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Sunday, September 11, 2016

Part Four of our Journey through The Lord's Prayer, Avinu shebashamayim: may He be exalted, and may we be blessed - Shalom.

…Lessons from the Wilderness Volume Eleven… [1] [2] [3] [4]
Avinu shebashamayim …
Part Four
Tavo malkhutekha ye’aseh r’tsonekha …[5]

Avinu shebashamayim, yitkadash shemekha.
Tavo malkhutekha ye’aseh r’tsonekha
ba’arets ka’asher na’asah vashamayim.
Ten-lanu haiyom lechem chukeinu.
u’selach-lanu et-ashmateinu
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.
Amein.

Matthew 6:9–13 (NASB95)
aPray, then, in this way:
‘Our Father who is in heaven,
Hallowed be Your name.
10 ‘aYour kingdom come.
bYour will be done,
On earth as it is in heaven.
11 ‘aGive us this day 1our daily bread.
12 ‘And aforgive us our debts, as we also have forgiven our debtors.
13 ‘And do not lead us into temptation, but adeliver us from 1bevil. 2[For Yours is the kingdom and the power and the glory forever. Amen.]’[6]


I have been posting messages to my readers around the world, and I’ll confess – for most of them I have to use a translator, as I am not fluent in all the languages. That being said, I will continue to do so – for I want on a higher level to connect with all of you, you whom I call my beloved. And let there be no mistake – you are all my beloved. I know that my posts here sometimes there is a long time lag between them. This is due to several things – the first being it takes a great deal of study and research as I write, because my goal is to be as accurate as possible about what I write. Another is that I also have to work to support myself and this little ministry – and I work the night shift, so I gotta sleep sometime! And another is this, and this is the most important reason: no matter what I want to write about, the Ruach HaKodesh makes sure that I have experienced it (it being the subject that I am writing about). I have to believe, with all of my heart, in the subject I am writing about. So I have to ponder, I have to michtam – contemplate – that which I am trying to expound upon so that I understand it. And to do this – I have to shed myself of negativity, of un-forgiveness, of bitterness, of offense, of all those things that hinder and block truth from my soul. In other words – I have to cleanse myself, and this is at times a challenge. We live in a dark world – and we also live in a world of glorious light, represented by the dual natures within us, Yetzer ha’Ra or Yetzet ha’Tov, “evil inclination or the inclination for good. To truly be cleansed – we have to be careful which nature we feed. Moshe Chaim Luzzatto wrote in Derech Hashem ("The Way of God") that:

"Man is the creature created for the purpose of being drawn close to God. He is placed between perfection and deficiency, with the power to earn perfection. Man must earn this perfection, however, through his own free will... Man's inclinations are therefore balanced between good (Yetzer HaTov) and evil (Yetzer HaRa), and he is not compelled toward either of them. He has the power of choice and is able to choose either side knowingly and willingly..." [7]

It is then our responsibility to carefully feed the right nature – in this world of upheaval and strife it is very easy to feed the wrong nature and thus block the pure truth that HaShem has for us. And just one note here: I was recently taken to task on a (gasp!) Facebook post because I publicly wrote out what I believe is the name of our Father in heaven. I was “reminded” that “Jews find that offensive”. I suppose the writer “correcting” me meant that orthodox Jews, i.e. “religious” Jews were the ones that would be offended by my naming Abba. So – please – allow me to address this topic, for just a moment, because it is an important topic.

What’s in a name? Well, in a nutshell (so to speak), it depends upon your point of view. For us, let us confine our points of view to just two: Western and Jewish. How a name is viewed really does depend upon the culture and history of those that “name the name”.

