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Why your soul's salvation hangs on the inerrancy of the Bible
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First let's get something clear about erroneous notions of Paul and his founding a new religion, which he didn't. True, the halakhah of his Judaism switched from the Pharisaic oral law to the Ruach Hakodesh, but his religion was still one of the Judaisms of the time, not a new non-Judaism Gentile religion.
No one has an excuse for not having a deep prayer life and
devotional walk with the L-rd! The software has already been
written for it! The L-rd has provided the most vigorous prayer
life you can imagine, and all you have to do is let the Ruach
Hakodesh put it into your mental computer. I'm referring to the
If the Moshiach, G-d's Word who is "the light that lightens every
man, is your "operating system" then you are not a religious
spectator but a Kingdom warrior like David and you are the target
of demons and hellish opposers of G-d. The Psalms have a
militant and embattled pressure, which, if they are the thoughts
of your prayer-life, will keep you in the race of the ministry.
They will also keep you on guard in the onslaught of demonic
battle as a victorious and rejoicing soul-winner.
Like the protagonist in Kafka's The Trial, the servant of G-d is
often hedged in on every side. Then he must fight his way out in
prayer as Dovid does in Psalm 35. Read Psalm 35:11-19. These
are the times when we are too weak to pray as we should (Romans
8:26). Then we can pray and sing in our heavenly prayer language
and in spiritual song, and we can also pray the Psalms, letting
G-d's Word to us become our word to G-d. There have been times
in my life when I was so weakened by HaSatan's plots that my
enfeebled prayerlife had to go on the "automatic pilot" of the
Psalms and all I could do was read the Psalms and sing them
antiphonally out loud to the L-rd days on end till I could
literally no longer speak. See Psalm 69:3. But thank G-d for
his Word which is a prayer warrior sword with which we can cut
our way free of every depressing confusion.
In short, the Psalms have been provided for us through Dovid and
other lyricists (these were originally lyrics used in worship
with musical accompaniment). Some of you may create melodies and
choruses to be used in worship utilizing the words of the Psalms
as your lyrics. A very important arts project to the body of
Moshiach right now would be to visit a Sufi meeting and do
research on how to develop messianic Muslim use of music with the
Psalms. Another research project could be to visit various
synagogues and do the same thing with a messianic Jewish use of
Your familiarity with I and II Shmuel will help you not to ignore
the possible historical context of these Psalms, particularly the
ones ascribed to Dovid. For Example, Psalm 51 may refer to
II Shmuel 12, when Nathan exposed Dovid's sin with Bathsheba.
The 23rd Psalm may reflect the "valley of the shadow of death"
where Dovid fought Goliath or similar dangers he experienced.
For a full attempt at this kind of reconstruction of the Psalms
into their original historical setting, see the Reese
Chronological Bible, Bethany House Publishers.
Psalm 11 may be referring to Dovid's flight from Saul, when
HaSatan was trying to kill Dovid and Dovid was an innocent
refugee from HaSatan, who had in effect seized the throne by
possessing King Saul. (Look at Psalm 11:1-2.) All true believers
are refugees from the G-d who rules the kingdom of this world,
and take care when worldly spokesmen speak well of you, for if
they called the head of the house Beelzebul, how much more the
members of his household! (Matthew 10:25) And if they hanged on
the Aitz the head of the house, do you think HaSatan's government
will always let the members of the house reign already like
kings? (The Corinthians made this mistake--I Corinthians 4:8).
The Brit Chadasha makes clear that human government will
eventually become the Beast and the Brit Chadasha kehillah will
be persecuted by it. You must recognize that your existential
situation is the same as Dovid's. He was seated in heavenly
places with Moshiach Yehoshua just as we are (we are kohanim end
kings), but he was constantly embattled by the spirit of
anti-Moshiach in Saul and Absalom as a refugee king hiding in the
L-rd and always very weak in order to be strong in G-d. If this
is not true in your experience, it may be because you are sitting
around like Dovid's brothers when Saul's army was being
challenged by HaSatan's spokesman, Goliath. If all you have is a
comfortable Sunday morning religion, start witnessing and begin
some messianic ministry and watch your situation be instantly
transformed just as Dovid's was when he took Goliath's challenge
and got HaSatan's attention (see Psalm 69:9). Yet, like Dovid,
you will prevail in time because the battle is the L-rd's, and He
is the "savior of fugitives" (Psalm 17:7).
