Chapter 6

Taruw'ah

Shout for Joy

Signal a Warning...

Taruw’ah, often called “Trumpets,” is the first of three Miqra’ey which have not yet been fulfilled. Yahweh’s fall festivals coincide with the fall of man. Taruwah, which means to “shout for joy” and to “signal a warning,” is prophetic of the harvest of souls known as the “rapture.” Its purpose is two fold. First, it is a day set apart to convey the plan of salvation presented in the first four Miqra’ey—joyously shouting the good news that Yahweh has provided a way to tabernacle with Him. Second, it is a day we are asked to signal a warning: failure to answer Yahweh’s summons, as encapsulated the Day of Reconciliations, and thus failure to take advantage of God’s gracious offer, will lead to death, and to the ultimate cessation of one’s consciousness or soul. In this regard, Taruw’ah embodies the very definition of what the miqra’ represent—meaning “too call out.”

And speaking of calling out a warning, during their Babylonian captivity, Jews developed more than just an aversion to Yahuweh’s name—they adopted aspects of the Adversary’s religion. As a result, Taruw’ah plays no part in the Jewish religious calendar. It has been replaced by the Babylonian New Year, now called “Rosh Hashanah.” This is identical to Christianity’s blatant replacement of Passover with the Babylonian religious observance of Easter. This is one of many examples where the precepts of religious practice are in conflict with the Scriptures upon which they errantly claim to be based. And it is why I say that any rational person equipped with this knowledge will reject Judaism and Christianity as false.

Prophetically, it is important to recognize that the Miqra’ of Taruw’ah, the day set apart to “shout for joy and signal a warning,” is followed by Yom Kippurym, which signifies Yahushua’s awesome return to Earth in the waning and terrible days of the Tribulation. The good news is that five days later, on the Miqra of Tabernacles, God will establish paradise on earth, ushering in the Millennial Sabbath by camping out with His creation for one thousand years.

Yahuweh completed His presentation of the fourth Miqra, the ecumenical Feast of Seven Sevens, with these words: “I am Yahuweh your God.” It is among the most important, and most errantly cited statements in the universe.

In Hebrew the citation begins with ‘aniy. In addition to meaning “I am,” ‘aniy is used to “acknowledge and reference the speaker”—in this case God. ‘Aniy is often translated as “an affirmation that I am here.”

Yahuweh, rendered in the vowel-consonants of paleo-Hebrew, the language of this exchange, was, is, and forever will be pronounced Yah-uw-eh. It is the one and only name of the God who spoke these words, who is here, present with us, who affirmed His existence and revealed His nature in these statements. As such, these represent the most valuable words known to man.

Following ‘aniy and Yahuweh we find ‘atem. It means “your.” In this case, “your” confirms relationship. Yahuweh is our God. His existence is related to our own. In this context, “your” also suggests the active engagement of Yahuweh with us in His role as God. Scripture is an ongoing conversation.  

The Hebrew word for “god” is ‘el, the plural of which is ‘elohym. It is used in the plural in this statement because Yahuweh represents Himself to mankind as our Heavenly Father, as our Spiritual Mother, and as the Messiah Yahushua, the human manifestation of ‘elohym.

Literally translated, ‘elohym means “mighty ones.” In this case, might represents extraordinary power, ability, and authority. However, as a title, it is just a word, one whose meaning is most accurately translated into English as “God.” While many people prefer to transliterate the title ‘Elohym as if it were God’s name, Yahuweh often uses the Hebrew word to describe false deities. Therefore, I have most always elected to translate it as an aid to understanding, recognizing that less than one in a million people speak Hebrew.     

In His introduction to the Miqra of Taruw’ah, God reveals: “Yahuweh, God (‘el - the Mighty One) spoke to (dabar - declared, conversed with, and warned) Moseh [better known as Moses] and said (‘amar - communicated, answered, responded, and promised)...” (Leviticus 23:23) Before we examine what God said, let’s ponder what ‘el means in this context. Then we’ll examine the full import of dabar and ‘amar.

Since ‘el can be a “preposition denoting motion and movement toward a person or place” it could convey that Yahuweh had come to earth to visit with Moseh. ‘El is often translated as “into and inside, with, by, and near,” even “among, concerning, involved with, on behalf of, and for the benefit of.” All of these potential implications are appropriate and help shed light upon why Yahuweh was conversing with Moshe.

But ‘el, spelled the same way, is also Yahweh’s title, a word which means “Mighty One,” and “God.” This time it is used in the singular. So while Yahweh relates to mankind in multiple ways, He is still one. Moreover, there is evidence that Yahweh met with Moseh in person, just as He had with Abraham. In human from, Yahweh is Yahshua.

The etymological root of dabar conveyed to “establish upright in proper order.” This confirms the means deployed in Yahuweh’s plan of redemption. “Establishing upright” is one of the most prevalent themes in the Old and Renewed Covenants. God’s plan is for us to stand with Him, not bow down before Him. And to make that possible, He, in the form of Yahshua, stood up for us. These words represent an invitation into a relaxed, loving, engaged, and conversational family relationship made possible by the work of our Creator. 

Etymologists also tell us that dabar signified “a guide and a leader,” especially as this related to a “shepherd safely directing his flock to pasture.” Yahshua is the Good Shepherd. He is our guide, the one who not only leads us to Yahweh, He’s the one who personally paved the way.

He is also the Word made flesh. Dabar means “to put words in order.” Scripture is dabar! Yahshua is dabar!

But more than any other connotation, dabar simply means to converse. God is having a conversation with us. For those who don’t think God speaks to them, I say: read His Word.

Moseh is a proper name and thus should always be transliterated, never translated. The Hebrew letters do not include the “s” sound in “Moses” which has errantly replaced the soft Hebrew “h.” The name Moshe means “God has begotten him” and that “he is God’s child.” The same three Hebrew letters, vocalized differently, can convey the notion that Moshe is “on loan to us, a gift for our credit.” But most etymologists prefer the masah root. Its vocalization means “to draw out” defining Moseh’s role during the Exodus.

What we know about him was that he was no ordinary fellow. No one on the planet was better prepared for the mission Yahweh wanted him to fulfill. The first eighty years of his life had prepared him to be one of God’s most important implements. And that should be a lesson to us. It is never too late to serve.

Moseh is most often referred to as “the great law giver,” but that is misleading on two accounts. First, Moseh said and did nothing on his own account. The Torah is comprised of Yahuweh’s words, not a man’s. Second, torah means “prescriptions and instructions.” Only a small portion of the Torah is comprised of commandments and ordinances which could be considered laws. Genesis and Exodus are mostly narratives. Numbers continues the narrative, as it adds context, commentary, and rules of conduct. And Deuteronomy serves as a summary and confirmation of what has been revealed—an amplification if you will.

‘Amar is an active verb letting us know that Yahuweh was personally engaged speaking with Moseh. It means “to say, to tell, to claim, to call, to answer,” and “to respond,” in addition to “promise, intend, declare,” and “to communicate thoughts and intentions by bringing them to light.” Words are the medium of thought, and they are the means to relationship. Without words, we are nothing more than animals. With them, we can know and converse with our Creator.

“...‘Speak (dabar - be a guide and shepherd and convey these words) to (‘el - for the benefit of) the sons (beney - children, offspring, and descendants) of Israel (Yisra’el - those who persist and persevere with God and who are empowered by God), saying (‘amar - bringing my thoughts and intentions to light by communicating)...” (Leviticus 23:24) Yahweh has used the two Hebrew words for “communicate” twice each for a reason. His words represent the principle tools needed to know Him, to understand who He is, to form a relationship with Him, and to be saved by Him. 

“...“In the seventh (sabi’y - seventh in a series involving time, space, or a set of things) new month (chodesh - renewed moon when the crescent reappears), on the first (‘ehad - one in a series involving time, space, or a set of things) of the renewed moon (chodesh - new month), there exists (hayah - was, is, and will be) for you (lakem) a time to rest and reflect, a Sabbath observance (sabbaton - a celebratory day which is set apart when man puts an end to his work, ceasing and desisting from it), a memorial sign and mental reminder of an inheritance right (zikrown - an official record which helps us be mindful, recording, recalling, and remembering to claim possession of our covenant-based inheritance) for sounding a warning and shouting for joy, as the announcement of a healing gateway (taruw’ah - from tara’, the gateway to healing, and ruwa’, the use of a sophar ram’s horn trumpet to signal celebratory shouts of good news, praise, joy, or triumph, and to blast warnings of an impending calamity) to a cleansing and set-apart (qodesh) out calling (miqra’ - summons for an assembly of those called out for the purpose of reading and recitation).” (Leviticus 23:24)

Seven, or sheba’ in Hebrew, is Yahuweh’s favorite number. Its root, shaba’ means: “to avow in sworn testimony.” Vocalized differently, the same consonants in shabea’ convey “to be abounding and to be satisfied.” That is why seven is considered as the number of perfection. It represents God’s Word, and us when we are filled with it. And the Miqra themselves are a set of seven, comprised of six feasts and a fast.

Chodesh, or “new month” often transliterated hodes, is based upon the Hebrew word chadash and shares the same consonants. Chandash means “renewed and repaired” which is the purpose of the Miqra and their fulfillment. To be chadash is to be “made anew.” We will hear a great deal more about renewal and restoration as the chapter progresses.

The Renewed Covenant is the Chadash Berith, and it is the place in which Yahweh focuses most intently on the renewal and restoration of mankind.  

I’m convinced that chodesh is directly related to qodesh, the Hebrew word for “set apart, cleansing and purified” which is used to describe Yahuweh’s Spirit (the Qodesh Ruach), and the “Holy of Holies” of His Temple where the Ark of the Covenant sat, which is actually “Qodesh Qodesh.” Yahuweh’s purpose is all about renewal. Fallen and flawed man must be repaired and be restored to have fellowship with his Creator. We are made like Adam before the fall.

The Miqra are for us, not for God. They are called-out assembly meetings which serve to reconcile us to Yahweh and to celebrate our relationship with Him. In this verse, God reminds us that they exist past, present, and future as a time to rest and reflect on what He has done on our behalf.

Sabbaton is one of several terms used to describe the nature and purpose of the Miqra. For us, they are intended as days of rest because they represent the times Yahshua worked on our behalf, redeeming us from our sins. And while we aren’t to do our ordinary work on these days, they were not designed to be spent idly. They are days of celebration in which we reflect upon and rejoice in our relationship with Yahweh. That is why six of the seven are parties—festival feasts.

Zikrown, meaning “memorial, remembrance, and reminder” is another of the terms God uses to help define the purpose of Miqrym like Taruwah. A “memorial” commemorates something important, helps us to relate to what was accomplished, and serves to preserve our remembrance of it. More than that, the secondary meaning of zikrown conveys that the Miqra “serve to identify our inheritance rights.” Through them, we become God’s children, inheriting all that is His—which is pretty much everything. In the fulfillment of Taruw’ah, Yahweh will collect His family and bring us into His home. We’ll discover who makes this journey, and what the destination is like, later in the chapter.

The third and fourth connotations of zikrown take this one step further, suggesting that the Miqra are symbols and metaphors which serve as maxims and proverbs—making them pictures drawn with words. And the root of zikrown, zakar, confirms that the Miqra serves as parables, as stories told in a memorable and insightful way. Zakar means “to record, remember, and recall.”

