Those seeking to know God’s timing and purpose should always begin their quest with the promise embodied in the Shabat.

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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 Now that the scene has been set, here is the first installment of one of Yahowah’s most comprehensive and complicated prophecies. And as you would expect, under an introduction of “seventy sevens” it presents seven things Yahowah will accomplish to reconcile our relationship.

Those seeking to know God’s timing and purpose should always begin their quest with the promise embodied in the Shabat. Devoid of those insights, you may be holding the map to the Promised Land, but you’d be navigating without a compass while wearing blinders.

Since these three introductory statements and seven resolutions are so vital to our salvation, after a quick review of the passage, we are going to examine it one phrase at a time.

“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)

It is just one sentence, and yet it is the blueprint for reconciliation and everlasting life. So we will need to dissect every word. Please be patient. The time will be well spent.

From the perspective of time, “seventy sevens (shabuwa’ shib’iym)” is 70 x 7, or 490 prophetic years. Elsewhere, when Dany’el wants to convey a week of seven days, he spells it out just that way. For example, in Dany’el 10:2 the prophet reveals that he was in mourning “three weeks of days.”

The fourth Miqra’, known as “Seven Sabbaths” or “Weeks” is named Shabuwa’. Like our salvation, it revels of the promise associated with the Shabat and with seven – Yahowah’s favorite day and favorite number. In this regard, everything important relative to God’s plan occurs on the basis of six (the number of man who was conceived of the sixth day) with God (who is one) yields the perfect result. Creation, the Sabbath, the Invitations to Meet God, and indeed the history of mankind (past, present, and future) all unfold using the formula of six plus one equates to seven. As such, nearly six thousand years of man separated from God have transpired since we were expelled from the Garden, and we are on the cusp of a one thousand year celebration of living together again which will commence coinciding with the seventh and final Miqra’, Sukah, where we campout with God.

Since Yahowah introduced His most famous prophecy regarding the arrival of the Ma’aseyah with a direct reference to the Festival Feast of Shabuwa’, it is likely that there are aspects of this, the fourth of seven Invitations to Meet with God which are germane to the Ma’aseyah’s mission. So, here are some things to consider. Shabuwa’ is a celebration of the “Shabat – Sabbath,” where we rest and reflect on the work God has done to settle our debts so that we can settle down with Him in His home. Shabuwa’ derives its name from “shaba’ – seven,” which is not only Yahowah’s favorite number, but also means “sworn oath or promise.” The most unique aspect of Shabuwa’ is that everyone is invited to participate: Yahuwdym and Gowym, men and women, young and old, rich and poor, the righteous and sinners alike. Shabuwa’ is called a harvest, and it is a time where the Set-Apart Spirit enlightens and empowers Yahowah’s children, those who have observed Pesach, Matsah, and Bikuwrym, to understand and convey the teaching and guidance contained in the Towrah. As such, Shabuwa’ is a celebration of the Covenant relationship. And lastly, as the fourth of seven Invitations to be Called-Out and Meet with God, by referencing Shabuwa’ Yahowah is perhaps suggesting that there is a correlation between the fourth millennia of human history and the arrival of the Ma’aseyah.

But more than this, the Yowbel – Years of Yah’s Lamb where captives are freed and all debts are forgiven, are predicated upon Shabuwa’. They follow the same seven times seven pattern. And as we just learned, the Yowbel serve to host the most important aspects of Pesach, Shabuwa’, Taruw’ah, and Kippurym – telling us that there may well be a connection between the Yowbel, the Shabat, these Miqra’ey, and the Ma’aseyah.

And indeed, when you note that Yah’s accounting of the generations from Adam to Abraham is forty Yowbel, and from Abraham to Yahowsha’ another forty Yowbel, a pattern emerges. Two thousand years after Adam’s expulsion from the intimacy of the Garden of Eden, Yahowah confirmed with Abraham that the Covenant would lead us back home. This affirmation of the Covenant and dress rehearsal for Passover occurred in 1967 BCE on Mount Mowryah in the Yowbel Year 2000 Yah. And so in this same place exactly forty Yowbel hence, in the Yowbel Year of 33 CE – 4000 Yah – the Ma’aseyah Yahowsha’ walked out of the pages of the Towrah to fulfill Passover, Unleavened Bread, FirstFruits, and lest we forget, Seven Sabbaths. And now, nearly forty Yowbel later, on the cusp of 2033 CE – 6000 Yah – we are anticipating the Ma’aseyah’s return to the same place, this time to reconcile His relationship with Yisra’el and Yahuwdym, renewing and restoring the Covenant based upon their complete acceptance of His Towrah. Then, just five days later, the final one thousand years of human history on this planet – Years 6000 to 7000 Yah – will play out as we celebrate the seventh and final Miqra’, that of Sukah, together.

