Yada Yah
Volume 1: In the Beginning
Why Are We Here?
Part three
Hayah – Existence
efei
The word for "day" used in Bare’syth is yowm. It is based upon an unused root meaning "to be hot." Yowm can mean "day, time period, year," or simply "warm." As a day, yowm can last from sunrise to sunset, from sunrise to sunrise, or from sunset to sunset, as is Yah’s custom. A yowm is "a lifetime, an indefinite period in time, a generic temporal reference, today, yesterday, or tomorrow." It is only a twenty-four hour period of time when yowm is modified by the definite article or by a cardinal number. In Scripture, yowm is translated: "afternoon, age, always, chronicles, continually, daily, day, days, first, forever, life, long, period, time, today, when, year, and years," on multiple occasions.
That said, I have a confession to make. Not long ago I viewed the creation account through this lens. I considered yowm to designate a general period of time or an unspecified era. But live and learn: time is not a constant, and like matter, it did not always exist. Time is relative, differing considerably in relation to the velocity, energy, and/or mass of one observer relative to another. At the velocity of light, for example, time stands still. As we progress in this study, with the help of physicists, we shall prove scientifically that from Yahowah’s vantage point at creation, not only is the universe six twenty-four-hour days old, but that each day uses a natural spiral to lay out a timeline from light to life over the course of nearly 15 billion years looking back in time from our perspective.
But there is more. As I have shared, the Bare’syth revelation is three stories in one. In addition to creation, Yahowah is providing us with an accounting of our salvation and of human history. So to appreciate how and when the events unfolded, to understand Yahowah’s timeline past and present, we will have to search the Scriptures for definitions. And for that, there is no better place than the 90th Psalm. In it Moseh (commonly known as Moses, meaning: to draw out) provides us with the quantification of the unit of measure Yahowah is using. But before he gets to it, the great liberator and prophet shares some valuable insights for living that I’d be remiss for not exploring.
If you’re checking, the 90th Psalm (actually Mizmowr, meaning "Song") opens with "Lord," regardless of which English bible you are reading. Lord was rendered from the Masoretic substitution of ‘adonay for YHWH, pronounced, Y·ah·ow·ah. Fortunately, based upon the Septuagint, we know Moseh wrote "
efei – Yahowah." This is one of 132 times that the Masoretes were guilty of making this specific copyedit, purposely changing Scripture to suit their agenda—which was to keep God’s name unknown. On 6,868 other occasions, the rabbinical Masoretes (meaning: those who vocalize) left efei – Yahowah’s name in the text but wrote "’adonay" above it so that whoever read the passage wouldn’t commit the religious crime of actually revealing God’s personal and proper name. Then, rather than transliterate (replicate the sound of) the name which actually appeared in the text 7,000 times, consistent with required convention, English translators ignored efei – hwhy – יהוה –YHWH and translated the rabbinical substitution instead. The combination of these grievous and purposeful errors has robbed billions of people of a personal relationship with God and has served as a catalyst in the growth of many religions. The systematic removal of Yahowah’s name from His Scripture may be the greatest crime ever perpetrated against humanity.
The 90th Mizmowr / Song provides additional clues to suggest that God’s creation account is a spiritual guide to salvation, a scientific explanation of our existence, and a prophetic history of time all melded together. As such, it is among the most brilliant and inspired treatises ever committed to paper.
"A request and petition (tapillah – an earnest plea for favor, a sincere request for intervention and judgment, for a decision which is morally and justly discerned) of (la – by, concerning, and on behalf of) Moseh (Moseh – the one who draws out (errantly transliterated from the Greek Mouses as Moses)), a man (‘iysh – male individual) of God (‘elohym – the Mighty One): Yahowah (efei), You (‘atah) are, have been, and will be (hayah – exist) associated with (la – concerned about, near, and the means to) our (nahanu) upright dwelling place and provision (maqowm – abode and refuge where we stand, are helped, and supported) throughout (ba – in, among, and with) all periods of time and generations of life (dowr dowr – in the household and family home, surrounded in the encampment and dwelling place for all those who are related by birth)." (Mizmowr / Song / Psalm 90:1LEB)
Hayah, translated "are, have been, and will be," is the second most prevalent word in Bare’syth one. In Shemowth / Names / Exodus 3:14-15LEB, we are told that hayah is the basis of Yahowah’s name—affirming that God exists. Here in the 90th Mizmowr, hayah is linked to our existence in God’s dwelling place. It is speaking of our ultimate provision through rebirth, leading to everlasting life.
