The Covenant is the only prescribed way to form a relationship with God. And since we are born estranged from it, as outsiders, for us to come to know Yahowah personally, this relationship which was broken and severed as a direct result of mankind’s “‘awon – perverse corruptions” of the Covenant, must be restored and reestablished

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

The Covenant is the only prescribed way to form a relationship with God. And since we are born estranged from it, as outsiders, for us to come to know Yahowah personally, this relationship which was broken and severed as a direct result of mankind’s “‘awon – perverse corruptions” of the Covenant, must be restored and reestablished. And that is what “kaphar – reconciliation” seeks to achieve.

If you were to open your favorite lexicon to kaphar, the first thing you would probably read would be “to make atonement.” But that is a religious term, meaning “to make reparation to atone for sin,” and “in Christian belief, the reconciliation between God and people brought about by the death of Jesus Christ.” So while “reparation” in the sense of “providing compensation for damages so as to amend issues which have arisen between parties,” and “reconciliation” in the sense of “repairing a damaged relationship” are accurate renditions of kaphar, the religious baggage associated with “atonement” is a significant problem. In Judaism, “to make reparation to atone for sin” has been interpreted to mean “afflict yourself” – which is the antithesis of the intended purpose. Worse, the Ma’aseyah Yahowsha’ is “Jesus Christ,” kaphar does not point to Passover, God cannot die, and death isn’t the means to reconcile any relationship, much less the Covenant. So, for us to have any hope of understanding this or any message, we have to step out of the minefield of religious terminology.

The reason that I favor “reconciliation” over other potential definitions of kaphar is because God’s stated purpose is to reconcile our relationship with Him. His interest is in “making amends” so as to restore and renew the Covenant. So while kaphar has been afforded salvation overtones, “pardoning us through the payment of a ransom,” “removing our guilt,” and “forgiving us,” are benefits derived from Passover and Unleavened Bread, not from Yowm Kippurym. In other words, any definition of kaphar which goes beyond “reconciliation” to “salvation” is an extrapolation which upends the proper order of things.

Yahowah is primarily focused on encouraging us to participate in the Covenant. And since we have so egregiously concealed and corrupted its purpose, its conditions, and its benefits, for anyone to engage in a relationship with Yah, there must be reconciliation. The religious, however, are focused instead in promoting salvation – something Christians claim comes before a relationship can be formed with God. From their perspective, since there are no preconditions to participating in the relationship, since the Towrah’s instructions are no longer valid, there is nothing to reconcile relationally. They just want to be saved.

Kaphar serves as the root of Yowm Kippurym – the Day of Reconciliations. This Miqra’ serves as an invitation for us to approach God, and it denotes a time when the Covenant relationship between Yisra’el and Yahuwdym will be renewed and restored.

In this regard, there is a secondary connotation to kaphar which begins to make sense when viewed in association with Yowm Kippurym and with the work of the Ruwach Qodesh. As I’m sure you recall, on the Invitation to Meet God of Reconciliations, we are invited to approach the maternal manifestation of Yah’s light – the Set-Apart Spirit, whose primary purpose is to “kaphar – cover us” in a Garment of Light.

In this way, kaphar is similar to anoint, which also means “to coat or cover.” This correlation is significant because the work of Yah through the Ma’aseyah on Pesach and Matsah enables Him to immerse us in the Spirit on Bikuwrym and Shabuw’ah, ultimately reconciling the relationship on Kippurym.

The reason the Covenant relationship needs to be “kaphar – reconciled” is because of mankind’s “‘awon – perverse distortions and corruptions” of it. ‘Awon speaks of “bending and twisting” Yahowah’s Towrah testimony, just like Satan did in the Garden. So since the terms and conditions of the relationship have been distorted, for us to participate in the Covenant, the ‘awon must be kaphar with the beryth as presented in the towrah.

And this leads to a rather profound thought. You see, upon Yahowah’s return on Yowm Kippurym we are told that the “beryth – covenant” will be “chodesh – renewed, repaired, and restored” with Yahuwdym and Yisra’el when Yahowah places a copy of His “towrah – guidance” inside of us. By so doing, the terms and conditions of the Covenant will be eternally reconciled with Yahowah’s teaching. On this day, God will “provide reconciliation for the wrongdoing caused by perverse distortions(wa la kaphar ‘awon).”

Moving on now to the fifth of seven prophetic promises offered in association with seven sevens, the family of God, and the set-apart city which serves as the source of our reconciliation, Yahowah, our Savior, said: to bring forth everlasting vindication and righteousness (wa la bow’ tsedeq ‘owlam).”

Now that the relationship has been reconciled, Yahowah wants us to be together forever. So to make the relationship perfect and everlasting, He sees to it that we become “tsedeq ‘owlam – vindicated, making us eternally righteous.”

