Book 2: Invitations to Meet God
…Walking to Yahowah
Yowbel – Yah’s Lamb
The first mention of Yahowah’s Yowbel is found in the second book of the Towrah, in Shemowth 19:13. That discussion begins in verse 5: “And now (wa ‘atah – so then) if (‘im) you genuinely, consistently, and absolutely without reservation listen to (shama’ shama’ – you hear and pay especially close attention to (qal, infinitive absolute, qal imperfect)) My voice (qowl) and (wa) you choose to consistently, genuinely, and completely observe (shamar – you, of your own volition, elect to continually, actually, and totally examine and consider (qal perfect consecutive)) that which is associated with (‘eth) My Covenant (beyth – My family-oriented relationship agreement (singular), then (wa) you will exist (hayah – I would like for you to genuinely and completely be (qal perfect consecutive)) on My behalf, be able to approach Me, and be with Me, as (la) a highly valued, set apart, protected, and treasured commodity (cagulah), distinct and separated from (min) all other people (kol ha ‘am).
Because indeed (ky), on behalf of (la) the entire earth (kol ha ‘erets), you, yourselves shall actually and continually exist as (‘atem hayah – you, yourselves shall genuinely be (qal imperfect)) a realm of ministerial messengers (mamlakah kohen – a reign and kingdom of priestly witnesses; from malak – authorized messengers), and a people (gowy – individuals from different races or places) set apart (qadowsh).
These are the Godly (‘el-eh) words and statements (dabar) which relationally and beneficially (‘asher) you should continually speak to (dabar ‘el – you should communicate as God’s Word to) the children who engage and endure with God (Yisra’el).” (Shemowth / Names / Exodus 19:5-6)
This presentation of the Yowbel continued, “And (wa) Yahowah () said to (‘amar ‘el) Moseh (Moseh – one who draws us out), ‘Pay attention (hineh), I (‘any) am going to come to you (bow’ ‘el – as God will arrive) in (ba) a cloud (‘ab – a protective and covering canopy). This cloud is designed to block some of the light (ha ‘anan – the partially obscuring visible condensation of water in the atmosphere) in order for (ba ‘abuwr – because and for the sake of) the people (ha ‘am – family) to hear (shama’) My Word (dabar) with you nearby (‘im), and so also (wa gam – in addition) for them to have reason to trust you (ba ‘aman) forever (la ‘owlam).’
And so (wa) Moseh reported (nagad) these statements (‘eth dabary) of Yahowah () to the people (‘el ha ‘am).
Then (wa) Yahowah () said to Moseh (‘amar ‘el Moseh), ‘Walk (halak) to the people (‘el ha ‘am) and set apart (qadash) the day (ha yowm), and also the next day (wa machar) because they may want to have their clothing cleaned (wa kabac simlah – they should have their apparel laundered (piel stem, perfect conjugation, consecutive form)).
And (wa) they should genuinely choose to be totally (hayah – they should of their own volition elect to be actually and completely (qal perfect consecutive)) prepared to be established (kuwn – ready, having form a firm decision to be supported (niphal stem which is the passive voice of the qal, denoting a genuine relational response) on the third day (la ha yowm ha shalyshy – approaching on the third day; from shalowsh – three (symbolic of a child being born into a family of a father and mother)).’
Because indeed (ky), in the third day (ba ha yowm ha shalyshy – during the third day) Yahowah () will descend (yarad – will lower and diminish an aspect of Himself, coming from a higher, more elevated place and state to a lower one) to approach before the eyes (la ‘ayn – in order to facilitate the observations, perceptions, and perspective) of all the people (kol ha ‘am – the entire family) upon the Almighty’s Mount Sinai (‘al har Cyny).” (Shemowth / Names / Exodus 19:9-11)
“So (wa) you should choose to participate by setting up a complete boundary (gabal – you, of your own volition, should engage by arranging limits and setting the bounds (in the hiphil stem and consecutive mood we are being asked to participate in this process)) for the people (‘eth ha ‘am – on behalf of the family) all around (cabyb – to surround and encase; from cabab – to turn around, to change, and to alter course, moving toward a different goal), for the purpose of communicating (la ‘amar – to literally say), ‘I want you to be especially observant (shamar – My hope is that you choose to carefully examine and consider what you see, being diligently focused (niphal imperative)) regarding your approach to (la) ascending (‘alah – being lifted and rising up) on the mountain (ba ha har) and making contact (wa naga’ – and reaching out and touching) with the totality of His limits and extremity (ba qatsah – with His specifically defined area and the parts which comprise the whole; from the verbal form of qatsah – to cut off and separate).