As we have just discovered, hayah plays a significant role in the account of our creation and continued existence. The Hebrew verb is all about God enabling us to exist throughout time with Him. It also serves as another way of Yahowah telling us that He and His accounting of time combine past, present, and future together as if they were one and eternal. Because He is one and eternal, we can be one with Him eternally.
Noting Yahowah’s proclivity for symbolism, it is instructive to note that hayah reads the same from right to left as it does from left to right. It is the same, no matter the perspective—as is time from Yahowah’s perspective. It signifies that God does not change over time, nor does His Word or His plan of salvation. The verb which serves as the basis of Yahowah’s name helps define the nature of time, where the past, present, and future are the same, no matter the perspective, because they exist simultaneously. (Which, by the way, explains prophecy. God is not "predicting" the future, because He has already witnessed it. He reported what He had seen of our future in our past so that we might recognize that He inspired His prophets—meaning those who speak for God.)
There are few words more basic to the Hebrew language than hayah. No one disputes its pronunciation. And yet two of the three vowels which comprise Yahowah’s name are contained therein. The missing letter is Waw. And yet in the first two verses of Bare’syth, the Waw has already been used to convey the "oo" and "o" sound in tohuw, bohuw, and tahowm. And in the next two verses, a Waw will convey the same vowel in "ruwach – spirit," "’owr – light," and "towb – good." The Hebrew letter Waw helped us properly transliterate "maqowm – dwelling place" and "dowr – generations" in the Psalm, and as we shall learn, it is also the source of the "o" sound in "Towrah." Therefore, scholars and theologians deceive when they claim that "no one knows the proper pronunciation of efei – YHWH."
In this passage, maqowm’s triple meanings coalesce within the nature and purpose of Yahowah. God’s principle goal is to bring us into His "dwelling place," His "home and abode, the place where we live and abide" with Him in the spiritual realm enables us "to stand upright, established" in God’s presence. But this is a place only God, Himself, can take us. So in the material world, His "great care and concern for us" has caused Him "to help us by providing the provision and support" which is required to transcend material mortality and enter spiritual immortality. Interesting in this regard, maqowm is derived from ‘ownah, which conveys "cohabitation, to dwell together in marriage as a family." All of Scripture is focused on the "beryth – God’s Familial Covenant Relationship," which in turn is based upon "beyth – family, home, and household." That perspective is being underscored here in the 90th Mizmowr / Song.
Similarly, dowr’s dual connotations coalesce into one when they are considered in this context, which is one of the reasons the word was repeated in the text. Yahowah didn’t want us to miss the fact that He is associated with and concerned about, even the means to, our provision and "dwelling place," not only "throughout all periods of time and generations," but also with regard to His "household and family," His "encampment for those who are related by birth (racial descendants or spiritual adoptees)." Here, God is speaking of our Spiritual rebirth which leads to being adopted into His family, becoming Yahuwdym, meaning: "those who are related to and belong with Yah."
The etymology of dowr is particularly interesting in light of God’s symbolism. It was first used to describe an orderly arrangement of harvested grain, and then to depict a protective courtyard surrounded by homes. Dowr evolved to convey the circle of life from the womb and then back to the earth, symbolic of time as generations mark its onward march. Many of Yahowah’s Feasts revolve around the metaphor of bringing a harvest of purified grain into a protective place, whereby the grain represents saved souls and the protective enclosure is His Spirit and then His Tabernacle, which is a metaphor for heaven. In this regard, the Miqra’ of Sukah, meaning "Shelters, speaks of a protective enclosure where we campout with God as part of His family.
As a general rule when a word is repeated in Scripture, it underscores the importance of whatever it is conveying. You could consider the repetition of words like "dowr dowr" to denote the fullest and most extreme aspects of their meaning.
So by emphasizing "dowr – to live, to surround, to enclose, to harvest, to bring into a home and a dwelling place, to be part of a family for generations over time," in the context of "maqowm – a dwelling place and provision where one stands and is established," and "tapillah – an earnest plea for favor, a sincere request for intervention, for a decision which is morally discerned," Yahowah is introducing us to the underlying meaning behind the Miqra’ey of Pesach – Passover, Matsah – Unleavened Bread, Bikurym – FirstFruits, Shabuwa’ – Seven Sabbaths, Taruw’ah – Trumpets, Kippurym – Reconciliations, and Sukah – Shelters.