And what is a name? Noah Webster defines it as:

“…NAME, n.
 1. That by which a thing is called; the sound or combination of sounds used to express an idea, or any material substance, quality or act; an appellation attached to a thing by customary use, by which it may be vocally distinguished from other things. A name may be attached to an individual only, and is then proper or appropriate, as John, Thomas, London, Paris; or it may be attached to a species, genus, or class of things, as sheep, goat, horse, tree, animal, which are called common names, specific or generic.
 2. The letters or characters written or engraved, expressing the sounds by which a person or thing is known and distinguished.
 3. A person.
They list with women each degenerate name.
 4. Reputation; character; that which is commonly said of a person; as a good name; a bad name.
 5. Renown; fame; honor; celebrity; eminence; praise; distinction.
What men of name resort to him?
 6. Remembrance; memory.
The Lord shall blot out his name from under heaven. Deu 29.
 7. Appearance only; sound only; not reality; as a friend in name.
Rev 3. (author’s note: The importance of a name or The Name can be seen in verses 3:1, :5, :8 and verse 12)
 8. Authority; behalf; part; as in the name of the people.
When a man speaks or acts in the name of another, he does it by their authority or in their behalf, as their representative.
 9. Assumed character of another.
Had forged a treason in my patrons name.
 10. In Scripture, the name of God signifies his titles, his attributes, his will or purpose,, his honor and glory, his word, his grace, his wisdom, power and goodness, his worship or service, or God himself.
 11. Issue; posterity that preserves the name.
Deut. 25.
 12. In grammar, a noun.
To call names, to apply opprobrious names; to call by reproachful appellations.
To take the name of God in vain, to swear falsely or profanely,, or to use the name of God with levity or contempt. Exo 20.
To know by name, to honor by a particular friendship or familiarity. Exo 33.
Christian name, the name a person receives by baptism, as distinguished from surname.
 NAME, v.t. to call, to name, to invoke.
 1. To set or give to any person or thing a sound or combination of sounds by which it may be known and distinguished ; to call; to give an appellation to.
She named the child Ichabod. 1 Sam 4.
Thus was the building left Ridiculous, and the work confusion named.
 2. To mention by name; to utter or pronounce the sound or sounds by which a person or thing is known and distinguished.
Neither use thyself to the naming of the Holy One.
 3. To nominate; to designate for any purpose by name.
Thou shalt anoint to me him whom I name to thee. I Samuel 16.
 4. To entitle.
To the name of Christ, to make profession of faith in him. 2 Tim 4…[8]

As we can see a name in Western thought covers a lot of ground. How about Jewish thought?

“…In Jewish thought, a name is not merely an arbitrary designation, a random combination of sounds. 

 The name conveys the nature and essence of the thing named.  It represents the history and reputation of the being named.
This is not as strange or unfamiliar a concept as it may seem at first glance.  In English, we often refer to a person's reputation as his "good name".  When a company is sold, one thing that may be sold is the company's "good will", that is, the right to use the company's name.  The Hebrew concept of a name is very similar to these ideas.

An example of this usage occurs in Exodux 3,13-22:  Moses asks God what His "name" is.  Moses is not asking "what should I call you"; rather, he is asking "who are you; what are you like; what have you done".  That is clear from God's response.  God replies that He is eternal, that He is the God of our ancestors, that He has seen our affliction and will redeem us from bondage.

Another example of this usage is the concepts of chillul Ha-Shem and kiddush Ha-Shem.  An act that causes God or Judaism to come into disrespect or a commandment to be disobeyed is often referred to as "chillul Ha-Shem", profanation of The Name.  Clearly, we are not talking about a harm done to a word; we are talking about harm to a reputation.  Likewise, any deed that increases the respect accorded to God or Judaism is referred to as "kiddush Ha-Shem", sanctification of The Name.

Because a name represents the reputation of the thing named, a name should be treated with the same respect as the thing's reputation.  For this reason, God's Names, in all of their forms, are treated with enormous respect and reverence in Judaism…” [9]

Now, this respect and reverence stem from not only a deep awe of the G-d of Avraham, Yitz’chak and Ya’akov (Yisra’el), but also from the Ten D’varim, the Ten commandments or what I call the Ten Realities [10]:

“…Reality Number Three
Exo 20:7[the Hebrew letter “gam or gimel” ג]
                “You are not to use lightly the name of Adonai your God, because Adonai will not leave unpunished someone who uses his name lightly.” [11]

In the Paleo-Hebraic language the “gam or gimel” was represented in this manner.