Taruw’ah communicates a host of thoughts, all of which are important. Tara’ (תְּרַע) is “the gate or doorway, the gatekeeper” and most especially, the “temple doorkeeper.” Taruwpah (תְּרוּפָה) is “healing.” Toren (תֹּרֶן) is the “upright pole onto which a standard is flown.” Coupled with ruwa’ (רוּע), meaning “to signal,” we have God trying to get people to notice His gateway to paradise. Collectively, these concepts help define the purpose of the Yowbel as well as the Miqra’ey of Shabuwa and Taruwah. 

Taruw’ah was to be announced by a blast of a ram’s horn trumpet known as a sophar. This trumpet was designed to signal an alarm, to announce something important, to proclaim news, to assemble people for movement, and to blast out a joyous sound in celebration. The instrument itself will serve as the symbol of these things, and help us correlate Renewed Covenant promises regarding Taruw’ah with this Old Covenant presentation. We’ll address those in great detail in the “Paralambano - Accepted” chapter much later in the book.

Taruw’ah is first and foremost about “boldly and publicly calling out”—that is communicating in such a way that people near and far can hear. The verb upon which it is based, ruwa’, depicts “screaming out a message which is designed to mobilize people, evoke passion, to excite them, even alarm them, but most importantly to arouse them to be aware of a great wonder and triumph—of the good news, and of the consequence of ignoring it.” Isaiah’s presentation of Taruw’ah in the context of the last days, will conclude by emphasizing the importance of raising our voices like sophar trumpets to call Yisra’el home.

Taruw’ah is as much about providing a warning as it is about rejoicing and jubilation. And that is because Taruw’ah produces a great divide. On this day, all of Yahuweh’s Yahuwdym will be called, gathered together, and brought into Yahushua’s presence, snatched off the earth and out of this world. That is cause indeed for rejoicing. But most people will be left behind, so this harvest of souls will serve as a message to them, a signal and warning that they need to rectify their relationship with God. Isaiah 57, which we will explore in great detail, provides a vivid account of what will happen on this day.

When the first Yisra’elites heard “taruw’ah,” they immediately conjured up the image of Yahweh’s Levitical priests raising a ram’s horn trumpet, the sophar, and blowing a blast to signal something important. The air they blew into the instrument symbolized our soul as the Hebrew word for “soul,” nepesh also means “breath.” On this day, some souls will be jubilant with Yahweh in heaven, while others will be warned why they missed the ride of a lifetime.

The wind-instrument itself was a ram’s horn—with “ram” symbolizing “the Lamb of God” and “horn” representing His “power and authority.” The sophar’s trumpet design was important too, because every reference to the Taruw’ah harvest of souls in the Renewed Covenant speaks of “trumpets” being used to announce the harvest.

Interestingly, of the closest Hebrew words to taruw’ah, taruwphah means “healing,” and taruwmah conveys a “gift.” There is no gift greater than being brought to heaven and be given the opportunity to live in Yahweh’s presence for all eternity.

The next word in the Leviticus 23:24 passage cited above, defines all Miqra in general and Taruw’ah in particular. They are all qodesh—“set apart, cleansing, and purifying.” Something that is qodesh is either “set apart from God or separated unto God.” The Qodesh Ruach, or Set Apart Spirit, is an example of the first. She is part of Yahweh, set apart from Him to serve us. A sanctuary, like the Holy of Holies is an example of the latter. It is something separated from the ordinary, from the profane and corrupt world surrounding it. Our mortal bodies become qodesh/set apart in this way when they are enveloped in Yahuweh’s Spirit.

Qodesh is from qadash, which is a different vocalization of the same consonants. Qadash means “to be prepared by being set apart, being consecrated, and then becoming dedicated.” In actuality, consecration is really just a religious term conveying the idea of “dedicating or devoting something or someone to a godly purpose.” This is what happens to us when we are immersed in the Qodesh Ruach.

Taruw’ah, like all seven of Yahuweh’s Miqrym, is “a summons for an assembly of those called-out for the purpose of reading and reciting.” This aspect of the Miqrym has always been central to their purpose because Scripture is central to Yahweh’s plan of redemption. Today, “reading and reciting” is how we are to observe these “called-out assemblies” because the first four can only be celebrated as fulfilled and the final three, starting with Taruw’ah, are to be regaled for their awesome promises of hope.

The Miqra aren’t causal, they aren’t optional, and they aren’t insignificant. They are a “summons” which is a “formal and official mandate by an authority (in this case God) to appear on a specified day for a specific reason.” Yahweh has asked for us to meet with Him at these times and for these reasons, setting seven days a year apart from all others to rejoice in the relationship.  

The Miqra have not been repealed. They weren’t just for the Jews. They were fulfilled—acted out if you will—not rescinded or replaced by the Messiah Yahshua. And while this fact was repeatedly confirmed in the Renewed Covenant, there can be no better confirmation than the word itself. The term Miqra’, or in the plural, Miqrym, is the Hebrew equivalent of ekklesia, meaning “out calling, called out, or called-out assembly.” It is interesting therefore, and indeed profound, that the name of the prophetic assemblies which provide the foundation for the Old Covenant’s redemptive message is identical to the name of the called out assembly born out their fulfillment in the Renewed Covenant.

The reason you may have missed this is because ekklesia is the Greek term errantly translated “church.” When errors like this are made, the meaning is entirely missed. And in this case, the meaning is central to our understanding of Yahweh’s nature, purpose, and plan—even the dating of His prophetic timeline.

Speaking of the Festival known as Trumpets, Yahweh says: “Completely refrain from doing (lo ‘asah - from performing or producing) any of the work (‘abodah - labor or ministerial duty, business) related to the heavenly messenger’s service (mala’kah - the task of God’s envoy and the work of His representative), and appear before, approaching (qarab - coming and drawing near, being present with) the adoptive mother who enlightens and elevates (‘iseh /‘isah - female individual and fire) unto (la - toward, into, among, concerning, on behalf or, according to, or namely that which bears a relation to) Yahuweh.” (Leviticus 23:25)

‘Iseh is almost always translated “burnt offering” or “an offering made by fire,” because it is indistinguishable in the text from the feminine of fire, ‘eseh. Although, there is no reference to “offering” in the term. In Scripture, fire is used as a metaphor for judgment, the separation of good from bad, for light and enlightenment, for warmth and comfort, and most often as something which elevates and uplifts, a reference to the primary direction a fire’s smoke and heat travel. But there is more to it than this, the word Yahweh selected could just as easily have been ‘isah, meaning “female individual, wife, woman, and adoptive mother.”

Therefore, we have several options in rendering the translation. I opted not to go with “making an offering made by fire” because there is no support for “making,” “an” “offering” “made,” or “by.” I could have chosen “fire” but why render it as feminine, and why tell us to appear before it? I could have rendered ‘isah, “woman,” but that too is inadequate. So, I conveyed the meanings of both words in a manner consistent with the context of the message.

Yahweh’s Set Apart Spirit is our Adoptive Mother. Those of us who are born anew from above, have Her to thank. According to the Word, she covers us in a Garment of Light which makes us appear perfect in Yahweh’s eyes. She nurtures us, comforts us, enlightens us, protects us, empowers us, and acts as our advocate before God. The Set Apart Spirit embodies every metaphor associated with fire in Scripture and Her primary function is to provide access to God. 

There is no mistaking the fact that mala’kah (מְלָאכָה) is based upon mal’ak (מַלְאָךְ), which means “Yahuweh’s envoy, heavenly messenger, and supernatural being who proclaims the word of God.” A mal’ak is a “theophany, the visible and tangible representation of God.” All Hebrew lexicons acknowledge this fact, yet none of them ponder its implication.

Since I don’t think God does anything without a purpose, in this case, I see the mal’ak/messenger as Yahshua. He is the Reaper of souls upon which this Miqra is based. This profound truth is pervasive in the Old and Renewed Covenant Writings. But to see it, you have to seek out the actual root of the words Yahuweh inspired.

To reinforce the concept that mala’kah is Yahuweh’s work, not man’s, God defines the term the first time He uses the word: “On the seventh day God ceased, having completed (kalah - finished and accomplished) His mala’kah which by relationship (‘asher) he had fashioned and accomplished (‘asah - prepared and produced). And on the seventh day He rested (sabath - ceased and desisted) from all (kol) His mala’kah for the relationship (‘asher) He had prepared and produced (‘asah - fashioned and accomplished).” (Genesis 2:2)

While we are not to do our ordinary work on the Sabbath, Taruw’ah exists as a set-apart Sabbath in which we are to celebrate the Savior’s impending harvest. Man cannot reap his own soul. God bequeathed this provision, providing the labor Himself. He is therefore offended when we tell Him that we want to do part of the work. We aren’t qualified.

There are three very common Hebrew words for “ordinary work.” They are ‘abodah,‘asah and ma’aseh. The first two were used in the Leviticus 23:25 verse, and the third was found in the Genesis 2:2 passage we just read. ‘Asah was also used again in the definition of the Sabbath, but this time along with ma’aseh. “Six days you shall do (‘asah - accomplish and produce, fashion and effect, institute and bring about) your work (ma’aseh - pursuits, undertakings, businesses, customary practices, and deeds), and on the seventh day you shall rest (shabath - cease and desist) so that your ox and you donkey [your means of production] may have a break, and the sons of your servants [your employees], and foreign visitors, may be refreshed.” (Exodus 23:12) The word Yahweh chose to describe our “work,” ma’aseh is not the same as the one He chose to describe His work. So, recognizing that I’m in the minority, consider the idea that mala’kah should be translated as “the work of the mal’ak, the theophanic representative, the visible manifestation of God,” i.e., Yahushua, while ma’aseh defines our business.

To further this discussion, just as we are certain that mala’kah is a derivative of mal’ak, meaning “heavenly messenger,” we know that ‘abodah is based upon ‘abad. ‘Abad simply means “to work or to serve, to labor.” The fact Yahweh elected to use ‘abodah immediately before mala’kah in His presentation of the Taruw’ah Miqra means that they cannot both be translated “work.”

To make certain we’d attempt to discriminate between these four words, Leviticus 23:25 actually uses three of the four in succession: ‘asah ‘abodah mala’kah. Therefore the context dictates that they must mean different things. So we are compelled to examine the root of each word to ascertain exactly what Yahweh was trying to communicate.

To keep from writing “work work work” or “do work work,” most English translations render ‘abodah as “ordinary,” albeit without any justification. Then they translate mala’kah as “work,” in spite of the fact it is based entirely on the Hebrew word for “messenger” which is otherwise translated “angel.” While I might be wrong in saying that mala’kah means the “service of the heavenly messenger,” these other translations are unquestionably errant. And by rendering mala’kah based upon mal’ak, Yahweh’s instructions are consistent and profound. Yahshua is the Reaper because He is Redeemer. The ransom He paid is a gift and He wants us to acknowledge it as such and then look forward to our subsequent harvest.

 Having examined the previous four Miqrym you may be anticipating a long list of ingredients to be included in the burnt offering and a list of invitees. But there is none. With this one verse, Yahuweh moves on to Yom Kippur. But that does not mean that we are left without an explanation.

During the Exodus narrative, Yahweh spoke of this Miqra celebration using terms which confirm that it was Taruw’ah. I say this because Taruw’ah is the only chag, meaning “festival feast,” which could be referred to as an “ingathering or reaping.” The other two fall Miqraym, Atonement and Tabernacles, are clearly defined and have nothing to do with a harvest.

But before we launch into this revelation which sheds considerable light upon the nature and purpose of Trumpets, understand that there is considerable controversy regarding the meaning of the following passages. I will submit my conclusions while acknowledging the alternative interpretations. Unfortunately, while the Dead Sea Scrolls contain references to this portion of Exodus, only a smattering of words are legible on the two-thousand-year-old parchments.

