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Friday, August 12, 2016

Part three of our study on the Prayer to Adonai , Our Father in Heaven

 …Lessons from the Wilderness Volume Ten … [1] [2] [3] [4]
Avinu shebashamayim …
Part Three
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 would like to take a second before we begin, to say something to my brethren in Israel:

כדי אחי בארץ ישראל
איך אני מייחל לך - כמה הייתי רוצה להיות עם כולכם שם הארץ שבה אלוהים שוכן. אתה הלב שלי, לשמחתי. למרות בשלב זה הבדלים להפריד אותנו, שנינו ארוכה על אותו דבר: משיחנו. אנו מייחלים ליום ה 'מביאה אותו הלאה ומחזירה אוהל הדוד. אנו צופים ומתפללים לבית המקדש, להחזרת שירותי הכוהנים לבית המשפט הפנימי, אל קודש הקודשים. אנחנו מייחלים לכך ירושלים שתרים, ועושה שבחים באדמה. ואני מייחל ליום שהעם היהודי ישכון לנצח בארצם - בטוח ומאובטח. זהו זעקת הלב שלי עשוי לזה לקרות בחיים שלי. תודה גוי צנוע זה יתברך, הוא היושב על כס בשבילך, לעמו, עבור תורתו, ועל המשיח עדיין להיות
Amein ו Amein [7]


Why have I added these personal notes in languages not my own in the past few posts? It is because I want to connect with all those who are reading this blog – for all of you are the inspiration, the reason I write. Not because I’m some sort of scholar – I am simply a searcher, a seeker like you. I need to know my Messiah; I need to know my G-d, my Father. I do this through study and prayer – and through this blog. Not only do I write for you, but for myself as well. There is always a chance for something I write to be in error – that is why I ask you to test everything I write back against Scripture – and maybe, you can help set me right if I do err. I’ll tell you this though – I have been writing this blog for over four years now – and have not received a single comment. Maybe there is a language barrier, or a technical issue, but if there are any out there who wish to comment, please do. It would be gratifying if you would – good or bad – because then I could gage whether or not I am doing the task Father has gave to me; the task of reaching out. I let Him lead me on the topics – but would also like to know if what I write appeals to you, my beloved readers. For all I know, the 21,000 plus hits I’ve had are just here a second then gone… I hope not, but regardless, I’m going to continue till Yahveh says stop. All I truly want is to glorify His name, exalt Him to the best of my ability, and see if in the process my understanding of His grace, His mercy, His greatness can be enhanced. And I pray what I write, at the very least, encourages you to look hard for Him also. I likewise am not ashamed of the Gospel of Yeshua Ha’Machiach or the Torah – and my desire is to shout from the rooftops of how Yeshua lifted me out of my sin, restored me to G-d and how the Torah gave me the right way to walk, all praise, honor and glory be unto YHVH, our Father and King. After all, at the end of the day, it is as Shlomo [Solomon] related to us in  קֹהֶלֶתKoheleth (or Qoheleth), Ecclesiastes:
(Ecc 12:12-14 - OJB)
“…And further, by these, beni, be admonished; of making many sefarim there is no ketz; and much study is a weariness of the basar. Let us hear the sof (conclusion) of the whole matter; Fear HaElohim, and of His commandments be shomer mitzvot; for this is the whole duty of haAdam. For HaElohim shall bring kol ma'aseh (every work) into mishpat (judgment), with every ne’lam (secret thing, concealed thing), whether it be tov (good), or whether it be rah (evil)…”[8]

Ecclesiastes 12:12-14 (NET)
12:12 Be warned, my son, of anything in addition to them.38 There is no end to the making39 of many books, and much study is exhausting to the body.40
12:13 Having heard everything, I have reached this conclusion:41
Fear God and keep his commandments, because this is the whole duty42 of man.
12:14 For God will evaluate every deed,43 including every secret thing, whether good or evil. [9]

What we say and what we do – we will all stand or fall by this before the Living G-d. So out of love I obey and put my thoughts to paper, and may He be pleased. What I yearn for is that I never bring shame to His name, and that I never mishandle His word. With that in mind (and off my chest J) let us continue on our study of Avinu shebashamayim, the Prayer to our Father in heaven…



In Part Two we looked at “…yitkadash shemekha…”, “May Your Name be sanctified”.

