Yahowah does not want us to fear Him, to be intimidated by Him, or

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

Yahowah does not want us to fear Him, to be intimidated by Him, or to believe that some painful fate awaits mankind as a result of Him. It is Yahowah’s desire that we freely, on our own volition, choose to: 1) “yare’ ‘el – Revere God.” 2) “yare’ ‘el – Rest, while God renews.” 3) “yare’ ‘el – View God as awesome, worthy and honorable.” 4) “‘al yare’ – Do not be afraid or frightened,” or 5) “‘al yare’ – Do not be distressed or intimidated.”

This is a loving father’s wish with regard to his children. It is what our Heavenly Father desires with regard to us. It is what the Covenant was created to achieve: “a reverence and respect for God’s honorable nature and awesome gift, which allows Him to renew us while we rest.” It speaks of a God who wants to be approached by His children, who wants to walk and talk with His family, who wants His children to rely on Him for their protection. Simply stated: Yahowah’s Covenant depicts a relaxed, personal relationship with the Creator of the universe. Yah wants us to be at ease around Him. Imagine that.

Delineating two of the Covenant’s most wonderful benefits, Yahowah promises: “I am (‘anky) a defender and shield, a protective covering (magen – I am surrounding you, shielding and delivering you from harm and attack; from ganan, I will defend and protect by surrounding you and providing a covering) for you (la – on your behalf; written in the second person (you), feminine (and thus referring to the Ruwach Qodesh who represents the maternal aspect of God’s revelation)), your exceedingly (ma’od – your most ultimately empowering, energizing, facilitating, abundant, and) great (rabah – increasing and uplifting, making you more than you currently are, multiplicitous) reward (sakar – payment for passage, transit fee paid by a servant or shepherd, by a generous father and reliable doorkeeper).’”

Magen describes “a protective covering,” which is not only provided by God, but is in fact God. Yahowah literally said: “I am a protective covering,” “I am surrounding you to protect you,” and “I am covering you to deliver you from harm.” Magen is based upon gan, which is “a protective enclosure.” It was first used to describe the “Gan – Protective Garden Enclosure” of “’Eden – Great Joy.”

The manifestation of God which both provides this “magen – protective covering” is the “Ruwach Qodesh – the Set-Apart Spirit.” She (which explains the feminine pronoun) represents the Maternal aspects of Yahowah’s nature. She as our Spiritual Mother (Ruwach – Spirit is also a feminine noun) is the source of our spiritual rebirth. The Ruwach Qodesh nurtures us, protects us, enlightens us, empowers us, and lifts us up into the presence of God. Specifically, the Set-Apart Spirit adorns us in a Garment of Light, which is comprised of the very essence of God. And it is this light which obliterates the darkness within us, which cleanses us, and which makes us appear perfect in the eyes of our Heavenly Father. This is the living embodiment of the symbolism associated with the Garden of Eden, with the Tent of the Witness, with Yownah’s (Jonah’s) salvation experience, and with the Called-Out Assemblies of both Reconciliations and Shelters.

Magen depicts the method Yahowah uses to make us “ma’od – exceedingly great, to empower us, and to facilitate abundant life.” It is how He goes about “rabah – lifting us up and making us more than we would otherwise be.”

It should also be noted that the same letters which comprise magen can be vocalized megen, and thereby express: “a favor, a gift which is provided freely as a present.” Salvation is the gift of God. His protection is an unearned favor.

This gift is “sakar—the payment Yahowsha’ offered as a ransom, the recompense He rendered, the fare He paid, the service He provided.” It is why He alone is the Father’s Doorkeeper. The path to paradise goes through Him.

Specifically, sakar tells us that Yahowah stood up for us so that we could stand with Him. He personally “sakar – paid the price for our passage” to His home on Passover and Unleavened Bread. He made an exchange: His soul paid the penalty for our sin so we wouldn’t have to. He “sakar – served us by providing the transit fee” from Babylon to Heaven. Yahowah is our “sakar – Servant and Shepherd, our generous Father and reliable Doorkeeper.”

Working together, our Heavenly Father, Spiritual Mother, and Son, the Ma’aseyah Yahowsha’, facilitate our salvation and provide the means for us to live as God’s children in His home. The Covenant is indeed a “ma’od rabah sakar – exceedingly great reward.”

Demonstrating that it is perfectly appropriate to ask God questions, we read: “And (wa) Abram (‘Abram – the Uplifting Father) said (‘amar), ‘My Foundation (‘edonay– my Upright One who represents the upright pillar of the tabernacle), Yahowah (efei), what (mah) are you giving to me (natan ly)? I walk (halak – journey) childless (‘aryry – without a son or daughter) and the child (ben) who will inherit (meseq) my home and household (beyth – my family), he (huw’) is ‘Ely’ezar (‘Ely’ezar – from ‘ezer, one who helps, ‘el, God) of Dameseq (Dameseq – defined in various places as a fine cloth on the edge of a resting place such as a couch or bed).’” (Re’syth / Beginning / Genesis 15:2)

Rather than disrupt this conversation with an analysis of ‘edonay, which speaks of the establishment and enlargement of Yahowah’s Tabernacle and Home, I’m going to table it until the end of this chapter, because the emphasis here is on Abraham struggling to understand just how Yahowah’s Covenant promises would apply to him. You see, he had walked away from Babylon at Yahowah’s request, and was childless, so he did not have a family to share his inheritance. Remarkably in this way, Abram symbolized our Heavenly Father who also wanted children, a “beryth – family” to enjoy His company and share His wealth. This then gives us a glimpse into purpose of the “beryth – Covenant.” It is God’s way of building a home and filling it with children.

The reason we are going into such detail here in the Covenant volume of this Introduction to God, is that once you come to understand the simple requests God makes of us, and the wonderful benefits He promises in return for our participation in this relationship, and come to understand the seven steps He provided home, you will know everything which is required to rely on Him to take you there. Everything else God has to say will serve only to demonstrate that you can trust Him to deliver on these promises.

One of the things which make Abraham an exemplar on how to interact with Yahowah in the Covenant relationship, is his frankness. People have been conditioned to refrain from talking with God this openly and honestly. And yet, based upon Yahowah’s response, God expects us to speak candidly with Him, just as we should our fathers.