So before we even commence our calculations to determine where “seventy sevens” leads, the timing of Yahowah’s plan is already laid out before us. Based upon the promise of seven, and the testimony Yah provided, we know that the Ma’aseyah arrived to save us in 33 CE (4000 Yah) and that He will return to reconcile us with His Covenant in 2033 CE (6000 Yah) so that we can enjoy one thousand years of perfect peace.

Returning to the math itself, it is helpful to know that a prophetic year isn’t necessarily equivalent to a solar year. And so to ascertain the number of days in “seventy sevens” of years, we should adjustment our measurements to Yah’s prophetic calendar. It consists of twelve months of 30 days—not the 365.242 we are accustomed to. This also differs from the Babylonians and their Hebrew captives who observed a luni-solar calendar which added an intercalary month every five to six years to prevent the shifting seasons. They were aware that the year was 365¼ days long, but a lunar calendar was the only practical timekeeping devise before mass communication and mechanics had been established. The luni-solar system gave everyone a reliable means to “set their clocks.” Every new moon marked the start of a new month.

The Scriptural method for determining when an intercalary month needed to be added was based upon barley, the first grain to rise in the spring. Fruit harvested in the suburbs of Jerusalem was tested as they approached the nearest new moon to the vernal equinox. If the grain was immature, and still laden with water, it would dance in a hot pan placed above an open fire. In that case a month would be added as the year would start too early in the seasonal cycle. But since this could lead to confusion over centuries of time, the length of a prophetic year—360 days—was established in Bare’syth / Genesis, where events related to the flood are given in both days and years.

The phrase “are determined and decreed (chathak)” is derived from chathak, meaning: “divided and marked off, decreed and determined, ordained and settled,” in addition to: “pertaining to a plan which will occur.”

Every aspect of this definition is pertinent. The Yahuwdym “determined” their fate, choosing to be reject the terms and conditions of the Covenant – as have Christians and Muslims. It had been “decreed” therefore, that such individuals would be “cut off, divided, and separated” from the family of God.

Howsha had been used by Yah to present the legal criterion for this divorce as well as the cure—the arrival of the Ma’aseyah. But if you recall, Howsha also said that the Yisra’elites would forego this remedy for two days—or two thousand years. And that means that their relationship with God, and therefore the Covenant itself, will be restored and thus renewed, on the Day of Reconciliations in the Yowbel Year of 6000 Yah (October 2, 2033) when the Ma’aseyah Yahowsha’ returns.

There are three interesting subtleties associated with “chathak – determined and decreed” we should consider: its precision, its prophetic inference, and its spiritual implications. God has “a plan which will occur” on the very day He has “ordained, marking it out, separating” it from all others. As such, the only days that fit this description are the seven annual Invitations to Meet with God known as the Mow’ed Miqra’ey. And since they begin with Pesach, we ought to focus our attention on Passover.

Also relevant, since these days are determined every year, for one particular Passover to be called out in this way, it is a safe bet that it falls in a Yowbel Qodesh – Set-Apart Year of Yah’s Lamb. But not just any Yowbel, but instead in Year 4000 Yah. I say that because Year 2000 Yah had come and gone, leaving us with the Covenant. Therefore, the only increment of forty Yowbel possible, remembering that another 2000 years (forty Yowbel) would transpire from the healing to the reconciliation, would be Passover of Year 4000 Yah (4/1/33). So let’s see if the prophetic math proves such reasoning reliable.

Always consistent and true to form, every aspect of Yah’s plan has and will continue to be fulfilled on Passover, Unleavened Bread, FirstFruits, Seven Sevens, Trumpets, Reconciliations, and Shelters. And with this “decree” Yahowah is announcing that humanity’s fate would be “settled” and “determined” for all time, “separating” the redeemed from the damned on these days in full accord with their prophetic significance.