Anyone who makes contact (kol ha naga’) with the mountain (ba ha har), he will absolutely die, resulting in eternal destruction (muwth muwth – he will end up dead, ultimately ceasing to exist (qal absolute hophal imperfect)).
Do not reach out and make contact (lo’ naga’) with a hand (ba yad), because indeed (ky), he shall be removed and die in a cascade of stones (caqal caqal), either that or (‘ow) he shall be hurled away and destroyed (yarah yarah), whether (‘im) an animal (bahemah) or whether (‘im) a man (‘iysh – a person), he shall die, ceasing to exist (lo’ chayah).’” (Shemowth / Names / Exodus 19:12)
This then leads us to Yahowah’s first mention of the Yowbel...“With the drawing up and extension of (ba masak – then following after the guidance and leadership of) the Ram’s Horn of Yah (ha Yowbel – symbolizing the power and influence of Yahowah’s Lamb) they (hem) should of their own volition always and genuinely choose to ascend by being lifted up (‘alah – they should consistently elect to rise and to actually grow (qal stem denoting a literal interpretation and genuine response, imperfect conjugation describing ongoing actions with unfolding consequences, and jussive meaning which conveys volition)) in association with (ba) the mountain (ha har – Mount Sinai where Yahowah revealed Himself and His Towrah).” (Shemowth / Names / Exodus 19:13)
Our assent to God is made possible by the extension of Yah’s Lamb – the Yowbel. And it is not until we are properly prepared by the Yowbel, becoming perfect and eternal spiritual children of God, that we can touch Yahowah. This process according to God was facilitated and explained on this mountain with the revelation of the Towrah which we have been encouraged to observe.
As we ponder the etymological basis for the title Yowbel, I am partial to acknowledging a Yahowah connection because there are over 40 similar names, all which begin with “Yow” serving as a contraction of Yahow. These include in part: Yow’ab (Yah is our Father), Yow’el (Yah is God), Yowb (Cry Out to Yah), Yowbal (Yah Leads and Carries), Yowcha’ (Yah Gives Life), Yowkal (Yah is Able), Yownah (Yah’s Dove), Yownatan (Yah Gives), Yowceph (Yah Increases), Yow’ed (Yah’s Meeting), Yowrah (Yah Instructs), and Yowtham (Yah Perfects). Since these names appear no fewer than 700 times, it seems reasonable to associate Yahowah with His Yowbel.
This known, we will soon learn that the Yowbel is used interchangeably with the “Showphar – a Ram’s Horn Trumpet,” thereby associating the Yowbel with the “power and message” of Yahowah’s “lamb.” We will also witness Yahowah connecting His Yowbel with four Miqra’ey: Pesach, Shabuwa’, Taruw’ah, and Kippurym. Two of these steps to God’s Home are adroitly linked to the Lamb of God while the other two reflect the work of the Spirit of God.
With this in mind, and recognizing that Yowbel is comprised of a common abbreviation of Yahowah’s name, there is every reason to see contractions of the Hebrew words for ram, ‘ayl, and for lamb, kebes, completing Yowbel. So if I am right, Yahowah is announcing the means to our salvation.
Since there are few coincidences in Scripture, I suspect that there is little chance that Yahowah labeled His most important redemptive years Yowbel / Yah’s Lamb, and then asked us to announce them using a Showphar / Ram’s Horn, without a good reason. So let’s search for that reason.
If we were to travel back in time to the first mention of a sacrificial male lamb and to ram’s horns in Scripture we’d discover something that is absolutely riveting. It’s found in one of my favorite prophecies regarding the Ma’aseyah. It not only forms the basis of Yahowsha’s first public declaration, it provides us with a dress rehearsal for Yahowsha’ sacrifice as the Lamb of Yahowah on Mount Mowryah.
