God has explained that prayer is communion where after listening to Yahowah, we respond by accepting His merciful provision.

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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 This then brings us to Dany’el’s most important prediction. In 538 BCE, he penned these words: “Then (wa) while I was continually communicating (‘owd ‘any dabar – consistently and regularly conversing, yet again sharing words well beyond normal expectations) and asking questions and contemplating their answers (wa palal – making requests, asking for help, and providing justification to persuade, praying while seeking intervention, arbitration, and intercession, and also thinking about and foreseeing future contingencies and events) and (wa) confessing my gratitude over casting away (yadah – my appreciation and thankfulness over being able to admit and hurl away) my offenses and sinful nature(chata’ah – the consequence and punishment of me missing the way, my iniquity and guilt associated with me wandering away from the right path) and the consequence and punishment of my people, Yisra’el missing the way and wandering away (wa chata’ah ‘am Yisra’el – in addition to the offenses and sinful nature of my family, those who strive to engage and endure with God), presenting (naphal – settling upon, offering, and letting go of) my earnest and humble request for favor and mercy (tachinah – my petition and plea for kind, generous, and favorable treatment) to approach the presence (la paneh – to come face to face with) Yahowah (יהוה), my God (‘elohy), on (‘al – upon) the set-apart (qodesh – separating, consecrating, preparing, dedicating, purifying and cleansing) mountain (har) of my God (‘elohy).” (Dany’el / God Judges and Vindicates / Daniel 9:20)

The first thing that we learn from this statement is that Dany’el prioritized his relationship with Yahowah, and he did so by “‘owd ‘any dabar – continually communicating” based upon what he had learned while studying Yahowah’s teaching in the Torah, Prophets, and Psalms. His “devotion to sharing went well beyond normal expectations.” This is a lesson for all of us.

In addition, Dany’el not only “palal – asked questions,” he “contemplated God’s answers.” So while palal is routinely rendered “prayer,” it more accurately describes the nature of Dany’el’s conversations with Yahowah. He was asking God’s help so that he could learn from the ultimate Teacher. And based upon what he was learning, Dany’el made an impassioned plea on behalf of himself and his people.

But this was no ordinary request. Dany’el yadah chata’ah, which is breathtaking and profound in its original language. Having studied Yahowah’s Towrah – Teaching, Dany’el came to know, understand, respect, accept, embrace, trust, rely upon and even love the mishpat, the provisions Yahowah has made to resolve the consequence and penalty of us missing the way and wandering away from Him. The prophet was acknowledging his appreciation and gratitude for God having conceived, enabled, and offered a means to remove – to literally cast and hurl away – the guilt associated with our wrongdoing. He knew what we have learned, that the Miqra’ of Pesach opens the door to eternal life by resolving the consequence of sin which is death. And he recognized what we have come to appreciate, that the Miqra’ of Matsah resolves the penalty of sin, which is separation from God, by discarding it – just as yeast is removed from what we eat and where we live.

Dany’el’s conversation with Yahowah was therefore an acceptance of God’s offer to save us from ourselves. His justification for “tachinah – mercy, for this great favor and generous provision” was the Towrah, where such promises are made and honored.

Affirming this, the operative verbs in this passage, palal and yadah were scribed using the hithpael stem, which is reflexive and says that the subject, in this case Dany’el, was causing the action of these verbs to influence him, causing his condition to change as a result. Dany’el was transformed by his consistent devotion to “palal – seeking God’s help by asking questions and contemplating His answers,” and by “yadah chata’ah – confessing his gratitude over the casting away of his offenses and sinful nature, freeing him from the consequence and penalty of having wandered away from the path” Yahowah has provided.

Therefore, before He reveals one of His most sweeping prophecies, God has explained that prayer is communion where after listening to Yahowah, we respond by accepting His merciful provision. This medium of spiritual union has nothing to do with the Eucharist, the religious ritual Catholics borrowed from Babylon a thousand years after these words were written. To “commune” is to “converse and build a rapport.” It is “to talk together intensely and intimately.” Dabar palal is an “interchange of ideas and sentiments.” This is the essence of a relationship, one based on common understanding and empathy. It is what Yahowah envisioned when He asked Abraham to engage in the Covenant with Him.

Dany’el’s exemplary communion with Yahowah included “thinking about and foreseeing future contingencies and events.” The prophet became a prophet because he was willing to engage in the stuff of prophecy and because he knew its source. Dany’el was engaged “‘owd – yet again, consistently and continually, beyond that which is expected.”

Dany’el’s exchange of words included intercession, in which the prophet mediated on behalf of his sins as well as those of his brethren, pleading for himself and for them. This intervention suggests that Yahowah responds to the requests we make on behalf of ourselves and others, especially when we recognize that it is His mercy, and not our mediation, that actually prevails. And most especially, when we ask God to do as He has promised because we know and understand the benefits associated with His specific means to be merciful.

