Yoḥanan/John 15:2Every branch in Me that bears no fruit He takes away. And every branch that bears fruit He prunes, so that it bears more fruit.

Romiyim/Romans 6:22 “But now, having been set free from sin, and having become servants of Elohim, you have your fruit resulting in set-apartness, and the end, everlasting life.

The fruit of our lives, as set-apart servants of the Most High, must result in set-apartness, and this is an ongoing day to day process, which, at the end, will result in the promised everlasting life we shall have with our Master and Elohim!

The Greek word translated as ‘fruit’ is καρπός karpos – Strong’s G2590 which means, fruit, benefit, gain, harvest, produce and typically refers to fruit that has been plucked, rendering the figurative meaning of the labours, works or acts of those who have fitted themselves with every good work unto everlasting life. What we can therefore clearly understand and establish is that our works of righteousness are vital in being evident in our lives, as we continue to produce much fruit of a people who are living pure and undefiled set-apart lives.

The Hebrew equivalent for this Greek word for fruit is פְּרִי  peri – Strong’s H6529 which means, fruit, produce and comes from the word פָּרָה parah – Strong’s H6509 which means, to bear fruit, be fruitful, flourish’. This word certainly speaks of the physical fruit of trees and shrubs that bear fruit in which there is a seed according to its kind, i.e., fruit with kernels, hence the fruit produces more fruit. This word also is used figuratively of children, as being the fruit of the womb; yet what we also find as a repeated theme throughout Scripture, is that this term for fruit many times refers to the meaning of, “the result of an action”; or better understood as, “works”. Our lives, as set-apart children of Elohim, ought to be bearing the fruit of repentance – which is a clear resulting action of turning away from all falsehood and wickedness, and turning to righteousness:

Mattithyahu/Matthew 3:8 “Bear, therefore, fruits worthy of repentance

Understanding that fruits are the result of an action, we must also take heed that we do not bear bad fruit, which may be brought forth as a result of wrong actions, such as disobedience or compromise or lawlessness and unrighteousness! When we walk according to the Spirit we will bear the fruit of the Spirit and not be given over to the desires of the flesh and have the fruit of fleshly living present! Fruit does not just pop into one’s life, it is a result of an action, and we are to be bearing good fruit, hence the clear understanding that we are to be ‘doing’ the good works of obedience that have been prepared beforehand for us to do – and that is to walk in the clear commands of Elohim, guarding to do all He has commanded us!

Sukkot is also referred to as the Feast of Ingathering, after the fruit of the labours were to be gathered in from the field:

(Shemoth/Exodus 23:16); Now that we have come to this year’s Sukkot camp, it seems very fitting that we take this Feast time to reflect on the fruit of our lives, and assess our readiness, as a Bride that is diligently preparing Herself for her coming Husband and King.

This year we have been blessed with the opportunity to be camping at a new venue and I am sure that we will have a great time of rejoicing together, as we embrace the great and marvellous works of our Mighty Redeemer.

We will be camping for 10 days this year and not only 7, due to the two Sabbaths that we will be camping on, as the 8th day of the feast ends on the 6th day of the week, causing us to not be able to pack up and travel on the Shabbat. We will therefore only be leaving on the morning of the 1st day of the week after the Feast ends. This gives us a great opportunity to be together a little longer, and in keeping with the theme of ‘fruit and fruitfulness’, I thought it would be best that we truly enjoy these 9-10 days together, with FRUIT being the key theme for this year’s Sukkot camp. A couple of weeks ago, while praying, I was driven to explore the theme of FRUIT for this year’s Sukkot Feast and began to ask how this would best be done and so I would like to present to you what I felt would be a great outline for this year’s Feast. With us being here 9-10 days, the thought of ‘the fruit that we are to be bearing’, as we stay in our Master, caused me to think about the Fruit of the Spirit that Sha’ul writes about in:

Galatiyim/Galatians 5:22-23 “But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, trustworthiness, 23 gentleness, self-control. Against such there is no Torah.

NINE (9) Fruit – gives us NINE 9 themed days – that is, it is safe to say that we can take each one of these fruit mentioned here and let each day have its own unique theme, in representing for us one of the 9 fruit of the Spirit to be the theme for each individual day, of the 9/10 days of camping together.

Over and above our daily readings, we will explore each of these fruit and allow the fruit of that specific day to be something that we will use as a central theme in our meditation of the Word and in our discussions with others, with the primary focus of assessing our lives to see what fruit is being brought forth in our lives and what may be lacking.

Therefore I welcome you to this year’s Sukkot Feast, and starting with Day 1 of the feast we will start with LOVE as the theme for the 1st day. Therefore the theme for each day of our Sukkot camp this year will be as follows:

Day 1 – LOVE, Day 2 – JOY, Day 3 – PEACE; Day 4 – PATIENCE;



I encourage each of you to do your own reflection on each of these and let us encourage one another with relevant Scriptures and insight that will equip us to not only assess our lives, but also be ardent to bear much fruit, and encourage each other to do the same!