So while the purpose of the Yowbel is introduced and explained in the heart of Yahowah’s Towrah / Teaching, in Qara’ / Leviticus 25, I’d like to begin our investigation into this poorly understood and yet essential time in a different place. Yasha’yahuw, who the world knows as Isaiah, revealed a great deal about Yahowsha’—Yahowah’s Lamb and thus explained the Yowbel to us in the context of time and our salvation.
One passage in particular is especially relevant to those seeking to understand what Yahowah’s Yowbel represents. This passage is so important, so revealing, it was used as the basis of the Ma’aseyah Yahowsha’s first public pronouncement. It would be an extraordinary Sabbath in the synagogue…
By way of introduction, Yasha’yahuw reminded us that the Savior has a name, a title, and a purpose. Yahowah, speaking prophetically to Yisra’el, provided a long and revealing preamble to the words which would launch the Ma’aseyah’s mission. He began:
“The Redeeming One (ga’al ge’ulim – the kinsman and close relative who restores) will come and enter (bow’) Zion (Tsyown – the sign along the way), and come unto those in Ya’aqob (Ya’aqob – the father of the twelve tribes who became Yisra’el) who turn away from (suwb – repent and are restored from) rebellion (pesha’ – transgression and sin), declares Yahowah (hwhy). As for Me, this (zo’th) is My Covenant Relationship (beryth) with (‘eth) them, says Yahowah (hwhy).
And My Spirit (ruwach) will be upon You. My words (dabarym), I will by association and relationship place (‘asher sumah) in Your mouth. And they will not depart (muwsh – be removed) from the mouths (peh – entrance of the body for breathing, communication, and nutrition) of your offspring (zera’ – seed, sowing, and posterity), or your children’s children says Yahowah (hwhy) from that time through all eternity.” (Yasha’yahuw / Yahowah Saves / Isaiah 59:20-21)
The Masoretes removed the “‘eth/with” between “beryth/covenant” and “them,” in effect severing the relationship between Yisra’el and their Redeemer. To think that most every English Bible is based upon their lies is an abomination.
Because of the Redeemer, at least for those who have not been deceived, we will: “Arise and stand up (quwm), become light (‘owr – be illuminated, lit up, existing as and giving off light) for your Light has come (bow’ – is near, has entered and gathered us). The glorious presence and manifestation of power (kabowd – the gift and reward) of Yahowah (hwhy) appears, rises up, and shines like the light of the sun (zarach – becomes visible as light marking the dawn of a new day) upon you.” (Yasha’yahuw / Yahowah Saves / Isaiah 60:1)
Because the Redeemer is Light, we glow, reflecting His Light. And because our Redeemer lives inside of us, we become Light. The Redeemer is the glorious presence of Yahowah, appearing before us, shining on us, abiding in us, illuminating us, and raising us up. He adorns us in Yah’s Garment of Light.
“For behold and see, darkness and obscurity (choshek) will cover (kacah – spread across, overwhelming and clothing) the earth, and a thick and heavy cloud of gross darkness (‘araphel – a mass which blocks all light, leaving deep gloom and misery) will conceal the nations and people (la’om – population), but Yahowah (hwhy) shall rise and appear, shining like the light (zarach) in your presence. His glorious presence and manifestation of power (kabowd) shall be seen (ra’ah) in your presence and shall be upon you (‘al). The Gentiles (gowy – people from different races and places) will come to (halak – walk in, live around, and exist by) your light and kings (melek – political, social, military, and religious leaders) to the brightness (nogah – radiance and brilliant light, illumination and knowledge) of your dawning light.” (Yasha’yahuw / Yahowah Saves / Isaiah 60:2-3)
Our Redeemer is the Light that shines in the darkness. Satan conceals and Yahowah reveals. As we digress through the last days, the Devil will envelop the world in his gross deceptions and perversions. This demonic plague will spread like a cancer—viciously and rapidly killing every living thing in its path. But even in the Tribulation there will be hope. Yisra’el will once again become a light unto the world. Yahowah will shine through Yahuwdym. And then one day, everyone will walk in, live around, and exist by the Light.
