{Disclaimer: these are my rough teaching notes I use in my Mishkan Katan weekly broadcasts. There will be "typos". Proceed at your own risk, lol.You can find all my Mishkan Katan video teachings on my YouTube channel: genahood2818 . Look on the playlist called Messianic LAMB TV Network.}
Boker Tov! It is good to be back with you today, live and in person. I had to tape last week’s session in advance and schedule it to run at the appointed time, because at that appointed time, I was on a plane bound for New York City. If I have time at the end of our study session today, I will share with you more about that.
For the moment, let’s resume our psalm study, the reason we have gathered together today. Turn in your Bibles, please, to Psalm 115. If you were listening last week, you learned that Psalm 114 was one that mentioned several of Hashem’s miracles. Psalm 115 depicts mankind’s responses to those miraculous interventions in the lives of nations. On the one hand, the psalmist writes about what should be the response of the righteous, the chosen ones. On the other hand, he writes about the responses of the heathen nations, the gentiles, who were and are quick to dismiss or to forget Hashem’s might.
In verse 1, the psalmist is pointing out that the righteous are not crying out for redemption primarily for their own sakes, but that instead they are crying out for it so that Hashem’s name might be glorified, especially among the Gentiles. Not to malign this attitude, but I will mention that it is much more desirable to us, usually, that God glorify His name by doing something good for us. When trouble and trials come, that is, when God chooses to glorify His name through those, we are not so eager!
A more accurate translation of the question in verse two is: “Where, I pray thee, is their God?” This “I pray thee” could also be rendered accurately as “please”, making this question a sort of entreaty. We also see this question in Psalm 79, but without the Hebrew word “na”, that appears here. This question, in both places, is meant to mock the followers of Hashem. It is a rhetorical question, showing the false belief of the heathen nations that God has abandoned His people.
Verse 3’s response to the mockers is to point out to them the huge difference between their false gods and the one, true God. Hashem’s throne is in the heavens, but He directs events on earth according to His will. By contrast, though the heathen’s idols can be seen among them, they are powerless. As verse 4 points out, those false idols, often made of silver or gold, are the handiwork, the creation of men. The word translated “idols” here in verse four shares a word root with the word for “sorrow”, connoting that false idols bring only sorrow and disappointment to their worshippers.
The psalmist in verse 5-8 mocks the entire system of paganism, which believes the entire world exists to serve the pagan. The pagan fashions the symbols that represent the spiritual forces, these lifeless objects, in the shape of a man so that all of the supposed forces would be directed towards man. These idols lack even the five senses possessed by an ordinary person. This indicates the pagan’s desire that the power the idol represents should be transferred to the worshipper himself.
By contrast, faith in the one, true God teaches that man was molded in Hashem’s image and that the walk of holiness is marked by seeking to bear increasing resemblance to Hashem, by reflecting in our lives His ways.
In verses 9 through 11, three different groups of people who worship Hashem are mentioned. This is done to contrast them with the pagans just described in the earlier verses. One sage, Maharal, says that verse 9 refers to those who relate to Hashem as their Father and cling to Him because of this belief in their faith tradition. They approach Hashem as needed, sporadically, but they are faithful nonetheless.
The next group, erase 10, according to Maharal, is those who serve Hashem out of love. It refers not only to the priests, but to all who constantly concentrate their hearts on his service and who cling to Him in all circumstances. They trust Him wholeheartedly.
Those described in verse 11 serve Hashem out of both fear and awe. These are the scholars who totally immerse themselves in their studies in the House of God. In a contrasting view, Radak, another sage, says that this verse refers to the righteous Gentiles who fear God. Rashi, who agrees with this view, comments that these Gentiles ultimately convert to Judaism.
