Yahowah did not create us to praise Him. He is not insecure. Yahowah desires a relationship with us which is based upon love, mutual understanding, and respect. It’s Satan who wants to be praised. It is Satan who is insecure.

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

Yahowah did not create us to praise Him. He is not insecure. And having us praise Him would be like having a school of tadpoles croak out a song, telling us that by comparison to them, we’re really swell. Sure, it’s appropriate at times to acknowledge His goodness, greatness, and generosity. Like any parent, He’d appreciate that so long as it is heartfelt and straightforward, and not self-serving. But the bottom line with God is that Yahowah desires a relationship with us which is based upon love, mutual understanding, and respect. It’s Satan who wants to be praised. It is Satan who is insecure.

Halal, like the sun, is a good thing corrupted. On the positive side halal is the basis of halaluyah—extol Yah by reflecting His light. Halal conveys Yahowsha’s luminescent nature as reported by Ezekiel and the Apostle Yahowchanan. Halal means: “to shine, to brilliantly radiate light, making the source of the light clear and visible.” Halal describes the Garment of Light worn by all who have been born anew from above. And this is why Satan coveted the term. He wanted to be the Ma’aseyah and to be like the Most High. He craved praise and arrogantly considered himself worthy.

But as I have shared, halal also speaks of “glorifying oneself, boasting, and bragging.” When one claims to be something they are not, it is “halal – arrogant.” And all too often, the way insecure individuals tear those above them down is to “halal – slander them, reporting things about them which are untrue.” And while such behavior is “halal – unjustified, irrational, and insane,” it is a form of “halal – ridicule and mockery,” all designed to “halal – fool the unwary into praising the unworthy.”

One of the reasons that this form of “halal – boasting” is so effective for Halal ben Shachar is that as once one of Yah’s spiritual envoys, he is a form of light. If you were to see him, as Paul did on the road to Damascus, he would appear like flashing rays of light, beautiful, powerful, and captivating – even enlightening. And believing that he was all of these things and more, is the very crime which caused Satan to fall. In fact his name defines him and his tactics: “to be a fool and to make others foolish.” Halal is “a madman who brags, speaking words which convey confidence in an object or notion which is not God nor from God.” The dark side of halal is all about “arrogance and pride.” It speaks of one who lives to “turn others so that they no longer have the capacity to understand.” Halal is an “accuser, slandering and mocking, speaking damning and desolate words that cause us to lose our respect for the truth.” To be halal is to be “irrational, even insane, full of energy and intensity, yet thoughtless, furious, and reckless.”

If you want to know Halal, look into the eyes of an Islamic suicide bomber or walk into a Catholic church. If you want to understand how Halal corrupts, read one of Paul’s letters or even Muhammad’s Qur’an. It’s all about slander, corruption, confusion, and counterfeit.

So if you want to see Halal in action and witness his best work, study religion, especially Judaism, Christianity, Islam, and Socialist Secular Humanism. Over time these impostors have produced generations of people who have been Halal-ed: “no longer having the capacity to understand,” substituting the lie for the light.

In the next chapter, “Ga’al – Redemption,” we will meet Halal again. Next time he will be called: “Halal, the Prideful Serpent.” Yahowah wants us to know who the Adversary is so that we will not be similarly corrupted.

Speaking of deadly deceptions, Yahowah does not want us to fear Him. While I understand that most every English Bible translates yare’ “fear,” the word also means “respect and revere.” You cannot love what you fear. But you can revere and respect whom you know and love. One is rational and right. The other is irrational and insane. Considering who they are serving, it’s little wonder the clerics made the wrong choice.

Returning to the 22^nd Psalm, we are reacquainted with an old friend. Kabad is the first word of the Second of Seven Instructions, defining the nature of the ideal relationship between children and their Father and Mother.

“All (kol) descendants (zera’ – seed, children, offspring, family, and progeny) of Ya’aqob (Ya’aqob – one who digs in his heels, renamed Yisra’el) consider Him worthy of respect and massively significant (kabad – hold Him in high regard, valuing Him immensely).” (Mizmowr / Song / Psalm 22:24)

The textual consonants which comprise kabad (כָבֵד) give rise to an important series of derivatives. Collectively they convey: “weightiness, massiveness, significance, worth, value, abundance, glory, and greatness.” Not only do these concepts form the basis of the Second Instruction, they frame the issue of choice. If we see Yahowah as significant He promises to view us the same way. If we respect Yahowah’s massive energy and power, He will share it with us. Value Him and we will inherit His abundance. Acknowledge His greatness and He will bring us into His presence and clothe us in His glory.