This reminds me of a childhood song I still sing. “It only takes a spark to get a fire going. And soon all those around are warmed up by its glowing. That’s how it is with God’s love. Once you’ve experienced it, you want to pass it on.” Yahowah said it better: “Then you will be radiant, and your heart will throb in reverence, swelling with joy.” (Yasha’yahuw / Yahowah Saves / Isaiah 60:5)
The glorious preamble to Yahowsha’s first public pronouncement continues with these words: “Whereas you are and have been (hayah) forsaken (‘azab – damned, destitute, abandoned, and alone) and hated (sane’ – disliked and despised, unloved, shunned as a result of open hostility), without (‘ayn) pass over (‘abar). I will direct you toward (suwm) the everlasting triumph of being lifted up (ga’own – exaltation, restoration, growing up) and to joy…. Then you will know (yada’) that I, Yahowah (hwhy), am your Savior (yasha’) and your Redeemer (ga’al), the Mighty One (‘abyr) of Ya’aqob [Yisra’el].” (Yasha’yahuw / Yahowah Saves / Isaiah 60:15-16)
With Adam the story begins with beryth/relationship and ends in azab/abandonment. The beryth/covenant was kindled anew with Abraham and nurtured with Ya’aqob. But this beryth/marriage would end in ‘azab/divorce in Howsha’; digressing through long centuries of azab/separation. But the story does not end there. Yisra’el is restored, and so is beryth/fellowship. At Passover, Yahowah becomes Yahowsha’, God becomes Savior, the Mighty One of Ya’aqob Redeems those who were lost.
As introductions go, this one reigns supreme. “I will appoint (sym – provide and give) Salvation and Reconciliation (shalowm – peace and prosperity, safety and satisfaction, friendship and companionship, blessings and contentment) to visit you, to attend to you, to look after you, and to care for you (paqudah – to pay attention to you), and (wa) Righteousness and Innocence (tsadaqah – vindication) to approach and be present among you (nagas – to come near you, gathering you together).
Injustice and wrongdoing (chamas – destructive violence, terrorism, plunder, and lawlessness) will no longer be heard (lo’ shama’ ‘owd) in your land (ba ‘erets), nor crippling oppression (sheber – fracturing disassociation) within your borders (ba gabuwl – territory).
You will call (qara’ – summon, invite, welcome, and meet) your Protector (chowmah – your protective barrier, your fortress and foundation; from an unused root meaning to join) ‘Yahowsha’ / Salvation (Yashuw’ah – Yahowah is Salvation and Savior, Redemption and Redeemer).’
And you will call your doorway (sha’ar) ‘Shining Light (tahilah – the praiseworthy, commendable, and renown source of illumination; from halal – to shine).’” (Yasha’yahuw / Yahowah Saves / Isaiah 60:17-18)
Let’s summarize: the Redeemer is the Covenant Relationship, the glorious presence and manifestation of Yahowah’s Spirit, Power, and Light. Yahowah is God, Savior, Redeemer, and the Mighty One. Yahowsha’ is Salvation and Vindication, our Protective Fortress, and the Doorway to Praise. Therefore: Yahowsha’ a manifestation of Yahowah, as is the Covenant, as is the Spirit, as is Light. He represents Yahowah’s Work as the Redeemer. Yahowsha’ is therefore a diminished, corporeal, representation of God. He is the Doorway to Heaven. (Let theologians get a hold of this and they’ll digress from a trinity to a decuple and that would be a debacle.)
Affirming the illuminating revelations Yachezq’el / God Strengthens / Ezekiel and Yahowchanan / Yahowah is Merciful / John would make two hundred to eight hundred years later, Yasha’yah explains: “The sun (shemesh) will no longer exist as (hayah) your light by day, nor for brightness the moon’s light by night, for Yahowah (hwhy) is and will be (hayah) your everlasting (‘owlam – perpetual and eternal) Light. Your God (‘elohym) will be your beautiful garment (tiph’arah – adornment of splendor and glory)….Yahowah (hwhy) will be your everlasting Light and then all the people will all be righteous, vindicated, and justified (tsadyq). They will inherit and possess (yarash) the land (‘erets – earth) forever… They are the shoot (netser – branch) that Yahowah planted, the deeds of My hands (yad – power) that I might beautifully adorn (pa’ar – show My glory). I Am Yahowah (hwhy). At the right time (‘et) I will come quickly (chuwsh).” (Yasha’yahuw / Yahowah Saves / Isaiah 60:19-22)
It’s hard to imagine a more revealing passage. The Set-Apart Spirit is Yahowah’s Garment of Luminosity, the beautiful and eternal adornment of Light that our God wraps us in to show that we are vindicated, made righteous and justified. The moment we are covered in Yahowah’s Adornment, the Spirit’s Garment of Light, we are grafted into the vine that is Yisra’el and rooted in the Promised Land.