Psalm 110 proves that the Moshiach is HaAdon L-rd and will be a
kohen. When you put Ps. 110:1-4 together with Mal. 3:1; Zech.
4:14; 3:8; and Ezra 3:8 you get Yehoshua's sacrifice of Isa.
Note Ps. 1:4 in the Jerusalem Bible: "It is nothing like this
with the wicked, nothing like this!" (lyric poetry expresses
Ps. 2:7-8 Today I have become your father-relationship, not
sexual concept. Moshiach Yehoshua is the only one, the unique
one of G-d, not the sexually (and therefore in the beginning
non-existant) begotten one of G-d. This is the heresy of Arius,
the first "J.W." Monogenes in Yochanan 1:14,18; 3:16 means
"unique one." Explain to Muslims that Moshiach Yehoshua is the
Son of G-d only in the sense that "like begets like," and the
Word is like the Father in his divine presence--not Son in the
sense that G-d got married and had a child who did not exist
until he was sexually procreated. The Word of G-d is his
personal Word uniquely of his own substance and perfectly
reflecting Him in fellowship, as a son does his father, but the
analogy breaks down on the human level since fathers pre-exist
their sons and the Father did not pre-exist his Word.
Another note on Psalm 2. Another reason it "has been given to
you not only to believe on him but also to suffer for him" (Phil.
1:29) is because there is a war going on and war always brings
suffering. Ps. 2 depicts the war going on between the Seed of
the Woman and His seed and the Seed of the Serpent and His
Psalms 3, 4, 5, 6, and 7 are individual prayers of entreaty.
5:3 Do you have a devotional life like this? Do you watch for
G-d in everything?
Read Psalm 8. The Word of G-d is called the Son of Man in
Yochanan 1:1,51 because He is the image of the invisible G-d
(Col. 1:15), and he is the light that enlightens every human
being created in the image of G-d (Yochanan 1:9). He is the
eternal Son of the Father who was destined to be incarnated as
the Son of Man and the "ruling heir" (Col. 1:15) into whom hands
all authority is given (Matthew 28:18).
Psalm 8:1-2 alludes to natural revelation, that G-d has made his
glory, majesty and power known to mankind in the stars and in
nature (Romans 1:19f), and even children are not ignorant of this
natural revelation, so men are without excuse. Dr. Allan R.
Sandage of the Carnegie Institution's observatories in Pasadena,
California, is a cosmologist and astronomer. Speaking of the
stars he says, "I find it quite improbable that such order came
out of chaos. There has to be some organizing principle. G-d to
me is a mystery, but is the explanation for the miracle of
existence why there is something instead of nothing."
Look at Psalm 13. Our entreaty is always in the context of
praise, for a double-minded man bitter in his lack of faith
should not think that he will get anything from the L-rd. In
Psalm 14 we see that no one is righteous before G-d, as Shliach
Sha'ul makes clear in Romans 3. Without faith it is impossible
to please G-d (Heb. 11:6), since no one but G-d is good (Mark
10:18). When Dovid speaks of Dovid's righteousness in Ps. 143:2;
18:20-24; 17:3; 7:8, he is speaking of the
righteousness of faith and faithfulness to G-d's covenant; he is
not contradicting Ps. 14:3. On the necessity of faith in regard
to righteousness, see Ps. 62:8; 78:21-22,37; 81:12; 116:8-10.
The type of guest the L-rd welcomes is seen in Psalm 15: one who
never uncharitably slanders someone else (15:3) and one who
stands by his commitments at any cost (15:4). Some of the
students who drop in at our school are so willing to drop out,
because they think G-d is as uncommitted to ministry preparation
as they are. "Demas in love with this passing world has forsaken
me and has departed," Shliach Sha'ul said, of one of his seminary
Psalms 16:10-11 contains the hope of the resurrection of the King
of Israel. Shliach Kefa bases his first sermon on this in Acts 2.