But, if you trifle with Him, He will trifle with you. If you see Him as insignificant you will become so insignificant it will be as if you never were. Disrespect His massiveness and you will be reduced to nothingness. Kabad defines the nature of the choice and its consequence.

Disregarding Yahowah’s intent, the JPS Tanach tells us in the next verse that we should “dread Him,” with Him being the Ma’aseyah. The King James, in their usual rut, reverts back to “fear Him.” But the word is guwr, and it means: “to come together and live, with guests living among us, dwelling in harmony forever.” There is nothing dreadful or fearful about any of that.

Now that you know what the word means, here is what Dowd was inspired to say about the Ma’aseyah and His people. “Gather together and choose to live with Him (guwr – become a welcomed guest in His company) all you descendants of Yisra’el (min kol zera’ Yisra’el – including every child who engages and endures with God) .” (Mizmowr / Song / Psalm 22:24)

The truth was hard to miss becauseYisra’el, “those who contend with, persist with, persevere with, engage and endure with, and are empowered by God”, is virtually synonymous with guwr. And speaking of Yisra’el, it is a pseudonym for the Ma’aseyah. Not only does He “contend with, persist with, persevere with, and is empowered by God,” Scripture tells us that He, as the result of His sacrifice, “will live to conceive an abundance of descendants.”

The secret to our success is contained in these words: “Indeed (ky), He has not devalued (lo’ bazah – He has not failed to show regard for), nor has He rejected (wa lo’ shaqats – He has not shown antipathy toward nor an aversion for) the responsive who is afflicted and oppressed (‘enuwth ‘any – the one who answers the summons, who engages and acts, is humble and unpretentious; both from ‘anah – to answer, respond, and engage).” (Mizmowr / Song / Psalm 22:25)

Bazah is the opposite of kabad. The basic meaning is “to accord little value to something.” The two most appropriate English synonyms would be “contempt and disdain.” Webster defines contempt as “disdain, the lack of respect or reverence for something.” It is “willful disobedience and open disrespect for a judge.” Of disdain, it says: “to hold in contempt, to refuse or abstain from, to treat as beneath one’s notice or dignity.” This is Yahowah’s policy: bazah for bazah, kabad for kabad. Simply stated, if you don’t respect Him and value His redemptive solution you aren’t going to trust Him or rely on it. And since there is but one God, one source of life, and one savior, by being bazah—being of little worth, being beneath one’s notice, and being alone and abandoned—bazah happens.

It’s interesting; those who are self-reliant, full of themselves, steeped in pride and hubris become insignificant. To be significant, we must first be unpretentious. It’s little wonder that Satan is called “the prideful one.” So the moral of the story is Yahowah helps those who acknowledge that they need assistance, that they are incapable of saving themselves. To be saved we must recognize that we need a Savior, recognize who the Savior is, and then rely upon Him.

The most interesting aspect of this statement might well be the fact that both ‘enuwth and ‘any are based upon ‘anah – a word whose primary meaning is “to respond by answering a summons.” Yahowah’s seven Miqra’ey, three of which Yahowsha’ is seen responding to in this Psalm, are invitations to meet with God. Our response to these summonses determines our fate. Or said another way, Yahowsha’s sacrifices benefit those who respond to Him.

Dowd, speaking of those who view the Creator and the creation appropriately, said of Yahowsha’: “Neither has He concealed His presence (wa lo’ cathar paneh – nor has He hidden His appearance) from Him (min).

And (wa) with (ba) His cry for help (showa’ – His pleading for relief) to Him (‘el – to God), He heard Him (shama’ – He listened to Him).” (Mizmowr / Song / Psalm 22:25)

This completes the equation. While it is true that to be saved we must: recognize we need a Savior, recognize who the Savior is, and then rely upon Him, we must also ask Him for His help. When we do, we live forever in His presence.