In the descriptions of these three groups, we nonetheless see increasing levels of faith. The same refrain follows each description, in each verse. Although the words are the same, Malbim, yet another sage, says that those words represent an increasing level of protection from Hashem,
Verses 12 and 13 reiterate these three groups, singling them out for Hashem’s blessing. Some sages say that “the small and the great” refers to small children, even though they were not mentioned in verses 9-11. Since small children do not have the experience or maturity to completely trust in Hashem, they nevertheless are included in this verse because they can observe the pious actions of their elders and can learn from them about fearing Hashem.
The commentary says that verse 14 provides a very accurate description of the true nature of Hashem’s blessing. Blessing means increase and abundance. The opposite of this is curse, which means decrease and loss. A blessed nation replenishes itself with children. A cursed nation kills its children in the womb and/or does not prioritize child-bearing and child-raising.
Verse 16 has some interesting commentary. On the pshat level (surface level) the statement is pretty straightforward. While most of us will agree that Hashem made all and is sovereign over all, He did indeed give the stewardship of the earth to mankind. Psalm 8:7 affirms this when it says, “You gave him dominion over the works of Your hand. You placed everything under his feet.” (Some would say this is also a prophetic Messianic verse.) But, that aside, God exercises firm control over the heavens. The earth though - - there man was granted the freedom to make his own choices (even when disastrous) and to form his own beliefs.
The Talmud brings up Psalm 24:1, which appears to contradict Psalm 8:7. 24:1 states “Hashem’s is the earth and its fullness.” To resolve this seeming contradiction, the Talmud emphasizes the importance of blessing God for daily bread, saying that when man blesses God and thanks Him for food, then and only then does God give to mankind the earth and its bounty. Otherwise, it remains the property of God/Hashem.
Verse 17 is true in the sense of the natural, material body. It is also true in the spiritual aspect. Those who are spiritually dead cannot praise Yah. But, those who are spiritually alive can praise Him both now and also after their souls have departed from their bodies. The rabbis cite this verse as justification that you may not wave an old, brittle “dead” lulav at Sukkot, in praise of God. Since the lulav resembles a human spine, a fresh, supple one must be used each year, because “the dead” cannot praise Hashem. No holding over your old lulav from one year to the next, you cheapskates, lol.
Verse 18 encourages us to make a fresh start every day by beginning our day with praise for Hashem! Even though we fail and sin, we must return to Him, determined to make a fresh start.
Let’s read Psalm 115 in its entirety.
115 Not to us, Adonai, not to us,
but to your name give glory,
because of your grace and truth.
2 Why should the nations ask,
“Where is their God?”
3 Our God is in heaven;
he does whatever pleases him.
4 Their idols are mere silver and gold,
made by human hands.
5 They have mouths, but they can’t speak;
they have eyes, but they can’t see;
6 they have ears, but they can’t hear;
they have noses, but they can’t smell;
7 they have hands, but they can’t feel;
they have feet, but they can’t walk;
with their throats they can’t make a sound.
8 The people who make them will become like them,
along with everyone who trusts in them.
9 Isra’el, trust in Adonai!
He is their help and shield.
10 House of Aharon, trust in Adonai!
He is their help and shield.
11 You who fear Adonai, trust in Adonai!
He is their help and shield.
12 Adonai has kept us in mind,
and he will bless.
He will bless the house of Isra’el;
he will bless the house of Aharon;
13 he will bless those who fear Adonai,
great and small alike.
14 May Adonai increase your numbers,
both yours and those of your children.
15 May you be blessed by Adonai,
the maker of heaven and earth.
16 Heaven belongs to Adonai,
but the earth he has given to humankind.
17 The dead can’t praise Adonai,
not those who sink down into silence.
18 But we will bless Adonai
from now on and forever.
Halleluyah!
We are moving on now to Psalm 116. The sage Rashi says that David composed this psalm not long after hearing the news of the death of Saul. David was no doubt relieved at the news, although he was also grieved at the manner of Saul’s death. So grieved, as a matter of fact, that we end in II Samuel 1:14 that David had the man who bore the news to him executed. Other sages say that this psalm was composed to console those devout ones who are in exile and whose hearts are downcast at their plight. These words bring consolation them - - that Hashem hears their cries and supplications.