  "The earliest known pictograph for this letter is shaped like an L and is a picture of a foot. The Modern Hebrew name for this letter is “gimel”, an adopted root. The original name to this letter is most likely “gam”, the parent root of “gimel”. This letter is the origin of the Arabic letter “Geem” and the Greek “gamma” supporting the theory that the original name for the letter did not include the “L”.
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”.

    Benner describes it as:
“…Mah
The Early Semitic pictograph for this letter is ; 

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…” [13]

So one way of looking at the “gam or gimelis to rise above the chaos. Isn’t that what calling upon the Name of the Lord is to do in our lives?
Psalms 66:13-20
13 I shall acome into Your house with burnt offerings; I shall bpay You my vows,
14 Which my lips uttered And my mouth spoke when I was ain distress.
15 I shall aoffer to You burnt offerings of fat beasts, With the smoke of brams;
I shall make an offering of 1bulls with male goats.          Selah.
16 aCome and hear, all who 1fear God, And I will btell of what He has done for my soul.

17 I cried to Him with my mouth, and 1He was aextolled with my tongue.
18 If I 1aregard wickedness in my heart, The bLord 2will not 3hear;

19 But certainly aGod has heard; He has given heed to the voice of my prayer.
20 aBlessed be God, who bhas not turned away my prayer
Nor His lovingkindness from me. [14]

Yet how many of us cry unto God today with the thankfulness of heart? How many of us make demands upon Him with no regard for the wickedness of our hearts? When we take His name in vain, surely it only means misusing it right? O no my brethren; it is the act of us treating God’s name as if it carries no weight in this world.  It is the act of us showing Him contempt, of treating His Holy and Righteous Name as if it was a common thing. We Call Him God, we call Him Lord, yet these are titles; we use the Name of His Only Begotten Son as a pejorative, we use it almost as a swear word, derogatory to the point of blasphemy.  To His title that designates Him as the Supreme  Monarch of the Universe we tack on the “D” word and string His name with many other invectives.  We denigrate this Most High God in our words and deeds – and wonder why only trouble comes our way.

Psalm 37:7-15 (NKJV)
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.
10     For lyet a little while and the wicked shall be no more; Indeed, myou will look carefully for his place,
But it shall be no more.
11     nBut the meek shall inherit the earth, and shall delight themselves in the abundance of peace.
12     The wicked plots against the just, oAnd gnashes at him with his teeth.
13     pThe Lord laughs at him, For He sees that qhis day is coming.
14     The wicked have drawn the sword and have bent their bow, to cast down the poor and needy,
To slay those who are of upright conduct.
15     Their sword shall enter their own heart, and their bows shall be broken. [15]

O how we have despised this King of ours, yet we want Him to rescue us, to rescue our children, we want Him to bow and scrape before us as if we were the rulers over all things instead of Him…
Our weeping for the dead and dying never ends because we have esteemed Him lightly,
Allowing the chaos to reign, instead of it being reigned in.

If only we had been taught and then taught our children also, the first three realities…” [16]

You see – I hold the name of our G-d in the same regard as my Jewish brethren – and yet I cannot ignore that His name is expressed in the Hebrew Bible as the tetragrammaton YHVH some 6828 times.[17] In fact, I agree with the following sentiment:

“…Nothing in the Torah prohibits a person from pronouncing the Name of God.  Indeed, it is evident from scripture that God's Name was pronounced routinely.  Many common Hebrew names contain "Yah" or "Yahu", part of God's four-letter Name.  The Name was pronounced as part of daily services in the Temple.
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…” [18]

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).