In context, after writing the Ten Commandments with His own finger in Exodus 20, Yahweh dedicated the 21^st, 22^nd, and first half of the 23^rd chapters of Exodus to explaining His ordinances in terms everyone would understand. Since pondering the import of the Commandments isn’t the thrust of this chapter, we’ll skip forward to the 10^th and 11^th verses of the 23^rd chapter, where Yahweh uses one of His favorite metaphors, that of sowing seeds and harvesting, to underscore the purpose and nature of His plan of six plus one—with six years being the time for man to toil for himself and the seventh being a time to save and nourish those in need, restoring life. In the 12^th verse, God links this explanation to the Sabbath as He amplifies the Fourth Commandment.

In the 13^th, Yahweh tells us to be cognizant of His instructions in all that we do. In this regard, we are to observe the Second Commandment: “Do not mention or proclaim the name of any other gods (‘elohym). Do not let them be heard coming from your mouth.”

And then without missing a beat, Yahweh transitions from an explanation of His Commandments to His Miqrym as if one was an extension of the other. Speaking of the three Spring, one Summer, and three Fall Out-Callings, God reveals: “Three times a year (sanah) you shall stand before Me (regel - walk along side and set foot in My presence) celebrating a festival feast (chagag) with Me. You shall keep (shamar - be aware of and attend to, highly regard, heed, and observe) the Festival Feast (chag - celebratory party) of Unleavened Bread (Matsah). Seven days you shall eat unleavened bread (matsah) as I commanded (tsavah - instructed, constituted, ordained, and enjoined upon) you, at the time appointed (mow’ed - fixed meeting appointment established as a sign; from ya’ad, to meet for a marriage betrothal or judicial summons) in the month (chodesh - from chadash, the time of renewal and repair) of Abib (‘abiyb - ripening barley ears). For in it you came forth (yatsa’) from Egypt (Mitsrayim - plural of matsowr, the place of oppression and siege, the crucible). None shall appear before Me (ra’ah paniym - shall be seen in My presence and behold My face, none shall be considered or regarded by Me) as an empty vessel (reyqam - from reyq, void with an unfilled space, worthless, useless, futile, vain and conceited; without a marker demonstrating relationship).” (Exodus 23:14-15)

The Miqrym of Passover, Unleavened Bread, and FirstFruits are all celebrated in succession in Abib—the first month of Yahweh’s calendar when “the tender green barley ears are first formed,” the definition of abib. This occurs during the spring at the new moon closest to the vernal equinox. The second reference is to the summer Miqra of Seven Sevens. Its purpose is to tell us that only those souls filled with Yahweh’s Set-Apart Spirit shall appear in His presence. 

With the spring and summer Miqra explained, Yahweh moves on to the nature and purpose of His first fall assembly meeting. And while the basis of “You shall keep, heed, and be aware of” introduction to this passage isn’t repeated in the Hebrew text, it is implied by the wa which connects these thoughts to those which preceded them. “And you shall keep the (wa - and so then you shall observe the) Festival Feast (chag - celebratory gathering) of the Harvest (qatsiyr - the time of reaping what was sown, of gathering the crop) of the first fruits (bikuwrym) of your (‘atah) labors (ma’aseh - work, undertakings, and pursuits, accomplishments) which (‘asher - by way of making a connection and through relationship) you sow (zara’ - plant seeds) in the field (sadeh - cultivated ground), the celebratory Festival Feast (chag) of ingathering (‘aciyph - harvest of collecting, assembling, and removing), of going out (yatsa’ - of rising and going forth with purpose, leaving with certainty, departing) changed (sanah - altered in appearance and different in nature, renewed), where you are brought together, received, and removed (‘asaph - gathered in, assembled and withdrawn) from (min) your labors (ma’aseh - work) in the field of cultivation (sadeh).” (Exodus 23:16)

Bikuwr is from bakar, meaning “the first children who are born.” Yahuweh is speaking of reaping souls who have been born anew into His family as a result of Passover and Unleavened Bread. These sacrifices made the Festival of FirstFruits possible. And they were fulfilled during the Messiah’s redemptive advent, while the harvest of Taruw’ah specified here is still on our horizon. On this day, the Redeemer will return to reap what we have sown in His name.

Our job is to sow the seeds of truth so that souls are reborn into Yahweh’s family as His children. While God did the work, He expects us to spread the word, and to labor in the field, so that the resulting harvest will be significant.

‘Asher, which means “by way of relationship or connection,” and conveys the concept of an “association,” is most often used in conjunction with the work of the Messiah. He is the point of contact between God and man. He is the means to a forming a relationship with Yahuweh. So we should not be surprised that the identical consonants vocalized ‘esher mean “blessed happiness and good fortune.” ‘Ashar is to “be guided and led to live an upright life, walking on the right path.” It also means “to be encouraged about a positive change in status, prosperity, and behavior.” (More on that later.) ‘Osher is the “a joyous state.” ‘Ashur is “the correct path upon which to walk.” It “leads to the place in which we can stand upright.” The paleo-Hebrew vowel consonants which comprise ‘asher convey all of these things because the message of the Miqra is Yahweh is our guide, standing upright for us so that we can stand with Him—enabling us to enter the blessed state of eternal life in heaven.

In that the amplified meaning of ‘asher is Messianic, most English translations ignore it in this passage. Modern English translations of the Old Covenant are based upon the Masoretic, which was vocalized by Messiah-hating rabbis in the 11^th century, which is why the skipped over the term. 

Speaking of errors, without intelligible basis, in Exodus 23:16,‘aciyph is usually translated “at the end of” in most English bibles. And yet ‘aciyph means “ingathering,” specifically referring to “the harvest of pure grain from a threshing-floor once it has been separated from the chaff.” It also speaks of the “collection of wine out of the press before winter.” ‘Aciyph is based upon ‘acaph which means “collected, gathered together, received and removed, assembled and then withdrawn.” ‘Aciyph represents the substance of Yahweh’s most common metaphor for the ingathering of souls.

‘Aciyph is from ‘acaph, and it speaks vividly of what evangelical Christians have come to call “the rapture.” Yahuweh’s Renewed Covenant term for this harvest is paralambano. Because it’s important, let’s compare the Hebrew word to the Greek term to see if God is speaking of the same event. ‘Aciyph/’acaph means: “to gather together, to be accepted and received, and then to be removed.” It speaks of “collecting and gathering in, assembling together, and then taking the harvest away.” ‘Aciyph is “a relational term” which conveys the idea of “moving a mass of people from one place, withdrawing them from others, so that they can be received, joining and gathering together as a family for the purpose of developing close relationships.”

Paralambano, the term Yahshua used to describe the still-future Trumpet’s harvest in Matthew 24 where “one will be taken and the other left.” It describes people being “acknowledged and accepted, taken away to associate as companions.” The Greek term is from para, meaning “to be by, beside, and near” and lambano meaning “to be taken by the hand and carried away, to be welcomed and removed in an accepting way so as to become an associate; to claim, procure, and receive someone.”

So, when we are diligent in examining the actual meaning of the words Yahweh used to explain the Taruw’ah harvest, the connection between the Old and Renewed Covenant event is pretty hard to miss. (To read more about Yahushua’s use of paralambano in reference to the harvest of souls known as the rapture, turn to the “Erchomai - Comings and Goings” chapter.)

The purpose of Taruw’ah, and the meaning of ‘aciyph, are more fully explained in the next word Yahweh inspired Moseh to write. Yatsa’ is all about “rising and going forth with purpose, of departing” this world for the next. It is similar to the other Renewed Covenant term associated with the Taruw’ah harvest known as the “rapture”—harpazo, the Greek word upon which the Latin term transliterated rapture was based. Harpazo tells us that Yahshua is going to go out and “snatch us up to bring us into” His presence. It will be the voyage of a lifetime, the ultimate ride.

During this time we will receive our resurrected and eternal bodies, changing from limited and mortal, to empowered and eternal. We will be sanah, “altered in appearance and different in nature, renewed and changed.” Isaiah delves even more deeply into this transformation as we shall soon learn.

By way of full disclosure, if ‘aciyph meant “end of” sanah could be translated “year.” But since it doesn’t, I’m convinced Yahweh was communicating a far more profound thought. After all, the timing of the Miqra has already been established by the very fact it is a harvest.

By introducing the fall festivals which begin with Taruwah/Trumpets, using a terms which are indistinguishable from the words chosen to describe the Renewed Covenant harvest in the last days, Yahweh has explained Taruw’ah’s purpose. He has implied that a gathering in and carrying away of souls will commence on this day. And while it’s helpful to know this, to be “received and accepted” in this harvest, you will need to be filled with the Set-Apart Spirit which is why Taruw’ah follows Seven Sevens.

Yahweh’s next sentence is just ten words long and yet everyone seems to have a different take on what God revealed. Here is mine: “Three (salos) occasions in the conduct of your life (pa’am - times to persistently step forward and up upon the foundation) in being changed and renewed (sanah - repeated annually), all (kol - everyone) of you shall remember to (zakar - men shall be mindful to respond and) be seen (ra’ah - be inspected, considered, and regarded) before (paniym - in the presence of) Yahuweh, the foundation (ha ‘eden - the entity who is the upright pillar, the direct address of the base of the Temple, the individual known as the Upright One), God (‘el - the Mighty One).” (Exodus 23:17)

Before we analyze the words, let’s contemplate the message. Since, sanah can mean “annually,” “repeatedly,” or “changed,” there are two related teachings. First, the Miqra, which occur in three seasons annually, are times that we are to remember to appear before God. They are sanah/yearly meetings with the Boss.

Second, we are sanah/changed on three occasions during the conduct of life. Initially we go from having no choice, being completely dependant upon our mothers, existing in water and in total darkness. Then we are born to the light of day, our first breath, growing independence, and choice.

Those who elect to form a relationship with God are transformed a second time when they are born anew from above by our Spiritual Mother. At this time they are covered in Her Garment of Light. It makes us look perfect in Yahweh’s eyes. The Set Apart Spirit also enlightens us, nurtures us, empowers, and emboldens us. This insight is partially confirmed by the fact that sanah can also mean “to change one’s clothes.” Isaiah will have even more to say about our new, divine appeal.

Our third transformation occurs when we are resurrected, or harvested by God. This reaping, or rapture, lies at the heart of Taruw’ah’s prophetic message. In an instant we become like Yahshua, gaining dimensions, power, time, and knowledge.

Zakar is another word with two potential meanings. It can convey “adult male” or “be mindful and respond.” I think the context dictates the choice so we won’t belabor this point. But it is from this place on that the real disagreements begin. First, in most English translations, ‘el, which means “God,” is ignored and isn’t translated at all. Second, Yahuweh is errantly changed to “God.” This particular copyedit occurs every time YHWH appears in proximity to the consonant root ‘dn. Since the Hebrew letters אדן (Aleph Deleth Nun) were vocalized ‘adon, and rendered “Lord” by rabbis in the 11^th century CE, changing Yahweh’s name to the title “God” precludes modern translators from exposing their fraud and being forced to write “lord LORD.” I say this because every other time YHWH appears in the text, it is replaced by “LORD,” not “God.”

While there is no rational defense for these translation errors, I believe that the Rabbinical Masorete vocalization of ‘dn as adon/lord lies at the heart of the single greatest corruption ever perpetrated by man. Adon is synonymous with ba’al, the title attributable to Satan and sungod worship throughout Scripture. That is why Adon is the basis of Adonis—the pagan sun-god counterfeit for Yahshua. Yahweh wants to be our father and friend, not our lord and master. It is Satan who wants to lord over man, beguiling humankind into believing that he is the most high—“Allahu Akbar!” It is why Islam is famous for its required prostrations, and why Yahweh is opposed to us bowing down before Him.

