Questioning Paul

Chapter 1

Part 6

You will not find a church where the sermon is delivered in Yahowsha’s name. Christians speak on behalf of Paul instead. They are inspired by Pauline doctrine instead of Yahowah’s Towrah. In all of their many books, in all of their vast libraries, in all of their superficial bible studies, in all of their thoughtless radio and television programs, and in all of their religious institutions, they never speak or write in the name of God. Most don’t even know it.

As for driving out demons, the moment you come to understand that Christian clerics, like Paul, are inspired by Satan, it is easy to see why they would be able to exorcise demons. The Adversary controls both. So casting out demonic spirits becomes the perfect ruse.

Easily confused by this sleight of hand, it is reasonable to assume that Christians will be making this claim to validate their godly credentials, but Yahowsha’ is translated suggesting that they will have professed to throwing out "daimonion – inferior gods and pagan deities." What’s funny about this possibility is that Paul’s strategy was to replace Yahowah with Iesou Christou, thereby, demoting the "inferior and impotent god of the obsolete and arcane Old Testament" with the "all accepting, always nice, graceful god of his superior New Testament." But in actuality, knowing the only real God was replaced by faith in the Gospel of Grace – the evil spells of pagan goddesses.

Equally stimulating is pollas dynamis, which while I translated "many mighty and miraculous things," could just as accurately have been rendered "extensive political and religious institutions." Satan’s minions do both, but are better at establishing the latter. So it will come as a tremendous shock to the systems of Christians when they learn that their institutions, their churches, nations, and denominations, were not established in the name of God.

Further, "mighty deeds and miracles" are so often claimed by those inspired by the Adversary that Yahowah tells us that when we see them we ought to be especially wary. Yahowah isn’t a showoff but Satan is. God does not have to prove His status or power, but Satan does. Moreover, Christians almost universally claim that their lives or those that they love have been miraculously transformed, something they errantly attribute to God. So Yahowsha’ is telling them that these things are neither proof nor valid, neither good nor appropriate.

In an informed and rational world, Yahowsha’s conclusion would have scuttled Pauline Doctrine and destroyed the religion of Christianity with it. And so it is ironic Christians believe that their religion was created by the individual who cratered it before it was born.

"And then (kai tote – so at that time) I will profess to them (homologeo autois – I will admit, assert, and declare to them (future active indicative) that because (oti) I never at any time knew you (oudepote ginosko umas – at no time was I acquainted with you, not even once or for a moment did I acknowledge you or understand you), you all must depart from Me (apochoreo apo emou – you are now ordered to leave, going away and separating yourselves from Me (present active imperative)) those (oi) of you involved in (ergazomai ten – you all actively engaging in (present middle participle plural)) Towrah-lessness (anomia – who are in opposition to and have attempted to negate the Towrah, thereby those of you without the Towrah, who demonstrate a contempt for the Towrah and are thereby in violation of the allotment which provides an inheritance)." (Mattanyah / Yah’s Gift / Matthew 7:23)

There are two reasons the multitudes were sent away, both of which are related, either of which results in being rejected by God. Initially, Yahowsha’ said that He "never knew them," which means that the overwhelming preponderance of people don’t know Him either. If they are involved in a relationship with god, their god is not real.

When God says "at no time was I acquainted with you," it means that these individuals have all failed to capitalize on the Covenant. No matter what they may have felt or believed, they were not engaged in a relationship with God. Beyond this, when God says that "not even once for a moment did I acknowledge you or understand you," it means that He never heard any of their prayers and that their opinions, even conclusions, regarding Him and their religion were incomprehensible. And this means that every argument Christians pose to justify their opposition towards Yahowah’s name, towards observing His Towrah, or towards engaging in the Covenant, are moot. God isn’t interested in them.

The point Yahowsha’ is making here is one that took me a very long time to fully assimilate. But God’s position is both simple and reasonable, even necessary. Salvation is only afforded to the children of the Covenant. And in fact, salvation, which entails becoming immortal, becoming perfected, being adopted while being enriched and empowered, collectively serve as the benefits of the Covenant. It would be senseless, even irritating, for God to save those who do not know Him – those who hold contrarian views toward Him. After all, God has to live with those who are saved for eternity.

As a result of this, Christians would be wrong believing that God’s intent is to save everyone, or even that salvation is His priority. And also because a relationship is worthless unless both parties participate and benefit, salvation cannot be the byproduct of faith alone. A person has to engage with God in accordance with the terms and conditions of His Covenant to be saved.

The second criterion for exclusion is being "anomia – Towrah-less." These are related concepts because the only place where the terms and conditions of the Covenant are presented is in the Towrah. If a person is without the Towrah, they are estranged from the Covenant. And if they aren’t participants in the Covenant, they cannot enter God’s home in heaven, because they are neither His children nor saved.

Beyond this, Yahowsha’ has just delineated the issue which will define our debate. According to Yahowsha’, to reject the Towrah is to be rejected by God. But according to Paul, the inverse is true. He writes that a person must reject the Towrah to be accepted by God. So who do you suppose is right? Is salvation, as Yahowsha’ just declared, a product of the Covenant relationship and the Towrah Instructions or is it as Paul right in claiming that salvation is the result of faith?

But since Paul claims to speak on behalf of the individual his letters contradict, how could he be right? Said another way, based upon Yahowsha’s statement regarding admission into heaven, why would anyone in their right mind believe that Paul was telling the truth?

Before you consider Yahowsha’s overall conclusion to His Instruction on the Mount, take pause and reflect on everything He has said, especially relative to the merits and enduring nature of the Towrah.