I have broken down each day into its relevant theme, giving some key definitions of both the Greek and corresponding Hebrew words, with Scriptural references, as a concordance of sort, to assist you in getting a Scriptural understanding of these 9 FRUIT of the Spirit that Sha’ul mentions.

Please bear in mind that the list of Scripture verses that I have given are the verses where the relevant words are found in Scripture, and what you may find is that some verses may not reflect the positive use of these words alone, but may also show us a clear lesson on the wrong use of fruit, or even describe for us when there is a lack thereof. You do not have to read every verse mentioned, but simply use this document as a tool to help you get a deeper study on the Fruit of the Spirit, not only here at Sukkot camp, but also as a future reference tool in your hand for all time. Some of the Fruit may have more descriptive notes than the other, yet I hope that this document will strengthen you in your ability to assess the fruit we are to be bearing, each and every day. Use this as a guide to help you to dig even deeper into the Word, and discovering more than what is being presented in this document as you find some great pearls of great price during this time!

LOVE is the first of the 9 fruit mentioned, and is the theme for Day 1 of our camp, yet we must recognise that LOVE sets the standard for all of the fruit, as it encompasses all, and therefore could actually be better understood as a ‘covering’ fruit, that sets the foundation for all of the others.

With this in mind, you will notice that there is a greater emphasis on this fruit, as it should be the primary theme for every day, setting the tone for the other 8 fruit that we will look at during the other 8 days. All of the fruit are to also be seen as collective and not singular, for we are to bear ALL of the Fruit of the Spirit. The term for ‘Fruit’ in listing the ‘Fruit’ of the Spirit, is written in the singular, showing us that the collection of these nine fruits mentioned, are collectively regarded as one, emphasising for us our need to bear ALL, and not just some!

So while we have broken each day down as representing a specific fruit, please note that these fruit can and should overlap into each other, as we enjoy this Fruit Feast together!


In our modern westernised mind-set, love is often simply understood, by most, as an abstract thought or emotion, and is generally thought of as simply describing how one ‘feels’ toward another; yet this is not the case with the True Scriptural mind-set, especially when looking at the root words in both the Greek and the Hebrew texts. In a manner of speaking, ‘LOVE’ can be understood as ‘the means to provide and protect what is given as a privileged gift’. We protect the gift of life that has been given to us by guarding the commands of Elohim, loving Him completely with our all, for He Himself gave His all, so that by His great love for us we might be redeemed and restored to a right relationship with our Creator and Redeemer!

Deḇarim/Deuteronomy 6:4-5Hear, O Yisra’ĕl: יהוה our Elohim, יהוה is one! 5 “And you shall love יהוה your Elohim with all your heart, and with all your being, and with all your might.

We are to love Elohim with our all , and we are to love our neighbours as our self, not simply in an emotional sense, but in our actions too!

Yoḥanan Aleph/1 John 5:2-3By this we know that we love the children of Elohim, when we love Elohim and guard His commands. 3 For this is the love for Elohim, that we guard His commands, and His commands are not heavy

In 1973 John Alan Lee wrote a book called ‘Colours of love’, and in this book he mentioned 6 types of love, as defined from the Greek language, and he described the different kinds of love as follows:

1 – Eros. From the Greek word for “erotic or passionate”; this is a passionate, physical and emotional love based on aesthetic enjoyment; and is a stereotype of romantic love, and seeks to be satisfied through physical intimacy.

2 – Ludus. From the Latin word meaning “sport or play”; this is a love that is played as a game or sport and is seen as a conquest of sort. It fantasises and engages in playful interactions, but carries little or no intimacy and has no deep intensity. People with ludus love keep their passions in check – they avoid trouble and intensity in relationships. They are uncomfortable about commitment. They easily keep secrets from their significant other and are more likely to have affairs. For them it is, ‘all part of the game’, or ‘part of the conquest’, and will so easily run from partner to partner.

3 – Storge. From the Greek word meaning “friendship”; this is an affectionate love that slowly develops from friendship, and is based on similarity. There is strong companionship and shared values, yet very little intimacy.

4 – Pragma. From the Greek word meaning “practical”; this is a love that is driven by the head, and not the heart; it is a practical and non-emotional love. It is a combination of storge and ludus love.

5 – Mania. From the Greek word meaning “frenzy”; this is a highly volatile love; described as an obsession; and is primarily fuelled by a low self-esteem. This is what could be classed as a ‘possessive love’, and is really a combination of eros and ludus love. It is also known as ‘the troubled love’. This love is shaped by jealousy and dependence (often called co-dependency) – as it is totally dependent upon the possessing of another’s love. There is great intensity and little intimacy. People who express love in this way are often very critical of every move their partner makes, and will always be accusing and assuming things that are not true. This is often the result of having a past of rejection and neglect.