So the order of things is unmistakable. Through the Towrah, Yahowah “signed a document which sealed up the guilt associated with sin (wa la chatham chata’ah) to render sinners completely blameless (wa la tamam chata’ah).” But since mankind has corrupted the Towrah’s message, especially as it pertains to the Covenant, Yahowah “provided reconciliation for the wrongdoing promoted by these perverse distortions (wa la kaphar ‘awon).” And then with the relationship reconciled, God made it possible for us to enjoy it forever when He “brought forth everlasting vindication and righteousness (wa la bow’ tsedeq ‘owlam).” It was time to make us perfect and eternal participants in the Covenant. And therefore, redemption would follow reconciliation.

Dany’el’s heart must have leapt at the thought of “bow’ tsedeq ‘owlam – bringing everlasting vindication and righteousness”because it meant that this cure would be for all time. When Yahowah fulfilled this prophecy, mankind would be eternally freed from the consequence and penalty of sin. But more than that, this verse implies that we become fundamentally different than we are now—our frail and mortal nature will be replaced by a sinless, immortal existence capable of walking in complete harmony with God.

The sixth promise reveals that this prophecy was meant to be a comprehensive encapsulation of Yahowah’s future plans relative to the relationship and our redemption. God said that it was “to provide a personal seal and signature to revelation and to prophecy (wa la chatham chazown wa naby’).”

This means that these predictions run through the full spectrum of time. The designation of seven sevens, therefore, represents Yah’s ultimate promise, enabling us to return home, preparing us to live forever, making it possible for us to become His children.

Yahowah’s messenger was telling Dany’el that everything he had foreseen would come to fruition as a result of studying the Towrah, Prophets, and Psalms, as well as everything that would be revealed through the handful of prophets within this window of time, would all serve the prime directive: to promote and sustain the Covenant. All of the bold predictions, the prototypes, the metaphors, and the dress rehearsals would materialize as promised – we have Yahowah’s word on it, His signature.

The only consistently accurate source of prophecy was affirming that everything He had predicted through the prophets would be set into motion within a period of 490 years. Although, to be totally precise, the audience is Dany’el’s people, and thus Yahuwdym and Yisra’el, and also according to the next verse, God was addressing three groups of years with a considerable gap between the end of the 483^rd year of His timeline and the start of 484^th.

Underscoring all of this, of course, is chatham, which as we now know means “to affix one’s seal” and “to sign a document, verifying its authenticity.” And as we also know, it means “to seal and close up, making something secure.” But that’s not all. A chatham is “a model, a pattern, and a consistent template which is followed without variation.” By using chatham,Yahowah signed this sweeping prophecy, attaching His seal to it, He confirmed that had and would continue to follow a clearly defined formula – one modeled after the promise of sevens. Further, as a template, these seven statements establish a pattern something much larger, something that God would build from them, and something that we could use to evaluate and measure other things.

Following chatham, Gabry’el told Dany’el that Yahowah was placing His signature and mark on “chazown wa naby’ – revelation and prophecy.” A chazown is “a communication from God.” This type of “revelation” can be “visual” and thus is called a “vision,” because chazown is from chazah, meaning “to see and behold,” and “to perceive through that which is provided.” But this is a bit misleading, in that most of Yahowah’s revelations, especially His predictions through His prophets, come by way of the spoken word – His personal testimony. And so we ought not forget that by encouraging us to “shamar – observe” His witness, Yahowah is telling us to use our sense of sight to visually examine His Word – just as Dany’el had done.

The final world in this clause is naby’. While it is usually used to identify a “prophet,” someone who “conveys God’s message,” since it was singular in this case it is more accurately rendered “prophecy – the foretelling of future events.”

Many have claimed to be prophets and to have proclaimed prophecy. The soothsayers and diviners of old, the priests in Egypt, the oracles of ancient Greece, the Mayans, Christianity’s Paul, Islam’s Muhammad, and Europe’s Nostradamus, for example. But these wannabe prophets all share something: a failure to accurately and consistently predict much of anything. They were wrong more than they were right.

That is not the case with Yahowah. His predictions always come true. And that is because God isn’t actually predicting anything. He is instead reporting what He has already witnessed. He has seen our future and is simply telling us about it. And in some cases, He has actively engaged and participated in things which have yet to transpire from our perspective stuck in the ordinary flow of time. These particular prophecies all bear His mark because He, Himself, has and will play the starring role.

In fact, the seventh of the seven prophetic promises explain how God would participate. Gabry’el, a “mal’ak – messenger” sent by Yahowah, told Dany’el: “and to anoint the Most Set-Apart (wa la mashach qodesh qodesh).”

Mashah conveys the idea of “dedicating a person or object for service, setting it apart through the process of anointing.” To “anoint” is nothing more than “covering the person or object with a symbolic liquid” – usually “oil or water.” This can be applied in a variety of ways, from “spreading to smearing, from rubbing to painting, from immersing to pouring.”

In this case, Yahowah prepared Yahowsha’ for the work He would accomplish by anointing and thus immersing and covering Him in the “Ruwach Qodesh – Set-Apart Spirit.” In this way, He became “Qodesh Qodesh – Set-Apart Set-Apart.” You see, Yahowsha’ is a diminished corporeal manifestation of Yahowah’s Spiritual nature set-apart from God to reveal and affirm the Towrah. So when Yahowah was “mashach – anointed, immersed, and covered” in Yahowah’s “qodesh – Set-Apart” Spirit, He became “Qodesh Qodesh – the Most Set-Apart.”