This a well-known psalm with many verses you will recognize.
As we look at verse 1, all of us want to be “heard”, don’t we? Our Heavenly Father proves His love for us when He listens to us as we go to Him in prayer. Verse 2 speaks of Hashem “inclining His ear”. The sage Alsich explains that the Hebrew word for hearing (ShMEEah) implies “hearing from a distance”, whereas “heeTAH OHzen”, Hebrew for “to incline the ear” connotes closeness, proximity, attention. It is “incline the ear” which we see here in verse 2. Perhaps this verse inspired the English idiom “he has the ear of….” {whomever}. The latter part of the verse indicates that He is attentive to us in all our circumstances of life, regardless of whether or not our behavior is worthy of His attention.
The Hallel psalms are not recited every day. In fact, the Talmud, in Shabbos 118b, states that the person who recites Hallel every day insults God because the prophets designated this set of psalms as hallowed hymns for the most auspicious of occasions. To recite them daily would therefore detract from God’s praise, because it would make them too common. I bring this up because the latter part of verse 2 is interpreted by some as a justification “in my days” for relegating Hallel to only certain days on the biblical calendar.
In verse 3, “the pains of death encircled me”. The phrase “encircled me” also appears in Psalm 18:5. The phrase bears similarities to “wheel” or “circle” and even to the word for “nose”. So, the connotations are that the pains of death have rolled over me, or hemmed me in or that they threaten to suffocate me. Later on in that verse, the ArtScroll translation says, “the confines of the grave have found me”. The Hebrew of this phrase is sort of a strange usage. This reminds me of the famous English poem by Emily Dickinson, “Because I could not stop for death.” It begins, “Because I could not stop for death, he kindly stopped for me.” In other words, death is going to find each of us eventually. It may be at a time when we anticipate it, like seeing a train in the distance, headed your way, as you are bound to the train tracks. Or, it may arrive in a “stealth attack”, when we least expect it. But, arrive it will.
There is a story in the Talmud, in Sukkah 53a, of King Solomon and two of his trusted scribes. The way the story goes, the Angel of Death visited the king and confided in him that he had been tasked with taking the lives of his two trusted scribes. King Solomon did not like that plan and so sent his scribes to another city, where Solomon believed the angel of death could not enter. The two scribes died right there at the city gates. Later, the angel of death told Solomon that he, the king, has sent the two to the very place the angel had been commanded by God to take their lives! Our God is sovereign.
In verse 6 there are various interpretations as to who “the simple” are. I feel like “the simple” much of the time, lol, and just have to smh at myself. At any rate, one explanation put forth is that these are those people whose faith is simple and pure, who don’t weave elaborate schemes or plots to justify their “wascally ways”, a little bit of Bugs Bunny there. Another explanation is that it refers to those without the mental ability to protect themselves.
Verse 7 - - the kindness of the Lord to His people - - I don’t think we have any clue as to the extent of His kindness. First of all, He has delivered from eternal damnation all those who trust in Him, through the merits and work of His beloved Son, Yeshua. If we stopped right there, that’s more kindness than we can begin to comprehend. Then, in the natural, how many times has He delivered us from physical death that we don’t even realize? In addition to that, He dries our tears. He gives His angels charge over us, to prevent us from dashing our foot against a stone. This is true both physically and spiritually. As we walk out our salvation with fear and trembling, often the enemy of our souls uses other people to throw stones or even boulders into our path. The path can become rocky and difficult to traverse. Yet, He gently guides us around and over these obstacles, even sometimes removing them, blessed be His name, so that we can (vs. 9) walk before Hashem in the land of the living.