6 – Agape. From the Greek word meaning “mighty-like or spiritual”; this is a selfless altruistic love; a spiritual and true love. The highest form of love – the love of unselfish regard which has a complete devotion to the welfare of others. This love gives without asking anything in return, whereas all of the above expressions of love have an expectation of a return. Agape is a sacrificial love – that is a giving of oneself – and it is the purest form of love that can be expressed in action toward others, and in response to another.

It is an unconditional love for others, in spite of their character flaws and weaknesses, and this is the love that Sha’ul is writing about, and describes as being ‘THE MOST EXCELLENT WAY’! This Greek word for love is ἀγάπη agape – Strong’s G26 and is used 9 times in the 13 verses of Chapter 13 in Qorintiyim Aleph/1 Corinthians!!! This both expresses the love that Elohim has for us, as well as  what we ought to have for Him, as we faithfully obey His commands. This is the kind of love that we are to express in our daily lives toward each other, as a body that is being knit together in Messiah!

Let us now take a closer look at what love is and what it is not, as we look at 15 characteristics that Sha’ul mentions in Qorintiyim Aleph/1 Corinthians 13, a love that he calls THE MOST EXCELLENT WAY, as he clearly says at the end of Chapter 12 as an introduction to this great chapter that defines for us:



1 – PATIENTthe Greek word here is μακροθυμέω makrothumeō – Strong’s G3114 which means, be patient, have patience, not lose heart, to persevere patiently and bravely in enduring trials and troublesome times, be patient in bearing the offences and injuries of others, slow to anger, longsuffering; and this word comes from two Greek words:

a)μακρός makros – Strong’s G3117 which means, long, far, distant and b)θυμός thumos – Strong’s G2372 which means, passion, angry tempers, fierce, wrath, outbursts of anger.

We are certainly able to see from this definition how patient יהוה is with mankind!

Kěpha Bět/2 Peter 3:9יהוה is not slow in regard to the promise, as some count slowness, but is patient toward us, not wishing that any should perish but that all should come to repentance.

Ya’aqoḇ/James 5:7-8So, brothers, be patient until the coming of the Master. See, the farmer waits for the precious fruit of the earth, waiting patiently for it until it receives the early and latter rain. 8 You too, be patient. Establish your hearts, for the coming of the Master has drawn near.

A Greek antonym for this word is ἀδημονέω adēmoneō – Strong’s G85 which means, to be faint, depressed and almost overwhelmed with sorrow or burden of mind, be in distress, distressed.

There are many today who are deeply depressed and are greatly overwhelmed by the trials they face and in the process are unable to express true patient love towards others and toward Elohim, which is revealed in their refusal to walk in the commands. There are also some who claim to walk in the commands of Elohim, yet their lives are riddled with compromise, and total set-apartness is lacking under the burdened pressures of the world that chokes out the Word and causes them to be faint!

We are to ‘wait on יהוה’ through diligently obeying His Word and walking in His commands; for then He will renew our strength and we will not grow faint amidst the battles of life! We are to faithfully persevere and endure bravely under trials as we stand steadfast in lovingly obeying the commands of Elohim!

2 – KINDThe Greek word for ‘kind’ is χρηστεύομαι chrēsteuomai – Strong’s G5541 which means, be kind, show oneself mild, show kindness, and comes from the Greek word χρηστός chrēstos – Strong’s G5543 which means, serviceable, good, useful, upright. This word is used in the LXX (Septuagint – Greek translation of the Tanak – O.T.) in:

Mishlĕ/Proverbs 2:21For the straight shall dwell in the earth, and the perfect be left in it

It is used for the word ‘straight’, which in the Hebrew text is the word יָשָׁר  ‘yashar’ – Strong’s H3477, and means, right, straight, upright and righteous’.

We, as children of Elohim are called to walk upright and straight, called to walk and do what is ‘right’ in the eyes of יהוה – called to do what is ‘yashar’ – called to walk in righteousness and that is to walk in His Torah!

Deḇarim/Deuteronomy 12:28Guard, and obey all these words which I command you, that it might be well with you and your children after you forever, when you do what is good and right in the eyes of יהוה your Elohim.

Mishlĕ/Proverbs 14:12 & 16:25There is a way which seems right to a man, but its end is the way of death

Proverbs tells us that there is a way that seems ‘yashar/ right to man – but that only leads to death – too many want to follow their own way of what they determine as living right according to their own man-made standards yet will sadly only find that any other way other than that of the Torah of Elohim simply leads to destruction! Broad is the way that leads to destruction and many walk thereon – there are many ways of man – yet narrow is the path to life and few find it – that path is ‘in’ Messiah as we walk according to His instructions – The Torah which is life!

Tehillim/Psalm 7:10My shield is upon Elohim, who saves the upright in heart.

It is the upright in heart that Elohim saves! But just what does it mean to walk upright or ‘yashar’?


The root of ‘yashar’ is employed in at least 3 ways:

A – Literally – As it means to go straight or direct in the way. The root meaning of Torah comes from the Hebrew word ‘Horah’ which means ‘to direct’ or ‘to teach’ and is derived from the stem word ‘yara’ which means ‘to shoot’ or ‘to throw’.