"Everyone (pas), therefore then (oun) who (ostis) presently and actively listens to (akouo – who currently pays attention and really seeks to hear and understand (present active indicative)) these (toutous) statements (logos – treatise, testimony, and words, discourse, teaching, and instruction) of Mine (mou), and (kai) he or she genuinely acts upon them (poieomai autous – he or she actively and actually engages as a result of them (present active indicative third person singular)), will be likened to (homoioo – will become like, compared to, and be considered similar to, resembling) a wise (phronimos – an intelligent and astute, a prudent and sensible, a thoughtful and judicious) individual (andros – a person) who (ostis) edifies and strengthens (oikodomeo – builds and constructs, restores and repairs, establishes and erects) his or her (autos) house (oikia – home, family, household, and relationship) upon the (epi ten) rock (petra – bedrock)." (Mattanyah / Yah’s Gift / Matthew 7:24)

Second only to their disdain for Yahowah’s testimony, as God’s Word is written in the Torah, Prophets, and Psalms, the Christian aversion to Yahowsha’s testimony is telling. They are somehow unaware that they spoke with the same voice. And while Christians will acknowledge Yahowchanan’s assertion that Yahowsha’ is the Word of God, there is a disconnect in their minds between that statement and the realization that He was therefore the living embodiment of the Torah and Prophets. So to listen to Him, you will have to read them. After all, that is why He began this instruction affirming the validity, value, and enduring nature of the Towrah and Prophets.

In this regard, Yahowsha’s statement mirrors Yahowah’s constant recommendation throughout His Towrah whereby God encourages us to "shama’ – listen to" His Guidance. But more than this, Yahowsha’s statement also reflects Yahowah’s consistent counsel, whereby God instructs us to "‘asah – act upon" His advice. Therefore, for us to participate in a relationship with God, we must first come to know Him, understand what He is offering, and then respond by choosing to engage in the Covenant in accordance with our Heavenly Father’s terms and provisions.

Emphasizing the benefits of listening to and observing the Word of God, Yahowsha’ likens such individuals with phronimos, being "intelligent and astute, prudent and sensible, thoughtful and judicious." And then speaking of what flows from this understanding, Yahowsha’ makes a connection between the "beryth – family-oriented Covenant relationship," which is from "beyth – family and home," with "oikia – household and family." So you’ll note, a "family and home" is being edified and established, not a church or religious institution. God is still pointing thoughtful individuals toward His Covenant family and Heavenly home.

Also relevant, Yahowsha’ is translated using petra to convey "bedrock." He is speaking of the role the Towrah plays in the establishment of the Covenant. This is illuminating because it undermines the foundation of Roman Catholicism and thus Christianity. The Church claims that "Peter," which is a transliteration of petros, meaning "stone," is the "rock" upon which their "church" was built. It is why they claim that their pope "sits on the seat of saint Peter." But it is obvious when we read Yahowsha’s exchange with Shim’own (He Listens) Kephas (Aramaic for "Rock"), that the "Rock" upon which God’s Called Out are established and edified is the Disciple’s realization that Yahowsha’ is Yahowah Saving us, the Ma’aseyah – the Work of Yahowah as predicted and promised by God in His Towrah. With Yahowah’s Towrah as bedrock, the foundation, Yahowsha’, as a part of Yahowah set apart from Him, becomes the Rock of our Salvation.

"And even when (kai) the rain (e broche – a besprinkling (akin to a baptism)) descends (katabaino – falls down), (kai) the rivers (oi potamos – a torrent or floods; from pino – libations) come (erchomai – appear moving people from one place to another), and the rapidly shifting winds (anemos – violent, agitated, and tempestuous (emotional, stormy, passionate, uncontrolled, and even hysterical) changes in doctrine) blow (pneo), descending upon (prospipto – rushing upon and striking against, bowing and battering) this specific (te ekeine) home and household (te oikia – the family), then (kai) it shall not fail (ouk pipto – it will not fall, will not be bowed, it will not be destroyed, it will not become inadequate) because (gar) the foundation was previously established and is enduring (themelioo – the foundation was firmly laid in the past and is now providing ongoing benefits (pluperfect passive indicative)) upon (epi) bedrock (petra – solid rock)." (Mattanyah / Yah’s Gift / Matthew 7:25)

While Christians will tell you that Paul won the argument over the viability of the foundation God had laid with His Torah, Yahowsha’ begs to differ. He recognizes that not only is it the primary source of guidance regarding the Covenant and the Path to Salvation, it is also the most effective protection against the torrents of rapidly shifting winds others would bring against us. Fortunately, so long as we are grounded in the Towrah, our home is secure.

This knowledge is the reason Yahowsha provided this perspective on the Towrah along with His conclusions regarding those who would seek to discount its value in the midst of His initial public declaration. God’s guidance begins here. This is where the journey begins.


Let’s lay out some ground rules before we consider Paul’s opening comments in Galatians. Calling the Christian "New Testament" "Scripture" is a human edict, not a Godly directive. Neither Yahowah, Yahowsha’, nor any of the Disciples, ever referred to anything in addition to the Hebrew Torah, Prophets, and Psalms as such.

According to Yahowah and Yahowsha’, the Torah, Prophets, and Psalms comprise the totality of Scripture. Therefore, the only aspects of the Greek historical and eyewitness accounts which should be considered inspired by God are the words and deeds of Yahowsha’.

Sha’uwl’s epistles, on the other hand, contain only one citation from Yahowsha’ (which he got wrong), and no accurate quotations from the Torah. This realization serves as an admission that his letters contain his opinions. Therefore, our mission will be to determine whether his opinions were accurate.