“‘Abram said (‘amar), ‘Behold (hineh – take note), You have not given me (lo’ natan – you have not granted or provided) seed or offspring (zera’ – a descendant (masculine, singular and absolute)). Look, there is (hineh – take note), no son (ben), no family (beyth), and no heir (yaras) with me (‘ethy).’” (Re’syth / Beginning / Genesis 15:3) The man whose names, ‘Abram and ‘Abraham, incorporate “‘ab – father,” was like Yahowah prior to the Covenant. He had no children, no family, and no heirs.

Speaking to Abram as unambiguously and unceremoniously as Abram had spoken to Him, God replied: “Now pay attention (wa hineh – and behold), the Word (dabar) of Yahowah came to him (‘el) to say (la ‘amar), ‘This individual (zeh – speaking of ‘Ely’ezar), he shall not (lo’) receive your inheritance (yaras – be your heir). On the contrary (‘im), the relational (‘asher – associated) brand and owner (ky – the mark and identity of ownership) shall come forth (yatsa’ – shall be brought out and delivered) from (min) your genitalia (me’iym – organs of procreation). He will be your heir (yaras).’” (Re’syth / Beginning / Genesis 15:4)

Many aspects of human nature were conceived to serve as a metaphor for the Covenant. These include men and women leaving their parents, finding someone to love, and coming together in a faithful, monogamous marriage relationship as husband and wife with the intent of conceiving children whom, within the confines of their home, they can nurture, protect, enlighten, and enjoy as they encourage them to grow, stand, walk, and communicate with them in a relaxed, family environment, ultimately inheriting everything the parents have to give. The heir to the Covenant would therefore be conceived in this manner.

The purpose of the Covenant Relationship is to bring God and man together. God wants us to walk with Him, to talk with Him, and to explore the universe together with Him.

“And He took him (yasa’ – He relationally ledhim (written in the hiphil stem denoting the influence of this relationship)) with Him (‘ethw) to a place which is set apart (chuwts – outside to a place which was an extension of the source). And He said (‘amar), ‘Please (na’ – I am encouraging you to), look at and observe (nabat – to gaze upon, consider, and regard) the heavens (samaym – the spiritual realm where God abides, the universe and stars within it) and accurately relate to (capar – make a written record of) the light of the stars and heavenly power (cowcab – the highest and brightest person and place) if (‘im) you are able to comprehend and understand (yakol – capable of and succeed in recognizing the meaning of this information), to (la) recount, record, and reveal the relationship in writing (capar ‘eth – communicate the corresponding message).’ And (wa) He promised him (‘amar – He declared and answered him), ‘In this manner, here and now, and then (coh – thusly, let Me focus your attention on the comparison I’m revealing) He exists as (yhayah – He literally was, He actually is, and He forever will be (qal stem imperfect conjugation (speaking of a genuine and unfolding relationship throughout time) third person masculine singular: He was, He is, and He will be)) your seed (zera’ – your descendant and offspring, your extended family (masculine singular)).’” (Re’syth / Beginning / Genesis 15:5)

One of the Covenant’s most indelible themes is “yasa’ chuwts – being led by God to a place which is set apart.” It is why chuwts is based upon a Hebrew word which means “to sever.” Our Heavenly Father wants us to walk away from our familial, political, and religious affiliations, severing those human ties, and thereby setting ourselves apart from the material world, so that we can be set apart unto Him. It is the symbolism behind circumcision, the enduring symbol of the Covenant. It is the purpose of the “Ruwach – Spirit” who is called: “Qodesh – Set Apart.”

Loving relationships require freewill, the choice to value and love, or to disregard and hate, and all shades in between. Love cannot be dictated, coerced, arranged, or even compelled. And that is why God, Himself, said “na’ – please” to man. Na’ “conveys the desire of the speaker (which is God in this sentence).” Na’ is an “entreaty, an overture, an appeal, a proposal which may be freely chosen, and a request,” but it is not a demand or a command. Na’ is an “exhortation in the form of encouraging advice.” It is “counsel from an advocate.” Na’ is a “recommendation.” In Hebrew, na’ (נָא) is just two letters long, and yet it speaks volumes about the kind of relationship our Heavenly Father is endeavoring to enjoy with us.

Lingering here a moment longer, religions have their god coercing men and women into doing what the divinity and his clerics want. The religious god threatens those who don’t capitulate with hellish tortures, while luring those who submit to his authority with promises of a luxurious stay in heaven. This is not unlike political coercion, where compliant nations are bribed with aid, and where defiant ones face sanctions and military invasions. Yahowah, however, does not bribe us or threaten us. We are free to accept His offer or reject Him and it.

We come to know God by “nabat – looking at and observing” His Towrah – Teaching. It is by “nabat – considering” the universe He has created, and by “nabat – regarding” the spiritual realm where God abides that we come to realize who He is and what He is offering.

While capar may not be the most telling term in the passage (albeit, that is what the word actually means), it may be the most important to actually understand. It is very seldom simplistically translated “count,” or even more cerebrally as “quantify and measure.” Those are tertiary meanings derived from the proper vocalization of the word: ceper.

Of the 161 times capar is found in the Torah, Prophets, and Psalms, it is rendered “scribe or write” 54 times, “tell or recount” 44 times, and “relate and declare” on 34 occasions. And that is because a capar is a “written document.” It represents “communication which has been committed to writing,” a “scroll,” and specifically, “the Towrah.” Based upon ceper (and spelled identically סָפַר / סֵפֶר prior to the influence of the Masoretes), the word means: “to relate and recount on scroll, book, or written document an official communication,” the purpose of which is “to tell someone something by having it carefully inscribed, accounting for every letter of every word, every jot and tittle in Hebrew, so that the message can be recorded accurately and maintained by scribes throughout the years, and thus be proclaimed to others throughout time.”

The very thing we are being asked to understand is dabar Yahowah – the Word of God as it is capar / ceper – proclaimed and written in the Scroll of the Towrah. That is the source of this discussion, and the lone place where the terms and conditions of the Covenant are made known.