This acknowledged, I think that this statement and the previous one are still in Yahowsha’s voice. He was not only afflicted on Pesach and Matsah, He consistently turned to Yahowah seeking His assistance. And God heard His cries for help and responded, releasing His Son from She’owl, lifting Him back up to heaven. This perspective not only provides another affirmation that Yahowah alone is our Savior, it leads us directly into this next verse.

“Because of being with You (min ‘eth), My testimony regarding Your manifestation of power and Your wonderful deeds (tahillah – My song of adoration regarding Your renown) in the great assembly (ba qahal rab – among the crowds) fulfills My promise (neder shalem – completes My vow) in the sight and presence of those who (neged – conspicuously in a straightforward fashion in full view of those who) respect and revere Him (yare’).” (Mizmowr / Song / Psalm 22:26)

In Yahowsha’s voice, this statement is profound. As a result of His relationship with Yahowah, Yahowsha’ was able to complete His promise to fulfill the Miqra’ey of Pesach, Matsah, and Bikuwrym. And everyone who has answered His call to observe these Invitations to be Called Out and Meet with God recognizes what He has done. He did these things in a conspicuous straightforward fashion, each on the right day, each in the right way, each in the right order, and did so publicly at the crossroads of the world. Those who revere the Father respect what the Son has accomplished.

Also relevant, shalem is directly related to “shalowm – reconciliation.” So the “manifestation” of Yahowah’s “power” and the implement responsible for His “wonderful deeds” during the “great assembly meetings” “fulfilled His promise” to “reconcile our relationship” with God.

The Psalm continues with prophetic echoes of Yahowsha’s Teaching on the Mount. “The responsive who engage (‘anaw – the humble who act by answering the call, the unpretentious and oppressed; from ‘anah – to answer, respond, and engage) shall be continually nourished (akal ­– they shall always be fed (qal imperfect)) and always be completely genuinely satisfied (wa saba’ – and find provision in abundance (qal imperfect)).” (Mizmowr / Song / Psalm 22:27) It is only right that an excerpt from Yahowsha’s most famous public declaration should follow a prediction of His most important deed.

In the whole of God’s Word, this is one of my favorite verses. “Those who genuinely seek, consult with, actually follow, and rely upon (darash – those who really search for, literally account for, ponder and petition, forming a relationship with (qal participle)) Yahowah (efei – hwhy) radiate His brilliant and clear light (halal – are a visible source of light). All of your hearts, minds, souls, and consciences (lebab – your inner nature and person, their thoughts, feelings, and passions) shall live forever (chayah la ‘ad – shall be eternally restored and preserved, shall be revived and nurtured for all time, shall continuously live vigorous and abundant lives as a result of this choice (qal imperfect jussive)).” (Mizmowr / Song / Psalm 22:27)

If I could have but one promise etched on my heart it might well be this one. It is the synthesis of Scripture. It is the answer, the promise, the purpose, the means, and the reward.

The final four verses of the 3,000-year-old prophetic Psalm reveal that Yahowah knew that evil men would brutalize Him in the manner He has detailed, fully ten centuries before He allowed it to happen. One thousand years after He inspired this promise, Yahowsha’ entered our world in the form of a man to fulfill His mission. His example defines love. It proclaims that ultimately, when the last chapter is written and the last act is played out, we will remember His sacrifice and turn to Him because He has done this.

“They will remember (zakar – they will recall the truth about) and they will return (wa suwb – they will turn around and think differently, reestablishing relations, renewed and restored) to (‘el) Yahowah (efei – hwhy) from all of the ends of the earth (kol ‘ephec ‘erets – finally the entire material realm). And (wa) they will make this announcement (chawah – they will verbally explain this, displaying their decision using words) before Your presence (la paneh) – all of the people of the world, from every race and place (kol mishpachah gowym).” (Mizmowr / Song / Psalm 22:28)

We began this Psalm in the deepest depths of despair. Yahowah removed His Spirit from Yahowsha’, forsaking His Soul. The Ma’aseyah had been reduced to a bloody pulp by the blows of men He had created. He was nailed hand and foot to a pole, suffering the excruciating agony of crucifixion while those He was saving were scoffing at Him. Satan, and his full assemblage of demons, surrounded the Ma’aseyah, falsely accusing Him. Yahowsha’s body as the Passover Lamb died, and His soul descended through the lifeless rubbish heap of Gehenna en route to She’owl during Unleavened Bread. Then on the third day, on Bikuwrym, soul and Spirit were reunited in a celebration of life, thereby restoring all who would respond to these invitations. So now, according to this prophetic Song, a day will come when everyone will recognize and appreciate what He has done and will return to Yahowah. They will make a public proclamation that they accept and embrace the benefits of Pesach, Matsah, and Bikuwrym.

