As the High Holy Days begin we focus on the Kingship of God and His attributes of mercy and judgement. It is therefore fitting that we also contemplate the future days of the King Messiah, Who carries the blessing, righteousness and judgement that lead to salvation for Israel and the nations. This Psalm begins with creation and culminates in the entry of the King of Glory through the gates of Jerusalem. Written by King David, this Psalm longs for a greater son of David, the future King Messiah.
1 Of David (Beloved of God), a melody. Of HaShem (YHVH: Mercy) is the earth, and the fullness, the entire contents thereof; the world, and they that dwell in it. The earth and all its lands, oceans, rivers, mountains, vegetation and animal life are created of God through His attribute of Mercy (YHVH). The world and humanity who dwell in it are also created of God through His attribute of Mercy (YHVH). He created the habitat of the earth for the glory (k'vod) of creation, humanity. 2 For He has founded it upon the seas, and established it upon the rivers. Life has been founded and established through the waters. Mayim (waters) are a central theme of the Tanakh and in this Psalm allude to the mikvah (Drawing together of waters) of Genesis 1:10. 3 Who shall ascend onto the mountain of HaShem (YHVH: Mercy)? And who shall arise (stand) in the place of His holiness? The question is both a challenge and a request. It is a challenge issued in relation to the holiness of God. It is a request for a tzadik (righteous one) for the redemption of sinful humanity. The mountain of the Lord is Mt Moriah, Ha Makoom, Har Beit, and The Temple Mt in Jerusalem. The second question, like the first is both a challenge and a request. It is a challenge issued in relation to the holiness of God. It is a request made to a single individual (Messiah and King). “Who shall arise?” denotes both rising to action and is a remez (hint) speaks of resurrection. The place of His holiness is the Holy of holies which may be entered only by the High Priest of Israel. This is the deepest inner room of the Temple. Therefore, the King of Glory alluded to later in this Psalm must also be High Priest. 4 He that has clean hands, and a pure heart (core being); who has not lifted up his soul (entire existence) to emptiness, nor sworn with deceit in mind. This is a description of a sinless person. His actions are clean (hands) and his inner man is clean (heart). His entire existence (soul) is without deceit. With respect to human beings the Scripture says “All have sinned”. Therefore this can only refer to God's sinless King Messiah, fully God and fully man, or alternatively, to one redeemed and made completely new through blood covering. 5 He carries the blessing from HaShem (YHVH: Mercy), and righteousness from the Elohaiy (God: Judge) of his yeshio salvation. The person mentioned in the previous verse carries both the blessing and righteousness of God. The blessing of HaShem (Mercy) and the righteousness of Elohaiy (Judge) His salvation. That is the salvation He brings. The Hebrew yeshio is of the root yeshua. As in the previous verse this can also apply to one redeemed and made completely new through blood covering. 6 This is the dor generation of them that seek, enquiring of Him, that desire your face, Yaakov (Jacob, Israel, follower). Selah (pause, contemplate, absorb, understand). The dor (generation) are those who seek Him: the Lord, or the one with clean hands who enters (perhaps one and the same), or Yaakov (Israel). Whomever we decide the “Him” is (The nearest reference prior is to the one who carries God's blessing and righteousness and brings salvation), we see that the generation who seek and enquire after Him find Him in the face of Yaakov (Israel). Alternatively Yaakov is the dor (generation) who will see the entrance of the King Who carries salvation. Yeshua says “Salvation is of the Jews (Yaakov, Israel). 7 Carry O gates your heads; and bear up my doors everlasting; and the King of Glory will enter in. In the context of this psalm the gates are the gates leading to the Temple on the mountain of the Lord, which is the Temple mount in Jerusalem. These gates are to carry the heads (rulers) of Israel and bear up the doors to the various courts and inner rooms of the Temple. In this context the Temple is an eternal Temple whose doors are everlasting. This Temple is God Himself and the Lamb will be its King and High Priest (Rev. 21:22). 