\u00a0efei<\/p>\n
\u00a0With the introduction to the anticipated work of Yah, the first installment of Scripture\u2019s most sweeping revelation has been delivered. Dany\u2019el may have taken a quick breath, but Gabry\u2019el continued. He was about to get even more specific.<\/p>\n
\u201cAnd so <\/strong>(wa<\/em>) you should<\/strong> actually<\/strong> come to<\/strong> realize <\/strong>(yada\u2019<\/em>) and <\/strong>(wa<\/em>) you should<\/strong> choose to<\/strong> actually understand <\/strong>(sakal<\/em>) that from <\/strong>(min<\/em>) the act of conveying the word <\/strong>(mowtsa\u2019 dabar<\/em>) to restore <\/strong>(la suwb<\/em>) and to rebuild <\/strong>(wa la banah<\/em>) Yaruwshalaim <\/strong>(Yaruwshalaim<\/em>) until <\/strong>(\u2018ad<\/em>) the<\/strong> anointed manifestation of the message <\/strong>(mashyach nagyd<\/em>), seven weeks <\/strong>(sheba\u2019 shabuwa\u2019<\/em>) and sixty-two weeks <\/strong>(wa shabuwa\u2019 shishym wa shanaym<\/em>). She will be restored <\/strong>(suwb<\/em>) and she shall be rebuilt <\/strong>(wa banah<\/em>): the way to grow <\/strong>(rachab<\/em>) and<\/strong> the means to being decisive about protection and separation <\/strong>(wa charuwts<\/em>), even in an oppressive time <\/strong>(wa ba tsowq ha \u2018eth<\/em>).<\/strong><\/p>\n And <\/strong>(wa<\/em>) after <\/strong>(\u2018achar<\/em>) the sixty-two weeks <\/strong>(ha shabuwa\u2019<\/em> shishym wa shanaym<\/em>),<\/strong> He<\/strong> shall be cut off to establish <\/strong>(karat<\/em>) anointing <\/strong>(mashyach<\/em>), but not for Himself <\/strong>(wa \u2018ayn la<\/em>).\u201d<\/strong> (Dany\u2019el \/ God Judges and Vindicates \/ Daniel 9:25-26)<\/p>\n Before we review the remainder of the 26th<\/sup> verse, consider what this means in the light of history, or how this timeline plays out, let\u2019s amplify the passage and contemplate the full import of the original Hebrew message.<\/p>\n \u201cAnd so you should actually come to realize,\u201d<\/strong> is from yada\u2019<\/em> \u2013 the very word which launched these volumes of books. It speaks of \u201cknowing\u201d in a relational sense, and of \u201crecognizing, appreciating and acknowledging\u201d someone or something. So by using yada\u2019<\/em>, Gabry\u2019el initiated the second portion of his timeline for the by providing a remarkable insight into the purpose of prophecy, which is to yada\u2019 Yahowah<\/em>.<\/p>\n To yada\u2019<\/em> is \u201cto 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.\u201d 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\u2019<\/em> is the reason for Yahowsha\u2019 \u2013 the Ma\u2019aseyah.<\/p>\n In this case, yada\u2019<\/em> 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 \u201cyada\u2019<\/em> \u2013 knowing\u201d is an ongoing, never-ending pursuit, with eternal ramifications.<\/p>\n The path to yada\u2019<\/em> is via \u201can accumulation of information and knowledge regarding an individual for the purpose of building a relationship.\u201d Those who yada\u2019<\/em> are \u201cperceptive, discerning, and discriminating.\u201d They are \u201cobservant, closely examining and carefully considering proper instruction, which through consideration leads to understanding.\u201d<\/p>\n Faith is for those who do not \u201cyada\u2019<\/em> \u2013 know.\u201d Belief is for those who do not \u201cyada\u2019<\/em> \u2013 understand.\u201d Religion is for those who do not \u201cyada\u2019<\/em> \u2013 recognize, appreciate, and acknowledge\u201d Yah.<\/p>\n So blind faith is for fools; just as is belief in the unknown and the unknowable. Yahowah wants us to yada\u2019<\/em> Him, to yada\u2019 <\/em>His Towrah, to yada\u2019 <\/em>His Covenant, to yada\u2019 <\/em>His plan of salvation, and to yada\u2019<\/em> His Ma\u2019aseyah.<\/p>\n Those who have read An Introduction to God<\/em> \u201cyada\u2019<\/em> \u2013 realize\u201d that the second of five conditions of the Covenant, requires us to \u201ctrust and rely upon Yahowah.\u201d Without yada\u2019<\/em>, that would be impossible.<\/p>\n Sakal<\/em> is the result of yada\u2019<\/em>. Translated \u201cyou should<\/strong> choose to<\/strong> understand <\/strong>(sakal<\/em>),\u201d <\/strong>it was scribed using the hiphil stem, which means that the subject, \u201cyou,\u201d causes the object of the verb, which is the \u201cact of conveying the word,\u201d to participate in the action: \u201csakal<\/em> \u2013 teaching which through thoughtful contemplation leads to insights which yield understanding.