In this light, you may have noticed in the four Galatian arguments already cited that Sha’uwl’s thoughts were inadequately and incompetently conveyed, opening the door to invalid interpretations. But this is just the beginning. As we shall see, Sha’uwl’s letter to the Galatians was so poorly compiled, it is insulting to suggest that God inspired it word for word as it was written.

To understand any message, we must consider it in context. The practice of citing isolated comments to make a point is often misleading and is usually invalid. It is how the church justifies religious doctrines which are contrary to the Torah. And they get by with their sleight of hand because most Christians are unwilling to compare clerical pontifications to the statements from God which oppose them. Most aren’t even willing to check to see if the context of the discussion from which the snippets were removed altered their intended meaning. And ironically, since Paul deployed this tactic with reckless abandon, subconsciously Christians may now believe that this strategy is appropriate.

According to Yahowah and Yahowsha’, there is nothing man can say or do that has the authority to alter or negate, to replace or abolish, any aspect of the Torah – and most especially its provisions regarding God’s nature, His relationship with us, or His plan salvation. So, any proposition to the contrary is contrary to God. Therefore, the Christian myth that Grace has replaced the Torah is invalid. Similarly, the Christian belief that that they live under a "New Testament" based upon a "New Covenant," both of which replaced the "Old Testament" and its previously existing Covenant, is torn asunder by Yahowsha’s Instructions on the Mount. God’s testimony and covenant were not replaced. They cannot be altered or annulled. What was is. What is will be.

First among the many reasons behind the Christian confusion regarding the relationship between the Torah and the Covenant is derived from Paul’s letters, and most especially his notion that there are "two covenants" – with a "new" one already established. This polarization was based upon an outright lie, with Paul claiming that the Torah’s Covenant was made with Hagar, not Sarah, and thus was enslaving.

While we have only reviewed four arguments from Galatians, it would not be presumptuous to conclude that these citations intended to begin a debate between "observing the Torah" and "faith." Even from the most favorable vantage point, the best that could be said of Paul is that his words infer that men and women cannot work their way to God. But if that is what he wanted to infer, there would have been no reason to misappropriate and misquote the Towrah or demean it.

To be saved, at least according to the Towrah, we must first come to know Yahowah, to understand the terms and conditions of the Covenant, and then act upon them. Its provisions then save us. And while that is simple enough, since we are many chapters removed from knowing for certain if Sha’uwl intended to convey something contrary to this, let’s be patient as we turn over every card in his hand one after another.

Second, the Christian perspective of God and His plan are backwards and upside down. It is from the end, rather than from the beginning. It is salvation before relationship. But to properly appreciate a set of plans, and the home built by way of those plans, you have to start with a firm foundation, not with the roof. The Torah is the beginning and the foundation, while Revelation is the cupola set upon the roof of His Tabernacle.

Third, Christians confuse "observing the Torah" with Judaism, as if these things were related. But they are not. Religious Jews manage their lives in accordance with the Talmud, which is based upon their oral traditions. The Talmud, in fact, is written very similarly to Paul’s letters, in that the Talmud is comprised of rabbinic arguments which seek to twist the Torah in order to elevate man’s opinions above God’s. The religion of Judaism, therefore, is in conflict with the Torah which is why it was exposed and condemned by Yahowsha’. Also, rabbis, who have no Scriptural authority or legitimacy, don’t understand that "observing the Torah" doesn’t mean to "do it," but instead "to closely examine and carefully consider" what it says so that those who are observant comprehend its message.

Fourth, the essence of the Torah isn’t a set of laws to be followed, but instead the Towrah is a word picture of Yahowah’s purpose, His teaching and guidance, so that we come to know Him and understand what He is offering. It is a portrait of Yah’s Covenant. And it serves to convey His plan of salvation. The Torah’s every story and example represent facets on a marvelous jewel, providing a perspective from which to observe, enjoy, and benefit from Yahowah’s brilliant Light. The Torah is overwhelmingly metaphorical and symbolic, painting word pictures to help us know Yahowah, understand His plan of reconciliation, and rely on His provision. In this light, it is better to understand the relevance of Passover and Unleavened Bread, and to capitalize upon these gifts, than it is to simply do what is delineated on the right date. Understanding leads to trust, trust leads to reliance, and reliance leads to salvation. Our works, beliefs, and faith don’t lead to any of these places.

Fifth, the Torah and Yahowsha’ are inseparable. According to Yahowah, the Torah is the Word of God and Yahowsha’ is the Word made flesh—the living embodiment of the Torah. So the very notion that we must choose between the Torah or God’s favor is an attempt to divide the indivisible.

Those familiar with one of the Towrah’s great scenes may recall the moment Moseh was inspired by Yahowah to depict Yahowsha’s mission: "Yahowah, your God, will raise up for you a prophet like me from your midst, from your brothers. Listen to Him. This is according to all that you desired of Yahowah, your God, in Horeb, in the day of the assembly, saying, ‘Let us not continuously hear the voice of Yahowah, our God, nor see this great fire, lest we die.’ And Yahowah said to me, ‘Well spoken. I will raise them up a prophet like you from among their brothers. I will put My words in His mouth and He will speak as I direct Him. The one who will not listen intelligently to My words which He shall speak in My Name, I shall investigate." (Dabarym / Words / Deuteronomy 18:15-19)

Thereby, Yahowah encouraged us to listen to the words Yahowsha’ would speak and now has spoken. He said that His words would serve as affirmations and citations of the Torah, itself. And yet Christians chose to reject most of what Yahowah said and ignore most of what Yahowsha’ proclaimed, while at the same time listening to a man who never cited either accurately.