8 Who is this King of Glory? HaShem (YHVH: Mercy) powerful and mighty, HaShem (YHVH: Mercy) mighty in battle. The question is rhetorical and is immediately answered. The King of Glory is HaShem Himself in His attributes of mercy, power, might, and war. If this King is also the one who arises and stands in the holiest place, then He can be none other than Yeshua our King Messiah. 9 Carry O gates your heads; and bear up my doors everlasting; and the King of glory will enter in. This verse repeats verse 7, firmly establishing for the reader the eternal nature of the doors and their relationship to God Himself, Who is the King of Glory. 10 Who is this King of Glory? HaShem (YHVH: Mercy) tz'vaot of hosts (going forth in war), He is the King of Glory. Selah (pause, contemplate, absorb, understand). Again the question is rhetorical and is immediately answered. The King of Glory is HaShem Himself in His attribute of mercy, and as Lord over heavens armies. In conclusion the King of Glory is YHVH. He is a King Who enters the gates where the heads (rulers of Israel) are supported and through the doors eternal. God the Father is outside of all things, in Him all things exist and move and have their being. Therefore, the King of Glory is YHVH but is not The Father. The only one Who qualifies then is Yeshua, Who is YHVH with us (Immanuel). The sinless King Messiah whom David the psalmist longed for. © 2017 Yaakov Brown All blessing comes from You O HaShem our G-d, Who has sanctified us by Your right actions and has instructed us to hear, receive, contemplate, listen, understand, consider, remember and observe the voice of the Ram. Introduction:
There are four new years referred to in rabbinic literature: 1.) The first of Nisan (Pesach: Passover). This is the only G-d ordained New Year (Exodus 12:2). 2.) The first of Elul (Tithing of animals) 3.) The first of Tishrei (Rosh Hashanah, Yom Ha-Zikharon, and Yom T’ruah: Acknowledging G-d as Creator, King and Judge). This is a G-d ordained date of remembrance but is known by different names in Scripture (Leviticus 23:23-25; Numbers 29:1). A single ambiguous reference is made to the title Rosh Hashanah in Ezekiel 40:1. 4.) The 15th of Shevat (New Year for Trees: based on rainfall) The following link from the Jewish virtual library is extremely helpful in gaining a fuller understanding of these dates. https://www.jewishvirtuallibrary.org/jsource/judaica/ejud_0002_0015_0_14804.html While the phrase Rosh Hashanah is mentioned in Ezekiel 40:1, where it refers to the beginning of the year in general and is understood within the context of exile, it is unclear as to when this particular New Year occurs. The sages suggest that this is a reference to Yom Kippur, leading to the connection between Rosh Hashanah and the beginning of the day (length of time) of judgement (Yom Ha-Din), that is, the ten Days of Awe leading up to Yom Kippur (Day of Covering). What is certain, is that there is a notable Biblical Jewish public gathering of remembrance that is commanded by G-d on this date. It has two clear titles in Scripture: 1.) Remembering by Sounding (Zikhron T’ruah) “And Hashem spoke to Moses, saying, ‘Speak to the people of Israel, saying, In the seventh month, on the first day of the month, you shall observe a shabbat, a remembrance proclaimed with sounding of shofrot (Ram’s horns), a holy public gathering. You shall not do any ordinary work, and you shall present a food offering to HaShem.” –Leviticus 23:23-25 2.) Day of Sounding (Yom T’ruah) “Now in the seventh month, on the first day of the month, you shall also have a holy public gathering; you shall do no ordinary work. It will be to you a day for sounding shofrot (Ram’s horns).” –Numbers 29:1 This year (beginning the Jewish year 5776) our congregation have been examining the text of Yeshua’s Unveiling (Revelation) leading up to the High Holy Days. We will complete our study of the text of Revelation following Simchat Torah (rejoicing in the Torah). There are many correlations to be made between the text of Revelation and the observance of the High Holy days. With regard to Rosh Hashanah I’d like to focus on three themes, all of which are connected to the voice of the Ram’s Horn. The Main