Now, to us, that phrase “the land of the living” indicates anywhere on earth or in outer space (I guess) that we are alive, right? But, many of the Jewish sages interpret it to be the land of Israel, because, for instance, the rest of the earth worships lifeless gods. The rest of the world is, therefore, the land of the dead (gods). Radak said, “How I yearn to return to Israel, where the very air makes men healthy and robust and the holy atmosphere grants the mind renewed vitality and alertness.” And, if you have been there, you understand! It is a magnificent place.
Verses 12 and 13 raise and answer the rhetorical question, “How can I repay God for his kindness to me?” Well, we can’t fully do that, of course, not without flubs and foibles along the way, certainly. But, verse 13 says that we can begin to do so by invoking the name of Hashem as we raise the cup of salvation. In other words, in our current day, we know that Mashiach has come and that his name is Yeshua, a name which is from the root “salvation”. We can begin to express our gratitude to Hashem by attributing to Him the source of salvation, which has been revealed to us in His one, unique Son. We can testify to the world that salvation is found in none other than in Yeshua. The Jewish sages, such as Ibn Ezra, add that a cup is a standard measure and refer to a man’s portion, his share, in this world. Ibn Ezra sagas that whatever a man’s destiny, his lot, he must lift it up , that is, dedicate it, to the service of Hashem and thank Him for his destiny. In other words, to give thanks to God for how He created you to become and then to use those God-given gifts and talents in your life to bring Him glory.
There seems to be a bit of “rambling” in this psalm, because verses 14 and 18 are practically identical. Both speak of the importance of keeping vows made to Hashem, and doing it in a very public manner. Ibn Ezra says that verse 14 is repeated here because verse 18 is followed by verse 19, which tells of where this payment will take place. This public paying of vows will take place in the courtyards of the House of Hashem, that is, in the courtyards of the tabernacle, in David’s day, and then, after the Temple was built by Solomon, the courtyards there, as both these structures were where the presence of Hashem resided when He came to meet with His people.
Let’s go back now and look at verse 15, a verse often quoted when someone who loved and worshipped the Lord has passed on into the next life. “Precious in the sight of Hashem is the death of His devout ones. “Precious” here is an obscure word, the Hebrew word “yahKAHR”. Rashi and Ibn Ezra say the word means “a difficult thing”. That is, it is difficult for Hashem to remove from this world a righteous person, because his or her sanctified walk with God is very precious. Others call this “Death by Divine Kiss”, in that Hashem woos the righteous ones away from this life by showing him or her a precious reward in the next life.
And, then, one final take on this verse. Midrash Shocher Tov says that it is so difficult for God to do this, to remove the righteous soul from this world, that he won’t do it without their permission. He gains their permission by convincing them that they must come on home in order to make way for the next generation that is waiting to make their own imprint of holiness on the world, to advance God’s glory.
Let’s contemplate Psalm 117 now. Let’s begin by reading it together.
117 Praise Adonai, all you nations!
Worship him, all you peoples!
2 For his grace has overcome us,
and Adonai’s truth continues forever.
Halleluyah!
That did not take long, did it? Yes, this psalm is the shortest chapter in all of Scripture. The sages’ most common interpretation of this psalm is this. Today, we have in the world countless ethnic and cultural groups, with differing views on religion, politics, economics, etc. However, the sages say that, in the future, there will be but two groups. The first is described in verse 1 as “the nations”. In the Messianic Age, the Jewish sages say, these will acknowledge that the Lord, He is One, and they will follow the 7 Noachide Laws as they live under the rule of Messiah. The second group is the Children of Israel, who will scrupulously follow all 613 mitzvot during this same period, as they have followed Hashem for generations, since their betrothal at Sinai. Of course, those of us who belong to Yeshua and follow and worship Him as being one with Hashem were betrothed to Yeshua at the moment of our justification/salvation, and at that point, we were grafted in to Israel.