“Because indeed (ky) Yahowah (efei – hwhy) reigns (maluwkah – is king), providing leadership, proverbs, and parables (mashal – taking charge and communicating by making informative and revealing comparisons) among (ba) people from different races and places (gowym).” (Psalm 22:29)

Although the opening verses of this Psalm were focused on the Ma’aseyah’s Redemptive Advent, the celebratory close is timeless. While Yahowah has presented Himself, explained His Covenant, and revealed His plan of salvation via “mashal – parables and proverbs,” He will not exercise his dominion, overtly governing the earth’s nations until the celebration of Sukah following His Yowm Kippurym return during the waning days of the Tribulation. Today, men rule nations. That will not always be the case.

With Yahowah reigning on earth, the children of the Covenant will gather around the campfire and be regaled by His stories while those who have opposed Him will be confronted by His judgment. Listen…

“All of (kol) the anointed (dashen – the chosen harvest, the accepted and satisfied, those who are covered, the prosperous and enriched, the vigorous and healthiest bodily, and the most mentally acute) of earth (‘erets) who approach His presence (la paneh) shall be nourished (‘akal) and (wa) they shall settle down living in shelters (chawah – they shall tabernacle [reminiscent of Sukah – Shelters where we campout with God], and they shall make public pronouncements).

All of (kol) those who are descending (yarad – going down) to be pulverized into powdery dust as the rubbish of the earth (‘aphar – as ash and debris, and thereby diminished to virtual nothingness), and (wa) the souls (nepesh – the consciousness of animals) He does not keep alive (lo’ chayah – He does not restore to life, revive from death, nor spare, save, or preserve) shall kneel down prostrate (kara’ – they shall bow down, fallen and subdued, some ceasing to exist and prone for termination while others will  suffer miserable emotional anguish).” (Psalm 22:30)

Over these last few stanzas of this glorious song, Yahowah has stated that His provision satisfies, that those who rely upon His bread will be nourished, that they will be healthy and prosperous, lacking nothing. He has also said that those who change their thinking, their direction, and their attitude, will be restored.

In Yahowchanan, we read: “Yahowsha’ said to them, ‘I Am the bread of life. He who comes to Me shall not hunger, and he who relies on Me shall never thirst…. For this is the will of My Father, that every one who beholds the Son, and who relies on Him, may have eternal life.’” (Yahowchanan / John 6:35, 40)

The first half of the 30^th verse affirms these conclusions. All of the “dashen – the anointed, those selected in the harvest, those who have been accepted” are now “dashen – prosperous and enriched, vigorous, healthy, and mentally acute.” Consistent with Yahowah’s Towrah, those who have “la paneh – approached His presence” are “‘akal – nourished.” We are “chawah – living in shelters, camping out” with our Heavenly Father during the millennial celebration of the Sabbath known as the Miqra’ of Sukah – the Invitation to be Called Out and Meet with God of Tabernacles and Shelters. It will be a time of wondrous “chawah – pronouncements” as we learn from God and share with Him.

To a significant degree, these insights are provided by chawah, which most English bible translations render as “bowing down, prostrating oneself in worship.” And while outside of the context of Yahowah’s return, and living in His presence, that might be a permissible rendering, at best it is listed third among four considerably more valid definitions in most Hebrew dictionaries. And some lexicons don’t even include “bowing or worshiping” among chawah’s connotations.