Have you experienced not only the knowledge of salvation, but its
ground (what's behind it)--G-d's love for you? See Psalm 18:19:
"He rescued me, since he loved me. G-d loves even me! He saved
me because he loved me. Say it often to yourself. Use it often
in witnessing. Augustine used Psalm 18:25-26 to teach a rather
simplistic theory of double-predestination that Calvinists love
to espouse. However, to say that G-d has a "secret counsel"
whereby he has, irrespective of human response, condemned
arbitrarily to hell whomever He pleases is not Scriptural. To
claim one's election in this light can also lead to pharisaic
presumption, just as seeing reprobation in this light can lead to
Islamic fatalism and kiruv outreach and social irresponsibility.
Shliach Sha'ul warns about this pharisaic presumption in Romans
11 where, having assured us that all the people of G-d seen as a
corporate entity are once saved, always saved." But then Shliach
Sha'ul goes on and warns the believers in Rome that they should
not get presumptuous individually but rather fear that they could
be individually cut off. Moshiach Yehoshua also warned Messianic
maggidim in the strongest terms that they could be cut off
(Matthew 7:21-23). However, there is a doctrine of individual
assurance (II Shliach Kefa 1:10, see Psalm 37:23-24), just as
there is a doctrine of a universal call and unlimited kapporah
(I Tim. 2:4-6). The so-called "secret counsel" is not secret at
all, but the electing counsel of HaAv in His electing Word
publically reveal in the man Yehoshua the Moshiach (Matthew
11:27; Ephesians 1:3-7). However, this is not to say that
someone can, by sheer unaided human will, save himself. This is
the heresy of Pelagius, who rejected original sin (despite Psalm
51:5) and believed that man could choose salvation without any
help from G-d in circumcising the heart, which Pelagius said was
not desperately wicked. But Moshiach Yehoshua said, "You did not
choose me, but I chose you," meaning that G-d gives us a new
heart (Ezekiel 36:26), because with our own fallen heart of stone
we could never find G-d without G-d's help. However, if we will
to seek G-d (Yochanan 7:17), if we make ourselves a new heart
(Ezekiel 18:31), G-d will draw near to us (Ya'akov 1:8). So
human responsibility to respond to the Besuras Hageulah cannot be
minimized in the human responsibility for sin which is taught in
the so-called doctrine of total depravity. Having said all this,
it is nevertheless true, that our own choices, whether to accept
G-d's mercy in the Moshiach or reject it, even though these
choices are real and are our own, cannot overeach or dominate
G-d's choices, which are prior and decisive.
Psalm 19:7-10 and Ps. 119 deal with the inerrancy of the Bible,
which is the Book whose every word is authored by the Spirit of
the Word from the Father (see I Shliach Kefa 1:11, 3). This is
the doctrine of verbal, plenary inspiration of the original
autographs. These last two paragraphs will be covered in more
detail in the section on Historical Theology in this book. A
good setting for Psalm 22 is in II Shmuel 15:30 where Dovid
experienced something of the messianic rejection as the Moshiach
did on the Aitz.
See Psalm 27:1. If G-d is your strength, how strong are you?
Are you witnessing every day? See Psalm 10:10. Out of the
abundance of the heart the mouth speaks. Above all, guard your
heart from growing slightly cold and your testimony from growing
slightly muted (Psalm 73:25-28).
See Psalm 49:7-9. Look at the Stephen-Saul debate in The Rabbi
From Tarsus monodrama for the significance of this verse. Only
a G-d-Man can save us. Therefore, any kind of Arianism that
loses the deity of the Word and any kind of gnosticism that loses
the fully human incarnation of the Divine Word leads to heresy
and to another "Yehoshua/Yeshua" and another (damnable) Besuras
Hageulah (Psalm 107:20; II Cor. 11:4; Gal. 1:9). We are not
worshipping a human idol (Psalm 56:4).
Don't get idolatrous and become "star-struck" on religious
leaders (Psalm 62:9), but neither be arrogantly disrespectful so
as to presumptuously disregard the office of those who are
serving in the body of the L-rd.
Read Psalm 63 and ask yourself if you love G-d like Dovid loved
G-d, with a reckless abandonment. Dovid loved even his enemies
(Saul and Absalom) with a mad king's crazy kind of love (see the
picture of Dovid feigning madness with the King of the
Philistines Achish in I Shmuel 21:13.) This was why Dovid was a
man after G-d's own heart. Another "mad king" went to the Aitz
with this type of love, and Shliach Sha'ul said, "If we are out
of our minds, it is for the sake of G-d" (II Cor. 5:13). The
spirit of anti-Moshiach in Saul when he slaughtered the Kohen
Gadol Ahimelech (I Shmuel 21) was desperately trying to destroy
Dovid, but Dovid had faith to go right into the HaSatan's cave
with love so radical he would even let his rebellious son almost
destroy him, even as G-d so loved the rebelling world (Yochanan
3:16). David is a type of the Warrior Word who will return to
set up his victory over his enemies in the millenium.
Ps. 129:5 says of every Haman, every Hussein who hates Zion, "May
all who hate Zion be put to shame and turned backward."
However, soldiers who go into battle fighting for the L-rd's
people (if indeed it is the L-rd's people that they are
protecting) can look to a promise in Ps. 91:7, "A thousand may
fall at your side, ten thousand at your right hand, but it
(destruction) will not come near you. You will only look with
your eyes and see the punishment of the wicked." In 1948 when
Israel had to fight for her independence as a nation, in the 1956
Sinai campaign, in the Six-Day War in 1967 when Jerusalem was
reunited, and in the 1973 Yom Kippur war, we believers had grown
used to hearing about battlefield miracles being reported about
Israelis; but in the 1991 Persian Gulf War, when Saddam Hussein's
anti-Israel troops were defeated on Purim, this time the miracles
we were hearing about were concerning American troops and, among
other things, the low number of casualties was truly
"miraculous," as top U.S. military officials readily admit. The
Bible says, "In Judah G-d is known" (Ps. 76:l; 147:19-20). It
also says that G-d will "rise up and have compassion on Zion
(Jerusalem), for it is time to favor it, the appointed time has
come (Ps. 102:13). Gen. 12:3 says that G-d will bless anyone who
blesses Israel. America defended Israel (remember the Patriot
missiles shooting down the Scud missiles fired at Israel?) and,
miraculously, had only 89 casualties in the Persian Gulf War and
the American economy is now starting to revive. So there is a
blessing for America now, and the same blessing that was on the
soldiers will be on you when you preach the Good News "to the Jew
first and also the Greek." "Pray for the peace of Jerusalem: 'May
they prosper who love you'" (Ps. 122:6). And when you go on the
street and begin street preaching you shall not be put to shame.
You shall have an answer for every objector (Ps. 119:42,46).
I was praying the Psalms to the L-rd today, and He showed me the
secret of how to be happy. "Happy are those who do not follow
the advice of the wicked (see Ps. 1:1; 26:4-5)." Happy are those
whose delight is in the torah (law) of the L-rd, and on his law
they meditate day and night (Ps. 1:2). Why are they happy?
Because "the law of their G-d is in their hearts; their steps do
not slip" (Ps. 37:31). "Happy is everyone who fears the L-rd, who
walks in his ways. You shall eat the fruit of the labor of your
hands; you shall be happy, and it shall go well with you" (Ps.
128:l-2). Happy are all those who choose the Derech HaChayyim
(the way of life)--Jer. 21:8. Such a person has found what
Ponce De Leon looked for in vain--the fountain of youth, because
Psalm 1:3 says he will be like a tree whose leaves do not wither!
That's us! And we yield our fruit in its season. The Bible says,
"The righteous flourish like the palm tree...they are planted in
the house of the L-rd. ..in old age they still produce fruit;
they are always green and full of sap" (Ps. 92:12-14).