As promised, Yahowah would arrive as a netser/shoot right on time, so that He could vindicate those who would be grafted into the vine—the works of His hand. Yahowsha’ entered Yaruwshalaim / Source of Guidance on Reconciliation / Jerusalem four days before Passover in 33 CE, the last year of man’s fourth millennia—a Yowbel year. And Yahowsha’ will return for Ya’aqob, just in time, on the Day of Reconciliation in the Yowbel year of 2033 CE (6000 Yah), just four days before the end of man’s sixth millennia.
Rewind the clock a few years, and the thirty-year-old Ma’aseyah walked into a Nazareth Synagogue, opened a scroll and read: “The Spirit (ruwach – feminine and maternal, enlightening and empowering, divine non-material, energy-based manifestation) of Yahowah (hwhy) is upon Me (‘al – as God is over Me) because (ya’an – for the express reason that) Yahowah (hwhy) has anointed (mashach – has applied olive oil which is a symbol of the Spirit’s covering and light), thereby associated with Me to (‘eth la – accompanying Me in order to) bring and proclaim news (basar – to reveal tidings and announce a message) to the unpretentious and sincere, to the responsive who answer the call (‘anaw – those who are straightforward and recognize they need help, who are thoughtful and open to receiving a truthful witness).” (Yasha’yahuw / Yahowah Saves / Isaiah 61:1) [The Masoretic texts reads: “the spirit of the Lord, God,...” where we find Yahowah’s name written in the complete Qumran scroll labeled 1QIsa.]
The opening line of Yahowsha’s first public pronouncement explains that Yahowah’s Spirit is what caused the Ma’aseyah to be Yahowah’s Implement. Likewise, it is the emersion in Yahowah’s Spirit that make all of us who have been reborn from above “anointed,” whereby Yahowah’s “Ruwach – Spirit” covers and enlightens us, accompanying us while associating with us. She equips us to “basar – proclaim the message” Yahowah has revealed to us. It is by way of Yah’s “ruwach – Spirit” that Yahowsha’ and we are anointed, covered, protected, enlightened, and empowered, to associate with and accompany God. Just as She prepared Him to announce Yahowah’s message, the Ruwach serves us this same way.
This message, however, only resonates with those who are “‘anaw – unpretentious, sincere, and straightforward.” It is not for those twisted by religion or enamored by faith. As it turns out, ‘anaw is a derivative of ‘anah, one of Yahowah’s most revealing terms.
Not only are there varied definitions of ‘anah, choosing those which best fit the context is essential because Yah uses ‘anah in discussions directly related to our salvation – just as ‘anaw is used here to describe the beneficiaries of Yahowah’s message. In preferential order, ‘anah may be defined as: 1) to answer, especially a call, 2) to respond, especially to a summons, 3) to testify, speaking as a witness, 4) to think, being especially thoughtful and concerned, 5) to ask questions, 6) to receive answers, 7) to speak truthfully, providing accurate information, 8) to reply by making a declaration, 9) to sing or shout, vocally communicating, 10) to live together in a marriage, consummating it, 11) to be occupied, busy, even preoccupied, 12) to afflict or be afflicted, 13) to be put down, 14) to be depressed, 15) to be cast down, 16) to stoop or bow down, 17) to humble oneself, 18) to be humiliated, 19) to be disturbed and worried, feeling anxious, 20) to be raped and violated, especially in the context of demeaning women, 21) to become weaker, ultimately ceasing to exist, 22) to deny oneself, 23) to be silenced, and 24) to oppress or be oppressed.
So while it is reasonable to conclude that Yahowah’s message will resonate with those who are responsive and who are willing to answer His call, most every English bible presents the abusive aspects of ‘anaw, and thus ‘anah, inferring that this news is for the “humble and afflicted.”