Rabbinic Themes of Rosh Hashanah: a.) G-d as Creator (from nothing). Most Jews agree that Rosh Hashanah represents G-d’s creation, either figuratively or literally (Genesis 1-2). b.) G-d as King (Exodus 15:18; Numbers 23:21; Deuteronomy 33:5; Psalm 93:1; Isaiah 6:1; 44:6) c.) G-d as Judge (Job 21:22; Psalm 7:11; Psalm 35:24; Psalm 82:8; Ecclesiastes 3:17) The Ram’s Horn and the Themes of Rosh Hashanah: Before sounding the ram’s horn we recite the following blessing: “Baruch atah HaShem, Elohaynu Melekh Ha-olam, asher kidishanu b’mitzvah tov vitzivanu l’shmoa kol shofar” “All blessing comes from You L-rd our G-d, King of the Universe, Who has sanctified us with His right actions and has instructed us to listen to the voice of the ram’s horn” This blessing is of great significance to those of us who have meet and been transformed by the Ram of G-d Yeshua our Messiah. We are to listen to the Messiah’s voice (kol), the very essence of creation and the thread that joins creation to the Kingship of G-d and His righteous judgement. The use of the ram’s horn finds its origin in the binding of Isaac (Genesis 22), and is a symbol of redemption, strength, a call to war, a call to gathering, a call to preparation and the sound of coronation (among other things). Yeshua, the Ram of G-d (with respect to sacrificial redemption), whose voice is reflected in the sound of the ram’s horn, is connected to each of the themes of Rosh Hashanah in the following ways: a.) Voice (kol) of Creation: John 1 b.) King of Kings: 1 Timothy 6:14-16 c.) Judge: 2 Timothy 4:1 Remembering G-d in Practice: G-d our Creator: It’s fitting that both the new year of Pesach and the new year of Rosh Hashanah should reflect aspects of the Messiah. Yeshua is the word of creation and the lamb of Pesach, the essence of G-d’s voice and the sacrifice of G-d’s mercy. The Father spoke and the speaking breathed and humanity came into being. Rosh Hashanah is an opportunity for us to focus on this wonderful divine act and to consider how grateful we are for the life we have been given and the creation we enjoy. We remind ourselves of the speaking creative Word of G-d and accept the breath of His Spirit through the sound of the ram’s horn. Practice: Sounding of the shofar “Baruch atah HaShem, Elohaynu Melekh Ha-olam, asher kidishanu b’mitzvah tov vitzivanu l’shmoa kol shofar” “All blessing comes from You L-rd our G-d, King of the Universe, Who has sanctified us with His right actions and has instructed us to listen to the voice of the ram’s horn” We listen and contemplate the various sounds of the shofar and the ways Yeshua speaks (kol) to us through each variation. Tekiah: one long, straight blast (A call to gather) Shevarim: three medium, wailing sounds (The unity of G-d) Teruah: 9 quick blasts in short succession (right action in drawing near to completion) Tekiah Gedolah: one extremely long, straight blast (The final Shofar announcing Judgement) Shofar Liturgy: Tekiah, shevarim, teruah, tekiah Tekiah, shevarim, teruah, tekiah Tekiah, shevarim, teruah, tekiah Tekiah, shevarim, tekiah Tekiah, shevarim, tekiah Tekiah, shevarim, tekiah Tekiah, teruah, tekiah Tekiah, teruah, tekiah Tekiah, teruah, tekiah gadolah This past week while playing guitar with some Israeli friends I received a compliment about my guitar from my friend Liran: he said, “Your guitar has a beautiful voice”. He spoke in English but he was thinking in Hebrew. A Hebrew doesn’t think, “Sound” he thinks, “Voice”. In colloquial Hebrew, when we respond to the question, “Ma nish ma?” How are you? We may say, “Ha-kol b’seder” or, “b’seder” for short. This phrase literally translates, “The Voice is in Order”, here, “Voice” is considered a reference to the Universe or the essence that holds the Universe together. As Messianic followers of Yeshua we’re able to see the representation of Messiah Himself (John 1:1) in this phrase. The voice of the Ram is powerfully illuminated in these few words. We are in fact saying, “Because Yeshua exists, everything is in order”. The “Kol”, voice of the shofar is unique and diverse. As the men of our congregation blew the shofrot this Rosh Hashanah we noticed that each shofar had a unique tone, vibration, power: and yet all the shofrot, large and small, were in perfect harmony. The voice of Messiah (The Ram) is also like this, He speaks to each