The misrepresentation does not end there. These same religious rabbis, who Yahshua said were “born of serpents,” changed the Word and replaced YHWH with ‘adon each of the 7,000 times Yahuweh inspired His prophets to inscribe His personal name in His Scripture. Then, even without the definite article, ‘adon/lord was translated “the LORD,” erasing Yahuweh’s name and replacing it with Satan’s title.

The removal of Yahuweh’s name from His Scripture has given way to the religions of Judaism, Christianity, and Islam. Had that not been done, they would not exist and religion would not have trumped relationship. In Judaism, Rabbis used the removal of Yahuweh’s name to usurp God’s authority. Isaiah will hammer this point home shortly.

In the 2^nd century CE, the father of Judaism said “God listens to the rabbis, the rabbis don’t listen to God.” Then in the 12^th century CE, Moshe ben Maimon, known as Rambam, speaking of disagreements between human rabbis and Yahuweh’s prophets wrote: “God did not permit us to learn from the prophets, only from the rabbis who are men of logic and reason.” The now nameless God was relegated obsolete by men who called themselves rab/exalted. In so doing, the religion of man was born. 

Starting in the 4^th century CE, Constantine’s Universal, or Catholic Church, established itself as the lone authorized agent of a nameless god. Man’s edicts soon replaced Yahweh’s teachings and most all aspects of the Babylonian sungod religion were incorporated into Christianity. Yahshua’s condemnation of Catholicism is contained in three of His seven Revelation letters and may be studied starting in the “Pergamos - Men Conquer and Rule” chapter, followed by “Jezebel - Exalting Ba’al.”

Muhammad, a demon-possessed pedophile, mass murderer, and terrorist was able to make the claim that Allah was the god of the bible, because the name of Scripture’s God had not been preserved. Then he bought sufficient Talmud quotations from Yathrib’s Rabbis to make his corruption seem religious. To my surprise, in Isaiah’s Taruw’ah discussion, Yahweh hold these rabbis accountable for this very crime.

Had Yahweh’s name been preserved, we would have known the Redeemer’s name, the meaning of the Savior’s name, and Yahshua’s relationship to Yahweh. And we would have known that God’s name lies at the heart of His Scripture. It means “I Am,” and because He is, we can live forever too.

Religions promote the notion that God is an unknowable, mean spirited, and inaccessible deity to be feared. According to the clerics, they hold the keys to heaven. How else do you suppose popes enticed men to go on the Crusades or imams beguiled boys to become suicide bombers? How else do they entice people to pay them money?

Names are important because personal relationships are developed on a first name basis. Not only is it endearing, it precludes misidentification. That is why God tells us that His personal name is Yahuweh—not once, but exactly 7,000 times. It is why He says that the name of any other god must not be spoken.

On 6,868 of the 7,000 occasions Yahweh signed His name, the religious rabbis wrote ‘adon or ‘adonay above YHWH—expressly to keep Yahuweh’s name from being spoken. But on 132 of these occasions they actually erased YHWH and replaced God’s personal name with ‘adon.

We would not have known about these sinister substitutions without the Dead Sea Scrolls. But with them we know that Yahuweh autographed His Scripture, literally put His mark on His Word, by signing His name exactly 7,000 times. Seven is Yahweh’s favorite number, the number of perfection, of six plus one, of man (who is represented by the number six) with God (who is one). And the multiple of 1,000 is key to us understanding Yahuweh’s 6,000 plus 1,000 year prophetic timeline. By changing Scripture 7,000 times a great deal was lost.

Before we move on and examine the ‘dn conspiracy more closely, I want to bring your attention to another important and related realization. Religious Christians often write me and say: “God would never allow anyone to change His Bible.” Then they go on to claim that their English translation, usually the King James, is inerrant. How is that possible, I respond, if the Dead Sea Scrolls, the oldest collection of Yahweh’s revelation, differ from the text we have today on more than 7,000 occasions? Was the religious god not protecting his “bible” then, or was he absent from duty when these changes were made? Was the religious god on a sabbatical in 1611 when the first edition of the KJV said “Thou shall commit adultery,” or in 1629 when Yahshua’s name was changed to “Jesus” for the first time? Or is the religious god a deity other than Yahuweh—a false god whose characteristics differ from the God who inspired the Word?

As I read Scripture, I find Yahweh saying that we are not to add or subtract anything from His Word, but also giving man free will. Yahweh not only tells us not to do what we have done, but knowing we would corrupt His revelation, explains the consequence. This is why Yahweh repeatedly admonishes us that we must choose between trusting God or trusting men. Both is never an option.

The truth is available should you be willing to invest the time to know it. It’s about priorities, which is just how Yahweh wanted it to be.     

Returning to our conspiracy, the consonant root ‘dn (Aleph Deleth Nun) or (אדן) can be pointed: ‘adon, and translated “mighty, master, lord, and father,” or ‘edon/’eden, meaning “the foundation, the upright pillar, and base of the Temple.” The Masoretes elected to vocalize ‘dn as ‘adonay (אָדוֹן). These same rabbi/masters, choosing to present themselves as “lords” to rule over men, then said ‘adonay meant “Lord.” But that might not be completely accurate since Hebrew already had a word for “lord,” that being ba’al. Ba’al is also the name and title of the satanic sungod named “Lord,” the false god of the Babylonians and Canaanites. So it is reasonable to assume that since Yahweh repeatedly besmirches Ba’al, He would not have applied that term to Himself.

The alternative vocalization of ‘dn is ‘edon or ‘eden (Strong’s #134). It has very specific Messianic connotations. ‘Edon or ‘eden is “the foundation in which an upright timber is placed, it is the upright pillar itself, and it is the base of the Tabernacle.” These associations give ‘edon prophetic symbolism, purpose, and meaning in the context of the Messiah and our redemption.

Daniel tells us that Yahuweh’s Tabernacle, His Qodesh Qodesh (Holy of Holies), is synonymous with Yahushua’s body.  Most all Messianic prophecies either present the Savior as the “Upright One,” or have “stands upright” listed among His characteristics. Further, Yahshua’s willingness to be nailed to an “upright pole” is significant because the Messiah’s base or origin, His foundation is God Himself. If the Upright One were not based upon the foundation of God, the sacrifice would have been irrelevant rather than a “permanently bestowed and eternally consecrated gift.”

The Scriptural text only shows ‘dn, a word which can be vocalized in just two ways. One is pertinent, prophetic, and profound. The other is irrelevant and potentially misleading. We know the rabbinical religious establishment chose irrelevant so that they could become relevant by misleading. It’s just a hunch, but I don’t think that was Yahuweh’s choice.

As further evidence, consider how Yahweh used pa’am/upon the foundation in the midst of this life changing Miqra explanation. In the passage, our Creator used a related descriptive word, ‘eden, a descriptive title, ‘el, and a descriptive name, Yahweh, to identify who we are to meet with. He said: “Three occasions in the conduct of your life (pa’am - times to persistently step forward and up upon the foundation) in being changed and renewed (repeated annually) all (everyone) of you shall remember to (men shall be mindful to respond and) be seen (be inspected, considered, and regarded) before (in the presence of) Yahuweh, the foundation (ha ‘eden - the entity who is the upright pillar, the direct address of the base of the Temple, the individual known as the Upright One), God (‘el - the Mighty One).”

As an interesting aside, had ‘dn been pointed ‘adon and then been translated “father,” rather than “lord,” it would have been relevant, albeit significantly less so than “the foundation of the upright one and temple.” It is the combination of errors that became so deadly. First, Yahuweh’s name was errantly replaced by ‘adonay. Second, ‘dn was errantly vocalized ‘adon rather than ‘edon or ‘eden every time it was used in reference to Yahuweh and Yahushua. And third, ‘adon and ‘adonay were always translated “Lord,” rather than “father” in each of those occurrences. At issue here is that ‘ab is the primary Hebrew word for “father” and ba’al and ‘adon are the words for “lord.”

The result of these errors continues to be disastrous—the most heinous crime ever perpetrated against man’s soul. Men acting as if they were God, vocalized ‘dn as ‘adon and translated ‘adonay “Lord.” Thinking they were smarter than God, better communicators than God, more important than God, the Rabbinical/Master Masoretes substituted Lord/Ba’al’s title for Yahuweh’s name 7,000 times in His Scripture. By doing so, Jews and Christians alike have been deprived of a personal first name relationship with Yahuweh. They unknowingly pray to Satan rather than God. Mankind has been robbed of the significance, the meaning, and the Old Covenant context of “the One who stands upright for us so that we might stand with Him.”

The correlation and interconnection between the Old and Renewed Covenants was torn asunder when these rabbinical mistakes were compounded by Constantine’s priests. They completed the sungod deception by rendering the Greek word stauros, “cross,” rather than “upright pole.” Combined, these errors cause us to miss that fact that stauros is based upon histemi, “to stand upright and to establish a covenant so as to enable others to stand.” Yahuweh was renewing, confirming, and fulfilling while man was busy destroying, corrupting, and deceiving.

I don’t want to give the impression that ‘dn, pointed ‘adon, isn’t accurate when translated appropriately—at least on certain occasions. To know when that’s appropriate and to translate it accurately, we must understand the etymological root of ‘dn. Etymology is: “the history of a linguistic form of a word shown by tracing its development since its earliest recorded occurrence in the language where it is found, by tracing its transmission from one language to another, by analyzing it within its component parts, by identifying its cognates in other languages, or by tracing it and its cognates to a common ancestral form in language.” With that in mind, the Ugaritic and Akkadian uses of ‘dn when vocalized as ‘adon, meant “father, master, and mighty.” There are times when these applications are intended in Scripture. ‘Adon pointed this way usually refers to men who are regarded as “masters or fathers.” Also, for those more familiar with “adonay,” than ‘adon, vowel pointing was used to make ‘adon first person singular.

At best, by using ‘adon rather than ‘edon/’eden, we miss the tabernacle connection and all that conveys, especially related to the prophetic implications of the Miqra of Tabernacles, of God living with us, and with our bodies being His tabernacle, His tent and abode. At best we miss the connection of Yahuweh being Yahushua’s foundation and Yahshua being the upright pillar. That leads to ignorance of the Upright One’s Messianic significance and the upright pole’s connection to the Renewed Covenant. We miss the fact that Yahshua stood upright for us so that we could stand with Him—stand, not bow down. And at worst, we confuse God with the Devil and serve the wrong spirit.

Moseh in Exodus 34:23, combined ‘dn with Yahuweh, ‘el, and Yisra’el: “ha ‘dn yhwh ‘elohe yisra’el,” meaning either, “the Mighty Master, and Father,” or “the Foundation of the Upright Pillar,” followed by “Yahuweh, God of Yisra’el.” Yahshua bears this title in Psalm 110:1: “Yahuweh reveals and declares to the foundation of the temple and the upright pillar (‘dn), sit, dwell, and remain (yashab - be seated and abide, inhabit as your home, be settled and stay, restore and renew) at my right hand.” In this context, “master, father, and lord” are senseless.

The standard excuse for the recklessness use and vocalization of ‘dn as ‘adonay is encapsulated by The Theological Wordbook of the Old Testament. “To avoid the risk of taking God’s name (YHWH) in vain, devout Jews began to substitute the word ‘ădōnā(y) for the proper name itself. Although the Masoretes left the four original consonants in the text, they added the vowels ĕ (in place of ă for other reasons) and ā to remind the reader to pronounce ‘ădōnā(y) regardless of the consonants. This feature occurs more than six thousand times in the Hebrew Bible [actually, 7000 times]. Most translations use all capital letters to make the title ‘LORD.’ Later the Jews substituted other words such as ‘the name (Ha Shem), the blessed, or heaven.’”