You may be wondering about what those 7 Noachide Laws are. We are going to take a look at them, as well as their scriptural references. But, before we do that, we need to establish where these came from. Among followers of Yeshua, Torah-observant or not, there is general agreement that The Ten Commandments should be followed in order to walk in a way pleasing to God. The fourth commandment notwithstanding….but that’s another topic for another day.
In addition, the Noahide laws, named after the patriarch, Noah, Seven Laws of Noah were originally found in Jewish oral tradition and recorded in the Babylonian Talmud. The first rabbi to codify them in writing, defining them as Jewish legal and spiritual code, though, was the 12-century scholar Moses Maimonides, nicknamed the Rambam. Rambam wrote a very famous work called “Mishnah Torah”. In it, he detailed the 7 precepts, establishing that any non-Jew who observes these foundational laws that God commanded in the Torah is considered a “righteous Gentile” destined for a place in the World to Come.
The codification history and key figures include:
Maimonides (Rambam): In his foundational legal work Mishneh Torah (specifically Hilchot Melachim U'Milchamot or "Laws of Kings"), Maimonides detailed the seven precepts. He established that any non-Jew who observes these laws because God commanded them in the Torah is considered a "Righteous Gentile" destined for the World to Come.
This is very important to know, if you want to worship with, fellowship with and study with Orthodox Jews.
Five of the Noahide Commandments are explicitly found in different verses in the Book of Genesis, and one is found in Leviticus. The remaining one (and in fact all them) can be inferred from a single verse in Genesis. Here they are. As we go over them, you will see some redundancy with the 10 Commandments.
1. Do Not Worship a False Deity
Genesis 2:16 states: “And L-rd G-d commanded to the man, saying…” This Divine command to Adam implies that only the One True G-d, the Creator of the spiritual and physical realms, should be obeyed and honored as the Deity, and the greatest honor is to serve and worship Him. Thus, one should serve and worship only the One True G-d, and not any idol. [1]
2. Do Not Commit Blasphemy
Leviticus 24:10-17 relates the incident of a Jew who violated the injunction of Exodus 22:27 and blasphemed in anger. Moreover, Leviticus 24:15 in Hebrew states: “ish ish” (“any man”) who curses his G-d shall bear his sin. Why the double expression of “ish ish” (literally: “a man, a man”)? To include all mankind, Jews and Gentiles. This demonstrates that blasphemy thus is prohibited to Gentiles even as it is for Jews. [2]
3. Do Not Commit Murder or Injury
The edict against murder, and the punishment for this transgression, is stated in Genesis 9:5-6: “…of man for his brother, I [G-d] will demand the soul of man. Whoever sheds the blood of man, among man, his blood shall be shed; for in the image of G-d He made man.”
4. Do Not Have Forbidden Sexual Relations
Five of the six types of relations that are forbidden by G-d to Gentiles are covered in Genesis 2:24: “Therefore a man shall leave his father and his mother and cling to his wife, and they shall become one flesh.” This verse explicitly forbids relations with one’s mother, with a woman who has ever been his father’s domestic partner or certified wife, with a woman who is currently a domestic partner or certified wife of another man, with another male, or with an animal. A Gentile is also forbidden to have relations with his maternal sister, which is learned from Gen. 20:13: “Moreover, she is indeed my sister, my father’s daughter, though not my mother’s daughter; and she became my wife.” (Note that Abraham said this to appease Abimelech. It was actually only figuratively true in his case, since Sarah was the daughter of Abraham’s brother. So they had the same paternal grandfather, who people often referred to as “father.”)
It also was universally accepted that father-daughter relations would be included, as evidenced by the disgrace of Lot after he had relations with his two daughters, following G-d’s destruction of Sodom and Gomorrah (Gen. 19:29-36, and Rashi’s explanation of Gen. 20:1). Relations of a female with a female are likewise an abomination to G-d which is included as one of the subjects of the verse Lev. 18:3, which speaks against the immoral practices of the ancient Egyptians and Canaanites, and which Lev.18:30refers to as “abominable traditions.” About these, the Midrash (Sifra) specifies: “A man would marry a man, a woman would marry a woman, and a woman would be married to two men.”