Passover is the Doorway into God’s "dowr – home." Unleavened Bread depicts His "tapillah – favor and intervention." FirstFruits represents the initial "dowr – generation born into Yahowah’s family. Sevens Sabbaths is an all-encompassing harvest which alludes to the concept of dowr dowr, or of the enormous growth in God’s Spiritual household.
The purpose of the Taruw’ah Harvest, which is "to signal an alarm," "to shout for joy," and "to announce the gateway to healing," is encapsulated in the twin connotations of tapillah: "an earnest plea for favor," as well as "a sincere request for intervention and judgment, for a decision which is morally discerned." Kippurym, meaning "reconciliations," is based upon maqowm. Because of God’s "great care and concern for us" during Yowm Kippurym, He "summons us, calls and pleads with us, to come into the presence" of His "provision, help, and support" which is provided by the Set-Apart Spirit. By way of our Spiritual Mother, we are reborn and thus prepared to "campout" with God.
This in turn leads us to Sukah, meaning God’s "encampment for life and protective shelter," His "tabernacle and home." Sukah is thus synonymous with dowr: "the timeless household and family home, the encampment and dwelling place for those who are related by birth." It means that we get to campout with God.
Before we continue, I’d like to pause here for a moment and reflect. What we have done thus far with Mizmowr 90, verse 1, is to meticulously examine the complete meaning and shading of each Hebrew word using the best etymological lexicons and dictionaries, and then consider the full implication of these words within the context of the passage and Scripture as a whole. This is not unlike viewing blood under a microscope as opposed to the naked eye. The microscope doesn’t change or alter the blood in any way; it simply reveals what was always there, enabling us to better understand its nature, design, and function.
This does not make my translations inerrant nor my commentary inspired. I’m currently completing my seventh edit of this material, and each time the translations and insights improve. Besides, the only inspired commentary is when Scripture explains itself. And admittedly, all translations are inadequate and imprecise at best—especially recognizing that they are all human affairs. So my advice to you is the same as God’s: trust Yahowah and not men—and that includes me. Purchase some of the tools listed in the "Bare’syth – Beginning" prologue and with the aid of the Spirit, examine Yah’s Word yourself. Do what Moseh did: "tapillah – earnestly pleading for favor, making a sincere request for intervention and judgment, for decisions which are morally discerned." Test the evidence and be judgmental, discerning, and discriminating.
As mentioned before, the 90th Song provides some of the keys needed to decipher and quantify the Bare’syth / Genesis revelation. That is why I believe it references the formation of the earth. But you’ll also notice here that God accurately depicts the earth’s violent beginnings.
"Before (terem – previous to the time) the mountains (har – hills, ridges, ranges, and elevated land formations) were born (yalad – conceived through labor) and (wa) You brought forth through trembling and twisting (hyl – You formed and gave birth through violent shaking and anguishing distress) the land (‘erets – ground comprised of natural material) and (wa) the Earth (tabel – the planet and world), even from (min) before time (‘ad ‘owlam – from perpetuity, from as far back as eternity, and continuously existing, forever), You (‘atah) always existed as God (‘owlam ‘el – were infinite and unlimited, eternal in time, as the Almighty)." (Mizmowr / Song / Psalm 90:2LEB) This is scientifically accurate, depicting the violent upheaval of massive volcanoes, trembling earthquakes, twisting plate tectonics, and the anguishing asteroid and comet impacts which served to form our planet.
In this verse, Yahowah used ‘erets, meaning "land, region, realm, area, ground, or earth in the sense of natural matter which is firm," and tebel, meaning "world or planet," to help distinguish between these concepts. Keep this in mind as we cover the subject of Noah and the scope of the flood.
By announcing that "God has always existed," Mizmowr / Psalm 90:2LEB defines the meaning of hayah, and it explains why Yahowah selected it as the basis of His name. He is saying that with regard to time, He "hayah – exists," which is to say that in relation to time, God is infinite. And yet mankind is wont to make God infinite in all areas, saying that He is omnipresent, omnipotent, and omniscient.
And yet here and elsewhere, Yahowah only says that He is eternal with regard to time, and that His power, authority, and mercy are unlimited. For God to be omnipresent, and thus to be unlimited in scale or size, He would cease to be a unique individual. He would become indistinguishable from the universe itself, and thus would be in all things from rocks to slugs.
For God to be omniscient, and thus know all things, there would be no merit to creation or to Him forming a relationship with us. God grows by experiencing us grow, by enjoying our company, just as parents grow from the experience of raising their children.
Moreover, if God were omniscient, there would be no salvation, because He would be continuously aware of our sins, as opposed to having them vanish in the presence of the Spirit’s Garment of Light. And since this is the purpose of Yahowsha’ and the Set-Apart Spirit, the result of Yahowah’s Festival Feasts, and the means to our salvation (especially as it relates to the benefit of Passover and Unleavened Bread), let’s examine how God not knowing something (in this case forgetting our sins) serves our interests.
The Disciples, Yahowchanan and Shim’own Kephas, spoke specifically of the erasure and blotting out of our sins in the immediate aftermath of the birth of the "ekklesia – called-out assembly during the "Miqra’ – Called-Out Assembly" of Seven Sabbaths courtesy of our Spiritual Mother. Testifying to an audience they called "nyn agnoia – currently ignorant," they professed that those who stop following the lead of religious clerics, and who "metanoeo – change their perspective, attitude, and thinking," so as to recognize the direct correlation between the "patho
experiences the Ma’aseyah endured” and the Towrah’s “prokatangello – prophetic promises,” would have the consequence of their “hamartia – wandering away from the path” God has provided “exaleipho – canceled, erased, wiped away, and obliterated.” (Acts 3:17-19LEB)
Beyond this, they affirmed that the purpose behind removing all memory of sin from our record, and thus from God’s knowledge, was so that we "epistrephomai – could return" to God, and "erchomai – come to experience" a "kairos – due measure of time" of "anapsyxis – renewing, refreshing, and relaxing" in "Yahowah’s” “prosopon – presence.” Then, speaking of this time of “apokatastasis – restoration,” which is the one-thousand-year-long celebration of the Miqra’ of Sukah known as the Millennial Sabbath, Yahowsha’s Apostles Yahowchanan and Shim’own Kephas “men – affirmed the veracity” of their witness by citing the Torah. (Acts 3:19)
Since there are additional lessons that we can learn regarding the correlation between Yahowsha’ and Yahowah, between Yahowsha’s life and the Towrah, and between God’s Word and our salvation, let’s pause a little longer and pursue what they said. The Disciples, Yahowchanan and Shim’own Kephas, proclaimed: "Yahowah spoke (laleo – communicated) through the mouth of His dedicated and set-apart (hagion – those revered for their purifying and perfect service which was worthy of veneration) prophets (prophetes – those who proclaim God’s Word) of long ago (aion – of a long past era). Moseh affirms this (men), saying namely (hoti): ‘…” (Acts 3:21-22LEB) Please pardon the interruption, but Luke’s Greek translation of what Yahowsha’s Disciples, Yahowchanan and Shim’own Kephas, recited in Hebrew (especially as it relates to Acts 3:23LEB) isn’t particularly accurate. And that is because Luke wasn’t composing Scripture but instead was writing a letter to a friend. So, let’s turn to the actual source…
"A prophet (naby – a man who proclaims God’s message) from (min) your midst (‘athah qereb), from your (min ‘athah) brothers (‘ath) like (ka) me (‘any), Yahowah (efei), your God (‘elohym – Almighty), will raise up to make a stand and establish (quwm – to stand upright, lift up, support, fulfill, and restore) for (la – concerning and on behalf of) you (‘athah). To (‘el) Him (huw’) you all should listen (shama’ – you should receive His message, understand, and pay attention to it)." (Dabarym / Words / Deuteronomy 18:15LEB)
And as promised, Yahowsha’ routinely cited from, and affirmed, Yahowah’s Torah, Prophets, and Psalms. But neither Christians nor religious Jews listened to Him—preferring in the case of Christians to believe Paul, with religious Jews siding with their Rabbis. And ignorant to the point of foolishness, Muslims claim this passage predicted the arrival of Muhammad, not recognizing that the message which follows this announcement serves to prove that Islam’s founder was a false prophet.
The Greek translation of this awesomely important prophetic passage reads: "A prophet (prophetes) for you (umin), Yahowah (Divine Placeholder for Yahowah’s name using kurios), your (umon) God (Divine Placeholder for ‘elohym – Almighty from theos), will raise up (anistamai – be caused to stand) from out of (ek) your brothers (adelphon) like (os) me (ege). You all should listen to (akousesthe – hear, pay attention to, and understand) Him (autou) according to (kata) all of what (pas osa – everything that) He shall speak (laleo) to (pros) you (umas).” (Acts 3:22LEB)
One of the benefits of considering this statement in both languages is that by doing so we obtain absolute proof that the Divine Placeholder (found in all first- through early fourth-century manuscripts) represents Yahowah’s personal and proper name when it is found in the Greek text. So why then is it errantly rendered “Lord” in every English translation?
