciling a relationship, of achieving a favorable outcome, of being saved, freed from danger, and returned to health.” Shalowm is a relational term and is best understood within the context of the Familial Covenant Relationship established by Yahowah. Based upon shalam, shalowm speaks of “friendship and companionship,” of the “blessings and gifts of kindness and favoritism which restore affection to an association.” Shalowm, like its root shalam, infers that the parties to a relationship have “reformed their union, have been reunited, and are now living in peace and tranquility.” It conveys the idea that “restitution has been made for the purpose of reconciliation.” As such, shalowm depicts the result of Pesach, Matsah, and Bikuwrym: “our souls have been restored to health, our debt has been paid, we have been blessed with salvation, the covenant relationship has 54

been reconciled, we are reunited with God, and have been bestowed the merciful gift of tranquil contentment in the company of our Creator.” Shalowm is the perfect summation of Passover, Unleavened Bread, and FirstFruits. Understand the word, and you will appreciate their purpose. Looking at them shaking in fear, knowing that they did not recognize His restored presence, Yahowsha’ asked: “Why are you so agitated and confused (tarasso – distressed, anxious, confounded, and troubled, frightened, upset, and intimidated)? I exist (eimi – I Am). What is the reason for (dialogismos dia – the hesitation regarding deliberation, the argument and dispute, the uncertainty behind) your elevated heart rate (anabaino kardia)?” (Luke 24:38) Those who lack understanding are often troubled by good news. Such is the case of religious Christians who celebrate Christmas and Easter, who worship on Sundays, and who call God “Lord,” and the Ma’aseyah “Jesus Christ.” Rather than celebrating the hope, the affirmation and the magnificence, the mercy and reconciliation inherent in Passover, Unleavened Bread, FirstFruits, Shelters, the Sabbath, Yahowah, and Yahowsha’, when they are confronted by these truths, they become agitated and confused, and they are hesitant to, if not completely incapable of, reason. I dare say that this problem is now universal and irresolvable. As I write these words in the midst of what is called “the Great Recession,” I am dumbfounded by the ignorant and irrational behavior of government officials, the media, and of the general population. Almost everything which has been done to solve the problem, is not only wrong, the bailouts are destined to aggravate the economic collapse. The West’s monetary death spiral has now entered a period of dynamic instability, not unlike the birth pangs Yahowsha’ said would be harbingers of the Great Tribulation. Traumatic volatility (read: chaotic wild undulations) will increase in magnitude and frequency as our nations collapse over the next fifteen to twenty years. The value of currency is being destroyed, failure is being rewarded, success is being punished, freedoms are being curtailed as free enterprise is being undermined, and wealth is being confiscated and redistributed as if it could be increased through division. The same is true with the “War on Terrorism,” “Global Warming,” “Democracy,” and “Multiculturalism.” In the public battles for and against such things, crucial evidence has been neglected, the meanings of words have been convoluted, and logical reasoning has been rendered irrelevant. The products of public education have been dumbed down to the point that they only know enough to be dangerous and can no longer think for themselves. In their apathetic stupor, they have become easy prey, hapless victims of the terminally-flawed

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Socialist Secular Humanist revolution. In America, they have become an ObamaNation. After allowing the eleven to examine His improved nature, and after sharing a meal, “He said to them, ‘These (houtos) are the words (logos – accounts, treatise, reasoning, affirmations, and statements) which (hos) I (ego) spoke (laleo – shared and communicated) with (pros – among) you (humeis) back when (eti – previously and continuing to the present time) I was (eimi – existed and was manifest) together with (syn – associated and in fellowship with) you all (humeis), namely that (hoti – because, by way of reason and explanation) it was necessary (dei – inevitable, compulsory, expected, proper, right, and beneficial) to completely fulfill (pleroomai – to complete and finish, to consummate and perfectly render, to give meaning to, and to cause people to think about) everything (pas – the totality of that) written (grapho – used exclusively in the RC to describe Scripture—the written Word of God) in (en) the Towrah (nomos – share which is parceled out, inheritance which is given, nourishment which is bestowed to be possessed and used, precept which was established and is received as a means to be proper and approved, prescription to become an heir; from nemo – that which is provided, assigned, and distributed to heirs to nourish them) of Moseh (Moseus – a transliteration of the Hebrew Moseh), Prophets (prophetes – a translation of the Hebrew nabyi’, one who speaks the message of God), and the Psalms (psalmos – a translation of the Hebrew mizmowr, words with a melody) concerning (peri – with regard to) Me (ego).” (Luke 24:44) In the first two conversations recorded in the immediate aftermath of the Ma’aseyah Yahowsha’s fulfillment of the Miqra’ey of Pesach, Matsah, and Bikuwrym, God said that it was necessary, even compulsory for Him to completely fulfill that which was written about Him in the Torah, Prophets, and Psalms—and that the reasoning behind what He had done for us, the proper interpretation of it, could be found there. There is no more important lesson than this. It is the light which guides those who walk with Yahowah. So I ask Christians, and especially Catholics, why have you ignored this Godly advice, and why have you replaced it with Babylonian mythology? Does man have the right to present God’s instructions and solutions in an entirely different and conflicting context? And if the answer is “no,” then what will the fate be of those who have placed their faith in a religion which is inconsistent with God’s instructions? What makes you believe that God will accept religious remedies which either conceal, corrupt, or are contrary counterfeits to His Way as He outlined it in His Word—the Torah, Prophets, and Psalms? In this regard, it is important that you know that the most literal rendering of logos, as it resonated in the minds of those who first read this passage, was “a completely rational and orderly arrangement of words.” Logos, as a plural noun, 56

can be accurately translated “words, speech, declarations, statements, affirmations, assertions, teachings, preaching, revelations, messages, accounts, or communication.” It is based upon the verb lego, meaning “to say, to speak, to affirm, to maintain, to teach, to exhort, to advise, and to direct.” In Yahowchanan 1, Yahowsha’ is the Lego/Word—and all it conveys. “Then (tote – at that time), He (autos) opened (dianoigo) their minds (nous – ability to think, to reason, to judge, and to understand, adjusting their attitude to resolve conflicts so that they might become aware and) to have the capacity to understand (suniemi – to be intelligent and gain insight by way of bringing everything together so as to comprehend the whole by way of making the proper connections between the parts of) the Scriptures (Graphe – the Word of Yahowah recorded in Hebrew).” (Luke 24:45) Nous, translated “minds,” and meaning “ability to think, to reason, to judge, and to understand, by way of a different attitude which resolves conflicts so that we can become more aware” is a derivative of ginosko: “to know, especially in a relational sense, to recognize and to acknowledge, to perceive and to understand evidence.” Once again, to properly evaluate God’s Way, we must first come to know what He revealed in the Torah, Prophets, and Psalms and then use our ability to reason to understand it. But for this process to occur, our minds must be open, our ability to think must be unleashed, and our attitude must be adjusted. We must be willing to deal with religious conflicts, and then evaluate Scripture as a whole cloth. Abraham was asked to walk out of Babylon before He was asked to walk and talk with Yah. Likewise, suniemi, translated, “capacity to understand,” literally means “to bring together.” It is the proper way to think and is the basis of understanding. While I have said this before, there are countless people who know more than I do, and there are many who are better educated and who think more rapidly. The one gift that I bring to this mission, beyond my willingness to engage while remaining reliant on Yahowah, is an uncommon ability to understand the relationships between things, to comprehend what is being said and done by connecting the facts at our disposal in such a way as to complete the big picture. In this regard, and in this context, suniemi is the operative word behind the methodology of Yada Yah. Always keep in mind that “Scripture” is comprised of the Torah, Prophets, and Psalms, and that its instructions remain the focus of this conversation, of that held on the road to Emmaus, of the Teaching on the Mount, and of the Olivet Discourse. There was no “Renewed Covenant” at the time, and there still isn’t. When the Covenant is eventually renewed, its reaffirmation will be predicated

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upon the complete and perfect incorporation of the Towrah. What’s now referred to as the “Christian New Testament” was never called Graphe/Scripture. “And He said (legos – taught and affirmed) to them that for this reason and cause (hoti) and in this manner (houto) it was written (Grapho – inscribed in the Word of Yahowah) that the ΧΝ (placeholder for Ma’aseyah, the Anointed Implement of Yah) must experience suffering (pascho – must be afflicted in a horrible way and endure pain) and then stand up enabling others to stand (anistemi – be restored) out of (ek) lifelessness (nekros – desolation and destitution, death and abandonment) on the third (tritos) day (hemera).” (Luke 24:46) From a Scriptural perspective, it is a matter of one, two, three. On the first day, Passover, His body suffered, enduring horrible affliction and pain. On the second day, Unleavened Bread, His soul was abandoned to the realm of pain and suffering. And on the third day, FirstFruits, His Spirit and soul were reconciled and He rose up to Yahowah. Death was no longer a consequence of sin. Separation was no longer its penalty. God had provided a way home. The first three Miqra’ey, Yahowah’s Called-Out Assemblies, had been completely and perfectly fulfilled. There was now a path to paradise for those who understood it, for those who trusted in it, and for those who relied upon God’s accommodating provision. But don’t accept my word on this…“Publicly proclaim (kerysso – announce, publish, preach, and teach with the intent of persuading and urging, making extensively known, telling everyone everywhere) in (en) My (autos) name (onoma – personal and proper name, renown and authority) a change of mind for the better (metanoia – a reversal in thinking which leads a better perspective, approach, and attitude) to (eis) pardon and forgive (aphesis – release individuals from captivity and free them from bondage and oppression, to cancel debts and acquit the guilty, to liberate people from the consequence of) sin (hamartia – guilt, the moral and just consequence of wrongdoing, any aberration of the truth) to (eis) all (pas – the totality of) races and nations (ethnos – population groups, inhabited areas, and cultures), starting (archomai – initiating the process and beginning) from (apo) ΙΛΗΜ (placeholder for Yaruwshalaim, meaning the place from which salvation flows, from Ierousalem, a transliteration of the Hebrew name).” (Luke 24:47) Tragically, Christians of all persuasions have removed this verse from its context—that of understanding Yahowsha’s Passover and Unleavened Bread redemptive sacrifices and His liberating FirstFruits harvest of souls from the perspective of the Torah, Prophets, and Psalms. As a result, the “Great

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Commission” message they preach is incongruous with God’s instructions and has thus led billions of people down a dead end road. To fully appreciate the mission God is sending us on, understand that metanoia is from meta, meaning “with and subsequent” and noeo, meaning “to examine the evidence, to think, consider, ponder, perceive, judge, and understand.” As a compound word, metanoia speaks of “using recently acquired knowledge for a subsequent correction in one’s thinking, understanding, approach, and behavior.” While it is usually translated as “repentance,” it isn’t so much about “remorse or regret,” but more about “thoughtfully reexamining the evidence at our disposal from a different perspective and using sound, rational, and moral judgment to change one’s mindset and achieve an improved, more accurate, understanding.” It is about a reversal in thinking from wrong to right, from evil to good, from fiction to fact, from error to truth, from religion to relationship—most especially, to the Covenant as it is described in the Torah. Aphesis, translated “pardon and forgive,” in the 47th verse, speaks of redemption and salvation, especially in the sense of the Miqra’ey and of the Exodus. It is symbolic of God’s role in removing us from human oppression and bondage, because aphesis is based upon the verb aphiemi, meaning “to send forth, to depart, and to separate oneself from something or someone”—in this case religious, political, and economic schemes. That is why aphesis means “release individuals from captivity and free them from bondage and oppression.” God wants us to have the freedom to exercise freewill, as it is the only prerequisite of love. But as it relates to Yahowah’s Called-Out Assemblies, it is our hamartia/sin from which we are being separated from and freed. In this context, aphiemi also means “to disregard, to neglect, and to never discuss.” In relationship to our sin, this affirms Yahowah’s promise to blot out and erase the record of our wrongdoing, obliterating it so that our ugliness becomes unknown and unknowable to God. “You (humeis) are witnesses to (martys – are someone who shares the evidence, information, and statements known directly to them, someone who accurately presents and declares experiences and ascertainable facts to which they possess firsthand knowledge, someone who can enlighten others by reporting and testifying about what they have personally seen and heard regarding) this (houtos).” (Luke 24:48) The “this” to which they were asked to testify is the change of mind and attitude which is required to understand Yahowah’s path home as it is described in the Torah, Prophets, and Psalms. Remember, neither the men on the road to Emmaus nor the eleven disciples understood what had happened on Passover,

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Unleavened Bread, and FirstFruits until it was explained to them from this perspective. And if they didn’t as eyewitnesses, what are the chances anyone else would come to understand the Way accurately enough to correctly follow the path God provided? Rather than translating martys “witnesses,” religious types have transliterated the Greek “martyrs” and established a class of people who willfully die to advance their religious or political doctrines. Hitler’s Mein Kampf opens with a tribute to martyrs, as did Lenin’s speeches regarding the Communist Revolution. Muhammad took this ball and ran with it, telling the first Muslims that whoever died as a martyr, stealing and killing for him, would be awarded virgins in paradise. It is what caused Islam to be the most barbaric and oppressive religion in human history. But they were not alone, Catholic popes have promised the same thing, especially during the Crusades. Being a witness is consistent with Yahowah’s instructions, while the notion of earning paradise as a martyr is the antithesis. “And indeed (idou), I (ego) send you out (apostello – dispatch you with the purpose of conveying the message) with My (ego) ΠΡΣ (placeholder for Patros and ’Ab – Father’s) assurance of the promised agreement (epangelia – with an affirmation of approval, with a mandated and obligatory pronouncement, pledge, and summons) upon (epi) you.” (Luke 24:49) Apostello is another example of a Greek verb which theologians, rather than translating, have chosen to transliterate, “Apostle.” By so doing, they created a title which applied only to a small group of people when Yahowsha’s intent was to establish a mission in which we should all participate. Apostello, as a compound of apo, meaning “to separate” and stello, “to arrange in order so as to be prepared for use.” This means two things. First, Yahowah wants us to engage individually, as opposed to collectively. We are to separate as we go out into the world, meaning that the institutional religious approach isn’t what He had in mind. Second, Yahowah wants us to prepare before we witness to others. He knows that those who preach before they understand do more harm than good. And based upon apostello, not just any form of preparation will do. God wants us to arrange the message we will be testifying to in order, so that we present the Familial Covenant Relationship before its completion, the Way as outlined in the CalledOut Assemblies before its fulfillment. He not only wants us to view His words and deeds from the perspective of the Torah, Prophets, and Psalms, He wants us to arrange our witness in this same order. In this light, epangelia, translated “the assurance of the promised agreement,” speaks directly of the Covenant agreement established between God and ‘Abram, 60

meaning “Father,” in Genesis. This Beryth—Familial Relationship Agreement— serves as the foundation upon which the entirety of Scripture is based. And central to this agreement is God’s seven binding pronouncements and summonses which comprise the Miqra’ey. Arranged in order, they convey Yahowah’s prophetic promise of salvation and timeline. They are both mandatory and obligatory—on mankind and upon God. By observing them, we have Yahowah’s pledge, His solemn promise, that when it comes to life with Him in Heaven, our approval is assured. This is the message. It is the miracle of the three days—one which will be reaffirmed with the outpouring of the Spirit on Shabuwa’—the Feast of Sevens. FirstFruits depicts a Spiritual harvest of souls, of God gathering us into His home. For it to be completely fulfilled, Yahowsha’s soul not only had to be released from the darkness of She’owl, He had to be reunited with the Set-Apart Spirit and rise up to heaven. And that is why we read: “And it came to pass (ginomai – came to exist, happened, and was manifest) with regard to (en – in union and association with) His (autos) speaking well of (eulogeo – and providing benefits, even thanking and encouraging) them (autos), He (autos) departed (diistamai – set them apart and continued on after a specific set interval of time had passed) from (apo) them (autos) and was carried up (anaphero – led, brought, taken away, and borne upward as an offering) to (eis) heaven (ouranos – the abode of God).” (Luke 24:51) Bikuwrym, the “harvest of firstborn children,” was now complete. God was going back home, inviting us to follow Him. There are three particularly descriptive words in this passage. The first is eulogeo. It is yet another common Greek term which has been poorly translated— with derivatives rendered “Gospel” on several occasions. In the process, it has lost its meaning. In reality, eulogeo is comprised of eu, meaning “good, prosperous, and beneficial” and logos, meaning “words.” It means that Yahowsha’ “spoke well of His disciples,” that He “wished them well,” that He “encouraged them” and that His “words were beneficial to them.” Diistemi is another telling term. Translated “departed” above, it speaks of “continuing one’s journey at a specific set interval of time,” in this case within the timeframe established in the Towrah with regard to the Miqra’ of Bikuwrym. For FirstFruits to be fulfilled, the Father would have to bring His Son home. In this light, diistemi is comprised of dia, meaning “by means, reason, and on account of,” and histemi. And as you know, histemi not only serves as the root of the noun properly translated “upright pole” (as opposed to “cross”) upon which Yahowsha’ fulfilled Pesach, it describes what He did for us on Matsah— “standing up for us, establishing us, so that we could stand with Him.” Histemi 61

even explains the purpose of Bikuwrym: “upholding and sustaining us so that we might rise.” We are to walk along, not crawl down, Yahowah’s seven-step pathway home. The third interesting term is anaphero, because it speaks of a harvest, of a reaper bringing in and carrying away the fruit of his labors. Consistent with the FirstFruits “offering which elevates,” anaphero speaks of “being carried upward as an offering.” It is a compound of ana, meaning “into the midst” and phero, “to rush someone home by carrying them,” and “helping someone endure the rigors of a storm by bearing and leading them safely through it.” So now that we understand God’s words and their context, let’s review Luke’s concluding testimony regarding Yahowsha’s fulfillment of the Miqra’ of Bikuwrym—the Called-Out Assembly of FirstFruits—without the clutter of my comments. Now on the first day of the week, very early in the morning (as others slept before dawn), they [the Galilean women] came to the burial tomb, bringing the fragrant anointing spices which they had prepared. But they found the stone rolled away from the tomb. (Luke 24:1-2) They went in but did not find the body of the Mighty One, Yahowsha’. In that they came to be perplexed concerning this, suddenly two men appeared standing nearby them clothed in dazzling and brilliant light. (3-4) Frightened, they began to incline their faces to the ground. And they said to them, ‘Why do you seek the one who lives among the dead (those destitute of life)? He is not existing here, but (instead) He has been restored and stands upright! (5-6) Remember (think, recall the information provided, and respond appropriately to) the manner in which He spoke to you when He was still present in Galilee, saying, “It is necessary and inevitable (proper and beneficial) that the Son of Man be delivered into the hands (authority and control) of perpetually sinful and mistaken (especially errant, lost, wicked, and heathen) men, and then be affixed to and lifted up on an upright pole, and on the third day return to life and stand up.”’ And they remembered His words. (6-8) Changing their mind and returning (regaining their convictions and turning around), they separated themselves from the realm of the dead (the burial tomb), and as messengers reported (confessed and acknowledged what they had witnessed) all of these things to the eleven and also to others. (9) But the enlightenment in their presence (sound judgment) came across as nonsensical (as foolish conjecture, baseless opinions, and worthless) statements, and they did not think they were trustworthy or reliable. (11) So then Petros stood up and ran toward the tomb and stooped to see. He considered the swath of

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linen without accompaniment. And he departed, astonished and marveling in admiration by what had happened. (12) Now pay attention, on that very day, it occurred that two of them were traveling to a village named Emmaus, which was a distance from Yaruwshalaim. They talked with one another with regard to the account of all these things which had come to pass. (13-14) Coming and appearing while they communed together, pondering the evidence, Yahowsha’, Himself drew near (approached and joined them) and went with them (leading them on their journey). But their eyes (perspective and perceptions) were restrained, so that they were kept from accurately recognizing or acknowledging Him. He said, ‘What kind of conversation is it that you are exchanging with one another as you walk standing upright, and yet are discouraged?’ (15-17) Then the one whose name was Cleopas answered, ‘Are You the only one living and traveling in Yaruwshalaim who does not know the things which have happened here through Him during these days?’ (18) He said, ‘What nature of things?’ So they said, ‘Things concerning Yahowsha’, the Nazarene, a man who became a prophet, mighty (powerful and capable, extremely important and influential) in word and deed in the presence of (in accord with the judgments of) God and all the people, and how the chief priests (religious leaders) and our rulers (political and governmental officials) delivered Him up (betrayed Him and handed Him over) to be judged and condemned by the authorities (to be unfavorably evaluated, sentenced, and punished) to die and be separated (denoting the physical separation of the body and soul), affixing Him to an upright pole (fastening Him to a stake and then driving the timber into the ground, setting it upright). (19-20) Instead, however, we were confidently expecting that He came into existence (was manifest to represent and stand up) for the intended and destined purpose of redeeming Yisra’el through the payment of a ransom (freeing, releasing, and delivering those individuals who live with God by paying the price to liberate them from bondage, oppression, and the penalty of sin). (21) Indeed, and then, besides all this, today is the third day since these things occurred. (21) And yet, certain women from among us, who arrived at the tomb early this morning, astonished us. When they did not find His body, they came saying that they had even seen the supernatural appearance of heavenly messengers (spiritual representatives who were sent out as God’s envoys) who affirmed that He lives. (22-23) And some of those who were with us went to the tomb and found it just as the women had said.’ (24) Then He said to them, ‘O you who lack understanding (who fail to perceive, to ponder, to consider, and to comprehend; who are senseless, foolish, dimwitted, unintelligent, ignorant, and irrational), and are slow within 63

themselves to (dull of heart and inactive in mind and body, apathetic and sluggish with regard to their own volition to) think and be persuaded by, giving credence to (objectively and intellectually evaluating, having confidence in, seeing as worthy, and being convinced by) all that the prophets have spoken! (25) Wasn’t it inevitable and necessary (logical and proper, beneficial and right, compulsory and dutiful) for the Ma’aseyah, the Implement of Yah, to have suffered (to have endured) these things and then to return to His glory and radiant magnificence (shining brightness and preeminence)?’ (26) And then, beginning at the source, with Moseh and all the Prophets (those who declare what is going to happen before it occurs), He explained the meaning (He translated and interpreted all the reasons) to them in the Scriptures (Writings of the Hebrew Scriptures) that pertained to Himself. (27) As they approached the village where they were going, and He appeared as though He would go much further, they pleaded with Him, saying, ‘Stay and abide with us, for it is nearing evening, and the day is already drawing to a close.’ And so He went in and stayed together with (in fellowship and association with) them. (28-29) And it came to pass, as He reclined to eat with them, He received the loaf of bread, speaking well of it, and broke it, and gave it to them. And now, their eyes (their mental capacity for seeing and understanding, their perspectives) were opened (given the proper frame of reference) and they became thoroughly acquainted with (came to know in a relational sense, and came to understand accurately and completely; they came to recognize and acknowledge) Him.” (30-31) Then after Yahowsha’ had left: “They said to one another, ‘Were not our hearts burning within us as a result of His communication with us with regard to the Way, in the manner He was opening and explaining (expounding upon and giving life to) the Scriptures (the written Word of God)?’ (32) Then that same hour, they stood up and returned to Yaruwshalaim. And upon discovering the location of the eleven and those with them, they came together, saying (affirming and clarifying) that really and truly God has risen and been seen by Shim’own (meaning to understand). (34) And they provided detailed information (revealed and made fully known, carefully and meticulously described, recounted all that they had learned from the interpretation of the divine writ) with regard to the Way as He was made known and was recognized (acknowledged and understood) in the breaking of the loaf of bread. (35) As they discussed these things, He, Himself, stood upright (histemi – took a stand so as to enable others to stand up, choosing to establish, authorize, validate, and uphold them) in their midst, and said to them, ‘Shalowm.’ (36) Why are you so agitated and confused? I exist (I Am). What is the reason for 64

(hesitation regarding deliberation and the uncertainty behind) your elevated pulse? (37) He said to them, ‘These are the words (accounts, reasoning, affirmations, and statements) which I spoke (shared and communicated) with you back when I was together with you all, namely that it was necessary (inevitable, compulsory, expected, proper, right, and beneficial) to completely fulfill (to complete and to consummate, to perfectly render, to give meaning to, and to cause people to think about) everything written (grapho – in Scripture) in the Torah of Moseh, the Prophets, and the Psalms concerning Me. (44) Then, He opened their minds (their ability to think and to reason, to judge and to understand, adjusting their attitude to resolve conflicts so that they might become aware) to have the capacity to understand (to be intelligent and gain insight by way of bringing everything together so as to comprehend the whole by way of making the proper connections between the parts of) the Scriptures (the written Word of God as conveyed in Hebrew). (45) And He said to them that for this reason and cause, and in this manner, it was written (inscribed in the Word of God) that the Ma’aseyah, the Implement of Yah, must experience suffering (must be afflicted in a horrible way) and then stand up enabling others to stand, established out of lifelessness (desolation and destitution, death and abandonment) on the third day. (46) Publicly proclaim (announce, publish, preach, and teach with the intent of persuading, making extensively known, telling everyone everywhere) in My personal and proper name, a change of mind for the better (a reversal in thinking which leads to a better perspective, approach, and attitude) to pardon and forgive (release individuals from captivity and free them from bondage and oppression, to cancel debts and acquit the guilty, to liberate people from the consequence of) sin to all races and nations, starting from Yaruwshalaim. (47) You are witnesses to (one who shares the evidence, information, and statements known directly to them, one who accurately presents knowledge which can enlighten others regarding) this. (48) And indeed, I send you out (dispatch you with the purpose of conveying the message) with My Father’s assurance of the promised agreement (with an affirmation of approval, with a mandated and obligatory pronouncement and summons) upon you. (49) And it came to pass with regard to His speaking well of (and providing benefits, even thanking and encouraging) them, He departed (set them apart and continued on after a specific set interval of time had passed) from them and was carried up (led, brought, taken away, and borne upward as an offering) to heaven (the abode of God).” (Luke 24:51) Not only had all of the prophecies and promises of the Torah, Prophets, and Psalms with regard to the Ma’aseyah’s fulfillment of Passover, Unleavened Bread, and FirstFruits been completed, just as they had been written, God told us 65

repeatedly that this was the only way to understand what He had done. And yet with reckless abandon, and with no regard whatsoever for the Word of God, Christians in every denomination have scoffed at this testimony, and substituted religious rites, holidays, and orthodoxy for Yahowah’s Covenant Relationship. The overriding issue I have with man’s backward view of the Ma’aseyah’s life, beyond it being ignorant, irrational, and obnoxious, is the “grace versus the law” argument so many Christians, especially evangelicals, use as a smokescreen to avoid the preponderance of Yahowah’s instructions. It is as if understanding the nature of God’s sacrifice and relying upon it as He described it, somehow negates the favoritism shown to us by the unearned and undeserved gifts of Passover, Unleavened Bread, and FirstFruits. It is as if understanding the path and provision Yahowah has prescribed, is work stained by the ugly stench of legalism. And yet, according to Yahowah, it isn’t a question of the Towrah versus Mercy, but instead of the Torah providing Mercy. Yes, there are some requirements which must be met for us to enjoy a familial covenant relationship with Yahowah, and while they require some effort on our part, it is offensive and unreasonable to categorize abandoning religious schemes, studying Scripture so that we come to know God as He revealed Himself, walking and communicating with Him, being straight and upright with our Heavenly Father, and choosing to revere, trust, and rely upon Him, as “working to earn our salvation by way of legalism.” Remember, Yahowah’s initial request of Abraham in the Torah was to come out of Babylon. It is His final request in Revelation of us today. And yet, the most prevalent and popular religious and political dogmas on planet Earth remain rooted in this very place. Speaking of this: “Do not (me) stray from the truth or be misled (planaomai – wander about lost without purpose or direction, do not be deceived, deluded, led down the wrong path, or be seduced into erroneous thinking) my beloved (agapetos – loved dear friends and) brethren (adelphos – family members and kin). Every (pas) good, worthy, and suitable (agathos – moral and generous, useful, beneficial, agreeable and joyous, distinguished and upright) act of giving (dosis), and every genuine and true (teleios – perfectly completed and finished) gift (dorema) from above (anothen) exists (eimi – denotes God’s existence, represents without contingency and corresponds identically to, happens, stands for, and occurs) moving down (katabaino – descending, from kata, down from and according to, and basis, for walking) from (apo) the ΠΡΣ (placeholder for Patros and ’Ab – Father) of Lights (phos – of illuminations [rendered in the plural because Yahowah is Light, Yahowsha’ is the Light of the World, and the Set-Apart Spirit adorns us in a Garment of Light]), among (para) whom (hos) there exists (emi) no (ouk) variation or change (parallage – transitions or vicissitudes, flexibility with regard to replacing one thing with 66

another), inconsistency or reversals (trope – turning back on a promise, fickleness, cancelation or abrogation, eclipsing of the light), or (e) any interception of [His] light (skia – any shadows or vague and sketchy foreshadows, representations, or obscurity).” (Ya’aqob / James 1:17) God’s purpose in writing to us is so that we might experience His Light and so that we would be able to prevent men from misleading us. And included in this message is the fact that Yahowah isn’t obscure about anything. His predictions and His representations are neither vague nor sketchy. And most important of all, He is consistent. God doesn’t change His program with the times. He isn’t interested in harmonizing with public opinion. He has created a plan and He is sticking to it. You should expect no variation of any kind when it comes to the process of salvation. The Way Home is a seven-step journey which begins with Passover, Unleavened Bread and FirstFruits and ends camping out with God for all eternity. Any suggestion that this has somehow been modified or updated by the Church is the kind of nonsense that leads millions of souls down the wrong path. In other words, the Torah remains in effect. Ya’aqob went on to write: “He [Yahowah] will purposefully and affectionately (boulomai – lovingly and willingly) cause us to be born (apokueo – will renew and restore us to life, bringing us forth from the womb, and causing us to exist) by means of (eis – and according to) the Word (Logos) of Truth (aletheia – objective reality and verifiable certainty) with us (hemeis) coming to exist as (eimi) His (autos) newly created (ktisma – completely changed and transformed) FirstFruits (aparche).” (Ya’aqob / James 1:18) According to Ya’aqob, we can rely on the Word of Truth and the promise of Bikuwrym. The Called-Out Assembly of FirstFruits, as it is explained in the Greek texts, is the story of children being born into our Heavenly Father’s family. In that this portion of the chapter is focused upon condemning unauthorized and revisionist Christian doctrine, you should know that there is no biblical book named “James.” The Savior’s disciple and brother were named Ya’aqob, which even corrupted into Elizabethan English should have been rendered “Jacob.” But the occultist King James who “authorized” the King James Version was so egotistical, so bent on proving that he held divine authority to rule, he had the name changed to match his own. Thus far, Luke and Ya’aqob have told a consistent story. They said that Yahowsha’ actually did what Yahowah had said He would do more than a thousand years earlier. He even did it on the very day and year He predicted He’d demonstrate this death defying act. For one additional verification, let’s turn to Yahowchanan’s eyewitness testimony of what occurred on the Miqra’ of Bikuwrym. “Then they [Yahowah’s 67

spiritual messengers] said to her [Maryam Magdalene], ‘Woman, why are you weeping?’ She said to them, ‘Because they have taken away (airo – executed, carried off, and destroyed) the (ho) ΚΣ (placeholder for Upright One, based upon kyrios representing ‘edon), and I (ego) do not (ou) comprehend (oida – I lack information, am unaware, and do not understand) where (pou) they have put (tithemi – placed and laid) Him.’ When she had said this, she turned around (strephomai), and behind her, she saw (theoreo – looked at) ΙΣ (placeholder for Yahowsha’) standing upright (histemi), and did not (ou) recognize (oida – perceive, understand, or comprehend, was unaware) that it was (eimi – that He represented a manifestation of) ΙΣ (placeholder for Yahowsha’).” (Yahowchanan / Yah is Merciful / John 20:13-14) Humankind had witnessed Yahowsha’ histemi: “come into our presence and stand upright, thereby enabling us to stand by establishing us and rescuing us, upholding us with authority and making us safe.” And yet because most don’t understand Yahowah’s Passover instructions or Unleavened Bread provisions, they were not ready for what they were witnessing. “ΙΣ (placeholder for Yahowsha’) said to her, ‘Maryam (Mariam – transliterated from the Hebrew Miryam, meaning “they are rebellious”).’ She turned around (strepho – changed her thinking, moved toward Him, and was reestablished in her relationship with Him so that she could follow after Him) and said (lego) to Him in Hebrew (Hebraisti – from Hebrais, a transliteration of ‘eber, designating the Hebrew language in which all Scripture was written), ‘Rhabboni (rhabboni – an Aramaic/Greek transliteration of rab),’ which (ho) is to say (lego), Teacher (didaskalos – instructor).” (Yahowchanan / Yah is Merciful / John 20:16) “Hebrew” is a transliteration of ‘eber, meaning “the straight passage to passover to the region beyond.” It is derived from ‘abar, meaning: “to pass over, to take away transgressions, and to pass beyond.” It speaks of Passover leading to Paradise. It’s hard to know what Maryam actually called Yahowsha’. The eyewitness accounts were written in Greek, a foreign language in Israel at the time. Rhabboni is an Aramaic word, but it is based upon a transliteration of the Hebrew rab and rabab. The problem is that rab and rahab do not mean “teacher,” but instead “mighty and exalted one, the most high, the first and the greatest, the one abounding in strength and power, the one whose ability is sufficient to complete any task, and the one who unites, increases abundantly, and multiplies.” It is a perfect title for the Ma’aseyah—as is the suggestion that it had evolved to mean “teacher.” But it is the exalted nature of the term which explains why Jewish religious leaders coveted the title and applied it to themselves. And in this regard,

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the first recorded instance of a rabbi using the term is circa 110 BCE. Yahowsha’ Perachyah is quoted saying: “Get a teacher (rab) and find a fellow student.” “Yahowsha’ said (epo) to her (autos), ‘Do not (me) touch or cling to (haptomai – make close contact with, hold on to, or adhere to) Me (ego), because (gar – for the reason) I have not yet (oupo) ascended to (anabaino pros – gone up to; a compound of basis, meaning to step and ana, into the midst of) the ΠΡΑ (placeholder for Father from patera and ‘ab). But (de) go to (poreuomai – depart and proceed by walking to) My brethren (adelphos – brothers and kin, those with whom I share a close bond of affection) and say to them, “I am ascending into the midst of (anabaino) My ΠΡΑ (placeholder for Father) and your ΠΡΑ (Father), and to My ΘΝ (placeholder for God based upon ‘elohym and theon) and your ΘΝ (God).”’” (Yahowchanan / Yah is Merciful / John 20:17) This passage provides important insights into Yahowsha’s restored nature as well as into to our eventual heritage. Yahowsha’ is in the process of being transformed, or more accurately, of being reformed with Yahowah. The part of the whole who had been set apart, was being reunified back into God. Anabaino says as much. The Son was “stepping back into the midst of the Father.” And that is why He didn’t want anyone to touch Him yet. Just as with what occurred on the Mount of Transfiguration, Yahowsha’s energy, His brilliance, would have to be dramatically increased for even Him to endure Yahowah’s presence. A mortal touching Him in this transformational state may have been lethal. The essence of the Bikuwrym promise is that one day we will increase in power as God’s children, and then follow Yahowsha’ home. Therefore, for the Ma’aseyah to be the first-FirstFruit harvested, for Him to lead the way, and for Him to fulfill the Called-Out Assembly as it was predicted, He had to go to the Father at this time. Finally, the passage says that “the Father” was not only Yahowsha’s Father but also our Father. And that makes Yahuwdym the sons and daughters of God. Those of us harvested on Bikuwrym and Taruw’ah are born anew and adopted as God’s children. “But then (oun – therefore and indeed), it came to be (eimi) late (opsios – between three and six o’clock in the afternoon, or a few hours before sunset) that same day, the one (heis) Sabbath (Sabbaton – a transliteration of the Hebrew Sabbathown, the special set-apart day of the Miqra’ of Bikuwrym and also the first day of that week) when (kai) the doors (thyra – entrances, gates, and portals) were shut (kleio – closed and locked) where the disciples (mathetes – committed students who are accustomed to habitually being informed, increasing their knowledge, learning, and understanding) were (eimi) gathered together (sunago – assembled) by reason of (dia – because of) their fear (phobos) of the Jews

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(Ioudaios – a transliteration of Yahuwdym), Yahowsha’ came (erchomai – journeyed from one place to another, made an appearance and revealed Himself) and stood (histemi – having come into their presence, He stood upright enabling them to stand, establishing and rescuing them, upholding them with authority, and making them safe, acknowledging their validity, recommending and authorizing them, having paid for them so that by choice they could choose continued existence while He was) in their midst (mesos – with them).” (Yahowchanan / Yah is Merciful / John 20:19) There are two different ways to read this passage because both phobos and Ioudaios have light and dark sides. The disciples could have been huddled and hiding in “phobos/fear, terrified of the Ioudaios / Jews (those who claimed to be Yahuwdym and were not)” because just a few days earlier, Jewish political and religious leaders had coerced the Romans to murder the Ma’aseyah. Might they be next? Or, on the brighter side, could the disciples have been “gathered together in phobos/reverence, loving one another as Yahuwdym (those in relationship with Yahowah),” celebrating the news that Yahowsha’ had risen, consistent with the promise of the Miqra’ of Bikuwrym. But either way, we know that after rising up to heaven, Yahowsha’ returned to earth to complete His mission. He had come, not just to fulfill the Called-Out Assemblies, but also to show man what God is like. It was therefore paramount to demonstrate Yahowah’s steadfast adherence to His written assurances—to the prophetic promises found in the Torah, Prophets, and Psalms. The message was simple: God is consistent, His Word can be trusted, and His path to paradise can be relied upon. John, whose name was actually Yahowchanan (Yah is Merciful), continued to document History’s greatest miracle: the fulfillment of the Called-Out Assembly of FirstFruits. “And He said (lego – promised and affirmed) to them: ‘You (humeis) are assured of salvation and a harmonious relationship (eirene – of a state of peace and tranquility by being joined to Me in a covenant agreement, of freedom and safety, of prosperity and great joy; representing the Greek word closest to shalowm).’ When He had said this, He showed them (deiknuo – exposed Himself so as to provide evidence and proof, teaching by revealing) His hands and His side. Then the disciples (mathetes – committed students who were accustomed to habitually being informed, increasing their knowledge, learning, and understanding) rejoiced in joyous salutations (chairo – were exceedingly happy).” (Yahowchanan / Yah is Merciful / John 20:19-20) Yahowsha’s restored and reconciled manifestation was tangible, albeit very different than His previous body. It was both corporeal, physical, material, and very real while at the same time more energy than matter. He could eat, and yet He could walk through walls. More revealing still, He could travel unfathomable 70

distances in the blink of an eye. This is exactly what I expect of our restored and reconciled nature. Our soul and Yahowah’s Spirit will be akin to light energy with the potential for temporary diminishment into matter when it serves our interests. Although we aren’t told specifically, it’s obvious within the context of Scripture, that Yahowsha’s Spirit and soul had ascended to Heaven, having become the living embodiment and the prophetic fulfillment of the Miqra’ of Bikuwrym just after meeting with the women and before returning to meet with His disciples. The women encountered Him at first light. Now it was nearly twilight. Moreover, He told the women not to touch Him because He had not yet gone to the Father. Now He was encouraging the disciples to touch Him. So then, after revealing His hands and side, God said: “Then (oun – therefore, accordingly and consequently, these things being so) Yahowsha’ said (eipon) to them anew (palin – as a repetition of renewal), ‘Be assured of salvation and of a harmonious relationship (eirene – of a state of peace and tranquility by being joined to Me in a covenant agreement, of freedom and safety, of prosperity and great joy; in Hebrew: shalowm) according to and in the same proportion as exists (kathos – just as, in the identical manner, and to the same degree as is represented) in the ΠΗΡ (Father) who set Me apart, and sent Me away with this message (apostello ego – separated Me from Himself, dispatched Me to go to this place, prepared Me to convey the Word, and arranged the order of events). I also (kai) send you out to begin the harvest (pempo – appoint and dispatch you to represent Me, instruct in the Word, and gather in, reaping what has been sown).’” (Yahowchanan / Yah is Merciful / John 20:21) While Yahowsha’ said “Shalowm” and not “Eirene,” the inclusion of eirene in this passage is illuminating because the message of FirstFruits is embodied in this word—just as it is with shalowm. While I have translated it “be assured of salvation and of a harmonious relationship,” there is more to it than this. Eirene is from the verb, eiro, which means “to join.” When Yahowah harvests our souls, and we are brought to Him, our Heavenly Father incorporates us into His family as His sons and daughters. Our assurance of salvation is a derivative of the “harmonious relationship” known as the “Covenant,” a familial affair facilitated by Yahowsha’s fulfillment of Passover, Unleavened Bread, and FirstFruits. Eirene, therefore, provides the ultimate “state of tranquility and peace.” That’s interesting because the Messianic title “Shiloh” means “Counselor of Peace and Tranquility”—the Covenant’s title for the Spirit. Further, according to etymological studies, this favorable and agreeable “state was almost always defined by a binding legal document which conveyed the mutual responsibilities of the parties to the relationship.” That’s important because the Covenant is a legal and binding document which describes the mutual benefits of the familial relationship with Yahowah. The adoption papers and the certificate of marriage 71

are the Scriptures. The Word is our assurance of salvation—our life assurance policy. The fine points are all detailed in the Miqra’ey. Also essential in understanding this passage is the fact that apostello is a compound of apo, meaning “to separate” and stello, “to arrange in order so as to be prepared for use.” So, when apostello is used in the context of Yahowsha’s relationship with Yahowah, it is especially revealing. Technically, apo designates “the separation of a part from the whole from which the part originated, whereby the individual is separated from the union or fellowship of the source.” Stello means “in order to prepare and equip the individual for use.” Thus, apostello conveys that Yahowsha’ is a manifestation of Yahowah, a part of Yahowah, set apart from God to prepare us to join with God. While this has been shared before, and will be shared again, the best way I know to convey the nature of the relationship between Yahowah, Yahowsha’, and the Spirit is for you to picture yourself on a boat in the middle of the ocean. Dip two large buckets into the sea. Freeze one and carve it into the shape of a man. Place it in the light so that its form can be seen and felt by those in the presence of its relatively brief physical existence. Then boil the seawater in the other barrel, allowing the steam to envelop those on your ship. Possessing more energy than the frozen form, the steam not only moves up, it can be put to work empowering things just like Yahowah’s Spirit. One radiates light and is easy to see. The other possesses more power and thus enables greater work to be done. And yet they are the same thing—both are pure manifestations of the ocean, just set apart from it to perform a specific function. Both buckets came from the same place and are thus identical in their composition. There is still only one ocean from which they both were derived. Each was set apart from the whole for the purpose of demonstration and revelation. One was corporeal, tangible, touchable in the form of a man reflecting light. The other was steam, representing the Spirit’s power to raise people up and empower them to do the work of God. This metaphor, while not perfect, helps us understand that Yahowah is one in nature, one in personality, one in power, and one in purpose. He is one entity and consciousness, not three. Consistent with Yahowsha’s words, the Spirit and the Son return to the midst of the living waters from which they came. That is what this passage is telling us. In the context of us being “pempo/sent out to begin the harvest, appointed and dispatched to represent God, instructing others in the Word, and gathering in souls, reaping what had been sown by God’s fulfillment of Passover, Unleavened Bread, and FirstFruits, Yahowsha’ revealed: “And when (kai) He had said (eipon) this (houtos), He breathed (emphusao – blew His breath) on them and

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said (lego – provided meaning, promised, and assured): ‘Accept and carry (lambano – receive and acquire, take hold of and use productively, choose to associate with, experience and exploit courageously) the revered, cleansing, and set-apart (hagios) ΠΝΑ (placeholder for ruwach, Spirit; and pneuma).” (Yahowchanan / Yah is Merciful / John 20:22) The Set-Apart Spirit is what made Yahowsha’ the diminished manifestation of Yahowah, and She is what makes us like God. She came from the Son because the Father, Spirit, and Son are one. Our Spiritual Mother provides the means for us to “accept and carry” the message. We are to “use the Spirit’s power productively, choosing to closely associate with Her.” Yahowah wants us to “exploit the Spirit’s resources, using them effectively and courageously.” Through the Spirit we are born anew from above and thus prepared for the Spiritual harvest and for transport to heaven. Moving from Yahowchanan to Mattanyah, we find another affirmation that the harvest celebration of FirstFruits requires that a wave offering be made. Pure grain, representing saved souls, mixed with wine, representing the Ma’aseyah’s blood, and oil, representing the Set-Apart Spirit, must rise up to Heaven. So, consider Mattanyah’s testimony as proof that the Ma’aseyah presented His “wave offering” of redeemed souls before Yahowah on this day in accordance with His Qara’ / Called Out / Leviticus 23 instructions. “The tombs (mnemeion – burial sepulchers) were opened (anoigo – were provided with access) and many (polus – a large number, a great quantity of) corpses (soma) of those who had been revered, cleansed, and set apart (hagios), those who had fallen asleep (koimao) were aroused (egeiro – were awakened, transformed from death to life). And coming out of (exerchomai – coming forth on their own accord as an assembly arisen and reborn from) their tombs (mnemeion – sepulchers) in association with (meta) His restoration (egersis), they entered and appeared in the revered and set-apart (hagios) city and they manifested themselves as light to (emphanizo – disclosed themselves as light, declaring and providing proof to) many.” (Mattanyah / Yah Gives / Matthew 27:52-53) Members of Yahowah’s family became like their Savior Yahowsha’, collectively fulfilling the prophetic foreshadowing of the third Miqra’. As was the case with Yahowsha’ on Bikuwrym, these Children of the Covenant were seen as a manifestation of light energy. Dissecting this important fulfillment of the Festival of FirstFruits, we learn that egeiro, or “were aroused,” is from agora, which shades its meaning considerably. The hagios (those who had been revered, cleansed, and set apart) were not only “egeiro – awakened and then transformed from death to life, stirred and then enabled to appear,” they were “agora – an assembly of people brought

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forth for the purpose of public debate, for election and thus to facilitate choice.” They were evidence of “a favorable judgment in the marketplace of ideas.” They were “the beneficiaries of a business transaction” known as ga’al/redemption. Yahowsha’ came to stir public discussion on the subject of who Yahowah is, what He is like, what He recommends and desires, and what provision He has provided. He did this so that we could judge the evidence and then make an informed and wise choice, one by which we can elect to know Him and trust Him, becoming part of His assembly—Yahuwdym. This is the business of God. Emphanizo is an equally revealing term. It defines Yahowsha’s relationship with Yahowah as well as the purpose of His visit. An emphanizo is a “manifestation.” Webster defines “manifestation” as: “the act or process of revealing a form of an individual in a public demonstration for the purpose of presenting their power in a way in which is readily perceived by the senses, especially by sight.” An emphanizo/manifestation is “easily understood and recognized by the mind; it makes someone or something evident by demonstrably displaying it or them.” As such, emphanizo is designed “to exhibit and disclose [Yahowah’s] nature and power.” To emphanizo is “to make Him known by providing proof and then declaring that proof publicly.” To further appreciate this term, emphanizo is a compound of em, a variation of en meaning “by and with” and phaino, which conveys “to shine light, to bring forth into the light, to cause light to shine, and to shed light.” Phaino also means: “to become evident, clear and manifest.” Phaino is from the base of phos which is “light.” This should not be surprising since God is light—even the Father of Light. Light is Yahowah’s most oft-repeated metaphor to describe Himself because it is the most revealing and accurate. By analyzing the root of emphanizo, we discover that the process of change that makes our restored and reconciled nature different than our current mortal existence, is directly related to light. This means we will become more like Yahowah in yet another way. Light is energy and yet it has a particle nature, much like the post Bikuwrym Yahowsha’. And light exists in the eternal now where past, present and future are one. This makes light eternal. In the context of the FirstFruits Harvest, it reveals a great deal about the purpose of this day. These were not physical bodies which were seen, but instead manifestations of Yahowah’s light in harmony with the souls of the Called Out. Analyzing this amazing passage further, we discover that the revered, cleansed, and set-apart souls who comprised the FirstFruits Harvest were “awakened from their sleep.” This means that those whose mortal lives ended before Yahowsha’s fulfillment of Passover and Unleavened Bread, the transition from temporal consciousness, to death, and then to rebirth included a period of

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prolonged sleep where their souls were unaware of their surroundings and circumstances, even of time. The Spring Miqra’ey were prophetic rehearsals directing our attention to their miraculous fulfillment in Jerusalem—the city which lies at the crossroads of the world—the city from which redemption flows. Now they are memorials—setapart assembly appointments to celebrate and facilitate our relationship with our Heavenly Father. They are not only fixed in time, they are the very fixtures upon which time hangs. And they are signs, lessons to us, so that we might more fully appreciate Yahowah’s provision, the nature of His sacrifice, the reasons He made it, as well as their effect on our standing with Him. We can keep this appointment with our Heavenly Father by focusing on the significance of the three things which were prophetic of our salvation: the sacrificial lamb, the benefit of unleavened bread, and the resulting harvest of purified grain mixed with wine and oil—symbolic of saved souls. FirstFruits is a time to be grateful for the provision God has provided at such great cost. It is a time to celebrate our relationship with Yahowah, to read His Word immersed in the Spirit. The Miqra’ of Bikuwrym is a time to go out in Yahowah’s name, encouraging others to accept God’s merciful gift. The FirstFruits Harvest is a communal celebration—one that leads directly to being born anew into Yahowah’s family. It is the result of Passover and Unleavened Bread. It is the fruit of the Spirit. LE: 02-26-13

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Yada Yah Book 2: Invitations to Meet God …Walking to Yahowah

6 Shabuwa’ – Seven Sevens The Answer is Seven… The fourth Invitation to be Called Out and Meet with God is known by many names: the Feast of Weeks, of Sevens, of Sabbaths, of Seven Sabbaths, of Fifty, of Pentecost, of Shabuwa’ (sometimes written Shab’uwah), of Chamisym, and as Shavuot. It is the only Miqra’ which appears to stand alone, apart from God’s pattern of three Spring and three Fall Festivals – although that is actually misleading. Seven Sabbaths is not only observed seven weeks after FirstFruits, causing it to be celebrated in the early summer, it is irrevocably linked to Bikuwrym and does not exist without it. As has been our pattern, we will contemplate how Yahowah defined this Miqra’ and then investigate how it was fulfilled. Along the way, we will discover why this is the only Feast Christians acknowledge, and why it is the one most Jews ignore. We will also consider the reasons behind Yahowah’s choice of title—Shab’uwah – Sevens. Opening the book transcribed by Moseh to the heart of the Towrah—to Qara’ / Leviticus—we pick up our reading immediately after the presentation of the FirstFruits wave offering with Yahowah saying: “Accurately count (saphar – reckon, record, relate, rehearse, and regale) from the day after (mahorath – the next day following) the Shabat (shabat – the day of rest and reflection), from (min) the day (yowm) you came forth and bore (bow’ – arrived with and included) the sheaf of grain (‘omer – bundle of barley prepared for processing and transport) as an ascending wave offering (tanuwpah – a gift of fruit which is lifted up, from nuwph, to elevate and move something which is sprinkled to and fro), a total (hayah – the existence) of seven (sheba’ – signifying a numerical formula and sworn oath) complete (tamym – full, right, true, and perfect) Sabbaths (shabat – weeks).” (Qara’ / Called Out / Leviticus 23:15)

The timing was important, as it is throughout Scripture, which is why I am dismayed by Christians who dismiss the vociferous detailed accounting concerning God’s prophetic timeline with a flippant, thoughtless, out of context, and poorly translated “no one knows the hour.” God asked us to accurately count seven Sabbaths from the day after the special Sabbath of Unleavened Bread, and from the wave offering on the Called-Out Assembly of FirstFruits. Not any day would do. We aren’t authorized to change the timing of God’s Feast to another time of our own liking. Yahowah has established a specific meeting appointment, and it is based upon a very well defined, repetitive pattern. Even if He doesn’t expect much from us, there is always a reason for His precision. Seven Sabbaths from the day after the special Shabat of Matsah represents fifty days. This annual pattern of seven sevens plus one is repeated in Yahowah’s presentation of the redemptive year of Yah’s Lamb, called a “Yowbel” by God, but errantly known as a “Jubilee.” Every fifty years, according to Yahowah’s Yowbel instructions, all debts are to be forgiven and all captive are to be freed. This is not a coincidence in purpose or timing—it’s further evidence of Yah’s plan. As we shall soon discover, Seven Sevens exists to emphasize all of the truths inherent in the Shabat—which is why the word appears twice in the opening stanza. The essence of the Shabat message is that six days of ordinary human labor lead to a single day of reflective rest with God. The formula demonstrates that we are unable to earn the opportunity to live with our Heavenly Father. Also, the ever-present pattern of man, symbolized by six, in addition to God, who is one, equaling seven, is symbolic of the Scriptural promise to perfect us so that we can campout with Yah. God’s design is for us to be with Him. As such, these thoughts not only serve as the foundation of Yahowah’s revelation to mankind, this Miqra’ was actually named Shabuwa’—Seven Sabbaths—after His redemptive and prophetic pattern. Along these lines, Shabuwa’ also provides a perspective from which to view the stage upon which the most significant fulfillments of the seven Invitations to be Called Out and Meet God have and will occur. Seven sevens plus one is central to God’s provision, His plan, and His timing. Everything pertinent to our salvation not only occurs in Yowbel years (also defined as increments of seven sevens plus one), but specifically on intervals of forty (the Scriptural number for the completion of a time of testing) Yowbel (i.e., every 2,000 years). For example, forty Yowbel after Adam’s expulsion from the Garden of Eden in 3968 BCE, which takes us to 1968 BCE, Abraham affirmed His commitment to the Covenant with Yahowah on Mount Mowryah, foreshadowing what would occur on Passover in the exact same location forty Yowbel later with Yahowsha’

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serving as the Sacrificial Lamb in the Yowbel Year of 4000 Yah (33 CE). Moving forward, exactly forty Yowbel from that date is the last Year of Yah’s Lamb remaining within the lifetimes of those who witnessed Yisra’el’s prophetic rebirth as a nation. So if God is consistent, it would be reasonable to conclude that the fulfillment of the last two Miqra’ey, those of Reconciliations and Shelters, will occur in 2033—Year 6,000 Yah on the Creator’s calendar. This timing reflects the conclusion of six days (read millennia) of man’s toil outside of the Garden followed by a seventh day of rest where we reflect on our relationship with God. This time is known as the Millennial Sabbath, where the entire Earth will be like Eden. As such, one of the primary purposes of Seven Sevens is to remind us each year that Yahowah has given us the keys with which the pattern underlying His prophetic plan may be unlocked and understood. And while this perspective on timing is valuable, it wasn’t the most relevant aspect of Yahowah’s introductory statement regarding Seven Sabbaths. More than anything, God wants us to “saphar – accurately relate to” the fact that without Bikuwrym there is no Shab’uwah. One thing follows another. Chamisym sits in the middle of a path, not at the intersection of the spokes of a wheel. The wave offering associated with FirstFruits, whereby the newly born Spiritual children of God are lifted up, is tangibly manifest during Seven Sabbaths, with these same souls enriched and empowered by the Set-Apart Spirit, preparing them to become more effective witnesses. As a result, the Miqra’ of Shabuwa’ enables two of the Covenant’s promises, while celebrating our relationship with God, none of which would be possible without the specific benefits facilitated by Pesach, Matsah, and Bikuwrym. Collectively then, these days not only prepare and equip us to enter and enjoy God’s company – they equip us to help others do the same. “Always and forever (‘ad – eternally and into perpetuity), you shall accurately count, reckon, record, relate, rehearse, and regale (saphar) the Day of Fifty (yowm Chamisym), starting from (min) the next day after (mochorath) the seventh (shaby’y) Shabat (shabat – seventh day of the week), and you should choose, without reservation or interruption, to come near and approach (qarab – you should want to, of your own volition, and without hesitation or intermission, to appear before (hiphil perfect consecutive)) the renewing, restoring, and affirming (chadash) gift (minhah – offering given freely as a present without compensation) to approach (la – to move toward) Yahowah ().” (Qara’ / Called Out / Leviticus 23:16) As is often the case, the unique nature of Hebrew tenses opens the floodgates of understanding. Written in the perfect conjugation and consecutive form, qarab, must be translated “you should choose, without reservation or interruption, to come near and approach” because the consecutive denotes volition while the perfect depicts a completed action. But it is the hiphil stem which is the most 3

intriguing. It means that we, as the subject of this sentence, cause Yahowah as the object, to respond and participate in the specific action of the verb – which is “approach and come near.” God, therefore, can be found near those who approach Him. Moving on to the next curious term, “chadash – renew,” those who have read An Introduction to God know that the Covenant has not yet been renewed, and that there is no such thing as a “New Covenant,” much less a “New Testament.” In this light, more times than not, chadash, which is commonly deployed to depict the renewal of the sun’s reflected light on the surface of the moon, is more accurately translated “renew, restore, and reaffirm” than “new,” especially in “recently conceived or different.” There is nothing “new” or “different” about the path provided to walk to Yahowah. None of the seven steps have changed. In this instruction, Yahowah is speaking of His Covenant’s ability to renew us and of His restoring gift for all mankind – Pesach, Matsah, and Bikuwrym. He is asking us to approach Him by way of the path He has prescribed in the Towrah and laid out through Passover, Unleavened Bread, and FirstFruits. By walking along this path, we come so close to God that we are enveloped in the Set-Apart Spirit of Shabuwa’. And that is why shabuwa’ (Strong’s 7621) is Yahowah’s “vow or promise which attests to our innocence.” By stating that this Feast is “Yahowah’s renewing gift,” God is connecting the elements which comprise His plan together for us. He has obliterated the myth that there is a distinction, a difference between His Towrah Instructions and His mercy. Yahowsha’ came to fulfill the Towrah, because Yahowah’s Guidance provides the way home. And that is perhaps why, in this context of a “renewing gift,” God concluded this instruction with “la Yahowah – to approach Yah.” Later in Dabarym / Deuteronomy, Moseh will tell us that the Miqra’ of Chamisym, the Invitation to be Called Out and Meet God of Fifty, is an allinclusive affair: men and women, young and old, wealthy and poor, slave and free, Gowym and Yahuwdym. That foreknowledge is required to understand this text—especially in conjunction with the approach of Yahowah’s restoring and renewing gift as it is reflected in Yahowsha’s commentary. Also interesting, the word which consistently underlies man’s errant choice of “church” in the Greek texts is ekklesia, meaning “called out,” or “called-out assembly.” This is relevant because ekklesia is somewhat synonymous with the miqra’ey. While the Greek is but a pale reflection of the Hebrew, these words are as similar as these different languages allow. There is a direct connection, a causal link if you will, between Yahowah’s Miqra’ey / Called-Out Assemblies and Yahowsha’s ekklesia / called-out assembly.

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So while you could say that one leads to the other – in actuality, they are one in the same. Since Yahowsha’ spoke Hebrew, and not Greek, He actually said “Miqra’” and not ekklesia – making our understanding of this Hebrew title especially important. But as a result of men copyediting and improperly rendering both Hebrew and Greek, not one Christian in a million is aware of this connection, of this association, of this path to a relationship with Yah. So, that begs the question: why did men, who claimed to be serving God and to be trustworthy, alter and blur Yahowah’s message, and in so doing create a politicized and powerful institution based upon their corruption—their counterfeit? What is it that causes the founders of religions like Judaism, Christianity, Islam, and Mormonism to claim God’s authority and then to contradict Him? The answer is obvious. Those who support the religious establishment are coddled by it. Those who expose and condemn it, those who threaten it by revealing the truth, are crucified by it—slandered and often tortured. And while understanding the religious, political, and economic motivations for such corruptions, and assessing blame, is considerably less important than knowing how humankind was duped, with such information we can effectively expose and condemn the behavior which has deceived so many, while at the same time shine a light on the path home. The message is: nothing is more important than understanding what Yahowah actually said. With this information, we can correct the record and free souls from religious schemes. And toward that end, the linguistic basis for the corrupt human replacement which lies at the very heart of Christendom, “church,” should have either been translated “called-out assembly,” conveying the proper meaning of the word, or should have been transliterated “Miqra’,” appropriately conveying the title upon which the called-out assembly was based. The best thing that can be said for “Church” is that it has no Scriptural basis or meaning, and that it is wrong. At worst, it is derived from the Anglo-Saxon root, circe (pronounced with the hard “ch” sound), rendering “chirch.” Circe was the daughter of Helios—a pagan sun goddess. From her name, we get the English words: circle, circuit, and circus, in addition of course, to church. Being ignorant of the essential connection between Yahowah’s seven Miqra’ey and the ekklesia, or called-out assembly (as a result of man’s careless and errant translations), comes at a tremendous price—one which hides the true nature of God’s restoring and renewing gift. Yahowah provided a plan, a sevenstep path to Him, which remains virtually unknown to the vast preponderance of Christians. And if they don’t know Yah’s Way, they are on the wrong path.

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So why would any informed, rational person trust something which changes, even contradicts, the plan meticulously laid out in the very Scriptures the religions of Judaism, Christianity, Islam, and Mormonism claim provide their legitimacy and authority? And when someone points out that it is rationally impossible for a religion to be trustworthy if it changes and contradicts its own Scriptures, why do they continue to believe in that which is irrefutably false? It really is that simple, that logical, that cut and dry. Religions which alter and contradict in any material way the Scriptures upon which they derive their authority, words which they claim were inspired, are a farce. This would include Judaism, Christianity (Catholic, Orthodox, Protestant, and Evangelical varieties), Islam, and Mormonism. And in this case, it doesn’t actually matter whether Yahowah’s Word was inspired by God or not. Because, if the Tanakh was not inspired, the authority of these religions vanishes, as does their credibility, as they claim otherwise. And if Yah’s testimony is true, each of these religions is false because they all change, conceal, corrupt, and counterfeit what God revealed. This is why it is impossible to be an informed and rational practitioner of Judaism, Christianity, Islam, or Mormonism. No amount of rationalization, justification, excuses, explanations, opinions, or feelings changes this reality—nor does tradition, longevity, popularity, or political correctness. It’s simple logic. So that you are not ignorant of the evidence, nor irrational in your conclusions, understand that “God did not create His church.” God doesn’t have or want a church. The church is man’s invention. Yahowah established a Covenant on the basis of His relationship with Abraham. This Covenant was codified in the Towrah, which also details how it was lived out in the lives of the Yahuwdym, especially as they were freed from bondage and human oppression. It was affirmed throughout the Prophets and again in the words and deeds of Yahowsha’. The Miqra’ey serve to facilitate its promises. There aren’t two covenants, just one. Grace didn’t replace the Law because both concepts are wrong. Mercy is derived from the Towrah, which means “Teaching,” and these Instructions remain valid. Yahowah’s renewing gift is a product of the Towrah. The seven Miqra’ey aren’t “Jewish holidays,” but instead the embodiment of the means Yahowah devised to approach Him. The “Church” didn’t replace “Jews” as God’s chosen people, because there is no Scriptural basis for “church,” and Yahowah remains focused on reconciling His relationship with Yahuwdym. They, not Gowym, will be the beneficiaries of Yahowah’s fulfillment of Yowm Kippurym when He uses the Towrah to renew and affirm the Covenant. By choosing to be born anew by way of our Spiritual Mother on Bikuwrym, following Pesach and Matsah, we are adopted into our Heavenly Father’s family.

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But that’s not the end of the process, just the beginning. With the Covenant, Yahowah doesn’t just promise to adopt us, but also to perfect us and make us immortal, to enrich us and to empower us. So while the first three Miqra’ey – Pesach, Matsah, and Bikuwrym – enable the first three of these promises, the fourth and fifth benefits are facilitated by Shab’uwah. On this day, God’s children are enriched and empowered. This insight is found beneath the mistranslation of ‘isarown as “tithe” in the next instruction... “You all shall come bringing (bow’) out of (min) your homes (mowshab – your dwelling places where you live, your houses and households, and your assemblies) two (samaym) loaves of bread (lechem) as an ascending wave offering (tanuwphah), a double portion (shanaym shanaym) for a tenfold enrichment and empowerment (‘isarown – a compound of ‘eser – ten and tenfold and ‘asar – to enrich with ‘own – empowerment and growth).” (Qara’ / Called Out / Leviticus 23:17) Since the Shab’uwah attendees would be comprised of people from all races, genders, and classes of people, in addition to bringing bread for themselves, Yahuwdym would be serving Gowym, which is one of the reasons for two loaves. Additionally, since the Yahuwdym would ultimately provide the Bread of Life – the Ma’aseyah (meaning the Set-Apart Implement Serving Yah) – they were symbolically being asked to bring a second loaf representing Yahowsha’. (While some may be bothered by the idea of associating a “yeasted loaf” with Yahowsha’, since our redemption is dependent upon our sin being associated with Him, the bread which was broken, and thus separated from God, on Matsah, was corrupted.) Before we consider the meaning of ‘isarown, please understand that the Hebrew verb “to tithe” is ‘asar, not ‘isarown (although ‘asar also speaks of being enriched tenfold). Also please note that if a “tithe” was intended, it was food not money. Paying pastors and priests is a human invention – one conceived and promoted by Paul – as is the Christian interpretation of a monetary tithe. But this context isn’t conducive to the notion of a tithe, because it is a “double portion” and not a “tenth.” So we are compelled to search another potential meaning for ‘isarown. And when we do so, the first thing we learn is that while ‘isarown may share an association with “‘esar – ten,” it is also a compound of “‘asar – being enriched” and “‘own – being empowered.” These gifts are not-socoincidently two of the five benefits of the Covenant, along with becoming immortal and perfect en route to being adopted into our Heavenly Father’s family. But even more specifically, the very purpose of Seven Sabbaths is to “‘isarown – enlighten and empower” the children born on FirstFruits. And from this perspective, providing food, shelter, and warmth is typical of the “‘isarown –

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tithe,” because it is focused on providing the very things which enrich a family, helping it grow. While most wouldn’t equate “enrich” with “enlighten,” I would because Yahowah does. The moment He returns and affirms and renews the Covenant, the first thing He does is write a copy of His Towrah inside His children, thereby enriching them with His enlightenment. The single most valuable thing in the universe is the Towrah. It introduces us to God, reveals how to form a relationship with Him, and provides the means to our adoption into His family, to being enriched, empowered, immortal, and perfected. The Towrah is therefore the most enlightening document ever revealed. Yah even calls His Towrah “light,” the epitome of enlightenment especially when one realizes that towrah means “teaching.” This passage is therefore telling us that our willingness to answer Yahowah’s invitation to meet with Him on this day, and act upon His instructions to bring the loaves of bread, will nourish us and our guests, providing a tenfold increase in our enrichment, enlightenment, and empowerment, preparing us to enter and enjoy God’s company. You’ll also notice that this grain offering was unlike that of the Miqra’ of Matsah, where sin, represented by the yeast fungus, was excluded. This time, the flour was to be corrupted because the Feast of Seven Sabbaths is a come-as-youare party which is not designed to remove anything from us – including our sin. That mission was accomplished during Matsah – two steps prior to this one. Here, those who have already availed themselves of Passover’s promise of eternal life, Unleavened Bread’s promise of perfection, and FirstFruits’ promise of adoption into God’s family, are “‘isarown – enriched, enlightened, and empowered” by the Set-Apart Spirit to become more effective witnesses. Therefore, speaking of the “lechem – loaves of bread,” this time: “They shall exist as (hayah) flour (coleth – fine ground grains with the hulls removed) baked (‘aphah) with yeast (chamets – soured, fermented, oppressed, grieved, cruel, ruthless, embittered, and puffed up by a leavening fungus), FirstFruits (Bikuwrym – an initial harvest which is gathered in; from bakar – speaking of firstborn children with a privileged inheritance) to approach (la – according to and to move toward) Yahowah ().” (Qara’ / Called Out / Leviticus 23:17) Our Heavenly Father is in the business of harvesting flawed souls—but not before He perfects and purifies, empowers and enriches them. His FirstFruits are souls gathered unto Him after they have been born anew and cleansed by the SetApart Spirit. The resulting gift is a privileged inheritance. We become God’s sons and daughters—gaining access to all that is His.

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This is what “bikuwrym – firstborn children with a privileged inheritance” conveys. It is why it is so important that we understand the meaning behind the words, titles, and names Yahowah has chosen to enable us to know Him and engage in a relationship with Him. More telling still, this is why those whose first step toward God is Pentecost, which is seen by Christians as the “birth of their church,” get nothing out of Seven Sabbaths other than a good meal and a stern lecture. Those who benefit from the Miqra’ of Shabuwa’ have already answered Yahowah’s invitations to meet with Him on Pesach, Matsah, and Bikuwrym. It is they who are enlightened and empowered to speak truthfully to those who are still estranged from God. As an interesting aside, Yahowah has an affinity for flawed people. Abraham, Moseh, and Dowd did and said many undesirable things. But yet, they serve as models for us; not by their actions, but instead by how Yah was able to work with them. They knew Yahowah, loved their Heavenly Father, and they relied upon Him. And that was enough, because God did the rest. Since the souls invited to this party would be corrupted by sin, since the bread the Yisra’elites as God’s messengers were instructed to bring was soured and fermented by the yeast fungus, they would require the sacrifice of a perfect lamb. “In addition to (‘al – above and beyond) the loaves of bread (lechem), you should choose without reservation to without hesitation come near and approach with (qarab – bring and draw nigh with (hiphil perfect consecutive)) seven (sheba’) one-year-old (sanah) lamb (kebes) sons (ben), entirely without defect or blemish (tamym – complete and sound, unimpaired and innocent, blameless and perfect)…” (Qara’ / Called Out / Leviticus 23:18) In addition to emphasizing the importance of the number itself, seven perfect lambs represent the seven Miqra’ey, the seven steps in Yahowah’s plan of reconciliation. It’s the formula by which flawed souls come to have a relationship with God. It is the title Yah selected for this appointment. Further, it is the substitute death of the body of the perfect Passover Lamb which opens the Door to life. And it is the substitute ransom paid by the soul of the perfect Unleavened Bread, broken and thus separated for us, which prepares us to approach God. This enables God to adopt us as His “ben – children,” because we are now “tamym – perfect and unblemished, indeed, innocent and unimpaired.” As we dive further into this passage, the first intriguing word is the verb qarab, which because it bore the same stem, conjugation, and form, was translated “you should choose without reservation to without hesitation come near and approach.” But beyond this, qarab conveys the idea of “draw near, of coming

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into someone’s presence in response to a summons.” It speaks of “entering into the midst of something—becoming part of it or them.” And yet, some Hebrew dictionaries, in an effort to support existing translations and religious rituals, suggest, without regard to the word’s etymology, that qarab (or qareb) could convey “present an offering.” But, there is no suggestion of “presenting anything” or of “making an offering” in the word, nor any such connotations in its root. Therefore, this unsupported “definition” is most likely the result of rabbis not understanding God’s instructions, and of Christian publishers being more comfortable conforming to previous religious interpretations than being accurate. After all, the basis of marketing is: familiarity sells. As added evidence for this conclusion, there are many Hebrew words for “make,” none of which are remotely related to qarab. The primary Hebrew term for “present,” especially in the sense of making an offering or providing a gift, is minchah. And since minchah is also the most commonly used Hebrew word for “offering,” it’s the term Yahowah would have chosen in this context if He wanted to convey “present an offering” rather than “qarab—draw near and approach.” And if God wanted to convey the notion of a “sacrificial offering,” He would have used tanuwpah or terumah, not qarab. We have wrestled with qarab previously, and we will be confronted with qarab again. The next time will be with regard to “appearing before and approaching the feminine manifestation of God’s light, our adoptive Mother who enlightens and elevates unto Yahowah” in the Qara’ / Leviticus 23:27 presentation of Yowm Kippurym, the Day of Reconciliations. There, we will once again seek to understand why a word which clearly means “to come near, to approach, and to enter into the presence of someone” was altered to convey: “present an offering.” Because in that context, responding appropriately is a life or death decision. Returning to this passage, qarab tells us that we were asked to approach Yahowah with seven perfect lambs. While there is but one perfect Lamb of God, there are seven steps which we must take with Him if we want to come into Yah’s presence: Pesach, Matsah, Bikuwrym, Shabuwa’, Taruw’ah, Kippurym, and Sukah. We do this by relying upon what Yahowsha’ has and will do for us in conjunction with the Set-Apart Spirit on these seven days. Both manifestations of Yah work together to save our flawed souls, one paying the ransom needed for redemption, the other adorning us in a Garment of Light which purifies our imperfections, making us appear perfect in Yah’s eyes. These concepts are essential to our admission into heaven.

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The reason Yahowah gave us our nesamah, or conscience, is because He wants us to be discerning. We must use this unique human capacity to reason and exercise sound judgment if we want to understand the message He is conveying in this verse. I say that because there is no such thing as an animal “without defect or blemish.” And it’s senseless to call an animal “innocent, blameless, or perfect.” Further, the Yisra’elites didn’t use “ben / son” to describe the offspring of livestock, because it was unnecessary to denote masculinity with nouns like kebes, which already convey gender. So by using “son” and “perfection,” Yahowah was painting a prophetic picture of Yahowsha’, and of the role He would play in the redemption of humankind. Additional insights regarding Yahowsha’ as the perfect embodiment of the Towrah can be derived from the next word, tamym. It is a derivative of tamam, a term which conveys one of the ways the Covenant is enabled. Yahowsha’, as the Lamb of God, “put an end to” the need for us to offer animal sacrifices (at least prior to their reenactment during the Millennial Sabbath). By “fulfilling” the Miqra’ey requirements “perfectly,” and by “completing” His redemptive mission, by “finishing the job,” God “accomplished all that was necessary” to make us “whole, complete, and upright”—forever. The Miqra’ey sacrifices point toward Yahowsha’s sacrifice which we observe by answering God’s invitation to meet with Him on these days. These Festival Feasts served as a “record,” as a “rehearsal,” designed to “regale” the seven most-important dates in mankind’s redemptive history. And speaking of perfection, Yahowah requested seven lambs to remind this corrupted gathering of Yahuwdym and Gowym, men and women, young and old, rich and poor, that seven is the number of perfection. Only those who are perfected by the Son and the Spirit can enter the Creator’s presence. To fully appreciate Yahowah’s plan, we must come to understand the prevalence and pertinence of seven. Returning to the menu for the Feast of Seven Sevens, we have two polluted loaves and seven perfect lambs. But there is more… “…and (wa) one (‘echad) bull (par – male cow from parar, that which is broken and frustrated, divided and split apart, violated and ineffectual), a son (ben) from the herd to reflect upon (baqar – to consider along with the offspring of cattle), and two (shamaym) rams representing the upright pillar and doorway (‘ayil – the Mighty One who leads by way of the door posts and upright timber)...” (Qara’ / Called Out / Leviticus 23:18) Bull, or par, is derived from a word which describes fallen man apart from God. It conveys the idea that without the benefit of “Yahowah having laid upon the Lamb the iniquity of us all” we are “broken, split apart, and divided” from

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Him. Having “violated” the Towrah, our feeble attempts to save ourselves are “ineffectual.” Secondarily, the bull and the sun are Satan’s most enduring symbols. So while baqar can mean “cattle, herd, or oxen,” the same three Hebrew consonants vocalized boqer mean “daybreak and rising sun.” Satan’s name, Halal ben Shachar (also written Heylel ben Shachar), means the “Arrogant Son of the Morning or Rising Star.” Along those lines, baqaq conveys “empty and void, laid waste, and devastated.” And that may be why Yahowah wants us to baqar, “to consider and reflect upon,” our condition as a consequence of having confused His instructions with the devil’s counterfeits in the religions of Judaism, Christianity, Hinduism, Mormonism, and Islam. Even Secular Humanism, with its celebration of the sun, its fixation on renewable energy, and devotion to mother earth in the form of environmentalism, is giving the more overt religions competition when it comes to false worship. ‘Ayil, the word translated “rams representing the upright pillar,” is the opposite of baqar. Its every nuance points to Yahowsha’. ‘Ayil is the “Ram” whose “horns of light” served as the sacrificial replacement for Yitschaq on Mount Mowryah. ‘Ayil is the “Lamb” who was sacrificed to bear our sins during Passover. ‘Ayil is “the Upright Pillar” representing Yahowah’s presence with the Children of Yisra’el during their exodus. ‘Ayil is the “Mighty One” who diminished a portion of Himself as a man to save men at the end of the fourth millennium. ‘Ayil is the Good Shepherd, “the leader of the flock,” the one who shepherds His sheep to the Promised Land. ‘Ayil is “the tree or timber, the upright pillar of wood” upon which the Passover Lamb was affixed. ‘Ayil represents the “door posts and lintel” upon which the blood of this same Lamb was smeared during the first Passover. And ‘ayil is “the doorway” to our hearts and to heaven, by which Yahowsha’ stands and knocks, hoping that we will respond. So while there is only one God, the Savior and Spirit were both set apart from Yahowah to serve and save man. That is why “two” ‘ayil were required. More on this in a moment… So far, so good, but our Heavenly Father wasn’t finished. Still describing the ‘ayil, He spoke of it: “…existing as (hayah) an ascending way (‘olah – an elevated ramp and offering by whose steps one can rise) to approach (la) Yahowah (), which is offered as a gift (minchah – a sacrificial present, an apportionment bestowed, an offering given without compensation), the feminine and maternal manifestation of God’s light, (‘iseh/‘isah – our adoptive Mother who enlightens, purifies, and elevates) poured out (necek / nacak – an offered freely) to approach (la – to move toward and be in accord with) Yahowah (), creating the pleasing Spirit (ruyach – forming a pleasant aroma; from ruwach, the Spirit) of reconciliation (nychowach – of restoration and 12

relationship, of appeasement and conciliation, of tranquility and harmonious fellowship, from nuwach, to rest in peace).” (Qara’ / Called Out / Leviticus 23:18) If you harbored any doubts that these Invitations to be Called Out and Meet with God were descriptive of the gift of life promised by the Covenant, or that it encapsulates the concept of mercy leading to salvation, those concerns should have evaporated. Contrary to theological explanations, the Towrah doesn’t portray a legalized, works-based, path to God. Mercy leading to salvation and to being born anew lie at the heart of the Miqra’ey, which in turn form the heart of the Towrah. Digging ever deeper, we find that the primary meaning of nychowach is “conciliation which reconciles parties engaged in a relationship.” Nychowach is from nuwach, meaning “that which brings rest and allows someone to settle and remain.” This “resting place,” this “place of tranquility,” is heaven. And our arrival is predicated upon embracing the “ruyach—the pleasing Spirit” of Yahowah. The Hebrew word, ‘iseh /‘isah, depending upon how the letters are vocalized, can be translated either “feminine manifestation of God’s light” or “adoptive mother who enlightens, purifies, and elevates,” because the word conveys: “woman, wife, female, adoptive mother, and fire.” As we will discover in the “Taruw’ah” chapter, and again in “Yowm Kippurym,” ‘iseh is almost always translated “burnt offering” or “an offering made by fire,” because it is indistinguishable in the text from the feminine noun for fire, ‘eseh. However, there is no reference to “offering” or “made” in the word’s etymology. These meanings and roots acknowledged, neither “feminine fire” nor “woman and wife” make sense as the primary definition within the context of this passage—or the others. Throughout Scripture, however, ‘esh / fire is used as a symbol of Yahowah’s presence and especially His light. ‘Esh serves as a metaphor for judgment, for burning off impurities and thus for purification, for the separation of good from bad, for light and enlightenment, for warmth and comfort, and often as something which elevates and uplifts—a reference to the primary direction a fire’s smoke and energy travel. And yet while these are all important salvation-related concepts, based upon the three Hebrew letters found in the text, the word Yahowah selected could just as easily have been ‘isah, meaning “female individual, wife, woman, and non-biological adoptive mother.” In that their alphabetic compositions are identical, there is no way to distinguish between ‘eseh,‘iseh, or ‘isah (‫ ִאֶשּׁה‬Aleph-Shin-Heh) in Yah’s revelation. Rabbis, called Masoretes, wouldn’t point and vocalize this text for 13

more than 2,400 years after it was originally transcribed, and our oldest extant copy of such vocalizations, called the Masoretic Text, dates to the 11th century CE. And sadly, the more I study the Word, the less I trust their opinions. In this particular verse, the more traditional portrayal of ‘iseh as “a burnt offering,” or the more linguistically accurate and demonstrative connotation “an offering which separates and rises” are permissible, albeit they are not ideal choices in that the passage concludes with “the pleasing Spirit of reconciliation.” That aside, since there is no reference to “making an offering” in the Hebrew word itself, and since we will soon discover that the definition “burnt offering” becomes senseless in the presentation of the Miqra’ of Yowm Kippurym (also described in same section of Qara’ / Leviticus), we are compelled to consider other options. After all, it is God’s custom that when there are many potential renderings of a term, multiple meanings are intended, widening and deepening the instruction being offered. Upon studying every nuance of what these three letters can convey, it becomes evident that the rendering of ‘eseh,‘iseh, ‘isah, which encapsulates the full potential of these terms, and which consistently works within the context of the story being told, is either “feminine manifestation of God’s light” or “adoptive mother who enlightens, purifies, and elevates,” because the word conveys these specific ideas. And as we have come to learn, there is an aspect of Yahowah’s nature which “purifies, separating good from bad, which covers us in light and enlightens us, which provides warmth and comfort, and which elevates and uplifts souls, incorporating every aspect of ‘eseh. Moreover, according to the Word, the Spirit adorns us in a Garment of Light, She nurtures us, comforts us, enlightens us, protects us, empowers us, and acts as our advocate before God, embodying every metaphor associated with fire in the Word. Likewise, there is “a female individual and a non-biological adoptive mother,” who, not only represents God, but also encapsulates every aspect of ‘isah. She is the Set-Apart Spirit, our Spiritual Mother, the feminine manifestation of God’s light through whom our souls are redeemed and renewed, reborn into eternal life. Our Spiritual Mother envelops us in “Yahowah’s pleasing Spirit of reconciliation,” pouring out Her Garment of Light upon us, rendering us perfect and eternal. If you are troubled by Yahowah having a feminine and maternal nature in addition to His role as Father and Son, I invite you to consider that those who are saved are born anew—a maternal function. While Evangelical Christians acknowledge the need to be “born again,” to be “born of water and of spirit,” they don’t pause long enough to recognize that we are not born of fathers—but instead to mothers.

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Reinforcing these thoughts, the Hebrew word for Spirit, ruwach, is feminine, and all of the responsibilities described in Scripture which are associated with the Set-Apart Spirit are maternal. And by way of further confirmation, the feminine ‘isah also means: “to make relations friendly”—the principle function of the Spirit and a central ingredient to reconciliation. For those who may still be uncomfortable with Yahowah having a paternal and a maternal nature, contemplate why He said: “So God created ‘Adam in His image (tselem – resemblance, pattern, and model), in the image of God He created him. Male and female, He created them.” (Bare’syth / In the Beginning / Genesis 1:27) Before we leave the 18th verse of Qara’ 23, let’s at least consider a more traditional rendering, one which communicates by way of metaphors. “…and two rams (‘ayl – Mighty Ones representing the upright pillar and the doorway) existing as (hayah) a burnt offering (‘olah – an ascending way) to (la) Yahowah (), offered as a sacrifice (minchah – a gift given without compensation), a drink offered and served (necek / nacak – a libation poured out), an offering made by fire (‘iseh /‘isah – by the adoptive Mother who enlightens, purifies, and elevates) unto (la) Yahowah (), creating the pleasant aroma (ruyach – as the pleasing Spirit) of reconciliation (nychowach – of restoration and appeasement).” (Qara’ / Called Out / Leviticus 23:18) This is not necessarily inaccurate, but it isn’t nearly as enlightening. Moving on, Yahowah’s recipe for Shabuwa’ wasn’t yet complete. Still speaking of the “all-are-welcome and come-as-you-are party,” God said: “You should choose to engage (‘asah – you should act to provide (qal perfect consecutive)) one (‘echad) satyr goat (sa’yr ‘ez – a hairy male, often used to depict demon-possessed beings, even swine; from sa’ar, a horrible, tempestuous whirlwind and dreaded storm which swirls and sweeps away) for going astray (chata’ah – as a result of the guilt associated with going the wrong way, for having incurred the penalty of becoming unclean, for having missed the path), and two (samaym) year-old (sanah) lamb (kebes) sons (ben) as a sacrifice (zebach) to reconcile the relationship (shelem from shalem whose root is shalowm – for that which completes and finishes, rendering the payment in full; that which brings peace, prosperity, and well-being; that which represents a voluntary sacrifice to repay a debt, reestablishing an alliance of friendship; that which perfects and makes whole, rendering the beneficiary unharmed and at peace; that which provides compensation, recompensing damage incurred; that which restores and makes amends, reinstituting the fellowship, providing salvation).” (Qara’ / Called Out / Leviticus 23:19)

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The “satyr” represents all that is wrong with us and the world. It is symbolic of Satan, “the goat who is possessed, the demonic swine, and the dreaded and horrid whirlwind whose circular reasoning sweeps people away” from God. The satyr’s beguiling influence is one of the reasons we have “gone astray and have incurred guilt, have become unclean, and have gone down the wrong path.” So, to solve the problem of satanically-inspired misdirection, Yahowah has offered the Savior and the Spirit. No matter how one vocalizes slm, it spells “reconciliation.” The purpose of the Feast of Seven Sabbaths is to enlighten God’s children, empowering us to become effective witnesses, so that we properly present using the right words and symbols, the means Yahowah has provided to enable the Covenant. It is about inviting others to rise up to Yahowah and live in His presence. Therefore… “The one who officiates by mediating (kohen – the priestly intermediary) should choose to wave (nowph – to elevate) them with (‘eth) the bread (lechem – the grain) of FirstFruits (Bikuwrym – the initial harvest gathered in of the firstborn with privileged inheritances) as an offering which elevates (tanuwphah) before and in the presence of Yahowah () in accordance with (‘al – on the basis of) the two (shanaym – the double portion of) lambs (kebes – male lambs or rams). They shall exist (hayah) set apart (qodesh) to approach (la – as an extension of, by means of, on behalf of, and to move toward) Yahowah ().” (Qara’ / Called Out / Leviticus 23:20) The Spirit and the Savior “exist as an extension of, by means of, and on behalf of” Yahowah. They are responsible for elevating us into the presence of God. This is a perfect portrayal of what it means to be “set apart.” The two lambs convey the concept that the Spirit and Son are diminished manifestations of Yah, set apart and extended from Him and by Him to serve us – taking us to Him. The inclusion of Bikuwrym in this passage has caused religious types to tout Shabuwa’ as being one of three religious festivals which commemorate harvests. This in turn is used to associate Yahowah with countless crop and solar deities. And while there is a harvest suggested here, the context and symbolism reveal that purified souls are being reaped, not crops. Also, while we are on the subject of religious gerrymandering, the rabbinical insistence that Shabuwa’, which they call Shavuot, commemorates the “handing down of the Towrah” is speculation, because it isn’t implicit in Scripture. Moreover, rabbis have long since discarded the authority of the Towrah, replacing it with their Talmud, mooting the notion should it by chance be true. Christians, of course, are no better, as they take Pentecost completely out of its Towrah lineage—insisting that this very same “Towrah was nailed to the cross.”

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While the religious world remains oblivious to Yahowah’s plan, it isn’t God’s fault. He not only invited us to meet with Him on this day, He told us twice. “And (wa) you should choose to call out without hesitation offering an invitation to meet, a welcoming summons (qara’ – you should of your own volition make an announcement, proclaiming and publishing, reading and reciting, the means to be called out) in association with (ba) this essential (‘etsem – substantive and foundational) day (yowm). This (zeh) exists as (hayah – was, is, and forever will be) a set apart (qodesh) Miqra’, an Invitation to be Called Out and Meet (miqra’ – a summons to a rehearsal meeting which brings us together, encouraging us to meet and then read and recite the written Word, proclaiming it and publicly while engaging) for you to approach (la).” (Qara’ / Called Out / Leviticus 23:21) It isn’t by accident that the root of miqra’, qara’, was included in the passage. By using it, Yah is explaining the purpose of this essential day. Qara’ reminds us that we are being “invited to be called out,” “summoned to meet,” and “called to encounter” God. We have been “given the opportunity to engage in something which is important to remember.” Qara’ reveals that we are being “welcomed into the presence” of God. It conveys the notion that we are being “called by name,” and that we are to “proclaim and announce publicly that other guests are also being received hospitably.” Qara’ even explains that we are “to read aloud something which has been written down,” reciting the Towrah. Miqra’ simply adds the concepts of “togetherness and assembly,” and of “people being asked to gather for a particular purpose.” That purpose, of course, is then defined by qara’—“an invitation to be called out and meet with” God. This suggests that we are being encouraged to observe the Miqra’ of Shabuwa’ by answering God’s invitation, gathering together in recognition that this day builds upon the benefits of Passover, Unleavened Bread, and FirstFruits, adding enlightenment and empowerment to becoming eternal and perfect children of God. So there is a lot to celebrate, a great deal to share. And there is no better way to celebrate this day than to read and recite the Word of God, to proclaim its redemptive truth, and to invite the estranged to seek Yahowah. We are being encouraged to use this day to share Yahowah’s sevenstep plan of reconciliation. There is something, however, which we are asked to refrain from on this essential day: no business as usual—especially religious business. The Miqra’ of Shabuwa’ depicts the Spirit’s work in addition to the Son’s. And since they are both manifestations of Yahowah, we are being instructed not to do His job or Hers:

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“You should not (lo’) do (‘asah – effect, produce, or institute) any of (kol) the work (‘abodah – labor) of the heavenly messenger’s service (mala’kah – the task of God’s envoy and representative) on it as an eternal (‘owlam – everlasting) prescription for living (chuqah – clearly communicated and inscribed instruction regarding being cut into the covenant relationship) for all generations throughout time (dowr) in all your settlements, homes, assemblies, situations, and travels (mowshab).” (Qara’ / Called Out / Leviticus 23:21) The Festival of Sevens is an appointment with God which is to be observed and proclaimed forever, throughout time, no matter where we live. Since Yahowah had so much to say about the Miqra’ of Shabuwa’, let’s review His instructions, this time uninterrupted by my explanations and commentary. God begins: “Accurately count from the day after the Shabat, from the day you came forth and bore the sheaf of grain as an ascending wave offering the existence of seven complete Sabbaths. Always and forever, you shall accurately count, reckon, record, relate, rehearse, and regale the Day of Fifty, starting from the next day after the seventh Shabat, and you should choose, without reservation or interruption, to come near and approach the renewing, restoring, and affirming gift to approach Yahowah. You all shall come bringing out of your homes two loaves of bread as an ascending wave offering, a double portion as a tenfold means to empowerment and enlightenment. They shall exist as flour baked with yeast, FirstFruits to approach Yahowah. In addition to the loaves of bread, you should choose without reservation to without hesitation come near and approach with seven one-year-old lamb sons, entirely without defect or blemish, and one bull, a son from the herd to reflect upon, and two rams representing the upright pillar and doorway, existing as an ascending stairway to Yahowah which is offered as a gift, the feminine manifestation of God’s light poured out to approach Yahowah, creating the pleasing Spirit of reconciliation. You should choose to engage one satyr goat for going astray, and two year-old lamb sons as a sacrifice to reconcile the relationship. The one who officiates by mediating should choose to wave them with the bread of FirstFruits as an offering which elevates before and in the presence of Yahowah in accordance with the two lambs. They shall exist set apart to approach Yahowah.

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And you should choose to call out without hesitation, offering an invitation to meet, a welcoming summons in association with this essential day. This exists as a set-apart Miqra’, an Invitation to be Called Out and Meet with you and for you. You should not do any of the work of the heavenly messenger’s service on it as an eternal prescription for living, as a clearly communicated and inscribed instruction regarding being cut into the covenant relationship, for all generations throughout time in all your settlements, homes, assemblies, situations, and travels.” (Qara’ 23:15-21) 

There is a unique aspect of this Festival Feast which was only hinted at in the Qara’ presentation. But since Moseh expounded upon the purpose of the Miqra’, affirming the all-inclusive nature of the Feast of Fifty in Dabarym / Deuteronomy, let’s turn to it now and examine the connection between promise and fulfillment. In context, remember that this instruction follows Yahowah’s presentation of Pesach, Matsah, and Bikuwrym... “You shall consistently accurately count (saphar – reckon, record, relate, rehearse, and regale) seven (sheba’) sevens (shabuwa’ – weeks and an oath which promises innocence) for yourself (la) from (min) beginning to (halal) bring a sickle (chermesh) against (ba) the standing grain (qamah – from quwm, to stand upright and rise). Begin (halal) to count (saphar) seven (sheba’) sevens (shabuwa’ – weeks).” (Dabarym / Words / Deuteronomy 16:9) Yahowah reminds us that this, like all seven Miqra’ey (plural of Miqra’), are for us, not for Him. And by starting the countdown to this Festival with the Bikuwrym Harvest, we discover that Shabuwa’ isn’t an isolated affair. The path to God is straightforward, one step following another. The seven Feasts work together as a cohesive whole, accomplishing a singular purpose. The secret to understanding sheba’ and its derivative, shabuwa’, is that in addition to meaning “seven,” they convey “to make a binding promise and solemn oath.” With the Miqra’ey, Yahowah is making a solemn promise: if you follow His seven-step plan you will end up in heaven camping out with God. There is an interesting play on words in this presentation of Sheba’ Shabuwa’—the only Miqra’ where sin’s symbols are included. Representing our revolt against Yahowah, we find halal, whose primary meaning isn’t “to begin,” but instead “to defile, profane, pollute, treat with contempt, desecrate, and 19

dishonor so as to achieve a lower status and diminished state.” Along these lines, halal also means “to be seen as impure, to be in violation of the covenant, to degrade the proud for doing that which is reprehensible, to pierce, and to slay.” Qamah, translated “standing grain,” represents human souls, who apart from Yahowah’s plan of salvation, would have been cut down, halal-ed, if you will. Apart from the beneficial influence of the first four days of God’s plan, they would be seen as impure, in violation of the Covenant, and thus desecrated, dishonored, and cast down—ultimately having their souls diminished to nothingness upon their mortal demise. But thankfully, qamah is based upon quwm—which is the premise and the promise of the Miqra’ey—conveying that the purpose of Yah’s seven Invitations to be Called Out and Meet is that God stood up for us so that we would be able to stand with Him. Therefore, there is more to this instruction regarding the Miqra’ of Sheba’ Shabuwa’ than just asking us to observe it on the right day. While the formula which underlies God’s plan of salvation is based upon six (man) in addition to one (God) creates perfection (Seven), the foundation is quwm—God stood up for us so that we could stand with Him. And that is why shabuwa’ (Strong’s 7621) is Yahowah’s “vow, His promise, attesting to our innocence.” In this next verse, Yahowah tells us that one way to acknowledge His charity is to show some ourselves. Yet, He wants it to be our choice and voluntary. “You should of your own volition, choose to genuinely engage and without hesitation or interruption actually participate in (‘asah – you should want to literally attend to and celebrate the totality of (qal stem, perfect conjugation, consecutive form)) the Festival Feast (chag – Party) of Shab’uwah (Shab’uwah – Sevens, Sabbaths, Weeks, and Promises; a vow which establishes innocence) to approach (la) Yahowah (), your God (‘elohym), with a sufficient (micah – an appropriately affordable portion; from macac, an ultimately insignificant and essentially worthless) voluntary offering (nadabah – freewill contribution and noncompulsory donation) from your hand (yad), which by association (‘asher – fortuitously and beneficially) you can actually and consistently give (natan – you may genuinely bestow, deliver, and continually entrust (qal imperfect)) when compared to (ka – according to, relative to, compared to, and consistent with) how in this relationship (‘asher) Yahowah (), your God (‘elohym), continues to bless and adore you (barak – kneels down and favors (piel stem which says that God directly influences us, changing us, with these blessing and imperfect conjugation which speaks of the ongoing influence of Yah’s love).” (Dabarym / Words / Deuteronomy 16:10) As is the case with any “invitation” offered under the auspices of freewill, the recipient has the option to accept it, ignore it, or reject it. And that is why “‘asah –

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engage and act” was scribed in the consecutive form which conveys volition. There are many things we need to “‘asah – do” to participate in the Covenant and approach God, but no one is holding a gun to our head, forcing us, compelling us, or even commanding us, to act upon Yahowah’s guidance. These are not commands, but instead requests. There is no penalty associated with ignoring any of them. But there is a consequence, both of accepting and rejecting these Invitations to be Called Out and Meet with God. Those who engage and walk to Yahowah along the path He has provided will live forever as His children in His home. And those who decline these invitations out of apathy or antipathy will not. Never forget that God’s purpose isn’t to save us, but instead to adopt us. Yahowah wants to be our Father, raising us as His children, helping us grow. The goal is therefore a family-oriented relationship – the Covenant. This seven-step path to His home simply makes that possible. And as is the case with all meaningful, loving and caring relationships, each party must engage and participate for the union to have merit. Shab’uwah is a “chag – festival feast,” a “party” where we are offered the opportunity to “celebrate” our relationship with God. It is a time for good friends to gather and share, to eat and drink, to dance and sing, to laugh and smile. Everything Yah has said and done has been designed to achieve this simple, yet remarkable, enjoyable state of affairs. There are perhaps a hundred acceptable ways to translate the preposition la. The simplest of these is to render it “to or toward.” It speaks of “a spatial movement toward a goal,” which more succinctly means “to approach.” But that is not to say that la cannot be translated “into, on, among, in order to, so that, by, concerning, on behalf of, according to, or for. And yet there is no reason to use the twelfth definition of la, “for,” when the primary connotation, “to approach,” makes more sense. Therefore, these instructions, like most everything associated with the Miqra’ey, are designed to prepare us to “la – to approach” Yahowah. This known, our good deeds will not save us. But that doesn’t mean that we shouldn’t strive to reflect our Creator’s nature and be charitable. You cannot go wrong following Yahowah’s guidance or Yahowsha’s example. This “freewill offering” is predicated upon past—not future—blessings from God. And based upon the Qara’ presentation of this same event, I suspect that it is directly associated with Yahowah’s “‘isarown – tenfold enrichment and empowerment” on this day. After all, Yahowah just said that our voluntary offering, while insignificant, should be compared to Yahowah’s blessings – two of which are to enrich and empower us.

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Most all religions promote sacrifices to, in essence, “bribe” their deity, either appeasing him or her, or encouraging their god to “bless” future harvests. There is none of that in Yahowah’s Scriptures. Neither God’s blessings nor paradise can be purchased. The Scriptural presentation of the Yowbel, or Redemptive Years of Yah’s Lamb, is found in the 25th chapter of Qara’, just two chapters removed from the Qara’ presentation of the Miqra’ey. This proximity suggests that they are related, just as the preceding verse in Dabarym serves to tie Shab’uwah and the Yowbel together. Both are about giving, about forgiving debts and setting people free regardless of their obligations. The connection is greater than just the pattern of Seven Sevens. There is yet another relevant consideration. Our freewill offering is to be “ka – similar, comparable, and related to” the way Yahowah has blessed us. So since this was written to God’s children, those who have accepted the terms of the Covenant and have acted upon the first four invitations to meet with God, we should review the gifts Yahowah has given us to determine which of these we can reasonably off Him in return. Fortunately, with the benefits of Shab’uwah added to the gifts associated with Pesach, Matsah, and Bikuwrym, the Miqra’ey’s offerings now match the Beryth’s. God has made us immortal, which while great, isn’t something we can reciprocate. It’s not like we are in a position to say, “Here God is one of my days. Take it and add it to one of your own.” God has made us perfect. But since Yahowah is what He has made us, we surely aren’t being asked to exonerate Him. And yet, since God’s idea of perfection is “man in addition to God (6 + 1 = 7),” there may be something we can do in this regard. God has adopted us into His family, making us His spiritual children. So since Yahowah is our Father and since He is already Spirit, our only meaningful way to make a contribution here would be to join Him and participate in His family. God has empowered us, making us greater than we are. So since power flows from Him to us, it would be counterproductive to contravene this process. Besides, there is nothing we can do, much less offer, which would make Yah more powerful than He already is. God has enriched us, and we can enrich Him. This is something which works on both sides of the family equation. You see, just as a father enriches his children with his love, his guidance, his food, his shelter, his influence, and his support, thereby helping his children grow, his children enrich him through the experiences they share. By observing our Heavenly Father’s Towrah Guidance,

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and by coming to know Him and understand it by doing so, we bring great joy to God, just as a son does when he follows in his father’s footsteps and comes to love many of the same things. Dowd / David is a perfect example. His affinity for the Towrah, his devotion to leaning what it teaches, and his enthusiastic response to what God was offering won Yah’s heart, making Dowd the most loved of men. So, when we are wondering what small thing we can offer God that reflects what He has done for us, especially on this day, on Seven Sabbaths, when we are enriched by the Set-Apart Spirit, bringing a copy of the Towrah to read and consider, would be a great start. As is the case with most relationships, when we show a genuine interest in what interests those we love, their love for us grows. Moving on, we are reminded that Yahowah likes to celebrate, and everyone is invited to this party. The Festival Feast of Seven Sabbaths is a gala for all who want to “rejoice and be glad”—a homecoming which includes men and women, rich and poor, young and old, Yahuwdym and Gowym, common workers and Lowy mediators, the fatherless and the forsaken, those who have settled down and those who are just passing through. “You should choose to totally and genuinely rejoice and be glad (samach – you should want to express your complete joy and actual happiness) in the presence of (paneh – before) Yahowah (), your God (‘elohym), you, and your sons and daughters, your male and female servants, the Lowy (lowy – the uniters who join us together), those in your communities (sa’ar – within your gates, cities, and assemblies), strangers, travelers and newcomers (ger – foreigners from different racial, geographic, and cultural groups), orphans (yatowm – fatherless children) and widows (‘alman – the forsaken whose spouses have passed away) who beneficially (‘asher) are in (ba) your midst (qereb), standing up at the place (maqowm – being upright at the home) where (‘asher) Yahowah (), your God, chooses (bachar – selects, decides, and desires is best) for His personal and proper name (shem – designation, reputation, and glory) to tabernacle (campout) and reside (shakan – to abide and dwell, to settle in and call home).” (Dabarym / Words / Deuteronomy 16:11) Most people want to be saved by God, but that isn’t God’s goal. He wants us to enjoy being with Him. Those who do and are, He will save. The place of Yahowah’s choosing during the Exodus was the Tabernacle. When the Yisra’elites settled down, it became the Temple on Mount Mowryah. When they moved away from God, His earthly residence became Yahowsha’. And now, thanks to the outreach of His Covenant, Yahowah has many additional homes where His name resides. We are called Yahuwdym—those who relate to and who are related to Yah. Yahowah’s name resides in us.

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Also notice that Yahowah introduced the all-inclusive nature of this party with a phrase most associate with Yahowsha’—“rejoice and be glad.” I find it particularly poignant that the same passage culminates with a reference to “standing up at the place where Yahowah, your God, chooses….” Yahowah bowed down and entered our world so that He could stand up for us on Mount Mowryah, ultimately enabling us to stand with Him—camping out, residing, abiding, and dwelling with our Heavenly Father for all eternity. Apart from the persistent Islamic persecution of Christians and Jews, there aren’t many slaves currently in Egypt, but this Scriptural message is timeless and universal. At one time or another, we have all been besieged by the Adversary. “Remember (zakar – always be mindful) that indeed (ky) you once existed as (hayah – you were) a slave (‘ebed – one who works and serves subject to another) in Egypt (Mitsraym – the crucible; plural of matsowr, meaning you were hostilely besieged by a foe and were confined by the adversary). Act upon (‘asah – engage, aware of, profiting from and celebrating) this reality (‘el-leh), carefully observing (shamar – closely examining and thoughtfully considering, focusing upon) the prescribed inscriptions for living (chaqaq – the clearly communicated written instructions regarding being cut into the relationship).” (Dabarym / Words / Deuteronomy 16:12) The Miqra’ey are “clearly communicated written prescriptions” for us to observe and act upon.” They are the way to God—the path to life. And they provide the roadmap to unfurling prophecy, past, present and future. They exist for all time, so that every generation comes to know Yahowah, and comes to understand and rely upon the seven-step path which leads to His home. The Miqra’ey are not to be replaced by ceremonies and rituals conceived by man. Those who observe Easter Sunday, Rosh Hashanah, Christmas, Lent, AllHallow’s Eve, St. Valentine’s Day, Ashura Day, Ramadan, the Summer Solstice, May Day, Janus’ New Year’s Day, or any other man-made poligious (political/religious) scheme, contribute to the deception and add to the fog which separates mankind from God. As mentioned in part previously, rabbis, uncomfortable with the ecumenical nature of Shabuwa’, as well as its focus on Yahowah personally empowering and enriching His Covenant children, now claim that it commemorates the time when Moseh received the Towrah on Mount Horeb. While that is subject to some speculation, I suspect that it is true. And if it is, this would serve to reinforce the idea that this day celebrates our enrichment through the gift of the Towrah. But of this there can be no doubt: Seven Sabbaths is the fourth of seven steps we are invited to walk from our world to God’s home.

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It is also worth noting, that some Christian denominations acknowledge Shabuwa’—the only Miqra’ so honored. Unfortunately, they don’t know its proper name, or the significance of that title, and they celebrate it on the wrong day, choosing “Whitsun,” known as “Wisdom Sunday.” None of Shabuwa’s redemptive metaphors or prophetic insights are conveyed to their congregations. For them, it’s all about the beginning of the “Church Age,” and of them replacing Jews as God’s instruments. No thought is ever given to this being the fourth stride toward living with God, or that it is the midpoint in Yahowah’s seven-step plan of salvation. They even fail to see how Seven Sabbaths serves as a central plank in the unfolding of God’s redemptive timeline, providing the very framework or skeleton upon which Yah’s schedule hangs. 

In the “Bikuwrym” chapter, Yahowah spoke of His Miqra’ey as if they were a cohesive whole, played out in three acts. So to establish the proper context for what follows, and by way of review, remember that God said: “Three times a year you should stand before Me (walk along side and set foot in My presence) consistently celebrating a festival feast with Me. You should consistently observe (focus on, examine, and consider) the Festival Feast of Unleavened Bread. Seven days you should consistently eat unleavened bread as I instructed, at the time appointed in the month of ‘Abyb, for in it you came forth from the crucible of Egypt. Do not appear before Me (never be seen in my presence) as an empty vessel (void, with an unfilled space, without a marker demonstrating the relationship). So enjoy the Festival Feast of the harvest (the time of reaping that which was sown, of gathering in the crop of), the initial gathering of grain and the first fruit ready to be picked and gathered of your labors which you sow in the field, and enjoy the Festival Feast of ingathering at the end of the year, when you gather in (receive and accept) what you have accomplished out of the field. Three times a year everyone should consistently remember to be seen (be inspected and considered) before (in the presence of) Yahowah.” (Shemowth / Names / Exodus 23:14-17) This passage affirms that a harvest of souls is an essential component of the Spring, Summer, and Fall Festival Feasts, and that we should enjoy reaping what

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we have sown. In the Spring, this ingathering of souls is Bikuwrym or FirstFruits—as the name implies, where the immortal, redeemed, and adopted beneficiaries of Pesach and Matsah are called home on Bikuwrym. In the Fall, Yahowah’s ingathering begins with the proclamation of the approaching harvest on Taruw’ah. On Yowm Kippurym, our relationship with our Heavenly Father is reconciled, preparing us to be gathered into God’s home on Sukah. So then in the Summer, between these dates, the spiritual enrichment and empowerment of God’s family results in another, bountiful harvest of souls, making Shabuwa’ Mother’s Day. The common thread in these harvests is the presence of the Set-Apart Spirit— our Spiritual Mother. Her Spirit fills the void in our souls, and purifies us, making it possible for us to live in Yahowah’s presence. The role the Spirit plays during these Invitations to be Called Out and Meet with God is essential. FirstFruits celebrates the union of soul and Spirit. Seven Sabbaths solves the mandate of: “none shall appear before Me as an empty vessel,” with its fulfillment focused entirely upon the Set-Apart Spirit filling us with Her light on this day, enlightening, empowering, enriching, uplifting, counseling, nourishing, and indeed clothing us. This means that the Day of Reconciliations serves humankind’s last opportunity to be equipped to enter God’s home. Those who answer Yahowah’s invitation to appear in the presence of our Spiritual Mother will find Her facilitating our acceptance into our Heavenly Father’s family. In the heart of this message, God revealed one of the most important, and least appreciated, prophecies in the whole of Scripture. In the context of this sweeping presentation of the three harvests of the seven Miqra’ey, Yahowah promised that He would send out a Messenger, representing Himself, one who would bear His name and save His people, by showing them the way home. “Behold (look and see), I will send out (extend Myself to dispatch) a Messenger representing Me (an authorized spiritual and heavenly envoy, a supernatural representative who serves as My ambassador, a servant who proclaims My message and fulfills My mission, a theophany—the visible manifestation of Myself) before you (in your presence, to appear as a person face to face) to carefully watch over, protect, and be concerned about you (to care for and guard you and for you to revere and cling to) with regard to the Way, and to bring you to (carry and transport you to, gather you in and harvest you, to cause you to arrive at and be included in) the standing place and home (the upright abode, the household of the Source, and the dwelling of the Upright One) which by way of this relationship I have established (prepared, made ready, and arranged).” (Shemowth / Names / Exodus 23:20) “Be especially observant and stay focused because My presence is on Him. Attentively listen to (receive, pay attention to, and highly regard) His 26

voice. Do not be rebellious or contentious toward Him because if you are, He will not pardon you, lift you up, or carry you away from (support and sustain you, remove your guilt and forgive you, or take away and bear) your revolt and rebellion (your crimes, sins, offences, and faults) since (because indeed) My personal and proper name is upon Him.” (Shemowth / Names / Exodus 23:21) Yahowah made good on this promise, fulfilling the Miqra’ey, and thereby saving those who would listen to Yahowsha’. But as religions old and new are wont to do, Judaism, Christianity, and Islam concealed the Way to God, ignoring this direct connection between Yahowah and Yahowsha’, between the Towrah and Yahowsha’, between the Miqra’ey and Yahowsha’, between Yahowah’s Witness and Yahowsha’s Testimony. A pity. Instead, the founders of Judaism, Christianity, and Islam did the very thing Yahowah asked them not to do. “You shall not bow down (prostrate yourself in worship before, associate with, or show allegiance) to the Canaanite gods nor serve (be submissive to) them, nor engage, acting on things associated with (similar or related to) their practices and customs (traditions and patterns of behavior). Rather instead, you shall tear them down and demolish them (topple, oust and utterly destroy them, removing them from their lofty positions), breaking (shattering), crippling, and crushing (pulverizing, disfiguring and destroying) their sacred memorial stones, pillars, and altars (religious monuments, obelisks, and idolatrous statues).” (Shemowth / Names / Exodus 23:24) And yet, the spurned rabbi Paul, the acclaimed rabbi Akiba, emperor Constantine, and the wannabe prophet Muhammad did the opposite. Pagan customs were redefined to facilitate new religions. The Babylonian Rosh Hashanah replaced Taruw’ah. The Babylonian Easter Sunday replaced Bikuwrym. And the Babylonian Asherah Day replaced Shabuwa’—to name but a few putrid examples. God’s Way was replaced by man’s way, and as a result, man has lost his way. Humankind has not only suffered needlessly, many have sought to blame the very God they ignored and rebuffed for their misery, saying that “a loving God would never have allowed such anguish.” And yet God said: “You should choose of your own volition and without hesitation or interruption to actually engage, acting and serving (‘abad – genuinely expending considerable energy and intensity doing things (qal perfect consecutive)) with (‘eth – alongside and next to) Yahowah (), your God (‘elohym), and He will choose to completely kneel down and totally bless (barak – He will want to adore, invoking divine favor for (piel perfect consecutive)) that which is associated with (’eth) your bread and water (lechem wa maym – nourishment and source

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of life). And He will come to remove (suwr) the disease which weakens (machalah – that which sickens) from your midst (min qereb).” (Shemowth / Names / Exodus 23:25) By ignoring Yahowah’s Towrah instructions, mankind, especially religious devotees, have brought disease which weakens souls upon themselves. When a child dies prematurely, when cancer riddles a child’s body, it isn’t God’s plan, nor is it the most sickening outcome. A far more lamentable fate is the destruction of that child’s soul because his or her parents failed to share Yahowah’s Covenant with them. In the Bikuwrym chapter, we plotted a new course after considering the twenty-fifth verse of the twenty-third chapter of Shemowth, moving on to the presentation of the FirstFruits Harvest in Qara’. This time, remaining cognizant of the context of the Miqra’ey’s three ingatherings of souls, of Yahowsha’ providing the Way, and of religions representing the adversary, I’d like to venture deeper into the Shemowth instruction. The beguiled and beguiling mind of man provides the impetus for religious monuments such as cathedrals and mosques, obelisks to sun gods like those found in the Vatican and Washington, D.C., idolatrous statues like those erected to Mary, “Mother of God and Queen of Heaven,” and for pagan religious practices such as Lent, Weeping for Tammuz, Christmas, New Year’s Day, and Ramadan. To rid a place of them, and to rid an area of the disease and suffering they cause, one has to rid one’s realm of their host—religious practitioners. In direct opposition to the means Catholicism, and indeed Christianity, has used to assimilate people into their religion, Yahowah said: “You shall not (lo’) cut an agreement (karat – make a covenant) with (la – on behalf or in accord with) them (hemah – speaking to the Canaanites), nor a Covenant (beryth – a relationship, alliance, treaty, league, promise, or pledge) with (la) their gods (‘elohym).” (Shemowth / Names / Exodus 23:32) And while rabbis, priests, and imams have done this very thing, none have been as bold as Roman Catholics, who based their “New Covenant” upon the myths and traditions of the Babylonians, Assyrians, Egyptians, Greeks, and Romans—allegedly to lure pagans away from the very traditions the Church was emulating. These are but a few examples of the putrid pagan pontifications found in the Christian swamp of religious poison: Imperial Rome’s and Janus’ New Year’s Day (also known as the Octave of Christmas and Solemnity of Mary, Mother of God), the Epiphany, St. Valentine’s Day, St Patrick’s Day, Lent, Ash Wednesday, Palm Sunday, Maundy Thursday, Good Friday, Easter Sunday, the Feast of the Assumption of the Blessed Virgin Mary, the Nativity of St. John, Halloween (All Saints Day), the Advent, the Feast of the Immaculate Conception

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of the Mother of God, and Christmas (the Nativity of our Lord), Sunday Worship (as the Lord’s Day), the Eucharist, Communion, the Sacrifice of the Mass, acknowledging Saints, Prayers to and for the Dead, the Rosary, Priestly Confession, Purgatory, Statues and Prayers to the Madonna and Child, the Cross, Sign of the Cross, Crucifixes, Religious Relics and Icons, Halos, Steeples, Obelisks, Holy Water, Infant Baptism, Wax Candles, Justification by Works, Indulgences, a Monetary Tithe, a Paid Clergy, a Clerical Hierarchy, a Sovereign Pontiff or Pope, Cardinals, Celibate Priests as Fathers, Monks, Nuns, and calling God “Lord,”…. (You’ll notice, not one of Yahowah’s seven Invitations to be Called Out and Meet with God made the Christian list.) And then there is the Babylonian Christmas Tree and its lights and decorations, the Babylonian Yule Log, Wreaths, and Santa, the Babylonian Easter Bunny and Dyed Eggs, the Babylonian Easter Ham and Hot Cross Buns. In direct violation of Yahowah’s instructions, rabbis have instituted the pagan celebrations of the Babylonian Head of the Year, called Rosh HaShanah, Tzom Gedaliah, Rosh Chodesh Iyar, Yom HaAtzmaut, LaqBaOmer, Simchat Towrah, Chanukah, Asarah B’Tevet, the Celebration of the Month of Tammuz, the Fast of Esther, the Fast of Tammuz, Purim, the Three Weeks of Tammuz, the Fast of Tisha B’Av, Rosh Chodesh Elul, and Sefirat HaOmer, to name but a few extracurricular religious holidays. And it should be noted, that on Hebcal, the most popular rabbinical calendar, Matsah, Bikuwrym, and Taruw’ah aren’t ever listed. Moreover, Shabuwa’ is always set on the wrong day, and Yowm Kippurym’s is routinely moved to keep its special Sabbath from falling on a Muslim or Christian holy day. God isn’t Politically Correct. He isn’t a proponent of Multiculturalism. Tolerance isn’t a Divine virtue. Simply stated, the edicts of Socialist Secular Humanism are in direct opposition to Yahowah’s instructions for one very important reason. “They should not (lo’) live (yasab – dwell, settle, or marry) in (ba) your land (‘erets – realm and region, country and territory) lest (pen – otherwise, implying apprehension regarding a negative outcome) they cause you to miss the way (chata’ ‘eth – they lead you astray from the path) to approach Me (la – to move toward).” (Shemowth / Names / Exodus 23:33) Scriptural critics, especially those opposed to the Towrah, are quick to remove the conquest verses from their context, and then declare that “the God of the ‘Old Testament’ was violent and unmerciful.” They never ponder, even for a moment, the reason God wanted the pagans out of a handful of specific villages in the Promised Land in the fourteenth-century BCE. Simply stated: it was the most merciful and intelligent thing to do.

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If there is a God, if He created the universe and life, and if that God provided a means for His creation to know Him, and to live with Him, then the most compassionate, moral, and rational thing to do was and is to eliminate and diminish the influence of those who, and things which, convolute His message and plan. Chief among these things are religions, and those who profess them. Since Yahowah knows that He exists, knows that He is responsible for the universe and all life in it, knows that He has revealed Scriptures which enable us to recognize Him, and knows that He articulated and then facilitated a plan of salvation, teaching His people to be tolerant and accepting of dogmas and people which are hostile to Him would be akin to inviting someone with a contagious form of leprosy into your home—knowing that they would infect and kill your children. This unwillingness to accommodate and tolerate deceitful, destructive, deadly, and damning doctrines is not a freewill or choice issue. God doesn’t care what religious people do in their homes or in their countries. But the Promised Land is God’s home; Yisra’el is His country. And more than anyone, our Heavenly Father and Creator understands the deadly consequences which occur when His children are corrupted by societies infected with religious schemes—by associating with those who worship false gods. Such relationships inevitably lead to myths and misconceptions. Religions prevail specifically because they are enticing. But their lure is a trap, one that ensnares souls in Satan’s noose. “Because (ky) serving (‘abad – working for, being reduced to servitude and being enslaved by) their gods (‘elohym) will indeed (ky) be (hayah – exist as) a snare (mowqes – trap or noose, that which lures, entices, incapacitates, and injures) to you (la).” (Shemowth / Names / Exodus 23:33) No rational, loving parent would encourage his or her children to work and live among thieves, among those infected with lethal diseases, among perpetual liars, or among religious terrorists. And if that were the only place to work and live, a loving and rational parent would do whatever they could to clean up that community, ridding it of its bad influences for the sake of their children. When we contemplate Scripture from the perspective of family relationships, from beyth–household and beryth–covenant, everything makes since. God wants to rid His home and His neighborhood of negative influences, because that’s what is in the best interest of His children. Speaking of how infectious religions begin, and of the enticements that are used to perpetrate them, the founders of the Jewish religion, Rabbis Akiba and Maimonides, taught that the seventy elders of Israel received their Oral Law at the same time Moseh received the Towrah from Yahowah. But, in the very next verse, God says otherwise: 30

“And then (wa) God (‘el) said to (‘amar) Moseh (Moseh – one who draws out), be lifted up (‘alah – ascend and rise up) to (‘el) Yahowah (), you (‘athah), ‘Aharown (‘aharown – one who brings light and choice (i.e., informed freewill), Nadab (nadab – one who volunteers, giving freely), and ‘Abyhuw’ (‘abyhuw’ – from huw’, he and his, and ‘ab, father). But (wa) the seventy (shibi’ym) from (min) the elders (zaqen – old people) of Yisra’el (yisra’el – individuals who strive with God), you will choose to act independently, influencing yourselves with your interpretations and verbal communication (chawah – you will be informed and make your pronouncements (hishtafel perfect consecutive)) from (min) a distance (rahowq – from afar, distanced and removed, separated and alienated, being absent and remote).” (Shemowth / Names / Exodus 24:1) So five people were invited to ascend the mountain at this time – all named and handpicked by God. The elders of Yisra’el “chose to act independently, influencing themselves with their own interpretations and verbal pronouncements, conversing among themselves” while distanced from God. We know this because the hishtafel stem, used only 170 times in the whole of the Tanakh, tells us that the subject, which is the “elders,” would influence themselves with their interpretive oral testimony. Scribed in the perfect, their Talmud corruptions would be completely their own. And in the consecutive, they would choose to act this way. However, while “verbal interpretive communication” is precisely indicative of the Rabbinical “Oral Law,” and reflects the primary connotation of chawah, prophetically describing exactly what religious Jews would do and claim, there is a second definition worth considering. Chawah also means “bow down, prostrating oneself in religious worship.” The Rabbis would choose to do these things as well. Those who choose to engage in a relationship with Yahowah are asked to listen to Him and to walk out of their political and religious realms, standing upright with Him. Those who oppose Him, those who are being judged by Him, are shown in the opposite position, clinging to religion and bowing down before Him. But, those who are separated and remote are not bowing down in worship, as some would suggest. They would be judged for their crimes against God’s people. This verse is as clear as words allow. The “old men of Israel,” those who are credited with the Talmud, were “distanced and removed, separated and alienated, absent and remote” from Yahowah, while the other four men were invited to “rise up” toward Yah. The elders would create their own instructions, choosing to impose them on themselves.