But “ordained, settled, decreed, and determined” should not be interpreted as “predestined.” Yahowah did not choose Yisra’el’s fate any more than He chooses ours. Being able to maneuver in time and witness our future, God simply revealed the choices we would make. This is the essence of prophecy.

It’s interesting that the closest Hebrew word to chathak linguistically is chathal, meaning: “to wrap an infant in swaddling clothes.” The wise men under Dany’el’s tutelage in Babylon understood this intended connection because they arrived right on schedule in Bethlehem to honor the young Ma’aseyah—the Implement of Yah.

When Yahowah uses “‘am – family and people, He is most always referring to Yisra’el and Yahuwdym. Such is the case with “for your people (‘al ‘am)” in this statement. God is announcing His arrival as a Yahuwdy in Yisra’el to save Yahuwdym and Yisra’el. This mission would be defined by the Covenant – a family-oriented relationship established with Yahuwdym and Yisra’el “‘al ‘am – on behalf of the family.” Gabry’el used the familiar “‘am,” meaning: “related people and kinsmen” to speak of the “‘am – family” of created by the Covenant.

There is more to “Yisra’el – individuals who strive to engage and endure with God” than just a people called to the Covenant. It designates the place where this prophecy regarding our redemption would be fulfilled. Therefore, “and for your set-apart city (wa ‘al ‘iyr qodesh)” is a reference to Yaruwshalaim – the Source of Reconciliation, a name corrupted to “Jerusalem.” Although Dany’el had spent his adult life in Babylon, because he had consistently observed Yahowah’s Towrah – Teaching, he recognized where he belonged and knew where to find God. It leads to the most “qodesh – set-apart” place on Earth.

Qodesh, most famously, is the Hebrew word which identifies and describes Yahowah’s “qodesh – set-apart” “ruwach – spirit.” Although it is commonly rendered “holy” in most English bibles, qodesh does not fit comfortably with many aspects of holy’s principle definitions. For example, according to Webster, to be holy is to be: “exalted or worthy of complete devotion.” So how is that even remotely related to qodesh, which means  “set-apart and separating, cleansing and purifying?” And where in this extrapolated definition of holy do you see set-apart: “perfect in goodness and righteousness, divine, dedicated entirely to a deity or the work of the deity, having a divine quality, and venerated as if sacred.” Whereas “qodesh – set-apart” explains that the Spirit and the Son, and indeed “the Source of our Reconciliation” are part of Yahowah set-apart from Him for our benefit. As such, “holy” takes us in an entirely different direction with inferences which are either misleading or inaccurate. But worst of all, by failing to communicate qodesh correctly, Christians were beguiled into embracing the Babylonian Trinity, seeing their god having three distinct personas.

Driving this essential point home, let’s take a moment and examine the errant connotations of “holy” one at a time. For example, if Yahowah had meant to say “exalted,” He would have used “ruwm,” but since He didn’t, that isn’t what He meant when He selected qodesh. There is no Hebrew word for “worthy.” Although you’ll find “worth or worthy” written twenty-four times in the “Old Testament” of your “King James Version,” twelve times it is supplied without any basis whatsoever. The other twelve occurrences, the authors of the KJV mistranslated the Hebrew words for “son, diminutive, or full.” Being worthy isn’t a concept Yahowah cares much about. He knows He is and that man isn’t. Moreover, to facilitate the Covenant, Yahowah makes us perfect, not worthy.

There is no Hebrew word for “devotion” either as Yahowah wants our love and respect, a relationship, not a “religious exercise and religious fervor.” You will find “charam” translated “devoted” seven times in the Tanakh, but the word actually means either “to seclude” or “to accurse, to forfeit, or destroy” depending upon the context.

Moving on to the next unrelated connotation associated with “holy,” the Hebrew word for “good or goodness” is “towb.” Therefore, if Yahowah had intended that meaning He would have used towb, not qodesh.

For “righteous” the Hebrew word is “tsadyq.” It is used often, like the Hebrew words for “deity or divine:” “‘el, ‘al, ‘elohym, ‘elohy, and ‘elowah.” So if Yahowah had wanted to associate His divinity with the city, He had a host of perfectly good words at His disposal to do so.