In other words it means that you aim or point in the right direction and you move in that direction. So to walk upright or straight is to walk in the direction you have set your eyes upon and as those who ‘stay in’ Him we fix our eyes on יהושע  Messiah and constantly walk straight! The more intensive form of ‘yashar’ means to ‘make’ a straight way and that is to make a direct and level way that is free from obstacles as they would do in the days past when they would prepare the way to receive a royal visitor – making a level path for them to travel upon. In other words the intensive form of doing what is right in His eyes carriers with it great action and dedicated commitment in all we do:

Mishlĕ/Proverbs 3:6Know Him in all your ways, and He makes all your paths straight.

When we acknowledge Him in all our ways – guess what – He makes our paths straight that we can walk in the Torah of Freedom! But we have a part to play – our faith walk cannot be without works!

Yeshayahu/Isaiah 40:3The voice of one crying in the wilderness, “Prepare the way of יהוה; make straight in the desert a highway for our Elohim.

In the Wilderness’ – as we know Bemiḏbar means ‘in the Wilderness’ and it literally means for us, ‘the place of words or speaking’. In other words the Wilderness in a time for us to listen and hear His voice – hear His instructions – Hear – guard and do! Hoshěa 2:14 tells us that He is alluring her (His Bride) into the Wilderness and shall speak to her heart – a place of listening! It is through the Wilderness journey, on our way to the Promise from exile, where He instructs us that we are able to make level paths and be a prepared Bride for His return!

Make straight – make yashar’ in the desert a highway for our Elohim! We are to be making a straight way – literally getting our lives into living upright in His eyes for our King is coming – will He find faith – faith that is active and alive and upright?

B – Ethically – Uprightness speaks ethically of the manner of life as a characteristic quality of the blameless and discerning follower of יהזשע:

Mishlĕ/Proverbs 11:5The righteousness of the perfect makes his way straight, But by his own wrongness the wrong one falls.

Tehillim/Psalm 119:128Therefore all Your orders I count as right; I have hated every false way.

One who walks in righteousness makes his way straight and in doing so all the commands or orders we count as right – as ‘yashar’ – and in the process we hate every false way! You see until you have repented of all falsehood and false ways of worship you cannot walk fully straight as you will always find yourself ‘hanging on’ to something of the past falsehood – let go – repent and walk upright!

C – As an idiomatic expression with eyes – that is we see the word ‘right’ or ‘yashar’ being used as an expression with ‘eyes’ as in to be right in the eyes of a person simply means to have approval of the person by keeping their instructions! To do what is right – ‘ha yashar’ in the eyes of יהוה is linked with obedience to His commands and Covenant:

Shemoth/Exodus 15:26And He said, “If you diligently obey the voice of יהוה your Elohim and do what is right in His eyes, and shall listen to His commands and shall guard all His laws, I shall bring on you none of the diseases I brought on the Mitsrites, for I am יהוה who heals you.

Deḇarim/Deuteronomy 13:18when you obey the voice of יהוה your Elohim, to guard all His commands which I command you today, to do what is right in the eyes of יהוה your Elohim.

 Deḇarim/Deuteronomy 6:17-18Diligently guard the commands of יהוה your Elohim, and His witnesses, and His laws which He has commanded you. 18 And you shall do what is right and good in the eyes of יהוה, that it might be well with you, and you shall go in and possess the good land of which יהוה swore to your fathers

What we can clearly see here is that to do what is right in His eyes – that is the eyes of  יהוה is simply to do His commands and guard to keep them diligently!  To not do so is to not walk right and therefore only walk by what is right in one’s own eyes only to find that the path of self is destructive unto death!

A life of faith begins with obedience!

In this letter to the assembly in Corinth, Sha’ul was making it clear that being kind emphasises the upright expression of love as seen in being ‘upright, good and functional’, according to the Word of Elohim!

3 – DOES NOT ENVYThe Greek word for ‘envy’ is ζηλόω zēloō – Strong’s G2206 meaning, to be jealous, envious, desire earnestly, and comes from the Greek word ζῆλος zēlos – Strong’s G2205 meaning, zeal, jealousy, fury which is from the word ζέω zeō – Strong’s G2204 meaning, to be hot, boil, fervent. The Hebrew equivalent of this word is קָנָא qanah – Strong’s H7065 meaning, to be jealous or zealous, be envious, ardent, and both the Greek and Hebrew can be expressed as a positive or negative action, but what Sha’ul is referring to here is that true love cannot be expressed in the negative application of this word!

Mishlĕ/Proverbs 3:31Do not envy a cruel man, and choose none of his ways

Mishlĕ/Proverbs 23:17Do not let your heart envy sinners, but be in the fear of יהוה all day long

Ya’aqoḇ/James 3:16For where jealousy and self-seeking are, there is confusion and every foul deed.

Ya’aqoḇ/James 4:2You desire, and do not have. You murder, and are jealous, and are unable to obtain. You strive and fight, and you do not possess, because you do not ask.