Olive oil was the purest source of light in the ancient world. Light represents Yahowah’s timeless nature, His energy, and the enlightenment He provides. Therefore, to be anointed in oil is to be covered in Yahowah’s Spirit of Light. And so this symbolism suggests that the Anointed will manifest Yahowah’s nature to enlighten us.

Olive oil was also rubbed on wounds to promote healing, a metaphor for salvation. It was an important part of a healthy diet, consistent with the nurturing nature of the Set-Apart Spirit. And olive oil was used symbolically throughout the Miqra’ey harvests. It poured over fine grain, representing saved souls, and either sent aloft by way of a wave offering or fire. This provided a visual picture of what happens to us when we are anointed by the Set-Apart Spirit.

But let us not forget the other symbolic liquid – water. As the catalyst for life and the universal solvent, being immersed in water is indicative of souls being cleansed so that they might live.

Many people believe that the Hebrew title “Mashiach,” which has been transliterated “Messiah,” is derived from mashach. Personally, I do not concur.

So where is no question that Yahowsha’ was “mashach – anointed, immersed, and covered” in Yahowah’s “Ruwach Qodesh – Set-Apart Spirit,” I am convinced that a title as important as this one would have included a reference to the source of the anointing: Yahowah. And with “Mashiach,” there is no association with Yahowah’s name.

If this section of Dany’el were extant among the Dead Sea Scrolls my supposition could be easily proven or refuted depending upon what was written. But it is not there. None of the eight scrolls found in the caves above Qumran provide any witness to the text between Dany’el 7:18 and 10:4. And unfortunately, the two passages with references to this title, Dany’el 9:25 and 9:26, are right in the midst of this void. That means that the oldest manuscript attesting to the Rabbinical Mashiach is an 11^th century Masoretic text – a document scribed by individuals devoted to the notion of disassociating all things Yahowsha’ from Yahowah.

There are 265 different names, titles, and words in the Torah, Prophets, and Psalms bearing Yahowah’s signature. Collectively, the names alone appear over ten thousand times in the Tanakh. And one of those names is Ma’aseyah, which was written twenty-three times in five different books. By comparison, apart from the unattested citations in Dany’el, Mashiach is found nowhere else in Scripture. Moreover, the purpose of Yahowsha’, especially as described in this, the prophecy which introduces the title, is to do the Work of Yah, which is what the combination of ma’aseh and Yah means.

If you are more comfortable with the English transliteration of the Greek “Christos” as “Christ,” you may want to reconsider. It is a Hebrew title, not a Greek title, so transliterating the Greek, even if it was “Christos” would be stupid. Worse, the Greek title is not written out anywhere on any of the seventy first- through third-century manuscripts which comprise the “Christian New Testament.” Divine Placeholders were universally deployed instead. Moreover, the oldest witnesses attest to the fact that the Greek placeholders were based upon Chrestus, not Christos, with the former being synonymous with Ma’aseyah and the later meaning “drugged and whitewashed.” And worst of all, since “Christ” is now universally deployed as if it were “Jesus’s” last name, the fact that it further disassociates Yahowsha’ from Yahowah is something which should be avoided.

This error wasn’t per chance. The Roman Catholic Church, begun by Constantine, as well as it’s Orthodox and Protestant derivatives, was fiercely anti-Semitic. They didn’t want their “savior” tainted with Jewish bloodlines or especially, the “Jewish God.” While all things “Christ and Christian” ought to have been “Ma’aseyah – the Work of Yah,” instead, men substituted contrivances like Jesus for Yahowsha’, Christ for Ma’aseyah, Lord for Yahowah, Rome for Jerusalem, Latin for Hebrew, Sunday for the Sabbath, Easter for Passover, Christmas for Tabernacles, Easter for Passover, and religion for relationship. Dressed in sun-god apparel, it is little wonder the Yahuwdym don’t recognize this religious aberration and caricature of the Scriptural promise. How about you? Do you provide lip service to the Jesus Christ of men or do you seek to know Yahowah through the work and words of Yahowsha’, the Ma’aseyah, the Anointed Implement Doing the Work of Yah?

Now that we have concluded our in-depth review of the preamble of this extraordinary prophecy, let’s consider the three statements and seven prophetic promises once again…

“Seventy sevens (shabuwa’ shib’iym) are determined and decreed (chathak) for your people (‘al ‘am) and for your set-apart city (wa ‘al ‘iyr qodesh) to bring an end to rebellion (la kalah pesha’), to sign a document which seals up the guilt associated with sin (wa la chatham chata’ah), to completely perfect sinners (wa la tamam chata’ah), to provide reconciliation for the wrongdoing caused by perverse distortions (wa la kaphar ‘awon), to bring forth everlasting vindication and righteousness (wa la bow’ tsedeq ‘owlam), to provide a personal seal and signature to revelation and to prophecy (wa la chatham chazown wa naby’), and to anoint the Most Set-Apart (wa la mashach qodesh qodesh).” (Dany’el / God Judges and Vindicates / Daniel 9:24)

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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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