Completing the misnomers associated with “holy,” there are no Hebrew words for “venerate” or “sacred” in Scripture. Like holy, venerate and sacred are religious terms. Yahowah is as vehemently anti-religious as He is pro-relationship.

In reality, qodesh conveys Scripture’s most important concept. The things which are important to Yahowah are all “qodesh – set-apart” from Him. These include the Spirit, the Son, His name, His Covenant, His Towrah, His family and people, His mountain, His city, His land, His temple, and His home. These things, therefore, are all part of Yahowah, set-apart from Him to convey His nature and to facilitate His purpose. And speaking of His purpose, it is to set us apart from the world, distancing us from human religious and political institutions, so that we can be set-apart unto Him.

The Hebrew noun, adjective, and adverb, qodesh, is based upon the verb qadash – which is spelled identically in the original Hebrew text. Qadash means: “to set-apart and dedicate a person or thing to a particular purpose, to be separated unto and thus belonging to God.” The root of the word also means “to be clean and pure,” and thus “to cleanse and purify.”

This means that the “Ruwach Qodesh – Set-Apart Spirit” is “set-apart” from Yah, yet She “belongs to” God, and is “dedicated to the purpose” of God, which is “cleaning and purifying” us in addition to nurturing us, clothing us, teaching us, protecting and saving us. So Yaruwshalaim – the Source of our Reconciliation” is set apart from all others for the express purpose of saving us from ourselves.

Understanding these concepts enables us to know Yahowah and understand the means God has deployed to reconcile our relationship with Him. But when clerics carelessly mistranslate Yahowah’s revelation using religious terminology like “holy,” the masses become blind lemmings, easily stupefied by mindless rituals and errant theology, ultimately falling into the abyss of triune gods replete with distinct personas, of the Lord’s Day, of Rosaries to Mary as if she were divine, and of celebrating Christmas and Easter. Don’t let religious word pollution poison you in this way.

Now that Yahowah has told us when and where He is going to act, let’s consider what He is going to do and why He is committed to accomplishing this list of seven things. The first of the seven is “to bring an end to the rebellion (la kalah ha pesha’).” According to God, we have rebelled in many ways. Some of the most disrespectful and vexing behaviors to Him have been our collective disdain for His name, ignoring it, corrupting it, and replacing it. He is frustrated by our nearly universal rejection of His Towrah – Teaching and Beryth – Covenant. He is annoyed by our devotion to gods of our own making and to the religious schemes associated with them. He is also irritated by our collective aversion to His Shabat, preferring the “Lord’s Day,” instead, whether that be Friday or Sunday.

Yahowah often demonstrates His intolerance for such things through tough love when it comes to rebellious children. When the Yahudim elected to abandon the Covenant, they separated themselves from Yahowah, which was why they were separated from their land and doing hard time in Babylon. It was the reason Dany’el was there pleading for God’s restoration.

Kalah is the Hebrew word for “bring an end to” in this statement of purpose.For God to enjoy our company, for the Earth to become like Eden, for heaven to be joyful, there must be a place and time where the choice to rebel no longer exists – where the terms of the Covenant Relationship are amended and renewed. Now or course, with the existing Covenant, everyone of us is afforded the opportunity to embrace Yahowah’s guidance or to push back from it, going a different direction. But a day will come when the last expression of freewill relative to the Covenant will have been made, and the last person will have chosen to accept God’s terms or reject them. The six-thousand-year option will be “kalah – finished and completed,” and the Towrah which directed our attention to this opportunity will have served its purpose. The time to choose to be part of Yah’s family or to be separated from it “kalah – will have come to an end and be concluded.” One day those who rebelled against the terms and conditions of the Covenant will find their access to God “kalah – restricted” precluding them from heaven. Others will find themselves “kalah – restrained” in She’owl. And rest assured, Yahowah has “kalah – grown weary of” our lack of respect and is all too eager to “kalah – do away with” our rebellion, even “to be done with” this religious revolt.

“The rebellion,” itself, is from ha pesha’, which speaks of a “personal and/or national revolt.” It is “defiance, where people rise up against authority, failing to comply with an established standard.” Yahowah is saying that He wanted the Yahuwdym to stop “disrespecting and disregarding” Him in this way. He had “grown weary of immoral upheaval” and bad attitudes and choices it spawns. So there will be a time certain when the various forms of relational and religious, political and patriotic, societal and scholastic rebellion will cease.