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The proper conclusion is: Yahowah’s Towrah leads to a Familial Covenant of Relationship with God and religious traditions lead to alienation and separation from God. Those who are with Yahowah are seen upright, standing side by side with their Creator and walking alongside their Heavenly Father. Those who are alien to God, are depicted bowing down before Him in judgment. The Word is the Way. Without it, no one can approach Yah. “Then Moseh alone (wa Moseh la bad – and Moseh by himself) wanted to totally approach and be personally present (nagas – to come near (niphal perfect consecutive)), moving toward (la) Yahowah (), God (‘el). And (wa) the others (hem) they did not approach and were not present (lo’ nagas). Also (wa), the people (‘am) they did not ascend (lo’ ‘alah – they were not lifted up) with him (‘im) (huw’).” (Shemowth / Names / Exodus 24:2) Moseh had received the Word. He had listened to God. He had fully embraced and acted upon Pesach, Matsah, and Bikuwrym. And now He was prepared to be enriched, enlightened, and empowered by the Spirit of Shabuwa’. Perhaps the others weren’t as ready. But that condition wouldn’t last long, at least for those who came to rely upon Yahowah’s Towrah as opposed to the people’s Talmud. “Moseh came (bow’) and accurately recounted (saphar – carefully related a written inscription which had been recorded using a precise accounting) to (la) the people (‘am – family) all of (kol) the words (dabar – statements, message, and communication) of Yahowah’s () and all of (kol) the means to justly resolve disputes (mishpat – the means to exercise good judgment, make decisions, reach sound verdicts, and reveal the prescriptions for resolution; from shaphat – to condemn or vindicate).” (Shemowth / Names / Exodus 24:3) Of paramount importance to us in this passage is the use of saphar, “to accurately and carefully record in writing, using a precise accounting.” God purposely selected saphar rather than any of the many other ordinary Hebrew words for verbal communication for a reason. The Towrah isn’t hearsay; it is a transcription of Yahowah’s testimony. It is comprised of His words. And it is complete. All means all, that is all all means. Since God is ascribing a sense of precision to His terminology, it seems reasonable we do the same. We ought not feel at liberty to change His words to those we prefer, just because men and women have become more accustomed to hearing religious terms. For example, if Yahowah wrote “set-apart,” we shouldn’t replace this concept with “holy.” If God wrote “Yahowah,” those who replace His name with “the Lord” are copyeditors rather than translators. If towrah means “teaching,” changing it to “law” is both errant and dishonest. It would be akin to changing the name of the corporeal manifestation of the Word from the Ma’aseyah Yahowsha’ to “Jesus Christ.”

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More telling still, saphar is identical in its letter composition to seper, which is “written communication,” a “document, book, or scroll.” That is not to say, however, that the entire Towrah was transcribed at this juncture, but only that everything God had said so far was accurately and completely recorded. There would be yet another, more comprehensive installment. What’s also intriguing here is the use of mishpat, almost as a conclusion or summary of what was revealed, because “all of the words of Yahowah” would have been sufficient to convey that Moseh had been a reliable scribe. And all of Yahowah’s words would have included His “means to achieve justice and resolve disputes,” in addition to His “judgments, decisions, verdicts, proclamations, plans, and prescriptions.” But with a little investigation, we quickly discover that there are two reasons mishpat was added. First, mishpat is based upon shaphat, which tells us four things: Yahowah alone is our “Judge,” and the Towrah is the Constitution of His “government.” Yahowah is the source of “vindication” as well as “condemnation,” not rabbis, priests, or any other human institution. The second reason for adding mishpat is that it provides an insight into that which Yahowah would ultimately condemn. This word became synonymous with the Jewish religion, and thus served as a warning to those who would try to usurp God’s authority and ability. Mishpat has been religiously transliterated mitzvot. Then, two-thousand five-hundred years after Moseh inscribed Yahowah’s mishpat, Moshe Maimonides developed 613 mitzvot, or rabbinical regulations, customs, and traditions which now serve as the foundation of Judaism. Most of these were concocted and compiled by the Rambam (an acronym based upon Rabbi Moshe ben Maimon) and then came to be included in what’s called “Halakah,” meaning “to walk,” but known as “Jewish Religious Law.” This misguided rabbi claimed that there were 613 regulations listed in the Towrah, something which is not true, and that his mitzvot were all based upon the Towrah, something which is not true, and that the number was equal to the number of seeds in a pomegranate and number of bones in the human body, neither of which is true. But this is true: Rabbi Maimonides was born in Cordoba, Spain in 1135 CE, within two centuries of the time the once Christian nation was conquered by the Islamic Moors. Then, following the fundamentalist Islamic Almohades conquest of Muslim Moorish Spain in 1148, Maimonides’ father, unhappy with the Islamic ultimatum: “surrender to Allah and Muhammad and become a Muslim, or die,” moved the family, like most all Spanish Jews, into exile in Fez, Morocco (the place whose streets ran red with Christian blood during the Islamic conquests of the eighth century).

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During this time, the young Maimonides studied under Abdul Arab Ibn Muwashah, at which was, the most influential Islamic religious institution, the University and Mosque of Al-Qarawyin. There, the Rambam was known to have read from, pondered and pontificated upon Islam’s holy books. These would have included Allah’s Qur’an, Ishaq’s Sira (Biography of Muhammad), Tabari’s Tarikh (History of Islam), and Bukhari’s Hadith (Oral Traditions and Law from Muhammad’s Companions)—the last of which served to significantly influence Maimonides view of the Talmud, or Jewish Oral Law, which itself had served as the basis of Allah’s Qur’anic recital. Known by the Islamic name Abu Imran Mussa (the name of the Qur’an’s caricature of Moseh / Moses) bin (son of) Maimun ibn Abdallah (slave-to-Allah), the Rambam relocated to Egypt to serve Sultan Saladin—the second most acclaimed Muslim of all time, and the general who led the Islamic opposition to the Crusaders. There, he collaborated with the Muslim sage Averroes to promote and develop the philosophical tradition of Aristotle—who in addition to being a philosopher and educator, was a pagan immersed in the sun-god religion of ancient Greece. Consistent with the Qur’an (which claims to confirm that which it contradicts), and central to Maimonide’s religion, the Islamic and Greek advocate advanced the arrogant and irrational notion that “it is impossible for the truths arrived at by human intellect to contradict those revealed by God,” in spite of the fact that the foundation of his religion was little more than a contradiction of Yahowah’s Scripture. And so it would be that the Jewish religion which had given birth to Islam in Yathrib (today’s Medina), was now rooted in the religion it had conceived. The Rabbi’s fourteen-volume Mishneh Torah remains canonical in its authority, especially as it codifies of the Babylonian Talmud. It even served to inspire one of the most acclaimed Roman Catholic philosophers and theologians, Saint Thomas Aquinas, who a century later, revealed in the writings of Abu Imran Mussa bin Maimun ibn Abdallah, a.k.a., the Rambam, Maimonides. His mitzvot, like all things rabbinical, were man-made religious regulations designed to empower the kind of people Yahowah wanted removed from the Promised Land. As stated earlier, the basis of the word is saphat, meaning “to judge, to govern, to vindicate, and to condemn.” With Yahowah as the universal Judge, the only one who could vindicate and condemn, and with the Towrah serving as the constitution of His government, there was no room for a religion, much less rabbis. So, rabbis claimed this authority for themselves, condemning tens of millions of Jewish souls in the process. There is, of course, no record of their precious Oral Law existing prior to the emergence of the egotistical and self-serving religious cast of rabbis, themselves, some one thousand three hundred years after the Towrah was meticulously transcribed and read to the people. Like most things religious, Jewish Oral Law is 34

a myth, one which no informed, rational person would believe. These religious regulations would not be “accurately recounted in writing” until the production of the Babylonian Talmud, circa 200 to 500 CE and the Mishneh, circa 200 and 1180 CE, depending upon which version one accepts. Unlike their present day infatuation with the Talmud, on this day, the Children of Yisra’el listened to the Towrah. “And all (kol) the people (‘am – family) answered (‘anah – and responded) in one (‘echad) voice (qowl), saying (‘amar), ‘All (kol) the words (dabar – statements) which beneficially (‘asher) Yahowah () has spoken (dabar – words Yahowah has communicated), we will act upon (‘asah – we will engage and profit from, accomplish and celebrate).’” (Shemowth / Names / Exodus 24:3) Unfortunately, as this drama unfolds, we soon discover that the Children of Yisra’el didn’t follow Yahowah’s instructions, but instead, they opted to share the Promised Land with religious and political aficionados of every persuasion. As a result, they served false gods and became history’s most infamous bad example. Fortunately, however, even in the wake of another ten million Jews succumbing to racial hatred over the next score of years, one third will return to God and “in one voice, saying, ‘All the words which beneficially Yahowah has spoken, we will act upon.” Mark your calendars. This collective roar from the last generation of Yahuwdym will resonate at sunset, 6:22 PM, Jerusalem time, at the dawn of Yowm Kippurym, on October 2nd, 2033. Providing what should have been a death blow to the religions of Christianity, Judaism, and Islam, 1400, 1500, 2,000, and 2500 years before they were born under Paul, Akiba, Muhammad, and Maimonides, Yahowah revealed: “And (wa) Moseh wrote down (katab – engraved and inscribed using an alphabet, used a pen, ink, and parchment or papyrus, to record as a scribe) all (kol) the words (dabar) of Yahowah ().” (Shemowth / Names / Exodus 24:4) If this is true, Judaism, Christianity, and Islam are false, as is Secular Humanism. If the Towrah was accurately transcribed, the religious corruptions, concealments, and counterfeits of God’s foundational message to humankind aren’t trustworthy or reliable. And as such, for the sake of many, these religions must be exposed and condemned. This verse is particularly caustic to Judaism, because it provides no possibility of an Oral Law. If Moseh wrote down everything Yahowah said, the religion’s foundation is rotten. And if these words cannot be trusted, if Moseh didn’t do what Yahowah said he did, then Judaism cannot be relied upon because it would then have drawn its authority from twisting the words of an unreliable God and errant text.

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This verse is especially caustic to Christianity, because it means that the religion’s festivals, symbols, and teachings are wrong, as they are in conflict with the Testimony of God as transcribed by Moseh. Mutually exclusive and diametrically opposing concepts, such as the massive discrepancies which exist between the Towrah and the Church, cannot both be right. If the Called-Out Assemblies and Sabbath are from God, Christmas, Easter, and Sunday worship are not. This verse is overwhelmingly caustic to Islam, because Allah claims that his Qur’an “confirms the Towrah,” when in actuality, the Qur’an is the antithesis of Yahowah’s Word. Therefore, if the Towrah is reliable, and Moseh did what it says he did, then Muhammad and his Qur’anic recital are rubbish, as its diatribe consistently contradicts that which it claims to affirm. And even if the Towrah is false, so is Allah as he claims to have revealed it. The forth verse of the twenty-fourth chapter of Shemowth goes on to describe an altar Moseh constructed at the base of Mount Horeb, replete with twelve columns for the twelve tribes of Yisra’el. I mention this because if you search for “Jabal al-Lawz, Saudi Arabia, on Google Maps, you can actually see the remains of the altar, as well as the burned summit of the mountain, even the rock from which water flowed forth. “Then (wa), the young men (na’ar) of the sons (ben – male children) of Yisra’el (yisra’el – individuals who engage and endure with God) were sent out (salah) to lift up (‘alah) burnt offerings (‘olah – that which elevates) and sacrifices (zabah)— fellowship offerings which complete and fulfill (shelem – a consent agreement to completely restore by way of paying a ransom to make full restitution, and thereby facilitating salvation), sacrificing (zabah) bulls (par) accordingly to approach (la) Yahowah ().” (Shemowth / Names / Exodus 24:5) So we have yet another correlation between the Miqra’ of Shab’uwah and the revelation of the Towrah beyond the enrichment and enlightenment of Sevens emanating from Yah’s Teaching. The reason “par – bulls” were being sent to ceremonial ‘olah barbeque, was that they were on this Miqra’s menu. Also relevant, the written Word was revealed and fulfilled in the flesh. Just as circumcision in the spirit and the flesh serves as the sign and signature of the Covenant, for it to be in full effect, Yahowsha’ would have to walk down this road before us, paying the toll along the way. Our sinful nature, and resulting imperfections, preclude us from living in the presence of a perfect God—which is why Moseh alone was permitted on the Mount. So, to solve this problem, and enlarge His family, Yahowah delineated a plan and then enabled it. This process is known as the Miqra’ey which are 36

Invitations to be Called Out and Meet with God. Their delineation is found in the Towrah. The enabler is Yahowsha’. And collectively, they enable each of the Covenant’s benefits. At this seminal moment in the history of our reconciliation, Yahowah asked Moseh to read the playbook He had provided. And in so doing, he disclosed the ultimate truth: the Towrah and Covenant are one. The Towrah was revealed to guide us to this relationship. “He grasped hold of (laqah – received, accepted, and obtained) the precisely written documentation (seper – the scroll with accurate and exacting physically recorded inscriptions on it) of the (ha) Covenant (beryth – familial relationship agreement based upon mutual binding oaths and promises, a marriage vow, from beyth, family, home, and household (singular and absolute)) and (wa) he read it out loud, offering an invitation to meet (qara’ – he offered a summons to be called out, to be welcomed, proclaiming, announcing, and reciting it) in (ba) a hearing (‘ozen – a time for listening) for the family (ha ‘am – for people). And they said (‘amar – they responded verbally by promising and affirming), ‘All (kol) that (‘asher – which relationally) Yahowah () has spoken (dabar – communicated in words), we will listen to, paying close attention (shama’ – we will hear, proclaim, comprehend) and act upon (‘asah – engage in, acknowledge, profit from, and celebrate).’” (Shemowth / Names / Exodus 24:7) First among the many insights embedded in this verse is that the Towrah is “the precisely written documentation of the Covenant.” It provides the purpose and plan of God. Those who wish to enjoy the benefits of the Covenant, and want to form a family-oriented relationship with Yahowah, must do as Moseh has done—recite the words of the Towrah. Yahowah’s revelation has been meticulously recorded so that we might come to know Yahowah and understand what He is offering, thereby enabling us to trust and rely upon Him. The term Yahowah selected to convey “read it out loud, offering an invitation to meet” was qara’, the basis of miqra’. Its primary definition is “to call out” “inviting and summoning” someone, “welcoming them to meet” with you. Collectively, these ideas define the purpose of the Towrah and the Covenant. Yahowah is not only calling us to Him, He is calling us out of this world to His set-apart realm. He is inviting us into His family. He is summoning us to meet with Him. And we answer and respond by walking along the seven-step path He has provided to His home. The Towrah is the Way. The Covenant is the result. The Miqra’ is the path. In this passage, Yahowah documented an additional clause in the Yisra’elite response. They would not only engage and act upon what God had prescribed, and thus observe the Towrah and attend the Miqra’ey, they promised to listen to 37

what Yah had to say, striving to comprehend and understand His teaching, so that they would be able to benefit from His instructions. It is what we all should be doing. What happens next is a foreshadowing of Yahowsha’s sacrifice—of the fulfillment of the Towrah. “Moseh took some (laqah – obtained and received a portion) of the blood (dam) [of a sacrificial animal which had been slain] and sprinkled it (zaraq – used his fingertips to collect and disperse drops) on (‘al – and over) the family (‘am – people). He said (‘amar), ‘Behold (hineh – look now and see, pay attention to) the blood (dam) of the Familial Covenant Relationship (beryth – marriage agreement for family unity, household alliance and binding promise) which, by way of relationship (‘asher) Yahowah () has cut (karat – formed as a solemn agreement between separate parties with stipulations and responsibilities for their mutual benefit and unity) with (‘im) you all (‘athim) concerning (‘al) all (kol) of these (‘eleh) words (dabar).’” (Shemowth / Names / Exodus 24:8) By way of the Word, and this foreshadowing prophetic symbolism, the Children of Yisra’el were prepared, albeit only temporarily, to meet their Maker. “And so (wa) Moseh (moseh – one who draws out), ‘Aharown (‘Aharown – one who brings light and choice (i.e., informed freewill), Nadab (Nadab – one who volunteers, freely giving of himself), ‘Abyhuw’ (‘Abyhuw’ – He is the father and the father is his), and the seventy (shibi’ym) elders (zaqen – old men) of Yisra’el (yisra’el – those who are empowered by God), approached (‘eth) and saw (ra’ah – looked upon) the God (‘elohym – the Mighty Ones) of Yisra’el (yisra’el – individuals who strive with God)...” (Shemowth / Names / Exodus 24:9-10) It is interesting to report that the names of the participants in the order they are presented, tell us something about the Savior: the one who draws us out, the one who brings enlightenment and freewill, the one who voluntarily gives of himself—He is the father and the father is his. The passage goes on to reveal that this manifestation of God was corporeal, that is to say, He had hands and feet, and He enjoyed a good meal. As such, Yahowah stood upon the mountain as Yahowsha’. And in the process of doing this, Yahowah destroyed the religion Maimonides would later conceive, because the Rambam claimed “God is incorporeal—incapable of assuming human form.” An important aspect of this meeting on the mountain is that unlike the elders who “prostrated themselves estranged from God while devising their own interpretations,” no one was on their knees. They were partying with Yah, not groveling at His feet. “Yahowah () said to Moseh, ‘Ascend (‘alah) to Me, and come to exist (hayah) here (sam) on the mountain (har) and I will give (natan – produce 38

and bestow for) you the Stone (‘eben – from banah, rebuilding and reestablishing) Tablets (luwah – finished surface for inscribing words) and (wa) the Towrah (towrah – the teachings, instructions, guidance, direction), even (wa) the terms and conditions of the relationship (mitswah – authoritative directions which serve as prescriptions and codicils of the Covenant) which (‘asher – by way of relationship) I will write (katab – communicate by way of words using an alphabet) to (la) teach and guide them (yarah hem – to direct and instruct them).” (Shemowth / Names / Exodus 24:12) The Hebrew word towrah defines the purpose of the book. It serves as an instruction manual for human existence, including as it should, our Creator’s prescriptions for productive living. In it, we discover God’s guidance, so that we have access to the right set of instructions. The Towrah conveys Yahowah’s directions for humankind. It provides the proper teaching through which to understand our purpose and His plan. Moseh’s encounters with Yahowah were not always by way of Yahowsha’, the diminished, corporeal, manifestation of God. He, like few before him or after him, experienced God’s glory. “And Moseh ascended the cloud (‘anan – water vapor) covered (kasha – adorned, clothed, and concealed) mountain (har). And the manifestation of power and the glorious presence (kabowd – glory and splendor, honor and reverence, person, reputation, and abundance, the tremendous significance) of Yahowah () came to dwell (sakan – live and abide, tabernacle, inhabit, remain, and settle) on (‘al) Mount (har) Synay (synay), and the cloud (‘anan – water vapor) clothed and adorned (kasha – covered and concealed) him / Him (huw’) for six (shes) days (yowm). And on (ba – in) the seventh (shaby’y) day (yowm), He summoned (qara’ – called out) to (‘el) Moseh from (min) the midst (tawek – middle or center) of the cloud (‘anan – obscuring accumulation of water vapor).” (Shemowth / Names / Exodus 24:15-16) In the process of trying to ascertain the meaning of synay, I came upon something interesting. Sywan, which means “their covering,” is also the title of the third month of the Scriptural year, and thus corresponds to the Miqra’ of Shabuwa’ in May or June—seven sevens from Bikuwrym. The Feast of Sevens, like the Mountain during Moseh’s ascent, is all about being “covered, adorned, and clothed” in “Yahowah’s glorious presence.” Also interesting, this correlation between Synay and Sywan (as the third month) suggests that the first installation of the Towrah did in fact correspond with Shab’uwah, and thus what this day’s source of enrichment, enlightenment, and empowerement. But let’s not forget the “covering” aspect of sywan either. The purpose of the Set-Apart Spirit’s Garment of Light is to adorn us in Yahowah’s glory, and thereby conceal our sin, making us appear perfect in God’s eyes. The spiritual rebirth which facilitates this transformation is often equated with water, as it has 39

been here on Mount Synay, because we are born of water, and because water cleanses and purifies. This is the reason baptism became the outward symbol of our spiritual rebirth. God is light, and as such, He was seen as light. “The appearance of (mar’eh – sight and vision, spectacle and phenomenon of) the manifestation of power and the glorious presence (kabowd – splendor, honor, reverence, person, reputation, and abundance, the tremendous significance and massiveness) of Yahowah () was similar to (ka – could be compared to) fire (‘esh – flames of radiant energy and a source of light) on (ba) the summit (ro’sh – top) of the mountain (har) from the point of view (la) and perspective (‘ayn – eyesight and capacity to understand, the perceptions) of the Children of Yisra’el.” (Shemowth / Names / Exodus 24:17) Kabowd, is based upon kabad, the operative term of the Second of Seven Instructions listed on the Second of Two Tablets, and thus it provides an important insight into the real identity of the Father and Mother we are to “honor and revere, to view as tremendously significant, even glorious.” After all, in the twelfth verse of Shemowth / Exodus 24, we were introduced to these very Statements. You’ll also notice that the “fire” wasn’t coming from a “burning bush,” but instead from the summit of this rocky and barren mountain. This provides additional credibility to the previous translation of sanah as “a high rocky place” in the “Salah – Freedom” chapter. Moreover, the summit of Mount Synay, known today as Jabal al-Lawz, still reveals the consequence of God’s presence. “Moseh came (bow’ – pursued and was included) into (ba) the midst (tawek) of the water vapor (‘anan – cloud and mist) and ascended (‘alah – rose and was lifted up) the mountain (har). And Moseh came to exist (hayah) on the mountain for forty (‘arba’ym – to be square) days (yowm) and nights (laylah).” (Shemowth / Names / Exodus 24:18) Either Scripture contains useless information, or there is a reason God has revealed this story using His favorite numbers and formula. Three men accompanied Moseh. There were seventy elders. Moseh stayed on the mountain for six days, the number designating man, before He was invited to campout with God on the seventh day. And the duration of his visit was forty days. The Miqra’ey follow this same formula: six steps toward God are followed by the opportunity to campout with Him on the seventh. God’s stone tablets given to Moseh during this visit reveal three statements which pertain to our interactions with God, one instruction which quantifies His formula, followed by six terms and conditions which tell how we should live our lives.

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Similarly, the Covenant is played out over the course of three sets of forty Yowbel, Redemptive Years of Yah’s Lamb (following the seven sevens plus one formula of Shabuwa’). The story of our reconciliation is based upon a clearly articulated and consistent plan. At the conclusion of our Exodus study, I’d like to share seven thoughts about the lead character. While Moseh was invited to be the scribe for this plan, He was not allowed to enter the Promised Land at the conclusion of the Exodus— although he is there now, a beneficiary of the FirstFruits Harvest. Moseh was 120 years old at the conclusion of his mortal existence. He had enjoyed three lives— one as a prince in Egypt, one as a prince in Arabia, and one as Yahowah’s messenger. It was an extraordinary life. While it would be foolish to feel sorry for Moseh, there are reasons why he departed this mortal realm within eyesight of the goal. The Towrah, given as it was through Moseh, just points the way to the Promised Land. Yahowsha’ is responsible for getting us there. And that is why Yahowsha’, the son of Nun (the Infinite), took over for Moseh as Yah’s children crossed the Jordan River and entered Yisra’el. Had Yahowsha’ not fulfilled Passover, Unleavened Bread, FirstFruits, and Seven Sabbaths, the Way would have been a dead end. The Towrah provides the foundation upon which we gain the proper perspective to view God and ourselves—the very purpose of life. This instruction enables us to see the way to the Promised Land from our wilderness, just as it did for Moseh. And once we reach our Heavenly Father’s home, we still have to have Passover’s door opened for us. And that is where we find Yahowsha’, waiting for us. While salvation is a gift, that doesn’t mean that Yahowah wants us to ignore, or more importantly, change, His instructions. Moseh did, striking the stone he was asked to instruct, and there was a consequence. It is a message Christian and Jewish clerics the world over still don’t understand. Yahowsha’, the Rock of our Salvation, the Cistern of Living Waters, spoke to us, explaining the way out of mankind’s wilderness and into the Promised Land. He did not strike us. He instead was stricken, with blows which resulted from human instructions, not God’s. Because words are more powerful than any weapon, the Word was made flesh and prevailed. So the message is, when it comes to God’s Word, it’s very important that we get them right, lest we too be stricken with death and separation.

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Lastly, in the life of Moseh, we see Yah’s timeline emerge once again. There were three periods of 40 years, just as three sets of 40 Yowbel timeframes take us from the expulsion from the Garden of Eden to the Millennial Sabbath—to the time we get to campout with God in the Promised Land. In his life, we see the foundation of Yahowah’s plan of salvation. Before we leave this instruction from Yahowah, I’d like you to consider a final thought. This passage on the Miqra’ey, Towrah, and Covenant, confirms that these things have nothing to do with the Jewish religion, but instead form the essence of the familial relationship Yahowah established with Abraham and affirmed through Moseh. There is but one path to God, one set of instructions, and one family. 

Now that we have considered the empowering and enriching prophecies contained in the Towrah presentation of the Invitation to be Called Out and Meet with God of Seven Sabbaths, let’s consider Shim’own’s (“Peter’s”) testimony, the Disciple of Yahowsha’, and examine how the Miqra’ of Shabuw’ah was fulfilled. As we shall see, this transformation occurred because the first Followers of the Way answered Yahowah’s summons. They were so close to the action, they had witnessed Yahowsha’s fulfillment of Pesach, Matsah, and Bikuwrym, and were therefore the beneficiaries of their blessings. They were now immortal, redeemed and perfected, children of Yahowah, ready to observe the Miqra’ of Shab’uwah. Because they were in the right place, for the right reason, at the right time, rightly prepared, with the right expectations, the Set-Apart Spirit set them apart for service. The beneficiaries of Passover, Unleavened Bread, and FirstFruits would soon receive the rewards of the Festival Feast of Seven Sabbaths. They would be enriched by the Covenant, enlightened by the Towrah, and empowered by the Spirit, making them more effective witnesses. In the opening line of the second chapter of book of Acts, we see that the Miqra’ of Shabuwa’, like the three preceding it, was fulfilled in accordance with God’s instructions. In fact, when one considers that Acts is a sequel to Luke, and that Luke concludes with the Bikuwrym discussion between Yahowsha’ and the men on the road to Emmaus, one Invitation to Meet God simply follows the other. These things known, understand that Acts is not Scripture. Nor was the book of Luke for that matter. They were not inspired by God. But as historical documents scribed within the lifetimes of the eyewitnesses to the events they chronicle, both books have merit – at least up to a point. Also, since the first 42

seven chapters of Acts convey the testimony of Yahowsha’s Disciples, and most especially Shim’own Kephas, whom we have come to know as “Peter,” these chapters are worth of our consideration. From this perspective, the second chapter of Acts begins...“Indeed (kai – and then also, this should be emphasized), on (en – with regard to and during) the Day (hemera – period of time reckoned from sunset to sunset) of Fifty (Pentekoste – feminine form of pentekonta, meaning fifty), it was completely fulfilled (sumpleroo – was fully completed in association with someone and something, was entirely realized by way of relationship)…” (Acts 2:1) This introductory statement conveys two equally important thoughts. The Miqra’ of Shabuwa’ was observed by the first to follow Yahowsha’s example on the date specified by God. And also, every aspect of the Miqra’, as described in the Towrah, was satisfied. As such, this is the fourth of four Miqra’ey which were fulfilled by Yahowsha’ and the Spirit, in the correct order, in the right way, on the appropriate day, and in a Yowbel Year of Yah’s Lamb—all as part of the Towrah’s unfolding plan of reconciliation. Do you suppose this is a coincidence or a pattern? Said a different way, is God’s behavior random, or does He have a plan? Sumpleroo, in the above verse, is a compound of sun, meaning “with the help of, and by way of a close connection, association, or relationship with someone or something,” and pleroo, meaning “to make full, to cause to abound and to furnish liberally, to complete and to consummate, to accomplish and fulfill, and to bring to realization.” As such, it tells us that the promises of Seven Sabbaths were “realized, accomplished, and fulfilled, causing those in close association and relationship to be furnished liberally so as to be lacking in nothing.” It is worth noting that there is also an immersion aspect of the Greek word sumpleroo. It speaks of a liquid filling something to the brim. As a result, it was used by sailors when their ship completely filled with water, becoming swamped as a result of a storm. Therefore, we can make the connection between our spiritual anointing, which is symbolized by baptismal immersion, and this day, whereby the Set-Apart Spirit fills us, thereby enriching, enlightening, and empowering us so that we grow from children to accomplished witnesses. “It came to exist (eimi – to happen and take place in a manner corresponding identically) that all assembled together in harmony (pas homou – everyone was like-minded, like-natured, and unified in an assembly) in the presence of (epi – in contact with, concerning, and before) it (auto – [a reference to the Set-Apart Spirit]).” (Acts 2:1) Auto is a neuter, singular pronoun because unlike Hebrew, where Ruwach / Spirit is a feminine noun, the Greek pneuma, is neuter. And while it sounds odd to 43

our ear to refer to our Spiritual Mother as “it,” rather than “She,” or “Her,” such is the liability of Greek as compared to Hebrew with regard to spiritual understanding. Whether the conclusion of Acts 2:1 is translated that all of those who trusted Yahowsha’ were all of like mind and thus were together observing the Miqra’ of Shabuwa’, or that in addition to this, they were also in the presence of the Spirit, the overriding sentiment is that by answering Yahowah’s invitation to meet with Him, and by gathering together on this day, the first followers of the Way were unified in their understanding of the Word. The Towrah’s message was not corrupted until the Scriptures were misrepresented, rendering the Hebrew Miqra’, “Convocation,” and then the Greek ekklesia, “Church” (after the sun goddess “Circe,” pronounced “chirch,” from whom we derive “circle” and “circus”), instead of accurately translating both “Invitations to be Called Out to a Meeting.” Clerics thereby severed an essential connection. Few things have been as devastating to our understanding of the Towrah, the Covenant, or the Invitations to Meet with God. “And immediately (aphno – suddenly, and yet in a welcoming manner, putting people at ease) there came into existence (ginomai – became recognized, known and acknowledged, arose and appeared publicly for the purpose of creation, birth, and marriage) out of (ek – from and by means of) heaven (ouranos – the abode of God) the sound of information and news (echos – of a spoken report) exactly like (hosper – corresponding to and connected to, a manifestation for comparison to) a compelling and mighty force (biaias – an empowering, strong, singular, and active feminine source of energy), moving inwardly and upholding (pheromai – guiding, sustaining, accepting, and bearing) the breath of spiritual life (pnoe – feminine derivative of pneuma Spirit), and filling (pleroo – liberally and abundantly supplying and perfecting) the whole (holos – entirely completing all who were in the) house (oikon – household and home) where (ou) they were residing.” (Acts 2:2) The disciples had a job to do—to communicate God’s plan of reconciliation as it was presented, promised, and predicted in Yahowah’s Towrah. The means to accomplish this was being advanced in the very Invitation to be Called Out and Meet with God they were observing. Their mission was to share the fulfillment of the Towrah’s Teaching with people the world over. And the Set-Apart Spirit of Yahowah, our Spiritual Mother, gave them the tools they would need to do it. Dissecting this passage word by word, we discover that the adjective (biaias) used to describe the nature of the heavenly “compelling force,” like pnoe, “the breath of spiritual life,” is feminine and singular, as is our Spiritual Mother. Further, there is a “vehement” connotation of biaias, making the Spirit

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“impassioned and fervid,” even “eager and deeply emotional.” Moreover, biaias is related to bios, meaning “life,” and is derived from bia, meaning “strong and vital.” After death, there is no life apart from the Spirit. At its most fundamental level, pheromai, translated “moving inwardly and upholding,” means “to carry or bring something from one place to another, including carrying away a burden.” Etymologists say pheromai means “to lead, to guide, or to convey.” Homer used pheromai to mean “to bring forth and express the word.” The classical author used it to “facilitate the bearing and removal of burdens which are carried away.” In the Iliad, pheromai is used to “show favor” and “to produce fruit.” It conveyed “the presentation of a gift that upholds, enabling the beneficiary to endure.” These benefits describe the enrichment of the Spirit. Pnoe, as a feminine noun, means both “breath and wind.” As such, it is a blend between the Greek and Hebrew words for “soul,” from breath, and “spirit,” from wind. Yahowsha’, as the human manifestation of Yahowah, actually had a soul which is probably why this unique term was chosen. In one of His last conversations with His disciples, Yahowsha’ told them that they would recognize and know the Comforter because He and the Spirit were one and the same. The Son and the Spirit are diminished manifestations of Yahowah, set apart from Him to serve us. As such, in substance, they are identical. They only differ in form. Pleroo suggests that the Spirit “proclaimed completely,” and “provided fully,” completing the promise of the Miqra’. She supplied the beneficiaries of Passover, Unleavened Bread, and FirstFruits with everything they needed to grow, to enter and enjoy God’s company, and to become effective witnesses. Pleroo conveys the concepts of “fulfillment, filling up, completion, making complete, and realization—making a promise come true and proclaiming that accomplishment.” As Yahowsha’ consistently taught, His testimony is only understood when it is seen through the lens of the Torah, Prophets, and Psalms. Lastly, oikon is a “home, a place where families live.” Adopting us into Yahowah’s family, inviting us into God’s home, enabling us to live forever with our Heavenly Father, is the reason Yah sent His Son and Spirit to earth. Yahowah has a specific plan that He wants the whole world to understand. The best way to accomplish this is to deploy the principal tool used in the acquisition of knowledge, in thought, causation, creation, and in the formation of relationships—language. For people of different races and places to come to know Yahowah and understand His Towrah Teaching, those who had already come to know and understand Him would have to share His Towrah with those who were unfamiliar with Hebrew.

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“And languages (glossa – the various tongues and dialects of human speech) became apparent to them (horao – they came to know and understand them), like a fire burning (pyros) in them. And they were distributed (diamerizo – divided, dispersed, spread out) conferred and appointed (kathizo – coming down to rest) upon (epi) each and every one (hekastos) of them (autos – used as a masculine, plural pronoun). And they were all individually (pas) filled with (pimplamai – swelling with the involvement and breath of) the Set-Apart (hagion – gender neuter of hagios, purifying and upright) ΠΝΣ (placeholder for Spirit based upon Ruwach using a contraction of pneuma), and began (archomai) to speak (laleo – talk in) other (heteros – different) languages (glossa – tongues and dialect), just as (kathos – inasmuch as, when and in the manner that) the ΠΝΑ (Spirit, Ruwach) gave (didomi – allowed and granted) them the ability to enlighten through the spoken word (apophtheggomai – the ability to pronounce words and hold a dignified and enlightened discourse using them).” (Acts 2:3-4) The whole world needed to know and understand what the Towrah Teaches. That could only be accomplished with words. The public proclamation and communication aspect of what was occurring is inherent in the title Yahowah chose to describe His annual meetings: Miqra’ey— “Invitations to be Called Out to Meet, a summons to a rehearsal which brings us together, a welcoming greeting which encourages us to read and recite the Word, proclaiming it publicly.” Based upon qara’, it conveys “calling out” to everyone and “inviting” them to come into Yah’s presence. And so while it is neither a title nor an inspired term, the beneficiaries of this calling out were described using a Greek word which conveys some very similar thoughts—ekklesia. If it were not for the popularity of the Pentecostal movement, where “speaking in tongues” is interpreted to be “praising God in a heavenly language,” I wouldn’t be required to state the obvious. The Spirit of Sevens empowered those who observed Shabuwa’ to enlighten others by speaking their language, not God’s. If an audible (as in producing and detecting sound waves in a gas or fluid) language is spoken in heaven, the dialect is assuredly Hebrew. The notion of “speaking in the tongues of angels” is to mutter incomprehensible gibberish – making a complete fool of oneself. By way of review, and bringing this all together, Shim’own Kephas, a participant and eyewitness, affirmed: “Indeed (this should be emphasized), on (with regard to and during) the Day (period of time reckoned from sunset to sunset) of Fifty (Pentekoste), it was completely fulfilled (was fully completed and was entirely realized by way of relationship). And it came to exist that all assembled together in harmony (everyone was like-minded, like-natured, and unified in an assembly) in the presence of it (a reference to the Set-Apart Spirit).” (Acts 2:1) 46

And immediately there came into existence (became recognized, known and acknowledged) out of heaven the sound of information and news exactly like a compelling and mighty force (an empowering, strong, singular, and active feminine source of energy), moving inwardly and upholding (guiding, sustaining, accepting, and bearing) the breath of the Spirit, filling (liberally and abundantly supplying and perfecting) the whole house (household and home) where they were residing. (Acts 2:2) And languages (various tongues and dialects of human speech) became apparent to them (they came to know and understand them), like a fire burning in them. And they were distributed (divided, dispersed, spread out) conferred and appointed (coming down to rest) upon each and every one of them. And they were all individually filled with (swelling with the involvement and breath of) the Set-Apart (purifying and upright) Spirit, and began to speak other (different) languages, just as (inasmuch as) the Spirit gave (allowed and granted) them the ability to enlighten through the spoken word.” (Acts 2:3-4) Therefore, Yahowah fulfilled the Miqra’ of Shab’uwah by dispatching the Set-Apart Spirit from heaven with His Towrah to enrich, inform, and enlighten His children, spiritually empowering them to convey His Word in the languages of men. God was doing what He had promised. Continuing on, we discover that there is nothing overtly religious folks detest more than being confronted with the idea of God bypassing them, and working through others whom they see as inferior... “And now (de) existing (eimi) inside (eis) Yaruwshalaim (Ierousalem – a transliteration of Yaruwshalaim, meaning the source of salvation), resided (katoikeo – settled and lived) Yahuwdym (Ioudaios – a transliteration of Yahuwdym, meaning related to Yah), overtly pious (eulabes – devout and religious, carried away by goodness, from eu, good and prosperous, and lambano, taken by, and affiliated with) men (andros) from (apo) every (pas) nation (ethnos – cultural and geographic) under (hypo) heaven (ouranos). And so now when (de) this (houtos – feminine singular) voice (phone – feminine singular noun for sound, language, and audible speech) came to exist (ginomai – was received, acquired, experienced, and became known, appearing in public) in large assemblies of people (plethos – in a large congregation and crowd), they were confused (sygcheo – baffled and consternated, bewildered and disturbed, in an uproar, dismayed), because (hoti) each and every one (hekastos heis) heard (akouo – was endowed with the faculty for hearing) what was spoken (laleo – talking) in his (autos) own (idios – individually distinct) language (dialektos – dialect or tongue).” (Acts 2:5-6)

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“This singular feminine voice” they heard emanating from the rather large called-out assembly on the Called-Out Assembly of Sevens was that of our Spiritual Mother, which had to be particularly troubling to these pompous and chauvinistic religious types. Our Heavenly Father’s ways confound men who prefer their own ways. In a society oppressed and deceived by Rabbinical Judaism, God bypassed those who sought rank and power, who considered themselves superior, who were overtly religious. He conveyed the path home, the means to join His family, in a maternal voice broadcast by enriching and empowering otherwise lowly members of the community. What a horror it must have been for those skilled in language, academics, and theology—to those in positions of influence to witness God thumbing His nose at them. So those who were proud of their human credentials and status, were befuddled and incensed. “And (kai) besides (de), they were out of their minds (existemi – were nearly driven insane and out of their senses, displaced from their established positions, confused and astounded), and they were surprised (thaumazo – astonished and amazed, demonstrating a typical human response to a divine revelation), saying (lego), ‘Look (idou – behold), are not (ou) the entirety (hapas – the whole and all) of them who are (eimi) speaking (laleo – talking) Galileans (Galilaios – from Galylah, those who roll away)?’” (Acts 2:7) Existemi is a compound of ek, meaning “out of and away from,” and histemi, “meaning to stand upright and to be established.” The pious were the opposite of what God intended. Rather than standing with Him, as the ekklesia/called-out assembly had done on the Miqra’ / Called-Out Assembly Meeting of Sevens, their little religious minds were blown by God. The Spirit of Enlightenment bewildered those who professed to be wise. Galilee is used as a pejorative, much the same way as a Los Angelean would say, “He’s from Watts,” or a New Yorker would lament, “He’s from Harlem.” It was a swampy, mosquito-infested lowland, several days walk and several thousand feet below Jerusalem. Galilee was a place, pious religious folks avoided like the plague—which is why Yahowsha’ loved it there. The name itself, based as it is upon galal, “to roll away,” is symbolic of Gilgal, the place where Yahowah “rolled away the reproach of the crucible,” in Joshua / Yahowsha’ 5:9. And like Gilgal, it is directly related to Golgotha, the very place Yahowsha’ rolled the iniquity away from all mankind. While the pious religious types were irritated at having been bypassed by the Spirit, there was no denying the message She was communicating. They were witnessing the power of the Word—God’s greatest miracle. “Somehow (pos), each and every one (hekastos) hears them speak (akouo) in the distinct (idios – individual and unique) language and dialect (dialektos)

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of their birth (gennnao): Parthians, Medes, Elamites, and those who live in Mesopotamia, Yahuwdah (Ioudaia), Cappadocia, Pontus, and Asia, Phrygia, Pamphylia, Egypt (Aigyptos), parts of Libya toward Cyrene, and visitors from Rome (Rhomaios), not only Yahuwdym (Ioudaios – a transliteration of the Hebrew) and newcomers (proselutos – visitors from other nations), Cretans and Arabs (Araps), listening to (akouo – receiving the news and hearing) them speak (laleo – talk) in their own tongue (glossa – language and dialect) the magnificent things and powerful works (megaleios – the great deeds and miracles) of ΘΥ (placeholder for Yahowah based upon ‘elohym God using a contraction of theou).” (Acts 2:8-11) The ecumenical nature of the fulfillment of Seven Sevens depicted here in Acts, paralleled the Towrah’s prophecy where another inclusive list appears. Everything happened precisely as it had been predicted, and it had occurred right on God’s schedule. In this passage, the Greek word, proselutos, which means “foreign visitor,” is contrasted with Yahuwdym, conveying “Related to Yah,” but usually translated “Jews.” Proselutos is derived from proserchomai, which means “to come to, to approach, and to draw near.” Proserchomai in turn is a compound of pro, meaning “to take advantage and to draw near,” and erchomai, “to come from one place to another.” Therefore, the contrast is between those Yahuwdym who have already come to know Yahowah through Yahowsha’s exacting fulfillment of the Miqra’ey as foretold in the Torah, Prophets, and Psalms, and the Gowym who have taken advantage of the all-inclusive promise of Shabuwa’. These proselutos / foreign visitors had been adopted into our Heavenly Father’s family on Bikuwrym and now they were being enriched, empowered, and enlightened by the Ruwach Qodesh. The proselutos had left the Babylonian-inspired religious culture of their birth to walk with God. And yet, proselutos is transliterated in most English Bibles as “proselytes.” Then, those who aided and abetted the errant transliterations, erroneously defined that word as “converts to Judaism,” and thereby miscommunicated Yahowah’s intent. This day marked neither the birth of the Church nor the beginning of Christianity as Catholics and Protestants profess. The beneficiaries of Passover and Unleavened Bread had been born anew from above, becoming spiritual children, adopted into Yah’s family, fully seven Shabat days ago. Now they were growing up, being enriched, enlightened, and empowered by the Towrah’s promises. The concept here is that the Children of the Covenant were now as Yahowah had promised Abraham in Bare’syth / Genesis and as Moseh had predicted in Dabarym / Deuteronomy. It was comprised of Yahuwdym and Gowym. There were no religious converts to be found here; only empowered and enriched 49

relationships. From this moment to this present day, the Word of God has been carried to all peoples of the world by spirit-filled men and women. Yahowah’s family is inclusive of people from different races and places. Everyone is welcome. And all arrive the same way—by embracing the Covenant and observing its Invitations to Meet with God. Let’s pause a moment and ponder what Yahowah has done. In Acts, Yahowsha’s Disciple Shim’own Kephas has just confirmed that the Towrah’s promise regarding the Fourth Festival Feast has just been fulfilled—producing “the magnificent things and powerful works of God.” God’s children became effective witnesses. The Miqra’ of Chamisym / Invitation to be Called Out and Meet of Fifty is qodesh / set apart, a special day for us to reveal the magnificent work performed by Yahowah through the Set-Apart Spirit. It is an annual party where those who are related to Yah invite their friends to celebrate the good news—that a path home has been laid out and built at great cost, its toll paid by God, so that we might journey free. This day of growth and enrichment will endure for all time, for all people, and in all places, serving as a rehearsal of what was to come and now has been done. The Feast of Seven Sevens follows FirstFruits by seven weeks. The pattern is seven Sabbath’s plus one day after the special Sabbath of Unleavened Bread—the most essential day on the road to our redemption. As we have discovered, this Called-Out Assembly is a time to communicate Yahowah’s Word, open to all people, free and slave, Yahuwdym and Gowym, men and women, young and old, to all sinners no matter how unclean. We know this because it is the only Miqra’ey where leavened bread is sanctioned—and because God has said so. Unlike the Catholic Eucharist which is limited to their converts, this Festival comes with an open invitation. Shabuwa’ is the day which unites the promise with its purpose, making them one. Luke, the author of Acts, quoting Yahowsha’s Disciple Shim’own Kephas, provided a historian’s view of the fulfillment of the Miqra’ of Shabuw’ah. And since his testimony confirms that the initial Followers of the Way observed the Called-Out Assembly in accordance with the Towrah, it is only reasonable that we follow their example—keeping this appointment with God. Upon examining the letter and spirit of this day, one comes to understand that the best way to broadcast its message and celebrate its inheritance is to host a grand party replete with a medley of foods, including a variety of libations, and most especially breads and desserts baked with yeast. Invite everyone who is interested in knowing God, whether they are engaged in a relationship with Him, mired in a religious swamp, or deluded by a secular mirage. After a time of casual

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conversation and music, stand before the guests and share what you have come to know about the path home our Heavenly Father has provided. Explain how on this day, those who rely upon Passover, Unleavened Bread, and FirstFruits, will be immersed in Yahowah’s Set-Apart Spirit, causing them to grow, enriched by the Covenant, enlightened by the Towrah, empowered by the Spirit. Most of all, have fun. Radiate the light which comes from knowing Yah and express the joy loving families experience as their children grow. Each Miqra’ has been designed to memorialize an important event in the life of Yisra’el and to be prophetic of even more important events in the unfolding of Yahowah’s redemptive plan. They speak poignantly of the Ma’aseyah’s role in the salvation of mankind, with detail after detail pointing directly and unambiguously toward Yahowah. Thus far, each has been fulfilled in order, and on the very day of its mandated celebration. That fact alone makes the odds against their coincidental fulfillment over sixteen billion to one. The lesson is: pay attention to dates and numbers—they’re important to our Creator. As interesting as all this is, it becomes downright earthshaking when you realize that there are three more annual feasts yet to be fulfilled. They all take place in the autumn, in Tishri, the seventh and final month of Yahowah’s redemptive calendar. Each predicts a strategically essential event in the Grand Plan. And more to the point, they complete the picture God is painting. The spring Feasts have come to pass; the fall Feasts are yet to come. Yahowah has given us carefully drawn prophetic word pictures to teach us the most important lessons we can possibly learn. 

While it is trivial by comparison, there is a sinister religious proclamation which ultimately arose as a direct result of Shabuwa’—one which poisons oneand-a-half billion souls. To share Yahowah’s message of salvation in the language of the Araps/Arabs (in Acts 2:8-11), an alphabet was required, as Arabs had none at this time. So written Arabic, the language of the Qur’an, was actually created by Syrian Gowym and Yahuwdym who were Followers of the Way for the express purpose of witnessing to the miracle of this day. The resulting “Christian Syriac” alphabet and vocabulary, derived from Aramaic, Hebrew, and Greek in the fifth or sixth century CE, ultimately became the tool Satan would use in his most acclaimed recital: the Islamic Qur’an. Of particular interest in this regard is the fact that most all of the Qur’an’s essential religious terms are actually Greek and Hebrew—not Arabic. And yet, 51

Muslims the world over, unaware of the foreign source of their language, claim that those who don’t read paleo-Arabic (which would include all but a few hundred people worldwide), can’t understand Allah’s message. And yet, the best way to understand the Qur’an (besides reordering it chronologically and setting it into the context of Muhammad’s life as it is revealed in the Hadith/Oral Reports) is to understand the meaning of the Hebrew and Greek words which comprise the Qur’anic message. The basis of Allah’s claim, and the foundation of Islam, is the false notion that Allah, not Yahowah, was the God of Adam, Abraham, Moseh, Dowd, the prophets, and Yahowsha’ (whom Allah calls Issa, Arabic for Esau). Allah protests that “his Qur’an confirms the Torah, Prophets, and Gospels,” when in fact, Allah’s Qur’anic recital is the antithesis of Yahowah’s Word. Muhammad, for example, as Allah’s lone messenger, violated and negated all of the Ten Statements Yahowah etched in stone. Allah even says that “his Qur’an, written in pure Arabic” was “inscribed on tablets before the world was created,” and that the reason that the “Torah, Prophets, and Gospels” no longer convey the same message, is that seventh-century CE Jews living in Yathrib, today’s Medina, “changed and corrupted their Scriptures to foil Muhammad.” Therefore, the existence of the Dead Sea Scrolls and the seventy first-, second-, and third-century manuscripts of the Greek texts, prove that the Islamic god was lying. But more than this, it’s unconscionable that the advocates of Islam, a religion which inverts and repudiates Yahowah’s message, claim that the Arabic of the Qur’an is proof of its superiority and to its understanding, when in fact, the means to convey its message was developed by the very people Allah orders Muslims “to wipe out to the last.” These things known, had rabbis, priests, and Christian theologians not removed Yahowah’s name from His Scriptures, Islam would have been stillborn. Even a fool would have been able to recognize that Allah is not Yahowah. 

There is still much we can learn from this historical portrayal of what happened on Seven Sabbaths in the year of its fulfillment. “But (de) also (kai), all (pas) were astonished (existemi – astounded and amazed beyond comprehension), even (kai) perplexed and puzzled (diaporeo – embarrassed and in doubt, at a loss without sufficient information and understanding to render a rational conclusion), with different people (allos) saying (lego) to (pros) others

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(allos), ‘What (tis) is (eimi) the purpose of (thelo – the intent and thinking behind) this (houtos)?’” (Acts 2:12) When it comes to knowing the mind of God there are several paths a person can take. Some simply ignore the quest, preoccupied with their mortal existence or overconfident that man is the highest form of life. Others, like those depicted in this passage, don’t know enough to draw an informed conclusion. And while both of these roads lead to death, and to the destruction of one’s soul upon the completion of their brief mortal existence, there is a far worse fate awaiting those who promote the false notion that “Pentecost celebrates the birth of the Church.” There is no “Church” in Scripture, only the Beryth and its Miqra’ey. We have been called out of man’s world and into God’s realm, away from religion and into a familial relationship. Even today, the secular and the sectarian ridicule the Called-Out Assemblies, belittling them, concealing them, corrupting them, or counterfeiting them. It is why the narrow path to God remains unpopular. “Others (heteros – different people), now (de) poked fun, scoffing, sneering, and mocking (diachleuazo – derided and ridiculed, flapping their lips and running their mouths), saying (legos), ‘It is because they are (hoti eimi) exceptionally full (mestoo – bulging) with sweet wine (gleukos – new wine which is still fermenting).’” (Acts 2:13) In the midst of the Spirit’s defining moment, those tainted by this world, accused those now of another realm, of being inebriated with cheap wine. But alas, the wine which made this gala possible, was as precious as life itself. Throughout Scripture, we are constantly reminded that we are called to confront lies, exposing and condemning them. We are never asked to be tolerant of deception. And that is why... “But now (de) the Rock (Petros) stood up (histemi – made a stand so as to enable others to stand) with (syn) the eleven; he raised (epairomai) his voice (phone) and he spoke to them (apophthengomai – he addressed them), ‘Yahuwdym (Ioudaios – a transliteration of Yahuwdym, related to Yah) men (andros) and all (pas) who dwell in (katoikeo) Yaruwshalaim (Ierousalem – a transliteration of Yaruwshalaim, the source of restoration), listen carefully to (enotizomai – receive and pay attention to) my words (rhema – voice and message), and let this (houtos) be (eimi) known (gnostos – learned, perceived, and understood as a result of acquiring knowledge) to you…” (Acts 2:14) There is more to exposing lies advanced by clerical types than condemning the errant dogmas. While Shim’own refuted their accusations, essentially calling it senseless, he was prepared to explain what was actually occurring. He

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understood, as few Christians do, that this Spiritual empowerment had been promised in the Towrah and in the Prophets. “…because (gar) they are not (ou) drunk (methuo – intoxicated) in the manner (hos) you suppose (hypolambano – are willing to accept and promote, receive and advance), for indeed (gar) it is (eimi) the third (tritos) hour (hora) of the day (hemera). To the contrary (alla – instead and moreover) this (houtos) exists as (eimi – exactly represents, stands for, and is identical to) the pronouncement (eipon – saying and speech) of (dia) the prophet (prophetes – one who makes something known before it happens) Yow’el (Ioel – a transliteration of Yow’el, a contraction of Yahowah and ‘el, meaning Yahowah is God, but improperly transliterated Joel):” (Acts 2:15-16) There are forty Hebrew names, including Yow’el (Yahowah is God), Yownah (Yahowah is the Dove), Yowbel (Yahowah is the Lamb), and Yowceph (Yahowah has Joined and Increased), whereby Yahowah was contracted to Yahow and then to Yow over time. And that is why virtually every lexicon affirms the connection between “Yow,” “Yahow,” and ultimately with “Yahowah.” At this point, Shim’own actually quoted Yow’el from memory, which reveals a great deal in and of itself. Verses 2:17 through 21 of Acts, cite Joel 2:28 through 32 (also referenced as Joel 3:1-5). But recognizing that Kephas didn’t deliver his rebuttal in Greek, but instead in Hebrew or Aramaic, to accurately render what the prophet and disciple said, we will need to reconstruct this Greek translation of the Hebrew Scriptures, using the original language of revelation. And by comparing the texts, we will also become better adept at properly rendering other verses found in the ancient Greek manuscripts. However, since context is an essential element of understanding, before we juxtapose the Hebrew and Greek, it’s appropriate to thumb back a page or two, and then review the Covenant prophecy within the context in which it was delivered. The cited portion of Yow’el / Joel pertains to the events of the last days and to these miracles during Shab’uwah, ushering in the final Yowbel. So then speaking of Yahowah’s return, we read: “Yahowah () grants (natan – gives, bestows, and provides) a voice (qowl) to Him (huw’)—to (la) the presence (paneh) of His Mighty One (hayl – singular masculine for vital and powerful force, strong, capable, and vigorous One). Indeed (ky), enormous (ma’od – exceedingly abundant) is His encampment (machaneh – place where His people campout). Indeed (ky), mighty (‘asuwm – vast and powerful, enormously capable) is He who carries out and fulfills (‘asah – fashions and accomplishes) the Word (dabar). 54

For indeed (ky), great (gadowl – important and intense, massive in magnitude and extent) is the day (yowm – time period) of Yahowah (). To the greatest extent possible (ma’od – exceedingly and abundantly), revere (yare’ – venerate and show profound respect for) Him (huw’) who (mah) bears your burdens, lifts you up and carries you away (nasa’). And now (‘atah – at this moment in time) also (gam – surely), declares (ne’um – prophetically affirms) Yahowah (). Return (suwb – come back to, change your thinking and be restored) to Me forever (‘ad ‘any) with (ba) all your heart (lebab) in fasting (tsuwm – abstinence of food), in weeping (beky – sorrow), and in mourning (misped).” (Yow’el / Yah is God / Joel 2:11-12) First some bookkeeping: with regard to the One we are encouraged to revere, the Masoretic has “He who kuwl – endures, grasps hold of, bears the burdens of others, comforts, protects, and provides the sustenance necessary to survive” rather than nasa’, which is found on the Qumran Scrolls, meaning He who “bears your burdens, lifts you up, and carries you away.” God wants His people to return to Him by way of His fulfillment of the Word so that we can campout with Him forever. He wanted the Yahuwdym who were mocking the words of the Set-Apart Spirit on Shabuwa’ to know that the Ma’aseyah they had rejected, still endured and would return. The reference to a limited diet is suggestive of the famines which will ravage the world at this time. Weeping is evocative of the travails of Yaruwshalaim as Armageddon approaches. And mourning is in reference to the Day of Mourning, known to Yahuwdym as Yowm Kippurym—the great day of Yah’s return. And while Yahowah does not designate Yowm Kippurym as a “fast,” it is the lone Miqra’ where the menu is not designated. And while there is no instruction to “mourn” associated with the Day of Reconciliations either, our reunification with God was facilitated by His suffering on our behalf. Moreover, our breach of the Covenant has broken Yahowah’s heart. God would continue to plead with His people, using words which would haunt their souls nearly 900 years after they were inscribed: “Tear open (qara’) your hearts (labab) and not (‘al) your garments (begged). Return to Yahowah (), your God (‘elohym – Mighty One), because indeed (ky) He is merciful (chanuwn – compassionate) and shows favoritism (rahuwm – for the sake of relationship forgives those who deserve to be punished). He is slow to anger (‘arek ‘ap – patient and long-suffering) and great (rab – extensive and abundant) in faithful and steadfast love and affection (chesed – unfailing kindness, mercy, and favor).

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Change your attitude and thinking (naham – relent and show regret) over (‘al – concerning and regarding) your wickedness and wrongdoing (ra’ah – disagreeable malignancy, injury, evil and harm). Who (my) knows (yada’ – recognizes and is aware of) the return (suwb – the time of restoration)? Change your attitude and thinking (naham – be sorry and regret what you’ve thought, said, and done, relent) and remain (sa’ar – survive and be spared) thereafter (‘achar – enduring to the end), speaking favorably of and praising (barakah) the gift (minah – offering) and libation (nesek) of (la) Yahowah () your Mighty One (‘elohym – God).” (Yow’el / Yah is God / Joel 2:13-14) In times like these, the overtly religious Jews who were ridiculing those whom the Set-Apart Spirit had empowered on Shabuwa’, would have been scouring the Word for an explanation of what was occurring. So by quoting a subsequent passage in Yow’el, Shim’own Kephas recognized that his audience would make the same connections I’m going to share with you. The “tear open your hearts, not your garments” was a reference to the rabbis who judged Yahowsha’. Rather than accepting Him as the corporeal manifestation of Yahowah, they ripped their robes as the Talmud required when Yahowsha’ cited Yahowah’s name at His trial. Unlike religious men, God wants even the religious to know that He is merciful, and that while these rabbis deserved to be punished for the great evil they had done, He would forgive them—so long as they changed their attitude and thinking. And that is why Yahowah used rab, meaning “great,” in this context. He knew that the religious Jews who were assailing His called-out assembly would one day claim the title of rabbi for themselves. And Yah was telling them, and through them us, that the path from religion to relationship is predicated upon changing one’s attitude, one’s thinking, one’s words and deeds. Yahowah communicated that they not only needed to regret the fact that they had murdered the Ma’aseyah, but also alerted them to the reality that they were equally clueless as to when He would return. So, once again, God encouraged them to change their perspective so that they might be spared, enjoying the hereafter with the very God they had sought to kill. It would indeed be a radical reversal, one which many Yahuwdym actually made on Shabuwa’ in 33 CE, and many more will make forty Yowbel thereafter. In His parting salvo, Yahowah wanted His accusers to know that the Spirit they were inferring was wine, was actually God’s gift and blessing, the means to His Covenant’s power and riches. These were sobering, heart-piercing words, powerful prophetic statements that would surely awaken all but the most stubborn.

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In the 18th verse of the second chapter of Yow’el, God explains that He won’t sit idly by as His Land is ravaged by the Magog Federation of Islamic nations: “Yahowah () is jealous and zealous for (qana’ – desires exclusivity and is devoted to) His Land (‘erets) and will show mercy to (chamal – spare and deliver) His family (‘am).” (Yow’el / Yah is God / Joel 2:18) Then speaking of saved souls (symbolized by grain and thus Matsah), new life (attested to by wine and thus Pesach), and the work of the Spirit (represented by oil and thus addressing Bikuwrym), we read: “Yahowah () will answer (‘anah – reply and respond), saying (‘amar) to His family (‘am), ‘Look and see (hineh – behold, pay attention to this), I (‘any) am sending out (salah – dispatching, reaching out and setting apart) to you grain ready for harvest (dagan), new wine (tyrowsh – freshly pressed wine), and olive oil (yishar). You will be completely satisfied (saba’ – be filled and enriched, be completed and fulfilled in abundance) with (‘eth) them.’” (Yow’el / Yah is God / Joel 2:19) Yahowah’s solution for humankind’s revolt includes the three things which must be crushed before they are useful. And that is because He sacrificed Himself for our benefit. The “grain and new wine” represent the body and blood of Yahowsha’, broken and spilled for us on Passover. “Olive oil” is symbolic of the Spirit, who was reunited with Yahowsha’ on FirstFruits, and who plays the starring role in Shabuwa’ and Yowm Kippurym. After telling us that He, Himself, will annihilate those who came to destroy Yisra’el and Yahuwdym, God reveals: “Eat and be satisfied (saba’). Shout with joy and extol the greatness of (halal – praise and cheer, crying aloud) the personal and proper name (shem) of Yahowah (), your Mighty One (‘elohym – God) who performs (‘asah – extends considerable effort to bring about) and fulfills these amazing feats (pala’ – does these astounding and extraordinary things). My family (‘am) will not (lo’) be ashamed (bows – be emotionally distressed and humiliated, be disgraced and frustrated, be disappointed and disillusioned, be confounded and confused, even be damned and separated) forever (‘owlam).” (Yow’el / Yah is God / Joel 2:26) The crime rabbinical Jews have perpetrated on their own people under penalty of death, the very crime to which these egotistic and self-serving deceivers sentenced Yahowsha’ to die, that of saying Yahowah’s name, will be so thoroughly repudiated, God’s family will shout in unison: “Yahowah,” finally giving God credit for all He has done for them. And this simple realization will finally bring the Diaspora to an end. The message is: God requires everything of Himself and very little of us. A little recognition will go a long way. “Know (yada’ – become aware of, acknowledge, and respect, become familiar with and teach) that indeed (ky) I am (‘any) in (ba) the midst (qereb) of

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Yisra’el (yisra’el – individuals who strive with, live with, endure with, and are empowered by God). And I (‘any), Yahowah () am your God (‘elohym – Mighty One). There is no (‘ayn) other (‘uwd).” (Yow’el / Yah is God / Joel 2:27) Just as God had come to dwell within His called out on the Invitation to be Called Out and Meet of Seven Sabbaths, He can always be found in the midst of those individuals who live with and who are empowered by Him—Yisra’el. It is within this context that Shim’own cited the prophet Yow’el, quoting a man whose very name embodied the declaration which ultimately saved the Chosen People: “Yahowah is God.” In the Greek we read that the pouring out of the Spirit the world witnessed on Shabuwa’ had been predicted centuries before: “And it shall come to be (eimi – exist in an identical fashion, happen, and come to pass) in (en) the final (eschatos – last in a series (the theological term eschatology is derived from this word) days (hemera), ΘΣ (placeholder for God, the Mighty One as manifest in ‘elohym as opposed to theos) says (lego – affirms and communicates), ‘I will pour out (ekcheomai – shed and bestow, spill and distribute liberally, set forth and give in abundance so as to be fully experienced) from (apo) Me, My (ego) ΠΝΣ (placeholder for Spirit as in ruwach as opposed to pneuma) upon (epi – among) all (pasa) flesh (sarx – physical bodies, on the corporeal mortal nature of humankind). Your sons (huios) and your daughters (thygater) will speak inspired utterances (propheteuo – proclaim what God wants known). Your young men (neaniskos – used of males between twenty-four and forty-years old) shall see visions (horasis – from horao, see with their own eyes, become acquainted with and experience, use their perspective to perceive and understand), and your elders (presbyteros – old men and ranking individuals) will experience supernatural communication from God (enypnion enupniazomai – experience revelations while dreaming).’” (Acts 2:17) This same passage in the original language of revelation, conveys: “And (wa) it shall come to be (hayah – exist and happen) afterward (‘ahar – next, sometime later, and at another time), therefore (ken), I will pour out (sapak – shed and spill forth) My Spirit (ruwach – a feminine noun which speaks of the divine power, identity, and acceptance of Yahowah) on (‘al) all (kol) human flesh (basar – creatures generally and the physical bodies of mortal mankind specifically), and your sons (wa ben) and your daughters (wa bath) shall choose to speak completely under the influence of the Spirit (naba’ – shall elect to prophesy, communicating an inspired message to foretell the future (niphal perfect consecutive)), and your elders (wa zaqen – aged and prominent individuals) shall become aware of revelations (chalowm – gain insights while dreaming) during inspired dreams (halam), your young men seeing and beholding inspired communications from God (bahuwr chizayown).” (Yow’el / Yah is God / Joel 2:28 or 3:1) 58

The message is the same save three glaring exceptions. First, in the Hebrew text, Yahowah was speaking in first person, and used “I,” something Shim’own was uncomfortable doing in the first line he cited, recognizing that it might be confusing. That is why the Disciple said “God” or “Mighty One” in either Hebrew or Aramaic. Second, ruwach, unlike the neuter noun pneuma, is definitely feminine, and thus represents the maternal aspects of God. And that essential distinction is why Spirit is always represented by a placeholder in all Greek manuscripts predating Constantine (as ΠΝΑ, ΠΝΣ, or ΠΝΙ with a horizontal line over the capitalized letters)—telling us where to go to obtain the unvarnished truth. This means that every time we read “Spirit” in an English translation of the Greek, we should be aware that the basis of the word was never written out as pneuma, but rather a placeholder was always used telling us that we must turn to the Scriptures for answers. Third, this pouring out of the Spirit of God was predicted to occur “afterward, at a later date” in the Hebrew text as opposed to in “the last days” in Greek. This difference is considerable. And it means that either Shim’own misquoted and misinterpreted the verse or that Luke misquoted and misinterpreted Shim’own. So while this is a fine passage to cite in relation to Shabuwa’, albeit not among the best, the discrepancy in terminology and its resulting misinterpretation of Yah’s timeline tell us that Shim’own was attempting to do what we are doing and that he was equally prone to error. Here, once again, is the next line in the Greek translation of Kephas’s Hebrew or Aramaic recital of the Hebrew Scriptures: “Indeed (ge – really and truly), upon (epi) My male servants (doulos – masculine plural denoting the same sense of belonging and relationship as Yahuwdym – those who belong to and are related to Yah) and also upon My female servants (doule – feminine plural denoting a same sense of belonging and relationship). In (en) those (ekeinos) days (hemera – period of time) I will pour out (ekcheomai – shed and bestow, spill and distribute liberally, set forth and give in abundance so as to be fully experienced) from (apo) Me, My (ego) ΠΝΑ (placeholder for Spirit as in ruwach as opposed to pneuma) upon (epi – among) them and they will speak inspired utterances (propheteuo – proclaim what God wants known).” (Acts 2:18) Since the only difference between the Greek and Hebrew in this verse (Yow’el/Joel 2:29 or 3:2) is “ruwach / Spirit” is written out in Yow’el and pneuma / Spirit is represented by a placeholder in Acts, we can conclude that the Hebrew term is definitive here and throughout the Greek texts. This known, this divine revelation tells us that the Set-Apart Spirit, our Spiritual Mother, is the source of inspired Godly insights. She accomplishes this by helping us understand Yah’s Towrah. 59

Moving on to the next sentence Kephas recited to those who were criticizing the called-out assembly on the Called-Out Assembly of Seven Sabbaths, the Greek reads: “And (kai) I will allow and produce (didomi – bestow and permit) wonders and miracles which foreshadow significant upcoming events (teras – omens, marvels, and signs which serve as portent, predicting the future prophetically, things so unusual, they arouse attention and close observation) in (en) the sky (ouranos – atmosphere and universe) above (ano) and signs (semeion – miraculous signals and unusual occurrences which transcend the common course of nature) upon (epi) the earth (ge – land) below (kato): blood (haima), fire (pyr), and (kai) rising clouds of (atmis – steam, billowing vapor, from aer, air and atmospheric) smoke (kapnos).” (Acts 2:19) With these prophetic words we have returned to the realm of the last days—to the Tribulation itself. These signs foreshadow Yahowsha’s return. In comparing the Greek and Hebrew, didomi and natan convey the same range of meanings, indicating that some of these signs God will “produce,” and others He will “allow.” Considering the number of natural disasters and adverse consequences errantly attributed to “acts of god,” such distinctions are important. The only other difference is that atmis, translated “rising clouds of” in reference to smoke, is timarah, “columns or pillars” of smoke in Hebrew. When I visualize “rising clouds and columns of smoke” I think of the mushroom clouds associated with nuclear bombs and of volcanic eruptions. During the last days, both will occur, negatively altering our planet and its atmosphere. Shim’own, reciting from memory the words of Yow’el, said as much: “The sun (helios) will be changed (metastrepho – turned) to (eis) darkness (skotos – darkened and obscured, made gloomy, from skia, have its light intercepted as in a shadow), and the moon (selene) to (eis) blood (haima) before (prin) the coming (erchomai – arrival and appearance) of the (ho) great (megas – massively important and enormously sizable in all respects) and brilliant, shining, visible manifestation (epiphanies – wonderful, glorious, radiant, illustrious, and notable appearance in clear and full view shining forth as light, from epiphaino, to show oneself, become known, appear, and become visible like a star) day (hemera – time) of ΚΩ (placeholder for Yahowah, using a contraction of kurios – the Sovereign Authority to whom everything belongs, based upon kuros, conveying total supremacy, but most always conveyed as “LORD”).” (Acts 2:20) The Hebrew is significantly different, and more revealing, in this verse: “The sun (shemes) will be overwhelmed (hapak – will be changed, disturbed, weakened, overturned and proven unreliable) by (la) darkness (hosek – obscured and darkened, dimmed and concealed) and the moon (yareh) to (la) blood (dam) before (paneh – in the presence and appearance of) the coming (bow’ – approaching), great (gadowl – massively important and enormously sizable in 60

magnitude and extent), reverent, and frightening (yare’ – profoundly respectful and awesomely dreadful) day (yowm) of Yahowah ().” (Yow’el / Yah is God / Joel 2:31 or 3:4) There are three glaring differences between the Greek translation and the Hebrew original. First, rather than using the common Hebrew words for “change,” muwr or shanah, or even shub, naham, tamuwrah, halaph, or halyphah, Yow’el wrote: hapak when predicting what will happen to the sun. It invokes the idea that the sun, as Satan’s most popular guise, will be “overturned and be proven unreliable” in the last days. Its illumination, as well as its influence, will be “dimmed and obscured” by the arrival of the Greater Light—Yahowsha’. As such, it will be the last hurrah for “Allahu Akbar!”—Allah is the Greatest. Just as the sun isn’t going to be extinguished, merely darkened in the aftermath of nuclear holocaust, an asteroid strike, and the billowing smoke which will rise from the torching of the Middle East’s oil fields at the conclusion of the Magog War, the moon won’t turn into blood, but rather will reflect a diminished reddish-brown aura. If you have ever seen the moon during a full eclipse, or viewed it through air saturated with smoke, you’ll recognize this depiction. And it is an important one, because if the light reflected off of the moon’s surface is diminished by global atmospheric pollution of this magnitude, observing a new moon, especially in the seventh month of the seventh year of the Tribulation, will be impossible. The first emerging crescent is already hard to see, as it occurs briefly just before sunset, low on the horizon through the greatest density of air, and it is always in competition with the source of its light—the sun. Therefore, for those who survive long enough to witness the fulfillment of Yowm Kippurym with Yahowah’s return, and then the Miqra’ of Sukah, and the initiation of the Millennial Sabbath, they won’t be able to actually see the first crescent of the new moon which not only designates Taruw’ah, but also determines the arrival of the Day of Reconciliations ten days later, followed by the final and seventh Invitation to be Called Out and Meet with God on Shelters, which is celebrated on the fifteenth day of the month. This gives new meaning to “no one knows the day or the hour.” The second significant difference between the Greek and Hebrew text is that while both renditions agree with the fact that Yahowah’s Yowm Kippurym return will be “great” as in “megas and gadowl – massively important and enormously sizable in all respects, both in magnitude and extent,” they differ considerably with regard to what follows. The Greek suggests that this day will be distinguished because God will be undiminished, and will arrive as “a brilliant shining visible manifestation, a wonderful, glorious, radiant, and illustrious appearance in clear and full view shining forth as light, becoming visible like a star.” And no doubt, that will be true, as He will return closer to His natural state. 61

The result of which will be to instantly vaporize those anywhere near Him who are not protected by the Set-Apart Spirit’s Garment of Light. And as such, the Yowm Kippurym warning that those who don’t accept Yahowah’s summons to approach our Spiritual Mother on this day will be annihilated, takes on an added significance. The Hebrew, however, uses one of Scripture’s most mistranslated and least understood terms to paint the scene from a different perspective. Yare’ can mean “revere” or “fear.” And that means for some, for those who have followed Yahowah’s seven-step path home, and who have received the Set-Apart Spirit in the spirit of Seven Sabbaths, they will view the Day of Reconciliations with all of the “reverence” it deserves, “profoundly respectful” of their Heavenly Father and the work He has done to bring them into His family. But, those who have come to destroy Yisra’el, and to kill Yahuwdym, the sudden, unexpected, and brilliant appearance of Yahowah will be “awesomely dreadful,” literally “frightening” them to death. In the end, all of us will come to see God in one of two ways. Some will respect and revere Him, and for those who do, He will reciprocate, moving over on His throne so that they can sit beside Him. For those secular humanists who reject God, and religious devotees who have been taught to fear Him, they will find their judgment before God to be a dreadful affair. Yare’ defines both conditions, which is why its shadings are perfectly suited to describe the varying perspectives souls will surely have on this extraordinary day. Speaking of this time, it is not “the great and awesome day of the LORD,” as your KJV, NASB, or NIV protest. The Greek word kurios cannot be found in the text of any first-, second-, or third-century manuscripts, Shim’own didn’t speak Greek, and Yahowah’s name is clearly evident in the Hebrew verse the Apostle was quoting. At issue here is that God has but one name, Yahowah, a name He wants us to know and use because it alone can be relied upon for salvation. Moreover, Yahowah hates being called “Lord” because that title is Satan’s, as it defines the Adversary’s ambitions, not God’s. In that there are few things more important than avoiding replacing Yahowah’s name with the title “the LORD,” I want to pause a moment and ponder Yahowah’s pained words to His people in Hosea. Speaking of Yisra’el, God begins: “Let her therefore turn away from (suwr – change direction, move on a different path, be removed from, forsake, reject, and abolish) illicit relationships with a false deities (zenunym – religious infidelity, adultery, and especially idolatry,) away from her [Yisra’el’s] presence.” (Howsha’ / Salvation / Hosea 2:2-3)

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Speaking of the Whore of Babylon’s influence on the Children of Yisra’el, Yahowah revealed: “Their mother wantonly committed adultery and idolatry (zanah – was a harlot and a whore). She who conceived them made a serious mistake (bowsh – did something wrong and lost hope by acting shamefully). She said, ‘I will go after my lovers that provide my bread, my water, my wool, my linen, my oil, and my drink.’” (Howsha’ / Salvation / Hosea 2:4-5) As a result of following Satan’s and man’s religious path, rather than Yahowah’s Way, God said: “Therefore, behold (hineh – I call your attention to this change of scene, emphasizing it) I will hedge up (suk – fence in, erect a restraining barrier, and block) your path (derek – pattern of life) with thorns, closing it off so that she shall not find or attain her way (natyb – path of life conceived by men).” (Hosea 2:6) Because: “She did not discern (da’ah – acknowledge information that requires wisdom) that I gave long lasting grain, and new wine, and olive oil, and increased her silver and gold, which they assigned to Lord Ba’al.” (Howsha’ / Salvation / Hosea 2:8) If you turn to the “Azab – Abandonment” chapter of the Going Astray volume of Yada Yah, you will find a long discussion on the origins and nature of Lord Ba’al, and thereby more fully appreciate why Yahowah consistently used the term to define the Adversary and his satanically-inspired religions. Divorcing His Chosen People for their infidelity, Yahowah warned that upon His redemptive advent (His sixth of seven, and the one in which religious Jews elected to crucify their Ma’aseyah): “Therefore, I will return and take away My grain at the occasion of change, and my new wine at the appointed time (mowed), and spare my wool and linen that would have kept her nakedness hidden.” (Howsha’ / Salvation / Hosea 2:9) Then speaking of the Babylonian-inspired Ba’alym religious celebrations which had crept into the Jewish calendar, and His people’s infidelity with regard to the Covenant, Yahowah predicted: “And now will I reveal her lewdness and shame in the sight of her lovers (ahab – those with whom she has formed a relationship) and none shall save (nasal – deliver or rescue) her out of My hand (yad – power or authority). I shall cause a cessation of all her celebrations, her religious feasts, her new moon religious festivals, and her Sabbaths, and all her appointed assemblies.” (Howsha’ / Salvation / Hosea 2:10-11) God isn’t tolerant of religious observances—especially when they conceal, corrupt, or counterfeit His Miqra’ey / Called-Out Assemblies as most Jewish and Christian religious festivals do. The Familial Relationship predicated upon marriage and home, and known as the “Covenant,” required fidelity to yield blessings. So there was a consequence of cavorting with Lord Ba’al: “I will destroy (shamem – leave desolate, lay waste

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and ravage, ruin and abandon) her vines and her fig trees, whereof she has said, ‘These are my gratuities (etenal – payments for being a prostitute, the quid pro quo rewards) associated with loving people (ahab – coveting things and bribes) given to me.’ But I intend to turn them into a thicket, and the beasts of the field shall devour them.” (Howsha’ / Salvation / Hosea 2:12) And so it would be. The Temple was torn down in 70 CE, and the Land was salted and destroyed by the Romans between 133 and 135 as a result of Jews rejecting the Covenant. While this is a warning to the Jews, predicting the nearly 2,000-year Diaspora, it should be equally disturbing to Christians: “I will take an inventory of (peqad – recount) her days in association with (‘asher) Lords (Ba’alym – false gods), wherein she caused incense and sacrifices to rise up in smoke, and she went on the prowl in search of prey in a beguiling way with her loop earrings (nezem – ornamental rings and circles which separate) and her jewelry associated with harlotry, and she went out after (halak ahar – walked with, followed, and joined) her lovers (ahab – formed a relationship with others, desiring objects and coveting things). And she forgot Me, becoming lame and crippled, says Yahowah (hwhy).” (Howsha’ / Salvation / Hosea 2:13) But divorced was not forgotten. Verses 14 through 16 describe a doorway and path from the wilderness back home to the Promised Land which Yahowah promised to leave open, knowing that His Chosen People would one day return. Speaking of that day, God said: “And it shall be at that day, declares Yahowah (hwhy), that you shall call Me husband (ishi – extant, present, in existence, the Mighty One); and shall call Me (qara – summon Me as and read aloud) My Lord (ba’ali) never again (halo owd – no more and no longer). For I will remove and reject the names of the Lords (Ba’alym – false gods) out of her mouth, and they shall be proclaimed (zakar – remembered, recalled, and mentioned) by their name no more.” (Howsha’ / Salvation / Hosea 2:16-17) So at the time of reconciliation, on the Day of Reconciliations, at the terminus of the intermission, on the day Yisra’el’s long divorce is reconciled, at the reestablishment of the Covenant, and upon God’s long-awaited return to Earth, Yahuwdym will call Yahowah “Ishi – Husband.” The bride will have returned from her flirtations with Lord Ba’al. This means that the Jews who survive the Tribulation will acknowledge that Yahowah manifest Himself as a man—as the Ma’aseyah Yahowsha’—to save them. It means that they will come to recognize that God exists and that His name is Yahowah—not “Lord.” They will become reacquainted, so to speak. And it means that Yahowah and His Yahuwdym will be remarried—signaling the resumption of the olam beryth—the eternal covenant. And while this glorious and magnificent chorus is the doorway to salvation, what follows is so sad it makes me want to cry and scream all at the same time. At

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this great celebration of reconciliation, upon His glorious return, the thing Yahowah cherishes most is never being called “Lord” again. That means when the rabbis, priests and pastors scratched His name out of His Scripture 7,000 times, replacing it with “LORD,” God was and remains in agony. Yahowah longs for the time that “Lord” will never again be spoken, remembered, or read. Returning to the Acts of the Apostles and Spirit, one of the most important parts of Shim’own’s recital of Yow’el is contained in what comes next. As we discovered in Yow’el 2:26, nothing is more essential to our salvation than boldly proclaiming Yahowah’s name. “And it shall come to pass (eimi – be that) all (pas – everyone) who (hos), and as many as (an – used as a preposition to present a possibility), call upon (epikaleomai – ask for help in and bear) the (ho) personal and proper name (onoma) of ΚΩ (Yahowah) will be saved (sozo – rescued, delivered, restored, and healed).” (Acts 2:20) In Hebrew, this essential passage reads: “And (wa) it shall come to be (hayah – exist) that everyone (kol – all) who relationally (‘asher) calls out (qara’ – summons and proclaims, reads aloud and recites) in (ba) the personal and proper name (shem) Yahowah (), shall be saved (malat – be rescued and delivered, be spared and slip away, escaping from harm, their life preserved)…” (Yow’el / Yah is God / Joel 2:32 or 3:5) It is so obvious, it’s a wonder that theologians, clerics, and scholars have dumbfounded so many for so long. “Lord” is a title, not a “personal and proper name,” and thus cannot be used in this context. Not only isn’t the definite article “the” included in the Greek text, eliminating the possibility that the ΚΩ placeholder stood for “the Lord,” by design, a name, the name, is all that fits. Eimi and pas are appropriate translations of hayah and kol, albeit, hayah, not eimi, forms the basis of Yahowah’s name as it defines His nature. Hos, however, is an inadequate translation of ‘asher, in that the Hebrew term is “relational,” and thereby adds an essential insight excluded from the Greek. And I suppose, that is why Kephas included the prepositional an in his citation, inferring that salvation was conditional, and that something had to be done, namely a relationship formed, before the possibility became a reality. “Call upon” in Greek adds an accurate additional nuance in that it speaks of “asking for help using a particular name.” Further, epikaleomai conveys a “desire to bear the name,” because those who call upon Yahowah become Yahuwdym. In Hebrew, two words are used to describe the means to salvation: qara’ ba, meaning to “call out in” the name Yahowah. Qara’, as we have become aware, forms the basis of Miqra’, designating the Called-Out Assembly being celebrated this day as the Spirit came upon the ekklesia.

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Additionally, qara’ tells us that we are to “summon and proclaim” Yahowah’s name, “reading it aloud and reciting” it if we want to be saved. And that’s hard to do when you don’t know it, and when it has been removed 7,000 times from the very Scriptures which provide the path to salvation. While Shim’own had concluded his citation of Yow’el, Yahowah wasn’t finished “…because indeed (ky) on (ba) Mount (har) Tsyown (tsyown – the signpost on the way) and in (ba) Yaruwshalaim (yaruwshalaim – the source of salvation) deliverance (paleytah – the escape for the remnant and remainder, the survivors from oppression and captivity) will be (hayah) equated to (ka – and be in accord with) relationally (‘asher) saying (‘amar – answering and claiming, calling and declaring, speaking and requesting) Yahowah (). The remaining survivors (saryd – the remnant) relationally (‘asher) call out to (qara’ – summon and proclaim, read aloud and recite) Yahowah ().” (Yow’el / Yah is God / Joel 2:32 or 3:5) What follows, ties Yahowah’s return and the restoration of His people together: “Look and see (hineh – pay attention), because indeed (ky) in (ba) that day (yowm), and during (ba) that particular time (‘eth – that specific and definite point), relationally (‘asher) I will return and restore (suwb – come back to the place I had previously left to renew) the fortunes (sebuwt – freeing people from oppression, suppression, and captivity), for Yahuwdah (Yahuwdah – those who relate to and are related to Yah who bear His name) and Yaruwshalaim (Yaruwshalaim – the source of salvation).” (Yow’el / Yah is God / Joel 3:1 or 4:1) The rest of Yow’el goes on to describe Armageddon, referring to the gathering of militants and their weapons as “an abundance of riches, rumbling, commotion, tumult, uproar and confusion from a multitude of troops (hamon hamon) in the valley (‘emeq – low geographical area) of decision (harus), for the day of Yahowah () is near in the valley (‘emeq) of the decision (harus – of making a choice to be on one side of a sharp divide or the other, to be cut free, and to be judged and punished).” (Yow’el / Yah is God / Joel 3:14 or 4:14) For most of man’s existence, mortal souls were free to select one of three fates. Those who chose to rely upon Yahowah would live forever with Him. Those who sided with Satan, as those in the valley of decision had done, would endure forever in the Abyss with the Adversary. And while most souls would simply cease to exist at the end of their mortal lives, that option will not being afforded to the rumbling, tumultuous, and confused multitude who had come to annihilate Yahowah’s Chosen People. It was decision time, and they had all expressed theirs by way of the company they had chosen and the mission they had engaged upon.

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Scripture paints Yahowah as patient, always waiting until the last possible moment, giving people every opportunity to change before usurping their freewill, and demonstrably intervening as He eventually must in human affairs. But to fulfill the final two Miqra’ey, and to save a remnant of Yahuwdym from having the Adversary and his associates destroy the Promised Land, and all life on Earth, He will arrive a heartbeat before we annihilate ourselves and the planet to save the day. Because of the damage we have done... “The sun (shemes) and moon (yareh) will grow dark (qadar – have their light obscured) and stars (kokab) will withdraw (‘asap – experience a gathering in or harvest of) their brightness (nagah – splendor and radiance), and Yahowah () will shout (sa’ag – roar) from (min) Tsyown (tsyown – the signpost on the way) and from (min) Yaruwshalaim (Yaruwshalaim – the source of restoration) deploying (natan – producing, giving, and bestowing) His voice (qowl), shaking (ra’as) the heavens (samaym) and the earth (‘erets – land). Then (wa) Yahowah () will be a shelter (mahseh – refuge of safety from danger) for (la) His (huw’) family (‘am), protecting (ma’oz – sheltering my means of an enclosed encampment) the Children (ben) of Yisra’el (yisra’el – those who strive with and are empowered by God). And you will know (yada’ – recognize and acknowledge, respect and understand, realize and become familiar with, be aware and discover) that indeed (ky – surely and truly) I (‘any), Yahowah (), your God (‘elohym), live (sakan – dwell, remain, settle, and camp) in (ba) Tsyown, My (‘any) set-apart (qodesh – purifying and cleansing) mountain (har), and I will continue to exist (hayah) in the set-apart and cleansed (qodesh) Yaruwshalaim. Unauthorized and illegitimate strangers (zar – foreigners and aliens, children born of another mother and father) shall not (lo’) pass over (‘abar) into (ba) her (huw’).” (Yow’el / Yah is God / Joel 3:15-16 or 4:15-16) In this passage, Yahowah has transitioned from themes of reconciliation upon His return on the Day of Reconciliations, to providing shelter on Sukah / Shelters, because one Miqra’ flows to the next, one leading to the other. Just as the first four Invitations to Meet with God have been fulfilled in the right way, on the right day, and in the right order, the final three Miqra’ey will also be fulfilled, restoring the Children of Yisra’el as they begin the Millennial Sabbath, camping out with God for one thousand years. The whole story has been brought to its conclusion. Everyone who has survived His glorious return will yada’ Yahowah, they will “know, recognize and acknowledge, respect and understand, realize and discover” that “being qodesh/set apart unto God and cleansed” was the purpose of Shabuwa’. From this

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time forward, only those whose mother and father are our Spiritual Mother and Heavenly Father will be afforded the opportunity to campout on the set-apart mountain and set-apart city. Those who did not avail themselves of Passover when they had the opportunity, will be excluded as strangers. 

Shim’own continued to give the religious zealots who were mocking the work of the Set-Apart Spirit on Shabuwa’ an earful, intermixing Scriptural citations with sound conclusions. It is the example we should follow on this Miqra’ as well as on all others. After having connected the pouring forth of the Set-Apart Spirit upon those gathered together on the Called-Out Assembly of Sevens with the prediction that it would occur in Yow’el / Joel, Shim’own told his audience that the prophecies pertaining to Yahowah’s return indicated not only that He had been here before, but that Yahowsha’ embodied the manifestation they had witnessed. During this process, the disciple told those who made saying Yahowah’s name a crime punishable by death that God actually said the opposite: “And it shall come to pass that everyone who calls upon the name of Yahowah shall be saved.” And it was along these lines that He pressed forward with this analysis: “Yisra’elite (Israelites – a transliteration of Yisra’elite) men (andros), pay attention to and understand (akouo – hear what I have to say and receive) these words (logos – statements, treatise, and reasoning): ΙΝΥ (placeholder for Yahowsha’, meaning Yah Saves) the Nazarene (Nazoraios – a transliteration of natsyr, meaning preserved, netser, branch (a Messianic symbol from Isaiah 11:1), and nazar, to separate and set apart), is a man (andros) who publicly demonstrated (apodeiknymi – showed, attested, and proved, using sound arguments to expose and demonstrate) to (eis) you (sy) that He is from (apo) ΘΣ (placeholder for Yahowah, our God) using supernatural powers and abilities (dynamis – an inherent capacity) to perform extraordinary miracles with prophetic significance (teras – wonders which foreshadow that which is to come and are so unusual, they arouse close observation). These are signs (semeion – nonverbal means of communication, distinguishing omens portending remarkable events which transcend the common course of nature and authenticate the individual) which (hos) ΘΣ (placeholder for our God, Yahowah) performed (poieomai – assigned and worked) through (dia) Him (autos) in your midst (mesos) as (kathos) you know (oida – possess sufficient information to comprehend and understand).” (Acts 2:22)

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Yahowsha’ not only performed countless miracles, many of which were extraordinary, they all served to convey aspects of His nature and purpose. Moreover, each time He did something no other person had ever done, He demonstrated that He was indeed God. And since Yahowah clearly said that He would be “returning,” Yahowsha’ represents the lone credible candidate for the preceding advent. And that is why this conclusion followed the Yow’el citation. What’s more, Yahowsha’ was the only individual in human history who even attempted to fulfill the prophetic plan Yahowah had so carefully delineated. “He was appointed to (horizo – determined, set, decreed, and foreordained to fulfill) the pre-arranged and prophetic (prognosis – the predestined and previously revealed and known) plan and purpose (boule) of ΘΣ (placeholder for Yahowah, our God)…” (Acts 2:23) Then man now known as Kephas has just articulated the thesis statement of Yada Yah. God designed and disclosed His plan and purpose in the Towrah—the salvation of humankind—and Yahowsha’ fulfilled and facilitated that plan. With Calvinism on the rise in the West, I’d like to make an important distinction here. Yahowah’s response to man, even Yahowsha’s words and deeds, were predetermined—inscribed in stone and unchangeable—before the universe was created. Man’s response to God, and our words and deeds, are always subject to freewill. Each and every one of us has the opportunity to ignore God’s plan, serve a god of man’s making, accept Yahowah, or reject Him. Within the realm of prophecy, there are certain things which Yahowah has preordained—the fulfillment of the Miqra’ey for example. The things which God has promised to do, will be accomplished on the stage of human history in complete accord with Scripture, in order, and on the predetermined day, regardless of mankind’s response. Yahowah is committed in this regard, and no longer has any option. Other prophecies simply report that which mankind will do with the continued exercise of freewill. In such cases, Yahowah has been to our future and is reporting back to us what He has seen, so that when it happens as He witnessed it, we will trust His witness. So, while Yahowah was certain that Yahuwdym would return to Yisra’el in the last days as a result of the Holocaust, He had no hand in those horrific events. Individual men and women made poor decisions, squandering the gift of freewill, and the consequences where devastating. Such will continue to be the case over the next two-dozen years. Just because Yahowah knows the future as it relates to mankind, it doesn’t mean that we are predestined to act badly. What follows is as brilliantly worded, as is that which preceded it. “…He was betrayed and given over (ekdotos – delivered and handed over) to (dia) the

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hand (cheir – power, influence, authority, and control) of Towrahless heathens (anomos – those without the Towrah) who chose to take control and lift Him up (anaireo – to do away with and destroy, from haireomai, to choose to control), affixing Him (prospegnumi).” (Acts 2:23) While prospegnumi is most always translated “crucify,” this Greek word, unlike stauroo, “to be nailed to an upright pole,” simply means to “affix and to fasten.” The lifting up aspect of what occurred was communicated by anaireo. Shim’own evidently wanted to make the same distinction I did—that men had a choice even though God didn’t. The actions of those who on Shabuwa’ were scoffing at the Spirit, and who fifty-one days earlier on Pesach had mocked the Ma’aseyah, becoming accessories to His crucifixion, were not to be excused or condoned as if they were predestined to reject God. As an interesting aside, it is worth noting that the preponderance of Catholic sculptures and paintings depict Yahowsha’ in one of two ways, attached to His mother as an infant, or helplessly attached to a cross. It is as if the Catholic hierarchy has chosen to control Him in that way. They are quietly saying: if He cannot take care of Himself, why would you trust Him to take care of you?” And that leads to: “Trust us instead with your soul.” “ΘΩ (placeholder for Yahowah) restored Him to life, caused Him to stand up, and raised Him (anistamai), releasing and dismissing Him (lou – loosening Him and setting Him free) from the suffering and pain (odin – agony and labor pangs) of death and separation (thanatos – the separation of the soul from the body and from God) because (kathoti) it was not (ou) possible (dynatos) for Him to exist (eimi) held and influenced (krateo – seized) by (hypo – under) these things.” (Acts 2:23) There are few things in Scripture more complicated or insightful than what actually transpired on Passover, Unleavened Bread, and FirstFruits as it relates to Yahowsha’s body, soul, and Spirit. And since an entire volume of Yada Yah (Salvation) is devoted to this topic, suffice it to say for now: the Set-Apart Spirit returned to Yahowah just prior to the death of Yahowsha’s body. Yahowsha’s body was then sacrificed as the Passover Lamb. That very same night His physical body ceased to exist in accordance with Yahowah’s instructions. Then during Unleavened Bread, a Sabbath in 33 CE, Yahowsha’s soul descended into the place of separation, called She’owl, to redeem us, keeping us from being separated from God. Having paid our penalty, Yahowsha’s soul was freed, retrieved, and reunited with the Spirit on FirstFruits. And these are the things that Shim’own is summarizing here. The Apostle’s Shabuwa’ soliloquy was advanced by way of a second Tanakh citation, this time from the 16th Mizmowr / Psalm. But so as to better understand

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why he selected it, let’s begin our examination by studying the entire Song from which the excerpt was taken. Shim’own Kephas didn’t cite it in a vacuum so we shouldn’t approach it out of context either. It begins: “A written psalm (miktam – an inscribed poem and prayer) of Dowd (dowd – love and beloved): Keep watch over and protect me (shamar ‘any – revere and care for me, guard me, cling to, and preserve me) God (‘el) because (ky – for the reason that) I trust in and rely upon You (hasah ba ‘antah – I seek shelter and take refuge, trusting in You). I say (‘amar – promise and declare) to (la) Yahowah (hwhy), my (‘any) Upright One (‘eden / ‘edon – my foundation and the established and firm pillar of my tabernacle, and the base upon which I stand), You (‘atath) are good to (tabah – kind and generous to) me (‘any) because of You, not me (bal ‘al’atath – not because of who I am, but because of who You are).” (Mizmowr / Song / Psalm 16:1-2) Another way to phrase the last line would be: “I have no goodness besides You.” In other words, Dowd is correctly stating that his righteousness isn’t his doing, but God’s. This known, there are two essential insights in this passage. First, Dowd is depending upon Yahowah protecting Him for no other reason than he is trusting and relying upon God to do so. And that is always sufficient. Second, while the NASB begins the second verse with “I said to the LORD, ‘Thou art my LORD,’” ‘adonay, one of two Hebrew words for “lord,” doesn’t actually appear in the text—not even in the lord-loving Masoretic. While the first “LORD” comes by way of the standard replacement of Yahowah’s name perpetrated by scholars and publishers, the second insertion is a unique travesty. In this case the Masoretes actually pointed ‘edon correctly, clearly conveying that Dowd was referring to Yahowah as the “Upright One”—one of the most insightful titles attributed to God in the whole of Scripture. It conveys that Yahowah is the “foundation upon which we are established.” He is the reliable and firm pillar of our tabernacle.” God is “the base upon which we stand.” He is the one who stood up for us so that we could stand with Him. This realization is especially significant with regard to the incessant insertions of “Lord” in the Greek texts where it does not belong. Based upon this verse, and many others, to be consistent and accurate, we are compelled to replace the ΚΣ, ΚΥ, and ΚΩ placeholders when they appear in the text with either “Yahowah” or “Upright One,” depending upon which better suits the context of the discussion. And for this reason alone, our review of the Psalm based upon Shim’own’s Shabuwa’ quotation of it, has borne valuable fruit. “Concerning (la) the set apart (qodesh – cleansed and purified) who are (‘asher) in (ba) the Land (‘erets – realm and world), they (hem) are all (kol) majestic (‘adyr – illustrious, glorious, noble, and magnificent), and I delight

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(hepes – take pleasure and enjoyment associating) with (ba) them.” (Mizmowr / Song / Psalm 16:3) Dowd is not so egotistical that he thinks that he is the lone apple of Yahowah’s eye, but knows that all of God’s children are beautiful. While we may be flawed, and while every good thing we possess is of God, because of what He has done, we are all “illustrious, glorious, and magnificent” from our Heavenly Father’s perspective. And since this is Shabuwa’, it is important to note that we must credit our Spiritual Mother, and Her Garment of Light, for our spiritual glow. “The sufferings and anxieties (‘asebeth – sorrows and grief, anguish and pain, and the unfavorable circumstances) will be numerous and substantial (rabah – great) for those (hem) who impetuously chase after (mahar – rashly and hurriedly, energetically without thought or reason pursue) another (‘aher). I will not (bal) pour their drink offerings (nasak) of blood (dam) and will not (bal) lift up (nasa’ – respect or honor, exalt or bear) their names (shem) on (‘al) my lips (sapah).” (Mizmowr / Song / Psalm 16:4) What’s particularly profound here, especially in this context, is that ‘adonay, the rabbinic replacement for ‘edon, is the name of a pagan god—in this case “Adonis.” Moreover, ba’al, the other Hebrew word for “Lord,” is Satan’s Scriptural title because it defines his ambition. Therefore, we ought not respect or honor the title “Lord.” In fact, other than to criticize and condemn its use, the name and title “Lord” ought never cross our lips. “Yahowah (hwhy) allots and provides (menath – assigns and gives, prepares and apportions) my share, fate, and inheritance (heleq – reward), my crucible (kuwr – source of purification). You uphold and secure (tamak – personally take hold of and control, you accept and receive) my fate (goral – lot as in casting black and white stones to determine an outcome, recompense and retribution).” (Mizmowr / Song / Psalm 16:5) With the required cultural baggage buried under a few thousand years of debris, most miss the significance of this passage. A goral was a lot, something which was cast to determine one’s fate. Usually comprised of black and white pebbles, white was indicative of a favorable outcome. So by using this phrase, Dowd was saying three things. First, Yahowah was “upholding and securing” his destiny. Second, Yahowah was accepting and receiving Dowd’s recompense and retribution, which is to say, He was redeeming him by accepting his punishment. Such is the message of Passover and Unleavened Bread.

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Third, by saying that Yahowah would personally take hold of Dowd’s lot— his white stone—the psalmist is telling us that God is going to intervene to assure our salvation. Yahowsha’ said this very thing in His open prophetic letter to the Assembly in Pergamos—the seat of Satan. Of issue with Pergamos was that they were a “place where the control and power of the doctrines and teachings (public religious instructions) of Balaam (a transliteration of the name of the false and demonic Babylonian prophet known as “the Lord”) are taught (delivered as a discourse from an official teacher, preacher, or politician).” But, for the Philadelphians who avoided and disdained this religious rhetoric, and who relied upon Yahowah instead of Lord Ba’al, Yahowsha’ said: And I will give to (grant and bestow, furnish and deliver to) him a light (that which is white, bright and brilliant) acquittal stone and invitation (a white rock which was used in courts to designate a favorable verdict).” (Revelation 2:17) Returning to the Psalm, while there is no mention of a tent or ship in what follows, Dowd has resumed using poetic terminology which requires the addition of some words to convey his intent. In the lingo of a sailor or explorer, he is saying that the wind and sun have always been at his back and that his destinations have been divine. “The cords of my tent and the rigging of my ship (hebel – ropes, cords, and lines) have fallen (naphal) for (la) me in (ba) beautiful and pleasant places (na’ym – favorable and acceptable circumstances), so surely (‘ap – therefore too) my inheritance (nahalah) will be pleasing and delightful (sapar – thoroughly enjoyable glistening, bright, and beautiful) for me.” (Mizmowr / Song / Psalm 16:6) Dowd is expecting paradise to be pleasant, especially since our inheritance comes from God. “I am blessed (barak) by (‘eth) Yahowah (hwhy) who relationally (‘asher) advises me (ya’as – provides counsel), yea also (‘aph – even) instructs (yasar – teaches and disciplines, corrects and trains) my innermost being (kilyah – my emotions and attitude) during times of darkness (laylah – the night).” (Mizmowr / Song / Psalm 16:7) This is a reference to our Spiritual Counselor and Advisor, the Set-Apart Spirit—Shabuwa’s star attraction. This brings us to the beginning of Shim’own’s second Seven Sevens quotation in defense of the work of the Spirit. “I continually (tamyd – consistently and perpetually) set (sawah – place and thereby come to resemble) Yahowah (hwhy) before (neged – beside and nearby) me, because (ky) at (min) His right side (yamyn – right hand) I will not (bal) stagger or fall (mowt – be shaken, deviate from the right path, or be separated from Him).” (Mizmowr / Song / Psalm 16:8) This is great advice for all of us. It explains why this passionate, albeit flawed, rascal was so loved by God, and how he was able to accomplish great things in difficult times.

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Luke’s Greek translation of Kephas’s Aramaic rendition of the Hebrew passage reads as follows: “For (gar – because) ΔΔ (placeholder for Dowd, meaning love, using the Greek transliteration Dauid) said (lego – declared and affirmed) of (eis) Him (autos), ‘I foresee (proorao) ΚΩ (placeholder for Yahowah using kurios, the Supreme Authority and the Upright One) in front of (enopion – and before) me (ego) always (pas) on my behalf (dia) because (hoti) from (ek – out of and because of) His right hand (dexios – authority) I will not be (me eimi) shaken or swayed (saleuomai – be overthrown or distressed).” (Acts 2:25) This translation of Mizmowr 16:8 provides yet another undeniable confirmation that many, if not most, of the placeholders for kurios are only correctly represented when they are replaced with Yahowah’s name. While we are on this topic, the irrational explanation scholars use to dismiss the ubiquitous existence of placeholders throughout all seventy of the preConstantine first-, second-, and third-century Greek manuscripts is similar to their justification for replacing Yahowah’s name 7,000 times with “Lord” in the Tanakh (an acronym for Torah, Prophets, and Psalms in Hebrew). They claim that the scribes had so much respect for the names and titles Yahowah, Yahowsha’, Spirit, Father, Son, Ma’aseyah, and Lord, that they devised a scheme of placeholders to dignify their Divine status. But if that were so, then why was “Dowd” conveyed using the same system? After all, Shim’own’s whole point was that Dowd wasn’t Divine, which meant that he was speaking of Yahowsha’. And more telling still, if the notion of “Divine respect” were God’s idea, why did He see to it that all of these names and titles were written out without exception, tensof-thousands of times in the Torah, Prophets, and Psalms? There is only one, informed, rational, and consistent conclusion which can be drawn regarding the use of placeholders throughout the Greek writings: God prefers His Hebrew names and titles because they each convey an essential message which is lost in the conversion to another language. Dowd means “love and beloved,” and as such gives considerable meaning to the nature of his kingdom from God’s perspective. His name helps us understand why Yahowah was so enamored with him. Dowd proclaimed: “Therefore (ken), my heart (leb) is elated (samah – is joyous), rejoicing (gyl – jubilant and delighting) at my glorious reward (kabowd – abundance and splendor as in the manifestation of power and respect). My flesh (basar) also (‘ap) is abiding (sakan – remaining, living, and dwelling) by means of (la) trust and reliance (batch – in security and safety),…” (Mizmowr / Song / Psalm 16:9) We should all be appreciative of the reward Yahowah is offering those who choose to trust and rely upon Him. In our perfected state, our existence will be akin to Yahowsha’s—a spiritual being reunited with our consciousness/soul. 74

The Greek translation is reasonably similar: “Therefore (dia), my heart (kardia) rejoices (euphrainomai – celebrates), and my tongue (glossa – language and speech) delights (agalliao) that also (eti) my flesh (sarkos) will abide and endure (kataskenoo – live) as a result of (epi) a confident and trusting expectation (elpis),….” (Acts 2:26) Before we consider the next verse Kephas quoted, be aware that there are two sections of She’owl, Abraham’s bosom, which is where those who have chosen the Covenant will reside, and the section which serves as a holding facility for those souls who are awaiting judgment. Dowd would have dwelled in Abraham’s section of She’owl from the time he died, to the time he was gathered into heaven during the FirstFruits Harvest following Yahowsha’s fulfillment of Bikuwrym. So, the first part of this next passage is accurate as it relates to the king, in that his soul was not abandoned, but instead retrieved by God. However, Dowd was not always “loyal and faithful,” and his body most assuredly “decomposed” in his grave. So the second portion of this verse could not possibly pertain to him—and that was Shim’own’s point. Only Yahowsha’, the “Set-Apart and Godly One who was loyal and faithful,” experienced death without the resulting “decay” which naturally occurs over time in a grave. But His body was incinerated that night in a burst of energy, consistent with Yahowah’s Passover instructions. And while the Ma’aseyah’s soul experienced She’owl, going there on Matsah to redeem us, it was retrieved by God on Bikuwrym. In this light, please consider: “…because (ky) my soul (nepesh – consciousness) will not (lo’) be abandoned and be left behind (‘azab – be separated and deserted, rejected and forsaken) to (la) She’owl (She’owl – the realm of the dead and place of questioning). You will not (lo’) give (natan – place and assign) Your loyal and faithful (chasid / chesed – Set-Apart and Godly One) to see (ra’ah – or experience) decay (sahat – decomposition in the grave),…” (Mizmowr / Song / Psalm 16:10) Luke’s Greek translation of Shim’own’s Hebrew recital of this verse adds an interesting confirmation: “…because (hoti) my soul (psyche – consciousness) will not (ou) be utterly forsaken and totally abandoned (egkataleipo – be left behind and deserted) in Hades (hades – the abode of the dead). Neither (oude) will Your Set-Apart and Dedicated One (hosios – loyal and faithful, undefiled and pure) be allowed (didomi) to see (horao – experience) decay and decomposition (diaphthora).” (Acts 2:27) Only Yahowsha’ was “undefiled and pure,” making it clear that the Set-Apart and Dedicated One was and is the Ma’aseyah. Additionally, while the Hebrew word sahat can mean “pit or grave” in addition to “decay and decomposition,” diaphthora is unequivocal, reinforcing the reason Shim’own selected this text.

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Yahowsha’s disciple completed the 16th Mizmowr in his Shabuwa’ defense, letting us know that Dowd wrote: “Make me aware and enable me to understand (yada’ – to know, respect, and acknowledge) the way (‘orah – path) of abundant (soba’ – full, contented) and joyous (simhah – pleasurable and genuinely happy) life (hay) in (‘eth – proximity with) your presence (paneh), experiencing a favorable acceptance, contentment, and pleasure (na’ym) at (ba) your right side (yamyn) forever (nesah).” (Mizmowr / Song / Psalm 16:11) Yahowsha’ is the way and the life. He came that we might have life, and experience it abundantly. The Greek rendition concludes: “Reveal and make known to (gnorizo – provide the information needed to understand and thereby expose to) me (ego) the way (hodos – path, road, and journey) to a complete and fulfilling (pleroo – full and abundant) life (zoe) of joy and gladness (euphrosyne – cheerfulness and gratitude) in proximity to (meta – in association with) Your presence (prosopon).” (Acts 2: 28) One of the reasons that I love Shim’own’s Shabuwa’ rebuttal against the religious establishment is the way he weaves his arguments. His foundation, the facts in this case, are quotations from the Torah, Prophets, and Psalms—the only unassailable source of evidence with regard to spiritual matters. He explains how past and current events can best be understood when they are viewed from the perspective of Scripture. Then he helps his audience make the necessary connections—which is the essence of rational thinking. But more than this, Kephas steps back from the current work of the Spirit on Shabuwa’, to the events which made this day possible, so that his audience would come to appreciate the interrelationship between the Miqra’ey, and see how Passover led to Sevens. He recognized that the best way to establish the identity and purpose of the Set-Apart Spirit on Shabuwa’, was to establish the identity and purpose of Yahowsha’ on Pesach, Matsah, and Bikuwrym. Yes, his rebuttal was long, and I’m sure that his audience thinned as he pressed his case. Today, in our sound bite world, where our attention span is that of a flea, his ratings would have been so low, he would have been canceled during this, his premier. And such is the case with Yada Yah, where chapters are the length of books. It, like Shim’own, is out of step with the crowd. But he makes no apology, nor does God. While most don’t care enough to learn what is required to understand, there are some who are willing to invest the time. And for them, Kephas continued, as shall we. While some might argue that long, complex arguments deter and confuse the simple-minded, it is worth noting that the man defending the Spirit on the CalledOut Assembly of Seven Sabbaths had no formal education. He had been a lowly fisherman just a few years prior. So, with an open mind, a soft heart, and 76

calloused hands, he lectured Jerusalem’s religious and political establishment: “Gentlemen (andros), brothers (adelphos), it is possible (exesti – permissible and obligatory, reasonable and rational) after all to say (eipon – indeed, based on this account to communicate) to you with boldness, confidence, and frankness (parresia – in open public discourse, enjoying freedom of speech, courageously, without any concern or fear) with regard to (pros – according to) and concerning (peri) the patriarch (patriaches – founder and forefather) ΔΔ (Dowd, meaning love, using the Greek transliteration Dauid), that (hoti) he both died (teleutao – his life is finished and has come to a close) and was buried (thapto), and his tomb (mnema – grave and memorial sepulcher) exists (eimi – and can be identified) among (en) us, even until (achri) this (houtos) day (hemera – time).” (Acts 2:29) The argument he was making is that for Scripture to be accurate and reliable, and for Dowd to be dead and buried, the prophecy regarding a corpse not decomposing, must be speaking about someone else—Yahowsha’ perhaps. “Being (hyparcho) therefore (oun) a prophet (prophetes – one who discloses the future before it occurs), and knowing (oida – comprehending, understanding, remembering, and acknowledging) that (hoti) ΘΣ (Yahowah, who is God) swore (omnuo – professed) an oath (horkos – and promised) that from out (ek) of the fruit (darpos – the productive source and harvest) of his loins (osphys), [a descendant] would sit (kathizo) upon (epi) His (autos) throne (thronos), he foresaw (proorao) and spoke (laleo) about (peri) the rising up and standing upright (anastasis) of the ΧΡΝ (Ma’aseyah, the anointed implement of Yah), because namely (hoti), He was not (oute) left behind and abandoned so as to remain (egkataleipo – forsaken and deserted) at (eis – inside and within) Hades (hades – the abode of the dead), nor (oute) did His flesh (sarx – physical human body) see (horao – experience) decay and decomposition (diaphthora – corruption).” (Acts 2:30-31) This fisherman selected his words very carefully. Had he said that the Ma’aseyah had not been “aphorize/separated,” “choris/separated and set apart,” or especially “krino/separated, judged, and put asunder,” he would have contradicted God and nullified our salvation by disavowing the sacrifice Yahowsha’ made on Unleavened Bread, whereby His soul was separated from God in She’owl so that we wouldn’t have to endure this same punishment. God’s soul went there for us, but, as a result of the FirstFruits Harvest, His soul was not eternally forsaken there. Egkataleipo says as much as it is based upon kataleipo, meaning “to be left behind and to remain abandoned.” It speaks of being forsaken to be sure, but not of permanent separation, so that the Ma’aseyah’s soul could be temporarily separated in She’owl, fulfilling Matsah, but also be reunited with the Spirit, fulfilling Bikuwrym.