But there is no Scriptural reference to “vain” in connection with the use of Yahuweh’s name. The Third Commandment had to be rewritten to justify the unjustifiable. “You shall not take the name” isn’t how Yahweh began. Nasa’ doesn’t mean “take.” It means “lift up, carry forward, and bear.” Today, we would use, “promote, advocate, or tolerate,” to convey nasa’s meaning. “‘Adon-Lord your God” isn’t actually in the text, either. God etched “Yahuweh,” not Lord, in stone, so who are we to edit our Maker? Then God engraved shav’ on His tablets. It means “desolate or lifeless”—the worst of all possible consequences. He did not use any of the Hebrew words for vain in the sense of lightly, frivolously, arrogantly, or failed. Had He wished to do so, He could have chosen perfectly good and common terms to communicate any or all of those thoughts. To “lightly esteem” in a “frivolous” way so as to “disregard or ignore” is nabel. To lightly esteem in the sense of “trifling with” in a “contemptible fashion” is qalal. Vanity in the sense of “arrogance or pride” is ga’avah. “Failure,” in the sense of having tried in vain, is raphah or karath. But He chose shav’/desolate and lifeless instead.

So why would Yahweh say that the advocacy and tolerance of “shav’-desolation and lifelessness” in His name was unforgivable if He meant frivolity, disregard, arrogance, or failure were unforgivable? If these things are beyond redemption, why bother with salvation? All of us are guilty of failing to keep the standard, of being frivolous, ignorant, and arrogant. But we are not all guilty of advocating lifeless religious or desolate political doctrines or of arrogantly disregarding Yahuweh’s name. Rabbis and Priests are, however. And that is the point, the very reason religious men replaced God’s name with Satan’s title.

By way of review, in our attempt to appreciate how Yahweh wanted us to celebrate Taruw’ah, and to understand its prophetic implications relative to our redemption, we were examining Exodus 23. “Do not mention or proclaim the name of any other gods [like Lord/Ba’al or Adon/Adonis]. Do not let them be heard coming from your mouth.” (Exodus 23:13)

“Three times a year you shall stand before Me (walk along side and set foot in My presence) celebrating a festival feasts with Me. You shall keep (be aware of and attend to, highly regard, heed, and observe) the Festival Feast of Unleavened Bread (Matsah). Seven days you shall eat unleavened bread as I commanded (instructed, constituted, ordained, and enjoined upon) you, at the time appointed (fixed meeting appointment established as a sign, meeting for a marriage betrothal or judicial summons) in the month (time or renewal and repair) of Abib. For in it you came forth from Egypt (the place of oppression and siege, the crucible). None shall appear before Me (shall be seen in My presence and behold My face, none shall be considered or regarded by Me) as an empty vessel (void with an unfilled space, worthless, useless, futile, vain, or conceited; without a marker demonstrating relationship).” (14-15)

“And you shall keep the (observe the) Festival Feast (celebratory gathering) of the Harvest (the time of reaping what was sown, of gathering the crop) of the first fruits of your labors (work, undertakings, and pursuits, and accomplishments) which (by way of making a connection and through relationship) you sow (scatter seeds) in the field (cultivated ground), the celebratory Festival Feast of ingathering (harvest of collecting, assembling, and removing), of going out (of rising and going forth with purpose, leaving with certainty, departing) changed (altered in appearance and different in nature, renewed), where you are brought together, received and removed (gathered in, assembled, and withdrawn) from your labors and pursuits (work) in the field of cultivation.” (16)

“Three occasions in the conduct of your life (times to persistently step forward and up upon the foundation) in being changed and renewed (repeated annually) all (everyone) of you shall remember to (men shall be mindful to respond and) be seen (be inspected, considered, and regarded) before (in the presence of) Yahuweh, the foundation (the entity who is the upright pillar, the direct address of the base of the Temple, the individual known as the Upright One), God.” (17)

While this review serves to confirm that the Taruw’ah harvest predicts the ingathering of souls who are filled with the Spirit, Yahweh had more to say regarding the nature of the Miqrym in general and Trumpets in particular. “You should not offer (‘lo zabah) leavening (chamets - yeast as corruption or vinegar as spoiled or sour wine (also: bitterness, grieving, and sorrow)) near (‘al - with or to) the blood (dam), of My sacrifice (‘ani zebah - the offering of I Am, the sacrifice of the one who is affirmed and present). And do not allow fat to remain through the night (yaliyn heleb - lipid tissue to endure the night) of My Festival Feast (‘ani chag - I Am’s Celebratory Parties), continuing to exist (‘ad - enduring until) morning (boqer - first light).” (Exodus 23:18)

Taruw’ah is about celebrating the harvest, and correlating it each year with the ultimate harvest of souls when the Redeemer comes to gather and collect His children. The terminology is intriguing here to say the least. Thus far, there has been no sacrificial offering specified for the Miqra of the fall harvest. But now we are told that it isn’t to include leavening, which is yeast, the symbol of corruption and sin, or vinegar, the product of spoiled wine. That is because only those souls who have had these things removed by the atoning blood of Yahweh’s sacrificial lamb will participate in this harvest. And because no sacrifice has heretofore been specified in conjunction with the Miqra, Yahweh is telling us that His sacrificial offering is the one which applies. The message of Unleavened Bread was that Yahshua paid the price to remove sin from His children.

Fat, like blood, isn’t good to eat, so Yahweh wanted these things to be consumed in the burnt offering. That way God’s children, by consuming the nutritious part of the lamb, received the full benefit of the offering. Unlike pagan deities, Yahweh did not need man to feed Him—He was content being the one who served. So the fat went up in flames.

“You shall arrive and enter (bow’ - come to and go inside) Yahuweh’s, your God’s (‘elohym) dwelling and family (bayith - home and tabernacle) with the first and choicest (re’sith - the initial and most valued) of the firstfruits (bikkurym) of your ground (‘adamah - earth and a cognate of ‘Adam, the first man created in Yahweh’s image)...” (Exodus 23:19)

There are two harvests depicted in the Miqra. The initial FirstFruits harvest was fulfilled 1,500 years after Yahweh spoke these words to Moseh. Yahuwdym who, based upon the Old Covenant promises, had become members of Yahweh’s family, were raised from the dead and taken to God’s dwelling place on the Miqra of FirstFruits in 33 CE. This occurred in conjunction with the Messiah’s resurrection. They were thus the first, firstfurits harvest. However, there will be another harvest experienced by the sons and daughters of Adam—this one experienced by adopted Yahuwdym, the principally foreign, or gentile ekklesia (out-calling), on the Miqra’ (out-calling) of Taruw’ah.  

But man cannot get to Yahuweh’s home alone. We need a guide. “Behold (hineh - look and see), I Myself (‘anokiy - I Am will provide and) will send out and dispatch (salah - stripping off an outer layer and reaching out, freely giving) a supernatural messenger (mal’ak - a theophanic (a visible manifestation of God which serves as a) representative of the authority informing and announcing) in your presence (paneh - appearance before you) to be your protector (samara - one who keeps you safe, observing, revering, and caring for you) on the way (darak - sent out to lead, guide, direct) and cause you to arrive and be included (bow’ - come and enter) into God’s (‘el - inside the Mighty One’s) dwelling and standing place (maqom - home and upright assembly, the source of living and purified waters) which through relationship (‘asher) I have prepared and established (kuwn - fashioned and formed, arranged and authenticated).” (Exodus 23:20)

The one who will reap the harvest of Taruw’ah, the visible manifestation of Yahweh, the messenger, the only one who can escort us into God’s presence, the way, the truth, and the life is Yahshua. He is part of Yahweh, set apart from Him, to be our protector and guide.

The guide to God spoken of here is God in human form. He bears God’s message, God’s brand, and God’s name. He is the Savior Yahshua. “Be secure in (samara - observe and revere) His presence (paneh - His appearance) and listen to (sama’ - receive, understand, and heed His message, news, summons, and call of) His voice (qol). Do not (‘al - do nothing to) rebel against Him (marah - defy or be disobedient to His authority, display bitterness or infidelity toward Him), for indeed (kiy - because if you do and are, if you are identified as such, and are burned by this brand) He will not lift you up or carry you away (nasa’ - respect, forgive, exalt, honor, accept, or raise you) from your rebellious transgressions (pesha’ - rebellion, revolt, crimes, offences, faults, and sin), for indeed, My brand (‘ani kiy) name (shem - proper designation, renown, reputation, and glory) is in (qereb - inside His physical human body, in the midst of) Him.” (Exodus 23:21) Only one man in all of human history fits this description, Yahshua, meaning Yah-Saves.

Sadly, as we will soon learn by examining Isaiah’s prophetic presentation of the Taruw’ah harvest, most Jews ignored this advice. For doing so, they have suffered the consequences. As an example of their rebellion, the fifth feast was renamed by religious rabbis Rosh Hashanah, or Head of the Year. It now honors the pagan Babylonian religion, aligning the Jewish calendar with that of those who instigated the first sun god religion. This bad habit was picked up during the long vacation the Jews experienced in Babylon during the sixth century BCE. So now, Rosh Hashanah, not the Miqra of Taruw’ah, is observed by religious Jews on the first day of Tishri. It’s even referred to as the “Jewish New Year,” even though it’s Babylonian. Most Jews have elected to brand themselves with man’s instructions and not Yahweh’s.

There are many other references to the Taruw’ah harvest in the Old Covenant in addition to the two passages we have just examined. One of the more interesting of them can be found in Isaiah 57. But to appreciate it, we need to understand the context of that discussion.

By way of introduction, in Yashayahu/Isaiah 55, Yahweh declares that unlike religion, His redemption is free, “without money or cost.” He says: “Listen carefully to Me. Incline your ear and come to Me. Listen so that you may live. And I will establish an everlasting Covenant relationship with you.” A relationship, however, requires mutuality. (Isaiah 55:3)

So Yashayahu advised: “Seek Yahuweh while He can be found. Call upon Him while He is near. Refrain from bad behavior and depraved thoughts. Return to Yahuweh and He will have mercy. Our God will provide a free and abundant pardon.” (Isaiah 55:6-7)

Since Yahweh knew that religious Jews would be audacious enough to claim their thoughts and ways were superior to His, He revealed: “My thoughts are not your thoughts. Neither are your ways, My ways, declares Yahuweh. For as the heavens are higher than the earth, so are My ways higher than your ways and My thoughts, higher then your thoughts.” (Isaiah 55:8)

Then speaking of His ways and thoughts, Yahweh’s said to those who elected to copyedit Him: “My Word shall go forth from My mouth and it shall not return to Me empty without accomplishing what I desire, or succeeding in the purpose for which I sent it.” (Isaiah 55:11)

Moving on to the 56^th chapter, we read that Yahweh is judgmental and He wants us to be as well. Discernment enables us to better understand the relationship between Yahweh and Yahshua, between His Word and the Word made flesh. “This is what Yahuweh says (‘amar - promises and avows): Remain judgmental (samara mispat - be secure by being carefully observant, discriminating, and decisive) and do what is just (‘asah sadaqah - perform what is right and justifiable, vindicating), because indeed, Yahshua (Yashuah - salvation) is part of Me, in intimate association with Me, and soon He will appear (qarowb - is personal, living, related, and will approach). And My arrival (bow’ - return, entrance, coming and going) to vindicate (sadaqah - in judgment to proclaim innocence; from tsadaq, the justification to save and deliver) will be revealed (galah - made known, disclosed and exposed).” (Isaiah 56:1) Yahshua is Yahweh diminished to human form.