What keeps us happy? Keeping G-d's precepts (Ps. 119:56). This
is just as true for the young as for the old. "How can young
people keep their way pure? By guarding it according to your
Word" (Ps. 119:9). Taking our eyes off selfish gain and empty
vanities and instead treasuring G-d's word and delighting in its
counsel--this is how we avoid sinning (Ps. 119:11,24,36-37). And
in every misery of life the L-rd's Word is our great consolation,
a delight that makes us wiser, more understanding with every step
we take in its light. "Great peace have those who love your law;
nothing can make them stumble" (Ps. 119:165)
The wicked are not so. They have no true taste for the Word of
G-d. The Bible is one book they don't pour over! They have no
knowledge, their hearts always go astray, and they do not regard
G-d's ways (Ps. 95:10). They do not call upon the L-rd (Ps.
14:4). The wicked refuse to take refuge in G-d but seek refuge in
money (Ps. 52:7). Trusting in their own works, they do not regard
the works of the L-rd (Ps. 28:5). Their G-d is not the true G-d
but a worthless idol, and "those who make them (idols) are like
them" (Ps. 115:8). Ps. 36 says there is no fear of G-d before
their eyes, and they do not really reject evil either, though, as
far as G-d is concerned, they flatter themselves in their own
eyes that their own iniquity cannot be found out or despised by
the L-rd. The wicked say in their heart, "G-d, you will not call
us to account" (Ps. 10:13). The drunkard may go to Brit Chadasha
kehillah, the bigot may go to synagogue, but G-d is not fooled.
True faith repents. Yet their heart is not steadfast towards
Him. They are not true to His covenant (Ps. 78:37). G-d is not
in all their thoughts. "They did not keep in mind His power, or
the day when He redeemed them" (Ps. 78:42). So G-d gave them
over to their stubborn hearts, to follow their own proud counsels
(Ps. 81:12), and the L-rd who sees and is close to the lowly
"perceives the haughty from far away (Ps. 138:6).
To the ungrateful wicked G-d says, "What right have you to recite
my statutes, or take my covenant on your lips? For you hate
discipline, and you cast my words behind you." (Ps. 50:16) "Not
another Bible!" he says, as you offer it to him. But the L-rd
replies, "Mark this, then, you who forget G-d, or I will tear you
apart, and there will be no one to deliver. Those who bring
thanksgiving as their sacrifice honor me; to those who go the
right way I will show the salvation of G-d" (Ps. 50:22-23).
On the other hand, the L-rd "Is near to all who call on Him, to
all who call on Him in truth." Those who fear the L-rd will find
their desires fulfilled (Ps. 145:18-19). But as far as the wicked
is concerned, suddenly you will look for him but you will not
find him, the wicked will die, and on that very day their plans
Not so the righteous. "For the righteous will never be shaken;
they will be remembered forever. They are not afraid of evil
tidings (bad news); their hearts are firm, secure in the L-rd.
Their hearts are steady, they will not be afraid; in the end they
will look in triumph on their foes. They have distributed freely,
they have given to the poor; their righteousness endures forever;
their horn is exalted in honor. The wicked see it and are angry;
they gnash their teeth and melt away; the desire of the wicked
comes to nothing" (Ps. 112:6-10).
What I have been giving you is some of the "wisdom" Psalms. These
have the wisdom theme that you get in the other wisdom literature
in the Hebrew Bible. The prophet has his contribution to G-d's
Word. The priest has his. The King of Israel has his. But this
kind of literature comes from the sage or wise man. You find
wisdom literature in the book of Job, in Proverbs, in Ecclesiates
and other places. What I'm talking about also relates to the
Messianic prophecies in the Psalms.
For example, while Job stands rejected and forsaken with mockers
around him (Job 17:2), he reminds the reader of the picture we
have of the suffering Servant of the L-rd in Isaiah 53 or the
mocked Dovidic King in Psalm 22 (compare Job 27:4 to Isa. 53:9).