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Moreover, by saying that “nor did His flesh experience decomposition,” Shim’own didn’t contradict Passover or other Messianic prophecies by suggesting that Yahowsha’s mortal body didn’t die or wasn’t buried. The body which had served as the Passover Lamb had been consumed in a burst of energy. “This ΙΝ (placeholder for Yahowsha’) whom ΘΣ (placeholder for Yahowah) raised up (anistamai – caused to be restored to life and stand upright so as to enable us to stand), which all (pas) of us exist as (eimi) witnesses (martyros – spectators and observers who can testify based upon their experience), therefore (oun) is the right hand (dexia – the authority and power) of ΘΥ (Yahowah), lifted up and exalted (hypsoo – dignified and honored). He also (te – by way of close relationship and making a connection) promised (epangelia – provided an assurance and agreement by way of an announcement) the Set-Apart (hagion – purifying) ΠΝΣ (placeholder for Spirit based upon an understanding of ruwach, from pneuma) who is received and acquired (lambano – obtained, possessed, and experienced, adorning others) from (para) the ΠΡΣ (placeholder for Father based upon the Hebrew ‘ab using the Greek pater), which (hos) you all (sou) have also (kai) seen (blepo) and heard (akouo).” (Acts 2:32-33) The political and religious scoffers in Shim’own’s Shabuwa’ audience had indeed witnessed the fulfillment of Bikuwrym, exactly seven-sevens, or forty-nine days ago. And now, they not only knew where Yahowsha’ had gone, and that He had indeed fulfilled the prophecies made about Him, but that the Set-Apart Spirit had been promised as well. The source of the uncommon power and unfamiliar languages they were witnessing was “received and acquired from the Father,” something which was “obtained and experienced” as part of a promise He had made. And this Set-Apart Spirit actually came to “possess” those She “adorned.” With this argument, Kephas had made the transition from Yahowsha’ to the Spirit, from Passover, Unleavened Bread, and FirstFruits, to what was happening on Sevens. These were the steps God had made and wanted us to follow. Speaking of “Set-Apart,” hagion is an adjective used to convey that the Spirit is set-apart from God and that She exists to set us apart from man’s defiled world and unto God’s realm. As a verb, hagiazo, means “to render and acknowledge that something or someone is separated unto God, purified and cleansed, upright and moral.” As such, it is the perfect adjective to describe the Spirit and define Her mission. Unfortunately, however, hagion is either translated “Holy” when defining the Spirit, as “saints,” when used of men, or “sacred” when associated with an object throughout the eyewitness accounts despite the fact that its primary meaning is “set apart,” and its secondary meaning is “to purify and cleanse.” “Holy” then is defined in most dictionaries as something quite different: “exalted and worthy of 78

complete devotion, one perfect in goodness and righteousness.” This suggests that there is another, besides Yahowah who is to be exalted and who is worthy of our complete devotion. But since the Set-Apart Spirit is simply a manifestation of Yahowah, set-apart from Him to serve us, exalting the Spirit is akin to elevating the heart above the head as if the heart were viable distinct from the body. Dictionaries go on to say that “holy” means: “divine,” which while true of the Spirit, (albeit not of “saints”) isn’t part of the definition of the word God chose, or even its Hebrew counterpart, qodesh. And they all equate “holy” with those things which are “religious,” conveying the inverse of Yahowah’s intent. The notion of being “set-apart” is central to the Covenant, and essential to our understanding of the nature and purpose of the Spirit as well as Ma’aseyah. At best, “holy” conceals and corrupts this message, and it replaces God’s terminology with man’s. Worse, it applies attributes to saints, objects, and the Spirit which are completely inaccurate. But the story gets darker, because holy has a satanic past. It was derived from the Old English word halig, meaning “whole,” which is the opposite of what God is communicating. According to the Oxford English Dictionary, “holy” was “originally used to venerate heathen deities in Old Norse.” In the Dictionary of Mythology, Folklore and Symbols, “holy in practically all languages was derived from the divinely honored sun.” Forlong’s Encyclopedia of Religions says: “Holi is the Great Hindu spring festival held in honor of Krishna as the spring sungod…and a personified woman called Holi.” Heilei, which is the German pronunciation of holy, means “sun’s ray” and “halo”—combining the religious and scientific symbols for the sun-god and man. It’s then little wonder religious types are wont to place these pagan symbols over the heads of their “saints.” As confirmation of this, J.C. Cooper in his Illustrated Encyclopedia of Traditional Symbols, writes: “Nimbus (a halo around a saint’s head replete with a sunburst), Halo, and Aureole (a heavenly crown of radiant light or corona worn by saints) were originally indicative of solar power and of the sun’s disk, and hence display an attribute of sun-gods.” Since so many of our religious words, such as “church,” which is an adaptation of Circe (pronounced similarly to church, representing the sun goddess who was the daughter of Helios), come from Germanic sources, it is instructive to know that heilei and heilig, the German equivalent of holy, were derived from Heil. In Bell’s New Pantheon, “Heil was a Saxon (Prussian and North Germanic) idol.” So it is safe to say that at best, “holy” is wrong in that it misses the point, and at worst, “holy” leads us in the wrong direction. “For (gar - indeed) ΔΔ (placeholder for Dowd, meaning love, using the Greek transliteration Dauid), did not (ou) ascend (anabaino – rise and go up) to 79

(eis) heaven (ouranos), but (de) himself (autos) said (lego – affirmed)…” (Acts 2:34) Before we open the 110th Psalm and read what Dowd said, it’s important to note that with the exception of Enoch and Elijah, no one had gone directly to heaven without dying first. Dowd wasn’t raised until the FirstFruits Harvest, along with folks like Adam, Noah, Abraham, Yitschaq, Ya’aqob, Yowb, and even Moseh. Dowd’s next ode to Yahowah begins: “A psalm (mizmowr – a poetic song with melody and words) of (la) Dowd (dowd – love and beloved): Yahowah (hwhy) prophetically declares (na’um – predicts) concerning (la) My Upright One (‘eden / ‘edon – My foundation and the established and firm pillar of My Tabernacle, the base upon which I stand): You will live, sit, and remain (yasab – dwell, abide, restore, and be renewed) at (la) My right side (yamyn – right hand of power and authority) forever (‘ad – into perpetuity). I will place (syth – set) Your enemies (‘ayab – foes who are openly hostile) as (la) your foot (regel) stool (hadom).” (Mizmowr / Song / Psalm 110:1) This is one of many examples where vocalizing ‘eden/Upright One as ‘adon/Lord, or kurios/Lord as the Textus Receptus’ Greek rendering of this passage is wont to do, renders the verse absurd. Who, pray tell is Yahowah’s “Lord?” The concept is so laughable, it’s amazing that such nonsense has made its way into modern English translations. In Acts 2:34, we find a somewhat tortured rendition of this Psalm: “…‘Said (eipon) ΚΣ (placeholder for Yahowah, using a contraction of kurios): My (ego) ΚΩ (placeholder for Upright One based upon a contraction of kurios representing ‘edon, the Foundation and Upright Pillar of My Tabernacle) sits and resides (kathemai – lives and remains) by means of (ek – out of, because of, and set-apart from) My (ego) right side (dexios – right hand of power and authority) until (hoes) I put (tithemi – place, deposit, cause, and make) your enemies (echthros – foes who are hostile, hatful, and odious) as a footstool (hypopodion) for your feet (podos).” (Acts 2:34-5) While this was the beginning and end of Shim’own’s third Tanakh citation, its continued context helps identify the nature of the “Upright One.” Speaking prophetically of Him, God said: “Your mighty and powerful (‘oz – protective and sheltering) staff and ruling scepter (mateh – branch (as in the Ma’aseyah)), Yahowah (hwhy) sends out (salah – dispatches and sends away, reaches and stretches out) from (min) Tsyown (tsyown – the signpost to show the way) to trample, subdue, and chastise (radah – subjugating) the foes (‘ayab – those who are openly hostile) in your midst (qereb).” (Mizmowr / Song / Psalm 110:2) The question of identity has been solved. There is but one individual who was predicted to be a “branch,” whose “mighty and powerful, protective and

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sheltering, staff and ruling scepter” would “subdue and chastise” His “foes,” and also “live, sit, and remain, at [Yahowah’s] right hand, forever, renewing and restoring into perpetuity.” The Apostle and Disciple who bore the Hebrew name Shim’own, meaning “one who listens,” and who became Kephas, meaning “stone” or “rock” in Aramaic, had his new moniker translated to Petros in Greek, which was then transliterated to Peter in English. He said in defense of the Spirit of Shabuwa’: “Therefore (oun – accordingly and consequently, these things being so), let every (pas) family and household (oikos) in Yisra’el (Israel – a transliteration of yisra’el, meaning individuals who strive with God) know (ginosko – learn, recognize, understand, and acknowledge) with certainty (asphalos – beyond any doubt) that (hoti) ΚΝ (placeholder for Yahowah using a contraction of kurion, meaning the Supreme Authority) made (poieomai – performed what was required to cause and designate) Him (autos) the (tov) ΧΡΝ (placeholder for Ma’aseyah, the Anointed Implement of Yah using a contraction of Christon) and ΘΣ (placeholder for God, based upon ‘elohym, meaning Mighty One, using a contraction of theos), this (houtos) ΙHΝ (placeholder for Yahowsha’, meaning Yah Saves) whom (hos) you ΕΣΡΩΣΑΤΕ (placeholder for aorist active tense of the verb stauroo based upon the noun stauros – affixed to an upright stake, crucified, nailing Him to a pillar, driving it down into the ground so as to make the pole upright, based on histemi, meaning to stand upright so as to enable others to stand).” (Acts 2:36) In Shim’own’s mind, and in the mind of any informed, rational person, there is no doubt; Yahowah was responsible for Yahowsha’ being both the Ma’aseyah, Yah’s Anointed Implement, and God. And someday, just over a score of years from now, the apostle’s wish will come true: “every family and household in Yisra’el will know for certain” as well. On Yowm Kippurym, the Day of Reconciliations, every remaining Yahuwdym will “recognize Him, understand Him, and acknowledge” that it was Yahowah “whom they pierced” on Passover. Even on this day, the Miqra’ of Shabuwa’ in 33 CE, seven sevens after the most important three days in human history, “Now when (de) they heard this (akouo – paid attention and received this news, comprehending this message), they were pierced through (datanyssomai) the heart (kardia).” (Acts 2:37) This is so compelling, so dramatic, it almost takes your breath away. Imagine this happening today; witnessing an overtly religious and political audience being swayed by the power of Scripture and reason, moving from scoffing skeptics to conviction. “They said (eipon) to Petros (petros, meaning stone or rock), and to (pros) the rest (loipos – remaining) of the apostles (apostolos – those who are properly informed and equipped as messengers and envoys who are set apart and sent away 81

for a specific purpose, based upon apo, separation, and stello, prepared and equipped), ‘Brethren (adelphos – bothers and fellow countrymen), what (tis) is a man (andros) to do (poieomai)?’” (Acts 2:37) The reason Shim’own / Kephas / Petros / Peter prevailed, beyond his preparation, the efficacy of the Spirit, and his approach, is that his audience was much better informed than our politicians and religious leaders are today. They knew the Hebrew Scriptures and its prophecies, and they were well versed in the Miqra’ey. They had actually witnessed Yahowsha’ fulfill predictions small and large. Moreover, while their religious and political schemes were all headed in the wrong direction, this audience had not yet become corrupted by a millennium of polluted terminologies and Babylonian rituals. I dare say, similar success in our time would be far less likely. Along these lines, it’s a travesty that so many revealing Scriptural words have been transliterated. Apostolos is a prime example. As a transliterated title, the term adds nothing to our understanding. But when it is translated, as all words should be, we come to appreciate the fact it was inappropriate to limit “apostle” to a group of eleven men. God expects all of us to study His Word so that we are properly informed. He wants all of us to capitalize on the Spirit of Shabuwa’, so that we are properly equipped. And then, and only then, He wants us all to go out into the world as messengers, ready to do what Shim’own Kephas was doing— combining the Torah, Prophets, and Psalms with reasoned analysis to effectively confront the religious and political establishment. The pious religious leaders and political types who had openly accused Shabuwa’s newly formed ekklesia/called-out assembly of being intoxicated lowlifes, had come to recognize that they were wrong. And that in any political and religious culture, is always the first step toward understanding and salvation. The seeds of truth will not grow amongst the weeds of a manure pile. While it is considered intolerant and hateful in today’s politically correct climate to assail someone’s religion, until the lies upon which people cling are exposed and condemned, until the audience is willing to acknowledge that they have been misled, until they seek answers, a witness’ message will fall on deaf ears. Way back some twenty verses ago, Shim’own began his defense of Shabuwa’ by telling his audience that they were wrong (Acts 2:15-16). And now that they had admitted it based upon their body language, and had asked for assistance, Kephas was prepared to help: “And now (de), accordingly (pros), Petros (petros – meaning stone or rock) told (phemi – instructed) them, ‘Change your thinking and attitude (metanoeo – after you have come to recognize that which is false, change your perspective and obtain a proper understanding of what is true before it is too late to avoid the consequences)…” (Acts 2:38)

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Metanoeo literally means “perceive afterward.” It is a compound of meta, meaning “with, later, and after, denoting a change of place, perspective, or condition,” and noeo, which means “to perceive using your mind, to ponder, think, consider, and understand.” Noeo is in turn derived from nous, which is “the mind, our faculty of intellectually judging and determining, deciding and discriminating.” There isn’t a hint of anything behavioral in metanoeo, and yet it is almost always translated using the religious term “repent.” And if you look up “repent” in your favorite dictionary, you find: “to turn from sin and dedicate oneself to the amendment of one’s life, to feel remorse and regret.” These are behavioral and emotional concepts, which completely miss the intent of metanoeo entirely. God recognizes that we must think our way to knowing, to trust and reliance, and thus to salvation. And to think clearly and effectively, we must do so from the proper foundation and perspective—that being the Torah, Prophets, and Psalms. Religious institutions know that they are doomed the moment their victims begin to think on their own, which is why metanoeo is always mistranslated. They prevail when they make their audiences feel guilty, like they must bring their behavior in line with the institution’s standards, or roast in hell. To promote this myth, theological tomes all associate “repentance” with “religious conversion,” insisting that a person must convert to survive. It is little wonder so many are lost under the spell of religious jargon. The very source upon which they must rely for direction has been polluted by those who are deluding them. Once again, in the beginning of this passage, theologians concealed another word’s meaning by transliterating baptizo rather than translating it: “…and also (kai) be immersed and cleansed (baptizo – dipped, washed, and purified) each and every one (hekastos) of you by (epi – before and by means of) the personal and proper name (onoma) of ΧΥ ΙΥ (placeholders for the Ma’aseyah Yahowsha’) in order to (eis) be pardoned, set free, and to be set apart (aphesis – to be liberated and released, having one’s debt cancelled, from apo, set-apart and aphiemi, to be sent to stand upright) from your sin and guilt (hamartia – being mistaken and wandering off the path), and then (kai) receive (lambano – grasp hold of and acquire, select and experience) the gift (dorea – free and unearned benefit) of the Set-Apart (hagios) ΠΝΣ (placeholder for Spirit and ruwach).” (Acts 2:38) Shim’own’s advice was direct and simple: 1) Change your perspective and thinking. 2) Be immersed and cleansed in the name of the Ma’aseyah Yahowsha’ in order to be pardoned and set apart from your guilt. 3) Choose to receive the gift of the Set-Apart Spirit.

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And as clear as that is, it’s hard to do when the instructions are garbled. Virtually every English Bible errs in the translation of this essential verse with their inclusion of: “repent, baptized, Jesus, Christ, forgiveness, and Holy.” Since we have already covered the inappropriateness of “repent,” and have already addressed the debate between “holy” and “set-apart,” let’s consider “baptized” next. Here, the dictionary definition isn’t the problem, because Webster defines it as “to purify or cleanse spiritually.” So the issue is that the transliterated term has become synonymous with a religious act and with a religious denomination. Moreover, the emphasis on water, rather than spiritual cleansing, causes religious practitioners to miss the point and believe that having water dribbled on one’s head or jumping in a stream achieves a desired result. Water is irrelevant. We are spiritually cleansed and purified by the Set-Apart Spirit based upon what Yahowsha’ did for us on Passover and Unleavened Bread. Water is simply symbolic, as is the act of baptism. And while we are on the subject, infant baptism, as is practiced in Catholicism, is purely Babylonian, and is entirely inappropriate. Moving deeper into the passage, there is no Scriptural justification for “Jesus,” “Christ,” or “Jesus Christ.” On 77 occasions, the Torah, Prophets, and Psalms tell us that the Savior’s name is Yahowsha’. His name means “Yah Saves.” Since Scripture dictates that the Savior will and has come in His Father’s name, and since the Father has but one name—Yahowah—“Jesus” must be the wrong name. There is absolutely no association between “Jesus” and “Yahowah” of any kind. There is however, an association between “Jesus” and “Gesus”—the “Horned One” of the Druid religion. Recognizing that all names should be transliterated, it is useful to know that there is no “J” sound or letter in Hebrew, Aramaic, or Greek. And even if there were, Shim’own delivered his defense of the Spirit of Shabuwa’ in Hebrew and Aramaic. Therefore, he could neither have pronounced a name with a “J” sound, nor could the Savior’s name begin with this letter, period. Iesou, Iesous, and Iesoun, upon which “Jesus” was derived, wasn’t written on any page of any pre-Constantinian (read Catholic), first-, second-, or third-century manuscript of the eyewitness accounts. Therefore, its very foundation does not exist. Jerome, who created the Latin Vulgate on behalf of the Catholic Church, would have had access to these early manuscripts and therefore would have known about the existence of the placeholders—and yet he chose to ignore them. As a result, a dozen centuries later, a hundred years after the initial appearance of the “J” in English, and in the third edition of the King James Version, men decided to give the Savior a new name: “Jesus.” To add insult to injury, Yahowsha’s title is “Ma’aseyah,” not “Christ.” The Hebrew term means “anointed implement of Yah.” Scripturally, it is only used as 84

a title in two places, both times in Daniel, prophecies Yahowsha’ fulfilled. The audience most every time it was used in the Greek was comprised of Yahuwdym, those who were awaiting, would have used, and would have recognized the most important title in their country: “Ma’aseyah.” “Christ,” is a transliteration of Christos, Christou, Christo, and Christon. It only means “anointed” in relation to “the application of drugs.” Otherwise, it means “whitewashed.” Like the name Yahowsha’, the title Christos wasn’t written on any page of any pre-Catholic, first- through third-century manuscript. Therefore, its foundation also does not exist. Titles, like names, can be transliterated, meaning that it is appropriate to write and say: “Ma’aseyah.” But unlike proper names, titles can also be translated, meaning that it is appropriate to write and say: “Anointed Implement of Yah.” Therefore, those who wish to be accurate can call Yahowsha’ either “the Ma’aseyah,” or the “Anointed Implement of Yah,” but not “Christ.” “Jesus Christ,” as if “Christ” were His last name, is wrong on all accounts. “Christ” isn’t a name, it’s a title like “President, King, General, or Lord.” And just as it is absurd to say “Washington President,” instead of “President Washington,” “George King,” rather than “King George,” or “Patton General,” rather than “General Patton,” it’s inaccurate to say “Yahowsha’ Ma’aseyah,” rather than “Ma’aseyah Yahowsha’,” and thus “Jesus Christ” is inverted and convoluted. If you were speaking Hebrew or Greek, it’s appropriate to have adjectives follow names and nouns, but not in English. By way of confirmation, in this same passage, hagios follows the placeholder for Spirit, just as qodesh follows ruwach in Hebrew. But, when we translate something, we are required to follow the rules of grammar in the translated language. So, ruwach/spirit qodesh/set-apart becomes “Set-Apart Spirit.” Knowing this, why was “Jesus Christ” left backwards? It should be noted also, that Luke, in his biography of Yahowsha’, never once connects His name and His title, although he uses both individually as in “the Ma’aseyah,” and “Yahowsha’,” but never “the Ma’aseyah Yahowsha’.” The name and title are set side by side only once in Mark, and twice each in Matthew and John. The call of Christendom therefore, is poorly attested, poorly conceived, poorly transliterated, poorly translated, and poorly arranged. Before we leave this essential passage, let’s review it once again, simplified this time: “Now when they heard this, they were pierced through the heart. They said to Petros, and to the rest of those who were properly informed and equipped as messengers, ‘Brethren, what is a man to do?’” (Acts 2:37) “And now, accordingly, Petros told them, ‘Change your thinking and attitude and also be immersed and cleansed each and every one of you by means of the 85

personal and proper name of the Ma’aseyah Yahowsha’ in order to be pardoned, set free, and to be set apart from your sin and guilt, and then receive the gift of the Set-Apart Spirit.” (Acts 2:38) Please take note, on the day Catholics allege their “Church” was born, Shim’own, the man they have renamed and now claim was the first Pope, did not say any of the following when his audience asked him what they should do: join my church, become a Catholic, convert to Christianity, make a profession of faith, promote me to pope, kiss my ring, pay me an indulgence to minimize your time in purgatory, have your children baptized and confirmed, attend Mass, go to confession, stay clear of the seven deadly sins, do a bunch of good works, become celibate, observe Lent and celebrate Christmas and Easter, perform the sign of the cross, buy some prayer beads and perform three Hail Maries, worship the Lord, bow down in prayer, tithe, trust me because I am the rock upon which the Church will be built, or don’t worry because I hold the keys to heaven. And that would be that for the claims of Catholicism. While there is no “Church” in Scripture, the Called-Out Assembly of Seven Sabbaths does come with an open invitation, whereby young and old, neighbors and foreigners alike are summoned to accept the gift of the Set-Apart Spirit. “For indeed (gar – because) the announced promise (epangelia – consent approval (read: Covenant) exists (eimi – was, is, and will be) for you, your children (teknon – your offspring including sons and daughters), everyone (pas) who is a great distance away (makran – far off, remote and distant (read: outside Yisra’el and lost), and for as many (hosos) as ΚΣ (placeholder for Yahowah, the Supreme Authority) our ΘΣ (placeholder for God, based upon ‘elohym) calls to Himself (proskaleomai – calls out to, invites, and summons (read: those who answer the summons to His Called-Out Assemblies).” (Acts 2:39) There are seven invitations on Yahowah’s calendar each year, seven days upon which we are summoned by our Heavenly Father to celebrate our salvation and adoption into His family. Shabuwa’ is Mother’s Day, the fourth step along the Way, a time which assures eternal life in heaven to all of those who answer God’s call. The question for all of us is: are we prepared, are we equipped, and are we willing to do what Kephas did? And if not, why not? “And with many more (pleion – an increasing quantity of appropriate and fitting), yet different (heteros – additional) words (logos), He admonished and testified (diamartyromai – bore witness to, and used them to warn, assert, affirm, declare, and emphatically state) to earnestly encourage and summon (parakaleo – call, invite, and urge, instruct, admonish, and exhort) them, ‘Become saved and be set apart from (sozo apo – become rescued from the dangers of, be delivered from the destruction of, become healed from the sickness of, and be preserved, set-apart 86

from the separation of) this crooked and corrupt (skolios – unscrupulous, dishonest, and twisted) generation (genea – age and race).” (Acts 2:40) This verse is as vital and compelling today as it was when it was first spoken over 1900 years ago. Very little has changed. Well, that isn’t entirely true. It should be noted that the KJV and NIV altered the second half of this passage to read: “Save yourselves from…” And yet, none of the Greek words for the pronouns “you, your, yours, yourself, or yourselves” sy, sou, soi, se, humin, humeis, and humeteros, appear in the text. And that is because we cannot save ourselves—it is a gift of God, the result of the seven Called-Out Assemblies, and Yahowsha’s and the Spirit’s fulfillment of them. The portion of Shim’own / Kephas’ witness we are privy to was based exclusively upon explaining how Yahowsha’ and the Spirit fulfilled the Torah, Prophets, and Psalms. He used this evidence to “admonish and warn” his audience, in addition to “encouraging and summoning” them. I bring this to your attention, because Christians and Jews have wrongly been led to believe that it is inappropriate to point out the flaws in people’s beliefs. Kephas exhorted his overtly religious and political audience “to become set apart from a crooked and corrupt, twisted and dishonest generation.” Distancing oneself from man’s oppressive and deceptive schemes, and approaching Yah by way of His seven-step plan, is the central message of Scripture. Mankind’s religions are “dangerous,” they are unscrupulous and corrupt.” And especially telling in this regard is the word Shim’own is translated as having selected to convey “crooked,” skolios, which literally conveys “curved and windy, serpentine and bent, twisted and meandering,” as opposed to straight. It is based upon skello, which describes the bends in our leg, from our hip to our toes, inclusive of knees and ankles. Men have twisted and shaped God’s Word, message, and plan to suit their own agenda—one which leads to spiritual sickness, and to the destruction of the soul. And sadly, Jews are masters at this scheme, which is why genea means “race” in addition to generation. Luke, in documenting the fulfillment of the Miqra’ of Shabuwa’, quantified the results so that we might obtain a better perspective on what transpired. “Indeed (men), therefore (oun – as a result), approximately (hosei) three thousand (trischilioi) souls (psyche) received and accepted (apodechomai – welcomed and grasped hold of, recognized and acknowledged the truth and validity of) His (autos – His (as in Yahowah’s/Yahowsha’s) Word (legos – Word as in the Torah, Prophets, and Psalms). They were immersed and cleansed (baptizo – dipped, washed, and purified) and were added (prostithemai – were granted and given favorable access to gather together with, join and associate in fellowship with, and set in the right place) during (en – and in) that one (ekeinos) day (hemera).” (Acts 2:41) 87

Based upon what we have read, and based upon the content of this sentence, it is obvious that the “legos/Word,” singular, these fortunate souls received and accepted, was both Yahowsha’, the Word made flesh, and Yahowah’s Word in the Torah, Prophets, and Psalms. Yahowsha’ had fulfilled the Miqra’ey, becoming the living embodiment of the Word. The number three thousand is significant in that Yahowah’s plan unfolds over three two-thousand year (forty Yowbel) increments of time. And while that number represents a significant quantity of people, three-thousand souls was a tiny fraction of the world’s population at the time. Far more people reject Yah’s Word than receive it. Such has always been, and will always be, the case. Truth has never been popular, and the way is narrow which leads to life. To be added to our Heavenly Father’s family, we must first be freed of the consequence of our sin, which is death. This occurred on Passover. We must be rescued from the penalty of our revolt against God, which is separation from Him. This was made possible by the Called-Out Assembly of Unleavened Bread. Those who choose to avail themselves of these remedies are adopted and accepted by Yah on FirstFruits. And as a result of these three days, we have the opportunity to grow as God’s children, empowered and enlightened by of our Spiritual Mother, the Set-Apart Spirit, on Seven Sevens. Now that four of the seven Invitations to Meet with God have been fulfilled, we have learned enough to look back and celebrate the gift of life, redemption, adoption, and enrichment, reveling in what God has done for us. And we know enough now to look forward with eager and vigilant anticipation to the next three being fulfilled on time and on schedule. It is a marvelous plan with a wonderful result. LE: 02-26-13

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Yada’ Yah Book 2: Invitations to Meet God …Walking to Yahowah

7 Taruw’ah – Shout for Joy Signal a Warning… The Miqra’ of Taruw’ah, often called “Trumpets,” is the first of three Invitations to be Called Out and Meet with God which have not yet been fulfilled. Yahowah’s Fall Festivals coincide with the fall of man. Taruw’ah, which means to “shout for joy” and to “signal a warning,” is prophetic of the harvest of souls errantly known in Christendom as the “rapture.” It is a day set apart to convey the plan of salvation presented in the first four Called-Out Assemblies—joyously shouting the good news that Yahowah has provided a way to tabernacle with Him. And, it is a day we are asked to signal a warning: failure to answer God’s summons, and thus failure to take advantage of His merciful offer, will lead to the cessation of one’s consciousness or soul. With regard to its name, Taruw’ah embodies the very definition of what the Miqra’ey represent. It designates “a time to call out to” people the world over, encouraging them “to be called out” of the world and unto God. Speaking of calling out a warning, during their Babylonian captivity, Yahuwdym (Jews) developed more than just an aversion to proclaiming Yahowah’s name—they adopted aspects of the Adversary’s religion. As a result, Taruw’ah no longer plays any role in the Jewish religious calendar. It has been replaced by the Babylonian New Year, now called “Rosh Hashanah.” This practice is similar to Christianity’s blatant replacement of Passover, Unleavened Bread, and FirstFruits with the Babylonian religious observance of Easter. It is one of many examples where the precepts of religions remain in conflict with the Scriptures upon which they claim to be based. It is one of many reasons why I say that rational and informed people recognize that Judaism and Christianity are false. Prophetically, it is important to recognize that the Miqra’ of Taruw’ah, the day set apart to “shout for joy and signal a warning,” is followed by Yowm Kippurym, which announces Yahowsha’s awesome return to Earth in the waning

and terrible days of the Tribulation. The good news is that five days later, on the Invitation to be Called Out and Meet of Tabernacles, God will establish paradise on earth, ushering in the Millennial Sabbath by camping out with mankind for one-thousand years. As we dive into the message and meaning of God’s Fifth Festival, please note that Yahowah completed His presentation of the fourth Miqra’, the ecumenical Feast of Seven Sevens, with these words: “I am Yahowah your God.” It is among the most vital, the most often repeated, and the most errantly translated statements in Scripture. This Hebrew citation begins with ‘any. In addition to meaning “I am,” ‘any is used to “acknowledge and reference the speaker”—in this case God. ‘Any is often translated as “an affirmation that I am here.” Yahowah, rendered in the alphabets of Ancient and paleo Hebrew, the language of this exchange, was, is, and forever will be pronounced Yah-ow-ah. It is the one and only name of the God—the Creator who spoke these words, the God who is here, present with us, who affirmed His existence and revealed His nature in these statements. Following ‘any and Yahowah we find ‘atem. It means “your.” And in this case, the pronoun affirms that the purpose of this message is that God wants a relationship with us, and that He wants to be known to us. Yahowah is our God. His existence is related to our own. Scripture is an ongoing conversation dedicated to that proposition. The Hebrew word for “god,” or more accurately, “Almighty,” is ‘el, the plural of which is ‘elohym. It is used in the plural in this statement because Yahowah presents Himself to mankind as our Heavenly Father, as our Spiritual Mother, and as the Son, the Ma’aseyah Yahowsha’, the human manifestation of ‘elohym. Literally translated, ‘elohym means “mighty ones.” In this case, “mighty” represents Yahowah’s extraordinary power, ability, and authority. However, as a title, it is just a word, one whose meaning is appropriately translated into English as “God.” While many people prefer to transliterate the title ‘Elohym as if it were God’s name, it’s not. And the fact that Yahowah often uses the ‘elohym to describe false deities, serves to prove this point. So, following the statement, “I am Yahowah your God,” the Almighty introduced the Miqra’ of Taruw’ah, with these words: “Yahowah (), spoke (dabar – declared the Word while conversing with) to (‘el) Moseh (Moseh – the one who draws out [more commonly known as Moses]) and said (‘amar – communicated, answered, responded, and promised)…” (Qara’ / Called Out /

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Leviticus 23:23) Before we examine what God said, let’s consider why ‘el was used in this context. Then we’ll examine the full import of dabar and ‘amar. In addition to being the Almighty’s title, ‘el can be a “preposition denoting motion and movement toward a person or place,” and therefore it could convey that Yahowah had come to earth to visit with Moseh. ‘El is often translated “into and inside, with, by, and near,” and even “among, concerning, involved with, on behalf of, and for the benefit of.” All of these potential implications are appropriate and help shed light upon why God was conversing with Moseh. But more than that, it is extremely instructional to know, that the Hebrew word Yahowah chose to represent His most important title, ‘el, conveys a plethora of relational concepts. ‘El tells us that God wants to be with us, by us, near us, even inside us. ‘El affirms that the Almighty is concerned about us, involved with us, and that He works on our behalf and for our benefit. The etymological root of dabar, rendered as “spoke” in this passage, conveys the ideas of “leading and guiding,” especially of “directing one’s flock to pasture.” We also learn that dabar originally communicated the idea of “establishing someone upright and in the proper place.” These thoughts confirm that Yahowah communicated His Torah to Moseh for the express purpose of leading us, His flock, to the Promised Land. His Word directs us toward His plan of salvation, the seven-step path He has established to bring us home. Further, “establishing us upright” is one of the most prevalent themes in Scripture. God’s plan is for us to stand with Him, not bow down before Him. And to make that possible, He, in the form of Yahowsha’, stood up for us. These words represent an invitation into a relaxed, loving, engaged, and conversational family relationship made possible by the work of our Creator. And let us not neglect the connection between dabar and the role of a shepherd, the one who leads His flock to pasture. Yahowsha’ is the Good Shepherd. He is our guide, the one who not only leads us to Yahowah; He’s the one who personally paved the way. Yahowsha’ is also the Word made flesh. Dabar means “to put words in order, giving them shape and form.” Scripture is dabar! Yahowsha’ is dabar! But more than any other connotation, dabar simply means to converse. God is having a conversation with us. For those who don’t think God speaks to them, I say: read His Word. Moseh is a proper name and thus should always be transliterated, never translated. The Hebrew does not include the “s” sound at the end of “Moses,” which has errantly replaced the soft Hebrew “h.” The name Moseh, from maseh, can convey the notion that Yahowah’s liberator is “on loan to us,” and that he is 3

“a gift for our benefit.” But most etymologists prefer the masah root, which means “to draw out.” And as such, it reflects upon Moseh’s role during the Exodus. He was no ordinary fellow. As a result of his educational opportunities in Pharaoh’s court, and his experience as a shepherd in Arabia, no one on the planet was better equipped for the mission Yahowah wanted him to fulfill. The first eighty years of his life had prepared him to be one of God’s most useful implements. And that should be a lesson to us. Proper preparation precedes a productive performance, and it is never too late to serve. It should also be noted that Moseh had a speech impediment, and thus considered himself to be unworthy. But it was his recognition of this personal limitation, which made him reliant upon Yahowah. And as we have come to learn, the only thing more valuable than a flawed tool in the hands of a perfect God, is a perfect implement in the same role. Moseh is most often referred to as “the great law giver,” but that is misleading on two accounts. First, Moseh said and did nothing on his own account. The Torah is comprised of Yahowah’s words, not man’s. Second, towrah means “teaching and instruction, guidance and direction.” Only a small portion of the Towrah is comprised of ordinances which could be considered laws. And even with them, most serve as symbols which were designed to portray Yahowah’s plan in a way that was easy for everyone to understand. In this light, Bare’syth / Genesis and Shemowth / Exodus are mostly historical narratives. Qara’ / Leviticus revolves around the Feasts, which are better observed and understood, than merely performed. Bamidbar / Numbers continues the story of God’s people while adding context and commentary. Then Dabarym / Deuteronomy serves as a summary and confirmation of what has been revealed. It is an amplification of the Terms of the Covenant and the Directions associated with the Called-Out Assembly Meetings. The final word in this opening clause is ‘amar. It is an active verb letting us know that Yahowah was personally engaged speaking with Moseh. It means “to say, to tell, to claim, to call, to answer,” and “to respond,” in addition “to promise, to intend, to declare,” and “to communicate thoughts and intentions by bringing them to light.” Words are the medium of thought, and they are the means to most all loving relationships. Without words, we are nothing more than animals. With them, we can know and converse with our Creator. “…‘Speak (dabar – be a guide and shepherd, lead and direct by conveying these words) to (‘el – for the benefit of) the sons (beny – children, offspring, and descendants) of Yisra’el (Yisra’el – individuals who persist and persevere with God, who live and strive with and are empowered by God), saying (‘amar – 4

bringing my thoughts and intentions to light by communicating)…” (Qara’ / Called Out / Leviticus 23:24) Yahowah has used the two Hebrew words for “communicate” twice each for a reason. His words serve as the primary means to know Him, to understand who He is, to form a relationship with Him, and to be saved by Him. “…“In (ba) the (ha) seventh (shabi’y – seventh in a series involving time, space, or a set of things) month (chodesh – renewed moon when the crescent reappears), on the first (‘echad – one in a series involving time, space, or a set of things) of the renewed moon (chodesh – new month), there exists (hayah – was, is, and will be) for (la) you all (‘atim), a Shabathown (Shabathown – a special set-apart day to rest and reflect on God’s promises, when man puts an end to his work, ceasing and desisting from it), the memorial sign and mental reminder of an inheritance right (zikarown – an official record which helps us be mindful, recording, recalling, and remembering to claim possession of our covenant-based inheritance): Taruw’ah (Taruw’ah – sounding a warning and shouting for joy, the announcement of a healing gateway), a cleansing and set-apart (qodesh) Invitation to be Called Out and Meet (Miqra’ – a summons to gather together for the purpose of meeting, reading, and reciting).” (Qara’ / Called Out / Leviticus 23:24) In that not one in a million Christians or Jews understands the purpose of Taruw’ah, let’s analyze this passage one word at a time. Seven, or sheba’ in Hebrew, is Yahowah’s favorite number, and the sum of His favorite equation. Six, representing mankind, in addition to God, who is one, represents perfection, which is seven. Its root, shaba’ means: “to avow in sworn testimony,” and “to promise.” Vocalized differently, the same consonants in shabea’ convey “to be abounding and to be satisfied.” This definition is why seven is known as the number which represents spiritual perfection. Shaba’ is also the basis of Sabbath, the day we are asked to rest, reflecting on the work God has done to fulfill His promise. It is therefore, symbolic of Yahowah’s promises leading men and women to the Promised Land, to Paradise, to a perfect state in the presence of the One who is perfect. There is a reason Yahowah introduced seven Miqra’ey. There are six steps we are invited to follow to meet Him, all of which lead to the seventh, the place where we are invited to campout with God. Hodesh, usually vocalized chodesh, where ‘ch” represents the hard “h” sound heard in Hebrew (and because of Hebrew, now in Arabic), has no equivalent in English. The word, however, means “renewal,” and thus the concept of a “new

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month” is derived from it. It is based upon the Hebrew word chadash and shares the same characters. Chadash conveys “renewed and repaired, restored and reaffirmed” which is the purpose of the Miqra’ey and the reason for their fulfillment. To be chadash is to be “renewed and restored.” We will hear a great deal more about this process of renewal and restoration as the Taruw’ah discussion progresses, because our restoration is the express purpose of the Invitations to be Called Out and Meet with God. In this light, when the Covenant is renewed, it will be the Beryth Chadash. And at that time, we will find total renewal and restoration of Yisra’el and Yahuwdym as promised by Yahowah. I’m convinced that chodesh is directly related to qodesh, the Hebrew word meaning “set apart, cleansing and purified.” Qodesh is used to describe Yahowah’s Spirit (the Ruwach Qodesh). It defines the “Holy of Holies” of His Temple where the Ark of the Covenant sat, which is actually “Qodesh Qodesh.” Fallen and flawed man must be cleansed and purified, repaired and be restored, to have fellowship with his Creator. ‘Atim, translated “you all,” tells us that the Miqra’ey are for us, not for God. They are Invitations to be Called Out and Meet with God which serve to reconcile all of us with our Heavenly Father. We all are being summoned to celebrate our relationship with Him. And that is why, by using hayah in this verse, that God reminds us that they exist past, present, and future as a time to rest and reflect on what He has done on our behalf. There are three Shabathown described in Scripture in relation to the Miqra’ey. This is the first. The second occurs on Yowm Kippurym, and is presented in the 32nd verse of this chapter. Then, in the 39th verse of Qara’ / Called Out / Leviticus 23, we discover that the first and last days of the Miqra’ of Sukah, are always a Sabbath, regardless of the day of the week upon which they fall. This isn’t to say that the Miqra’ of Matsah isn’t a special Sabbath as well. It is. According to Yahowah’s instructions, regardless of the day of the week the Called-Out Assembly of Unleavened Bread actually falls, it is to be treated as if it were a natural Sabbath. After all, it is the day Yahowsha’ paid the highest price, and performed His most important work, all so that we might avoid doing so ourselves. The very fact that Matsah is designated as a Sabbath, and Pesach is not, affirms that Unleavened Bread plays a more important role in our salvation than does Passover. Shabathown is a specific term used to describe a “Sabbath observance.” These days represent times Yahowah has asked us to reflect on His promises (Taruw’ah), to come into His presence (Kippurym), and to rest in His company

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(Sukah). While we aren’t to do our ordinary work on these days, they were not designed to be spent idly. They are celebrations of our relationship with God. Since it troubles me that Christians completely ignore Yahowah’s Sabbath instructions, and thereby miss His message, and that Jews miss the point, let’s ponder the etymology of the word. According to Strong’s, “shabat is from shabath,” the Hebrew word meaning “cease, desist, and rest,” but in actuality, it is the same word. And in that regard, the “desist” implication is often missed. The English “desist” comes from the Latin, desistere, meaning “of or about standing upright.” The implication here is that if we want to stand with God, we need to rely upon Him standing up for us. We cannot work for our salvation because God has already done everything which was required. Shabat is actually based upon the Hebrew word sheba’, meaning “seven.” The same word, vocalized shaba’, is “to swear a binding oath” and “to make a promise.” The third vocalization of the root of Shabat completes the picture. Saba’ means “to completely fulfill and totally satisfy.” Therefore, the meaning behind the Sabbath is: God swore a binding oath whereby He promised to perfect us, totally satisfying us, by fulfilling His promise, and that those who rest, reflecting and relying upon what He has done, will stand upright with Him. And the number seven is the symbol which unlocks the timing, purpose, and meaning of this oath. To this profound truth, we must now add the Wah Nun suffix found on Shabathown. In that there are only a handful of Hebrew words which begin with the vowel Wah, I searched for words which began with Ayin, the final letter in Shaba’. The most likely candidate is ‘awan, meaning “to observe with a critical and questioning attitude.” If I’m right, it completes the equation, connecting the Covenant’s Scriptural explanation of salvation with that found in the eyewitness accounts. Yahowsha’ and His Disciples told those who were seeking to understand the path to salvation that they had to metanoeo: “to change their attitude, perspective, and thinking.” Then, Yahowsha’ and the Apostles explained the process of thinking, whereby we come to understand by closely observing and scrutinizing the Torah, Prophets, and Psalms. And therein, the alleged disparity between the Towrah and the Healing and Beneficial Message of Yahowsha’ is resolved. It is by observing, by closely examining and scrutinizing the Towrah that we come to understand the basis of this Healing Message. Then, based upon this understanding, we are able to trust and rely upon what we have come to know. Therefore, the reason that there isn’t one Shabathown listed among the first four Miqra’ey, and the reason that they are ubiquitous in the last three, should be fairly obvious, at least to us today. The first four Invitations to be Called Out and Meet with God have been fulfilled, so we know exactly what they symbolize. 7

But with the last three, we have to think our way through them to appreciate their significance. Taruw’ah’s place among the seven steps is only illuminated when we amplify the words Yahowah used to explain its purpose. And it takes some doing to appreciate how and when this Miqra’ will be fulfilled. Likewise, Yowm Kippurym must be scrutinized under an etymological microscope to be properly understood. And as a result, most people don’t realize that Yahowsha’ debased His soul so that ours wouldn’t be afflicted. Further, we have to observe Yahowah’s Word in its individual parts and as a whole tapestry to recognize that this Called-Out Assembly Meeting designates the day Yahowsha’ will return. Then, while the instruction to pitch a tent and campout with God for a week is clear enough, Sukah’s real meaning lies in its symbolism. The first seven days of Tabernacles represents a return to the Garden of Eden, where we are invited to campout with God during the Millennial Sabbath. And the eighth day, the final Shabathown, is indicative of a new beginning, where Yahowah will destroy this universe and replace it with a new one, where we become eyewitnesses to creation. So the eighth day represents our infinite spiritual existence with Yahowah after our physical time in this universe is complete. Moving on, and speaking of thinking our way through this process, a zikarown is a “memorial, a remembrance, and a reminder.” This word therefore helps define the purpose of the Invitations to be Called Out and Meet, because they are “memorials” commemorating and identifying the path to salvation. They help us to relate to and remember what Yahowsha’ accomplished. More than that, the secondary meaning of zikarown conveys that the Miqra’ey “serve to identify our inheritance rights.” Through them, we become God’s children, inheriting all that is His—which is pretty much everything. As a result, in the fulfillment of Taruw’ah, Yahowah will collect His family and bring us into His home. The third and fourth connotations of zikarown take these ideas one step further, affirming that the Invitations to be Called Out and Meet with God are symbols and metaphors which serve as maxims and proverbs—making them pictures drawn with words. The root of zikarown, zakar, reminds us that the seven Miqra’ey serve as parables, as stories told in a memorable and insightful way. The operative word of this passage is Taruw’ah. It communicates a host of thoughts, all of which are important. Tara’ is “the gate or doorway, the gatekeeper” and most especially, the “temple doorkeeper.” This means that the purpose of the Miqra’ is to call attention to the path which leads to Heaven’s Gate. Taruwpah is “healing.” That’s significant because the operative word behind much of Yahowsha’s testimony, euaggelion, means “beneficial and healing 8

message.” Therefore, Taruw’ah is the announcement of the healing message of the Torah, a truth Yahowsha’ affirmed and fulfilled. Toren also begins with the same two letters which comprise Taruw’ah, and it represents an “upright pole onto which a standard is flown.” As such, Taruw’ah is designed to make us aware of the fact that the ‘edon, or Upright One of the Covenant will honor His mission on the stauros, the Upright Pillar depicted in the Greek Writings. In other words, the Upright Pole upon which Yahowsha’ was hung is the doorway to heaven. Especially important, tabuw’ah designates the “yield of a harvest, especially grain.” This is significant for a number of reasons. First, Yahowah has already told us that there are three harvests depicted in the Invitations to be Called Out and Meet with God. The first occurred on FirstFruits following Yahowsha’s Passover and Unleavened Bread sacrifices. The second commenced on the Called-Out Assembly of Seven Sabbaths, when the Set-Apart Spirit adorned the Called-Out Assembly in Her Garment of Light, enriching and empowering them. And the third gathering in of saved souls was predicted by Yahowah to be consummated on the Miqra’ of Taruw’ah, making it a future harvest awaiting its ultimate fulfillment. Tabuwnah is “understanding, insight, and wisdom achieved through logic and reasoning.” I’m fond of this related term because it helps explain why Taruw’ah is a Shabathown, rather than a regular Shabat. The Invitation to be Called Out and Meet of Trumpets is designed to call people’s attention to the Path to Paradise, and to encourage them to carefully observe, even to scrutinize while logically and rationally considering every step along the Way as if their life depended upon each of them. Finally, taruwmah means “gift.” There is no greater gift than being saved and then being brought into heaven, having the opportunity to live in Yahowah’s presence for all eternity. And perhaps that is why Yahowsha’, at the conclusion of His Sermon on the Mount, spoke of His Father’s great gift in the context of the Torah and the path to life. Yahowah is putting us on notice that Taruw’ah is an essential step in the narrow, restrictive, and unpopular path which leads to life. God is telling us that this is one of the gates we must pass through if we want our souls to be gathered by Yahowsha’ during His upcoming spiritual harvest of saved souls. Coupled with ruwa’ (‫)רוּע‬, meaning “to signal a warning or alarm, to cry out, and to shout,” we have God trying to get people to notice that He has opened a door through which souls will be harvested. Collectively, these concepts help define the purpose of the Miqra’ey, and most especially, Taruw’ah.

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Symbolically, the approach of Taruw’ah was to be announced by a blast of a ram’s horn trumpet known as a sophar. This trumpet was designed to signal an alarm, to announce something important, to proclaim news, to assemble people for movement, and to blast out a joyous sound in celebration of something wonderful. The instrument itself, comprised of the “horn of a male lamb,” serves as a metaphor for these things, and helps us correlate the promises regarding Trumpets with this presentation of Taruw’ah. So, based upon what we now know, Taruw’ah is about boldly and publicly calling out to people in such a way that those near and far can hear the healing message and receive the merciful gift. Along these lines, the verb upon which it is based, ruwa’, depicts “screaming out a message which is designed to mobilize people, to evoke passion, to excite them, to even alarm them, but most importantly to arouse them to be aware of a great wonder and triumph—of the good news, and of the consequence of ignoring it.” Therefore, it shouldn’t be surprising that Yasha’yahuw’s (Isaiah’s) presentation of Taruw’ah in the context of the last days concludes by emphasizing the importance of raising our voices like sophar trumpets to call Yisra’el home. Taruw’ah is as much about providing a warning as it is about rejoicing. And that is because Taruw’ah produces a great divide. On this day, all of Yahowah’s Yahuwdym will be called, gathered together and lovingly removed from this world by Yahowah. That is cause indeed for rejoicing. But most people will be left behind, so this harvest of souls will serve as a message to them, a signal and warning that they need to rectify their relationship with God. When the first Yisra’elites heard the word “taruw’ah,” they would have immediately conjured up the image of Yahowah’s priests raising a ram’s horn trumpet, the sophar, and blowing a blast to signal something which was essential for them to know. The air they blew into the instrument symbolized our soul as the Hebrew word for “soul,” nepesh also means “breath.” On this day, some souls will be jubilant with Yahowah in heaven, while others will be warned why they missed the ride of a lifetime. The wind-instrument itself was a ram’s horn—with “ram” symbolizing “the Lamb of God” and “horn” representing His “power and authority.” And the fact that these sophars were used as trumpets was important too, because the references to the Taruw’ah harvest of souls speak of “trumpets” being used to announce the harvest. As we continue through this text, the next word in the Qara’ / Called Out 23:24 passage defines all Miqra’ey in general and Taruw’ah in particular. Yahowah’s Called-Out Assemblies are appointments with our Creator which are qodesh—“set apart, cleansing, and purifying.” Something that is qodesh is either

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“set apart from God or separated unto God.” The Ruwach Qodesh, or Set-Apart Spirit, is an example of the first. She is part of Yahowah, set apart from Him to serve us. A sanctuary, like the “Holy of Holies,” from Qodesh Qodesh, is an example of the latter. It is something separated from the ordinary, from the profane and corrupt world surrounding it. Our mortal natures become qodesh/set apart in this way when they are enveloped in Yahowah’s Spirit. Qodesh is from qadash, which is a different vocalization of the same consonants. Qadash means “to be prepared by being set apart, being consecrated, and then becoming dedicated.” In actuality, consecration is really just a religious term conveying the idea of “dedicating or devoting something or someone to a godly purpose.” This is what happens to us when we are immersed in the Ruwach Qodesh. Taruw’ah, like all seven of Yahowah’s Miqra’ey, is “a summons for an assembly of those who are called out for the purpose of reading and reciting.” This aspect of the Invitations to be Called Out and Meet with God has always been central to their purpose, because Scripture is the foundation and cornerstone of Yahowah’s plan of redemption and reconciliation. Today, “reading and reciting” the Word of God is the best way to observe each of the Miqra’ey. Our observance should recognize that the first four have been magnificently fulfilled, and we should therefore celebrate what these gifts mean to us and to our brothers and sisters. And with the final three, starting with Taruw’ah, our celebrations should focus on telling everyone that their awesome promises will be fulfilled as well, and that those who understand them, who trust and rely upon them, will be saved. The final word in this passage affirms that the Miqra’ey aren’t racial in nature, parochial, optional, abrogated, or insignificant. They are a “summons” which is a “formal and official mandate by an authority (in this case God) to appear on a specified day for a specific reason.” Yahowah has asked us to meet with Him at these times and for these reasons, setting seven periods a year apart from all others to rejoice in the relationship He has made possible. According to Yahowah and Yahowsha’, the Miqra’ey have not been repealed. They weren’t just for the Jews. They were fulfilled—acted out if you will—not rescinded or replaced by the Ma’aseyah Yahowsha’. And while this fact has now been repeatedly confirmed, there can be no better affirmation than the word itself. The Greek equivalent of Miqra’ is ekklesia, a word which also means “Called-Out Assembly.” The name of the prophetic assemblies which lie at the heart of the Covenant’s redemptive message is identical to the name of the called-out assembly of souls born out of their fulfillment.

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The reason many have missed this is because ekklesia is the Greek term errantly rendered “church.” When copyedits like this are made, the meaning is entirely missed. And in this case, that is catastrophic, because understanding the connection between the Called-Out Assemblies and the Called-Out Assembly is central to our understanding of Yahowah’s nature, purpose, and plan—even the dating of His prophetic timeline. Then, continuing to speak of the Festival known as Trumpets, Yahowah said: “Completely refrain from doing (kol lo ‘asah – from performing or producing) the work (‘abodah – labor or ministerial duty, business) related to the heavenly messenger’s service (mala’kah – the task of God’s envoy and the work of His representative), and appear before, approaching (qarab – coming and drawing near, being present with) the Mother who enlightens, purifies, and elevates (‘iseh /‘isah – the maternal light and warmth of fire) unto (la – toward, into, among, concerning, or behalf of, according to, or namely that which bears a relation to) Yahowah ().” (Qara’ / Called Out / Leviticus 23:25) There are two challenging words in this short passage, ones we’ve already examined under our etymological microscope. Beginning with the second of the two, ‘iseh is almost always translated “burnt offering” or “an offering made by fire,” because prior to its vowel pointing, it is indistinguishable in the text from the feminine word for fire, ‘eseh. However, there is no etymological basis for “offering” associated with the term. But that isn’t to say that the word’s association with fire isn’t relevant. In Scripture, fire is used as a metaphor for judgment, the separation of good from bad, for light and enlightenment. Fire warms, comforts, and purifies. And rising nature of a fire’s smoke and heat are symbolic of our souls being elevated and uplifted. But there is more to it than this. The word Yahowah intended could just as easily have been ‘isah, describing a “female individual, a wife, and an adoptive mother – or maternal light and warmth of fire.” Scripturally, the Set-Apart Spirit is our Spiritual Mother, and She embodies the maternal aspects of God. And She, along with the Garment of Light with which she adorns us, embodies many of the positive aspects symbolized by fire. With these thoughts in mind, and based upon the letters Aleph Shin Heh, we have several options with regard to composing an acceptable translation. I have consistently opted not to use “making an offering made by fire” because there is no justification for adding the concepts of “making an offering” or “made by” with ‘iseh, ‘isah, or the surrounding text. And while I would have been justified translating ‘eseh as “fire,” there would be no reason for Yahowah to tell us to appear before such a thing. Further, while the translation of ‘isah as “woman,”

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would be justifiable, it’s also unreasonable in this context. Therefore, I have consistently conveyed the combined meanings of both words in a manner which is consistently appropriate within the context of the passages where ‘iseh and ‘eseh are found: “the Mother who enlightens, purifies, and elevates.” After all, we know that Yahowah’s Set-Apart Spirit is our Adoptive Mother. Those of us who are born anew from above, have Her to thank for our elevation to Heaven and to the status of becoming Yahowah’s children. According to the Word, Her primary job after facilitating our Spiritual birth, is to facilitate our understanding of Yahowah and His Word. In addition, like a good Mother, She covers us in a Garment of Light which makes us appear perfect in Yahowah’s eyes. She nurtures us, comforts us, enlightens us, protects us, purifies us, empowers us, and acts as our advocate before God. The Set-Apart Spirit embodies every metaphor associated with fire in Scripture and Her primary function is to provide access to God. This is not to say, however, that the image of gathering around the light and warmth of a fire with family and friends, and watching a sacrificial offering raise up to God in the form of its smoke, isn’t a telling picture. And perhaps that’s why there are several acceptable ways to render these words, each revealing the same thing, but in different ways. Moving on to the passage’s second challenge, we find that most English translations reorder the Hebrew terms kol mala’kah ‘abodah lo’ ‘asah, and then they render them: “do not (lo’) do (‘asah) any (kol) laborious (‘abodah) work (mala’kah),” as if there were some kind of “work” which was not “laborious,” and as if mala’kah were actually ma’aseh, from ‘asah, meaning “to do work.” But equally important, there would be no reason for God to use three different words for “work” unless they all conveyed something unique. Coming to understand what that is, therefore, is the reason we study Scripture. There is no mistaking the fact that mala’kah (‫ ) ְמלָאכָה‬is based upon mal’ak (‫) ַמלְאָ ְך‬, or that the mal’ak are Yahowah’s “heavenly envoys, spiritual messengers, and supernatural beings. They do the work and proclaim the word of God. A mal’ak is a “theophany, the visible and tangible representation of the Almighty.” All Hebrew lexicons acknowledge this fact, yet none ponder its implication. Since Hebrew is Yahowah’s chosen language, and since there are no coincidences in God’s message, I have become convinced that the mal’ak/messenger is Yahowsha’. He is the Reaper of souls upon which this Miqra’ was predicated. This profound truth is pervasive throughout Yah’s Word. But to see it, you have to seek out the actual root of the words Yahowah inspired. To reinforce the concept that mala’kah is typically Yahowah’s work, not man’s, God defines the term the first time He uses the word: “On the seventh 13

day God ceased, having completed His mala’kah which He had produced (‘asah). And on the seventh day He rested (shabath) from all His mala’kah for the relationship He had accomplished (‘asah).” (Bare’syth / In the Beginning / Genesis 2:2) While we are not to do our ordinary work on the Sabbath, Taruw’ah exists as a set-apart Shabathown in which we are to announce and celebrate the Savior’s impending harvest. Man cannot reap his own soul, nor even assist in the process. God bequeathed this provision, providing the labor Himself. When we tell Him that we want to do part of the work, it is insulting and offensive. We aren’t qualified. There are three very common Hebrew words for “ordinary work.” They are ‘abodah,‘asah and ma’aseh. The first two were used in the Qara’ / Called Out / Leviticus 23:25 verse, and the third was found in the Bare’syth / In the Beginning / Genesis 2:2 passage we just read. ‘Asah was also used again in the definition of the Sabbath, but this time along with ma’aseh. “Six days you shall do (‘asah – accomplish and produce, fashion and effect, institute and bring about) your work (ma’aseh – pursuits, undertakings, businesses, customary practices, and deeds), and on the seventh day you shall rest (shabat – cease and desist) so that your ox and you donkey [your means of production] may have a break, and the sons of your servants [your employees], and foreign visitors, may be refreshed.” (Shemowth / Names / Exodus 23:12) The word Yahowah chose to describe our “work” in the Instruction, ma’aseh is not the same as the one He chose to describe His work in Bare’syth. So, recognizing that I’m in the minority, I invite you to consider the idea that in such contexts, mala’kah should be translated as “the work of the mal’ak, the theophanic representative, the visible manifestation of God,” i.e., Yahowsha’, while ma’aseh defines our business. To further this discussion, just as we can be certain that mala’kah is a derivative of mal’ak, meaning “heavenly messenger,” we know that ‘abodah is based upon ‘abad. ‘Abad simply means “to work or to serve, to labor.” The fact Yahowah elected to use ‘abodah immediately before mala’kah in His presentation of the Taruw’ah means that something essential is being left out if they are both simply translated “work.” To encourage us to discriminate between these four words, Qara’ 23:25 actually uses three of the four in succession: ‘asah ‘abodah mala’kah. Therefore, as I stated before, the context alone dictates that they must mean different things. To keep from writing “work work work” or “do work work,” most English translations render ‘abodah as “ordinary,” albeit without any justification. Then they translate mala’kah as “work,” in spite of the fact it is based on the Hebrew 14

word for “messenger” which is otherwise mistranslated “angel.” So, while I might be wrong in saying that mala’kah means the “service of the heavenly messenger,” these other translations are unquestionably erroneous. Further, recognizing that mala’kah is based upon mal’ak, an otherwise mundane instruction becomes profound. The mal’ak connection makes Yahowsha’ both Reaper and Redeemer. The ransom He paid on Unleavened Bread to redeem us enables Him to reap the subsequent harvest on the Called-Out Assembly of Trumpets. Before we complete our study on mala’kah, I want to share a few additional thoughts. First, mala’kah shares some linguistic commonality with ma’aseh. Therefore, work is associated with the term—just as work is directly associated with Yahowsha’. Second, several words more closely associated with mala’kah than ma’aseh, carry Godly overtones, and thus are instructive. Foremost among these is of course mal’ak, meaning “heavenly messenger, spiritual representative, and God’s servant”—the one who does Yahowah’s work. In this regard, mal’ak affirms the meaning of Ma’aseyah, “the implement of Yah.” It also reaffirms the use of Chrestus, meaning “a merciful, useful, and upright servant who does especially good and beneficial work” among Yahowsha’s Disciples. Other related words include: mal’aky, a feminine noun which is “the information conveyed and communicated by a commissioned messenger.” This speaks of the work of the Set-Apart Spirit. A malbus is a “garment in which individuals are clothed,” and thus refers to the Set-Apart Spirit’s Garment of Light. Milah is “the Word,” and as a feminine noun, it represents the message of the Towrah. A mili’ym is “an offering associated with a priestly ordination,” which is significant considering that Yahowsha’ is our High Priest, the One ordained by God to serve all mankind in the enactment of the Called-Out Assemblies. A mel’ah represents the “choicest yield of a harvest,” and is thus especially relevant in the context of the spiritual harvest predicted by Taruw’ah. Further, malo’ is “that which completely fulfills and totally satisfies,” another reference to Yahowsha’s work with regard to the seven Miqra’ey. Consistent with this thought, male’, comprised of the same three initial letters as mal’akah, tells us that our Spiritual Mother “causes us to exist more abundantly by filling the void within us, satisfying us and that which is required of us, while making us healthy and highly valued (in God’s eyes).” She “completes us” by “filling in” all of our imperfections. In addition, male’ conveys the entire purpose of Taruw’ah, which is “to loudly proclaim that the work is finished in that the promises have been

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completely fulfilled, satisfying our debt so that we might prosper and live life more abundantly.” Therefore, we are on pretty solid footing suggesting that mal’akah conveys many of the aspects associated with the work Yahowah, Yahowsha’, and the SetApart Spirit have done to redeem and reap our souls. 

Having examined the previous four Miqra’ey along with me, you may have been anticipating a long list of ingredients which were to be included in the celebration of this day, or perhaps a detailed list of who was to be invited. But there is none. With this two verses, Yahowah moves on to His presentation of Yowm Kippurym. But that does not mean that we are left without a more expansive explanation. During the Exodus narrative, Yahowah spoke of this Miqra’ celebration as a Fall Harvest, referring to Taruw’ah as an “ingathering or reaping.” Of the three Fall Festivals, we know that He was speaking of Trumpets because the other Called-Out Assemblies delineated as occurring in the seventh month, Reconciliations and Tabernacles, are clearly defined and have nothing to do with harvests. But before we launch into this revelation which sheds considerable light upon the nature and purpose of Trumpets, understand that there is considerable controversy regarding the intended meaning of the following passages. Therefore, I will submit my conclusions while acknowledging the alternative interpretations. Unfortunately, while the Dead Sea Scrolls contain references to this portion of Exodus, only a smattering of words are legible on the two-thousand-year-old parchments. In context, after writing the Ten Statements with His own finger in Shemowth 20, Yahowah dedicated the 21st, 22nd, and first half of the 23rd chapters of Exodus to explaining His ordinances in terms everyone would understand. Since pondering the import of these instructions isn’t the thrust of this chapter, we’ll skip forward to the 10th and 11th verses of the 23rd chapter. There Yahowah uses one of His favorite metaphors, that of sowing seeds and harvesting, to underscore the purpose and nature of His plan of six plus one—with six years being the time for man to toil for himself and the seventh being a time for God to save, nourish, and restore life to those in need. In the 12th verse, God links this explanation to the Sabbath as He amplifies the first of seven Instructions.

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When we reach the 13th verse, Yahowah tells us to be cognizant of His instructions in everything that we do. In this regard, we are to observe the Second Statement: “Do not mention or proclaim the name of any other gods (‘elohym). Do not let them be heard coming from your mouth.” (Shemowth / Names / Exodus 23:13) That of course would include “Lord/Ba’al, Adonis/Adoni, Amen (the Egyptian sun god), Easter/Astarte (the Babylonian Mother of God and Queen of Heaven), Jesus/Gesus (the savior of the Druid religion), or Allah (Muhammad’s new name for Satan). Then without missing a beat, Yahowah transitions from an explanation of His Instructions to His Miqra’ey as if one were an extension of the other. Referring to the three Spring, one Summer, and three Fall Called-Out Assemblies, God revealed: “Three (salos) times in (ba) a year (sanah) you shall stand before Me (regel – walk alongside and set foot in My presence) celebrating a festival feast (chagag) with (la – concerning moving toward) Me. You shall carefully observe (shamar – examine and consider, be aware of and attend to, highly regard, treasure, and keep focused upon) the Festival Feast (chag – celebratory party) of Unleavened Bread (Matsah). Seven (seba’ – oath and promise) days (yowm) you shall eat (‘akal – consume and be nourished by) unleavened bread (matsah) as (ka – in accordance with the way) I instructed (tsawah – constituted and ordained with) you, at the time appointed (mow’ed – the fixed meeting appointment established as a sign; from ya’ad, to meet for a marriage betrothal or judicial summons) in the month (chodesh – from chadash, the time of renewal and repair) of Abyb (‘abyb – when barley begins to ripen). For (ky – indeed because) in (ba) it (huw’) you came forth (yatsa’) from the crucible of Egypt (Mitsraym – plural of matsowr, the place of oppression). None (lo’) shall appear before Me (ra’ah panym – shall be seen in My presence and behold My face, none shall be considered or regarded by Me) as an empty vessel (reyqam – from reyq, void with an unfilled space, worthless, useless, futile, vain and conceited; without a marker demonstrating relationship).” (Shemowth / Names / Exodus 23:14-15) The Miqra’ey of Passover, Unleavened Bread, and FirstFruits are all celebrated in succession in Abyb—the first month of Yahowah’s calendar when “the tender green barley ears are first formed in the early Spring.” The “none shall appear before Me as an empty vessel” reference is to the summer Invitation to be Called Out and Meet of Seven Sevens, where the Set-Apart Spirit fills the void in our souls. It is celebrated seven weeks after the FirstFruits Harvest. With the spring and summer Miqra’ey delineated, Yahowah moved on to the nature and purpose of the Taruw’ah Harvest. And while the “You shall carefully observe” introduction isn’t repeated in the Hebrew text, it is implied by the wa which connects these thoughts to those which preceded them. “And [you shall 17

heed] (wa – and so then you shall observe the) Festival Feast (chag – celebratory gathering) of the Harvest (qatsyr – the time of reaping what was sown, of gathering the crop) of the first fruits (bikuwrym) of your (‘atah) labors (ma’aseh – work, undertakings, pursuits, and accomplishments) which (‘asher – by way of making a connection and through relationship) you sow (zara’ – plant seeds) in the field (sadeh – the land), the celebratory Festival Feast (chag) of the Ingathering (‘acyph – of collecting, gathering, assembling, receiving and withdrawing the harvest), at the conclusion of (yatsa’ – bringing to an end and finishing) the year (sanah – time of renewal), in which (ba – where) you are brought together, received, and removed (‘asaph – gathered in, assembled together, withdrawn, and harvested) from (min) your labors (ma’aseh – work) in the field of cultivation (sadeh).” (Shemowth / Names / Exodus 23:16) Bikuwr, the singular of Bikuwrym/FirstFruits, is from bakar, which speaks of “the first children who are born.” Therefore, Yahowah is talking to us about the reaping of souls who have been born anew into His family as a result of the first four Called-Out Assemblies. His Passover and Unleavened Bread sacrifices made the Harvests of FirstFruits, Seven Sabbaths, and Trumpets possible. We now know that the initial four Miqra’ey were fulfilled two-thousand years ago during the Ma’aseyah’s redemptive advent. And as a result of this pattern, we know that while the harvest of Taruw’ah is still on our horizon, our Redeemer will return to reap what we have sown in His name. So, our job has been and continues to be to sow the seeds of truth over the intervening two-thousand years so that many souls are gathered into Yahowah’s family, and adopted as His children. While God has done all the hard work, He expects us to spread the word, and to labor in the field, so that the resulting harvest is something to celebrate. Moving on to the next interesting word, ‘asher, which can be translated “by way of relationship or connection,” conveys an “association.” In the context of this verse, it connects the Children of Yisra’el with the fruit of the Promised Land. In this regard, we are being told that we can make a difference, that we can be useful implements by helping to “sow,” to plant the seeds and cultivate Yahowah’s message which in turn will help increase the fruits of His harvest. In this light, ‘asher is most often used in conjunction with the work of the Ma’aseyah, as He is the One who reaps the spiritual harvest of Yisra’el. So, as He so often does, Yahowah is conveying many aspects of His plan in a single phrase. ‘Asher thereby aids our understanding by helping us make these connections. The same consonant/vowels which comprise ‘asher, vocalized ‘ashar conveys “to be guided and led to live an upright life, walking on the right path,” as well as: “to be encouraged about a positive change in status, prosperity, and behavior.” But there is more; the letters Aleph Shin Resh also comprise ‘osher, which is a

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“joyous state.” ‘Ashur is “the correct path upon which to walk.” It “leads to the place to stand upright.” So, the vowel-consonants which comprise ‘asher convey all of these things, because Yahowsha’ is our guide, the one who stood upright for us so that we could stand with Him. “Ingathering,” based upon ‘acyph, is another interesting term. It is based upon ‘acaph which means “collected, gathered together, assembled and then withdrawn, received after having been removed.” It is used in conjunction with “the harvest of pure grain from a threshing floor once it has been separated from the chaff.” But ‘acyph isn’t limited to grain. It also speaks of the “collection of wine out of the press before winter.” As such, ‘acyph provides substance to one of Yahowah’s most common metaphors for the ingathering of souls. What is also intriguing about ‘acyph is that the ingathering process it describes includes “placing the gathered grains and wine within a shelter so as to protect them from the elements.” So, in a word, it connects FirstFruits to Sevens and Trumpets to Shelters. With this knowledge, we come to understand that ‘acyph, and its root ‘acaph, speak vividly of what evangelical Christians have errantly come to call “the rapture” based upon Pauline Doctrine. In this light, Yahowsha’s translated term for this harvest is paralambano, which is very similar to its Hebrew counterpart. ‘Acyph/’acaph means: “to gather together, to be accepted and received, and then to be removed.” It speaks of “collecting and gathering in, assembling together, and then taking the harvest away to protect it in a suitable shelter.” ‘Acyph is “a relational term” which conveys the idea of “moving a mass of people from one place, withdrawing them from others, so that they can be received, joining and gathering together as a family for the purpose of developing close relationships.” Paralambano is a translation of the term Yahowsha’ used to describe the stillfuture Trumpet’s harvest in Mattanyah / Matthew 24. There we learn that “one will be taken and the other left.” Paralambano describes people being “acknowledged and accepted, taken away to associate as companions.” The Greek word is from para, meaning “to be by, beside, and near” and lambano meaning “to be taken by the hand and carried away, to be welcomed and removed in an accepting way so as to become an associate; to claim, procure, and receive someone.” So, when we are diligent in examining the actual meaning of the words Yahowah used to explain the Taruw’ah harvest, the connection between the Covenant promise and the fulfillment of the event is pretty hard to miss. (To read more about Yahowsha’s translated use of paralambano in reference to this harvest of souls, turn to the “Erchomai – Comings and Goings” chapter.)

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Should you be interested, the term translated “rapture” is from harpazo—a violent and inappropriate term found in Paul’s first letter to the Thessalonians. Christians who believe Paul and expect to be snatched away in a rapture, will all be left behind during the “‘acaph – harvest” of Taruw’ah. By introducing the Fall Festivals, which begin with Taruw’ah/Trumpets, using terms which are indistinguishable from the words which reflect Yahowsha’s testimony regarding this harvest in the last days, Yahowah has conveyed Taruw’ah’s purpose. He has implied that a gathering in and carrying away of souls will commence on this day. And while it’s helpful to know this, to be “received and accepted” in this harvest, you will need to be filled with the SetApart Spirit which is why Taruw’ah follows Seven Sevens. Yahowah’s next sentence is just ten words long and yet everyone seems to have a different take on what God revealed. Here is mine: “Three (salos) occasions in the conduct of your life (pa’am – times to step forward upon the foundation) in the year (sanah – repeated annual times for being changed and renewed), all (kol) of your adult males shall remember to (zakuwr – men shall be mindful to respond and) be seen (ra’ah – to appear, be present, inspected, considered, and regarded) in the presence of (panym – before) God (‘el), the Upright One (ha ‘edon / ‘eden – the established foundation, the upright pillar, and the base of the Tabernacle), Yahowah ().” (Shemowth / Names / Exodus 23:17) Before we analyze the words, let’s contemplate the message. Since, sanah can mean “annually,” “repeatedly,” “renewal,” or “change,” there are multiple possibilities. First, the Miqra’ey are celebrated on three occasions each year—in the Spring (Passover, Unleavened Bread, FirstFruits), Summer (Sevens), and Fall (Trumpets, Reconciliations, and Shelters). These represent the times that we are to appear before God. They are sanah/yearly meetings with the Boss. Second, during the conduct of our life, we are afforded three opportunities each year to sanah/change our thinking, attitude, and perspective. Those who avail themselves of these opportunities are renewed, and thus born anew into Yahowah’s Spiritual family. Those who elect to form a relationship with God through this process are transformed from above by our Spiritual Mother. We are covered in Her Garment of Light which makes us look perfect in Yahowah’s eyes. And as a result of having made this choice, and having accepted God’s invitation to meet with us, the Set-Apart Spirit works to enlighten, nurture, empower, and embolden us. This insight is reinforced by the fact that sanah can also mean “to change one’s clothes.” Yahowah will have more to say about our new, divine appeal in Yasha’yahu/Isaiah.

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Our ultimate transformation occurs when we are harvested by God. This reaping, or harvest, lies at the heart of Taruw’ah’s prophetic message. In an instant, we become like Yahowsha’, gaining dimensions, power, time, and knowledge. Zakuwr is another word with two potential meanings. It can convey “adult male” or “to be mindful and respond.” So we are either being told that all “adult males need to be seen in the presence” of Yahowah three times a year, or that we “all need to remember to appear before Yahowah.” And since the Miqra’ of Shabuwa specifically includes women and children, if we were forced to choose between the two, I prefer “mindful,” to “male.” It is from this place on that the real disagreements begin. First, in most English translations, ‘el, which means “God,” is ignored and isn’t translated at all. And while ‘el can be translated “to, by, toward, concerning, and inside,” these designations don’t work effectively in this context. Second, Yahowah is errantly changed to “God” in most all bible translations. This particular copyedit occurs every time YHWH appears in proximity to the consonant root ‘dn (Aleph Deleth Nun). This is because the Hebrew letters ‫אדן‬ (Aleph Deleth Nun) were vocalized ‘adon, and then rendered “Lord” by Masoretic rabbis in the 11th century CE. So, changing Yahowah’s name to the title “God” in this passage precludes modern translators from exposing their fraud and being forced to write “lord LORD,” in that they have all steadfastly adopted the custom of replacing Yahowah’s name with the title “LORD.” So, when ‘dn is used in conjunction with Yahowah’s name, you will invariably see “Lord God” in your English bible. While there is no rational defense for these translation errors, I believe that the Rabbinical Masorete vocalization of ‘dn as adon/lord lies at the heart of one of the greatest corruptions ever perpetrated by man. ‘Adon is synonymous with ba’al, the title attributable to Satan and sun-god worship throughout Scripture. That is why ‘Adon is seen as the root of Adonis—the pagan sun-god counterfeit for Yahowsha’. What’s misrepresented by this mistake is that Yahowah wants to be our father and friend, not our lord and master. It is Satan who wants to lord over man, beguiling humankind into believing that he is the most high—“Allahu Akbar!” It is why Islam is famous for its required prostrations, and why Yahowah is opposed to us bowing down before Him. This misrepresentation does not end there. These same religious rabbis, who Yahowsha’ said were “born of serpents,” purposefully and deliberately altered the Word of God and replaced Yahowah with ‘adonai each of the 7,000 times Yahowah inspired His prophets to inscribe His personal name in His Scripture. 21

Then, even without the definite article, ‘adon/lord was translated “the LORD,” erasing Yahowah’s name and replacing it with Satan’s title. While online encyclopedias are wrong about many things, their portrayal of this corruption is telling. “In Judaism, the name of God is more than a distinguishing title. It represents the Jewish conception of the divine nature, and of the relation of God to the Jewish people. To show the sacredness of the names of God, and as a means of showing respect and reverence for them, the scribes of the sacred texts took pause before copying them, and used the terms of reverence so as to keep the true name of God concealed.” The opening line is idiotic, especially when associated with the concluding statement. Not only isn’t the name of God a “distinguishing title,” a name cannot be elevated in status by concealing it. And while Yahowah’s name, meaning “I Was, I Am, and I Will Be,” accurately represents His divine nature, the title, “Lord” does not. Further, Yahowah specifically addresses God’s relationship with Yahuwdym (meaning Related to Yah), and it illustrates the significance of hundreds of other names and words throughout Scripture. “Lord” destroys these connections completely. And what’s with the duplicity: “the name,” “the names,” “them,” “them,” and “the true name?” While Yahowah has many titles, He has but one name. Few things are made more abundantly clear in Scripture than this. Lastly, Yahowah has asked us to demonstrate reverence for His name by proclaiming it. He has told us that those who bring His name to naught by concealing it, will die separated from Him. And how ridiculous it is that Jews and Christians chime “In His Name” or “In God’s Name,” yet never use it. It’s sad that many of them probably don’t even know it, but it’s downright depressing and despicable that none of them seem to care. The removal of Yahowah’s name from His Scripture has given way to the religions of Judaism, Christianity, and Islam. Had that not been done, they would not exist and religion would not have trumped relationship. In Judaism, Rabbis used the removal of Yahowah’s name to usurp God’s authority. Yasha’yahuw / Isaiah will hammer this point home shortly. In the 2nd century CE, the father of Judaism said “God listens to the rabbis, the rabbis don’t listen to God.” Then in the 12th century CE, Moseh ben Maimon, known as Rambam, speaking of disagreements between rabbis and Yahowah’s prophets wrote: “God did not permit us to learn from the prophets, only from the rabbis who are men of logic and reason.” The now nameless God was relegated obsolete by men who called themselves rab/exalted. In so doing, the religion of man was born.

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Starting in the 4th century CE, Constantine’s Universal, or Catholic Church, established itself as the lone authorized agent of a nameless god. Man’s edicts soon replaced Yahowah’s teachings and most all aspects of the Babylonian sungod religion were incorporated into Christianity. Yahowsha’s condemnation of Catholicism is contained in three of His seven Revelation letters and may be studied starting in the “Pergamos – Men Conquer and Rule” chapter, followed by “Jezebel – Exalting Ba’al.” Muhammad, a demon-possessed pedophile, mass murderer, and terrorist was able to make the claim that Allah was the god of the bible, because the name of Scripture’s God had not been preserved. Then he bought sufficient Talmud quotations from Yathrib’s Rabbis to make his corruption seem religious. To my surprise, in Yasha’yahu’s Taruw’ah discussion, Yahowah will hold these rabbis accountable for this very crime. Had Yahowah’s name been preserved, we would have known the Redeemer’s name, the meaning of the Savior’s name, and understood Yahowsha’s relationship to Yahowah. And we would have known that God’s name not only lies at the heart of His Scripture, but that it is the foundation of His Word. His name not only defines “existence,” but because He is, we too can live forever. Religions promote the notion that God is an unknowable, mean spirited, and inaccessible deity to be feared. According to the clerics, they hold the keys to heaven. How else do you suppose popes enticed men to go on the Crusades or imams beguiled boys to become suicide bombers? How else do they entice people to pay them money? Names are important because personal relationships are developed on a first name basis. Not only is it endearing, it precludes misidentification. That is why God tells us that His personal name is Yahowah—not once, but exactly 7,000 times. It is why He says that the name of any other god must not be spoken. On 6,868 of the 7,000 occasions Yahowah signed His name to His Word, the religious rabbis wrote ‘adon or ‘adonay above Yahowah—expressly to keep Yahowah’s name from being spoken. But on 132 of these occasions they actually erased Yahowah and replaced God’s personal name with ‘adon. We would not have known about these sinister substitutions without the Dead Sea Scrolls. But with them, we know that Yahowah autographed His Scripture, literally put His signature on His Word, by signing His name exactly 7,000 times. Seven is Yahowah’s favorite number, the number of perfection, the sum of six plus one, of man (who is represented by the number six) with God (who is one). And the multiple of 1,000 is key to us understanding Yahowah’s 6,000 plus 1,000 year prophetic timeline. By changing Scripture 7,000 times a great deal was lost.

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Before we move on and examine the ‘dn conspiracy more closely, I want to bring your attention to another important and related realization. Religious Christians often write me and say: “I don’t believe that God would allow someone to change His Bible.” Many of these misguided souls then go on to claim that their English translation, usually the King James, is inerrant. But how is that possible, I respond, if the Dead Sea Scrolls, the oldest collection of Yahowah’s revelation, differ from the text we have today on more than 7,000 occasions? The reality is, religious Christians have been led to believe that which is not true. There are thousands of manuscripts of the Torah, Prophets, Psalms, as well as the Greek eyewitness accounts, and yet no two manuscripts are the same. Therefore, it is a factual certainty—an undeniable reality—that God’s Word has not been protected from change. Recognizing this, we must ask, why wasn’t the Christian god protecting his “bible” a thousand years ago when his name was erased, and then replaced by “Lord?” If the Textus Receptus is the “received text,” why are there 300,000 known variants between it and the oldest manuscripts? If the Masoretes were inspired to perfectly preserve God’s Word, how is it that they weren’t inspired to recognize the Ma’aseyah? And why is it that the prophetic passages preserved in the 200 BCE Qumran Scrolls differ so significantly from the Masoretic counterparts 1300 years later? Was the Christian religious god on a sabbatical when the third edition of the KJV said “Thou shall commit adultery,” or in 1629 when ekklesia was changed to “church,” and Yahowsha’s name was changed to “Jesus” for the first time? Or is the religious god, who is obviously impotent, and unable to protect his word from change, a deity other than Yahowah—a false god whose characteristics differ from the God who inspired the Word? As I read Scripture, I find Yahowah saying that we are not to add or subtract anything from His Word, but also giving man freewill. It’s like the Garden of Eden, where God provided instructions that man was free to ignore, albeit at his peril. Knowing that we would exercise freewill poorly, knowing we would corrupt His revelation, Yahowah explained the consequence. This is why God repeatedly admonishes us that we must choose between trusting Him, or trusting men. Both is never an option. The truth is available should you be willing to invest the time to know it. It’s about priorities, which is how Yahowah wants it to be. Returning to our conspiracy, the consonant root ‘dn (Aleph Deleth Nun) or (‫ )אדן‬can be pointed: ‘adon, and translated “mighty, master, lord, and father,” or ‘edon/’eden, meaning “the foundation, the upright pillar, the base of the Temple, and the Upright One.” The Masoretes elected to vocalize ‘dn as ‘adonay (‫)אָדוֹן‬. 24

These same rabbi/masters, choosing to present themselves as “lords” to rule over men, then said ‘adonay meant “Lord.” But that might not be completely accurate since Hebrew already has a word for “lord,” that being ba’al. Ba’al is also the name and title of the satanic sun god who was referred to as “Lord” by the Babylonians and Canaanites. So it is reasonable to assume that since Yahowah repeatedly besmirches Ba’al, He would not have applied his title to Himself. The alternative vocalization of ‘dn is ‘edon or ‘eden (Strong’s #134). It has very specific Messianic connotations. ‘Edon or ‘eden is “the foundation in which an upright timber is placed, it is the upright pillar itself, and it is the base of the Tabernacle.” These associations give ‘edon prophetic symbolism, purpose, and meaning in the context of the Ma’aseyah and our redemption. Daniel tells us that Yahowah’s Tabernacle, His Qodesh Qodesh (“Holy of Holies”), is synonymous with Yahowsha’s body. Most prophecies regarding the Ma’aseyah present the Savior as the “Upright One,” and have “stands upright” listed among His characteristics. Further, Yahowsha’s willingness to be nailed to an “upright pole” is significant because it equates the Upright One with the upright pillar which serves as the doorway to salvation. The Scriptural text is comprised of three letters which form the basis of a word which can be vocalized in one of two ways. One is pertinent, prophetic, and profound. The other is irrelevant, inconsistent, and misleading. So it is my contention that the rabbinical religious establishment chose the irrelevant option so that they could become relevant by misleading. It’s just a hunch, but I don’t think that was Yahowah’s choice. As further evidence, consider how Yahowah used pa’am, meaning “upon the foundation” in the midst of this life changing Miqra’ explanation. Remember, He said: “Three occasions in the conduct of your life (pa’am – times to step forward upon the foundation) in the year (annual times of change and renewal) all of you shall remember to be seen (to appear and be present) before God, the Upright One and Established Foundation (‘edon - ‘eden) Yahowah ().” (Shemowth / Names / Exodus 23:17) In the passage, our Creator directs us to a proper understanding of ‘eden – ‘edon, by introducing it with pa’am, “the foundation of our life,” and associating it with His title, ‘el, and His name, Yahowah—all so that we know precisely with whom we are to meet. As an interesting aside, had ‘dn been pointed ‘adon and then been translated “Father,” rather than “Lord,” it would have been relevant, albeit significantly less so than “the foundation of the upright one and temple.” The same could be said for ‘adon’s other connotations: “husband, supreme authority, and the one to whom everything belongs.” 25

But it is the combination of errors that has made this copyedit so deadly. Yahowah’s name was unjustifiably replaced by ‘adonay. Then, ‘edon was errantly vocalized ‘adon every time it was actually used by Yahowah in reference to Yahowsha’. And finally, ‘adon and ‘adonay were consistently translated “Lord,” rather than “father, husband, or supreme authority” in each of those occurrences. The result of these errors continues to be a plague on humankind—the most heinous crime ever perpetrated against mankind’s mortal soul. Men acting as if they were God, thinking they were smarter than God, better communicators than God, more important than God, substituted Lord/Ba’al’s title for Yahowah’s name 7,000 times in His Scripture. By doing so, Jews and Christians alike have been deprived of a personal first name relationship with Yahowah. They unknowingly pray to Satan rather than God. As a direct result of what the Rabbinical Masoretes have done, and an army of religious minions after them, mankind has been robbed of the significance, the meaning, and the context of “the One who stands upright for us so that we might stand with Him.” The correlation and interconnection between the promise and its fulfillment was torn asunder when these rabbinical mistakes were compounded by Constantine’s priests. They completed the sun-god deception by rendering the Divine placeholder for the Greek word stauros, “cross,” rather than “upright pole.” Combined, these errors cause us to miss the fact that stauros is based upon histemi, “to stand upright and to establish a covenant so as to enable others to stand.” Yahowah was renewing, confirming, and fulfilling while man was busy destroying, corrupting, and deceiving. I don’t want to give the impression that ‘dny, the emphatic, first-person, singular form of Aleph Deleth Nun with the addition of a Yod, vocalized ‘adonay, isn’t accurate when translated appropriately some of the 434 times it appears in the Tanakh. But to know when that’s appropriate, and to translate it accurately, it is imperative that we understand the etymological root of ‘dn. Etymology is: “the history of a linguistic form of a word shown by tracing its development since its earliest recorded occurrence in the language where it is found, by tracing its transmission from one language to another, by analyzing it within its component parts, by identifying its cognates in other languages, or by tracing it and its cognates to a common ancestral form in language.” With that in mind, the Ugaritic and Akkadian uses of ‘dn when vocalized as ‘adon, meant “father, master, and mighty.” There are times when these applications are intended in Scripture. ‘Adon pointed this way usually refers to men who are regarded as “masters or fathers.” But while men claim to be “lords,” this title is inconsistent with Yahowah’s intent. Likewise, while Yahowah is “mighty,” this attribute is more adroitly addressed by ‘el, the Hebrew word for “Almighty.”

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At best, by using ‘adon and ‘adonay rather than ‘edon or ’eden, we miss the tabernacle connection and all that it conveys, especially related to the prophetic implications of the Called-Out Assembly of Tabernacles, of God living with us, and with our bodies being His tabernacle and abode. At best we miss the connection of Yahowah being Yahowsha’s foundation, and Yahowsha’ being the Upright Pillar. That leads to ignorance of the Upright One’s Messianic significance and the upright pole’s connection to the whole tapestry of Scripture. We miss the fact that Yahowsha’ stood upright for us so that we could stand with Him. And at worst, we confuse God with the Devil and serve the wrong spirit. Moseh in Shemowth / Exodus 34:23, combined ‘dn with Yahowah, ‘el, and Yisra’el: “ha ‘dn yhwh ‘elohe yisra’el,” meaning: “the Established Foundation and Upright One, Yahowah, God of Yisra’el.” Yahowsha’ bears this title in Mizmowr / Psalm 110:1: “Yahowah reveals and declares to the Foundation of the Tabernacle and the Upright One (‘dn), sit, dwell, and remain (yashab – be seated and abide, inhabit as your home, be settled and stay, restore and renew) at my right hand.” In these contexts, “master, father, and lord” are senseless. The standard excuse for the reckless use and vocalization of ‘dny as ‘adonay is encapsulated by The Theological Wordbook of the Old Testament: “to avoid the risk of taking God’s name (YHWH) in vain, devout Jews began to substitute the word ‘ădōnā(y) for the proper name itself. Although the Masoretes left the four original consonants in the text, they added the vowels ĕ (in place of ă for other reasons) and ā to remind the reader to pronounce ‘ădōnā(y) regardless of the consonants. This feature occurs more than six-thousand times in the Hebrew Bible [actually, 6,868 times]. Most translations use all capital letters to make the title ‘LORD.’ Later the Jews substituted other words such as ‘the name (Ha Shem), the blessed, or heaven.’” But there is no Scriptural reference to “vain” in connection with the use of Yahowah’s name. Therefore, the Third Statement of the First Tablet had to be rewritten to justify the unjustifiable. “You shall not take the name of the LORD thy God in vain” isn’t how Yahowah began this essential instruction. Nasa’ doesn’t mean “take.” It means “lift up, carry forward, and bear.” Today, we would use, “promote, advocate, exalt, or tolerate,” to convey nasa’s connotation in this context. But there is even more to nasa’ than this, because it also denotes “deception and deceit.” Further, “‘Adonay-Lord” can’t be found. There is absolutely no textual justification for “Lord” in the Statement itself. None. God etched “Yahowah,” not Lord, in stone, so who are we to edit our Maker? Isn’t it arrogant in the extreme to infer that God was incapable of writing what He wanted to say? Are we to believe that man is a better communicator?

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Next, Yahowah engraved shaw’ on His tablets. It conveys “desolate or lifeless”—the worst of all possible consequences. God did not use any of the Hebrew words for vain in the sense of “lightly, frivolously, arrogantly, or failed.” Had He wished to do so, He could have chosen common terms to communicate any or all of those thoughts. To “lightly esteem” in a “frivolous” way so as to “disregard or ignore” is nabel. To lightly esteem in the sense of “trifling with” in a “contemptible fashion” is qalal. Vanity in the sense of “arrogance or pride” is ga’awah. “Failure,” in the sense of having tried in vain, is raphah or karath. But He chose shav’/desolate lifelessness instead. So why would Yahowah say that the advocacy of deceit, the tolerance of deception, and the promotion of “shaw’, “lifelessness” in His name was unforgivable if He actually meant to say that being frivolous, arrogant, and failing were unforgivable? If these things are beyond redemption, why bother with salvation? All of us are guilty of failing to keep the standard, of being frivolous, ignorant, and arrogant. But we are not all guilty of advocating lifeless religious or desolate political doctrines or of arrogantly disregarding Yahowah’s name. Rabbis and Priests are, however. And that is the point—the very reason religious men replaced God’s name with Satan’s title. In our attempt to appreciate how Yahowah wants us to celebrate Taruw’ah, and to understand its prophetic implications relative to our redemption, let’s review the message contained in Shemowth / Exodus 23. “Do not mention or proclaim the name of any other gods. Do not let them be heard coming from your mouth.” (Shemowth / Names / Exodus 23:13) “Three times in a year you shall stand before Me (walk along side and set foot in My presence) celebrating a festival feast with Me. You shall carefully observe (be aware of and attend to, highly regard, examine and consider) the Festival Feast of Unleavened Bread (Matsah). Seven days you shall eat unleavened bread as I instructed you, at the time appointed (the fixed meeting appointment established as a sign) in the month (time of renewal and repair) of Abyb. For in it you came forth from the crucible of Egypt. None shall appear before Me (shall be seen in My presence and behold My face, none shall be considered or regarded by Me) as an empty vessel (void with an unfilled space, without a marker demonstrating relationship).” (14-15) “And [you shall observe] the Festival Feast (celebratory gathering) of the Harvest (the time of reaping what was sown, of gathering the crop) of the first fruits (bikuwrym) of your labors which you sow in the field, the celebratory Festival Feast of the Ingathering (collecting, assembling, receiving and withdrawing the harvest), at the conclusion of the year (time of renewal), in which you are brought together, received, and removed (gathered in,

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assembled together, withdrawn, and harvested) from your labors in the field of cultivation.” (16) “Three occasions in the conduct of your life (times to step forward upon the foundation) in the year (annual times of change and renewal) all of you shall remember to be seen (to appear and be present) before God, the Upright One and Established Foundation Yahowah.” (17) While this review serves to affirm that the Taruw’ah harvest predicts the ingathering of souls who are filled with the Spirit, Yahowah had more to say regarding the nature of the Miqra’ey in general, and Trumpets in particular, in the next verse. “You should not offer (‘lo zabah – or sacrifice) yeast (chamets – leavened foods or vinegar, that which is sour or bitter, that which causes grieving and sorrow) near (‘al – with or to) My (‘any) blood (dam) sacrifice (zebah – sacrificial offering). And do not (lo’) allow fat to remain through the night (yalyn heleb – lipid tissue to endure the night) of My (‘any) Festival Feast (‘ani chag – I Am’s Celebratory Parties), continuing to exist until (‘ad – enduring until) morning (boqer – first light).” (Shemowth / Names / Exodus 23:18) Taruw’ah is about celebrating the harvest of saved souls, and correlating it each year with the time the Redeemer will come to gather and collect His children. The terminology in this passage is intriguing. In Qara’ / Called Out / Leviticus, there was no mention of a sacrificial offering associated with the Called-Out Assembly of Trumpets. But now we are told that an offering isn’t to include yeast, the symbol of corruption and sin, or vinegar, the product of spoiled wine. That is because only those souls who have had these things removed by the atoning blood of Yahowah’s sacrificial lamb will participate in this harvest. The essential metaphor of removing yeast is purposefully convoluted by Judaism and Christianity, because according to Yahowsha’, the yeast He removed from our souls on the Invitation to be Called Out and Meet of Unleavened Bread is religious corruption. So theologians confuse the issue by establishing rules and rituals associated with food choices and preparation, whereby the symbolic message is lost under a mountain of minutia. Because no sacrifice has heretofore been specified in conjunction with the Miqra’, and because Yahowah says that the “blood sacrifice” is His, this passage is telling us that God’s sacrificial offering is the one which applies. After all, the message of Passover and Unleavened Bread was that Yahowsha’ paid the price to remove the consequence and penalty of sin from His children. And that sacrifice was for all time. From a practical perspective, fat, like blood, isn’t healthy for us to ingest, so Yahowah wanted these things to be consumed in the burnt offering. That way, God’s children, by consuming the nutritious part of the lamb, received the full 29

benefit of the offering. Unlike pagan deities, Yahowah did not need man to feed Him—He was content being the one who served. So the fat went up in flames. Additionally, the fat in this metaphor could be those who are too apathetic or antagonistic regarding Yahowah, to listen to His message. They do not respond as He knocks on the door and do not accept the gift He has brought for them. And if they are the fat in this message, Yahowah is telling us and them that they will not come out of the darkness to the dawn at the end of His Miqra’ey fulfillments. They, like the fat in a burnt offering, are left to be destroyed during the metaphorical fire judgment. “You shall arrive and enter (bow’ – come to and go inside) Yahowah (), your God’s (‘elohym), home, family, and household (beyth – tabernacle and dwelling place) with the first and choicest (re’shyth – the initial and most valued) of the first fruits (bikuwrym) of your soil (‘adamah – earth as in the sense of ground, and also a cognate of ‘Adam, the first man created in Yahowah’s image)…” (Shemowth / Names / Exodus 23:19) There are two harvests depicted in the Miqra’ey. The initial FirstFruits Harvest was fulfilled 1,500 years after Yahowah spoke these words to Moseh. Yahuwdym who, based upon the Towrah promises, had become members of Yahowah’s family, were raised from the dead and taken to God’s dwelling place on the Miqra’ of Bikuwrym in 33 CE. This occurred in conjunction with the Ma’aseyah’s reunion with Yahowah. They were thus the first, FirstFruits harvest. However, there will be another harvest experienced by the sons and daughters of Adam—this one experienced by adopted Yahuwdym, the principally foreign, or gentile ekklesia (out calling), on the Miqra’ (out calling) of Taruw’ah. This passage concludes with an instruction which is clear enough, at least superficially: “…You shall not boil (basal – bake or roast) the kid (gedy – young male lamb or goat) in the milk (halab) of his mother (‘em – female parent, caregiver and provider).” (Shemowth / Names / Exodus 23:19) Scratching an inch beneath the surface, we recognize that a mother’s milk nurtures her children. It is why Peter says: “Like newborn infants, long for the pure milk of the Word so that by it you may grow with respect to salvation.” Our Mother’s milk is therefore the Word of God. Digging a little deeper, we recognize that our Spiritual Mother was expressly excluded from the Unleavened Bread sacrifice of the Lamb of God. She separated Herself from Him as Yahowah’s “kid” drew His last breath on Mowryah’s Upright Pole. And that is because Yahowah’s Spirit cannot go to She’owl, the place designated as separation from God. Our Spiritual Mother then reunited with Yahowsha’s soul on the Called-Out Assembly of FirstFruits, enabling the Son to rise.

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So while our yeast, our personal, religious, and political iniquity, was associated by design with the Son, the Spirit’s role is to disassociate sin from our souls. The Ruwach Qodesh cleanses and purifies us, in addition to providing us with Her Garment of Light—the very thing which enables us to appear perfect in Yahowah’s eyes. Since we cannot find or enter Yahowah’s home alone, we need a guide. “Behold (hineh – look and see), I Myself (‘anoky – I Am will provide and) will send out and dispatch (salah – strip off an outer layer and reach out, freely giving) a supernatural messenger (mal’ak – a theophanic, or visible manifestation of God who will serve as His Spiritual Representative, as an envoy from heaven to carry His message and do His work) to (lo) appear in your presence (paneh ‘athah) to (lo) be your protector (samara – the one you should carefully observe and revere to remain safe, cared for, and protected) in (ba) the Way (darak – sent out to lead, guide, direct) and to arrive to bring you (bow’ ’athah – to come to enable you to enter and be included) into God’s (‘el – inside the Almighty’s) home (maqowm – dwelling place and upright assembly, the standing place, household, and abode) which through relationship (‘asher) I have prepared and firmly established (kuwn – fashioned and formed, arranged and set in place).” (Shemowth / Names / Exodus 23:20) The One who will reap the harvest of Taruw’ah, the visible manifestation of Yahowah, the Messenger of God, the only one who can escort us into Yahowah’s presence, the Way, the Truth, and the Life—the One Yahowah, Himself, has sent, is Yahowsha’. He is part of Yahowah, set apart from Him, to be our protector and guide. Every reference to the forthcoming Trumpets Harvest has Yahowsha’ meeting those who have followed the Way He has mercifully provided, in the air, so that He can take us home. This message is so clear, so obvious, I am surprised so many miss its significance and implications. Our guide home, the supernatural messenger, spoken of here, is God manifest in human form. This envoy bears God’s message, God’s brand, and God’s name. He is the Savior Yahowsha’. “Carefully observe and be secure (shamar – consider, care about, revere, and cling to Me) by means of (min) His presence (paneh – His appearance), and listen to (shama’ – receive, understand, and heed His message, His news, summons, and the call of) His voice (qowl). Do not (‘al) rebel against (marar ba – be embittered or be angry against Him, do not defy or be disobedient to His authority, or display infidelity toward) Him, for indeed (ky – because if you do and are, if you are identified as such, and are burned by this brand) I will not lift you up or carry you away (nasa’ – respect, forgive, exalt, honor, accept, or raise you) from your rebellious transgressions (pesha’ – revolt, crimes, offences, faults, and sin), for indeed, My brand (‘ani ky) name 31

(shem – proper designation, renown, reputation, and glory) is in (qereb – inside His physical human body, in the midst of) Him.” (Shemowth / Names / Exodus 23:21) Only one man in all of human history fits this description: Yahowsha’, meaning Yahowah is Salvation. Sadly, as we will soon learn by examining Yasha’yahu’s prophetic presentation of the Taruw’ah harvest, Yahowah knew that most Jews would ignore this advice. For doing so, they have suffered the consequences of what they brought upon themselves. As a specific example of their rebellion, religious rabbis renamed the fifth feast Rosh Hashanah, or Head of the Year. It now honors the Babylonian religion, aligning the Jewish calendar with that of those who instigated the first sun-god religion. This bad habit was picked up during the long vacation the Jews experienced in Babylon during the sixth century BCE. So now, Rosh Hashanah, not the Miqra’ of Taruw’ah, is observed by religious Jews on the first day of Tishri. It’s even referred to as the “Jewish New Year,” even though it’s Babylonian and falls on the seventh month of Yahowah’s calendar. Most Jews have elected to brand themselves with man’s instructions and not Yahowah’s. 

There are additional references to the Taruw’ah Harvest in the Torah, Prophets, and Psalms beyond the two passages we have already examined. The most interesting is found in the 57th chapter of Yasha’yahuw, better known as Isaiah. The prophet sets this predicted harvest of souls into the context of its time, revealing the societal conditions which will persist immediately before, during, and immediately after the Taruw’ah Harvest He tells us that the Jewish religious community will completely miss its relevance, and explains why rabbis will be unaffected by the sudden disappearance of many thousands of like-spirited people. Of particular interest, Yasha’yahuw confirms that the Trumpet’s Harvest of saved souls precedes the Tribulation—something Yahowsha’s testimony affirms, but most Christian’s deny. And finally, at the conclusion of Yasha’yahuw 57, we will read Scripture’s most complete and compelling description of precisely what we are asked to do in celebration of the Shabathown. By investing the time to study these verses in context, we will come to appreciate the scope of the infighting between Jews and Muslims which Yahowah

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adroitly predicted will dominate the landscape of human events during the last days. We will come to understand precisely why God is so opposed to religion, and the consequence such doctrines have on our children. And while much of Yasha’yahuw 56 and 57 isn’t directly related to the Miqra’ of Taruw’ah, all of what follows is all germane to the purpose of Taruw’ah—which is to share Yahowah’s healing and beneficial message with all mankind. Therefore, by way of introduction, in Yasha’yahu/Isaiah 55, Yahowah declares that unlike religion, His redemption is free, “without money or cost.” He says: “Listen carefully to Me. Incline your ear and come to Me. Listen so that you may live, and so that I will be able to establish an everlasting Covenant Relationship with you.” A relationship, however, requires more than one person’s participation. (Yasha’yahuw / Yahowah Saves / Isaiah 55:3) So Yasha’yahu was inspired to offer the following advice: “Seek Yahowah while He may be found. Call upon Him while He is near. Refrain from bad behavior and depraved thoughts. Return to Yahowah and He will have mercy. Our God will provide a free and abundant pardon.” (Yasha’yahuw / Yahowah Saves / Isaiah 55:6-7) As religions develop over time and become more pervasive, as they become more fully established and integrated within a culture, it becomes increasingly difficult to “find Yahowah” through the maze of societal clutter. Further, when belief systems are unchecked, and allowed to permeate peoples’ minds, they preclude thinking, and cause people to react adversely to all evidence which is contrary to their faith, no matter how legitimate or convincing. That is the message Yahowah is communicating here. Since our Heavenly Father knew that religious Jews would be audacious enough to claim that their thoughts and ways were superior to His, He unleashed this primitive strike as a warning to those who would acquiesce to the pressures of religion: “My thoughts are not your thoughts. Neither are your ways, My ways, declares Yahowah. For as the heavens are higher than the earth, so are My ways higher than your ways and My thoughts, higher than your thoughts.” (Yasha’yahuw / Yahowah Saves / Isaiah 55:8-9) In the religious debate between man and God regarding whom should be trusted, Yahowah has once again been unequivocal. Man’s ways are not God’s Way. Then speaking of the enlightenment He has provides to show us the way home, Yahowah’s said this to those who would corrupt His Scriptures: “My Word shall go forth from My mouth and it shall not return to Me empty without accomplishing what I desire, or succeeding in the purpose for which I sent it.” (Yasha’yahuw / Yahowah Saves / Isaiah 55:11) So while religious men have done their utmost to change, counterfeit, and conceal Yahowah’s Word, His

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purpose, which is to form loving, familial relationships with men and women who choose to know Him, and who elect to trust and rely upon Him, will not be thwarted. While the overall number of souls who have come to know God has been reduced by religious institutions, the quantity of relationships established has never been as important to Yahowah as the quality of those relationships. God would have been content with Adam. Moving on to the 56th chapter, we find another affirmation that Yahowah is judgmental, and that He wants us to be as well. Discernment enables us to better understand the relationship between Yahowah and Yahowsha’, between the written Word and the Word made flesh. “For this is what (koh) Yahowah ( – hwhy) says (‘amar – promises and avows): ‘Observe and consider (shamar – carefully examine and focus upon) the means to justly resolve disputes (mishpat – making good decisions regarding judgment) and (wa) engage in that which is vindicating (‘asah tsadaqah – act upon and participate in what is right, justifiable and acquitting), because indeed (ky), My salvation (yashuw’ah – My redemption and reconciliation) is near, closely related (qarowb la ‘any – is intimately and personally associated with Me, and as kin will soon bring you close to Me), and is coming (la bow’ – and will arrive and be delivered accordingly). And (wa) My righteousness and vindication (tsadaqah – My salvation; from tsadaq, the justification to save and deliver) will be revealed (galah – will be made known, disclosed and exposed).’” (Yasha’yahuw / Yahowah Saves / Isaiah 56:1) Yahowsha’, which means “Yahowah Saves,” is Yahowah diminished to human form for the express purpose of vindicating His children. Our salvation is predicated upon making the connection between what we observe in the Torah, Prophets, and Psalms and the fulfillment of these promises by Yahowah in the form of Yahowsha’. This is the straight path to life of which Yahowsha’ spoke at the conclusion of His Teaching on the Mount. And it is why Yahowah affirmed: “Blessed through the relationship by walking on the straight path (‘asher – joyous and productive by way of relationship and making the connection) is the person (‘enowsh – mortal human individual) who acts upon and engages in (‘asah – participates in, celebrates, and profits from) this (zo’th – [i.e., remains observant and acts upon the means to salvation and vindication]).” (Yasha’yahuw / Yahowah Saves / Isaiah 56:2) Prophetically, based upon its use in Daniel, Isaiah, and by Yahowsha’ Himself, we know that the “Son of Man” is the Ma’aseyah. “And (wa) the Son (ben) of Man (‘adam), He strengthens, establishes, restores, and renews (chazaq – prevails by being resolute and uncompromising, and by way of His 34

power and steadfast devotion) with it (ba – literally, “in Her” based upon the DSS).” (Yasha’yahuw / Yahowah Saves / Isaiah 56:2) God is predicting that the Son of Man, the Ma’aseyah Yahowsha’, will be revealed, will save in association with Yahowah, and will vindicate and strengthen those who are observant of His Word and responsive to His Instructions. “Observing (shamar – closely examining and thoughtfully considering, caring about, and focusing upon) the Sabbath (shabat – day of rest and reflection based upon the promise of seven) keeps from (min) profaning it, treating it with contempt, and dishonoring it (halal – polluting it, desecrating it, or making it common). And also (wa) observing (shamar – closely examining and thoughtfully considering, caring about, and focusing upon) His hand (huw’) keeps from (min) engaging in (‘asah – participating in or doing) anything (kol) harmful and evil (ra’ – bad, morally impure, wrong, inconsistent with the standard, disagreeable and malignant, displeasing or dubious).” (Yasha’yahuw / Yahowah Saves / Isaiah 56:2) God issued a warning to the church not to dishonor the Sabbath by changing it to Sunday. And in this context, His statement suggests that the lessons learned by observing the Shabat are germane to our salvation. But beyond this, by equating all of these salvation references, Yahowah is affirming that the “Son of Man” is the Ma’aseyah and Savior because He is the very hand of God. Those who examine what He said and did shield themselves from religious corruption. Those who follow Yahowsha’ are Towrah observant. The fact is, to understand Yahowah and His plan of salvation, we must understand the Sabbath and what it stands for. By profaning it, and honoring Sunday instead, Roman Catholics and their stepchildren, Protestant Christians, have obscured their view of God and thus blocked their path to restoration. The Sabbath contains several essential teachings. First, to know Yahowah, we must set time aside to commune with Him. Second, to live forever, we must acknowledge that we cannot save ourselves, and that it is God’s work, not ours, which counts. Third, to understand Yahowah’s plan and timing, we must come to appreciate that everything follows His pattern of six plus one equals seven which is emblazoned into God’s presentation of the Shabat. And as it relates to “His hand (yad),” we benefit from knowing that Yahowah () not only begins with a the Ancient Hebrew letter Yad, which was drawn in the form of an extended arm and hand , but also includes four additional hands, those of men and women reaching up to Him . Speaking of the Gowym who would become adopted Yahuwdym, God reveals: “Do not let it be said that (wa ‘al ‘amar) the foreign child (nekar ben – the stranger who was not previously known, recognized and regarded) who has 35

entered into a relationship (lawah – formed an attachment to and association, joined, standing) with (‘el), Yahowah ( – hwhy) is to be excluded or separated (badal – set apart) from (min) Yahowah ( – hwhy), even dismissed (badal – abandoned) on account of (‘al – by means of or because of) his people (‘am – family).” (Yasha’yahuw / Yahowah Saves / Isaiah 56:3) Adopted Yahuwdym are not to be excluded from a relationship with Yahowah, but are to be embraced just as those who are naturally born. The fact that adopted Gowym come from nations which are often ignorant of God, is irrelevant to God. Yahowah has invited many non-Jewish people like me into his family in spite of the fact the churches we previously attended remain misguided, and in spite of the fact that our families and nations are hostile to Israel. And since He has accepted people like me, no man has the right to separate us. My status as God’s child is irrevocable and eternal—chiseled in stone and signed in blood. “And do not let the government official (saris – castrated political or religious authority and ruler) speculate (hen) and say (‘amar – claim), ‘I am a withered and dried up (yabes – paralyzed and unresponsive) branch (‘es – tree, carpenter, or gallows).’” (Yasha’yahuw / Yahowah Saves / Isaiah 56:3) Considering the context, I believe Yahowah is telling Jews that they should not do the two things they have done. They should not say that Gentiles cannot be grafted onto the vine that is Yisra’el, and they should not deny the Ma’aseyah’s redemptive mission, symbolized by the branch. The vine is not dead and God is not unresponsive. “For thus says Yahowah ( – hwhy): ‘The leaders (saris) who through relationship (‘asher) observe and examine (shamar – consider) My Sabbath, who choose (bahar – elect, prefer, and desire) that which delights Me (hapes – that which I desire and take pleasure in), and are passionate about (hazaq – strengthened by) My Familial Covenant Relationship (beryth – mutual agreement and binding marriage pledge; based upon ), I will provide for (natan – freely bestow upon) them within My home and family (bayith – house and tabernacle) and within My protected abode (homah – My walls), a powerful enabling (yad – hand and) name (shem – proper designation) which is better (towb – more beneficial and beautiful) than those given to sons and daughters. I freely bestow (natan – give) a proper name upon them which is eternal and everlasting (‘olam – forever, enduring for all time), which through relationship blesses (‘asher), and they shall not be cut off (karat – severed from the covenant, separated or banished, cease to exist, or die).’” (Yasha’yahuw / Yahowah Saves / Isaiah 56:4-5)

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Even government officials can live forever in Yahowah’s family so long as they “observe and revere the Sabbath, choose those things which please God, and are passionate about the Covenant Relationship.” Those who do these things become Yahuwdym—those who are Related to Yah. Protected by the Set-Apart Spirit, they shall never be separated from God. They will enjoy the Called-Out Assembly of Shelters where they will celebrate the Millennial Sabbath with our Heavenly Father. While we turned to this portion of Yasha’yahu to better understand the context in which Yahowah addressed the harvest foretold by Taruw’ah, we are learning a great deal. So, now speaking about adopted Gentiles, God details what those who are taken to heaven by Him have in common: “Children (ben) from foreign nations (ben nekar) who form a relationship with (lawah – who accompany and associate with, joining themselves to) Yahowah ( – hwhy), serving Him (sarat – rendering assistance, being ministers for Him) and loving (‘ahab – adoring from the perspective of a close, affectionate, personal, and friendly familial relationship) Yahowah’s ( – hwhy) personal and proper name (shem), who carefully observe and revere (samara – are kept safe and are set apart by) the Sabbath (shabat – the promise of the seventh day, a time of cessation from our work to revel in God’s work) and do not treat it with contempt (halal – as common, impure, or profane, don’t dishonor or defile it), those who are passionate about and are empowered by (hazaq – devoted to and zealous over, established and strengthened by, renewed and affirmed through) My Familial Covenant Relationship (beryth – accord, alliance, agreement, and binding promise; based upon bayth, family and home), these I will bring to (bow’) My set-apart (qodesh – pure and perfect) mountain (har – elevated place of power and authority), rejoicing (samah – delighted and joyous) in My home and tabernacle (beyth – family and household) of prayer (taphilah – intervention and intercession, humble and earnest requests and petitions; based upon palal, judged mediation). Their offerings (‘olah) will rise up and be accepted (ra’son – will be received favorably, granting acceptance), because My household (beyth) shall be called (qara’ – declared) a house of intercession (taphilah – prayer and meditation) for all people (‘am).” (Yasha’yahuw / Yahowah Saves / Isaiah 56:6-7) Simply stated, Yahowah’s home is open to all who form a relationship with Him, who love His name, who revere the Sabbath, who serve Him, and who are passionate about Him. In this way, people of all races, places, and times can be renewed and established by the Covenant. Being Yahuwdym, therefore, isn’t the exclusive enclave of Jews.

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Perhaps the most pondered question in human minds throughout time has been: If there is a God, how do I get to where He is? These prophetic writings we have been reviewing, and will continue to examine, prove conclusively that Yahowah is God. And He has just provided a list of things common to those who are invited into His home. Members of our Heavenly Father’s family: 1. Form a relationship with Yahowah. They choose to associate with God in a manner which is consistent with the Covenant’s Terms and Conditions. Man was created for this purpose, and therefore is rewarded for choosing to know, love, trust, and rely upon our Creator’s and Savior’s Instructions. 2. They serve God. Those who accept the invitation to live in Yahowah’s home render assistance, fulfilling their roles in their Heavenly Father’s family, which enables the family to grow. 3. They love Yahowah’s personal name. More than just knowing it, they adore it. They wear Yahowah’s name proudly in recognition that God is their Father. And they proclaim Yahowah’s name boldly, recognizing that it alone has the power to save. 4. They are and will always be engaged in Yahowah’s business, which is exposing and condemning lies and witnessing to the truth of the Towrah. They do so, especially on Taruw’ah, so that God’s plan of salvation becomes known to all. 5. They observe the Sabbath. They understand how Yahowah’s plan of salvation and prophetic timeline are encapsulated in this set-apart day for reverence and reflection. 6. They are passionate about the Covenant, and as such, they walk with God and respond to God in accordance with the five conditions which comprise and define the agreement. And those who respond to and accept the Covenant’s terms are empowered and established by the promises of abundant and eternal life within Yahowah’s family which form the basis of the Covenant. 7. They accept Yahowsha’s intercession on their behalf, and thus become the beneficiaries of Passover, Unleavened Bread, FirstFruits, and Seven Sabbaths. As a result, they are brought to Yahowah’s elevated place of authority, His home, which we call “heaven.” And this path home begins by passing through the doorway Yahowah has opened atop His set-apart mountain, Mount Mowryah. It serves as foundation of the Upright Pillar. Even the name “Mowryah” conveys its purpose: “the place where one goes to see, learn about, respect, revere, associate with, and be transformed by Yah.” They will celebrate Sukah after being reconciled with Yahowah.

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There is a relatively minor aspect of this previous verse I find interesting and don’t want you to miss. Halal, meaning “treat with contempt, to dishonor, to defile, and to be impure,” is Satan’s first name: Halal ben Shachar—the defiled and profane, the dishonored son of the rising sun. That is why Allah ordered Muslims to eat “Halal” food. Ignorant of the meanings of the words they are indoctrinated to accept, Muslims are unaware that Adversary and Allah are one in the same. Ironically in this regard, halal is based upon the word halah, which means that Muslims have been fooled, and that they do not know that the food Allah is said to bless is actually “diseased.” And although it may not be literally diseased; in a spiritual sense, getting their sustenance from Allah rather than Yahowah has infected and will likely kill their souls. Also worth considering is the fact that the 56th chapter of Yasha’yahu/Isaiah is uncharacteristically focused on Gowym. This may infer that the preponderance of the people gathered in the 57th chapter’s prophetic depiction of the souls being collected during the Taruw’ah harvest, will be foreigners, not Jews. And even if the inference is wrong, we’ve learned precisely how God goes about determining who lives forever with Him, who comes to bear His name, who is adopted into His family. For that alone, this study was worthy of our time. Continuing to teach us, God says: “Thus declares and predicts (na’um – prophesies) the Upright Pillar and Foundation of the Tabernacle (‘eden), Yahowah ( – hwhy), who gathers and assembles (qabas – collets up together into one place) the scattered (nadah – exiled, outcast, banished, persecuted, and hunted) of Yisra’el, ‘I will also provide testimony and restoration (‘uwd/’owd – return and repeatedly bear witness and renew), gathering and collecting up (qabas – mustering) others beside those (‘alayw) already gathered.’” (Yasha’yahuw / Yahowah Saves / Isaiah 56:8) The first of these three prophecies has been partially fulfilled. Yahowah has gathered half of the world’s Jews from exile and persecution and assembled these once scattered souls in Yisra’el. More will follow as anti-Semitism becomes more pervasive in Europe with the influx of Muslims, and in America as Muslims justify their terrorist raids on the U.S.’s perceived support of Israel. Moreover, Yahowah has “provided testimony and restoration to others”—the predominantly Gentile ekklesia, or Called-Out Assembly, who value His name, His Covenant, and His Sabbath. While He has not yet “gathered and collected them up,” He will fulfill this phase of this prophecy on one of the remaining Miqra’ey of Taruw’ah between now and the start of the Tribulation. Then after these adopted foreigners are taken home, there will be two additional gatherings. One will include the Laodicean assembly which was left behind. The second will include reawakened Yahuwdym. Upon witnessing the fulfillment of prophecy before their eyes, and upon experiencing the hand of God in world events, in the midst of the 39

Tribulation thousands of Jews will finally come to revere Yahowah’s name and adore the Covenant. The next verse, Isaiah 56:9, would have been an enigma to me had I not already composed a chapter based upon Isaiah 17 and 18 (“Sa’ar – Left Behind”). It speaks of America’s fate and the harvest of the Laodicean assembly during the Tribulation as rioting Muslims ravage the world. By this time, the Philadelphian Assembly of Revelation fame, those who revere Yahowah’s Sabbath, Name, and Covenant, are long gone—the beneficiary of a previous Taruw’ah Harvest. “All you wild animals (chayah) of the field (saday – cultivated areas) and all animals in the forest (ya’ar), will come (‘atah – arrive and assemble) to devour (‘akal – to destroy).” (Yasha’yahuw / Yahowah Saves / Isaiah 56:9) This is a reference to what happens after the adopted Yahuwdym are “collected and gathered” unto Yahowah. So as not to spoil that chapter, we’ll move on. Speaking to the Jews who are alive during Yahowah’s Taruw’ah harvest, but miss its shout for joy and dire warning (as a result of their rabbinical religion), God says: “His [Israel’s] watchmen (sapah – the nation’s lookouts and guards [i.e., political, religious, military, academic, and media representatives]) are blind (‘iwer – unable to see or understand, unresponsive). None (lo’) of them know or are known (yada’ – are aware, are acknowledged, are familiar, respect or are respected, are concerned or understand, choose or respond correctly with regard to relationship).” (Yasha’yahuw / Yahowah Saves / Isaiah 56:10) A watchman in Scriptural parlance is an official representative of the people who has the responsibility to keep watch over them, protect and inform them, and to be aware of what is happening all around them. As such, the sapah are Israel’s political, religious, military, academic, and media leaders. Yada’ means “to know in a relational sense and to be known.” Since the speaker is Yahowah, God is telling us that Jewish officials will completely miss the significance of the Taruw’ah harvest of adopted Yahuwdym because they don’t know Him and He doesn’t know them. Jews have suffered for a lack of yada’ for 2,700 years. Sleeping on the job, “They are all mute (‘ilem – dumb and unspeaking, silent) dogs (keleb –canines). They are unable to (yakol – incapable of generating an audible) bark (nabah – communicate like a dog), dreaming in their sleep (hazah – panting like a dog who is hallucinating during a nap), lying down (sakab), enamored with (‘ahab – loving) their state of slumber (num – sleep and inactivity, lack of awareness).” (Yasha’yahuw / Yahowah Saves / Isaiah 56:10)

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God was not finished using the “blind, dumb, and sleeping dog” metaphor to describe Jewish political, religious, military, media, and academic leaders, those who should have been alert and attentive enough to recognize Yahowah’s prophecies being fulfilled before their very eyes. Yahowah’s rebuke of them becomes ever more impassioned and adversarial, reminiscent of Yahowsha’s condemning monologue against the rabbis and political officials recorded in Matthew 23. Both reveal that the Jewish “watchmen” were unwittingly in league with Satan. “These dogs (keleb – unclean canine carnivores) have a fierce, defiant, bitterly antagonistic (‘az – harsh, vehement, fortified, false, shameless, stubborn, greedy, oppressive, arrogant, intense, insolent, insulting, impudent, overbearing, contemptuous, and destructive) soul (nepesh – nature and consciousness). They are not (lo’) known (yada’ – are not aware, do not respect and are not respected, don’t perceive, are unfamiliar, unrelated, and unacquainted). Wallowing in abundance, they are apathetic (sib’ah – satisfied and satiated).” (Yasha’yahuw / Yahowah Saves / Isaiah 56:11) The only words I’ve ever read as condemning as these, are those found flowing from Yahowsha’s lips as He scolded the Jewish religious and political establishment. God is not happy with His people because they have become ‘az: “insolent, insulting, impudent, and bitterly antagonistic souls—a shameless, overbearing, contemptuous, stubborn, and greedy people.” “Wallowing in abundance,” they have become sib’ah: “apathetic and ignorant.” God no longer knows His people and His people no longer know their God. It is interesting to note the connection between ‘az/defiant and ‘azab, which means “lifeless and forsaken, damned and rejected.” When the subject is God, separation is always the result of arrogant antagonism. “They are shepherds who feed (ra’ah – authority figures who herd and graze sheep) without knowing or being known (lo’ yada’ – without familiarity or respect, without knowledge or being acknowledged, without understanding). They all are separated, standing apart and teaching (byn – using their own understanding and perceptions to consider and instruct) their own way (derek – marching forth, trampling and treading down, journeying and guiding on their own path), each man (‘iysh – individual) turned away (panah – turned around) because of (min) his own ill-gotten and dishonest gain (besa’ – immoral plunder, unjust spoil, and greedy theft from unsuspecting prey, a fraudulent bribe and illicit profit), all to their own demise (qaseh/qatseh – right to the bitter end, to their ruin and destruction).” (Yasha’yahuw / Yahowah Saves / Isaiah 56:11) Qatseh, the last word in the verse, could mean “the full extent of them,” or “all of them right to the end of time” in addition to “up to the point of their own

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demise.” But no matter how you slice this message, God is saying that Jewish societal leaders feed their flock rubbish for their own selfish gain, and that such dishonest behavior will lead to their demise. It’s a rather adept forecast of Rabbinical Judaism, Jewish charities, and Israeli politics. According to God, Jewish leaders have made themselves difficult to love. Rather than being nourished in the Word, they choose their own way. Rather than being filled with Yahowah’s Spirit, they guzzle man’s. “‘Come (‘atah – let’s assemble and change things),’ they say, ‘Let us grasp hold of and receive (laqah – select and accept) wine (yayn), drinking fermented beverages (sekar – alcohol) to the point of drunkenness (saba’ – inebriation and intoxication). For tomorrow will be like this day, and the next, we will be more powerful still (gadowl – we’ll be greater), even more exalted and wealthier (yeter – considered superior, controlling by binding/religion), exerting our exceedingly awesome authority (ma’od – brand of overwhelming power, might, and influence).’” (Yasha’yahuw / Yahowah Saves / Isaiah 56:12) Intoxicated with their own worth, their own words, their own religion and political schemes, Israel’s leadership, especially rabbis (exalted ones), have controlled Jews so long with their perverted and arrogant schemes, they think that tomorrow will be like today—even better. But, a day will come, one Miqra’ of Taruw’ah, as rabbis think they are ushering in a new year on Rosh Hashanah, that Yahuwdym, including those particularly pesky Messianic Jews, will literally disappear. And they will be dumbfounded to explain the miracle, oblivious to the prophetic import. While this is the primary message of this passage, there is an aspect of ‘atah which is intriguing, especially considering recent political developments in America and the West. ‘Atah describes “rallying people to a cause, the impetus of which is to effect change.” But this isn’t the kind of change in perspective, attitude, and thinking Yahowsha’ and His Disciples consistently encourage. It’s the opposite. Here, Yahowah is describing people who are rallying to change His message and His Word to suit their own political and religious agendas. Considering the mantra of “change” pervasive in our current political environment and indeed throughout history, we know that people have acquiesced their freedoms to leaders professing to be instruments of change. Such politicians are often granted a Ma’aseyah-like status—one they are all too willing to cultivate and wear. For instance, if one were to replace “Hitler” with “Obama” in letters and headlines written in Nazi Germany in the mid-1930s, and compared them to “Change We Can Believe In,” the sentiment is indistinguishable. That’s not to say that Obama is as bad as Hitler, but that humankind is all too willing to follow

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false Ma’aseyahs that promise change, even though as Isaiah’s prophecy contends that nothing ever changes. Religions continue to damn, political dogmas continue to oppress, and economic schemes continue to impoverish the masses for the benefit of the elite, because man quenches his thirst for power by trying to supplant Yahowah’s role in peoples’ lives. 