\u201d In other words, the \u201ccapacity to understand\u201d the \u201cmowtsa\u2019 dabar<\/em> \u2013 conveyance of the word\u201d comes to those who seek to \u201cyada\u2019<\/em> \u2013 know\u201d what Yahowah revealed in His \u201ctowrah<\/em> \u2013 teaching.\u201d Affirming this, sakal<\/em> was written in the jussive form, an overt expression of volition, telling us that the choice to be enlightened is our own.<\/p>\n Developing this further, sakal<\/em> means \u201cto be prudent and circumspect,\u201d hence \u201cwise,\u201d one who \u201cconsiders and prospers by way of instruction and then uses it consciously to guide and teach.\u201d So one of the best ways to accomplish this worthy goal is by amplifying, reading, and contemplating God\u2019s Word. The wisdom gained can then be used to help others find their way home.<\/p>\n The superficial translation of \u201cfrom the going forth of the instruction to restore Jerusalem,\u201d is inadequate. Gabry\u2019el specifically said: \u201cthat from <\/strong>(min<\/em>) the act <\/strong>(mowtsa\u2019<\/em> \u2013 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 <\/strong>(dabar<\/em> \u2013 statement, message, or communication) to return and restore<\/strong> (la suwb<\/em> \u2013 to turn around and change, to go back to the starting place to renew) and rebuild<\/strong> (wa la banah<\/em> \u2013 and to reestablish and repair, establishing) Yaruwshalaim<\/strong> (Yaruwshalaim<\/em> \u2013 from yarah<\/em> \u2013 the source from which teaching and instruction flow and shalowm<\/em> \u2013 reconciliation and salvation)\u2026\u201d<\/strong><\/p>\n 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\u2019el. This call to freedom functions as the starting place upon which to begin counting the \u201cseven and sixty-two weeks of years.\u201d<\/p>\n Mowtsa\u2019<\/em>, which was translated \u201cthe act,\u201d 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\u2019s<\/em> associated meanings are all relevant and especially insightful. From the perspective of fulfilling the seven Miqra\u2019ey consider: \u201cmowtsa\u2019<\/em> \u2013 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.\u201d<\/p>\n More than anything, the Ma\u2019aseyah Yahowsha\u2019 was dabar<\/em>, \u201cthe<\/strong> conveyance of the word.\u201d <\/strong>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<\/em>: \u201creturn\u201d<\/strong> us to Yahowah and \u201crestore\u201d<\/strong> us to fellowship. He came to \u201cla suwb<\/em> \u2013 change our direction and to bring us home.\u201d<\/p>\n Since the Covenant relationship had been fractured, the Ma\u2019aseyah would \u201c<\/strong>la banah<\/em> \u2013 repair, reestablish, and rebuild<\/strong>\u201d it. And He would do so in \u201cYaruwshalaim<\/strong> \u2013 the source from with reconciliation flows.\u201d <\/strong>This prediction is therefore focused upon restoring and reconciling the relationship known as the Covenant.<\/p>\n The date to begin Dany\u2019el\u2019s countdown has now been set. We\u2019ll 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<\/em> 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\u2026<\/p>\n \u201cUntil\u201d<\/strong> is from \u2018ad<\/em>. It is \u201ca duration of time, that period, extent, or extension up to a goal.\u201d \u2018Ad speaks of that which \u201cis perpetual and exists forever.\u201d It is from \u2018adah<\/em>, which means \u201cto pass over, to remove, and to take away.\u201d 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\u2019 removes and takes away our sin, saving us.<\/p>\n What follows isn\u2019t what I expected. I had thought that Gabry\u2019el would have told Dany\u2019el \u201c\u2018ad ha Ma\u2019aseyah<\/em> \u2013 until the Implement Doing the Work of Yah.\u201d But there is no definite article, and thus mashyach<\/em> was not conveyed as a title. Mashyach<\/em>, which denotes the idea of \u201canointing, which is to cover in oil,\u201d was instead deployed as an adjective modifying the \u201cnagyd<\/em> \u2013 manifestation of the message.\u201d It therefore reads until: \u201canointed manifestation of the message.