Valley of the Shadow
Is Iniquity Sin?
So what does it really mean, where it is said of the covering cherub, the top angel, that iniquity was found in him? Had he hidden an evil that came to light? Or had an evil invaded him, so to speak? Was it decided that he might have bee, could have been, should have been made better, done better, thought better?
Iniquity nwwo. Is it a synonym for “sin," in the darker sense of that Hebrew word’s connotations? Or if its meaning isn’t so blunt and arresting as “intentional disobedience,” does it convey the less guilt-ridden and possibly indulging understanding of sin as being merely “error, or transgression?” It’s a question of no small importance because, despite what else is said about the judgment against sinners, it is said that—without exception being given—the soul that sins, it shall die.
Death, as the outcome of sin, will be the consequence of a broad spectrum of errors, from simple mistakes to instances of gross malfeasance. The question of fairness therefore arises in the human mind, but that's because our minds are not equipped with the fullest definition of what sin is. When the word for sin afj is rendered into English, it gains greater clarity. This is also true of the root for iniquity nwo. The effect of the paired concepts is visceral; for "iniquity" cannot avoid the great mystery of Lucifer, the fallen angel. In our minds, the fall of the covering cherub and the fall of man are forever linked. Rightly so, but not as one might think.
Most will admit to a negative reaction to “iniquity,” but their understanding of the word’s Hebrew meanings are rooted in etymology, and dictionary definitions remain unclear, even in these modern times. Mention of "iniquity," which is a carbon-copy approximation of the original word, may send chills along the spine when it’s raised in conversation, but not many are troubled enough by their reactions to settle their concerns about the implications of the word's true meanings.
The opening illustration presents definitions for “sin,” as written in Torah’s original language. They meanings don’t refute standard etymology; rather, they expand upon it,. The Moses script if Torah is the key to opening the seals of rich subtexts to inquisitive minds. It is the key to knowledge that was taken away, the outward expression of the inward stone the builders rejected. In Paleo, the words of Torah speak to the questions prevalent in the mind of the reader. The whole Torah, yes; but each word in particular, also; for it is the unvoiced language of the lively oracles of HaShem. As the emblems are read, they are voiced in the silence of the mind.
Paleo, the Moses Script is also known as Sinaitic Hebrew. The bones of all Western alphabets were at play in the vernacular language of Egypt at the time of the Exodus. The alefbet of Phoenicia— Venice— was used in everyday human interactions in the shadow of the hieroglyphs. Moses carried them into the desert so the mixed multitude that accompanied him could understand what HaShem was saying through him and Aharon; and the holy script served as the written language of Y'SharAL beyond the reign of King David, unto the rise of the Ezra script.
Never wholly forgotten, the language of Torah is still in use today in isolated villages of rural Yemen. Not forgotten as eons passed, it was simply discarded. The Ezra script is true and beautiful, but it is the invention of men, and its effects turn Torah's words into tribal hieroglyphs that befuddle the uninitiated, making their masters arbiter of the word of HaShem.
Like Moses and all men, at his death King David was gathered to his fathers, among whom his sepulture remains; and the spiritual kingdom he once led awaits restoration. His kingdom, the Kingdom of Heaven—of Realm of Names, as it is rightly understood— is a state of being in which blameless intention blossoms, in expression of The Name enthroned in the heart.
God’s Kingdom is the reality behind mythical Camelot; and the father of all is calling upon a new generation to rebuild David’s Tabernacle: not his buildings, but the ambiance of his world view. Whether or not we are privileged to take part in that restoration, we ought to have interest in how David saw his world and, also, in how he approached the scriptures upon which his world was founded. For his view of life on Earth is to be restored.
As the shepherd king of Yerushaliem, David read the Lively Oracles in the alefbet whose twenty-two letters are ciphers derived from the grid of the pattern mandated on Sinai, a pattern that is derived from the mathematics of Creation, in which is seen the invisible truth of myhla hwhy. That pattern, from which Moses was instructed not to deviate, is the language of the Logos of which John the Baptist testified. The Logos, the Word, is the Pattern of Creation, the stone that the builders rejected.
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