When we cast our guilt, its consequence and punishment, away, Yahowah, by way of the Ma’aseyah Yahowsha’, bears our burden so we can be productive spiritual children. That is why Yasha’yah wrote on behalf of Yahowah in the 53rd chapter: “Surely our grief He Himself bore, our sorrows He carries…. He was pierced for our transgressions, crushed for our iniquities. The punishment for our well-being fell upon Him. By His scourging we are healed.” I was especially touched by the use of la paneh at the conclusion of Dany’el’s request. This suggests that the prophet was seeking to capitalize upon God’s merciful provision which would allow him to approach the very presence of Yahowah, coming face to face with God. But more than this, Dany’el realized the means Yahowah has provided for us to enter His presence was accomplished “on the set-apart mountain of our God – on Mowryah – where the body, soul, and spirit of Yahowah opened the door to life on Passover, provided the means to perfection on Unleavened Bread, and handed us our certificate of adoption on FirstFruits. A sin is an offense, something that is displeasing to God. It is a violation of Yahowah’s instructions, a breaking of the covenant, making chata’ah a crime. To avoid anarchy, all crimes must have a consequence and some must be punished. In society, we deprive criminals of their property, freedom, or life depending upon the severity of the offense. Being just, Yahowah’s remedy fits the crime—‘azab for ‘azab—separation for those who have chosen to forsake Him. The preamble to the prophecy is designed to show why Yahowah put Dany’el at the center of His agenda. Dany’el put God first. “Yes, while I was continuing to (wa ‘owd ‘any) converse, exchanging words (dabar) while thinking about the future, asking questions and contemplating their answers (ba ha palal – making requests and seeking help), then (wa) the individual (ha ‘iysh – the person who exists and is present, is a champion, supporter, and defender), Gabry’el (Gabry’el – from geber meaning the able, strong, prevailing, and mighty of ‘el—God; transliterated, Gabriel), whom beneficially (‘asher – by way of an association in the fortuitous relationship) I had seen (ra’ah – observed, perceived, inspected, and considered, paying attention to) in the initial prophetic revelation (ba ha tachilah ba ha chazown – first communication and vision of the future), flying swiftly in an effort to provide advice (ya’aph ba ya’ph – moving through the air by the use of wings to provide counsel), reaching out to make contact with me (naga ‘el – extending himself to touch me) around the time of the evening (ka ‘eth ‘ereb – according to the right season of the year at sunset) offering, gift, and/or sacrifice (minchah – to apportion and bestow a present).” (Dany’el / God Judges and Vindicates / Daniel 9:21) We are reminded that the revelation occurred during a conversation Dany’el was having with God. The prophet set the scene and described Gabry’el reaching out and touching him at the end of the day. He said that Gabry’el spoke directly, providing advice and counsel. which is to say that, unlike Islam, God doesn’t reveal Himself in half-baked languages by having terrifying spirits mumble jumbled recitals to ignorant and illiterate wannabe prophets as Muhammad claims his version of Gabriel did on Allah’s, his wannabe god’s, behalf. Further, Yahowah’s Gabry’el isn’t a man as most translations are wont to render ‘iysh, but is instead an extant individual, a champion, supporter, and servant. Yet not in a lowly sense: Gabry’el means “strong, mighty, and able to prevail.” This is an excellent description of a mal’ak—a “spiritual messenger.” Since Yahowah does not solicit or endorse a nightly offering, much less ask us to sacrifice anything, we are compelled to consider other reasons behind the concluding phrase: ka ‘eth ‘ereb minchah. So here is a possibility. Since the subject of the upcoming revelation is the timing and purpose of Yahowsha’s upcoming sacrifice, Passover, which specifically commences at sunset at the beginning of each year, and serves as a voluntary offering of an extraordinary gift, this could be foreshadowing the purpose of this prophecy. The spiritual messenger Gabry’el, whose lone mission in life is to announce the arrival of the Ma’aseyah, did as he was directed: “So (wa) he provided instruction to facilitate understanding (byn – he encouraged comprehension through teaching, access to knowledge and the proper perspective so as to enable discernment through careful observation and consideration), and he spoke with me (wa dabar ‘im – then he communicated using words, developing a relationship and association with me), and he said (wa ‘amar), ‘Dany’el (Dany’el – from dyn, meaning one who pleads a cause and strives to vindicate, adjudicating a quarrel with ‘el, God), now at this time (‘atah – so then in the sequence of things) I have come forth (yasa’ – I have come out and have descended to bring, to extend, and to serve) to provide insights and instruction which if you are circumspect and consider will promote (la sakal – to teach the prudent to pay attention, and through contemplation) understanding through discernment (bynah – enabling the diligent and perceptive to comprehend).” (Dany’el / God Judges and Vindicates / Daniel 9:22) Dany’el was prepared for what he was about to hear, just as we must be if we want God to enlighten us. Gabry’el didn’t do an information dump on someone who was either distracted or ill equipped to handle the revelation. The prophecy he was about to convey was comprehensive and complex. It was intended to make Dany’el actively circumspect—one who wisely considers things and prospers through guidance and teaching. So there was more to the process than just being a good listener. Dany’el had to be ready and willing to process what he was about to be told. He had to be willing to open and engage his mind. And as we have learned, Yahowah’s prophetic verses are almost always filled with guidance, revealing His nature and explaining His plan. They contain exemplars for productive living. In what follows, we learn that Gabry’el was commanded to be a messenger; he was not asked. And that’s essential to our understanding of the roles of messengers and men. The “mal’ak – spiritual envoys” are ordered to obey. Men are asked to choose. Heavenly messengers operate in a militaristic structure of command and control, of orders and authority, which is why the name Gabry’el carries connotations of being a warrior. God’s messengers, like soldiers, cease to be envoys, the moment they disobey an order. They are decommissioned and booted out. Thus they have no real choice. Without freewill, they cannot love. The mal’ak are inferior to men in this regard. But in another way, they are superior to us. They can “fly swiftly”—that is to say they are four dimensional and can maneuver in time.
Posted on: Thu, 15 Aug 2013 18:37:43 +0000
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