MUTZAAD ON TEXT ONE: THE SCRIVENER’S CONFESSION

LINE 1: "In the name of HIS Imperial Royal Majesty Yeshua the CHRIST, and in the sublime name of Jehovah GOD JAH Almighty, who is LOVE, I, Mr. Damian Westfall, confess to the world that I am a sinner."

This is not a casual invocation. The text begins with the names and titles of supreme authority: HIS Imperial Royal Majesty Yeshua the CHRIST—this is regal, sovereign, eternal authority—an acknowledgment that CHRIST is not just a rabbi or teacher but the ruler of all rulers, the supreme authority in both Heaven and Earth. To invoke CHRIST as “Imperial” and “Royal” emphasizes the legitimacy of the speaker's role—he is not a self-appointed prophet, but a servant kneeling before the King.

And then comes the invocation of Jehovah GOD JAH Almighty, who is LOVE. This is the theology of Yehoshuai distilled: the name of GOD is not hate, wrath, or vengeance. The name of GOD is LOVE. This foundational claim is no mere ornament. It sets the moral axis of the entire Faith. If your GOD is not LOVE, then your god is not GOD.

The confession that follows is bold: "I confess to the world that I am a sinner." This is the beginning of transformation. The root of healing in the Yehoshuai Faith is not sinlessness but confession—an open, public acknowledgment of spiritual failure. The speaker—Mr. Damian—is not hiding behind false humility. He stands in the light and says, “This is me, broken.”

LINE 2: "I am an old sinner."

There is a poetic simplicity to this. He is not just a sinner by label; he is old in his sin. It’s accumulated, weathered, storied. There’s something here about time—not just momentary lapses but a lifetime of damage, addiction, misdirection, and perhaps conscious rebellion. It is important to note: Yehoshuai does not cater to the “already-righteous.” This is a Faith for those who’ve been wrecked by life and know it.

LINE 3: "I was spiritually ill and a terrible person throughout most of my life, but by writing this book down and living it, GOD healed me of my spiritual illness so that I no longer needed to be a terrible person."

This line reveals the radical premise of The Midrosh: that the writing of this book is not a private creative act, but a holy medicine. The words of this book are curative. The confession is not just psychological—it is spiritual pathology and divine healing.

Mr. Damian calls himself “a terrible person,” not to dramatize but to testify. He offers not a vague apology but a factual diagnosis. He names spiritual illness as his true affliction, and he declares healing—through authorship and obedience. Not belief alone, not grace alone, but the act of writing and living the teachings brought about the healing.

This becomes the template for all believers: to engage with the Book, to live it out, and thereby be healed.

LINE 4: "I confess that if you believe and live out this book, your suffering and torment will end, as did mine."

Here is the first proclamation of The Big Promise in embryo form. The promise is not material wealth, physical health, or a cessation of worldly afflictions—but the end of inner suffering and torment. The speaker asserts that The Midrosh is not just for him. If the reader believes and lives it, they too will find healing. This is both testimony and prophecy.

It is important that belief alone is not the promise—it is belief and living it out. This is a faith of embodiment, not abstraction. You cannot just agree with the teachings; you must enact them.

LINE 5: "My name is Mr. Damian the Scrivener, and I wrote this book down just as GOD gave it and whispered it to me."

The speaker claims the identity of Scrivener, a sacred office in Yehoshuai. Not a prophet, not a priest, not a preacher—a Scrivener. One who writes it down exactly. This is humility in the face of inspiration. The title implies servanthood, not authority, but it also implies the absolute trustworthiness of the text. If he wrote it as it was whispered, then the text bears no embellishment or editorializing.

There is intimacy in the phrase “whispered it to me.” This implies a loving closeness between the Divine and the speaker—like a friend at your side in the dark, telling you secrets.

LINE 6: "Yes, I wrote this all down just as I heard it."

A reaffirmation, emphasizing accuracy and obedience. This repetition is more than emphasis—it is oath. The double assertion guarantees the reader that this is not a remix or a paraphrase but a faithful transmission. It is the ancient scribal tradition reborn: the integrity of the holy text lies in the scrivener’s loyalty to what was heard.

LINE 7: "MDTS."

The signature. A personal seal. The initials stand for Mr. Damian The Scrivener, and their presence at the end is a declaration: this was authored, but not invented. Like an artist signing the bottom corner of a sacred icon, he does not claim ownership of the image but authorship of the craftsmanship.

THEOLOGICAL NOTES:

  • This confession functions both as preface and proof. It tells you what to expect and why you should listen.

  • It aligns with the key themes of Yehoshuai: humility, transformation, embodied ethics, confession, LOVE as the law.

  • It sets the Scrivener not as a messiah but as a healed man—one who now carries the water to others dying of thirst.

SPIRITUAL PRACTICE NOTES:

  • Read this aloud during your morning prayer for a week.

  • Copy it by hand and sign your name under the initials, not to claim authorship, but to echo the confession.

  • Ask yourself: In what ways are you still spiritually sick? How might reading, living, and reciting JAH'S BOOK begin your healing?

FINAL REFLECTION: This confession is not an excuse. It is not a sob story. It is a clearing of the throat before a mighty shout. It is the birth of sacred authorship under divine command. And it makes one thing unforgettably clear: This book was written by a man saved through its writing. And now, through its reading, you may be saved too.

Amen.