The primary connotation of chawah is “to tell, to explain, to announce something publicly, to verbally convey something important using words, and to inform making a declaration.” This is how it was translated back in the 28^th verse: “they will make this announcement (chawah – they will verbally explain this, displaying their decision using words).” Interestingly enough, this rendering might well be influenced by chuwd, the word presented immediately before chawah in most lexicons. Chuwd means “to provide an explanation using an allegory and to solve an enigma or riddle by telling a story.” It is therefore somewhat akin to marshal, the word translated “leadership, parables, and proverbs” in the 29^th verse.

The next most preferred definition for chawah is consistent with my rendering of it in the 30^th verse: “they shall settle down living in shelters (chawah – they shall tabernacle [reminiscent of Sukah – Shelters where we campout with God], and they shall make public pronouncements).” A chawah is “a settlement, a placepeople campout, and encampment where they tabernacle together.” This idea of “living together” is further reinforced by Chawah – the name God gave to Adam’s wife. Chawah (which is spelled identically to chawah) means “Source of Life.” It is a derivative of chayah, the Hebrew word for “life, its restoration and renewal.”

It is also interesting to note that chawah translates as “to show, to make known, and to interpret,” which collectively speak of “shamar – observation” leading to “byn – understanding.” This is what the “anointed” will “consume” which will be so “enriching and fulfilling.” Yahowah “towrah – teaching” will be unfettered, unfiltered, up close and personal. Personally, I think that this will be entertainment of eternity.

Further, bowing down before God is inconsistent with Yahowah’s instructions to Abraham and with the example of Yahowsha’. When we bow down, God always asks us to stand up, to be at ease, walking and talking with Him. Yahowah has gone to great pains to present the Covenant as a marriage, as a home, and as a family. There is no bowing down in any of these relationships.

That is not to say that people won’t bow down before God. Many will. And this realization brings us to the second half of the 30^th verse: “All of (kol) those who are descending (yarad – going down) to be pulverized into powdery dust as the rubbish of the earth (‘aphar – as ash and debris), and (wa) the souls (nepesh – the consciousness of animals) He does not keep alive (lo’ chayah – He does not restore to life, revive from death, nor spare, save, or preserve) shall kneel down prostrate (kara’ – they shall bow down, fallen and subdued, some ceasing to exist and prone for termination while others will  suffer miserable emotional anguish).” (Psalm 22:30)

As I have shared throughout Yada Yah, there are three different fates awaiting human souls. Those who have embraced the terms and conditions of Yahowah’s Covenant campout with God, learning from Him and sharing with Him. But those souls who ignore His Covenant, change His Covenant, even reject His Covenant, will cease to exist. They will not be kept alive nor be restored to life. For them it is dust to dust and ashes to ashes. Worse, those souls who have led others astray, those who have advanced the cause of religion and politics, will descend through Gehenna to She’owl to experience an eternity of emotional anguish separated from God. This verdict is presented during the Millennial Sabbath of Shelters. Every soul estranged from Yahowah will be judged, bowing down before God to receive their disposition.

Therefore, if you are a Muslim or Catholic and lower yourself, bowing down, prostrating yourself now in religious worship, a day will come when you will kneel before God. And on that day of judgment, your soul will be extinguished. As such, this verse is proof that souls are mortal. Immortality requires being born anew in Yahowah’s Spirit or aligning oneself with Satan’s spirit and leading others astray.

There is, however, an oft quoted passage that seems to imply that “every knee will bow down to Him,” with “Him” being Yahowah. So the question becomes does “every” include His children, those who radiate His light? Since this concept of bowing down and worship is important, and misunderstood, we’ll cover that passage in context as it is presented by Yahowah through His prophet Yasha’yahuw. But first, let’s finish the Psalm.

Dowd, speaking of the Savior, concludes his Song by singing:

“Posterity (zera’ – the seed, the descendants, the children, the offspring) shall consistently respond to Him and genuinely engage with Him (‘abad – they shall act, serve, and work with Him, expending considerable energy and intensity to do things with Him (qal (literally and actually) imperfect (continuously and always))).

They will benefit from, recount, and proclaim the written communication (caphar – they will be informed regarding and speak of the full measure of the scroll and record (the pual stem tells us that God’s children will be influenced by Yahowah and the imperfect conjugation reveals that this will produce ongoing benefits)) of (la – and to approach) the foundation of the Upright One (‘edon) on behalf of (la) the children (ha dowr – those related by birth, the family line, the generations, the household, the dwelling place, and the tabernacle).