Do you often find yourself being envious of another, be it because of what possessions they have, or what gifts and talents, or physical attributes they have? If you do then, as Ya’aqoḇ says, you will find disorder and every evil practice.

4 – DOES NOT BOASTThe Greek word for ‘boast’ is περπερεύομαι perpereuomai – Strong’s G4068 which means, to boast in oneself, self-display, vanity, excessive display of pride (especially in one’s achievements), brag, to think highly of oneself.

We are to ‘boast’ in יהוה and in His Set-Apart Name, and not in self which Sha’ul makes clear here.

Yirmeyahu/Jeremiah 9:23-24 “Thus said יהוה, “Let not the wise boast in his wisdom, let not the mighty boast in his might, nor let the rich boast in his riches, 24 but let him who boasts boast of this, that he understands and knows Me, that I am יהוה, doing kindness, right-ruling, and righteousness in the earth. For in these I delight,” declares יהוה.

5 – NOT PUFFED UPThe Greek word for ‘puffed up’ is φυσιόω phusioō – Strong’s G5448 which means, to inflate, blow up, cause to swell, make proud, arrogant. This is used in the Renewed Writings figuratively in describing pride and self-conceit. Those who disregard the need to walk upright in the clear Torah of Elohim, are arrogant and proud and inflate themselves to an assumed position or height of safety, yet are simply puffed up in their own drunken arrogance:

Ḥaḇaqquq/Habakkuk 2:4See, he whose being is not upright in him is puffed up. But the righteous one lives by his steadfastness.

The Hebrew word for ‘puffed up’ is עָפַל aphal – Strong’s H6075 and means, to swell, be lifted up, presume, be heedless, be proud’.

The assembly at Corinth were boasting and puffing themselves up in their tolerance of sin, rather than dealing with it!

Qorintiyim Aleph/1 Corinthians 5:1-2 “It is commonly reported that there is whoring among you, and such whoring as is not even named among the gentiles, so as one to have his father’s wife! 2 And you have been puffed up, and did not rather mourn, so that he who has done this deed, be removed from among you!

They were an older version of the television series called “Days of our lives”, and were quite puffed up about it too – this kind of tolerance shows no true love for Elohim!

6 – DOES NOT BEHAVE INDECENTLYThe Greek word used here for ‘behave indecently’ is ἀσχημονέω aschēmoneō – Strong’s G807 which means, behave unbecomingly, indecent, to behave in an ugly, indecent, unseemly or unbecoming manner; to disgrace oneself, treat with contempt, dishonour.

You do not have to look too far today to see how so many people behave in an ugly manner, and we must be on guard against any such behaviour as we seek to love Elohim with all our heart, soul and strength! This word can also render the meaning of being rude – and this we are to guard against – as we show respect for one another and are not rude toward each other!

7 – DOES NOT SEEK ITS OWNThe Greek word used here for ‘seek’ is ζητέω zēteō – Strong’s G2212 which means, seek for, desire, seek in order to find out by thinking, meditating or reasoning, to strive after, demand and the Greek word used for ‘own’ is ἑαυτοῦ heautou –Strong’s G1438 which means, himself, herself, own estimation.

What we see from this is that when we truly walk in love, and guard to do the commands of Elohim and live set-apart lives unto Him, we are not to be found to be seeking our own ways or desires. We are not to be spending our days meditating on what we ‘wish for’, nor are we to spend our time trying to reason out in our minds how we can strive after the things that are not according to the desire of Elohim, but are simply fleshly desires that can often consume our thoughts and time – we are to meditate on and delight in the Torah of Elohim day and night – for then we will be prosperous in our way!

Pilipiyim/Philippians 2:4 “Each one should look out not only for his own interests, but also for the interests of others.

Pilipiyim/Philippians 2:21 “For all seek their own interests, not those of Messiah יהושע.

Qorintiyim Aleph/1 Corinthians 10:24 “Let no one seek his own, but each one that of the other.

8 – IS NOT PROVOKEDThe Greek word for ‘provoked’ is παροξύνω paroxunō – Strong’s G3947 which means, to sharpen, stimulate, provoke, to incite or rouse to anger. There are many today who simply just ‘love’ to pick a fight and stir up an argument, in order to try to prove that they are right and that they know better – this of course is not true love – no matter how much they love to do it! Gossip and slander is a very powerful tool in provoking people to anger, which we are to guard against at all costs, for we are to build one another up and not break down! Many think that it is just a form of joking around when provoking another in their weakness, and this we must not do!

Mishlĕ/Proverbs 26:18-19Like a madman who throws sparks, arrows, and death, so is a man who deceived his neighbour, and says, “I was only joking!

9 – RECKONS NOT THE EVIL The Greek word here for ‘reckons’ is λογίζομαι logizomai – Strong’s G3049 which means, an account or reckoning, to consider, take count, think, occupy oneself with calculations and the word for ‘evil’ is κακός kakos – Strong’s G2556 which means, evil, wicked, bad things, loathsome, wrong.