one of us in a unique way and when we come together for the Holy gatherings of HaShem, Yeshua’s voice unites us in harmony to bring glory to G-d. We are therefore tasked with the simple obligation of listening to the voice of Yeshua. Each sound of the shofar conveys an aspect of His voice: Tekiah: A call to gather for holy purpose “let’s consider how to stimulate one another to love and right action, not forsaking our gathering together for holy purpose, as is the habit of some, but encouraging one another; and all the more as you see the day (Ha-Din: The Judgement) drawing near.” –Hebrews 10:24-25 Shevarim: The unity of G-d, Father, Son and Holy Wind “Shema, hear, receive, contemplate, listen, understand, consider, remember and observe. O Israel (One who overcomes in G-d)! The L-rd (Merciful Father) is our G-d (Son and Ruler), the L-rd (Holy Spirit our Comforter) is echad (a complex and intense unity)!” –Deuteronomy 6:4 Teruah: a call to right action in drawing near to completion, an alarm of preparation “Let us not lose heart in doing good, for in due time we will reap if we do not grow weary.” –Galatians 6:9 Tekiah Gedolah: The final Shofar announcing Judgement and the Olam Habah (World to come) “For the Lord (Yeshua) Himself will descend from heaven with a Loud voice (Kol Gedolah), with the voice of the archangel and with the shofar of Hashem, and the dead in Messiah will rise first.” –1 Thessalonians 4:16 G-d our King: G-d is King of the Universe whether we admit it or not. He is also King over our lives whether we admit it or not. It remains then for us to either be subjects in His Kingdom or to receive His offer of adoption through Messiah and become His sons and daughters. The traditional prayer of Rosh Hashanah, “Aveinu Malkeinu” is an ideal opportunity to remind ourselves of our position in G-d through Messiah Yeshua. He is truly our Father and our King, merciful and gracious, ever present to receive us when we turn toward Him. Practice: Aveinu Malkeinu (Our Father, Our King) Aveinu Malkeinu Aveinu Malkeinu, Our Father, Our King Be gracious to us an answer us, for we are unworthy; Deal with us in compassion and faithful love and deliver us. Aveinu Malkeinu, Our Father, Our King We have sinned before You Aveinu Malkeinu, Our Father, Our King We have no King except You Aveinu Malkeinu, Our Father, Our King Deal with us kindly for the sake of Your name Aveinu Malkeinu, Our Father, Our King Renew a year of good for us Aveinu Malkeinu, Our Father, Our King Annul every evil decree against us Aveinu Malkeinu, Our Father, Our King Exalt the majesty of Your Messiah Aveinu Malkeinu, Our Father, Our King Be gracious to us an answer us, for we are unworthy; Deal with us in compassion and faithful love and deliver us. Aveinu Malkeinu, Our Father, Our King Forgive and pardon our sins Aveinu Malkeinu, Our Father, Our King Blot out our transgressions and remove our sins from Your sight Aveinu Malkeinu, Our Father, Our King May we return to You in perfect repentance Aveinu Malkeinu, Our Father, Our King Bring glory to Israel Your people Aveinu Malkeinu, Our Father, Our King Provide us with Your abundant blessings Aveinu Malkeinu, Our Father, Our King Grant our prayers for Your sake, if not for ours Aveinu Malkeinu, Our Father, Our King Be gracious to us an answer us, for we are unworthy; Deal with us in compassion and faithful love and deliver us. G-d our Judge: Rabbinical Judaism suggests that G-d’s judgement is represented as beginning at Rosh Hashanah and comes to completion at Yom Kippur. Those inscribed for good will then find simchah (Joy) in the feats of Sukkot, dwelling with Hashem and His righteous ones (Ushpizin: guests) and celebrating the Word of G-d together (Simchat Torah). In this view we see the Day of Judgement as a period of time that spans ten days (Which can be seen as a metaphorical period in relation to the great and terrible Day of the L-rd). These days are known as the Days of Awe, a time for repentance and introspection. Thus on Rosh Hashanah we practice the casting off of sin. This kinetic act of worship is called Tashlikh. Practice: Tashlikh (casting) We gather together to perform this rite. Why? Because our individual sin has a corporate impact. We take pieces of bread (made with yeast representing sin) from our pockets and cast them into a moving body of