I’m afraid the Catholics have misconstrued this concept too, creating the impression that their confessionals and priestly remedies are somehow relevant. Dany’el more correctly with foreknowledge and forethought personally, privately, and directly with no intermediary involved, gratefully acknowledged and thankfully accepted Yahowah’s specific provision to resolve the consequence and penalty of sin.

When we cast our guilt, its consequence and punishment, away, Yahowah, by way of the Ma’aseyah Yahowsha’, bears our burden so we can be productive spiritual children.That is why Yasha’yah wrote on behalf of Yahowah in the 53^rd chapter: “Surely our grief He Himself bore, our sorrows He carries…. He was pierced for our transgressions, crushed for our iniquities. The punishment for our well-being fell upon Him. By His scourging we are healed.”

I was especially touched by the use of la paneh at the conclusion of Dany’el’s request. This suggests that the prophet was seeking to capitalize upon God’s merciful provision which would allow him to approach the very presence of Yahowah, coming face to face with God. But more than this, Dany’el realized the means Yahowah has provided for us to enter His presence was accomplished “on the set-apart mountain of our God – on Mowryah – where the body, soul, and spirit of Yahowah opened the door to life on Passover, provided the means to perfection on Unleavened Bread, and handed us our certificate of adoption on FirstFruits.

A sin is an offense, something that is displeasing to God. It is a violation of Yahowah’s instructions, a breaking of the covenant, making chata’ah a crime. To avoid anarchy, all crimes must have a consequence and some must be punished. In society, we deprive criminals of their property, freedom, or life depending upon the severity of the offense. Being just, Yahowah’s remedy fits the crime—‘azab for ‘azab—separation for those who have chosen to forsake Him.

The preamble to the prophecy is designed to show why Yahowah put Dany’el at the center of His agenda. Dany’el put God first. “Yes, while I was continuing to (wa ‘owd ‘any) converse, exchanging words (dabar) while thinking about the future, asking questions and contemplating their answers (ba ha palal – making requests and seeking help), then (wa) the individual (ha ‘iysh – the person who exists and is present,is a champion, supporter, and defender), Gabry’el (Gabry’el –from geber  meaning the able, strong, prevailing, and mighty of ‘el—God; transliterated, Gabriel), whom beneficially (‘asher – by way of an association in the fortuitous relationship) I had seen (ra’ah – observed, perceived, inspected, and considered, paying attention to) in the initial prophetic revelation (ba ha tachilah ba ha chazown – first communication and vision of the future), flying swiftly in an effort to provide advice (ya’aph ba ya’ph – moving through the air by the use of wings to provide counsel), reaching out to make contact with me (naga ‘el – extending himself to touch me) around the time of the evening (ka ‘eth ‘ereb – according to the right season of the year at sunset) offering, gift, and/or sacrifice (minchah – to apportion and bestow a present).” (Dany’el / God Judges and Vindicates / Daniel 9:21)

We are reminded that the revelation occurred during a conversation Dany’el was having with God. The prophet set the scene and described Gabry’el reaching out and touching him at the end of the day. He said that Gabry’el spoke directly, providing advice and counsel. which is to say that, unlike Islam, God doesn’t reveal Himself in half-baked languages by having terrifying spirits mumble jumbled recitals to ignorant and illiterate wannabe prophets as Muhammad claims his version of Gabriel did on Allah’s, his wannabe god’s, behalf.

Further, Yahowah’s Gabry’el isn’t a man as most translations are wont to render ‘iysh, but is instead an extant individual, a champion, supporter, and servant. Yet not in a lowly sense: Gabry’el means “strong, mighty, and able to prevail.” This is an excellent description of a mal’ak—a “spiritual messenger.”

Since Yahowah does not solicit or endorse a nightly offering, much less ask us to sacrifice anything, we are compelled to consider other reasons behind the concluding phrase: ka ‘eth ‘ereb minchah. So here is a possibility. Since the subject of the upcoming revelation is the timing and purpose of Yahowsha’s upcoming sacrifice, Passover, which specifically commences at sunset at the beginning of each year, and serves as a voluntary offering of an extraordinary gift, this could be foreshadowing the purpose of this prophecy.

The spiritual messenger Gabry’el, whose lone mission in life is to announce the arrival of the Ma’aseyah, did as he was directed: “So (wa) he provided instruction to facilitate understanding (byn– he encouraged comprehension through teaching, access to knowledge and the proper perspective so as to enable discernment through careful observation and consideration), and he spoke with me (wa dabar ‘im – then he communicated using words, developing a relationship and association with me), and he said (wa ‘amar), ‘Dany’el (Dany’el – from dyn, meaning one who pleads a cause and strives to vindicate, adjudicating a quarrel with ‘el, God), now at this time (‘atah – so then in the sequence of things) I have come forth (yasa’ – I have come out and have descended to bring, to extend, and to serve) to provide insights and instruction which if you are circumspect and consider will promote  (la sakal – to teach the prudent to pay attention, and through contemplation) understanding through discernment (bynah – enabling the diligent and perceptive to comprehend).” (Dany’el / God Judges and Vindicates / Daniel 9:22)

Dany’el was prepared for what he was about to hear, just as we must be if we want God to enlighten us. Gabry’el didn’t do an information dump on someone who was either distracted or ill equipped to handle the revelation. The prophecy he was about to convey was comprehensive and complex. It was intended to make Dany’el actively circumspect—one who wisely considers things and prospers through guidance and teaching. So there was more to the process than just being a good listener. Dany’el had to be ready and willing to process what he was about to be told. He had to be willing to open and engage his mind.