We are not to sit and recount in our mind all the bad and wicked things that are going on, or have been done to us, for this will only stir up bitterness, fear and resentment and render one unable to bear the true fruit of righteousness expressed in loving-commitment toward Elohim!

What things do you consider and recount in your mind – the good and functional way of Elohim, as given through the Torah, or on the wicked and destructive patterns of a lawless world? This also teaches us that when we walk in true love, that we do not sit and recount everyone’s wicked past and occupy ourselves with past failings! Often people relate their past wickedness and laugh and joke at the things they did, when we ought to be ashamed of our past sins, reckoning our lives as having been plucked from the fire, giving esteem and thanks to our Redeemer and King, יהושע Messiah! Our thoughts and speech must not be riddled with the past reckoning and gloating of a lawless life, but rather be esteeming the good way and walking in it with joy!


The first ‘rejoice’ is the Greek word χαίρω chairō – Strong’s G5463 which means, be glad, joyful, thrive, give one’s greeting and approval.  The Greek word for ‘unrighteousness’ is ἀδικία adikia – Strong’s G93 which means, unrighteousness, iniquity, wrong, deed violating law and justiceand comes from the word that means to be without justice or penalty. This is a very clear and sobering warning of what love for Elohim is not – it does not rejoice over lawlessness!!! Love for Elohim does not rejoice in the nullification or the disregard of the Torah of Elohim. Those who ‘rejoice’ that the ‘law has been done away with’ do not know what love is – and they certainly can never love Elohim!

The second ‘rejoice’ is the Greek word συγχαίρω sugchairō – Strong’s G4796 which means, rejoice with, rejoice together, share joy, congratulate. It is from the previous word we looked at for ‘rejoice’ but also has the preposition  σύν sun – Strong’s G4862 which denotes union, togetherness! The word translated as ‘truth’ is the Greek word ἀλήθεια alētheia – Strong’s G225 which means, truth, truly, according to truth – the Master יהושע Messiah tells us clearly in Yoḥanan/John 14:6 that He is the Way, the Truth and the Life – and to walk in the Truth is to walk in Him – in Him in whom there is no spot or blemish – to walk in Him is to walk according to the Truth and in the purity of the Truth, as we hear, guard and do His commands – and in this we rejoice together as a Bride that is being built up in the Master!

Mishlĕ/Proverbs 14:9Fools scoff at guilt, but among the straight there is delight.

The foolish who rejoice over lawlessness scoff at their guilt, while with the upright and straight – that is the lovers of Elohim –  there is true unity in rejoicing!

11 – COVERS ALL – The Greek word here for ‘covers’ is στέγω stegō – Strong’s G4722 which means, to cover closely, to bear up under, endure, put up with. In other words, as we walk in true love, we are to ‘put up with each other’, which for many may be hard to do at times!!!

This means we are to make a concerted effort at not getting irritated with each other, and be able to share openly with each other and have the freedom to speak into each other’s lives without the fear of being rejected or offended!

12 – BELIEVES ALLThe Greek word here for ‘believes’ is πιστεύω pisteuō – Strong’s G4100 which is a verb that means, to trust, to be committed to, be entrusted with, be persuaded and placed confidence in to do, and comes from the root noun πίστις pistis – Strong’s G4102 which means, faith, faithfulness, pledge, conviction of the Truth which in turn comes from the primary root verb πείθω peithō – Strong’s G3982 which means, to persuade, to put confidence in, to follow, have confidence and rely upon. When looking at these root terms it is very clear, even in the Greek mind-set, that ‘to believe’ involves action and a confident response to the one you put your trust in and follow.

13 – EXPECTS ALLThe Greek word for ‘expects’ is ἐλπίζω elpizō – Strong’s G1679 which means, to expect, to hope, to anticipate, and from a spiritual perspective it can render the understanding of, wait for salvation with joy and full confidence.

Romiyim/Romans 8:24-25 “For in this expectation we were saved, but expectation that is seen is not expectation, for when anyone sees, does he expect it? 25 And if we expect what we do not see, we eagerly wait for it with endurance.

Iḇ’rim/Hebrews 11:1And belief is the substance of what is expected, the proof of what is not seen.

True love for Elohim is expressed in the complete trust in him, by guarding to do all His commands with joy in the sure expectation of our deliverance to be made complete when He comes for us, His set-apart Bride! This complete expectation in regards to love is understood by staying steadfast in walking in the truth, knowing that the expectation of that which is to come will not disappoint, and therefore we expect ALL His Word to be the Truth and actively choose to believe His Word and guard to do what is commanded, holding firm to the assurance of the sure expectation we have in Messiah!

Kěpha Aleph/1 Peter 1:13-16Therefore, having girded up the loins of your mind, being sober, set your expectation perfectly upon the favour that is to be brought to you at the revelation of יהושע Messiah, 14 as obedient children, not conforming yourselves to the former lusts in your ignorance, 15 instead, as the One who called you is set-apart, so you also should become set-apart in all behaviour, 16 because it has been written, “Be set-apart, for I am set-apart.”