We have finally reached our destination, the 57th chapter of Yasha’yahu, so it is especially instructive to know that in this opening verse, the Masoretic renders ‘abad, “have vanished,” in past tense while the Dead Sea Scrolls were scribed in future tense, as “will vanish,” predicting a yet unfulfilled disappearance. “And (wa – [in 1QIsa but not the MT]) the upright and innocent (tsadyq – vindicated, righteous and just, those in accord with the standard and thus guiltless, the judgmental, discriminating, and redeemed) vanishes ('abad – literally disappears (based upon the etymology), goes away, withdraws and departs, so as to be lost as in not to be found, their whereabouts unknown to others; [the MT renders the verb in past tense while the DSS shows present tense]). And no one takes it to heart (‘ayn ‘ysh sym ‘al leb – no individual sets, places or examines it with or upon their inner nature; figuratively: no one devotes any thought to it or ponders the core of the issue). Individuals (‘ysh) of the mercy, favor, loyal love, and affectionate relationship (chesed – those individuals who are part of the unfailing kindness [translated literally from 1QIsa not the MT]) are gathered, harvested, and taken away (‘asab – assembled together and withdrawn, moving from one place to another, are reaped from the winepress and threshing floor, removed and received) without anyone realizing what has happened, considering or discerning what actually occurred (byn – apprehends what has transpired, looks closely, observes clearly, or has the ability to understand). For indeed (ky – surely) the upright and innocent (tsadyq – vindicated, righteous and just, those in accord with the standard and thus guiltless) are gathered, harvested, and taken away (‘asab – assembled together and withdrawn, moving from one place to another, are reaped from the winepress and threshing floor, removed and received) from (min – away and out of) the presence (paneh) of great evil calamity, miserable tribulation, and disastrous distress (ra’ah – injury and wickedness, ruin and misfortune, roaring and suffering)…” (Yasha’yahuw / Yahowah Saves / Isaiah 57:1) Yes, indeed, we have absolute proof of a harvest of saved souls right in the middle of the Covenant Scriptures. Too bad most all Jews and Christians will miss it and be left behind. 43

This passage provides one of many clues regarding the timing of the Taruw’ah Harvest. It states that those who are upright will disappear before “the evil calamity, the perverse rule of man, the time of crime and destruction” known as the “Tribulation.” We’ll examine the Revelation verse which confirms this timing in the “Yahuwdy – Belongs to Yah” chapter. And while all other references to this harvest, and its timing, will be discussed in the “Erchomai – Comings and Goings” and “Paralambano – Accepted” chapters, suffice it to say for now, Yahowsha’s prophetic letter to the Philadelphian Assembly affirms that those who love Yahowah’s name and Word will be kept out of the Tribulation, because they will be harvested before it occurs. Speaking of the upright who will be harvested in Yahowah’s vernacular, we discover that they will go to a better place. “…and (wa – [in 1QIsa but not the MT]) he enters into (bow’ – comes, arrives, is brought into, and is included in) reconciliation (shalowm – complete safety and total satisfaction, absolute contentment, health, peace, harmony, security, restoration, and salvation; the most favorable of all circumstances and states). And they will rest (nuwah – a reference to Noah, also meaning leading and guiding, spiritually satisfied) upon (‘al) His (huw’ – [in 1QIsa but “their” in the MT]) couches (miskab – furnishings designed for comfort, rest, reflection, and thoughtful meditation), each one walking (halak - come and go, travel about, traverse and journey, live in the manner of being) upright in front of (nakah – standing straight and right in sight of and as a result of) Her (hy’ – her (as in our Spiritual Mother) [in 1QIsa as “hy’ – her” vs. “huw’ – his” in the MT]).” (Yasha’yahuw / Yahowah Saves / Isaiah 57:2) Personally, I’m pleased that Yahowah added “upright” and “journey” to His heavenly description, confirming that we will be doing something more than just relaxing. I’m looking forward to exploring the universe. And even with regard to “relaxing” Yahowah is embodying us with His Spiritual energy. God is making us more like Him. He is empowering us to explore His universe. One of the reasons Jewish religious, political, academic, military, and media representatives will miss this ride, and miss its significance, is explained in the next verse. “But as for you at this time (henah – now), you associate with (qarab – draw near and approach, appear before, represent and join) the children (ben – sons, offspring, direct representatives, and beneficiaries) of those who mislead and cloud judgment in association with demons (‘anan – sorcerers, those who create the appearance of something which actually doesn’t exist, those who foretell the future by means of casting spells, conjuring up the insights of the dead). They are the offspring (zera’ – descendants, seeds, representatives, and family of) the unfaithful adulterer who committed idolatry (na’ap – the one who violated the marriage covenant and is thus illegitimate) and the loathed 44

prostitute (zanah – the one who encourages illicit services through bribes, the unfaithful and despised one who engages in prostitution).” (Yasha’yahuw / Yahowah Saves / Isaiah 57:3) ‘Anan means more than “the practice of sorcery and divination.” It describes the foundation of Rabbinical Judaism where the arguments of deceased rabbis, as they are chronicled in the “Oral Law,” are conjured up to cloud the thinking of Jews. It also describes the slight-of-hand used by Socialist Secular Humanists as they obscure the truth by creating a false impression of man’s past and future. The root of ‘anan means “to cloud, to obscure light” which is why the word has been extrapolated to describe “sorcery,” “casting spells,” and “creating a false impression.” Zanah and na’ap are singular in the text, and thus cannot be translated offspring of “adulterers and prostitutes.” Superficially, God is saying that the Jewish leaders who cloud mankind’s judgment are the offspring of the Adulterer and the Prostitute. While the reference to sorcery and demonic spirits in ‘anan leads us to the correct conclusion regarding the identity of the prostituting adulterer, the full and original understanding of these terms is telling. The zanah was the “harlot,” as in the Whore of Babylon. This Whore embodies false religion, deceptive politics, and greed-based economics—all of which meld into Satan’s scheme to induce illicit behavior and idolatrous worship. It is the Devil’s counterfeit. In the lexicon of the day, na’ap was as likely to be used to describe a male who was unfaithful in marriage as it was anyone who was unfaithful to the covenant established by God. The na’ap were idolaters devoted to the worship and reverence of things and spirits which were unworthy. Na’ap is related to na’at which means to “blaspheme, to spurn, to despise and abhor.” It is also akin to na’am and na’um, meaning to “predict and declare.” Therefore, these Jewish leaders will be Satan’s representatives, using religion, politics, commerce, and promiscuity to cloud the minds and hearts of their brethren, causing them to be unfaithful to Yahowah. Claiming to speak for God, their words will be blasphemous, despised and abhorred by Him. And that is why they will be left behind. At the heart of Rabbinic Judaism, better known as “the Jewish religion,” which serves as the model for Socialist Secular Humanism, is the notion that man’s rules, not God’s, prevail. The rabbis, or “exalted ones” see themselves as being in control, and they see their words as being law. So seven-hundred years before the term “rabbi” was first applied to men by religious zealots, Yahowah said: “Most high (‘al) exalted and boastful ones (rahab – arrogant and greedy self-aggrandizing ones, the basis of rabbi), whom are you mocking (‘anag – finding pleasure in ridiculing and exploiting)? How is it that (mi) you boast 45

(rahab) with your mouth (peh) and stick out (‘arak) your tongue (lason) against the Most High (‘al)?” (Yasha’yahuw / Yahowah Saves / Isaiah 57:4) Rabbis today will tell you that their title means “teacher,” and yet that isn’t true. The root of the word is “exalt,” and thus means “exalted ones.” Applying it to oneself infers arrogance, with man acting as if he were god. And yet this hubris is the essence of religion. In contrast to human schemes, Yahowah incorporates brilliant nuances into the words He selects. In this passage He was able to discredit and condemn those who are antagonistic to Him, His Word, His message, and His children, using the very terms they would ultimately use to describe themselves. In so doing, He not only warns them and us about their destructive ways, God makes it easy to connect the perpetrators to their crime by giving us their name. Being the exalted one is also the ambition of Satan. So Yahowah, in using the term rahab, has demonstrated that He was aware of the emergence of rabbis, their self-aggrandizing attitude, and their religious corruptions, seven-hundred years before they would come to exist. And God is scolding them using their own chosen moniker—their self-selected title. He’s pretty good at this prophecy stuff. (But in reality, God really isn’t predicting the future, because He has already seen the future. He is simply sharing what He already knows will happen because He has witnessed it happening. It’s not just an open book test in which He is the author of the text; in His case, the answers have already been filled in.) Returning to the previous passage, ‘anag, translated “whom are you mocking,” can also mean “whom are you binding up and subjugating for the purpose of a lavish lifestyle and beautiful appearance.” The truth be known, most religious and political leaders know that their power and wealth are derived from playing their congregations and devotees as apathetic fools. They know they are hypocrites, but there is money in fooling fools. Yahowah advances the message contained in the fourth verse with an accusatory rhetorical question. “Aren’t you (halo lo’ ‘atem) the children (yeled – young offspring) of rebellion (pasha – of crime, defiance, sin, revolt, and transgression), the offspring (zera’ – descendants, representatives, and family of) the Deceiver (seqer – False Witness, liar)?...” (Yasha’yahuw / Yahowah Saves / Isaiah 57:4) Seqer, the Deceiver and False Witness, is also singular, meaning that those who flap their lips and stick out their tongues aren’t the offspring of “liars,” but instead they are Satan’s children—the Devil’s representatives. As we move into the next clause in the extension of this rhetorical question, it is instructive to know that most Scriptural references to trees, especially those

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modified by ra’anan, meaning “spreading,” speak of them designating the sites pagans would meet to worship their worldly gods. In this regard, it should also be noted that ra’anan is related to ra’a’, the Hebrew word for “evil.” “[Aren’t you]…the ones who (ha) incite animosity and inspire strife (hamam – who burn with sexual passion and rage, who inflame passions, who are provoked by lust and who incite infidelity) among (ba) the rulers (‘ayil – religious and government leaders, people of prominence, and societal gatekeepers) under (tahat – prospering by) all types of (kol) spreading (ra’anan) trees (‘ets – wood, timber, gallows, and idols, the source of energy and fuel which burns, the medium of written communication and thus the implement used to establish laws, the material upon which buildings are framed, as well as the means to punish those who rebel)?...” (Yasha’yahuw / Yahowah Saves / Isaiah 57:5) ‘Ets denotes all things related to wood. So in this context, ‘ets is symbolic of the upright lintels and the upright pole of Passover which serve as the doorway to heaven. With this in mind, we discover that ‘ets is from ‘atsah, which means “to shut.” Further, ‘ayil, translated “rulers,” also means the “lintel of the doorway and the pillar upon which the hinge of a door turns.” Therefore, we have God telling us that the “gatekeepers” prosper by “shutting” the door which leads to Him. The power of paper, a wood derivative, the threat of the wooden gallows, and the lure of idols carved out of wood, all serve to inspire animosity toward our Creator and Savior, blocking the way to Him. It is also instructional to know that most of mankind’s religions, and all too many of man’s political schemes, including those embraced by the Cana’anites, slaughtered children to satisfy the bloodlusts of their people and gods. “[Aren’t you]…the ones who slaughter (sahat – in human sacrifices) the children (yeled) in the valley (nachal – gorge or ravine) under (tahat) the rocky clefts (sa’yp) of cliffs (sela’)?” (Yasha’yahuw / Yahowah Saves / Isaiah 57:5) Nachal, in addition to “valley or gorge,” can mean “a manmade depression such as a pit or a grave.” Nachal also denotes “disease, the infliction of a mortal and incurable wound.” Further, the same three letters speak of “taking a possession, especially an inheritance right.” The associations with being “grave robbers,” “stealing a child’s inheritance,” and of “spreading disease” could be appropriate in this context. In the pretext of full disclosure, tahat usually means “under,” and thus conveys the idea of being “under the auspices of” someone or something. That recognized, the root of sa’yp, translated “rocky clefts,” could be se’ep, meaning “disloyalty, twisted thinking, despicable and contemptible behavior, moral corruption and lawlessness.” Rendered in this manner, the rabbis were “killing

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their own children, taking their inheritance (which was to be with God), by way of their own “disloyal, twisted, and despicable behavior.” I might have rendered the verse as such had it not been for the addition of sela’ which, in addition to meaning “cliff,” is the “lofty and highly elevated stronghold and protection provided by the rock of our salvation.” With four Messianic metaphors included in the word, Yahowah could well have been comparing the consequence of Jewish leaders prospering by spiritually murdering their own children, against the Ma’aseyah’s promises of eternal life for God’s children. After all, this whole discussion has been a comparison between God’s way and man’s. These options considered, if we were to associate ra’anan with the word it actually precedes in the text, “slaughter,” and define ra’anan “spread out and grow rich,” the previous line of this colorful communiqué could have remained on theme with the following play on words. “You spread out and grow rich (ra’anan) slaughtering (sahat) children (yeled), spreading disease and stealing their inheritance (nachal), under the auspices of (tahat) highly (sela’) twisted thinking and despicable behavior (se’ep).” (Yasha’yahuw / Yahowah Saves / Isaiah 57:5) Speaking of a play on words, God uses another one to reveal: “Your fate (chalaq – your share and reward, your apportionment in the land), your grave and inheritance (nachal), is among (ba) the smooth-talking flatterers and thieves who destroy (cheleq – harmful slippery tongued false preachers who steal, taking booty, as well as the smooth stones of idol worship). They are your lot (goral – allotment, sentence, judgment, verdict earned based upon recompense (penalty for the damage incurred) and retribution (punishment dispensed based upon a crime committed)).” (Yasha’yahuw / Yahowah Saves / Isaiah 57:6) Chalaq, whose primary meaning is “fate and reward,” can be translated “apportionment in the land.” As such, this verse infers that those who murder children will be buried with them, in the same ravines and pits in which the children were sacrificed. But more interesting still is the fact that chalaq is textually identical to cheleq, the term translated “smooth-talking flatterers and thieves who destroy.” Cheleq conveys the “one who divides and separates,” and it means “to allot plunder, to distribute booty, and to divide people.” Cheleq denotes the use of “seductive and flattering words to seduce people to part with their possessions and inheritance.” Therefore, the chalaq “fate,” of those who cause children to die, is to be among those who cheleq, “use deceitful language, smoothly presented, to flatter and thereby divide people while apportioning a share of the resulting booty or plunder.”

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Additionally, some lexicons suggest that cheleq was used in connection with the smooth stones common in pagan religious rituals, especially among Arabs. This may be why Allah was said to inhabit the smooth Black Stone which is encased in the stone house for stone idols known as the Ka’aba. When children are sacrificed, and when smooth-talkers destroy, religion is never far away. Letting His people know that they are without excuse, Yahowah proclaims: “Indeed, you were quick to swallow (gam/gama’ – moreover, you swiftly drank) and were loud, snarling out your intoxicated desires (hamah – you were a loud-mouthed and enraged drunk), pouring out and spilling your drink offering before them (sapak – scattering and draining an intoxicating brew, building a lavish lifestyle by preying upon the weak), causing people to stumble and falter (nasas – to be unsure and flee, running away). You have lifted up, been a witness for, and have become a conscript of Allah/the perverse and unrighteous one (alah – you have been led by, married to, enraged and carried away by deception, engaged in error, wickedness, and perversity), presenting him with your veneration, tributes and offerings in submission (minhah – homage, relationship, and allegiance, religious devotion, obligatory sacrifice in submission/islam).” (Yasha’yahuw / Yahowah Saves / Isaiah 57:6) While it is possible that the use of alah was merely to convey the idea that the Jewish leaders were advocates of deception, unrighteousness, and perversity, their minhah/veneration of the perverse and unrighteous one in submission/islam is unquestioned. If it were not for rabbis and their Oral Law, there would be no Allah or Islam. Muhammad was an illiterate nincompoop. Had he not purchased Talmud recitals from Jewish rabbis living in Yathrib, today’s Medina, Islam, which is Arabic for “submission,” would not have sounded sufficiently religious to fool anyone. Based upon this verse, and the evidence marshaled in Prophet of Doom based upon the Islamic scriptures, I am convinced that Yahowah knew that Jewish religious leaders would manufacture their enemy 1,400 years before Allah was made in Satan’s image and Islam/Submission was invented, and 2,700 years before I formed the same conclusion. In my case, it’s better late than never. With regard to rabbis, they have no excuse. “Shall (ha’al) the Most High (‘al – Yahowah’s title) change His mind and console and encourage (nacham – relent, comfort, and grieve for) them?” (Yasha’yahuw / Yahowah Saves / Isaiah 57:6) This rhetorical question asks: “Is it appropriate for God to act inconsistently, and pity those who were, are, and will be directly responsible for the spiritual murder and fleecing of billions of Muslims and millions of Jews?”

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Throughout this very colorful and vivid prophetic portrayal, Yahowah has played on the various shadings of words to convey truth in an entertaining and often ironic fashion. Using ‘al, “the Most High,” in this condemnation of rabbis being the conscripts and troubadours for Allah and Islam, is hilarious. Yahowah reminds us that He actually is what Allah/Satan wants to be—“Allahu Akbar!”— Allah is the Most High, the Greatest!” Our creator has a sense of humor. Incidentally, more than a hundred times in the Qur’an, Allah boasts that he is “All-Forgiving, All-Merciful.” And yet, the same Qur’an repeatedly brags that Allah spends his days in hell torturing those who do not submit to him. The juxtaposing of these opposing sentiments proves that Allah is neither forgiving nor merciful, and that neither the Islamic god, nor his messenger Muhammad, can be trusted. By contrast, while Yahowah has told us in Isaiah 9 that His capacity for mercy is infinite, this verse, where God affirms that He is not “all-forgiving nor allmerciful,” isn’t a contradiction. Yahowah has the ability to forgive everyone, but He won’t. This profound truth is completely missed by Christians who see God as a jovial loving father, but not as a judge. This propensity to disdain judgment, is now pervasive is Secular Humanism as well. “Enlightened sensitivity,” promoted by “political correctness,” has created an ignorant, irrational, illogical, and immoral perspective where evidence and reasoning are irrelevant. Therefore, in Yasha’yahu, a book devoted to predicting and explaining the redemptive advent of the Suffering Servant, our Heavenly Father has given us a comprehensive assessment of His nature. He is saying that He is our Savior, and that He has articulated and enabled a path to Him. And while that path exists as an unearned gift, as a merciful favor, God is also affirming that He is our Judge. He wants us to know that our response to the specific terms He has offered will determine our fate. More than that, Yahowah is saying that He isn’t going to change His nature or His Covenant to accommodate those who have worked against Him, who have allied with Satan to the detriment of His children. The Third Statement Yah etched in stone stands as He wrote it. Lifting up and supporting deceitfulness and lifelessness in God’s name continues to be unforgivable. Speaking to the Jewish religious, political, military, academic and media leadership, Yahowah says: “On a high mountain you have arrogantly (gaboah – proudly, improperly, and immorally) put in place and fashioned (suwm – made, set up, established, appointed), raised up and advocated (nasa’ – lifted up and supported, praised and borne, desired, respected, honored, and exalted), your own bed and death bier (miskab – place for sexual relations and for cremation of a corpse). And indeed, you have quickly become witnesses for, lifting up

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Allah/the perverse and unrighteous one (alah – you have exalted, elevated, married, and were carried away by Allah in unrighteousness, error, wickedness, and perversity), killing the living in an act of religious worship to gain the favor of a deity (zabach – slaughtered the living as a sacrifice).” (Yasha’yahuw / Yahowah Saves / Isaiah 57:7) Throughout human history, and around the globe, clerics and kings have used child sacrifices to drive fear into the hearts of their subjects, and thus control them more readily. But the brutal murder of children isn’t the most heinous crime political and religious leaders have perpetrated. More abhorrent still, at least in the eyes of God, is the spiritual assassination of children at the hands of their parents, political leaders, teachers, and preachers. This occurs in classrooms, in churches, synagogues, temples, and mosques. It is our responsibility to educate our children, to expose them to the evidence which exists in favor of Yahowah and against all other claims to divinity. That way, when they are exposed to false witnesses, they will be forearmed and equipped to deal with the wide variety of threats launched against their souls. In this passage, God has also warned us that religions have a bad habit of extending their power and influence by motivating their adherents to plunder and kill all those who do not capitulate. All too often, the religious warrior is promised admission to paradise along with a dubious list of heavenly rewards, for killing others. While Islam is renown for this, they do not have a patent on it. Shinto Imperial Japan had kamikazes—the “divine wind.” Spartans valued no life and lived to die in battle. The Vikings had stations in Valhalla equivalent in reward to how ferociously one died. Pope Urban II offered crusaders an express pardon from judgment if they died fighting to regain the Holy Land. Returning to the “gatekeeper” metaphor, Yahowah, speaking through His prophet, predicts that religious rulers would stakeout their claim on the wrong side of the door. “Behind (‘aharown) the gate (delet) and doorway pillars (mezuzah – upright posts which provide entrance into the home where there is abundant life) you have placed (sym – set up and established) your memorial (zikarown – your maxims, proverbs, statements, and symbols, your claims to inheritance). Indeed, you have branded yourselves (ky – revealed a stigma as a sign of ownership by another) away from (min – separated from) Me.” (Yasha’yahuw / Yahowah Saves / Isaiah 57:8) Mezuzah, translated “doorway pillars,” is from zyz, meaning “the fullness and abundance of life.” This is the doorway to heaven, the passageway to eternal life, which is built out of the upright post upon which God was nailed. But as

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Yahowah had predicted, Jewish leaders would make their mark on history, and brand themselves, as being on the wrong side of this eternal divide. The second part of this passage is reminiscent of Yahowsha’s conclusion to the Sermon on the Mount where He affirmed that the way to destruction was wide, and that many would find it. “I (‘ani) have also (wa) revealed and exposed (galah – uncovered and laid bare) Allah, the wicked, perverse, unjust, and evil one (alah – the self-exalting and arrogant one who sees himself as the greatest, as the most high; exposing error, injustice, wrongdoing, wickedness, and perversity), and the wide and broad (rahab – vast, boastful, selfish, and greedy) death bier (miskab) which leads to separation and destruction (karat – which cuts people off from the Covenant, separating and banishing them).” (Yasha’yahuw / Yahowah Saves / Yah Saves / Isaiah 57:8) It is of course, interesting to note, that Allah’s perverse dogma, Islam, is the most popular and fastest growing religion in the world. And as such, it fits the “wide and broad” designation it is afforded here, and again in Yahowsha’s testimony. Likewise, this verse should give Christians pause as well. For this is not the only place where Yahowah explains that the path to life is narrow, while the path to destruction is popular. In this regard, it is instructive to know that karat means “to be cut off and to be cut down, to be separated and to be banished,” as well as to “cut a deal.” So within the context of all of these potential renderings, Yahowah may have just “exposed Allah’s perverse deal with death.” Throughout the Qur’an, Muhammad’s god is shown cutting a deal with Muslims, whereby he promises beds in paradise filled with virgins for jihadists who unjustly kill those who do not surrender to Islam on his behalf while shouting “Allahu Akbar—Allah is the Greatest!” If this is the intent of the passage, then Muslims have been warned that the consequence of their deal with the Devil won’t turn out as they had hoped. Since there was no punctuation or capitalization in most ancient languages like Hebrew, we must use our judgment to determine where one sentence ends and another begins. Such is the case with karat in Isaiah 57:8. While I suspect that it belongs at the beginning of the next sentence, and will use it there, it also provides an informative conclusion to the opening sentence, so I’ve placed it there is well. Therefore, Yahowah’s next thought is most likely: “You have cut an agreement (karat – formed a covenant) among them (la – on their behalf)…” But it could also be: “Among them (la – and on their behalf), and by means of (min) your tumultuous uproar and rage (hamah) in a close relationship with them, loving (‘ahab – desiring and preferring) their bed and death bier 52

(miskab), you have loudly snarled out and proclaimed (hamah – while intoxicated yearned for and declared) that you have chosen and coveted (hazah – selected and preferred) power and control (yad – possessions acquired and authority held by the hand as a result of human endeavors).” (Yasha’yahuw / Yah Saves / Isaiah 57:8) Whether Yahowah is speaking to Muslim, Christian, Jewish, or other leaders, all have made a deal with the Devil. They have fought against God for earthly gain, for their personal enticement and for power and control. Hamah, rendered “snarled out and proclaimed,” can also mean “claiming to see, beholding insights and being privy to visions and then prophesying and witnessing on their behalf.” If these definitions are used, in place of those stated above, then we are being made privy to the tools of religious manipulation— especially with regard to Islam whereby Muhammad claimed to have received visions from Allah. Joseph Smith’s claims at the foundation of Mormonism would fit this admonition as well. Recognizing that we turned to this passage to affirm the nature and timing of the Taruw’ah Harvest, and to correlate it with the paralambano, in Yahowsha’s parlance, this subsequent material is providing us with valuable insights into the religious and political landscape that will exist on Earth immediately before and after the fulfillment of the Called-Out Assembly of Trumpets. And what we are seeing here is that Islam and Judaism are now on center stage. These religions are opposed to one another, opposed to God, and are in opposition to their own children. We are not only witnessing the prelude to the Tribulation and to the Magog War, we are seeing prophecy being fulfilled before our very eyes. In the next verse, the Masoretic Text claims that the Jewish religious and societal leaders would travel to see a melek, which is “a king,” singular—so that is how most English translations read. But I thought that was odd, even inconsistent with Yahowah’s condemnation of the rabbis for their allegiance to the Deceiver in the guise of Allah. Moreover, if the venerated king was singular, then he would have been named. Clearing this up, the Dead Sea Scrolls confirm that the Jews went to Molech—the Ammonite sun god whose religious rituals Yahowah condemned repeatedly in His Word, calling Molech the “Harlot, the Whore of Babylon.” Admonitions against Molech and his veneration can be found in Leviticus 20:5, where Yahowah says that “He will separate Himself from those who chase after this whore.” In Isaiah 30:33, we learn that hell was created for Satan in the guise of Molech, and that fire and brimstone will be his lot. Molech is called “a detestable idol” in 1 Kings 11:7. He is the “abomination of Ammon and Moab [today’s Jordan]” in 2 Kings 23:13. Molech’s religion is specifically raked over

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the coals in Leviticus 18:21, 20:2-5, 2 Kings 23:10, and Jeremiah 32:35, saying that “honoring Molech profanes the name of Yahowah.” God reveals that “anyone who performs a religious rite in Molech’s honor will lose their life.” And we are told that Lord Ba’al, Satan’s most common Scriptural title, and Molech are one in the same: “They built shrines to Ba’al and caused their children to pass through the fires of Molech…which is an abomination.” These Scriptural associations considered, let’s proceed with the passage. “You journey to and regard (suwr – travel with, see, and perceive, even care for) Molech with (ba) your olive oil (semen – anointing oil and medicinal ointments) and numerous perfumes, sending out your (salah – dispatching your) delegation (syr – group of messengers and envoys, authorized gatekeepers). On this account (min - therefore), you will be forever alienated (‘ad rahoq – eternally distant from the source, no longer in association, remote for an unlimited duration of time), humbled and brought low (sapel – acquiring a lowly status, diminished and humiliated, lowered and cast down, diminished and abased) eternally (‘ad – forever, continually, and always) in She’owl (she’owl – the place of inquiry where the dead reside, the void, and desolate wasteland).” (Yasha’yahuw / Yahowah Saves / Isaiah 57:9) In addition to “eternally,” ‘ad can mean “taken as prey or as a spoil taken by the enemy, plundered.” As such, rather than repeating “forever,” Yahowah could be using one of the two inclusions of ‘ad to convey that those who prey on others will become prey, the plunderers will be taken as a spoil by the Adversary. The reason Sheol is known as the “place of inquiry” is because those who are sent there are awaiting judgment. They will be questioned. Yahowah as Judge will determine whether they are to have their souls extinguished for having been victimized by deceit, or be cast down and humbled forever in the place of separation for having deceived others on behalf of Satan. The closest Hebrew word to she’owl, one that shares the same first four letters, is sha’own. It means “desolation, destruction, ruin, corruption, and slimepit.” Some see she’owl as being based upon sha’wal, meaning “the place where one asks, even begs, for a leave of absence.” The context in which she’owl is used in Scripture affirms that it is the place where dead souls go while awaiting judgment. Scripture also confirms that Sheol is the “place where one is alienated and separated, no longer in association with the source,” which is God. In the context of the Taruw’ah Harvest, where those who love Yahowah, His name and His Sabbaths (of which the Called-Out Assembly of Trumpets is one), are lifted up to God, it’s instructive to know the fate that awaits those who oppose God. And that is why Isaiah 57:9 was included in this discussion.

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Speaking of those who sided with the Whore of Babylon, God says: “You have become wearisome (yaga’ – expended considerable energy and labored hard to achieve your goal) during your long and great rabbinical journey (rab derek – many walks and self-exalting pursuits), never saying (lo’ ‘amar – not admitting), ‘There is no hope, only despair (ya’as – were cast down in spirit because this is futile and useless).’ You have become animals (chayah – taking on a beastly nature, become wild and predatory) coming to possess (masa’ – finding out about and obtaining) strength, power, control, and possessions (yad – the hand, symbolic of the ability to obtain power, take control, and seize the possessions of others) and the ability to wound and weaken (halah – to intercede and cause illness, pain, and grief).” (Yasha’yahuw / Yahowah Saves / Isaiah 57:10) Partnering with Satan has its benefits, although they are short-lived and they come at a horrific price. Man acting on his own behalf, and especially in league with Satan, is a vicious animal—the most lethal, cruel, and oppressive beast on the planet. As spirit, the Adversary is eternal, possessing greater power than we mortals. However, when a person capitalizes on his supernatural nature in the pursuit of power and possessions, God comes to see them as being spiritual predators. As you read further into Yada Yah, you will be reminded that mortal souls can become eternal in two ways. They can be born anew from above in Yahowah’s Spirit, or they can be reborn from below in Satan’s spirit. While the effect either way is to become immortal, the inheritance, association, and accommodations are quite different. Religious leaders who covet power and possessions, and who act as intermediaries to weaken and wound, who preach a hopeless and lifeless message, will be cast down in spirit and will be eternally incarcerated with Satan. Many Jewish religious, political, academic, military, and media leaders are going to spend eternity with the Adversary because they lied about the single most important thing to God. They committed the unforgivable sin, which is to promote lifelessness—distancing souls from Yahowah. “Who and what (mi) caused you to be afraid (da’ag – to live in fear, to be troubled and anxious) and to show such reverence (yare’ – veneration so as to be awestruck) that you were branded (ky – switched sides and became the property of another, were stigmatized) and became proven liars for a pagan god (kazab – communicated that which was in no way true on behalf of a delusional and deceptive deity, became failed deceivers) and did not remember (zakar – recall or proclaim truths related to) Me, placing and keeping Me in your heart?” (Yasha’yahuw / Yahowah Saves / Isaiah 57:11)

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Yare’ can mean “to be afraid and to fear.” But when applied to Yahowah it always means “to revere, to respect, and to honor.” Earlier in Isaiah, God told us that “fearing Him was a manmade tradition.” In this case, since da’ag only means “fear,” it’s clear that yare’ is being used to question the Jewish allegiance to and veneration for the Adversary. “Was I silent and inactive (hasah) so long (‘olam) that you did not revere or respect (yare’) Me?” (Yasha’yahuw / Yahowah Saves / Isaiah 57:11) These are painful questions. Earlier in this discussion, Yahowah explained why He adopted foreigners into His family, why they were harvested, and why no one noticed. Then God was diligent in telling us what He adores and what He disdains so that there will be no excuses come judgment time. The following list falls on the liability side of the ledger: “I am here (‘any) and will report (nagad – make conspicuous and manifest, will expose, expound upon, and denounce) your righteousness (tsadaqah – your mode of justice and morality, your standard and conditions, your justifications) and your work (ma’aseh – your deeds and goals, practices and customs, pursuits, ambitions, and achievements). Your collection of things and assemblage of related associates (qibus – companions and company) will not have any value (lo’ ya’al – will not avail you or be of any benefit).” (Yasha’yahuw / Yahowah Saves / Isaiah 57:12) Every rabbi, every pope, every cardinal and bishop, every imam, most pastors and priests, and many politicians and teachers, will hear these words and will be exposed in this same way. Whether they taught that there was no God, or they spoke of a god by a different name, Yahowah has put them all on notice that He is in charge, and that He has taken notice. There may be a less damning fate awaiting those who have justified the unjustifiable without having become aware that their representations of God are suspect. At best, they will have their souls destroyed at the end of their counterproductive lives. But it should be noted that it is unlikely that a person would reach the level of pastor, preacher, mentor, spokesperson, or teacher, and have done so without realizing somewhere along the way that there were serious flaws and inconsistencies in their belief system. Yet, most continue preaching their errant message, even fooling themselves into justifying what they know is unreliable, because they are not willing to surrender the status they have achieved, nor endure the indignity of being ostracized by their peers. Before we consider the import of the terms deployed here, understand that I did not add the word qubus, translated “collection of things and assemblage of associates,” capriciously. It is not in the Masoretic Text or referenced in any English translation, but it is found on the Great Isaiah Scroll from the caves at

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Qumran. Since the most similar word in Hebrew, qaburah, means “burial site, sepulcher, and grave,” the qubus are most likely the “company of the dead.” That recognized, qubah is a “religious shrine reserved for temple prostitutes.” And qabab is “a curse with the force of divine retribution.” While the word appears only twice in Scripture, here and in the next verse, it isn’t complimentary. There is but one eternal, universal, deserving, completely informed, rational, just, and moral Judge with the authority to determine the fate of all souls. But there are three types of souls who will come before Him, and three outcomes derived from those meetings. Those who have come to know Yahowah, love Him, trust Him, rely upon Him, adore His Word, His Covenant, His Sabbath, and His Name, and who are born anew from above in His Spirit, will be greeted as family, and will be welcomed as adopted children by their loving Father. God will scoot over on His throne and move over on His sofa and ask us to lounge beside Him. There will be no judgment, no bowing down, no review of our words and deeds. We will inherit all that is Yahowah’s and live forever with Him as Yahuwdym. The second group of souls who will come before the Judge are identified in these words. God has told us that the record of their morality and deeds will be exposed and denounced. The crime that they will be found guilty of is unforgivable. With their moral codes, religions, and edicts, they led people away from Yahowah. But worse, they will be seen as having leagued with Satan, and thus be considered a spiritual entity. Since no spirit can be killed, their sentence will be to endure eternity with likeminded souls. They will be incarcerated with demons and be forever separated from Yahowah. The temporal prison is she’owl, which following the Great Light Judgment will be placed into the Abyss—a lightless place of incarceration where spatial dimensions are infinitely small and were time never ends. The third category of souls who will come before the Judge are the most numerous. If I were to guess, I’d speculate that they represent 99.99% of humanity. These mortals will all have died not knowing Yahowah, and therefore God will not know them. They will have lived their lives uninterested in God or deceived as to His nature. They are the victims of man’s religious, political, and cultural schemes, not their advocates. These mortal souls without any spiritual affiliation will simply cease to exist. There will be no punishment. They lived their lives as they saw fit. Like other animals, when it is over, it’s over. There will be nothing more. Their souls will die and be destroyed, just as their bodies succumb and ultimately decompose. For these souls, those who have waited too long to find Yahowah, and who have become too comfortable relying upon themselves, their church, their nation, and their possessions, God says: “When you cry out for help (za’aq – wail in agony and summon assistance), let your collection of immoral things and 57

assemblage of deceased associates (qibus – companions and company, assemblage of related souls) save you (nasal – deliver you to a more favorable circumstance). The Spirit (ruwach) will grasp hold of (laqah – seize control over) all of them (kol hem) and carry your meaningless idols away (nasa’ hebel – carrying off your futile and lifeless human constructs).” (Yasha’yahuw / Yahowah Saves / Isaiah 57:13) In this case, hebel could represent one of many very different things. The word’s primary definition, “meaningless and futile idols” such as in “revered human constructs,” ties nicely into the use of qibus, which further defines the collection of things which are being mocked by God. Since hebel is also “breath,” the symbol of mortal life and of spoken words, the Spirit may be rounding up and seizing mortal souls along with their lifeless words, and carrying them all away. Further, hebel is often translated “vain,” as in “futile and useless,” as well as “empty.” Such souls would be devoid of the Set-Apart Spirit, of light, life, and thus value. I see all of these things as being related, and being applicable, to our understanding of this passage. Salvation is a byproduct of knowing, trusting, and relying upon Yahowah. “But whoever takes refuge in Me (hasah ba ‘ani – trust and rely upon Me to keep you safe) will take possession of (nahal) the Land (‘erets) and become an heir to (yaras – receive the inheritance of) My Set-Apart (qodesh – cleaning and purifying) mountain (har – My power and authority).” (Yasha’yahuw / Yahowah Saves / Isaiah 57:13) Scripture’s message from God to man could be distilled to: “Take refuge in Me, trust and rely upon Me to keep you safe.” Those who do, will possess the Promised Land—a metaphor for Heaven, which is eternal existence as part of Yahowah’s family. And they will become God’s heirs by way of His SetApart Mountain—Mount Mowryah—the location of Heaven’s gate. So the message is clear: league with Satan in a quest for power and possessions and you’ll end up with nothing, or associate with Yahowah and inherit everything. Few things are more important than proclaiming the path to God and clearing the way to Him of all obstacles. “The One said (‘amar – call out and proclaim, declare and promise): ‘Cherish (salal – highly regard and respect, extol and praise, speak and think highly of, esteem, lift up) and revere (salal – highly regard and respect, praise and speak and think highly of) the Way (derek). Prepare and face (panah – turn to and make ready, notice and appear before) the Path (derek) which uplifts on high (ruwm – which raises people up to an exalted, lofty, and empowered place). Remove (darak) all stumbling blocks and every obstacle (miksol – things which trip people up and cause them to fall) from (min – out of) My family’s and peoples’ (‘am – relatives’ and followers’) way (derek).’” (Yasha’yahuw / Yahowah Saves / Isaiah 57:14) 58

In Hebrew, the repetition of a word, such as “salal salal” in this passage, elevates its importance. With this in mind, salal, especially when used in context with derek, conveys the idea of building a clear, smooth, ramp or elevated path to a higher place.” Metaphorically, salal is the stairway to heaven. These are, of course, the same words Yahuchanan the Immerser spoke as he heralded the arrival of the Ma’aseyah—the Way to God. It is also the summation of the purpose of the Called-Out Assembly of Trumpets, where we are asked to proclaim the beneficial healing news that there is a path to God, while at the same time, warning people about the religious obstacles in their way. What follows was translated from the Dead Sea Scrolls because the Masoretic is unintelligible. And that’s a crime because the introduction is one for the ages: “For (ky – indeed) thus (koh) says (‘amar – claims and promises) the high and exalted One (ruwm – the lofty One who empowers), the One who lifts up (nasa’ – bears and raises, pardons and forgives), the One who dwells (sakan – lives and enables others to live) forever (‘ad – for all eternity), the One whose proper name (shem – designation and renown) is set-apart (qodesh – cleansing and purifying), ‘He will dwell (sakan – live and abide, campout and reside) in the setapart (qodesh – purified and cleansed) heights of heaven (marwom) also with (‘eth) the diminished, smitten (daka’), and humbled (sepal – lowered and abased) Spirit (ruwach) to restore and renew (hayah – revive and nurture) the spirit (ruwach) of the humble (sepal) to spare, restore, nurture, and preserve (chayah) the heart (leb – inner nature, mind, and soul) of the crushed and broken (daka’ – the contrite who feel badly about sin).’” (Yasha’yahuw / Yahowah Saves / Isaiah 57:15) Yahowah is the one who pardons, who lifts up, and who dwells forever. He is the one whose personal and proper name is above all others. Yahowsha’ is the diminished manifestation of Yahowah sent into our world as a humble servant to save us by allowing Himself to be smitten and bruised on our behalf. In so doing, His Spirit renewed and restored those who were humble enough to recognize that they weren’t worthy. In the sixteenth verse, God tells us that He will not continue to quarrel with man, nor even be angry, meaning that a time will come in which Yahowah’s only contact with humankind will be with His family. “Indeed, I will not (lo’) quarrel, contend with, or plead (ryb – accuse, oppose, prosecute, or defend) forever (‘olam), nor (lo’) will my displeasure (qasap – frustration with injustice and disappointment, indignation) endure into perpetuity (nesah – forever).” (Yasha’yahuw / Yahowah Saves / Isaiah 57:16) In direct contradiction to what Paul wrote in his letter to the Corinthians, there is a limit to God’s love and to hope. A time will come in which God gives up on man. And that is because man will become so entrenched in false dogmas (like 59

Pauline Doctrine), that the truth will no longer matter. And man will become so perverse, that he will be unlovable. Noah and the flood, the tale of Sodom and Gomorrah, and Yahowah’s directions to destroy the towns whose peoples’ inequity was full in the Promised Land, tell us that there is a point where the destruction of those who have gone astray is necessary, because within these cultures, souls are no longer able to break free of the suffocating corruption which permeates their societies. We are rapidly approaching that time. I separated these sentences because the second half of the 16th verse is as difficult to translate as it is important to understand. God warned: “For indeed (ky), beware and be apprehensive lest (pen), My (‘any) Spirit (ruwach) will turn aside and ebb away (‘atap) from (min) the nesamah I fashioned (‘asah – created and made).” (Yasha’yahuw / Yahowah Saves / Isaiah 57:16) Pen, translated “beware and be apprehensive lest,” only appears four times in the Torah, Prophets, and Psalms. It is the root of panah, which means “to turn away from.” Pen denotes something which is “adverse and should be avoided, even renounced.” And there is nothing in all creation as concerning as Yahowah’s Spirit turning away from us. But in this context, that is exactly what God is advising us to beware of and to avoid. ‘Atap can be rendered in two very different ways, both of which are germane to the Spirit. On the positive side, ‘atap can convey that the “Spirit will completely fill, cover, envelop, and clothe” us which is the desired effect. But this isn’t something we should be apprehensive of, and this treatment of the word doesn’t work in conjunction with “from.” So it is ‘atap’s negative aspects that are at play in this passage. And that is why this sentence has been rendered “My Spirit will turn aside and ebb away (‘atap) from the nesamah…” For men and women, that is a death sentence. The nesamah is the human conscience, that unique part of man which is designed to connect our mortal soul (nepesh – consciousness or breath of life which is common to all animals) to Yahowah’s eternal Spirit (ruwach). It is the part of us which was created in Yahowah’s image, making us like God, able to choose—to discriminate and judge between right and wrong, good and evil, God and man, truth and lies, life and death. The word first appears in Genesis, in the midst of the account depicting the creation of ‘Adam, which is why the ‘asah, “I created” reference was included in this prophetic passage. God provided us with the connection we would need to fully appreciate the import of this passage. Properly translated, this verse is one of the most telling in Scripture. There is a consequence of arguing with God, with opposing Him, with being unfaithful, with

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self-reliance, and with idol worship. Eventually, God will give up on those who do these things because their nesamah or conscience, becomes too scared to be receptive. And as a result, the Spirit of life will withdraw from humanity. We came to this passage in Yasha’yahu, because I recognized that it served as an important Scriptural confirmation of the Taruw’ah Harvest of souls. While we found what we were looking for, I’m unable to pry myself away from this discussion, especially knowing where it ends. Yahowah has meticulously explained why He was compelled to adopt foreigners into His family, abandoning Jews for a while because they abandoned Him. But far more than that, God has revealed the fate of those who rely upon Him and the destiny of those who work against Him. His attack on religious and political leaders has been relentless. Jews cannot say that they were not warned. “The ill-gotten gain which led to separation (besa’ – the deceptive acquisition of plunder which caused a division, cutting off My people), is the sin (‘awon – perverse transgression and legal liability, the crime) which provoked My displeasure and our discord (qasap/qesep – righteous indignation and antagonism based upon dissension, a failure to agree).” (Yasha’yahuw / Yahowah Saves / Isaiah 57:17) Besa’ is literally defined as “to cut off a group of people.” It conveys the idea that a “relationship is severed because of the immoral behavior of one of the parties, because of deceit, violence, or greed.” Separating people from Yahowah through religious, economic, and political deception remains an unforgivable sin. It is the basis of the third statement Yahowah wrote on the first of two tablets, and one of the things God hates most. As such, this crime receives the most severe punishment—an eternity of separation. Simply stated: those who separate are separated. And that is why Yahowsha’ said: “Don’t separate (krino) lest you be separated (krino).” ‘Awon, translated “sin,” is based upon ‘awah, a term which smacks of religion. It is the “bending, twisting, and distortion of the truth which leads to people bowing down and being perverted.” “I will defeat and destroy them (nakah – smite and incapacitate them, chastise, judge, and punish them). I will conceal Myself (satar – become invisible, hidden from them, and cease to exist from their perspective) due to My displeasure and our discord (qasap/qesep – My righteous indignation and antagonism based upon dissension, our failure to agree). But they will continue their rebellious walk and untrusting ways (sobab derek – backsliding, unreliant and self-assured apostasy as hypocrites and as traitors, rebelling against My authority), in (ba) their own willful (carar – stubborn and rebellious) ways (derek).” (Yasha’yahuw / Yahowah Saves / Isaiah 57:17) While the Masoretic

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concludes this passage with the softer “in their heart’s way,” the Great Isaiah Scroll has God depicting the people with whom He is displeased, as being “selfwilled and self-motivated.” If you are a Jew, Yahowah is offering the most important “but” in Scripture. Yes, as a people, Jews have served as an example of what not to do, but Yahowsha’ serves as the example of what to do. “I [Yahowah] have seen and considered (ra’ah – examined and judged) their ways (derek – path and conduct) and yet (wa) I will heal them (rapa’ – restore to favor, repair to health, and renew to the original state).” (Yasha’yahuw / Yahowah Saves / Isaiah 57:18) Yahowah can’t accept them as they are, He must heal them first. So God is promising to restore Yahuwdym to what they were intended to be—Yahowah’s people and family. This renewal is taking place now and it will continue to grow in scope and numbers until most every Jew comes to revere Yahowah’s name, adore Yahowah’s Covenant, and appreciate Yahowah’s Sabbath. In fact, it is the Sabbath which is being manifest in this verse. At the twilight of the sixth day is when Yahowah will heal and restore His people, doing the work necessary to removing their defects and disease, so that He can spend the Millennial Sabbath camping out with His family. Today, on this side of the Taruw’ah Harvest, Jews are slowly being awakened to this profound truth. But those doing the awakening will soon be gone, as they will be beneficiaries of this harvest. But Yahowah’s renewing and restoring witness will not leave with us. Yahuwdym will be back on duty after a 2,700year-long recess. “I will lead and guide them to (nahah – reliably and personally direct them to) restoration and salvation (shalem – a loving relationship, safety, and perfect peace; I will voluntarily make the sacrifice, paying the ransom in full, providing complete redemption), comforting those who are remorseful out of compassion (nihumim ‘abel – demonstrating mercy out of affection and love for those who are sorry for what they have done)...” (Yasha’yahuw / Yahowah Saves / Isaiah 57:18) “…creating (bara’ – bringing into existence) the fruit (nib – nourishing product which simulates growth and causes life to flourish) of the lips (sapah – of words, speech, and language): Salvation and restoration (shalowm shalowm – covenant status and fellowship, redemption and relationship) to those who are near Me (qarowb – kin who are engaged in a close personal relationship with Me) and to those who are distant (rahowq – alienated and far away) says (‘amar – affirms, announces, and promises) Yahowah (hwhy). I will heal them (rapa’ – restore them to favor, repair them to full health, and renew them to their original state).” (Yasha’yahuw / Yahowah Saves / Isaiah 57:19)

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Scripture is the “fruit of Yahowah’s mouth,” as is the salvation and restoration His words and promises bring. This is Yahowah’s business. We are the beneficiaries. It is the message of the Miqra’ey and the focus of the Harvest of Taruw’ah, where we are called to proclaim these profound truths. Yahowah’s offer of restoration isn’t universal, however. While all mankind is invited to avail themselves of His gift, not all will accept. “But the wicked (rasa’ – those who are guilty of continuing to violate the standard) are stirred up and will be banished like the retreating tide (garas – will be tossed around and will be expelled, driven out, banished, and estranged) like the sea (yam – a metaphor for Gowym existing outside the Covenant), because they cannot keep silent (saqat – accept a favor, be at peace or rest), just as the waters continually dare to (yakol) stir up and toss out (garas) muck and mire (repes – foul mud).” (Yasha’yahuw / Yahowah Saves / Isaiah 57:20) Remember, this restoration is taking place during the worst calamity in the six-thousand year history of humankind. We are witnessing what will occur in the depths of the Tribulation. The Magog War has been fought. The Anti-Ma’aseyah has completed his quest for godlike status and the subjugation of the world. Armageddon is on the immediate horizon. Man has stirred up so much muck, most of the souls who entered the Tribulation are no longer alive. Remorse over prior religious entanglements is a precondition for readmission into the Covenant. “There is no (‘ayn) restoration or salvation (shalowm – peace, renewal, return to health, satisfaction, blessing, ransom, favor, fellowship, or redemption) until the wicked (rasa’ – those who are guilty of continuing to violate the standard) affirm that (‘amar) I Am (‘any) the Mighty One (‘elohym – God).” (Yasha’yahuw / Yahowah Saves / Isaiah 57:21) We end this prophetic portrait that God has painted where we began, with Trumpets. During the Miqra’ of Taruw’ah, this is what we are asked to do: “Call out, summon and proclaim, read aloud and announce the news to all publicly (qara’ – invite people to hear you recite what is written and remember what has been spoken). Do not spare your throat (‘al hasak garon – don’t withhold or restrain your speech). Lift up and raise (ruwm) your voice and your thunderous shout (qowl) like a trumpet (sophar – the ram’s-horn symbol of the Miqra’ of Taruw’ah), sounding out a vociferous signal (qowl) announcing the news and reporting the message (nagad – sharing and declaring, proclaiming and avowing, so as to make it known) to My people (‘am) that they are in rebellion and revolt (pesa’ – living in defiance). Loudly lament (hamah – be audibly disturbed by) the sin (hatta’ – iniquity and guilt) of the house (bayth – family and household) of Ya’aqob [Ya’aqob – known as Yisra’el

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to Yahowah, the father of the twelve tribes which comprise Yahuwdym].” (Yasha’yahuw / Yahowah Saves / Isaiah 58:1) Shout for joy; signal an alarm… LE: YY: 04-12-2012

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Yada’ Yah Book 2: Invitations to Meet God …Walking to Yahowah

8 Kippurym – Reconciliations Answering the Invitation… The purpose of the sixth Invitation to Meet with God is defined by its name. Yahowah wants to “reconcile” His Covenant Relationship with Yisra’el and Yahuwdym, just as we should want to resolve our association with God. In conjunction with Passover and Unleavened Bread, our response to God’s invitation on Yowm Kippurym will determine the eternal fate of our soul. Yahowah says that the souls of those who ignore or reject His summons on this day will be annihilated – ceasing to exist. Therefore, this entire chapter—the longest in Yada Yah—is dedicated to helping you understand what the Day of Reconciliations means with regard to your salvation, God’s prophetic timeline, and our eternity together. When one considers, connects, and contemplates the words of the prophets, it becomes abundantly clear that Yahowah will return to protect His family on Yowm Kippurym. Most all of the prophets speak of it, and some, like Zakaryahuw focus upon it. For those awakened and restored Yahuwdym, who have thrown off the yoke of religion, it will be a celebration of the relationship with the very the God their forefathers pierced. But those engaged in the battle of Armageddon on this day, those who have come to destroy Jerusalem and annihilate Jews, their rendezvous with destiny will not go as they will have hoped. This Miqra’, designated by Yahowah as Yowm Kippurym, has become known as the “Day of Atonement.” Over time, the Jewish religious establishment altered God’s testimony to suggest that “atonement,” which is nothing more than a religious term for “reconciliation,” could somehow be achieved by “afflicting oneself.” As a result, Yahowah’s reunion has become a fast. God, however, asked for no such thing. Our dictionaries tell us that “afflict” is from the Latin afflictus, meaning “to be struck and cast down.” So if God’s purpose is to reconcile fallen man unto

Himself, that is the antithesis of the intended result, and it is in direct conflict with Yahowah lifting us up so that we can stand beside Him. In reality, it is God who has done what rabbis want religious Jews to do. Yahowah, in the form of Yahowsha’, was afflicted by man, serving as the Passover Lamb, so that we might live. And then on Unleavened Bread, His soul was afflicted, cast down and abused, so we wouldn’t endure the same penalty. And yet this profound and essential truth which was lost when Yahowah’s Word and, therefore, purpose and plan were corrupted to infer that men and women should afflict their souls on this day. And it is for this reason that I am certain that clerics and translators alike are wrong with regard to man depriving and humbling himself during the sixth Miqra’. There is no fast on this day. There is no deprivation. Nothing is more uplifting than coming into God’s presence knowing that every troubling and nagging issue has been resolved. Imagine seeing God’s face for the first time, looking into His eyes, seeing His smile. Imagine the feelings which will come over you as you walk up to your Heavenly Father adorned and radiant in your Spiritual Mother’s Garment of Light anticipating God embracing you in His home. Imagine the thrill of having Yahowah personally write a perfect copy of His Towrah on your heart. Think about the songs you will sing, the sights you will see, the people you will meet, the things you will now understand. That is what will happen on this day. Yowm Kippurym, this Day of Reconciliations, is the official celebration of our adoption. It is our coming out party, our welcome to eternity. Now that we are properly prepared, the next and final step in our journey will be to campout with God. So now from this perspective, imagine how out of place you’d be if in the midst of all of this you said, let’s whip ourselves, deny ourselves, afflict ourselves. Let’s bow down and be religious. So why do so many people believe that this is how God wants us to act on Yowm Kippurym, the Day of Reconciliations? According to Webster, the preferred synonym for afflict is “profligate,” which describes licentiousness—someone leading a self-indulgent and wasteful life without moral or sexual restraint resulting in self-annihilation and destruction. For those advocating “affliction” as the path to reconciliation, these connotations are very disturbing. Various dictionaries use “humbled, overthrown, troubled, injured, tormented, and tortured,” to define afflict. Of those, “humbled and troubled” are the only possibilities which are not somewhat sadistic. Yet humbled is described as “not 2

assertive,” which is the antithesis of Yahowah’s instruction with regard to the terms and conditions of His Covenant, and this Miqra’, as He is calling us to answer a summons. Further, humbled means “low,” which is the opposite result; humbled means to become “insignificant,” which is the byproduct of not heeding His call; and humbled speaks of “submission,” even “surrender,” terms Yahowah routinely denounces. Moving from afflict to affliction doesn’t help. It’s defined as “the cause of persistent pain and distress,” and as “great suffering.” That may be the Devil’s means to reconciliation, but not Yahowah’s. To understand the actual purpose of this day, and to better determine the means to God’s intended result, let’s turn to the book of Qara’, which means to call out, to invite, and to meet. This was, of course all lost when the book was renamed Leviticus. Immediately after concluding His thoughts on Taruw’ah, we find: “Then Yahowah () declared the Word to (dabar – talked with and spoke to) Moseh, saying (‘amar – declaring), ‘On the tenth (‘asor – from ‘asar, to enrich and become rich) of the seventh (shaby’y – from shaba’, to vow in a solemn oath) month (hodes – new moon or time of renewal) is the Day (yowm) of Reconciliations (kippurym – atonements, pardons, and forgiveness).’” (Qara’ / Called Out / Leviticus 23:26-27) As reported kippurym can convey “atonement,” especially if it is cleansed of its religious trappings, because “atone” means “to repair the damage done by an offense by way of expiation.” To expiate is to “extinguish any guilt incurred so as to make amends.” Atonement is therefore, “a very specific form of forgiveness which includes a pardon and leads to reconciliation.” As such, the name Yahowah assigned to this day is completely consistent with the message of Passover and Unleavened Bread—of the Lamb of God taking away the sin of the world. These are related and sequential events, one flowing from the others. Based upon these definitions then, kippurym is most accurately translated as the day of: “reconciliations,” the day of “pardons,” or the day of “forgiveness.” While every lexicon I consulted correctly reveals that “atonement” is synonymous with these concepts, I see “reconciliations,” as the most accurate choice because it is understood in a relational, rather than religious, context. In that light, to “reconcile” is “to resolve a dispute and to restore a relationship.” Interesting too, is that kippurym, with the “ym” ending, is plural. So this is the Day of Reconciliations. God already has a Son; He’s building a family. In the plural, kippurym also affirms that Yahowah is reconciling all twelve tribes, those of the Northern Kingdom, and Yahuwdah, and that this day is for Yahuwdym and for Gowym. 3

There is more to the Hebrew word kippurym that we should know. Based upon kaphar, it means “to purge by covering.” As such, it is used to describe the “cover of the Ark of the Covenant which comprises the Mercy Seat.” This is where Yahowah instructed His ministers to sprinkle the blood of a sacrificial lamb to reconcile the Covenant relationship. As a merciful cover, kaphar and kapporeth are symbolic of the Garment of Light Yahowah’s Set-Apart Spirit adorns us in when we are reborn from above and forgiven. This Garment of Light precludes God from seeing our imperfections so that we appear perfect in His eyes. Please keep this connection with the Spirit in mind as we work through Yah’s instructions regarding this Miqra’. Yahowah introduced the concept of “covering” very early, telling Noah to kapar, or “coat and cover” the Ark inside and out. Then to make sure we wouldn’t miss the metaphor, in the Bare’syth 6:14 passage, He called this entity being covered and coated a beyth, meaning “household, home, family, and tabernacle.” You’ll want to keep this in mind as well because we will soon discover that Yowm Kippurym provides the opportunity for us to approach God by being covered and coated in the Set-Apart Spirit’s Garment of Light, which in turn transforms us into Yahowah’s home and tabernacle on earth. “This (huw’) exists as (hayah – was, is, and will be) a set-apart and cleansing (qodesh) Invitation to be Called Out and Meet (miqra’ – a meeting for reading and reciting, based upon qara’, to call out, to summon, to proclaim, to welcome, to meet, and to encounter) for (la – concerning) you (‘atem).” (Qara’ / Called Out / Leviticus 23:27) This means that the Day of Reconciliations “hayah—exists yesterday, today, and tomorrow.” It is for all time. And like Yahowah’s Spirit, Yowm Kippurym is “qodesh—set apart from God to set us apart from the world unto God. It is a miqra’—an invitation to be called out and meet in which we are invited into God’s home. The purpose of the Miqra’ inherent in the title: we are “to read and recite” Yahowah’s Word, and “call upon” Him, knowing that He has “called us out” of our sinful existence into His family. But since qara’ also speaks of welcoming, meeting, and encountering, this is the day we embrace God and He embraces us—that we begin our long walk through time and space together. It is the beginning of a never-ending relationship and resulting conversation. Because today’s bible translations are erroneous, Christians miss the connection between the Hebrew miqra’ and the Greek word ekklesia. And that is because miqra’ is usually translated “convocation” and ekklesia is errantly rendered “church.” However, when properly translated, miqra’ and ekklesia convey the identical concept. Both mean “called-out assembly.” In this light, the Miqra’, rather than being “Jewish religious holidays,” and Ekklesia, rather than

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being a Christian organization or building, are the same. They describe people being called out from the world, out of Babylon, and into a familial covenant relationship with our Heavenly Father. There is one covenant, one family, one God, and no religions. In this Qara’ / Leviticus 23:27 passage we also find confirmation that the Day of Reconciliations isn’t for God. It is la ‘atem—for you and me. God has called a meeting, invited the participants, and defined its purpose. To describe this purpose as accurately and completely as possible, many of you know that I have searched the Hebrew lexicon. I have probed all of the scholastic tools at my disposal, and I have considered the contents of every one of them in the process of rendering what follows. But before you embrace what I have discovered, I’d like you to hear this verse as it appears in the King James: “And ye shall afflict your souls, and offer an offering made by fire unto the LORD.” Knowing that “afflict” was wrong, the NASB substituted “humble,” but otherwise only changed “ye” to “you.” The NIV replaced “soul” with “yourselves” and “afflict” with “deny,” as did the NLT, although their paraphrase concludes with: “and present special gifts to the LORD.” The alternatives known, here is my translation: “And your soul shall respond, appearing before and approaching the adoptive mother who purifies, enlightens, and elevates unto Yahowah ().” (Qara’ / Called Out / Leviticus 23:27) More fully amplified, it reads: “And your soul (nepesh) shall respond and answer (‘awnah/’ownah – reply to the summons, making a declaration after engaging in thought, vocally communicating), appearing before and approaching (qarab – coming and drawing near, being present with) the adoptive Mother who purifies, enlightens, and elevates (‘iseh/‘isah – the maternal aspects of the fiery light) unto (la – toward, into, on behalf of, according to, and in relation to) Yahowah ().” (Qara’ / Called Out / Leviticus 23:27) There is no question that nepesh was used to identify our mortal souls. But with ‘awnah we have a variety of viable options. Our souls can “answer” a “call” and “respond” to a “summons” by “replying” and “making a declaration,” or they can “be afflicted, disturbed, and oppressed in a state of anxiety and distress, bending down and being miserable and wretched, being raped and violated in humility.” A third option is akin to the first: our souls can be “concerned,” which is “to be engaged in deep thought.” A fourth consideration which can be derived from the Hebrew lexicons is: our souls can “sing, vocally communicating with”

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God. Rendered the same way in the text, ‘ownah conveys the idea of “living together in a marriage.” Regarding ‘anah, as those of you who have read the ITG know, I have shared its potential meanings, both positive and negative, on several occasions. On the godly side of the equation we find: 1) to answer, especially a call, 2) to respond, especially to a summons, 3) to testify, speaking as a witness, 4) to think, being especially thoughtful and concerned, 5) to ask questions, 6) to receive answers, 7) to speak truthfully, providing accurate information, 8) to reply by making a declaration, 9) to sing or shout, vocally communicating, 10) to live together in a marriage, consummating it. But on the demonic side of the ledger we discover that ‘anah conveys: 1) to be preoccupied, 2) to afflict or be afflicted, 3) to be put down, 4) to be depressed, 5) to be cast down, 6) to stoop or bow down, 7) to humble oneself, 8) to be humiliated, 9) to be disturbed and worried, feeling anxious, 10) to be raped and violated, especially in the context of demeaning women, 11) to become weaker, ultimately ceasing to exist, 12) to deny oneself, 13) to be silenced, and 14) to oppress or be oppressed. Therefore, generalizing and summarizing a bit, there are five potential ways to translate ‘awnah—four of which are similar and consistent with the theme of reconciliation, and one which is diametrically opposed to it. The choice seems so obvious, it’s appalling that every English bible translation selected the lone variation that conflicts with God’s purpose and nature. So, knowing Yah, I’m confident He said: “your soul shall respond and answer (‘awnah/’ownah – reply to the summons, making a declaration after engaging in thought, vocally communicating)…” Moving on to the third word, qarab means: “to draw near, coming into the presence of a judge in response to a summons.” This serves to confirm that our rendering of ‘awnah as “shall respond,” is accurate. But some Hebrew dictionaries suggest that a secondary meaning of qarab could include “presenting an offering.” Yet since there is no suggestion of “making an offering” in the word’s etymological roots, this definition is probably the result of clerics trying to justify existing translations and prior religious interpretations. Up to this point, translating the passage has been relatively straightforward. All I’ve had to do was present the primary meaning of each word. It is immediately obvious what Yahowah intended to convey with His choice of: “nepesh/soul,” “‘awnah/respond and answer,” and “qarab/appear before and approach.” The most literal rendering of each word is sufficient to understand the intended meaning. But to make sense of what follows, we must think our way through the process.

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So far Yahowah has said: “your soul shall respond and answer (reply to the summons, making a declaration after engaging in thought, vocally communicating), appearing before and approaching (qarab – coming and drawing near, being present with) the…” Fortunately, we’ve confronted the next term before in Yahowah’s presentation of the Miqra’ey. As we discovered initially in the “Matsah – Unleavened Bread” chapter, and then again in “Taruw’ah,” ‘iseh (sometimes transliterated ‘isseh or ‘ishshah) is almost always translated “burnt offering” or “an offering made by fire,” because this term is indistinguishable in the text from the feminine noun for fire, ‘eseh. However, neither ‘iseh nor ’eseh has an etymological connection with any Hebrew word even remotely associated with “making an offering.” “Fire,” however, is used in Scripture as a metaphor for judgment, for the separation of good from bad. It represents purification in the sense that gold is separated from the dross in a crucible. Fire is symbolic of light and enlightenment, and conveys the notions of warmth and comfort. And with regard to the Miqra’ey, fire is used to express the idea of something which elevates and uplifts—a reference to the primary direction a fire’s smoke and energy travel. But there is more to ‘iseh than this. Based upon the consonant text, the word Yahowah selected could just as easily have been ‘isah, meaning “a female individual, a wife, woman, and non-biological adoptive mother.” Other than context, there is literally no way to distinguish between ‘eseh or ‘iseh in the Torah, because the three Hebrew letters which comprise the words are identical. These things known, it makes no sense to “appear before and approach” a “feminine fire” or a human “wife or woman” in the context of a Miqra’ dedicated to reconciliation with God. So, rather than investigate what ‘iseh/‘isah might actually mean in this context, most translators changed qarab to “present,” and they rendered ‘iseh as “an offering made by fire,” even though there is no support for “offering” or “made” in the Hebrew term. Yet when we convey the full meaning of ‘iseh and ‘isah in a manner consistent with forgiveness, and in the context of “your soul shall respond, appearing before and approaching (being present with) the…,” it becomes obvious that ‘iseh/‘isah was used to convey the purpose of the God’s Spirit vis-àvis our soul. Let me explain. Yahowah’s Set-Apart Spirit is our Adoptive Mother. Those of us who are born anew from above have Her to thank. According to the Word, She covers us in a Garment of Light that makes us appear perfect in Yahowah’s eyes. She purifies us, nurtures us, comforts us, enlightens us, protects us, empowers us, and acts as our advocate before God. The Set-Apart Spirit not only embodies every metaphor associated with fire in Scripture, Her primary function is to 7

provide us with access to our Heavenly Father, raising us up to heaven. Those who do not respond to Her call are disqualified from being in Yahowah’s presence, because to become God’s children we must be born anew spiritually. Also keep in mind that the Hebrew word used for Yahowah’s Spirit, ruwach, is feminine. And the Spirit’s responsibilities are all maternal. And by way of further confirmation, ‘isah also means “to make relations friendly”—the principle function of the Spirit and a central ingredient in reconciliation. Incidentally, for those who may be uncomfortable with Yahowah having a paternal as well as a maternal nature, contemplate why He said: “So God created ‘Adam in His image (tselem – resemblance, pattern, and model); in the image of God He created him. Male and female He created them.” (Bare’syth / Genesis 1:27) In our quest to ascertain Yahowah’s definition of ‘iseh/‘isah, let’s consider another translation of the Qara’ / Leviticus 23:27 verse this time from an English Standard Interlinear. By doing so, we’ll be more familiar with the variations that currently exist, and be better able to appreciate the challenges others have encountered. They wrote: “It shall be for you a time of holy convocation, and you shall afflict yourselves and present a food offering to the LORD.” In this case, their translation of “it shall be,” as derived from hu hayah, is reasonable. However, the translators included “you” twice in the verse, even though the pronoun only appeared once (which is why “you” was written in italics). In this same way, they also acknowledged that no word for “time” existed in the actual text, but they included it anyway. The religious communities’ fixation on “holy” is troublesome. It is a misleading rendering of qodesh, which literally means “set apart,” and “holy” bears the stain of a pagan past. Additionally, ESI’s “convocation” is a grossly inadequate and misleading translation of miqra’—the Hebrew title which actually means: “invitation to be called out and meet for reading and reciting.” And as we have learned, the ESI translators had a linguistic pallet that included five options for rendering ‘awnah, four of which were similar in their shading and consistent with the purpose of the “Day of Reconciliations”, and yet, like so many others, the authors of this interlinear chose the only one that was in conflict with God’s nature and the Miqra’s purpose. Therefore, ‘awnah became “afflict” rather than “respond and answer.” The ESI put “yourselves” in italics. And while that indicates that they knew that there was no support for the pronoun in the text, it hides the fact that nepesh, meaning “soul,” is included. 8

These religious scholars then translated qarab, meaning “to appear before and approach,” as “present.” And while qarab does convey the idea of “being present with,” presenting something is an entirely different concept. Next, the ESI translators added the words “a food offering” without referencing one, much less several, textual terms in support—in essence negating the explicit purpose of an interlinear. Then the ESI team suggested that ‘isah, denoting the feminine word for “fire,” or “female individual, adoptive mother, wife, or woman,” was untranslatable. Finally, adding insult to injury, and proving that they could not be trusted, they rendered YHWH as “the LORD.” While I do not claim to be inerrant, I can say for certain that the ESV is errant. But they are not alone. Every popular English Bible made many of the same mistakes. And this is no small point. Yahowah will go on to say that He will annihilate the souls of those who fail to answer His summons and appear before the Spirit on this day. And while that may sound harsh, it explains why Yahowsha’ warned us, saying that blaspheme against (belittling and speaking ill of) the Spirit is the only unforgivable sin. Let’s examine ‘isah/’iseh/‘ishah/’isheh (‫)ִאֶשּׁה‬, written Aleph-Shin-He, more closely to determine as precisely as possible, what Yahowah intended to say. As we have learned, ‘isheh is most commonly translated “an offering made by fire,” or “burnt offering.” This is because it is based upon ‘esheh, the feminine word for “fire,” which is also rendered in the text Alef-Shin-Heh. That said, as you are now aware, the transition from fire to burnt offering is arbitrary and unsubstantiated linguistically, and is instead the product of tradition. Further, we know that ‘ishah is most always translated “wife, female, or woman.” But it can also mean “adoptive, non-biological mother, and bride.” It is the feminine version of ‘ish, which designates “a male individual.” Yahowah referred to Himself and His associates as ‘ish in His meeting with Abraham. Yahowsha’ calls Himself an ‘ish during Ya’aqob’s transition to ‘Yisra’el— Individual-Who-Strives-With-God. When we search the Word, we discover that every iteration of ‘ishah in Scripture is found in the Torah, and nowhere else. ‘Isheh’s first use is in Shemowth / Exodus 29:18. While it appears again in Shemowth 29:25, 29:41, and 30:20, Yahowah usually defines His terms in their first application. For those interested in searching every instance, however, of ‘isheh, most are found in Qara’ / Leviticus, beginning in 2:11, 2:16, 3:3, 3:9, 3:11, 3:14 and 3:16. You’ll find ‘isheh again in Qara’ 22:22 and 22:27, and then throughout the Miqra’ey discussion in 23:8, 23:13, 23:25, 23:27. It is rendered twice in 23:26 and in 23:37. Variations of ‘isheh, ‘ishe, and ‘isha are found beginning in Leviticus 1:9, in 23:18, and in 24:9. 9

Turning to the first use of the word in Shemowth 29:18, we find qatar being used to convey the “burning” of an ‘ayil, or “male sacrificial lamb,” which ‘olah, “rises up to” Yahowah. ‘Olah is the most common Hebrew word used to convey “a burnt offering.” The fact that it is deployed 286 times in this context to convey this specific thought is one of reasons why I was unwilling to render ‘isheh exactly the same way. God has a perfectly good word to describe the nature of an offering which is burnt and thus rises. And that word is ‘olah, not ‘iseh. To fully appreciate the meaning of ‘iseh in Shemowth 29:18, let’s consider its use in the context of the whole verse. God says: “Burn (qatar – rendering as smoke) the entire (kol) lamb (‘ayil – perfect atoning sacrificial ram) on (‘eth) the altar. It (huw’ – or more accurately “he”) rises up (‘olah – as a burnt offering which elevates, from ‘alah, meaning ascends) toward (la – according to) Yahowah () as the spirit of soothing acceptance (reyach – pleasant and acceptable aroma based upon ruwach – meaning Spirit). The adoptive Mother who purifies, enlightens, and elevates (‘iseh/‘isah – the maternal manifestation of the fiery light) serves as a councilor, conciliating and reconciling (nyhoah – brings appeasement and acceptance, winning us over, resolving and settling outstanding issues between) us (huw’) unto (la – toward, concerning, on behalf of, or in relation to) Yahowah ().” (Shemowth / Names / Exodus 29:18) In the context of the atoning sacrificial lamb, of a conciliating and reconciling councilor, of raising us up, and of the soothing spirit of acceptance, “the adoptive mother who purifies, enlightens, and elevates” is perfectly appropriate. It defines the specific role the Set-Apart Spirit plays in resolving the issues that separate us from our Heavenly Father. And I suppose that is why the root of reyach is ruwach—“Spirit.” And it is why nyhoah is related to nuwach, meaning “to settle down and rest as a beneficiary of amnesty.” It is why nyhoah speaks of a “conciliatory councilor who makes us compliant” with God. The only way for us to rise up and be included in Yahowah’s family is through spiritual rebirth, courtesy of our Spiritual Mother. This is the profound meaning behind the Second of Seven Instructions: “Consider your [Heavenly] Father and [Spiritual] Mother significant and worthy so that your days will be prolonged in the [Promised] Land Yahowah (), your God, gives to you as a gift.” (Shemowth / Names / Exodus 20:12) Yahowah is the sole source of prolonged life. When we value, respect, revere, and rely upon our Heavenly Father, our Spiritual Mother carries us to God’s home. This association with our Heavenly Father and Spiritual Mother, especially as it relates to this Instruction, was underscored by Mattanyah / Matthew in chapter 15. In his eyewitness testimony regarding Yahowsha’s argument with the rabbinical community regarding the interpretation of the Second of Seven Instructions, both Father and Mother were represented by Divine placeholders. 10

While I strongly encourage you to do your own investigation, I am comfortable with rendering Qara’ 23:27: “And your soul shall respond and answer (reply to the summons, making a declaration after engaging in thought, vocally communicating), appearing before and approaching (coming and drawing near, being present with) the adoptive Mother who purifies, enlightens, and elevates unto (toward, into, on behalf of, according to, and in relation to) Yahowah ().” (Qara’ / Called Out / Leviticus 23:27) And even if my rendering of ‘iseh/‘isah is flawed, I am absolutely sure that Yahowah wants us to heed His summons and appear before Him on the Day of Reconciliations. Equally important, I am confident that God does not want us to “afflict ourselves,” because He allowed Himself to be cast down on the Miqra’ of Matsah following His Pesach sacrifice so that we might stand with Him. Scripture says that it is God’s desire for every soul to know Him so that none will perish, but it does not say that “all are personally invited,” or that all will live. It is Yahowah’s prerogative to seek out certain individuals—to reach out to particular people because He finds them entertaining, because He enjoys their company, or because He has a job which He recognizes that they are suited to perform. Shim’own / Peter and Yahowchanan / John were great examples. As were Moseh / Moses and Dowd / David. God’s prerogative in this regard lies behind why the twelve were chosen by Yahowsha’. And with this summons to appear before God, as it is delineated in the introduction to Yowm Kippurym, we may be witnessing Yahowah’s invitation to those individuals our Heavenly Father wants to adopt. Moving on to Yahowah’s next line regarding the Day of Reconciliations, the source of life says: “Do not (lo’) perform (‘asah – do, or profit financially from) any (kol) of the service of the heavenly messenger (mala’kah – the task of God’s envoy and the work of His representative) on (ba) this life-sustaining and empowering (‘esem – very substantive, invigorating and healing, essential and corporeal) day (yowm). Indeed (ky – because), this (zeh) is the Day of Reconciliations (Yowm Kippurym – the day of atonements, pardons, and forgiveness), for (‘al) you (‘aem) to be pardoned and forgiven (kapar – reconciled, released from guilt, having all offences annulled) in (la) the presence (paneh) of Yahowah (), your God (‘elohym).” (Qara’ / Called Out / Leviticus 23:28) Since only those who are born anew from above and who are immersed in Yahowah’s Set-Apart Spirit, are forgiven, purified of sin, and thereby allowed to come into the presence of God, the conclusion of this passage strongly suggests that the previous verse with regard to our Spiritual Mother was accurately

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rendered. God is speaking of us coming into His presence for the purpose of forgiveness and reconciliation. It is this spiritual rebirth which transforms us from being flawed mortal souls to perfect immortal spirits. The reason that we are told not to perform any of the service of the heavenly representative is to say, redemption is a free gift; one which cannot be earned or purchased—not at any price. God, Himself, paid the ransom. Further, the notion of offering God a handful of useless change for a priceless sacrifice is demeaning and offensive. This thought helps underscore the fact that the religious notion that we are “to afflict our souls” on Yowm Kippurym is not only wrong, it is the inverse of Yahowah’s message and plan. Yahowah allowed His soul to be afflicted on Passover and Unleavened Bread, so that our souls would not be afflicted. He did it for the express purpose of reconciling sinful man unto Himself. If you were to discount everything that I have shared with you in Yada Yah, and embrace this singular thought, salvation is yours. Speaking of something which is essential, ‘esem, translated “life-sustaining and empowering” in Qara’ / Called Out / Leviticus 23:28, conveys the idea that the Called-Out Assembly of Reconciliations is “corporeal and substantive,” which is to say that it represents the day that God “will assume a physical body or material form,” as will be the case upon His return. ‘Esem is literally “skeleton,” telling us that the Miqra’ey serve as the foundational structure of life. Additionally, ‘esem underscores the role of the Set-Apart Spirit because it means “empowering and invigorating,” even “life-sustaining.” But equally insightful, ‘esem communicates that “Yowm Kippurym is essential, uniquely important, indispensable, and foundational” with regard to “being forgiven in the presence of Yahowah”—the “only” day so designated. As we move through the various prophetic depictions of the fulfillment of this Miqra’, these insights will be especially important. Because there is only one way to God, a straight path through the seven Invitations to be Called Out and Meet, Yahowah warned: “Because (ky – for indeed) any (kol) soul (nepesh) who by way of relationship (‘asher – connection and linkage) does not (lo’) respond to the summons and answer (‘anah – reply to the call and make a thoughtful declaration, verbally communicating) on (ba) this life-sustaining, corporeal, and empowering (‘esem – very substantive, invigorating and healing, essential, mighty, and abundantly powerful) day (yowm), these (zeh) shall be cut off and separated (karat – excommunicated and banished, uprooted and exterminated, vanquished and expelled) from (min) the family (‘am).” (Qara’ / Called Out / Leviticus 23:29) To be cut off from Yahowah’s family is to die.

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Linking the presentation of Yowm Kippurym to its fulfillment, the prophet Malaky / Malachi tells us that upon the occasion of Yahowah’s return, those who don’t revere Yahowah’s name, His Sabbath, and Word, will be “uprooted and severed from the land and vine.” It is yet another affirmation that God will return on this day. Speaking of those who do not answer His call as being “cut off and separated,” Yahowsha’ said the same thing in Mattanyah / Matthew 24, this time in the context of His return on Yowm Kippurym: “Then (at that time) the sign of (the miracle which transcends the normal course of nature, making manifest and known) the Son of Man will become visible (appear radiating light) in the sky. And then all the nations, places, and races (ethnicities) of the earth will mourn and be cut off (kopto – be severed, wail and lament, displaying the sign of being stricken), and they will see (horao – visually inspect, look at, and be aware of) the Son of Man coming (erchomai – making an appearance) in the clouds of the sky with great (polus) inherent power (dunamis) and brilliant splendor exercising judgment (doxa).” (Mattanyah / Yah’s Gift / Matthew 24:30) We will visit Yahowsha’s Olivet Discourse in Mattanyah 24 again before this chapter is over, because the Ma’aseyah’s predictions in it parallel Zechariah’s portrayal of the Day of Reconciliations’ ultimate fulfillment. Much of the Olivet Discourse is written as if Yahowsha’ was quoting from Zakaryah. We will also cover the anguish and joy of this day from the perspective of the prophet Malaky, as he provides us with a words-eye view of Yahowah’s return and the fulfillment of Yowm Kippurym. The whole fabric of Scripture conveys a consistent message: forgiveness and reconciliation are gifts granted by Yahowah. It isn’t just that we can’t earn it and save ourselves, it is that by trying, we demonstrate that we are not reliant on God to provide our pardon. “And (wa) any (kol) soul (nepesh) who by association (‘asher) performs (‘asah – attempts to profit from) any (kol) of the business of the heavenly messenger (mala’kah) on this (zeh) life-sustaining and empowering (‘esem – corporeal and essential) day, that soul (nepesh) I will annihilate (‘abad – will cause to vanish and be exterminated, to be done away with and destroyed, perishing and ceasing to exist) from the midst of (min qereb – as part of) the family (‘am).” (Qara’ / Called Out / Leviticus 23:30) ‘Abad, rendered “I will annihilate,” is written in first-person, singular, and is suffixed with a pronoun. This means that the action, which is the “destruction of souls,” is being perpetrated by the speaker. In this case, that is God. This act however, is somewhat mitigated by the fact that the verb ‘abad is active, which means that the “subject of the clause is the actor.” In this case it tells us that the

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souls who try to save themselves, and who do not answer Yahowah’s summons, will have brought annihilation upon themselves. There is a consequence of choosing not to answer Yahowah’s call. And while the extermination of one’s soul at the end of their mortal existence is not good, this result is vastly superior to the hellish fate preached from most every pulpit. These souls spoken about here will not be tormented eternally in hell, but instead, they will be separated and then exterminated, ceasing to exist when their life here on Earth is complete. We will devote an entire chapter to the realization that there are three unique and vastly different outcomes awaiting human souls. At that time absolute proof will be provided to confirm that some souls will live forever with Yahowah in His home. Some souls will endure forever with Satan in his prison. But most souls will follow man’s artificial and unreliable, albeit popular path toward annihilation—the outcome depicted here. According to this passage, and hundreds more like it, the fate of a soul is determined based upon whether a person has responded to and come into the presence of a spirit—of which there are two (Yahowah’s and Satan’s), or not. If a person responds to Yahowah’s summons as it is articulated on the Day of Reconciliations, coming into the presence of their adoptive Mother who purifies, enlightens, and elevates, they will be forgiven, and they will live eternally as part of our Heavenly Father’s family. Those who ignore the summons and try to save themselves will find death to be the end of life. But those who deceive, those who corrupt Yahowah’s message and tell people such things as God wants us to “be afflicted, disturbed, and oppressed, existing in a state of anxiety and distress, bending down and being miserable and wretched, being raped and violated in humility,” will be found to have been born of serpents. They will spend eternity in a lightless prison designed for demons. There is another aspect of “annihilate” worth considering. Prophetically, we are told that all of those who gather to eradicate Yahowah’s Chosen People at the end of the Tribulation will be instantaneously vaporized upon Yahowsha’s return. So by combining God’s presence with annihilation in this Miqra’, we discover that Yowm Kippurym is predictive not only of Yahowah’s return, but also the consequence of opposing Him. Since this decision is literally life or death, acceptance or expulsion, Yahowah reemphasizes: “Do not (lo’) perform (‘asah) any part (kol) of the business of the heavenly messenger (mala’kah). This is an eternal and everlasting (‘owlam – perpetual and enduring) clearly communicated prescription (chuqah – inscribed instruction which cuts us into the relationship) throughout all time and 14

all generations (dowr – among all people and all periods) in all of your assemblies and dwelling places (mowshab – time intervals and households, settlements and locations, even situations).” (Qara’ / Called Out / Leviticus 23:31) There is neither an escape clause nor any exception. The summons to appear before the Spirit on this day is for all people, in all places, and for all time. Religious institutions and church groups which don’t promote the observance of Yowm Kippurym lead their flock astray—to their annihilation. And that would be most all of them… Before we move on, I would be remiss if I did not pause here for a moment and consider what has just been said, especially in light of religious instruction regarding the “affliction” of one’s soul on this day. The Covenant, the Called-Out Assemblies, the Sabbath, the Towrah, the Prophets and the Psalms, in addition to Yahowsha’s purpose, hang upon a single, essential thought: Yahowah humbled and afflicted His soul so that our souls would not be afflicted. This is His message, His work, His purpose, His sacrifice, His gift. Since you cannot add to it or improve upon it, accept it. As was the case with the Harvest of Trumpets, Yowm Kippurym is a special Sabbath, a time for us to pause and reflect on the fact that we cannot work for our salvation. It is a day set apart to recognize that reconciliation is God’s business. It is a time to prioritize our relationship with Yahowah, communicating and walking with Him. That is why: “It is for you a time to rest and reflect (shabat – to cease from ordinary labor), a Shabathown observance (Shabathown – a celebration of the promise of the seventh day, set apart for reconciliation and relationship). And so your soul (nepesh) shall respond to the summons and answer the call (‘anah – reply and make a thoughtful declaration).” (Qara’ / Called Out / Leviticus 23:32) There are many essential truths encapsulated in the Sabbath that we miss when we corrupt Yahowah’s testimony, worshiping a nameless God on Sunday. The Sabbath reminds us that God’s plan is based upon six-plus-one—man-withGod equaling perfection. There are six eras of human strife, of man’s work, followed by the millennial Sabbath of perfect peace in Yahowah’s presence. If you want to get there, and campout with God, answer His call. Based upon Yahowah’s testimony, there is nothing to do on Yowm Kippurym apart from responding to Yahowah’s summons and coming into His presence. We are simply asked to set this day apart as a time to revere Yah, remembering that He has paid the price to redeem us. There is no fast, and there is no afflicting oneself. There are no other requirements. The Called-Out Assembly of

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Reconciliations is symbolic of our salvation in that all we are required to do is to choose to be with God and to rely on His provision. He does all the rest. And speaking of the rest, here is the rest of the 32nd verse: “In (ba) the ninth (tesha’) of the month (la ha chodesh – associated with the time of renewal), in the evening (ba ha ‘ereb – at sundown) from (min) sundown (‘ereb – evening) until (‘ad – up to as far as) sunset (‘ereb – evening), you should consistently observe, examine, consider, and actually focus upon (shamar – genuinely pay attention to (qal imperfect)) your Shabat (shabat – your association with the promise of the seventh day).” (Qara’ / Called Out / Leviticus 23:32) This statement accomplishes four things. It reaffirms that the tenth day of the month begins when the sun sets on the ninth day. The fact that it says that this Shabat observance which is associated with Kippurym continues from sunset to sunset means that it concludes at sundown on the tenth day. This thereby defines the timing associated with the Scriptural day – from evening to evening. It also affirms that days of the week do not reset with each new month, because the seventh day of the weekly Shabat cannot naturally fall on the ninth or tenth of a month if that were the case. This then reaffirms our previous conclusion that a Shabathown is a time for us to observe what the Shabat represents, regardless of the day of the week upon which the Miqra’ey Shabathown may fall. Prophetically then, as we have already learned, the Miqra’ of Yowm Kippurym foreshadows Yah’s return. It celebrates the reconciliation of Yahowah with Yahuwdym in the waning days of the Tribulation. But unlike Yah’s previous six arrivals, where He has manifest Himself in the diminished form of a man, this time Yahowah is returning as God, in the form of light. Those who have responded to His summons will be protected by His Spirit, and will be saved. Those who come to fight against Him, His people, and His Land, will be annihilated. What follows is a detailed review of that time, the people involved, and the consequence of choice. 

Please allow me a moment of digression. Before we consider the profound prophetic implications of Yowm Kippurym which God has shared with us for our edification, I want you to appreciate how theologians have robbed so many of His truth by promoting pagan religious schemes. All Saints Day, also known as All Hallows’ Eve, shortened to Halloween, is a direct counterfeit of the actual intended purpose of the Day of Reconciliations. It was originally celebrated as a Celtic festival which focused on the dead. This was the day, or so it was believed, 16

that the deceased tormented the living, plaguing them with diseases and damaging their crops. These spirits needed to be appeased, so costumes were worn by the living to mimic the dead spirits they were trying to placate. The Celts even carved gourds, similar to today’s Jack-o’-lanterns, and placed a candle inside to symbolize the head of the deceased. The story goes that Jack was a drunken Irishman who made a deal with the devil and tricked him by carving a cross into a tree. The devil is said to have cursed Jack, forcing him to wander aimlessly all night carrying a candle inside a hollowed turnip. The tradition of All Hallows’ Eve grew in popularity to the extent that it became part of most pagan European religions. To counter its appeal, Pope Gregory III moved All Saints Day, the Catholic’s necromantic holiday celebrating the dead, from May 9, 11, and 13, to coincide with the pagan festival of All Hallows’ Eve observed on October 31st. This move was particularly incriminating, because the timing and history of Lemures, the basis of All Saints Day, is itself a reenactment of the Roman religious observance of Lemuria— where rites were designed to exorcise malevolent and fearsome ghosts from one’s home. The lemurs, or “restless dead” were given treats to keep them from playing tricks on Roman families. By way of background, in a reenactment of Romulus appeasing the spirit of Remus, pagan Romans tossed black beans over their shoulders at night, reciting “With these beans I redeem me and mine,” nine times. Everyone in their household would then bang pots repeating, “Ghosts of my fathers and ancestors, be gone!” So Pope Boniface IV, of the Roman Pagan… I mean Catholic Church, on the culminating day of the Lemuralia in 610 CE, “consecrated,” which is to say “He dedicated and approved for a sacred religious purpose,” the high day of pagan spirituality in, of all places, Rome’s Pantheon—the “Home of All Gods.” His dedication was specifically made to “the Blessed Virgin and all the saints,” which I’m sure made the pagan goddess for whom Easter is named, and the Madonna was based, very happy. The worship of dead spirits, or saints, is necromancy, and it is called an abomination by God. “There shall not be found among you one causing his son or daughter to…participate in magic, fortunetelling, witchcraft, …consulting with dead spirits (sha’al’owb – one who evokes the deceased, the act of calling upon dead spirits for approval and support, praying to saints), or one who beguiles by summoning spirits, one who causes the premature death of others by way of the destructive worship of heathen deities. All who do these things are an abomination, hated and detested by Yahowah ().” (Dabarym / Words / Deuteronomy 18:10-12)

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The purpose of Christianizing the Roman religious festival was to make all things pagan, Catholic, making it easier to assimilate the masses, and thus control them. So as the adherents of Roman sun-god worship diminished over time, and there were new pagans to assimilate, All Saints’ Day was moved to October 31st to coincide with the northern European observance of All Hallows’ Eve. It was then that Pope Gregory III (731-741) approved and dedicated it, sanctifying it in the Basilica of St. Peter, saying: “It was a day for all saints, and it should be observed as a day of fasting.” The “fasting” aspect of the papal edict most likely arose because the date of All Hallows’ Eve coincides most closely with Yowm Kippurym, the rabbinical day of fasting and self-denial. The religious holiday, now known as “Halloween,” came to America with the arrival of the Catholic Irish during the potato famine. It has subsequently grown into one of the nation’s most celebrated evenings. In the process, the pagan necromantic celebration of Halloween has become a wildly popular counterfeit of Yahowah’s sixth Miqra’. In this way, it is identical to another Roman celebration—Dies Natalis Solis Invicti, “the Birthday of the Unconquerable Sun.” It was a day that the Roman Legions honored Mithras, the Babylonian sun god, and god of Constantine—the founder of Roman Catholicism. During the reign of Aurelian (in the third century CE), the December 25th observance of the Birthday of the Unconquerable Sun was promoted as an Empire-wide holiday. Back in the time of Julius Caesar, the Saturnalia (named after the Roman god Saturn), was observed on the Winter Solstice which also fell on December 25th. It marked the birth of the son of the sun. This date was chosen because nine months earlier, the Mother of God and Queen of Heaven, the Madonna and Mother Earth, the Scriptural Astarte, was impregnated by the sun on Easter, marked by the Sunday nearest the Spring Equinox. This pagan religious holiday featured a bunny who laid colorful eggs, the consumption of ham, and hot cross buns, not unlike the celebration of Easter today. Also similar to the observance of Christmas, the Saturnalia, turned Dies Natalis Solis Invicti, was celebrated by exchanging gifts, placing lights on trees cut from the woods, hanging circular wreaths, and burning Yule logs. These customs, still practiced by the preponderance of Christians, aren’t popular with God: “Hear the Word which Yahowah () proclaims to you O household of Yisra’el (meaning: those who engage and endure with God). Yahowah () says: Do not walk (derek – or conduct your life) in the ways of the Gowym nations (gowym – pagans and heathens), and do not teach (lamad – or be trained in, becoming accustomed to) the signs or symbols from the sky, for the Gentiles (gowym – heathens) are confused and destroyed by them. For the customs and traditions of the foreign nations (‘amym – estranged people 18

and cultural communities) are delusional. They cut down trees from the forest, the work of their hands with an axe. They decorate it (yapah – beautify it and adorn it) with silver and gold. They fasten it down so that it will not totter. Their trees are like finely decorated cultic objects. They can’t speak. They cannot walk and must be carried. Don’t revere (yare’ – respect or venerate) them. Indeed, from them, there is…nothing beneficial (yatab – right, proper, good or useful). There is none like you, Yahowah (). You are powerful and your great personal and proper name is mighty. Who would not revere You? Indeed it is your due. For in all of the wise men and Gentile nations (gowym), and in all of their empires (malkut – governments), there is none like You. They are altogether stupid (ba’ar – dull-hearted, unreceptive, brutish, barbarians, senseless, violent, and destructive) and foolish (kasal – completely lacking understanding) in their doctrines and teachings (musar – disciplines and axioms) of delusional idols (hebel – empty and vain cultic icons) made of decorated trees.” (Yirmayahuw / Jeremiah 10:1-8) Cyprian, considered a “Church father,” a wealthy pagan whose writings transformed him into a venerated Catholic “saint,” wrote: “O, how wonderfully acted Providence that on that day on which the Sun was born…Christ should be born.” It’s from this kind of irrational and ignorant reasoning that religions are born. And that is why the Catholic Encyclopedia asserts that the Sol Invictus festival has a “strong claim on the responsibility for the date of Christmas.” Mario Righetti, a renowned Catholic liturgist wrote: “the Church of Rome, to facilitate the acceptance of the faith by the pagan masses, found it convenient to institute the 25th of December as the feast for the temporal birth of Christ, to divert them from the pagan feast, celebrated on the same day in honor of the Invincible Sun, Mithras.” And through this corruption, turned counterfeit, the meaning and purpose of Tabernacles was lost. More important still, the masses were taught to celebrate the “birth of Jesus,” an irrational impossibility if He were God. While I cannot predict your reaction to this horrible news, I can tell you that the more I learn, the more I come to dislike the Church for what this Whore has done. It isn’t an accident that Yahowah’s seven essential days, His Called-Out Assemblies which embody the Way to Him, were concealed, corrupted, and counterfeited by man’s religious traditions. It isn’t an accident that the Church’s replacements were all pagan, all based upon the worship of the sun, all derived from Babylon. One such error would be a bad coincidence. Scores of them is something entirely different.

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

The fulfillment of the Day of Reconciliations will bring a mixed reaction and result. Zakaryah / Zechariah was asked to explain what is going to happen and when it would occur. The prophet’s revelation was recorded in 520 BCE. We know this because God’s message is rooted in history. It was the “eighth month in the second year of Darius [the famed Persian king] when the Word (dabar) of Yahowah () came to exist (hayah) with (‘el) Zakaryah (zakar Yah – to remember, recall, and record Yah, poorly transliterated Zechariah), the prophet (naby – the one who proclaims God’s message).” (Zakaryah / Remember Yahowah / Zechariah 1:1) It should be noted that Zakaryah, a name which means “Remember Yah,” is often written Zakaryahuw in the Scriptural text. The addition of the Wah is in harmony with the spelling of Yahowah’s (I Exist) and Yahowsha’s (Yah-Saves) names, in addition to Yasha’yahuw (a.k.a., Isaiah), Nechemyahuw (Nehemiah), Mattanyahuw (Matthew), Yahowchanan (John), and Yahuwdym (meaning Related-to-Yah). While Yahowah is disappointed that we have separated ourselves from Him, He is consistent about calling us home, always promising and willing to reconcile our relationship with Him. “Yahowah () was displeased and separated Himself from (qasap ‘al – broke away from, was cut off and was indignant with) your fathers (‘abotekem) because of their discord and dissension (qesep – their breaking away, fragmenting and splintering [the relationship]). So say to them (wa ‘amar ‘el hem – therefore, promise them) that this is what (koh) Yahowah () intends (‘amar): ‘Yahowah () promises (‘amar – declares), “Return (suwb – turn around, change your attitude, direction, and perspective, and come back) to God (‘el); and Yahowah () prophetically declares (na’um – reveals this message in advance with all due authority) that I (‘ani – the one who is here) will restore and renew (suwb – return to) you,”’ says Yahowah ().” (Zakaryahuw / Remember Yahowah / Zechariah 1:2-3) God is not only calling us home, and promising to restore us, prophetically, Yahowah is speaking of His return for His people at the end of the age. While most all names are important to God, none is as meaningful as His own. In this timeless introduction, one proclaimed by a prophet named “Remember Yah,” He has stated five times that His name is “Yahowah.” That tells us that Yahowah’s name is an essential aspect of the Day of Reconciliations—something Malaky will drive home even more aggressively. Yahowah conveys the most important message in Scripture: God exists!

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The second essential insight in this opening stanza is that to return to the loving embrace of our Heavenly Father we must change our attitude and perspective. Religious and political man is separated from God as a result of discord and dissention, and that must change before Yahowah can restore and renew our souls. Addressing the religious and political climate which led to this historic separation, Yahowah warned: “Do not be (‘al hayah – don’t exist) like (ka’ – the same way as) your fathers (‘ab) to whom (‘el ‘asher – concerning the relationship) the former (ri’shon – first) prophets (naby) spoke to (‘amar la) and summoned (qara’ – called).” (Zakaryahuw / Remember Yahowah / Zechariah 1:4) The passage could also read: “Do not be like your fathers against whom the former prophets spoke concerning and cried out.” Either way, they did not listen or heed the warning. This passage is especially telling if considered alongside the Instruction Yah etched in stone. Its “do not be like your fathers” line is one of many declarations which makes it obvious that prolonged life in the Promised Land is predicated upon us demonstrating reverence and respect towards our Heavenly Father and Spiritual Mother—not our mortal parents whom we have been told not to emulate. The central thread of Yah’s message is a call for us to heed His Word, to answer His summons, and to return to Him, reconciled and restored. “This is what (koh) Yahowah () says (‘amar): ‘Please now, I beg you (na’ – urgently I exhort), return and be restored (suwb – turn around, reverse course, change your attitude, direction, perspective, and behavior) from (min) your immoral (ra’ – evil and harmful, undesirable, and malignant) ways (derek – path and conduct) and your disagreeable and displeasing (ra’ – unpleasant, unkind, and injurious) endeavors (ma’alal – actions and activities, practices and inventions).’ But they did not (wa lo’) hear (shama’ – receive the news) nor (lo’) listen to (qasab – accept or respond to) Me, declares (na’um) Yahowah ().” (Zakaryahuw / Remember Yahowah / Zechariah 1:4) It breaks my heart; what do you suppose it does to His? The initial intent of this message was to warn Jews living in the 6th century BCE that they were living outside of the Familial Covenant Relationship. And since it is a blanket indictment, it means that the societal customs, religious traditions, and political schemes prevalent in Yisra’el—those borrowed from their recent stay in Babylon—were “undesirable and malignant” from Yahowah’s perspective. But, they didn’t listen; they were not even willing to consider the fact that their ways were inconsistent with God’s Way. And while that’s sad for them, costing them the chance to enjoy eternal life, it’s even more devastating today, on this side of Yahowsha’s redemptive visit.

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Knowing that Yahowah honored His promise to restore those who turn to Him, Christians and Jews today are without excuse. Therefore, this message is also for the billions and millions of diseased souls poisoned by the religions of Christianity and Judaism—Babylonian-based dogmas especially disagreeable and displeasing to God. So why aren’t these folks willing to listen either? The message of the Torah, Prophets, and Psalms, and the life of Yahowsha’, is in conflict with the teachings of Judaism and Christianity, and yet the preponderance of Jews and Christians not only remain oblivious to this undesirable position, they don’t want to listen to what Yahowah has to say. They prefer instead to have their ears tickled by rabbis, pastors, and priests who tell them what they want to hear, what is comfortable to their ear. Feeling rather than thinking, believing rather than knowing, and trusting men rather than God, the victims of these religions continue to squander the opportunity to live in heaven. And no amount of evidence or reason, even evidence from Scripture and God’s reasoning, seems to matter to those who remain on the wrong side of this divide. In the context of His people’s future restoration and His ultimate return on the Day of Reconciliations, Yahowah set the prophetic scene in this next passage. And in so doing, He established His credentials so that those who were willing to listen and accept what He has to say would benefit. “The prophetic pronouncement (masa’) from Yahowah’s () Word (dabar) concerning (‘al) Yisra’el (Yisra’el – individuals who engage and endure with God): Yahowah (), who spread out (natah – expanded and stretched out, extending and causing to bend) the universe (shamaym – the heavens and space), established (yasad – laid the foundation for and created) the earth (‘erets – world), and conceived and fashioned (yasar – devised and planned to place) the Spirit (ruwach) inside (ba qereb – in the inner part or midst of) ‘Adam / humankind (‘adam – the first human and mankind), predicts (na’um – issues a prophetic revelation based upon His authority):…” (Zakaryahuw / Remember Yahowah / Zechariah 12:1) In this proclamation, you’ll notice that Yahowah attests that the universe is expanding and that the fabric of space bends. While we know these things now, man circa 500 BCE didn’t. With this verse, another piece of the puzzle just fell into place. The Bare’syth / Genesis account tells us that Yahowah gave man—like all other animals—a nepesh soul or consciousness, to make him a living creature. Then Yahowah revealed that He gave Adam a nesamah, conscience, to elevate Adam into the likeness of God. Our conscience, or nesamah, is the seat of judgment. It enabled ‘Adam, and us, to differentiate between right and wrong, to discriminate between good and bad, and to judge between the ways of Yahowah and those of man.

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Neither of these remarkable devices, however, made Adam, or us, immortal—nor perfect. Using his nesamah poorly, Adam chose evil one sad day in the garden and became flawed and mortal—separating himself from Yahowah. The cure was to immerse Adam in the Set-Apart Spirit, which would make this man—and all mankind—appear perfect, reconciling the relationship, restoring and renewing us to our previously perfect state. In the Towrah, however, God did not tell us if Adam had been restored to fellowship after he was exiled from Eden. But now we know. He was by way of the Spirit. We will meet Adam in heaven. With this revelation, one of Christendom’s biggest myths is busted. There is no such thing as “original sin.” The Catholic Church’s position that a child must be baptized by them to be purged of Adam’s stain is erroneous. From Yahowah’s perspective, and that’s the only one which counts, Adam was restored the moment the Spirit was placed inside him. This known, let’s examine what God predicted would occur in our not too distant future. “…Behold (hineh – look here and see) I am preserving (sym) Yaruwshalaim (yaruwshalaim – the source of restoration) by causing it to be a bowl (sap – or container) for all (kol) the family (‘am), around whose barriers (sabib – surrounding walls and perimeter) there is reeling and staggering (ra’al – stumbling and bumbling as if intoxicated). The swift (gama’) siege (matsor – process of surrounding the city and blocking off access) against (‘al) Yaruwshalaim (Yaruwshalaim – the source of restoration) will also be (hayah) a siege (matsor) against Yahuwdah (those who are related to and belong to Yah).” (Zakaryahuw / Remember Yahowah / Zechariah 12:2) The use of “bowl” in this passage, one depicting the final siege of Judea and Jerusalem in the last days of the Tribulation, seemed a bit odd until I connected this verse with the sixth bowl judgment in Revelation 16:12. “And the sixth messenger poured out his bowl upon the great River Euphrates, and its water dried up, so that the way might be prepared for the rulers from the rising sun [a metaphor for Satan and East (China and/or Japan, in league with one or more of: Iran, Iraq, Pakistan, Afghanistan, the Caucasus and Caspian states, India, Bangladesh, Thailand, Cambodia, Vietnam, Indonesia, Malaysia, and/or the Philippines)]. And I saw them coming out of the mouth of the serpent [Satan], the beast [Satan’s most demented demon who has possessed the anti-Ma’aseyah], and the false prophet [the world’s religious leader], three defiled and unclean spirits. For they are the spirits of demons, performing signs. They go out to the rulers of all the inhabited Earth (holes oikoumene – the whole world, all mankind), gathering them together and leading them out (sunago) for the war of the great (megas – important and mighty) day of ΘΥ (placeholder Yahowah)

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Almighty (pantokrator – the ultimate power, ruler, and authority).” (Revelation 16:12-14) The sixth bowl judgment is a vivid portrayal of the same war being predicted in Zakaryah—Armageddon. It is being fought by the same people, at the same time, in the same place. Further, the “great, important, and mighty day of Yahowah Almighty” is the Day of Reconciliations, Yowm Kippurym, when God returns to Earth in great power and glory to save His people and His land, ridding the world of evil in the process. And that is why the passage in Mattanyah / Matthew 24:30 we considered earlier, speaking of the sign being a day every nation will mourn, concludes with “and they will see the Son of Man coming on the clouds of the sky with power and great glory.” By connecting these passages, we know that Yahowah will protect Yahuwdym in Yaruwshalaim against the anti-Ma’aseyah’s demonic onslaught from the east. And we have yet another affirmation that Yahowah’s and Yahowsha’s testimony work like a hand within a glove. Speaking of a time more than 2500 years in his future, and less than 25 years in ours, the prophet named “Remember-Yah” predicted: “It shall be (hayah) on this day (yowm) for all the family (kol ‘am), that I shall cause (sym – place and preserve, establish and constitute) Yaruwshalaym to be a heavy and burdensome, immovable (ma’amah) stone (‘eben – a rock). All (kol) who try to lift it and carry its people and property away (‘amas) will lacerate (sarat – cut) themselves. So all (kol) the Gentile nations (gowym – heathen animals, lifeless corpses, and uncivilized people) of the world (‘erets) will be divided and wounded (sarat).” (Zakaryahuw / Remember Yahowah / Zechariah 12:3) This is the final battle, the ultimate dividing line between life and death. This “heavy, burdensome, and immovable stone” is described in Mark. There, speaking of the consequence of harming His family, Yahowsha’ warns: “Whoever causes one of these little ones [speaking of His children] who trust in Me to stumble, it would be better for him if a millstone were hung around his neck, and he were thrown into the sea.” (Mark 9:42) Those who choose the Serpent over God and attack Israel will be without excuse. Not that it matters to those immersed in religion and politics, but Yahowah has delineated the consequence of ignoring His advice. “On this day, Yahowah () declares prophetically (na’um – predicting the future), I will strike (nakah – smite and destroy, attack and defeat) every (kol) fast-moving and flying weapon of war (suws – swift horse-powered chariot and swooping swallow) and confuse (timahon – bewilder and stupefy) the drivers (rakab – those seated in military vehicles), causing them to be irrational (sigga’on – to panic and be erratic, out of their mind and furious).” (Zakaryahuw /

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Remember Yahowah / Zechariah 12:4) The terminology is as advanced as the message. Don’t fight God. Suws is most often used in correlation with swiftly moving military machines, especially mounted cavalry and chariots. It depicts something which is “ridden in flight.” All of this ties nicely into rakab/drivers, and thus provides us with a glimpse of the weaponry which will be brought to bear against Yisra’el, Yaruwshalaim, and Yahuwdym. At this point, Zakaryahuw is painting an even more vivid portrait of Armageddon than did Yahuchanan 600 years later. The depiction of mankind’s final battle continues with…“Near (‘al – concerned about) the family and household (beyth – the home) of Yahuwdah (those who are related to Yah), I will keep my eyes open, and judgmentally (paqah ‘ayn) I will strike (nakah – smite and destroy, attack and defeat) every (kol) army and fast-moving and flying weapon of war (suws) with disorientation and blindness (‘wrwn – a confused inability to perceive what is around them).” (Zakaryahuw / Remember Yahowah / Zechariah 12:4) As man’s weapons have become more technologically sophisticated, they have become more vulnerable. There isn’t much that can go wrong with a dumb bomb, but countless hardware and software errors can send a “smart bomb” astray. Similarly, a pilot flying a magnetic compass heading isn’t “blinded and disoriented” by the failure of modern avionics linked to global positioning satellites; but a significant electromagnetic energy pulse at the right time and place would render the world’s positioning and communications systems inoperable—and thus cause most all weapons of war to be disoriented and blinded. As a pilot, I’ve become so reliant on these advanced technologies that I would no longer trust myself to fly without them. While God will strike down those who openly demonstrate that they hate Him and His people by fighting against them, Yahowah will continue to support those who love Him and who rely upon Him. “Those who love Yahuwdah and are related family and close friends (‘alup Yahuwdah – allies, associates, companions, and Yahowah’s children) shall say (‘amar) in their hearts (ba leb), ‘Those who live and remain in (yasab – inhabit and dwell in) Yaruwshalaim (the source of salvation) are supported and empowered (‘amsah – strengthened, equipped, and enabled) by (ba) Yahowah (), their God (‘elohym), and His conscripts who assist (saba’ – spiritual support team which is mustered and directed).” (Zakaryahuw / Remember Yahowah / Zechariah 12:5) God has just told us that those “who love Yahuwdah” will be considered to be “close friends and related family”—at least during the Tribulation where doing so will be suicidal financially and often serve as a death sentence. It is the ultimate affirmation of the “I will bless those who bless thee,” speaking of Abraham’s

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descendants. Specifically, these people will be members of the called-out assembly of Laodicea, formally Protestant Christians living in the Western democracies, who finally start listening to God. They will have read the Word, come to know Yah, and thereby understand exactly what’s happening. Their newfound relationship with Yahuwdym stands in sharp contrast to Christendom’s long war against Jews. Usually translated “of hosts,” saba’ at the end of the previous verse, speaks of “a regiment of conscripts, an enormous assembly of spiritual individuals who are drafted and enrolled into service by compulsion, who are perfectly arranged to serve in a command and control corps as points of light.” The saba’ are “helpers who are mustered to serve in assigned roles and to engage in spiritual battles. Yahowah’s mal’ak, messengers and envoys, whom we errantly call “angels,” have no freewill. They are implements who do what they are told. Saba’ is related to a host of telling terms. Saba’ is a “beautiful, fine, and colorful garment.” Seby is “to be made beautiful, attractive, valuable, and desirable.” Sabat is “to reach out to offer something and to convey a non-verbal signal or sign.” And of course, saba’ is associated with saba-sworn oath, sabathSabbath, seba’-seven, and Shabuwa’-the Called-Out Assembly of Seven Sabbaths. Returning to Zakaryahuw, we find that sides have been chosen. Now all that remains is watching the final contest unfold. “In that day, I will cause (sym) those who love Yahuwdah, who are related family and close friends (‘allup Yahuwdah – allies, associates, companions, and family members of those who belong to Yah) to be a container (sap – bowl or basin) of fire (‘es) surrounded by (ba – in and amongst) wood (‘es – timbers), a flaming torch (lappid – light) among stalks of fallen grain (‘amir), devouring (‘akal – consuming and destroying) to the right (yamin – south) and left (samo’l – north) all (kol) armies beneath (tahat) and surrounding Yaruwshalaim. And Yaruwshalaim shall continue (‘owd) to be inhabited (yasab – lived in as an established dwelling place).” (Zakaryahuw / Remember Yahowah / Zechariah 12:6) Yahowah will never again allow Jerusalem to be completely destroyed. And we know the reason why: it is the source of restoration. It is interesting to note that while 1.5 billion Muslims seek the irradiation of Jews and Israel, and while they have done their utmost politically, religiously, economically, and militarily to vanquish God’s chosen people and occupy His Promised Land and eternal city, they have, and will continue to fail. In fact, all those who are opposed to Yahowah would have to do to render God and His Word impotent, is destroy one defenseless city—a place already surrounded by enemies. But on the positive side, those of us who love Yahowah, Yahuwdah,

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Yahuwdym, and Yisra’el don’t need to concern ourselves with protecting Yaruwshalaym from the encroachment of Islam. Muslims will fail. “Yahowah () will rescue and deliver (yasa’ – save) Yahuwdah’s households (‘ohel – tent-dwellers [speaking of Tabernacles] and dwelling places) first, (ri’sony) so that (ma’an – for the intent and purpose that) the splendor (tip’eret) of the house (beyth – home and family) of Dowd (dowd – the beloved) and the splendor (tip’eret – beautiful shining appearance) of the inhabitants of (yasab – those who live in) Yaruwshalaim will not be (lo’) greater than (gadal – honored or exalted above) Yahuwdah (the family of Yah).” (Zakaryahuw / Remember Yahowah / Zechariah 12:7) Israel (the House of Dowd/David) is important to God, and the city of Jerusalem is the apple of His eye—His favorite place on earth, but when it comes to value, Yahowah holds those who have been adopted into His family— Yahuwdym—in the highest esteem. “On that day, Yahowah () will protect (ganan – defend) Yaruwshalaim on behalf of (ba’ad) the inhabitants (yasab). The least capable (kashal – feeble, tottering, and weak) among them on that day shall be (hayah) like David, and the House of Dowd shall be like God (‘elohym), like messengers, envoys, and representatives (mal’ak) in Yahowah’s () presence (paneh).” (Zakaryahuw / Remember Yahowah / Zechariah 12:8) Empowered by God, we become like God, His envoys and representatives. And the more we rely upon Yahowah rather than ourselves, the more effective we become. The least becomes the most. God delights in using those of us who are useless without Him. It all comes down to choice, and good ones require being judgmental. Ultimately we are with God or against Him. The decision is literally life or death. “And it will come about (hayah – come to exist) in that day (yowm – time) that I will investigate and be judgmental of (baqas – seek out and hold responsible, search for and make accountable, procure information and interrogate) all (kol – the totality of, every one of) the Gentiles (gowym – animalistic people, uncultured and uncivilized heathens, godless nations, swarm of adversaries, and lifeless corpses), destroying (shamad – exterminating, decimating, annihilating, demolishing, and wiping out) those who come against (bow’ – those who arrive with contempt, those who pursue and attack, demonstrating hatred toward) the Most High’s (‘al) Yaruwshalaim (Yaruwshalaim – from yarah, the source of, and shalam, restitution, redemption, and renewal).” (Zakaryahuw / Remember Yahowah / Zechariah 12:9) Yahowah is referencing the battle of Armageddon, the final conflict depicted in and made famous by Yahowchanan’s Revelation. By this time, most of those

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who were alive at the dawn of the Tribulation in November 2026, are dead. But there will be sufficient souls associated with Satan to make one final assault on Israel in early October 2033. However, it will not go well. Rather than allowing the Adversary to curtail freewill and to put an end to life on earth, destroying His land, city, and people, Yahowah will intervene personally on the Day of Reconciliations. And in the context of Yowm Kippurym, understand that Yahowsha’s return is “Judgment Day.” It will be nothing like His previous stay, where, as the diminished manifestation of Yah, He had brought redemption on Passover and Unleavened Bread as the Suffering Servant. Just as the age of the Gentiles dawned with the fulfillment of the Called-Out Assembly of Seven Sabbaths in 33 CE, it will close on the Invitation to be Called Out and Meet of Reconciliations forty Yowbel later in 2033. After seeking out all of the available evidence and rendering judgment, Yahowah will immerse the remaining Yahuwdym who have finally elected to trust Him in His Spirit, awakening them, enlightening them, purifying them, renewing them, saving them, adopting them, and protecting them—forever. This verse speaks directly to the ultimate prophetic fulfillment of Yowm Kippurym—of the Children of Yisra’el answering Yahowah’s summons on the Called-Out Assembly of Reconciliations, and coming into the presence of the SetApart Spirit. “And I will pour out (sapak – cause an outpouring, profusely expending) on the (‘al – upon the Most High’s) household (bayth – family, home, and tabernacle) of Love (dowd – adored and beloved, transliterated rather than translated David), and on the inhabitants of (yasab – those who dwell in and are established in) Yaruwshalaym, the Spirit (ruwach) of acceptance (chen – favor) who pleads for mercy (tachanun – provides a supplication for what is required to save, requests a pardon, provides comfort, prays for forgiveness).…” (Zakaryahuw / Remember Yahowah / Zechariah 12:10) Yahowah’s promise to “pour out the Spirit of Acceptance upon the House of David (which is Yisra’el) and Yaruwshalaym,” describes the prophetic fulfillment of the stated purpose of the Day of Reconciliations whereby those who are on the right path, and who have come to know, trust, and rely upon our Heavenly Father, are invited to come into the presence of our Spiritual Mother. For the first time in 3,000 years, David’s family has become God’s family. At this moment, and on this essential day, the Chosen People will be Reconciled unto Yahowah as a result of Him pouring out the Spirit of acceptance and forgiveness.” This serves as an affirmation that our translation of Qara’ / Called Out / Leviticus 23:27, whereby iseh represents the “adoptive Mother who purifies, enlightens, and uplifts, the maternal manifestation of the fiery light” was accurate.

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But more than that, the opening stanza of this verse combined with its conclusion, serves as a Scriptural confirmation that Yahowsha’s return and Yowm Kippurym are coterminous. Mark your calendars. The date has indeed been set. Lingering a moment more on this passage, we find another essential connection, this one between the Torah, Prophets, and Psalms and Yahowsha’s testimony. Chen, translated “acceptance” in this passage, is “favor, a display of compassion and kindness.” It is often rendered “mercy” because the gift is unearned. The beneficiary of chen becomes “favorably disposed, acceptable, and pleasing in the eyes of the provider.” As such, this is yet another indication that “Mercy” is from Yah. But there is more: chen is also “a beautiful garment or ornamentation,” and thus it is invocative of the Spirit’s Garment of Light. It is the wardrobe which adorns those who are forgiven, and spiritually born anew into Yahowah’s family. The last word in the passage, tachanun, translated “pleads for mercy,” further confirms these interpretations. It is based upon chen and chanan, meaning “to show favor, to plead for compassion, and to implore forgiveness.” These actions define the role of the Set-Apart Spirit, and explain the reason we are invited to come into Her presence on this day—the Day of Reconciliations. The continuation of this prophetic verse is among the most important in Scripture. In context, we now know that the Yahuwdym who have survived the Tribulation have come to yada’ Yahowah. Now reconciled, they have been adopted into God’s family. They have come to recognize that Yahowsha’ was and is Yahowah in human form, and have accepted His merciful Passover gift. “…So they will look (nabat – observe, consider, and regard; pay attention to, understand, and respond appropriately to, gazing) upon (‘el) Me (‘any [Yahowah is speaking]) whom by association (‘asher) they pierced (daqar – thrust nails through), mourning (caphad – lamenting) as one wails (misped – cries out) for (‘al) an only begotten son (yahid – unique child), grieving bitterly (marar) over Him as one suffers anguish (marar) over a firstborn (bakor).” (Zakaryahuw / Remember Yahowah / Zechariah 12:10) The thrice-repeated reference to “mourning” is one of many hints that Yahowah’s return will occur on Yowm Kippurym, known as the “Day of Mourning.” It should be noted that no one mourns the birth or success of a son—only his suffering and death. Therefore, Zakaryahuw is predicting, 550 years in advance of its fulfillment, that the soul of Yahowah’s only begotten Son would suffer and that His body would die. But more than this, he is predicting that He will return, which presupposes the reunification of Yahowsha’s soul with Yahowah’s Spirit upon the soul’s release from She’owl.

