Tavo malkhutekha ye’aseh r’tsonekha
ba’arets ka’asher na’asah vashamayim.
Ten-lanu haiyom lechem chukeinu.
ka’asher solechim anachnu la’asher ashmulanu.
Ve’al-tevieinu lidei massah,
ki im-hatsileinu min-hara.
Ke lakha, hamamlakha, vehageverah, veha tiferet l’olemei ‘olamim.
The word “gam” means to gather together as a group of animals gathering at the water hole to drink. The pictographic script for the word “gam” is 'mem-lamed'. The 'lamed' is the foot representing “walk” and the 'mem' is “water” (See Mah below). Combined these mean “walk to the water”.
The letter c has the meanings of walk, carry or gather. The sound associated with this letter is a “g” as in “go”.
a picture of waves of water. This pictograph has the meanings of liquid, water and sea, mighty and massive from the size of the sea and chaos from the storms of the sea. To the Hebrews the sea was a feared and unknown place, for this reason this letter is used as a question word, who, what, when, where, why and how, in the sense of searching for an unknown…” 
7 Rest in the Lord, gand wait patiently for Him; Do not fret because of him who hprospers in his way, Because of the man who brings wicked schemes to pass. 8 iCease from anger, and forsake wrath; j Do not fret—it only causes harm. 9 For evildoers shall be 2cut off; But those who wait on the Lord, They shall kinherit the earth.
The Mishnah confirms that there was no prohibition against pronouncing The Name in ancient times. In fact, the Mishnah recommends using God's Name as a routine greeting to a fellow Jew. Berakhot 9,5. However, by the time of the Talmud, it was the custom to use substitute Names for God. Some rabbis asserted that a person who pronounces YHVH according to its letters (instead of using a substitute) has no place in the World to Come, and should be put to death. Instead of pronouncing the four-letter Name, we usually substitute the Name "Adonai"; but sometimes we substitute "Elohim" when YHVH comes either immediately before or after the name "Adonai" itself.
Although the prohibition on pronunciation applies only to the four-letter Name, Jews customarily do not pronounce any of God's many Names except in prayer or study. The usual Orthodox practice is to substitute letters or syllables, so that Adonai becomes Ha-Shem or Adoshem and Eloheynu and Elohim become Elokeynu and Elokim, etc. This practice is quite unnecessary in the context of learning Torah, and it is especially offensive when whole verses are read from the Bible with these ugly substitutes for God's names…” 
While I mean no offense to my Jewish brethren – I am equally unashamed to speak the name of Yahveh; in writing, I can see a part of their argument – that according to the Torah, Deuteronomy 12:3, Father commands us not to erase or deface the name of G-d. Again, here is the rational:
“…Jews do not casually write any Name of God. This practice does not come from the commandment not to take the LORD's Name in vain, as many suppose. In Torah thought, that commandment refers solely to oath-taking and vain blessings, and is a prohibition against using God's Name falsely or frivolously (the word normally translated as "in vain" literally means for falsehood).
IMPORTANT NOTE: If you print from these pages for reading away from your computer, please remember that even where no names of God appear, whatever discusses matters of Torah is forbidden for a Jew to treat with disrespect or to throw away. So either save what you print, or turn it over for burial as required for all holy writings that are no longer needed (or even better, pass it on to a friend to read) …”
So then: I’ll do my best not to offend, but if seeing the name of Yehovah offends anyone, I apologize, but I believe in what He says in Genesis 4:26, 12:8; Joshua 6:25; 2 Chronicles 14:11; Psalms 18:3; Jeremiah 33:3; Zechariah 13:9; Joel 2:32; Acts 2:21; Romans 10:13 and others where He says to call upon Him, or His name.
I I said earlier that one reason for the timing between posts was that I had to learn – had to know – the lesson being taught. “Hebrew Matthew” is one example. This figure shows a reproduction of the Hebrew Gospel according to Matthew preserved in the British Library. This manuscript was preserved by Jewish scribes from the 1st century and discovered by a 14th-century Spanish rabbi named Shem Tov Ibn Shaprut. While this may not be conclusive evidence for the purist, it raises the interesting possibility that Hebrew Language Gospels were used before the Greek and that without an understanding of the Hebrew mindset we will not be able to discern Scripture as Yahveh intended. Of the authenticity of the Gospel of Matthew being written in Hebrew one scholar said this:
Johann David Michaelis:
“…Now there are many books besides St. Matthew's Gospel, which are no longer extant in the language in which they were written, and yet we do not doubt, that those books once existed. It is surely not incredible that a Gospel written in Hebrew might dwindle into oblivion, and become gradually extinct, after the destruction of Jerusalem, and the dispersion of the Hebrew Jews. Palestine ceased at the end of the first century to be a seminary for Jewish converts, who understood Hebrew: and to the Greek Christians, a Hebrew Gospel was of no value.