And as we have learned, Yahowah’s prophetic verses are almost always filled with guidance, revealing His nature and explaining His plan. They contain exemplars for productive living.

In what follows, we learn that Gabry’el was commanded to be a messenger; he was not asked. And that’s essential to our understanding of the roles of messengers and men. The “mal’ak – spiritual envoys” are ordered to obey. Men are asked to choose. Heavenly messengers operate in a militaristic structure of command and control, of orders and authority, which is why the name Gabry’el carries connotations of being a warrior. God’s messengers, like soldiers, cease to be envoys, the moment they disobey an order. They are decommissioned and booted out. Thus they have no real choice. Without freewill, they cannot love. The mal’ak are inferior to men in this regard. But in another way, they are superior to us. They can “fly swiftly”—that is to say they are four dimensional and can maneuver in time.

Satan, never forget, is a “mal’ak – spiritual messenger.” Fallen himself, he has seduced many into following him over the long march of time. The history of evil is painted by Halal ben Shachar.

“At the beginning, and along with the initial (ba tachilah) your earnest and humble request for favor and mercy (tachanuwn) the word (dabar) went out (yatsa’ – came forth), and I, myself, have come (wa ‘any bow’ – so I have arrived) to conspicuously report, announce, and make known (la nagad – accordingly to serve as a messenger before you in a straightforward fashion, to make a declaration), for surely (ky – because indeed) you are highly valued and held in high esteem (‘atah chamad – you are respected and cherished, indeed treasured, seen as desirable and precious).

And so (wa) understand the insights (byn– be perceptive, think, be discerning and comprehend, diligently, with your undivided attention, process knowledge and realize the information contained) in this message (ba ha dabar – in this statement comprised of words). Diligently consider so as to realize what you are seeing in this revelation (wa byn ba ha mar’eh – be perceptive, think about, and comprehend the sights before your eyes).” (Dany’el / God Judges and Vindicates / Daniel 9:23)

Closely examining and carefully considering Yahowah’s teaching in the Towrah and Prophets, and then thoughtfully and diligently thinking about what he had observed, not only prepared Dany’el to understand this revelation, it caused God to value this man above all others. And there is no better position to obtain than this. So when this man pleaded for mercy, he was the one person on earth Yahowah knew would understand exactly when, where, and how it would be achieved.

This is also to say that God respects those who do as He has instructed. He wants us to observe His Towrah – Teaching, which is to remain focused upon what it reveals, closely examining and carefully considering, the words He has provided to teach us what we need to know to know Him.

This message is abundantly clear. Listening to God and responding to Him, reading His instructions and then engaging with Him, devoting oneself to understanding the words He has provided, is what endears a person to Yahowah.

Gabry’el used byn, the Hebrew word for “observe the evidence and think so that you understand,” four times in this passage. And he used dabar, which means “word,” an equal number of times to tell us what we should be examining, considering, and understanding. It is rather obvious God wants us to “pay attention to, to focus on, to diligently and thoughtfully consider” His revelation – all of which you will find in the Towrah, Prophets, and Psalms.

Even in the most corrupt place on earth, the birthplace of religion and politics, Dany’el was able to separate himself from these deceptions to meet with God. And that means that when Yahowah asked Abram to walk away from Babylon, it was more than a place – it was a state of mind.

Before we move on the prophetic revelation itself, I want you to please stop long enough to realize that the following prediction regarding the Ma’aseyah Yahowsha’ is emerging from an extraordinarily thoughtful review of the purpose of the Towrah. When you understand the context, it is as if the Ma’aseyah is walking right out of its pages – the Word becoming flesh.

This realization, of course, is the very thing the Yisra’elites missed, for if they had “paid attention,” they would have recognized that the means to mercy had walked right into the midst of their lives and land. Constantine’s Universal Church made the same mistake. To create the Roman Catholic religion, and thereby to increase their control, power, and wealth, politicized popes removed the Ma’aseyah Yahowsha’ from His Towrah context and from Yahowah. By so doing, they misconstrued and miscommunicated the core of His message and mission of the Ma’aseyah. To achieve their goals, the Christian Church wrapped their “Lord Jesus Christ” in the mythological lore of Babylon. Let’s not make the same mistake.

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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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