So this message isn’t for everyone. Even if we see God reaching out to the unpretentious and straightforward, as opposed to the self-absorbed or self-reliant, we must come to terms with the fact that His message was for the minority, not majority. To receive His gift we must first recognize that we cannot save ourselves from death or separation and then by default, we must rely entirely upon Him. That is something the proud seldom do.
Being “set apart,” as the Ma’aseyah was predicted to be, is central to Yahowah’s Towrah message. As a manifestation of Yahowah, Yahowsha’ represents a part of Yahowah—as much as would fit into the form of a mortal and finite man—set apart from Yah for us to experience. The Hebrew term qodesh which defines the seven Miqra’ey, the Shabat, the Ma’aseyah, and the Ruwach are all “qodesh – set apart.”
In this passage we learn that the Ma’aseyah’s mission will be to bring and proclaim a message. Salvation is what He brought and the Towrah is what He proclaimed. The news is of the Covenant, and with it the gifts of eternal life and redemption.
As an interesting aside, I mentioned earlier that the Masoretes added their favorite word to this passage: ‘adonay. According to the rabbis, the Spirit was “the Lord’s.” But it’s not. Satan doesn’t save. ‘Adonay cannot be found in any of the Dead Sea Scrolls’ presentations of these passages. Such tampering was common. In addition to the 6,868 times the Masoretes wrote ‘adonay above - hwhy- יהוה - YHWH, replacing God’s name with “the Lord” in their readings, they actually erased Yahowah’s name 132 times, inserting Satan’s ‘adonay in its place.
Not wanting to be guilty of the same offense, I will honestly admit that the next line in Yahowsha’s first public presentation has me stumped. It could be rendered in either of two ways. And both concepts appear equally pertinent, profound, and prophetically accurate. As option one, Yahowsha’ could be saying that “He sent Me out (shalach – He reached out, extending Himself through Me) to (la) encourage and clothe (chabash – to lead, enliven, and hearten), therefore (la – accordingly), the crushed emotionally and broken hearted (shabar leb – those who are suffering and hurting inside),...”
There is this tendency, especially in Christendom, to make separate personas of the Son and Spirit. And yet, not only are both part of Yahowah, Yahowsha’ ceases to be a manifestation of Yahowah or even God’s Son without the Spirit. I share this with you now because in this case, the encouragement would come by way the Set-Apart Spirit. Even the clothing would be none other than the Spirit’s Garment of Light.
By way of affirmation, you’ll note that when Yahowsha’ said “My God why have you forsaken Me” on Passover, He was speaking of the Spirit’s departure. He was only God when immersed in Yahowah’s Ruwach.
But, the passage could just as easily read: “He sent Me out (salah) to (la) heal, bandage, and gird (chabash – to wrap Myself around and to bind up), accordingly (la), the broken (shabar) hearted (leb),...”
In this case, the “healing bandage” would be one whose ointment is oil and cloth is light. This rendering would be consistent with Howsha’s / Hosea’s prophecy: “Come, let us return to Yahowah. For He has torn us (taraph – expelled us), but He will heal us (rapha – promote restoration, cure our diseased and injured state, mend and repair us). He has stricken us (nakah – chastised us), but He will wrap Himself around us (chabash – healing us and bandaging us, wrapping clothing around us, bind us to Him).” (Howsha’ / Salvation / Hosea 6:1)
The root of chabash/bound is included in the long list of abominations we read in Dabarym / Deuteronomy. Chabash describes priests and politicians who have suckered people into joining their religious congregations and political organizations. So liberating the victims of religion and politics would be good news indeed. And it is the broken who need to be repaired and restored.
What follows seems to support liberation, which was the first of our two options. “…to (la) call out to, to meet, to read to, and to invite (qara’ – to greet, to welcome, to recite to, and to summon) those taken captive (shabah – those who are captured and plundered under the control of another) to freedom and liberty (darowr), and (wa) to release from darkness (la paqah ‘ophel – to bring into the light and provide a way to the Light for) those who are oppressed (‘acar – those who are bound and imprisoned, those who are obligated to make vows and join in or endure sanctions),...” (Yasha’yahuw / Yahowah Saves / Isaiah 61:1) (Note: the while the Masoretic reads “opening of the eyes” the 1,300 year older Great Isaiah Scroll says “to release from darkness.”)