But suppose the Hebrew Gospel continued several centuries in existence, yet, if we except Origen and Jerome, perhaps none of the fathers, who have spoken of this Gospel, were able to read it. The objection therefore applies chiefly, if not entirely to Origen and Jerome. But Jerome not only declares that he had seen the Hebrew Gospel, which was believed to be St. Matthew's original, but even that he made a translation of it. Origen indeed rejects the Hebrew Gospel used by the Nazarenes, which is the Gospel that Jerome translated, whence it is inferred that in Origen's opinion the author of it was not an Apostle. But this inference is liable to many objections: for the Gospel used by the Nazarenes, which Jerome translated, may have been originally the work of St. Matthew, and afterwards so corrupted by alterations and additions, as deservedly to lose all canonical authority…But whether it is admitted that the Hebrew Gospel used by the Nazarenes was originally the work of St. Matthew or not, yet, if we may credit the accounts of Eusebius and Jerome, Pantaenus at least saw it in the hands of the Christians in Arabia Felix, a country where we may not unreasonably suppose that a Hebrew Gospel must have been longer preserved than in Palestine itself...” 
Only G-d and time can tell if the manuscript in the Oxford Bodeleian Library is real or not. But copies of it are found in it and in the following libraries as well:
Notice the difference in the two interpretations: Traditional Interpretation: “…Thy kingdom come, thy will be done
On earth, as it is in heaven…” and the Hebrew Matthew Interpretation: “…May Your kingdom be blessed,
Your will shall be done in heaven and on earth…”.
We will continue to look at this word as it applies in the Septuagint, the Greek version on the Tanach; though many Jews hold this to be inferior, it helps us to understand better how this word is used, and in what context:
“… 3. In the Septuagint it is used for 35 Heb. words (mostly for בּוֹא). Its meaning is predominantly local, but it also occurs in cultic statements, either generally for coming to divine service or with προσκυνεῖν (to worship), λατρεύειν (To serve), θύειν (to offer sacrifice) for coming to the house of God, to the sanctuary or to Jerusalem. It is used of prayer which comes to God in 2 Ch. 30:27; cf. ψ 101:1; 118:41, 77, prayer for the coming of the divine mercy. The word is also used with reference to the coming of God, of His Word, of His angels and prophets to men. It is used esp. of the coming of the Messiah (Da. 7:13: καὶ ἰδοὺ ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ ὡς υἱὸς ἀνθρώπου ἤρχετο [Θ ἐρχόμενος]).7 The Messiah is ὁ ἐρχόμενος ἐν ὀνόματι κυρίου ψ [Blessed is he who comes in the name of the Lord] 117:26. It is also used of the coming of Satan (Job 2:1). Another use is for the coming and going of ages (2 Ch. 21:19) or generations (Qoh. 1:4); γενεὰ ἡ ἐρχομένη is the coming generation in ψ 21:31 etc. A very common use in the Psalms and prophets is for the coming of eschatologically decisive days (the days of salvation and judgment). A universalistic eschatological statement occurs in ψ 78:1: Nations will come to the inheritance of God. In Is. 32:15 there is a promise of salvation which is related to the coming of the Spirit. In the Psalms, Job and elsewhere it is strongly emphasized that evil, misfortune, suffering, tribulation and death come over men. But so, too, does good (cf. Bar. 4:36: ἡ εὐφροσύνη [joy] ἡ παρὰ τοῦ θεοῦ). Yet the statements that evil and bad things come on men predominate.
In Jos.: ἔρχεσθαι εἰς τὴν ἑορτήν, Bell., 1, 73; 6, 300 (cf. Jn. 4:45); στρατιᾶς, μεθʼ ὅσης ἐπὶ πόλεμόν τις, ἀλλʼ οὐκ ἐπʼ εἰρήνην ἔρχεται; Ant., 12, 395 (cf. Lk. 12:49); ἐλθοῦσαν τὴν βασιλείαν, Ant., 17, 66 (cf. Mt. 6:10; Lk. 11:2); μηνῶν ὁδὸν τεσσάρων ἑλθόντες, Ant., 3, 318 (cf. Lk. 2:44).
Test. XII: “to come,” “to come with hostile intent,” “to appear” (Jud. 22:2); A. 7:3, of the eschatological coming of God…” 
So a quick look for the word “come” as it is used in the traditional translation has an eschatological  meaning to it, as in a kingdom yet to come or appear. But is this true? Did G-d relinquish His control over mankind, over the affairs of men and so to speak, take his bat and ball and go home?