water. This reflects the words of the prophet Micah: “He (G-d) will turn again, He will have compassion on us, He will enslave that which kept us in bondage and conquer it, casting away all our sins into the depths of the sea (metaphor for death).” –Micah 7:19 In other words, G-d will put death to death and as a result we will live. This is only possible because of the blood of our Messiah, “the life is in the blood” (Hebrews 9:22). TASHLIKH (CASTING) The thirteen attributes of G-d’s Chesed (Mercy) CHAZAN: L-rd, L-rd, benevolent G-d CONGREGATION: Who is a G-d like You, CHAZAN: compassionate CONGREGATION: who pardons iniquity CHAZAN: and gracious, CONGREGATION: and forgives transgression CHAZAN: slow CONGREGATION: for the remnant of His heritage? CHAZAN: to anger CONGREGATION: He does not maintain His wrath forever, CHAZAN: and abounding in kindness CONGREGATION: for He desires [to do] kindness. CHAZAN: and truth; CONGREGATION: He will again show us mercy, CHAZAN: He preserves kindness CONGREGATION: He will suppress our iniquities; CHAZAN: for two thousand generations, CONGREGATION: and You will cast all their sins into the depths of the sea. CHAZAN: pardoning iniquity, CONGREGATION: Show faithfulness to Jacob, CHAZAN: transgression CONGREGATION: kindness to Abraham, CHAZAN: and sin, CONGREGATION: which You have sworn to our fathers CHAZAN: and He cleanses. CONGREGATION: from the days of yore. CHAZAN: The L-rd is slow The nine attributes of G-d’s patience CONGREGATION: in From out of distress I called to G-d; CHAZAN: to anger CONGREGATION: with abounding relief, G-d answered me. CHAZAN: and abounding in kindness, CONGREGATION: The L-rd is with me, CHAZAN: pardoning iniquity CONGREGATION: I do not fear CHAZAN: and transgression, CONGREGATION: what can man do to me? CHAZAN: acquitting [the penitent] CONGREGATION: The L-rd is with me among my helpers, CHAZAN: and not acquitting the impenitent], CONGREGATION: and I will see [the downfall of] my enemies. CHAZAN: remembering the iniquity of the fathers for the children, CONGREGATION: It is better to rely on the L-rd than to trust in man. CHAZAN: for the third and for the fourth generation. CONGREGATION: It is better to rely on the L-rd than to trust in nobles. Rosh Hashanah Torah readings and the Gospel of Yeshua: The Torah readings assigned to Rosh Hashanah (Genesis 21:1-22:24) begin with the birth of the legitimate son Isaac, then speak of the reconciliation of the illegitimate son Ishmael and end with the redemption of the legitimate son Isaac. This has great significance to the follower of Messiah Yeshua because Yeshua’s shiliach Rav Shaul/Paul the apostle spoke of this very thing in his letter to the Romans (chapter 11), where he explains that the legitimate son ethnic Israel (Isaac) was chosen from the beginning and that through his turning away G-d has made a way for the reconciliation of the illegitimate son (Ishmael), the nations, by way of His messenger (Yeshua) after which He will redeem ethnic Israel (Isaac) through that same messenger, appearing in the text alongside the symbolic ram at Ha-keidah (The Binding). © Alastair Brown 2015 Download this concise Rosh Hashanah worship guide for home observance: G-d is Father and King. He is not a king like any other king. Nobody chose Him to be king, He is simply King. At sun set the evening prior to the 1st of Tishrei, the high Holy days of HaShem begin. In Secular Hebrew terms this day is called Rosh Hashanah—the head of the year (New year). (Ezekiel 40:1) This also makes sense spiritually because G-d is the Head of Israel and Messiah is the Head of the Ecclesia—Community of believers. He is the א (Aleph)—beginning.
This convocation (sacred gathering) is also known as Yom Ha-Zikaron (The Day of Remembrance: Leviticus 23:24) and Yom Ha-Din (The Day of Judgment: A rabbinical title). The first name represents HaShem’s absolute fidelity and righteousness, His faithfulness to His covenants, even in the face of our faithlessness. The second name reminds us that G-d is a just Judge, Who examines the hearts of humanity. The Bible calls this particular Sabbath day “Yom T’ruah”—the day of the blowing sounds. Shofrot—rams’ horns—are heard throughout Israel proper and the world (Lev 23:24: Num 29:1). The ram’s horn has been used throughout Israel’s history, to signify the coronation of her