Another aspect of  love ‘accepting all’, when understood from the perspective of true love for Elohim is obedience, is that we, as obedient believers, expect all that is written in the Word, as we trust the written Word of Elohim and firmly believe all that has been written and live as such, by walking in obedience to the Torah:

Yoḥanan/John 5:45-47Do not think that I shall accuse you to the Father. There is one who accuses you: Mosheh, in whom you have set your expectation. 46 “For if you believed Mosheh, you would have believed Me, since he wrote about Me. 47 “But if you do not believe his writings, how shall you believe My words?”

Love expects all! This certainly means that when you walk in the True Love for Elohim you expect all that the Word says to be true and valid for giving you direction and instruction for living set-apart lives. Having said that, it is clear then that when you expect all that is written to be valid for instruction and teaching and training in righteousness, then there is a greater urgency in ensuring that no compromise to obedience is entertained in one’s life, for the true effects of disobedience and the result of continued resistance to walking in obedience is very clear in Scripture – and that is the disobedient shall not see, nor inherit the reign of Elohim – this too we can certainly expect! You either believe the Word and live accordingly or you do not, as there is no half measures in living according to the kingdom reign of Elohim!

14 – ENDURES ALLThe Greek word for ‘endures’ is ὑπομένω hupomenō – Strong’s G5278 which means, to stay behind, to await, endure, which comes from the two words: 1) ὑπό hupo – Strong’s G5259 which means ‘under, in subjection to’, and 2) μένω menō – Strong’s G3306 and means, to stay, abide, remain, stand’ – this word is the word used in Yoḥanan/John 15 where we are told to ‘stay in, remain in’ Messiah! As faithful talmidim (disciples) of Messiah, we recognise that while He ascended to the Most Set-Apart Place, where He continually intercedes for us as our High Priest, we who are here, and have ‘remained behind’, need to endure and be steadfast in staying in Him as we walk in subjection to His clear Torah.

15 – LOVE NEVER ENDS! The Greek word for ‘never’ is οὐδέποτε oudepote – Strong’s G3763 which means, neither at any time, NEVER, and the Greek word for ‘ends’ is πίπτω piptō – Strong’s G4098 which means, to fall, break down, fail, fallen, be destroyed. Wow! This is very clear – Love never ends – and when we realise that love for Elohim is to do His commands, then we realise that our obedience to His commands will never end and can never be broken down or destroyed through compromise and the false and misled teachings of lawlessness!

Walking in the most excellent way – that is true and pure love for Elohim will cause us to never fail – for it is the sure way – the only way, as we stay steadfast in Messiah!

Love (that is true joy-filled obedience) enables us to endure everything; and it enables us to keep on believing in every circumstance; to keep our confidence in יהוה and to remain patient no matter what happens to us. We are to grow up in these things and put away childish attitudes, which are sadly embraced by many grownups! If we truly desire to show יהוה that we love Him, we have to be more than willing to simply say “I love You יהוה”.

We must commit ourselves to יהוה’s language of love – the love that pays more attention to heart matters like attitude, compassion and obedience. As you consider this ‘love chapter’ so to speak, and assess your life in taking this much needed love test – how are you doing?

This is a call to obedience of love – obedience to יהוה. Are there any areas of love where you have been disobedient? You may have been using your gifts, just like the Corinthians, but without love? Have you or are you holding a grudge, or are you envious, or have you been boastful? Have you rejoiced in evil and called it light fun? Perhaps you have not forgiven someone and have kept score on those who have wronged you. Perhaps you have retaliated, whether it be in thought or action and not exercised patience in affliction. As you carefully consider what true love for Elohim is… then heed this call to walk in the Most Excellent Way as you guard to do all He commands us with great joy and rejoicing as a body being built up in unity, aměn! Love is a choice and an action – choose to act according to יהוה’s most excellent way.

The Greek word used in describing the first listed fruit of the Spirit is ἀγάπη agape – Strong’s G26 which means, brotherly love, affection, good will, love, benevolence, love feasts, and is used 116 times in 109 verses in the Greek Renewed Writings (N.T.):

