Updated 2 August 2020
… 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.
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.
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
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 gauge 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
Yahvey 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’Mashiach 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 קֹהֶלֶת, Koheleth (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
12:12 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
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?
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?
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.
20:11 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:
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.
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.
·
[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
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).
42 tn Heb “This is all men”; or “This is the
whole of man.” The phrase זֶה כָּל־הָאָדָם
(zeh kol-ha’adam, “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.
[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.
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.
35 tn Here καί (kai) has been translated as “so” to indicate the implied
result of the books being opened.
37 tn Here καί (kai) has not been translated because of differences between
Greek and English style.
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.
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
No comments:
Post a Comment