One thing I hadn’t mentioned but we need to think about is this: when we make the effort to declare “Yitkadash shemekha”, we are not making a statement of fact, of belief – but we are in fact issuing a call to action[10]; actually it is Yahveh Himself issuing this call – it is a commandment that His name be sanctified in all the earth – in all the cosmos. We are to follow up this call, this command with our own words, actions and deeds.[11]  We cannot just give lip service to the name of Yehovah – we must follow it up with action worthy of the name we call upon. This is called Kidush HaShem – sanctification of the name of Yehovah through our deed’s and not just faith alone. [12] We can see the justification for this from the book of Ya’akov [James] in the Messianic Writings[13]:

Ya’akov [James] 2:14-17 (JNT)
14 What good is it, my brothers, if someone claims to have faith but has no actions to prove it? Is such “faith” able to save him? 15 Suppose a brother or sister is without clothes and daily food, 16 and someone says to him, “Shalom! Keep warm and eat hearty!” without giving him what he needs, what good does it do?
17 Thus, faith by itself, unaccompanied by actions, is dead. [14]

Obedience to the word of Yehovah is the only way we can actually show our love for the Father. It has to be with the practice of our heart and our hands, not just our lips. The Scriptures speak of “good works”; but what are these? These are the things we do, things that are recorded in heaven:

Revelation 20:11-15 (NET)
20:11 Then29 I saw a large30 white throne and the one who was seated on it; the earth and the heaven31 fled32 from his presence, and no place was found for them.
20:12 And I saw the dead, the great and the small, standing before the throne. Then33 books were opened, and another book was opened – the book of life.34 So35 the dead were judged by what was written in the books, according to their deeds.36
20:13 The37 sea gave up the dead that were in it, and Death38 and Hades gave up the dead that were in them, and each one was judged according to his deeds.
20:14 Then39 Death and Hades were thrown into the lake of fire. This is the second death – the lake of fire.
20:15 If40 anyone’s name41 was not found written in the book of life, that person42 was thrown into the lake of fire. [15]

It isn’t that deeds will save us – that comes from belief in Yeshua’s atoning death on the cross – but answer this if you can: isn’t coming to faith, to trust, to belief in the Messiah a deed? Let us define that word:

“…Deed, n. [AS. dǣd; akin to OS. dād, D. & Dan. daad, G. that, Sw. dåd, Goth. dēds; fr. the root of do. See Do, v. t.]
1.       That which is done or effected by a responsible agent; an act; an action; a thing done; — a word of extensive application, including, whatever is done, good or bad, great or small.

And Joseph said to them, What deed is this which ye have done? Ge 44:15.
We receive the due reward of our deeds. Lu 23:41.
Would serve his kind in deed and word. Tennyson.

2.       Illustrious act; achievement; exploit. “Knightly deeds.” Spenser.

Whose deeds some nobler poem shall adorn. Dryden…”[16]

The word in Revelation 20:13 translated in the NET® Bible is translated in the King James Bible as “works”. This is defined as:

“…- Original: ἔργον - Transliteration: Ergon - Phonetic: er'-gon
- Definition:

1. business, employment, that which any one is occupied
a. that which one undertakes to do, enterprise, undertaking
2. any product whatever, any thing accomplished by hand, art, industry, or mind
3. an act, deed, thing done: the idea of working is emphasised in opp. to that which is less than work

- Origin: from a primary (but obsolete) ergo (to work) - TDNT entry: 12:35,3 - Part(s) of speech: Noun Neuter

- Strong's: From ἔργω ergō(a primary but obsolete word; to work);
toil (as an effort or occupation); by implication an act: - deed doing labor work…” [17]

Even Yeshua tells us about Kidush HaShem, “good works (deeds)”:

Matthew 5:13-19 (WUESTNT)
13–16          As for you, you are the salt of the earth. But if the salt loses its pungency, by what means can its’ saltiness be restored? For not even one thing is it of use any longer, except, having been thrown out, to be trampled underfoot by men. As for you, you are the light of the world. A city is not able to be hidden, situated on top of a mountain. Neither do they light a lamp and place it under the bushel but upon the lamp stand, and it gives light to all those who are in the house.
 In the same manner let your light shine before men in order that they may see your good works and in order that they may glorify your Father who is in heaven.
17–20          Do not begin to suppose that I came to destroy the law or the prophets. I did not come to destroy but to fulfill. For assuredly I am saying to you, until the heaven and the earth pass away, not one smallest letter nor smallest letter-marking shall pass away from the law until all comes to pass. Whoever therefore shall deprive of authority one of these least commandments and shall teach men so, shall be called least in the kingdom of heaven. But whoever shall do and teach them, this man shall be called great in the kingdom of heaven. For I am saying to you, unless your righteousness excels that of the men learned in the sacred scriptures and that of the Pharisees, not in any case will you enter the kingdom of heaven. [18]

Our “deeds” or “works” are those acts that lend us to sanctify the name of Yehovah – our acts of obedience to His word, His mitzvot – the commandments; they are also that which we do to honor His name, proclaim His name, praising His name and performing the works, acts and deeds that glorify His name throughout the world.[19]




This brings us to our next line of study:

“…Tavo malkhutekha Ye’aseh r’tsonekha…”

“…May Your Kingdom be blessed, Your will shall be done…”[20]
(…Traditional: Thy kingdom come, thy will be done…)

It will take us some time to develop these concepts further, so we will continue this in our next post – until then:

May Yahveh Elohim richly bless you all, my beloved, Amein and 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] I pray this came out correctly – I’m still new at this. Please forgive any mistakes. [English Translation: To my brethren in the land of Israel: How I long for you - how I wish to be with you all there in the land where Elohim dwells. You are my heart, my joy. Though at this time differences separate us, we both long for the same thing: our Messiah. We long for the day HaShem brings Him forth and restores the Tent of David. We watch and pray for the Temple, for the return of the priestly services to the Inner Court, to the Holy of Holies. We yearn for Jerusalem to be lifted up, and made a praise in the earth. And I long for the day that the Jewish people will dwell forever in their land - safe and secure. This is the cry of my heart may it happen in my lifetime. This humble goy thanks the Blessed One, He who sits on the Throne for you, His people, for His Torah, and for Messiah yet to be Amein and Amein.]
[8] Goble, Dr. Phillip. The Orthodox Jewish Bible: Tanakh and Orthodox Jewish Brit Chadasha. Electronic Edition, E-Sword
v 10.4.0 2000-2016. AFI International Publishers, 2002, n.d.
38 sn The exhortation may be understood in two ways: (1) to avoid any so-called wisdom sayings beyond those mentioned in vv. 10–11: “The words of the wise…are given from one shepherd. And of anything beyond these, my son, be warned!” (see RSV, NRSV, NAB, Douay, NIV). This is paraphrased well by Moffatt: “My son, avoid anything beyond the scriptures of wisdom” (Moffatt). (2) The exhortation refers to the concerns of v. 12b, namely, diligent study is wearisome, i.e., “Furthermore, my son, be warned: there is no end to the making of books, and much study is wearisome to the body” (see NEB, ASV, NASB, MLB).
39 tn The verb עָשָׂה (’asah, “to do”) may mean “to make” (HALOT 890 s.v. I עשׂה 3) or “to acquire” (HALOT 891 s.v. I עשׂה 6). The LXX rendered it as ποιῆσαι (poiēsai, “making”), as do most English versions: “making” (KJV, YLT, RSV, NRSV, NAB, ASV, MLB, NIV, NJPS). However, several English versions reflect a different nuance: “there is no end to the buying of books” (Moffatt); “the use of books is endless” (NEB); and “the writing of many books is endless” (NASB).
40 tn Heb “the flesh.” The term בָּשָׂר (basar, “flesh”) refers to the body, functioning as a synecdoche or part (i.e., flesh, skin) for the whole (i.e., body), e.g., Gen 17:13; Ps 16:9; Prov 14:30 (see E. W. Bullinger, Figures of Speech, 642).
41 tn Heb “The end of the matter, everything having been heard.”
42 tn Heb “This is all men”; or “This is the whole of man.” The phrase זֶה כָּל־הָאָדָם (zeh kol-haadam, “this is all men”) features rhetorical elision of a key word. The ambiguity over the elided word has led to no less than five basic approaches: (1) “this is the whole duty of man” (KJV, ASV, RSV, NAB, NIV); (2) “this is the duty of all men” (MLB, ASV margin, RSV margin); (3) “this applies to all men” (NASB, NJPS); (4) “this is the whole duty of all men” (NRSV, Moffatt); and (5) “there is no more to man than this” (NEB). The four-fold repetition of כֹּל (kol, “all”) in 12:13–14 suggests that Qoheleth is emphasizing the “bottom line,” that is, the basic duty of man is simply to fear and obey God: After “all” (כֹּל) has been heard in the book, his conclusion is that the “whole” (כֹּל) duty of man is to obey God because God will bring “all” (כֹּל) acts into judgment, including “all” (כֹּל) that is hidden, whether good or bad. See D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 3:596.
43 tn Heb “will bring every deed into judgment.”
·          End NET® Bible Notes
[9]  Biblical Studies Press. (2006; 2006). The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible. Biblical Studies Press.

[10] A Prayer to Our Father, by Nehemia Gordon and Keith Johnson, pg 97. ©2009 by Nehemia Gordon and Keith Johnson, all rights reserved, www.HillkiahPress.com
[11] …Ibid… pg 98.
[12] …Ibid… pg. 112.
[13] Commonly called the New Testament.
[14]  Stern, D. H. (1989). Jewish New Testament : A translation of the New Testament that expresses its Jewishness (1st ed.). Jerusalem, Israel; Clarksville, Md., USA: Jewish New Testament Publications.
·         [The following notes are taken from the NET Bible® footnotes, copyright (c) 1996-2006 by Biblical Studies Press L.L.C. All rights reserved. Used by permission from www.bible.org, n.d. Numbering system is unique to NET® Notes.  For more information, see footnote #2and 3.]
29 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
30 tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.
31 tn Or “and the sky.” The same Greek word means both “heaven” and “sky,” and context usually determines which is meant. In this apocalyptic scene, however, it is difficult to be sure what referent to assign the term.
32 tn Or “vanished.” sn The phrase the earth and the heaven fled from his presence can be understood (1) as visual imagery representing the fear of corruptible matter in the presence of God, but (2) it can also be understood more literally as the dissolution of the universe as we know it in preparation for the appearance of the new heaven and new earth (Rev 21:1).
33 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
34 tn Grk “another book was opened, which is of life.”
35 tn Here καί (kai) has been translated as “so” to indicate the implied result of the books being opened.
36 tn Grk “from the things written in the books according to their works.”
37 tn Here καί (kai) has not been translated because of differences between Greek and English style.
38 sn Here Death is personified (cf. 1 Cor 15:55).
39 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
40 tn Here καί (kai) has not been translated because of differences between Greek and English style.
41 tn The word “name” is not in the Greek text, but is implied.
42 tn Grk “he”; the pronoun has been intensified by translating as “that person.”
·         End NET® Bible Notes
[15]  Biblical Studies Press. (2006; 2006). The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible. Biblical Studies Press.
[16] Webster, Noah, from the 1890 Edition edited by Noah Porter, D.D. LL.D.: WEBSTER’S REVISED UNABRIDGED DICTIONARY OF THE ENGLISH LANGUAGE. Digital Edition. Published by G. & C. Merriam Company, 1913; SwordSearcher, version 8.0.1.29\Modules\Web1913.ss8book, ©1995-2016 StudyLamp Software LLC by Brandon Staggs
[17] 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.

[18]  Wuest, K. S. (1997, c1961). The New Testament : An expanded translation. Grand Rapids, MI: Eerdmans.
[19] Adapted from the concept found in “A Prayer to Our Father”, by Nehemia Gordon and Keith Johnson, pg. 113. ©2009 by Nehemia Gordon and Keith Johnson, all rights reserved, www.HillkiahPress.com
[20] Translation from pg.175 of “A Prayer to Our Father”, by Nehemia Gordon and Keith Johnson ©2009 by Nehemia Gordon and Keith Johnson, all rights reserved, www.HillkiahPress.com