God’s “dabarym – words” are actionable. They instruct and - TopicsExpress

God’s “dabarym – words” are actionable. They instruct and direct. They influence the listener. In the imperfect, we learn that God is continuing to speak to us through His Word. And in the consecutive, these Statements convey Yahowah’s will. On the top right of the First of these Two Stone Tablets, the Creator of the universe and Author of life, wrote… “I am (‘anky) Yahowah (efei), your God (‘elohym – the Mighty One (suffixed in the second person singular)), who relationally and beneficially (‘asher – and who as a favor) brought you out and delivered you (yatsa’ – I descended to serve you, extending Myself to guide you, doing everything which is required to lead those who respond away) from the realm (min ‘erets – out of the land and region) of the crucible of Egypt (mitsraym – the smelting furnace where metals are refined and tested (a metaphor for judgment and oppression)), out of the house (min beyth – from the home, household, family, and place) of slavery (‘ebed – servitude, bondage, worship, and working for one’s salvation). You shall not exist with (lo’ hayah la – you shall not be moving towards) other (‘aher – someone else’s, different, extra, or additional) gods (‘elohym) in relation to (‘al – near, before, or in proximity to, or in addition to) My presence (paneh).” (Shemowth / Names / Exodus 20:2-3) Please note: God began by introducing Himself, spelling out His name so that we might know it, etching “efei” in stone. He said that His Word would provide us with the perspective we would need to exist in His presence. He positioned Himself serving us, working as our savior and guide, personally leading us away from judgment and human oppression—from works-based salvation schemes. And all He asks in return—at least of those who wish to live in His presence—is that we respond to Him and recognize that He alone is God. The first verb, “yatsa’ – I brought you out,” was scribed using the hiphil stem while bearing the perfect conjugation. By considering what they collectively convey, we come to better understand how we are expected to respond to what God is offering. With the hiphil stem, the object of the verb, in this case those God is leading, participate in the action of the verb, which is being saved by God. Therefore, to benefit from God’s willingness to deliver us from judgment, all that Yah asks is that we must recognize His offer and then respond. Such is the nature of the Covenant Relationship, where we must engage to participate. And such is the nature of our salvation, where we must answer Yah’s invitation and walk to God along the path He has provided. By using the perfect conjugation, Yahowah is telling us that He has done everything that He can do, leaving nothing to be done. The perfect speaks of a completed action, irrespective of time. It reveals that God would, and now has, “descended to serve us, extending Himself to guide us, so that those who respond will be led away from the crucible of human oppression and will be delivered from judgment.” Therefore, when we reflect the full implications of the way yatsa’ was written, God said: “I have done everything which is required to lead those who respond away” from the ill effects of subjugation. Should you not see the symbolism of “mitsraym – crucibles” representing human oppression and divine judgment, God spells it out for you with “beyth ‘ebed – the house of slavery and bondage.” The epitome of religious, political, military, and economic oppression is enslavement and servitude. And the consequence of judgment is the loss of freedom leading to incarceration. The second verb, “hayah – to exist,” was modified with lo’, serving as a form of negation, thereby nullifying a person’s existence who is unwilling to let go of any of the plethora of false, religious gods. It was suffixed with la, a preposition meaning “to, toward, or concerning,” telling us that there is a consequence that will move us in one direction or another. In addition, hayah was suffixed in the third person singular: you, revealing that these words are all about us. More than this, hayah was written in the qal stem and imperfect conjugation. This stem speaks of that which is genuine and actual, and should be interpreted literally as an expression of reality. That distinguishes this from something which is hypothetical or merely symbolic. Therefore, it reads: “you literally will not exist.” As the voice of relationships, the qal reveals that the subject of the verb, which would be you and me, are subject to the verb’s action, which is the termination of our continued existence. That is to say that our soul’s survival is predicated upon our response to this statement. In a world which has distanced itself from most overt expressions of paganism, this statement may not resonate sufficiently to save the religious. But here is the rub: The Christian “Lord Jesus Christ” was modeled after Bacchus, Dionysus, Osiris, and Tammuz, and not Yahowah, and thus he represents a different and additional god – albeit a false one. And worse, Allah’s persona is a perfect match for Satan. Further, rather than using the perfect conjugation, as God did with yatsa’, hayah was scribed in the imperfect. It conveys the idea that there is an ongoing and unfolding consequence of this statement which will endure throughout time. So, we ought to be very careful in our observations and considerations. But here is the good news: since hayah was written in the imperfect, the moment we walk away from the many objects of devotion associated with religion and politics we are no longer at odds with this statement. Said another way, say goodbye to “Jesus” and hello to Yahowah. The verb hayah is as important as any word in the whole of God’s Word. It literally serves as the basis of Yahowah’s name – explaining what efei means. In Ancient Hebrew, hayah was written eie. I see this telling us that how we respond to Yah’s “yad – hand” determines if we transcend our mortality. Therefore, those who observe what Yahowah has revealed to us in this life, as a result of what He has done, will get to live with Him in the next. And since this speaks of time, as does hayah itself, please note that this verb reads the same right to left as it does left to right. It is not stuck in the ordinary flow of grammar or time as we currently are, with us moving away from the past into the future. With Yah, the past, present, and future all exist as one. Since the verb, hayah, means “to exist,” and speaks of “being” irrespective of time, by negating it as lo’ does in this case, the statement reveals that those who embrace other gods will “cease to exist.” And that is because false gods will never be tolerated in Yah’s presence. That is what She’owl is for, not Shamaym. It is also telling that lo’ hayah-la ‘aher ‘elohym ‘al-paneh is a simple statement of fact. It isn’t a command, much less a commandment. Rather than commanding: “You must not go to Venus,” it is similar to saying: “You cannot breathe the air on Venus.” I find it interesting that after mislabeling these statements as “Commandments,” religious institutions universally skip over Yahowah’s name, the relationship He established with us, and the role He personally plays in our salvation, only to misrepresent hayah to say “you shall not have” as opposed to “you shall not exist.” That is a lot of mistakes considering that we’ve only read the first twenty Hebrew words scribed by God. yahshuamob/mitswah-his-instructions/