Based upon the Hebrew text, this is the consequence of billions upon billions of Christians, Jews, and Muslims failing to hear or heed Yahowah’s and Yahowsha’s words: "And (wa) it shall come to pass (hayah) that the individual (‘iysh – person) who relationally (‘asher – which by way of association) does not (lo’) listen (shama’ – receive His message, understand it, and pay attention) to (‘el) My (‘any) words (dabar – statements, accounts, report, message, treatise, and testimony) which relationally (‘asher – by association and connection) He shall speak (dabar – He will communicate) in (ba) My (‘any) personal and proper name (shem), I (‘anky) will find out, hold him accountable, and resort to (daras – search, hold him responsible, and require) separation from (min) an association with (‘im) him (‘huw)." (Dabarym / Deuteronomy 18:19LEB / from which Acts 3:23LEB was cited)
While it was obvious to everyone who had read the Torah, God told mankind that Yahowsha’s words would be His words. He also declared that those who don’t listen to and pay attention what He had to say would be separated from Him, and thus excluded from Heaven. So why then do Christians believe Paul’s "Gospel of Grace" instead of Yahowah’s Torah? Why do religious Jews rely upon the Talmud instead of the Mosaic witness? Why do Muslims believe in "Issa – Jesus" and the Qur’an instead of God’s Word?
Based upon the Greek rendition of this passage, the last three words could easily read: "…separation from (min) His (‘huw) family (‘am – people)." That is because the same two Hebrew letters (ם) are used to write "’im – with, association, and relationship" and "’am – family and people," and the singular, masculine, third-person pronoun, huw’, can read "His" or "him."
Luke wrote: "But (de) it will actually exist that (estai) every (pas) soul (psyche) whosoever (hotis) if (ean) he does not listen to (me akouo – it is possible that if he does not pay attention, hear what is said, and receive this news), this (tou – the and that) prophet (prophetes) will actually be destroyed (exolethreuo – from olothreuo to be destroyed, and ek) out of (ek – separated away from) the people (laos – a group of common ordinary individuals (as distinguished from the religious and political leadership of a nation))." (Acts 3:23LEB) Unfortunately, this particular passage in the Hebrew original doesn’t mention a "prophet" until much later, and "daras – search, find out, hold accountable, and resort to" cannot be accurately rendered "exolethreuo – destroyed."
But with the exception of the substitution of "pas psyche – every soul" for "’iysh – individual," and the addition of "if," the first half of this, through "me akouo – does not listen to," accurately reflects the beginning of Dabarym / Words / Deuteronomy 18:19LEB, but the middle portion, which is essential to the meaning, was left out, and the second half of the quotation is cobbled together from the end of Dabarym Deut 18:20LEB, whereby false prophets are "muwt – associated with death, and thus considered destructive," and a corruption of the ending of verse 19 which speaks of "separation," but not "the people."
Before we deal with the disturbing evidence at our disposal, let’s first contemplate the message. To be held accountable by Yahowah is to be judged. All who are judged will either find themselves separated from God for all eternity in the Abyss, or their souls will be destroyed, ceasing to exist, at the terminus of their mortal lives. So, while muddled, paraphrased, and truncated at best in Acts, the message in Dabarym / Deuteronomy is that those who don’t listen to and understand Yahowah’s Word as it was proclaimed by Yahowsha’ will all be excluded from God’s family—and thus kept out of heaven.
Viewed as a collective whole, this Dabarym passage is a prophetic warning to Christians, Jews, and Muslims. It opens by predicting that the Ma’aseyah Yahowsha’ would be a Yahuwdah (errantly known as Jew, meaning: related to Yahowah), that He would come in Yahowah’s name, and that He would speak God’s words—which is to say He would affirm the Torah. His name could therefore not be "Jesus," nor "Muhammad," not even "Akiba," because their names do not in any way resemble Yahowah’s name. And the Ma’aseyah could not have brought a new, or even revised, message, much less one wholly contradictory to Yahowah’s Towrah. And thereby the religions of Christianity, Judaism, and Islam crumble. But as is affirmed in the eyewitness accounts, Yahowsha’s words were Yahowah’s words. He was literally the human manifestation of God’s Word. And that means that most everything Paul wrote, and Christians therefore believe, is inaccurate.