In the midst of the false accusations Job "holds fast to his
righteousness" (Job 27:6) and waits on the L-rd to confirm the
innocence of his cause (Job 42:7-8). So the mocked sage who
becomes a fool that the world curses and makes sport of is
depicted here. We have seen this picture before in that other
sage, the judge of Israel, Samson, being made sport of by the
Philistines (Judg. 16:25) or in the King of Israel, Dovid the
sage, pretending to be mad before a similar scoffing Philistine
audience (I Sm. 21:13-15). When sages like Moshe or Dovid are
nearly stoned by the people (Ex. 17:4; I Sm. 30:6) we see this
reemerging picture of the rejected-yet-vindicated-as-righteous
Sage of Israel. Significantly, the Son of Dovid is depicted as
the sage par excellence in the life of Shlomo in I Kings. Then
II Chronicles intensifies this portrait and gives Messianic
prophetic significance to Dovid's Son as the Moshiach Sage of
Israel. Finally, Isaiah combines the two portraits of the sage
found in Job and Shlomo and depicts the Dovidic Servant of the
L-rd as the mocked and rejected sage filled "with the spirit of
wisdom" (Isa. 11:2) who seems to labor "in vain" but trusts his
cause to the L-rd (Isa. 49:4) and, after mockery and rejection
(Isa. 53:2-4), is finally vindicated by G-d as righteous (see
Isa. 53:11-12). So the book of Job gives us one of our most
important glimpses of the coming Moshiach.
Also notice particularly the following Messianic prophecies in
the Psalms. Ps. 2:2 and 20:6 which speaks about the L-rd and his
(Anointed, Moshiach), always with reference not merely to Dovid
but to Dovid and the Moshiach arising from his genealogy as it
says "to Dovid and his zera (his seed) forever" (Ps. 18:50;
II Sm. 7:12). I Chr. 17:11 explicitly states this as a prophecy
of the coming Moshiach, "I will raise up your zera (offspring)
after you (Dovid), one of your own sons, and I will establish His
kingdom. He will build a house for me, and I will establish His
throne forever. I will be his Father and He will be My Son (see
also Ps. 2:7; 89:26-27 the Son is called the B'chor) "the
Firstborn," the King of Kings). I will not take my steadfast
love from Him, as I took it from him who was before you (i.e.
King Saul). I will confirm Him in My House and in My kingdom
forever, and His throne shall be established forever." The
nations of the whole world will be His heritage and possession
belonging to Him (Ps. 2:8; Gen. 49:10; Ps. 144:2). Therefore
every king had better reverently "kiss the Son" (Ps. 2:12;
I Kings 19:18) and reverently bow to the coming Moshiach Ben
Dovid (see Ps. 18:43-45).
Dovid is prophesying about the eternal Moshiach-Kohen, the
eternal (cohen, kohen) that is coming (Ps. 110:4). Now by
definition a cohen must make a sacrifice. However, Dovid keeps
prophesying about violence being directed at his own person,
including himself and not only Dovid but also, more importantly,
the Moshiach arising from his genealogy. He says, Karu yadai
V'raglai "they have pierced/have bored/have dug holes in my hands
and feet" (Ps. 22:17; Zech. 12:10). However death is not the end.
"G-d will ransom my soul/life from the power of Sheol/the abode
of the dead, for He will receive me" (Ps. 49:l5). "Prolong the
life of the King; may His years endure to all generations! May He
be enthroned forever before G-d" (Ps. 61:6-7). "He asked you for
life; you gave it to Him--length of days forever and ever" (Ps.
21:4; 110:3-4). Although the necessary sacrifice is emphasized
in Ps. 50:5 ("Gather to Me My Chasdai My g-dly ones, who made a
covenant with me by sacrifice!"), the grave itself is defeated,
for G-d will not let His Chasid "G-dly One" (a title of the
Moshiach in Ps. 89:19, Chasid'cha "your G-dly One") see the Pit
of corruption (Ps. 16:10). Like the Pesach Lamb of G-d, he
"keeps all his bones" (Ex. 12:46; Ps. 34:20).