Moving on to the next word, cowcab, sometimes vocalized kowkab, was translated “the light of the stars and heavenly power” in this passage. It speaks of “radiant energy” and “light,” of something which “burns brightly.” It is even defined as “branding, a mark which denotes an association and affiliation.”

It should be noted that cowyah, the word right before cowcab in most Scriptural Hebrew lexicons, is “Yah’s protective covering,” and thus is invocative of the power of God to protect us by covering us with the Set-Apart Spirit. Also relevant, cuwl, the word listed immediately after cowcab, speaks of the work of the Set-Apart Spirit, which is: “to receive, to bear, to sustain, to maintain, to supply, to contain, to support, and to nourish” so that we might “comprehend and thus endure.”

The etymology of coh, or koh, depending upon whether you recognize the Babylonian Keph (k – כֹּ) as being distinguished from the Ceph (c – כ), reveals that it is a particle (a word which denotes relationships), and an adverb (a word which modifies the verb, which is in this case hayah – existence). Its definitions convey the ideas of “focusing our attention, here and now, then and there, so as to make a comparison.”

Strong’s Lexicon tells us that koh is actually the pronoun “huw’ – he” prefixed with ka, which means “to resemble and to be similar to.” If this is accurate, then this passage is suggesting that “He,” the promised descendant of Abraham will resemble the “light of the stars” and the “realm of heaven.” So with these clues, it’s not hard to figure out where this is leading.

But should you have missed any of these connections, keep in mind that hayah was written yhahah, with the qal stem and imperfect conjugation which collectively speak of “a literal and ongoing relationship.” And since it was scribed in the third person masculine singular, it reads: “He literally was, He continually is, and He will always be.” Neither Yshma’el (Ishmael) nor Yitzchaq (meaning laughter, but known as Isaac) had been conceived, much less born. So this was not spoken in reference to either of them. Moreover, “zera’ – descendant” was singular, not plural, so this was not invocative of the Children of Yisra’el who would one day be descendants of Abraham.

There is only one who “yhayah – genuinely was, who actually is, and who will always be,” who can be equated to the “cowcab – light of the stars and power of heaven,” who “coh – represents” the “capar – Written Word,” and who is in “samaym – heaven” is the Ma’aseyah Yahowsha’. He tangibly demonstrated and facilitated the Covenant established with Abraham. That is the “’amar – promise” Yahowah was making. “In this manner, here, now, and then (coh – thusly, let Me focus your attention on the comparison I’m revealing) He exists as (yhayah – He literally was, He actually is, and He forever will be) your seed (zera’ – your descendant).’”

This was the story Yahowah wanted Abram to comprehend and to communicate to us. The Covenant would come alive and the Towrah would become incarnate, both personified in this manner. And this is why Yahowchanan would report that the Ma’aseyah is “the Word made flesh.” It is why Yahowsha’ revealed during the Olivet Discourse that upon His return, He will be “as brilliant as a star.”

Bringing it all together without the clutter of undue amplifications or explanations, Yahowah revealed: “And He took him with Him to a place which is set apart. And He said, ‘Please, look at and observe the heavens and accurately relate to the light of the stars and heavenly power if you are able to comprehend and understand, to recount, record, and reveal the relationship in writing.’ And He promised him, ‘In this manner, here and now, then and there, He exists as your seed, your descendant.’”

And yet all of this is lost in most English translations: The King James Version reads: “And he brought him forth abroad and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be.” No better, and in many ways worse, the New Living Translation published: “Then the Lord took Abram outside and said to him, “Look up into the sky and count the stars if you can. That’s how many descendants you will have!” It is little wonder Christians don’t understand the Towrah. They don’t know what it actually says.

But for those who do, for those who observe the Towrah’s Teaching, who closely examine and meticulously scrutinize its Guidance and Directions, as if their life depended upon these Instructions, they will be like Abraham…

“And (wa) he completely trusted in and totally relied upon (‘aman ba – he displayed complete and total confidence in (scribed in the hiphil stem and perfect conjugation (indicating that the subject of the verb, Abraham, was expecting the object of the verb, Yahowah, to completely and eternally validate his trust and totally reward his reliance upon))) Yahowah (efei). And so (wa) based upon this thinking and His plan, He credited and accounted Her (chashab – He valued, imputed, regarded, and reckoned Her based upon this consideration (scribed in the imperfect waw consecutive (indicating a completed action) third person masculine singular (He – designating Yahowah) with the third person feminine singular suffix (She – designating the Set-Apart Spirit))) to him (law – toward him (third person, masculine singular suffix)) as righteousness and innocence (tsadaqah – as being right, just, and vindicated (feminine singular absolute)).” (Re’syth / Beginning / Genesis 15:6)

Recognizing that ‘aman is masculine and tsadaqah is feminine, there is another way to account for the feminine pronoun associated with chashab other than to directly credit the Ruwach Qodesh, which is the maternal manifestation of Yahowah’s nature. “She” could be addressing our vindication.

As such, this response and resulting reward is actually the result of acting upon the Covenant’s initial requirement. It could therefore be correctly presented:

“And (wa) he completely trusted in and totally relied upon (‘aman ba – he displayed complete and total confidence in) Yahowah (efei), and so (wa) based upon this thinking and His plan, He credited and accounted (chashab – He decided based upon this consideration to impute) innocence and righteousness (tsadaqah – being right, just, and vindicated) to him (law).” (Re’syth / Beginning / Genesis 15:6) And in this way, we learn that our vindication comes by way of trusting and relying upon Yahowah.

We have learned that Abram walked with Yahowah to the place which was set apart. He observed the light emanating from the heavens. He came to comprehend the written word. He made the connection between the Covenant and its fulfillment. And he did what we are encouraged to do: “‘aman ba – he completely trusted in and totally relied upon” Yahowah. As a direct result, right then and there, Yahowah save him. He declared him “vindicated and innocent.” Enveloped in the Set-Apart Spirit, God was able to impute Her righteousness to him.

Abraham had been a flawed individual, but now he was deemed perfect. He was right with God. This, more than anything else, is the gift of the Covenant—its inheritance. So yes, our salvation is a byproduct of the Covenant relationship.