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In addition to being one of Scripture’s most important verses, this passage is among the least assimilated. It single-handedly destroys the Jewish religion and the Christian concept of the Trinity. And while doing so, it affirms the identity of the Ma’aseyah while confirming the place the Miqra’ey play in Yahowah’s prophetic timeline. In Yasha’yahuw we learned that the “son who is given to us” is “God Almighty.” Then in this passage we discover that last generation of racial Yahuwdym have just come to recognize that the yahid, the “only begotten son” is Yahowah in the flesh. This makes God corporeal. It means that the Ma’aseyah has already been here. It means that Yahowsha’ is the human manifestation of Yahowah. It also confirms that man’s redemption was initiated when we nailed God onto Mowryah’s upright pole. Each of these conclusions violates the foundational planks of rabbinical Judaism. In other words, the Jewish religion is not only predicated upon a web of lies—it is in conflict with the Torah, Prophets, and Psalms. Speaking of lies and religious conflicts, this verse attests to the fact that God does not exist in three persons. The Trinity is a Babylonian myth. Yahowah is speaking in first person when He says “they will look upon Me whom they have pierced.” Yahowsha’ is therefore, the diminished manifestation of Yah. He is nothing more, nor anything less. This understanding is the only interpretation of Scripture which conforms to every verse. While we are on the subject, the bible’s primary justification for the Trinity, 1 Yahowchanan / John 5:8 (“in heaven, the Father, the Word, and the Holy Spirit, and these three are one”), was added by the Catholic Church, and then inserted under fraudulent pretences during the 17th-century development of the Textus Receptus. That manuscript has influenced the development of most every English translation of the “New Testament,” and yet it is a fool’s folly from start to finish. Since the concept of God being one, and yet manifesting Himself as the SetApart Spirit and the Son is difficult for most to grasp, I like to share an analogy. It is one I’ve presented before and will share again. To understand the relationship between Yahowah, Yahowsha’, and the Spirit, picture yourself on a boat in the middle of the ocean. Dip two large buckets into the sea. Freeze one and carve it into the shape of a man. Place it in the light so that its form can be seen and felt during its brief physical existence. Then boil the seawater in the other barrel, allowing the steam to envelop those on your vessel. Possessing more energy than the frozen form of salt water, steam not only moves up, it can be put to work cleaning and empowering things, just like Yahowah’s Spirit. One radiates light and is easy to see. The other possesses more energy and thus enables great things to be accomplished. And yet, steam and ice are the same thing. Both are pure, albeit diminished, manifestations of the ocean, just set apart from it. 30

The buckets of sea water in this analogy came from the same place and are thus identical in their composition. There is still only one ocean from which they emerged, a part of which now also exists set apart in the forms of ice and steam. The frozen water and water vapor were set apart from the whole for the express purpose of demonstrating and revealing the ocean’s nature. One is corporeal, or tangible, touchable in the form of a man reflecting light. The other is vapor, representing the Spirit’s power to raise souls and empower people to do the work of God. This metaphor, while not perfect, helps us understand that Yahowah is one in nature, one in personality, one in power, and one in purpose. He is one entity and consciousness, not three. Consistent with Yahowsha’s words, the Spirit and the Son return to the midst of the living waters from which they came. That is one of the many things the Zakaryah 12:10 passage is telling us. But moving deeper into Zakaryah 12:10, we discover that caphad, the Hebrew word translated “mourning” can also mean “to be snatched and caught up, to be removed and gathered together, even to become assigned and attached.” The word does not specify whether the collected and allied groups are saved or destroyed, and that’s important because the outcome of this day is very different for the foes and friends of God. Since Yahowsha’ describes the circumstances pertaining to His return as “the sign of the Son of Man will appear in the sky, and then all the nations of the earth will mourn” in Mattanyah / Matthew 24:30, we must not diminish the importance of reference to “mourning” on the occasion of His return to earth in Zakaryahuw 12. Those who have sided with Satan will cry out in anguish, recognizing their fate. Those who have sided with God will have lumps in their throats and tears in their eyes as they gaze upon their Creator and Savior, recognizing that He suffered for us. No one will be laughing. No one will be indifferent. No one will be unaffected. “In (ba – on and during) the day (yowm) that (ha) He (huw’) is great (gadal – exalted, honored, glorified, magnified in praise) the shouts (misped – voices crying out) in Yaruwshalaim, will be like (ka) the wailing of Hadad Rimmown in the valley (baq’ah – depression or plain) of Megiddo (Magiddown – the basis of Armageddon).” (Zakaryahuw / Remember Yahowah / Zechariah 12:11) Yahowah’s prediction regarding the time and circumstance of His return is depicted identically in Mattanyah and Revelation. Hadad Rimmown is the Anti-Ma’aseyah. Hadad, the name of a wind and storm god, was adopted as the name of several Edomite (Jordanian) kings, just as Ramses named himself after the sun god Ra. It is a derivative of ‘adad, which in turn is associated with ‘adown, “lord,” and Adonis. Hadad was also the name of

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Ishmael’s son, but more on that later. In this regard, be mindful that Yahowah referred to Satan as “the ruler and prince of the air,” and thus as a “wind and storm spirit.” And it is in this vein that the Adversary first tormented Yowb / Job. Rimmown was both the name of a Babylonian wind and storm god and the title bequeathed to the idol Hadad. In the ancient world, wind was synonymous with spirit, and thus Hadad Rimmown was a spiritual entity—just like Satan. As an aid to understanding, the Hebrew word for spirit, ruwach, also means “wind.” Wind is an outside force which is powerful. It can be beneficial or harmful, and it can be felt and inhaled, and yet it cannot be seen. Similarly, the Hebrew word for soul, nepesh, also means “breath.” This is air warmed and changed by life—and thus it is known as the sign of life. But unlike the wind which continues to blow, man’s breath is temporal, signifying mortality. All spirits, good and bad, are immortal. Coveting Yahowah’s symbols, and therefore counterfeiting them, the Rimmown title was chosen by Satan because it means “pomegranate.” Yahowah used pomegranates to decorate the Tabernacle because of their blood red color and stain, which was symbolic of the blood shed by the Passover Lamb. In Satan’s case, it was the symbol of death. Yahowah listed the twelve tribes that would be derived from Ishmael, in Bare’syth / Genesis 25:12-16. Hadad is not only one of them, this tribe came to inhabit Palmyra, the Arabian home of the moon-god cult which inspired the Ka’aba, Mecca’s shrine to the moon deities: Allah, Al Lat, Minat, and Al Uzza. It was this pantheon which gave rise to Islam. Each was represented by a sacred stone placed in the Ka’aba. Appropriately, Allah lived in the Black Stone. Ishmael’s first born was Nabajoth. Josephus identified him with the Nabataeans, people who lived in the Arabian Desert east of the Red Sea. They spoke Arabic and occupied what is today, Mecca and Medina. After battling the Assyrians in 668 BCE and again in 703 BCE, these Hagarines (named after Ishmael’s mom) retreated into the Arabian Desert where they were safe from attack, but also isolated from the civilized world. Their only interaction with advanced cultures occurred as a result of camel caravans and trading. It was in this vacuum of knowledge and culture that Islam was born. I share these insights to alert you to the fact that the anti-Ma’aseyah, or Antichrist as he is better known, will rely on aspects of Islam in his quest to oppress and deceive humankind. Reading between the lines, I am convinced that he will be like Barak Hussein Obama, a socialist secular humanist with a Muslim father and Catholic mother.

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Moving on to the other important name in the passage, Magiddown was a Canaanite city associated with Jezreel, the Whore of Babylon, in I Kings 4:12. It is based upon gadad, meaning “to invade, penetrate, attack, and cut oneself.” There is an inference in the name suggesting the “gathering of troops or large crowds into a fortified position.” Gadad also means “to be cut down.” Gaduwd is “a marauding band of warriors out on a raid.” Another related term is migbaoth, meaning “turban headgear.” Meged is “choice,” and thus infers that this is the place and time of final decisions. Magiddown, with the addition of har, meaning “mountain or power, forms the basis of “Armageddon.” And while that term is familiar to many due to its inclusion in Revelation, we’re reading Zechariah. That said, there is an additional level of detail provided regarding this attack on Yaruwshalaim / Jerusalem and Yahowah’s coterminous return in the 16th and 17th chapters of Revelation. That account includes the fall of Satan and the Whore of Babylon. And since these things are related, I want you to consider the Armageddon passage before we complete the Zechariah narrative. Revelation’s accounting is complementary and consistent. Starting with the 12th verse of the 16th chapter, we learn that Satan, and the demon-possessed AntiMa’aseyah, in league with their False Prophet who represents the Whore of Babylon, “are spirits of demons, performing signs which go out to the rulers of the world to gather the nations together for the war of the great day [Yowm Kippurym] of Yahowah (), the Almighty. And they gathered them together to the place which in Hebrew is called Har-Megiddo.” (Revelation 16:13-16) In Hebrew, har means “hill.” Megiddo is from Magiddown, a compound term which conveys: “the gathering of armies who plot together in a conspiracy and who upon banding together are assembled, then cut down in mourning.” The combination then of “Har-Megiddo” is transliterated into English as “Armageddon.” Yahowchanan’s prophetic account describes the nature of the beast who will come to wage war at Har-Magiddown. He chronicles Satan’s Babylonian ties. Then “John” tells us that this religious disease the Adversary has fabricated will be destroyed along with the conspiring merchants who have supported the Whore’s activities. “There will be much weeping and mourning,” he says, connecting his portrayal of this day with the prophet Zakaryahuw and Matithyahu’s Olivet Discourse. We are told that those who know Yahowah, the renewed and reconciled Yahuwdym, will sing “HalaluYah—radiating Yahowah’s brilliant light” as God

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returns to annihilate those who have come to wage war against Him and His people. Yahowah has tied everything together for us. His return will be on the Day of Mourning, known Scripturally as the Day of Reconciliations—Yowm Kippurym. His return is timed to end the battle of Armageddon. The Yahuwdym will celebrate His arrival while the Gentiles who came to destroy will be destroyed— their souls annihilated. The remaining Jews, now Yahuwdym (those who are related to Yahowah), upon seeing the Ma’aseyah they caused to be pierced (having previously motivated Romans to nail Him to a pole), will mourn like one might at the return of an only begotten son whom they lost but have now found. Then, at this same time, Israel’s adversaries will suffer the fate of the Adversary with whom they have plotted and allied. It will be a day of division, of taking sides, of choice and consequence, of being forgiven or being cut off. Returning to Zakaryah, we discover that at the terminus of the Tribulation, the world will be divided and torn apart. “The world’s (‘erets) people and nations (mispahah mispahah – races and kingdoms) shall mourn (sapad), families (mispahah) by themselves (bad – separated and isolated), the house of David by themselves, and the families (mispahah) of the house of Nathan by itself, and their wives by themselves.” (Zakaryahuw / Remember Yahowah / Zechariah 12:12) Nathan was David’s son by Bathsheba. He was also an eminent prophet in the time of Solomon. Another Nathan returned from Babylon with Ezra. While David’s name means “love,” Nathan’s means “gift.” We are told that the House of Lowy (those who join), known as the Levites, will mourn among themselves, as do Shim’y (those who listen), known as the Shimeites. Zakaryah 12:14 reveals that every family, nation and people, all of those who are left on earth, will mourn, each unto themselves. The next line is very significant, but only after thoughtful scrutiny and reflection. By way of introduction, remember this is set into the context of the tenth verse which said: “And I will pour out on the (Most High’s) household (family, home, and tabernacle) of Dowd/Love, and on the inhabitants of (those who are established in) Yaruwshalaim, the Spirit of acceptance (and compassion) who pleads for favor (provides a supplication for mercy, requests forgiveness, and provides what is needed to save)…” So, now…“On that day there shall be (hayah) a source (maqowr – directed flow, a path of water, a fountain or spring) opened (patah – of unabated freedom) for the household (beyth – family and house) of Dowd (dowd – love) and the inhabitants of (yasab – those who are established by) Yaruwshalaim (the source of restoration and renewal) concerning (la) the offer to purify and cleanse sin (hata’t – redemption for iniquity which leads to reconciliation) and corruption (nidah –

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impurity and defilement, seduction and straying).” (Zakaryahuw / Remember Yahowah / Zechariah 13:1) Cleansing and living waters is one of seven symbols Yahowah uses to convey His nature, and most especially, the purpose of His Set-Apart Spirit. A spring of acceptance will pour out from Jerusalem, both literally and figuratively. The final word in the passage, nidah, speaks specifically of the “impurity of a woman, and of her being seduced into infidelity.” It also conveys “a detestable pollution which causes those poisoned thereby to become banished outcasts who are led astray.” With that in mind, I think that there may more to the symbolism of this spring. In BaMidbar / In the Wilderness Numbers 5:11-31, Yahowah delineated a procedure for determining the guilt or innocence of a woman suspected of infidelity. The jealous husband was to bring the potentially wayward wife before a priest with an offering of barley meal (indicative of saved souls), but without olive oil (metaphorical of the Set-Apart Spirit) or frankincense (a symbol of purity through redemption). It says: “The priest shall take set-apart and purifying water in an earthen vessel, and take some of the dust that is on the floor of the tabernacle and put it into the water.” Of this Yahowah said: “It is a grain offering for jealousy, an offering for remembering, for bringing iniquity to mind.” She would then drink the water. If she was guilty, she would get sick, but if she were innocent, she would be blessed with children. So what does this have to do with this purifying spring gushing forth upon Yahowsha’s return on the Day of Reconciliations in 2033, you may be wondering? To answer that question, you need to know three things. First, the teaching in BaMidbar / Numbers 5 was not conveyed because Yahowah wants you to get some temple dust and hunt down a Lowy / Levite if you suspect your wife of infidelity. It’s prophetic, which is why God refers to it twice as a remembrance. He’s saying, if the waters coming from under the temple become poisonous, I’m accusing mankind of infidelity. Second, disloyalty is what caused Yahowah to divorce Himself from Yahuwdym / Jews as documented by Howsha’ / Hosea in around 700 BCE. When it comes to monogamy in the relationship and faithfulness, Yahowah isn’t into sharing. It is why the BaMidbar / Numbers instruction was called an “offering for jealousy.” Third, in 1033, a great earthquake shook Yaruwshalaim. The Spring of Gihon (the sole source of water for the old city, located a stone’s throw from the temple mount) turned septic and poisonous—a condition that persisted for forty years. This was taken as a sign of infidelity by the Rabbis at the Jerusalem Academy, so they left town and set up shop in Damascus. The Islamic overlords then raised 35

taxes for all non-Muslims, in hopes of finding and funding a new source of water. And with the water supply being poisoned by the dust under the tabernacle, the last remaining Jewish farmers were exiled from Jerusalem. Moreover, with masses of Catholic and Greek Orthodox Christians pouring into Yaruwshalaim to celebrate the thousand-year anniversary of Yahowsha’s Passover sacrifice, thousands were poisoned. We discovered in Genesis that God’s plan of restoration will unfold over the course of 7,000 years. Each millennial milestone, spaced at one-thousand-year intervals, is based upon twenty Yowbel fifty-year periods. This timeline unfolds with Adam’s fall in what we surmise to be 3968 BCE. The first 1,000-year interval closed with Noah’s flood around 2968 BCE—year 1,000 on Yahowah’s calendar. Abraham’s Passover rehearsal with Yitschaq / Isaac on Mount Mowryah, the day the Covenant was ratified, took place in 1968 BCE—year 2,000 Yah. The building of the First Temple by Solomon commenced in 968 BCE. It was now year 3,000. Bare’syth / Genesis one predicted that the “greater light would become visible as a sign” in the fourth millennia. Yahowsha’ fulfilled that prediction on the Miqra’ of Sukah in 2 BCE. But it was His Passover and Unleavened Bread sacrifices in 33 CE that marked the end of Yahowah’s year 4,000. (Remember there is no year 0 in the Gregorian calendar so 968 BCE is exactly 1000 years distant from 33 CE.) While we can easily surmise from Scripture, that Yahowsha’ will return on the Day of Reconciliations in 2033, because it is Yahowah’s year 6,000, and that the Millennial Sabbath—years 6000-7000 will commence on the Called-Out Assembly of Shelters in that same year, what about 1033? I think the poisoning of Yaruwshalaim’s spring, per the BaMidbar / Numbers 5 test for infidelity, represents the seminal event marking that year from Yahowah’s perspective. In 1033, Yahowah, the jealous Husband of Yisra’el, and Yahowsha’, the Bridegroom of the wayward ekklesia/called-out assembly, put humankind to the Numbers 5 test, and we were found unfaithful. And it is this condition which will be cured by the pouring out of His Spirit on the Day of Reconciliations in 2033. As further confirmation of this timeline, in Howsha’, Yahowah divorced the Chosen People. In Revelation, He said that the Roman Catholic Church, circa 1033, would marry the Whore of Babylon—committing the ultimate act of infidelity. “To the messenger of the called out in Thyatira [daughter of the whirlwind] write, ‘…I hold some things against you, because you permitted and tolerated (pardoned as part of a divorce and yielded to) that woman (whom you betrothed and married), Jezebel (Iezabel, a transliteration of the Hebrew ‘Yzebel), who calls herself (affirms of herself, maintains and teaches that she is) a prophet (one who claims to be able to predict the future and reveal oracles by 36

inspiration), whose teachings (dogma and traditions) seduce and deceive, leading many astray (coercing them into error) so that My servants practice idolatry leading to an indulgence in immorality and infidelity (committing prostitution with whores) and eating things sacrificed to idols [consumption of the circular Eucharist wafer in the presence of a sunburst icon, crucifix, and Madonna carvings].” (Revelation 2:20-21) I detail the history of Jezebel in the God Damn Religion chapter named in her honor. With the seven prophetic letters depicting the future history of the “church,” the infidelity of Thyatira aligns perfectly with 1033. In that light we continue to read: “And I gave her time to think differently (reconsider, change her mind, perspective and attitude) about her adultery and perversion (idolatry and infidelity), and she did not reconsider. Indeed I will cast her into a sickbed along with those who commit adultery with her, and into the great pressing together (squashing them under massive pressure that causes distress, affliction, and tribulation) unless they change their mind and amend their undertakings. I will separate them, ending their life, extinguishing her offspring in the separation of death. And all the ekklesia/called out shall know (shall learn and understand) that I Am He who searches and examines hearts (man’s inner nature; thoughts and desires). And I will give to each and every one of you according to that which you produce.” (Revelation 2:21-23) This is the judgment discussed earlier in Zakaryah / Zechariah. Fortunately, not everyone in Thyatira failed the BaMidbar / Numbers 5 infidelity test. “Now to you I say, and to the rest (who remain) in Thyatira, who do not hold (possess or regard) this doctrine or teaching (explanation often delivered by a religious establishment) who do not know (who are not acquainted with, known by, or have a relationship with) the depths and essence (the inscrutable ways and stratagem) of Satanas / the Adversary, his character, his circumstance, his way (which proceeds from him) and his words (sayings, affirmations, advice, doctrines, and directions), I will place upon you no other heavy and serious task.” (Revelation 2:24) The waters which were used to determine infidelity, rendered their verdict in 1033 on Jews and Christians alike. Howsha’ said that this divorce decree would lead to reconciliation in two days, meaning two thousand years after the healing sacrifice in 33CE: and that brings us to 2033—the final Yowbel year within the lifetimes of the generation who witnessed the return of Yisra’el in 1948. So, by referring to this spring in Yaruwshalaym, the timeline for God’s return has been established. Returning to Zakaryahuw / Remember Yahowah: “And it shall come to exist (hayah) on that day (yowm), declares Yahowah () of the assembled conscripts (saba’ – command and control regimen), the names (shem – 37

designation, renown, fame, and reputation) of the idols (‘asab – man-made objects of worship, images of reverence) made of the substance of (min – from or resembling elements of) the earth (‘erets – land and world) will be cut off (karat – uprooted and banished, ceasing to exist), recalled, proclaimed, and remembered (zakar – invoked or mentioned) no (lo’) longer (‘owd – never again). Moreover, I will quickly distance and destroy (gama’) from the world (‘erets) prophets (nabi’ – men who profess to be spiritual spokespeople and who speak as authoritative messengers) and the intoxicating (‘abar – hateful, arrogant, possessing and repulsive) spirit (ruwach) of uncleanness and infidelity (tum’ah – ethical immorality and religious rebellion).” (Zakaryahuw / Remember Yahowah / Zechariah 13:2) This prophecy is akin to Yahowah’s statement in Howsha’, whereby He says that upon His return, He will never have to endure “Lord Ba’al’s name and title spoken again.” Satan and his demons represent “the intoxicating, hateful, arrogant, and repulsive spirit of uncleanness and infidelity, ethical immorality and religious rebellion.” You will find him behind the replacement morality of Political Correctness and lurking within every religious scheme. His arrogance caused him to hate God, thinking that he was superior. For this, he was and will be cast out and cut down. But on the way to the abyss, he will use his prophets to seduce as many lost souls as possible. Misery loves company. As part of His return on the Day of Reconciliations, Yahowah’s family and the earth on which they live, will be restored to perfection—to the standard in Eden before the fall. As such, all evil must be expunged. Bye bye and good riddance. And since the whole earth will be returned to the perfect state of Eden, albeit without the Serpent, false teachers will not be tolerated. For the sake of others, compassionately, they will be eliminated. “Indeed (ky) it shall come to pass (hayah) that anyone (‘ysh) who speaks as a prophet (naba’ – claims to communicate on behalf of a deity) again (‘owd – thereafter), his father (‘ab) and mother (‘em) will say (‘amar) to the child they bore (yalad), ‘You shall not (lo’) live (hayah – recover, remain alive, or be restored to life), for indeed (ky) you speak (dabar – tell) lies (seqer – mislead and deceive, testify falsely, disappointing and betraying others) in the name (shem – proper designation, renown, and reputation) of Yahowah (). And his father and mother who bore him shall pierce (daqar) him when he prophesies.” (Zakaryahuw / Remember Yahowah / Zechariah 13:3) It is the instantaneous version of the Third Statement Yahowah etched in stone. This will be the state of affairs throughout the Millennial Sabbath. Satan and his demons will be incarcerated before it begins. Everyone who has ever lived on earth up to this point in time who was not adopted by Yahowah will be put into a 38

state of suspended animation awaiting the Great White Light Judgment onethousand years hence. The only survivors left on earth will be Yahuwdym, Therefore, the only source for deadly doctrines will be those born during mankind’s seventh millennia. To maintain Eden-like conditions, false teachers will be eliminated swiftly, so that they don’t inspire a rebellion, causing another fall. Then at the very end of the thousand-year right, Satan will be released to make sure those who were born during the Millennial Sabbath are given the choice to live with God or be separated from Him. After these decisions are made, in what is referred to as Magog II, the eternal destiny of all souls will be determined. Yahowah will destroy the universe, creating a new one, including a new Yaruwshalaim. Deceit leads to separation and death. For the sake of the many, the most merciful thing to do is to eradicate evil’s host before others are infected. Had this been done with Muhammad, a false prophet who was born 1,100 years after Yahowah provided this instruction, billions of souls would not have been damned by his lies. Without punctuation or capitalization, and without word order being significant, it’s not always easy to translate a passage from an ancient language into a modern one. In the following verse, the words seem to indicate that the phrase “will be too ashamed” applies to all four subjects. So to avoid a run-on sentence in this amplified format, I have elected to repeat the verb clause. “On that day, everyone who claims to speak on behalf of god (nabi’ – prophets who proclaim a spiritual message) will be (hayah) too ashamed (bows – be too humiliated and disgraced) to provide their divine message (naba’ – prophecy) or their destructive spiritual visions (se’ar chizzayowm – circular reasoning, tempest-like predictions, or stormy revelations). They will be too ashamed to deceive (kachash – lie while feigning obedience and offering malignant delusions) while dressed (labas – clothing themselves) in their rich robes and fine cloaks (‘aderet – garments of magnificent splendor).” (Zakaryahuw / Remember Yahowah / Zechariah 13:4) Yahowah remains committed to exposing and condemning false prophets, because millions are victimized by their words. They and their doctrines are the most deadly WMDs—words of mass destruction. The most insightful term in this passage, chizzayowm, rendered “destructive spiritual visions” is based upon chaziz, meaning: “dark storm cloud.” It thereby associates these revelations with Satan, the prince and power of the air, and with Hadad Rimmown—the “antichrist.” This idea is reinforced by se’ar, which is “a strong gale-force wind.” Oddly, it’s translated “hairy” in most English bibles.

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The continuation of this dialog is challenging to convey, but for a different reason. God uses three different terms for man in a single verse. Still speaking of Satan’s nattily coiffed messengers, we read: “So (wa) he will say (‘amar), ‘I am not a divine messenger or prophet (nabi’). I am an individual (‘ysh – a person) who serves (‘abad – works or is a slave to) the realm of mankind (‘adamah – the descendants of ‘Adam, the soil, the earth, or the world). But indeed (ky), from (min) his youth (na’urim – childhood), he has made merchandise of (qanah – possessed and owned) mankind (‘Adam – humankind).’” (Zakaryahuw / Remember Yahowah / Zechariah 13:5) The most direct and literal translation of the first part of the verse has the False Prophet saying: “I am an individual who works the soil.” But, since Hebrew has a specific word for “cultivated land, field, or tilled soil,” I’m convinced that ‘adamah should be rendered with its secondary meaning which is the “realm of mankind.” This is further advanced by the context and the choice of ‘ysh and ‘adam on either side of ‘adamah. Qanah can mean “have bought, have acquired, have purchased, have made merchandise of, and have acquired possessions in exchange for” ‘adam/mankind. Its root strongly suggests “jealousy and envy leading to ill will and anger.” Further, qanah can mean “to create and produce offspring,”—symbolic of souls being “sons of serpents.” Satan was envious that man was created in Yahowah’s image, given freewill, and then adopted into God’s family. As a result, he has endeavored to separate as many souls as possible from Yahowah. Satan accomplishes his mission by encouraging religious men, like this False Prophet, to make merchandise of others, selling humankind into slavery and submission. Therefore, the extravagantly attired religious and political leader could stay in costume and hypocritically say that he was a farmer and a slave to man, or he could be baring his true nature and confessing to his actual crime. Both renderings would be acceptable. “If he is asked, ‘What about (mah) those (‘eleh) wounded (makah – injured, afflicted or slaughtered) around you (bayn – beside you and in your midst) by your hand (yad – under your power and influence, under your control and authority)?’ And he will say (‘amar), ‘Their crippling afflictions (nakah – savage beatings, utter destruction, vicious defeat, conquest and subjugation, and ultimate death) came by way of (‘asher – were related and linked to, were associated with) my lover’s house (‘ohab beyth).’” (Zakaryahuw / Remember Yahowah / Zechariah 13:6)

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Satanic duplicity and hypocrisy ooze out of the False Prophet’s every word. This bad boy reminds me of American politicians, especially presidents. But he also sounds like the pope. To understand who is represented by the “lover’s house,” it’s instructive to know that beyth can convey three somewhat related concepts. Most often, the noun means: “house, home, household, family, clan, and related peoples.” But it is very often used to describe a “temple or a place of worship,” thus providing a religious bent. The third most common rendering for beyth is “possessions and property,” moving us closer to what Scripture calls “the merchants of Babylon.” These elitists are predicted to enslave the world, creating a master-serf system in league with Satan. And since the proper designation for beyth is derived from the context, be aware that the Anti-Ma’aseyah does not enjoy the company of women. Like his predecessor, Nero of Roman infamy, he will be a homosexual, making “lover’s house” invocative. With this passage is speaking of the Anti-Ma’aseyah’s top aid, his religious prophet, there may be more between them than just dogma and demons. The noun ‘ohab, and the verb ‘ahab, depending upon vocalization, can convey “love, affection, or desire.” But they can just as easily be rendered “friend, associate, or lover.” ‘Ohab also conveys “to covet, to lust, and to engage in immoral sexual affairs.” These things known, to obfuscate responsibility for “those who were slaughtered under [the False Prophet’s] influence,” the religious and political scoundrel sounds as if he is blaming “the crippling afflictions, savage beatings, utter destruction, and death” on “his love for his place of worship,” or “his lust for possessions,” or even “his associate’s clan.” Each possibility is intriguing. As we press on through this prophetic portrait of the last days, we find very little correlation between the lexicon definitions of the terms found in the Hebrew text and the verses as they are rendered in English bible translations. And what little exists, is rendered absurd by the context of this discussion. So, I’m going to err on the side of caution and provide you with every conceivable alternative. In that regard, while considering the next verse, be aware that hereb can be translated “burned by the sun, sick with fever, desolate, or lifeless desolation,” in addition to “sword, knife, dagger, and implement of war.” Also, ‘awar means “to blind, to be blinded, to give false testimony, or to be unjust.” The same letters vocalized ‘uwr, mean “to arouse, to awaken, to incite, to stir up, or to raise up,” even “to be laid bare.”

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Therefore, I think Yahowah said: “They are burned by the sun and blinded (hereb ‘awar – diseased and lifeless, offering false testimony, and raising weapons of war) against the Most High’s (‘al) shepherd (ra’ah – best man, companion and associate), against the Most High’s (‘al) mighty man (geber – powerful individual) who is closely related to and associated with (‘amit – united in proximity and companionship to) Me, Yahowah () of the core of helpers (saba’ – the command and control of conscripted spiritual envoys) prophetically declares (na’um – predicts with authority).” (Zakaryahuw / Remember Yahowah / Zechariah 13:7) To appreciate this verse, it is instructive to know that Yasha’yah tells us that Satan’s name is Halal ben Shachar. It means “the arrogant and beguiling son of the rising sun.” The Adversary’s most common guise throughout human history, starting with Babylon, is the sun. That important because sun-god worship permeates most every important aspect of Roman Catholicism today—and many aspects of Christendom by association. Constantine did not convert from sun-god worship to what we call “Christianity.” He replaced and convoluted Yahowah’s message with the sun-god religion of Mithraism—where the “Unconquerable Sun” was god. Freemasonry, the religious scheme which provided the foundation for post-revolution America and France, is also based upon the sun representing the true light of enlightenment—a blinding light as it would turn out. Satan’s lifeless counterfeit and false testimony, however, has been good for something: “raising weapons of war.” And from the very beginning, the Adversary’s revolt has led directly to the rendezvous at Har Megiddo— Armageddon. Based upon the context of this satanic battle waged against the backdrop of Yahowah’s return to earth, the quote which follows is a play on words, whereby God is saying that He is against this ra’ah/shepherd and ruler because he is a false prophet leading sheep to their slaughter. “Muster the conscripts and engage in battle (saba’ – follow orders and wage war) against the one leading (ra’ah – the one ruling, shepherding, and teaching) so that the flock (so’n) scatters (pus). Then I will use My power (yad – hand and authority) to restore (suwb – return, recover, and renew) the Most High’s (‘al) little ones (sa’ar – those who have become insignificant and are of a low status).” (Zakaryahuw / Remember Yahowah / Zechariah 13:7) In the next verse, the “land” is a reference to Jews. Sadly, two-thirds of those who were alive at the beginning of the Tribulation are gone. “It shall come to exist (hayah) in the whole (kol – the entire) land (‘erets – world), prophetically predicts (na’um) Yahowah (), two thirds shall be cut off (karat – be uprooted, banished) and die (gawa’ – perish violently); one third shall be

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spared (yatar – shall remain preserved).” (Zakaryahuw / Remember Yahowah / Zechariah 13:8) The good news is that those who have endured, are spared and preserved, and thus saved. And they represent the remnant who will in the end recognize and revere Yah, and thereby be reconciled unto God on Yowm Kippurym. Fire, in this case, is used metaphorically of the crucible of the tribulation. “I will return to (bow’ – come to pursue, include, and harvest) this one-third. In the fire (‘esh) I will refine them (sarap – remove impurities making them flawless) as on refines (sarap – purifies) silver (kesep) and test them (bahan – verify their authenticity) as one does gold (zahab). They will summon (qara’ – call upon, invite, proclaim, read aloud, and recite) My personal and proper name (shem), and I will answer them (‘anah – reply).” (Zakaryahuw / Remember Yahowah / Zechariah 13:9) So much for Jews writing “G-d” and saying “Ha Shem.” On this day, Yahowah’s name will be on the lips and in the hearts of Yahuwdym. The very act of summoning Yahowah by name will demonstrate that these Jews are different, that their thinking, perspectives, and attitudes have changed radically. They will reject Judaism’s most severe warning, the death penalty for actually saying Yahowah’s name, and in the process they will form a personal relationship with Yah. Referring directly to the divorce decree issued in Howsha’, and to the prophetic names of the prophet’s children, we read: “And I will say (‘amar – confess), ‘You are my people (‘am – My family).’ And they will say (‘amar – confess), ‘Yahowah () is our God (‘elohym – our Mighty One).’” (Zakaryahuw / Remember Yah / Zechariah 13:9) Out of the Holocaust, Israel was restored, so out of the ashes of Armageddon, the Yahuwdym will be reunited with their God. Having been blinded since the days of Yasha’yah, and divorced since the days of Howsha’, the Chosen People will see again and be restored to fellowship. This is the fulfillment of one of Scripture’s most oft-repeated promises—one which will occur on the Invitation to be Called Out and Meet of Reconciliations: “Behold (hineh – open your eyes and see), Yahowah’s () day (yowm – time) of return is coming (bow’ – His arrival for the harvest of inclusion will come to pass).” (Zakaryahuw / Remember Yahowah / Zechariah 14:1) The “church” and “Christianity” have not replaced Jews. The primarily Gentile ekklesia served only as a temporary stand-in while the prime actors in this drama were enduring a time-out for bad behavior and infidelity. But for the Jews who are reading this, you’ll notice that Yahowah is “returning.” The Ma’aseyah has already been here. 43

While I don’t fully understand it, twice before Yahowah has offered His people a spoil taken from oppressive peoples. The first occurred during the Exodus. The second, as the Chosen People were entering the Promised Land. Now, “Pay attention, a day is coming to approach (hineh yowm bow la) Yahowah (). And then, that which is good and valuable (salal – property and possessions) will be apportioned and assigned (halaq) in your midst (qereb).” (Zakaryahuw / Remember Yahowah / Zechariah 14:1) My best guess is that since the “plunder” consists of property stolen from the Jews by Muslims, returning it will be just. After all, during the Millennial Sabbath, each of the twelve tribes will be reassigned the land which was originally granted to them, and that means that it will be coming from someone else. But the Muslims won’t complain this time, because they will all be dead. And speaking of being long gone, Ezekiel tells us that Yahuwdym will survive using the equipment, fuel and food left behind by the defeated Magog Federation. As man’s sixth millennia comes to a chaotic close, Yahowah will bring everything to a head. There will be no indecision. Those who remain will either be with God or against Him. Those who oppose Yahowah will be brought to Jerusalem for a rendezvous with their Maker. And they will provide evidence against themselves right to the bitter end. “I will gather (‘asap – assemble) all (kol) the people from different races and places (gowym – foreign nations and animalistic uncivilized peoples) to (‘el) Yaruwshalaim for the battle (milhamah – to wage war). The city (‘ir) will be seized (lakad – taken and captured). The family and their houses (beyth – homes and temples) shall be plundered (sasas – raided and ransacked, pillaged and looted) and the women (‘yshah – wives and mothers) will be raped (sakab). Half (hasi) of the inhabitants of the city (‘ir) shall leave (yasa’) as exiles (golah), but the remainder (yeter) of the people (‘am – family) shall not (lo’) be cut off or banished (karat) from (min) the city (‘ir).” (Zakaryahuw / Remember Yahowah / Zechariah 14:2) Yahowah is telling us that during the final battle, Jerusalem will endure all Satan’s advocates and man’s stooges can throw at her, but a significant remnant of Yahuwdym will hold out and endure. This will be a hellish time. The final crucible. Once mankind’s final choices have been rendered and behaviors verified, “Then Yahowah () will come forth (yasa’ – extend Himself, descend, and arrive) to oppose (laham – to attack, showing hostility to and fighting against) the Gentiles (gowym – foreign nations and people from different races and places), engaging in battle (laham) that day (hem ka yowm)—Himself (huw’ ba yowm)

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in their midst (qereb).” (Zakaryahuw / Remember Yahowah / Zechariah 14:3) Yahowah’s return clearly coincides with the battle known as Armageddon. Yahowah is predictable, exacting, and very much into the details. He will return to the exact place He left, exactly 40 Yowbel, or 2,000 years later. “On (ba) that day (yowm) He will present Himself, His feet standing upon (‘amad regel – setting foot on and taking a stand) on the Mount (har) of Olives (zayt) which relationally (‘asher) faces (paneh) Yaruwshalaim on the east.” (Zakaryahuw / Remember Yahowah / Zechariah 14:4) I am sure that you’ve noticed the consistent use of “on this day,” “on that day,” and “on this essential and corporeal day” throughout this discussion of Yahowah’s return to Earth and the reconciliation of His people. And that’s significant because there is only one event on Yahowah’s calendar referred to as a “day,” that being the “Day of Reconciliations”—Yowm Kippurym. It is not a coincidence. The Called-Out Assembly of Reconciliations isn’t a Festival, a Feast, a Sacrifice, or a Harvest—it is simply a “day,” the Day God will return for His family. The earthquake which occurs as a result of energy unleashed by Yahowsha’s presence is described in all three of Revelation’s final judgments, as well as in Zakaryah. “And the Mount of Olives (har zayt) will split into two (baqa’ – be divided) down the middle (hasi) from (min) the East Gate (mizrah) to the Sea (yam). Exerting a great force (ma’od – releasing enormous energy). Half (hasi) of the mountain (har) will be felt moving (muwsh) southward (negeb) and half will move north (sapon), creating a great (gadowl) valley (gay’).” (Zakaryahuw / Remember Yahowah / Zechariah 14:4) “Escape to safety (rus – depart in haste, flee, going to a secure place) through My mountain (har) valley (gay’ – which uplifts). For indeed (ky), the mountain valley will reach (naga – make contact with and arrive at, extending to) the place where you will be set apart and taken away (‘asal – withdrawn). Depart in haste (rus – escape to safety) similarly to how (ka – in the same manner) you fled (nuws) from (min) the presence of (panah) the earthquake (ra’as – trembling of the earth) in (ba) the days (yowm) of King (melek) Uzzyah (‘uzzyyah – meaning Yah is Mighty) of Yahuwdah (Yahuwdah – meaning, Related to Yah).” (Zakaryahuw / Remember Yahowah / Zechariah 14:5) The primary purpose of Scripture is to equip us for life—eternal life in Yah’s family. This instruction is no exception. Since Yahowah mentioned him, Uzzyah was king of Yahuwdah from 811 to 759 BCE. He inherited the throne when he was only sixteen. The king died a leper for having violated Yahowah’s instructions. Serving during the time of the prophets Yasha’yah and Howsha’, he fortified the Valley Gate, which is pertinent

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to this discussion. Gay’, translated “valley,” is based upon gewah, meaning “to lift up” but it also serves as the name of the “Valley Gate.” Upon Uzzyah’s death, Yasha’yah professed to have witnessed a vision in which he saw Yahowsha’ sitting on a throne with the train of His robe filling the Temple on Mount Mowryah—a vision of this very day. Even the earthquake referenced here is connected to Uzzyah in Amos 1:1, although it is more completely developed in Yasha’yahuw 13 and throughout Revelation. This next verse is also cited in the Olivet Discourse. “And (wa) Yahowah (), my God (‘elohym), will return (bow’ – arrive) and all (kol) of those who are set apart (qadosym – purified, possessing essential divine qualities) with you (‘im – those who are related beside).” (Zakaryahuw / Remember Yahowah / Zechariah 14:5) Speaking of His return, in a parallel passage, Yahowsha’ said: “He will send forth His messengers with a great trumpet and they will gather together (episynago – bring together into one place by His side) His chosen (eklektos – those who He picked out for Himself) from the four winds (anemos – cardinal directions in space), from one end (akron – the farthest bounds or uttermost parts) of the heavens (ouranos – the universe) to the other extreme (akron).” (Mattanyah / Yah’s Gift / Matthew 24:31) Many people misconstrue this account, errantly associating it with the “rapture,” and thereby concluding that the promised event will coincide with the Ma’aseyah’s return. But that’s not what these words say. The chosen are spiritual souls gathered from one end of the universe to the other, not mortals from terrestrial earth. The eklectos in Greek, qadosym in Hebrew, are called from heaven. These previously harvested souls have been out exploring the far corners of the universe. But now, on Yowm Kippurym in 2033, year 6000 on Yahowah’s calendar, we will be summoned to witness the most awesome day in human history. In the Zakaryah rendition, qados, the singular of qadosym, is usually translated “holy,” but that religious term is only accurate so long as it is defined to mean “set apart from this world and unto God.” Based upon qodesh, meaning “set apart and purified,” qadosh is related to qadash, meaning “to kindle a fire which provides light.” As such, it provides another confirmation that Qara’ / Leviticus 23:27, the verse which provides Yowm Kippurym’s most essential instruction, was correctly rendered with: “And your soul shall respond and answer (reply to the summons, making a declaration after engaging in thought, vocally communicating), appearing before and approaching (coming and drawing near, being present with) the maternal manifestation of light who purifies, enlightens, and elevates (‘iseh /‘isah) unto (on behalf of) Yahowah ().”

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Zakaryahuw explains: “This shall come to pass (hayah) on a day (ba ha yowm) in which there shall not be (lo hayah) a diminishing (qipa’on – reduction) of His (huw’) esteemed and beloved (yaqar – precious and valuable, splendorous and beautiful, rare, prized, worthy, influential, and magnificent) light (‘owr – illumination).” (Zakaryahuw / Remember Yahowah / Zechariah 14:6) In this extraordinary statement, God is revealing that He will return without dialing down His power. Since a Creator is greater than His creation, considering the size of the universe, it’s hard to fathom the scope of His energy. But this I know, everyone not enveloped in Yahowah’s Set-Apart Spirit will be instantly incinerated—vaporized. The Spirit is the only protection. Properly applied, it is SPF 7,000. Qipa’on, the operative word in this passage, could have been translated “make rigid, fixed, and immobile,” had it not been used in conjunction with ‘owr/light. In relation to other substances, qipa’on communicates the “solidification of something from a fluid to a solid.” But when associated with light, qipa’on always means “to diminish.” This is consistent with nature. As matter is transformed from a gas to a liquid and then to a solid state, every substance other than water diminishes in volume. Since the solidification of light is an obscure concept, the related idea of diminishment applies. However, in a very real sense, Yahowsha’, the diminished corporeal manifestation of God, is the solidification of Yahowah who describes Himself as Light. So, we may be witnessing the personification of light on this corporeal day. Most English translations, like the ESV and NIV, render the passage: “On that day there shall be no light, cold, or frost.” In so doing, they ignore the first use of hayah, as well as huw’, ha, and yaqar. Then they render qipa’on as “cold or frost.” The NASB writes: “And it will come about in that day that there will be no light; the luminaries will dwindle.” The KJV tries: “And it shall come to pass in that day, that the light shall not be clear, nor dark.” It is little wonder Christians remain oblivious to the day Yahowsha’ will return. As mentioned previously, Yahowah associates Himself with light. And that is why in Mattanyah 24:27, Yahowsha’ explained that He will be seen as light upon His return. Therefore, based upon His testimony, this day won’t be lightless. “Behold, I have told you in advance…. For just as a brilliant shining constellation (a radiant and dazzling galaxy, a bright beam of light) comes forth (coming from one place to arrive in another) rising as a star in the east (the light which enables others to rise) to bring forth light, causing it to shine brilliantly and resplendently (making the light evident and manifest, appearing in plain view so as to be exposed, known, and clearly seen) to the far extent of the setting sun in the west, so in this same manner shall the presence (the act of

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appearing in person, existing beside and near the audience, the arrival) of the Son of Man be.” (Mattanyah / Yah’s Gift / Matthew 24:27) Consistent with Zakaryahuw’s prophecy, Yahowsha’ affirmed that there will be no diminishment of His light upon His Yowm Kippurym return. In each of His previous six appearances, Yahowsha’ arrived as a diminished representation of Yahowah. That is to say, with the exception of the Mount of Transfiguration episode, He appeared as a man rather than as light. To keep from incinerating mortal souls, He reduced His energy to a level we could productively experience. However, upon His final arrival, there will be no reason to reduce the amperage. All surviving Yahuwdym will be enveloped in the Set-Apart Spirit’s Garment of Light, as will be the Laodicean assembly, and thus these souls will be unharmed. At the same time, all of those who came to savage Yisra’el will be annihilated, fulfilling the Miqra’ and prophecy. Also, keep in mind that matter is simply organized energy, or light in a diminished state. That is why matter has to be multiplied by the square of the speed of light to determine its quotient of energy. So anytime Yahowah takes on material, human form, He has to reduce His status. But this time, during His seventh and final visit, God is going to be more light than matter—and perhaps all energy—and thus Spirit. Revealing the timing of His return, God inspired Zakaryahuw to write something which unlocks the mystery of “no one knows.” “It shall be (hayah – exist as) the one (‘echad – only exclusive and unique, the certain and explicit) day (yowm) He (huw’) becomes known (yada’ – personally revealed and respected, understood and acknowledged, distinguished and discerned) according to (la) Yahowah ().” (Zakaryahuw / Remember Yahowah / Zechariah 14:7) Yada’, translated “becomes known” in this passage, tells us that Yahowah will “personally reveal” Himself on this day. Returning as brilliant as the sun, He will be “acknowledged and understood” by everyone. There will be no mistaking Him this time. But more than that, by using the phrase “it shall be the one, certain and unique day He becomes yada’—personally known,” we have yet another affirmation that the Yahowah’s return is tied to the day man’s relationship with God is reconciled—the Day of Reconciliations. By using ‘echad, Yahowah is telling us that there is something very “special, singular, and unique” about the timing of His return. In all of time, there is “only one day” which meets His requirements. Of that, we can be “certain.” This known, there are seven “special days” on Yahowah’s annual calendar. So in a general sense, we can be assured that He is telling us that His return will

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coincide with one of these unique days. But since the first four Miqra’ey were fulfilled in order in 33 CE, the list of potential dates is reduced to three. The first unfulfilled Miqra’, Taruw’ah, is one of three harvests, so it is disqualified topically, and also because as one of three, it is not unique. And since Yahowah’s pattern has been to fulfill the Miqra’ey in chronological order, there is but one day on God’s annual calendar which meets the Zakaryah 14:7 criterion and is consistent with His pattern: the Day of Reconciliations. Moreover, of the remaining unfulfilled possibilities, Trumpets depicts the harvest known as the rapture, while Shelters is symbolic of the Millennial Sabbath. Therefore, Yowm Kippurym “shall be the one yowm He becomes known according to Yahowah.” But what year is the question? Everything in Scripture points to the pattern of six (mankind) plus one (God) equals seven (perfection). We are even told that a day is like a thousand years to Yahowah. It is all laid out for us in the Towrah account. Between the genealogies revealed in Scripture, history, and archeology, we know that Adam was cast out of the Garden in the neighborhood of 4000 BCE. But knowing Yahowah’s penchant for precision, I’d bank on 3968 BCE. The deluge of Noah’s day flooded the region of the world in which men with a nesamah lived in the vicinity of 2968 BCE. This date is affirmed by the discovery of the Burckle meteor crater in the Indian Ocean off the coast of Madagascar. The Covenant was confirmed with Abraham on Mount Mowryah forty Yowbel (fifty year periods signifying the Lamb’s redemption) after man’s fall in 1968 BCE. We know with great precision that in 968 BCE, Solomon built Yahowah’s Temple on Mount Mowryah as a symbol of that Covenant. Then exactly forty Yowbel after Abraham’s prophetic dress rehearsal, the Ma’aseyah Yahowsha’ fulfilled the Miqra’ey of Passover, Unleavened Bread, and FirstFruits in 33 CE. That same Yowbel year, the fourth Miqra’, Seven Sevens, was fulfilled on the exact date, further establishing a pattern. The waters under the Temple were poisoned in 1033 CE, reflecting the BaMidbar 5 divorce decree. In Mattanyah / Matthew 24 Yahowah told us that the generation which witnesses some rather significant signs, most of which are tellingly referred to as “birth pangs,” will also experience His return. This list included: a world war (of which WWII is the only viable candidate), rumors of war (manifest in today’s mythical “war on terrorism”), major tsunamis, large earthquakes, and super-sized hurricanes (all of which are increasing in scale and frequency over the past 50 years), pandemics and famines (both are imminent and unavoidable), global acts of terrorism (Islam’s signature act), worldwide deception (already rampant in academia, politics, religion, and the media), the return of Israel to the land making it bud and grow again (in 1948 the state was established and the new state

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flourished agriculturally, and in 1968 Jerusalem was reclaimed), the rise of antiSemitism which leads to the death of many Jews (this too is occurring at an unprecedented rate), preaching the healing and beneficial message to the whole world (the internet has played an essential role in this regard), an onslaught of false prophets and wannabe Ma’aseyah’s (the list here is too long to name), it being a bad time to have children, the start of the Tribulation which nearly wipes out all life on earth, the darkening of the sun as the result of an asteroid strike, and Dany’el’s abomination of desolation—all listed earlier in Mattanyah’s testimony. God even adds a reference to Yahuwdym “fleeing to the mountains,” a citation from Zakaryah 14:5. The clock on that generation started ticking between 1939 and 1948. Today, there is but one Yowbel year remaining within the lifespan of that generation— 2033. And not so coincidently, it is exactly forty Yowbel distant from His previous Miqra’ey fulfillments. Forty is the Scriptural number for the completion of a time of testing. Moreover, 2033 will mark six-thousand years since the fall— when redemption’s calendar started counting down the days to reconciliation. Then, the final one-thousand years begins five days after Yah’s return, on the seventh Miqra’, The Feast of Tabernacles, in which God camps out with mankind for a millennium. Therefore, we can reasonably deduce that the “one, exclusive, unique, and certain day in which Yahowah will become known, being personally revealed, is Yowm Kippurym in 2033—year 6000 Yah. So yes, God not only knows the day He is going to return, He made it possible for us to discern this date from His Word. Converted to our pagan Gregorian calendar, His arrival will fall between sunset on October 2nd and Monday, October 3rd, 2033 at sundown. And in a moment, Yahowah will reveal the exact time— right down to the minute. While I think this is all clear, at least up to this point, there may be more to this passage than meets the eye. There is a hint in Yahowah’s statement which helps unravel an enormous mystery. But to put the pieces in place, we must first understand that every day, from the beginning to the end of time as we know it, is known by God. The day He will arrive in power and glory obviously isn’t the one and only day He knows. Last time I checked, He was personally involved in the fulfillment of Passover, Unleavened Bread, and FirstFruits in 33 CE. And while I think we have discerned what He meant, the question remains: why did God share this with us this way? By comparing this intriguing verse with the parallel passage in Mattanyah 24, we are required to do some serious thinking. Let’s begin that process by reviewing this portion of the Olivet Discourse in context, confirming what I’ve

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just shared with you. But before we begin, remember, Yahowsha’s next statement follows the list of signs we just delineated. “So, too (houtos – in this same manner), when you see all (pas – individually and collectively every one of) these things, recognize (ginosko – know, understand and be aware) that I am near and nigh (eggus – close by and imminent), and indeed (kai) at the threshold (thura – opening of the passageway, doorway through which sheep enter). Indeed, I say (lego – advise and affirm), this is sure and true (amane): this generation (genea) will not pass by (parerchomai – pass away or perish) until all of these things take place (ginomai – come into existence, come to pass, becoming a reality).” (Mattanyah / Yah’s Gift / Matthew 24:33-34) Since one of those signs was a world at war, for this to be true, Yahowsha’ must return within the life expectancy of the people born before or during World War II, which was fought between 1939 and 1945. With the exception of South and Central America, World War II was a global event—the first of its kind. The First World War, by comparison, was a European affair. Moreover, the Grand Mufti of Jerusalem, Muhammad al-Husseini, as the author of the Holocaust (designed to kill European Jews rather than have them exiled to Judea), and as the founder of a Nazi-Muslim SS brigade, made Israel an important part of this war, which is always significant when it comes to prophecy. Additionally, Mizmowr / Psalm 102 which speaks prophetically of the Holocaust (1932-1945), similarly states that the generation which experiences it, will be the last. So to determine how long after the Holocaust, World War, and Israeli statehood Yahowsha’s return could be, and still be witnessed by the same generation, it is instructive to know that the average life expectancy among Jews living in Israel is currently 83 years. But this number, based upon current trends, is expected to reach 88 years over the next decade or so. And the maximum life expectancy, and thus the far extremity of the prophecy, of a Jewish person living today is known to be around 105 to 107 years. Philadelphia resident Herbert Brown, a 105-year-old Jewish Dachau Concentration Camp survivor, and his 100year-old wife Magda, were the oldest-living married couple in 2005. And in October 2007, Jewish Caricaturist Boris Efimove celebrated his 107th birthday in a Moscow synagogue. Therefore, we should expect Yahowsha’s return to be 88 to 105 years after 1945—and thus no later than 2033 through 2050. In the context of His return, Yahowsha’s next statement elevates the critical importance of searching Scripture for answers, recognizing that Yah’s Word will be fulfilled—exactly as it is written. “The universe and the earth will disappear (pareleusetai – perish and pass away), but conversely (de) My Word (logos – declarations, teaching, message, and revelation) will not (ou) in any way (me) be

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disregarded (parelthosin – be transgressed, diminished, pass away, or perish).” God is telling us where to look if we want to know when He’s returning. Moving on, Matthew’s Greek translation of Yahowsha’s next statement in Aramaic throws everything into question. Translated twice, from Aramaic to Greek and from Greek to English, we find: “But nevertheless (de), concerning the immediate vicinity of (peri – regarding and referring to) that one specific and definite (ekeinos – unique, certain, emphatic, sequential, and distant) day (hemera – interval between sunrise and sunset) and (kai) hour (hora – a certain definite time) no one (oudeis – nobody) recognizes (oida – appreciates, acknowledges, is acquainted with, or is aware of, sees, observes, perceives, discerns, or notices), not (oude) the messengers (aggelos) of heaven (ouranos), only the Father (from the placeholder ΠAΡ) the only one who exists for all time (monos – the one who exists continuously, enduring forever, never perishing).” (Mattanyah / Yah’s Gift / Matthew 24:36) Of the 18 pre-Constantine manuscripts of Matthew, this passage was not included in any of them. There is a record, however, of those responsible for the creating the Textus Receptus altering Matthew’s alleged “not even the Son” remark so that it would match Mark 13:32. Therefore, when it comes to this passage, most scholastic tools are rendered unreliable. And unfortunately, there is only one manuscript of Mark dating to the first through third century CE, and it ends in the twelfth chapter. This reliability problem is further compounded by the fact that Greek was already a translation of a translation of what Yahowsha’ said, because most of the Olivet Discourse was quoted from Zakaryah, which was written in Hebrew. So at best we have a translation three times over from a manuscript three centuries removed from the actual conversation. And then, we must render that poorly attested discussion from Greek to English. It would be impossible for 300 years of scribal copyists, filtered through the grammatical and linguistic differences inherent in four languages, and the passage of nearly twomillennia, to produce a precisely accurate rendering today. This leaves us with five different ways to explain these words. First, if we retain the “not even the Son” reference, Yahowsha’ is neither divine nor Yahowah, and all of Scripture is a hoax, as it would be impossible for “the Word made flesh” to be unaware of the Word, or for the human manifestation of God not to know Yahowah’s thoughts. Further, as an eternal being, there can’t be a date Yahowsha’ doesn’t know. As God, He was present during creation, and as God, He has already witnessed our future. In fact, in this very discussion, He has told us exactly what would happen prior to and during His return. So it’s absurd for Him not to know what He has just predicted. Therefore, I’m going to discard this interpretation and blame those who copyedited Yahowah’s testimony for the “not even the Son” addition found in very late Mark manuscripts. After all, 52

current scholarship confirms over 300,000 known variations and alterations between the Textus Receptus and older codices. This known, the Greek as we have it today actually reads “…not (oude) the messengers (aggelos) of heaven (ouranos), if (ei) not (me) the (o) Son (huios)…” Yahowsha’, as a heavenly messenger, is actually excluding Himself from those who do not know, which solves the problem. The second option, one predicated on the removal of “not even the Son,” requires us to assume that Yahowah’s messengers, who are eternal spirits and thus able to experience time differently than we do, have no interest in knowing the timing of the most important event in world history. But since I’ve never met a mal’ak / messenger, nor been told anything about their thought process, I suppose that’s possible. They are “tools” after all. Yet keep in mind, Yahowsha’ says in this same passage that these messengers will announce His arrival. So, even if they were currently unaware, they will be told in advance so that they will be able to fulfill their mission. As for mankind, however, the universally ignorant interpretation requires us to make Yahowsha’s statement open ended. That is to say: “no one will ever know.” But if this is the case, it requires us to question why God would provide an overwhelming amount of detail specific to His plan and His timeline and yet not want us to understand any of it. Confronted with thousands of useful clues, and one poorly rendered passage which seems to negate their purpose, Christian theologians have almost universally held up the grain of sand while ignoring the mountain of Scriptural evidence behind it. Although religious men have earned the criticism, I don’t think God is saying, “You are so stupid, you’ll never figure this out no matter how obvious I make it?” But, universal human ignorance and apathy, are the only reasons why “no one is aware,” or “will ever know” under this explanation. Our third alternative is so obvious, the first modern theologian to consider its implications within the context of God’s timeline, John Mill in 1707, accurately concluded that the verb oida in Matthew 24:36 was rendered in the present tense. So Yahowsha’ was not saying that no one has ever known, or that no one would ever recognize, the day, but only that no one at that specific moment in time was aware of it. Worth noting is that not only did Mill close the case on closed mindedness with this analysis, his continued investigations prompted him to question the accuracy of the Textus Receptus. He himself found 30,000 errors in the universally accepted, and yet overwhelmingly flawed, document which still underlies all English bible translations. And with regard to this passage, that is indeed relevant.

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More specifically, oida, translated “recognizes” in the passage, is the weakest of the three Greek words rendered as “know.” Its primary meaning is actually “see,” not know, and it conveys something more along the lines of no one “sees, pays attention to, perceives notices, discerns, discovers, or observes,” therefore “remotely understands or comprehends,” the one specific day. In classical Greek oida denoted “intuitive understanding and being acquainted with something theoretically.” Knowledge based upon evidence is ginosko in Greek, and complete knowledge is epiginosko. So, all Yahowsha’ said is that no one recognizes the day because they are not paying attention to the evidence. Even more specifically, oida was written in the perfect indicative tense. Such verbs describe a completed action which occurred in the past but which produced a resulting state which exists in the present. The perfect tense, therefore, conveys that the present state of affairs at the time this was spoken existed because of a previous condition. The indicative tense simply denotes that the condition is real. This means that the ubiquitous failure of the disciples, and everyone else at that time, to understand Yahowsha’s mission within the context of the Torah, Prophet, and Psalms had resulted in the present condition of being unable to recognize what had been predicted. While almost no one realizes when Yahowsha’ is returning today, that’s not what God said. By using the perfect indicative tense, which is the present tense in English, “no one” in Yahowsha’s audience at the time of His revelation “recognized, appreciated, acknowledged, saw, perceived, discerned, or noticed” the predicted day when He would return. This was absolutely true then and almost universally so today. Virtually no one recognizes this “specific and definite, unique and certain, sequential day,” because their perspective is backwards and their thinking is convoluted. The evidence is there. Those who want to know, can know. The reason for this is that as a rule, Christians don’t study Yahowsha’s message in the context of the Covenant promises, and so they don’t connect important fulfillments to the Miqra’ey. They don’t even know what the Miqra’ey are. Moreover, they don’t understand the Genesis one timeline or its prophetic implications. And not one in a thousand connects the parallel passages in Zechariah to Matthew. So Christians don’t recognize what’s going to happen or when, and most Jews, secular humanists, atheists, Muslims, Hindus, and Buddhists have no interest in this subject at all. The fourth option relative to understanding this passage is tied to the fact that Yahowsha’ quickly transitioned in the Olivet Discourse to a discussion regarding the Taruw’ah harvest. While the day of the year this ingathering will occur is known to those who study the Torah, Prophets, and Psalms, the year it will is not known. And while Yahowah and Yahowsha’ know the year, there is no way for 54

man to discern it from Scripture. All I know for sure is that it will occur on Taruw’ah/Trumpets sometime between now and the fall of 2026. In this regard, Yahowsha’s answer was ingenious. Jews has substituted the Babylonian Rosh Hashanah (Head of the Year) for Yahowah’s Taruw’ah (Shout for Joy and Signal a Warning). Rabbis called it “the hidden day no one knows, only the Father.” In their warped minds, it was the one day each year Satan accused Jews of being bad before God. So they blew their trumpets to confuse the Devil. And they kept the day a secret so that Satan would miss his appointment. Therefore, by saying that He would come for His family on “the day no one knows, only the father,” Yahowsha’ was telling His disciples that the harvest of saved souls would occur on Taruw’ah, now religiously known as Rosh Hashanah. The fifth consideration for interpreting this verse is based upon the similarities between it and its counterpart in Zakaryah. The subject, timing, context, and word selections are virtually identical, meaning that it is likely that Yahowsha’ was answering His disciples’ question by citing the prophet He had previously inspired. So, speaking of the day He is going to return in Hebrew, He said…“It shall be (hayah – exist as) the one (‘echad – only exclusive and unique, the certain and explicit) day (yowm) He (huw’) becomes known (yada’ – personally revealed and respected, understood and acknowledged, distinguished and discerned) according to (la) Yahowah ().” (Zakaryahuw / Remember Yahowah / Zechariah 14:7) Know, only, God, one, and day are all in the text, but in a different order, and thereby provide an entirely different, and entirely preferable, meaning. The translation of this Hebrew citation to Aramaic, then to Greek, to Latin, back into Greek, and finally to English, without the benefit of an early manuscript, and thus tormented by many over three centuries of religious tampering, changed it to…“But nevertheless (de), concerning the immediate vicinity of (peri – regarding and referring to) that one specific and definite (ekeinos – unique, certain, emphatic, sequential, and distant) day (hemera – interval between sunrise and sunset) and (kai) hour (hora – a certain definite time) no one (oudeis – nobody) recognizes (oida – appreciates, acknowledges, is acquainted with, or is aware of, sees, observes, perceives, discerns, or notices), not (oude) the messengers (aggelos) of heaven (ouranos), only the Father (from the placeholder ΠAΡ) the only one who exists for all time (monos – the one who exists continuously, enduring forever, never perishing).” (Matthew 24:36) Since the Father is Yahowah, with the exception of the messenger reference, the quotes are so similar I think Yahowsha’ was telling His disciples that the answer to their question could be found in Zakaryahuw. It therefore isn’t about not knowing, but instead, knowing where to look. 55

In Zakaryahuw’s next line, we find: “There shall be (hayah) no (lo’) day (yowm – time reckoned from sunset to sunrise) and no (wa lo’) night (laylah – darkness or gloom). And then (wa) light (‘owr – shining brilliant illumination) shall exist (hayah – shall be) at (la) the point in time (‘et – the specific season and proper duration) of sundown (‘ereb – sunset, twilight, dusk, and early evening).” (Zakaryahuw / Remember Yahowah / Zechariah 14:7) The NIV Hebrew English Interlinear renders this passage in the Hebrew order and in the compound form as: “And-it-will-be day unique. It-is-known to Yahowah. No daytime or-no nighttime. And-it-will-be at-time-of evening Hewill-be light.” All of Yahowah’s Miqra’ey begin at sunset on the prior day from our perspective. So the Day of Reconciliations, which is the tenth day of the seventh month, starts at twilight of the 9th day and culminates at sunset on the 10th. So, since Yahowsha’ is touching down on the Mount of Olives in Jerusalem, His glorious return will occur just after sunset on October 2nd, 2033, which ordinarily would be at 6:22 PM. It will be approaching lunchtime on the American East Coast—11:22 AM—based upon the seven-hour time-zone differential. I said “ordinarily” because Yahowah has testified that on this day, the sun will not rise nor set, because He will arrive and His light will rise instead. It is symbolic of the darkness of Satan’s Ba’al-sun-god and Allah-moon-god guises being obliterated by Yahowah’s glorious enlightenment. So to be completely consistent with His Word, God must touch down within the specified 24-hour period He designated for the Called-Out Assembly of Reconciliations. And while that could be any time between sunset on the 9th of Tishri and twilight on the 10th (our October 2nd and 3rd, 2033), I think the reference to “sundown” is both literal and symbolic, and that means His return will occur at the beginning of Yowm Kippurym and not after it is over. Open your calendars and set your clocks: Yahowah will return to planet earth at 6:22 PM, Jerusalem time (11:22 AM EST) on October 2, 2033—the dawning of the Day of Reconciliations. In the preceding verse, it is relevant to know that ‘et, translated “point in time,” is from ‘ad, meaning in “eternity,” especially when speaking about “continued existence.” Beginning with His return, time will never again be the same. Yahuwdym move from temporal to eternal. Life becomes everlasting. We will be forever reconciled unto Yahowah—a name which means “I exist.” In Mattanyah 24, there are two very similar statements, one of which we’ve already considered: “Behold, I have told you in advance…for just as a brilliant shining constellation (a radiant and dazzling galaxy or beam of light) comes forth, rising as a star in the east to bring forth light, causing it to shine 56

brilliantly and resplendently (making the light evident and manifest) to the far extent of the setting sun in the west, so in this same manner shall the presence (arrival) of the Son of Man be.” (Mattanyah 24:27) This is followed by: “Forthwith and straight away with the Tribulation (great affliction leading to oppression and anguish) of those days the sun will be darkened (obscured) and the moon will no longer provide light, and celestial bodies (asteroids, stars, or comets which can be seen radiating or reflecting light) shall fall (descend, being thrust down) from space (the expanse of the sky, universe, or heavens) and the power (energy, force, and influence) of the universe will be set in motion and be unsettled. Then (at that time) the sign of (the miracle which transcends the normal course of nature and distinguishes, making manifest and known) the Son of Man will become visible (appear radiating light) in the sky. And then all the nations and races (related peoples) of the earth will mourn and be cut off (be severed, wail and lament, displaying the sign of being stricken), and they will see (visually inspect, look at, and be aware of) the Son of Man coming (making an appearance) in the clouds of the sky with great (polus) inherent power (dunamis) and brilliant splendor exercising judgment.” (Mattanyah / Yah’s Gift / Matthew 24:29-30) Most every word of this declaration came out of the pages of Zakaryah. Yahowah takes His Word seriously and so should we. As a sign that the prior infidelity has been reconciled, the poisoned waters shall be restored: “It shall come to pass (hayah) on that day (ba ha yowm) that living waters (chay maym – life-sustaining, invigorating, nourishing, reviving and renewing waters) shall flow out of (yasa’ min – shall spring forth and disseminate from) Yaruwshalaim (the source of restoration and renewal)—half (hasi) of them toward (‘el) the eastern (qadmoni – ancient and former) sea (yam) and half (hasi) toward (‘el) the final (‘acharown – last and western) Sea (yam).” (Zakaryahuw / Remember Yahowah / Zechariah 14:8) I particularly like the way this passage reads in an interlinear with the Hebrew word order: “And-it-will-be on-that-day that they-will-flow-out, waters of-livingones from-Jerusalem, half-of-them to the-sea eastern/ancient and-half-of-them tothe-sea western/final.” Living waters is one of seven metaphors Yahowah uses to describe Himself and His purpose. His symbols are: Light, the Bread of Life, the Upright Pillar, the Living Waters of the Set-Apart Spirit, the Rock of our Salvation, the Word, and the Family. In the “Sheba – Seven” chapter I made the connection between these and Yahowah’s seven spirits as they are depicted in Yasha’yahuw 11:1-2. The “eastern sea” is the Dead Sea, so this is another metaphor—in addition to being a literal geographic reference. The earthquake will create an exit to the sea for the salt and mineral-saturated waters which are fed by the Jordan River. Opening what is currently the world’s deepest fault, would cause what is now 57

dead to support life. These living waters would flow down from Yaruwshalaim, which is perched several thousand feet above the mouth of the Dead Sea, and ultimately flow out through the Gulf of Aqaba and into the Red Sea. Moseh and the Yisra’elites crossed the Gulf of Aqaba into the Arabian Peninsula when fleeing Pharaoh during the Exodus. The waters which Yahowah parted to save his people, will save them again. There may be another layer to the symbolism here. While I could be wrong, it is something to ponder. The “sea” is an oft-used Scriptural metaphor for Gentiles. Yahuwdym crossed the Jordan River Valley just above the Dead Sea to enter the Promised Land. By indicating that “half of the waters” will flow in each direction we may have some indication as to how many Gowym/Gentiles will be saved at the conclusion of the Tribulation. That may be why yam was qualified by ‘acharown, meaning “final or last,” of the Gentiles. This reference is used both with regard to the “final generation” experiencing the Holocaust in Psalm 102 and of those who witness the rebirth of Israel, being “the last generation.” We have already been told that only one in three Yahuwdym will remain to see Yahowsha’s return—all of whom will be reconciled and thus saved. That would be approximately five-million souls depending on who qualifies as a Jew, and how many Jews survive the increased anti-Semitism which will erupt between now and then. If I’m reading this correctly, the Laodicean Ekklesia harvest might be the same size. If this is a reasonable interpretation of why Yahowah shared this accounting, it suggests that of the seven-billion people who will be alive at the inception of the Tribulation in November of 2026, as few as five-million Gentile souls will enter the Millennial Sabbath. That would mean that 99.9% of humankind will perish during the seven years of wars and plagues. If that’s the case, it explains why Yahowah and Yahowsha’ refer to this time as a “day in which the whole world will mourn.” And it is why He said in Mattanyah 24:22 that “unless those days are cut short, no life would be spared.” This conclusion is somewhat validated by the completion of the 8th verse. While qays is often translated “summer” and chorep rendered “winter,” both terms speak of different harvests. “It shall exist (hayah) with (ba) the summer fruit (qays) as with (ba) the autumn harvest (chorep).” (Zakaryahuw / Remember Yahowah / Zechariah 14:8) Qays is used repeatedly in Scripture in reference to the summer harvest of figs and of wine. It serves as a symbol of saved, or harvested, Yahuwdym in Amos 8, Isaiah 16, and Jeremiah 40 and 48. The most prominent autumn harvest depicted in Scripture is Taruw’ah. It is a mostly Gentile gathering known as the “rapture.” So, it might be symbolic of there being as many Gowym saved as Israelites. A literal interpretation of this verse would indicate that after Yahowsha’s return, summer and winter will be the same. It will be like the Garden of Eden, 58

which was bathed in dew but bereft of rain, and so mild year round, day and night, clothing was optional. During the Millennial Sabbath which follows five days later on Tabernacles, conditions will replicate those enjoyed by Adam and Chawah. The Millennial Sabbath represents the manifestation of the “Kingdom of God.” “And then (wa) Yahowah () will exist (hayah) as king (melek – the one who reigns, from malak, meaning the counselor and adviser) over (‘al) the whole (kol) world (‘erets – earth and land). On that day (ba ha yowm) He shall be (hayah – exist as) Yahowah ()—His one (‘echad – first and exclusive) and (wa) only (‘echad – unique and exclusive) personal and proper name (shem).” (Zakaryahuw / Remember Yahowah / Zechariah 14:9) In diminished human form, Yahowah as the Ma’aseyah and Savior, is Yahowsha’—Yah-Saves. But now, with only Spiritual souls remaining, there is no reason to ratchet down His power or to restrict Himself to a human anatomy. As such, God will only be known as Yahowah, and not as Yahowsha’. That is not to say that the physical manifestation of God we know as Yahowsha’ will not continue to exist as the Son set apart from the Father, only that the Son and Spirit will be referred to by the same name: “Yahowah.” That is not to say that God will abandon His titles. He will still be our Father, Creator, King, and Savior. He is not restricting His use of titles here, just names. We can still call Him “Dad” if we wish. In case you may be wondering, I have as a matter of policy rendered God’s current two names as Yahowah and Yahowsha’ when they appear in the Word and as Yahowah and Yahowsha’ when they are inserted into my commentary. The evidence is overwhelming that the proper pronunciation of God’s name is Yah-oow-eh, transliterated Yahowah. However, that is not how most people spell God’s name when searching for information on Him online. For search engines to direct seekers of truth to this seven-volume study of the Word, Yahowah’s name must appear frequently in the text as it is most commonly searched. Moreover, when we pronounce the “w” correctly, it renders the “uu” sound for which the letter is named. However, since Yahowah told Moseh that His name was based on the Hebrew verb hayah, “to exist,” it is possible that Yah’s name is pronounced Yah-oow-ah. That said, it would also be reasonable to conclude that hayah was used to designate the beginning sound of God’s name (Yah) rather than the ending pronunciation, making Yah-oo-eh the best choice. Historical artifacts with Yahowah’s name inscribed on them in other languages seem to prefer the “eh” ending, as does Hebrew grammar.

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Next, we learn that Satan’s army will attack Jerusalem from the north, but by so doing, they will be incinerated: “Encircled (sabab – surrounded and changed), the whole (kol) region (‘erets – the land) will be like (ka – will resemble) a desert wasteland (‘arabah – desolate plain) from (min) Geba’ to (la) Rimmon. But Yaruwshalaim south (negeb) shall retain her elevated status (ra’am – shall be lifted up), positioned and placed (tahat) as an established dwelling (yasab – inhabited abode to live) from the Gate (sa’ar) of Benjamin to the location (maqom) of the First (ri’son) Gate (sa’ar) to the Corner Gate (pinah sa’ar), and from Hanan’el’s Tower (migadal – watchtower) to the wine and olive presses (yeqeb) of the Kings.” (Zakaryahuw / Remember Yahowah / Zechariah 14:10) While there may be multiple levels of symbolism here, on the surface, Yahowah is telling His family what areas will be safe and which will be death zones. Dowd / David “struck down the Philistines in Geba’” in 2 Samuel 5:25. “Geba’ of Benjamin was punished for all the disgraceful acts that they committed in Yisra’el” in Palyl / Judges 20:10 (raping and dismembering a concubine and distributing her body parts throughout Yisra’el). The town was six miles northeast of Yaruwshalaim. Following this disgraceful act, the last of Binyamyn’s militia fell after “they fled to the wilderness rock of Rimmon” in Judges 21:45. The “rock” was named after the Babylonian, Arabian, Syrian, and Canaanite god of wind, rain, and storms. Rimmon’s rock was six miles northeast of Nazareth, making it 35 miles, north-by-northeast of Yaruwshalaim. “Binyamyn’s Gate which was by Yahowah’s Temple” was where “Yirmayahuw the prophet was beaten and put in stocks,” in chapter 20, verse 2. He “was arrested at the Gate of Binyamyn” a second time and “turned over to the Chaldeans [Babylonians]” in Yirmayahuw 37:13. Binyamyn’s territory ran horizontally immediately north of Yaruwshalaim starting ten miles west of the city to the point the Yarden / Jordan River enters the Dead Sea, about twelve miles east. The Corner Gate and the Tower of Hananel are mentioned in Yirmayahuw / Jeremiah 31:38: “Behold, days are coming declares Yahowah when the city will be rebuilt for Yahowah from the Tower of Hananel to the Corner Gate.” At this point, we know that Yahowah’s foes do more than lay siege to Yaruwshalaim. The north rim of the city will be attacked, property will be destroyed, and people will be robbed and raped. But, with God’s direct intervention, much of the city will be spared. “In (ba) her (hi) they will live (yasab – will dwell and abide established). Never (lo’) again (‘owd) will she be (hayah) destroyed (cherem). Yaruwshalaim shall endure securely with confidence (betah – in safety, free of danger, trusting and trustworthy, relying and reliable).” (Zakaryah / Zechariah 14:11) 60

Cherem is a rather provocative term and translating it as “destroyed” doesn’t do it justice. It conveys something which is “banned and prohibited,” and thus in the negative, Jerusalem will never again experience a ban or prohibition as currently exists with the Temple Mount. Muslims prohibit Christians and Jews from visiting the most important place in the world. Cherem conveys a “cultic devotion and dedication to consign a place to be utterly destroyed.” Satan and his allies (Muslims, religious Christians, and Secular Humanists) want to subjugate and control Jerusalem, and barring that, to destroy what it stands for. “And this (zo’th) shall be (hayah) the plague (magepah – the destructive pandemic disease which kills those engaged in battle, the pestilence which slaughters) which Yahowah () will inflict upon (nagap – strike and afflict) all the nations and armies which (‘am – people who) organize to fight (saba’ – assemble a military to battle) against (‘al – the Most High’s) Yaruwshalaim: Now, at this time (henah – simultaneously) their flesh (basar – bodies) will dissolve (maqaq) while they are standing (amad) on their feet. Their eyes (‘ayn) will melt (maqaq) in their sockets (chowr) and their tongues (lason) will liquefy (maqaq) in their mouths (peh).” (Zakaryahuw / Remember Yahowah / Zechariah 14:12) Since this passage speaks of a simultaneous and instantaneous event, each time maqaq is used it, is conveying the same thought--liquefaction. Maqaq can be translated “fester and rot” or “melt and dissolve,” suggesting that which was once alive and solid, will be substantially reduced in mass and become liquefied. This should not be surprising since Yahowah is returning without diminishing His energy. Therefore, anyone not protected by the Set-Apart Spirit’s Garment of Light will instantaneously have “their flesh dissolve, melting away while they are standing on their feet.” For those who came to destroy Jerusalem, death will come swiftly and there will be no bodies left to bury. Revelation tells us that the first of the Tribulation’s wars, Magog, claims the lives of one in four people. The second phase of that war claims a third of those who remain, meaning that 3.5 billion of 7.0 billion souls will succumb. At this point, the plagues begin. Scripture does not specify how many more die, only that 200 million march upon Jerusalem at the end of the Tribulation to wage the battle of Armageddon on the eve of the Miqra’ of Yowm Kippurym. They will all die, but others will still be alive elsewhere on the planet. So… “It shall come to pass (hayah) in (ba) that day (yowm) that Yahowah’s () greatness (rab/rob – enormity, exalted status, abundant power, awesome authority, and might) will cause (hayah) consternation and confusion (mahumah – bewilderment and dismay, anxiety and anguish) among them.

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Mankind (‘ysh – individuals) will be caught and bound (hazaq) by the hand (yad). They will roar (rea’ – shout out) ‘Allah (‘alah),’ hand (yad) to (‘al – at or on) hand (yad) thinking immorally (rea’ – and acting wickedly).” (Zakaryahuw / Remember Yahowah / 14:13) Mahumah is the opposite of comfort and confidence. It speaks of a state of utter bewilderment leading to emotional anguish. Those who were led to believe Allah, Satan, and/or the “Antichrist” were God, will be as confused and dismayed as will those who thought there was no god. They will have made a poor choice, and now they will recognize the consequence of this choice: death. We have several choices with ‘alah. It can be translated “to ascend and be lifted up” and thus “to go up,” but that clearly is the opposite of what is being described. It could be rendered “lifting up,” making the sentence: “They will roar, lifting up hand against hand…” The problem with that is that they have been bound by the hand and ‘al doesn’t mean “against” as in hostility, but against as in proximity. So, I think that transliterating, rather than translating, ‘alah as Allah following “roar and shout out,” is justified. While Allah is the principle name of Muhammad’s Qur’anic god, a dark spirit modeled after Satan, Muslims have been leading a worldwide disinformation campaign to convince everyone that Allah is actually the Arabic word for “God.” As such, Allah would be an ideal moniker for the Towrah-less One known as the “Antichrist,” and Islam would be the perfect religion to beguile people and compel them to fight. To this end, based upon the oldest manuscripts, Revelation’s famous “666” passage might well read “the multitude of Allah,” rather than designating a number. So what I’m saying is that the “mark of the beast” could well be Allah’s name written in Arabic. When you examine the oldest manuscripts of this passage, that is the most logical conclusion based upon what we find there. Depending upon how it is vocalized, ‘alah can also be translated “to lift oneself up,” meaning to be “prideful, haughty and braggadocios”—descriptive of Satan and his Islamic followers. This is the essence of the Islamic Prayer of Fear roared out before every terrorist attack: “Allahu Akbar!—Allah is Greater!” than Yahowah—or so they believe. ‘Alah may also be translated “to be absent and driven away” which is to be separated from God—which is the result of Islam. ‘Alah conveys “to be conscripted and carried away,” or “to be compelled into turning away.” In this vein, it means “to be bound involuntarily into the service of another, and then stirred up on his behalf.” These are all accurate depictions of Islam—the religion of submission.

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‘Alah is sometimes translated “to ridicule and scorn, speaking in disparaging terms”—something Allah does to Yahowah and to mankind. Then, recognizing that the Qur’an’s third-most prevalent theme after “pain and punishment” and “disparaging ridicule” is “fighting in Allah’s Cause,” ‘alah means “to fight battles, attacking in a military offensive.” I could be wrong, but based upon the linguistic evidence, I believe those who will be “anguished and bewildered” will be “shouting out ‘Allah.’” Other ‘alah connotations read like Satan’s biography: “wicked, unrighteous, unjust, and perverse.” Feel free to place any of these immoral words into the mouths of those who are confused and consternated. Fortunately, Yahowah’s family will be cared for and protected. “Moreover (gam – indeed), Yahuwdah (those who belong to and are related to Yah) will eat food (laham/lehem – consume bread) in (ba) Yaruwshalaim.” (Zakaryahuw / Remember Yahowah / Zechariah 14:14) A derivative of gam is gama’, meaning “will be quick to consume, swift to swallow and eat up.” And since lehem is “bread,” The passage could read “Yahuwdah will quickly consume bread in Jerusalem.” In this regard, the message is similar to the Exodus, where Yahuwdym were told not to waste time yeasting their bread so as to expedite their flight to freedom. For those puzzled by how their English Bible translations read, “Even Yahuwdah will fight against Yaruwshalaim,” laham is sometimes rendered “engage in a military battle and attack.” But, in the context of Yahowah’s return on the Day of Reconciliations, and the fate of those who fought against Yaruwshalaim, that is senseless. Fighters will be liquefied. As you read what comes next, be aware that ‘asap insinuates that the collected material is to be “taken away and removed, ceasing to exist.” “And they will gather up and collect (‘asap) the wealth (hayl – physical might and military prowess) of all the surrounding (sabib – encircling) Gentiles (gowym – heathens and pagans, foreign unrelated peoples, animalistic nations), gold (zahab), silver (kesep), and treacherous and faithless garments (begged – immoral apparel) along with (la) their enduring and abundant (rob/rab – long lived and enormous) power, influence, and force (ma’od).” (Zakaryahuw / Remember Yahowah / Zechariah 14:14) This is also akin to the Exodus, where Yahuwdym carried clothing, gold, and silver out of Egypt. The military equipment and beasts maneuvered into Yisra’el for the purpose of attacking Yaruwshalaim will be melted and dissolved. “Indeed (ken) this plague (maggepah – the destructive pandemic disease which kills those engaged in battle, the pestilence which decimates) will befall (hayah) the swiftly flying war machines (suws – horse-powered cavalry chariots), serving as recompense

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upon (gamal – repayment to) the divided and scattered (parad – separated and isolated) asses (hamor – donkeys), and every kind (kol) of related (‘asher) beast (behemah) existing (hayah) in (ba) their military encampments (mahaneh), similarly (ka) inflicting them (maggepah – destroying).” (Zakaryahuw / Remember Yahowah / Zechariah 14:15) A pered is a “mule, an ornery, stubborn, backbiting, and unproductive beast of burden.” It shares the same consonant root as parad. Likewise, gamal can be translated “camel” or “recompense—to receive what is deserved.” Hamor can be rendered “large piles or heaps of material” in addition to “asses.” But since “asses” fits Yahowah’s prophetic depiction of Ishmael’s descendants, today’s Muslims” being “wild asses of men, with their hands raised against their brothers while living in hostility with the whole world,” the hoof seemed to fit the occasion. As for “horses, camels, mules, and donkeys,” I’ll let you decide. But as you do, recognize that the difference between behemah/beast (‫ )ְבֵּהָמה‬and behalah/terrorist (‫ )ֶבָּהָלה‬is very small, and a “beast” in this context is often a person who allies with Satan. Since those who came to attack Jerusalem are gone, turned into goo, there are only two or three groups of people left on planet Earth. There are racial Yahuwdym who have come to know, trust, and rely upon Yahowah and who are now looking forward to celebrating Tabernacles with Him. And there is a remnant of adopted Yahuwdym represented by the Laodicean assembly. I believe they are the subjects of the next verse. They will be “an existing remnant.” They hail from the “Gentile nations which will attack Israel,” but will not take part in that battle which is one of two reasons they will be spared. Third, there may be people who are not saved but who did not come to fight in Israel. While this is unlikely, they could be the people who were said to be “bewildered and dismayed.” If so, it is possible that they are being given the opportunity of a lifetime. But it is also possible, that Yahowah’s intense presence reached around the world and incinerated all who were not enveloped in His Spirit. If that is the case, God is then speaking to the Laodicean Assembly. They will be called home. “The whole (kol) existing (hayah) remnant (yatar – those who remain and who were spared) from (min – out of) all (kol) the Gentile nations (gowym – foreign and unrelated peoples) who came to attack (bow’ ‘al) Yaruwshalaim in accord with the multitude (day – to inflict punishment) of (min) ‘Allah (‘alah – who fought unjustly, perversely, wickedly, and arrogantly) with (ba) repeated (sanah) and repetitious (sanah) prostrations (sahah – bowing down to and being repressed) in accord with (la – according to) their king (malak – their ruler), will celebrate (chagag – revel in) Yahowah’s () festival feast 64

(chag) of Sukah (sukah – Tabernacles, Tents, and Shelter).” (Zakaryah / Zechariah 14:16) It should also be noted how well ‘Allah fits in front of “repeated and repetitious prostrations.” So, what I think is being said here is that the “existing remnant” consisting of adopted Laodiceans who supported Yisra’el even as their nations went off to war in the name of Allah, will arrive in Yaruwshalaim five days after Yahowsha’s return, just in time to celebrate the Festival Feast of Sukah with their reconciled Yahuwdym brethren. But so that you know, while the Hebrew word day can be rendered “in accord with the multitude,” as it is above, and thus tie it into the mark of the beast in Revelation, it also means “sufficient” or “enough.” Day can convey “to inflict punishment,” or “to do something for naught, in vain, or for no reason.” Similarly, as you now know, ‘alah can be rendered as diversely as “to go up,” “to fight,” or “to be unjust.” Furthermore, sanah, meaning “to repeat,” and rendered “repetitious” in this verse, is most often translated “year” because the seasons repeat on an annual basis. These things known, many different renderings of this passage are possible— including: “Then everyone who survives of all the nations that have come against Jerusalem shall go up year after year to honor the King, to keep the Feast of Booths.” After all, Yahowah is now “King” of the earth and Tabernacles will be celebrated annually throughout time. But regardless of the translation, the Tribulation is over. Yahowah has prevailed. Mercifully, evil has been obliterated. Five days have passed since God’s return on the Day of Reconciliations. The world is now celebrating “Yahowah’s Festival Feast of Sukah.” Mankind will campout with God for onethousand years, reconciled with their Maker. 

As is the case with Zakaryahuw, the book of Malachi chronicles the future fulfillment of Yowm Kippurym—the return of Yahowah and His reconciliation with Yahuwdym. But more than that, Yahowah’s messenger explains the entire process, from breakup to restoration. It is therefore instructive to know that there are a number of essential elements associated with this day. For a marriage or family relationship to be reconciled, it must first be established, and then for whatever reason, it be severed. Then the estranged relationship must be restored anew.

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The Invitation to be Called Out and Meet of Reconciliations is Yahowah’s means to accomplish this goal. And as such, Malachi is devoted to chronicling this process from beginning to end—detailing what caused the breakup, and delineating the consequence. The prophet, whose name means “messenger,” then paints a picture which associates God’s predictions with the Towrah’s presentation of Yowm Kippurym, right down to the smallest linguistic details, so that we come to appreciate Yahowah’s remedy. In the end, Mal’aky, speaking for Yahowah, foretells the context and timing of this reunion. God not only promises to return, reconciling the divorce on this day, He tells us how His children will change, and what they will be like. And He shares the traits common to those who will mourn on this day so that we aren’t counted among them. And along the way, Yahowah unveils a vivid prophetic portrait of Yahowsha’, because He paid the toll on the way to reconciliation. This riveting story begins with the messenger telling us that he is a scribe, taking dictation from God. “The prophetic pronouncement (masa’ – the uplifting and transport) of the Word (dabar) of Yahowah () to (‘el) Yisra’el (yisra’el – those who strive with God) in (ba) the hand (yad) of Mal’aky (Mal’aky – from mal’ak messenger and representative) with (‘eth) love (‘ahab – enduring affection as demonstrated in a close family relationship) to you all (‘athim) says (‘amar) Yahowah ().” (Mal’aky / Messenger / Malachi 1:1-2) With this opening statement, Yahowah has stated His position relative to the Familial Covenant Relationship. He loves Yisra’el—those who choose to live with Him. In the context of the Day of Reconciliations, this is only half of the proposition. God loves us, but do we recognize this and do we reciprocate His love? Therefore, to complete the equation, and for our relationship with our Heavenly Father to be reconciled, we must acknowledge Yahowah’s love and then choose to love Him in return. And that is why this preamble exists at the beginning of Mal’aky’s prophetic portrait of Yahowah’s return on Yowm Kippurym—the day He is returning to restore His relationship with His family. As for recognizing Yahowah’s love, pay careful attention to the comparison which follows, and the consequence of choice. “But (wa) you say, ‘In (ba) what way (mah) have you loved (‘ahab – shown familial affection for) us?’” (Mal’aky / Malachi 1:2) The religious leaders in Yisra’el questioned, or more accurately tested and tried, God’s love. Yahowah’s answer was ingenious, as it predicted the response which will prove His love once again—this time on the cusp of His return. But to appreciate it, you need to know that as Ya’aqob’s twin, ‘Esaw was in line to inherit the Covenant promises Yahowah made to Abraham. But, because he relinquished his

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inheritance rights for a temporal advantage and a quick meal, and because he abandoned God, choosing to marry Ishmael’s daughter, and adopt his religion, ‘Esaw was seen as having gone down the road from which there is no return. He and his descendants, today’s Muslims, will forever be foe, not family. And it is this enemy that Yahowah has promised to annihilate at the end of the Tribulation’s Magog War to save His Children and Land. So God answered: “‘Was not (ha lo’) ‘Esaw (‘esaw – from ‘asah, ‘ashowq, and ‘adomny to work, to be extorted, to oppress, and to be blood red) a brother (‘ah) of (la) Ya’aqob (Ya’aqob – from ya’as, to seek advice, to decide, and be determined, and ‘aqab to be attacked at the heel and to dig in one’s heels)?’ declares (na’um) Yahowah (). ‘I love (‘ahab) Ya’aqob, and I hate (sane’ – detest and abhor, loathe and intensely dislike, shun and am openly hostile to) ‘Esaw. I have caused (suwm) his mountain ranges (har – his power and influence) to be lifeless and desolate (semamah – a sparsely populated devastated wasteland), and his inheritance (nahalah – land and property) a desert (midbar – a wasteland of words) for (la) jackals and serpents (tanyn – canine omnivores and venomous snakes).’” (Mal’aky / Messenger / Malachi 1:23) The Hebrew word for “jackal” and “serpent” is the same, suggesting that while ‘Esaw’s mortal existence would be lifeless, desolate, and impoverished, his eternal destiny would be with serpents—which is to be incarcerated with Satan in the Abyss. While there are many paths which lead away from Yahowah, most share four things in common—all of which are described in ‘Esaw’s name. Religions are ‘asah: “works based.” In Islam, a Muslim earns paradise by killing for Allah. The victims who wander away from God are ‘ashowq: “extorted and oppressed.” Such was the case for a thousand years under Catholicism. And man’s religious paths are predominately ‘adomny: “bloody red” and deadly affairs. So, in the name of the one man God says He hates, He has provided a multi-level picture of religion. I would be remiss if I didn’t point out that the Ma’aseyah’s Qur’anic name isn’t Yahowsha’, but instead Issa, an Arabic transliteration of ‘Esaw. While this mistake proves that the Qur’an wasn’t inspired by God, it also strongly suggests that it was inspired by Satan. Arrogance is the hallmark of Islam. Muslims are convinced that their god and religion are superior and that they will conquer and rule the Earth. That is why we read: “If (ky) ‘Edowm (‘edown – from ‘adown the Lord) says (‘amar – protests), ‘We are beaten down and crushed (rasas – shattered and destroyed), but (wa) we will recover (suwb) and rebuild (bana’) the ruins (harabah – the place depopulated and the destroyed rubble),’ thus (koh) says (‘amar) Yahowah

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() of the assembled spiritual envoys (saba’), ‘They build (banah) and I will destroy (haras – tear down and demolish), and they will be called (qara’) a region (gebuwl – territory) of wicked and evil (ris’ah) people (‘am) with whom (‘asher) Yahowah () expresses His wrath (za’am – denounces and curses, angrily demonstrating His justifiable indignation and displeasure) forever (‘ad – into perpetuity), for an unlimited duration of time (‘owlam).’” (Mal’aky / Messenger / Malachi 1:4) Yahowah’s animosity toward ‘Esaw, and thus ‘Edowm, is not only unique, it is uncompromisingly harsh. And I suppose that this is for four reasons. First, as ‘Edowm indicates, these people have chosen to associate with “the Lord” who is Satan. Second, like Muslims today, they are stunningly arrogant, claiming as does Allah (Allahu Akbar!) to be greater and more effective than God even against all evidence to the contrary. Third, ‘Esaw and ‘Edowm represent Islam, and thus are not only a “wicked and evil people with whom Yahowah has and will continue to express His wrath, these Muslims have become the most persistent, ruthless, and immoral enemy of Yisra’el. So, by hating Muslims and by eternally opposing them, Yahowah is in fact demonstrating His steadfast love for Ya’aqob—who is Yisra’el. Fourth, as mentioned earlier, Yahowah will tangibly demonstrate His love for Yahuwdym and Yisra’el by opposing the Islamic Federation known as Magog. This vicious and uncivil band of Muslim militants from Iran, Iraq, Pakistan, the Caucasus Mountains, Turkey, Syria, Lebanon, Egypt, Libya, the Sudan, and Somalia, under the leadership of Gog, the predicted Islamic Mahdi, will march into Yisra’el in 2027 with the intent of conquering the land and killing, robbing, and raping every Jewish man, woman, and child. But, Yahowah will foil their arrogant and misguided plan to plunder His people, personally intervening to destroy them. And as a result, the Yahuwdym who witness this loving miracle, will change their attitude toward Yahowah, which will lead directly to their reconciliation. Also recognize that in the context of man questioning Yahowah’s love, God is saying that by opposing our religious and political enemies, He is demonstrating His love for His children. And in that thought is a life lesson for all of us. It is merciful, compassionate, enlightened, moral and prudent, even Godly, to hate religious and political schemes and schemers because of the toll they take on the unsuspecting. Unfortunately however, that does not mean that Yisra’el understood any of this or was even listening. Mal’aky reports: “‘A son (ben) highly values, esteems, and respects (kabed – sees as very significant and glorious, honors, dignifies, and cares deeply about) his father (‘ab), and a servant (‘ebed – slave)

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his master (‘adown – lord), so (wa) if (‘em) I am a father (‘ab), where (‘ayah) is My honor and esteem (kabed)? And if (‘em) a lord (‘adown – master), where (‘ayah) is My respect (mora’ – and reverence)?’ says (‘amar) Yahowah () of the spiritual regiment (saba’), to (la) you (‘athim) O clerics (kohen – priests and religious officials) who despise (bazah – show contempt for, disregard, and devalue) My name (shem – personal and proper name and reputation).” (Mal’aky / Messenger / Malachi 1:6) You’ll notice that this is a hypothetical. Yahowah isn’t calling Himself their “father” or their “lord.” But Yahowah knew that the Yisra’elites would continue to refer to Him using these terms, as opposed to calling Him by His name. In so doing, they were demonstrating their disrespect for God. In a way, this is a play on words. The hated ‘Edowm was based upon ‘adown, so Yahowah was inferring that the Yisra’elites were showing more respect for “the Lord” than they were for His name. He was demonstrating that they were not only being unfaithful, they were unloving hypocrites. “And you say (‘amar), ‘How (mah) have we shown contempt for and disregarded (bazah – despised, scorned, ridiculed, and devalued) Your name (shem)?’” (Mal’aky / Messenger / Malachi 1:6) Yahowah answers and tells them that their offerings were unclean and defiled, and that they were sacrificing the blind and lame, which is to say that their religious rituals were not only worthless and annoying; they were counterproductive, harming those who should have been healed. For a relationship to be reconciled, it must first be broken. With this verse, and the one which follows, both of which were directed squarely at the religious community, it’s clear that the Covenant relationship was estranged, even shattered. “And so then (‘atah) you beg and plead (na’), seeking the favor (halah – imploring the intercession) in the presence (paneh) of God (‘el), ‘Have mercy on (hanan – show pity, be gracious and generous to) us.’” (Mal’aky / Messenger / Malachi 1:9) But Yahowah says that He will value them as they have valued Him. Religious Jews have perpetrated a myth which unenlightened clerics and scholars routinely parrot—that it is out of respect and reverence for Yahowah’s name that it is not spoken. But according to God, and to reason, it is out of disrespect and contempt that rabbis have expunged Yahowah’s name from His Scriptures, Land, and people. The offerings depicted in Yahowah’s seven Miqra’ey are designed to convey a message so that we come to understand the path home God has delineated and enabled. But when they are corrupted and changed, when substitutions are

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preferred, and when they are preformed as opposed to observed, they become worthless. “‘Your fire (‘uwr) on My altar (mizbeah) is in vain (hinam – for no avail), because there is nothing (‘ayn) pleasing or desirable (haphets – enjoyable) in you,’ says Yahowah () of hosts, ‘and your grain offerings (minhah) from your hands are not accepted (rasah – pleasing or agreeable).’” (Mal’aky / Messenger / Malachi 1:10) Fortunately, Yahowah has a solution to ministerial incompetence and malfeasance. Actual animal sacrifices during the seven Called-Out Assemblies is no longer necessary, desirable, or pleasing. Yahowsha’, as the Lamb of God and Suffering Servant, served as the perfect sacrifice for all time. Minhah, translated “grain offerings,” represents the wave offering of purified grain (symbolic of saved souls) immersed in oil and wine (symbolic of the spirit and redemption) which were to be raised up to Yahowah on the Miqra’ of Bikuwrym. So by saying that they “would not be accepted,” Yahowah is affirming that man’s religious paths bypass Passover, Unleavened Bread, and FirstFruits, and thus do not lead to salvation. God will reaffirm this metaphorical evaluation of religion many more times throughout this conversation. In fact, the use of mizrach, which is a “winnowing implement,” in this next verse, advances this same thought. “Indeed (ky), from (min) the brilliant Servant’s (shemes – the one who serves and ministers, the sun and brilliant light’s) shining eastern arrival (mizrach – coming forth as a winnowing implement through the East Gate), and until (‘ad – into perpetuity) His (huw’) entrance at sunset (mabow’ – arrival), My (‘any) name (shem) will be great (gadowl – distinguished and majestic, exceedingly important, powerful, and magnifying, promoting growth)…” (Mal’aky / Messenger / Malachi 1:11) Yahowah’s name, us knowing it, using it, revering it, respecting it, and recognizing what it means and stands for, is more important to Him, and to our salvation, than anything. Mizrah can mean “eastern,” as it is translated above, or the “East Gate,” which was walled up by the Muslim warlord Saladin a thousand years ago. But it will be opened, albeit briefly, upon Yahowah’s return. Based upon zarach, mizrah also conveys: “to come forth, arrive, and to shine.” Further, mizra’ is “the place seeds are sown,” which is Yisra’el generally and Yaruwshalaym specifically. But as mentioned at the introduction of this passage, mizreh describes “a winnowing tool used to throw threshed grain into the air to separate the chaff from the grain.” As such, it provides a visual picture of the “Implement of Yah” separating worthless souls from those who are valuable to Him.

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Shemes is both “sun” and “servant.” Shemes is based upon a root which means “brilliant light.” As such, it is a perfect depiction of Yahowsha’ then and now. And it provides a wonderful affirmation of the Genesis one prophecy on the fourth day, which foretold the arrival of the “greater light” as a sign. Finally, while the primary definition of mabow’ is “entrance” or “arrival,” it is sometimes rendered “sunset.” But that is a stretch since mabow’ is based upon bow’, meaning “to come,” and “to arrive.” Further, Yahowah’s arrival as light is the focus of this passage. It is the day His name will be great—the day all those who know Him will shout “Yahowah” upon His return as they look up at the God their forefathers’ pierced. The meaning of these words known, there is a mundane, profound, and uniquely insightful way to interpret this passage. On the surface, it could read: “Indeed, from the eastern sun until its sunset, My name will be great…,” and that is certainly true. The profound rendering, which is stated above, is replete with important affirmations and symbols. Yahowsha’, who is the Suffering Servant, is returning as brilliant light. His arrival will be upon the Mount of Olives, which is due east of the Temple, and en route to it. He will be the first to pass through the reopened and restored East Gate in 2,000 years, fulfilling additional prophecies. And this time, as Judge, Yahowah’s Implement will act as a winnowing tool, separating the good grain from that which is worthless. Further, Yahowah’s name will be magnified upon Yahowsha’s return, affirming what Zakaryah has told us and what Mal’aky will tell us. And of course, Yahowsha’ is the doorway to everlasting life, and thus represents the entrance to heaven. The more obscure insight is that His grand arrival will coincide with sunset, once again corroborating what we discovered in Zakaryah. So, His return will not occur just any time on Yowm Kippurym forty Yowbel from the fulfillment of Passover and Unleavened Bread, but precisely at sundown as the Day of Reconciliations dawns. Before we contemplate where Yahowah said that His name would be exceedingly important in the next verse, we need to examine three key words. Maqowm means “place, home, dwelling, and source.” Muqtar, usually translated “burning or incense,” is from qatar which is an “offering which encloses and joins,” and is thus symbolic of the role the Set-Apart Spirit plays in our salvation. Muqtar infers the ideas of “fragrant wood, and most especially frankincense, which is the symbol of “purity,” being burned in a fire so that its pleasing aroma rises and envelopes everyone who is close by.” And maqowr is an “assembly which flows from a source of pure spring water.”

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These etymological connotations are important because the third key word, nagash, means “to come, approach, draw near, and gather together.” In this respect, nagash is identical to qarab, which serves as the operative word in the Qara’ / Leviticus 23:27 passage which forms the foundation of God’s instruction regarding Yowm Kippurym. So, I’m sure you will see the obvious connection between: “And your soul shall respond and answer (anah – reply to the summons, making a declaration after engaging in thought, vocally communicating), appearing before and approaching (qarab – coming and drawing near, being present with) the adoptive Mother who purifies, enlightens, and elevates unto (in relation to) Yahowah,” and what follows… Mal’aky, taking dictation from Yahowah, wrote: “…among (ba) the Gentiles (Gowym - nations), and in (ba) every (kol) home (maqowm – place and dwelling) which gathers together, approaches, and draws near (nagash) the purifying offering which encloses and joins (muqtar) to (la) My (‘any) name (shem)—a purifying and cleansing (tahowr) gift (minhah – offering and sacrifice). Indeed (ky – truly and reliably, this is because) My name (shem) is exceedingly powerful and great (gadowl – astonishingly important in magnitude and extent, enabling growth) in and among the Gentiles (Gowym – nations), says (‘amar) Yahowah () of the assembled heavenly implements (saba’).” (Mal’aky / Messenger / Malachi 1:11) Gadowl, rendered “is exceedingly powerful and great,” is listed as a noun in most lexicons, but it is clearly being used here as a verb. I say that because gadowl is based upon gadal, which is the Hebrew verb for “to be nourished so as to grow, to become powerful, and to be magnified, able to do great things.” And at its heart, this is the essence of Yahowah’s name. By our reliance upon it and Him, we grow, becoming Yahowah’s children and inheriting all that is His, including His power. So, bringing it all together: “Indeed (ky), from (min) the brilliant servant’s (shemes) shining eastern arrival (mizrach – as a winnowing implement), and until (‘ad) His (huw’) entrance at sunset (mabow’), My (‘any) name (shem) will be great (gadowl – exceedingly important) in and among (ba) the Gentiles (gowym), and in (ba) every (kol) home (maqowm – place and dwelling) which gathers together, approaches, and draws near (nagash) the purifying offering which encloses and joins (muqtar) to (la) My (‘any) name (shem)—a purifying and cleansing (tahowr) gift (minhah). Indeed (ky – truly and reliably, this is because) My name (shem) is exceedingly powerful and great (gadowl – astonishingly important) in and among (ba) the Gentiles (gowym – nations), says (‘amar) Yahowah () of the core of assistants (saba’).” (Mal’aky / Messenger / Malachi 1:11)

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It should also be noted that the Day of Reconciliations isn’t just for Yahuwdym, but also for Gentiles—especially the Called Out of Laodicea, left behind at the Taruw’ah Harvest. As adopted children, they will be grafted into the vine that is Yisra’el. So that you are aware of what others have said, here is the NASB version of this verse: “‘For from the rising of the sun, even to its setting, My name will be great among the nations, and in every place incense is going to be offered to My name, and a grain offering that is pure; for My name will be great among the nations,’ says the LORD of hosts.” That’s not very good, but it could be worse. Consider the NLT: “But my name is honored* by people of other nations from morning till night. All around the world they offer** sweet incense and pure offerings in honor of my name. For my name is great among the nations,’ says the LORD of Heaven’s Armies. * Or will be honored. ** Or will offer.” It’s little wonder the New Living Translation misses the connection between this passage and the Yowm Kippurym presentation in Qara’ 23. Professor Tremper Longman III, the person credited with “translating” Mal’aky for the NLT, began his “Old Testament Studies” class at Westmont College with, and I quote, “Leviticus: why bother?” Since Yahowah bothered to tell us, let’s take Tremper Longman to task for his erroneous paraphrase. First, there is no wa at the beginning of the passage and thus no justification for “But.” Second, he neglected to translate ky, which means “indeed, this is true and reliable.” Third, the Hebrew words for “my name” are the tenth and eleventh in the sentence, not second and third. But since Professor Longman doesn’t seem to know Yahowah’s name, I’m not surprised that he would try to distance “My name,” from His name. Fourth, gadowl means “is great,” not “honored” or “will be honored.” Fifth, ba means “in” or “among,” even “with,” but not “by.” Sixth, the Hebrew word for “people” is am, but it isn’t in the passage. Seventh, there is no textual basis for “of other.” Eighth, while gowym can be translated “nations,” its primary definition is “Gentiles.” Fortunately Professor Longman translated min correctly as “from,” so credit, where credit is due. But ninth, the Hebrew word for “morning” is boqer, and while it is used 182 times in Scripture, it cannot be found in this verse. Tenth, semes is in the passage, but Tremper ignored it. Eleventh, the Westmont College “Old Testament” professor didn’t seem to notice, or care about, the inclusion of mizrach, which means “eastern, shining, and arrival.” But to his credit, “till” is an acceptable, albeit inadequate, rendering of ‘ad.

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Twelfth, He ignored the conjunction wa, connecting mizrach “and” mabow’. Thirteenth, the Hebrew word for “night” is layil, and while it is used 233 times in the Tanakh, it isn’t in this sentence. Fourteenth, the professor ignored the Hebrew pronoun huw’, meaning “His.” Fifteenth, He also disregarded mabow’, designating “entrance.” Sixteenth, the Hebrew term for “around,” cannot be found in this verse. Seventeenth, there is not textual basis for “the world” in it either. Eighteenth, the second inclusion of Gowym, meaning “Gentiles,” was ignored by Professor Longman. Nineteenth, the “translator” didn’t translate maqowm which means “place or home.” He added the pronoun “they” without textual support, for his twentieth error. Twenty-first, nagash means “gathers together, approaches, and draws near,” not “offer.” Muqtar can be translated “incense,” but doing so makes no sense within this context. There is no justification, however, for “sweet,” which represents the professor’s twenty-second deviation from Yahowah’s Word. To be fair, it isn’t inaccurate to render tahowr and minhah “pure offerings,” but, translating them as “a purifying and cleansing (tahowr) gift (minhah)” would have been more accurate. Further, while the sentence order was shifted once again, “my name” is an accurate translation of the Hebrew contraction of ‘any shem. But that’s the end of the good news. Repeating an error for his twenty-third mistake in this passage, the translation of gadowl again as “honor” remains wrong. And what’s particularly odd, the one time Longman renders gadowl accurately as “great,” the word isn’t actually there. Yahowah repeats it twice, not thrice. It was his twenty-fourth deviation from the Hebrew text he was allegedly translating. In the context of a passage whose purpose is to explain how astonishingly important God’s name is, the “translator’s most grievous and obvious error is the substitution of Satan’s title, “the Lord,” for Yahowah’s name. While it was Longman’s 25th mistake in a passage just 30 words long (a 15% accuracy rate), this blunder was the very thing that cause Yahowah to be so angry with the religious community. They had disrespected and devalued His name, just as Tremper Longman and his New Living Translation had done. Normally, I wouldn’t expose the incompetence of someone as lowly as a religious studies professor, but this fellow went out of his way to mislead his students. And with great regularity he bragged about the role he played in the creation of the rubbish known as the NLT, so it is only fair to credit him personally.

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To the Tremper Longman’s of the world, Yahowah says: “But (wa) you (‘athim) pierce Him and defile it (halal huw’) with (ba) your (‘athim) boastful declarations (‘amar). The table (shulchan) of My (‘any) Upright One (‘eden – Upright Pillar and Foundation of the Tabernacle) is defiled (ga’al – polluted by religious rituals). His fruit (nyb) is despised (bazah – and disregarded) food (‘okel).” (Mal’aky / Messenger / Malachi 1:12) Halal can be translated “pierce, slay, and fatally wound.” And huw’ means “Him,” indicating that by disregarding the importance of Yahowah’s name, religious clerics are as guilty of killing Yahowsha’ as those who actually drove in the nails. But as is the case with so many Hebrew words, halal can also be translated “profane, defile, pollute, and desecrate while acting reprehensibly.” And since huw’ can also be rendered “it,” Yahowah is saying that by removing His name from His Word and from His people’s lives, religious clerics have sullied it by acting reprehensibly. It should be noted that sculchan, translated “table,” is from shalach, which describes Yahowah’s intent with regard to His Upright One: “to send to set free.” Likewise, nyb, rendered “fruit,” is that “which makes one healthy and flourish.” As such, it ties nicely into the idea that Yahowah’s name “will be great (gadowl),” thereby “promoting growth.” Never missing the opportunity to enlighten those who seek to learn and who search the Word, the connection between halal and “polluted religious food” should not be missed. The Islamic variation of Kosher food is “Halal.” As a result of being disingenuous hypocrites and rotten self-serving souls, Yahowah came to see religious clerics as “kidnappers and robbers,” and as “cursed cheaters who deceive while cunningly conspiring to defraud.” The Covenant Relationship was broken because of the proponents of religion. Listen to how angry God is with the religious community. “So then (‘atah), this condition (mitswah – codicil of the covenant) is to (‘el) you, O clerics (kohen – priests and ministers). If (‘im) you do not (lo’) listen (shama’ – receive this message), and if (‘im) you do not place (sym) it on (‘al) your heart (leb – incorporate it into your being) to give (natan – bestow) glory (kabowd – high value, honor, respect, and dignity) to My (‘any) name (shem), says (‘amar) Yahowah () of the spiritual regiment (saba’), I will send out (salah) in and among (ba) you all (‘athim) a curse (ma’erah – an ambush). I will curse (‘arar) with (‘eth) your kneeling down (barakah – your blessings of wealth and prosperity), and also (gam) I will bring a curse on (‘arar) her [Yisra’el], because (ky) you all did not (‘ayn) place it (sym) on (‘al) your heart (leb).” (Mal’aky / Messenger / Malachi 2:1-2) Yahowah does not ask anything of us 75

relative to our salvation, but He is insistent that we don’t do anything which will impede the salvation of others. In this regard, the one thing Yahowah told the ministers to do, they did the opposite. Rather than respect and honor Yahowah’s name, they removed His name from His Scriptures. Then they established laws which made speaking God’s name a crime punishable by death. And it was this very “crime” for which the religious establishment in Yisra’el convicted the Ma’aseyah. But the irony is delicious. Yahowsha’ is Yahowah bowing down to man so that man wouldn’t have to bow down before God in judgment. But having rejected Yahowah, and having judged Yahowsha’, the curse placed upon the religious community is to bow down before Yahowah in judgment. The signature move of religion will be the curse of religion. But you will also notice that the clerics will not suffer this indignity alone. “Her” is a reference to the Land of Yisra’el. Religions are deadly poisons which afflict all who ingest their corruptions. And that, my friends, is the reason for the reference to the defiled fruit upon the table in the previous verse. And it is why Mal’aky’s prophetic portrayal of Yahowsha’s return on Yowm Kippurym delineates how the religious community will “afflict” the people, and thereby break the Covenant and shatter the marriage vow. You see, we have come full circle. This is the “self-indulgent and wasteful life without moral or sexual restraint which results in self-annihilation and destruction.” It is the reason why Yisra’el was “humbled, overthrown, troubled, injured, tormented, and tortured.” After all, to be humbled is to be “brought low;” it is “to bow down in submission,” which is the opposite result of the Covenant. Affliction is “the cause of persistent pain and distress,” and of “great suffering.” And it has all happened to Yisra’el, and to the Church after them, because religions have chosen to bow down to a god of their own making rather than walk with Yahowah. Rather than accept the fact that Yahowah bowed down to us in love so that we wouldn’t have to bow down to Him in judgment, religions teach that we should afflict our souls. Also interesting is the fact that had rabbis not removed Yahowah’s name from His Scriptures, Islam would not exist. No one would believe that a God named Allah inspired the Torah, Prophets, and Psalms, as Allah claims repeatedly in the Qur’an, if Yahowah’s name was found seven-thousand times in those writings. So, by devaluing God’s name, Yisra’el brought the affliction and curse of Islam upon themselves. From the quill of the man who was content to convey Yahowah’s message as He shared it with us, we read the harshest, most graphic, and devastating rebuke

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in Scripture: “Behold (hineh – look here now and see), as a result of (la) My (‘any) rebuke (ga’ar – reprimand and disapproval) all of your (‘athim) seed (zera’ – descendants) will be scattered (zarah – winnowed and removed as chaff and husks) with (‘eth) worthless animal remains (pares – the waste products of milling, rubbish and dung, visceral refuse after an animal is butchered) upon (‘al) your faces (paneh). Your festivals and feasts (chag – gatherings and celebrations) are dung (peresh – a collection of viscera refuse from the innards of butchered animal carcasses and fecal matter).” (Mal’aky / Messenger / Malachi 2:3) People don’t want to hear it, but they need to. Clerics kill. Their religions, their rituals, and their words murder innocent children. Yahowah is telling us that performing the Miqra’ey sacrifices without understanding what they represent, is deadly, with lifeless and worthless body parts staining the perpetrators and their victims. Such is the case when Roman Catholic priests insist that they turn ordinary wine into blood, and then tell those bowing before them to drink it. To increase their profits, the priests had habitually sacrificed blind, lame, and diseased lambs, which demonstrated that they had no concept of the symbolism, and no respect for the Ma’aseyah—the perfect Lamb of God. As a consequence, the children who had been called to teach in the way of Yah were now stained by religion. They would die, just as the diseased animals had perished for no reason. And for this reason, God sees man’s religious holidays as “fecal matter,” human refuse, the diseased food of maggots. Next time you witness the celebrations of Christmas, Easter, Lent, Halloween, Ramadan, or Rosh Hashanah, hold your nose and visualize them from God’s perspective. Peresh and parash, in addition to being “dung,” and the “innards of a butchered animal,” convey the idea of “secreting a poison, by biting into a living being and envenomating it.” Therefore, we have yet another affirmation that God considers religion to be poisonous. There is literal fulfillment of this passage I don’t want you to miss. Speaking of blood covering the children of religious clerics, consider Mattanyah 27:20-25: “The chief priests and political leaders persuaded the multitudes to…put Yahowsha’ to death…. Pilate said to them, ‘What then shall I do with Yahowsha’, who is called “the Chrestus (the upright servant and useful implement)?”’ They all replied, ‘Let Him be affixed to a pole.’ And he said, ‘Why? What wrong thing has He done?’ But they kept shouting all the more, saying, ‘Let Him be nailed to an upright pole.’ And when Pilate saw that he was accomplishing nothing, but rather that a riot was breaking out, he took water and washed his hands in front of

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the multitude, saying, ‘I am innocent of this Man’s blood; see to that yourselves.’ And all the people answered and said, ‘His blood be on us and on our children!’” The next sentence is a continuation of the previous thought. As such “he,” represents the ministers who are murdering their children. “And he will carry you all off (‘athim nasa’) with (‘eth) him (huw’).” (Mal’aky / Messenger / Malachi 2:3) They will be taken away from Yahowah and to the Abyss with Satan. 

Yahowah’s name and His Miqra’ey are essential aspects of the Covenant. They are the source of and path to continued existence in our Heavenly Father’s Family. “You all will know (yada’ – realize) that indeed (ky) I sent (salah) to (‘el) you (‘athim) with (‘eth) the terms of the relationship agreement (mitswah – the authorized direction, prescription, and admonition) this condition (zo’th – this provision; based upon zeth, meaning this lamb): to (la) exist (hayah – become established), with (‘eth) My (‘any) Familial Covenant Relationship (beryth) in association with (‘eth) the Lowy (lowy – transliterated Levites, meaning to join and unite), says (‘amar) Yahowah () of the assembled conscripts (saba’).” (Mal’aky / Messenger / Messenger / Malachi 2:4) It should be noted, zo’th, rendered “this condition,” and also meaning “this provision,” is from zeth, “lamb.” And that is indeed interesting in the midst of this discussion regarding perfect versus blemished sacrifices. But it becomes even more telling considering the next sentence, wherein the pronoun “Him,” represents the Ma’aseyah Yahowsha’. “My (‘any) Familial Covenant Relationship (beryth) exists (hayah – was, is, and will be) with (‘eth) Him (huw’). Life (hay) and salvation (shalowm – healing, welfare, prosperity, completeness, reconciliation, companionship, friendship, contentment, safety, peace with regard to the relationship), I gave (natan) them (hemah) to (la) Him (huw’) reverently and respectfully (mowra’). He reveres and respects (yare’) Me (‘any). On account of (min) the presence of (paneh) My (‘any) name (shem) He is awesome and astonishing (hatat).” (Mal’aky / Messenger / Malachi 2:5) Shalowm communicates many things associated with the Ma’aseyah Yahowsha’, albeit, none more important than “salvation.” Its “health, welfare, and prosperity” connotations mirror euangelion, a translation of one of Yahowsha’s favored terms. Based upon eu and aggelos, it means “healing and beneficial messenger.” 78

Shalowm’s “completeness” connotation affirms that Yahowsha’ “completes” us, by “completely fulfilling and finishing” all of Yahowah’s promises. And He did these things because He is our “friend”—the one who brought “peace and reconciliation to the relationship” with God. Shalowm is based upon shalam, which means “to restore by providing restitution and recompense.” As such, it defines the specific form of salvation provided by Yahowsha’s fulfillment of the Called-Out Assemblies of Passover and Unleavened Bread. And in that light, shelem is “a peace offering, a voluntary sacrifice for the purpose of an alliance and friendship.” Likewise, shalem explains that the Sacrificial Lamb of God was “perfect” so that we could be “completely perfect” in the presence and sight of God. The last word in the verse, hatat, translated “awesome and astonishing,” has a flip side which speaks of the divide which exists between those who revere Yahowah and respect Yahowsha’, and those who do not. The antagonists will be “terrified” by Him, “divided” from God, and they will be “destroyed,” their souls “shriveling and ceasing to exist.” Continuing to speak prophetically of the Ma’aseyah Yahowsha’, Yahowah said: “The trustworthy and reliable (‘emeth – honest, dependable, firmly establishing, and true) Towrah (towrah – teaching and instructions, directions and guidance) will exist (hayah) in (ba) His (huw’) mouth (peh).” (Mal’aky / Messenger / Malachi 2:6) Yahowah’s two most important teachings are contained in this short sentence. The Torah is trustworthy and reliable. And the Word made flesh is the human manifestation of the Torah. He came into existence to communicate, illuminate, and fulfill God’s “prescriptions for living.” This being true, the argument Paul made in Galatians and Colossians in favor of “faith,” and in opposition to the Towrah, has been destroyed—and the religion of Christianity along with it. Faith is moot in the presence of that which is “trustworthy and reliable.” And if the Torah is obsolete, then so is its purveyor and messenger—Yahowsha’. In the context of religious officials presenting blind, lame, and diseased sacrifices, the Ma’aseyah Yahowsha’ is perfect. “Wickedness (‘awlah – that which is evil, unjust, or wrong) will not (lo’) be found (masa’ – or experienced) on (ba) His (huw’) lips (sapah – in His speech).” (Mal’aky / Messenger / Malachi 2:6) This sentence similarly destroys the religion of Christianity. Yahowsha’, at the conclusion to the Sermon on the Mount, said that the Torah represented the Father’s good gift, and that the Torah was the narrow, unpopular path to life. According to God, He was telling the truth. Affirming the role the Ma’aseyah Yahowsha’ plays in the Day of Reconciliation, Yahowah goes on to say of Him: “In (ba) healing reconciliation 79

(shalowm – salvation, welfare, prosperity, completeness, companionship, friendship, and peace with regard to the relationship) and in (ba) uprightness (mysowr – in justice and fairness according to the standard; from yashar, making the way smooth and straight) He walks (halak) with (‘eth) Me (‘any). And (wa) many (rab) He reconciles, returns, and restores (suwb – changes and turns around so as to recover) from (min) sin (‘awon – wrongdoing, liability, guilt, and punishment).” (Mal’aky / Messenger / Malachi 2:6) Since there may not be a more important passage in Scripture than the four sentences contained in this lone verse, let’s review them by bringing them all together: “The trustworthy and reliable (dependable, firmly establishing, and true) Towrah (teaching and instructions, directions and guidance) will exist in His mouth. Wickedness (that which is unjust or wrong) will not be found on His lips. In healing reconciliation (salvation, welfare, prosperity, completeness, companionship, friendship, and peace with regard to the relationship) and in uprightness (in justice and fairness according to the standard) He walks with Me. And many He reconciles, returns, and restores from sin (guilt and punishment).” (Mal’aky / Messenger / Malachi 2:6) Yahowsha’ is the living embodiment of the Torah. The Ma’aseyah’s message and the Torah are one. And it is by way of the Torah, that Yahowsha’ is our Savior. Speaking of the Towrah, in the context of a message fixated on conveying the importance of Yahowah’s name, how is it that anyone can say that TWRH is pronounced “torah,” and yet YHWH, is unpronounceable? Is not towrah’s “o” from the Wah and it’s “ah” from the Hey? And that means that the only remaining Hebrew letter in God’s name is the one with the most obvious pronunciation: Yod. After all, the vocalization of the other two letters is known by way of the name Yahowah chose to title His foundational treatise. If you want to understand the Ma’aseyah Yahowsha’, read the Torah. “For (ky) the lips (sapah – the speech) of the clerics (kohen – ministers and priests) should carefully observe and consider (shamar – care about and cling to, examine, guard, and be secure in) knowledge and understanding (da’at). Search (baqas – inquire about, investigate and seek to learn information from, requesting and desiring) the Towrah (towrah – teaching and instructions, guidance and directions) from (min) His (huw’) mouth (peh) because indeed (ky – surely and truly) He (huw’) is Yahowah’s () messenger (mal’ak – supernatural envoy, heavenly servant, divine representative, and theophanic manifestation).” (Mal’aky / Messenger / Malachi 2:7)

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The Towrah provides the answer to every important question. It is the source of understanding, the path to paradise. Yahowsha’ cannot be understood apart from the Towrah. It is as simple as that. But the religious clerics, ministers, and priests would not listen to Him then, nor now. They have all come to prefer their own writings to those of God. Therefore, in this next verse, God says the very thing I’ve been preaching from the beginning: religious teachings are inconsistent with the Towrah. And this means that the people who follow clerical directions will be forsaken, having stumbled away from the path to Yahowah. “As for (wa) yourselves (‘athim), you have turned away (suwr – rejected and forsaken, removing yourselves) from (min) the (ha) Way (derek – and the Path), causing many to stumble (kasal rab – falter and fall, fail to obtain a desirable state and cease to exist). By (ba) your instructions and teachings (towrah – you directions and guidance) you corrupt and invalidate (sahat – pervert and destroy, mutilate and annihilate) the Familial Covenant Relationship (beryth), says (‘amar) Yahowah () of the assembled helpful envoys (saba’).” (Mal’aky / Messenger / Malachi 2:8) Man’s way is not God’s way. They do not produce the same result. They do not lead to the same place. One is truthful and reliable. The other is neither. While this passage is directed specifically at rabbis and their Oral Law, it also impales the edicts of Catholicism. Religious laws, instructions, and teachings corrupt the purpose of the Covenant. If God is just, there must be a severe consequence of choosing to lead people the wrong way, down a path which leads them to their death and destruction. “So now then (gam), I (‘any) will give you all over (natan ‘eth ‘athim) to be despised (bazah – to be thought very little of, to be of no value, to be vile, despicable, and worthless) and to be afflicted (sepal – be humbled, brought low, diminished in stature, abased, and humiliated) on behalf of (la – according to and as a result of) all (kol) the people (‘am).” (Mal’aky / Messenger / Malachi 2:9) Those who afflict the souls of others, will have their souls afflicted. God is fair, after all. You’ll notice that had God wanted to have Moseh write “afflict” relative to our souls in His Yowm Kippurym presentation in the Towrah, He would have used “sepal—to be afflicted, humbled, brought low, and diminished in stature.” But He selected “awnah—answer the invitation and come into [My] presence” instead. “As (ka) relationally (‘asher) you (‘athim) are not (‘ayn) observing (samar – are not secure in and do not care for) My (‘any) Way (derek – My Path) and are not lifting up (nasa’ – uplifting, respecting, honoring, promoting, or

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advocating) My presence (paneh) in the Towrah (towrah – instructions and teachings).” (Mal’aky / Messenger / Malachi 2:9) The Torah is Yahowah’s Way, His Path to heaven. Those who observe it will be lifted up, and they will endure in God’s presence. Those who don’t respect the Towrah, will experience a different fate. It should be noted that nasa’ is another Hebrew word with two faces. If the previous sentence’s “are not” modifies “observing the Way” and “My presence” then nasa’ means that the religious community was not “lifting up, promoting, or advocating” the fact that Yahowah’s presence was manifest in our midst in the form of the Ma’aseyah Yahowsha’. But if nasa’ is part of an independent clause, and the beginning of a new thought, then its dark side is applicable. In that case, the ministers, priests, and clerics were guilty of “deceiving and deluding the people” relative to Yahowah’s presence, “causing them to depart from the correct path by conniving trickery.” In this regard, it saddens me to say that the Dead Sea Scroll coverage of Mal’aky suffers from the fact that this book concludes the Covenant Scriptures and sits at the end of scrolls which include the minor (by length, not importance or relevance) prophets. And up to this point, we have had nothing to compare to the Masoretic, and thus no way to correct their incessant copyedits. But as we will discover in the Salvation Volume, when either they (the religious community) or the Ma’aseyah are the focus of a book, the rabbinical proclivity for corruption escalates appreciably. And such is the case with the extant portions of Mal’aky. Beginning with the 12th verse of the 2nd chapter, we will find rabbis guilty of the crimes which Yahowah has accused them. Yahowah, through His messenger, asks two rhetorical questions, and then by way of a third question, lays down a devastating blanket indictment against the religious establishment. “Is there not (ha lo’) one (‘echad) Father (‘ab) for (la) all of (kol) us (‘anachnu)? Did not (ha lo’) one (‘echad) God (‘el) create (bara’) us (‘anachnu)? So why (maddua’ – what is the reason or cause to) be unfaithful, unreliable, and untrustworthy (bagad – committing adultery and treacherously betraying by acting deceptively) toward (ba) individuals among (‘iysh) His (huw’) brethren (‘ah – brothers, relatives, and countrymen) along with (la) defiling and polluting (halal – profaning, desecrating, and dishonoring, violating and breaking) our (‘anachnu) Father’s (‘ab) Familial Covenant Relationship (beryth)?” (Mal’aky / Messenger / Malachi 2:10) It is the question most in need of an answer. Why engage in religion under the pretence of helping people and serving God when you are actually killing people by being unfaithful to God and distancing people from Him?