kings. It is due to this fact that Jews focus on God the King during this time of introspection, self-examination and shuvah—returning--repentance. The Father heart of G-d is also reflected upon at this time because G-d is known as Adonai Elohim—Merciful G-d (Father) and Judge. The two images of Father and King are attributed to HaShem in worship. This day begins the Days of Awe, which continue for ten days. These days are a time of personal and corporate reflection and self-examination, which culminate in repentance on the Day of Covering/Atonement--Yom Kippur. This season affords us the opportunity to contemplate G-d as Father and King. He is not a king like any other king. Nobody chose Him to be king, He is simply King. This is clearly articulated in the prayer tradition of Israel, which begins each prayer with these words; “Blessed are You O L-rd our G-d, King of the universe.” We are not able to make G-d king of our lives—we have only one choice to make concerning His Kingship and kingdom: will we submit to and accept His Kingship, thus becoming subjects of His kingdom? Or, will we choose the kingship of another, denying G-d’s Kingship—He is King regardless—thus becoming enemies of The King and His kingdom. Thank G-d for our Messiah, who is King of kings and L-rd of lords—He has revealed G-d’s Kingship to us. Let’s participate in the reflective process of Rosh Hashannah, seeking to draw near to G-d, because He has first drawn near to us. His Word says, “He is close to all who call upon Him; to all who call upon Him in Truth.” –Tehilim/Psalm 145:18 For both personal and corporate reflection I offer the following prayer tradition: Aveinu Malkeinu Our Father and King Blessed be The Lord Leader: Bless The Lord, Who is Blessed Together: Bless The Lord, Who is Blessed forever, eternally Together: Blessed, praised, glorified, honored, and exalted be the name of the King of kings, the Holy One, blessed be He, Who is the first and the last, and beside Him there is no G-d. Selah: Pause, contemplate, listen and receive… Together: Extol Him in the heavens—Lord is His name, rejoice before His face. His name is honored beyond all blessing and praise. Blessed be His name whose glorious kingdom is forever. Let the name of the L-rd be blessed forever, eternally. Selah: Pause, contemplate, listen and receive… Our Father and King: Psalm 145 1 A Psalm of praise; of David. I will extol You, my G-d, O King; and I will bless Your name forever and eternally. 2 Every day I will bless You; And I will praise Your name for ever and eternally. 3 Great is Adonai, and greatly to be praised; And His greatness is unsearchable. G-d, Our Father and King is Great (outside of all things—In Him all things exist and have their being), His greatness is unsearchable, it cannot be known completely, He is beyond the reach of human understanding. 4 One generation shall praise Your works to another, And shall declare Your mighty acts. G-d, Our Father and King will be known throughout the generations of humanity. He is eternal, past present and future. 5 Of the glorious majesty of Your honor, And of Your wondrous works, I will meditate. G-d, Our Father and King is majestic and honorable. All His actions and the result of them are worth contemplating. 6 And men shall speak of the might of Your terrible acts; And I will declare Your greatness. 7 They shall utter the memory of Your great goodness, And shall sing of Your righteousness. G-d, Our Father and King is fearsome. He is worthy to be feared. He is righteous. We can trust that He will only be and do what is right. 8 Adonai is gracious, and merciful; Slow to anger, and of great loving-kindness. G-d, Our Father and King is gracious—that means He shows mercy to those who don’t deserve it. He is merciful. He is loving and kind. 9 Adonai is good to all; And His tender mercies are over all His works. G-d, Our Father and King is good to everybody—not just Christians, everybody, this is called common grace--that doesn’t mean everybody is forgiven, we are all children of creation but we are not all children of G-d. Common grace is over the children of creation until the judgment, and then only those under saving grace will continue to experience the grace of God into eternity. 