While the first of these two phrases is clear enough, the full meaning is very deep. To get at it, we’ll have to examine darowr in the context of Yowbel, as these celebrations of our release from debts and freedom were prophetic of the Ma’aseyah’s mission, message, and timing.
Essential to this message is the means Yahowah uses to free us from the oppressive nature of human political and religious schemes. He “paqach ‘ophel – releases us from the obscuring nature of the darkness so that we might see and experience the Light and find the open door.” This ties it back into the concept of liberating those constrained by the binding nature of religion. Yet on the surface, ‘acar has nothing to do with being physically blind. However, since those who are bound are “constrained by way of compulsion resulting from obscuring messages,” Yahowah may be speaking about enlightening those who have been seduced by the dark schemes of political and religious indoctrination.
Luckily, we don’t have to ponder which of the potential truths was intended. The answer is all of them. The Qumran Scrolls differ from the Masoretic and agree with Yahowsha’. The oldest texts read: “release from darkness (i.e., blindness)” in addition to “liberating captives.” And that’s good news because according to Loukas / Luke, that is what Yahowsha’ read in the Nazarene Synagogue.
“… and to call out and offer an invitation to (la qara’ – to issue a summons to be welcomed and meet while proclaiming) the acceptable and favored (ratsown – to the most pleasing and enjoyable, fortuitous and accepting) year (shanah – time of change and renewal) of (la – according to and concerning) Yahowah (hwhy),...” (Yasha’yahuw / Yahowah Saves / Isaiah 61:2)
The Yowbel demarks years when all debts are forgiven and the oppressed are freed. Therefore, the Yowbel are years we receive Yahowah’s favor, our debts are forgiven and we are freed from the penalty of sin, thereby making it possible for us to be accepted into Yah’s family. This is the invitation made on behalf of the “beryth – Covenant” by way of the “miqra’ey – called-out invitations to meet” with God.
While this is where Yahowsha’ stopped reading, it was not the end of His first public pronouncement, or even the end of the verse. There would be another day directly associated with this one which would come three years hence, in 33 CE. That year would be exactly 4,000 years (or more precisely 80 Yowbel) since Adam’s exile from the Garden and 2,000 years (or more instructively, 40 Yowbel) since Abraham’s example, whereby we were given the means to reengage in fellowship with God via the Covenant. So Yahowsha’ stopped reading because that was where He was in the fulfillment of this prophecy.
But it concludes with: “...even (wa) the day (yowm) of punishment (naqam – of the justified payment for crimes that should not have been committed) of (la – concerning) God (‘elohy – the Almighty) to comfort and to change (la nacham – to console and to alter the perceptions, perspective, mindset, and attitude of) all (kol) who are sorry (‘abel – who grieve and are remorseful).” (Yasha’yahuw / Yahowah Saves / Isaiah 61:2)
Yahowah, through Yahowsha’s body and soul, suffered the punishment we deserved to ransom us from the crimes we have committed. He did so to comfort us and to change us, releasing us from our debts and freeing us to live with Him. But these benefits are only for those who realize that they have erred, that they have gone astray, and who are sorry for having done so. Those who want to change, who choose to change, can be changed by God. He will open our eyes if we will open our minds. Collectively, with our new perspective and attitude, we will come not only to see Yah, and to realize what He has done for us, but also come to embrace Him as our Father.
The remaining revelations contained in Yasha’yahuw 61, and the whole of Yasha’yahuw 62, speak of the restoration of Yahowah’s Covenant with Yisra’el. I hope to return to them when we reach that point in the timeline. There are exquisite presentations of brides, bridegrooms, garments of salvation, repaired souls and renewed vines, speaking of a permanent return from ‘azab/desolation to an everlasting beryth/covenant in Yahowah’s name.