Please be aware that the verb ‘aman speaks of “trust and reliance,” not “faith or belief.” It is used in reference to things which “can be known, understood, confirmed, and verified as being true and reliable.” It speaks of that which is “established and enduring.”

‘Aman is therefore only possible in the aftermath of knowing and understanding. As a result, there is no ‘aman in absence of observation or consideration. And thus ‘aman, as “that which can be confirmed and verified” is the antithesis of “faith or belief.” They are only applicable when knowing isn’t possible.

So in light of the evidence God has provided, it is reasonable to conclude that Yahowah wants us to know that “belief” has no value, and that “faith” is counterproductive. And that is because they forestall knowing and understanding, and they circumvent verifying and confirming, and thus trusting and relying. Simply stated: ‘aman is the reason Yahowah wants us to observe His Towrah’s Instructions.

As a result of these things, we should not be surprised that chashab, which was translated “based upon this thinking and His plan, He credited and accounted” is equally at home being rendered “to consider” or “to impute.” Trusting is the byproduct of thinking, just as vindication is the result of relying.

Also important, chashab was written in Yahowah’s voice. This verb says that God now regarded Abram as being righteous, even vindicated, not only because of Abraham’s decision to trust and rely upon Him, but because of what He had done for him, as rendering his innocent was part and parcel of God’s plan, His thinking. Moreover, chashab was scribed in the imperfect waw consecutive, telling us that this action of making Abram perfect had already occurred—as in past tense. Therefore, the Towrah was fully functional and completely able to resolve the issues of sin, long before the arrival of the Ma’aseyah Yahowsha’.

Moseh, who documented this discussion in writing in the Towrah, was inspired to deliberately add all of these Hebrew tenses and pronouns to the text. They should not be ignored. God intended to communicate them so that we would better comprehend His Word. Therefore, it is essential that we come to appreciate the fact that Abram was saved (past tense) by his willingness to accept the terms and conditions of the Covenant and rely upon Yahowah’s provisions delineated therein.

Not understanding any of this, and deliberately ignoring the name of God, the meaning of the words themselves, in addition to the pronouns attached to them, the King James Version promoted: “And he believed in the LORD; and he counted it to him for righteousness.” Likewise, we find this errant rendering in the New Living Translation: “And Abram believed the Lord, and the Lord counted him as righteous because of his faith.” This copyedit cannot be considered accurate, much less inerrant. It is not the Word of God.

Returning to the Towrah, we find: “And He said to and promised him (‘amar ‘el), ‘I am (‘any) Yahowah (efei) who relationally (‘asher) brought you out (yasa’ – descended to serve, having led you away and delivered you) from (min – and out of) Ur (‘Uwr – a heap of burning stubble, used as a metaphor for judgment) of the Chaldeans (Casdym / Kasdym – a synonym for Babylonia; meaning: cunning sages and religious oracles who pretend to be wise through the promotion of magic, sorcery, dream interpretation, and astrology (see Daniel 1:4 and 2:2)) to give (la natan – to freely offer and bestow as a gift) accordingly (‘eth) this (zo’th) land (‘erets – realm) to possess her as an inheritance (la yaras – to receive her (speaking of the land which is feminine) and take possession of her by way of an ancestral agreement).” (Re’syth / Beginning / Genesis 15:7)

In this context, God is telling us that Abram, who was now considered righteous, and thus in perfect accord with the Towrah, was saved because of what Yahowah, Himself, had done. Contrary to what Paul would later write, Abraham was not saved as a result of his faith. It was God who lead him away from the babel of religion and politics.

Further, for the land to be an inheritance worthy of the Covenant promise, it has to represent much more than just a contested, rocky and desolate strip of land sitting at the crossroads of the world—where Europe, Africa, and Asia intersect. And indeed it does. The ‘erets represents living in Yahowah’s presence.

While Chaldea is, and always has been, synonymous with Babylonia, and the Chaldeans are known as the people who ruled over Babylon, by examining the etymology of “’uwr casdym – Ur of the Chaldeans,” we quickly discover why Yahowah chose these terms. He was leading Abram away from the fire of judgment which devours the souls poisoned by religion. This is what the Exodus represents as well, and explains why it is similarly conveyed, showing God leading His children away from “mitsraym – the crucible of Egypt.”

Long before Abram had been led away from this place, Ur had been the capital city of Sumer, the world’s oldest known civilization. It was the birthplace of language, politics, and religion. At the time of this discussion, it was part of Babel, known today as Babylon, the ancient world’s most resolutely religious, economically prosperous, politically ambitious, and militaristically brutal society on the planet. Its rituals and traditions still dominate the trappings and ceremonies of every one of the world’s leading religions. After all, it wasn’t called “Babel – Confusion” for nothing.

Affirming that Yahowah considered the Casdym, transliterated “Chaldeans” to be the political, religious, economic, and military rulers of Babylon, in Ezekiel 12:13, we read: “Babylon is the land of the Casdym.” He went on to reveal that it served as a “snare” comprised of “cunning men, sages, fortunetellers, religious oracles, magicians, sorcerers, interpreters of dreams, and astrologers.” (Daniel 1:4 and 2:2) Moreover, Casdym, like Babylon, is called a “whore” in Ezekiel 23:14.

As I am sure you recall, Yahowah’s first Covenant request was for Abram to leave Babylon. It is the last request He will make of us as well. This admonition is scribed in both Genesis and Revelation. Upon the cusp of His return, God is predicted saying: “Babylon is fallen, is fallen.” And while Babylon finally succumbs in the waning days of the Tribulation, this means that the legacy of Babylon—its religious, political, academic, militaristic, and economic systems—must still be in vogue today. And so they are; they can still be found in the most popular and powerful religious, political, academic, militaristic, and economic institutions. But more on all of this in a moment.