The Torah does not prohibit writing the Name of God per se; it only prohibits erasing or defacing a Name of God.  However, observant Jews avoid writing any Name of God casually because of the risk that the written Name might later be defaced, obliterated, or destroyed accidentally or by one who does not know better.
The commandment not to erase or deface the name of God comes from Deuteronomy 12,3.  In that passage, the people are commanded that when they take over the promised land, they should destroy all things related to the idolatrous religions of that region, and should utterly destroy the names of the local deities.  Immediately afterwards, we are commanded not to do the same to our God.  From this, the rabbis inferred that we are commanded not to destroy any holy thing, and not to erase or deface a Name of God.
It is worth noting that this prohibition against erasing or defacing Names of God applies only to Names that are written in some kind of permanent form, and recent rabbinical decisions have held that writing on a computer is not a permanent form, thus it is not a violation to type God's Name into a computer and then backspace over it or cut and paste it, or copy and delete files with God's Name in them.  However, once you print the document out, it becomes a permanent form.  That is why many observant Jews avoid writing a Name of God on web sites like this one or in newsgroup messages:  because there is a risk that someone else will print it out and deface it.

Normally, Orthodox Jews avoid writing the Name by substituting letters or syllables, for example, writing "G-d" instead of "God".  In addition, the number 15, which would ordinarily be written in Hebrew as Yod-Heh (10-5), is normally written as Tet-Vav (9-6), because Yod-Heh is a Name.  See Hebrew Alphabet for more information about using letters as numerals.  In English letters, there is no need for these stringencies.  On the other hand, especially for those who think that tricky spelling solves their problems, we remind you here of what we say on our introduction page:

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) …”[19]

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.


…Okay, got that off my chest…

Let us continue in our study of the Prayer to our Father.


But first, to my brethren in China:

在中國的教會。
上帝的兒子,他誰擁有他的眼睛像火焰,腳像光明金屬,說這些東西:我知道你的作品,愛和服務的信念和你的耐心,你們的工作;而最後比第一多。這裡面你有,堅守,直到我回來。他克服了誰,並保持我的作品到最後,給他我會給權力的國家。他誰是聖潔的,他誰是真的,他誰擁有大衛的鑰匙,他誰打開,沒有人關;並關上了,沒有人打開,說這些東西:我知道你的行為。看哪,我在你面前給一個敞開的門,沒有人能關的。對於你有一點點的力量,並遵守我的道,並沒有否認我的名字。因為你已經保持我的耐心的話,我也會讓你的誘惑,將臨到所有可居住的世界,去嘗試那些誰住在地上的時刻。看哪,我必快來。緊緊抓住了,你有,所以沒有人可以奪去你的冠冕。他誰克服我會讓他在我神殿中作柱子,他也不再出門。我會寫在他上面我以上帝的名義,與城市我的上帝,新耶路撒冷,從我的上帝從天上降下來的,和我的新名字的名字。他誰有耳,讓他聽到靈說給教會。 Amein 啟示錄21581218-1925-26;37-8; 10-13
Zài zhōngguó de jiàohuì.
Shàngdì de érzi, tā shuí yǒngyǒu tā de yǎnjīng xiàng huǒyàn, jiǎo xiàng guāngmíng jīnshǔ, shuō zhèxiē dōngxī: Wǒ zhīdào nǐ de zuòpǐn, ài hé fúwù de xìnniàn hé nǐ de nàixīn, nǐmen de gōngzuò; ér zuìhòu bǐ dì yī duō. Zhè lǐmiàn nǐ yǒu, jiānshǒu, zhídào wǒ huílái. Tā kèfúle shuí, bìng bǎochí wǒ de zuòpǐn dào zuìhòu, gěi tā wǒ huì gěi quánlì de guójiā. Tā shuí shì shèngjié de, tā shuí shì zhēn de, tā shuí yǒngyǒu dà wèi de yàoshi, tā shuí dǎkāi, méiyǒu rén guān; bìng guānshàngle, méiyǒu rén dǎkāi, shuō zhèxiē dōngxī: Wǒ zhīdào nǐ de xíngwéi. Kàn nǎ, wǒ zài nǐ miànqián gěi yīgè chǎngkāi de mén, méiyǒu rén néng guān de. Duìyú nǐ yǒu yīdiǎn diǎn de lìliàng, bìng zūnshǒu wǒ de dào, bìng méiyǒu fǒurèn wǒ de míngzì. Yīnwèi nǐ yǐjīng bǎochí wǒ de nàixīn dehuà, wǒ yě huì ràng nǐ de yòuhuò, jiāng líndào suǒyǒu kě jūzhù de shìjiè, qù chángshì nàxiē shuí zhù zài dìshàng de shíkè. Kàn nǎ, wǒ bì kuài lái. Jǐn jǐn zhuā zhùle, nǐ yǒu, suǒyǐ méiyǒu rén kěyǐ duó qù nǐ de guānmiǎn. Tā shuí kèfú wǒ huì ràng tā zài wǒ shéndiàn zhōng zuò zhùzi, tā yě bù zài chūmén. Wǒ huì xiě zài tā shàngmiàn wǒ yǐ shàngdì de míngyì, yǔ chéngshì wǒ de shàngdì, xīn yēlùsālěng, cóng wǒ de shàngdì cóng tiānshàng jiàng xiàlái de, hé wǒ de xīn míngzì de míngzì. Tā shuí yǒu ěr, ràng tā tīngdào líng shuō gěi jiàohuì. Amein. (Qǐshì lù 2:1,5,8,12,18-19,25-26; Qǐ 3:7-8; 10-13) [20]

(Any errors are due to my lack of ability – please forgive me.)
Tavo malkhutekha ye’aseh r’tsonekha
ba’arets ka’asher na’asah vashamayim.

Traditional Interpretation:
Thy kingdom come, thy will be done
On earth, as it is in heaven

Hebrew Matthew Transliteration:
Av-ee-noo she-ba-sha-mai-yeem
Yeet-ka-desh sheem-kha
Ve-yeet-ba-rekh mal-khoot-kha
Re-tson-kha yee-he-ye a-sui ba-sha-mai-yeem u-va-a-rets

Hebrew Matthew Interpretation: [21] [22]
May Your kingdom be blessed,
Your will shall be done in heaven and on earth

                                                                                              
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                             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...” [23]

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:
Library Add. No. 26964
Ms. Heb. 28, Rijksuniveriteit Library, Leiden
Ms. Mich. 119. Bodeleian Library, Oxford
Ms. Opp. Add. 4 '72. Bodeleian Library, Oxford
Ms. 2426 (Marx 16) Library of the Jewish Theological Seminary of America, New York.
Ms. 2279 (Marx 18) Library of the Jewish Theological Seminary of America, New York.
Ms. 2209 (Marx 19) Library of the Jewish Theological Seminary of America, New York.
Ms. 2234 (Marx 15) Library of the Jewish Theological Seminary of America, New York. [24]

[Author’s Disclaimer]
[No endorsement of the sites below or the doctrines they hold should be implied or inferred here – they are presented as possible avenues for your own research.
I will say this though: I fully believe and teach that the Mosaic Covenant is still in force today – the Covenant of Law AND Grace. The Torah is valid for all believers of the Son, Yeshua the Messiah, and all followers of the G-d of Abraham, Isaac and Jacob. The same standard that I hold to in Footnote # 3 applies here also.]

If one needs to further research whether to gain an understanding behind this Gospel and the scholarship behind trying to prove its authenticity, then by all means go to a website put up by Reverend Ron Jones and the Titus Institute at http://hebrewgospel.com/Matthew%20Two%20Gospels%20Main%20Evidence.php ; the Titus Institute can be found at http://www.titusinstitute.com/ .


Ve-yeet-ba-rekh mal-khoot-kha
Re-tson-kha yee-he-ye a-sui ba-sha-mai-yeem u-va-a-rets

Hebrew Matthew Interpretation: [25]
May Your kingdom be blessed,
Your will shall be done in heaven and on earth

Now, as I stated earlier, some lessons are delayed as The Ruach drives home to me the lesson to be expounded upon.

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…”.

What is the difference between Thy kingdom come and May Your kingdom be blessed?
Well, let us look at the word in the Greek:

“…Original: ἔρχομαι Transliteration: Erchomai  Phonetic: er'-khom-ahee
- Definition:
1. to come
a. of persons
1. to come from one place to another, and used both of persons arriving
2. to appear, make one's appearance, come before the public
2. metaph.
a. to come into being, arise, come forth, show itself, find place or influence
b. be established, become known, to come (fall) into or unto
3. to go, to follow one
- Origin: middle voice of a primary verb (used only in the present and imperfect tenses, the others being supplied by a kindred [middle voice] eleuthomai el-yoo'-thom-ahee, or [active] eltho el'-tho, which do not otherwise occur)
- TDNT entry: 13:06,3  Part(s) of speech: Verb. Strong's: G2064: Middle voice of a primary verb (used only in the present and imperfect tenses the others being supplied by a kindred [middle voice] word ἐλεύθομαι eleuthomai or ἔλθω elthō; which do not otherwise occur); to come or go (in a great variety of applications literally and figuratively): - accompany appear bring come enter fall out go grow X light X next pass resort be set…[26]

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…” [27]

So a quick look for the word “come” as it is used in the traditional translation has an eschatological [28] 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?  

Hate to say it, but we’ll have to answer this question in the next post;

Till then, May G-d richly bless you all, my beloved, Amein.




[1] Authors note: Use of information from Jewish-themed websites should not be construed as these sites endorsing or confirming any thesis introduced by the author of this epistle. I present the information from their respective sites for instructional purposes only and/or to aid in the readers understanding of the subjects discussed. The inverse is also true – by using these sites in no way confirms or denies that this author holds to all things found on these sites – but brethren, we all can learn from one another, Jew and Gentile; may it be so in shalom and love and respect.
[2]  Author’s note:  Throughout this study I’ll be using the Net® Bible and the Net® Notes: within the notes you’ll see symbols like this: ( א B Ψ 892* 2427 sys). These are abbreviations used by the NetBible© for identifying the principal manuscript evidence that they (authors and translators of the NetBible©) used in translating the New Testament. Please go to  https://bible.org/netbible/ and see their section labeled “NET Bible Principals of Translation” for a more complete explanation on these symbols and other items pertinent to the way the NET Bible uses them.
[3] Author’s Note: In these studies, I have used the notes that come along with the passages I cite from the sources that I cite: these need a bit of a disclaimer though. As in all things, not everything that is footnoted is something that I necessarily agree with, especially if it contradicts what I believe pertains to any matters of the Torah or the commandments of G-d. I give you the notes as they are written by the authors of the material I cite from, so that you can see the information contained within them. It truly is not my place to edit or correct them; if they state anything that is in opposition to what I teach, then so be it. I will address these issues if requested, but for the sake of brevity (as if any of these posts of mine are brief ) I insert them and let them stand as they are. If I don’t agree with them, why do I include them you might ask? I don’t believe in censuring anyone’s opinions or scholarship; as I would not want mine censured, so I will not do to that to another. As Rabbi Hillel once stated, “What is hateful to you, do not do to another. That is the whole Torah. Go and learn it.” Torah leads me to respect others, even if I disagree; it leads me to present both sides of the coin, even if it could mean I’d lose part of the argument. That is not to say I should not challenge something I believe contradicts the truth of G-d’s word; that I will do in the main body of my epistles; that is where my gentle dissent belongs. Most (but not all) of the differences will come when I quote from the NET® Bible (but not exclusively); it has a decidedly Western/Greek mindset to it, but as a wise man once said “How do you eat chicken? Swallow the meat and spit out the bones…” I do though want to present the NET® notes because there is a wealth of information and research contained within them that I hope you find helpful.
[4] One may wonder why I omit the “o” when I write the title “G-d”. While there are many who say that to leave out the “o” is a sign of being under the influence of the Rabbis who forbid saying the name of Yahveh, I say, one must come to a conclusion on their own, and do as their heart convicts them (within the bounds of G-d’s word of course). I believe in the power of the name of the Most High – the name of Yahveh – and in uttering it in awe and reverence, yet find no contradiction in my soul for the hyphenated title “G-d”. I have written it both ways – stopped doing it, and now I have returned to the practice – as I said, one must follow the conviction of their heart. I do not disrespect anyone else’s opinion on this matter, and regardless if you think it wrong or right, I ask for the same respect. Let each be fully persuaded in their own mind and heart – and let G-d sort it out with each believer. For now, this is right for me, till the Father corrects - or confirms; I am after all, a work in progress. Shalom. 
[5] Inspiration for this series of teaching comes with thanks and in part from the work of John J. Parsons, Hebrew for Christians and his article at http://www.hebrew4christians.com/Prayers/The_Lord_s_Prayer_1/the_lord_s_prayer_1.html  (© by John J. Parsons, all rights reserved; used with permission), and the work of Nehemia Gordon and Keith Johnson and their book A Prayer to Our Father. One plants, another waters…
a  Matt 6:9–13: Luke 11:2–4
a  Matt 3:2; 4:17
b  Matt 26:42; Luke 22:42; Acts 21:14
a  Prov 30:8; Is 33:16; Luke 11:3
1  Or our bread for tomorrow
a  Ex 34:7; Ps 32:1; 130:4; Matt 9:2; 26:28; Eph 1:7; 1 John 1:7–9
a  John 17:15; 1 Cor 10:13; 2 Thess 3:3; 2 Tim 4:18; 2 Pet 2:9; 1 John 5:18
1  Or the evil one
b  Matt 5:37
2  This clause not found in early mss
[6]  New American Standard Bible: 1995 update. (1995). (Mt 6:9–13). LaHabra, CA: The Lockman Foundation.
[7] Way of God Moshe Ḥayyim Luzzatto - 1998 "He has the power of choice, and is able to choose either side, knowingly and willingly, and possess whichever one he wishes. Man was therefore created with both a Good Urge (Yetzer HaTov) and an Evil Urge (Yetzer HaRa). " see the article “Yetzer hara” @ https://en.wikipedia.org/wiki/Yetzer_hara 
[8] Webster, Noah, 1828 and 1890 Edition edited by Noah Porter, D.D. LL. D. WEBSTER’S REVISED UNABRIDGED DICTIONARY OF THE ENGLISH LANGUAGE. G. & C. Merriam Company, 1913, Digital Edition, theWord ver. 5.0.0.1450, ©2003-2015 by Costas Stergiou (edits and emphasis mine – DER)
[10] With thanks to Dr. Frank T. Seekins.
[11] Stern, D. H. (1998). Complete Jewish Bible: an English version of the Tanakh (Old Testament) and B’rit Hadashah (New Testament) (1st ed., Ex 20:6–7). Clarksville, MD: Jewish New Testament Publications.
[12] Jeff A Benner, Ancient Hebrew Lexicon of the Bible, Hebrew Letters, Words and Roots Defined Within Their Ancient Cultural Context, ©2005 Jeff A. Benner, electronic edition, theWord, © 2003-2012 - Costas Stergiou Version 4.0.0.1342
[13]Ibid…
a Ps 96:8; Jer 17:26
b Ps 22:25; 116:14; Eccl 5:4
a Ps 18:6
a Ps 51:19
b Num 6:14
1 Or cattle
a Ps 34:11
1 Or revere
b Ps 71:15, 24
1 Or praise was under my tongue
a Ps 30:1
1 Or had regarded
a Job 36:21; John 9:31
b Job 27:9; Ps 18:41; Prov 1:28; 28:9; Is 1:15; James 4:3
2 Or would
3 Or have heard
a Ps 18:6; 116:1, 2
a Ps 68:35
b Ps 22:24
[14] New American Standard Bible: 1995 update. (1995). (Ps 66:13–20). LaHabra, CA: The Lockman Foundation.
g  Ps. 40:1; 62:5; [Lam. 3:26]
h  [Ps. 73:3–12]
i  [Eph. 4:26]
2  destroyed
k  Ps. 25:13; Prov. 2:21; [Is. 57:13; 60:21; Matt. 5:5]
l  [Heb. 10:37]
m  Job 7:10; Ps. 37:35, 36
n  [Matt. 5:5]
o  Ps. 35:16
p  Ps. 2:4; 59:8
q  1 Sam. 26:10; Job 18:20
[15]  The New King James Version. Nashville: Thomas Nelson, 1982.
[17] Knight, Douglas A.; Levine, Amy-Jill (2011). The Meaning of the Bible: What the Jewish Scriptures and Christian Old Testament Can Teach Us(1st ed.). New York: HarperOne. ISBN 0062098594.
[20] To the church in China: The Son of God, He who has His eyes like a flame of fire and His feet like burnished metal, says these things: I know your works and love and service and faith and your patience, and your works; and the last to be more than the first. That which you have, hold fast until I come. And he who overcomes and keeps My works to the end, to him I will give power over the nations. He who is holy, He who is true, He who has the key of David, He who opens and no one shuts; and shuts and no one opens, says these things: I know your works. Behold, I have given before you an open door, and no one can shut it. For you have a little strength and have kept My Word and have not denied My name. Because you have kept the Word of My patience, I also will keep you from the hour of temptation which will come upon all the habitable world, to try those who dwell upon the earth. Behold, I come quickly. Hold fast to that which you have, so that no one may take your crown. Him who overcomes I will make him a pillar in the temple of My God, and he will go out no more. And I will write upon him the name of My God, and the name of the city of My God, the New Jerusalem, which comes down out of Heaven from My God, and My new name. He who has an ear, let him hear what the Spirit says to the churches. Amein. (Rev. 2:1, 5, 8, 12; 18-19, 25-26; Rev. 3:7-8; 10-13)
[21] Nehemia Gordon and Keith Johnson. A Prayer To Our Father, pg.175. 2nd Revised Edition. www.HilkiahPress.com, 2010. ©2009 Nehemia Gordon and Keith Johnson, all rights reserved.
[22]Figure 1. A photographic reproduction of the manuscript at the Library in Oxford (Matthew 1:18-25).
[23] Michaelis, Johann David, Introduction to the New Testament, tr. and augmented with notes by H. Marsh Vol. 3, 1823, 146
[25] Nehemia Gordon and Keith Johnson. A Prayer To Our Father, pg.175. 2nd Revised Edition. www.HilkiahPress.com, 2010. ©2009 Nehemia Gordon and Keith Johnson, all rights reserved.
[26] F. Brown, S. Driver, C. Briggs; J. Strong; J.H. Thayer. Brown Driver Briggs Hebrew Lexicon, Thayer’s Greek Definitions, and the Strong’s King James Concordance with TVM, Electronic Edition, © 2000–2014 e-Sword, version 10.4.0, by Rick Meyers, n.d.
7 Cf. Asc. Is. 11:1, where the reference is to the coming of the heavenly Son of Man to earth. Cf. also Eus. Hist. Eccl., IV, 6, 2: ὡς δὴ ἐξ οὐρανοῦ φωστὴρ αὐτοῖς κατεληλυθώς. On this whole question, v. Bousset-Gressm., 264 ff. [
Jos. Flavius Josephus, Jewish author (c. 37–97 a.d.) in Palestine and later Rome, author in Greek of the Jewish War and Jewish Archaeology, which treat of the period from creation to Nero, ed. B. Niese, 1887 ff.
Bell. Bellum Judaicum.
Ant. Antiquitates.
Ant. Antiquitates.
Ant. Antiquitates.
Test. XII Testaments of the Twelve Patriarchs, Jewish work, slightly revised in a Christian sense, dating from the 2nd or 1st century a.d. and consisting of addresses of the twelve sons of Jacob to their descendants, ed. R. H. Charles, 1908.
A. Testament of Asher.
[27] Kittel, G., Bromiley, G. W., & Friedrich, G. (Eds.). (1964–). Theological dictionary of the New Testament (electronic ed., Vol. 2, p. 667). Grand Rapids, MI: Eerdmans.
[28] Eschatological: adj. (Theology) pertaining to eschatology; pertaining to any doctrine pertaining to the end of the world. Babylon Translation Software, ©Babylon Software Ltd.