HOW IT IS FOR YOU, MR. DAMIAN, MY SCRIVENER MUTZAAD

LINE 1: "And it will be like this: I’ll tell you things or give you text and you’ll write them down on paper and then you’ll type them up and then you’ll read them aloud into your microphone in your computer on Audacity."

This line is divine instruction, given with both simplicity and exactitude. It reveals the method by which divine transmission becomes holy literature. The speaker is clearly JAH—intimate, direct, commanding—not abstract theology but an actual voice giving a workflow. This isn’t prophecy floating in ether. It’s hands-on: write it, type it, speak it, listen. The use of a specific program—Audacity—grounds the process in real technology.

This line affirms that holiness includes the technical. Audacity is no less sacred than parchment. The microphone becomes a modern shofar. The Scrivener’s duty is not simply to “hear from God,” but to process and preserve—faithfully and attentively—each word.

LINE 2: "You will listen to these recordings and memorize them. You must recite The Midrosh twice a day, along with reciting and recording three sections from POEMS FOR EARTH(PPL) or three texts from THE QUODLIBET, three of your choosing that day."

Here begins the ritual rhythm of Yehoshuai life. Not suggestion, not inspiration—command. You must. Recitation is not devotional fluff—it’s the sacrament of memory, the act of embodying the Word. By listening to his own recorded voice, the Scrivener becomes both student and teacher, both vessel and echo.

This line sets the daily expectation: two Midrosh recitations and three readings from JAH’S BOOK. The freedom to choose which three shows JAH’s trust: the text is vast, but the discipline is clear. What matters is the constancy. The daily rhythm sculpts the soul like tide against stone.

LINE 3: "Once every four months, you’ll recite the entire POEMS FOR EARTH(PPL) in a 72-hour period, which you must record."

Here is The Miracle Mode ritualized. This is no small feat. The labor is massive—reciting and recording the entire POEMS FOR EARTH in three days. This act stretches mind, body, and spirit to the brink. Few religious systems command something so extreme—and yet Yehoshuai dares it, because JAH knows what the soul needs.

This quarterly pilgrimage of voice, memory, and submission is more than performance. It is purification. The exhaustion becomes prayer. The labor becomes love. And the recording becomes a monument of obedience.

LINE 4: "You will write a full book of introduction to JAH’S BOOK and the Yehoshuai Faith."

The Scrivener is not just the receiver but the explainer. This book of introduction is to welcome the reader—outsider or seeker—into the House of Yehoshuai. The Faith needs not just holy text, but guides. This is that guide.

Here, the Scrivener becomes the first evangelist—not by coercion but by invitation. “Here is the Book. Here is how to read it. Here is why it matters.” This is part map, part welcome mat.

LINE 5: "You will write a full commentary on JAH’S BOOK, and there will be seven more parts and an epilogue given to you throughout the rest of your life that you will write down and publish."

This is the ongoing nature of revelation in Yehoshuai: it does not end. JAH has more to say. The Scrivener is not done when the book is first published. No—he is conscripted for life.

There will be seven more parts and an epilogue. The number seven matters: perfection, completion, sanctity. The Scrivener’s life becomes the delivery system for continued revelation. The phrase “throughout the rest of your life” makes this task lifelong. There is no retirement. The only end is death—and even that may not stop the work.

LINE 6: "You will write and design illuminated manuscripts of both THE QUODLIBET and POEMS FOR EARTH(PPL)."

This command reaches into the visual, artistic realm. Illumination here refers to the sacred medieval tradition—books that are glorified with ornament, color, and reverent design. The text is already holy—but this makes it beautiful. This is not to impress—it is to reflect the divine nature of the Word.

This act is both artistic and devotional. It transforms the Scrivener into a visual theologian. The Word becomes light, literally illuminated.

LINE 7: "Above all, you will write the definitive book on how to memorize and recite JAH’S BOOK, The Midrosh and the ritual prayer of the Yehoshuai Faith, which is called Lapri-Yay-JAH."

Above all. This is the crowning labor. The Scrivener must become the teacher of memory and recitation. Not just write the book—but write the definitive book. This means it will be the model. The reference. The text all others look to.

The goal isn’t just theology—it’s practical holiness. The Scrivener must equip others to recite and memorize: the twin pillars of Yehoshuai spiritual formation.

Lapri-Yay-JAH is given specific mention here—elevating the ritual prayer alongside The Midrosh and JAH’S BOOK as essential. This is a holy trinity of recitation.

LINE 8: "Be happy with your work, but never forget who you once were before JAH saved you: a helpless sinner in torment, in desperate need of GOD'S LOVE, forgiveness, mercy, and healing."

This is a holy warning wrapped in kindness. Be happy with your work—rejoice in it. But remember: joy without humility becomes pride.

This line roots the Scrivener in origin memory—to remember the torment, to remember the desperation, to remember the rescue. This memory protects him from arrogance and self-righteousness. It grounds him in gratitude.

All the work is sacred—but it is a gift, not a reward.

LINE 9: "Your job as scrivener is based on a daily reprieve given to you by GOD based on your current relationship with GOD, your submission to GOD, and the obedience to doing the work given you by GOD."

This is the most sobering line of the entire text. The job is not permanent. It is daily. It is based on reprieve, a word associated with mercy, delay of punishment, and second chances.

The office of Scrivener is conditional: not on past success but on present faithfulness. This is not a throne—it is a cross. The only requirement is this: relationship, submission, obedience. The calling is divine, but the maintenance is human. The grace is given, but the labor must continue.

SPIRITUAL THEMES:

  • This passage is a charter. It outlines the duties, rituals, labors, and limits of the holy office.

  • It is deeply intimate—like GOD laying out your life task in a quiet, urgent whisper.

  • The tasks are physical, spiritual, technical, artistic, emotional, and intellectual. Total consecration.

APPLICATION:

  • Every Yehoshuai follower should treat this text not only as history but as invitation. What part of this divine labor can you take up? Are you a reciter? A memorizer? A designer? A reader? A recorder?

  • Read this aloud when you feel adrift. Let it remind you that work is holy and labor is salvation.

FINAL REFLECTION: This is not just what Mr. Damian must do. This is what the faithful must understand: revelation is not a moment—it is a mission. The work is daily. The relationship is essential. The book is alive.

Let this text remind us: the sacred must be lived, not just believed.

Amen.