In this light, all but one of those whose letters and books fill the pages of today’s bibles, either said nothing about themselves, or simply presented themselves as implements in the hands of the actual Author. The lone exception was Sha’uwl (errantly known as Paul, meaning: to question), whose favorite line was: "But I, Paulos, say unto you…." So, speaking of Christendom’s overt reverence for their religion’s founder, and the Christian willingness to believe Paul, which requires rejecting most everything Yahowsha’ said and did, the Ma’aseyah revealed:
"I (ego) have come (erchomai) in (en) the (to) personal and proper name (onoma) of (tou) My (mou) Father (Divine Placeholder representing ‘ab – Father from patros), but (kai) you have not received or grasp hold of (lambanete – selected or chosen, preferred or experienced) Me (me). And yet if and when (ean) another (allos – different kind of individual) comes (elthe) in (en) his own individual and personal (idios – belonging to himself, particular, unique, and separate) name (onomati), that one individual (ekeinos – one specific person), you all will actually receive and accept (lambano – choose and prefer). How (pos) are you able to (dynamai) trust (pisteuo – think to be true) the glorified opinion (doxan – personal views associated with a prideful shining light) from (para – in the form of a contrary opinion from the person) another (allelon), receiving and believing it (lambanontes – choosing to accept it while being exploited by the deception), and yet the shining radiance, judgment, and glory (doxan) from (para) the One and Only (monos – the One in a class by Himself, unlike all others, singularly sufficient and capable), you actually do not seek information from nor question (ou zeteo – you do not desire, enquire into, think about, attempt to understand, or strive after)?” (Yahowchanan / Yah is Merciful / John 5:43-44LEB).
I can hear the emotional exasperation, utter frustration, and bewilderment in Yahowsha’s voice. How is it that people in this very audience, and then billions of Christians following their example, would choose to believe Sha’uwl’s egotistical opinions over the very Towrah He, Himself, had dictated to Moseh?
It might have been a handful of years before Paul began brutally savaging those who received Yahowsha’ as Yahowah’s means to reveal, proclaim, and fulfill the Towrah. And it would have been almost a decade before Sha’uwl began preaching his personal mantra. But within a score of years, he would pen his first poisonous letter (the one written to the Galatians), beginning with his own name: "Paulos…" And since the verb "lambanontes – receiving and believing it" was written in the present tense, Paul was not only the perfect fulfillment of this prophecy in that his message completely negates Yahowsha’s nature, purpose, message, and sacrifice, Paul is the only possible candidate to arise within the lifespan of this audience.
Continuing to speak to those who would embrace Paul at the exclusion of Himself, Yahowsha’ went on to warn His audience using one of Paul’s favorite words: "Do you not presume (dokei – suppose) that I will bring charges against (kategoreo – accuse and judge) you before the Father? There is one already accusing you of violating the standard (kategoreo – bringing up charges against you): Moseh, in whom you have placed your basis for hope (elpizo)." (Yahowchanan / Yah is Merciful / John 5:45LEB)
Yahowsha’ associated Himself with the Towrah at every possible opportunity, so it is a wonder that Christians have bought into Paul’s ploy of disassociating Yahowsha’ from the books scribed by Moseh. Beyond this, it is interesting to note that kategoros, as an accuser, was often used as a title for the Devil by religious men of the day. They promoted the false notion that Satan accursed us before God, when in fact, that role belongs to the Ma’aseyah. He is Savior to those who accept Him as the living manifestation of the Towrah, and Accuser to those who believe the glorified opinions of others—especially Paul—the one who came in his own personal name.
Let’s consider one last admonition from God before we move on. "For (gar – because) if (ei – as a condition) you would have actually been trusting (episteuete) Moseh, then certainly (an) you would really have been trusting (episteuete) Me (emoi), for indeed (gar), with, about, concerning, because of, on account of, and in association with (peri – around) Me (emou) that long distant person (ekeinos) actually wrote Scripture (egraphen – third person singular, aorist (as a snapshot in time) active indicative (indicating that this really happened) voice, tense, and mood of grapho which is used by Yahowsha’ to describe His Covenant Scriptures—the Torah, Prophets, and Psalms)." (Yahowchanan / Yah is Merciful / John 5:46LEB)
Yahowsha’ is once again undermining the basic premise of Pauline Doctrine, which is to separate the Ma’aseyah from the Towrah. Here, God is saying that He was with Moseh when the Towrah was written, that the Towrah was written about Him, concerning Him, because of Him, on His account, and in association with Him. Simply stated, Yahowsha’ dictated the Towrah to Moseh for the explicit purpose of answering mankind’s questions about God, while facilitating the human desire to know God, and to be able to relate with Him. Yahowsha’ = Towrah.