There is a subtlety associated with pesha’ which serves to demonstrate Yahowah’s style and reveals a crucial aspect of human nature. Pesha’ is “punishment which fits the crime” especially in association with “personal or national guilt.” It suggests that Yahowah’s response to pesha’ is fair, but also recognizes that it is appropriate because certain and sure consequences serve to restrict and restrain future crime. This axiom undergirds every civilization on earth. Do a crime, pay the penalty. Convicted criminals are either deprived of their life, separated from society, or they are required to sacrifice their property by way of a fine. In the absence of consequence—in the dearth of personal and national responsibility—anarchy and chaos reign. Consequence and responsibility are the underpinnings of justice and civil behavior.

And what is true in the here and now, in the flesh, is also true in the spiritual realm—although the consequences are more enduring. It is essential that we develop an appreciation for this aspect of divine justice and its influence on human nature if we want to understand why Yahowah must punish sin and why a sacrifice is required to redeem us. It is why Yahowah warned the Yisra’elites, and through them all humanity, to observe His Towrah, Beryth, Miqra’ey, Mitswah, and Mishpat. They not only form the path to God, but also, they help keep us from walking away from Him.

The issue of crime and punishment, national and personal accountability, is covered in the preamble of this prophecy because Dany’el’s revelation sets the date for mankind’s ultimate reconciliation. So it is essential that we know what issues require resolving. Yahowah wants us to understand why He chose to pay the price for our offenses every bit as much as He wants us to know when, where, and how He accomplished this mission on behalf of His Covenant.

There is another aspect of this passage which should cause us pause. Yahowah looks upon mankind collectively and individually. In this case, imprisonment in Babylon was the consequence of national revolt—of a collective moral insurrection. If Yahowah were willing to remove His protection from His “chosen people” as a result of their moral meltdown, what might we expect today? I know the answer, and soon you will too because Yahowah shared the sobering truth with us.

The second statement of purpose has been and will be fulfilled in increments. The Towrah, itself, is literally a “signed document which seals up the guilt associated with sin (wa la chatham chata’ah).” And so by living it, by attesting to it, by promoting it, and by fulfilling it, the Ma’aseyah Yahowsha’ enabled this specific promise. But to offer and enable something doesn’t finish the job – especially when it comes to broken relationships. And so on the Day of Reconciliations in our not-so-distant future, Yahowah will complete this promise upon His return.

As is the case with Hebrew in general, the phrase “chatham chata’ah” can be conveyed in a variety of ways, all of which seem fitting. For example, chatham means “to seal” in the sense that until quite recently, most every important document, including even the scrolls scribed by Yahowah’s prophets, “bore not only the signature, but also the writer’s seal of authority.” Affixing this engraved seal served to impart a degree of confidence and credibility that the document you were being given came from the stated source, that the souse bore the authority to authorize it, and that it had been “sealed up” en route so as not altered along the way. That is why Yahowah’s name is so important.

And it is this association with signing and sealing a document that the related meanings of chatham evolved over time. Linguistically we moved from “sealing something to make it secure” to “securely closing something so that nothing more could be added to it or taken away from it.” From this we derived the related connotations of “stopping, hindering, blocking, and shutting up.”

Therefore collectively, Yahowah symbolically signed His Towrah with His name and affixed His seal of authority, that of being God. Tangibly, by walking out of the pages of the Towrah, and by coming in Yahowah’s name, by attesting to the Towrah and by fulfilling it, Yahowsha’ served as Yahowah’s signature and seal of approval. Yahowsha’s Teaching on the Mount demonstrated in fact that nothing in the Towrah had changed. He sealed the deal, affirmed the offer, and stopped any informed and rational speculation as to the authority of God to do as He had promised.

The second word in this phrase, chata’ah, can be defined as “sin” itself, the “guilt” associated with sin, the “punishment” resulting from sin, or even an “offering” to remedy the consequence of sin. It is from chata’ which defines sin as “missing the way” and of “going the wrong way” so as “to incur guilt.”