Sixth, the Torah exists to convey the benefits of the Covenant. It is the foundation of life. It explains everything Yahowsha’ said and did. He was resolutely Torah observant. He came to enable the promises associated with the first four Invitations to be Called Out and Meet with God by paying the toll so that His Father would become our Father. By so doing, all five benefits associated with the Covenant were realized.

As Yahowsha’ told the men on the road to Emmaus immediately after fulfilling Passover, Un-Yeasted Bread, and FirstFruits, if you want to understand Him, who He is, what He said, and what He did, you have to change your perspective, your attitude, and your thinking to that of the Torah and Prophets. According to Yahowsha’, it isn’t the Torah versus Mercy, but instead the Torah providing God’s gift. The Torah is the source of the healing and beneficial message that the human term "Gospel" corrupts.

Seventh, perhaps the biggest issue of all is reflected in a discussion Yahowsha’ had with His disciples. When they failed to understand that the yeast which was being removed from our souls on Unleavened Bread was none other than religious and political pontifications, teachings, and doctrines, Yahowsha’ said: "How is it that you did not think so as to understand (noeo – use your mind to comprehend) that I was not speaking about a loaf of bread when I said ‘Be alerted to and turn away from (prosecho apo – beware of, guard against, and distance yourself from) the yeast (zyme – leavening fungus) of the Pharisees (the overtly religious leaders) and Sadducees (the worldly-minded, liberal political leaders)?" (Mattanyah / Yah’s Gift / Matthew 16:11)

For the most part, religious people don’t think. They are opposed to evidence and reason when these things invalidate their faith. And the few who are open-minded are usually handicapped by corrupted data in the form of horribly errant translations. Beyond these issues, while believers will protest that the "Old Testament" contains the "inerrant" Word of God, when God’s words are deployed against their religion, they are summarily rejected.


Since we will be using Yahowah’s testimony as the only completely unassailable source of information regarding God’s nature and plan, let’s conclude this opening chapter by giving our God, our Father, our Creator, and our Savior the last word...

This is what Yahowah revealed through the prophet, Yasha’yah: "Woe (howy), the people from different races and places (gowy) bear blame and are guilty for having wandered away (hata’). The people’s (‘am) distortions and corruptions, their propensity to warp, alter, twist, and pervert (‘awon) are numerous and significant, burdensome and troubling (kabed). They are descendants (zera’) of those who have done wrong, harming themselves (ra’a’). They are children (benym) of those who corrupt, pervert, and destroy (shahat). They have rejected and abandoned (‘azab) Yahowah (efei). They have spurned, belittled, maligned, disparaged, and defamed (na’as) the Set-Apart One (qadowsh ‘eth) of Yisra’el (Yisra’el). They are strangers who have gone astray (zuwr), having turned their backs (‘ahowr).’" (Yasha’yah / Salvation is from Yahowah / Isaiah 1:4)

"I am (‘any) Yahowah (efei). This is My name (huw’ shem). And (wa) the manifestation of My power (kabowd) I will not give (lo’ natan) to (la) another (‘acher), nor (wa) My renown and reputation (tahilah) to (la) religious imagery (pacyl)." (Yasha’yah 42:8)

"Yahowah (efei) was willing, even desirous (chaphets), for the sake of (ma’an) His sense of honesty and fairness, and His commitment to doing what is right regarding your vindication (tsedeq), to reveal His nurturing, empowering, enriching, and enabling (gadal) Towrah, His Teaching and Instruction, His Guidance and Direction (Towrah), and to prove its worth (wa ‘adar)." (Yasha’yah 42:21)

"Listen, and pay attention to Me, so that you respond appropriately to Me (qashap ‘el) My family (‘am) and (wa) My people (le’om). To Me (‘el) listen, carefully considering, weighing, testing, evaluating, and thinking about what you hear, and then respond (‘azan), because indeed (ky), the Towrah, the Source of Teaching and Guidance (Towrah) from Me (min ‘eth), shall be brought forth and shall be disseminated (yatsa’), and (wa) My means to justifiably resolve disputes (mishpat) will accordingly (la) shine upon and enlighten (‘owr) the family (‘am)." (Yasha’yah 51:4)

"Then (wa) He shall reveal (galah) the glorious presence and manifestation of power (kabowd) of Yahowah (hwhy). And all (kol) living creatures (basar), they will see (ra’ah) Yahdow – the Unity of Yah (Yahdow). Indeed (ky), He is the Word (ha dabar), the verbal spokesman and mouth (peh) of Yahowah (hwhy)." (Yasha’yah 40:5)

"Look and see, pay attention and behold (hineh), Yahowah (efei), our Upright One and Foundation (‘edownay), arrives (bow’) with the blast of a trumpet (ba hazaq). He is the Sacrificial Lamb (zarow’a). He is the Proverb and the Parable, a picture of the Word which is vivid and easy to see (la masal). Behold (hineh) Him, our recompense and fare for the passage, our ransom (sakar) is associated with Him (‘ethow). He does the work to pay our debt (pa’ulah) to clear the way to appear before His presence (la paneh). As a Shepherd (ka ra’ah) shepherds, leads, protects, and feeds His flock (ra’ah ‘eder), the Sacrificial Lamb (zarow’a) will gather (qabas) His sheep (tala’ym). And in His chest (ba cheyq), He will lift them up (nasa’), nursing, nurturing (‘uwl) and guiding them (nahal)." (Yasha’yah 40:10-11)