Since trust requires confirming evidence, Abram looked to God for some verification, just as we should look to His Towrah for answers: “So he said, ‘Yahowah (efei), my foundation and upright one (‘edowny), in what way (ba mah) shall I know (yada’ – am I to be made aware of and understand, recognize, acknowledge, and confirm, have revealed and made known) that indeed (ky), I shall possess it as an inheritance (la yaras – I shall receive her (speaking of the land) and take possession of her by way of an agreement)?” (Re’syth / Beginning / Genesis 15:8)

Prophecy is proof. Only God has witnessed our future. So only He can accurately report what He has seen before it happens in the ordinary flow of time. By telling us in advance what He has observed in our future, when it happens exactly as He predicted, we should realize that we can trust all of the other things He has promised. In other words, He proves that He is trustworthy and reliable through consistently accurate prophetic affirmations.

But this proof was for us, not for Abram. None of these predictions would be fulfilled within his life. Therefore, these prophecies and their accompanying revelations only benefit those who study them in the Towrah. Moreover, without the Towrah they cease to be of value to anyone. This in turn makes observing the Towrah essential for those who want to form a relationship with God.

From this perspective, please consider: “He said (‘amar – He affirmed): ‘Abram (‘Abram – Father who Lifts Up), ‘You must know with absolute certainty (yada’ yada’ – it is extremely important that you are keenly aware, fully comprehend, and acknowledge) that indeed (ky) as one making a sojourn (ger – as one living and traveling as a temporary inhabitant (singular, masculine, absolute)), your seed (zera’ – your descendant and offspring (masculine singular)), he will exist (hayah) in (ba) a land (‘erets – country and realm) which is not for them (lo’ lahim). And they shall serve them (‘abad – they shall be reduced to servitude by them). And they will respond and seek resolution (‘anah – they will reply, seeking a response) accordingly in (‘eth) four (‘arba’ – to square) hundred (me’owah) years (sanah – repetitions of a completed cycle which leads to renewal and change).’” (Re’syth / Beginning / Genesis 15:13)

Emphasis in Hebrew is achieved by repeating a word. In this case, yada’ yada’ means: “it is extremely important that you know, that you are completely aware of, and that you fully comprehend” what God is about to reveal. Therefore, it is incumbent upon us to scrutinize every detail of this prophetic proof statement, keeping in mind that it has been shared with us for one specific purpose: to provide evidence we can evaluate to know for certain that Yahowah can be trusted, verifying that His Covenant can be relied upon. Precisely how we are to accomplish this will be shared momentarily.

Moving on, I’m sure that you noticed that this time there was an awkward transition. We begin with the singular, masculine, and absolute “ger – one making a sojourn,” moving to the singular masculine “zera’ – your seed, and then to the third person, masculine, singular “hayah – He will exist,” which all flows comfortably up to the plural transition associated with land “lo’ lahim – which is not for them.” So it was either a glaring grammatical mistake, or in the context of yada’ yada’, God is predicting two distinct, yet related things, both of which are important for us to understand. And indeed, He is, one of which is symbolically associated with the single “ger – sojourner,” and the other descriptive of the multitudes who were “’abad – reduced to servitude.” There is a prophetic proof statement inherent in both stories.

The third linguistic clue we will strive to understand is ’anah, rendered here using its primary meaning which is “to answer and respond to a summons, to seek answers and resolution by way of a witness’s testimony.” But as we have already discovered, ‘anah’s secondary meaning conveys an entirely different connotation, one which is also telling in the context of the symbolism of the single sojourner and the “’anah – affliction” He would endure in “’anah – response” to the forced servitude of Abraham’s offspring. You see, ‘anah also means: “to bow down,” and it depicts “humiliation, oppression, mistreatment, and becoming downcast.” It is a word whose tertiary meaning tells us that something very important is being disclosed to us: “be preoccupied with and sufficiently concerned about it to the point that you are constantly thinking about how it pertains to your prosperity or duress.” And so this is what we will do.

Also, before we dig in, there is a fourth clue we will have to consider. In order to tangibly demonstrate His Seven-Step Plan of Salvation, and for every aspect of this plan to be fulfilled on His schedule over the course of seven thousand years, Abram’s offspring would be oppressed and enslaved for precisely: “four (‘arba’ – to square) hundred (me’owah) years (sanah – repetitions of a completed cycle which leads to renewal and change).” The number itself is revealing, forever linking forty—a duration of time equated throughout Scripture as the completion of a period of testing—with centuries, themselves comprised of pairs of Yowbels (seven-times-seven plus one-year increments of time whereby debts are forgiven and captives are freed). These insights, combined with Yahowah’s consistent and all-encompassing Six-Plus-One Formula (man represented by six, plus God who is one, equating to the perfect Sabbath) emblazoned upon His Seven Called-Out Assemblies (a.k.a., God’s Seven-Step Plan of Salvation), and introduced at the initiation of the Covenant and then again at the initiation of the Exodus, provide us with the framework required to properly date every essential step God has taken and will take to save us.

Using this information, you and I can “yada’ yada’ – fully comprehend everything we need to know” to precisely date the year Adam and Chawah (meaning Life Giver; Eve is the name of a Babylonian Mother Earth goddess) were expelled from the Garden of Eden: 3968 BCE (year 1 Yah). Prior to their expulsion from the protective enclosure, and their subsequent separation from God, these two individuals were immortal, and thus time was immaterial. And therefore, the timeline to redeem mankind, to repair the relationship, to make humankind both immortal and perfect again, began on the day these things were torn asunder by a pair of rather poor choices—decisions to believe “babel – corruption” rather than trust and rely upon the Word of Yahowah.

The first major event required to reconcile the relationship, and to reestablish trust, took place precisely forty Yowbel (40 x 50 = 2,000 years) later: in 1968 BCE (year 2000 Yah). It was then we are told that Abraham trusted Yahowah sufficiently that he was willing to follow His instructions, even if it cost him the life of his first born and only legitimate son. And thereby the Covenant with Yahowah was ratified on Mount Mowriyah, with God, Himself, providing the sacrificial Lamb, just as He would on Passover forty Yowbel later.

And indeed, the three most important days in human history, as well as in Yahowah’s plan of salvation, were fulfilled on Passover, Unleavened Bread, and FirstFruits in 33 CE (year 4000 Yah) by the Ma’aseyah Yahowsha’, also on Mount Mowriyah. While the relationship with the Children of Yisra’el was not reconciled on this date, the consequence of sin, which is death, and the penalty of sin, which is separation from God, were resolved.