As a warning to the church, God said: “Blessed (‘osher - joyous with a place to stand) is the person who does this [remains judgmental and is discriminating], and the sons of ‘Adam who are strong, passionate, and restored (hazaq - resolute and uncompromising, empowered and devoted) who are secure because they carefully observe (samara - keep) the Sabbath, not profaning, defiling, or dishonoring (chalal - polluting and desecrating) it, careful not to do that which is evil (ra’ - bad, morally impure, wrong, disagreeable and malignant, displeasing and dubious).” (Isaiah 56:2) To understand Yahshua, we must understand the Sabbath. By profaning it, and honoring Sunday instead, Roman Catholics and the RCC’s Protestant stepchildren, have obscured their view of God and thus blocked their path to restoration.

The Sabbath contains three essential teachings. First, to know Yahuweh, we must set time aside to commune with Him. Second, to live forever, we must acknowledge that we cannot save ourselves, and that it is God’s work, not ours, which counts. Third, to understand Yahweh’s plan and timing, we must come to appreciate that everything follows His pattern of six plus one.

Speaking of Gowym who become adopted Yahuwdym, God reveals: “Do not let it be said that (wa ‘al ‘amar) the foreign child (nekar ben - the stranger who was not previously known, recognized and regarded) who has entered into a relationship (lawah - formed an attachment to and association, joined, standing) with (‘el - unto God), Yahuweh is to be excluded, separated (badal - set apart) from (min) Yahuweh, dismissed (badal - abandoned) on account of (‘al - by means of or because of) his people (‘am - family).” (Isaiah 56:3) God is saying that adopted Yahuwdym like me are not to be excluded from a relationship with Yahweh just because we are not Jews, or because the people groups we come from are mostly ignorant of God. Yahweh adopted me in spite of the fact that I’m not Jewish, in spite of the fact the Gentile church is misguided, and in spite of the fact that my family and my country are hostile to Israel. And since He has accepted me, no man has the right to separate us. My status as a Yahuwdym is irrevocable and eternal—literally signed in blood. 

“And do not let the government official (saris - castrated political or religious authority and ruler) speculate (hen) and say (‘amar - claim), ‘I am a withered and dried up (yabes - paralyzed and unresponsive) branch (‘es - tree, carpenter, or gallows).’” (Isaiah 56:3) Considering the context, I believe Yahweh is telling Jews that they should not do the two things they did. They should not say that Gentiles cannot be grafted onto the vine that is Yisra’el by Yahweh and they should not deny the Messiah, symbolized by the branch. The vine is not dead and God is not unresponsive.

“For thus says Yahuweh: ‘The leaders (saris) who through relationship (‘asher) observe and revere (samara - keep) My Sabbath, who choose (bahar - elect, prefer, and desire) that which delights Me (hapes - that which I desire and take pleasure in) and are passionate about (hazaq - strengthened by) My Covenant relationship (berith - compact and agreement, binding marriage pledge), I will give (natan - freely bestow upon) them within My home and family (bayith - house and tabernacle) and within My protected abode (homah - My walls), a powerful enabling (yad - hand and) name (shem - proper designation) which is better (towb - more beneficial and beautiful) than those given to sons and daughters. I freely bestow (natan - give) a proper name which is eternal and everlasting (‘olam - forever, enduring for all time), which through relationship blesses (‘asher), and they shall not be cut off (karat - severed from the covenant, separated or banished, cease to exist, or die).’” (Isaiah 56:4-5) Even castrated religious and political officials can live forever in Yahweh’s family so long as they “observe and revere the Sabbath, choose those things which please God, and are passionate about the covenant relationship.” Those who do these things became Yahuwdym—those who are related to Yah. They shall never be separated from God.

Remember, we turned to this portion of Isaiah to better understand the context in which Yahweh addressed the harvest foretold by Taruw’ah. Continuing to speak about adopted Gentiles, God details what those who are taken to heaven by Him have in common: “Children (ben - sons, offspring, direct representatives, and beneficiaries) from foreign nations (ben nekar) who form a relationship with (lawah - who accompany and associate with) Yahuweh, serving Him (sarat - rendering assistance, being ministers for Him) and loving (‘ahab - adoring from the perspective of a close, affectionate, personal, and friendly familial relationship) Yahuweh’s personal and proper name (shem), existing as (hayah - were, are, and will be) His laborers (‘abad - workers, or ‘ebed, servants), all of whom carefully observe and revere (samara - are kept safe and are set apart by) the Sabbath (shabbath - seventh day, time of cessation from our work to revel in God’s work) and do not treat it with contempt (halal - as common, impure, or profane, don’t dishonor or defile it), those who are passionate about and are empowered by (hazaq - devoted to and zealous over, established and strengthened by, renewed and affirmed through) My Covenant (berith - relationship, compact, accord, familial alliance, agreement, pledge, binding promise, and marriage vow), these I will bring to (bow’ - lead to and gather around) My set-apart (qodesh - pure and perfect, sanctified) mountain (har - a metaphor for place of power and authority), rejoicing (samah - delighted and joyous) in My home and tabernacle (bayith - family and household) of prayer (tapillah - intervention and intercession, humble and earnest requests and petitions; based upon palal, judged mediation). Their offerings will rise up and be accepted, because My household (bayith) shall be called (qara’ - declared) a house of intercession (tapillah - prayer and mediation) for all people (‘am).” (Isaiah 56:6-7) Simply stated, Yahweh’s home is open to all who form a relationship with Him, who love His name, who revere the Sabbath, who serve Him, and who are passionate about, renewed and established by the Covenant. Being a Yahuwdym isn’t the exclusive enclave of Jews.

Perhaps the most pondered question in human minds throughout time has been: If there is a God, how do I get to where He is? These prophetic writings we have been reviewing, and will continue to examine, prove conclusively that Yahweh is God. And He has just a list of things common to those who are invited into His home.

Members of Yahweh’s family:

1. Form a relationship with Yahweh. They choose to associate with God. Man was created for this purpose and is rewarded for this choice.
2. They serve God. Those who are invited to live in Yahweh’s home render assistance, fulfilling their roles in the family.
3. They love Yahweh’s personal name. More than just knowing it, they adore it, exuding affection, and considering Yahweh to be their friend and father.
4. They were, are, and will be engaged in Yahweh’s business, which is exposing and condemning lies, witnessing to the truth, and announcing the plan of salvation. Those who know, do.
5. They observe the Sabbath. They understand how Yahweh’s plan of salvation and prophetic timeline are encapsulated in this set apart day for reverence.
6. They are assionate about the Covenant. They are empowered by the promises of abundant life and familial relationship with Yahweh which permeate the Word.
7. These six attributes equate to: an invitation to live in Yahweh’s home, heaven.

While Jews valued their words and ways above Yahweh’s, requiring God to reach out to others, our Creator has always craved a relationship with all people. Love what God loves and God will love you.

There are two relatively minor aspects of the 6^th and 7^th verses I find it interesting and don’t want you to miss. Halal, meaning “treat with contempt, to dishonor, to defile, and to be impure,” is Satan’s first name: Halal ben Shachar—the defiled and profane, the dishonored son of the rising sun. That is why Allah ordered Muslims to eat “Halal” food. Based upon halah, such food is “diseased.”

Second, while palal, the basis of tapillah/prayer, is “intercession and mediation” in Hebrew, the same word means “wound oneself in pagan worship” in Arabic and thus Islam. Our most “humble and earnest request” to God should be for Him to be our “intercessor, mediating on our behalf.” This is the last thing Allah, who is Satan, wants.

If I’m right, and if the 57^th chapter of Yashayahu/Isaiah speaks of the souls gathered during the Taruw’ah harvest, then the preponderance of these people will be foreigners, not Jews. And even if I’m wrong, we’ve learned precisely how God goes about determining who lives forever with Him, who comes to bear His name, who is adopted into His family. For that alone, this study was worthy of your time and mine.

“Thus declares and predicts (na’um - prophesizes) the Upright Pillar and Foundation of the Tabernacle (‘eden), Yahuweh, who gathers and assembles (qabas - collets up together into one place) the scattered (nadah - exiled, outcast, banished, persecuted, and hunted) of Yisra’el, ‘I will also provide testimony and restoration (‘uwd/’owd - return and repeatedly bear witness and renew), gathering and collecting up (qabas - mustering) others beside those (‘alayw) already gathered.’” (Isaiah 56:8)

The first of these three prophecies has been partially fulfilled. Yahweh has gathered half of the word’s Jews from exile and persecution and assembled these once scattered souls in Yisra’el. More will follow as anti-Semitism becomes more pervasive in Europe with the influx of Muslims and in America as Muslims justify their terrorist raids on the U.S.’s perceived support of Israel. Moreover, Yahweh has “provided testimony and restoration to others”—the predominantly Gentile ekklesia, or out calling, who value His name, His covenant, and His Sabbath. While He has not yet “gathered and collected them up.” He will fulfill this phase of this prophecy on one of the remaining twenty Miqra of Taruw’ah’s between now and the start of the Tribulation. Then after these adopted foreigners are taken home, there will be two additional gatherings. One will include the Laodicean church which was left behind. The second will include Jews, who during the Tribulation finally come to revere Yahweh’s name and adore the Covenant.  

The next verse, Isaiah 56:9, would have been an enigma to me had I not already composed a chapter based upon Isaiah 17 and 18 (“Sa’ar - Left Behind”). It speaks of America’s fate and the harvest of the Laodicean assembly during the Tribulation as rioting Muslims ravage the world. By this time, the Philadelphian Assembly of Revelation fame, those who revere Yahweh’s Sabbath, name, and Covenant, are already gone. “All beasts (hayyah - wild animals) of the field (saday - cultivated areas) and all wild animals in the forest (ya’ar - thickets), will come (‘atah - arrive and assemble) to devour (‘akal - to destroy).” This is a reference to what happens after the adopted Yahuwdym are “collected and gathered” unto Yahweh. So as not to spoil that chapter, we’ll move on.

Speaking to the Jews who are alive during Yahweh’s Taruw’ah harvest, but miss its shout for joy and dire warning (as a result of their rabbinical religion), God says: “His [Israel’s] watchmen (sapah - the nation’s lookouts and guards [i.e., political, religious, military, academic, and media representatives]) are blind (‘iwer - unable to see or understand, unresponsive). None (lo’) of them know or are known (yada’ - are aware, are acknowledged, are familiar, respect or are respected, are concerned or understand, choose or respond correctly with regard to relationship).” (Isaiah 56:10)

A watchman in Scriptural parlance is an official representative of the people who has the responsibility to keep watch over the people, protect them, inform them, and to be aware of what is happening all around them. As such, the sapah are Israel’s political, religious, military, academic, and media leaders.

Yada’ means “to know in a relational sense and to be known.” Since the speaker is Yahweh, God is telling us that Jewish officials will completely miss the significance of the Taruw’ah harvest of adopted Yahuwdym because they don’t know Him and He doesn’t know them. Jews have suffered for a lack of yada’ for 2700 years.

Sleeping on the job, “They are all mute (‘illem - dumb and unspeaking, silent) dogs (keleb -canines). They are unable to (yakol - incapable of generating an audible) bark (nabah - communicate like a dog), dreaming in their sleep (hazah - panting like a dog who is hallucinating during a nap), lying down (sakab), enamored with (‘ahab - loving) their state of slumber (num - sleep and inactivity, lack of awareness).” (Isaiah 56:10)

God was not finished using the “blind, dumb, and sleeping dog” metaphor to describe Jewish political, religious, military, media, and academic leaders, those who should have been alert and attentive, recognizing Yahweh’s prophecies being fulfilled before their very eyes. Yahweh’s rebuke of them becomes ever more impassioned and adversarial, reminiscent of Yahshua’s condemning monologue against the rabbis and political officials recorded in Matthew 23. Both reveal that the Jewish “watchmen” were in league with Satan.