For further Messianic prophecies in the Psalms see Ps. 41:9;
55:12-15,20-21; 45:6-7; 69:7-10,19-21; 89:3-4,34-51; 118:22-23;
David was an ominous sign, a mofet (portent Ps. 71:7) of the
coming Moshiach just as the 520 B.C.E. Kohen Gadol
Yehoshua/Yeshua (Ezra 3:8) was a portent (Zech. 3:8) to many and
his name is the Moshiach's name (Zech. 6:11-12).
Notice both G-d and the Dovidic Moshiach are called Ro'eh Yisroel
"the Shepherd of Israel" (Ps. 78:71; 80:1) and the Moshiach is
addressed as G-d in Ps. 45:6 (see also Zech. 12:8 and Isa. 9:6).
The first objective of the Moshiach Ben Dovid was to provide a
dwelling place for G-d (Ps. 132:5). This was done only in one
Son of Dovid, Yehoshua, in whom came the Incarnation. Only here
did G-d raise up an eternal Tent for Himself, where His Spirit
and His Word could dwell with Him forever. Any other Beis
Hamikdash is fleeting (Ps. 39:4,12) and sinful (Ps. 51:5; 14:36;
53:2-3), fallen and dying. Only Moshiach Yehoshua was the
sinless kohen who rose from the dead and reigns forever as a
Tabernacle in which we may dwell with G-d with a clean heart and
a new and right spirit (Ps. 51:l0). Notice Avdi "My Servant" is
a Messianic title in Ps. 89:20 as it is in Isa. 52:13-53:12.
Read the Psalms through this month and sing to the L-rd a new
song (Ps. 149:1). Sing 27:1; 34:1-4; 68:19-30; 119:105; 125:2;
As you pray for your own and other ministries, be sure and read
the following: Ps. 20:1,4; 25:3-5,16-l8; 27:13-14; 30:5;
31:19-20; 32:8-9; 33:18-19; 34:18-19; 37:4-9,34; 51:1-19;
55:18,23; 56:11; 68:6; 73:25-26; 84:11; 86:16; 102:28; 103:8-18;
107:40-43; 112:6-10; 118:5-9; 121:1-8; 126:5-6; 127:1-2; 130:1-8;
138:3-6; 139:13-18; 141:3-4; 147:10-11.
"I cry to G-d Most High, to G-d who fulfills his purpose for me"
(Ps. 57:2). "Let me hear what G-d the L-rd will speak"(Ps.
9. Therefore my heart is glad, and my glory rejoiceth: my flesh
(body) also shall rest in hope.
10. For thou wilt not leave my soul is Sheol; neither wilt thou
suffer thine Holy One to see corruption.
11. Thou wilt show me the path of life: in thy presence is
fullness of joy; at thy right hand there are pleasures for
15(16) My strength is dried up like a potsherd; and my tongue
sticks to my jaws; and thou hast brought me into the dust of
16(17) For dogs have compassed me: the assembly of the wicked
have inclosed me: they pierced my hands and my feet.
17(18) I may tell all my bones: they look and stare upon me.
18(19) They part my garments among them, and cast lots (gamble)
for my clothing.
27(28) All the ends of the world shall remember and turn unto the
L-rd: and all the kindreds of the nations shall worship before
28.(29) For the kingdom is the Lord's: and he is the governor
among the nations.
29.(30) All they that be rich upon earth shall eat and worship:
all they that go down to the dust shall bow before him: and none
can keep alive his own soul.
30.(31) Posterity shall serve him; future generations shall be
told about the L-rd.
31.(32) They shall come, and shall declare his righteousness unto
a people that shall he horn, that he bath done this.
When my father and my mother forsake me, then the L-rd will take
By the Word of the L-rd were the heavens made: and all the host
of them by the breath of his mouth.
No man can by any means redeem the life of another, nor give to
G-d a ransom for him:
8(9) For the ransom of a life is precious (costly)--no payment is
9(10) That he should live on for ever, and not see corruption.
Isn't it time to come back to your spiritual home?
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