\u201d<\/strong> But that only becomes meaningful when we come to understood what \u201cmashyach<\/em> \u2013 anointed\u201d means \u2013 especially when used as an adjective and not as a verb, noun, or title.<\/p>\n Mashyach<\/em> appears thirty-nine times in the Tanakh. Beside these two applications in Dany\u2019el, there are four clustered instances of mashyach<\/em> in the Towrah, all in Qara\u2019<\/em>. It is used seventeen times in Shamow\u2019el and ten times in the Mizmowr<\/em>.<\/p>\n So let\u2019s see what the Towrah teaches. This instruction begins by announcing the purpose of those who are \u201cmashyach<\/em> \u2013 anointed,\u201d in that it explains the remedy for inadvertently ignoring Yah\u2019s guidance. \u201cAnd<\/strong> (wa<\/em>) Yahowah spoke<\/strong> (dabar<\/em> \u2013 conveyed the word) to<\/strong> (\u2018el<\/em> \u2013 as the Almighty unto) Moseh<\/strong> (Moseh \u2013 One who Draws Out) in order to say<\/strong> (la \u2018amar<\/em>), \u2018Convey the word<\/strong> (dabar<\/em>) of God unto<\/strong> (\u2018el<\/em>) the Children of Yisra\u2019el<\/strong> (beny Yisra\u2019el<\/em> \u2013 children who engage and endure with God) to affirm<\/strong> (la \u2018amar<\/em>) that indeed when<\/strong> (ky<\/em>) a soul<\/strong> (nepesh<\/em>) misses the way<\/strong> (chata\u2019<\/em>) by inadvertently going astray<\/strong> (ba shagagah<\/em> \u2013 by unwittingly, ignorantly, and accidentally erring) from all of<\/strong> (min kol<\/em>) Yahowah\u2019s<\/strong> (efei) terms and conditions<\/strong> (mitswah<\/em> \u2013 directions regarding the relationship agreement) which<\/strong> (\u2018asher<\/em>) are not to be done<\/strong> (lo\u2019 \u2018asah<\/em>) and he engages<\/strong> (wa \u2018asah<\/em>) veering from one or more of them<\/strong> (min \u2018echad min henah<\/em>), if<\/strong> (\u2018im<\/em>) the anointed<\/strong> (ha mashyach<\/em> \u2013 the chosen and set-apart servant, the designated, dedicated, and devoted) mediator<\/strong> (ha kohen<\/em> \u2013 priest who ministers by providing reconciliation) bears the loss<\/strong> (chata\u2019<\/em> \u2013 bears the blame) as an atoning sacrifice<\/strong> (la \u2018ashmah<\/em> \u2013 as a guilt offering) for the family<\/strong> (ha \u2018am<\/em> \u2013 for the people) and he approaches and presents himself<\/strong> (wa qarab<\/em> \u2013 he appears, offering himself) concerning<\/strong> (\u2018al<\/em>) his sin offering<\/strong> (chata\u2019h<\/em> \u2013 punishment) which has been associated with<\/strong> (\u2018asher<\/em>) him incurring this guilt<\/strong> (chata\u2019<\/em>), a bull<\/strong> (par \u2013 <\/em>that which frustrates and divides, breaks and violates, voids and dissolves) a young male from the herd<\/strong> (ben baqar \u2013 <\/em>a son in the morning) without defect<\/strong> (tamym<\/em> \u2013 without a blemish),<\/strong> shall serve as the sin offering<\/strong> (chata\u2019h<\/em>) according to<\/strong> (la<\/em>) Yahowah<\/strong> (efei).\u2019\u201d <\/strong>(Qara\u2019<\/em> \/ Called-Out \/ Leviticus 4:1-3)<\/p>\n This, Yahowah\u2019s introduction to the concept of mashyach<\/em>, suggests that \u201cthe anointed\u201d is someone \u201cchosen by\u201d God and \u201cdevoted\u201d 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\u2019s people by helping them understand the Towrah, participate in the Covenant, and benefit from its reconciling promises, we can define mashyach<\/em> as \u201cset-apart to serve.\u201d So while there was no reference whatsoever to \u201cthe application of oil, rubbing or immersion\u201d in this context, we can say for certain that those who are mashyach<\/em> are \u201cchosen and designated by\u201d God and that they are \u201cdevoted and dedicated to\u201d God for the express purpose of facilitating our reconciliation. So now we have a definition of both mashyach<\/em> and anointed: \u201cset-apart to serve, chosen and designated, devoted and dedicated, to reconciliation.\u201d<\/p>\n But more than this, here those who are \u201canointed\u201d are clearly pointing toward Yahowsha\u2019, 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.<\/p>\n ********<\/p>\n Yada Yah\u00a0 <\/em><\/p>\n Was Writen by Craig of <\/em><\/em><\/p>\n \u201cAn Introduction to God\u201d found at <\/p>\n All Glory be to Yahweh!<\/p>\n *******<\/p>\n Build a Swimming Pool in Kenya <\/p>\n *******<\/p>\n The Nairobi Business<\/a> Directory \u2013 <\/p>\n *******<\/p>\n