Since chata’ is defined as missing the way and going the wrong way, it is instructive to realize that the only path which bears Yahowah’s and Yahowsha’s endorsement is the Miqra’ey – the one and only path to approach God. So we should not be surprised that the Miqra’ey represent Yahowah’s promise, His authorized and binding commitment, to sign His name on our hearts, making us His, to secure us under His protection, and to eternally seal up our sin so that it is no longer associated with us, neither our sin, its consequence which would have been death or its punishment which would have separated us from God. By doing what He had promised, our place in the Covenant was signed, sealed, and delivered.

And that is why the third prophetic promise, “to completely perfect sinners (wa la tamam chata’ah),” is directly attributable to the previous statement. By providing a way seal up the guilt associated with sin, Yahowah gave us the means to become “tamam – perfect.”

He provided the method by which to act upon the third requirement of the Covenant: “And (wa) Yahowah (efei) appeared (ra’ah – He revealed Himself) as God to (‘el) ‘Abram. And (wa) He said (‘amar – affirmed) to him (‘elyw), ‘I Am (‘any) God (‘el) Almighty (shaday). Choose of your own volition to walk (halak – of your own accord come to exist engaging and proceeding) to (la – toward) My presence (paneh) and (wa) literally come to be (hayah) perfect (tamym – innocent and unblemished, upright and blameless, whole and complete, healthy and unimpaired in complete accord with the truth).’” (Bare’syth / In the Beginning 17:1) And make no mistake: tamym is derived from tamam.

Missing the connection between the condition of the Covenant and the purpose of this prophecy, there are those who would render “wa la tamam chata’ah – to make an end to sin.” But not only hasn’t this occurred, it isn’t relevant. So long as there is choice, there will be sin. So our concern is appearing perfect in God’s eyes so that we can be adopted as His children and so that we are allowed to enter His home.

Therefore, it is only from the perspective that through the Miqra’ey we are “completely absolved of our sin” so that it “ceases to impair us” that tamam can be disassociated from the “perfect and blameless” aspects of tamym relative to the Covenant.

In this light, the Ma’aseyah Yahowsha’ by being perfectly Towrah observant, alone was as tamam requires: “upright, blameless, and perfect.” And so this Set-Apart Implement of Yah alone was in the position to completely exonerate us from the “chata’ah – consequence and penalty of sin.” He took our sin upon Himself and He accepted our guilt and punishment personally, so that after He endured the consequence and paid the penalty, He made us like Him—upright, blameless, and perfect—at least in His eyes. His sacrifice put an end to death and separation, the ultimate consequence and penalty of sin.

As a student of prophecy, Dany’el would have come to appreciate what Yahowah was inferring here, because all he would have had to have done was to connect “to completely perfect sinners” with “and walk to Me and become perfect,” and then with the 5^th verse of the 53^rd chapter of Yasha’yah, where Yahowah promised: “But He (wa huw’) was pierced through, wounded, defiled, and treated with contempt (chalal) for (min) ourrebellion and our sin for having missed the way (pesha’). He was crushed, bruised, and beaten, slandered and humiliated (daka’) for (min) our perverse corruptions and resulting guilt (‘awon). The punishment and the chastisement required to correct the record (muwcar) came upon Him for (‘al) our reconciliation and salvation (shalowm). And so (wa) by (ba) His willingness to be associated with our wounds (chabuwrah), He repaired and restored us, healing us, and making us whole(rapha’ la – He mended and cured us thereby promoting restoration).”

And of course that was not the end of it. Yasha’yah was inspired to describe this same event, not so much denoting its place or timing, but like Dany’el delineating its purpose while going well beyond this prophet in exposing the specific means Yahowah would deploy to achieve His purpose. But rather than present the full swath of Yasha’yah’s witness here, rest assured that before we conclude this volume much of what Yahowah revealed through him will be presented for your consideration.

Lastly, before we move on, it is instructive to know that the mechanism Yahowah uses to eliminate the influence of sin so that we become perfect is to seal us up in a Garment of Light. Wrapped inside, our sins are no longer visible. In fact, in the presence of light, darkness ceases to exist. We not only appear perfect, we become perfect.

This then takes us to the four statement of purpose, one which also shares something in common with the words found in Yasha’yah’s related prophecy. God promised: “to provide reconciliation for the wrongdoing caused by perverse distortions (wa la kaphar ‘awon).”

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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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