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Bagad is the perfect word in this context. As it relates to God and to the Covenant, clerics had become universally “unfaithful.” But worse, they “were adulterous,” as they were now married to a god of their own making—their Lord. As a consequence, they were no longer “reliable or trustworthy.” And this led to God’s people being “treacherously betrayed by way of deception.” The priests who the people should have been able to trust with leading them to God, were leading them away from Yahowah and to their doom. Along these lines, ‘iysh, the Hebrew word for “individual and man,” was used in the distributive case, which ascribes the action of “betraying” to individual members of the group of “brethren” as opposed one individual or to the group as a whole. In other words, not everyone ingested the religious poison. While the distinction isn’t significant, the Covenant being defiled by the religious community could have been “our fathers’ beryth,” or “our Father’s beryth.” But since our Heavenly Father established but one Covenant with Yisra’el’s forefathers, the relationship being polluted, dishonored, violated, and broken, is the same. In the context of the impending reconciliation of His people, it is imperative to establish not only that the Covenant which once existed has been broken, but also to establish the reason it was severed. “Yahuwdah (yahuwdah – those who are related to Yah, and one of the twelve tribes, transliterated Judah) has been unfaithful and has committed adultery (bagad – has been defiled and polluted for having dishonored, violated, and broken the relationship) and has committed (‘asah – fashioned and done) an abomination (tow’ebah – a repulsive and detestable thing, something which is loathsome and abhorrent, and related to idolatrous religious worship) in (ba) Yisra’el (yisra’el – among individuals who strive with God) and in (ba) Yaruwshalaim (yaruwshalaim – the source of restoration and reconciliation). Because (ky – truly) they have defiled and dishonored (halal – profaned and treated with contempt) Yahuwdah (yahuwdah – those who are related and who relate to Yah), and the sanctuary of those who are set apart (qodesh – the pure sanctuary separated unto God), who relationally (‘asher) Yahowah () loves (‘ahab – and affectionately adores). They have married the Lord Ba’al and wed (ba’al – have joined themselves to, entered a covenant relationship with, and have allowed themselves to be ruled and lorded over by, Ba’al) and (wa) the house (beyth – family) of a foreign pagan (nekar – unrecognizable) god (‘el).” (Mal’aky / Messenger / Malachi 2:11) In Howsha’ / Hosea, Yahowah divorced Himself from every tribe save Yahuwdah. Now, they too have been put on notice—and for the same reason: they have committed adultery with Lord Ba’al.

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In that we can now hold the purveyors of Judaism accountable for their corruption of Yahowah’s Word, in this passage Qumran scroll 4QXII reads “bayth/house,” not “bat/daughter,” with reference to being “wed to Lord Ba’al and the house of a pagan god.” Satan has a home and family too. And Yahuwdah has now joined Yisra’el in having entered into it. Speaking of those who married Ba’al, and in so doing became unfaithful, we read: “Yahowah () will cut off (karat – sever and separate) the individual (‘iysh) who (‘asher) does (‘asah) this, who witnesses (‘ed – provides testimony) or afflicts (‘anah – responds by speaking out and oppressing, mistreating, and violating others) from (min) the household (‘ohel – dwellings, homes, and tents) of Ya’aqob when (wa) Yahowah’s () offering and gift (minhah) approaches and becomes present (nagas – is brought forth and comes near, gathering people together).” (Mal’aky / Malachi 2:12) Yahowah is intolerant of those whose false witness afflicts, oppresses, and mistreats others. The sacrificial offering and gift who approaches mankind is none other than the Ma’aseyah Yahowsha’. So this is telling us that Yahowah forestalled the divorce proceedings against Yahuwdah until they fulfilled their mission and delivered the Ma’aseyah. Once again, we have evidence that the Masoretic text was altered. ‘Ed, meaning “to witness and provide testimony” was changed to ‘er, which was then translated “to awaken,” or “to rouse someone to action and from sleep.” Vocalized ‘ar, the Hebrew substitute means “enemy, adversary, and foe.” But while those who are having an affair with Lord Ba’al are now linked to the Adversary, and have become Yahowah’s foe, God had transitioned from their allegiance to their “witness.” It was their “‘ed/testimony” which would cause them to be separated from Yahowah. What’s especially interesting, and indeed telling, is that the translations which acknowledged the presence of ‘anah in this passage, rendered it “answers,” with none translating ‘anah “afflicts.” But remember, ‘anah was the first of two pivotal words in the Qara’ / Called Out / Leviticus 23:26-27 passage which defined this day: “Yahowah () declared the Word to Moseh, saying, ‘On the tenth of the seventh month is the Day of Reconciliations (kippurym – atonements, pardons, and forgiveness). And your soul shall respond and answer (‘anah – reply to the summons, making a declaration after engaging in thought, vocally communicating), appearing before and approaching (qarab – coming and drawing near, being present with) the adoptive Mother who purifies, enlightens, and elevates (‘iseh/‘isah – the maternal manifestation of fiery light) unto Yahowah () of the core of spiritual implements.” (Qara’ / Called Out / Leviticus 23:27)

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So when the behavior was being encouraged by God, the “respond and answer” connotation of ‘anah was appropriate, and the “afflicts” definition was inappropriate, every translator chose “afflicts or humbles” over “answers and responds.” But now, when God is condemning the behavior, and the appropriate translation of ‘anah is “afflicts,” translators rendered it “answers.” This demonstrates that they know what the word means, but that they have purposefully rendered it inaccurately to convolute Yahowah’s message on behalf of man’s religious schemes. Based upon the vowel pointing, there are five potential ways to translate ‘anah—four of which are similar and consistent with the theme of reconciliation, and one which is diametrically opposed to it, but yet which is appropriate in the context of condemnation. The choice on both occasions seems so obvious, it’s appalling that English bible translations selected the lone variation which conflicts with God’s purpose and nature regarding the process of reconciliation and yet selected the right rendering in the wrong context with Yahowah’s rebuke of the religious community in Mal’aky. The self-professed literal New American Standard Bible, which claims to be based upon the oldest manuscripts, and is neither, reads: “As for the man who does this, may the LORD cut off from the tents of Jacob everyone who awakes and answers, or who presents an offering to the LORD of hosts.” The International NIV Interlinear, also obviously unaware of the Dead Sea Scrolls, says: “May-he-cut-off Yahowah to-the-man who he-does-her beingroused and-answering from-tents-of Jacob through-bringing offering to-Yahowahof Hosts.” The Anderson-Forbes Analyzed Text of the Hebrew Bible, equally oblivious to what’s written on the Qumran manuscripts, claims that ‘er appears in the text and that it means “roused oneself,” and that it is followed by ‘anah, which they claim means “answers” in Mal’aky, but “afflicts” in Qara’. The Lexham Hebrew-English Interlinear Bible similarly fails to correct “rouse” to “witness” and then translates ‘awnah as “answers” in Mal’aky, but as “humble” in Qara’. The King James Version, a revision five times over of the Latin Vulgate, itself a translation three times over, must have thought that ‘anah and minhah both meant “offering,” because they wrote: “The Lord will cut off the man that doeth this, the master and the scholar, out of the tabernacles of Jacob, and him that offereth and offering unto the Lord of hosts.” The New International Version conveys the following unsupported paraphrase where ‘anah was completely ignored: “As for the man who does this, whoever he

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may be, may the Lord cut him off from the tents of Jacob—even though he brings offerings to the Lord Almighty.” The deceiver of young men and women, the man who began his “Old Testament Studies” class with “Leviticus, Why bother?” wrote the following on behalf of the New Living Translations: “May the LORD cut off from the nation of Israel every last man who has done this and yet brings an offering to the LORD of Heaven's Armies.” He too simply ignored ‘anah in Mal’aky while translating it “deny yourselves and fast” in Qara’. The audacity of calling this disconnected prose a “living translation” is almost beyond belief. The Jewish Publication Society, the supposed experts, came up with: “May the Lord leave to him who does this a-no descendants-a dwelling in the tents of Jacob and presenting offerings to the Lord of Hosts. a-a Meaning of Hebrew is uncertain.” “Lord” knows how they managed to twist this out of the text. Setting the corruptions aside for a moment, in the Towrah, Yahowah said that He would annihilate the souls of those who did not ‘anah/respond and answer His summons to appear in the presence of our Spiritual Mother on Yowm Kippurym. Here, God is saying that He will cut off, sever, and separate from Himself, those individuals who witness on behalf of their relationship with Lord/Ba’al and his household, and who “afflict and oppress” others. And since to be cut off and separated from Yahowah is different, and indeed far worse than having one’s soul annihilated, the consequence of failing to respond to God’s summons is far less severe than afflicting others. Personally failing to respond to God, and preventing others from responding to God are very different crimes with substantially different consequences. To be cut off and separated from Yahowah is to spend eternity in the Abyss. Based upon 4QXII, Yahowah told those who had married into the household of pagan gods: “And this (zo’th) additional thing (semy – second thing), you do (‘asah): you cover (kasab) Yahowah’s () altar (mizbeach) with (‘eth) tears (dim’ah), weeping (baky) and lamenting (‘anaqah – groaning and crying) because (min) of enduring the Tribulation with the Adversary (tsarah – affliction and anguish, distress and dire straits as a result of a rival wife and vexer, and your scabs and sores). Does he still (‘ayn ‘owd) pay attention (panah – or even turn) to (‘el) your sacrificial gifts and offerings (minhah) and (wa) accept (laqah – receive) it favorably (rasown) from (min) your hand (yad)?” (Mal’aky / Messenger / Malachi 2:13) Considering the meaning of tsarah, which speaks of “enduring the Tribulation with the Adversary,” it is little wonder the Masoretes removed it from their manuscripts. Rendered correctly, the moral of this story is that religious leaders will endure the Tribulation with their spouse, the Adversary. They will moan and cry over

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their festering scabs and sores, which are derived from the plagues of Revelation’s fame. And, while you can make a deal with the Devil, you can’t trust him. Continuing to provide both sides of this conversation, we read this from the mindset of the religious community: “And you ask (‘amar – say), ‘Upon what grounds (‘al mah – because of what)?’” So God answered: “Upon the grounds (‘al) that (ky) Yahowah () stands as a witness (‘uwd – and testifies in a judicial proceeding) between (bayn) you, and between (bayn) the feminine individual who purified, empowered, enlightened, and elevated (‘isah / ‘iseh – the marriage partner, wife, and adoptive mother who associated with) you when you were a young child (na’uwrym), with whom (‘asher) you were unfaithful (bagad – you have betrayed and acted treacherously without justification).” (Mal’aky / Messenger / Malachi 2:14) We have come full circle. ‘Isah / ‘iseh was the second pivotal term in Yahowah’s Towrah presentation of Yowm Kippurym. With ‘isah meaning “female individual, wife, and adoptive mother,” and with ‘iseh conveying all of the symbolism of “fire” in Scripture, the blend of the two concepts speaks of our Spiritual Mother who purifies us, empowers us, enlightens us, and elevates us unto Yahowah. She is the means by which we are adopted into our Heavenly Father’s family. That is not to say that this is the only way to render ‘isah in this passage. Translated “wife and marriage partner,” ‘isah fits beautifully within a specific context of the beryth/Covenant—which is also known as a marriage vow. But, seen from the perspective of the whole of Scripture, “wife” doesn’t fit. Yisra’el is Yahowah’s bride, His wife, not the other way around. Moreover, we do not marry when we are children, but we do enjoy the company of mothers in our youth. The following reference to “relatives” sandwiched between “‘isah/adoptive Mother” and “beryth/family relationship” on one side and “ruwach/Spirit” on the other, affirms that by betraying the Spiritual Mother, not a single one of those who allied with Ba’al will become part of Yahowah’s family. “With (ba) Her (huw’), the purifying, empowering, enlightening, and elevating one (‘isah / ‘iseh – adoptive Mother) of your Familial Covenant Relationship (beryth – marriage vow), not (lo’) one (‘echad) has He made (‘asah – created and caused to be as) a relative (sa’er – one who remains) according to (la) His (huw’) Spirit (ruwach).” (Mal’aky / Messenger / Malachi 2:14-15) Our Spiritual Mother is responsible for providing what men and women desire most: “If what (mah) each one (‘echad) desires is to be (baqas – seeks is to be) God’s (‘elohym) offspring and part of His family (zera’ – God’s seed and descendant), revere and cling to (samar ba – closely observe and care about, be

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secure in and persevere with) your (‘athim) Spiritual (ruwach) Mother who purifies, enlightens, and elevates (‘isah / ‘iseh) in your childhood (na’uwrym – and youth as little boys and girls), and do not be (‘ayl) unfaithful or betray Her (bagad – don’t sever the relationship without justification).” (Mal’aky / Messenger / Malachi 2:15) In the context of Yowm Kippurym, of becoming reconciled unto our Heavenly Father by coming into the presence of our Spiritual Mother, this verse is relevant, helpful, and clear. To appreciate what Yahowah said after succinctly affirming the role of the Spirit, of the Day of Reconciliations, and of the Familial Covenant Relationship, we must turn to the Dead Sea Scrolls because the Masoretic rendering of this next verse isn’t even remotely accurate. “For indeed, (ky) if (‘em) you (‘athim) hate (sane’ – abhor, detest, and loathe) and (wa) dismiss Me, sending Me away (salah – and by extrapolation: separate yourselves from Me and divorce Me), says (‘amar) Yahowah (), God (‘elohy) of Yisra’el (yisra’el – individuals who strive with God), you will cover and hide (kasha) My (‘any) garment (labuws) with (‘eth) that which is destructive, contaminates, and kills (hamas – displaying a lack of moral restraint, ruining it by way of injustice, wrongdoing, cruelty, and lawlessness which maims, robs, plunders, and oppresses), says (‘amar) Yahowah () of the engaged conscripts (saba’). Therefore, observe, examine, and consider (shamar – care about, cling to, and become secure, revere, be protected, saved, and persevere) in (ba) your (‘athim) Spirit (ruwach) and do not (lo’) be unfaithful (bagad – act treacherously, offensively, deceitfully, or rebelliously, committing adultery, and betraying Her).” (Mal’aky / Messenger / Malachi 2:16) The choice is clear. We can choose to love God or hate Him. We can become part of His family, or dismiss Him and separate ourselves from Him. And while there is an individual consequence of this choice, there is a collective consequence as well. If enough of us come to abhor the God who revealed Himself in these words, and divorce ourselves from Him, then the Set-Apart Spirit’s Garment of Light—the covering which makes us appear perfect in Yahowah’s eyes by hiding our sin—will be hidden, covered under the pervasiveness of man’s corruptions. The solution, God’s advice is, to choose to be faithful, and to care about, cling to, and become secure in the Spirit who has been given to us, to protect and save us from ourselves. So that you know, the Masoretic version of Mal’aky 2:16 says: “Because indeed, I hate sending away, says Yahowah (), God of Yisra’el. And he adorns so as to cover his clothing in violence says Yahowah () of hosts.” So, who prey tell is “he” and “his?” Better question still, since the Dead Sea Scrolls were discovered sixty years ago, why are they routinely ignored by the supposed scholars? 88

Speaking of “supposed scholars,” those who seem oblivious to the text, and who abhor what Yahowah actually conveyed, consider Tremper Longman’s NLT rendering: “‘For I hate divorce!’ says the LORD, the God of Israel. ‘To divorce your wife is to overwhelm her with cruelty,’ says the LORD of Heaven’s Armies. ‘So guard your heart; do not be unfaithful to your wife.’” When it comes to hiding the truth through wrongdoing, it is hard to beat the New Living Translation’s corruption of the previous verse (2:15), the one which we discovered clarified the role of the Spirit, the Day of Reconciliations, and the Familial Covenant Relationship: “Didn’t the LORD make you one with your wife? In body and spirit you are his. And what does he want? Godly children from your union. So guard your heart; remain loyal to the wife of your youth.” This is so far removed from the text it is almost as if Tremper Longman was writing his own bible. Yahowah is annoyed by religion. And that is because religions claim that their pagan notions and human schemes endear the religious to God when, in fact, they do just the opposite. “And (wa) you have wearied (yaga’) God (‘elohym) with (ba’) your (‘athim) words (dabar – statements, speeches, and messages). But (wa) you say, ‘In (ba) what way (mah) have we wearied (yaga’) Him?’ In (ba) your (‘athim) telling (‘amar – promising) everyone (kol) that doing (‘asah) bad (ra’ – that which is evil and troubling) is good (towb – moral pleasing) in (ba) the eyes of (‘ayn – in perspective of) Yahowah (), and that He (huw’) willingly accepts and delights (hapes – desires and finds pleasure) in (ba) these things (hemah). If so (‘ow), where is (‘ayeh) the God (‘elohym) who justly resolves disputes (mishpat)?” (Mal’aky / Messenger / Malachi 2:17) This is the essence of religion. Man’s ways are positioned as being pleasing and acceptable to God when they actually conflict with and contradict God’s way. But such a condition cannot possibly be true. And that is why Yahowah provides the answer He does. God cannot be just and accept human religious alternatives which contradict His instructions. Sunday worship is in opposition to the Covenant’s Sabbath. Christmas is contrary to Tabernacles. Easter conflicts with Passover, Unleavened Bread, and FirstFruits. Jesus Christ is not the Ma’aseyah Yahowsha’. Lord isn’t Yahowah’s name. As we transition to the next sentence in Mal’aky, “therefore,” from ‘aph, was erased from the Masoretic text, but it is found in the Dead Sea Scrolls. And it is important because the living embodiment of what is right and wrong, is the Ma’aseyah Yahowsha’, and He is the subject of the following passage. But even more relevant, without Yahowsha’ fulfilling Passover and Unleavened Bread, a just God wouldn’t be able to accept or find pleasure in any of us.

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And yet, adding insult to injury, not only is the connecting word omitted from all bible translations, the message of Mal’aky 2:17 is separated from the next sentence by a contrived chapter break. “Therefore (‘aph), look and see (hineh – pay attention and behold) Me (‘any). I will send out (salah) My (‘any) Messenger (mal’ak – spiritual representative, heavenly envoy, and Godly manifestation). And (wa) He will prepare (panah – make ready by changing people’s perspectives and causing them to pay attention, turning people to) the Way (derek – path) to (la) My (‘any) presence (pen). And (wa) suddenly and unexpectedly (pith’om – in an instant, surprising many) He will come (bow’ – arrive and return) to (‘el) His (huw’) Temple and Home (hekal)—the Upright One (‘edon – upright pillar of the tabernacle and its foundation) whom (‘asher) you (‘athim) seek (baqas – search for and inquire about, and the one you require).” (Mal’aky / Messenger / Malachi 3:1) The reason that the Ma’aseyah whom Yahuwdym seek, fulfilled the Miqra’ey of Pesach, Matsah, and Bikuwrym is that they provide the lone, narrow, Way to God. This conclusion is affirmed by hekal, which speaks of Yahowah’s “Temple and Home.” It is from yakol, meaning “to prevail, overcome, have power, accomplish, and endure.” “The Messenger (mal’ak – spiritual representative, heavenly envoy, and Godly manifestation) of the Familial Covenant Relationship (beryth) which (‘asher) you (‘athim) desire (hapes – long for and want to experience), behold (hineh – look and see), He, Himself (huw’ huw’) will arrive (bow’ – and return), says (‘amar) Yahowah () of spiritual conscripts (saba’).” (Mal’aky / Messenger / Malachi 3:1) Up to their normal no good, the Masoretic rabbis removed the “He, Himself” from their version of Scripture. In this passage, ‘asher, translated “which,” in reference to the “Familial Covenant Relationship” could just as easily been rendered “who,” in reference to Yahowah’s “Messenger.” And the reason that both are acceptable is because Yahowsha’ enables the Covenant’s promises. In fact, since ‘asher “designates the relationship and connection between things,” this is exactly what God is telling us. During His salvation mission, Yahowsha’ was the Suffering Servant who humbled Himself so that we might endure with Him. But, He will return as the Judge of those who have rejected Him—which will curtail their existence. “But (wa) who (my) can endure (kuwl – comprehend and measure) the day (yowm) He arrives and returns (bow’ – comes), and who (my) can remain standing (‘amad) in (ba) His (huw’) sight (ra’ah – when He appears)? Because indeed (ky) He is like (ka – is similar and can be compared to) a refiner’s (sarap 90

– tester’s and examiner’s flawless, perfect, and pure) fire (‘esh) and (wa) like (ka – is similar and can be compared to) a launderer’s (kabas – a cleaner’s and one who washes garments) alkali detergent (boryth – laundering soap).” (Mal’aky / Messenger / Malachi 3:2) The answer to this question is provided in the Towrah’s presentation of the Called-Out Assembly of Reconciliations. Only those who have accepted Yahowah’s invitation to come into the presence of our Spiritual Mother, and who are adorned, purified and protected, in Her Garment of Light, can “remain standing in the sight” of God upon His return. We have become accustomed to Yahowah referring to Himself as light, and to recognizing that upon Yahowsha’s return, He will appear as light. And we have been made aware, especially with regard to the Day of Reconciliations, that our Spiritual Mother will be like a refiner’s fire, purifying us, in addition to enlightening us with Her perfect and pure light, so that we are prepared to stand before God. And while the “launderer’s soap” is another interesting metaphor, reinforcing the fact that the Son and the Spirit working together cleanse us of sin, making us appear perfect in God’s eyes, I had not previously considered that boryth, meaning “laundering soap” and beryth, meaning “Familial Covenant Relationship,” are simply different vocalizations of the same textual term. Also worth noting is that upon His return, our Heavenly Father, Son, and SetApart Spirit will be known by one name: Yahowah. And therefore, on this day, their roles have been merged. “And (wa) He will dwell (yasab – sit, restore, and establish) refining (sarap – testing and purging) and (wa) cleansing and restoring (taher – purifying and making brilliant) silver (kesep – that which is valuable), and cleansing and restoring (taher – purifying and renewing) the children (ben – sons) of Lowy (lowy – those who unite). He will refine (zaqaq – remove impurities by purifying in a crucible) them (hemah) like (ka) gold (zahab) and like (wa ka) silver (zahab). And they will be (hayah) to (la) Yahowah () gifts (minhah) approaching (nagash – coming near) in (ba) innocence (tsidqah – justly upright and righteous; from tsadaq, vindicated and justified, acquitted and guiltless).” (Mal’aky / Messenger / Malachi 3:3) This is the promise of reconciliation, whereby the infidelity of Yahuwdym is ended, and their religious blemishes are removed, so that as innocent children, God’s people become precious gifts before their Heavenly Father. Yahuwdah was the source of the ultimate sacrificial offering which made all of us acceptable to Yahowah. “And the sacrificial offering (minhah – the gift) of Yahuwdah (yahuwdah – those who are related to Yah) will be pleasing and acceptable (‘arab) to (la) Yahowah (). And Yaruwshalaym (the source of 91

restoration and reconciliation) shall be like (ka) the days (yowm) of old (‘owlam – and will be forevermore) and like (ka) the former (qadmony) years (sanah – times of renewal).” (Mal’aky / Messenger / Malachi 3:4) We have yet another affirmation that Yahowsha’s return will coincide with the Day of Reconciliations—the day Yahuwdym become acceptable to God. So, since Yahowah made it this obvious, why isn’t the day of God’s return common knowledge? I dare say, vastly more people know that 2012 represents the Mayan Day of Doom than recognize that Yahowsha’ will return on Yowm Kippurym in 2033. As Scripture clearly attests, save the Laodicean Called-Out Assembly, the preponderance of Gentiles will reject Yahowah’s offer of reconciliation. And for them, this will be the day that they will meet their Judge. “When I approach and draw near (qarab – come close and present Myself) to (‘el) all of you (‘athim) concerning (la) the just means to resolve disputes (mishpat – justice, prosecuting, and sentencing, even exercising good judgment), I will be (hayah – exist as) a swift (mahar – and quick) witness (‘ed) with (ba) those who engage in witchcraft and sorcery (kasap), and with those who make false promises (saba’ – who swear deceptively and mislead), with those who oppress and defraud (‘asaq – extorting and mistreating) wage-earners (sakar), hired laborers (sakuwr), widows (‘almanah – husbandless women), and orphans (yatowm – fatherless children), and who turn aside and push away (natch) foreigners (ger – and strangers, members of different racial groups), and who do not (lo’) respect and revere (yare’) Me (‘any), says (‘amar) Yahowah (), God (‘elohym).” (Mal’aky / Messenger / Malachi 2:5) Witchcraft infers an association with Satan, which Yahowah will not tolerate. Making false promises, speaks to the purveyors of religion and politics, things which God hates because they lead people away from Him. Defrauding and oppressing workers speaks to the Merchants of Babylon, and the elitists who all but enslave the world during the Tribulation to satiate their greed. They too will be destroyed because Yahowah has always had a soft spot for those who genuinely need help: orphans, widows, and immigrants. And, the decision to revere or reject Yahowah is the dividing line between those who endure and those who do not. “Because (ky), I (‘any), Yahowah () have not (lo’) changed (sanah – altered My nature, or act differently, or renewed My approach), you (‘athim), the children (ben) of Ya’aqob will not (lo’) perish or be destroyed (kalah – be wiped out or eliminated).” (Mal’aky / Messenger / Malachi 3:6) There are two aspects of this verse worth pondering. First, since God does not change, there cannot be an “Old and New Testament.” The familial relationship 92

will be renewed, the family was not and will not be changed. And therefore, Christianity could not have replaced Judaism. Religion could not have trumped relationship. The Torah could not have been annulled. Second, Yahowah began the book of Mal’aky by saying that He loves Yisra’el—the children of Ya’aqob. And now He is saying that because He does not change, He still loves them. So, He is going to fulfill His promises to protect them from their enemies prior to His return. In doing so, His children will realize that their Father loves them. And upon witnessing His response, they will reciprocate His love and be reconciled in the process. It is the reason that God shared the story of ‘Esaw in the first place. But, as much as God wants to restore His relationship with Yahuwdym, even He cannot do so without them changing their thinking and attitude. “From (min) the days (yowm) your fathers (‘am) turned away (suwr) from (min) My (‘any) clearly communicated and inscribed prescriptions on life (choq –engraved recommendations which cut you into the relationship), you have not (lo’) observed (shamar – paid attention to, focused upon, or cared about them). Return (suwb – change your perspective, attitude, thinking, and behavior, and become reconciled) to (‘el) Me (‘any) and I will return and restore (suwb – repair, renew, and reconcile) you (‘athim), says (‘amar) Yahowah () of conscripted implements (saba’).” (Mal’aky / Messenger / Malachi 3:7) It is the purpose and promise of Yowm Kippurym. “But (wa), you (‘athim) say (‘amar), ‘In (ba) what way (mah) shall we change, return, and be reconciled (suwb – turn around, alter our perspective, attitude, and thinking, and become renewed and restored)?’” (Mal’aky / Messenger / Malachi 3:7) There are a thousand different ways that Yahowah could have answered this question, and in fact, He has already answered it in many ways. But, in light of the ransom He paid to redeem His children, He chose the following example. “Does (ha) God (‘elohym) exploit and rob (qaba’ – steal from and deceive) man (‘adam)? But indeed (ky), you all (‘athim) exploit and rob (qaba’ – steal by force or deception) according to (‘eth) Me. But you ask (‘amar), ‘In (ba) what way (mah) do we exploit you by force or deception (qaba’ ‘athim)?’” (Mal’aky / Messenger / Malachi 3:8) Before we contemplate Yahowah’s response, please pardon this interruption. But after discovering that the names of all three of Islam’s gods were of Hebrew origin, as are the words Qur’an and Arabic, we have now been told that the name of Allah’s house, the Ka’aba, is derived from Hebrew as well. The object of Islamic affection is a place of “qaba’ – exploitation and robbery by force and deception.” It is an apt description, indeed.

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Answering the religious deceivers and thieves, Yahowah said that they had exploited and robbed Him with regard to their giving: “The tithe (ma’aser – tenth part) and the offering (taruwmah – voluntary gift).” (Mal’aky / Messenger / Malachi 3:8) The most comprehensive presentation of the tithe is found in Nachemyah / Nehemiah 10. But before that discussion begins, the matter of money is resolved: “We also placed ourselves under obligation to contribute yearly one third of a shekel for the service of the House of our God, for the showbread, for the continual grain offering, for the continual burnt offering, the Sabbaths, the new moon, for the meeting times, for the set-apart things, and for the sin offering to make atonement for Yisra’el, and for all the work of the House of our God.” A third of a shekel was equivalent to the weight of 100 grains of barley in precious metal, or using today’s standard, approximately 4 grams of silver. At contemporary prices, that’s about $1.25 a year per household per year—for all costs associated with Yahowah’s Temple. It was a trivial amount by any measure. But, even so, there is no Temple today, nor anything even remotely like it to fund with your buck and a quarter. The next item described in Nachemyah was the occasional gathering and supply of firewood, but it’s not described as part of the tithe as it was scavenged from public land. This was followed by a listing of food related items: the first fruits of the tree, farm, flocks, bread dough, new wine, and olive oil. They were referred to as “the tithe of our ground”—which in Yisra’el, according to Scripture, belonged to Yahowah. And that was the entirety of what was to be given to the priests, who served not upon calling, ordination, or choice, but based upon the tribe into which they were born. The reasons behind the tithes of the ground were threefold. First, unlike the other eleven tribes, God did not give the Lowy/Levites a portion of the Promised Land. So by sharing ten percent of 11/12th of the agricultural production of Yisra’el, and by being given sufficient food to eat, the priests were being treated fairly. Second, the Lowy where obligated to take the best of what they were given and offer it in celebration of the seven Festival Feasts, and throughout the year for the other reasons delineated earlier in Nachemyah 10. And third, that which the Towrah’s priests and the people did not consume or sacrifice, was to be placed into the “storehouse of Yahowah.” This warehouse was designed to care for those who required assistance and to bridge times of drought, famine, or siege.

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In this light, paying priests, pastors, ministers, and religious teachers today is inconsistent with Scripture. Feeding them, clothing them, and sheltering them in neighborhood homes, should they profess the truth, would be appropriate—but nothing more. Apart from clerics, supporting those in need by feeding, clothing, and sheltering them, however, is totally consistent with Yahowah’s Word. While the Masoretic variation on Mal’aky 3:8 reads: “In the curse you are cursed, and with me you rob the nation as a whole,” that not what the Qumran Scrolls or Septuagint reveal. In actuality, God was specifying the problem He had with the way the clerics were handling the people’s tithes and offerings. From Yahowah’s perspective, His children were offering their gifts to Him, as a way of thanking Him for all He had done for them. But that was not the way the priests were looking at these contributions. So God said: “Your perspective (ra’ah – way of looking at this) is based upon appearances (mar’eh – upon how you look in the sight of others), but you actually extort (qaba’ – rob and plunder) all (kol) His (huw’) people (gowy – individuals living around the world).” (Mal’aky / Messenger / Malachi 3:9) In other words, the religious clerics were so egocentric, they not only thought that the tithes and offerings were being given to them, and to be used as they pleased, but worse, they used their positions of authority to make it appear as if they were worthy and deserving, when they were not. The religious leaders were not only hypocrites, but by acting this way, they were defrauding people the world over. Yisra’el was asked to follow Yahowah’s Torah instructions so that everyone who encountered them would be able to see God’s plan of salvation being played out before their eyes. But what they were witnessing instead was religious hypocrisy, description, greed, and the abuse of power. “Return (bow’ – come and arrive) with (‘eth) all of (kol) the tithe (ma’aser – tenth part) to (‘el) the storeroom (‘owsar – warehouse where food supplies are saved and stored) so (wa) that there will be (hayah) freshly harvested food (tarap) in (ba) My (‘any) Houses (beyth – My homes and for My households).” (Mal’aky / Messenger / Malachi 3:10) In other words, return what you have stolen, because the tithe isn’t yours, it’s designed to feed My family. Then, speaking to all of us, God says: “Please (na’ – I urge you), test Me (bahan ‘any – closely examine and scrutinize My response to learn if I am genuine and can be trusted) in (ba) this (zowt), says (‘amar) Yahowah () of the corps who assist (saba’).” (Mal’aky / Messenger / Malachi 3:10) Today, neither Yahowah’s “House” nor His “Storehouse” exist. They were destroyed by the Romans in 70 CE. Most of us don’t work the land. We don’t

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grow crops or herd sheep. Very few of us live in the Promised Land, and even if we did, most of Israel was salted by the Romans in 135 CE as a result of the false prophet Rabbi Akiba and his wannabe Ma’aseyah, Simon bar Kokhba. So, as is the case with much of the Torah, we can’t test God by donating ten percent of the food we produce to His storehouse. But if we see the Torah as Yahowah’s treasure chest, and if we view His Word as nourishing, we can add freshly harvested souls to His House by devoting ten percent of our time to sharing Scripture with others. And if we do, here is what will happen…“[See] if I will respond and open (patah – will be generous and release) to (la) you all (‘athim) the windows and floodgates (‘arubah) of the heavens (samaym) and pour forth (ryq) on behalf of (la) you all (‘athim) the blessing gift of reconciliation (barakah – perfect covenant peace and the present of prosperity) until (‘ad) it is more than sufficiently supplied (day).” (Mal’aky / Messenger / Malachi 3:10) Barakah, rendered the “blessing gift of reconciliation,” is based upon barak, which is “to bless by kneeling down out of love.” The term is first used in the Towrah, where Yahowah tells us emphatically and prophetically that He would bow down to mankind out of love. God fulfilled this promise with the Ma’aseyah Yahowsha’. And that is why the definite article “the” precedes barakah (in the DSS but not in the Masoretic), and why “the blessing gift of reconciliation which brings perfect peace to the covenant” is singular. The message here is: if you trust Me, you will receive the ultimate blessing—the gift of eternal life. Affirming this, patah conveys “will respond, be generous, and release” in addition to the translated “respond and open.” This passage makes the same connection that I had made earlier with regard to why God chose the example of clerics cheating Him to demonstrate what separated these religious men from God. Yahowah can be relied upon by those who trust Him to humble Himself to the point of affliction to generously give us more than we need to reconcile our relationship with Him. And yet man’s religious schemes simply exploit the people to feed the egos of the perpetrators. Speaking of these ministers, Mal’aky reports: “And I will rebuke and convict (ga’ar – sharply criticize, expressing strong disapproval, and will severely reprimand) on your behalf (la ‘athim) the one who devours and destroys (‘akal – consumes his prey). He will not (lo’) corrupt you all to the point of ruin (sahath ‘athim – ravage, devastate, and destroy you to the point of becoming putrid slime in the pit of sheowl) with (‘eth) the fruit (pery – the harvest of young children who are descendants) of the earth (‘adamah – land and soil, dirt and dust). And She will not (lo’) be childless (sakal – be unproductive, suffering an abortion or miscarriage) concerning (la) you (‘athim) with the vine (gepen – the source of life and growth) of the field (sadeh), says (‘amar) 96

Yahowah () of the promised helpers (saba’).” (Mal’aky / Messenger / Malachi 3:11) This is a near and far term prediction. Yahowah, in the form of Yahowsha’, has already rebuked the religious establishment, and as Judge, He will convict them for devouring His children. And while the preponderance of the Children of Yisra’el have been aborted spiritually these past 2700 years, that is about to change. The reemergence of the Hebrew origins of the Word, the enlightenment and empowerment of the Spirit, and Yah’s personal intervention on behalf of His people and Land, will bear fruit during the Tribulation. In the waning days before Yahowsha’s Yowm Kippurym return, the Laodicean Called-Out Assembly of Gentiles will come to understand the Torah, Prophets, and Psalms, and they will bond with Yahuwdym. As a result, they will be grafted into the vine which is native Yisra’el. That is what this next passage is inferring… “And all (kol) the Gentiles (gowym) will deem you fortunate (‘ashar – see you as advancing on the right path, will announce that you are blessed as a result of a renewed interest in learning and a changed attitude) because indeed (ky) you are (hayah – exist as) a desirable and delightful (hepes – an exemplar of a pleasing and pleasurable) realm (‘erets – land), says (‘amar – promises) Yahowah () of the corps of conscripts (saba’).” (Mal’aky / Messenger / Malachi 3:12) The three Hebrew letters which comprise ‘ashar, translated “will deem you fortunate,” convey a number of Spiritually relevant ideas. To be ‘asher is to “be blessed, to be happy, and to possess a joyful attitude as a result of being the beneficiary of good fortune.” Combined with the connotations of “to prosper” and “to be elevated,” ‘ashar describes the result of the “steps along a straight path to a place where one stands upright, securely established and completely safe.” ‘Ashur speaks of “walking a path which leads to living life in the correct way.” So we should not be surprised that ‘asher is used throughout the Torah, Prophets, and Psalms to designate “an association and connection between” Yahowah and Yahowsha’, as well as between God and man. According to God, religious leaders aren’t godly, they work against Him. “Your words (dabarym) are harsh and severe, even arrogant (hazaq – attempt to establish you over and) against (‘al) Me (‘any), says (‘amar) Yahowah ().” (Mal’aky / Messenger / Malachi 3:13) As it has been from the day Yahowah escorted Adam out of the Garden, it shall be until the day Yahowsha’ opens the door and lets us back in on the Feast of Shelters, five days after His Day of Reconciliations return: the religious will fight a war of words against God, trying their best to establish themselves over Him. It is why Yahowah’s name, which means “I exist” and “I Am the source of 97

existence” was expunged from Scripture by religious clerics who chose to call themselves “rabbis,” which means “great, high, and exalted.” Continuing to give us both sides of this conversation, we read: “Yet (wa) you ask (‘amar), ‘How (mah) have we spoken words (dabar) against (‘al – over) You?’” (Mal’aky / Messenger / Malachi 3:13) It is a feigned denial. The preponderance of religious men and women know that their message is contrary to God’s, and that as such, there is no way for them to be right. It is why they stress belief over knowing, faith over trust. “You have said (‘amar), ‘You serve (‘abad) God (‘elohym) for nothing (sawa’ – vainly without result).” (Mal’aky / Messenger / Malachi 3:14) The inference here is that God is an absentee landlord, who is either uninterested or unable to solve human problems. And I suppose the inferred corollary is that the people would be better off devoting themselves to clerics instead. It is the age old argument between the religions of man and a relationship with God. Since they differ materially, if one can be trusted, the other cannot. “And (wa) what (mah) was the benefit (besa’ – what is gained) when (ky) we observed (shamar – examined and considered) His (huw’) requirements and obligations (mismeret – responsibility, mission, and duty) and indeed (ky) we walked (halak) mournfully in the dark (qadoranyth – unenlightened with a depressed gloomy attitude) away from (min – or because of) Yahowah () of host’s (saba’) presence (paneh – appearance)?” (Mal’aky / Messenger / Malachi 3:14) If this is the correct rendering of these words, then the clerics are saying they enlighten and Yahowah obscures. And as such, this statement of purpose would be in sync with Jewish and Christian theology today. The religious community wants people to believe that God’s message cannot be understood, and is not relevant, without their interpretations, updates, and explanations. However, since Hebrew doesn’t have quotation marks, there is no way to know for sure if this statement is a continuation of the clerical message or Yahowah’s response to it. In this light, the verb in the second half of Mal’aky 3:14, shamar, meaning “to observe,” was suffixed in the first-person, plural, gender inclusive, and thus infers “we.” Additionally, the verb shamar was rendered in the active tense, meaning that the subject of this clause, “we,” was the actor and that the object, the “requirements as obligations” were being acted upon. Rendered in the past tense, it would infer that the clerics were saying that the people gained nothing by observing the Torah—and that it only made them miserable. But, it’s not that simple. The initial problem is that besa’, translated “benefit,” is actually “ill-gotten and dishonest gain by way of theft, deception, and covetous 98

immoral action.” It is used to describe “violent plunder and unrestrained greed” in the context of “severing a relationship while killing the victims.” More troubling still, basa’ means “to cut off, to commit murder, and to die,” even “to be completely finished.” It is therefore, not the kind of word a cleric would select in this context to apply to themselves, but it is precisely the kind of word God would use in response to the priests. Second, mismeret, translated “requirements and obligations,” is actually singular, not plural. And as such, in the context of the vast array of Torah instructions, its secondary meaning, “responsibility, mission, and duty,” is more appropriate. While there are many Torah prescriptions to observe, God has but one mission and one responsibility—to reconcile Himself with man. Moreover, in the Torah there are no requirements, only recommendations, prescriptions, instructions, teachings, advice and examples to follow. So once again, the terms chosen seem to indicate that message is Yahowah’s response. Affirming this conclusion, mismeret describes “a function which can be trusted to care for, beneficially attend to, guard, protect, safe keep, and preserve.” As such, it describes the purpose of the Set-Apart Spirit. So, in the context of the Spirit’s role in Reconciliations, and in Yahowsha’s return on Reconciliations, “His mission and responsibility” refers to Yahowsha’—the very person the religious community was wont to deny. Therefore, this concluding statement makes much more sense in God’s voice rather than as a clerical response. Third, the primary meaning of min is “from,” as in “away from,” but that rendering does not work if the priests are saying this. While walking away from Yahowah is the result of Judaism and Christianity, it isn’t something the clerics would ever admit. And yet even though the “because of” definition is permissible and required, it’s a real stretch linguistically, and it isn’t significantly better. Are we to conclude that the priests were so arrogant, bold, and rebellious as to say that the people “were ignorant and miserable because of Yahowah’s arrival and presence and had to walk because of Him?” With these considerations in mind, please consider the same words, but spoken by Yahowah in response to the religious leaders: “So (wa) what (mah) is the benefit of your ill-gotten gain (besa’ – of your greed and robbery which severs our relationship and leads to death) when (ky) you observe (shamar) His (huw’) mission (mismeret) and yet (ky) you walk (halak) mournfully (qadoranyth – in the dark with a depressed attitude) away from (min) Yahowah’s () presence?” (Mal’aky / Messenger / Malachi 3:14) If the suffixed verbs are actually third person, plural, not first person, and if this is rendered in the present tense, from Yahowah’s perspective, every word makes sense. We are therefore left to ponder the seven-billion-person questions.

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How do people manage to miss the joyous and uplifting result of Yahowsha’s mission, and replace it with depressing and deadly religious attitudes? Why do people engage in religious rituals, rites, and requirements in place of a relationship with God? Why are they estranging themselves from their Heavenly Father, and making themselves miserable in the process? It certainly appears that Yahowah is saying that religious worship is a depressing and deadly, a greedy and immoral, lose-lose proposition. One last thought before we move on to the next verse. In His presentation of the Miqra’ of Sukah, Yahowah states that the Invitations to be Called Out and Meet are His gift to us. They are not legalistic requirements, but instead times to celebrate the gracious favor He has mercifully provided by the fulfillment of His mission and responsibility. Through the Feasts we come to know Yahowah better, and we come to understand His redemptive path home, enabling us to rely upon Him to reconcile our relationship, and thereby enabling us to live in His presence as His children. Religious and political leaders have always been presumptuous, even arrogant, in their quest to garner approval. Yet as hypocrites, they consider themselves above God’s instructions, and they temporarily prosper doing that which is unethical and immoral. And while they surely test Yahowah’s patience, and His insistence upon maintaining freewill, the result of their self-aggrandizing self-reliance will be to slip and fall away from God. “And (wa) now (‘atah – at this time) we (‘anahnuw) presumptuous, rebellious, and arrogant ones (zadowm – individuals displaying a self-willed, contemptuous, prideful, inflated, and insolent attitude, lacking all due respect) are spoken well of (‘ashar – are called fortunate, are deemed to be blessed and are encouraged) although (gam) we prosper (banah – we are built up, established, and even procreate) doing (‘asah – performing and profiting from) wickedness (ris’ah – evil, that which is wrong, violent, unethical, and criminal). But (wa) instead (gam) they test (bahan – scrutinize and try) God (‘elohym – the Almighty) and (wa) trying to preserve themselves, slip and fall away (malat – and trying to save themselves are cast out).” (Mal’aky / Messenger / Malachi 3:15) It would be hard to find a more prideful proponent of that which is wrong than the pope, and yet they are all but worshiped by the Catholics they are misleading. But not everyone will be rebellious and arrogant. In Mal’aky, God not only exposes the clerics who have opposed Him, causing the long separation, He describes the endearing characteristics of those He has reconciled. After all, Yahuwdym will now become Yahowah’s witnesses. “Then, at that time (‘az) individuals (‘ysh) will speak (dabar – the Word) reverently of (yare’) Yahowah () to (la) their friends and neighbors (rea’ – fellow countrymen), and 100

they will listen to (qasap – paid attention to) Yahowah (). They will hear and heed (sama’ – receive, observe, and understand) what is written (katab) on the memorial (zikarown – symbolic) scroll (seper – inscribed document) concerning (la) His presence (paneh – and appearance) for the purpose of revering (yare’) Yahowah () and thinking about and esteeming (hasab – crediting and considering, determining valuable) His personal name (shem).” (Mal’aky / Messenger / Malachi 3:16) As is the case with the Philadelphian Assembly of Revelation fame, these individuals will endear themselves to God because they love Him, His Word, and His name. It is a very simple formula. This is the result of following that formula and pleasing our Heavenly Father…“So that it shall be (hayah) for Me, says (‘amar) Yahowah () of the vast array of spiritual beings (saba’ – organized force who are inclined to do His will), on that day, I will cause (‘asah – do what is required for) them to be Mine, a treasured possession (cagulah – highly valued and protected), showing them mercy by sparing them (hamal – showing compassion and delivering them) blessing (‘asher) in the manner (ka – just as by comparison) an individual (‘ysh – a man) shows mercy and spares (hamal) the son (ben – child) who serves (‘abad – works, labors, and cultivates) with (‘eth - alongside) him.” (Mal’aky / Messenger / Malachi 3:17) God routinely sets the process of reconciliation in the context of family. The restoration of His children on this day will be possible because they will finally change their perspective, attitude, and thinking. They will reject religious teachings and embrace Yahowah’s relational offer. “Change, turn around, and return (suwb – become restored and come back) and distinguish (ra’ah – see, view, and consider) between (bayn) that which is upright and innocent (sadyq – in accord with the standard and vindicated) as opposed to (la) those who are wicked and condemned (rasa’ – evil and guilty), between (bayn) serving (‘abad – working and cultivating with) God (‘elohym) as opposed to (la) those who (‘asher) do not (lo’) serve (‘abad – work with) Him.” (Mal’aky / Messenger / Malachi 3:18) As always, the choice we must all make is between trusting man or God, religion or relationship. The message is simple: come to know, trust, and rely upon Yahowah before it is too late. We are only twenty years removed from the most important day in human history…“Indeed (ky), behold (hineh – look now and see) the day (yowm) will arrive (bow’ – will come) burning (ba’ar) like (ka) a crucible (tanuwr – oven and furnace). And it shall be (hayah) that all (kol) who are selfwilled and self-reliant (zed – arrogant, proud, and haughty, who have an inflated view of themselves and who are insultingly contemptuous), and all (kol) who do (‘asah – cultivate, celebrate, and profit from) wickedness (rish’ah – that which is 101

wrong in violation of the standard), they will be set ablaze, burned up, and consumed (lahat – devoured and destroyed by flames) as with (‘eth) chaff (qas – the husks or waste product of grain, stubble). The day (yowm) of the return arrival (bow’ – coming) says (‘amar) Yahowah () of the vast array of heavenly helpers (saba’ – organized force who are inclined to do His will), He will not (lo’) leave behind (‘azab) on their behalf (la hem) root (sores) or branch (‘anap).” (Mal’aky / Messenger / Malachi 3:19/4:1) The harvest of purified grain is symbolic of saved souls being gathered into heaven by Yahowsha’. But for this to happen, the pure grain must be separated from the chaff. And as this prophecy predicts, the waste product will be destroyed. It is possible, although perhaps not as likely, that the last independent clause could conveys the opposite sentiment, and speak on behalf of the upright and innocent. If that is the case, it belongs with the next verse, as opposed to the previous one. “He will not (lo’) abandon or forsake (‘azab) on their behalf (la hem) root (sores) or branch (‘anap).” Beyond the fact that the primary meaning of ‘azab is “forsake,” “root” is used throughout Scripture to connect the “vine,” which represents life in the Covenant, with the “Promised Land,” which symbolizes the promise of eternal life in Heaven. Further, the means to eternal life in the Covenant is the Ma’aseyah, symbolized by the “branch.” Also worth noting, while all vegetation has a root system, grain crops do not have “branches.” With the positive rendering of the last thought in mind, consider what follows: “Rise (zarach – come forth, appear, and become visible, be seen as a shining light), accordingly (la) all you who revere (yare’ – respect and venerate, showing a high regard for) My name (shem – personal and proper designation and reputation), and the Servant and Implement (shamash – the tool which works in the light) of Righteousness (tsidqah – doing that which is truthful, just, and right so as to vindicate and thus save). Healing and restoration (marpe’ – a change of condition, restored favor, and the remedy) are in (ba) Her (huw’) wings (kanap – the hem of Her garment).” (Mal’aky / Malachi 3:20/4:2) Zarcah, meaning “to rise” and “to shine,” is related to a number of redemptive metaphors, including zarowa’, the “Sacrificial Lamb.” It is based upon zara’, the “seed” of Abraham, which identifies the family of God. Zeruwa’ is “that which is sown,” and thus speaks of the Word of God cultivating the harvest of saved souls. Zarzyph means “to immerse to the point of saturation,” which is invocative of being reborn spiritually. Shamash, vocalized shemesh, is “sun,” which is why most translations read “Sun of Righteousness.” And that might be accurate in this case because upon His return, Yahowah is going to appear more like His natural state, which is light.

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And as a result of His radiant energy, those who are not immersed, and thus protected, by the Spirit will be set ablaze and consumed. But since Ma’aseyah means “implement of Yah,” and since Chrestus means “upright servant and useful tool,” it’s hard not to favor the “servant and implement” definition of shamash. Moreover, shamash, most often transliterated samas, is related to shamar, meaning “to carefully observe, respect, care for, and protect,” all of which are associated with the Word of God and the Ma’aseyah, the Word made flesh. Further, a soma’ and sema’ represent “a message from someone of considerable renown which is announced as news,” and thus is akin to the healing and beneficial message of Yahowsha’. Likewise, shama’ means to “receive the news, understand the message, and to pay attention to what you hear.” It is related to shemen, which is “olive oil,” the symbol of the Spirit’s “anointing, healing, enlightening, and nourishing” role in our lives. Shamaym, the plural of shama, is the Hebrew word for “Heaven.” Shamat means “to cancel a debt.” Shamah similarly conveys the idea of “being magnanimous,” and thus of “being kind, generous, and gracious.” And of course, shem, a word comprised of the first two letters found in shamas, is the Hebrew word for “personal and proper name, reputation and renown.” This next bit of Godly advice will be echoed in Yahowah’s presentation of the Called-Out Assembly of Shelters. “Go out (yatsa’) and leap (puws – frolic and jump around playfully and friskily) like (ka) a calf (‘egel – adolescent bull) in a stable (marbeq – animal stall) and trample down (‘asas – destroy, crush by treading upon) the wicked (rasa’ – evil, that which is counter to the standard) because (ky) they will be (hayah – come to exist as) ashes (‘eper – worthless and filthy burned carbon) under (tahat) your feet (regel) in (ba) the day (yowm) which (‘asher – relationally) I am (‘any) going to perform (‘asah – to do the work and accomplished what needs to be done), says (‘amar – promises and declares) Yahowah () of the assembled spiritual envoys (saba’).” (Mal’aky / Messenger / Malachi 3:20-1//4:2-3) This speaks to the time between His Yowm Kippurym return and the commencement of the Millennial Sabbath on Sukah. The wicked and wickedness will be expunged from the earth as God restores the conditions present inside the Garden of Eden. And if you want to be among those invited to campout with your Heavenly Father and Spiritual Mother in the Garden of Ultimate Joy: “Remember (zakar – recall the information and events mentioned in) Moseh’s, My (‘any) servant’s (‘ebed – My tool and implement’s) Towrah (towrah – teachings and instructions, guidance and directions) which relationally (‘asher) I instructed and directed (sawah – decreed, ordained, and stated with authority) with (‘eth) upon (ba) Horeb (horeb – a dry, barren, burning hot, knife’s edge, desolate mountain), My clearly communicated prescriptions (choq – My thoughts which encourage 103

thinking and participation as part of the whole) and judgments (mispat – the plans and means to achieve and render justice) on behalf of (‘al) all (kol) Yisra’el (Yisra’el – individuals who live with God).” (Mal’aky / Messenger / Malachi 3:22//4:4) Therein you will find the answer to every important question, even explicit directions regarding the path to paradise. To encourage those who remain to capitalize on this opportunity to know Yahowah from the perspective of the Torah, and to benefit from the path He has graciously described and enabled, Yahowah will send two additional witnesses, one of which will be ‘Elyah, better known as Elijah. “Look (hineh – now pay close attention and behold), I (‘anky) will send out (salah – extend Myself, set apart, and dispatch a messenger) to (la) accompany and be with (‘eth) you, ‘Elyah (‘elyah – Yah is God) the prophet (naby’ – one who proclaims the message of the Almighty), to (la) come (bow’ – arrive) before (paneh) the great (gadowl – important, astonishing, and elevated in all possible ways) and awesome (yare’ – highly regarded and revered) day (yowm) of Yahowah ().” (Mal’aky / Messenger / Malachi 3:23/4:5) This passage could be translated to say that ‘Elyah will arrive before Yahowah’s return, and that he will be present at Yahowah’s return. Both renderings are possible because both are consistent with Yahowchanan’s Revelation report. Either way, ‘Elyah’s message is that Yahowah is returning to reconcile His people, bringing the family back together: “He will return and reconcile (suwb – will arrive to change your thinking, perspective, and attitude and thereby restore) hearts (leb – emotional feelings and nature) of fathers (‘ab) to sons (ben), and hearts of sons to their fathers, lest (pen) I come (bow’) and strike (nakah – afflict and destroy) the set-apart (haram – dedicated and consecrated) Land (‘erets).” (Mal’aky / Messenger / Malachi 3:24/4:6) Without reconciliation there is no relationship with Yahuwdym or Gowym. Without a relationship with His children, there is no reason for the Promised Land, itself a metaphor for Sukah, for Heaven, for Camping Out with our Heavenly Father as His sons and daughters. So now we know: Yahowah has promised to return on the Day of Reconciliations to reconcile His family. On that day, the heart of the Father will be reconciled with His sons, and the hearts of sons will be reconciled with their Father. We will be family. LE: YY 01-13-13

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Yada’ Yah Book 2: Invitations to Meet God …Walking to Yahowah

9 Sukah – Shelters Camping Out With God… Called Tabernacles, Tents, and Booths, the seventh Miqra’ is the result of the first six. Sukah is our reward and the summation of Yahowah’s purpose. We are offered the opportunity to campout with God—to party with Him—sheltered and entertained by our Creator. The final Miqra’ is symbolic of eternity, of life with Yahowah on earth and then in heaven. Similar to the Invitations to be Called Out and Meet with God of Pesach / Passover, Sukah is invocative of two fulfillments, a dress rehearsal and the main event. With Passover, Abraham’s reliance upon Yahowah ushered in the Covenant Relationship. Then, exactly 40 Yowbel (2000 years) later, in exactly the same place and in the same way, Yahowsha’ facilitated many of the Covenant’s promises with His sacrifice. With Sukah, the foreshadowing fulfillment occurred on Tabernacles in 2 BCE when “the Word became flesh and tabernacled with us, and we beheld His glory.” (Yahowchanan / John 1:14) God, who is eternal, wasn’t “born” but instead became better known to us in man’s forth millennium. This in turn is consistent with the prophecy embedded in the fourth day of creation. Described in Bare’syth / Genesis one, we discover that the greater light was predicted to become visible as a sign in conjunction with the appointed meeting times. God fulfilled that promise by camping out with His creation for 33 years, this visit culminating in 33 CE. Yet as with Abraham, the previous arrival of the Suffering Servant was not the event predicted by the Miqra’ of Sukah, merely a diminutive foreshadow of what would come. And come it will. Five days after Yahowsha’s return on Yowm Kippurym in 2033, the Millennial Sabbath will commence on a Shabat, on the Festival Feast of Shelters, ushering in one thousand years of a Garden of Edenlike paradise on Earth. During this time God will campout with His creation. Much of this chapter will be devoted to that story.

But before we delve into the fulfillment of Sukah, I feel compelled to clear up one of the most troubling myths poisoning Christendom: the substitution of Christmas for Tabernacles. To begin, celebrating birthdays in general, and God’s specifically, is a religious rite born and bred in Babylon. Mother Earth was said to be impregnated by the sun on Easter, the Sun-day closest to the Vernal Equinox. Nine months later, on the Winter Solstice, the Son of the Sun was born. Catholics, and now all Christians, have come to venerate this pagan holiday as “Christmas.” Yet, observing either date, the two holiest on the religious calendar, is an abomination from Yahowah’s perspective. Since God was not born, the whole concept of Him having a birthday is absurd. Yahowah was very precise in the choice of words He dictated to Yasha’yahuw: “A child is born to us and a Son is given to us.” As a result, on the Miqra’ of Sukah, as was foretold, a child was born who represented the Son of God, and yet the Spirit which made Him God had witnessed creation—fifteen billion years earlier. Moving on to the Festival Feast itself, the invitation to the party begins with… “And (wa) Yahowah () spoke (dabar – communicated the word) to (‘el) Moseh, for the purpose of saying (la ‘amar – to declare a promise), ‘Converse (dabar – talk together and communicate these words) with (‘el – to) the children (beny – sons) of Yisra’el (Yisra’el – those who engage and endure with God), to say (la ‘amar), “On the fifteenth day (ba ha chamesh ‘asar yowm) of the seventh (la shaby’y – from shaba’, meaning sworn oath and promise) month (chodesh – time of renewal) is the Festival Feast (chag – coming together and celebration, the party) of Shelters (Sukah – Tabernacles and Tents, representing a protective covering, a sheltered dwelling place where families live, and the tabernacle for the Ark of the Covenant) for seven (sheba’) days (yowmym) in proximity to and in association with (la – beside and according to) Yahowah ().”’” (Qara’ / Called Out / Leviticus 23:33-34) This is the final, and thus seventh, Invitation to Meet with God. The initial phase of the celebration lasts for seven days. It occurs in the seventh month. So we should not be surprised that the root of “seven,” shaba’, means “sworn oath, vow, and promise.” Sukah is therefore Yah’s promise to us, telling us that on the seventh day we have been invited to campout with God, celebrating our relationship with Him. Further affirming this, shaba’ is also the basis of “Shabat – the Sabbath,” which is the weekly celebration of the seventh day—a time set apart to enjoy the company of our Heavenly Father. Collectively therefore, shaba’, sukah, and shabat reveal that Yahowah has made a promise to us associated with the seventh day. His Divine formula is based upon His consistent and revealing pattern of six

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(representing mankind) plus one (denoting God) equals the desired result – which is celebrating life together in a perfect world. In Scripture, God who is one, plus man who was created on the sixth day, equates to perfection—seven. Our Heavenly Father then describes this result as the Festival of Shelters—as us camping out together. A derivation of sukah, sukowth, is first used in Bare’syth / Genesis 33:17. There “Ya’aqob traveled to Sukowth (Sukowth – the Tabernacle of Protection) and built a house and made shelters for his animals.” Yahowsha’ spent His first night as a child in one of these shelters. It wasn’t a coincidence. And as is the case with most of the terms found in Yahowah’s Word, God defines them in their first use. The Festival of Shelters is about us living in God’s “home” under His “protection.” The Exodus begins: “Now the children of Yisra’el traveled from Rameses (Rameses – a city named after the Egyptian sun god) to Sukowth (Sukowth – the place of shelter), about six hundred thousand (the number of man being six), aside from children.” Exodus 13:20 tells us that Sukowth was set apart from the wilderness: “Then they set out from Sukowth and camped in Etham on the edge of the wilderness.” So, Sukah is a journey away from religious schemes and human oppression, to the place where we can campout with God. We find another reference to sukah in Yownah / Jonah. That should not be surprising considering that this book is entirely Messianic, and it is dedicated to the protective nature of Yahowah’s Set-Apart Spirit. There we read: “Then Yownah (Yownah – meaning “Yah’s Dove,” the symbol of the Spirit) went out and made a shelter (sukah – covering) and relaxed in the shade.” (Yownah / Jonah 4:5) Protection is found in the “shade of the Almighty”—under Yah’s Spirit. In Yowb / Job 27:18, sukah is “a home which a watchman made.” A sukah is “a protected dwelling place, a home in which people live.” Yasha’yahuw’s prophetic journey begins: “The daughter of Tsyown is left like a sukah/shelter in a vineyard, like a watchman’s sukah/tent in a cultivated field, like a protected city.” (Yasha’yahuw 1:8) Yasha’yah 4:6 says that a sukah is “a shelter to provide shade, and a refuge and protection from storms (a metaphor for Satan).” Also in Amos 9:11, sukah represents the “house and tabernacle of Dowd (Dowd – love), which has fallen but will be raised up and rebuilt.” This then makes it a home, which is to family as the Covenant is to relationship. The concept of a “temporary home and tabernacle” is also conveyed in Second Shamow’el / Samuel 11:11, where all things Yah are brought together for

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our edification. “And ‘Owryah (‘Owryah – Yah’s Light) said (‘amar) to Dowd (‘el Dowd – to the Beloved and God’s Love) the Ark (ha ‘arown – the source of enlightened freewill which is associated with the Covenant), Yisra’el (Yisra’el – Individuals who engage and endure with God), and Yahuwdah (Yahuwdah – to be Related to Yah) inhabit (yashab – live, dwell, and are established) in (ba) the covered shelters (ha sukah – the temporary tabernacles, homes, and protective enclosures (sukah). ...and (wa) my lord’s (‘adony – referring to Yow’ab (Yah is My Father) associates (‘ebed – servants and coworkers) are present upon (‘al paneh) the open fields (sadeh – the great expanse) camping out (chanah).” This tells us that Yahowah’s light and His love coalesce in the Ark of the Covenant where we are invited to participate in an enlightened and loving relationship with God. The result is Yisra’el and Yahuwdah: those who engage and endure with God, those who are related to Yah. We get to campout, living protected and sheltered by our Heavenly Father. To celebrate Sukah is therefore to campout with God, and to live with Him in accordance with the Covenant. So as we have learned, sukah depicts a “temporary encampment of tents,” and “a protective covering under which a family can safely reside.” And that means that the Miqra’ of Sukah is a Festival where Yahowah’s family is protected by our Spiritual Mother so that we can enjoy the company of our Heavenly Father. Therefore, having defined Sukah’s purpose by its title, we know that this celebration foreshadows the commencement of the Millennial Sabbath – a thousand year celebration of the Shabat, where the earth is remade into the image of Eden. And while a thousand years represents a considerable duration of time, it is fleeting when compared to eternity in heaven. So therein is why there is an eighth day associated with the Invitations to be Called Out and Meet with God of Shelters—a Shabathown—or day of rest and reflection at the end of the seven-day celebration. The eighth day represents a new beginning and eternity following Millennial Sabbath. Spiritually, our “sheltered dwelling place” is provided by the Set-Apart Spirit – or Ruwach Qodesh. Her Garment of Light is our protection, our tabernacle, our covering and shelter. She alone provides us with the protection we require to campout with Yah. It is why Yowm Kippurym summons us to “come into the presence of our adoptive Mother who purifies, enlightens, and elevates.” It is also why God warns those who ignore this summons that their souls will be annihilated. Without this protective covering, no soul would survive God’s presence – much less live in it. The Towrah then reveals: “On (ba) the first and foremost day (ha re’shown yowm) there is a set-apart (qodesh – separating and cleansing) invitation to to

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be called out and meet (Miqra’– a summons to be welcomed, encountering God during an assembly for reading and reciting [God’s Word]; from qara’ – to call out and to welcome, to invite and to summon, to read and to recite, to meet and to encounter).” (Qara’ / Called Out / Leviticus 23:35) By using the title Miqra’, Yahowah has explained the purpose of His annual “Chag – Festivals.” They are times to gather together as a family and read and recite the Word so that we, and all those within our fellowship, understand it and come to know its Author better. It represents the occasions where we are invited to meet with Yahowah, where we are welcomed by Him and encounter Him. It is the message most often missed by Christians. Had they read and recited the Torah during the celebration of the seven Invitations to be Called Out and Meet with God, they would not have missed the connection between the Torah and Yahowsha’s testimony, between the Miqra’ey and the Ekklesia. Along these lines, although Miqra’ is a vastly richer and deeper term than its Greek counterpart, and vastly more compelling, than ekklesia (the word errantly rendered “church”), at their core, both words mean “called-out assembly.” The Miqra’ey beget the ekklesia. The similarity of these foundational concepts connects the Torah, Prophets, and Psalms with Yahowsha’s witness, making them one. Miqra’ey and ekklesia define and describe God’s purpose and expose His plan. But it is a message which is completely lost when the Yahowah’s Word is errantly rendered, when the religious ignore Yah’s instructions and replace His words with man’s terms. This inevitably leads to replacing Yah’s Invitations to Meet with Him with holidays first celebrated in Babylon. By saying that this, and every Miqra’ is “qodesh – set apart,” Yahowah is associating these meetings with the work of the Ruwach Qodesh, or Set-Apart Spirit. He is conveying the idea that we are called out of the world and set apart unto His Family by way of our Spiritual Mother. Central to that message is that we cannot earn our salvation. So in the Towrah, Yahowah revealed: “You shall not (lo’) engage in (‘asah – perform, pursue, produce, or profit from) any (kol) of the work (‘abodah) of the heavenly messenger (mala’kah – the service of God’s spiritual representative).” (Qara’ / Called Out / Leviticus 23:35) Here it is instructive to know that ‘abodah means “work, labor, task, job, or duty.” It is translated “ordinary” in English bibles because they most always render mala’kah as “work.” However, mala’kah is based upon mal’ak, the Hebrew word for “heavenly messenger and divine representative.” As such, mal’ak is almost always translated “angel” in English bibles. So, to keep from looking foolish and rendering the passage “You shall not do any work work,” or

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“work angel,” translators came up with: “ordinary work” and thereby missed the point God was making. While it’s true that we shouldn’t do our ordinary jobs on this set-apart calledout assembly, the spiritual message Yahowah communicated goes well beyond this. Eternal life, camping out forever with Him, is His gift to us. We cannot achieve it on our own, earn it, or pay for it. And we shouldn’t be about the task of trying to personally profit from it, as religious clerics are wont to do. Continuing to listen to Yahowah’s presentation of Sukah, we are reminded a second time that it is a party: “For seven (seba’) days approach and come near (qarab – present yourself and appear before Me, joining closely together in the midst of) the maternal manifestation of the fiery light (‘iseh /‘isah – the adoptive mother who purifies, enlightens, and elevates) unto (la – on behalf of and according to) Yahowah ().” (Qara’ / Called Out / Leviticus 23:36) These seven days are symbolic of the Millennial Sabbath. As we discovered during our review of Yowm Kippurym, to qarab is to “draw near, to approach and to enter into a relationship.” It speaks of “being present in the midst of a meeting or gathering.” In this situation, the meeting is with God, and those gathered represent His family. Therefore, since qarab means “to be present with someone”—that someone is the Set-Apart Spirit. Qarab is thereby telling us that our “inward nature should respond to this invitation, and make a declaration after engaging in careful thought.” Since we thoroughly investigated the meaning of ‘iseh and ‘isah during our review of “Yowm Kippurym,” there is no reason to replicate that effort again. Suffice it to say, based upon what we learned there, we now know that Sukah is a celebration of life conducted in the presence of Yahowah which is enabled by way of our Spiritual Mother. So then bringing it all together…“On the eighth (shemyny – from shemen, meaning oil, a metaphor for the Spirit) day (yowm), there exists (hayah – there was, is, and will always be) a set apart (qodesh – a separating and cleansing invitation to meet (Miqra’– a summons to be called out, an assembly for reading and reciting [God’s Word]; from qara’ – to call out and to welcome, to invite and to summon, to read and to recite, to meet and to encounter one another) on your behalf (la ‘atem – concerning you). And (wa) you shall answer and respond to the summons, present yourself and appear before (qarab – approach and come near) the adoptive Mother who purifies, enlightens, and elevates (‘iseh /‘isah – the feminine aspect of God’s light) unto (la – on behalf of and according to) Yahowah ().” (Qara’ / Called Out / Leviticus 23:36)

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The eighth day represents eternity—a new beginning which follows the Millennial Sabbath. The only way to get there is to come into the presence of our Spiritual Mother and be born anew from above. It is also interesting to note, that with Yahowsha’s arrival on Tabernacles in 2 BCE, on the eighth day of His moral existence, He would have undergone circumcision in accordance with the instructions given by God to Abraham. Thereby, the promised seed of Abraham, the one through whom the whole world would be blessed, was circumcised on this day as a sign that He was affirming the Covenant. Moving on to the next verse we are reminded that there is but one “Her” relative to God’s nature, and She is the Set-Apart Spirit, our Spiritual Mother. “Her (hyw’) joyous assembly of people (‘asarah – participants in the festive celebration and party goers) do not (lo’) engage in (‘asah – participate in, perform, produce, or profit from) any (kol) of the work (‘abodah – labor, task, job, or duty) of the heavenly messenger (mala’kah – service of God’s spiritual representative).” (Qara’ / Called Out / Leviticus 23:36) Confirmation is a good thing. And yet as often as Yahowah has repeated His message, it’s a wonder so many corrupt it and so few comprehend it. The Festival Feast of Shelters is not only a metaphor for the Millennial Sabbath, and for heaven, for camping out with God; it is symbolic of the role our Spiritual Mother plays in our salvation vis a vie our adoption into our Heavenly Father’s family. And that is why these instructions continue to encourage us to allow Her to do Her work. Speaking of “work,” Yahowah personally did everything which was required for our salvation. We cannot add to what He has done. We cannot replicate it on our own. We should not try. And while we are invited to become beneficiaries of His gift, we aren’t to profit from it in the monetary sense. In this regard, the concept of a paid clergy, of people who make their living being religious, is Babylonian, not Scriptural. For example, you are free to invest in the promotion of our collective mission to reveal and share Yahowah’s Word, so that more people have access to His plan. But I am not free to use any contribution to support my lifestyle or to pay any of my personal obligations. While it’s a small point by comparison to not attempting to earn our salvation, there is a nuance of the special Sabbath worth noting. It’s not a day to be idle, doing nothing, as rabbis would protest. It is a time we should be joyous partiers, who come into Yahowah’s presence to read and recite His Word. As our Heavenly Father, Yahowah is the head of our household. In that light, in order for His family to function properly, He has scheduled regular meetings 7

which He expects us to attend. So the next passage begins: “These Godly and specific (‘eleh) appointed and designated meetings times (mow’ed – assemblies set by the authority for a particular purpose, as a sign and signal) of Yahowah ()…” (Qara’ / Called Out / Leviticus 23:37) Mow’ed is from ya’ad, meaning: “to schedule a meeting, fixing the time to assemble, to meet together and become betrothed.” A mow’ed is not unlike a meeting scheduled with the Boss, who in this case is our Heavenly Father, Spiritual Mother, Savior, Creator, and God. The least we can do is show up. So why is it that 99.9999% of Christians, of those who claim to be saved, don’t show up? Why do they ignore each and every summons? Why do they call these “Jewish holidays” when according to God they are His? Worse, why do 99.9999% of Orthodox Christians, Catholics, Protestants, and Evangelicals, meet instead on Satan’s most important Babylonian festivals: Easter and Christmas? How does one justify or explain this? Incorporating this introduction with what follows, we read: “These Godly and specific (‘eleh) appointed and designated meeting times (mow’ed – assemblies set by the authority for a particular purpose as a sign and signal) of Yahowah (), which relationally (‘asher) you are invited to attend (qara’ – you are summoned to be called out, to meet, to read, and to recite) accordingly as (‘eth) set-apart (qodesh – separating and cleansing) Miqra’ey (Miqra’ey – invitations to called-out assemblies to greet and encounter one each other, reading and reciting) for the purpose of (la) coming near and approaching (qarab – answering the summons and presenting oneself before) the adoptive mother who enlightens and elevates (‘isheh /‘ishah – the maternal manifestation of the fiery light) unto (la – toward, on behalf of, and according to) Yahowah () – a gift (minchah – a present, something offered without compensation) which elevates (‘olah – raises up by way of an acceptable sacrifice on an altar, an offering which uplifts), a reconciling sacrifice (zebach – a substitute killed and presented for atonement and forgiveness), and also (wa) a pouring out (necek – an anointing and immersion) of the Word (dabar) – a day for His day (yowm ba yomow).” (Qara’ / Called Out / Leviticus 23:37) Yahowah has established a specific meeting schedule. He has conveyed the time He wants us to show up. He has encouraged us to tell others about them so that they might also benefit. He told us what to do when we arrive. He has even revealed that His Miqra’ey are a gift—something He has given to us without compensation. He has said that this gift will reconcile our relationship with Him and cause us to rise up into His presence. He has even shared that the mechanism behind this result is an atoning sacrifice made on our behalf. It is “a pouring out of the Word – which is why it is “a day for His day.” God will return to our world and tabernacle with us. 8

In this passage, it’s useful to recognize that ‘olah also means “injustice and iniquity.” This suggests that the purpose of the Miqra’ey meetings is to vindicate us, ransoming mankind from this condition. ‘Olah is associated with a “burnt offering” throughout Scripture because fire is the symbol of judgment, and the resulting smoke rises up to heaven. Since most every English translation renders the previous passage very differently than it is cited here, please also consider the most prevalent alternate view. “These are the appointed times of the LORD which you shall proclaim as holy convocations, to present offerings by fire to the LORD—burnt offerings and grain offerings, sacrifices and libations, each day’s matter on its own day.” Partly wrong, and partly an unsubstantiated stretch, this rendition misses the point. That does not mean however, that the Yada Yah translation is completely correct or that the most popular English renditions are totally wrong. The possibility exists that I have erred, and that is the reason that these amplified translations contain an interlinear aspect, and include the Hebrew words Yah selected so that you have the opportunity to study them yourself. Speaking of His seven Miqra’ey, the significance of the special Sabbaths associated with them, and the symbolic sacrifices designated in His presentation of them, we find another confirmation of their primary purpose: “As part of (min la bad) the Shabats (shabat – the Sabbaths, seventh days, the days of promise, the days to cease our ordinary work) of Yahowah (), and as part of (wa min la bad) your contribution to the relationship (matanah – that which you give for the good of a relationship), as part of (wa min la bad) all of (kol) your vows (nadar – promises), and as part of (wa min la bad – out of or from) your expression of your freedom to choose (nadabah – of your freewill, of what you voluntarily decide), relationally (‘asher) give yourself (natan – deliver and dedicate yourself, entrust yourself) to (la) Yahowah ().” (Qara’ / Called Out / Leviticus 23:38) Shabat was scribed in plural in this marvelously revealing passage. Since that is uncommon, we are being encouraged to consider why it was written that way. And if I might offer a suggestion, I think it was presented as shabats (plural) to draw our attention to the two special Shabat which accompany Sukah. These occur on the first day as we enter Yahowah’s company for the first time, and the eighth day, where we celebrate the fact that we will be spending an eternity together. And since that is a very long time, we ought to make absolute certain that we really want to be there. Do you want to spend an eternity with the God who designed this plan, with the author of the Towrah and its Covenant? Nadabah is not only a word we have not seen before, it speaks to this most serious of decisions. It means “to be free, to have choice, and to act voluntary.”

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Nadabah implies that the “motivation must be of one’s own accord.” God is speaking of “freewill”—the most valuable, incontrovertible (undeniable and unassailable), life-altering gift He has bestowed upon mankind. Yahowah is asking us to trust Him with our very lives, to freely choose to rely on Him for everything. Yah wants us to consider the two special Shabat associated with the Miqra’ of Sukah seriously, as well as our contribution to the Covenant Relationship and subsequent vows to God relative to our acceptance of His terms and conditions as the most important decision we will ever make. And ultimately, His desire, His hope, His choice, is that we choose to entrust our care to Him – that we give ourselves to Him. After all, He alone is trustworthy and reliable. Yahowah asked Abraham to walk to Him and become perfect. It was the third of five conditions we must act upon to engage in the Covenant. And that is achieved through these Invitations to Meet God, which culminate with Shelters, and with camping out with our Heavenly Father. Sukah is therefore God’s nadabah, His choice, a tangible and symbolic expression of everything He desires. So the question is: what do you want? As an interesting aside, there is nothing more liberating than freely offering our lives to Yahowah. It is a miracle to witness Him fashion goodness from flawed material. Rather than struggling blindly, all the lights are turned on. Rather than sputtering, we function as brilliant tools in the master craftsman’s hands. Based upon a different interpretation of this passage, there are those who would disagree, suggesting that in this passage Yahowah is asking us to give something more to Him than just observing the Sabbath, more than the sacrificial gifts designated in the Miqra’ey, more even than freewill offerings. But the whole point of the Shabat is for us not to do something, making such a rendering ridiculous. Moreover, the central message of Scripture is that all God really wants from us is for us to get to know Him, to come to understand His instructions, and to choose to engage in a relationship with Him. He wants us to respect what He has revealed to us sufficiently to listen to His advice, to walk with Him, to converse with Him, to trust Him, and to rely on Him. And as a result of these things, He wants us to love Him as our Father. God doesn’t want our sacrifices. He, Himself, was the sacrifice. Even when these Miqra’ey designate an offering, the beneficiary consumes everything which is nurturing and sends the inedible portions God’s way. Yahowah doesn’t need anything from us but He does covet a relationship. “Indeed (‘ak – surely, and as a marker of emphasis), on (ba) the fifteenth (ha chamesh ‘asar) day (yowm) of the seventh (shaby’y – promised time, from shaba’ – seven) month (chodesh – time of renewal), when you have harvested 10

(ba ‘acaph ‘eth – you have gathered in) your yield (tabuw’ah – your produce, crops, gain, grain, and fruit) from the land (‘erets – realm), you shall celebrate (chagag) the festival feast (chag) of Yahowah () for seven (shaba’) days (yowm). With (ba) the first and foremost (ha ri’shown – the initial and the beginning) day (yowm), there shall be a Shabathown for resting and reflection (Shabathown) and on the eighth (shemyny – symbolizing eternity) day (yowm) a Shabathown (Shabathown).” (Qara’ / Called Out / Leviticus 23:39) Sukah is an ingathering, or harvest, where God’s children are reaped from the world. It is a celebration. Sukah is a time for restful reflection. It is the ultimate vacation – a time to campout with God. As our Heavenly Father continues to share, recognize that everything in the following list is symbolic. Each is of considerable value to us spiritually, but insignificant economically. “And (wa) you shall grasp hold of (laqah – receive and obtain, acquire) on the first and foremost (ha ri’shown – the initial and the beginning) day (yowm) the fruit (pary – harvest) of the tree (‘esh – wooden timber or upright pillar used for hanging a sacrificial victim), the glorious adornment of (hadar – most majestic, honored, and splendorous embellishment and beautification) of the fronds (kaph – shoots or branches [symbolic of the Spirit and Ma’aseyah]) of the palm (tamar), the branch (‘anaph – covering [symbolic of the Ma’aseyah]) of leafy shade (‘abowth – heavily foliaged canopy [symbolic of the Spirit]) trees (‘esh), and river (nahal [symbolic of the Spirit]) willow shoots (‘arabah [symbolic of the Ma’aseyah]).” (Qara’ / Called Out / Leviticus 23:40) The “first day fruit harvest” during the Fall, speaks of the ingathering of souls depicted in the Miqra’ of Taruw’ah. It is facilitated by Yahowsha’s sacrifice on the “tree, the upright pole” upon which He “was hung.” Since one would not normally describe “palm fronds” as being “glorious adornments, or majestic,” even “honored and splendorous embellishments for beautification,” God is using a metaphor to reveal the nature of the Set-Apart Spirit’s Garment of Light. In this region and time, palm fronds were used as the roof covering of homes, sheltering the family inside from the sun and storms. To this point, hadar speaks of an adornment or garment which elevates one’s status, ascribing high value to them, making them beautiful in appearance, even majestic and glorious.” Moreover, the entire point of Yowm Kippurym and the essence of Sukah is to “come into the presence of the adoptive Mother who elevates,” the Set-Apart Spirit, so that we can embrace our Heavenly Father. The “branch of the tree,” another Messianic symbol, is singular because while the Spirit adorns many, there is only one God. But you’ll notice in this case that “the branch” is from “a leafy shade, heavily foliaged canopy tree.” The Savior 11

and Spirit are one in the same. That is the message conveyed in the 14th chapter of Yahowchanan, where Yahowsha’ says that the Father, the Savior, and the Spirit are one. The “river willow shoots” are symbolic of the prediction that the Ma’aseyah will be a “tender shoot” (that He will arrive as a child), and also of the fact that Moseh, who was drawn out of these reeds as a child would scribe Yahowah’s Towrah. The Ma’aseyah and Towrah are one. Living waters additionally is a Spiritual metaphor based upon the life sustaining and cleansing nature of water. And all of this emphasis on “trees” and their “protective canopy,” is specifically tied to Sukah, the Miqra’ dedicated to living in Yahowah’s shelter, under His protection. The conclusion of the 40th verse of Qara’ / Leviticus 23 defines eternity. It explains the reason we were created, the purpose of all seven “Miqra’ey – Invitations to Meet God.” It conveys the result of Yahowah’s plan of salvation, and what we can expect during the Millennial Sabbath on Earth and life in heaven beyond. “Rejoice and be glad (samah – be happy and express your joy, be merry and party, flourish, take pleasure in, and celebrate) in the presence (paneh) of Yahowah (), your God (‘elohym), for seven days.” There is a “high, proud, exalting, almost arrogant” tone to samah. Its Akkadian root, samahu, means “to be stately, to attain extraordinary beauty and stature, to flourish, to be high, even proud.” Additionally, it is about pleasure. Other samah synonyms include: “be elated, be glad, be cheerful, leap for joy, and delight in the overall circumstance.” That’s important for many reasons. First, by way of the Spirit’s adornment, we are elevated, becoming considerably more like God. Our flawed, temporal bodies are replaced with extraordinarily beautiful and stately spiritual entities, enabling us to flourish eternally in Yahowah’s presence. Second, God likes to party. Having fun together is the entire point—the purpose of the universe and of mankind. The Invitations to be Called Out and Meet with God of Shelters therefore foretells of a time on Earth during the Millennial Sabbath and eternity in heaven beyond, in which we will “rejoice and be glad, celebrating the presence of Yahowah.” It will be a “very pleasurable experience, a joyous party, a time of great happiness.” Third, it’s okay to be proud, so long as our pride comes from knowing that we are Yahowah’s children. That is indeed something or which we should be proud. More to the point, God wants us to be proud to bear His name, to make His acquaintance, to be His child. He wants us to relate to Him in the context of

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friendship and family, relaxing and having a good time, mindful of the fact that our “dad,” just happens to be God. That said, He does not want us down on our knees, fearing Him or worshiping Him. Other than love, there is no better word to describe what to expect in heaven, and the purpose of the relationship, than samah. So why “seven days,” you ask? And why is there an “eighth day?” Let’s finish the passage and let God explain. “Celebrate (chagag) it as a festival feast (chag) in association with (la) Yahowah () seven (shaba’) days (yowm) during (ba) the (ha) year (sanah – repeatedly, so as to be altered and changed). It is a clearly communicated prescription of what you should do to live (chuqah – and engraved recommendation designed to allocate a share of an inheritance) eternally (‘olam – forever, throughout all time) in (la) your (‘atem) homes and generations (dowr – dwelling places and sheltered tent encampments). Celebrate it (chagag – as a festival feast) in (ba) the (ha) seventh (shaby’y) month (chodesh – time of renewal).” (Qara’ / Called Out / Leviticus 23:41) Yahowah’s plan for mankind is based upon six, being the number of man, plus one, being the number of God, equaling perfection—seven. And Sukah, as the seventh and final phase of God’s plan, represents perfection from our Heavenly Father’s perspective. Therefore, camping out together with His creation, with His children, is Yahowah’s favorite thing to do. The prophetic fulfillment of the Invitations to be Called Out and Meet with God of Shelters begins at the close of the sixth millennia of human history and concludes at the culmination of the seventh. Salvation is therefore a seven-step process, played out over seven thousand years, beginning with Passover and ending with Shelters. Each step along the path is played out at the appropriate time and on the appropriate day. Remember, each Miqra’ serves as a prophetic depiction of the unfolding of the plan of salvation and as a spiritual metaphor to explain the process. By having us campout with Him for seven days, we draw understanding from BaRe’syth / Genesis one, from the Sabbath, and from the seven Miqra’ey, all to better understand Yah’s comprehensive solution and time schedule. The eighth day was then added, because the end of the Millennial Sabbath is not the end of time, our lives, or of us camping out with our Heavenly Father. Beginning on the eighth day, Yahowah will create a new universe in our presence—a perfect one in which we get to enjoy and explore forever. It is a new beginning. The message is that we are being invited to campout with the Creator of the universe. It’s going to be a grand party. There will be lots of exploring, long and deep conversations, personal sharing, and plenty of fun. It is the never-ending conclusion to the greatest story ever told. 13

As we press deeper into Yah’s Word, we find three additional insights. First, the reason God asked us to “live in tents with Him” is to tangibly demonstrate the purpose of His plan to all future generations and households. Second, only “native born” Yisra’elites are being asked to actually pitch and live in tents. The rest of us are called to do it symbolically. Third, just as Yahowah freed Yahuwdym from the bondage of human oppression, slavery, and works-based survival in Egypt, He is freeing all of us from the bondage of sin and of work-based salvation schemes. “You shall live in (yasab – inhabit and dwell in) shelters (sukah – tents which provide sheltered covering and protection) for seven (shaba’) days (yowm). All (kol) native-born (ezrah) Yisra’elites (Yisra’el – individuals who engage and endure with God) shall dwell (yasab) in (ba) the (ha) sheltered tents (sukah – protective homes and coverings) so that (ma’an – for the intent, purpose, reason, and sake that in the end) your households and generations (dowr – families and descendants) will know relationally (yada’ – be aware of and understand, be acquainted with and respect, reveal, make known, and teach) the physical symbolism of (ky – branding associated with ownership and truth connected with) Me having the children of Yisra’el (beny Yisra’el) live in (yasab) covered shelters (sukah – tents and homes which enclose and provide protection) when I brought (yasa’ – and led) them out (min) of the land (‘erets – realm and country) of the Crucible of Egypt (mitsraym – the place of oppression and anguish).” (Qara’ / Called Out / Leviticus 23:42-43) The Children of Yisra’el are living examples, witnesses to God’s Familial Covenant. They serve as the implement of Yah’s revelation. Through them we come to know our Creator and Redeemer. Yahuwdym are also a control group in the scientific experiment called life. They were set apart from other people to demonstrate the benefit of having a relationship with God and the consequence of rejecting that covenant. So in conclusion, Yahowah signs off with this direct declaration: “I am (‘any) Yahowah (), your (‘atem) God (‘elohym).” (Qara’ / Called Out / Leviticus 23:43) We therefore know that we have this on pretty good authority. And that means it would require a higher authority than God to alter or repeal any of these instructions. Yet since they have all been changed and canceled by man’s political and religious institutions, somebody must believe that they are more important than their Creator. And finally, Yahowah’s messenger signs off with…“And Moseh declared the Word (dabar) regarding Yahowah’s () specific appointed meetings 14

and designated times (mow’ed – assemblies set by the authority for a particular purpose as a sign and signal) to the children of Yisra’el.” (Qara’ / Called Out / Leviticus 23:44) He did what he was asked to do. We are called to do the same: come to know the Word and then share it with others. The primary purpose of the Miqra’ Mow’ed of Sukah is to bring us back to the Garden of Eden, to a one on one joyous relationship with our Heavenly Father. The Festival Feast of Shelters is designed to reveal the purpose of creation, and to divulge the nature of the relationship our Heavenly Father wants to share and enjoy with His children. It is the culmination of the Called-Out Assemblies, the product of God’s plan. On this day we return to the Garden of Eden – the Protective Enclosure of Great Joy. If you are a native Yisra’elite, pitch your tent. If you are an adopted Yahuwdym, cuddle up next to your Heavenly Father and enjoy the protection and support of your Spiritual Mother. Keep the appointment. Understand the symbolism inherent in this day. Read and recite the Word. Share the plan. Have fun with God. 

No discussion of Tabernacles would be complete without examining Yahowah’s account of the fourth day of creation. In it God predicted that the “Greater Light” would become visible as a “sign” in mankind’s fourth millennium, thereby placing Yahowsha’s arrival within the context of the Miqra’ no later than 33 CE on our pagan calendars. As you read this testimony, pay special attention to the fact that God does not say that the sun and moon were created on the fourth day, only that they became “visible representations,” which means they could be seen. The same thing can be said of Yahowsha’s arrival. When the child was born and the Son was given, we were able to see Yah. “God said, ‘There shall be lights (luminaries) in the expanse of the heavens to divide (separate and set apart) day from night. And let them exist as symbols and signs (‘owth – as visible signals, distinguishing makers, and remembrances; as non-verbal representations which have meaning; as miraculous proof and wondrous indications; as illustrations, examples, and metaphors which make something more clearly known; as an accounting or recording used in evaluating recompense and reward; as an ensign at the end of an upright pole

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conveying the leader’s message to his followers) for the appointed symbolic meetings and times (mow’ed – the designated periods which are related to others for a specific purpose authorized by the authority; the set-apart feast and festival celebrations of communion), for days, and for years (as a measure of life and renewal).” (BaRe’syth / In the Beginning / Genesis 1:14) These two sentences convey the profound truth that the Miqra’ey Mow’ed of Yahowah are “wondrous signs which convey an important message” from our Creator. Understand the Mow’ed Miqra’ey and you will understand God, understand yourself, our relationship and purpose, the means to salvation and the very framework of time itself. Failing to understand the Miqra’ey Mow’ed, the Appointed Called-Out Assembly Meetings and signs, clerics and laity alike have been deceived into believing that future prophetic events cannot be dated and that man’s salvation is independent of the Towrah. But in actuality, theologians are simply ignorant of the means provided to date every significant event—past, present, and future, and of God’s plan to save His wayward children. Yahowah’s message, His meetings, are all designed to prompt a choice. We can choose to live in the light or die in darkness. “They exist as lights in the expanse of the heavens to give light to the earth (‘erets - world), existing and established. God fashioned (prepared, appointed, and instituted) the two large luminaries, the greater (gadowl – the more enormous in magnitude and intensity, the mighty, important and distinguished one; from gadal, meaning “to be magnified, great and powerful; to make and do great things) luminary to rule (to have dominion and authority over, to govern) the day and the lesser (qatan – smaller, insignificant, and unimportant, the younger chronologically, the lowly of status; from quwt, meaning loathed, opposed, abhorred, and detested) luminary to govern the night (the absence of light; gloom and shadow), and the stars.” (BaRe’syth / In the Beginning / Genesis 1:15-16) Yahowah is predicting the arrival of the Ma’aseyah Yahowsha’, and defining His role, nature, and status vis a vie the Adversary. This is all brought into focus with the opening stanza of Yahowchanan/John’s witness: “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into existence through Him. And apart from Him, nothing exists. In Him is life, and the life is the light of men. And the light shines in the darkness, but the darkness does not comprehend it…. This is the true Light who came into the world to enlighten every man. He was in the world, and the world was made through Him, but the world does not know Him. But to as many who received and accepted Him, to them He gave the right to become children of God, even to those who trust and rely upon His name, to those who are born not of blood nor the will of man, but of God. And the Word became flesh and 16

camped out (skenoo – encamped, pitched a tent, and thus tabernacled) among us and we beheld His glory, glory as of the only begotten from the Father, full of favor and truth.” (Yahowchanan / Yah is Merciful / John 1:1-14) While the Hebrew and Greek words for “dwell and dwelt” are used regularly in Scripture, this is the only place “skenoo” is found. Yahowah went out of His way to let us to know that He entered our world in the form of a man on the very day He said that He would pitch His tent with us, on the Invitations to be Called Out and Meet with God of Shelters, Tabernacles, and Tents. In the “Chay – Life” chapter of the Genesis Volume of Yada Yahowah, you will find a thorough review of this Genesis one passage, along with documentation to prove that Yahowsha’s arrival occurred as promised at the end of the fourth millennium after the fall, and specifically on Tabernacles in 2 BCE. But since the year of the dress rehearsal isn’t germane to the Miqra’ of Sukah, we’ll move on to its glorious fulfillment. 

All of Scripture is an enormous metaphor. Since the symbolism of seven is advanced in the Towrah’s next line in conjunction with the Tabernacle, the Spirit, and the Savior, let’s linger here in Qara’ a while longer, understanding that chapter breaks are human divisions. “Then Yahowah () spoke to Moshe, saying, ‘Instruct (sawah – direct) the children of Yisra’el to obtain for (laqah – grasp hold of, select, receive, accept, and bring to) you pure, clear, and flawless (zak – free of impurities and clean) olive oil (semen) which is lightly extracted (datit – regarded as the purest and best oil from the initial crushing in a mortar, and thus extra virgin in today’s vernacular) as a luminary (ma’owr – source of light, from ‘owr, meaning light which shines brightly, illuminating and enlightening) to be lifted up (‘ala), a continuous uninterrupted (tamid) lamp (ner).” (Qara’ / Called Out / Leviticus 24:1-2) This is Yahowah’s version of the “eternal flame.” But there is more to the metaphor than “pure, clean, clear, and flawless olive oil” being the symbol of the Set-Apart Spirit and of “light” representing Yah. There is more to this lamp than the idea of light providing guidance and enlightenment. There is even more to Yahowah’s tangible metaphor than the “continuously uninterrupted,” or eternal component of His Light and Spirit. God will advance the story of this luminary, and define its purpose, by telling us where it goes and how it is to be constructed.

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“’Aharown (‘aharown – meaning desires light and enlightened freewill, transliterated Aaron, the brother of Moseh, and a Lowy) shall attend to it, placing it (‘arak – shall set the physical object in a particular place for a specific purpose, encouraging comparisons to something similar) outside (min) the curtain (paroket – fabric divider or veil) of the Witness and Testimony (ha ‘edut – the written copy of the covenant given to Moseh, the Instructions written on stone by Yah’s hand, from ‘uwd, meaning affirming and bearing witness to renewal and to restoration) in (ba) the Tent and Tabernacle (‘ohel – covered shelter and protective dwelling, home and household) of the specific appointed meetings and designated times (mow’ed – assemblies set by the authority for a particular purpose, as a sign and signal) from (min) sundown (‘ereb – evening, twilight, and dusk) to sunrise (boqer – morning, daybreak, and first light) in the presence (paneh) of Yahowah () continuously without interruption (tamid). It is an everlasting (‘olam – eternal) prescription of what you should do (chuqah – an inscribed instruction regarding being cut into the relationship) throughout your households and generations (dowr).” (Qara’ / Called Out / Leviticus 24:3) This message is laden with a couple of Sukah references. The ‘ohel/Tabernacle is a sukah/Shelter, and both are symbolic of the Spirit’s protective covering, of the home in which we live. It is also a tangible picture of the Word’s arrival as light in both His salvation and reconciliation visits. This depiction of the Menorah’s characteristics match the Set-Apart Spirit’s attributes. “He [Aharown] shall place (‘arak) the purifying, cleansing, renewing and restoring (taher) menorah (menowrah – from minhah, gift, and ‘owr, light) luminary (ner – lamp stand) perpetually (tamid) before the presence of (paneh) Yahowah ().” (Qara’ / Called Out / Leviticus 24:4) Being continuously immersed in the Spirit’s cleansing and perfect light is the only way to come into the presence of Yah. The reason the six plus one configuration of the menorah isn’t designated here is because it was detailed in Shemowth 25:31-40. That explanation begins: “You shall make (‘asah) a purifying, cleansing, restoring and renewing (taher) menorah (manowrah – gift of light) from gold (zahab), fashioning the menorah by hammering Her (hi) out (miqsah)—Her (hi) base (yarek), Her (hi) branch (qaneh), Her (hi) shoots (perah), Her (hi) cups (gavia’), and Her (hi) upright pillar (kaptor) by reason of (min) Her (hi) existence (hayah).” (Shemowth / Names / Exodus 25:31) The “Gift of Light” is symbolic of our Spiritual Mother and of what She does for us. We will come to exist forever because She enlightens and protects us and Her Garment of Light “purifies, cleanses, restores, and renews us.” This is all part

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of Yahowah’s six plus one plan of salvation, one predicated upon the Upright One’s sacrifice on the Upright Pillar. Consistent with this message, perah, translated “shoots,” also means “to rise up and fly.” It is from pirhah, meaning “a gathering of people or offspring with a common nature.” Our Heavenly Father is speaking of His family being able to fly like spiritual beings. Vocalized differently, parah means: “to sprout, flourish, and to bear fruit,” and especially “to grow.” In our eternal nature, we gain dimensions and energy, becoming more like God. While all English translations other than interlinears ignore the seven feminine references in this passage, most conclude by saying that the Menorah “is of one piece.” And while that would be symbolic of Yahowah being one, and would be consistent with the process of hammering the Menorah out rather than piecing it together, there is no basis for “one” or “piece” in the Hebrew text. Based upon the Hebrew words, the ending actually reads: “from her they shall be.” So it is a different truth being conveyed here. Oneness will have to wait one verse… “Six (shesh – something bleached white, especially linen) branches (qaneh) shall extend (yasa’) from (min) her sides (sad), her three (salos – meaning to set apart and send away, extending oneself) menorah (manowrah – gifts of light) branches (qaneh) coming out of (min) one (‘echad – a singular unity)….” (Shemowth / Names / Exodus 25:32) When it comes to His pattern of six plus one, God is consistent. Everything meaningful is based on it. It is the key which unlocks the secrets otherwise hidden in Yahowah’s plan of salvation and its timeline. God provides many more details regarding the construction and placement of His Gift of Light. With each additional facet, He illuminates specific aspects of His plan and nature. Yahowah loves tangible symbols because they facilitate understanding. But to appreciate them, and Him, one has to pause on occasion (say once a week on the Sabbath) and campout a while (say for seven days during the Miqra’ of Sukah) with Yah. Continuing to advance the same symbolism, this time with a reference to Yahowsha’ being the bread of life which is broken for us, God says: “Obtain (laqah – grasp hold of, select, receive, accept, and bring) finely ground flour (solet – grain with husks removed, revealing the inner kernel) and bake (‘apah) twelve loaves (halot – pierced cakes used as an offering, from halal, meaning pierced, fatally wounded, and slain), one twelfth existing (hayah) in each pierced loaf (halot).” (Qara’ / Called Out / Leviticus 24:5) All twelve tribes were guilty of piercing the Ma’aseyah—symbolized by the bread broken (pierced, fatally wounded, and slain) for us at Passover.

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By way of His sacrifice, we were cleansed: “Place them in two orderly rows (ma’areket), six in each row, on a table (sulhan) of purification, cleansing, renewal, and restoration (taher) in the presence (paneh) of Yahowah ()…as a way to remember (zakar) Yahowah (). Every Sabbath day it shall be prepared and arranged (‘arak), without interruption (tamid) in the presence of Yahowah () from the children of Yisra’el as an everlasting and eternal Covenant (beryth – familial relationship agreement, binding oath, marriage vow, pledge and promise of alliance).” (Qara’ / Called Out / Leviticus 24:6-8) In connection with the purifying and restoring table, and with the presence of Yahowah, we have two additional depictions of six plus one. Even in the bread, Yahowah was telling His people what they would do, and what His response would be. Man would pierce his Creator so God turned His broken body into the bread of life. Also, you’ll notice, that God asked His representative to do something on the Sabbath. We don’t have to sit and be idle, so long as we are about Yah’s business. Yahowsha’ did His best work on the Sabbath, but not as a carpenter. All of Scripture, from its stories and historical examples, to its teaching and prescriptions, from its names and imagery, to its prophetic pronouncements, are designed to provide different perspectives into the same picture. You don’t have to understand them all to yada Yahowah, to trust Him and rely upon Him. But the more you know, the more you understand, the closer to God you will grow and the more you will come to love and admire Him. Personally, there are few things I enjoy more that coming to understand how the Word’s smallest strokes work in harmony with others to paint this grand canvass of life. I am sure that is true for you as well. And yet, along life’s way I have met very few people who see the big picture. My hope, therefore, is that through the details revealed in Yada Yah more will come to appreciate the majesty of God’s creation and plan. It is all laid out before us—for us to understand. That is why so much attention is devoted to each stroke and word, each color and image, to the shadings and details. 

In the sixteenth chapter of Dabarym / Words / Deuteronomy, Moseh reveals more about what it is like to campout with God. “You (‘atah) shall attend to and profit from (‘asah – act upon and participate in) the Festival Feast (chag) of Sukah (sukah – Protective Coverings, Tabernacles, Tents, and Shelters) for seven

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days when you gather in your harvest (ba ‘asap ‘atah) from your threshing floor (goren) and your winepress (yeqeb).” (Dabarym / Words / Deuteronomy 16:13) Shelters is a celebration of God’s harvest of souls. The threshing floor is symbolic of those who have been saved, while wine represents the sacrifice which made our salvation possible. The Festival Feast of Camping Out with God is the result of the first six Invitations to be Called Out and Meet with God. Saved from death on Pesach / Passover, redeemed from sin on Matsah / Unleavened Bread, claimed by God on Bikuwrym / FirstFruits, immersed in the Spirit on Shabuwa / Sevens Sabbaths, harvested by Yahowsha’ on Taruw’ah / Trumpets, reconciled unto God on Yowm Kippurym / the Day of Reconciliations, we are prepared to celebrate Sukah / Shelters. And since seven is God’s definition of perfection, we know that His idea of perfection is making it possible for us to enjoy His company. “Rejoice (samah – be elated, have fun, be joyful, make merry, take great pleasure in, be glad and delight) in your Festival Feast (chag – celebration and party), you and your son and your daughter, your male and female servant and coworker (‘ebed – employees and associates), the Levite (Lewy – Yahowah’s priests and judges who unite), the foreigner (ger – one who is of a different racial, national, geographic, and cultural origin, a sojourner and newcomer), the orphan (yatom – fatherless child), and the widow (‘almanah) who by association (‘asher – and relationship) are within your doors and gates (sa’ar – assemblies, cities, and towns).” (Dabarym / Words / Deuteronomy 16:14) In an earlier passage, Yah said the “foreigners” were those living “in the midst” of Yahuwdym. This list of guests is similar to the all inclusive gathering described in the Miqra’ of Shabuwa, whereby the Called-Out Assembly was born. So, in a very real sense, this is a family reunion. Since Tabernacles is a prophetic picture of eternity, it’s depicted as a party, as a festival feast, as a time to have fun. While relatively few will find their way in, those who do will represent the full spectrum of humanity. Among the party goers will be men and women, boys and girls, rich and poor. The campers will come from around the globe, from a rainbow of races. Especially important to note: those who have lost their temporal family will be part of God’s eternal one. As Yahowah’s adopted sons and daughters, we become brothers and sisters. Yahowah created the universe for mankind, and then mankind for a single purpose. Eden was a garden party. But for this celebration of life and relationship to be based on love rather then compulsion or submission, there had to be real choice based upon freewill and a viable alternative to God’s companionship. That 21

is why the tree of the knowledge of good and evil was necessary and why darkness had a compelling advocate. Beguiled by Satan, one day Adam chose poorly, so Yah created the means to renew and reconcile the relationship back to its intended purpose. “Celebrate (chagag – party) for seven days with Yahowah (), your God (‘elohym), in the standing place (maqowm – site, home, dwelling, office, and special area, from quwm, meaning to arise, to stand, to be established upright, to become powerful, validated, and confirmed so as to endure) which relationally (‘asher) Yahowah () will choose (bahar – select based upon His preference and desire) because (ky – surely for the reason) Yahowah (), your God, will kneel down for your benefit (barak – lower Himself to bless you)…” (Dabarym / Words / Deuteronomy 16:15) While barak carries the connotation of “a blessing,” its primary definition is to “bow down, lowering oneself.” Attributed to God, this statement of purpose, this salvation prediction, is profoundly important, albeit counter intuitive and antireligious. In this light, Yahowsha’ is God kneeling down for our benefit. Yahowsha’ is Yahowah diminishing and lowering part of Himself to bless us. He did so because He didn’t want His children to bow down before Him in judgment. One of the most prevalent themes in Scripture is that of Yahowah standing up for us so that we can rise and stand with Him—upright, empowered, validated, and confirmed, enduring forever. This is the heart and soul of the Covenant, from Abraham’s call to Yahowsha’s enablement. The Greek equivalent of the root of maqowm (quwm), translated “standing place,” is histemi—which conveys the identical meaning. Stauros, errantly changed to “cross” but meaning “upright pole” is based on histemi, as is the totality of Yahowah’s plan of salvation. For Yahowah Himself, for Abraham, and for most Yahuwdym, the “standing place” was Mount Mowryah. It remains Yah’s favorite place on earth, His choice. And while that was where the Covenant was confirmed, enabled, and will be renewed, Yahowah can validate, confirm, and elevate us, wherever He chooses. And when He does, we aren’t to fall back to the ground, prostrating ourselves. By bowing down for us, He made it possible for us to stand with Him, walk with Him, party with Him. Don’t cheapen the gift by falling on your knees, shaking in fear. Leap for joy, gaze upon your Heavenly Father’s face, give Him a kiss, and whisper “Thank You” in His ear. As for me, I will try to choke out my heartfelt appreciation; my eyes full of tears, my knees wobbling. But I will do my best to honor the gift and its provider

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by giving my Heavenly Father a hug. Like His gift, it will be the only thing which keeps me from falling down. The most humbling, least understood, most profound, unexpected, and yet vitally important Scriptural teaching is: “Indeed, Yahowah (), your God, will kneel down for your benefit (barak – lower Himself to bless you)…” All religions have reversed this concept, teaching their victims to bow down to their gods, clerics, and kings. They achieve this through fear and by limiting freedoms. The Covenant, however, is based upon reverence, not fear. It is founded in freedom of choice, not submission. Abraham, and us through him, were called out of Babylon’s religious and political system and invited to stand with Yahowah, encouraged to walk with God, summoned to be conversant with our Heavenly Father. Every aspect of God’s Covenant is based upon marriage and family, on friendship and relationship. But far more than this, Yahowah has said that He would “kneel down for our benefit.” And He did. He diminished Himself, becoming a man, revealing His nature and fulfilling His plan. He bowed down to bless us on Mount Mowryah on Passover in 33 CE. He lowered Himself to ransomed our souls with His own on Unleavened Bread the following Sabbath, so that we could rise up with Him on FirstFruits. As a result, we are invited and empowered to celebrate Sukah with our Redeemer, camping out with Yah for all time. That is the message; that is the picture; that is the plan. “Indeed, Yahowah (), your God, will kneel down for your benefit (barak – lower Himself to bless you) in (ba) all (kol) your (‘atah) endeavors (tabuw’ah – providing everything of value including productivity, accumulation of wealth, intelligence, understanding, logic, useful insights, cogent speech, and ability to perform any task, producing outstanding results) and in all (wa ba kol) of the work (ma’aseh – labor, deeds, and undertakings) of your hands (yad) so that you will be (hayah – exist) altogether and totally (‘ak – completely and assuredly) happy (samah – rejoicing and elated, having fun, joyful and merry, experiencing great pleasure, delighted and glad).” (Dabarym / Words / Deuteronomy 16:15) What a deal! Tabuw’ah, the operative word in this passage, is based in part upon bow’ which means: “to come, to arrive, to go in, and to be brought in,” and once inside, “to be enabled and enumerated.” The purpose of, the result of, God bowing down for our benefit is to be included in His family—to be led into our Heavenly Father’s home. As His children, we inherit all that is His, the deed to the entire universe and access to all of the power, creativity, and sheer brilliance it took to form it. We will experience vastly increased: “energy, capacity, intelligence, 23

perceptive facilities, ability to reason, knowledge, and wisdom.” The adoption will also serve to make us eternally and unequivocally “happy and joyful.” The proposal God has placed on the table is a good one. Accept it. You have been invited to campout with the Creator of the universe. And this is no ordinary excursion. It is the trip of a lifetime. And although your backpack and tent are supplied with everything you’ll need and could ever want, you don’t even have to carry it. God has bent down to pick it up, and us along with it, doing all of the heavy lifting for our benefit. This process is accomplished during the Miqra’ey. On Pesach / Passover, God solves the consequence of sin, which is death. On Matsah / Unleavened Bread, God resolves the penalty of sin which is separation from Him. And so on Bikurym / FirstFruits those who have capitalized upon God’s willingness to bow down for our benefit are born into our Heavenly Father’s family. Shabuwa, or Seven Shabat, not only serves as the annual model for the Yowbel, depicting God’s Redemptive Years, it predicts and defines the Called-Out Assembly described in Yahowsha’s testimony. Then in the Fall, God asks us to be troubadours on Taruw’ah / the Trumpets Harvest on the first day of the seventh month, by boldly proclaiming His message to the world. We are invited to approach Yahowah by way of our Spiritual Mother on Yowm Kippurym / the Day of Reconciliations on the tenth day of the seventh month. Then, properly equipped by our Heavenly Father, we are prepared to campout with God on Sukah / Shelters, five days later. So each step along the Way is designed to bring fallen man into the presence of God. “Three (salos) times a year in the conduct of one’s life and for the purpose of renewal (pa’am sanah) it is revealed (ra’ah) that every (kol) man (zakur – male) shall appear before (paneh – come into the presence of) Yahowah (), your God (‘elohym), in (ba) the (ha) standing place (maqowm – site, home, dwelling, office, and special area, based upon quwm, meaning to arise, to stand, to be established upright, to become powerful, validated, and confirmed so as to endure) which relationally (‘asher) Yahowah () will choose (bahar – select based upon His preference and desire): at the Festival Feast (chag) of Matsah (Unleavened Bread), at the Festival Feast (chag) of Shabuwa (Seven Sabbaths), and at the Festival Feast (chag) of Sukah (sukah – Tabernacles and Shelters) and (wa) none (lo’) should be seen before (ra’ah – be viewed or revealed, appearing before) Yahowah () as an empty void without what is expected (reqam – without cause or reason, void of what is necessary).” (Dabarym / Words / Deuteronomy 16:16) This passage affirms that observing the Towrah is more important than simply doing what the Towrah says. The only way to avoid being seen before Yahowah as an empty vessel is to understand what God expects. The answer, of course, is 24

found in the instructions provided by God with regard to the previous Miqra’ of Yowm Kippurym. Our Heavenly Father recommended that each and every soul answer His invitation to come into the presence of our Spiritual Mother. Those who do, and who accept Yahowah’s gift of renewed life, are adorned in the Spirit’s Garment of Light. Earlier, in the 11th verse, Yahowah confirmed that “the place of relationship He will choose” is where “His personal and proper name (shem – renown and reputation) lives (sakan – and dwells)…” That is Mount Mowryah, the place where Sukah will be fulfilled. But today Yahowah’s name lives in a different Tabernacle—Yahuwdym—those who are related to and belong to Yah. While there is no reference to yad/hand in reqam, translated “empty void without what is expected,” English translators routinely render reqam as “empty handed.” But it’s not what is in our hands that counts with God; it is what is in our minds, hearts, and souls that matters. We are to show up knowing Yah, loving Yah, with our hearts filled with the Set-Apart Spirit and our souls adorned in Her Garment of Light. Being born anew from above by way of our Spiritual Mother is a prerequisite for camping out with our Heavenly Father on Sukah. Don’t just go through the motions, not knowing who you are meeting with or why. Yahowah expects us to read and study His Word, to choose to be adopted into His family, and to be immersed, born from above, and renewed, by way of the Set-Apart Spirit. That is the meaning and purpose of all of this. God isn’t establishing mindless, heartless, and purposeless religious rituals; He is establishing relationships. That is not to say that we aren’t to contribute to the party. While what we share is up to us, God has set a very high standard. “Each individual’s (‘iysh) gift (matanah – present or offering, donation or contribution of goodwill to the relationship) in hand (yad) should be related to (ka – should be like) and in proportion to (ka – similar to) the blessing (barakah – benefit, prosperity, generosity, relationship, security, present, and gift) Yahowah (), your God, relationally (‘asher) gave (natan – delivered and bestowed freely upon) you.” (Dabarym / Words / Deuteronomy 16:17) He gave us life. A comparable, related, and proportional response would be to turn our lives over to Him. And in that regard, yad, the Hebrew word for “hand,” also designates “one’s influence and authority.” Another proportionate gift would be to offer Yahowah’s gift of life with others by sharing the healing and beneficial message of the Towrah. 

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The religion of Christianity no longer acknowledges, values, understands, or keeps Yahowah’s appointments. Clerics have replaced God’s festivals with Satan’s. For example, Yahowsha’ became visible to us on Tabernacles but Christians universally celebrate the birth of the Babylonian sun god on Christmas. Yahowsha’ sacrificed His body on Passover, but Christians consider it to be a Jewish religious holiday. Very few understand that the Last Supper was a Passover meal. The Ma’aseyah paid the penalty for our sins on Unleavened Bread, but not one in a million Christians understands what occurred on this day, or why. Yahowsha’s soul rose from She’owl and was reunited with Yah’s Spirit on FirstFruits, and yet Christians universally ignore the Miqra’ and celebrate the impregnation of Mother Earth by the sun on Easter Sunday instead. They even bow down to the Babylonian god and before his cross symbol on the Lord’s Day, rather than walk with Yahowah on the Sabbath. The Covenant began with Yahowah asking Abram to come out of Babylon. Revelation ends with God still pleading: “Come out of her my people.” The book concludes with “Babylon is fallen, is fallen.” But how many needlessly fall with her? The answer is most; and the reason is: we don’t know what Yahowah revealed or why. Speaking to us through the Lowy / Levites, two chapters later in Dabarym / Deuteronomy, Moseh reveals: “Indeed, when you come into (bow’ – enter, are led into, return to, or are included in) the land associated with (‘asher) Yahowah (), your God, given (natan – bestowed and entrusted) to you, you shall not accept, teach, or imitate (lamad – be trained in, instruct, become accustomed to, or disciple others in), or perform (‘asah – fashion, effect, attend to, commit to, observe, celebrate, profit from, bring about, ordain or institute) any of the disgusting religious ways (tow’ebah – abhorrent rites, detestable idolatrous things, repulsive and loathsome rituals, abominable festivals) of the Gentile nations (gowym).” (Dabarym / Words / Deuteronomy 18:9) All aspects of Christmas, Easter, Sunday worship, Lent, saints, crosses, halos, infant baptism, religious candles, holy water, the mass, Eucharist, churches, popes, cardinals, fathers, and nuns, referring to Yahowah as “the Lord,” Madonna and child statues, prayers to Mary, bowing down, a paid clerical staff, and human authority, are all part of “the disgusting religious ways of the Gentile nations— mostly Babylon.