Now that we understand God’s role in authoring His Scriptures, and the correlation between the Towrah and the Ma’aseyah, let’s confront the tarnished condition of Acts 3:23LEB. Clearly, it was way too inaccurate to have been inspired by God and thus it is neither true nor Scripture. Our options for dealing with this disquieting evidence are as follows: First, we might conclude that the Disciples, Shim’own Kephas and Yahowchanan, were not inspired and thus misquoted the Towrah. But that means we would also need to question Yahowchanan’s and Shim’own’s (now presented under Mark’s name) eyewitness testimony errantly known as "Gospels." But considering the profound message and sweeping brilliance of Yahowchanan’s eyewitness account, his letters, and the book of Revelation, attributing them to an unaided backwater fisherman requires more faith than to view them as inspired. Moreover, "the Rock’s" letters are clearly prophetic, enlightening, and inspiring, and his preaching, which is recorded in the first third of the book of Acts, serves as God’s witness to the fulfillment of the Miqra’ of Shabuwa, known today as "Pentecost."
Second, we might conclude that Yahowsha’s Disciples were inspired, but Luke, the historian, was not. So, Luke simply misquoted the Apostles in his letter to Theophilus. But this then brings the accuracy of the book known as "Luke" and his subsequent letter, known as "The Acts of the Apostles," into question. And while the book called "Luke" is well attested in early manuscripts, Acts is not. Further, two-thirds of Acts contains the testimony of Paul, the very person Yahowsha’ has just warned us about.
Third, we might conclude that everyone quoted this profoundly important prophetic passage appropriately, but subsequent scribes were horribly careless. From this perspective, the addition of "all" in Acts 3:23LEB wouldn’t be a big deal if the citation were not from the Towrah, where Yahowah specifically instructs us not to add or subtract a single word. But the substitution of "psyche – soul" for "’iysh – individual," is significant. God said "’ish – individual" rather than "nepesh – soul" because He was admonishing and encouraging "people," not "souls" to listen to the Ma’aseyah Yahowsha’. By the time people become souls apart from their bodies, it’s too late to heed this advice. Moreover, there is no "if" in the Hebrew text because Yahowah’s statement isn’t a hypothetical.
But that’s nothing compared to removing the essential phrase "He shall speak in My personal and proper name," from the quotation. And yet that pales in comparison to ignoring all of the following in order to get to the new ending: "I will find out, hold him accountable, and resort to separation from an association with him. Surely the person who proclaims a message on behalf of a deity who oversteps their bounds to speak words in My name which I have not instructed nor directed him to speak, and who speaks in the name of other gods,…" All of this from Dabarym / Deuteronomy 18:19-20LEB was eliminated to end the citation: "…indeed then that prophet is destructive and will die."
Such clumsiness cannot be attributed to God, so if the omission was scribal, then the whole of the Greek text becomes suspect. And that is the elephant in the room that no one wants to acknowledge. While the Torah, Prophets, and Psalms have been wonderfully preserved, as is evidenced by the Dead Sea Scrolls (dating 250 BCE to 70 CE), the 69 late first through third-century manuscripts we have unearthed of the Christian New Testament vary significantly among themselves, and are wildly divergent from the modern Greek manuscripts which are alleged to form the basis of bible translations today. In fact, the oldest witness to Acts 3 is the Codex Sinaiticus, a highly flawed manuscript penned in Rome for religious purposes in the mid to late fourth-century—over three hundred years after Acts was written as the second half of Luke’s personal letter to Theophilus.
Returning to the Scriptural Psalm, or Mizmowr, we discover that just like the Earth, our mortal birth is fought with pain, so to exist with God, we must be transformed. "You return and restore (suwb – come back to change and renew, transforming) mortal humankind (‘enowsh) forever from (‘ad – eternally as a witness up from) being crushed, diminished, and destroyed (daka’ – from being reduced to nothingness by grinding and pressing minute natural and material particles into annihilation; from a state of despondency pertaining to emotional grieving as the result of sin), and You say (‘amar – think, instruct, declare, and promise): ‘Return, be changed, and be restored (suwb – turn around, be renewed and transformed, establish spiritual relations, be repaired, and be refreshed) children (ben – sons and offspring, descendants; from banah, meaning those who build a home and family, who are restored and established) of Adam/man (‘adam – the name of the first man with a nesamah/conscience).’" (Mizmowr / Song / Psalm 90:3LEB)
Mortal men must change, return to God, and be restored by Him in order to avoid returning to the dust from which we came. God has put us on notice that our souls are mortal, and that unless we are willing leave the painful and deadly world of men and return to Him, the consequence will be the annihilation of our consciousness.