They shall choose to come (bow’ – they will genuinely want to arrive, always be included, and continually approach (qal imperfect)) and (wa) conspicuous announce, exposing and declaring (nagad – explaining and manifesting, informing and representing (hiphil stem indicates that our acknowledgements influence our acquittal and imperfect conjugation tells us that there will be ongoing benefits associated with)) His vindication and His saving deeds (tsadaqah – His declaration of our innocence, His righteous justification and truthfulness) to a family (la ‘am – for people) which shall be born (yalad – of children and descendants) that indeed (ky – surely and truly) He has actually, perfectly, and completely accomplished this (‘asah – He has really done this job, He has genuinely performed this work, He has totally instituted and completely bestowed this gift (qal perfect)).” (Mizmowr / Song / Psalm 22:31-32)

While this is an ideal place to speak of Yahowsha’, the corporeal manifestation of Yahowah, as the “‘edon – Upright Pillar of the Tabernacle and as its Foundation,” my sense is that Dowd wrote “ hwhy – Yahowah”in the text, just as he had in the 29^th stanza of his Mizmowr – Song. But since this portion of the Psalm is not extant in the Qumran collection, I won’t know for sure until after this promise is fulfilled.

Our single most important job on this earth is to share Yahowah’s “towrah – teaching” with our children. The more they know about His Covenant the more likely it is that they will embrace it. And that is the principle message of this Song’s conclusion.

Yahowsha’s body died so that we might live. His soul suffered separation so that we might be vindicated. And as a result we are born anew spiritually as Yahowah’s children based upon what He accomplished on Pesach and Matsah, leading to Bikuwrym. This is therefore a summation of God’s Towrah.

In that this chapter is named after the conclusion of the 22^nd Psalm, and in that tsadaq is most often translated “righteousness,” I owe you a more complete explanation. Personally, I don’t favor the word “righteousness” because most people instinctively attach an errant religious connotation to it. They assume that to be “righteous” is to be “good.” But Dowd, the author of this Song, was called “righteous” even though he was very bad. To be righteous is “to be right,” but not in the sense of being perfect unless that is understood to mean possessing a truthful understanding of the Word, of Yahowah, of Yahowsha’, of the Set-Apart Spirit, of the Covenant, and of God’s plan of redemption that leads to our vindication.

To be “right” in relation to and in the context of God, sinful man must have his debt paid, which is to be “vindicated and declared innocent.” Vindication is the result of redemption. It is what makes us right with God. Yahowsha’s sacrifice as depicted in the 22^nd Mizmowr provides the means to our acquittal, saving us from the consequence of death and the penalty of separation.

Yahowah has repeatedly used tsadaq and tsadaqah throughout every prophetic passage focusing on His fulfillment of the first four Miqra’ey. And so that we might more fully appreciate what it means to “be made right with God,” let’s examine the English words “vindication” and “justification” more closely. Webster defines “vindication” as “to set free, delivering the accused from all allegations and blame, to provide a defense which protects by way of justification.” Under the synonyms Webster lists under “vindication” we find “deliver, confirm, substantiate, justify, defend, exculpate, and maintain.” To “deliver” is “to set free.” To “confirm” is “to provide approval, to ratify and strengthen, removing all doubt.” To “substantiate” is “to provide substance by way of embodiment.” To “justify” is “to show sufficient reason to prove that someone is absolved and thus right, just, worthy, and qualified.” To “defend” is “remove from danger, maintaining and supporting someone in the face of hostile criticism, answering questions on their behalf so as to prevent an adversary from prevailing.” To “exculpate” is “to clear from alleged fault or guilt, to absolve, exonerate, acquit, and vindicate, setting someone free from all charges, clearing them from blame, releasing them from any obligation that binds as a consequence of sin.” According to Webster, “this form of exoneration implies a complete clearance from all accusations.” And finally, “maintain” is “to keep in an existing state, repaired and valid, preserved from failure or decline, upheld and defended, preserved, affirmed, and sustained.” Tsadaq represents all of these things because collectively they describe the process and benefit of “being made right with God.”