This is what Yahowah revealed through Moseh in His Towrah: "Pertaining to (‘achar) these (‘el-leh) conversations (dabarym), the Word (dabar) of Yahowah (efei) came to exist with (hayah ‘el) ‘Abram (‘abram) in the form of (ba) a personal, visual, and illuminating manifestation which could be seen and experienced (machazeh) to say (‘amar): ‘Do not be awed or intimidated (yare’ ‘al) ‘Abram. I am (‘anoky) your protector, defending you from harm (magen la), your exceedingly (ma’od) great (rabah) reward (sakar).’" (Bare’syth / In the Beginning / Genesis 15:1)

"And (wa) God (‘elohym) conveyed (dabar) all of (kol) these words (dabar), providing perspective (‘eleh) in our presence (‘eth), saying (‘amar): ‘I am (‘anky) Yahowah (efei), your God (‘elohym), who beneficially (‘asher) descended to serve, bringing you out of and delivering you (yasa’) from the realm (min ‘erets) of the crucible of oppression and judgment (mitsraym), out of the house (min beyth) of slavery and servitude (‘ebed). You will not exist with (lo’ hayah la) other (‘aher) gods (‘elohym) in relation to (‘al) My presence (paneh).’" (Shemowth / Names / Exodus 20:1-3)

"You should observe, closely examining and carefully considering (shamar) this word and its message (dabar) as a clearly communicated and engraved prescription of what you should do to live (choq) and (wa) as a enduring and restoring witness (‘ed) to your children (beny) forever (‘owlam)." (Shemowth 12:24)

"You should not ever add to (lo’ yasap ‘al) the Word (ha dabar), which as a blessing (‘asher), I (‘anky) am instructing and guiding you all with (tsawah ‘eth). And you should never subtract (wa lo’ gara’) from it (min) if you are to properly observe (la shamar) the terms of the covenant (mitswah) of Yahowah (efei), your God (‘elohym), which as a favor (‘asher) I am (‘anky) guiding you (tsawah ‘eth)." (Dabarym / Words / Dabarym 4:2)

"Exclusively without exception (raq) be observant (shamar) as your goal. And pay very close attention to (ma’od shamar) your soul (nepesh) lest you forget or overlook (sakah) the words (dabarym) which you have seen with your eyes. And lest they are removed from your heart. All of the days of your life, you shall make them known (yada’) to your children and to your children’s children.

The day which you were present, standing (‘amad) before (paneh) Yahowah, your God, in Horeb, in which Yahowah (efei) said to me to summon and assemble (qahal) the family (‘am) so that I might have them hear (shama’) the words (dabar) which will cause them to learn (lamad) to revere, to respect (yare’), and to approach Me all of the days which as a result of the relationship they shall live (chay) on the earth (‘adamah), and so that they might teach (lamad) their children." (Dabarym 4:9-10)

And Yahowah (efei) spoke the word (dabar) as God to you (‘el) from the midst of the fire (‘esh), words (dabarym) the sound of which (qowl) you heard (shama’). But a visual form (tamuwnah), you did not see—but only (zuwlah) heard the sound. He told you all about (nagad la) His Family-Oriented Covenant Relationship (beryth) with you. Which, as a result of the relationship, He instructed and directed (sawah) you to act upon (‘asah la) the Ten Statements (dabar), writing them (katab) on two tablets of stone.

And Yahowah (efei) instructed and guided (sawah) me at this time (‘eth) that She (the Set-Apart Spirit, our Spiritual Mother and Counselor) (hy’) would teach (lamad) you regarding the clearly communicated prescriptions for living (choq) and the means used to achieve justice and resolve disputes, even to exercise good judgment (mishpat), so that you might act upon them, celebrating and profiting from them." (Dabarym 4:12-14)

"During the time of adversity and emotional distress (tsar), all of these words (ha dabar) will find you, especially those in the last (‘acharyth) of days, and then you will return and you will be restored (suwb) forever and eternally (‘owlam) to Yahowah (efei), your God (‘elohym)." (Dabarym 4:30)

"From the heavens He has individually and deliberately prepared you to listen to (shama’) His voice (qowl) for the explicit purpose of instructing you (la yacar). And upon the Almighty’s earth, He enabled you to see and witness (ra’ah) His magnificent light (gadowl ‘esh) and His words (dabar) which you heard (shama’) from the midst of the fire (‘esh). And truthfully, underlying this is His love (‘ahab) for your fathers. And He has chosen to favor (bahar) their descendants after them. He has descended to serve, leading you (yasa’) into His presence with His magnificent and enormous power (gadowl), away from (min) the Crucible of human oppression (Mitsraym)." (Dabarym 4:36-37)

"So you should recognize and acknowledge (yada’) this day, returning your heart to God, because indeed (ky) Yahowah (efei), He is Almighty God (huw’ ha ‘elohym) in the heavens (ha shamaym) above and on the earth (ha ‘erets) below. There is no other. You should observe, closely examining and carefully considering (shamar) His clearly communicated and inscribed prescriptions of what we should do to live (choq), and the terms and conditions of His binding contract (mitswah), which relationally I have instructed and guided you (sawah) this day. Because, as a result of the relationship, He is good to you and beneficial for you (yatab la), and also for your children after you, for the express purpose of elongating your days." (Dabarym 4:39-40)

"This is (ze’th) the Towrah, the Teaching (ha Towrah), which beneficially He placed before Moseh (Moseh) and the Children of Yisra’el – those who engage and endure with God (ben Yisra’el). This is the Enduring Witness and Restoring Testimony (‘ed), the clearly communicated prescriptions (choq), the means used to achieve justice and resolve disputes (mishpat), which God (‘elohym) spoke to (dabar) Moseh (Moseh) and to the Children of Yisra’el (ben Yisra’el) when He led them (yasa’) away from oppression and from judgment (mitsraym)." (Dabarym 4:44-45)

"These are (wa ze’th) the terms and the conditions of the binding covenant contract (mitswah), the clearly communicated prescriptions of what we should do in life to live (choq), and the means used to achieve justice and resolve disputes (mishpat), which beneficially (‘asher) Yahowah (efei), your God (‘elohym), instructed and guided (sawah) you to (la) learn and teach (lamad) what should be done (la ‘asah) in the realm into which (ba ha ‘erets ‘asher) you all (‘atem) are going to pass over into (‘abar sam) as an inheritance (la yaras), for the intent and purpose that (ma’an) you really come to revere and respect (yare’) Yahowah (efei), your God (‘elohym), by observing (shamar) all of (kol) His clearly communicated prescriptions of what we should do in life to live (chuwqah) and (wa) His terms and conditions (mitswah), which (‘asher) I (‘anky) have instructed and directed (sawah) you individually (‘atah), your children (wa ben), and your children’s children (wa ben ben) all (kol) of the days (yowmym) of your lives (chayym), and for the purpose of (ma’an) elongating (‘arak) your days (yowmym), and so that (wa) you listen (shama’), Yisra’el, those of you who engage and endure with God (Yisra’el), and so that (wa) you are focused and observant (shamar), thereby (la) acting upon (‘asah) that which relationally (‘asher) is good and beneficial for you (yatab la), and which beneficially (wa ‘asher) will cause you to substantially increase, grow dramatically, and become exceedingly great and powerful (rabah ma’od), consistent with (ka) that which (‘asher) Yahowah (efei), your God (‘elohym), promised and affirmed to (dabar) your fathers (‘ab) on your behalf (la).

Yisra’el (meaning individuals who engage and strive, persist and endure with God) (Yisra’el), listen to and hear (shama’) Yahowah (efei), your God (‘elohym). Yahowah (efei) is one (‘echad). You should choose to truly and totally love (wa ‘ahab ‘eth) Yahowah (efei), your God (‘elohym), with (ba) all (kol) your heart (leb), and with all (wa ba kol) your soul (nepesh), and with all (wa ba kol) your capacity and capability (ma’od).

These (‘eleh) words (dabar) which (‘asher) I am (‘anky) guiding you with (sawah) this day (ha yowm), they should come to exist and always be (wa hayah) on (‘al) your heart (leb). Your goal should be to choose to teach them by reciting them to (wa la sanan) your children (ben). And you should consistently speak about them (wa dabar ba) during your life (ba yashab), and inside your home and with your family (wa ba beyth), and as you walk, traveling through life (ba halak), and along the Path (ba derek), and when you lie down to rest (wa ba sakab), and when you stand up (wa quwm).

And you should choose to fasten them (wa qasar) as a sign (la ‘owth) upon your hand, influencing your actions (‘al yad), and they should come to exist (wa hayah) between your eyes, influencing your perspective (bayn ‘ayn). And (wa) you should write them (katab) upon the doorframes (‘al mazuwzah) of your home (beyth), and upon your gates (wa ba sa’ar)." (Dabarym 6:1-9)

"Indeed (ky), you should listen to (shama’ ba) the voice and invitation (qowl), of Yahowah (efei), your God (‘elohym), for the purpose of approaching by examining and considering (la shamar) the terms and conditions of His binding contract (mitswah) and His clearly communicated prescriptions and inscribed recommendations of what we should do in this life to live (wa chuwqah), which are inscribed and permanently memorialized (ha katab) in (ba) the written scroll (ha seper) of this (ze’th), the Towrah (ha Towrah). And that is because (ky) you will return and be restored (suwb) to (‘el) Yahowah (efei), your God (‘elohym), with all (ba kol) your heart (leb) and with all (wa ba kol) your soul (nepesh)." (Dabarym 30:10)

"For indeed (ky), the utterly powerful and exceedingly great (ma’od) Word (dabar) of your God (‘el) facilitates your approach and brings you near (qarowb)—ingrained in your speech (ba peh) and in your heart (wa ba leb)—to engage with Him (la ‘asah)." (Dabarym 30:14)

"And (wa) it came to be (hayah) just when (ka) Moseh completely finished (kalah) writing (katab) the words (dabar) of the Towrah (ha Towrah) upon this, the Almighty’s (ha ze’th ‘al) written scroll (sepher), successfully completing (tamam) the Eternal Witness and Restoring Testimony (‘ed), Moseh instructed (sawah) the Lowy (ha lowy) lifting up and carrying (nasa’) Yahowah’s (efei) Ark (‘arown) of the Family-Oriented Covenant (beryth), saying (‘amar), ‘Accept and grasp hold of (laqah) the written scroll (sepher) of the Towrah (ha Towrah) and place (sym) this (zeh) alongside (‘eth min sad) Yahowah’s (efei) Ark (meaning: His Source of Enlightened Freewill) (‘arown) of the Covenant Relationship (beryth). Your God (‘elohym), He will always exist (hayah) there (sham) for you (la) in (ba) the Enduring Witness and Restoring Testimony (‘ed)." (Dabarym 31:24-26)

In His next book, one scribed by Yahowsha’, Yahowah introduced the living embodiment of His Towrah by name: "Later (‘achar), therefore (ken), Yahowsha’ recited and proclaimed (qara’) all of (kol) the words (dabar) of the Towrah (ha Towrah), the blessings of peace and prosperity (ha barakah) and also the slights and denunciations (ha qalalah), just as (ka) all of these things (kol) were written (katab) in (ba) the written scroll (seper) of the Towrah (ha Towrah).

There did not exist (lo’ hayah) a Word (dabar) from (min) all (kol) that which (‘asher) Moseh (Moseh) had instructed and directed (sawah) which (‘asher) Yahowsha’ (osfei) did not (lo’) read, recite, call out, or proclaim (qara’) in a straightforward manner in the presence of (neged) the entire (kol) assembled community (qahal) of Yisra’el – those individuals who engage and endure with God (Yisra’el), including the women (ha ‘isah) and the little children (tap), as well as (wa) the foreigners from other races and places (ger) who were walking (halak) among them (ba qereb)." (Yahowsha’ / Yahowah Saves / Joshua 8:34-35)

And then Yahowsha’ (osfei) wrote (katab) these (‘eleh) words (dabar) in (ba) God’s (‘elohym) Towrah (Towrah)." (Yahowsha’ 24:26)

Now that we’ve heard from Yahowah through His prophet Yasha’yah, His co-worker Moseh, and His namesake Yahowsha’, let’s consider what God inspired Dowd, the man errantly known as "David," to reveal to us in song: "On behalf of (la) the eternal and glorious One (ha nasah / nesah), a song (mizmowr) of (la) Dowd / Love (dowd): The heavens (shamaym) quantify the unit of measure, exactly and accurately of (caphar) the manifestation of power (kabowd) of God (‘el). Its spreading out and expanse (raqya) makes conspicuous (nagad) His handiwork (yad ma’aseh). Day unto day (yowm la yowm) pours out (naba’) answers (‘emer), and night unto night reveals (hawah) knowledge which leads to understanding (da’at).

Nothing exists without (‘ayn) the Word (‘emer). Nothing exists when and where (wa ‘ayn) the spoken and written message (dabarym) of the voice which calls out (qowl) is corrupted or is negated, ceasing (bely) to be heard, no longer regarded or understood (shama’)." (Mizmowr / Song / Psalm 19:1-3)

"His (huw’) going forth is (mowtsa’) from (min) the uttermost part of (qatseh) the heavens, or spiritual realm (samaym). His arrivals (taquwphah) are unto the distant end of time (qatsah). And nothing (wa ‘ayn) is hidden (satar) from (min) His light (chamah).

Yahowah’s (efei) Towrah (Towrah) is complete and entirely perfect (tamym), returning, restoring, and transforming (suwb) the soul (nepesh). Yahowah’s (efei) enduring testimony and restoring witness (‘eduwth) is trustworthy and reliable, verifiable and dependable (‘aman), making understanding (hakam) simple for the open-minded (pethy).

Yahowah’s (efei) directions (piquwdym) are right (yashar), causing the heart to rejoice (leb samah). Yahowah’s (efei) terms and conditions (mitswah) are morally pure and are purifying (bar), shining a light toward understanding (‘owr ‘ayn).

Revering and respecting (yir’ah) Yahowah (efei) is cleansing and restoring (tahowr), sustaining and establishing us (‘amad) forever (‘ad). The means to exercise good judgment and to resolve disputes (mishpat) of Yahowah (efei) are trustworthy and reliable, enduring and dependable (‘emeth). They are wholly (yahdaw) vindicating and righteous (tsadaq)." (Mizmowr 19:5-9)

"This which (‘asher) we have heard (shama’) and we have known (yada’), our fathers (‘ab) communicated to us in writing (la chapar / cheper). These things were not concealed (lo’ kachad) from (min) their children (ben) from one generation to (dowr la) the next or to the last (‘acharown). They recounted and recorded (chapar / cheper) Yahowah’s (efei) glorious love songs (tahillah), His power and influence (‘azuwz), and the wonderful and astounding things (pala’) which as a result of the relationship (‘asher) He has done and will do (‘asah).

He took a stand to establish (quwm) an enduring witness to this restoring testimony (‘eduwth) with (ba) Ya’aqob (Ya’aqob), bringing about (suwm) the Towrah (Towrah) with (ba) Yisra’el, with those who engage and endure with God (Yisra’el) which as a result of the relationship (‘asher) He instructed and directed (sawah) our fathers (‘ab) to make it known (la yada’) to their children (la ben). He did so for the express purpose (ma’an) that the next, as well as the last (‘acharown), generation (dowr) would come to know, to become acquainted with, and to understand (yada’). These children (benym) will have children (yalad) who rise up, stand upright, and take a stand (quwm), and they will relate and proclaim this (caphar) to (la) their children (benym).

And they will place (wa sym) in them (ba) their trust and reliance upon (kecel) God (‘elohym). And they will not forget or improperly respond to (wa lo’ shakach) God’s (‘el) work (ma’alal). And so the terms and conditions of His binding contract (mitswah) will save them (natsar).

And they will not be (wa lo’ hayah) like (ka) their fathers (‘ab), a generation (dowr) too stubborn to change (sarar), and a generation (wa dowr) who was defiantly rebellious and embittered (marah), whose hearts (leb) were not prepared (lo kuwn), and who was not true to nor nurtured by (wa lo’ ‘aman ‘eth) God’s (‘el) Spirit (ruwach).

The children (beny) of the Northern Kingdom (‘Ephraym) submitted, and they yielded to (nasaq) those who betrayed them while wielding their weapons (ramah). And they were overthrown and destroyed (hapak) in the day (ba yowm) the battle was waged (qarab). They did not observe (lo’ shamar) the Covenant Relationship (beryth) with God (‘elohym). And with regard to His Towrah Teaching (wa ba Towrah), they resisted and refused (ma’an) to (la) walk (halak)." (Mizmowr 78:3-10)

"Yahowah (efei), make known to me (yada’) Your ways (derek). Teach me (lamad) Your path (‘orah). Direct me to walk (darak) by (ba) trusting and relying upon You (‘emeth). Teach me (lamad), because indeed (ky), You are (‘atah) the God (‘elohym) of my salvation (yasha’). With You (‘eth), I confidently expect and anticipate deliverance (qawah) every day (kol yowm).

Yahowah (efei), remember and invoke (zakar) Your mercy (racham) and Your steadfast love and unfailing kindness (chesed). For indeed (ky) they (hem) are from (min) time immemorial (‘olam).

The sins (chata’ah) of my youth (na’uwrym) and rebellion (pesha’) do not remember (lo’ zakar) as (ka) Your love for me is remembered (chesed zakar la ‘atah) on account of (ma’an) Your goodness (towb), Yahowah (efei).

Yahowah (efei), the Almighty (‘al), is good, beneficial, and generous (towb) and always right (yashar), therefore (ken), He is the Source of teaching and instruction, and He guides and directs (yarah) sinners (hata’) along the Way (ba ha derek).

He enables the way of (derek) the unpretentious and sincere who respond and answer His call (‘anaw) with His means to achieve justice and resolve disputes (ba ha mishpat). He provides the information to teach (lamad) those who appropriately respond to (‘anaw) His Way (derek).

All (kol) of the mannerisms and conduct (‘orah) of Yahowah (efei) are merciful and beyond reproach (checed), and they are trustworthy and reliable (‘emeth) for (la) those who are preserved by (natsar) His Family-Oriented Covenant Relationship (beryth) and by His enduring Witness (‘edah).

As a result (ma’an) of Your name (shem), Yahowah (efei), You will choose to genuinely and completely forgive (wa salah) my sin (la ‘awon), because indeed (ky), He (huw’) is great (rab).

Hence (zeh), whatever (my) individual (‘ysh) respects and reveres (yare’) Yahowah (efei ), He will teach him (yarah) in (ba) the way (derek) he should choose (bahar).

His soul (nepesh) in (ba) the most favorable, pleasing, and festive circumstances (towb) will dwell and endure (lyn), and his descendants (zera’) will inherit (yaras) the realm (‘erets). A very close and intimate fellowship with (cowd) Yahowah (efei) is certain for (la) those who respect and revere Him (yare’), because His Family-Oriented Covenant Relationship (beryth), He makes known to him (yada’).

My eyes (‘ayn) will continually be (tamyd) upon (‘el) Yahowah (efei), because indeed (ky), He (huw’), Himself, will come (yatsa’) removing the restraints from (min resheth) my feet (regel), turning me around and preparing me (panah) to have mercy on me (‘el chanan) as a unique child (ky yahyd) and I am (wa ‘any) humbled (‘any)." (Mizmowr 25:4-16)

"As a result of (min) Yahowah (efei), the steps (mits’ad) of each individual (geber) are prepared and firmly established (kuwn). And (wa) His Way (derek) is a pleasurable experience (chaphets). Indeed, though (ky) he falls (napal), he is not cast down (lo’ tuwl). Indeed (ky), Yahowah (efei) is sustaining and upholding him in His hand (samak yad).

Every day (kol yowm) He is merciful and compassionate (chanan), accompanying (lawah) His children (zera’), kneeling down in love to bless them (la barakah). And so (wa) I encourage you to consider acting upon and actively engaging with (‘asah) that which is good, beneficial, agreeable, generous, and pleasing (towb) and as a result (wa) live (sakan) forever (la ‘owlam).

For indeed (ky), Yahowah (efei) loves (‘ahab) good judgment, the process of evaluating evidence so as to render a just and fair verdict which resolves disputes (mishpat). So (wa) He will not abandon (lo’ ‘azab) those who steadfastly seek His protection (chacyd). Throughout eternity (la ‘owlam), they shall be watched over and cared for (shamar), but (wa) the offspring (zera’) of the wicked (rasa’) will be cut off (karat).

The upright, vindicated, and righteous (tsadyq) shall inherit (yaras) the realm (‘erets), and they shall live (wa sakan) forever (la ‘ad) within it (‘al). The mouth (peh) of the upright and vindicated (tsadyq) passionately and boldly proclaims (hagah) wisdom, providing the capacity to understand (hakamah), and their tongue (lason) speaks the Word (dabar) of good judgment and of justly resolving disputes (mishpat). The Towrah Teaching (Towrah) of his God (‘elohym) is in his heart (ba leb), so his steps (‘ashur) will never waver (ma’ad)." (Mizmowr 37:23-31)

And now returning to His Towrah, we discover: "There is one (‘echad) engraved prescription for living (chuqah) for all of you to approach (la), for the assembled community (qahal) and for (wa la) those from different races and places (ha ger). The clearly communicated and inscribed prescription (chuqah) for living together (guwr) is everlasting and eternal (‘owlam) and for (la) all of your generations (dowr). It is exactly the same for you as for (ka ka) the foreigner and newcomer (ger). This was, this is, and this will always exist (hayah) as the means to approach (la) the presence (paneh) of Yahowah (efei).

One (‘echad) Towrah (Towrah) and (wa) one (‘echad) means to resolve disputes (mishpat) shall continually exist (hayah) for you to approach (la) and for newcomers from different races and places to approach (wa la ha ger), with you all (‘eth) living together (guwr)." (Bamidbar / In the Wilderness / Numbers 15:15-16)

Since Yahowah resolved any and all questions regarding how to approach Him, the only thing which remains is to question what Sha’uwl had to say regarding his approach God. I don’t suspect they are the same.