“These dogs (keleb - unclean canine carnivores) have a fierce, defiant, bitterly antagonistic (‘az - harsh, vehement, fortified, false, shameless, stubborn, greedy, oppressive, arrogant, intense, insolent, insulting, impudent, overbearing, contemptuous, and destructive; related to ‘azab, desolate and forsaken, damned and rejected, lifeless) soul (nepesh - nature and consciousness). They are not (lo’) known (yada’ - are not aware, do not respect and are not respected, don’t perceive, are unfamiliar, unrelated, and unacquainted). Wallowing in abundance, they are apathetic (sib’ah - satisfied and satiated).” (Isaiah 56:11) The only words I’ve ever read as condemning as these, are those found flowing from Yahshua’s lips as He scolded the Jewish religious and political establishment. God is not happy with His people because they have become “insolent, insulting, impudent, and bitterly antagonistic souls—a shameless, overbearing, contemptuous, stubborn, and greedy people.” “Wallowing in abundance, they have become apathetic and ignorant.” God no longer knows His people and His people no longer know their God.

“They are shepherds who feed (ra’ah - authority figures who herd and graze sheep) without knowing or being known (lo’ yada’ - without familiarity or respect, without knowledge or being acknowledged, without understanding). They all are separated, standing apart and teaching (biyn - using their own understanding and perceptions to consider and instruct) their own way (derek - marching forth, trampling and treading down, journeying and guiding on their own path), each man (‘iys - individual) turned away (panah - turned around) because of (min) his own ill-gotten, deceptive, and dishonest gain (besa’ - immoral plunder, unjust spoil, and greedy theft from unsuspecting prey, a fraudulent bribe and illicit profit), all to their own demise (qaseh/qatseh - right to the bitter end, to their ruin and destruction).” (Isaiah 56:11)

Qatseh, the last word in the verse, could mean “the full extent of them,” or “all of them right to the end of time” in addition to “up to the point of their own demise.” But no matter how you slice this message, God is saying that Jewish societal leaders feed their flock rubbish for their own selfish gain, and that such dishonest behavior will lead to their demise. It’s a rather adept forecast of Rabbinical Judaism, Jewish charities, and Israeli politics. According to God, Jewish leaders have made themselves difficult to love.

Rather than being nourished in the Word, they choose their own way. Rather than being filled with Yahweh’s Spirit, they guzzle man’s. “‘Come (‘atah - let’s assemble and change things),’ they say, ‘Let’s grasp hold of and receive (laqah - select and accept) the wine (yayin), drinking fermented beverages (sekar - alcohol) to the point of drunkenness (saba’ - inebriation and intoxication). For tomorrow will be like this day, the next, we’ll be more powerful still (gadol - we’ll be greater), even more exalted and wealthier (yeter - considered superior, controlling by binding/religion), exerting our exceedingly awesome authority (ma’od - brand of overwhelming power, might, and influence).’” (Isaiah 56:12)

Intoxicated with their own worth, their own words, their own religion and political schemes, Israel’s leadership, especially rabbis (exalted ones), have controlled Jews so long with their perverted and arrogant schemes, they think that tomorrow will be like today—even better. But, a day will come, one Miqra of Taruw’ah, as rabbis think they are ushering in a new year on Rosh Hashanah, that Yahuwdym, including those particularly pesky Messianic Jews, will literally disappear. And they will be dumbfounded to explain the miracle, oblivious to the prophetic import.

The Masoretic renders ‘abad, “will vanish,” in past tense while the Dead Sea Scrolls were scribed in future tense, predicting a yet unfulfilled disappearance. “The upright person (saddiq - innocent, guiltless, vindicated, and righteous, the judgmental and discriminating, the godly and redeemed) will disappear (‘abad - vanish, enter a state where their whereabouts are unknown), and no one (‘ayin ish) will devote any thought to it (sym leb - will take it to heart, ponder the core of the issue). Faithful and loving (hesed - devoted and favored, relationship-oriented and affectionate, merciful and favored, zealous and passionate, loyal and related) men and women (‘ish - people) will be gathered and removed, harvested and received (ne’esapym - brought together and taken away, collected and then moved from one place to another as a reward, assembled and withdrawn) while no one (‘ayin) perceives what’s happening (byn - realizes what has occurred, understands or explains accurately, is perceptive or judgmental, diligently considering or prudently discerning). For indeed (kiy - surely) from your presence (min paneh) the upright (saddiq - innocent, guiltless, and vindicated, and righteous, the judgmental and discriminating, the godly and redeemed) will be gathered together and taken (‘asap - harvested and withdrawn, reaped from the winepress and threshing floor, removed and received) away from the evil calamity (ra’a - wicked rule of man, time of perverseness, misery, crime, and destruction).” (Isaiah 57:1)

Yes, indeed, we have a “rapture.” Too bad most all Jews miss it. 

This passage provides one of many clues regarding the timing of this harvest. The upright will be disappear before “the evil calamity, the perverse rule of man, the time of crime and destruction” known as the “Tribulation.” We’ll examine the Revelation verse which confirms this timing in the “Yahuwdy - Belongs to Yah” chapter. All other references to the rapture, and its timing, will be discussed in the “Erchomai -Comings and Goings” and “Paralambano - Accepted” chapters.

Speaking of the upright who will be “raptured,” harvested in Yahweh’s vernacular, we discover that they will go to a better place. “They enter (bow’ - arrive and are included, are reaped and brought to) a place of salvation, complete and prefect peace and total satisfaction, the most favorable covenant circumstance (salom - the state of total freedom, perfect heath and well being, absolute completeness and contentment, affection and companionship, overwhelming prosperity, success, and tranquility). They are satisfied as their physical energy is restored while they relax (nuwach - by way of alliance and association they are rewarded with a most favorable outcome, settled in the place of rest and relaxation) on His (‘al - upon the Most High’s) couches and beds (mishkab). They travel (halak - come and go, walk about, traverse and journey, live in the manner of being) with Her [our Spiritual Mother, the Set Apart Spirit or Qodesh Ruach], upright in His presence (nakoah - being honest and straightforward in front of Him, being right, fitting, appropriate, approved, and proper in His presence, being sincere).” (Isaiah 57:2)

Personally, I’m pleased that Yahweh added “upright” and “journey” to His heavenly description, confirming that we will be doing something more than just relaxing. I’m looking forward to exploring the universe. And even with regard to “relaxing” Yahweh is embodying us with His energy. God is making us more like Him. He is empowering us to explore. 

One of the reasons Jewish religious, political, academic, military, and media representatives will miss this ride, and miss its significance, is explained in the next verse. “But as for you at this time (hennah - now, simultaneously), you associate with (qarab - draw near and approach, appear before, represent and join) the children (ben - sons, offspring, direct representatives, and beneficiaries) of those who mislead and cloud judgment in association with demons (‘anan - sorcerers, those who create the appearance of something which actually doesn’t exist, those who foretell the future by means of casting spells, conjuring up the insights of the dead), they are the offspring (zera’ - descendants, seeds, representatives, and family of) the unfaithful adulterer who committed idolatry (na’ap - the one who violated the marriage covenant and is thus illegitimate) and the loathed prostitute (zanah - the one who encourages illicit services through bribes, the unfaithful and despised one who engages in prostitution).” (Isaiah 57:3)

‘Anan means more than “the practice of sorcery and divination.” It describes the foundation of Rabbinical Judaism, that of conjuring up the revelations of now deceased rabbis as their words appear in the “Oral Law” to cloud the thinking of Jews. It also describes the slight of hand used by Socialist Secular Humanists as they obscure the truth by creating a false impression of man’s past and future. The root of ‘anan means “to cloud, to obscure light” which is why the word has been extrapolated to describe “sorcery,” “casting spells,” and “creating a false impression.”

Zanah and na’ap are singular in the text, and thus cannot be translated offspring of “adulterers and prostitutes.” Superficially, God is saying that the Jewish leaders who cloud mankind’s judgment are the offspring of the Adulterer and the Prostitute. While the reference to sorcery and demonic spirits in ‘anan leads us to the correct conclusion regarding the identity of the prostituting adulterer, the full and original understanding of these terms is telling. The zanah was the “harlot,” as in the Whore of Babylon. That is false religion, Satan’s scheme to induce illicit behavior and idolatrous worship. It is the Devil’s counterfeit.

In the lexicon of the day, na’ap was as likely to be used to describe a male who was unfaithful in marriage as it was anyone who was unfaithful to the covenant established by God. The na’ap were idolaters devoted to the worship and reverence of things and spirits which were unworthy. Na’ap is related to na’at which means to “blaspheme, to spurn, to despise and abhor.” It is also akin to na’am and na’um, meaning to “prophesize and declare.” Therefore, these Jewish leaders will be Satan’s representatives, using religion, commerce, and promiscuity to cloud the minds of their brethren, causing them to be unfaithful to Yahweh. Claiming to speak for God, their words will be blasphemous, despised and abhorred. And that is why they will be left behind.

At the heart of Rabbinic Judaism, better known as “the Jewish religion,” which serves as the model for Socialist Secular Humanism, is the notion that man’s rules, not God’s, prevail. The rabbis, or “exalted ones” see themselves as in control, and their words as law. So eight hundred years before the term “rabbi” was applied to men by religious zealots, Yahweh said: “Most high (‘al) exalted and boastful ones (rahab - arrogant and greedy self-aggrandizing ones, the basis of rabbi), whom are you mocking (‘anag - finding pleasure in ridiculing and exploiting)? How is it that (mi) you boast (rahab) with your mouth (peh) and stick out (‘arak) your tongue (lason) against the Most High (‘al)?” (Isaiah 57:4)

Rabbis today will tell you that their title means “teacher,” and yet that isn’t true. The root of the word is “exalt,” and thus means “exalted ones.” This is man acting as if he were god. It is the essence of religion. Being the exalted one is also the ambition of Satan. Yahweh in using the term rahab, has demonstrated that He was aware of rabbis, their self-aggrandizing attitude, and their corruptions seven hundred years before they existed. God is scolding them with their own chosen moniker—their self-selected arrogant title. He’s good at this prophecy stuff.  

‘Anag can also mean “who are you binding up and subjugating for the purpose of a lavish lifestyle and beautiful appearance.” The truth be known, most religious and political leaders know that their power and wealth are derived from playing their stooges as fools. They know they are hypocrites, but there is money in fooling fools.

Yahweh advances the fourth verse with an accusatory rhetorical question. “Aren’t you (halo lo’ ‘atem) the children (yeled - young offspring who are strangers, a foreign group of representatives, the descendants and beneficiaries) of rebellion (pasha - crime, defiance, sin, revolt, and transgression), the offspring (zera’ - descendants, seeds, representatives, and family of) the Deceiver (seqer - False Witness, liar)?” (Isaiah 57:4) Seqer is also singular, meaning that those who flap their lips and stick out their tongues aren’t the offspring of “liars,” but instead the “Deceiver’s descendants.