Forty Yowbel hence, in 2033 CE (year 6000 Yah) the Ma’aseyah Yahowsha’ will return to Mount Mowriyah on the Day of Reconciliations (on Yowm Kippurym which begins at sunset on October 2^nd) to renew His Covenant by reconciling His relationship with the Children of Yisra’el on the basis of the Towrah.

The Millennial Sabbath, symbolic of the Called-Out Assembly of Shelters, will begin five days later. Yahowah will camp out with His creation for one thousand years, bringing us to year 7000 Yah, during which time the entire earth will return to the conditions experienced in the Garden of Eden.

Each of Yahowah’s Seven Called-Out Assemblies have been and will continue to be fulfilled in order, on the precise day, and during Yowbel years, with the enactment of the first four separated from the fulfillment of the final three by exactly forty Yowbel.

A few additional thoughts are in order before we move on. First, “creation time” is measured in accordance with the Theory of Relativity, making six days from the perspective of the only Eyewitness at the event, just shy of fifteen billion years looking back from our perspective here on Earth. I prove this point in the opening volume of Yada Yah, so there is no need to repeat that research here.

Second, the Flood was regional, and can be dated, located, explained, and proven. It occurred in Mesopotamia in 2968 BCE (year 1000 Yah), and wiped out all but eight Homo sapiens replete with a “nesamah – conscience,” the faculty used to discriminate between truth and lies, right and wrong, and to thereby make moral, just, and rational decisions. An entire chapter of Yada Yah is already devoted to this millennial marker.

Third, Yahowah’s First Temple was built by Dowd’s (meaning Love, but known as David’s) son Solomon in 968 BCE (year 3000 Yah) on Mount Mowriyah. The Second Temple, built on the same foundation, was then destroyed in 70 CE, thirty-seven years after its purpose had been made obsolete.

Fourth, in 1033 CE (year 5000 Yah) the waters under the Temple Mount became poisonous, announcing to the world that the polluted religion which had corrupted the words and sacrifice of the Ma’aseyah Yahowsha’ had become adulterous and unfaithful in accordance with the test outlined in Midbar / Wilderness / Numbers 5.

Fifth, Yahowsha’ did not say that no one would ever know the day or hour He was going to return. During the Olivet Discourse He used the present tense in a conversation with His Disciples to say that none of them were currently aware of the timing of the Taruw’ah Harvest of saved souls. So for all of the thoughtless religious devotees out there who dismiss the thousands of meticulous clues that Yahowah has provided so that we might “yada’ yada’ – know for certain,” my advice is to open your minds and refrain from misquoting portions of mistranslated passages out of their context. And for those who remain uncertain, who would like the apparent conflict resolved between knowing and not knowing, in the volumes of the Introduction to God and Yada Yah devoted to His return, you will find five very compelling and equally valid ways to interpret Yahowsha’s predictions in this regard.

The four hundred year “timeout” Yahowah’s wayward children experienced in Egypt was required because the benefit wrought by Abraham’s seed was to rescue God’s people from human bondage and servitude—the derivative of religious, political, economic, and military oppression. And while we are on this subject, you should be aware that during the past twenty years, archeologists have found overwhelming evidence attesting to the fulfillment of this prophecy. Much of this research is exposed toward the end of the “Matsah – Unleavened Bread” chapter of the Called-Out Volume of Yada Yah.

These things known, let’s turn our attention to the “one making a sojourn (ger – the one living and traveling as a temporary inhabitant (singular, masculine, absolute)),” who as Abraham’s “seed (zera’ – descendant (masculine singular)),” is seen “existing (hayah) in (ba) a land (‘erets – country and realm) which is not for them (lo’ lahim).” This rather peculiar treatment was designed to distinguish Yahowceph (meaning Yahowah Increases by Uniting, but known as Joseph) from the masses which became the Children of Yisra’el. There are so many aspects of Yahowceph’s life which mirror Yahowsha’s, that Yowseph (to use the shorter, more familiar form) serves as a prophetic portrait of the Ma’aseyah.

To fully appreciate these similarities, a brief history is in order. Yowseph’s early ordeals, as well as his triumphant life in Egypt, dominate the final one-third of Genesis, beginning with the 37^th chapter and continuing through the end of the book with Ya’aqob’s and Yowseph’s death (Genesis 50). As the story unfolds, God is shown being compassionate towards Rachel (meaning loved and compassionate lamb), responding to her cry by “opening (patah – freeing and releasing) her womb,” enabling her to give birth to Yowseph. He became Ya’aqob’s most beloved son, causing his brothers to be jealous. Their scheme to do away with him led to Yowseph being sold as a slave to a group of Midianite (read Arabian) caravaners en route to Egypt. To hide their crime, the brothers dipped the young boy’s “coat of many colors in lamb’s blood” to fool their father Ya’aqob (Abraham’s grandson) into thinking that his son had been killed.

At seventeen, Yowseph worked as a slave in the home of the commander of pharaoh’s guard. There, Potiphar’s wife made amorous advances towards him, which he rebuffed, causing her to level false accusations of sexual harassment against him. So Yowseph was sent to prison. Then while in an Egyptian jail, Yowseph befriended two prisoners: the pharaoh’s cupbearer and the royal baker—ultimately predicting their futures by interpreting their dreams.

When the cupbearer was released and returned to duty, he overheard pharaoh complain that no one understood his dream. The servant told the king about the Hebrew prisoner who accurately predicted his release. As a result, Yowseph was then summoned to the palace where he promptly told pharaoh that his vision of seven fat cows coming out of the Nile being eaten by seven lean cows, who would also arise from the river, was an indication that the annual rise of the Nile would bring seven bumper crops followed by seven years where plants would not grow. Impressed, pharaoh appointed Yowseph vizier of Egypt. He married Asenath, the daughter of the High Priest and had two sons, Manasseh and Ephraim.

As the new defacto leader of what the Egyptians called “the Black Land,” and with foreknowledge of what would occur, Yowseph instituted agrarian reform, whereby the nation’s feudal system was replaced by collectivization, making land and food the property of the state. A central administration was established and grain was both collected and doled out. And as a result of the accuracy of his prediction, and the role he played saving the Egyptian people, Yowseph became exceedingly powerful, ultimately building a palace for his family in Avaris—the future capital of Goshen.

The story ends with Yowseph’s brothers, along with their families and livestock, heading to the Nile Delta as the result of a regional climate-induced famine. While they were allowed to settle in Goshen, Ya’aqob’s other sons did not recognize the brother they had sold into slavery years before. Initially we are told, Yowseph held them accountable for their crime, but ultimately he forgave them, reuniting father and son. Both, however, passed away soon thereafter, but Yowseph’s mummified body, per his instructions, was carried back to the Promised Land during the Exodus.

Before we examine the similarities between Yahowceph and Yahowsha’, it should be noted, that virtually every aspect of the Towrah’s account that I have just shared with you, right down to the coat of many colors, the massive agrarian reforms, Egypt’s ensuing rise in prominence, and even the foundations of Yowseph’s home, have been confirmed by archeological digs conducted over the past two decades. For those seeking confirmation of the Towrah’s validity, the evidence is ubiquitous and irrefutable.

The long list of parallels between the lives of Yahowceph and Yahowsha’ begins with recognizing that God intervened personally and assisted in both births (Genesis 30:22-24 and Matthew 1:18-23). Yowseph was the most beloved son of his father. Both men tended their father’s sheep. (Genesis 37:2 and John 10:11-14) Both acted as servants.

Yahowceph and Yahowsha’ went to Egypt in their youth to avoid being killed. (Genesis 37:28 and Matthew 2:13) Both of their families were called out of Egypt by God. Each resisted very enticing temptations. (Genesis 39:8-9 and Matthew 4:1-11) These men began their ministries around thirty-years-of-age. (Genesis 41:46 and Luke 3:23) They were hated by their kinsmen because they were obviously superior to them. (Genesis 37:5-8 and Matthew 13:55-57) And, of course, they were filled with the Spirit. (Genesis 41:38 and Luke 4:1) Both fed their people. (In the final moments before he was murdered for his devotion to Yahowsha’, Stephen drew this specific comparison between Yowseph and his Savior. His speech is recorded in Acts 7:9-14. The record of Yowseph’s role is memorialized in Genesis 41:47.)

The brethren of both men conspired to kill them. And both were sold out for money, each for the price of a slave. (Gen. 37:18-19 and Matthew 26:3-4) (Genesis 37:28 and Matthew 26:15) Yowseph was sold to the Egyptians on the advice of his brother Judah. Yahowsha’ was abandoned to the Romans by His disciple Judas. Yowseph didn’t say a word to his brothers when they sentenced him to a life of slavery, and Yahowsha’ was silent at His trial. As with Yahowceph, Yahowsha’ was rejected by his brethren, and He was convicted of crimes He did not commit on the testimony of false witnesses. Both were imprisoned unjustly. (Genesis 39:14-19 and Matthew 26:60-62 & 27:12-14, Mark 14:55-59 & 15:3-5) Two other prisoners suffered alongside them. (Genesis 40:4-5 and Matthew 27:38) In both cases, one prisoner would be condemned while the other would be released and find salvation. This portion of the Ma’aseyah’s parallel account is vividly told in Luke 23:39-43.

Yahowceph forgave his brethren, and reconciled Himself to them as did Yahowsha’. (Genesis 45:5-14) The Ma’aseyah said: “Father, forgive them for they know not what they do.” (Luke 23:34) When Mary announced Yahowsha’s resurrection to His disciples, they didn’t believe her. (Luke 24:11) Likewise, Ya’aqob didn’t believe his sons when they told him that Yowseph was alive: “He was stunned because he did not trust them.” (Genesis 45:26) Moseh collected Yowseph’s bones from his tomb and removed them from Egypt, seeing to it that they were brought to the Promised Land, just as Yahowah resurrected Yahowsha’s soul from the place of separation and brought Him home. (Genesis 46:29 and Mark 16:19) Yahowceph was neither God nor Savior. Yet his life reflected the nature of God and was prophetic of the Savior.

Therefore, rather than one prophetic statement, by transitioning from the singular sojourner, to the multitudes, God provided us with three relevant predictions whose fulfillments would serve to validate His promises. Even more telling, Yahowsha’, the singular descendant of Abraham, the one who enabled the Covenant’s blessings, the one who became a temporary inhabitant of our world, explains why the meanings of ‘anah are so divergent.

You see, the Ma’aseyah Yahowsha’ voluntarily suffered the consequences of violating the provisions Yahowah had established, and He endured the penalties described therein, so that those of us who actually commit these infractions, but who otherwise heed its relational provisions, wouldn’t have to suffer the same fate. So in a way, Yahowsha’ is Yahowah on His knees, God “’anah – bowing down” and diminishing Himself to serve us. God “’anah – humbled” Himself, not only in the process of taking on human form, but as our servant. We “’anah – mistreated” Him, “’anah – afflicting” Him on Passover. And yet, in spite of what we had done to “’anah – denigrate” Him, He allowed His soul to “’anah – be downcast” into She’owl, separating Himself from God on Unleavened Bread. And yet, all God expects of us is to “’anah – answer and respond to His invitation and summons” to attend His seven Called-Out Assemblies, and to “’anah – seek answers and resolution by way of His witness and testimony.” And that is why ’anah’s tertiary meaning tells us: “to be preoccupied with and sufficiently concerned about ’anah, to the point that we are constantly thinking about how ’anah pertains to our prosperity or duress.”

Continuing His prediction, and returning to the Towrah, Yahowah told Abram: “But also (wa gam) with (‘eth) that Gentile nation (gowy – those people [Egypt]) which (‘asher) reduces them to servitude (‘abad – enslaves them [Abraham’s offspring), I will judge (dyn – I will execute judgment). And afterward (‘ahar), therefore (ken), they shall come out (yasa’ – they shall be led and brought out) with (ba) an intensely important (gadowl – tremendously valuable, very significant, and great) possession (rakuws – property (singular)).” (Re’syth / Beginning / Genesis 15:14)

The Egyptians were judged by Yahowah, and they paid a heavy price for oppressing and enslaving God’s Chosen People. As with everything God does, He saw to it that they received what they deserved.