5. Do Not Commit Theft
The prohibition of theft is contained within the permission which G-d granted to Adam and Hava (Eve) in Genesis 2:16 to eat from the trees of the garden. This implies that if the permission had not been granted, they would have been forbidden to do so, because the property did not belong to them. This applied specifically to the fruit of the Tree of “Knowledge of Good and Evil” which was forbidden for them to take, under penalty of death (Genesis 2:17). This Noahide commandment was cited explicitly by Abraham in Genesis 21:25.
6. Don’t Eat Meat that was Taken from a Live Animal
Adam and Hava (Eve) were not given permission to kill animals for food, and this remained in effect until after the Flood. G-d permitted the eating of meat for the first time to Noah and his family after they left the Ark, which is why G-d at that time added the seventh commandment, which prohibits the eating of meat that was severed from a living animal (even if it was stunned and insensitive). This commandment given to Noah is recorded in Genesis 9:4: “But meat, with its soul [which is in] its blood you shall not eat.”
7. Establish Laws and Courts of Justice
G-d commanded Noah regarding the trial and punishment of a murderer, as it says in Genesis 9:6, “Whoever sheds the blood of man, among man, his blood shall be shed…” This refers to a Noahide commandment to judge and penalize a murderer. This is explained as follows by the Talmudic Sages: “Whoever sheds the blood of man” (referring to the murderer), “among man” (i.e., he is to be prosecuted in a court by a man who is qualified to testify as a witness), “his blood shall be shed” (if convicted, he is liable to capital punishment by the court). The Noahide Code specifies that Gentile societies are obligated to abide by justice through establishing a system of righteous courts of law. I have mentioned in our previous times together that American jurisprudence, at its inception, was based on the morals and laws revealed in the Old Testament, which I think is awesome.
My source for most of this information on the Noahide laws was a website called “JewsForJudaism.org”, out of California.
So what is required of the believer in Yeshua, as far as walking out one’s salvation is concerned, that is, the process of sanctification? Well, that’s like talking to Messianic believers about the biblical calendar….there’s a diversity of interpretations. But, I’m going to give you my take.
First, we reject the practice of “easy believism”. That’s folks who say that believe in Jesus, have “prayed the prayer” and then go on to live as if there has been little to no change in their lives. Those people have never truly encountered the living God. The Holy Spirit does not reside in them.
Yeshua summed up all the law and the prophets by quoting the Shema and then adding the second greatest commandment, which is to love your neighbor as you love yourself. Awesome. So, that’s definitely something His followers ought to be doing.
Then, the 10 Commandments and Noahide laws are the next level of walking after Yeshua’s pattern.
Then, you have Acts 15, where the earliest followers of Yeshua, the Jewish ones, agreed that after believers in Yeshua, particularly Gentile ones, are brought into the Jewish faith by believing in Him as their Mashiach, their next steps should be to abstain from eating unclean animals, to abstain from eating flesh that still has the blood in it, to abstain from sexual immorality. Those were the new Gentile believers’ starting points in walking in holiness, walking after Jesus’ example as He walked out Torah perfectly. James and the Jerusalem council went on to express their expectation that the new Gentile believers would continue to learn the law of Moses in synagogues each Shabbat, and they would grow in their devotion from there, as led by God’s Spirit living inside them.
You can see that there is a lot of overlap here between these various pieces of holy walking with God. Beyond that, my beloveds, it is up to you and the Holy Spirit. Just living out what I’ve just described is “a handful”.
Remember that none of what I just described “saves” a person. The thief on the cross beside Yeshua was assured he would be with the Lord in paradise after his death, and that gnarly man did little to nothing other than to take Yeshua’s word that He was salvation. So, holy living after the justification of a soul being made right before God is not a prerequisite to being made right with God. Justification is totally the work of God, not of our own efforts or merits.
Well, I had really hoped that we would have more time to explore Psalm 118 this morning, but that is not to be. Let me give you the introduction to it and then we will read it together. I hate to give this long psalm “short shrift”, so to speak. But, I really want to start next week with Psalm 119, and start fresh with that.
Psalm 118, according to Radak the sage, contains two levels of meaning, a personal level and a national level. For David’s part, on the personal level, the psalm expresses his relief at Saul’s death, since Saul had pursued him, seeking his death, relentlessly, for several years. David in this psalm was envisioning the many wonderful changes he wanted to make in his kingdom, for the good of his people.
On a national level, Radak saw the joy that Israel will realize at the final redemption. Every segment of Jewish society will keep His commandments and proclaim joyfully His kindness.
In this psalm, especially in the opening verses, look for the same three groups mentioned in Psalm 115. Also, know that verses 5-9 of this psalm appear in Jewish liturgy in the main portion of the Tashlich service, which is done on the afternoon of Rosh Hashanah.
What Happens During Tashlich?
The Action: Participants gather at a natural body of flowing water, such as a river, ocean, stream, or lake. [1]
The Symbolism: Individuals metaphorically "cast away" their sins or past mistakes by tossing small pieces of bread, crumbs, or small pebbles into the water. As the bread floats away, it represents the desire to leave behind the wrongdoings of the past year and begin the new year with a clean slate. [1, 2, 3, 4]
The Prayers: The service includes reciting specific verses from the Book of Micah (7:19)—which speaks of God hurling sins into the depths of the sea—along with selected Psalms and supplications for mercy and forgiveness
Allright, let’s read together Psalm 118.
Give thanks to Adonai; for he is good,
for his grace continues forever.
2 Now let Isra’el say,
“His grace continues forever.”
3 Now let the house of Aharon say,
“His grace continues forever.”
4 Now let those who fear Adonai say,
“His grace continues forever.”
5 From my being hemmed in I called on Yah;
he answered and gave me more room.
6 With Adonai on my side, I fear nothing —
what can human beings do to me?
7 With Adonai on my side as my help,
I will look with triumph at those who hate me.
8 It is better to take refuge in Adonai
than to trust in human beings;
9 better to take refuge in Adonai
than to put one’s trust in princes.
10 The nations all surrounded me;
in the name of Adonai I cut them down.
11 They surrounded me on every side
in the name of Adonai I cut them down.
12 They surrounded me like bees
but were extinguished [as quickly] as a fire in thorns;
in the name of Adonai I cut them down.
13 You pushed me hard to make me fall,
but Adonai helped me.
14 Yah is my strength and my song,
and he has become my salvation.
15 The sound of rejoicing and victory
is heard in the tents of the righteous:
“Adonai’s right hand struck powerfully!
16 Adonai’s right hand is raised in triumph!
Adonai’s right hand struck powerfully!”
17 I will not die; no, I will live
and proclaim the great deeds of Yah!
18 Yah disciplined me severely,
but did not hand me over to death.
19 Open the gates of righteousness for me;
I will enter them and thank Yah.
20 This is the gate of Adonai;
the righteous can enter it.
21 I am thanking you because you answered me;
you became my salvation.
22 The very rock that the builders rejected
has become the cornerstone!
23 This has come from Adonai,
and in our eyes it is amazing.
24 This is the day Adonai has made,
a day for us to rejoice and be glad.
25 Please, Adonai! Save us!
Please, Adonai! Rescue us!
26 Blessed is he who comes in the name of Adonai.
We bless you from the house of Adonai.
27 Adonai is God, and he gives us light.
Join in the pilgrim festival with branches
all the way to the horns of the altar.
28 You are my God, and I thank you.
You are my God; I exalt you.
29 Give thanks to Adonai; for he is good,
for his grace continues forever.
No comments:
Post a Comment