“...The ones who (ha) incite animosity and inspire strife (hamam - who burn with sexual passion and rage, who kindle fires and inflame passions, who are provoked by lust and who incite infidelity) in and among (ba) the rams (‘ayil - male sheep, societal leaders, the wealthy and noble people of prominence, the gatekeepers) under (tahat - prospering by) every (kol - all) tree, wood, flax (i.e., pieces of paper), timber, gallow, and wooden idol (‘ets - the building blocks of society, the source of energy and fuel which burns, the medium of written communication and thus the implement used to establish laws, the material upon which buildings are framed, and the craftsman who construct them, as well as the means to punish those who rebel)...” (Isaiah 57:5)

‘Ets includes all things related to wood. They are the building blocks of society and control. ‘Ets is from ‘atsah which means “to shut.” And since ‘ayil also means the “lintel of the doorway and the pillar upon which the hinge turns,” we have God telling us that the “gatekeepers” prosper by “shutting” the door which leads to Him. The power of paper, the threat of the gallows, and the lure of idols all serve to inspire animosity toward our Creator and Savior, blocking the way to Him.

“...They spread out (ra’anan - grow rich and flourish relying upon pagan rituals and) by beating and slaughtering (sahat - killing the defenseless) their own children (yeled - their young who are apostates) along with taking their (ba ha) inheritance (nachal - heritage and reward, possessions bequeathed to future generations by way of association, their allotment) instead of (tahat - in place of) the refuge and safety of (sela’ - the protection of) the Rock and Branch (sa’ip - a large rock formation used for protection and the branch of a tree, both of which are Messianic symbols).” (Isaiah 57:5)

Nachal can mean “a manmade depression such as a pit or a grave.” Nachal is also “disease, the infliction of a mortal and incurable wound.” While a nachal can be a river bed or wadi, that definition would be meaningless in this context. The reverences to being “grave robbers” and of “spreading disease” would however, be appropriate.  

In the pretext of full disclosure, tahat can also mean “under,” “under the auspices of” or “succeeding by the way of.” That recognized, the same three consonants which form sa’ip, “rock and branch,” could be se’ep, meaning “disloyalty, twisted thinking, despicable and contemptible behavior, moral corruption and lawlessness.” Rendered in this manner, the rabbi were “killing their own children, taking their inheritance (which was to be with God), by way of their own “disloyal, twisted, and despicable behavior.”

I would have rendered the verse as such had it not been for the addition of sela’ which is the “stronghold and protection provided by the rock of our salvation.” With four Messianic metaphors included in the two words, Yahweh could well have been comparing the consequence of rabbis prospering by their spiritual murder of Jews with the Messiah’s promises of eternal life and of a heavenly reward.  After all, this whole discussion has been a comparison between God’s way and man’s.

That said, the concluding line of this colorful communiqué could just as easily have remained on theme with the following play on words. “They grow rich relying upon pagan rituals and by beating and slaughtering their own defenseless children who are apostates. Therefore, among the diseased is your inheritance (banhaliym - and their graves is your portion), beneath (tahat - under) the diseased and twisted (se’ep - disloyal and despicable) is your fortress (sela’).” (Isaiah 57:5)

Upon reflection, both renditions might be intended. But I’m reasonably sure the most common English translations of this verse miss the mark: “Who burn with lust among the oaks, under every luxuriant tree, who slaughter the children in the ravines, under the clefts of the crags?”

God goes on to reveal: “Among the smooth-talking flatterers and thieves (halaq - slippery tongued false speakers who steal property and take booty, the smooth stones of idol worship and illegitimate praise which produce an ill-gotten gain) and in their inheritance and graves (nachal - the pit) is your fate (heleq - your share and reward, your plot of ground, your portion and possession). They and these are your lot (goral - allotment, sentence, judgment, the verdict you earned based upon recompense (compensation or fine for damage incurred) and retribution (punishment dispensed based upon a crime committed)).” (Isaiah 57:6)

Halaq can be translated “smooth talker,” “flatterer,” or “one who divides and separates.” It means “to allot plunder, to distribute booty, and to divide people.” It conveys the notion of using seductive and flattering words to seduce people to part with their possessions and inheritance. Halaq, often transliterated chalaq, literally means to “use deceitful language, smoothly presented, to flatter and thereby divide people while apportioning a share of the resulting booty or plunder.” Some lexicons suggest that the word was used in connection with the smooth stones common in pagan religious rituals, especially among Arabs. This may be why Allah’s is said to inhabit the smooth Black Stone which is encased in the stone house for stone idols known as the Ka’aba. 

“Indeed, you were quick to swallow (gam/gama’ - moreover, you swiftly drank) and were loud, snarling out your intoxicated desires (hamah - you were a loud-mouthed, depressed, and enraged drunk), pouring out and spilling your drink offering before them (sapak - scattering and draining an intoxicating brew, building a lavish lifestyle by preying upon the weak), causing people to stumble and falter (nasas - to be unsure and flee, running away). You have lifted up, been a witness for, and have become a conscript of Allah/the Perverse and Unrighteous One (alah - you have been led by, presented, exalted, elevated, married, been enraged and carried away by, and made sacrifices to Allah, to injustice, unrighteousness, error, wickedness, and perversity), presenting him your veneration, tributes and offerings in submission (minhah - homage, relationship, and allegiance, religious devotion, obligatory sacrifice in submission/islam).” (Isaiah 57:6)

There is the possibility that the use of alah was merely to convey the idea that the Jewish leaders were advocates of deception, unrighteousness, and perversity. But their minhah/veneration of the Perverse and Unrighteous One in submission/islam is unquestioned.

If it were not for rabbis and their Oral Law, there would be no Allah or Islam. Muhammad was a nincompoop. Had he not purchased Talmud quotes from Jewish rabbis living in Yathrib, today’s Medina, Islam, which is Arabic for “Submission,” would not have sounded sufficiently religious to fool anyone. If you will read the evidence marshaled in Prophet of Doom in this regard from the Islamic scriptures, you’ll quickly discover that Yahweh knew that Jewish religious leaders would manufacture their enemy 1,400 years before Allah was made in Satan’s image and Islam/Submission was invented, and 2700 years before I formed the same conclusion. In my case, it’s better late than never. With regard to rabbis, they have no excuse.

“Shall (ha’al) the Most High (‘al - Yahweh’s title) change His mind and console and encourage (nacham - relent and comfort, grieving for) them?” (Isaiah 57:6) This rhetorical question asks: “Is it appropriate for God to act inconsistently, and pity those who were, are, and will be directly responsible for the spiritual murder and fleecing of billions of Muslims and millions of Jews?” 

Throughout this very colorful and vivid prophetic portrayal, Yahweh has played on the various shadings of words to convey truth in an entertaining and often ironic fashion. Using ‘al, “the Most High,” in this condemnation of rabbis being the conscripts and troubadours for Allah and Islam, is hilarious. Yahweh says that He is what Allah/Satan wants to be—“Allahu Akbar!”—Allah is the Most High, the Greatest!” Our creator has a sense of humor.

Incidentally, Allah repeats hundreds of times in the Qur’an that he is “All Forgiving, All Merciful.” While the fact he spends his days in hell torturing those who do not submit to him proves that he is neither forgiving or merciful, Yahweh is saying in this verse that He is not “all forgiving or all merciful.” While Isaiah 9 confirms that there is no limit to His capacity for mercy and forgiveness, He isn’t going to change His nature or His covenant to accommodate those who have allied with Satan. The Third Commandment stands as He etched it in stone. Lifting up and supporting lifelessness in God’s name continues to be unforgivable.

Speaking to the Jewish religious, political, military, academic and media leadership, Yahweh says: “On a high mountain you have arrogantly (gaboah - proudly, improperly, and immorally) put in place and fashioned (suwm - made, set up, established, appointed) raised up and advocated (nasa’ - lifted up and supported, praised and borne, desired, respected, honored, and exalted) your own bed and death bier (miskab - place for sexual relations and for cremation of a corpse), and indeed quickly became a witness for, lifting up Allah/the Perverse and Unrighteous One (alah - you presented, exalted, elevated, married, were carried away by, and made sacrifices to Allah, to injustice, unrighteousness, error, wickedness, and perversity), killing the living in an act of religious worship to gain the favor of a deity (zabach - slaughtered the living as a sacrifice).” (Isaiah 57:7)

Returning to the “gatekeeper” metaphor, Yahweh says that the rabbis have staked their claim on the wrong side of the door. “Behind (‘aharon - the last of you in back of) the gate (delet - entrance or portal) and doorway pillars (mezuzah - upright posts which provide entrance into a home where there is abundant life) you have placed (sym - set up and established) your memorial (zikkaron - maxims, proverbs, statements, and symbols, claims to inheritance), surely branding yourselves (kiy - revealing a stigma as a sign of ownership by another) away from (min - deserting) Me.” (Isaiah 57:8)

Mezuzah is from ziyz, meaning “the fullness and abundance of life.” This is the doorway to heaven, a passage to eternal life built out of the upright post upon which God was nailed. The Jewish leaders were on the outside, having staked their claim on that which was untrue and unreliable.

More important still, the second part of the passage is reminiscent of Yahshua’s statement in the Renewed Covenant that the way to destruction is wide and many find it. “I (‘ani) have also (wa - even, in addition, namely) revealed and exposed (galah - uncovered and laid bare, disclosed and will remove, exile, and incarcerate) Allah, the wicked, perverse, unjust, and evil one (alah - the self exalting and arrogant one who sees himself as the greatest, as the most high; error, injustice, wrong doing, wickedness, unrighteousness, and perversity), and the wide and broad (rahab - vast, boastful, selfish, and greedy) bed and death bier (miskab - place to lie down in life and death) which is cut off and cut down (karat - which leads to separation and often to banishment, even beheadings and destruction).” (Isaiah 57:8)

While karat clearly means “to be cut off and cut down, separated and banished,” karat can be used in the sense of “cutting a deal.” If the latter represents Yahweh’s intent, then the previous sentence ends with Yahweh having “exposed Allah’s perverse and broad death bier.” There was no punctuation or capitalization in most ancient languages like Hebrew. So we are all left so ascertain where one thought ends and another begins.

Therefore, the next sentence could be: “You have cut an agreement (karat - formed a covenant) among them (la - on their behalf)...” or just “Among them (la - and on their behalf), and by means of (min) your tumultuous uproar and rage (hamah) in a close relationship with them, loving (‘ahab - desiring and preferring) their bed and death bier (miskab), you have loudly snarled out and proclaimed (hamah - while intoxicated yearned for), and have chosen (hazah - selected and preferred) power and control (yad - possessions acquired and authority held by the hand, the implement of our will and work).” (Isaiah 57:8) The Jewish leaders made a deal with the Devil and chose his fate for earthly gain, for the enticement of temporal power and control.

Hazah can also mean “claiming to see, beholding insights and being privy to visions and then prophesizing and witnessing on their behalf.” If these definitions are used, in place of those stated above, then we are being made privy to the tools of manipulation.

The Messoretic reveals in the next verse that the Jewish religious and societal leaders traveled to see the melek, which is “king,” singular—so that is how most English translations read. But I thought that was odd, even inconsistent with Yahweh’s condemnation of the rabbis for their allegiance to the Deceiver in the guise of Allah. Moreover, if the venerated king was singular, then he would have been named.

Clearing this up, the Dead Sea Scrolls confirm that the Jews went to Molech—the Ammonite sun god whose religious rituals Yahweh condemned repeatedly in His Word, calling Molech the “Harlot, the Whore of Babylon.” Admonitions against Molech and his veneration can be found in Leviticus 20:5, where Yahweh says that “He will separate Himself from those who chase after this whore.” In Isaiah 30:33, where we learn that hell was created for Satan in the guise of Molech, and that fire and brimstone will be his lot. Molech is called “a detestable idol” in 1 Kings 11:7. He is the “abomination of Ammon and Moab [t