To summarize what we have read, Yahowsha’ was sent away from Yahowah and was anointed in the Spirit to reveal Himself and His message to us so as to free us. He did so in the form we could best understand, most easily relate to—human. But for this relatively humble manifestation of Yahowah “to heal, release, and enlighten” those who were “broken as a result of sin,” He had to take our sin upon Himself and pay our penalty so that we might be freed of the consequence of our crimes. For this to happen, Yahowah’s Spirit had to “forsake” Yahowsha’s soul, ultimately separating His Spirit from Yahowsha’s soul. This concept of separation and abandonment underlies the meaning of shalach/sent away. For someone to be “sent away” they must first be separated and then set apart. For us to be saved, Yahowsha’s soul had to be abandoned and ultimately damned, paying the price for our sin. This is why the Ma’aseyah’s last words were “My God, My God, why have you forsaken Me.” If you have pondered the meaning of this question, you will understand its significance soon, as it illuminates Yahowsha’s nature.
As a result of Yahowah’s sacrifice through His diminished human manifestation, He is able to “call us out by name, inviting us into His company,” thereby providing us with the “liberty” to live in beryth with Him. Freed from the “captivity of sin” in “Yahowah’s acceptable year” the Yowbel of 33 CE, those who “are remorseful” and willing “to change,” trusting Yahowsha’ for “salvation” will be found “acceptable,” and be “adorned in a Garment of Light.”
Just as Yahowsha’s sacrifice can only be understood in the context of the Towrah’s Miqra’ey solution, understanding Yahowah’s timing requires an appreciation of the Yowbel, meaning: Yah’s Lamb is God. For these insights we must turn to Qara’ / Called Out / Leviticus, to the heart of the Towrah. And what we discover is that while Qara’ 23 was devoted to presenting the Miqra’ey, Qara’ 25 is focused almost entirely on the Yowbel. And since both speak of Yahowah’s promises and timing, for those seeking to develop a relationship with God, they are both essential reading.
As we now know the 23rd chapter of Qara’ details the season and substance of the Miqra’ey: of Passover, Unleavened Bread, and FirstFruits in the Spring, of the Feast of Seven Shabat in Summer, and of Trumpets, Reconciliations, and Shelters in the Fall. Further, as we delve more deeply into the Yowbel, we will soon discover that while Shabuwa’ among the Invitations to Meet with God served the annual model for the semi-centennial Yowbel celebration with regard to its season, Yowm Kippurym defines its substance.
If you have forgotten some of Shabuwa’s significance, by way of refresher, the Festival of Shabuwa’ / Sevens is Qodesh, a day set apart to and for Yahowah. Shabuwa’ is a Miqra’, therefore it is an annual invitation to be called out and to meet with Yah which will endure for all time, all people, and all places, serving as a rehearsal of what is to come. The Feast of Sevens followed FirstFruits by 50 days—seven Sabbath’s plus one.
Shabuwa’ is a time of celebration and rejoicing, open to all people, free and slave, Yahuwdym and Gowym, men and women, young and old, all sinners no matter how unclean. It is the only Miqra’ where leavened bread is specifically sanctioned. Seven Shabat is a come as you are party, designed to underscore the benefits of freedom – a release from debts and bondage. It is a time to promote Yahowah’s Towrah Teaching to those who need it and to all who are willing to listen. Seven Sevens is God’s way of preparing us to share His message and our way to thank Him for preparing us to enter His presence. Also, in the past and future history of the enfolding story of redemption, Shabuwa’ is the Miqra’ when Moseh received the Towrah at Horeb and when the Apostles were imbued with the Ruwach Qodesh to enlighten and empower their witness.
Qara’ / Called Out / Leviticus 24, which is the lone chapter which separates the Miqra’ey and the Yowbel, opens by presenting the eternal flame representing the everlasting Covenant, and then six rows of fine flour representing the saved souls of humankind. This presentation is followed by a discussion of the actual meaning of blasphemy and recompense for injury. So then we pick up the story of the Yowbel in the 8th verse of the 25th chapter of Qara’ / Called Out / Leviticus.
“And (wa) you should count (caphar – you should, of your own volition, number and consider) on your behalf (la – for your benefit), seven (sheba’ – the oath which fully satisfies) Sabbaths (shabat – to rest and reflect on the promise) of years (shanah – time of change and renewal), seven sevens of years (sheba’ shanah sheba’) as a foundational pattern of conduct (pa’am – as a means to guide your steps and base your understanding).