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Few things sicken me more than to hear people’s excuses, their justifications. They say: “I don’t think of Christmas as being Babylonian, pagan, and Satanic, and since I’m there in honor of the birth of the Lord Jesus Christ, it’s okay with God.” No it’s not. “It makes me feel good and closer to God so it can’t be wrong.” Yes it is. “The ‘Old Testament’ religious days were for the Jews, not for the Church.” Sorry, wrong again—on all accounts. “The first Christians worshiped on Sunday in honor of Christ’s ‘resurrection,’ as do all Christians today, so it must be right.” No they didn’t, there was no resurrection, only are the reunification of soul and Spirit, and truth has never been popular. (Nor has God for that matter.) If your religious traditions and teachings differ in any significant way from Yahowah’s instructions, what you are doing is “detestable and disgusting” to God. He did not abolish the Sabbath. He did not abrogate the Miqra’ey. He does not compromise. He has painted us a picture and does not like it blurred. In fact, He values every last stroke and detail as much as He loves those who heed His prescriptions. “But,” you may protest, “God knows who I’m taking to when I call Him Lord.” Yes, He does, but do you? How about when you end your prayers saying: “In the Lord’s name, Amen.” The “Lord” is Ba’al—Babylon’s sun god, and “Amen,” is Amen Ra—Egypt’s sun deity. So it’s not just that 99.9999% of Christians are oblivious of Yahowah’s seven Miqra’ey, not having a clue what they stand for or predict, much less that they are called to observe them, they have actually replaced God’s meeting schedule with Satan’s. Worse, they justify all of it in the name of religion—an evil they actually believe is good. Consider the popularity of spiritualism today, of magic, of astrology, and fortunetelling, even of Babylonian occult rights as they are manifest in Christendom. But Yahowah says: “There shall not be found (matsa’ – met or encountered, detected or discovered) among you one causing his son or daughter to pass over (‘abar – cross, cease to exist in, be alienated by, perishing in, become intoxicated by, banished and sacrificed to) fire, or practicing divination (qacam – engaging in false prophecy, witchcraft, kabala, or in the occult) or magic, predicting the future, spiritualism, and astrology (‘anan – a person who acts covertly, covering over, and clouding, one who obscures, engaging in myths and mysticism), or fortunetelling (nachash – one who deceives with false prognostications, an enchanter), or the practice of sorcery and witchcraft (kashaph – one who practices magic, one who casts spells, anyone who relies upon demonic spirits to gain insights and power, clairvoyance, Wicca and Wiccans), or a uniter and joiner, one who binds together (chabar – one who charms others into joining, leaguing together and forming a religion; one who fascinates with eloquence—spellbinding them), or one who consults with 27

dead spirits (sha’al ‘owb – one who evokes the deceased; the act of calling upon dead spirits for approval and for support; praying to saints, a medium, psychic, parapsychologist, or spiritualist), or a conman who beguiles by summoning spirits (yidda’ony – a schemer who influences based upon his personal knowledge of and relationship with demons), or people who cause the premature death of others in association with the destructive worship of heathen deities (darash muth – a fixation on Mother Earth, pagan myths, and stories based upon magic, wizards, and pagan cultures, one who oppresses and assassinates, seeking and requiring death based upon a fixation on killing, pain, dead bodies, hellish tortures, and wonton destruction). All who do (‘asah – act this way, perform, celebrate, ordain, institute, profit by, or observe) these things are an abomination, hated and detested (tow’ebah – repulsive, loathed to the point of absolute intolerance, seen as idolatrous, abhorrent and disgusting) by Yahowah ().” (Dabarym / Words / Deuteronomy 18:10-12) ‘Anan lies at the heart of all deadly deceptions. It is Satan’s stock and trade. It is the mother’s milk of politics, the essence of religion. ‘Anan means “to cloud the atmosphere sufficiently to block light and diminish visibility.” In politics, perceptions become reality as professional liars spin the facts, cloud the issue, and obscure their real agenda. Religion is often predicated on “spiritualism,” and on “casting spells” on an unsuspecting public. False prophets claim to speak for God and yet their every proclamation serves to block His light and obliterate His truth. The abominations of the Gentile nations replace Yahowah’s message. A cloud forms over the people which is so dense, visibility is diminished to spiritual blindness. Chabar is politicized religion. To chabar is to bind. Merriam-Webster tells us that the English word “religion” is based upon the Latin religare, “to bind and restrain.” In the context of this list, and adjacent to kashaph and sha’alowb, it confirms that God is intolerant of religion and politics, and that He sees them as Satan’s tools. Just as every reference to kashaph is Satanic, every nuance of chabar is religious, if not poligious. Since they are on Yahowah’s list of condemned abominations, let’s uncover chabar’s full meaning in the context of kashaph. It is defined as: “to league together and have fellowship with Satan, to use magic spells to bind people, uniting them together as allies.” It is “an idolatrous act, diametrically opposed to God’s revelation from His appointed prophets,” so as to be “joined to false gods, idols, and ambitions, forsaking God.” To chabar is “to pile up words in an enchanting fashion” and “to charm individuals into forming and joining associations, tying people to people, people to governments, and governments to governments.” Chabar is used to describe “priests who join men together in political ventures, social endeavors, and military campaigns.” 28

Simply stated, to be kashaph chabar is to be bound religiously, politically, and socially with Satan whether the victim knows it or not. It is what is happening today. It is where our leaders—political, religious, academic, and journalistic— are taking the ignorant and immoral masses. The Roman Catholic practice of canonizing saints and praying to them, and their Rosary to Mary, are prime examples of sha’al ‘owb. It is “necromancy—the conjuration of the spirits of the dead for the purpose of influencing the course of events.” To “conjure” is “to summon and earnestly entreat by invocation for a benefit.” An incantation is “a ritualistic formula of words, written and recited, that are designed to produce a particular effect.” Necromancy, conjuring, and incantations are usually associated with the Devil. God does not like them or him. The most popular expression of all of this is found in the entertainment industry. Books, games, and movies based on wizards, dragons, magic, and spiritual forces permeate the culture. A continual exposure to these occult-based themes eventually has its effect, poisoning the victim slowly, gradually destroying the victim’s ability to judge right from wrong. And they all lead away from Yah, from life, from camping out with our Creator. Yahowah has drawn a line. You can either side with Him or with the Adversary. On one side you will find a solitary door which leads to a personal relationship based upon love, truth, light, and life. On the other, you will be despised, seen as unclean, groping in the darkness of religion and wallowing in the deception of politics and the occult. Death will be your destiny. You may not like the idea of God being this intolerant and uncompromising, of God hating men and women, of God being repulsed by politics and religion, of God condemning magic and mysticism. But what you think doesn’t matter. What God says does. These are God’s rules and He has every right to impose them. For without them, all the light that is visible to mankind would be swallowed in darkness. The lone doorway to His home would be hidden, covered over and buried under piles of political and religious refuse and rubble. The reason Yahowah is repulsed by those who “accept and imitate, become accustomed to, observe, celebrate, profit from, ordain, or institute any of the disgusting religious ways, abhorrent rites, magical spells, wizardry, mysticism, intolerable and loathsome rituals, and repulsive festivals of the Gentile nations,” is because these things are not victimless crimes. Countless generations and entire civilizations have been lost to Satan as a result. When the truth becomes muddled, revised, twisted, and blended with lies, the Devil claims ever more victims. Whether you realize it or not, there is evil in these things and there is a dark, demonic spirit who covets your soul. God has made all of the preparations for us to party with Him, and yet most prefer the company of magicians and charlatans.

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“Because (galal – on the account of, for the reason that) these things and people are an abomination, hated and disgusting (tow’ebah), Yahowah (), your God, will dispossess and disinherit (yarash) those who do them from His presence.” (Dabarym / Words / Deuteronomy 18:12) Don’t accept or justify any substitute. Don’t go to church on Sunday, celebrate Christmas or Easter. If you are a Roman Catholic, flee before it is too late. If you are religious, clear your mind of most everything you have been told to believe. Don’t call Yahowah “Lord,” or the Ma’aseyah Yahowsha’ “Jesus Christ.” For those willing to change, this is just the beginning. Once you’ve come out of Babylon, you must come into the light, come to yada Yahowah, come to know the Word. When God calls, answer. “Be upright, acceptable, and sound (tamym – moral and truthful, demonstrating integrity and sincerity, having a purity of purpose) with (‘im – in association with, experiencing a relationship with) Yahowah (), your Elohy God.” (Dabarym / Words / Deuteronomy 18:13) “For these Gentile nations (gowym), which you shall dispossess (yaras – separate and distance yourself from), listen to (shama’) false prophets who act covertly, covering over, and clouding, obscuring and enchanting (‘anan – spellbinders, spiritualists and astrologists in league with demons) and to those who practice divination (qacam – engage in false religion, witchcraft, and the occult)…” (Dabarym / Words / Deuteronomy 18:14) Qacam is also the root source of poligious doctrines based on Qabbalah (Cabala or Kabala). Those being: Rabbinical Judaism, liberal Christianity, the Illuminati, Communism, Socialism, Fascism, Nazism, Freemasonry, and Secular Humanism’s Political Correctness. False occult prophets engaged in divination for the purpose of enlightenment will propagate the New World Order and usher in the Tribulation. These men and women will be ‘anan: covert actors and false prophets who cover over and cloud, obscuring and enchanting. Political, religious, academic, and media ‘anan will continue to cloud the atmosphere sufficiently to block much of God’s light, diminishing visibility to the point the masses are enslaved by their masters. No matter how convoluted your justification for “going to church on Sunday,” recognize: “…but Yahowah (), your Elohym has not granted you permission to do (natan) so.” (Dabarym / Words / Deuteronomy 18:14) It makes no difference if the “disgusting religions” or “obscuring enchanters” base their beguiling tales on Babylonian, Assyrian, Egyptian, Greek, or Roman myths. The names of the sun, moon, and star gods changed, but little else. Constantine’s Christianity, Rabbinical Judaism, and Muhammad’s Islam are all based upon the original Satanic formula. They all serve the Adversary. They deceive by counterfeiting the truth, by plastering over Yahowsha’s example, and

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by whitewashing Yahowah’s Word. Collectively and individually, they lead mankind away from God and to separation and death. Their every rite, ritual, and teaching is an abomination, detestable, abhorrent, repulsive and loathsome. They are not to be “accepted, learned, taught, instructed, tolerated, imitated, performed, attended to, committed to, observed, celebrated, profited from, assigned, ordained or instituted.” We get ourselves into trouble when our pride gets in the way and we think we are smarter than God. Politics and religion are the direct result of this attitude— especially socialist, secular humanism where man replaces God. “Woe (hoy – alas, as an expression of unhappiness, regret, grief, and concern which leads to ruinous trouble, suffering, misfortune, calamity, and affliction, even sorrow) to them who oppose, quarrel with and complain against (ryb – showing hostility and opposition to, contending with and accusing) their Creators (yasar – Makers).” (Yasha’Yahuw / Yah Saves / Isaiah 45:9) Yes, according to the Dead Sea Scrolls, Yahowah said “Creators,” plural. And that’s because God the Father wasn’t alone when He created the universe: the Spirit and Son were by His side as reflected in ‘Elohym. Those who accept and promote religious and political agendas are engaged in ryb, “contentious strife and dispute” with God. They are “openly quarreling with, insulting, mocking, and ridiculing” their Maker. They are in essence saying that their way is as good if not better than God’s way. The bottom line is that the Roman Catholic, Orthodox Christian, Protestant, Evangelical, Jewish, Islamic, Hindu, Buddhist, and Secular Humanist path to paradise isn’t remotely similar to Yahowah’s directions. By advocating any one of them, one is automatically in opposition to God. And according to God, that’s not smart. “Woe” is not a good thing. Putting us in our place, at least without God, the one who formed man said: “Earthen vessel (heres), clay pot (haresey), dirt (‘adamah), does (mah) the mud (homer – swirling and malleable clay) say to (‘amar) the one who forms (‘asah) it: ‘What are you doing (po’al – making)?’ You are not (‘ayn) human with hands (yad – powerful and authorized)” (Yasha’Yahuw / Yah Saves / Isaiah 45:9) If you are checking, in Yasha’yah I always rely on the Qumran scrolls, not the Masoretic text. They differ substantially—on average 14% of the time, or one word in seven. The divergence here is that “human hands,” or “human power and authority” were being positioned above Yahowah’s power and authority. The line was a direct attack on Rabbinical Judaism, so the rabbis changed it. Yahowah’s question drives to the heart of an important issue. Sunday worship, Halloween, Christmas, Lent, Good Friday, Palm Sunday, and Easter

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Sunday were designed to replace the Sabbath, FirstFruits, Tabernacles, Reconciliations, Unleavened Bread, and Passover because Roman Catholics thought they had a better plan. A self-aggrandized, dictatorial clergy acting as intermediaries and promoting the myth of hell fire and bowing down in submission to a god who should be feared, replaced Yahowah’s personal and loving, familial relationship with their religion. Pride and self-reliance caused them to oppose their Maker and quarrel with His Word and plan. The creation assumed that they were in charge, and claimed to be authorized to speak on behalf of the Creator—even contradict Him. If the dust of the earth thing was too demeaning (too accurate) to be comfortable, how about…“Woe (howy – ruinous trouble, suffering, misfortune, calamity, affliction, and sorrow) to him who tells (‘amar) his Father (‘ab), ‘What (mah) are you begetting (yalad)?’ or to a woman and mother (‘ishah), ‘Why are you in labor, writhing in pain?’” (Yasha’Yahuw / Yah Saves / Isaiah 45:10) It’s the same message, but it’s easier to appreciate and not as degrading. “This is what (koh – by way of contrast) Yahowah () says (‘amar),…” If you are reading an English Bible translation or studying a Masoretic-based text, you will find God identifying Himself as: “the holy one of Israel and its creator” next. But that’s a religious copyedit. Man is incapable of doing what Yahowah does so men changed the criterion. According to the Great Isaiah Scroll: “This is what (koh – by way of contrast) Yahowah (), the Creator of the signs, says: ‘Ask (sa’al – question and consult with) Me regarding (‘al – about or concerning) My children, and concerning the teaching orchestrated by (sawah – the instructions and directions of) My hands, power, and authority (‘ani yad).’” (Yasha’Yahuw / Yah Saves / Isaiah 45:11) If you don’t understand the Miqra’ey, you will miss the fact that they serve as prophetic signs pointing to Yahowsha’, and that they are designed to explain Yahowah’s plan of redemption for His children. The miracle of redemption is outlined in the seven Miqra’ey. Their promise is: those who choose to know, trust, and rely upon Yahowah become His children and get to campout with Him for all eternity. This is the work orchestrated by His hands—hands men (like the copyediting rabbis) pierced on Passover nearly 2,000 years ago. God is comparing His authority and power, His way, to human endeavors. He is asking the dirt of the earth, the creation: “Do you set the rules? Are you in charge? Are you more qualified than I Am?” And earth’s secular and religious communities answered in unison: “Yes!” Yahowah’s “signs” aren’t trivial. His résumé includes: god, creator of the universe, inventor of life, author of the Word, prophet, benefactor of the 32

Covenant, Savior, and all around miracle worker. He alone has the capacity to consistently predict the future. He invented light, energy, matter, life, and the rules which control them—few of which we mere mortals understand. For those who know that the universe and life had a beginning and thus creation, who understand that time stretches and bends space, and who realize that matter is nothing more than ordered, rule-based energy, what follows is a sign, proof that these words were inspired by someone smarter than man. “I made (‘asah – prepared, fashioned, and produced) the Earth (‘erets – world) and created (bara’ – brought into existence) Adam (‘adam – man) on it. My hand (yad – power and authority) spread out (natah – stretched and extended, bent) the universe (samaym – heavens, realm of space and the stars), and I give direction and order to (sawah) all (kol) of their (hem) groupings (saba’ – rulebased divisions, controlling relationships, and overall structure).” (Yasha’Yahuw / Yah Saves / Isaiah 45:12) The seven Miqra’ey, like the seven days of Creation, collectively tell us precisely when the seminal events in Yahowah’s plan of salvation will unfold. An astute reader in Yasha’yahu’s day would have been able to pinpoint the Ma’aseyah’s arrival in Yaruwshalaim (Dany’el 9’s 173,880 days from Nisan 1, 444 BCE, correlated to our Georgian calendar sets the arrival on Branch Monday, March 28th, 33 CE); the day of His crucifixion (Miqra’ #1, Passover, Friday, April 1st, 33 CE; known to God as Nisan 14, 4000); the day His Soul descended into Gehenna (Miqra’ #2, Unleavened Bread, a Sabbath, April 2nd, 33 CE); the day of His soul and Spirit were reunified (Miqra’ #3, FirstFruits on the first day of the week, April 3rd, 33 CE); the day the Set-Apart Spirit empowered and enlightened those who were called out (Miqra’ #4, Feast of Weeks/Pentecost, May 22nd, 33 CE); the day He will collect His children, sparing them from the Great Tribulation (Miqra’ #5, Trumpets, Tishri 1, falls in late September or early October on our pagan calendars); the first day of the Tribulation (November 14th, 2026), the day of His return in power and glory (Miqra’ #6, Day of Reconciliations, October 2nd, 2033 at sunset in Jerusalem (6:22 PM); known to Yahowah as the beginning of Tishri 10, 6000); and the first day of the Millennial Sabbath (Miqra’ #7, Tabernacles, the Sabbath of October 7th and 8th, 2033—40 Yowbel (Redemptive Years) from the Passover crucifixion in 33 CE). The eighth day depicted in Sukah, starts one thousand years later at the conclusion of the seventh millennium. But from this point forward there is no way to measure time as we know it. 

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Every word which follows is pertinent to the dating discussion, and to recognizing that the Miqra’ey are signs. That is probably why Yahowsha’ quoted a line from this Psalm prior to providing us with His most comprehensive review of the last days—the Olivet Discourse. The Mizmowr / Psalm is the 118th. Yahowah is the author. The human conduit is unknown. But the words he committed to writing are among the most compelling and pertinent in Scripture. To set the scene, this Song was written during a time religious and political Jews were claiming God’s authority for themselves. Like the Catholic Church today, they insinuated that there was no salvation apart from them. In order to perpetrate this deception, they made all references to Yahowah illegal—including saying His name. The Psalmist is begging the nation to reverse that trend. But this Mizmowr is more than just a snapshot in history. The conditions it reflects, and its appeal for reason and relationship, will all be played out again in the days between Kippurym and Sukah in 2033. “Make a public announcement regarding the attributes and power of (yadah – profess praise and extol, thank and openly acknowledge) Yahowah (). Indeed His brand (ky – style and nature) is good (towb – beautiful and prosperous, festive and pleasing, generous and valuable). Truly (ky), His unfailing and uncompromising love (chesed – kindness and devotion, steadfast affection, commitment to the relationship, favor and beneficial gifts, mercy and goodness) are unending (‘olam – everlasting and eternal, infinite).” (Mizmowr / Song / Psalm 118:1) There are only two attributes which Yahowah claims are infinite. They are power and love. God cannot be unending in all aspects, but He is where it counts. “Please (na’ – I implore and pray), Yisra’el say, ‘Indeed, His goodness and kindness (chesed – steadfast and unfailing love and mercy) are infinite (‘olam – everlasting and unending).’” (Mizmowr / Song / Psalm 118:2) The Psalmist is asking with his countrymen to yadah Yahowah. Slighting God had become a national epidemic—just as it is in the world today. “Please (na’ – I implore and pray), Household (beyth) of ‘Aharown (‘aharown – enlightened freewill; the ‘Levitical’ priests, the uniters) say, ‘Surely, His commitment to the relationship (chesed – steadfast and unfailing love, mercy, goodness and kindness) is eternal (‘olam – infinite and unending).’” (Mizmowr / Song / Psalm 118:3) Like Yahuwdym in general, the priests failed to honor their covenant responsibilities and to properly acknowledge God. The problem wasn’t just political; it was religious too. By saying that Yahowah’s “chesed—unfailing and uncompromising love, kindness and devotion, steadfast affection, commitment to the relationship, favor 34

and beneficial gifts, mercy and goodness” are “‘olam—infinite, without end or limit,” the Psalmist is excluding all aspects of man’s religious and political contributions to salvation. Yah alone is sufficient. Please, I pray, those who revere (yare’ – respect and honor, venerate and admire, and are renewed and restored by) Yahowah (), say, ‘Truly, His steadfast affection and generosity (chesed) are infinite and everlasting (‘olam).” (Mizmowr / Song / Psalm 118:4) The Psalmist has transitioned from national, to religious, to personal. The plea is the same. There are two equally acceptable ways to translate yare’, but not in this passage, or in most others like it. While yare’ can mean “fear” or “revere,” fear in the context of “steadfast affection, generosity, uncompromising love, kindness, favor, mercy, and goodness” is absurd, even irrational. It would be ridiculous to “fear” a being whose “unfailing love is endless.” Moreover, the entire purpose of Scripture is to encourage mankind to form a personal and familial relationship with Yahowah, to become His adopted children. Fear is completely incompatible with this objective. One cannot love someone they fear. It is impossible. Fear and reverence are mutually exclusive concepts. While I recognize that every etymological tool and Hebrew dictionary lists “fear and revere” as acceptable translations of yare’, anyone who yada’/knows Yahowah, His nature and plan, knows which one is correct. For those who believe their English biblical translation and think that God wants to be feared, understand that in Isaiah / Yasha’yahuw 29:12-13, Yahowah said that fearing Him was a man-made tradition. “Then Yahowah () said, ‘Forasmuch as these people [religious and political leaders] approach Me with their mouths, and with their lip service (vainly seeking approval), they have removed their hearts (have wandered away spiritually, emotionally, and intellectually) from Me. Their fear (yr’ah) toward Me exists because it is taught out of (lamad – learned, studied, and acquired through the instruction derived from) man-made traditions (‘iysh mitzwah – man-made conditions, human edicts and terms) learned by rote.” The rational debate between “fear” and “revere” ends with this verse. But fearing God makes religions tick. Fearing man causes political schemes to prevail. Fear makes cleric and king rich and powerful. Both use the image of a fearsome deity to compel submission. So, the debate will rage on in ignorant and irrational minds—minds polluted by religion and politics. Please don’t be flustered by the fact words can have divergent meanings— especially when it comes to Hebrew. There is a reason. Those who do not revere Yahowah will come to fear Him. In the end they will bow down in judgment. The 35

same concept applies with ‘anah, the pivotal term underlying Yowm Kippurym. If you do not “respond to and answer” Yahowah’s summons, you will be “afflicted,” which is to be “struck down and cast down.” And those who disregard Yah’s call and assemble with Satan to fight against God on the Day of Reconciliations, will come to endure a “state of anxiety and distress, bending down in prostration” before their Maker. One of the reasons religious clerics removed Yahowah’s name from His Word 7,000 times was because learning someone’s name is the first step in developing a relationship with them. But according to the Word, we are invited to enjoy a personal relationship with the Creator, and be on a first name basis with Him. In fact, God is so comfortable with us being friendly with Him, He encourages the use of the shortened, less formal form of His personal and proper name: Yah. “Out (min) of my emotional anguish (metsar – distress), I called upon (qara’ – summoned) Yah and Yah answered (‘anah – responded and replied to) me, setting me free (merhab).” (Mizmowr / Song / Psalm 118:5) Interestingly, metsar is the base of Mitsraym, the word we translate “Egypt.” That means that each of the hundreds of times Yahowah reminds Yahuwdym that He brought them out of Mitsraym / Egypt, He is also saying that He delivered them from “emotional anguish,” the very condition said to exist in the Abyss. Further, matsarah is “leprosy,” the skin disease synonymous with the unclean nature of sin in Scripture. Yah’s plan is to “set us free” of these things. Choosing Him is the most liberating experience in life. There are times in which yare’ can be accurately translated “fear.” This is one of them. “Yahowah () is beside (la – with, near, and concerned about) me. I will not be afraid (yare’ – fear, be frightened, tremble, be intimidated, experience great distress, or be concerned about impending pain and anguish). What (mah) can mankind (‘adam) do (‘asah) to me?” (Mizmowr / Song / Psalm 118:6) While men do fearsome things, in Yah’s presence we do not need to fear human tactics. Revering Yah is the solution to human fear. “With Yahowah () beside me as my supporter (‘azar – helper, assistant, and aid), I see (ra’ah – pay attention to, understand, and expose) those who hate (sane’ – abhor and detest, who loathe, shun, dislike, and are hostile toward) me.” (Mizmowr / Song / Psalm 118:7) There are several lessons here. First, Yahowah wants us to view Him as our “helper, assistant, aid, and supporter.” That is what “reliance” on Him means. If He viewed such as demeaning, He would not have bowed down to bless us by sacrificing Himself in our stead on Passover and Unleavened Bread. Further, Yahowsha’ specifically identifies the Spirit as “our helper” in Yahowchanan / John 14.

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Second, ‘azar also means “enclosure” and “strength.” This speaks directly of the “shelter and tabernacle” nature of Sukah and of being adorned in the SetApart Spirit’s Garment of Light. Third, when you know Yahowah there is no reason to run away from trouble. Look your enemies in the eye and confront them. We are called to “pay attention, to understand and to expose those who hate and are hostile.” I see this lesson reaffirmed every day in the Prophet of Doom ministry. In fact it is the message of Mizmowr / Psalm 91, the protective promise Yah delivered to me when I agreed to engage. If there were a single verse representative of the Yada Yah mission, it would be this next one. “It is better (towb – good and prosperous, more appropriate and sensible) to trust (batah – rely upon and put confidence in) in (ba) Yahowah (), than (min – by way of comparison it is) to trust (batah – rely upon and put confidence in, to believe) man (‘adam – humankind).” (Mizmowr / Song / Psalm 118:8) The Masoretes replaced the initial batah, meaning “trust and rely upon” with hasah. It means “to take refuge in, to seek shelter, and to rely upon for protection and safety.” While those are all fine things, this passage is a referendum on God versus man, on relationship versus religion. It says: “It is better to trust Yahowah than to trust man.” Or, if you prefer: “It is more appropriate and sensible to rely upon and place your confidence in Yahowah, than to trust, rely upon, or believe humankind.” As a direct comparison, God is giving us an option, an alternative, and a choice—asking us to make a judgment call. It is an either or. Yahowah has said that it is better to trust Him than it is to trust man. He is not suggesting that you should trust both. It is one or the other. It’s relationship or religion. It’s the Word or the Church. It’s a referendum on revering God or fearing Him. Make your choice and live with the consequence. You can pitch your tent with Yahowah and campout with Him for all eternity or you can seek the company, shelter and protection of man’s institutions. This is the single most important decision any of us can make. It is the reason we have freewill; it is the reason we exist. That is why this divine referendum is being repeated, this time from a purely political perspective. If you are a member of the Moral Majority, the Christian Coalition, or part of the Republican Right, pay close attention. “It is better to trust and rely upon (batah) Yahowah () than to believe, placing confidence in, political rulers (nadyb – princes and nobility, leaders with human status).” (Mizmowr / Song / Psalm 118:9)

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Since Scripture’s primary message is to “batah, to trust, rely upon, and put our confidence in” Yahowah, let’s pause a moment and contemplate what that means. First, while you can have faith in and express a belief in something or someone you don’t know, the same cannot be said for trust. A prerequisite of trust is knowledge and understanding. In this vein, the source of said knowledge is the Word. Understanding comes from the Spirit. To trust Yahowah you have to first yada’/know Yahowah. And the best way to do that is to study Scripture under the guidance of the Spirit. Knowledge plus understanding equates to trust. And trust is the prerequisite of reliance. I know Yah and understand His plan so I have total confidence He will deliver accordingly. Trusting Him has caused me to rely on Him for my salvation because He has taken the time to prove that He is God, to lay out His plan, and to explain how and why it works. Scripture is full of predictions and promises. The prophecies are there so that we come to trust the inspiration behind them as being reliable. Rationally, this confidence promotes a reasonable reliance on the promises the Author has made. Yahowah has demonstrated that He is God, Creator, and Savior. And as such, He has provided the means to know Him, trust Him, rely on Him, and to celebrate life and time with Him. I have accepted this gift and I trust Him to deliver. It is therefore not surprising, that in addition to meaning “confidence, trust, and reliance,” batah also means to be “sure and secure.” Trust-based reliance leads to security when the object of one’s trust is worthy. While truth has never been popular, it is powerful and effective. “Yea although (gam) every human institution and nation surrounds (sabab) me, in the personal and proper name (shem – renown and reputation) of Yahowah (), I cut them off (muwl – oppose them and ward them away).” (Mizmowr / Song / Psalm 118:10) I have shared a consistent message for the past six years. The best way to confront any deceitful doctrine and enemy is with the truth. Words are the most effective weapons when they are wielded correctly in Yahowah’s name. Yet ignorant of Yahowah’s Word, America chose to use bullets and bombs in Iraq. Attacking a mythical enemy named after a tactic, and praising the real source of terror, the immoral nation made a bad situation much worse. And sadly, this condition was enabled and supported by those who call themselves “Christians.” Speaking of sad, when one stands for the Word and with Yah, they become a target. “They encircled me (sabab) like (ka) a swarm of bees (dabowrah), but in the name of Yahowah () they were snuffed out (da’ak – extinguished) like (ka) a fire (‘esh) in a thorn bush (qos) and warded off (mul). I was pushed and exposed to danger (dahah dahah – driven back and tottering, tripped) so 38

that I was falling (napal), but Yahowah () came to my aid (‘azar – helped and supported me).” (Mizmowr / Song / Psalm 118:12-13) All too often we come to rely on Yahowah only when our human options are depleted and we are in desperate trouble. So long as we eventually come to the place we belong, He is always willing, ready, and able to provide whatever it is we need to prevail. We just have to ask in His name. Mizmowr / Psalm 118:12-13 is invocative of the siege of Armageddon, of Yahowah’s Yowm Kippurym return, and of the shelter He provides during Sukah. The world will grow so dark, all life and choice would have been extinguished had God not returned to “snuff out the encircling swarm.” Those who survive this attack will have been driven back, and they will be tottering, but their reliance on Yah’s support will be sufficient. Yahowah’s “strength, power, and shelter,” His “might, force, and protection” are all provided through the Set-Apart Spirit. She is the part of God who comes to dwell inside us. It is the Spirit which enables us to prevail, providing whatever insights and performing whatever miracles are required. “Yah is my strength, power, and shelter (‘oz – might, force, protection, and fortification, that which enables me to prevail) and my psalm (zimrah – lyrical and melodious outward expression of joy). He exists as (hayah – was, is, and will be) Yashuw’ah (My salvation and Savior).” (Mizmowr / Song / Psalm 118:14) If we are to believe religious scholars, yashuw’ah is the “feminine, singular, absolute passive participle of yasha’,” meaning “to save,” and thus denotes “salvation.” We agree that yashuw’ah means “salvation.” We agree that salvation is “singular and absolute.” And in the context of the Set-Apart Spirit, we agree that “salvation manifests feminine characteristics.” But it isn’t per chance that yashuw’ah and Yahowsha’, the shortened and more popular form of the Savior’s name, are pronounced identically. Transliterated as a title or name, Yashuw’ah and Yahowsha’, are indistinguishable. That is because the author of salvation incorporated the purpose of His mission into His name. In this passage, the ESV put “my” in italics, admitting that it was not actually there in the text before translating, rather than transliterating, Yashuw’ah as “salvation.” The NIV interlinear reads: “Strength-of-me and-song Yahowah andhe-became to-me as-salvation.” Yahowah came to us as Yahowsha’, our Savior. Bare’syth / Genesis 49:18 says: “For Your Yashuw’ah I wait, Yahowah.” Shemowth / Exodus 14:13 reads: “Moseh said to the people, ‘Do not fear. Stand up and see what Yashuw’ah from Yahowah will accomplish for you today.’” Shemowth / Exodus 15:2 reveals: “Yahowah is my strength and song and He exists as Yashuw’ah. This is my God and I will praise Him. He is my father’s God and I will extol Him.” In Dabarym / Deuteronomy 32:15 you will find: 39

“Then he abandoned the God who created him and scorned the Rock, Yashuw’ah.” Mizmowr / Psalm 88:1 proclaims: “Yahowah ‘Elohym Yashuw’ah.” And Yownah / Jonah 2:9 says: “Yashuw’ah is from Yahowah.” It makes no difference if you render yashuw’ah, “Yahowsha’” or “salvation” because they are one in the same. There are 77 of uses of Yashuw’ah in Scripture. My personal favorites are found in Yasha’yahuw / Isaiah 49:6, 51:6, 52:7, and 56:1. Yahowah is speaking of Yahowsha’ and…“He says, “He is a diminished (qalal – smaller in energy and mass and lower in elevation) part of (min – from) Me, on behalf of (la – to, toward and concerning) you (‘atah), existing as (hayah) My (‘ani) servant (‘ebed / ‘abad – implement for work and service) to stand up for and establish, restoring (quwm – validating, confirming, and raising up) the tribes (sebet – clans, family, and people) of Ya’aqob, and to change, restore (suwb – turn around, alter, recover, renew, return) and preserve (nasar – protect and keep, spare and shelter) Yisra’el (those who strive with and are empowered by God). I will give You as a gift (natan ‘atah – bestow, deliver, and entrust you as a present) to (la – in order to) provide light to (‘owr – to shine brightly, illuminating) Gentiles (gowym – non-Jewish nations and peoples), existing as (hayah) I Am (‘ani – as a marker of affirmation, of identity, and of being present as) Yashuw’ah (salvation) to the distant limits (qaseh – far extent or ends of) the land, earth, world, and space (‘erets), says (‘amar – promises and declares) Yahowah (), Redeemer (ga’al) of Yisra’el, the Set-Apart One (qadowsh).” (Yasha’yahuw / Isaiah 49:6-7) Everything you need to know is encapsulated in these words. Yahowsha’ is the “diminished manifestation of” Yahowah, “part of” Him, sent to us, “for our benefit.” And before Yisra’el, or we for that matter, can be “preserved, sheltered, and protected” we must first be “restored, changed and renewed.” That process is the direct result of Yahowah “standing up for us, establishing us” so that we can stand with Him. God stood up for you and me, accepting our sentence. That is the definition of redemption. Yes, ga’al explains how He did it. It is a very specific, very costly, form of salvation. A ga’al is “one who redeems,” who “buys back, freeing others from captivity by the payment of a ransom, releasing the prisoner from blame and debt, removing their obligations by trading something of value.” To ga’al is to “repair, restore, renew, and reconcile.” A ga’al is defined as “a savior who ransoms, a deliverer who pays the price to buy back, a kinsman who frees and reclaims what is his, reestablishing a relationship,” says Yahowah, Redeemer of Yisra’el.” Yahowah has confirmed that He, Himself, personally is the Redeemer, the Savior. Therefore you can call Him by His name, Yahowah, by His purpose

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Yahowsha’ / Yah-Saves, or by any one of His titles: Yashuw’ah / Savior, Ga’al / Redeemer, or Qadowsh / Set-Apart One. If you want to linger here, you will find a more complete review of Yasha’yahuw / Isaiah 49 in the “Yasha’ – Salvation” chapter. As for the other Isaiah passages I highlighted relative to the use of Yashuw’ah, 51:6 says: “Yashuw’ah was, is, and shall exist forever. And vindication shall not be abolished or destroyed.” This verse is covered in context in the “Zarow’a – Sacrificial Lamb” chapter. Yasha’yahuw 52:7 reads: “How lovely upon the mountains are the feet of the One who brings and embodies restoration and renewal, the One who announces and proclaims good things who hears Yashuw’ah and says to Zion, ‘Your ‘Elohym reigns!’” You will find this passage in the “Ga’al – Redemption” chapter. Returning to the Song, we discover Yah still speaking about His human manifestation—of the right hand of God. “Joyful (rinnah – rejoicing proclamations of praise and loud, ringing, and pleading) voices shout (qowl – thunderous, audible human cries proclaim), ‘Yashuw’ah,’ in the tents (‘ohel – tabernacles, homes, households, and sheltered dwelling places) of the upright and vindicated (tsadaq – acquitted, justified, renewed, and restored). ‘The right hand (yamin) of Yahowah () performs (‘asah) like a mighty man (‘yshhayl – ‘ysh is man or individual and hayl is powerful, mighty, able, strong, worthy, noble, and valiant leader).’” (Mizmowr / Song / Psalm 118:15) Strong’s capitalizes ‘Ysh-hayl, in recognition of it being a name and then confirms that it is a compound of ‘ysh, meaning “man or individual,” and hayl, meaning “mighty and powerful.” The reason that “the upright and vindicated” are in “tent shelters” is because they are observing Sukah / Tabernacles. The reason they are “joyful and shouting ‘Yahshuw’ah’” is because they are now literally camping out in Yahowah’s presence. Yahowsha’ has returned. As the diminished, human manifestation of God, Yahowsha’ is the “right hand of Yahowah.” It is through Yahowsha’ that we are raised, lifted up to heaven, becoming more like God. “The right hand of Yahowah lifts up (ruwm – raises up to a higher status and elevation). The right hand of Yahowah performs like a valiant and mighty individual (‘yshhayl).” (Psalm 118:16) For those who may be troubled by me referring to Yahowsha’ as the “diminished manifestation of Yahowah,” in addition to the citation from Yasha’yahuw 49, consider these quotes from Him: “My Father who has given them to Me is greater than all,” and “I and the Father are One.” (Yahowchanan / John 10:29-30) Yahowsha’ refined this with: “The Father is greater in dimensions, mass, power and stature (megas) than I.” (Yahowchanan 14:28)

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Just as there is no way to understand why Yahowsha’ said “My God, My God, why have your forsaken Me” without understanding the different roles His body, soul, and spirit played on Passover, Unleavened Bread, and FirstFruits, this next passage outside of that context is confusing. God kept this from being a problem in Scripture by explaining precisely what would occur on the upright pole in Psalms 22 and 88. But in Yada Yah, I don’t share this illuminating perspective until the fifth and sixth chapters of the fourth volume—“Tsadaq – Vindication” and “Yasha’ – Salvation.” So suffice it to say for now, Yahowsha’s human body died on Mowryah’s stake on Passover, serving as the sacrificial lamb. This occurred immediately after Yahowah’s Spirit separated from Him, returning to heaven, thereby explaining His last words. Then Yahowsha’s soul descended into She’owl to ransom us on the Shabat of Unleavened Bread. On FirstFruits, soul and Spirit were then reunited. Yahowsha’s soul did not die, and a spirit cannot die. Further, as God, Yahowsha’ has always been and will continue to be. Therefore: “I will not (lo’) die (muwth), rather (ky – indeed instead), I exist (hayah – I Was, I Am, and I Will Be), and recount and record (saphar – commit to writing) the deeds (ma’aseh – work) of Yah.” (Mizmowr / Song / Psalm 118:17) The written account of which He is speaking is the Word, Scripture, the Torah, Prophets, Psalms. Yahowsha’ accepted our punishment. It remains the lone, just solution to a very nasty problem. “I was punished, chastised (yasar yasar) by Yah, but He did not give Me over to death.” (Mizmowr / Song / Psalm 118:18) The reason is that the punishment for sin is separation, not death. Yahowsha’ had to serve the appropriate sentence to effectively redeem us. As a result of having done so…“Open (patah) to (la’) Me are the gates (sa’ar) of vindication (tsadaq – justice and innocence, uprightness and justification). I enter (bow’ – arrive and return) through them, expressing and exposing the attributes and power of (yadah – making a public announcement regarding, and openly acknowledging the greatness of) Yah.” (Mizmowr / Song / Psalm 118:19) His sacrifice opened the gates to heaven, vindicating sinners the world over. It was and remains the ultimate confession and expression of Yah’s greatness. Sorry Catholics, it’s not the “Gate of Saint Peter.” “This is the gate of Yahowah. The vindicated (tsadaq – innocent, upright, and justified) shall enter (bow’ – arrive) through it.” (Mizmowr / Song / Psalm 118:20) While the “path is narrow and few find it,” you now know its location. The gate to God sits atop the place Yahowsha’ stood up for us so that we could stand. We will walk through the gate with Him.

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With the next verse, we have returned to the Psalmist’s voice. “I made a public announcement, openly acknowledging the greatness of your brand (yadah ‘atah ky). You answered (‘anah / ‘onah – responded to and engaged) me, existing (hayah) for (la) me (‘ani) as (la) Yashuw’ah.” (Mizmowr / Song / Psalm 118:21) The path to salvation begins and ends by recognizing that Yahowah responded to the problem of sin and separation by coming to exist for us as Yahowsha’. Sorry Catholics, the “Rock” upon which the “called-out assembly is established” isn’t Peter. “The Rock (‘eben – Stone) the builders (banah) rejected and despised (mas’as – avoided associating with, spurned, and scorned) was, is, and will be (hayah – exists as) the Cornerstone (ro’s – the source and head, the chief and ruler, the most crucial part, the beginning and uppermost; pinah – corner gate, stone essential to construction, leader, authority, protector, and shelter).” (Mizmowr / Song / Psalm 118:22) After sharing the parable of the Wicked Tenant Farmers, “Yahowsha’ said to them, ‘Have you never read in the Scriptures, “The Stone which the builders rejected, this became the cornerstone. This is from Yahowah and it is marvelous in our eyes?”’” The passage goes on to present the consequence of “rejecting and despising” the Rock and Redeemer. “And when the chief priests and the Pharisees heard His parables, they understood that He was speaking about them. But when they sought to seize Him, they became afraid of the multitudes, because they held Him to be a prophet.” (Mattanyah 21:43-6) If He told this story today, there would be a longer line at His throat, than at His feet. The plan of salvation, beginning with Passover and concluding with Tabernacles, is Yahowah’s crowning achievement—something much more magnificent than creation. “This is from Yahowah (). It was, is, and will be (hayah – exists as) wonderful, marvelous, and amazing (pala’ – awesome, extraordinary, a miracle surpassing human understanding) in our eyes (ayn – from our perspective).” (Mizmowr / Song / Psalm 118:23) “This is the day (yowm) Yahowah has established (‘asah – made). Rejoice (gyl – displaying a euphoric attitude as a result of the favorable circumstance) and celebrate Him (samah – be glad and delight in Him, expressing real joy and happiness).” (Mizmowr / Song / Psalm 118:24) “Please save us (yasha’ na’), Yahowah (), we pray (‘ana’ – beseech you and plead). Please (na’) come quickly in person and power (salah – rush in mightily and finish this mission, advance so that we might prosper, grant us an acquittal and victory, producing a successful conclusion).” (Mizmowr / Song / Psalm 118:25)

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Mattanyah’s / Matthew’s eyewitness testimony of the fulfillment reads: “And a great multitude (polus ochlos – a large crowd of common people) spread their garments along the way while others cut down branches (klados – tender shoots, a translation of netser in Hebrew; symbolizing the Ma’aseyah) from the trees, spreading them along the way. And the large crowds of common people who were leading the procession and those who were following, joining in, cried out, ‘Please save us (osanna – ωσαννά (omega sigma alpha nu nu alpha) a transliteration of the Hebrew yasha’ na’ [see Mizmowr 118:25 above]), Son of Dowd (dowd – love). Praise and celebrate (eulogeo – think kindly toward) the one who comes (erchomai – arrives and appears before the public to reveal Himself) in the personal and proper name of Yahowah. Please save us (osanna) with the Most High (upsistos).” (Mattanyah / Matthew 21:8-9) While Greek doesn’t possess the alphabetical characters to write Yahowah, I wrote it in because the crowd spoke Hebrew in this procession, and I’ve read Mizmowr 118 and Yasha’yahuw 62 (and so had they). “Hosanna” is “Yasha’ na.” When “Yahowah comes to save us,” He will “come in the personal and proper name of Yahowah.” Therefore, the Savior’s name cannot be “Lord, Jesus, Christ, Jehovah, or Yeshua. It must therefore be like so many Hebrew names, a compound of Yah and the mission, in this case yashuw’ah/salvation. “Blessed (barak – kneeling down for our benefit) is the one coming (bow’ – arriving) in the personal and proper name (shem) of Yahowah ()—kneeling down (barak – providing blessings) to you from (min) the House (beyth – Home, Tabernacle, Temple, Family, Household, and Living Shelter) of Yahowah ().” (Mizmowr / Song / Psalm 118:26) Yahowah fulfills His promises. Yahowah, Yahowsha’, light, salvation, and power are all synonymous concepts. “Yahowah (), God (‘el), shined light (‘owr) on (la) us (nahnu).” (Mizmowr / Song / Psalm 118:27) It is the opening message of Yahowchanan’s eyewitness testimony. Up to this point, the amplified translations of Mizmowr / Psalm 118 have come easily. But what comes next can be rendered several different ways because the first word, ‘asar, can mean “bind and tie up,” “vow and pledge,” “teach and instruct,” or “join in and accompany others.” In context, the last definition makes the most sense which is why it is used by the NIV Interlinear. The second word, hag, or chag, is consistently used by Yahowah to describe His seven parties, the “festival feasts” known as Mow’ed Miqra’ey—or Invitations to Meetings. Ba is a preposition meaning “in, with, on, by, at, of, into, among, or by means of.” The third term, ‘abot, speaks of “interwoven branches and of the protective shade a leafy canopy provides.” Vocalized ‘abat, it can designate “a change in

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direction.” An ‘abat is also an “article pledged as security for a heavy debt.” In the context of the Sukah presentation of the chag/festivals in Qara’ / Leviticus 23:40, the word was translated “leafy shade, a heavily foliaged canopy.” ‘Abot spoke of “a protective covering” in the context of “interwoven branches.” Therefore, I’m convinced that “protection and covering” provide the best translation in this context. The fourth word is ‘ad, which means “forever, continually, and always without end.” That brings us to qeren, the pivotal term of Bare’syth 22. It is “a ram’s horn or power, a trumpet, the summit of a mountain, and flashing rays of brilliant light.” The sacrificial lamb Yahowah provided Abraham in Isaac’s stead as a stand in on this day was described as having qeren before he was sacrificed on the altar. This is followed by ha, meaning “the,” and, not surprisingly, mizbeah—“altar.” Before we put these words together, and order them appropriately, the picture God has painted is of Yisra’elites celebrating the arrival of the one who comes in the name of Yahowah, the one who has lowered Himself from His Heavenly Tabernacle to shine light on us. He is speaking of the Ma’aseyah’s arrival in Yaruwshalaim on Branch Monday, four days before Passover in 33 CE, when He would sacrifice Himself on Mowryah’s altar. Therefore, I think the passage reads: “Join (‘asar) the party (hag – festival); be among (ba – with) the protected (‘abat –covered and sheltered) forever (‘ad) at the (ha) altar (mizbeah) at the summit displaying the Lamb’s power and brilliant light (qeren).” (Mizmowr / Song / Psalm 118:27) In the context of the previous verse, it makes perfect sense to acknowledge: “You are my God (‘el) and I will make a public announcement, openly acknowledging you (yadah – thankfully expressing and exposing your attributes and power). You are my God and I will exalt (ruwm – lift you up, respecting your status, thinking highly of) you.” (Mizmowr / Song / Psalm 118:28) The Psalm concludes as it began: “Make a public profession of thanks (yadah) to Yahowah () because indeed (ky), He is good (towb – beautiful and generous, one who loves to party), because indeed (ky), His unfailing love and devotion to the relationship (hesed – favor and mercy, affection and kindness) endure forever (‘olam).” (Mizmowr / Song / Psalm 118:29) We have come full circle. The beginning and the end are the same. This is the Alpha and Omega of Scripture. Passover begets Tabernacles. In Yahowsha’, the Lamb of Light, all seven of Yahowah’s chag/festivals proclaim “His goodness and unfailing love.” Because of them, because of Him, we will endure forever, camping out with our Redeemer.

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

There is nothing Yah wants more than to celebrate camping out with His creation for all eternity. It is the purpose of the Miqra’ey—symbolically and prophetically. Zakaryah / Zechariah 14, which begins with the anguish associated with Yahowah’s return on Kippurym, concludes joyfully five days later with the celebration of Sukah. “The whole (kol) existing (hayah) remnant (yatar – those who remain and who were spared) from (min – out of) all (kol) the Gentile nations (gowym –foreign and unrelated peoples) who came to attack (bow’ ‘al) Yaruwshalaim in accord with the multitude (day – to inflict punishment) of (min) ‘Allah (‘alah – who fought unjustly, perversely, wickedly, and arrogantly) with (ba) repeated (sanah) and repetitious (sanah) prostrations (sahah – bowing down to and being repressed) in accord with (la – according to) their king (malak – their ruler), will celebrate (chagag – revel in) Yahowah’s () festival feast (chag) of Sukah (sukah – Tabernacles, Tents, or Booths).” (Zakaryah / Remember Yah / Zechariah 14:16) Yahowah is now “King” of the earth and Sukah will be celebrated annually forevermore. All of those who came in the name of Allah are gone. The remnant who were spared in those nations represents those who yada’ Yahowah, and as a result did not engage in the fight. “And on that day there shall exist on the bells of the chariots, ‘Set Apart Unto Yahowah ().’ And the cooking pots in the house (beyth) of Yahowah () shall be (hayah) similar to vessels of wine (mizraq) before the altar. And every cooking pot in Yaruwshalaim and Yahuwdah shall be set apart (qodesh) unto Yahowah (). So all who butcher an animal or offer a sacrifice (zabah) may come and take of them, cooking in them. And there will no longer be a merchant (kana’ani – Canaanite trader, one who barters, buys and sells) in the House of Yahowah () on that day.” (Zakaryah / Zechariah 14:20-21) The Tribulation is over. Yahowah has prevailed. Evil has been obliterated. Five days have passed since God’s return on the Day of Reconciliations. The world is now celebrating “Yahowah’s Festival of Sukah.” Mankind will campout with God for one thousand years, reconciled with their Maker. At this point, everything is clean, communal, and is set apart to Yah. It is no longer business as usual. In fact, there will be no business. The world is now one family—Yah’s family.

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And with these words, so ends the Covenant Testimony. The oldest of the Dead Sea Scrolls confirm that Zakaryah, not Malachi, was the last book of the Torah, Prophets, and Psalms. And while this is the end of the beginning, to know what will happen from here, we have to open the book of Revelation. There we discover that as the seventh day, or millennium since the fall of man comes to a close, the eighth day, in accordance with the Miqra’ of Sukah, will begin. Eternity follows. The party will continue, but in a new universe. 

We know many things, but not everything when it comes to the conditions which will persist in the Millennial Sabbath, because frankly, we don’t need to know more than we do at this point. But there are some things I can share with you which are gleaned from Scripture. Yahowah will personally be present on earth, camping out with His creation for one thousand years beginning in October 2033. Earth, which was badly damaged during the Tribulation, will be restored to resemble the Garden of Eden. And the entire period will be a grand celebratory party, as is depicted in Sukah. During this time, mortal and immortal beings will coexist together. Those who were adopted by Yahowah and who either were harvested on Taruw’ah or who died prior to His return will exist in their eternal, spiritual, God-like natures. We will be called from exploring the universe to serve as administrators during this period. Earth’s capital will be Jerusalem. The mortal souls who survived the Tribulation and who choose during it to form a relationship with and rely upon Yahowah, will repopulate the earth. While these souls will retain freewill, they will not be enticed by Satan as he will be incarcerated. Moreover, Yahowah’s Towrah will be written inside of those who make this transition. And mercifully, evil will not be tolerated. Anyone found promoting a lifeless religious deception will be eliminated immediately. Since freewill and human frailty often coalesce into sin, the Miqra’ey sacrifices at the Temple will be resumed. There will however, be no buying and selling, no merchants of any kind during the Millennial Sabbath. The entire Earth will act as if they were one family. As such, things will be communal. And without things to fight over, it will be a peaceful time. Symbolically, the lamb will lie down with the lion.

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Then, after the one thousand years have run, to give those who were born during Tabernacles the same choice given to Adam and Chawah in the Garden, Satan will be released. As he did once before, the Adversary will instill a revolt, and some number of people will chose to war against God. At this point, Yahowah conducts what He calls the “Great Light Judgment.” It will be used to determine which souls will be annihilated, ceasing to exist, and which will be sentenced to spend all eternity incarcerated in the Abyss with Satan and his demons. Those convicted will not be tortured, nor will they experience fire. The Abyss is a lightless place with a single dimension—time. Eternal separation and emotional anguish will be the recompense of those who led others away from God. Once this is sorted out, Yahowah will go about the task of destroying the universe so that He can create a new one. We are told that there will be no sorrow in Yahowah’s company so we must be prevented from traveling back in time and witnessing our mistakes. To avoid this, and to keep eternity entertaining, Yahowah has promised to create a new universe with us as witnesses. It will be grand. When we reject Yahowah’s Miqra’ey and His Towrah, essentially ignoring God’s Guidance and Teaching as the church is currently doing, we hide the path to our Savior and we become inept witnesses. Countless souls will be separated from God as a result. They will be precluded from the celebration of Sukah. Yahowah is personally engaged in and passionate about His plan. But sadly, the things “Christians” have instituted to replace the Miqra’ey and Towrah are an abomination to Him. We will learn more about them later, as we study Yahowsha’s prophetic review of the “Church Age” in the God Damn Religion volume. It is incumbent on us to keep the Miqra’ey meetings with Yahowah. He has asked us to do this, told us how, when, and why. Each can be symbolically celebrated as you have discovered. And in so doing, it’s equally important that we avoid angering our Creator by replacing God’s relationship-oriented meetings with man’s religious observances like Christmas, Lent, and Easter. Not observing the Miqra’ey and Shabat will not only change the status of your salvation, it might also prevent the salvation of others who follow in your footsteps. Do as God has asked. Answer His Invitation. LE: YY 01-12-13

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Yada’ Yah Book 2: Invitations to Meet God …Walking to Yahowah

10 Yowbel – Yah’s Lamb Salvation’s Timeline… The first mention of Yahowah’s Yowbel is found in the second book of the Towrah, in Shemowth 19:13. That discussion begins in verse 5: “And now (wa ‘atah – so then) if (‘im) you genuinely, consistently, and absolutely without reservation listen to (shama’ shama’ – you hear and pay especially close attention to (qal, infinitive absolute, qal imperfect)) My voice (qowl) and (wa) you choose to consistently, genuinely, and completely observe (shamar – you, of your own volition, elect to continually, actually, and totally examine and consider (qal perfect consecutive)) that which is associated with (‘eth) My Covenant (beyth – My family-oriented relationship agreement (singular), then (wa) you will exist (hayah – I would like for you to genuinely and completely be (qal perfect consecutive)) on My behalf, be able to approach Me, and be with Me, as (la) a highly valued, set apart, protected, and treasured commodity (cagulah), distinct and separated from (min) all other people (kol ha ‘am). Because indeed (ky), on behalf of (la) the entire earth (kol ha ‘erets), you, yourselves shall actually and continually exist as (‘atem hayah – you, yourselves shall genuinely be (qal imperfect)) a realm of ministerial messengers (mamlakah kohen – a reign and kingdom of priestly witnesses; from malak – authorized messengers), and a people (gowy – individuals from different races or places) set apart (qadowsh). These are the Godly (‘el-eh) words and statements (dabar) which relationally and beneficially (‘asher) you should continually speak to (dabar ‘el – you should communicate as God’s Word to) the children who engage and endure with God (Yisra’el).” (Shemowth / Names / Exodus 19:5-6) This presentation of the Yowbel continued, “And (wa) Yahowah () said to (‘amar ‘el) Moseh (Moseh – one who draws us out), ‘Pay attention (hineh), I (‘any) am going to come to you (bow’ ‘el – as God will arrive) in (ba) a cloud (‘ab – a protective and covering canopy). This cloud is designed to block some

of the light (ha ‘anan – the partially obscuring visible condensation of water in the atmosphere) in order for (ba ‘abuwr – because and for the sake of) the people (ha ‘am – family) to hear (shama’) My Word (dabar) with you nearby (‘im), and so also (wa gam – in addition) for them to have reason to trust you (ba ‘aman) forever (la ‘owlam).’ And so (wa) Moseh reported (nagad) these statements (‘eth dabary) of Yahowah () to the people (‘el ha ‘am). Then (wa) Yahowah () said to Moseh (‘amar ‘el Moseh), ‘Walk (halak) to the people (‘el ha ‘am) and set apart (qadash) the day (ha yowm), and also the next day (wa machar) because they may want to have their clothing cleaned (wa kabac simlah – they should have their apparel laundered (piel stem, perfect conjugation, consecutive form)). And (wa) they should genuinely choose to be totally (hayah – they should of their own volition elect to be actually and completely (qal perfect consecutive)) prepared to be established (kuwn – ready, having form a firm decision to be supported (niphal stem which is the passive voice of the qal, denoting a genuine relational response) on the third day (la ha yowm ha shalyshy – approaching on the third day; from shalowsh – three (symbolic of a child being born into a family of a father and mother)).’ Because indeed (ky), in the third day (ba ha yowm ha shalyshy – during the third day) Yahowah () will descend (yarad – will lower and diminish an aspect of Himself, coming from a higher, more elevated place and state to a lower one) to approach before the eyes (la ‘ayn – in order to facilitate the observations, perceptions, and perspective) of all the people (kol ha ‘am – the entire family) upon the Almighty’s Mount Sinai (‘al har Cyny).” (Shemowth / Names / Exodus 19:9-11) “So (wa) you should choose to participate by setting up a complete boundary (gabal – you, of your own volition, should engage by arranging limits and setting the bounds (in the hiphil stem and consecutive mood we are being asked to participate in this process)) for the people (‘eth ha ‘am – on behalf of the family) all around (cabyb – to surround and encase; from cabab – to turn around, to change, and to alter course, moving toward a different goal), for the purpose of communicating (la ‘amar – to literally say), ‘I want you to be especially observant (shamar – My hope is that you choose to carefully examine and consider what you see, being diligently focused (niphal imperative)) regarding your approach to (la) ascending (‘alah – being lifted and rising up) on the mountain (ba ha har) and making contact (wa naga’ – and reaching out and touching) with the totality of His limits and extremity (ba qatsah – with

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His specifically defined area and the parts which comprise the whole; from the verbal form of qatsah – to cut off and separate). Anyone who makes contact (kol ha naga’) with the mountain (ba ha har), he will absolutely die, resulting in eternal destruction (muwth muwth – he will end up dead, ultimately ceasing to exist (qal absolute hophal imperfect)). Do not reach out and make contact (lo’ naga’) with a hand (ba yad), because indeed (ky), he shall be removed and die in a cascade of stones (caqal caqal), either that or (‘ow) he shall be hurled away and destroyed (yarah yarah), whether (‘im) an animal (bahemah) or whether (‘im) a man (‘iysh – a person), he shall die, ceasing to exist (lo’ chayah).’” (Shemowth / Names / Exodus 19:12) This then leads us to Yahowah’s first mention of the Yowbel...“With the drawing up and extension of (ba masak – then following after the guidance and leadership of) the Ram’s Horn of Yah (ha Yowbel – symbolizing the power and influence of Yahowah’s Lamb) they (hem) should of their own volition always and genuinely choose to ascend by being lifted up (‘alah – they should consistently elect to rise and to actually grow (qal stem denoting a literal interpretation and genuine response, imperfect conjugation describing ongoing actions with unfolding consequences, and jussive meaning which conveys volition)) in association with (ba) the mountain (ha har – Mount Sinai where Yahowah revealed Himself and His Towrah).” (Shemowth / Names / Exodus 19:13) Our assent to God is made possible by the extension of Yah’s Lamb – the Yowbel. And it is not until we are properly prepared by the Yowbel, becoming perfect and eternal spiritual children of God, that we can touch Yahowah. This process according to God was facilitated and explained on this mountain with the revelation of the Towrah which we have been encouraged to observe. As we ponder the etymological basis for the title Yowbel, I am partial to acknowledging a Yahowah connection because there are over 40 similar names, all which begin with “Yow” serving as a contraction of Yahow. These include in part: Yow’ab (Yah is our Father), Yow’el (Yah is God), Yowb (Cry Out to Yah), Yowbal (Yah Leads and Carries), Yowcha’ (Yah Gives Life), Yowkal (Yah is Able), Yownah (Yah’s Dove), Yownatan (Yah Gives), Yowceph (Yah Increases), Yow’ed (Yah’s Meeting), Yowrah (Yah Instructs), and Yowtham (Yah Perfects). Since these names appear no fewer than 700 times, it seems reasonable to associate Yahowah with His Yowbel. This known, we will soon learn that the Yowbel is used interchangeably with the “Showphar – a Ram’s Horn Trumpet,” thereby associating the Yowbel with the “power and message” of Yahowah’s “lamb.” We will also witness Yahowah 3

connecting His Yowbel with four Miqra’ey: Pesach, Shabuwa’, Taruw’ah, and Kippurym. Two of these steps to God’s Home are adroitly linked to the Lamb of God while the other two reflect the work of the Spirit of God. With this in mind, and recognizing that Yowbel is comprised of a common abbreviation of Yahowah’s name, there is every reason to see contractions of the Hebrew words for ram, ‘ayl, and for lamb, kebes, completing Yowbel. So if I am right, Yahowah is announcing the means to our salvation. Since there are few coincidences in Scripture, I suspect that there is little chance that Yahowah labeled His most important redemptive years Yowbel / Yah’s Lamb, and then asked us to announce them using a Showphar / Ram’s Horn, without a good reason. So let’s search for that reason. If we were to travel back in time to the first mention of a sacrificial male lamb and to ram’s horns in Scripture we’d discover something that is absolutely riveting. It’s found in one of my favorite prophecies regarding the Ma’aseyah. It not only forms the basis of Yahowsha’s first public declaration, it provides us with a dress rehearsal for Yahowsha’ sacrifice as the Lamb of Yahowah on Mount Mowryah. So while the purpose of the Yowbel is introduced and explained in the heart of Yahowah’s Towrah / Teaching, in Qara’ / Leviticus 25, I’d like to begin our investigation into this poorly understood and yet essential time in a different place. Yasha’yahuw, who the world knows as Isaiah, revealed a great deal about Yahowsha’—Yahowah’s Lamb and thus explained the Yowbel to us in the context of time and our salvation. One passage in particular is especially relevant to those seeking to understand what Yahowah’s Yowbel represents. This passage is so important, so revealing, it was used as the basis of the Ma’aseyah Yahowsha’s first public pronouncement. It would be an extraordinary Sabbath in the synagogue… By way of introduction, Yasha’yahuw reminded us that the Savior has a name, a title, and a purpose. Yahowah, speaking prophetically to Yisra’el, provided a long and revealing preamble to the words which would launch the Ma’aseyah’s mission. He began: “The Redeeming One (ga’al ge’ulim – the kinsman and close relative who restores) will come and enter (bow’) Zion (Tsyown – the sign along the way), and come unto those in Ya’aqob (Ya’aqob – the father of the twelve tribes who became Yisra’el) who turn away from (suwb – repent and are restored from) rebellion (pesha’ – transgression and sin), declares Yahowah (hwhy). As for Me, this (zo’th) is My Covenant Relationship (beryth) with (‘eth) them, says Yahowah (hwhy).

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And My Spirit (ruwach) will be upon You. My words (dabarym), I will by association and relationship place (‘asher sumah) in Your mouth. And they will not depart (muwsh – be removed) from the mouths (peh – entrance of the body for breathing, communication, and nutrition) of your offspring (zera’ – seed, sowing, and posterity), or your children’s children says Yahowah (hwhy) from that time through all eternity.” (Yasha’yahuw / Yahowah Saves / Isaiah 59:20-21) The Masoretes removed the “‘eth/with” between “beryth/covenant” and “them,” in effect severing the relationship between Yisra’el and their Redeemer. To think that most every English Bible is based upon their lies is an abomination. Because of the Redeemer, at least for those who have not been deceived, we will: “Arise and stand up (quwm), become light (‘owr – be illuminated, lit up, existing as and giving off light) for your Light has come (bow’ – is near, has entered and gathered us). The glorious presence and manifestation of power (kabowd – the gift and reward) of Yahowah (hwhy) appears, rises up, and shines like the light of the sun (zarach – becomes visible as light marking the dawn of a new day) upon you.” (Yasha’yahuw / Yahowah Saves / Isaiah 60:1) Because the Redeemer is Light, we glow, reflecting His Light. And because our Redeemer lives inside of us, we become Light. The Redeemer is the glorious presence of Yahowah, appearing before us, shining on us, abiding in us, illuminating us, and raising us up. He adorns us in Yah’s Garment of Light. “For behold and see, darkness and obscurity (choshek) will cover (kacah – spread across, overwhelming and clothing) the earth, and a thick and heavy cloud of gross darkness (‘araphel – a mass which blocks all light, leaving deep gloom and misery) will conceal the nations and people (la’om – population), but Yahowah (hwhy) shall rise and appear, shining like the light (zarach) in your presence. His glorious presence and manifestation of power (kabowd) shall be seen (ra’ah) in your presence and shall be upon you (‘al). The Gentiles (gowy – people from different races and places) will come to (halak – walk in, live around, and exist by) your light and kings (melek – political, social, military, and religious leaders) to the brightness (nogah – radiance and brilliant light, illumination and knowledge) of your dawning light.” (Yasha’yahuw / Yahowah Saves / Isaiah 60:2-3) Our Redeemer is the Light that shines in the darkness. Satan conceals and Yahowah reveals. As we digress through the last days, the Devil will envelop the world in his gross deceptions and perversions. This demonic plague will spread like a cancer—viciously and rapidly killing every living thing in its path. But even in the Tribulation there will be hope. Yisra’el will once again become a light unto

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the world. Yahowah will shine through Yahuwdym. And then one day, everyone will walk in, live around, and exist by the Light. This reminds me of a childhood song I still sing. “It only takes a spark to get a fire going. And soon all those around are warmed up by its glowing. That’s how it is with God’s love. Once you’ve experienced it, you want to pass it on.” Yahowah said it better: “Then you will be radiant, and your heart will throb in reverence, swelling with joy.” (Yasha’yahuw / Yahowah Saves / Isaiah 60:5) The glorious preamble to Yahowsha’s first public pronouncement continues with these words: “Whereas you are and have been (hayah) forsaken (‘azab – damned, destitute, abandoned, and alone) and hated (sane’ – disliked and despised, unloved, shunned as a result of open hostility), without (‘ayn) pass over (‘abar). I will direct you toward (suwm) the everlasting triumph of being lifted up (ga’own – exaltation, restoration, growing up) and to joy…. Then you will know (yada’) that I, Yahowah (hwhy), am your Savior (yasha’) and your Redeemer (ga’al), the Mighty One (‘abyr) of Ya’aqob [Yisra’el].” (Yasha’yahuw / Yahowah Saves / Isaiah 60:15-16) With Adam the story begins with beryth/relationship and ends in azab/abandonment. The beryth/covenant was kindled anew with Abraham and nurtured with Ya’aqob. But this beryth/marriage would end in ‘azab/divorce in Howsha’; digressing through long centuries of azab/separation. But the story does not end there. Yisra’el is restored, and so is beryth/fellowship. At Passover, Yahowah becomes Yahowsha’, God becomes Savior, the Mighty One of Ya’aqob Redeems those who were lost. As introductions go, this one reigns supreme. “I will appoint (sym – provide and give) Salvation and Reconciliation (shalowm – peace and prosperity, safety and satisfaction, friendship and companionship, blessings and contentment) to visit you, to attend to you, to look after you, and to care for you (paqudah – to pay attention to you), and (wa) Righteousness and Innocence (tsadaqah – vindication) to approach and be present among you (nagas – to come near you, gathering you together). Injustice and wrongdoing (chamas – destructive violence, terrorism, plunder, and lawlessness) will no longer be heard (lo’ shama’ ‘owd) in your land (ba ‘erets), nor crippling oppression (sheber – fracturing disassociation) within your borders (ba gabuwl – territory). You will call (qara’ – summon, invite, welcome, and meet) your Protector (chowmah – your protective barrier, your fortress and foundation; from an unused root meaning to join) ‘Yahowsha’ / Salvation (Yashuw’ah – Yahowah is Salvation and Savior, Redemption and Redeemer).’

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And you will call your doorway (sha’ar) ‘Shining Light (tahilah – the praiseworthy, commendable, and renown source of illumination; from halal – to shine).’” (Yasha’yahuw / Yahowah Saves / Isaiah 60:17-18) Let’s summarize: the Redeemer is the Covenant Relationship, the glorious presence and manifestation of Yahowah’s Spirit, Power, and Light. Yahowah is God, Savior, Redeemer, and the Mighty One. Yahowsha’ is Salvation and Vindication, our Protective Fortress, and the Doorway to Praise. Therefore: Yahowsha’ a manifestation of Yahowah, as is the Covenant, as is the Spirit, as is Light. He represents Yahowah’s Work as the Redeemer. Yahowsha’ is therefore a diminished, corporeal, representation of God. He is the Doorway to Heaven. (Let theologians get a hold of this and they’ll digress from a trinity to a decuple and that would be a debacle.) Affirming the illuminating revelations Yachezq’el / God Strengthens / Ezekiel and Yahowchanan / Yahowah is Merciful / John would make two hundred to eight hundred years later, Yasha’yah explains: “The sun (shemesh) will no longer exist as (hayah) your light by day, nor for brightness the moon’s light by night, for Yahowah (hwhy) is and will be (hayah) your everlasting (‘owlam – perpetual and eternal) Light. Your God (‘elohym) will be your beautiful garment (tiph’arah – adornment of splendor and glory)….Yahowah (hwhy) will be your everlasting Light and then all the people will all be righteous, vindicated, and justified (tsadyq). They will inherit and possess (yarash) the land (‘erets – earth) forever… They are the shoot (netser – branch) that Yahowah planted, the deeds of My hands (yad – power) that I might beautifully adorn (pa’ar – show My glory). I Am Yahowah (hwhy). At the right time (‘et) I will come quickly (chuwsh).” (Yasha’yahuw / Yahowah Saves / Isaiah 60:19-22) It’s hard to imagine a more revealing passage. The Set-Apart Spirit is Yahowah’s Garment of Luminosity, the beautiful and eternal adornment of Light that our God wraps us in to show that we are vindicated, made righteous and justified. The moment we are covered in Yahowah’s Adornment, the Spirit’s Garment of Light, we are grafted into the vine that is Yisra’el and rooted in the Promised Land. As promised, Yahowah would arrive as a netser/shoot right on time, so that He could vindicate those who would be grafted into the vine—the works of His hand. Yahowsha’ entered Yaruwshalaim / Source of Guidance on Reconciliation / Jerusalem four days before Passover in 33 CE, the last year of man’s fourth millennia—a Yowbel year. And Yahowsha’ will return for Ya’aqob, just in time, on the Day of Reconciliation in the Yowbel year of 2033 CE (6000 Yah), just four days before the end of man’s sixth millennia.

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Rewind the clock a few years, and the thirty-year-old Ma’aseyah walked into a Nazareth Synagogue, opened a scroll and read: “The Spirit (ruwach – feminine and maternal, enlightening and empowering, divine non-material, energy-based manifestation) of Yahowah (hwhy) is upon Me (‘al – as God is over Me) because (ya’an – for the express reason that) Yahowah (hwhy) has anointed (mashach – has applied olive oil which is a symbol of the Spirit’s covering and light), thereby associated with Me to (‘eth la – accompanying Me in order to) bring and proclaim news (basar – to reveal tidings and announce a message) to the unpretentious and sincere, to the responsive who answer the call (‘anaw – those who are straightforward and recognize they need help, who are thoughtful and open to receiving a truthful witness).” (Yasha’yahuw / Yahowah Saves / Isaiah 61:1) [The Masoretic texts reads: “the spirit of the Lord, God,...” where we find Yahowah’s name written in the complete Qumran scroll labeled 1QIsa.] The opening line of Yahowsha’s first public pronouncement explains that Yahowah’s Spirit is what caused the Ma’aseyah to be Yahowah’s Implement. Likewise, it is the emersion in Yahowah’s Spirit that make all of us who have been reborn from above “anointed,” whereby Yahowah’s “Ruwach – Spirit” covers and enlightens us, accompanying us while associating with us. She equips us to “basar – proclaim the message” Yahowah has revealed to us. It is by way of Yah’s “ruwach – Spirit” that Yahowsha’ and we are anointed, covered, protected, enlightened, and empowered, to associate with and accompany God. Just as She prepared Him to announce Yahowah’s message, the Ruwach serves us this same way. This message, however, only resonates with those who are “‘anaw – unpretentious, sincere, and straightforward.” It is not for those twisted by religion or enamored by faith. As it turns out, ‘anaw is a derivative of ‘anah, one of Yahowah’s most revealing terms. Not only are there varied definitions of ‘anah, choosing those which best fit the context is essential because Yah uses ‘anah in discussions directly related to our salvation – just as ‘anaw is used here to describe the beneficiaries of Yahowah’s message. In preferential order, ‘anah may be defined as: 1) to answer, especially a call, 2) to respond, especially to a summons, 3) to testify, speaking as a witness, 4) to think, being especially thoughtful and concerned, 5) to ask questions, 6) to receive answers, 7) to speak truthfully, providing accurate information, 8) to reply by making a declaration, 9) to sing or shout, vocally communicating, 10) to live together in a marriage, consummating it, 11) to be occupied, busy, even preoccupied, 12) to afflict or be afflicted, 13) to be put down, 14) to be depressed, 15) to be cast down, 16) to stoop or bow down, 17) to humble oneself, 18) to be humiliated, 19) to be disturbed and worried, feeling anxious, 20) to be raped and violated, especially in the context of demeaning 8

women, 21) to become weaker, ultimately ceasing to exist, 22) to deny oneself, 23) to be silenced, and 24) to oppress or be oppressed. So while it is reasonable to conclude that Yahowah’s message will resonate with those who are responsive and who are willing to answer His call, most every English bible presents the abusive aspects of ‘anaw, and thus ‘anah, inferring that this news is for the “humble and afflicted.” So this message isn’t for everyone. Even if we see God reaching out to the unpretentious and straightforward, as opposed to the self-absorbed or self-reliant, we must come to terms with the fact that His message was for the minority, not majority. To receive His gift we must first recognize that we cannot save ourselves from death or separation and then by default, we must rely entirely upon Him. That is something the proud seldom do. Being “set apart,” as the Ma’aseyah was predicted to be, is central to Yahowah’s Towrah message. As a manifestation of Yahowah, Yahowsha’ represents a part of Yahowah—as much as would fit into the form of a mortal and finite man—set apart from Yah for us to experience. The Hebrew term qodesh which defines the seven Miqra’ey, the Shabat, the Ma’aseyah, and the Ruwach are all “qodesh – set apart.” In this passage we learn that the Ma’aseyah’s mission will be to bring and proclaim a message. Salvation is what He brought and the Towrah is what He proclaimed. The news is of the Covenant, and with it the gifts of eternal life and redemption. As an interesting aside, I mentioned earlier that the Masoretes added their favorite word to this passage: ‘adonay. According to the rabbis, the Spirit was “the Lord’s.” But it’s not. Satan doesn’t save. ‘Adonay cannot be found in any of the Dead Sea Scrolls’ presentations of these passages. Such tampering was common. In addition to the 6,868 times the Masoretes wrote ‘adonay above  - hwhy- ‫ יהוה‬- YHWH, replacing God’s name with “the Lord” in their readings, they actually erased Yahowah’s name 132 times, inserting Satan’s ‘adonay in its place. Not wanting to be guilty of the same offense, I will honestly admit that the next line in Yahowsha’s first public presentation has me stumped. It could be rendered in either of two ways. And both concepts appear equally pertinent, profound, and prophetically accurate. As option one, Yahowsha’ could be saying that “He sent Me out (shalach – He reached out, extending Himself through Me) to (la) encourage and clothe (chabash – to lead, enliven, and hearten), therefore (la – accordingly), the crushed emotionally and broken hearted (shabar leb – those who are suffering and hurting inside),...”

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There is this tendency, especially in Christendom, to make separate personas of the Son and Spirit. And yet, not only are both part of Yahowah, Yahowsha’ ceases to be a manifestation of Yahowah or even God’s Son without the Spirit. I share this with you now because in this case, the encouragement would come by way the Set-Apart Spirit. Even the clothing would be none other than the Spirit’s Garment of Light. By way of affirmation, you’ll note that when Yahowsha’ said “My God why have you forsaken Me” on Passover, He was speaking of the Spirit’s departure. He was only God when immersed in Yahowah’s Ruwach. But, the passage could just as easily read: “He sent Me out (salah) to (la) heal, bandage, and gird (chabash – to wrap Myself around and to bind up), accordingly (la), the broken (shabar) hearted (leb),...” In this case, the “healing bandage” would be one whose ointment is oil and cloth is light. This rendering would be consistent with Howsha’s / Hosea’s prophecy: “Come, let us return to Yahowah. For He has torn us (taraph – expelled us), but He will heal us (rapha – promote restoration, cure our diseased and injured state, mend and repair us). He has stricken us (nakah – chastised us), but He will wrap Himself around us (chabash – healing us and bandaging us, wrapping clothing around us, bind us to Him).” (Howsha’ / Salvation / Hosea 6:1) The root of chabash/bound is included in the long list of abominations we read in Dabarym / Deuteronomy. Chabash describes priests and politicians who have suckered people into joining their religious congregations and political organizations. So liberating the victims of religion and politics would be good news indeed. And it is the broken who need to be repaired and restored. What follows seems to support liberation, which was the first of our two options. “…to (la) call out to, to meet, to read to, and to invite (qara’ – to greet, to welcome, to recite to, and to summon) those taken captive (shabah – those who are captured and plundered under the control of another) to freedom and liberty (darowr), and (wa) to release from darkness (la paqah ‘ophel – to bring into the light and provide a way to the Light for) those who are oppressed (‘acar – those who are bound and imprisoned, those who are obligated to make vows and join in or endure sanctions),...” (Yasha’yahuw / Yahowah Saves / Isaiah 61:1) (Note: the while the Masoretic reads “opening of the eyes” the 1,300 year older Great Isaiah Scroll says “to release from darkness.”) While the first of these two phrases is clear enough, the full meaning is very deep. To get at it, we’ll have to examine darowr in the context of Yowbel, as these celebrations of our release from debts and freedom were prophetic of the Ma’aseyah’s mission, message, and timing.

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Essential to this message is the means Yahowah uses to free us from the oppressive nature of human political and religious schemes. He “paqach ‘ophel – releases us from the obscuring nature of the darkness so that we might see and experience the Light and find the open door.” This ties it back into the concept of liberating those constrained by the binding nature of religion. Yet on the surface, ‘acar has nothing to do with being physically blind. However, since those who are bound are “constrained by way of compulsion resulting from obscuring messages,” Yahowah may be speaking about enlightening those who have been seduced by the dark schemes of political and religious indoctrination. Luckily, we don’t have to ponder which of the potential truths was intended. The answer is all of them. The Qumran Scrolls differ from the Masoretic and agree with Yahowsha’. The oldest texts read: “release from darkness (i.e., blindness)” in addition to “liberating captives.” And that’s good news because according to Loukas / Luke, that is what Yahowsha’ read in the Nazarene Synagogue. “… and to call out and offer an invitation to (la qara’ – to issue a summons to be welcomed and meet while proclaiming) the acceptable and favored (ratsown – to the most pleasing and enjoyable, fortuitous and accepting) year (shanah – time of change and renewal) of (la – according to and concerning) Yahowah (hwhy),...” (Yasha’yahuw / Yahowah Saves / Isaiah 61:2) The Yowbel demarks years when all debts are forgiven and the oppressed are freed. Therefore, the Yowbel are years we receive Yahowah’s favor, our debts are forgiven and we are freed from the penalty of sin, thereby making it possible for us to be accepted into Yah’s family. This is the invitation made on behalf of the “beryth – Covenant” by way of the “miqra’ey – called-out invitations to meet” with God. While this is where Yahowsha’ stopped reading, it was not the end of His first public pronouncement, or even the end of the verse. There would be another day directly associated with this one which would come three years hence, in 33 CE. That year would be exactly 4,000 years (or more precisely 80 Yowbel) since Adam’s exile from the Garden and 2,000 years (or more instructively, 40 Yowbel) since Abraham’s example, whereby we were given the means to reengage in fellowship with God via the Covenant. So Yahowsha’ stopped reading because that was where He was in the fulfillment of this prophecy. But it concludes with: “...even (wa) the day (yowm) of punishment (naqam – of the justified payment for crimes that should not have been committed) of (la – concerning) God (‘elohy – the Almighty) to comfort and to change (la nacham – to console and to alter the perceptions, perspective, mindset, and attitude of) all

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(kol) who are sorry (‘abel – who grieve and are remorseful).” (Yasha’yahuw / Yahowah Saves / Isaiah 61:2) Yahowah, through Yahowsha’s body and soul, suffered the punishment we deserved to ransom us from the crimes we have committed. He did so to comfort us and to change us, releasing us from our debts and freeing us to live with Him. But these benefits are only for those who realize that they have erred, that they have gone astray, and who are sorry for having done so. Those who want to change, who choose to change, can be changed by God. He will open our eyes if we will open our minds. Collectively, with our new perspective and attitude, we will come not only to see Yah, and to realize what He has done for us, but also come to embrace Him as our Father. The remaining revelations contained in Yasha’yahuw 61, and the whole of Yasha’yahuw 62, speak of the restoration of Yahowah’s Covenant with Yisra’el. I hope to return to them when we reach that point in the timeline. There are exquisite presentations of brides, bridegrooms, garments of salvation, repaired souls and renewed vines, speaking of a permanent return from ‘azab/desolation to an everlasting beryth/covenant in Yahowah’s name. To summarize what we have read, Yahowsha’ was sent away from Yahowah and was anointed in the Spirit to reveal Himself and His message to us so as to free us. He did so in the form we could best understand, most easily relate to— human. But for this relatively humble manifestation of Yahowah “to heal, release, and enlighten” those who were “broken as a result of sin,” He had to take our sin upon Himself and pay our penalty so that we might be freed of the consequence of our crimes. For this to happen, Yahowah’s Spirit had to “forsake” Yahowsha’s soul, ultimately separating His Spirit from Yahowsha’s soul. This concept of separation and abandonment underlies the meaning of shalach/sent away. For someone to be “sent away” they must first be separated and then set apart. For us to be saved, Yahowsha’s soul had to be abandoned and ultimately damned, paying the price for our sin. This is why the Ma’aseyah’s last words were “My God, My God, why have you forsaken Me.” If you have pondered the meaning of this question, you will understand its significance soon, as it illuminates Yahowsha’s nature. As a result of Yahowah’s sacrifice through His diminished human manifestation, He is able to “call us out by name, inviting us into His company,” thereby providing us with the “liberty” to live in beryth with Him. Freed from the “captivity of sin” in “Yahowah’s acceptable year” the Yowbel of 33 CE, those who “are remorseful” and willing “to change,” trusting Yahowsha’ for “salvation” will be found “acceptable,” and be “adorned in a Garment of Light.”

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Just as Yahowsha’s sacrifice can only be understood in the context of the Towrah’s Miqra’ey solution, understanding Yahowah’s timing requires an appreciation of the Yowbel, meaning: Yah’s Lamb is God. For these insights we must turn to Qara’ / Called Out / Leviticus, to the heart of the Towrah. And what we discover is that while Qara’ 23 was devoted to presenting the Miqra’ey, Qara’ 25 is focused almost entirely on the Yowbel. And since both speak of Yahowah’s promises and timing, for those seeking to develop a relationship with God, they are both essential reading. As we now know the 23rd chapter of Qara’ details the season and substance of the Miqra’ey: of Passover, Unleavened Bread, and FirstFruits in the Spring, of the Feast of Seven Shabat in Summer, and of Trumpets, Reconciliations, and Shelters in the Fall. Further, as we delve more deeply into the Yowbel, we will soon discover that while Shabuwa’ among the Invitations to Meet with God served the annual model for the semi-centennial Yowbel celebration with regard to its season, Yowm Kippurym defines its substance. If you have forgotten some of Shabuwa’s significance, by way of refresher, the Festival of Shabuwa’ / Sevens is Qodesh, a day set apart to and for Yahowah. Shabuwa’ is a Miqra’, therefore it is an annual invitation to be called out and to meet with Yah which will endure for all time, all people, and all places, serving as a rehearsal of what is to come. The Feast of Sevens followed FirstFruits by 50 days—seven Sabbath’s plus one. Shabuwa’ is a time of celebration and rejoicing, open to all people, free and slave, Yahuwdym and Gowym, men and women, young and old, all sinners no matter how unclean. It is the only Miqra’ where leavened bread is specifically sanctioned. Seven Shabat is a come as you are party, designed to underscore the benefits of freedom – a release from debts and bondage. It is a time to promote Yahowah’s Towrah Teaching to those who need it and to all who are willing to listen. Seven Sevens is God’s way of preparing us to share His message and our way to thank Him for preparing us to enter His presence. Also, in the past and future history of the enfolding story of redemption, Shabuwa’ is the Miqra’ when Moseh received the Towrah at Horeb and when the Apostles were imbued with the Ruwach Qodesh to enlighten and empower their witness. Qara’ / Called Out / Leviticus 24, which is the lone chapter which separates the Miqra’ey and the Yowbel, opens by presenting the eternal flame representing the everlasting Covenant, and then six rows of fine flour representing the saved souls of humankind. This presentation is followed by a discussion of the actual

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meaning of blasphemy and recompense for injury. So then we pick up the story of the Yowbel in the 8th verse of the 25th chapter of Qara’ / Called Out / Leviticus. “And (wa) you should count (caphar – you should, of your own volition, number and consider) on your behalf (la – for your benefit), seven (sheba’ – the oath which fully satisfies) Sabbaths (shabat – to rest and reflect on the promise) of years (shanah – time of change and renewal), seven sevens of years (sheba’ shanah sheba’) as a foundational pattern of conduct (pa’am – as a means to guide your steps and base your understanding). And (wa) this shall be (hayah – they should exist) for you (la – for your benefit), time periods (yowm) of seven (sheba’ – the oath which fully satisfies) Sabbaths (shabat – to rest and reflect on the promise) of years (shanah – time of change and renewal), seven sevens of years (sheba’ shanah sheba’).” (Qara’ / Called Out / Leviticus 25:8) Yahowah’s Yowbel would reflect His pattern and promise of seven, and thus His Shabat. And that is important, because we will soon discover that the Yowbel demarks the time when Yahowah’s Lamb as God liberates us from the consequence and penalty of sin. Then: “And (wa) you should extend (‘abar – you should of your own volition choose in recognition of Passover and forgiveness to circulate (scribed in the hiphil stem communicating cause and effect, perfect conjugation which speaks of totally completing the request, and consecutive form indicating volition)) a ram’s horn / Showphar (showphar – a trumpet to announce an essential message; from shaphar – that which is pleasing, shining beautifully and brightly; that which is good and acceptable), sounding a blast which signals a warning and shouts for joy, providing notice of the doorway to healing (taruw’ah – blowing the ram’s horn to sound an alarm and gain people’s attention, shouting for joy; a compound of tara’ – giving the gift of healing and ruwa’ – announcing triumphant news) on the tenth day (ha ‘asowr yowm) of the seventh month (shaby’iy chadash – seventy promise of renewal), on the (ba ha) Day of Reconciliations (Yowm Kippurym – from kaphar, meaning to cover over, to purge, to make reconciliation, to pacify, and to propitiate). You shall continue to extend and circulate (‘abar – you shall consistently in association with Pesach circulate (imperfect conjugation which speaks of a continuous act with unfolding implications)) a Showphar ram’s horn (showphar – trumpet to signal an announcement) all throughout your realm (ba kol ‘erets).” (Qara’ / Called Out / Leviticus 25:9) ‘Abar is a bit of a puzzle in this passage. Most all English translations render it “sound,” but there is nothing related to an audible noise in the word. ‘Abar is frequently used in Scripture to convey the idea of “passing or crossing over 14

somebody or something,” which is why it is associated with Passover. It is only when we consider ‘abar’s fourth connotation that we find “to extend and to circulate.” In its fifth definition, however, according to some lexicons we discover “to provide a sacrifice which yields forgiveness” – a concept which fits nicely within the context of announcing the doorway to heaven which may be why Yahowah used it. However, extending and blowing a ram’s horn is only commotion making a racket if you don’t understand why the Ram’s horn is being circulated and miss its connection with Passover. Throughout the Tanakh, the Showphar, or “ram’s horn,” often called a “trumpet,” was used to signal and herald the arrival of every important event, time, or person. It played a vital part in calling attention to Yahowah’s appointed Miqra’ey. So by using it in connection with the Yowbel, we are encouraged to ponder the relationship between the Yowbel and Miqra’ey. While determining the etymological basis for Yowbel is fraught with challenges, no one questions its association with the Showphar – trumpet created from a ram’s horn. Strong’s, the most popular of lexicons, even defines it as such. And that is in spite of suggesting that Yowbel is from “yabal – to lead, to carry, and to bear.” So apart from the Yowbel – Showphar association, let’s table this discussion for a moment. But speaking of associations, while the timing of the Yowbel is predicated upon the pattern established by the Invitation to be Called Out and to Meet on Seven Sabbaths, this verse suggests that its purpose is related to the Day of Reconciliations. That is interesting for a variety of reasons, not the least of which is that Yowm Kippurym demarks the day Yahowsha’ will return – an event worthy of extending a Showphar. It is also the day where all outstanding issues are resolved so that we are prepared to enter Yahowah’s presence – and that would make it “ratsown shanah – an acceptable and favored time of renewal.” Also, please don’t miss the fact that the Yowbel is being linked to yet a third Miqra’ey – that of Taruw’ah. Moreover, this Qara’ declaration, especially through the association with the “Showphar – Ram’s Horn Trumpet” is even helping us define the purpose of the Fifth Invitation to Meet with God. We engage in Taruw’ah by “sounding a blast which signals a warning and shouts for joy, providing notice of the doorway to healing.” We know this because tara’ is “gate or doorway, even a gatekeeper or doorkeeper.” Taruwpah speaks of “healing.” And toren denotes “the upright pole onto which a standard is flown.” Coupled then with “ruwa’ – to signal,” the complete picture of Taruw’ah, its Showphar, and related Yowbel, all comes into view. We have God trying to get people to notice the Doorway to His home. It is a gateway which is opened by the Passover Lamb, a path which leads us to God by way of Reconciliations.

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In that these associations between the Lamb of God and the Showphar, Pesach, Shabuw’ah, Taruw’ah, Kippurym, and indeed the Yowbel, are important, literally life and death, let’s examine Bare’syth / In the Beginning / Genesis 22:13 before returning to what Yahowah had to say to Moseh regarding the redemptive nature of Yahowah’s Lamb – the basis of the Yowbel. “Abraham raised (nasa’ – lifted up and elevated) his eyes (‘ownah – spiritual perceptions) and looked (ra’ah – perceived, considered, discerned, and was shown): behold (hineh – pay attention), some time later (‘achar – pertaining to a subsequent event in another time) a sacrificial male lamb (‘ayl – a masculine noun for clean and perfect ram used for Pesach; a masculine reference to a doorway, lintel, or upright pillar; a masculine leader, a mighty man who is an upright pillar and an example) caught in (‘achaz – grasped, taken hold of, seized, and possessed by) interwoven thickets (cobek – thorn bush; from cabak, meaning to interweave and wrap) by his shining horns of radiant light (qeren – brilliant flashing rays of light from a supernatural source; symbolic of status and might; also a trumpet comprised of a ram’s horn for signaling, especially upon the summit of a mountain).” (Bare’syth / In the Beginning / Genesis 22:13) ‘Achar, which was translated “some time later,” signifies “something which will occur later in the natural flow of time, and yet in conjunction with an event which is currently unfolding.” ‘Achar is “a relative term, conveying a linkage between that which is being observed and that which will occur in the same place but in another time.” So we’re talking prediction and fulfillment, dress rehearsal and enactment. There would be two rams, not one. The Hebrew word, ‘ayl/ram, denotes “a perfect sacrificial male lamb.” But not-so-coincidently, it is also the word for “doorway, lintel, upright pillar, and exemplary leader.” This is because of the lamb’s association with Passover, the Doorway to life. Also interesting, ‘ayl is a single Yowd removed from ‘el, the Hebrew word for “Almighty God.” And that is because, the Passover Lamb was the diminished human manifestation of God. The first Passover’s lamb’s blood was smeared on the lintels of the doorways of the Children of Yisra’el in Egypt so that their firstborn sons might live and the people might be released from bondage. The second Passover’s lamb’s blood was smeared on the upright pillar upon which the perfect sacrificial lamb was hung. The blood dripping from the corporeal manifestation of God opened a doorway to heaven. Are you making the connection? ‘Achaz, rendered “caught,” has two other, even more profound meanings: “the base or foundation of the upright part of the Temple,” and “to be seized by pain.” ‘Achaz’s only derivative is ‘achuzah, the Hebrew word for property. That’s

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significant because ‘achuzah is the subject of the next verse in Qara’ regarding the Yowbel. The “cobek – interwoven thickets” are prophetic of the crown of interwoven thorns placed upon Yahowsha’s head. They were made from the same bush. Qeren, translated “by his shining horns of radiant light,” is used elsewhere to describe the rays of radiant light which were seen streaming from Moseh’s face immediately after having met with Yahowah. Therefore, the “ram” Abraham saw was a vision of the Ma’aseyah, signaling mankind from the summit of Mount Mowryah. “And Abraham (‘Abraham – merciful and enriching father; from ‘ab (the first word listed alphabetically in the Hebrew language, the language of the Father)) walked over (halak) and grasp hold of (laqah – took in his hand and received) the sacrificial male lamb (ha ‘ayl – the perfect ram; the doorway and upright pillar) in place of and in exchange for (tachath – instead of) his son (ben), ascending (‘alah – rose) via the offering (‘olah – being lifted up to the Most High).” (Bare’syth / In the Beginning / Genesis 22:13) Halak, which means “to walk,” is the first word of the covenant. Yahowah wanted Abraham to walk away from Babylon and then to walk with Him. This brought him and us to laqach, which reveals that Abraham “grasp hold” of the lamb and he “received” Him, just as we must do if we want to ‘alah/ascend. While most all English bibles render the phrase ‘alah ‘olah as “offered a burnt offering,” these two words are actually identical in the Hebrew text. Vocalized different ways, the Hebrew root means: “to go up” and “to ascend.” It is a “stairway” and a “conduit of water for healing.” In the proper context ‘olah can mean “burnt offering,” but only in the sense that the radiant energy and smoke rises and ascends toward God. Tachath, which was translated “in place of and in exchange for,” also has additional meanings worth considering. Tachath conveys: “beneath or below,” “on account of and by way of allegiance to,” and even “because of.” If tachath ben is placed at the end of the sentence, as it is in many texts, we discover that Abraham received the Lamb and ascended “because of his allegiance to the Son,” and “on account of what was beneath the Son.” The first rendering is clear. When we ally ourselves with the Son of God we are saved and will ascend to heaven. But what was and is “beneath” the Son you may be wondering? The Mercy Seat, better known as the Ark of the Covenant. That’s right, the Ark of the Covenant, the most treasured artifact in human history, has been found. And it is right where it always had to be: directly beneath the upright pole upon which Yahowsha’ hung as the Passover Lamb. His blood 17

dripped upon the right hand side of the Mercy Seat—where it remains to this very day. Ron Wyatt discovered the Ark of the Covenant in Jeremiah’s Grotto, twenty feet below Golgotha and less than fifty paces from the empty garden tomb. He found and filmed the carved receptacle in the rock in which the upright pole was placed. He found and filmed the crack in the earth through which the Ma’aseyah’s blood poured, tracing it from the left side of the receptacle to the Ark itself. He found, filmed, and tested Yahowsha’s blood, a sample he removed from the right side of the Mercy Seat. According to Wyatt’s testimony, the blood once rehydrated with saline solution was still alive. And it revealed a chromosome arrangement unlike the rest of humanity: 22 X from His temporal mother, and 1 Y from Yahowah. The Spiritual envoy guarding the Mercy Seat told Ron, after he had held and examined the Two Tablets of Stone, that the blood on the Mercy Seat and the Tablets inside, would be revealed for all the world to see when the laws associated with the mark of the beast were enacted in hopes that as few people as possible accept Satan’s enforced changing of times, replacing the Sabbath with Sunday and the Miqra’ey with pagan holidays. While there is obviously much more to know and understand regarding the symbolism of Abraham and Yitschaq’s providing a dress rehearsal for Yahowah and Yahowsha’ on Mount Mowryah than these two statements, but we have already accomplished our mission which was to demonstrate all the “‘ayl – lamb represents.” So now that we have validated the liberating and life-giving significance of the first recorded Yowbel in 1967 BCE, let’s return to Yahowah’s Qara’ instructions. So that we don’t lose sight of the context, thus far regarding the Yowbel, Yahowah has said: “And (wa) you should count (caphar) on your behalf (la), seven (sheba’) Sabbaths (shabat) of years (shanah), seven sevens of years (sheba’ shanah sheba’) as a foundational pattern of conduct and as a means to guide your steps and base your understanding (pa’am). And (wa) this shall be (hayah) for you (la), time periods (yowm) of seven (sheba’) Sabbaths (shabat) of years (shanah), seven sevens of years (sheba’ shanah sheba’). (Qara’ 25:8) Then (wa) you should extend in association with Passover (‘abar) a ram’s horn Showphar, a trumpet to announce an essential message which is pleasing and acceptable, shining beautifully and brightly (showphar), sounding a blast which signals a warning and shouts for joy, providing notice

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of the doorway to healing (taruw’ah) on the tenth day (ha ‘asowr yowm) of the seventh month (shaby’iy chadash), on the (ba ha) Day of Reconciliations (Yowm Kippurym). You shall continue to extend and circulate (‘abar) a Showphar ram’s horn (showphar) all throughout your realm (ba kol ‘erets).” (Qara’ 25:9) To which God adds: “And (wa) you should of your own volition completely set apart (‘eth qodesh – you should choose to dedicate (piel perfect consecutive)) the 50th (Chamishshym) year (shanah – time of annual renewal). Then (wa) you should announce an actual invitation (qara’ – you should elect to call out a summons for a meeting, welcoming everyone (qal perfect consecutive)) to freedom (darowr – to a release from bondage and from all debts, swift and absolute liberty) in the land (ba ha ‘erets – throughout the realm). On behalf of every inhabitant (la kol ha yashab – for all who live) it (hy’) shall always be (hayah – shall continuously and genuinely exist as (qal imperfect)) a Yowbel (Yowbel – a celebration of Yah’s Lamb) for you (la).” (Qara’ / Called Out / Leviticus 25:10) So at this point we know that the 50th year is “set apart” and a very important and special time. Every nuance is drenched in redemption and freedom from the bondage of sin. And we know that the Yowbel is a time to celebrate Yahowah’s Lamb, His role in Passover, as well as the Invitations of Seven Sabbaths, Trumpets, and Reconciliations. Moreover, since the Yowbel is called “qodesh – set apart,” there is yet another connection to Yah’s Lamb, Yahowsha’, who as the Lamb of God, is Qodesh Qodesh – the most Set Apart. Reinforcing this connection, in the 10th verse we find darowr, the word Yasha’yahuw predicted Yahowsha’ would use in His first public declaration. It’s one of the clues that caused us to examine the association between Yahowsha’ and the Yowbel in the first place. We have also learned that the Yowbel is forever. It is for all people in all places for all time. It, like the four Miqra’ey associated with it, is an “qara’ – invitation to meet” with God. The conclusion of the 10th verse instructs us to forgive personal debts and to release slaves back to their families during our celebration of the Yowbel to teach us the purpose of the Miqra’ey, which is to forgive our debts so that we are free to return to God. The former serves as a tangible expression of the latter. “And (wa) you should of your own volition actually return the totality of (suwb – you should choose to literally bring back and restore all of (qal perfect consecutive)) an individual’s (‘iysh – a person’s) property and possessions to

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them (‘el ‘achuzah – inheritance, gifts, land, and anything they own to them), and also (wa) you should always return (suwb – you should continually restore (qal imperfect)) a person (‘iysh – an individual) to his extended family and people (‘el mishpachah – to his tribe, clan, country and nation).” (Qara’ / Called Out / Leviticus 25:10) While the following rendition of the previous statement reorders the words somewhat, and reassigns some of the pronouns, there is some merit in considering...“And (wa) you individually (‘iysh) should of your own volition completely return (suwb) to God (‘el – the Almighty). You, as an individual (‘iysh) should choose to return and be restored (suwb) to God’s extended family, becoming His people (‘el mishpachah).” Yahowah wanted people’s property returned to them which is to forgive debts, and He wanted workers freed to go back to their homes on the Yowbel. More important still, Yahowah wanted His people to return to Him at this time. Since He has and will make “return and restoration” possible on Pesach, Shabuw’ah, Taruw’ah, and Kippurym all in a Yowbel year, one request directs our attention to God’s ultimate gift. Since these instructions are directly from Yahowah, there is more we can learn about how and when to celebrate the Yowbel, because God has not yet completed His teaching on the subject. He said: “This (hy’) year (shanah – the time of renewal) of the Yowbel, of Yah’s Lamb (Yowbel – a synthesis of Yahowah, kebes – Male Lamb, and ‘ayl – Doorway Provided by the Perfect Lamb), the Fiftieth Year (Chamisym Shanah), was, is, and ever shall be (hayah – shall literally and always exist (qal imperfect)) for you to approach (la).” (Qara’ / Called Out / Leviticus 25:11) The Yowbel is, therefore, an integrated part of the Miqra’ey, which is why four of Yahowah’s Invitations to Meet have already been associated with it: Passover, Seven Sabbaths, Trumpets, and Reconciliations. And like the Miqra’ey, Yahowah is very specific regarding the timing of the Yowbel, while also affirming that it, like the Miqra’ey, will endure forever. Suffice it to say for now, the Yowbel mark the special years the most important fulfillments of Yahowah’s Miqra’ey occur, and they define their purpose. Recognizing that we cannot earn our salvation, and that Yahowah does all of the work required to redeem and renew us, in conjunction with the Yowbel He tells us: “You should never sow seed (lo’ zara’ – plant (qal imperfect)), you should not ever reap that which you have not sown (wa qatsar caphyach – you should never harvest volunteer plants which grow on their own (qal imperfect)), and (wa) you should not gather fruit (lo’ batsar – you should never harvest

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grapes) from unpruned and untended vines (‘eth nazyr).” (Qara’ / Called Out / Leviticus 25:11) There is more to this instruction than initially meets the eye. With lo’ zara’ we are also being asked “not to scatter our children,” in effect “separating them from” God’s “family.” With lo’ qatsar we are being told “not to shorten a life, cutting a life short of the intended duration” a person would enjoy in Yah’s company, causing them “to lack what is required” to participate in the Covenant. The caphyach represents that which “grows wild on its own,” and thus apart from God’s Towrah guidance. Even lo’ batsar encourages us “not to cut clusters of ripened fruit from the vine,” which is to say that we are not to separate God’s children from the vine which is Yisra’el. As such, those who are batsar are “brought down from a high status to a lower one” – something Yah wants us to avoid. And finally, a nazyr, as an “untended vine,” lies outside of God’s care, His protection and nurturing. Then we are reminded: “Because indeed (ky), the Yowbel (Yowbel – Yah’s Lamb) is Set Apart (qodesh – separating, purifying, and cleansing), always existing (hayah) for you (‘al). From (min – out of) the open field (sadeh – expanse of land and countryside) you shall eat (‘akal – you should be nourished) by way of (‘eth) its productivity (tabuw’ah – its production and yield; from bow’ – to enter and tabuwnah – by way of understanding).” (Qara’ / Called Out / Leviticus 25:12) In other words, God is going to provide for us. He has given us the way to enter His home and to do so by way of understanding. Moreover, He will accomplish His work which nourishes and sustains us by way of the Yowbel Qodesh – the Set-Apart Lamb of Yah. And this all occurs: “In this, the year of the Yowbel (ba shanah ha ze’th Yowbel – in the time of renewal of Yah’s Lamb), mankind (‘iysh) shall return, be restored, and come back home a redeemed (suwb) possession (‘achuzah) of God (‘el).” (Qara’ / Called Out / Leviticus 25:13) And for a practical, and yet more mundane, rendering, consider: “In the year of this, the Yowbel (ba shanah ha ze’th Yowbel), you shall return and restore (suwb) mankind (‘iysh) to (‘el) his property (‘achuzah).” So here, once again, we emulate a small aspect of Yah’s plan to help us understand and appreciate what He has and will do for us during the Yowbel. Our return to Yahowah is predicated upon redemption, Him paying the price to buy us back. This restoration to spiritual relations will be manifest by the Qodesh One on His Qodesh Days of Passover, Unleavened Bread, FirstFruits, Seven Sabbaths, Trumpets, and Reconciliations leading to Sukah – Camping out

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with Yahowah – all of which have been or will be fulfilled in His Qodesh year of Yowbel. God couldn’t be clearer about His timing or purpose. Therefore celebrate 33 CE and look forward to 2033 – Years 4000 and 6000 Yah. Mankind was redeemed in 33 and will be completely restored in 2033. God has dealt fairly with us, and He wants us to do the same with others. After all, He saved us from bad behavior, from the worst of human religious and political oppression. “And indeed, when (wa ky) you sell merchandise (makar mimkar) to your associates, neighbors, or countrymen (‘amyth), or (‘ow) you purchase something (qanah) from the hand (min yad) of to your associate, neighbor, or countryman (‘amyth), you should not ever choose to mistreat or take advantage of (yanah – you should never decide to harm, suppress, or oppress (hiphil imperfect jussive)) a person (‘iysh) or his brother, relative, friend, associate, or countryman (‘eth ‘ah).” (Qara’ / Called Out / Leviticus 25:14) While Yah’s testimony is overtly supportive of freedom and individual accountability, and thus tacitly seems to endorse free enterprise, since some are wont to ignore His advice and take advantage of others, every Yowbel, or fifty years, Yahowah wants indebtedness forgiven and property redistributed to prevent, albeit not through confiscatory taxation as is all too common today. “In accord with the number of years (ba micpar shanah) after (‘achar) the Yowbel (Yowbel), you shall purchase things (qanah) from and associated with (min ‘eth) your associates, neighbors, or countrymen (‘amyth) according to an accounting of the number of years (micpar shanah – an inventory of the time) the product, yield, and resulting income (tabuw’ah – the productivity) can be sold or exchanged (la makar).” (Qara’ / Called Out / Leviticus 25:15) This is a form of accrual-based accounting where the effect of the Yowbel is calculated in advance. The message of the Exodus is that Yahowah freed His children from the oppressive nature of human religious, political, military, and economic schemes. The last thing He wants is for His children, the victims of abuse, to victimize others. He said: “And so then (wa), you should never mistreat or take advantage of (yanah – you should never harm, suppress, or oppress (hiphil imperfect)) any person (‘iysh) or his associate, neighbor, or countryman (‘eth ‘amyth). You should choose to genuinely respect and revere (yare’ – under the auspices of freewill, you should actually decide to value to the greatest extent possible (qal perfect consecutive)) your God (‘elohy). Because indeed (ky), I Am (‘any) Yahowah (), your God (‘elohym).

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You should choose to engage in and act upon (‘asah – you should decide to attend to, observe, celebrate, and profit from (qal perfect consecutive)) My prescriptions for living (chuqah – My written and engraved instructions on how to be cut into My covenant relationship). And (wa) you should consistently observe (shamar – you should continually and closely examine and carefully and diligently consider) My means to justly resolve disputes (mishpat – My plan for justice and My means to exercise good judgment). When (wa) you do this (‘asah ‘eth – you engage in this way), then (wa) you will live, established and restored (yashab – you will dwell) upon the land (‘al ha ‘erets – within the realm) with confidence based upon trust (la batach – securely relying upon a trustworthy source).” (Qara’ / Called Out / Leviticus 25:17-18) The secret to a long life, to eternal life, is to know that Yahowah is God, to respect and revere Him, to act upon His prescriptions for living, while carefully observing His means to exercise good judgment and resolve disputes. This is an especially interesting revelation because it explains who is working and who is not... “And if you say (wa ky ‘amar), ‘What (mah) shall we eat (‘akal) in the seventh year (ba ha shaby’y shanah) recognizing that (hen) we will not sow our seed nor harvest our crop (lo’ zara’ wa lo’ ‘acaph)?’ I will direct and orchestrate (sawah – I will instruct and assign) blessings (barakah – gifts of prosperity) for you in the sixth (la ba ha shanah ha shishy) and it will provide (wa ‘asah – produce) the yield (ha tabuw’ah – the productivity and harvest) of three years (la shalowsh shanah).” (Qara’ / Called Out / Leviticus 25:20-21) This is so Yah. He isn’t asking us to believe Him, for us to hope that He will perform as promised. Instead, He has put His reputation on the line and said that He would perform in advance of our need – proving to us that He is dependable. Moreover, He has promised to exceed our expectations. But most telling of all, He isn’t asking us to do anything other than to place our trust in Him and to rely upon Him. This is exactly what happens when we observe and then act upon the terms and conditions of the Covenant. Our reliance becomes the catalyst to Yah’s blessings. So now here’s another interesting thought. Yahowah seems to be saying that the land of Yisra’el or indeed the entire earth is His, and that because there are strangers who are alien to His family just passing through, the land shouldn’t be permanently sold. Those who are unrelated to Yah will have no eternal inheritance. Separated from Yahowah’s Covenant, they are one breath away from ceasing to exist. And worse, many of them are actually antagonistic toward God, stirring up trouble for themselves and for others.

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“The land (‘erets – earth) shall not continually be sold or given up (lo’ makar – ownership shall not always be transferred for money or bequeathed upon death (niphal imperfect)) into perpetuity (la tsamythuth – completely, finally, or permanently), because (ky) the earth, land, and realm (ha ‘erets – the material world) is associated with and belongs to Me (la). For there are (ky) strangers (ger – aliens lacking inherited rights, unrelated foreigners) and (wa) temporary residents (towshab – those just passing through who quarrel and stir up trouble) and you (‘atem) are with Me (‘im – are associated in a relationship with Me).” (Qara’ / Called Out / Leviticus 25:23) The following verse is predictive of the fulfillment and ultimate renewal of the Covenant. Yahowsha’, who came from the land of Yisra’el, and who observed the first four Miqra’ey in the heart of the Land in Yaruwshalaim to redeem us, will return to the land on the Day of Reconciliations to restore the Covenant relationship. So with every stroke of Moseh’s pen, it becomes ever more clear that there is a direct and undeniable link between the Yowbel / Yah’s Lamb and our salvation. Therefore, in the context of Yahowah’s redemption of the earth, and reconciliation of our inheritance, we read: “And (wa) in all the earth (ba kol ‘erets – in every realm) the restoration and redemption (ga’ulah – the price paid by a kinsman redeemer) of your inheritance (‘achuzah – property and possessions purchased and given as a gift) you shall assign as a gift (natan – you should entrust and ascribe) to the land (la ha ‘erets).” (Qara’ / Called-Out / Leviticus 25:24) Yahowah continues to speak of ga’ulah/redemption and restoration in the context of the Yowbel throughout the remaining 25 verses, all of which are dedicated to the release of people, possessions, and burdens every 50th year, providing liberty and freedom for all. Under instructions from Yahowah, all slaves were to be freed so that they could return to their families. All land was to be restored to the original owner. All temporary obligations were resolved. Yisra’el was instructed to do this so that they would recognize and know the Who, what, where, and when of their redemption. 

With Yasha’yahuw’s / Isaiah’s prophecy regarding Yahowsha’s first public declaration still reasonably fresh in our minds, let’s jump forward in time 700 years and look at the fulfillment. In Loukas, immediately after the temptation in the desert, one beautiful Sabbath morning, the Ma’aseyah walked into a synagogue and announced that He had arrived. He did this by reading Scripture.

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In context, the story begins: “And when the Devil (diabolos – one prone to slander, the false accuser and calumniator, one who speaks maliciously and deceives; from diaballo, meaning to send out and throw away, to traduce (to fraudulently misrepresent and be exposed as blameworthy and shameful), to malign, misrepresent, slander, accuse and defame) had completed (synteleo – finished and ended) each and every (pas) temptation (peirasmos – experiment, attempt, trial, enticement, and test), he departed (aphistemi – withdrew, stood away, removed himself, and became aloof) for a measure of time (kairos – another opportune time).” (Loukas / Luke 4:13) The translators made a respectable attempt at translating Satan’s title (“ha satan – the adversary” in Hebrew), but not, as we shall soon see, Yahowsha’s name. Dealing accurately with one but not the other tells us whose side they were on. It’s too bad most people don’t know the meaning behind “devil.” We see him as an ugly horned cartoon character decked out in red with a pointy tail and pitchfork. In reality, Satan is a slick performer, handsome, dressed in all the finest clothes. You’ve seen him misrepresent the truth as president, prime minister, chairman, pope, priest, pastor, professor, and anchorman. The adversary’s tools are: corruption, misrepresentation, and counterfeit. He doesn’t have a creative bone in his spirit. All he can do is malign. He most often entices his cohorts into doing his bidding with sex, power, and/or money. But here we learn that there is a limit to the Devil’s recourses and patience. He gave up and left. From this we can deduce that Satan isn’t omnipresent. However, he is infinite in time and that is an advantage few others share. After the test, Loukas, whose testimony is all hearsay, and was mostly from Shim’own (meaning to listen), wrote: “And IY (Iota Epsilon – representing Yahowsha’ by way of a Divine Placeholder)…” (Loukas / Luke 4:14) Before we delve into Loukas’s Greek rendition of Yasha’yahu’s prophecy as read by Yahowsha’, let’s deal with what we’ve just uncovered. I did not write “Jesus” or “Iesous” because that is not what Loukas wrote. One hundred percent of the earliest manuscripts we have discovered, one hundred percent of the time, use two or three Greek capital letters with a horizontal line over them, as a placeholder for Yahowsha’s name. In the oldest copy we have of Loukas, you will find IY scribed in this passage. While Iota Epsilon bears little resemblance to Yahowsha’s actual name, the erroneous Greek expressions Iesou, Iesous, or Iesoun, are worse, although not nearly as the errant English Jesus counterfeit for Yahowsha’.

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So that you know, Yahowsha’ was represented by two or three of the following Greek letters depending upon the application of Greek grammar rules in the context of the sentence: ΙΥ ΙΣ ΙΝ

ιυ ις ιν

w/o a final letter Ιησου w/ final letter sigma Ιησους w/ final letter nu Ιησουυ

Iesou Iesous Iesoun

ιηυ ΙΗΥ ιην

ΙΗΝ

These capitalized letters with a line over them were used as placeholders for Yahowsha’s name in all of the early manuscripts of the Greek texts—in 100% of those which predate Constantine. Phonetically, had the placeholders not been used, and had the Greek attempt at transliteration actually been written out (Ιησου, or Ιησους, or Ιησουυ), it would have sounded like this: i-ee-so-u, i-ee-sous, or i-ee-so-un. The Greek Iota (Ι or ι) was pronounced like the English “i.” There was no “y” in Greek so the Iota was the closest substitute. The Greek Eta (Η or η) was pronounced like the long e in scene. There was no “h” in Greek. The Greek Sigma (Σ or σ or ς) was pronounced like the English “s.” The Greek Omicron (Ο or ο) was pronounced like the short “o” in lot. The Greek Upsilon (Υ or υ) was pronounced like the English “u.” Then, depending upon grammatical requirements, a Sigma or a Nu (Ν or ν) was added to the end of the name. Beyond the fact that neither I-ee-so-u, I-ee-so-us, nor I-ee-so-un accurately transliterate the sound of Yahowsha’, Yahowsha’ is a Hebrew name, not a Greek name, and thus should not be changed to accommodate Greek grammar. More to the point, why would anyone in their right mind even attempt to transliterate a Hebrew name into English using Greek? The fact is, it is impossible to accurately convey “Yahowsha’” using the Greek alphabet, which is why is was never written out. It is God’s name, after all – so getting it right is important. The first people to embrace Him had no interest in butchering the name of the God who redeemed them. In the Tanakh (an acronym for Torah, Prophets, and Psalms in Hebrew), the Ma’aseyah’s name is presented 216 times as “Yahowsha’. In the Ancient Hebrew alphabet in which it was revealed, unlike the more recent Babylonian corruption of the tongue, it was scribed: , or [fwhy in Paleo Hebrew. Read right to left, it is pronounced Yah–ow–sha. It means “Yah Saves.” And there is nothing more important than knowing what Yahowsha’ means. Your salvation is predicated upon it. Since we have broached the topic, those who have read An Introduction to God know that Yahowsha’ is equal parts an identity designation and a mission statement. As a compound of Yahowah’s name and yasha’, the Hebrew word for “salvation and deliverance,” Yahowsha’ tells us that Yahowah, Himself, engaged to save us.

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As for the name “Jesus,” which is more familiar, it is important to note that it cannot be found anywhere in God’s Word. As a matter of fact, there was and is no J in the Hebrew alphabet—nor one in Greek or Latin. The letter was not invented until the mid 16th-century, precluding anyone named “Jesus” existing prior to that time. There are a plethora of Christian (another errant title which warrants refuting) apologists who ignorantly claim that “Jesus” was a transliteration of the Greek Iesou, Iesous, and Iesoun. The problem with that theory is four fold. First, Yahowsha’ wasn’t Greek; He was Hebrew from the tribe of Yahuwdah. Second, “Jesus” does not actually sound like Iesou, Iesous, or Iesoun, therefore it isn’t a transliteration of them. The Greek Iota is pronounced like the English I, rather than the come-lately J. Third, the “u,” “us,” and “un” endings were derivatives of Greek grammar and gender rules without a counterpart in Hebrew or English, so transliterating them in association with a Hebrew name is senseless. And fourth, you won’t find Iesou, Iesous, or Iesoun written on any page of any first-, second-, third-, or even early fourth-century Greek manuscript of the so-called “Christian New Testament.” Divine Placeholders were universally deployed (without exception) by the Disciples to convey Yahowah’s name and Yahowsha’s name (which is actually an identity designation and mission statement). Simply stated: it is impossible to justify the use of “Jesus.” And it is wrong. This known, there are many Messianic Jews, countless rabbis, and otherwise misinformed pseudo-intellectuals who choose to ignore the Scriptural pronunciation of Yahowsha’ (even though it is written 216 times in this form) in favor of Yeshu (which was never written in the Torah, Prophets, or Psalms). The earliest undisputed extant occurrence of Yeshu is found in five brief anecdotes in the Babylonian Talmud (a collection of rabbinical discussions constituting Jewish Oral Law circa 500 CE). Yeshu is cited as the teacher of a heretic (in Chullin 2:22-24, Avodah Zarah 16-17), as a sorcerer scheduled to be stoned on the eve of Passover (in Sanhedrin 43a), as a son who burns his food in public (in Sanhedrin 103a), as an idolatrous former rabbinical student (in Sanhedrin 107b), and as the spirit of a foreigner who is an enemy of Israel (in Gittin 56b and 57a). Yeshu is also used in the Rabbinical Tannaim and Amoraim as a replacement for Manasseh’s name (he was Hezekiah’s only son, and at twelve upon assuming the throne, he instituted pagan worship in direct opposition to his father) (Sanhedrin 103s and Berakhot 17b). The earliest explicit explanation of the Rabbinical term “Yeshu” is found in the mediaeval Toldoth Yeshu narratives which reveal: “Yeshu was an acronym for the curse ‘yimmach shemo wezikhro,’ which means: “may his name and memory be obliterated.” 27

If that isn’t sufficiently sobering, if that isn’t enough to make you scream every time you read or hear “Yeshu” or its clone, “Yehshu,” then you don’t know Him very well. In Hebrew, the first three letters of Yahowsha’s name mirror those found in Yahowah: . So by way of review, the Yowd represented an open hand at the end of an arm reaching down and out to us: . It symbolized the power and authority to do whatever work was required. The second letter in Yahowsha’, like Yahowah, is Hey, which was drawn in the form of a person standing, reaching up and pointing to the heavens . It conveyed the importance of observing what God has revealed, and of reaching up to Him for assistance. It showed us engaged, standing and walking with Yahowah, while holding His hand. The third letter, a Wah, was pictographic depicted via a tent peg . They were used to secure a shelter and to enlarge it so that more people could come inside, be accommodated and protected therein. It spoke of adding to and of increasing something, of being associated with and being connected to someone. In Ancient and Paleo Hebrew, the fourth character, a Shin, was drawn to represent teeth, or f, making it symbolic of language and nourishment, even the word. As such, we should see Yahowsha’ as “ – the Word” “ – associated with and connected to” “ – Yah. Ayin is the final letter in the designation Yahowsha’. Scribed in the form of an eye, it was used to convey the ideas of sight, observation, and knowledge . Even today, ayn is the Hebrew word for “eye, sight, and perspective, leading to discernment and understanding.” Bringing these images together from Hebrew’s past, we discover that Yahowsha’s name,  – [fwhy reveals that He represents the word of Yah. He has the power and the authority of Yah to do whatever work is required to assist those who look to Him, who observe His words, and who reach up to Him for help. Those who accept and understand this perspective will be added to His family. They will be sheltered and become secure. Post Constantine and the birth of the Roman Catholic Church, the text of the “Christian New Testament” changed radically. Among the worst of these alterations was the elimination of the seven placeholders for the seven names and titles associated with God. When it came to the placeholders for Yahowsha’s name, the original author’s nomenclature was ignored and priests replaced their ΙΥ, ΙΗΥ, ΙΣ, ΙΝ, or ΙΗΝ with Iesou, Iesous, or Iesoun. These were entirely man-made depictions. No variation of these names appears in any of the 70 Greek manuscripts that have been found 28

dating between 60 CE and 299 CE. Not one, not ever. Without a basis for Iesous, there is no basis for Jesus. Yahowah did not inspire the use of Iesou, Iesous, Iesoun, or Jesus. Man did. These are not the Savior’s names. Yahowsha’ is. So that you might appreciate the treasure, albeit untapped, that we now possess, be advised that there are 70 manuscripts all dating prior to Catholicism which have been found in the dry sands of Egypt. They vary in length from one to nearly 200 pages. Many contain two or more books. For example, P45 covers Mattanyah, Marcus, Loukas, Yahowchanan and part of Acts. P4, P64, and P67 have been determined to have been a single codex dating to the late first or early second century—between 75 and 125 CE. They contain large portions of Mattanyah and Loukas. P75, comprising almost 100 pages of Loukas and Yahowchanan, is the most meticulously written. P75, like P4, P32, P46, P52, P64, P66, P67, P77, P87, P90, P98, P103, P104, P108, and P109 dates to between 75 and 150 CE. If you’d like to see these manuscripts, purchase a copy of Comfort and Barrett’s The Text of the Earliest New Testament Greek Manuscripts and be sure to read their introductory commentary. But be forewarned, the Greek text is pictured and reproduced, but not translated. Unfortunately, the earliest and also the most universally accepted English translations, made no use of any of these pre-Constantine manuscripts. They were all based upon the Latin Vulgate which was in turn based on highly suspect and often late Greek manuscripts. They were poor translations of poor translations of poor scribal work. But it doesn’t get any better. Since the KJV appeared, most translations have only presented modest revisions, changing style more than content. Some of the most egregious errors have been corrected (like changing Easter back to Passover). Publishers seldom buck tradition in an effort to create an accurate translation based upon the earliest manuscripts because people want their Bibles to say what they are comfortable hearing. But I’m going to tell you the truth. Jesus isn’t God’s name. “Jesus” was invented in 1629. And its closest namesake is “Gesus,” sometimes transliterated “Hesus,” – the savior of the Druid religion where the Horned One is god. Moreover, “Seus” was Zeus’s name. And worst of all, if you think that Yahowah isn’t bothered by corrupting His name to “Jesus,” I would encourage you to read Yahowah’s statements to Yachezq’el / God Strengthens / Ezekiel, which you’ll find in Part 4 of the Towrah – Teaching Volume of An Introduction to God. There you will learn that nothing bothers Him more than this. Now that we know who we are talking about, let’s return to the preamble to Yahowsha’s first public declaration, the one in which He announces that He is the Ma’aseyah. “And IY (Iota Epsilon – representing Yahowsha’) returned to Galilee in the force and inherent power (dunamis – strength, enabling capability, abundance, and supernatural might) of the ΠΝΑ (a Divine Placeholder 29

for Ruwach / Spirit; based on pneuma – a gender neutral noun meaning breath of life, thus Spirit). News (pheme – reports, declarations and affirmations) about Him spread throughout all the surrounding region.” (Loukas / Luke 4:14) Yahowsha’s ministry opens with didasko—“teaching and instructing.” He was the living embodiment of the Towrah, which means “teaching and instructing.” “He began teaching (didasko – instructing) in the congregational gatherings (sunagoge – bringing together, an assembly or congregation; from sunago, meaning to gather together, to draw and join together, and to fish) being seen as praiseworthy (doxazo – thoughtful and thought provoking, honorable and dignified) by all.” (Loukas / Luke 4:15) Interestingly, “synagogue” is a transliteration of a Greek word rather than a Hebrew one. The Greek term sunagoge is used in the Septuagint to translate ‘edah, which means “eternal testimony and restoring witness” in addition to “congregation, assembly, or gathering.” ‘Edah is from ‘ed which is where we get “eternal witness and restoring testimony.” Occasionally sunagoge replaces the Hebrew qahal in the Greek translation of the Tanakh. Qahal is a “meeting with is set apart.” Next, we discover something 99.999% of Christians don’t want to think about: “As was His custom, He entered the synagogue on the Sabbath.” Yahowsha’ was completely Towrah observant. He did not repeal or revoke anything Yahowah revealed, much less what He chiseled in stone. After all, the First of the Seven Instructions on the Second of Two Stone Tablets tells us that the Shabat is qodesh—set apart. Shabat is based upon the Hebrew word for “seven,” and thus is the seventh, or last day of the week. It is Saturday on our pagan calendars. The first day of the week—Sun-day—was named in the honor of the sun gods of religious lore. It is the day all good sun-god worshipers paid reverence to their Lord. It should thus not be surprising that Sunday worship was ordained by Constantine, a sun-god worshipper, not by Yahowsha’ or His Disciples. In context, the verse reads: “He came to Nazareth, where He had been brought up (trepho – nourished, supported, fed, and taken care of); and as was His custom, He entered the synagogue / place of gathering together on the Sabbath (sabbaton – seventh day of the week, transliterated from Shabat), and stood up to get into the midst of knowledge (anaginosko – to distinguish the truth accurately by reading, to recognize, acknowledge and to know).” (Loukas / Luke 4:16) Yes, Yahowsha’ observed the Sabbath, as should we. The God who wrote the First of Seven Instructions with His own finger, used the rest of His body to set an

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example for us to follow. Yahowah’s Instructions are eternal. He has not abrogated any of them. There is no Scriptural justification for Sunday worship. None. The first “Christians” did not gather on the first day of the week. This pagan practice was instigated by the Roman Catholic Church. It is Satanic, honoring the sun god on Lord/Ba’al’s day. The things that annoy Yahowah the most are: 1) Corrupting His shem – name; 2) Corrupting His towrah – teaching; 3) Preaching on behalf of false gods; 4) Advocating deceitful, destructive and lifeless doctrine; and 5) Failing to observe His Sabbath. Sunday worship of Jesus in Christian churches infringes on all of these. If you are going to a “Christian” “church” on Sunday to “worship,” stop. If you can’t get your congregation to meet on the Sabbath in harmony with Yahowah’s instructions, leave them with the warning that they are hypocrites, angering God. I know this is not what you want to hear but it is what God has to say. And don’t worry, you won’t be alone if you follow God’s instructions. Yahowah, Yahowsha’, and the Set-Apart Spirit will be with you. Spend the Sabbath doing what Yahowsha’ did—read the Scriptures. And if you have the opportunity, teach others what you discover. The Greek word anaginosko, translated “read,” is actually a compound of ana, “to go into the midst” and ginosko, “to learn, to come to know, to perceive and understand.” When we jump into the Torah, Prophets, and Psalms we get to know the Word through His words. And make no mistake, Yahowsha’ didn’t need the scroll. He inspired the words on the page. He was the living embodiment of them. Once again, He was setting an example for us to follow. He observed the Sabbath by reading Scripture. So should we. It’s interesting here that the Greek writers correctly transliterated the name of the Hebrew town as Nazareth, as did English translators following their lead. So long as the letters and sounds are available in the new language, names and titles should always be transliterated phonetically. Hebrew, Greek, and English have an “n,” “z,” “r,” and “th” sound. The reason this is important is that we are without excuse when it comes to Yahowah’s and Yahowsha’s names. There are English letters to accurately replicate them phonetically. Fulfilling what was predicted by the prophet: “The scroll (biblion – written sheet, roll of papyrus) of the prophet (prophetes – inspired forth-teller and foreteller who reveals the things of God and future events) Yasha’yahuw (Hesaias – a crude and inaccurate transliteration of Yasha’yahuw; from yasha’ and Yah meaning: Yah-Has-Saved; errantly transliterated: Isaiah in most English bibles) was delivered to Him. He unrolled the scroll (biblion – from biblos— 31

the inner bark of the papyrus plant used to make scrolls for writing), and came upon the place (topos) where it was written (grapho – delineated on parchment or described on papyrus with pen or stylus; to express information, convey meaning, and communicate instructions and directions by the use of alphabetic characters):…” (Loukas / Luke 4:17) While the papyrus scroll Yahowsha’ unfurled was called a biblion, the inspiration on the scroll was “Grapho,”—the Written Word, Scripture—not “Bible.” Bible is a crude transliteration of the Greek word biblos—the papyrus bark used to make written scrolls, sheets, or books. Turns out, sadly, that biblos is from Biblia, of the name of the Canaanite and Egyptian sun goddess. The Phoenician town known for weaving papyrus into scrolls was named in her honor. I am certain that we have offended Yahowah by attributing His Eternal Testimony to a sun goddess. Using “Bible” is more than a careless error or simple mistake. Words like biblion should always be translated. So biblion could be correctly rendered “book or scroll,” but not bible. Moreover, the operative word in the sentence was grapho, meaning the Written Word. Since names are transliterated, when clerics decided to transliterate Biblia into Bible, and not grapho into graphics, they were specifically referring to the name of the pagan goddess, not to the word for scroll, because they would have translated it “book.” Foolishly calling Yahowah’s Written Word by the thing upon which His words were written, if just a mistake, would have rendered the Scriptures “book.” But by transliterating Biblia, the early Roman Catholic priests were malignant, not just foolish, misattributing the divinely inspired Word to Satan. Speaking of names, the English “Isaiah” is very strange. It’s one of the few Hebrew names beginning with a “Y” that was transliterated with an “I.” And yet, by failing properly transliterate Yasha’yahuw, very few people now know that the prophet’s shem identified his God, his God’s mission, and the purpose of the prophet’s witness. All of that was carelessly or unfaithfully removed by the same scholars who gave us “Bible.” English is perfectly suited to render the prophet’s shem accurately: Yasha’yah or even better Yasha’yahuw. If that had been done, pastors and priests the world over could have conveyed two important truths: Yahowah is God’s name and He has saved us. As we move into the Ma’aseyah’s first public teaching, we discover that Yahowsha’, not Jesus, told the Yahuwdym, not Jews, in the place where people came together to consider the Eternal Witness, not synagogue nor church, who He actually was, and why He was here. Since He accomplished this by reading from the Yasha’yahuw scroll, the words He spoke were Hebrew. But since they are now conveyed to us in Greek, they look like this:

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“The ΠΝΑ (a Divine Placeholder for Ruwach / Spirit based upon the Greek word for spirit, pneuma) of ΚΣ (a Diving Placeholder for Yahowah based upon two letters from the Greek word for supreme one, kurios) is upon me because He has anointed (chrio – covered me) Me…” (Loukas / Luke 4:18) We know that the original revelation to Yasha’yahwu was in Hebrew. In fact we have the entire text on one scroll dating back to 250 BCE. We also know that the earliest eyewitness accounts we possess are in Greek. While not nearly as revealing or accurate, the latter in the wake of Alexander of Macedonia’s conquests, became the lingua franca of the known world. The earliest and most comprehensive Greek translation of the Tanakh was completed 300 years before this declaration was delivered. The rumor is that seventy Hebrew scholars left Yisra’el for Alexandria, a city named in the pagan conqueror’s honor. There, they translated the Tanakh so that the world might know their ‘elohym. And while that was good, there was a downside. Since they were unable to replicate Yahowah’s name using the Greek alphabet, they used hwhy or ‫ יהוה‬to convey Yahowah. But as more and more people became unfamiliar with Hebrew characters, subsequent scribes replaced hwhy- ‫ יהוה‬with Greek Placeholders. These were in turn replaced with “kurios,” just as their counterparts in Jerusalem had done by replacing Yahowah’ with “’adonay.” We see the result in this passage. The Hebrew actually reads: “The Spirit (ruwach – feminine and maternal, enlightening and empowering, divine non-material, energy-based manifestation) of Yahowah (hwhy) is upon Me (‘al – as God is over Me) because (ya’an – for the express reason that) Yahowah (hwhy) has anointed (mashach – has applied olive oil which is a symbol of the Spirit’s covering and light), thereby associated with Me to (‘eth la – accompanying Me in order to)...” So while I’m certain that Yahowsha’ recited Yasha’yahuw accurately, even when we responsibly replace the Divine Placeholders with the “Ruwach – Spirit” and “Yahowah,” there are two errors, one large and one subtle in Loukas’s uninspired translation. Yahowah’s name appeared twice, not once. And the Hebrew does not read “has anointed Me,” because the pronoun is associated with ‘eth, not mashach. So in the Hebrew, “the Spirit of Yahowah is upon Me because Yahowah has anointed, thereby associated with Me to....” This distinction is essential to our understanding of what caused Yahowsha’ to serve as a diminished manifestation of Yah. So while the Greek text which indirectly forms the basis of the “Christian New Testament” wasn’t inerrant, fortunately there was a useful clue in these early manuscripts that “kurios” was being used in place of “ - hwhy- ‫ – יהוה‬YHWH - Yahowah.” In each early manuscript, Yahowah is presented by way of the

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capital letters ΚΣ with a line over the contraction indicating that this designated “Yahowah” as the set-apart name appeared in the revealed text. So we would be wrong to replace the ΚΣ Divine Placeholder with a common Greek word. The first scribes who maintained this text, being Yahuwdym and living in Yisra’el, used placeholders for the same reason it was done in Alexandria—to write or say Yahowah’s name brought certain and immediate death by stoning according to rabbinical law. But since we are not being executed today for writing and proclaiming His shem, it is incumbent upon us to reestablish Yahowah’s name each time it was errantly replaced with “Lord” or “God”—a total of 7000 times in the Tanakh alone. In the last chapter we discovered that ‘dn was inappropriately vocalized as ‘adon rather than ‘edon, effectively replacing Yahowah’s name with that of the sun god Adonis. ‘Adonay now appears 431 times in the Tanakh in addition to the 6,868 times it was placed above  - hwhy- ‫ יהוה‬- YHWH, for all practical purposes, replacing it. A comparison to the Dead Sea Scrolls reveals that 132 of those times ‘adonay was used by Medieval rabbis to erase  - hwhy- ‫ יהוה‬YHWH. Moreover, there is an interesting pattern to their substitutions. They most often occur near prophecies pertaining to the Ma’aseyah, artificially removing Yahowah’s association with Yahowsha’. For example, one of the devious rabbinical insertions of ‘adonay is in the passage Yahowsha’ just read. The primary definition of kurios is: “he to whom a person or thing belongs, over which he has power of deciding.” Yahowah may own the earth but He does not own people. More importantly, Yahowah seldom uses His power to influence a person’s decision. The Scripture’s plan of salvation is about choice, not compulsion. While it is difficult to know for sure, I suspect that Loukas did not write chrio in attempting to translate the Hebrew mashach/anointed because every time he identified Yahowsha’ as the Ma’aseyah, he wrote ΧΩ (Chi Omega) with a line over these capitalized letters as a placeholder for Ma’aseyah. Loukas never wrote Christos/Christ, nor did any of Yahowsha’s actual Disciples. They knew that chrisma referred to the “smearing on of a medicinal ointment or drug.” Chrestos meant that the drug was “fit for use, mild and pleasant.” A chrestologia was “a smooth talker” who could get you to pay him for dose of man’s medicinal remedies. Chresis was “the sexual use of a woman,” an alleged benefit of the aphrodisiacs of old. To chrematizo was to transact business and chrema was the money or riches earned from the enterprise. Chrezo was the “habit forming nature” of the drugs that led to the riches. Christianos, transliterated “Christian” would therefore be the source of this wealth and the victim of the drugs. Christos, transliterated “Christ” would have been the one who was drugged. Chrio would

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be the man-made cures themselves. Reversed, the first two letters are Rx, the symbol emblazoned on every drugstore the world over. The chrio were dispensed by a pharmacia. Today we call druggists “pharmacists” and their businesses “pharmacies.” So that’s why Loukas didn’t use chrio, christos, or Christianos, and why we shouldn’t either. Now I’ll admit that if you pull out your Strong’s Concordance and look up “Christos” you’ll read that “the name translated as Christ appears 569 times.” But that’s not true. It’s not Dr. Strong’s fault. He prepared his concordance a century before the 70 pre-Constantine manuscripts were discovered. So He didn’t know that Christos wasn’t written out once, much less 569 times. Strong’s goes on to list as the definition of Christos: “Christ was the Messiah, the Son of God.” That is how the transliteration of a nonexistent word became the Ma’aseyah’s last name. Now that we know better, it would be much more appropriate and accurate to say Yahowsha’ is the Ma’aseyah, transliterating the title. There is no excuse for Christ or Christian. They are insulting and derogatory. Yahowsha’s next line in Hebrew was central to his message. In Greek, however it isn’t necessarily so. “…to bring good news (euaggelizo – from eu, to be well and act well; and aggello, messenger or envoy)…” (Loukas / Luke 4:18) Yahowsha’s message, like that of Yahowah, wasn’t always good. God has issued a lot of warnings – all of which are bad news. This notion that God loves everyone and wants to save every soul just isn’t true. So once again the Hebrew was precisely accurate while the Greek was only marginally so. The Hebrew says: “to bring and proclaim news (basar – to reveal tidings and announce a message).” But the difference gets far worse if you rely upon the KJV, or most other English translations. Their authors replaced “euaggelizo – bring good news” with a pagan term: “Gospel.” And yet “Gospel: is not a translation or transliteration of euaggelizo.” It’s an errant replacement. The term is Germanic, meaning “Gott’s spell.” Gott was the Germanic sun god from whom the English word “God” was derived. And spells are something that Satan casts, not something Yahowah does. So once again, the politicized religious clerics who brought us the King James Bible copyedited Yahowsha’s testimony, changing it. And by doing so, they have deceived billions. If not for the positive aspects of “eu – healing and beneficial,” the compound term euaggelizo would have been an apt and descriptive translation of basar. Aggelos infers that message and messenger are one, that Yahowsha’ is actually the living embodiment of Yahowah’s Towrah. Moverover, Yahowsha’s sacrifice makes us well by removing sin from our souls. When this is done, we are able to 35

act better, and prosper. So the good news is that Yahowah brought our redemption with Him to save us by healing us. The bad news is that men have helped Satan co-opt Yahowah’s message and corrupt Yahowsha’s testimony. There is no “Gospel of Jesus Christ.” Its every word is a lie. If you recall, the next thing Yahowah revealed was that His message was directed “to the unpretentious and sincere, to the responsive who answer the call (‘anaw – to those who are straightforward and recognize they need help, who are thoughtful and open to receiving a truthful witness).” By comparison then, Loukas’s translation of Yahowsha’s testimony, “to the needy (ptochos – poor, those reduced to beggary, the destitute, lowly, afflicted, helpless, and powerless),” (Loukas / Luke 4:18) misses many of the key insights associated with ‘anaw and its parent ‘anah. While we all need Yahowah’s message, only a select few are responsive and answer His call. Loukas’s next citation of Yahowsha’s declaration is a reasonably good match for the Hebrew text of Yasha’Yahuw. “He has set Me apart and sent Me forth (apostello – to send for a particular purpose; to send word; to dismiss and liberate)….” Here, Yahowah said: “He sent Me out (shalach – He reached out, extending Himself through Me).” Apostello, as a compound of apo and stello, where apo means “separation of a part from the whole.” Apo can infer “a physical separation in space or a temporal separation in time.” Stello conveys: “to equip or prepare oneself for use so as to bring others closer together.” Stello can mean “to depart, to remove, or withdraw oneself.” It is, therefore, an accurate rendition of shalach, and of Yahowsha’s relationship to Yahowah. This is what I have come to know and have been trying to say ever since I discovered that qodesh means “set apart,” not “holy.” Yahowsha’, the Qodesh Qodesh, and the Set-Apart Spirit, the Ruwach Qodesh, are not separate personalities, persons, or different consciousnesses. They are part of Yahowah, separated from the whole which comprises God. Yahowsha’ and the Set-Apart Spirit are not all of God—they are a part of God that He prepared and equipped as set-apart messengers to minister to our needs. That is why Yahowsha’ said, “The Father is greater than the Son.” This means there is no “Trinity.” God does not exist as three persons. Yahowah is one. Yahowah manifest Himself as Yahowsha’ by setting part of Himself apart in space-time. He became the Towrah in the flesh, God with us (Immanu’el), God existing as man (‘Yshayah’el). The Hebrew word apo-stello replaced is shalach. Shalach tells us that Yahowah “reached out, stretched out, and extended” Himself, “sending”

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Yahowsha’ “away to deliver restored health to the needy.” Apostello explains how He did it. Unfortunately at this point, Loukas’s hearsay rendition of the public pronouncement in Greek bears only passing resemblance to what Yahowsha’ recited from Yasha’yahuw: “…to cure, heal, and make whole (iaomai – to restore to health) the shattered and broken (suntribo kardia – bruised of heart, thought, feeling, and mind),…” (Loukas / Luke 4:18) As a reminder, the Hebrew text reads: “to (la) encourage and clothe (chabash – to lead, enliven, and hearten), therefore (la – accordingly), the crushed emotionally and broken hearted (shabar leb – those who are suffering and hurting inside),....” So while suntribo kardia and shabar leb are quite similar, iaomai and chabash are worlds apart. Should you be wondering why precision is so important, understand that during His next public address, Yahowsha’ told His audience during the Teaching on the Mount that even the smallest parts of the letters which comprise the words found in the Towrah and Prophets would remain unchanged. When it comes to His words, God is precise, so we are not at liberty to shade His testimony or paraphrase it. Moving on to the next clause, kerusso is a reasonably good term, but yet it is a pale shadow of qara’, one of Scripture’s most revealing words. This known, Loukas wrote: “to proclaim, preach, persuade, and publish (kerusso – to herald with authority in an official capacity) release from bondage and imprisonment, freedom and a pardon (aphesis – forgiveness, liberty, and deliverance) for those fixed in time and place (en) that are broken and separated (thrauo – crushed, and bruised), to the captives (aichmalotos – from aichme, meaning spear),…” (Loukas / Luke 4:18) And Yahowsha’ actually read: “to (la) call out to, to meet, to read to, and to invite (qara’ – to greet, to welcome, to recite to, and to summon) those taken captive (shabah – those who are captured and plundered under the control of another) to freedom and liberty (darowr),....” The Greek aphesis is similar to the Hebrew darowr. In both languages we’re talking about releasing people from bondage, freeing and liberating souls. The message is redemption, not atonement, a pardon and not just covering over sin. In both Hebrew and Greek, the word for “captive” implies that the person has been taken prisoner by force. While we are engaged in spiritual warfare with the weapons being words, both truthful and deceitful, Satan’s associates are not opposed to physically enslaving the masses if it adds to their bottom line or to their power. In fact, the master/slave scenario that is brought on and maintained

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by war, is the essence of Satan’s ambition as well as symptomatic of the approaching New World Order. If you want out, Yahowsha’ holds the key. To make it appear as if Yahowsha’ were a fool who couldn’t even read, as I mentioned previously, almost a thousand years ago, self-serving rabbis erased “to release from darkness” from the Masoretic Text. They never dreamed that a lone lamb would lead a young Muslim boy into a cave containing scrolls that predated theirs by more than 1,200 years. But when it happened, the Masoretes became the brunt of their own joke. So, with the copyedit removed, we know that Yahowsha’ read: “to release from darkness (la paqah ‘ophel – to bring into the light and provide a way to the Light for) those who are oppressed (‘acar – those who are bound and imprisoned, those who are obligated to make vows and join in or endure sanctions),....” That is not to say, however, that Loukas’s translation of Yahowsha’s citation was completely accurate. He has the Ma’aseyah saying: “…and to restore sight (anablepsis – to enable people to look up again, to behold, to beware, to regard and to perceive) for those with opaque and blurred vision (tuphlos – blindness, clouded judgment, with an inflated and self-reliant attitude),…” While tuphlos may explain the rabbi’s problem, it isn’t even remotely akin to ‘acar in meaning. Tuphlos is based upon tuphoo, denoting: “to be lifted up with pride, insultingly contemptuous in speech and conduct.” As such, it is very similar in meaning to the Hebrew rab, the basis of rabbi. These religious men were “rendered foolish,” even “stupid” by their own “arrogance.” If there were ever a case of the blind leading the vision impaired, these boys fit the bill. If you’d like verification that Medieval Jewish religious leaders purposefully altered Yahowah’s revelation to deceive their brethren into believing that Yahowsha’ was not the Ma’aseyah, purchase a copy of the Tanakh translated from the Dead Sea Scrolls. Most italicize discrepancies between the 2,200-yearold Qumran manuscripts and the Masoretic text. Compare what you read with any English bible. In case you are wondering, the Masoretes were medieval European Jews and considered themselves “Masters of the Biblical Text.” In their view “the Bible text should continually evolve,” and “changes were justified to preserve the accuracy of their traditions.” These “traditions” would be rabbinical and thus not Scriptural. The most highly regarded Masoretic codex was pointed (vocalized with the addition of vowels) by Rabbi Jocob ben Hayyim ibn-Adoniyah in 1525 CE. (That’s quite a name. “Ibn” is Arabic, suggesting Islamic influence and “Adoniyah” means “Master of Yah.”) All across Europe, older parchments were

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soon altered to match the Rabbi’s “newly authorized book,” now referred to as the “Received Evolutionary European Traditional Text.” The first known scribe to complete a manuscript of the entire Tanakh in masorah fashion was Aaron ben Moses ben-Asher in 930 CE. He lived in Tiberias, the Muslim controlled Roman town overlooking the Sea of Galilee. No copies of his manuscript exist. But Samuel ben Jacob, an 11th century Jew, living in Islamic Egypt, claims that his codex’s “consonants, vowels, punctuation, and annotations” were derived from a manuscript that Aaron ben Moses ben-Asher had “checked and corrected per tradition.” From the 11th century on we’re told by the Jewish Publication Society that the “mastery of masorah vanished” and that “scribes without understanding multiplied inconsistencies and errors.” The JPS also reports that “Samuel’s Bible contained 60,000 marginal notes on the text including more than a thousand divergences between the consonantal text and reading traditions. Samuel missed or let stand hundreds of errors.” But, this is good news scholars say: “It’s a long way from perfection but it is close to ideal when compared to the situation in most later medieval manuscripts.” Samuel’s text was kept out of circulation and was unknown until 1840 CE when a manuscript collector announced that he had it in his possession, calling it the “Leningrad Codex.” This suggests that the KJV, the defacto basis of the NIV, SV, and NASB, was itself based upon the Latin Vulgate, a translation of the Septuagint Greek translation of the Hebrew, as the existing Masoretic manuscripts were riddled with errors. Forget for a moment that masorah, vocalizing supposed consonants to form words, is a matter of opinion, but note that the opinions of the earliest Masoretes were shaped by the fact they lived in the heart of Satan’s Islam. The Masoretes were committed to advancing Rabbinical Talmudic Traditions and to denying Yahowsha’ as Ma’aseyah. And that is why I use the Dead Sea Scroll’s Bible to check their work. And what I’ve found is alarming. The 11th century CE Masoretic differs from the 2nd century BCE Qumran Scrolls by 16%. One out of every 6 words is different. Many of these variances are significant and clearly purposeful. When and if your pastor or priest holds up their English translation of a Latin translation of a Greek translation of Hebrew Scripture by way of the Masoretic and claims it to be “the inerrant word of God,” laugh at them and then leave. And then go to work. For truth, we have to go to the word roots as they are preserved in the Dead Sea Scrolls. With the help of copious Hebrew dictionaries and lots of time we can find sufficient truth to know Yahowah. But we must be careful not to aggravate lies by claiming that which is untrue.

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The situation is far worse with the Greek. The best 1st, 2nd, and 3rd century CE manuscripts differ between themselves and with what’s called the Received Text, by more than twenty percent—one in five words. And since there is no English translation based upon the pre-Constantine manuscripts or any Greek dictionaries tied to them, what we now possess has been filtered through the hands of men with religious agendas. And of course beyond that, neither Loukas’s nor Marcus’s testimony is reliable and all of Paul’s letters are poison. So here’s the bottom line: if you want to understand Scripture you have to work at it in harmony with the Spirit using all the tools at our disposal to observe Yahowah’s testimony as it was revealed in Hebrew. Returning to Loukas / Luke’s translated approximation of Yahowsha’s first Scripture reading, we find that after telling us that He was here to restore our sight so that we could see Him, we Yahowsha’ is quoted as saying: “…and to herald the approved, propitious, and acceptable (dektos) year of ΚΣ (a placeholder for Yahowah).’” By way of comparison, this is what Yahowsha’ actually said at the conclusion of His reading: “and to call out and offer an invitation to (la qara’ – to issue a summons to be welcomed and meet while proclaiming) the acceptable and favored (ratsown – to the most pleasing and enjoyable, fortuitous and accepting) year (shanah – time of change and renewal) of (la – according to and concerning) Yahowah (hwhy),...” Once again, dektos is a fine word, but when it comes to words they don’t come any finer than qara’ – the basis of Miqra’ – the title of Yahowah’s path to eternal life, to perfection, and to His home. And even then, in the text Yahowsha’ read, qara’ was buttressed by ratsown to explain the very purpose of the Yowbel. Then Loukas reports: “He closed the scroll and gave it to the subordinate minister (huperetes – official) and sat down. The eyes of all who were in the synagogue were fastened on him. And He said to them, ‘This day this Scripture (Graphe – Writing) is confirmed, completed, and fulfilled (pleroo – made replete, satisfied, executed, verified, and accomplished) in your hearing.” (Loukas / Luke 4:19-21) Yahowsha’ announced the importance of the Yowbel year. It would be the propitious year that would make us acceptable. The Ma’aseyah was here to favor us with redemption. Having read the prophecy regarding Himself in first person, “the eyes of all who were in the synagogue were fastened on him. And He said to them, ‘This day this Scripture Writing is satisfied, executed, verified, accomplished, completed, and fulfilled in your hearing.” Yahowsha’ was the one Yahowah through

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Yasha’yahuw had predicted. He was the Ma’aseyah come to save us from ourselves. What He did not say was also important. Yahowsha’ did not finish the prophetic verse because the rest of the passage was not yet fulfilled in their hearing. The concluding line of the 2nd verse of the 61st chapter reads: “...even (wa) the day (yowm) of punishment (naqam – of the justified payment for crimes that should not have been committed) of (la – concerning) God (‘elohy – the Almighty) to comfort and to change (la nacham – to console and to alter the perceptions, perspective, mindset, and attitude of) all (kol) who are sorry (‘abel – who grieve and are remorseful).” (Yasha’yahuw / Yahowah Saves / Isaiah 61:2) This would occur three years hence on Pesach and Matsah in the Yowbel Year of 4000 Yah. Yahowsha’ would accept our punishment to pay for the crimes we have committed to transform us so that we would be able to live forever with Him. Had the rabbis in attendance this Sabbath morn recognized the significance of where He stopped reciting, rather than struggle to retain their privilege and power, the Jews would not have opposed Him, nor would they have been subsequently dispersed and despised for two millennia. Most everything we need to know about life is either in this presentation or in the preamble to it. Yahowsha’ began, as do all worthy leaders, setting a good example long before He spoke. For thirty years He observed the Towrah, establishing the example we could follow. Further, He was nourished, clothed, protected, supported, encouraged, and educated in a loving family environment, under the compassionate hands of a father and a mother. Throughout his youth, Yahowsha’ and His family studied the Towrah, and they observed the Shabat and the Miqra’ey. As a young man, Yahowsha’ earned a living. He had a real job building things, not destroying them. He never asked for nor collected a tithe for Himself, or any form of government or religious assistance. And he never wore religious garb. Yahowsha’ prepared for His battle before He engaged. He was an adult, fully immersed in the Spirit and Scriptures when He began, publicly acknowledging His purpose. His first order of business was to confront Satan, His and our enemy. He understood the Adversary as we must, and He prevailed by relying upon Scripture. His weapon was the Word. Truth. It was, is, and will always be more effective than bullets or bombs. The world is in a mess today primarily because we don’t understand, we don’t expose, nor do we condemn the false prophets who surround us. Far too few people have followed Yahowsha’s example. Very few observe His Towrah. And as a result, perhaps as few as one in a million know Yahowah and have engaged in a relationship with Him by acting upon the terms

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and conditions of the Covenant. For the most part, we are too apathetic, ignorant, irrational, misguided, and tolerant to engage. Yahowsha’ was immersed in Yahowah’s Spirit, just as we must be. Scripture apart from the Spirit isn’t nearly as enlightening. The Word lives through the Spirit and so do our souls. It is a fool’s folly to engage in battle without one’s shield and sword—the Spirit is our shield and the Word is our sword. It was said of Yahowsha’ what should be said of us: we are anointed in the Spirit, and as is our custom we observe the Sabbath by communing with people and sharing the Scriptures. Observing the Sabbath, not Sunday, Yahowsha’ met with people. He did not go to church. He was not religious. He was not political. He was not a member of anything other than Yahowah’s Covenant Family. He was about His Father’s business. He was intolerant of false teachings and teachers while at the same time compassionate toward those who were victimized by religion and politics. In addition to being a good example, Yahowsha’ was a witness. He told people who He was, whom He knew, and upon whom He relied. His words and the Word were the same. He healed people with them, opened their eyes, restored them, liberated them, and established them. Yahowsha’s ministry and mission were rooted in the Towrah and its Covenant. Everything He did fulfilled and affirmed that which had been written. He was therefore the living embodiment of the Word. It is the example we should aspire to. Understand the real meaning behind the Beryth / Covenant, the Miqra’ey / Invitations to Meet God, and the Yowbel / Yah’s Lamb will live to serve you. There were five items on Yahowsha’s mission statement. In His first public pronouncement, the Ma’aseyah told us that He came: 1) to proclaim the way to restoration; 2) to redeem us so that we might live; 3) to enable us to see Him and the way to Him; 4) to liberate people from bondage so that we would be free to choose; and 5) to fulfill the Scriptures, establishing a prophetic explanation and timeline based upon prophecy, the Miqra’ey, and the Yowbel. First and foremost we must seek to know Yahowah through His Towrah. We must be restored to fellowship by engaging in the terms and conditions of the Covenant. And we must walk to God along the path that He provided during the Yowbel – the way of the Invitations to be Called Out and to Meet with God. Our corruptible nature has to be healed and permanently repaired. Our eyes must be opened. We must be liberated from the dungeons of deception and freed to choose our Savior.

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By connecting the Yahowah’s promise to Yahowsha’s testimony, the prophecy to its fulfillment, the Word to its embodiment, we have confirmed that Yahowsha’ was the Yowbel – Yah’s Lamb – sent to redeem us from darkness. LE: YY 01-17-13

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Yada’ Yah Book 2: Invitations to Meet God …Walking to Yahowah

11 Miqra’ey – Invitations to Meet God

Yahowah’s Appointment Schedule… God’s children are asked to attend seven annual meetings with their Heavenly Father. Spread out over the course of seven months, these family gatherings serve as prophetic signposts, dating, explaining, and facilitating the path to Yahowah’s home. The Miqra’ey work as a cohesive whole, serving as God’s seven-step plan to perfect and reconcile us so that we can live with Him. To properly date these meetings with God, we must recognize that during the nearly 6,000 years of human history prior to mechanization, new moons were used to designate the first day of each new month. It was the best way to keep time, and it worked no matter where someone lived. Then, to adjust the lunar method of reckoning time with the solar year, Yahowah called the first month of His annual calendar “Abyb.” The word describes the formation of young barley ears, the first grain to form in the Spring in Yisra’el. Yahowah’s year thus began as the first crescent moon emerged after the formation of barley kernels. For all practical purposes, that is the new moon closest to the vernal equinox, around March 20th each year. The annual journey from human oppression to the Promised Land, and to camping out with God, begins on the fourteenth day of Abyb with Pesach / Passover—which means that it always occurs on the brightly lit nights of a full moon. This is immediately followed by Matsah / Unleavened Bread and Bikuwrym / FirstFruits, transpiring over the course of three successive days. We become immortal on Passover, freeing us from the consequence of sin which is death. We are redeemed on Unleavened Bread, where a ransom is paid to deliver us from the penalty of sin—which is separation from God. The result, at least for those who observe these appointments with Yah, is a FirstFruits harvest of souls. It is God’s gift to us, whereby the purified and ransomed once reborn Spiritually rise up and come into the presence of our Heavenly Father.

Seven sevens later, at the Mow’ed Miqra’ / Called-Out Assembly Meeting of Shabuwa’ / Seven Sabbaths, a grand party is held where everyone is invited regardless of race, sex, age, geographic location, religion, or social status. Those who have answered the summons, and who are the beneficiaries of Pesach, Matsah, and Bikuwrym are enveloped in Yahowah’s Set-Apart Spirit, enlightening and empowering us to become witnesses to the other guests, and then to the world. On the first day of the seventh month, on the Mow’ed Miqra’ of Taruw’ah / Trumpets, Yahowah’s Spirit-filled troubadours are called to signal a warning and to shout for joy. The blaring proclamation is to those who are unaware of these meetings, and do not know that attendance at the next one, Yowm Kippurym, is a life or death decision. And the joyous music is in hopeful anticipation that many will answer each new invitation, and enjoy God’s company—now and forever. Ten days later, on the Day of Reconciliations, all humankind is given a choice. We can come into the presence of our Spiritual Mother and be completely reconciled into Yahowah’s family, living eternally with our Heavenly Father in His home. Or, we can choose not to attend the meeting, or simply ignore the summons. The consequence, according to the Creator and turned Judge, is that upon their death, such individuals will have their souls, or consciousness, diminished to the point of nonexistence. The message is simple and fair: if you do not value God sufficiently to answer His call to life, He will respond in kind—and death will be the end of your existence. The desired result of Yahowah’s seven-step plan of salvation occurs five days later on the Called-Out Assembly Meeting of Sukah / Shelters. This Festival Feast known as “Tabernacles” and “Tents,” is a time where we get to campout with God. It depicts eternal life with our Heavenly Father in His home. Consistent with Yahowah’s plan of six, representing mankind, in addition to God who is one, yielding a perfect result, as denoted by seven, there are six steps in the Scriptural plan of salvation which lead to a time of perfect companionship with our Creator. And so it will be, after six thousand years of struggle and strife, humankind will spend the Millennial Sabbath with Yahowah, on planet Earth restored to resemble the Garden of Eden. So by way of review, the first three Miqra’ey / Invitations to be Called-Out and Meet with God, Pesach / Passover, Matsah / Unleavened Bread, and Bikuwrym / FirstFruits, occur over three successive days in the Spring: on the 14th, 15th, and 16th day of the lunar month of Abyb (sometimes called Nisan and transliterated Abib or Aviv). During them, we are to eat lamb with bitter herbs, consume bread without yeast for seven days, and drink wine—all in remembrance of Yahowah’s provision—His gifts of eternal life, redemption, and adoption. And

as with every Festival Feast, we should use these opportunities to read God’s Word—especially those portions directly attributable to the events we are celebrating—in this case, Yahowsha’s Passover sacrifice, His Unleavened Bread separation, and His FirstFruits return. The first three Miqra’ey were fulfilled, played out in human history, by the Ma’aseyah Yahowsha’. He ate Passover with His disciples after sundown on Thursday, March 31st, 33 CE. He served as the Passover Lamb on Friday, Abyb 14, 4000, which was April 1st, 33 CE on our pagan calendar. He fulfilled the promise of Unleavened Bread, removing the penalty of sin from our souls, the following day on the Sabbath of Abyb 15, 4000, which we know as Saturday, April 2nd, 33 CE. And Yahowsha’s soul was freed from She’owl and reunited with Yahowah’s Spirit in celebration of FirstFruits on Abyb 16th, 4000. It was April 3rd, 33 CE. Seven times seven days after Bikuwrym, we are invited to attend the Festival of Seven Sabbaths, referred to as Pentecost in Greek for “Fifty.” It was fulfilled on schedule on Sivan 6, 4000, May 22nd, 33 CE, when the Spirit came upon the ekklesia/called-out assembly. It is the only Feast where the diet is varied and bread with yeast is designated. In the Fall, on the 1st, 10th, and 15th day of Ethanim (renamed Tishri), the seventh lunar month, Yahowah reminds us to meet with Him and celebrate the prophetic Miqra’ey of Taruw’ah / Trumpets, Yowm Kippurym / Reconciliations, and Sukah / Shelters. They foretell the day the souls of Yisra’el and Yahuwdym will be harvested by Yahowsha’ (known to the Christians who will miss it as the “Rapture”), the day Yahowsha’ will return in power and glory (Ethanim 10, 6000 which will occur at sunset on October 2nd, 2033), and the beginning of the Millennial Sabbath (Ethanim 15, 6000, which is the Sabbath of October 7th-8th, 2033). It represents the time when Yahowah will campout with humankind for one thousand years. Here are the dates Yahowah established for His annual meetings with His family: Passover / Pesach Unleavened Bread / Matsah FirstFruits / Bikuwrym Seven Sevens / Shabuwa’ Trumpets / Taruw’ah Reconciliations / Kippurym Tabernacles / Sukah

Abyb – First Month Abyb – First Month Abyb – First Month 49 days from Bikuwrym Ethanim – Seventh Month Ethanim – Seventh Month Ethanim – Seventh Month

14 (starts twilight of 13th) 15 (lasts seven days) 16 1 10 15

Before we apply Yahowah’s formula to predict the initiation of future years, and then superimpose God’s Appointment Meetings on man’s pagan calendar, there are some things you should know. First, the Romans salted Yisra’el following the Rabbi Akiba’s feigned Messianic uprising in 133 CE, effectively destroying native crops such as the barley Yahowah asked His people to use to establish the inception of each new year. And yet, while we no longer possess the same variety of barley, we know that other Middle Eastern strains ripen within weeks of the vernal equinox each Spring. Second, weather patterns have changed appreciably, and have vacillated considerably since these instructions were given to Moseh 3,400 years ago. Therefore, even if we had the proper seed, there is no assurance that barley would bud at precisely the same time. Further, such an indicator would only allow us to establish each new year at the initiation of that year, as this is an observed mechanism, not necessarily a predictive one. The most difficult challenge afforded those who attempt to determine future Miqra’ey dates is that Scripture does not specify a reliable methodology for determining the first day of a new month. Using Scripture as our sole source of instruction, all we have to work with beyond being told that the moon’s reflected light is to be used to establish the mow’ed/dates, is that the process begins when the moon is chodesh/renewed. That, however, could mean the precise moment the moon begins to reflect the sun’s light, and thus initiates a waxing crescent, or when that initial sliver is first visible from earth. If it is the later, no instructions were given as to when or where the new moon was to be observed, how large a crescent was required for it to qualify, or what to do in situations when the sky was overcast. Psalm 81:4 reads: “Blow (taqa’ – clap, sound, strike, or blast an instrument or horn) in (ba – on, with, and during) the (ha) new moon (chodesh); trumpet a ram’s horn (showphar) in (ba – on, with, and during) the (ha) full moon (kece’ – also translated new moon, first of the month, and throne, but from kacah – to cover, conceal, and hide) on (la) the day (yowm) of our festival feast (chag).” While the use of kacah conveys an important Spiritual truth (that of how our Spiritual Mother’s Garment of Light conceals our sins), by including it, and by not specifying the where, what, and when of the chodesh/renewed moon, the verse cannot be used in support of the traditional observational method. Moreover, in First Samuel 20:5, Dowd, whom we know as David, tells Yahowchanan, known as Jonathan: “Behold (hineh – pay attention), tomorrow (mahar – the next day) is a time of renewal or new month (chodesh) celebration (chag)...”, meaning that the new/renewed moon was predicted rather than observed.

My conclusion based upon the whole of Scripture is that God demands perfection of Himself, and thus He deploys an exacting method of determining the dates of His Called-Out Assembly Meetings. As a result, in our charts, we have provided our readers with the most precise method of determining a new moon based upon this thought. Using this methodology, a month begins with the first full day, designated by the precise moment of sunset, in which the moon has already begun to renew—even if this occurs a minute before sundown. God, however, requires very little from us, other than that we prioritize our relationship with Him, come to know Him, trust Him, and rely upon Him as He has given us this opportunity through His Towrah / Teaching. And since He has provided so much information and instruction regarding so many things, when there is an omission of detail regarding something, such as the specific day a new month begins, it is only reasonable to assume that we don’t need to be perfect to please our Heavenly Father in this regard. Said another way, we will not be held accountable for failing to determine a date which is not clearly designated in the Word. This difference between God’s standard, and His expectation of us, as it relates to the precise day we are to observe Passover, is by design. The Miqra’ey are not rituals, but instead festivals established to prepare us to celebrate our familial relationship with our Heavenly Father. Their every word is prophetic, and their every symbol is a metaphor, predicting and illuminating the path home. Simply stated, it is more important to understand them, to rely upon them, to take comfort in them, to relax and enjoy them in that God has already done all of the work, than it is for us to precisely re-enact them. Speaking of the difficulty of setting dates, Scripture tells us that the sun and moon will be darkened during the last half of the Tribulation. This indicates that apart from astrological prognostications, determining the exact time the final Miqra’ey will be fulfilled by way of observation, won’t be possible. During the process of calculating future Miqra’ey, we compared our conclusions to those posted by several religious organizations and discovered an interesting trend. Discrepancies, or differences which couldn’t be explained simply by determining when the emerging sliver of a new moon would be observable at twilight, were directly related to Rabbis altering the start of a month to keep the special Sabbath of Yowm Kippurym from ever falling on a Friday (which begins on Thursday evening) or a Sunday (commencing on Saturday at sunset)—ostensibly to avoid either successive Sabbaths or any correlation with Islam (Friday) or Christianity (Sunday). In that the Rabbinical gerrymandering is contrary to Yahowah’s Scriptural directions, we can say with great confidence that the Jewish religious sites are often wrong between now and when Yahowah returns.

We have elected to present the date each Miqra’ commences, as opposed to posting when they will conclude. The reason for doing so is twofold. First, by the time we awake on the “day” of the Assembly, it is already half over. And second, Scripture suggests that the inception of each Miqra’ is especially important. For example, the first Passover, that of the Exodus from Egypt, was observed at night. The only night associated with Pesach commences immediately after sundown. Moreover, Yahowsha’ ate Passover with His disciples just after the sun set on the thirteenth day, enabling Him to serve as the Passover Lamb on the fourteenth. We also know that Yahowsha’s Matsah sacrifice began at sundown on the cusp of the Miqra’. His fulfillment of Bikuwrym likewise, occurred long before the sun rose on the sixteenth day. In similar fashion, Scripture indicates that Yahowah’s return will occur at sunset on Yowm Kippurym, which means at the initiation of the Assembly Meeting, not at its midpoint or conclusion. Lastly, there is no Scriptural significance of any kind to Abyb 1, the first day of the new year. However, all of the data required to establish the dates of the first four Miqra’ey are derived from Abyb 1, which is the only reason it is listed in the following charts. The first day of the seventh month, known as Ethanim or Tishri 1, is listed for the same reason, in that it is used to determine the dates of the final three Miqra’ey, with Taruw’ah actually falling on this date. We do not claim to be inerrant, only of desiring to provide you with information you can use to become right with Yah. But since so many people have recently come to realize that Yahowah’s Miqra’ey / Called-Out Assemblies Meetings as they are described in the Towrah form the basis of our salvation, presenting God’s narrow and unpopular path home, we are motivated to provide our Heavenly Father’s children with our best estimates of when we have been invited to appear. These Called-Out Assembly Meeting dates are as follows:

Miqra’ey Calendars Observations: All data is based on the coordinates of the Temple Mount in Jerusalem, Israel: Latitude 31°46'41.87"N Longitude 35°14'7.78"E. Dates: Scriptural days begin at sunset and continue through the following sunset, and do not run from midnight to midnight as is our current custom. Therefore, our conversion to the Gregorian calendar date reflects the day of the sunset which initiates the complete Miqra’. For example, if Matsah is shown to commence on April 2nd then the Called-Out Assembly begins at sunset on April 2nd, and continues to sunset on April 3rd.

While there is no Scriptural significance to the 1st of Abyb, we have elected to include it in our presentation because the moon’s condition on this date determines when we observe each of the first four Miqra’ey. In this regard, when Abyb 1 is displayed twice, two new moons are potential candidates. Dates from other calendar sources are only displayed alongside the new moon with which they coincide. Times: All times are presented in military format (0:00 – 23:59). Italics indicate that daylight savings is in effect, making Israel’s timezone GMT+3. Times in plain type are GMT+2. Times displayed in the linked images are GMT (Greenwich Mean Time), also known as UST (Universal Standard Time). For example: 1:30 PM GMT would be listed as 13:30 on the moon phase images, which is 15:30 Standard Time in Jerusalem, and 16:30 if still under DST. Astronomical New Moon: An Astronomical New Moon is in conjunction, which is to say that the side which is visible from the Earth is in complete shadow. It is the exact time the moon ceases waning (losing reflected light). For our purposes, the ANM begins the moment the moon begins waxing (becoming illuminated). Sunset: Designated as when the sun is more than 18 degrees below an ideal horizon. This is when it is perceived to have set due to the curvature of the sun’s rays through the atmosphere. Visibility: This is the portion of the moon’s surface reflecting light from the sun. A full moon has 100% visibility. This value does not take visibility from the Earth into consideration. So, positive visibility is specified even when the moon is below the horizon. Age: This reflects the number of days which have passed between the astronomical new moon and the sunset for that day. Elevation: This designates the angle above the horizon the center of the moon appears at sunset. The elevation at moonset is by definition 0°. Moonset: This is said to occur when the moon is more than 18 degrees below an ideal horizon. Viewable: This figure quantifies the number of hours and minutes between sunset and moonset. It provides a good perspective on how much time a witness has to observe the first sliver of a new moon. Be aware, however, that the actual

practical viewable time is always less than this value, especially when the moon’s setting is close to that of the sun as is the case with most new moons. Astronomical: This precise method of dating designates Miqra’ey dates based upon the moment the moon is renewed each lunar month and begins waxing, regardless of whether this emerging sliver can actually be seen from Earth. Observational: Miqra’ey dates listed under this format use the traditional method of beginning a new month when the first sliver of a new moon is likely to be observed at sunset. Our forecasts in this regard use the Temple Mount as the vantage point but do not take into consideration weather or atmospheric conditions. As a result, many of these observation estimates will be errant due to under- or overestimating the effects these conditions may have on the visibility. Other Calendar Resources: We have listed other resources which provide additional dates for your consideration and comparison. When information from any resource is not included, it is because they have not provided those data for that timeframe. Hebcal.com: This popular Jewish religious site follows the mathematical formula derived by Rabbi Maimonides and other rabbinical traditions for setting what they call the “Jewish holidays.” They add many dates which are not designated in Scripture, label Unleavened Bread/Matsah as Passover/Pecach, do not acknowledge FirstFruits/Bikuwrym, consistently err in their dating of Sevens/Shabuwa’, list Trumpets/Taruw’ah under its Babylonian designation of Rosh Hashanah, and artificially alter the date of Reconciliations/Yowm Kippurym to keep it from falling on a Friday or Sunday (shown as sunset on Thursday and Saturday on our charts). Paleotimes.org: This unaffiliated site provides estimates for the Called-Out Assembly dates through 2019. Karaite-Korner.org: The Karaite site evaluates barley grains in Israel to determine when they are Abyb. They observe and post sightings of the first visible moon slivers they witness in Jerusalem and other areas around the world. While they do forecast dates a year or so out, using this method they are only able to establish dates for the current Spring or Fall Miqra’ey.

2004 Wed Apr 07,2004 01:00 Sun Mar 21,2004 00:42 Sun Mar 21,2004 17:51

Daylight Savings: Astronomical New Moon: Day’s Sunset : Abib/Aviv/Nisan 1

Sunset:

Visibility:

Age:

Wed Sep 22,2004 01:00 Tue Sep 14,2004 17:30 Tue Sep 14,2004 18:46

Elevation:

Moonset:

Visibility:

Viewable:

Sun Mar 21,2004 17:51

17:51

0.6096%

0.71

06° 59' 55"

18:26

0.6465%

00:35

Mon Mar 22,2004 17:52

17:52

3.1124%

1.72

18° 39' 05"

19:24

3.3378%

01:32

Ethanim/Tishri 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Tue Sep 14,2004 18:46

18:46

0.0868%

0.05

01° 59' 58"

18:56

0.0874%

00:10

Wed Sep 15,2004 18:45

18:45

1.2996%

1.05

08° 04' 45"

19:25

1.3663%

00:40

Thu Sep 16,2004 18:43

18:43

4.8231%

2.05

14° 06' 57"

19:54

5.0564%

01:11

Abyb 1 Ethanim 1 Miqra'ey Pecach Matsah Bikuwrym Shabuwa' Taruw'ah Kippurym Sukah

Sun, Mar 21 Tue, Sep 14 Astronomical Sat, Apr 03 Sun, Apr 04 Mon, Apr 05 Mon, May 24 Tue, Sep 14 Thu, Sep 23 Tue, Sep 28

Mon, Mar 22 Wed, Sep 15 Observational Sun, Apr 04 Mon, Apr 05 Tue, Apr 06 Tue, May 25 Wed, Sep 15 Fri, Sep 24 Wed, Sep 29

Mon, Mar 22 Wed, Sep 15 Hebcal.com Mon, Apr 05 Tue, May 25 Wed, Sep 15 Fri, Sep 24 Wed, Sep 29

Sun, Mar 21 Wed, Sep 15 Paleotimes.org Sat, Apr 03 Sun, Apr 04 Mon, Apr 05 Mon, May 24 Wed, Sep 15 Fri, Sep 24 Wed, Sep 29

Mon, Mar 22 17:57 Wed, Sep 15 19:05 Karaite-Korner.org Sun, Apr 04 Mon, Apr 05 Tue, Apr 06 Tue, May 25 Wed, Sep 15 Fri, Sep 24 Wed, Sep 29

2005 Fri Apr 01,2005 01:00 Thu Mar 10,2005 11:11 Thu Mar 10,2005 17:44

Daylight Savings: Astronomical New Moon: Day’s Sunset :

Age:

Sun Oct 09,2005 01:00 Mon Oct 03,2005 13:28 Mon Oct 03,2005 18:22

Abib/Aviv/Nisan 1

Sunset:

Visibility:

Elevation:

Moonset:

Visibility:

Viewable:

Thu Mar 10,2005 17:44

17:44

0.1514%

0.27

02° 01' 16"

17:55

0.1569%

00:00

Fri Mar 11,2005 17:44

17:44

2.1788%

1.27

15° 25' 31"

19:01

2.3586%

01:17

Sat Mar 12,2005 17:43

17:43

6.6175%

2.27

28° 17' 31"

20:05

7.1612%

02:22

Ethanim/Tishri 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Mon Oct 03,2005 18:22

18:22

0.0413%

0.20

00° 13' 11"

18:24

0.0419%

00:02

Tue Oct 04,2005 18:20

18:20

1.4748%

1.20

06° 00' 37"

18:51

1.5285%

00:31

Wed Oct 05,2005 18:19

18:19

4.9831%

2.20

11° 29' 25"

19:21

5.1805%

01:02

Abyb 1 Ethanim 1 Miqra'ey Pecach Matsah Bikuwrym Shabuwa' Taruw'ah Kippurym Sukah

Thu, Mar 10 Mon, Oct 03 Astronomical Wed, Mar 23 Thu, Mar 24 Fri, Mar 25 Fri, May 13 Mon, Oct 03 Wed, Oct 12 Mon, Oct 17

Fri, Mar 11 Wed, Oct 05 Observational Thu, Mar 24 Fri, Mar 25 Sat, Mar 26 Sat, May 14 Wed, Oct 05 Fri, Oct 14 Wed, Oct 19

Sat, Apr 09 Mon, Oct 03 Hebcal.com Sat, Apr 23 Sun, Jun 12 Mon, Oct 03 Wed, Oct 12 Mon, Oct 17

Fri, Mar 11 Mon, Sep 05 Paleotimes.org Thu, Mar 24 Fri, Mar 25 Sat, Mar 26 Sat, May 14 Mon, Sep 05 Wed, Sep 14 Mon, Sep 19

Fri, Mar 11 18:00 Mon, Sep 05 19:05 Karaite-Korner.org Thu, Mar 24 Fri, Mar 25 Sat, Mar 26 Sat, May 14 Mon, Sep 05 Wed, Sep 14 Mon, Sep 19

2006 Fri Mar 31,2006 02:00 Wed Mar 29,2006 12:16 Wed Mar 29,2006 17:56

Daylight Savings: Astronomical New Moon: Day’s Sunset : Abib/Aviv/Nisan 1

Sunset:

Visibility:

Age:

Sun Oct 01,2006 02:00 Fri Sep 22,2006 14:46 Fri Sep 22,2006 18:36 Elevation:

Moonset:

Visibility:

Viewable:

Wed Mar 29,2006 17:56

17:56

0.0863%

0.24

02° 20' 07"

18:08

0.0924%

00:00

Thu Mar 30,2006 17:57

17:57

2.2496%

1.24

16° 09' 11"

19:18

2.4538%

01:21

Fri Mar 31,2006 18:58

18:58

7.0586%

2.28

29° 39' 10"

21:29

7.6961%

02:31

Ethanim/Tishri 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Fri Sep 22,2006 18:36

18:36

0.0249%

0.16

-00° 30' 07"

18:34

0.0245%

00:00

Sat Sep 23,2006 18:35

18:35

1.2173%

1.16

04° 40' 33"

18:59

1.2524%

00:24

Sun Sep 24,2006 18:34

18:34

4.1827%

2.16

09° 43' 45"

19:24

4.3195%

00:50

Abyb 1 Ethanim 1 Miqra'ey Pecach Matsah Bikuwrym Shabuwa' Taruw'ah Kippurym Sukah

Wed, Mar 29 Fri, Sep 22 Astronomical Tue, Apr 11 Wed, Apr 12 Thu, Apr 13 Thu, Jun 01 Fri, Sep 22 Sun, Oct 01 Fri, Oct 06

Thu, Mar 30 Sun, Sep 24 Observational Wed, Apr 12 Thu, Apr 13 Fri, Apr 14 Fri, Jun 02 Sun, Sep 24 Tue, Oct 03 Sun, Oct 08

Wed, Mar 29 Fri, Sep 22 Hebcal.com Wed, Apr 12 Thu, Jun 01 Fri, Sep 22 Sun, Oct 01 Fri, Oct 06

Wed, Mar 29 Sun, Sep 24 Paleotimes.org Tue, Apr 11 Wed, Apr 12 Thu, Apr 13 Thu, Jun 01 Sun, Sep 24 Tue, Oct 03 Sun, Oct 08

Thu, Mar 30 17:58 Sun, Sep 24 18:40 Karaite-Korner.org Wed, Apr 12 Thu, Apr 13 Fri, Apr 14 Fri, Jun 02 Sun, Sep 24 Tue, Oct 03 Sun, Oct 08

2007 Fri Mar 30,2007 00:00 Mon Mar 19,2007 04:43 Mon Mar 19,2007 17:50

Daylight Savings: Astronomical New Moon: Day’s Sunset :

Sun Sep 16,2007 00:00 Tue Sep 11,2007 15:45 Tue Sep 11,2007 18:51

Abib/Aviv/Nisan 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Mon Mar 19,2007 17:50

17:50

0.4816%

0.55

06° 41' 33"

18:24

0.5227%

00:00

Tue Mar 20,2007 17:50

17:50

3.6896%

1.55

21° 04' 09"

19:35

4.0369%

01:45

Ethanim/Tishri 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Tue Sep 11,2007 18:51

18:51

0.0268%

0.13

-01° 13' 35"

18:46

0.0259%

00:00

Wed Sep 12,2007 18:50

18:50

1.2586%

1.13

1.2905%

Thu Sep 13,2007 18:48

18:48

4.3122%

2.13

04° 13' 07" 09° 37' 57"

19:11 19:36

4.4436%

00:21 00:48

Abyb 1 Ethanim 1 Miqra'ey Pecach Matsah Bikuwrym Shabuwa' Taruw'ah Kippurym Sukah

Mon, Mar 19 Tue, Sep 11 Astronomical Sun, Apr 01 Mon, Apr 02 Tue, Apr 03 Tue, May 22 Tue, Sep 11 Thu, Sep 20 Tue, Sep 25

Tue, Mar 20 Thu, Sep 13 Observational Mon, Apr 02 Tue, Apr 03 Wed, Apr 04 Wed, May 23 Thu, Sep 13 Sat, Sep 22 Thu, Sep 27

Mon, Mar 19 Wed, Sep 12 Hebcal.com Mon, Apr 02 Tue, May 22 Wed, Sep 12 Fri, Sep 21 Wed, Sep 26

Mon, Mar 19 Wed, Sep 12 Paleotimes.org Sun, Apr 01 Mon, Apr 02 Tue, Apr 03 Tue, May 22 Wed, Sep 12 Fri, Sep 21 Wed, Sep 26

Tue, Mar 20 17:55 Wed, Sep 12 18:45 Karaite-Korner.org Tue, Sep 25 Wed, Sep 26 Thu, Sep 27 Thu, Nov 15 Wed, Sep 12 Fri, Sep 21 Wed, Sep 26

2008 Fri Mar 28,2008 02:00 Fri Mar 07,2008 19:15 Fri Mar 07,2008 17:42

Daylight Savings: Astronomical New Moon: Day’s Sunset : Abib/Aviv/Nisan 1

Sunset:

Visibility:

Age:

Sun Oct 05,2008 02:00 Sat Aug 30,2008 22:59 Sat Aug 30,2008 19:05 Elevation:

Moonset:

Visibility:

Viewable:

Fri Mar 07,2008 17:42

17:42

-0.0277%

-0.06

01° 45' 41"

17:34

-0.0285%

00:00

Sat Mar 08,2008 17:42

17:42

1.2185%

0.94

11° 34' 21"

18:40

1.3226%

00:58

Sun Mar 09,2008 17:43

17:43

5.0788%

1.94

24° 55' 39"

19:47

5.5322%

02:04

Ethanim/Tishri 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Sat Aug 30,2008 19:05

19:05

-0.0508%

-0.16

-03° 31' 06"

18:49

-0.0551%

00:00

Sun Aug 31,2008 19:04

19:04

0.8946%

0.84

02° 50' 22"

19:18

0.9144%

00:14

Mon Sep 01,2008 19:03

19:03

4.0070%

1.84

08° 52' 46"

19:47

4.1347%

00:44

Abyb 1 Ethanim 1 Miqra'ey Pecach Matsah Bikuwrym Shabuwa' Taruw'ah Kippurym Sukah

Sat, Mar 08 Sun, Aug 31 Astronomical Fri, Mar 21 Sat, Mar 22 Sun, Mar 23 Sun, May 11 Sun, Aug 31 Tue, Sep 09 Sun, Sep 14

Sat, Mar 08 Mon, Sep 01 Observational Fri, Mar 21 Sat, Mar 22 Sun, Mar 23 Sun, May 11 Mon, Sep 01 Wed, Sep 10 Mon, Sep 15

Hebcal.com

Paleotimes.org

Karaite-Korner.org

2008 Fri Mar 28,2008 02:00 Sun Apr 06,2008 06:56 Sun Apr 06,2008 19:02

Daylight Savings: Astronomical New Moon: Day’s Sunset :

Sun Oct 05,2008 02:00 Mon Sep 29,2008 11:13 Mon Sep 29,2008 18:26

Abib/Aviv/Nisan 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Sun Apr 06,2008 19:02

19:02

0.5137%

0.50

06° 31' 31"

19:36

0.5505%

Viewable: 00:34

Mon Apr 07,2008 19:03

19:03

3.4942%

1.50

20° 22' 46"

20:48

3.8227%

01:45

Ethanim/Tishri 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Mon Sep 29,2008 18:26

18:26

0.2248%

0.30

-02° 18' 25"

18:16

0.2201%

00:00

Tue Sep 30,2008 18:25

18:25

1.9490%

1.30

07° 52' 55"

18:45

1.9871%

Wed Oct 01,2008 18:24

18:24

5.5912%

2.30

09° 38' 24"

19:17

5.7587%

00:20 00:53

Abyb 1 Ethanim 1 Miqra'ey Pecach Matsah Bikuwrym Shabuwa' Taruw'ah Kippurym Sukah

Sun, Apr 06 Mon, Sep 29 Astronomical Sat, Apr 19 Sun, Apr 20 Mon, Apr 21 Mon, Jun 09 Mon, Sep 29 Wed, Oct 08 Mon, Oct 13

Mon, Apr 07 Wed, Oct 01 Observational Sun, Apr 20 Mon, Apr 21 Tue, Apr 22 Tue, Jun 10 Wed, Oct 01 Fri, Oct 10 Wed, Oct 15

Sat, Apr 05 Mon, Sep 29 Hebcal.com Sat, Apr 19 Sun, Jun 08 Mon, Sep 29 Wed, Oct 08 Mon, Oct 13

Sun, Apr 06 Tue, Sep 30 Paleotimes.org Sat, Apr 19 Sun, Apr 20 Mon, Apr 21 Mon, Jun 09 Tue, Sep 30 Thu, Oct 09 Tue, Oct 14

Mon, Apr 07 19:13 Wed, Oct 01 18:29 Karaite-Korner.org Sun, Apr 20 Mon, Apr 21 Tue, Apr 22 Tue, Jun 10 Wed, Oct 01 Fri, Oct 10 Wed, Oct 15

2009 Fri Mar 27,2009 02:00 Thu Mar 26,2009 18:07 Thu Mar 26,2009 17:55

Daylight Savings: Astronomical New Moon: Day’s Sunset :

Sun Sep 27,2009 02:00 Fri Sep 18,2009 21:45 Fri Sep 18,2009 18:41

Abyb/Nisan 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Thu Mar 26,2009 17:55

17:55

0.1431%

-0.01

-00° 38' 30"

18:53

0.1431%

00:00

Fri Mar 27,2009 18:55

18:55

1.3516%

1.03

11° 58' 02"

19:56

1.4558%

01:01

Sat Mar 28,2009 18:56

18:56

4.9960%

2.03

24° 26' 57"

21:01

5.3915%

02:05

Ethanim/Tishri 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Fri Sep 18,2009 18:41

18:41

0.1572%

-0.13

-05° 30' 29"

18:15

0.1632%

00:00

Sat Sep 19,2009 18:40

18:40

1.1988%

0.87

01° 29' 55"

18:48

1.2119%

00:08

Sun Sep 20,2009 18:38

18:38

4.7437%

1.87

08° 27' 30"

19:22

4.8876%

00:44

Abyb 1 Ethanim 1 Miqra'ey Pecach Matsah Bikuwrym Shabuwa' Taruw'ah Kippurym Sukah

Fri, Mar 27 Sat, Sep 19 Astronomical Thu, Apr 09 Fri, Apr 10 Sat, Apr 11 Sat, May 30 Sat, Sep 19 Mon, Sep 28 Sat, Oct 03

Fri, Mar 27 Sun, Sep 20 Observational Thu, Apr 09 Fri, Apr 10 Sat, Apr 11 Sat, May 30 Sun, Sep 20 Tue, Sep 29 Sun, Oct 04

Wed, Mar 25 Fri, Sep 18 Hebcal.com Wed, Apr 08 Thu, May 28 Fri, Sep 18 Sun, Sep 27 Fri, Oct 02

Fri, Mar 27 Sun, Sep 20 Paleotimes.org Thu, Apr 09 Fri, Apr 10 Sat, Apr 11 Sat, May 30 Sun, Sep 20 Tue, Sep 29 Sun, Oct 04

Fri, Mar 27 19:12 Sun, Sep 20 Karaite-Korner.org Thu, Apr 09 Fri, Apr 10 Sat, Apr 11 Sat, May 30 Sun, Sep 20 Tue, Sep 29 Sun, Oct 04

2010 Fri Mar 26,2010 02:00 Mon Mar 15,2010 23:02 Mon Mar 15,2010 17:47

Daylight Savings: Astronomical New Moon: Day’s Sunset :

Sun Sep 12,2010 02:00 Wed Sep 08,2010 13:30 Wed Sep 08,2010 18:41

Abib/Aviv/Nisan 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Mon Mar 15,2010 17:47

17:47

-0.2018%

-0.22

-02° 50' 41"

17:34

-0.2053%

00:00

Tue Mar 16,2010 17:48

17:48

0.7690%

0.78

08° 12' 46"

18:29

0.8132%

00:41

Wed Mar 17,2010 17:48

17:48

3.2565%

1.78

19° 38' 08"

19:26

3.4965%

01:38

Ethanim/Tishri 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Wed Sep 08,2010 15:55

15:55

0.2502%

0.10

-03° 13' 45"

15:40

0.2427%

00:00

Thu Sep 09,2010 15:53

15:53

2.4994%

1.10

04° 42' 22"

19:17

2.5618%

03:24

Fri Sep 10,2010 15:53

15:53

7.5477%

2.10

12° 04' 03"

19:55

7.8253%

04:02

Abyb 1 Ethanim 1 Miqra'ey Pecach Matsah Bikuwrym Shabuwa' Taruw'ah Kippurym

Tue, Mar 16 Wed, Sep 08 Astronomical Mon, Mar 29 Tue, Mar 30 Wed, Mar 31 Wed, May 19 Wed, Sep 08 Fri, Sep 17

Wed, Mar 17 Thu, Sep 09 Observational Tue, Mar 30 Wed, Mar 31 Thu, Apr 01 Thu, May 20 Thu, Sep 09 Sat, Sep 18

Mon, Mar 15 Wed, Sep 08 Hebcal.com Mon, Mar 29 Tue, May 18 Wed, Sep 08 Fri, Sep 17

Tue, Mar 16 Thu, Sep 09 Paleotimes.org Mon, Mar 29 Tue, Mar 30 Wed, Mar 31 Wed, May 19 Thu, Sep 09 Sat, Sep 18

Wed, Mar 17 Karaite-Korner.org Tue, Mar 30 Wed, Mar 31 Thu, Apr 01 Thu, May 20

Wed, Sep 22

Sukah

Thu, Sep 23

Wed, Sep 22

Thu, Sep 23

2011 Fri Apr 01,2011 02:00 Sun Apr 03,2011 17:33 Sun Apr 03,2011 19:00

Daylight Savings: Astronomical New Moon: Day’s Sunset :

Sun Oct 02,2011 02:00 Tue Sep 27,2011 14:09 Tue Sep 27,2011 18:30

Abib/Aviv/Nisan 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Sun Apr 03,2011 19:00

19:00

0.1772%

0.06

-02° 50' 41"

19:02

0.1774%

00:00

Mon Apr 04,2011 19:00

19:00

1.1656%

1.06

11° 07' 04"

19:57

1.2418%

00:57

Tue Apr 05,2011 19:01

19:01

3.9522%

2.06

21° 51' 20"

20:52

4.2403%

01:51

Ethanim/Tishri 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Tue Sep 27,2011 18:30

18:30

0.2225%

0.18

00° 14' 47"

18:13

0.2165%

00:00

Wed Sep 28,2011 18:29

18:29

2.2825%

1.18

04° 54' 15"

18:55

2.3473%

00:26

Thu Sep 29,2011 18:27

18:27

7.2337%

2.18

13° 16' 07"

19:40

7.5548%

01:13

Abyb 1 Ethanim 1 Miqra'ey Pecach Matsah Bikuwrym Shabuwa' Taruw'ah Kippurym Sukah

Sun, Apr 03 Tue, Sep 27 Astronomical Sat, Apr 16 Sun, Apr 17 Mon, Apr 18 Mon, Jun 06 Tue, Sep 27 Thu, Oct 06 Tue, Oct 11

Mon, Apr 04 Wed, Sep 28 Observational Sun, Apr 17 Mon, Apr 18 Tue, Apr 19 Tue, Jun 07 Wed, Sep 28 Fri, Oct 07 Wed, Oct 12

Mon, Apr 04 Wed, Sep 28 Hebcal.com Mon, Apr 18 Tue, Jun 07 Wed, Sep 28 Fri, Oct 07 Wed, Oct 12

Mon, Apr 04 Wed, Sep 28 Paleotimes.org Sun, Apr 17 Mon, Apr 18 Tue, Apr 19 Tue, Jun 07 Wed, Sep 28 Fri, Oct 07 Wed, Oct 12

2012 Fri Mar 30,2012 02:00 Thu Mar 22,2012 16:38 Thu Mar 22,2012 17:52

Daylight Savings: Astronomical New Moon: Day’s Sunset :

Sun Sep 23,2012 02:00 Sun Sep 16,2012 05:11 Sun Sep 16,2012 18:43

Abib/Aviv/Nisan 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Thu Mar 22,2012 17:52

17:52

0.1606%

0.05

00° 09' 36"

17:54

0.1607%

00:02

Fri Mar 23,2012 17:53

17:53

1.1639%

1.05

11° 01' 37"

18:48

1.2386%

00:55

Sat Mar 24,2012 17:53

17:53

3.9626%

2.05

21° 57' 50"

19:42

4.2436%

01:49

Ethanim/Tishri 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Sun Sep 16,2012 18:43

18:43

0.5633%

0.56

-00° 13' 59"

18:43

0.2165%

00:00

Mon Sep 17,2012 18:42

18:42

3.3893%

1.56

07° 48' 49"

19:22

3.5061%

00:40

Tue Sep 18,2012 18:41

18:41

8.8282%

2.56

15° 37' 48"

20:04

9.2162%

01:23

Abyb 1 Ethanim 1 Miqra'ey Pecach Matsah Bikuwrym Shabuwa' Taruw'ah Kippurym

Thu, Mar 22 Sun, Sep 16 Astronomical Wed, Apr 04 Thu, Apr 05 Fri, Apr 06 Fri, May 25 Sun, Sep 16 Tue, Sep 25

Fri, Mar 23 Mon, Sep 17 Observational Thu, Apr 05 Fri, Apr 06 Sat, Apr 07 Sat, May 26 Mon, Sep 17 Wed, Sep 26

Fri, Mar 23 Sun, Sep 16 Hebcal.com Fri, Apr 06 Sat, May 26 Sun, Sep 16 Tue, Sep 25

Fri, Mar 23 Mon, Sep 17 Paleotimes.org Thu, Apr 05 Fri, Apr 06 Sat, Apr 07 Sat, May 26 Mon, Sep 17 Wed, Sep 26

Sun, Sep 30

Sukah

Mon, Oct 01

Sun, Sep 30

Mon, Oct 01

2013 Fri Mar 29,2013 02:00 Mon Mar 11,2013 21:52 Mon Mar 11,2013 17:44

Daylight Savings: Astronomical New Moon: Day’s Sunset :

Sun Sep 08,2013 02:00 Thu Sep 05,2013 14:37 Thu Sep 05,2013 18:58

Abib/Aviv/Nisan 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Mon Mar 11,2013 17:44

17:44

-0.1817%

-0.17

-02° 30' 25"

17:32

-0.1855%

00:00

Tue Mar 12,2013 17:45

17:45

9° 32' 58"

18:33

0.9612%

00:48

17:46

0.8983% 3.8055%

0.83

Wed Mar 13,2013 17:46

1.83

21° 18' 34"

19:31

4.0956%

01:45

Ethanim/Tishri 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Thu Sep 05,2013 18:58

18:58

0.1634%

0.18

-03° 12' 38"

18:43

0.1600%

00:00

Fri Sep 06,2013 18:57

18:57

1.5769%

1.18

19:18

1.6135%

Sat Sep 07,2013 18:55

18:55

5.1537%

2.18

04° 08' 47" 11° 41' 33"

19:54

5.3463%

00:21 00:59

Abyb 1 Ethanim 1 Miqra'ey Pecach Matsah Bikuwrym Shabuwa' Taruw'ah Kippurym Sukah

Tue, Mar 12 Thu, Sep 05 Astronomical Mon, Mar 25 Tue, Mar 26 Wed, Mar 27 Wed, May 15 Thu, Sep 05 Sat, Sep 14 Thu, Sep 19

Wed, Mar 13 Sat, Sep 07 Observational Tue, Mar 26 Wed, Mar 27 Thu, Mar 28 Thu, May 16 Sat, Sep 07 Mon, Sep 16 Sat, Sep 21

Mon, Mar 11 Wed, Sep 04 Hebcal.com Mon, Mar 25 Tue, May 14 Wed, Sep 04 Fri, Sep 13 Wed, Sep 18

Tue, Mar 12 Fri, Sep 06 Paleotimes.org Mon, Mar 25 Tue, Mar 26 Wed, Mar 27 Wed, May 15 Fri, Sep 06 Sun, Sep 15 Fri, Sep 20

2014 Fri Mar 28,2014 02:00 Sat Mar 01,2014 10:00 Sat Mar 01,2014 17:37

Daylight Savings: Astronomical New Moon: Day’s Sunset :

Sun Sep 28,2014 02:00 Mon Aug 25,2014 17:13 Mon Aug 25,2014 19:12

Abib/Aviv/Nisan 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Sat Mar 01,2014 17:37

17:37

0.2431%

0.32

03° 44' 10"

17:56

0.2548%

00:19

Sun Mar 02,2014 17:37

17:37

2.5034%

1.32

16° 56' 40"

19:02

2.7173%

01:25

Ethanim/Tishri 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Mon Aug 25,2014 19:12

19:12

0.1132%

0.08

-03° 36' 22"

18:55

0.1121%

00:00

Tue Aug 26,2014 19:11

19:11

1.1293%

1.08

03° 25' 55"

19:28

1.1522%

00:17

Wed Aug 27,2014 19:09

19:09

3.9522%

2.08

10° 38' 35"

20:01

4.0876%

00:52

Abyb 1 Ethanim 1 Miqra'ey Pecach Matsah Bikuwrym Shabuwa' Taruw'ah Kippurym Sukah

Sat, Mar 01 Mon, Aug 25 Astronomical Fri, Mar 14 Sat, Mar 15 Sun, Mar 16 Sun, May 04 Mon, Aug 25 Wed, Sep 03 Mon, Sep 08

Sun, Mar 02 Wed, Aug 27 Observational Sat, Mar 15 Sun, Mar 16 Mon, Mar 17 Mon, May 05 Wed, Aug 27 Fri, Sep 05 Wed, Sep 10

Hebcal.com

Sun, Mar 02 Tue, Aug 26 Paleotimes.org Sat, Mar 15 Sun, Mar 16 Mon, Mar 17 Mon, May 05 Tue, Aug 26 Thu, Sep 04 Tue, Sep 09

2014 Fri Mar 28,2014 02:00 Sun Mar 30,2014 21:45 Sun Mar 30,2014 18:57

Daylight Savings: Astronomical New Moon: Day’s Sunset :

Sun Sep 28,2014 02:00 Wed Sep 24,2014 09:14 Wed Sep 24,2014 18:34

Abib/Aviv/Nisan 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Sun Mar 30,2014 18:57

18:57

0.0433%

-0.12

-02° 30' 25"

18:46

0.0460%

00:00

Mon Mar 31,2014 18:58

18:58

1.0069%

0.88

10° 17' 51"

19:50

1.0890%

00:52

Tue Apr 01,2014 18:59

18:59

4.4032%

1.88

22° 33' 52"

20:51

4.7588%

01:52

Ethanim/Tishri 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Wed Sep 24,2014 18:34

18:34

0.1553%

0.39

00° 16' 40"

18:36

0.1563%

00:02

Thu Sep 25,2014 18:32

18:32

1.8528%

1.39

07° 41' 45"

19:11

1.9261%

00:39

Fri Sep 26,2014 18:31

18:31

5.5052%

2.39

14° 48' 45"

19:47

5.7517%

01:16

Abyb 1 Ethanim 1 Miqra'ey Pecach Matsah Bikuwrym Shabuwa' Taruw'ah Kippurym Sukah

Mon, Mar 31 Wed, Sep 24 Astronomical Sun, Apr 13 Mon, Apr 14 Tue, Apr 15 Tue, Jun 03 Wed, Sep 24 Fri, Oct 03 Wed, Oct 08

Mon, Mar 31 Thu, Sep 25 Observational Sun, Apr 13 Mon, Apr 14 Tue, Apr 15 Tue, Jun 03 Thu, Sep 25 Sat, Oct 04 Thu, Oct 09

Mon, Mar 31 Wed, Sep 24 Hebcal.com

Paleotimes.org

Mon, Apr 14 Tue, Jun 03 Wed, Sep 24 Fri, Oct 03 Wed, Oct 08

2015 Fri Mar 27,2015 02:00 Fri Mar 20,2015 11:37 Fri Mar 20,2015 17:50

Daylight Savings: Astronomical New Moon: Day’s Sunset :

Sun Sep 20,2015 02:00 Sun Sep 13,2015 09:42 Sun Sep 13,2015 18:48

Abib/Aviv/Nisan 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Fri Mar 20,2015 17:50

17:50

0.1050%

0.26

02° 38' 16"

18:04

0.1127%

00:14

Sat Mar 21,2015 17:51

17:51

2.3804%

1.26

16° 50' 51"

19:12

2.5940%

01:21

Sun Mar 22,2015 17:52

17:52

7.4042%

2.26

29° 33' 11"

20:19

8.0517%

02:27

Ethanim/Tishri 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Sun Sep 13,2015 18:48

18:48

0.1312%

0.38

00° 50' 41"

18:53

0.1335%

00:05

Mon Sep 14,2015 18:47

18:47

1.6919%

1.38

07° 47' 50"

19:26

1.7588%

00:39

Tue Sep 15,2015 18:46

18:46

4.9883%

2.38

14° 32' 41"

19:59

5.2000%

01:13

Abyb 1 Ethanim 1 Miqra'ey Pecach Matsah Bikuwrym Shabuwa' Taruw'ah Kippurym

Fri, Mar 20 Sun, Sep 13 Astronomical Thu, Apr 02 Fri, Apr 03 Sat, Apr 04 Sat, May 23 Sun, Sep 13 Tue, Sep 22

Sat, Mar 21 Mon, Sep 14 Observational Fri, Apr 03 Sat, Apr 04 Sun, Apr 05 Sun, May 24 Mon, Sep 14 Wed, Sep 23

Fri, Mar 20 Sun, Sep 13 Hebcal.com Fri, Apr 03 Sat, May 23 Sun, Sep 13 Tue, Sep 22

Sat, Mar 21 Mon, Sep 14 Paleotimes.org Fri, Apr 03 Sat, Apr 04 Sun, Apr 05 Sun, May 24 Mon, Sep 14 Wed, Sep 23

Sun, Sep 27

Sukah

Mon, Sep 28

Sun, Sep 27

Mon, Sep 28

2016 Fri Apr 01,2016 02:00 Wed Mar 09,2016 01:55 Wed Mar 09,2016 17:43

Daylight Savings: Astronomical New Moon: Day’s Sunset : Abib/Aviv/Nisan 1

Sunset:

Visibility:

Age:

Sun Oct 09,2016 02:00 Thu Sep 01,2016 12:04 Thu Sep 01,2016 19:03 Elevation:

Moonset:

Visibility:

Viewable:

Wed Mar 09,2016 17:43

17:43

0.4924%

0.66

06° 43' 52"

18:17

0.5339%

00:34

Thu Mar 10,2016 17:44

17:44

3.6948%

1.66

20° 18' 03"

19:25

4.0271%

01:41

Ethanim/Tishri 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Thu Sep 01,2016 19:03

19:03

0.0869%

0.29

00° 49' 46"

19:08

0.0889%

00:05

Fri Sep 02,2016 19:01

19:01

1.6818%

1.29

08° 32' 06"

19:43

1.7575%

00:42

Sat Sep 03,2016 19:00

19:00

5.1495%

2.29

15° 38' 25"

20:17

5.3836%

01:17

Abyb 1 Ethanim 1 Miqra'ey Pecach Matsah Bikuwrym Shabuwa' Taruw'ah Kippurym Sukah

Wed, Mar 09 Thu, Sep 01 Astronomical Tue, Mar 22 Wed, Mar 23 Thu, Mar 24 Thu, May 12 Thu, Sep 01 Sat, Sep 10 Thu, Sep 15

Wed, Mar 09 Fri, Sep 02 Observational Tue, Mar 22 Wed, Mar 23 Thu, Mar 24 Thu, May 12 Fri, Sep 02 Sun, Sep 11 Fri, Sep 16

Hebcal.com

2016 Fri Apr 01,2016 02:00 Thu Apr 07,2016 14:24 Thu Apr 07,2016 19:03

Daylight Savings: Astronomical New Moon: Day’s Sunset :

Sun Oct 09,2016 02:00 Sat Oct 01,2016 03:12 Sat Oct 01,2016 18:24

Abib/Aviv/Nisan 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Thu Apr 07,2016 19:03

19:03

0.1083%

0.19

01° 07' 12"

19:09

0.1110%

00:06

Fri Apr 08,2016 19:04

19:04

2.2954%

1.19

14° 51' 46"

20:18

2.4888%

01:14

Ethanim/Tishri 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Sat Oct 01,2016 18:24

18:24

0.4371%

0.63

05° 12' 58"

18:50

0.4594%

00:26

Sun Oct 02,2016 18:22

18:22

2.5517%

1.63

12° 16' 47"

19:24

2.6822%

01:02

Abyb 1 Ethanim 1 Miqra'ey Pecach Matsah Bikuwrym Shabuwa' Taruw'ah Kippurym Sukah

Thu, Apr 07 Sat, Oct 01 Astronomical Wed, Apr 20 Thu, Apr 21 Fri, Apr 22 Fri, Jun 10 Sat, Oct 01 Mon, Oct 10 Sat, Oct 15

Fri, Apr 08 Sun, Oct 02 Observational Thu, Apr 21 Fri, Apr 22 Sat, Apr 23 Sat, Jun 11 Sun, Oct 02 Tue, Oct 11 Sun, Oct 16

Fri, Apr 08 Sun, Oct 02 Hebcal.com Fri, Apr 22 Sat, Jun 11 Sun, Oct 02 Tue, Oct 11 Sun, Oct 16

2017 Fri Mar 31,2017 02:00 Tue Mar 28,2017 04:58 Tue Mar 28,2017 17:56

Daylight Savings: Astronomical New Moon: Day’s Sunset :

Sun Sep 24,2017 02:00 Wed Sep 20,2017 08:31 Wed Sep 20,2017 18:38

Abib/Aviv/Nisan 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Tue Mar 28,2017 17:56

17:56

0.4972%

0.54

05° 32' 13"

18:24

0.5279%

00:28

Wed Mar 29,2017 17:57

17:57

3.4493%

1.54

18° 45' 50"

19:30

3.7345%

01:33

Ethanim/Tishri 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Wed Sep 20,2017 18:38

18:38

0.2864%

0.42

04° 37' 48"

19:01

0.3028%

00:23

Thu Sep 21,2017 18:37

18:37

2.3855%

1.42

12° 04' 32"

19:37

2.5183%

01:00

Abyb 1 Ethanim 1 Miqra'ey Pecach Matsah Bikuwrym Shabuwa' Taruw'ah Kippurym Sukah

Tue, Mar 28 Wed, Sep 20 Astronomical Mon, Apr 10 Tue, Apr 11 Wed, Apr 12 Wed, May 31 Wed, Sep 20 Fri, Sep 29 Wed, Oct 04

Wed, Mar 29 Thu, Sep 21 Observational Tue, Apr 11 Wed, Apr 12 Thu, Apr 13 Thu, Jun 01 Thu, Sep 21 Sat, Sep 30 Thu, Oct 05

Mon, Mar 27 Wed, Sep 20 Hebcal.com Mon, Apr 10 Tue, May 30 Wed, Sep 20 Fri, Sep 29 Wed, Oct 04

2018 Fri Mar 30,2018 02:00 Sat Mar 17,2018 15:12 Sat Mar 17,2018 17:48

Daylight Savings: Astronomical New Moon: Day’s Sunset :

Sun Sep 16,2018 02:00 Sun Sep 09,2018 21:02 Sun Sep 09,2018 18:53

Abib/Aviv/Nisan 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Sat Mar 17,2018 17:48

17:48

0.1107%

0.11

-00° 16' 29"

17:47

0.1105%

00:00

Sun Mar 18,2018 17:49

17:49

1.5074%

1.11

11° 29' 10"

18:46

1.6090%

00:57

Mon Mar 19,2018 17:50

17:50

5.1586%

2.11

23° 28' 08"

19:46

5.5495%

01:56

Ethanim/Tishri 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Sun Sep 09,2018 18:53

18:53

-0.0979%

-0.09

00° 56' 17"

18:58

-0.0972%

00:05

Mon Sep 10,2018 18:52

18:52

1.3087%

0.91

09° 26' 46"

19:38

1.3929%

00:46

Tue Sep 11,2018 18:51

18:51

5.1609%

1.91

17° 20' 00"

20:16

5.4624%

01:25

Abyb 1 Ethanim 1 Miqra'ey Pecach Matsah Bikuwrym Shabuwa' Taruw'ah Kippurym Sukah

Sat, Mar 17 Mon, Sep 10 Astronomical Fri, Mar 30 Sat, Mar 31 Sun, Apr 01 Sun, May 20 Mon, Sep 10 Wed, Sep 19 Mon, Sep 24

Sun, Mar 18 Mon, Sep 10 Observational Sat, Mar 31 Sun, Apr 01 Mon, Apr 02 Mon, May 21 Mon, Sep 10 Wed, Sep 19 Mon, Sep 24

Fri, Mar 16 Sun, Sep 09 Hebcal.com Fri, Mar 30 Sat, May 19 Sun, Sep 09 Tue, Sep 18 Sun, Sep 23

2019 Fri Mar 29,2019 02:00 Wed Mar 06,2019 18:05 Wed Mar 06,2019 17:40

Daylight Savings: Astronomical New Moon: Day’s Sunset :

Sun Oct 06,2019 02:00 Fri Aug 30,2019 13:38 Fri Aug 30,2019 19:06

Abib/Aviv/Nisan 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Wed Mar 06,2019 17:40

17:40

0.1175%

-0.02

-01° 49' 09"

17:32

0.1244%

00:00

Thu Mar 07,2019 17:41

17:41

1.0443%

0.98

08° 50' 59"

19:26

1.1030%

01:45

Fri Mar 08,2019 17:42

17:42

3.8110%

1.98

19° 38' 21"

20:20

4.0653%

02:38

Ethanim/Tishri 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Fri Aug 30,2019 19:06

19:06

0.2107%

0.23

04° 09' 04"

19:27

0.2221%

00:00

Sat Aug 31,2019 19:05

19:05

2.5024%

1.23

12° 57' 20"

20:08

2.6709%

01:03

Abyb 1 Ethanim 1 Miqra'ey Pecach Matsah Bikuwrym Shabuwa' Taruw'ah Kippurym Sukah

Thu, Mar 07 Fri, Aug 30 Astronomical Wed, Mar 20 Thu, Mar 21 Fri, Mar 22 Fri, May 10 Fri, Aug 30 Sun, Sep 08 Fri, Sep 13

Thu, Mar 07 Sat, Aug 31 Observational Wed, Mar 20 Thu, Mar 21 Fri, Mar 22 Fri, May 10 Sat, Aug 31 Mon, Sep 09 Sat, Sep 14

Hebcal.com

2019 Fri Mar 29,2019 02:00 Fri Apr 05,2019 11:51 Fri Apr 05,2019 19:01

Daylight Savings: Astronomical New Moon: Day’s Sunset :

Sun Oct 06,2019 02:00 Sat Sep 28,2019 21:27 Sat Sep 28,2019 18:27

Abib/Aviv/Nisan 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Fri Apr 05,2019 19:01

19:01

0.2785%

0.30

01° 27' 00"

19:09

0.2819%

Viewable: 00:08

Sat Apr 06,2019 19:02

19:02

1.8826%

8.71

12° 42' 54"

20:05

1.9989%

01:03

Sun Apr 07,2019 19:02

19:02

5.5017%

2.30

24° 22' 08"

21:03

5.8966%

02:01

Ethanim/Tishri 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable: 00:11

Sat Sep 28,2019 18:27

18:27

-0.2102%

-0.13

02° 13' 30"

18:38

-0.2074%

Sun Sep 29,2019 18:27

18:27

1.3581%

0.88

10° 06' 00"

19:17

1.4514%

00:50

Mon Sep 30,2019 18:26

18:26

5.3668%

1.87

17° 33' 11"

19:55

5.6995%

01:29

Abyb 1 Ethanim 1 Miqra'ey Pecach Matsah Bikuwrym Shabuwa' Taruw'ah Kippurym Sukah

Fri, Apr 05 Sun, Sep 29 Astronomical Thu, Apr 18 Fri, Apr 19 Sat, Apr 20 Sat, Jun 08 Sun, Sep 29 Tue, Oct 08 Sun, Oct 13

Sat, Apr 06 Sun, Sep 29 Observational Fri, Apr 19 Sat, Apr 20 Sun, Apr 21 Sun, Jun 09 Sun, Sep 29 Tue, Oct 08 Sun, Oct 13

Fri, Apr 05 Tue, Sep 29 Hebcal.com Fri, Apr 19 Sat, Jun 08 Tue, Sep 29 Thu, Oct 08 Tue, Oct 13

2020 Fri Mar 27,2020 02:00 Tue Mar 24,2020 11:29 Tue Mar 24,2020 17:53

Daylight Savings: Astronomical New Moon: Day’s Sunset :

Sun Sep 27,2020 02:00 Thu Sep 17,2020 14:01 Thu Sep 17,2020 18:42

Abib/Aviv/Nisan 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Tue Mar 24,2020 17:53

17:53

0.2532%

0.27

00° 56' 16"

17:59

0.2549%

00:06

Wed Mar 25,2020 17:54

17:54

1.6159%

1.27

11° 48' 21"

18:53

1.7093%

00:59

Thu Mar 26,2020 17:55

17:55

4.7238%

2.27

22° 30' 21"

19:46

5.0335%

01:51

Ethanim/Tishri 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Thu Sep 17,2020 18:42

18:42

0.2479%

0.20

04° 32' 54"

19:05

0.2576%

00:23

Fri Sep 18,2020 18:41

18:41

2.3341%

1.19

12° 18' 13"

19:41

2.4854%

01:00

Sat Sep 19,2020 18:39

18:39

7.2915%

2.19

19° 36' 10"

20:18

7.7296%

01:39

Abyb 1 Ethanim 1 Miqra'ey Pecach Matsah Bikuwrym Shabuwa' Taruw'ah Kippurym Sukah

Tue, Mar 24 Thu, Sep 17 Astronomical Mon, Apr 06 Tue, Apr 07 Wed, Apr 08 Wed, May 27 Thu, Sep 17 Sat, Sep 26 Thu, Oct 01

Wed, Mar 25 Fri, Sep 18 Observational Tue, Apr 07 Wed, Apr 08 Thu, Apr 09 Thu, May 28 Fri, Sep 18 Sun, Sep 27 Fri, Oct 02

Wed, Mar 25 Fri, Sep 18 Hebcal.com Wed, Apr 08 Thu, May 28 Fri, Sep 18 Sun, Sep 27 Fri, Oct 02

2021 Fri Mar 26,2021 02:00 Sat Mar 13,2021 12:22 Sat Mar 13,2021 17:46

Daylight Savings: Astronomical New Moon: Day’s Sunset :

Sun Sep 12,2021 02:00 Tue Sep 07,2021 13:52 Tue Sep 07,2021 18:55

Abib/Aviv/Nisan 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Sat Mar 13,2021 17:46

17:46

0.2343%

0.22

00° 40' 26"

17:50

0.2355%

00:04

Sun Mar 14,2021 17:46

17:46

1.6347%

1.22

12° 03' 17"

18:46

1.7339%

01:00

Mon Mar 15,2021 17:47

17:47

4.8641%

2.23

23° 04' 30"

19:41

5.1921%

01:54

Ethanim/Tishri 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Tue Sep 07,2021 18:55

18:55

0.6699%

0.21

07° 31' 48"

19:32

0.7109%

00:37

Wed Sep 08,2021 18:54

18:54

3.5099%

1.21

14° 27' 05"

20:05

3.7156%

01:11

Abyb 1 Ethanim 1 Miqra'ey Pecach Matsah Bikuwrym Shabuwa' Taruw'ah Kippurym Sukah

Sat, Mar 13 Tue, Sep 07 Astronomical Fri, Mar 26 Sat, Mar 27 Sun, Mar 28 Sun, May 16 Tue, Sep 07 Thu, Sep 16 Tue, Sep 21

Sun, Mar 14 Wed, Sep 08 Observational Sat, Mar 27 Sun, Mar 28 Mon, Mar 29 Mon, May 17 Wed, Sep 08 Fri, Sep 17 Wed, Sep 22

Sat, Mar 13 Mon, Sep 06 Hebcal.com Sat, Mar 27 Sun, May 16 Mon, Sep 06 Wed, Sep 15 Mon, Sep 20

2022 Fri Apr 01,2022 02:00 Fri Apr 01,2022 09:25 Fri Apr 01,2022 18:59

Daylight Savings: Astronomical New Moon: Day’s Sunset :

Sun Oct 02,2022 02:00 Mon Sep 26,2022 00:55 Mon Sep 26,2022 18:31

Abib/Aviv/Nisan 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Fri Apr 01,2022 18:59

18:59

0.2471%

0.40

03° 03' 24"

19:15

0.2565%

00:16

Sat Apr 02,2022 18:59

18:59

2.1360%

1.40

15° 03' 23"

20:14

2.2901%

01:15

Sun Apr 03,2022 19:00

19:00

5.9777%

2.40

26° 35' 43"

21:13

6.4211%

02:13

Ethanim/Tishri 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Mon Sep 26,2022 18:31

18:31

0.6550%

0.73

06° 07' 45"

19:01

0.6889%

00:30

Tue Sep 27,2022 18:30

18:30

3.4020%

1.73

12° 02' 23"

19:31

3.5689%

01:01

Abyb 1 Ethanim 1 Miqra'ey Pecach Matsah Bikuwrym Shabuwa' Taruw'ah Kippurym Sukah

Fri, Apr 01 Mon, Sep 26 Astronomical Thu, Apr 14 Fri, Apr 15 Sat, Apr 16 Sat, Jun 04 Mon, Sep 26 Wed, Oct 05 Mon, Oct 10

Sat, Apr 02 Tue, Sep 27 Observational Fri, Apr 15 Sat, Apr 16 Sun, Apr 17 Sun, Jun 05 Tue, Sep 27 Thu, Oct 06 Tue, Oct 11

Fri, Apr 01 Sun, Sep 25 Hebcal.com Fri, Apr 15 Sat, Jun 04 Sun, Sep 25 Tue, Oct 04 Sun, Oct 09

2023 Fri Mar 31,2023 02:00 Tue Mar 21,2023 19:24 Tue Mar 21,2023 17:51

Daylight Savings: Astronomical New Moon: Day’s Sunset :

Sun Sep 24,2023 02:00 Fri Sep 15,2023 04:40 Fri Sep 15,2023 18:46

Abib/Aviv/Nisan 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Tue Mar 21,2023 17:51

17:51

-0.0721%

-0.06

-02° 25' 25"

17:40

-0.0740%

00:00

Wed Mar 22,2023 17:52

17:52

1.2219%

0.94

10° 57' 10"

18:47

1.3189%

00:55

Thu Mar 23,2023 17:52

17:52

4.9330%

1.94

24° 13' 19"

19:52

5.3455%

02:00

Ethanim/Tishri 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Fri Sep 15,2023 18:46

18:46

0.3577%

0.59

04° 23' 31"

19:08

0.3740%

00:22

Sat Sep 16,2023 18:44

18:44

2.3388%

1.59

09° 55' 26"

19:33

2.4391%

00:49

Sun Sep 17,2023 18:43

18:43

6.1710%

2.59

14° 58' 02"

19:59

6.4238%

01:16

Abyb 1 Ethanim 1 Miqra'ey Pecach Matsah Bikuwrym Shabuwa' Taruw'ah Kippurym Sukah

Wed, Mar 22 Fri, Sep 15 Astronomical Tue, Apr 04 Wed, Apr 05 Thu, Apr 06 Thu, May 25 Fri, Sep 15 Sun, Sep 24 Fri, Sep 29

Wed, Mar 22 Sat, Sep 16 Observational Tue, Apr 04 Wed, Apr 05 Thu, Apr 06 Thu, May 25 Sat, Sep 16 Mon, Sep 25 Sat, Sep 30

Wed, Mar 22 Fri, Sep 15 Hebcal.com Wed, Apr 05 Thu, May 25 Fri, Sep 15 Sun, Sep 24 Fri, Sep 29

2024 Fri Mar 29,2024 02:00 Sun Mar 10,2024 11:01 Sun Mar 10,2024 17:44

Daylight Savings: Astronomical New Moon: Day’s Sunset :

Sun Oct 06,2024 02:00 Wed Oct 02,2024 21:50 Wed Oct 02,2024 18:22

Abib/Aviv/Nisan 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Sun Mar 10,2024 17:44

17:44

0.1484%

0.28

02° 28' 54"

17:57

0.1560%

00:13

Mon Mar 11,2024 17:45

17:45

2.5032%

1.28

16° 38' 52"

19:08

2.7288%

01:23

Ethanim/Tishri 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Wed Oct 02,2024 18:22

18:22

-0.0190%

-0.14

-02° 01' 55"

15:13

-0.0207%

00:00

Thu Oct 03,2024 18:21

18:21

0.6616%

0.85

03° 12' 29"

18:38

0.6799%

00:17

Fri Oct 04,2024 18:20

18:20

3.0828%

1.85

08° 22' 14"

19:04

3.1843%

00:44

Abyb 1 Ethanim 1 Miqra'ey Pecach Matsah Bikuwrym Shabuwa' Taruw'ah Kippurym Sukah

Sun, Mar 10 Thu, Oct 03 Astronomical Sat, Mar 23 Sun, Mar 24 Mon, Mar 25 Mon, May 13 Thu, Oct 03 Sat, Oct 12 Thu, Oct 17

Mon, Mar 11 Fri, Oct 04 Observational Sun, Mar 24 Mon, Mar 25 Tue, Mar 26 Tue, May 14 Fri, Oct 04 Sun, Oct 13 Fri, Oct 18

Mon, Apr 08 Wed, Oct 02 Hebcal.com Mon, Apr 22 Tue, Jun 11 Wed, Oct 02 Fri, Oct 11 Wed, Oct 16

2025 Fri Mar 28,2025 02:00 Sat Mar 29,2025 13:58 Sat Mar 29,2025 18:57

Daylight Savings: Astronomical New Moon: Day’s Sunset :

Sun Sep 28,2025 02:00 Sun Sep 21,2025 22:55 Sun Sep 21,2025 18:37

Abib/Aviv/Nisan 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Sat Mar 29,2025 18:57

18:57

0.0788%

0.21

01° 54' 08"

19:07

0.0834%

00:10

Sun Mar 30,2025 18:57

18:57

2.2629%

1.21

16° 15' 49"

20:19

2.4774%

01:22

Mon Mar 31,2025 18:58

18:58

7.3448%

2.21

30° 21' 37"

21:33

8.0473%

02:35

Ethanim/Tishri 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Sun Sep 21,2025 18:37

18:37

-0.0367%

-0.18

-02° 53' 44"

18:24

-0.0399%

00:00

Mon Sep 22,2025 18:36

18:36

0.6813%

0.82

02° 34' 12"

18:49

0.6960%

00:13

Tue Sep 23,2025 18:34

18:34

3.2087%

1.82

08° 03' 15"

19:15

3.3068%

00:41

Abyb 1 Ethanim 1 Miqra'ey Pecach Matsah Bikuwrym Shabuwa' Taruw'ah Kippurym Sukah

Sat, Mar 29 Mon, Sep 22 Astronomical Fri, Apr 11 Sat, Apr 12 Sun, Apr 13 Sun, Jun 01 Mon, Sep 22 Wed, Oct 01 Mon, Oct 06

Sun, Mar 30 Tue, Sep 23 Observational Sat, Apr 12 Sun, Apr 13 Mon, Apr 14 Mon, Jun 02 Tue, Sep 23 Thu, Oct 02 Tue, Oct 07

Sat, Mar 29 Mon, Sep 22 Hebcal.com Sat, Apr 12 Sun, Jun 01 Mon, Sep 22 Wed, Oct 01 Mon, Oct 06

2026 Fri Mar 27,2026 02:00 Thu Mar 19,2026 03:24 Thu Mar 19,2026 17:50

Daylight Savings: Astronomical New Moon: Day’s Sunset :

Sun Sep 20,2026 02:00 Fri Sep 11,2026 06:28 Fri Sep 11,2026 18:50

Abib/Aviv/Nisan 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Thu Mar 19,2026 17:50

17:50

0.5157%

0.60

06° 57' 29"

18:25

0.5557%

00:35

Fri Mar 20,2026 17:50

17:50

3.4549%

1.60

20° 23' 40"

19:32

3.7627%

01:42

Ethanim/Tishri 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Fri Sep 11,2026 18:50

18:50

0.3653%

0.52

00° 52' 21"

18:55

0.3698%

00:05

Sat Sep 12,2026 18:49

18:49

2.8097%

1.51

00° 00' 00"

19:24

2.8965%

00:35

Abyb 1 Ethanim 1 Miqra'ey Pecach Matsah Bikuwrym Shabuwa' Taruw'ah Kippurym Sukah

Thu, Mar 19 Sat, Sep 12 Astronomical Wed, Apr 01 Thu, Apr 02 Fri, Apr 03 Fri, May 22 Sat, Sep 12 Mon, Sep 21 Sat, Sep 26

Fri, Mar 20 Sat, Sep 12 Observational Thu, Apr 02 Fri, Apr 03 Sat, Apr 04 Sat, May 23 Sat, Sep 12 Mon, Sep 21 Sat, Sep 26

Wed, Mar 18 Fri, Sep 11 Hebcal.com Wed, Apr 01 Thu, May 21 Fri, Sep 11 Sun, Sep 20 Fri, Sep 25

2027 Fri Mar 26,2027 02:00 Mon Mar 08,2027 11:30 Mon Mar 08,2027 17:42

Daylight Savings: Astronomical New Moon: Day’s Sunset :

Sun Oct 10,2027 02:00 Tue Aug 31,2027 20:42 Tue Aug 31,2027 19:05

Abib/Aviv/Nisan 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Mon Mar 08,2027 17:42

17:42

0.1216%

0.26

02° 13' 41"

17:54

0.1265%

00:12

Tue Mar 09,2027 17:43

17:43

1.7416%

1.26

13° 53' 38"

18:52

1.8722%

01:09

Wed Mar 10,2027 17:43

17:43

5.4708%

2.26

25° 59' 36"

19:52

5.9066%

02:09

Ethanim/Tishri 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Tue Aug 31,2027 19:05

19:05

-0.0466%

-0.07

-00° 48' 04"

18:48

-0.0487%

00:00

Wed Sep 01,2027 19:04

19:04

1.3701%

0.93

03° 32' 16"

19:22

1.4050%

00:18

Thu Sep 02,2027 19:02

19:02

5.4565%

1.93

12° 51' 55"

19:54

5.6507%

00:52

Abyb 1 Ethanim 1 Miqra'ey Pecach Matsah Bikuwrym Shabuwa' Taruw'ah Kippurym Sukah

Mon, Mar 08 Wed, Sep 01 Astronomical Sun, Mar 21 Mon, Mar 22 Tue, Mar 23 Tue, May 11 Wed, Sep 01 Fri, Sep 10 Wed, Sep 15

Tue, Mar 09 Thu, Sep 02 Observational Mon, Mar 22 Tue, Mar 23 Wed, Mar 24 Wed, May 12 Thu, Sep 02 Sat, Sep 11 Thu, Sep 16

Hebcal.com

2027 Fri Mar 26,2027 02:00 Wed Apr 07,2027 02:52 Wed Apr 07,2027 19:02

Daylight Savings: Astronomical New Moon: Day’s Sunset :

Sun Oct 10,2027 02:00 Thu Sep 30,2027 05:37 Thu Sep 30,2027 18:26

Abib/Aviv/Nisan 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Wed Apr 07,2027 19:02

19:02

0.6988%

0.67

08° 00' 34"

19:43

0.7459%

00:41

Thu Apr 08,2027 19:03

19:03

3.5137%

1.67

20° 29' 37"

20:49

3.8147%

01:46

Ethanim/Tishri 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Thu Sep 30,2027 18:26

18:26

0.5539%

0.53

-00° 48' 04"

18:23

0.5508%

00:00

Fri Oct 01,2027 18:25

18:25

3.3259%

1.53

06° 09' 09"

18:58

3.4179%

00:33

Sat Oct 02,2027 18:23

18:23

8.3747%

2.53

12° 51' 55"

19:36

8.6835%

01:13

Abyb 1 Ethanim 1 Miqra'ey Pecach Matsah Bikuwrym Shabuwa' Taruw'ah Kippurym Sukah

Wed, Apr 07 Fri, Oct 01 Astronomical Tue, Apr 20 Wed, Apr 21 Thu, Apr 22 Thu, Jun 10 Fri, Oct 01 Sun, Oct 10 Fri, Oct 15

Thu, Apr 08 Fri, Oct 01 Observational Wed, Apr 21 Thu, Apr 22 Fri, Apr 23 Fri, Jun 11 Fri, Oct 01 Sun, Oct 10 Fri, Oct 15

Wed, Apr 07 Fri, Oct 01 Hebcal.com Wed, Apr 21 Thu, Jun 10 Fri, Oct 01 Sun, Oct 10 Fri, Oct 15

2028 Fri Mar 31,2028 02:00 Sun Mar 26,2028 06:32 Sun Mar 26,2028 17:55

Daylight Savings: Astronomical New Moon: Day’s Sunset :

Sun Sep 24,2028 02:00 Mon Sep 18,2028 21:24 Mon Sep 18,2028 18:41

Abib/Aviv/Nisan 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Sun Mar 26,2028 17:55

17:55

0.3884%

0.47

04° 49' 11"

18:20

0.4048%

Viewable: 00:25

Mon Mar 27,2028 17:56

17:56

2.2704%

1.47

15° 56' 59"

19:16

2.4309%

01:20

Ethanim/Tishri 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Mon Sep 18,2028 18:41

18:41

-0.1770%

-0.11

-05° 50' 54"

18:13

-0.1837%

00:00

Tue Sep 19,2028 18:39

18:39

1.4052%

0.89

02° 01' 39"

18:50

1.4263%

00:11

Wed Sep 20,2028 18:38

18:38

5.5687%

1.88

09° 29' 48"

19:28

5.7614%

00:50

Abyb 1 Ethanim 1 Miqra'ey Pecach Matsah Bikuwrym Shabuwa' Taruw'ah Kippurym Sukah

Sun, Mar 26 Tue, Sep 19 Astronomical Sat, Apr 08 Sun, Apr 09 Mon, Apr 10 Mon, May 29 Tue, Sep 19 Thu, Sep 28 Tue, Oct 03

Mon, Mar 27 Wed, Sep 20 Observational Sun, Apr 09 Mon, Apr 10 Tue, Apr 11 Tue, May 30 Wed, Sep 20 Fri, Sep 29 Wed, Oct 04

Mon, Mar 27 Wed, Sep 20 Hebcal.com Mon, Apr 10 Tue, May 30 Wed, Sep 20 Fri, Sep 29 Wed, Oct 04

2029 Fri Mar 30,2029 02:00 Thu Mar 15,2029 06:20 Thu Mar 15,2029 17:47

Daylight Savings: Astronomical New Moon: Day’s Sunset :

Sun Sep 16,2029 02:00 Sat Sep 08,2029 13:45 Sat Sep 08,2029 18:54

Abib/Aviv/Nisan 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Thu Mar 15,2029 17:47

17:47

0.3919%

0.48

04° 48' 50"

18:11

0.4068%

00:24

Fri Mar 16,2029 17:48

17:48

2.1550%

1.48

15° 32' 14"

19:05

2.2982%

01:17

Sat Mar 17,2029 17:49

17:49

5.6269%

2.48

26° 14' 13"

20:00

6.0235%

02:11

Ethanim/Tishri 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Sat Sep 08,2029 18:54

18:54

0.2507%

0.21

-03° 25' 05"

18:38

0.2437%

00:00

Sun Sep 09,2029 18:53

18:53

2.3517%

1.21

19:15

2.4062%

Mon Sep 10,2029 18:50

18:50

7.2645%

2.21

04° 17' 14" 12° 00' 27"

19:53

7.5352%

00:22 01:03

Abyb 1 Ethanim 1 Miqra'ey Pecach Matsah Bikuwrym Shabuwa' Taruw'ah Kippurym Sukah

Thu, Mar 15 Sun, Sep 09 Astronomical Wed, Mar 28 Thu, Mar 29 Fri, Mar 30 Fri, May 18 Sun, Sep 09 Tue, Sep 18 Sun, Sep 23

Fri, Mar 16 Mon, Sep 10 Observational Thu, Mar 29 Fri, Mar 30 Sat, Mar 31 Sat, May 19 Mon, Sep 10 Wed, Sep 19 Mon, Sep 24

Fri, Mar 16 Sun, Sep 09 Hebcal.com Fri, Mar 30 Sat, May 19 Sun, Sep 09 Tue, Sep 18 Sun, Sep 23

2030 Fri Mar 29,2030 02:00 Wed Apr 03,2030 01:03 Wed Apr 03,2030 19:00

Daylight Savings: Astronomical New Moon: Day’s Sunset :

Sun Oct 06,2030 02:00 Fri Sep 27,2030 12:55 Fri Sep 27,2030 18:29

Abib/Aviv/Nisan 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Tue Apr 02,2030 18:59

18:59

-0.2309%

-0.25

-03° 07' 02"

18:44

-0.2364%

00:00

Wed Apr 03,2030 19:00

19:00

0.6688%

0.75

07° 49' 56"

19:40

0.7079%

00:40

Thu Apr 04,2030 19:01

19:01

2.9557%

1.75

18° 37' 26"

20:35

3.1659%

01:34

Ethanim/Tishri 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Fri Sep 27,2030 18:29

18:29

0.2229%

0.23

-02° 56' 15"

18:15

0.2175%

00:00

Sat Sep 28,2030 18:28

18:28

2.1290%

1.23

05° 03' 21"

18:54

2.1880%

00:26

Sun Sep 29,2030 18:27

18:27

6.6722%

2.23

12° 58' 16"

19:37

6.9576%

01:10

Abyb 1 Ethanim 1 Miqra'ey Pecach Matsah Bikuwrym Shabuwa' Taruw'ah Kippurym

Wed, Apr 03 Sat, Sep 28 Astronomical Tue, Apr 16 Wed, Apr 17 Thu, Apr 18 Thu, Jun 06 Sat, Sep 28 Mon, Oct 07

Thu, Apr 04 Sat, Sep 28 Observational Wed, Apr 17 Thu, Apr 18 Fri, Apr 19 Fri, Jun 07 Sat, Sep 28 Mon, Oct 07

Wed, Apr 03 Fri, Sep 27 Hebcal.com Wed, Apr 17 Thu, Jun 06 Fri, Sep 27 Sun, Oct 06

Sat, Oct 12

Sukah

Sat, Oct 12

Fri, Oct 11

2031 Fri Mar 28,2031 02:00 Sun Mar 23,2031 05:50 Sun Mar 23,2031 17:52

Daylight Savings: Astronomical New Moon: Day’s Sunset : Abib/Aviv/Nisan 1

Sunset:

Visibility:

Age:

Sun Sep 21,2031 02:00 Tue Sep 16,2031 21:48 Tue Sep 16,2031 18:44 Elevation:

Moonset:

Visibility:

Viewable:

Sun Mar 23,2031 17:52

17:52

0.4163%

0.50

05° 44' 03"

18:21

0.4397%

00:29

Mon Mar 24,2031 17:53

17:53

2.6658%

1.50

17° 41' 29"

19:21

2.8721%

01:28

Ethanim/Tishri 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Tue Sep 16,2031 18:44

18:44

-0.1602%

-0.13

-05° 27' 15"

18:19

-0.1658%

00:00

Wed Sep 17,2031 18:43

18:43

0.9006%

0.87

01° 42' 44"

18:52

0.9119%

00:09

Thu Sep 18,2031 18:42

18:42

3.7707%

1.87

08° 57' 06"

19:28

3.8977%

00:46

Abyb 1 Ethanim 1 Miqra'ey Pecach Matsah Bikuwrym Shabuwa' Taruw'ah Kippurym Sukah

Sun, Mar 23 Wed, Sep 17 Astronomical Sat, Apr 05 Sun, Apr 06 Mon, Apr 07 Mon, May 26 Wed, Sep 17 Fri, Sep 26 Wed, Oct 01

Mon, Mar 24 Thu, Sep 18 Observational Sun, Apr 06 Mon, Apr 07 Tue, Apr 08 Tue, May 27 Thu, Sep 18 Sat, Sep 27 Thu, Oct 02

Mon, Mar 24 Wed, Sep 17 Hebcal.com Mon, Apr 07 Tue, May 27 Wed, Sep 17 Fri, Sep 26 Wed, Oct 01

2032 Fri Mar 26,2032 02:00 Thu Mar 11,2032 18:25 Thu Mar 11,2032 17:45

Daylight Savings: Astronomical New Moon: Day’s Sunset :

Sun Sep 12,2032 02:00 Sat Sep 04,2032 23:57 Sun Sep 05,2032 18:58

Abib/Aviv/Nisan 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Thu Mar 11,2032 17:45

17:45

-0.1169%

-0.03

-01° 00' 36"

17:41

-0.1173%

00:00

Fri Mar 12,2032 17:45

17:45

1.4283%

0.97

12° 37' 34"

18:48

1.7952%

01:03

Sat Mar 13,2032 17:46

17:46

5.4293%

1.97

25° 43' 32"

19:54

5.9005%

02:08

Ethanim/Tishri 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Sun Sep 05,2032 18:58

18:58

0.6478%

0.79

01° 08' 19"

19:04

0.6536%

00:06

Mon Sep 06,2032 18:56

18:56

2.9360%

1.79

08° 09' 38"

19:37

3.0274%

00:41

Abyb 1 Ethanim 1 Miqra'ey Pecach Matsah Bikuwrym Shabuwa' Taruw'ah Kippurym Sukah

Fri, Mar 12 Mon, Sep 06 Astronomical Thu, Mar 25 Fri, Mar 26 Sat, Mar 27 Sat, May 15 Mon, Sep 06 Wed, Sep 15 Mon, Sep 20

Fri, Mar 12 Mon, Sep 06 Observational Thu, Mar 25 Fri, Mar 26 Sat, Mar 27 Sat, May 15 Mon, Sep 06 Wed, Sep 15 Mon, Sep 20

Fri, Mar 26 Sun, Sep 05 Hebcal.com Fri, Apr 09 Sat, May 29 Sun, Sep 05 Tue, Sep 14 Sun, Sep 19

2033 Fri Apr 01,2033 02:00 Tue Mar 01,2033 10:24 Tue Mar 01,2033 17:37

Daylight Savings: Astronomical New Moon: Day’s Sunset :

Wed Oct 12,2033 02:00 Thu Aug 25,2033 00:31 Thu Aug 25,2033 19:11

Abib/Aviv/Nisan 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Tue Mar 01,2033 17:37

17:37

0.2110%

0.30

03° 36' 33"

17:55

0.2223%

00:18

Wed Mar 02,2033 17:38

17:38

2.6205%

1.30

17° 23' 16"

19:05

2.8613%

01:27

Ethanim/Tishri 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Thu Aug 25,2033 19:11

19:11

0.6197%

0.78

01° 54' 31"

19:21

0.6296%

00:10

Fri Aug 26,2033 19:10

19:10

2.9360%

1.78

09° 01' 15"

19:54

3.0345%

00:44

Abyb 1 Ethanim 1 Miqra'ey Pecach Matsah Bikuwrym Shabuwa' Taruw'ah Kippurym Sukah

Tue, Mar 01 Thu, Aug 25 Astronomical Mon, Mar 14 Tue, Mar 15 Wed, Mar 16 Wed, May 04 Thu, Aug 25 Sat, Sep 03 Thu, Sep 08

Wed, Mar 02 Fri, Aug 26 Observational Tue, Mar 15 Wed, Mar 16 Thu, Mar 17 Thu, May 05 Fri, Aug 26 Sun, Sep 04 Fri, Sep 09

Hebcal.com

2033 Fri Apr 01,2033 02:00 Wed Mar 30,2033 19:52 Wed Mar 30,2033 17:57

Daylight Savings: Astronomical New Moon: Day’s Sunset :

Wed Oct 12,2033 02:00 Fri Sep 23,2033 16:41 Fri Sep 23,2033 18:34

Abib/Aviv/Nisan 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Wed Mar 30,2033 17:57

17:57

0.0195%

-0.08

-01° 59' 33"

17:48

0.0213%

00:00

Thu Mar 31,2033 17:58

17:58

1.2861%

0.92

11° 42' 39"

18:57

1.4021%

00:59

Fri Apr 01,2033 18:59

18:59

5.4515%

1.96

25° 08' 24"

21:05

5.9397%

02:06

Ethanim/Tishri 1

Sunset:

Visibility:

Age:

Elevation:

Moonset:

Visibility:

Viewable:

Fri Sep 23,2033 18:34

18:34

0.0126%

0.08

-01° 19' 33"

18:28

0.0121%

00:00

Sat Sep 24,2033 18:33

18:33

1.0379%

1.08

05° 38' 31"

19:01

1.0755%

00:28

Sun Sep 25,2033 18:32

18:32

3.8197%

2.08

12° 27' 16"

19:35

3.9802%

01:03

Abyb 1 Ethanim 1 Miqra'ey Pecach Matsah Bikuwrym Shabuwa' Taruw'ah Kippurym Sukah

Thu, Mar 31 Fri, Sep 23 Astronomical Wed, Apr 13 Thu, Apr 14 Fri, Apr 15 Fri, Jun 03 Fri, Sep 23 Sun, Oct 02 Fri, Oct 07

Thu, Mar 31 Sun, Sep 25 Observational Wed, Apr 13 Thu, Apr 14 Fri, Apr 15 Fri, Jun 03 Sun, Sep 25 Tue, Oct 04 Sun, Oct 09

Wed, Mar 30 Fri, Sep 23 Hebcal.com Wed, Apr 13 Thu, Jun 02 Fri, Sep 23 Sun, Oct 02 Fri, Oct 07