“Justification” is defined as “vindication, the process of proving that someone is right,” especially in the sense of “being absolved and therefore worthy of salvation.” To be “absolved” is “to be released from an obligation including the consequence of sin.” Unlike “righteousness,” which is a religious term, “vindication” and “justification” are legal concepts which focus on the process of “exculpation.” Yahowah’s plan of salvation is very specific. So it is tsadaq / vindication which leads to our ga’al / redemption.

Before we leave the subject of being “right” with God, I’d like to share something about “rights.” We have only two God given rights: the right to a mortal life and the right to choose. Life, liberty, and happiness are the result of making the right choice. “Human rights,” and “the rights of man,” as pontificated by the poligious proponents of the New Word Order, are designed to be incompatible with Yahowah’s instructions, elevating man to the status of God and Judge.

Now, by way of conclusion, I do not know how anyone can read this passage and not be moved to conviction, to action. Prophecy doesn’t get any more relevant than this. No words sing more beautifully or more clearly. Yahowah predicted his role in the single greatest act in human history—the vindication of mankind. He committed it to writing three thousand years ago so that when it happened we would know that He had bestowed this gift. He did so because He loves us and wants us to live eternally with Him.

efei

The 22^nd Mizmowr / Song concludes with powerful and affirming words, but they don’t represent the end of the story. And while the lyrics which follow aren’t prophetic, nor are they germane to the means to our salvation, they speak volumes about the nature of our relationship with God. Yahowah endured the torments depicted in Mizmowr 22 so that we might enjoy the blessings of the 23^rd Psalm.

The opening line speaks to the realization that abandoned and forsaken souls are diminished in mass and dimensions to nothingness. That is followed by confirmation that Yahowah restores the souls of his sheep, changing them so that they can return to Him.

“Yahowah (efei – hwhy) is my Shepherd, I shall not be without (chaser – go down, be diminished in mass, position, or dimension; decrease or be abated; be deprived, lacking or wanting anything). He lays me down in green pastures. He leads me beside restful waters. He restores (suwb – changes, renews, and returns) my soul (nepesh). He guides (nachah – leads, creating opportunities in a reliable state of trust for) me in the paths (ma’gal – teaching, directions in life, the encampment, and the way) of vindication (tsadaq – justification and salvation, truthfulness, being right with God) for His name’s (shem – position’s, authority’s, character’s) sake (ma’an – purpose and intent, account, answer, and response).”

Our defense against the Adversary, darkness, and death is Yahowah. “Even though I walk through the valley of the shadow of darkness and death, I fear no evil (ra’ – adversary), for You are with me (‘imad – in my presence and company, striving beside me). Your rod (shebet – staff and scepter) and Your support and substance (mish’enah), they comfort and console me. You prepare a table before me in the presence of the one who binds and distresses (tsarar – the adversary who oppresses, confines, gives birth, and weakens).” Once again, the Adversary has been linked to “binding” and thus to religion.

The following use of dashen helps confirm that my concerns regarding the standard English translations of the 22^nd Psalm were well founded. “You have anointed (dashen) my head (ro’sh) with oil (ba shemen – olive oil serving asa metaphor for the Set-Apart Spirit). My cup (koc) overflows with abundance (rawayah – with the help and aid of Yah). Surely (‘ak – indeed exclusively) goodness (towb – good and beneficial things, that which is generous, festive, beautiful, pleasing and healing) and unfailing love and enduring kindness (wa chesed – mercy and favor) will pursue me (radaph – will chase after me) all the days (kol yowmym) of my restored lives (chayy – of my continued existence, my restoration and renewal). And I will return, be restored and renewed, forever changed (suwb) in Yahowah’s (efei – hwhy) family and home (beyth – household) forever (la ‘orek yowmym – for an unlimited length of days).” (Mizmowr / Song / Psalm 23) The greatest story ever told ends “happily ever after.”

The same Hebrew root of chesed / mercy and favor, vocalized chacyd, designates “the Set-Apart One.” This confirms that the source of “steadfast love, enduring faithfulness, and everlasting favor” is Yahowah manifest as the Set-Apart Spirit. When we are born anew by way of our Spiritual Mother we get to live forever as family in the home of our Heavenly Father.

LE: YY 06-27-12 efei

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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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