Faith is for those who do not “yada’ – know.” Belief is for those who do not “yada’ – understand.” Religion is for those who do not “yada’ – recognize, appreciate, and acknowledge” Yah.

Restored from the Empower Network archive (2011–2017), lightly edited to meet our current advertising standards. Views are the original author’s.

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 With the introduction to the anticipated work of Yah, the first installment of Scripture’s most sweeping revelation has been delivered. Dany’el may have taken a quick breath, but Gabry’el continued. He was about to get even more specific.

“And so (wa) you should actually come to realize (yada’) and (wa) you should choose to actually understand (sakal) that from (min) the act of conveying the word (mowtsa’ dabar) to restore (la suwb) and to rebuild (wa la banah) Yaruwshalaim (Yaruwshalaim) until (‘ad) the anointed manifestation of the message (mashyach nagyd), seven weeks (sheba’ shabuwa’) and sixty-two weeks (wa shabuwa’ shishym wa shanaym). She will be restored (suwb) and she shall be rebuilt (wa banah): the way to grow (rachab) and the means to being decisive about protection and separation (wa charuwts), even in an oppressive time (wa ba tsowq ha ‘eth).

And (wa) after (‘achar) the sixty-two weeks (ha shabuwa’ shishym wa shanaym), He shall be cut off to establish (karat) anointing (mashyach), but not for Himself (wa ‘ayn la).” (Dany’el / God Judges and Vindicates / Daniel 9:25-26)

Before we review the remainder of the 26^th verse, consider what this means in the light of history, or how this timeline plays out, let’s amplify the passage and contemplate the full import of the original Hebrew message.

“And so you should actually come to realize,” is from yada’ – the very word which launched these volumes of books. It speaks of “knowing” in a relational sense, and of “recognizing, appreciating and acknowledging” someone or something. So by using yada’, Gabry’el initiated the second portion of his timeline for the by providing a remarkable insight into the purpose of prophecy, which is to yada’ Yahowah.

To yada’ is “to learn about someone, to notice and acknowledge them, to observe them and to be acquainted with them, to come to recognize them, and to know them through shared experiences.” The verb is the reason the Towrah was written. It is the purpose of creation, of life, of the whole of Scripture, even the means to participate in the Covenant. Yada’ is the reason for Yahowsha’ – the Ma’aseyah.

In this case, yada’ was scribed using the qal stem, the voice of genuine relationships which ascribes a literal as opposed to hypothetical interpretation of actual events. It was also written in the imperfect which means that the process of “yada’ – knowing” is an ongoing, never-ending pursuit, with eternal ramifications.

The path to yada’ is via “an accumulation of information and knowledge regarding an individual for the purpose of building a relationship.” Those who yada’ are “perceptive, discerning, and discriminating.” They are “observant, closely examining and carefully considering proper instruction, which through consideration leads to understanding.”

Faith is for those who do not “yada’ – know.” Belief is for those who do not “yada’ – understand.” Religion is for those who do not “yada’ – recognize, appreciate, and acknowledge” Yah.

So blind faith is for fools; just as is belief in the unknown and the unknowable. Yahowah wants us to yada’ Him, to yada’ His Towrah, to yada’ His Covenant, to yada’ His plan of salvation, and to yada’ His Ma’aseyah.

Those who have read An Introduction to God “yada’ – realize” that the second of five conditions of the Covenant, requires us to “trust and rely upon Yahowah.” Without yada’, that would be impossible.

Sakal is the result of yada’. Translated “you should choose to understand (sakal),” it was scribed using the hiphil stem, which means that the subject, “you,” causes the object of the verb, which is the “act of conveying the word,” to participate in the action: “sakal – teaching which through thoughtful contemplation leads to insights which yield understanding.” In other words, the “capacity to understand” the “mowtsa’ dabar – conveyance of the word” comes to those who seek to “yada’ – know” what Yahowah revealed in His “towrah – teaching.” Affirming this, sakal was written in the jussive form, an overt expression of volition, telling us that the choice to be enlightened is our own.

Developing this further, sakal means “to be prudent and circumspect,” hence “wise,” one who “considers and prospers by way of instruction and then uses it consciously to guide and teach.” So one of the best ways to accomplish this worthy goal is by amplifying, reading, and contemplating God’s Word. The wisdom gained can then be used to help others find their way home.

The superficial translation of “from the going forth of the instruction to restore Jerusalem,” is inadequate. Gabry’el specifically said: “that from (min) the act (mowtsa’ – the issuance of an instruction which initiates a significant process or long journey whereby individuals come out of one place and go forth by being led to another by way) of the conveyance of the word (dabar – statement, message, or communication) to return and restore (la suwb – to turn around and change, to go back to the starting place to renew) and rebuild (wa la banah – and to reestablish and repair, establishing) Yaruwshalaim (Yaruwshalaim – from yarah – the source from which teaching and instruction flow and shalowm – reconciliation and salvation)…”

Like the exodus from religious, political, military, and economic oppression in Egypt before it, this prophecy was written in anticipation of emancipation from captivity in Babylon and a notice to return home to the Promised Land in Yisra’el. This call to freedom functions as the starting place upon which to begin counting the “seven and sixty-two weeks of years.”

Mowtsa’, which was translated “the act,” appears only written twenty-seven times in the Tanakh. But when we view this declaration from a distance and realize that it is announcing the means to our reconciliation, mowtsa’s associated meanings are all relevant and especially insightful. From the perspective of fulfilling the seven Miqra’ey consider: “mowtsa’ – the issuance of an instruction which initiates a significant process or long journey whereby individuals come out of one place and go forth by being led to another by way.”

More than anything, the Ma’aseyah Yahowsha’ was dabar, “the conveyance of the word.” It is as if He walked right out of the pages of the Towrah and into our lives. Moreover, His purpose was to la suwb: “return” us to Yahowah and “restore” us to fellowship. He came to “la suwb – change our direction and to bring us home.”

Since the Covenant relationship had been fractured, the Ma’aseyah would “la banah – repair, reestablish, and rebuild” it. And He would do so in “Yaruwshalaim – the source from with reconciliation flows.” This prediction is therefore focused upon restoring and reconciling the relationship known as the Covenant.

The date to begin Dany’el’s countdown has now been set. We’ll only need to translate prophetic years to their solar equivalents, look at history to see when such a pronouncement was made, and then count from the decree that frees the Yahuwdym from Babylonian captivity, enabling them to rebuild Yaruwshalaim, to arrive at the most important event in human history. That is of course, if the prophecy is true…

“Until” is from ‘ad. It is “a duration of time, that period, extent, or extension up to a goal.” ‘Ad speaks of that which “is perpetual and exists forever.” It is from ‘adah, which means “to pass over, to remove, and to take away.” These are related concepts because we become immortal, existing forever, as a result of Passover. And we are repaired, restored, and reestablished by way of Unleavened Bread, the day in which Yahowsha’ removes and takes away our sin, saving us.

What follows isn’t what I expected. I had thought that Gabry’el would have told Dany’el “‘ad ha Ma’aseyah – until the Implement Doing the Work of Yah.” But there is no definite article, and thus mashyach was not conveyed as a title. Mashyach, which denotes the idea of “anointing, which is to cover in oil,” was instead deployed as an adjective modifying the “nagyd – manifestation of the message.” It therefore reads until: “anointed manifestation of the message.” But that only becomes meaningful when we come to understood what “mashyach – anointed” means – especially when used as an adjective and not as a verb, noun, or title.

Mashyach appears thirty-nine times in the Tanakh. Beside these two applications in Dany’el, there are four clustered instances of mashyach in the Towrah, all in Qara’. It is used seventeen times in Shamow’el and ten times in the Mizmowr.

So let’s see what the Towrah teaches. This instruction begins by announcing the purpose of those who are “mashyach – anointed,” in that it explains the remedy for inadvertently ignoring Yah’s guidance. “And (wa) Yahowah spoke (dabar – conveyed the word) to (‘el – as the Almighty unto) Moseh (Moseh – One who Draws Out) in order to say (la ‘amar), ‘Convey the word (dabar) of God unto (‘el) the Children of Yisra’el (beny Yisra’el – children who engage and endure with God) to affirm (la ‘amar) that indeed when (ky) a soul (nepesh) misses the way (chata’) by inadvertently going astray (ba shagagah – by unwittingly, ignorantly, and accidentally erring) from all of (min kol) Yahowah’s (efei) terms and conditions (mitswah – directions regarding the relationship agreement) which (‘asher) are not to be done (lo’ ‘asah) and he engages (wa ‘asah) veering from one or more of them (min ‘echad min henah), if (‘im) the anointed (ha mashyach – the chosen and set-apart servant, the designated, dedicated, and devoted) mediator (ha kohen – priest who ministers by providing reconciliation) bears the loss (chata’ – bears the blame) as an atoning sacrifice (la ‘ashmah – as a guilt offering) for the family (ha ‘am – for the people) and he approaches and presents himself (wa qarab – he appears, offering himself) concerning (‘al) his sin offering (chata’h – punishment) which has been associated with (‘asher) him incurring this guilt (chata’), a bull (par – that which frustrates and divides, breaks and violates, voids and dissolves) a young male from the herd (ben baqar – a son in the morning) without defect (tamym – without a blemish), shall serve as the sin offering (chata’h) according to (la) Yahowah (efei).’” (Qara’ / Called-Out / Leviticus 4:1-3)

This, Yahowah’s introduction to the concept of mashyach, suggests that “the anointed” is someone “chosen by” God and “devoted” to the task of atoning for sin in accordance with His instructions, just as He designated the Lowy, setting them apart to serve His people as His mediators in this precise way. Therefore, recognizing that the priests were universally Lowy, and that the Lowy had been set-apart from all others to serve God’s people by helping them understand the Towrah, participate in the Covenant, and benefit from its reconciling promises, we can define mashyach as “set-apart to serve.” So while there was no reference whatsoever to “the application of oil, rubbing or immersion” in this context, we can say for certain that those who are mashyach are “chosen and designated by” God and that they are “devoted and dedicated to” God for the express purpose of facilitating our reconciliation. So now we have a definition of both mashyach and anointed: “set-apart to serve, chosen and designated, devoted and dedicated, to reconciliation.”

But more than this, here those who are “anointed” are clearly pointing toward Yahowsha’, the one who presented Himself as the atoning sacrifice for the family, incurring our guilt by allowing our sins to be associated with Him. He was the most set-apart. He was the most devoted and dedicated servant.

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Yada Yah 

Was Writen by Craig of

“An Introduction to God” found at

All Glory be to Yahweh!

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