Mattithyahu/Matthew 24:12 // Luqas/Luke 11:42 // Yoḥanan/John 5:42 // Yoḥanan/John 13:35 // Yoḥanan/John 15:9-13 (4) // Yoḥanan/John 17:26 // Romiyim/Romans 5:5-8 (2) // Romiyim/Romans 8:35-39 (2) // Romiyim/Romans 12:9 // Romiyim/Romans 13:10 (2) // Romiyim/Romans 14:15 // Romiyim/Romans 15:30 // Qorintiyim Aleph/1 Corinthians 4:21 // Qorintiyim Aleph/1 Corinthians 8:1 // Qorintiyim Aleph/1 Corinthians 13:1-13 (9) // Qorintiyim Aleph/1 Corinthians 14:1 // Qorintiyim Aleph/1 Corinthians 16:14-24 (2) // Qorintiyim Bět /2 Corinthians 2:4-8 (2) // Qorintiyim Bět /2 Corinthians 5:14 // Qorintiyim Bět /2 Corinthians 6:6 // Qorintiyim Bět /2 Corinthians 8:7-24 (3) // Qorintiyim Bět /2 Corinthians 13:11-14 (2) // Galatiyim/Galatians 5:6-22 (3) // Eph’siyim/Ephesians 1:4-15 (2) // Eph’siyim/Ephesians 2:4 // Eph’siyim/Ephesians 3:17-19 (2) // Eph’siyim/Ephesians 4:2-16 (3) // Eph’siyim/Ephesians 5:2 // Eph’siyim/Ephesians 6:23 // Pilipiyim/Philippians 1:9-17 (2) // Pilipiyim/Philippians 2:1-2 (2) // Qolasim/Colossians 1:4-13 (3) // Qolasim/Colossians 2:2 // Qolasim/Colossians 3:14 // Tas’loniqim Aleph/1 Thessalonians 1:3 // Tas’loniqim Aleph/1 Thessalonians 3:6-12 (2) // Tas’loniqim Aleph/1 Thessalonians 5:8-13 (2) // Tas’loniqim Bět /2 Thessalonians 2:10 // Tas’loniqim Bět /2 Thessalonians 3:5 // Timotiyos Aleph/1 Timothy 1:5-14 (2) // Timotiyos Aleph/1 Timothy 2:15 // Timotiyos Aleph/1 Timothy 4:12 // Timotiyos Aleph/1 Timothy 6:11 // Timotiyos Bět /2 Timothy 1:7-13 (2) //

Timotiyos Bět /2 Timothy 2:22 // Timotiyos Bět /2 Timothy 3:10 // Titos/Titus 2:2 // Pileymon/Philemon 1:5-9 (3) // Iḇ’rim/Hebrews 6:10 // Iḇ’rim/Hebrews 10:24 // Kěpha Aleph/1 Peter 4:8 // Kěpha Aleph/1 Peter 5:14 // Kěpha Bět /2 Peter 1:7 // Yoḥanan Aleph/1 John 2:5-15 (2) // Yoḥanan Aleph/1 John 3:1-17 (3) // Yoḥanan Aleph/1 John 4:7-18 (12) // Yoḥanan Aleph/1 John 5:3 // Yoḥanan Bět /2 John 1:3-65 (2) // Yoḥanan Gimel/3 John 1:6 // Yehuḏah/Jude 1:2-21 (3) // Ḥazon/Revelation 2:2-19 (2)


ἀγάπη agape – Strong’s G26 and comes from verb ἀγαπάω agapaō – Strong’s G25 which means, to love, welcome and entertain, be fond of, to be contented at or with a thing. It is used 149 times in 109 verses of the Greek Renewed Writings (N.T.):

Mattithyahu/Matthew 5:43-46 (4) // Mattithyahu/Matthew 6:24 // Mattithyahu/Matthew 19:19 // Mattithyahu/Matthew 22:37-39 (2) // Marqos/Mark 10:21 // Marqos/Mark 12:30-33 (4) // Luqas/Luke 6:27-35 (6) // Luqas/Luke 7:42-47 (3) // Luqas/Luke 10:27 // Luqas/Luke 11:43 // Luqas/Luke 16:13 // Yoḥanan/John 3:16-19 (2) // Yoḥanan/John 3:35 // Yoḥanan/John 8:42 // Yoḥanan/John 10:17 (2) // Yoḥanan/John 11:5 // Yoḥanan/John 12:43 // Yoḥanan/John 13:1 (2) // Yoḥanan/John 13:23 // Yoḥanan/John 13:34 (3) // Yoḥanan/John 14:15-31 (10) // Yoḥanan/John 15:9-17 (6) // Yoḥanan/John 17:23-26 (4) // Yoḥanan/John 19:26 // Yoḥanan/John 21:7-20 (4) // Romiyim/Romans 8:28 // Romiyim/Romans 8:37 // Romiyim/Romans 9:13 // Romiyim/Romans 9:25 (3) // Romiyim/Romans 13:8-9 (3) // Qorintiyim Aleph/1 Corinthians 2:9 // Qorintiyim Aleph/1 Corinthians 8:3 // Qorintiyim Bět /2 Corinthians 9:7 // Qorintiyim Bět /2 Corinthians 11:11 // Qorintiyim Bět /2 Corinthians 12:15 // Galatiyim/Galatians 5:14 // Eph’siyim/Ephesians 1:6 // Eph’siyim/Ephesians 2:4 // Eph’siyim/Ephesians 5:2-33 (8) // Eph’siyim/Ephesians 6:24 // Qolasim/Colossians 3:12-19 (2) // Tas’loniqim Aleph/1 Thessalonians 1:4 // Tas’loniqim Aleph/1 Thessalonians 4:9 // