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Yahowsha The
Anointed Messiyah
Desiring beriyth-fellowship, but enduring azab-separation, Yahowah
was determined to reconcile His fallen creation back into a
relationship with Him. To accomplish this, He decided to reveal
Himself to mankind in a tangible way. He became one of us, building
a bridge from azab to beriyth so that we could fulfill the purpose
for which we were conceived. By observing His example and listening
to His words we are given the most extraordinary gift: to see
without hindrance, and understand without intermediary, what God is
like and what He wants.
Yahowah's solution was as ingenious as it was comprehensive. Not
only did God become Yahowsha - Yahowah-Saves - the human
manifestation of Elohiym, He did so in the context of family,
thereby demonstrating the essence of the relationship He yearns to
enjoy with each of us. As we enter the Renewed Covenant, Yahowah
refers to Himself as "Father." His Set-Apart Spirit, feminine in the
Hebrew Qodesh Ruach, remains enveloped in maternal terms: parakletos
- the one who "calls alongside, comforts, and encourages." And most
significantly, Yahowah's human representative, the Messiyah, or
perhaps more accurately, the Ma'sehyah, is the long awaited and
often prophesized "Son of God."
But simply revealing Himself tangibly, and overtly demonstrating
the nature of the desired relationship, were in themselves
insufficient. We had to be redeemed, saved from sin, to be
reconciled onto God. So He sacrificed Himself to atone for our
crimes. He became the perfect Passover Lamb. By anointing His Spirit
on human flesh, and acting in this way, Yahowah was able to
demonstrate His boundless and enduring love and at the same time
facilitate our redemption and restoration.
So that we would not miss the significance of the sacrifice,
Yahowah inscribed within His Scripture countless predictive
prophecies of it. We have already reviewed hundreds of these, as the
Ma'sehyah, the Anointed Implement of Yah, is the prophetic
centerpiece of Yahowah's plan and promise. In this chapter we will
unwrap a few more, emphasizing passages that we have not scrutinized
before.
But first a confession: the Yahowsha chapter should follow a
comprehensive review of the many Messianic dress rehearsals found in
the Torah, plus Jeremiah, Zechariah, Malachi, and the Messianic
chapters of Isaiah (7, 9, 11, 12, 32, 40, 42, 48, 49, 50, 51, 52,
53, 54, 55, 56, 61, 63, 64, and 65). In time, I hope to amplify and
reflect on all of these, sharing their prophetic implications and
redemptive message. But now, in the interest of time, we are going
to pick and choose our passages.
On top of that list is Daniel 9. During Israel's captivity in
Babylon, Yahowah revealed one of His most universal prophecies - a
prediction that unlocks the mystery of time, ultimately revealing
the very date the Messiyah, or Ma'sehyah, the Anointed Implement of
Yah, would arrive in Jerusalem.
In 538 BCE, Daniel penned these words: "While ('owd - yet again
as, consistently and continually, beyond that which is expected) I
was communing (dabar - speaking, conversing, and sharing words),
praying (palal - intervening and mediating, interceding and
arbitrating, thinking about and foreseeing future contingencies and
events) and confessing and casting away (yadah - thankfully
praising, confessing the name of God while admitting and throwing
away) my offenses and sinfulness (chatta'ah - iniquity, violation
against the standard, guilt, and punishment for sin) and the
offenses (chatta'ah) of my people ('am - nation, congregation,
kinsmen, compatriots, family, and relatives; a control group sharing
a common culture) Yisra'el (sarah - one who perseveres with,
contends with, persists with, has power with, and exerts oneself
with; el - God ), presenting (naphal - casting down, dropping, and
settling, allotting and allocating) my earnest and humble request
for favor and grace (tachinnah - petition and plea for mercy for
oneself and others) before (paniym - in the presence of, face to
face with) Yahowah my Elohiym/God on behalf of ('al - according to,
on account of, and concerning) the set-apart (qodesh - separate and
apart; from qadash - consecrated, prepared, appointed, purified,
honored, dedicated, majestic, and highly regarded) mountain of my
God." (Daniel 9:20)
Yahowah seldom misses an opportunity to describe beriyth, the
covenant relationship. Before He reveals one of His most sweeping
prophecies, God explains that prayer is communion. This medium of
spiritual union has nothing to do with the Eucharist, the religious
ritual Catholics borrowed from Babylon a thousand years after these
words were written. To "commune" is to "converse and build a
rapport." It is "to talk together intensely and intimately." Dabar
palal is an "interchange of ideas and sentiments." This blessed
communion is a relationship, one based on common understanding and
empathy. It is what Yahowah meant when He asked Abraham to walk
alongside Him, to be at ease with Him, to converse with Him.
Daniel's exemplary communion with Yahowah included "thinking
about and foreseeing future contingencies and events." The prophet
became a prophet because he was willing to engage in the stuff of
prophecy and because he knew its source. Daniel was in prayer: "'owd
- yet again, consistently and continually, beyond that which is
expected."
Daniel's exchange of words included intercession, in which the
prophet mediated on behalf of his sins as well as those of his
brethren, pleading for himself and for them. This intervention
suggests that Yahowah responds to the requests we make on behalf of
ourselves and others, especially when we recognize that it is His
grace, and not our mediation, that actually prevails. Tachinnah is
"an earnest and humble request for grace, an unearned and undeserved
favor, a petition for mercy."
I'm afraid the Catholics have misconstrued this concept too,
creating the impression that their confessionals and priestly
remedies are somehow relevant. Daniel more correctly "yadah -
praised Yahowah's name while admitting and throwing away" his
"offenses and sinfulness" and those of his communities' with
"thanksgiving." That is the nature of grace-based salvation - the
unearned gift of eternal life. We throw our "chatta'ah - iniquity,
violations against the standard, our guilt, and the punishment we
have earned for our sin" upon the Ma'sehyah Yahowsha so that guilt
free, we can be productive spiritual citizens. God willingly accepts
them on our behalf. That is why Isaiah says in the 53rd chapter:
"Surely our grief He Himself bore, our sorrows He carries.... He was
pierced for our transgressions, crushed for our iniquities. The
punishment for our well being fell upon Him. By His scourging we are
healed."
I was especially touched by Yahowah's use of paniym in regard to
Daniel's communion with Him. Paniym suggests that the prophet's
conversation occurred "in the presence of" God, "face to face" with
Yahowah. Considering the subject of the conversation was chatta'ah,
it tells us a great deal about our Maker. Rather than show His
rightful revulsion at our sin, God allows us to bring it into His
presence, literally laying our guilt on Him. A chatta'ah, after all
is sin.
A sin is an offense, something that is displeasing to God. It is
a violation of Yahowah's instructions, a breaking of the covenant,
making chatta'ah a crime. To avoid anarchy, all crimes must be
punished. In society we deprive criminals of their property,
freedom, or life depending upon the severity of the offense. Being
just, Yahowah's remedy fits the crime - azab for azab - separation
for those who have chosen to forsake Him.
The preamble to the prophecy is designed to show why Yahowah put
Daniel at the center of His agenda. Daniel put God first. "Yes,
while I was continuing to ('owd) converse, thinking about the future
(palal - intervening and mediating), the one who exists and is
present (iysh - the individual person, man who is a champion,
supporter and defender), Gabriy'el (from geber meaning the valiant,
strong, prevailing, and confirming warrior of 'el - God;
transliterated, Gabriel), whom I had seen (ra'ah - observed in a
vision, perceived, inspected, and considered, paying attention to)
in the previous prophetic revelation (hazwn - vision), flying
swiftly and close (ya'eph - moving through the air by the use of
wings), reaching out and touching me (naga - extending to make
contact), advised me (ya'ats - consulted with me), about the time of
the evening offering." (Daniel 9:21)
We are reminded that the revelation occurred during a
conversation Daniel was having with God. The prophet set the scene
and described Gabriy'el reaching out and touching him at the end of
the day. He said that Gabriy'el spoke directly, eloquently and
intelligently which is to say that, unlike Islam, God doesn't reveal
Himself in half-baked languages by having terrifying spirits mumble
jumbled recitals to ignorant and illiterate wannabe prophets as
Muhammad claims his Gabriel did on Allah's behalf.
Further, Yahowah's Gabriy'el isn't a man as most translations are
wont to render iysh, but is instead an extant individual, a
champion, supporter, and servant. Yet not in a lowly sense:
Gabriy'el means "valiant warrior who confirms God." This is an
excellent description of "angel" - a word which actually means
"messenger."
Yahowah's servant then said: "Understand (biyn - perceive this
instruction, comprehend this information, discern the knowledge,
observe, ponder, and process this so as to respond appropriately;
heed the wisdom to be departed and diligently consider this
teaching), he declared, saying, 'Daniy'el (from diyn, meaning one
who pleads a cause, strives to vindicate, contends with, and
adjudicates a quarrel with 'el, God), at this time ('attah - now, in
the sequence of things) I have come forth to make you circumspect,
hence wise, one who considers and prospers by way of instruction and
then uses it to consciously guide and teach (sakal - an insightful
and prudent instructor) of knowledge, perfect understanding,
discernment, and wisdom (biynah - one who possesses good sense and
responds properly to revelation)." (Daniel 9:22)
Daniel was prepared for what he was about to hear, just as we
must be if we want God to speak to us. Gabriy'el didn't do an
information dump on someone who was either distracted or
ill-equipped to handle the revelation. The prophecy he was about to
convey was comprehensive and complex. It was intended to make Daniel
actively circumspect - one who wisely considers things and prospers
by guiding and teaching. So there was more to the process than just
being a good listener. Daniel had to be ready and willing to share
what he was about to be told. He had to be willing to engage.
And as we have learned, Yahowah's prophetic verses are almost
always filled with insights, revealing His nature and explaining His
plan. They contain exemplars for productive living.
In what follows, we learn that Gabriy'el was commanded to be a
messenger; he was not asked. And that's essential to our
understanding of the roles of angels and men. Angels are ordered to
obey. Men are asked to choose. Angels operate in a militaristic
structure of command and control, of orders and authority, which is
why Gabriy'el was presented as a warrior. Angels, like soldiers,
cease to be angels or soldiers, the moment they disobey an order -
they are decommissioned and booted out. Thus they have no real
choice. Without choice, they cannot love. Angels are inferior to men
in this regard. But in another way, they are superior to us. Angels
can "fly swiftly" - that is to say they are four dimensional and can
maneuver in time.
Satan, never forget, was an angel. Fallen himself, he has seduced
many into following him over the long march of time. The history of
evil is the history of Halal ben Shachar.
"At the beginning of your earnest and humble request for favor
and grace (tachinnah - your petition for mercy for yourself and
others) the command went out (dabar yatsa' - the word came forth),
and I have come (bow' - arrived) to be conspicuous and known as a
messenger to announce and report (nagad - to declare and publish
this), for surely you are productive, pleasing and loved (chamad -
fruitful, beautiful, a delight, precious and desirable, a treasure).
Therefore understand (biyn - perceive and comprehend this
instruction, observe, ponder, and process this knowledge so as to
respond appropriately, heeding) these words. Diligently consider
this clear vision of revelation (mar'eh - visual appearance designed
to be easily understood)." (Daniel 9:23)
Actively engaging in beriyth/relationship and forsaking azab/separation
made Daniel "productive and beautiful" in Yahowah's eyes - a
"delight." This man was "greatly loved" by his Creator.
Gabriy'el used biyn three times in this passage. It is rather
obvious he wants us to "pay attention, to diligently consider this
prophetic revelation so as to understand it completely and then
respond appropriately." It is the very thing the Jews did not do,
for if they had "paid attention," they would have recognized and
accepted the Ma'sehyah. Constantine's Universal Church made the same
mistake. To create the Roman Catholic religion, and thereby to
increase their control, power, and wealth, politicized popes removed
the Ma'sehyah Yahowsha from His Old Covenant context. By so doing,
they misconstrued and miscommunicated the core of His message and
mission. To achieve their goals, the Church wrapped the "Lord Jesus
Christ" in satanic sungod worship. Let's not make the same mistake.
For more of the story go to this link
http://yadayahweh.com/Yada_Yahweh_Salvation.YHWH
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