While the Chosen People left Egypt with valuable material possessions, some of which were used in the Temple, their most important possession was the Towrah—the most valuable document in the universe. And of course, forty years later, the descendants of Abraham would inherit the Promised Land—symbolic of living in our Heavenly Father’s home.

Speaking of the Covenant, Abram was symbolically afforded the benefit for which it was designed—a perfect, peaceful, and satisfying relationship with our Heavenly Father. “As for you (wa ‘atah), you shall go to God (bow’ ‘el – you shall pursue God, return to and arrive, being brought near God, enter the very presence of Go, so as to be included with and be harvested by God), your Father (‘ab), in (ba) peace, satisfied, safe, and saved (salowm – as a friend and companion, under favorable circumstances, restored, renewed, and rewarded, healthy, content, and prosperous, benefiting from restitution).” (Re’syth / Beginning / Genesis 15:15)

There are two translation notes I’d like to share. First, as we have previously discussed, ‘el can be translated “God” or “to” depending upon how the Hebrew letters are pointed. And in this case, since the verb bow’ communicates the idea of “going to” the Father, ‘el tells us that he is going to our Heavenly Father. Also, and in a related matter, the Masoretic Text reads “your fathers,” plural, which conflicts with the three previous references to “you,” singular in this sentence, and it is senseless in the context of this discussion and of Abraham’s history. Abram had but one earthly father, and he was not only buried in Haran, Abram was told to leave him. Also per God’s instructions, Abram had left his ancestors, his father’s fathers, in Babylon, never to return. Therefore, while it would have been preferable to validate this correction by referencing the Dead Sea Scrolls, no fragments have been found attesting to the 9^th through 16^th chapters of Re’syth / Genesis.

As for the reasons behind this glaring error, one might surmise that the impetus for the rabbinic copyedit is that these religious types have always valued “their fathers, and their fathers’ traditions,” more than they have their Heavenly Father and His Towrah Instructions. Given the choice, they would prefer to be with them, than Him. So they made a modest adjustment to the text to reinforce their ambitions and reinforce their religion.

But that is not the intent of the Covenant. And the beauty of this passage is that the purpose of the Covenant with Yahowah has been further defined. The first beneficiary of this familial relationship returned home. He went to heaven. He entered into God’s presence and was included in his Heavenly Father’s family. Moreover, the relationship they enjoyed was modeled on friendship and companionship. Abraham was restored, renewed, and rewarded. He became healthy, prosperous, and content, fully satisfied with this most favorable of circumstances. He became the living embodiment of shalowm.

This story, which forms the very foundation of Yahowah’s Towrah, and defines His Covenant Relationship with mankind, also serves as God’s promise to the rest of the world as well. It is an open invitation. Respond to Yahowah’s Covenant Agreement as Abram has done, and you too will enjoy these benefits.

At first glance, this next line seems to be in conflict with what we have just read. After all, a mere sentence ago, God promised Abraham that he would bring him to heaven, healthy and happy. But now we read that Abraham will be entombed as an old man. “You shall be buried (qabar – you shall be placed in a sepulcher, tomb, or grave) with (ba) grey hair (sebah – as an elderly man), good, moral, beautiful, and pleasing (towb – agreeable, delightful, and viewed favorably).” (Re’syth / Beginning / Genesis 15:15) Abraham’s consciousness, his “nepesh – soul,” would go to heaven, not his body. It would remain on earth in his tomb.

This is actually a scathing indictment of two of the foundational pillars of Pauline Doctrine, and thus Christianity. The “New Testament’s” false Apostle condemns the flesh as being the source of all evil (in accord with Gnosticism), and yet promises bodily resurrection. But Yahowah has put us on notice that before Abraham’s body was to be buried, he, which means his soul or consciousness, would return to “God, your Father.” Further, the patriarch’s entombed body—his flesh—was called “towb – good,” not bad. It was “viewed favorably,” and described as being “moral, beautiful, pleasing, and agreeable.”

Now, keep in mind that all of this falls under yada’ yada’ – things God want us to know, to be acquainted with, to consider, and to comprehend in conjunction with His Covenant promises. These are all prophetic proof statements which we can use to ascertain the veracity of God’s Word, and impugn conflicting doctrines. So, just as it is important to understand the terms and benefits of Yah’s Familial Covenant Relationship, it is also important that we clear away the religious muck which confuses our thinking and precludes understanding.

As I initially made my way this material, I began a comprehensive review of the nature of our existence in heaven, and found that there is no indication whatsoever that we will have physical bodies in the spiritual realm. However this presentation of Yahowah’s and Yahowsha’s position on bodily resurrection and spiritual rebirth became so extensive, to maintain a sense of continuity regarding the Covenant, I felt compelled to table God’s position on material and spiritual things until a later time. So for now, I’d simply encourage you to recognize that the flesh is “towb – good,” but there is a time when it would become a liability.

Speaking of liabilities, the next line is extremely important, as it helps explain the violence attributed to God in the Covenant Scriptures. Also, be aware, God is still communicating to us under the heading of “yada’ yada’ – be certain to know and completely understand these things.” So now in the context of Abraham’s offspring, the Children of Yisra’el, while we read:

“And they shall return (suwb – come back and be restored) here (henah – to this specific place) in the fourth (raby’y – from raba’: to rest, to reflect, and to regenerate, making things square and right) generation of time (dowr – to elevate, to live, and to go home, speaking of lineage and time), because indeed (ky – for the reason that) the distortion, perversity, and depravity (‘aown – wickedness and wrongdoing, mischief and iniquity, liability and guilt) of the ‘Emory (‘emory – those who pontificate evil, immoral soothsayers and wicked wordsmiths, transliterated Amorites; from ‘amar – to speak) is not yet (lo’ ‘ad) fully finished or totally complete (salem).” (Re’syth / Beginning / Genesis 15:16)

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