While we turned to this passage for the unit of measure needed to unlock the prophetic implications of the Bare’syth / Genesis One timeline, the journey into this Song has been priceless. God has revealed that His plan is to "restore and renew mortal man." And to that purpose He "calls us to return to Him, to change our ways, and thus to be "transformed and established," "eternally kept from being annihilated." This is the embodiment of Yowm Kippurym, of the Day of Reconciliations, where God summons us to come to Him, warning those who don’t their souls will be destroyed.
Over the course of three verses, there have been three words for "man." The first was "‘iysh – individual," which was used in reference to Moseh representing a "man of God."
The second was "‘enowsh – mortal humankind" on the precipice of destruction. God, Himself, defines this term as it is based upon ‘anowsh, which means: "terminally ill as a result of an incurable disease." He is speaking of the consequence of religious poison.
Third, we found ‘adam representing the descendants of the first man with a "nesamah – conscience," the unique ability to distinguish between right and wrong. Without transformation, "‘enowsh – mortals" are returned to dust. They are diminished, with some being destroyed and others rendered to a state of despondency over sin. The sons of Adam, however, who respond to God’s call, choosing to change and to be restored, are able to establish eternal spiritual relations with Yahowah.
Now, from the perspective of Bare’syth, here is the payoff line: "Indeed because (ky – truly and surely) a thousand (‘eleph) years (shanah – renewals, a repetitive division of time marked by seasons and equating to the duration of life) in (ba) your (‘atah) sight and perspective (‘ayn – eyes, presence, knowledge, thinking, and understanding) are like (ka – the same as and equate to) a day (yowm), the same as yesterday (tamowl) when (ky) it passes by (‘abar) a perceptive observer (‘ashmura – one who takes notice and pays attention so as to be saved; from shamar: to closely observe and carefully examine) in (ba) the (ha) night (layl – time of darkness when there is no light)." (Mizmowr / Song / Psalm 90:4LEB)
According to the Mizmowr, "perspective" and "presence" are essential elements in the calibration of time. This is the same claim Albert Einstein made in support of Special and General Relativity. Time moves differently relative to the observer, and slows appreciably in the presence of great energy, mass, or velocity.
But more than that, from our "perspective" and from our "presence" here on earth as mortal men, one of our "days" is "like a thousand years" from God’s perspective. Therefore, if we extrapolate to the portrayal of prophetic history and the unfolding story of our salvation in the Creation account, each of the seven days depicted in Bare’syth represents a one-thousand-year period. This aspect of time is not random, but instead has been quantified.
But as it relates to cosmological time, Bare’syth / Genesis readers still have several choices. They can believe that the universe, our solar system, life, and man were created in six solar days, one of which occurred before our sun was created, two before the earth existed, and three before sunrises and sunsets were even visible, in complete disregard for the scientific evidence to the contrary. And yet, according to recent surveys, most Americans believe the unbelievable. If you are one of them, visit the Creation Institute on the web. You will find many like-minded folks.
The second option, at least before Yahowah introduced us to the concept of relativity, is to render the word yowm as an imprecise "period of time" and not fret over the details. But if you were of that inclination, you probably wouldn’t be reading this book. Yada Yah celebrates the details, and is fully committed to taking Yahowah at His word, not to mention considering His words seriously.
Third, Bare’syth can be scrapped as a scientific explanation and be read exclusively for its spiritual insights. This is the Vatican’s most current view. The Church, which has a knack for being wrong, recently issued a statement saying that the creation account wasn’t accurate and that, at best, God played a distant, fatherly role, in our genesis.
I am partial to the fourth option, viewing yowm as a precise quantitative measurement, as an accurate accounting, but relative to the "presence and perspective" of the eyewitness providing this testimony. That is the course we shall chart in this chapter because it provides the best fit between Yahowah’s revelation, evidence, and reason.
However, within the framework of six plus one and of a day being equivalent to one thousand years, the readers of Bare’syth / Genesis cannot be faithful to the text and ignore the fact that the "days" of creation are prophetic. They reveal key aspects of our salvation history—past, present, and future—from the fall of Adam to the fall of man, and then to the final Millennial Sabbath. For this accounting, Mizmowr 90 was essential because it provided the scale we must deploy: one day represents one thousand years. Nearly six millennia of human history has passed since man, as we know him, began to record his existence. In that, God’s word, science, and history all agree.
End of part three.