10 All Your works shall give thanks to You, O Adonai; and the righteous shall bless You. 11 They shall speak of the glory of Your kingdom, And talk of Your power; 12 To make known to humanity His mighty acts, and the glory of the majesty of His kingdom. G-d, Our Father and King, bestows glory upon His kingdom. 13 Your kingdom is an everlasting kingdom, And Your dominion endures throughout all generations. G-d, Our Father and King and His kingdom are eternal. 14 Adonai upholds all that fall, and raises up all those that are bowed down in humility. G-d, Our Father and King supports us when we fall down and lifts us up when we come to Him in submission and repentant worship. 15 The eyes of all wait for You; And You give them their food in due season. 16 You open Your hand, And satisfy the desire of every living thing. G-d, Our Father and King has the attention of the entire world—whether we realize it or not—everyone is reliant on G-d for their food. 17 Adonai is righteous in all His ways, And gracious in all His works. G-d, Our Father and King is right acting in all He is and does. He is gracious through every action He performs. 18 Adonai is close to all who call upon Him, To all that call upon Him in truth. G-d, Our Father and King is close to us, He is close to us when we call to Him with a truthful heart/motivation. 19 He will fulfil the desire of them that fear Him; He will also hear their cry and will save them. G-d, Our Father and King will see to completion the desire of those who fear Him. He will hear our crys for help and save us. 20 Adonai preserves all those that love Him; But all the wicked He will destroy. G-d, Our Father and King will preserve us, He will never allow us to be apart from Him. Preserve here means eternal preservation-which does not end at death. For those of us who acknowledge Him as King, there will be life, even though we die 21 My mouth shall speak the praise of Adonai; and let all flesh bless His holy name for ever and eternally. G-d, Our Father and King is deserving of our praise and worship. Aveinu Malkeinu–Our Father and King Our Father, our King, be gracious to us and answer us, for of ourselves we are unworthy (Our worth is in You); deal with us in compassion and faithful love and deliver us. Selah: Pause, contemplate, listen and receive… Our Father, our King, we have sinned before you. Our Father, our King, we have no king except You. Our Father, our King, deal with us kindly for the sake of Your name. Our Father, our King, renew a year of good for us. Our Father, our King, annul every evil decree against us. Our Father, our King, exalt the majesty of Your Messiah. Selah: Pause, contemplate, listen and receive… Our Father, our King, be gracious unto us and answer us, for of ourselves we are unworthy (Our worth is in You); deal with us in compassion and faithful love and deliver us. Selah: Pause, contemplate, listen and receive… Our Father, our King, forgive and pardon our sins. Our Father, our King, blot out our transgressions, and remove our sins from Your sight. Our Father, our King, may we return to You in perfect repentance. Selah: Pause, contemplate, listen and receive… Our Father, our King, bring glory to Israel Your people. Our Father, our King, bring understanding and peace to Your children amongst the nations. Our Father, our King, provide us with Your abundant blessings. Our Father, our King, grant our prayers for Your sake, if not for ours. Selah: Pause, contemplate, listen and receive… Our Father, our King, be gracious to us and answer us, for of ourselves we are unworthy (Our worth is in You); deal with us in compassion and faithful love and deliver us. Selah: Pause, contemplate, listen and receive… Messianic addition: Aveinu Shabashamayim Our Father in Heaven Our Father, Who is in the heavens May Your name be kept Holy Selah: Pause, contemplate, listen and receive… Your kingdom come Your will be done On earth, just as it is in the heavens Selah: Pause, contemplate, listen and receive… Give us today our daily bread And forgive us our debts As we choose to forgive the debts of others Selah: Pause, contemplate, listen and receive… Don’t lead us into trials But, reach down and pull us up out of evil Selah: Pause, contemplate, listen and receive… For Yours is the kingdom, the power and the glory Forever and eternally Selah: Pause, contemplate, listen and receive… © 2014 Yaakov Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
|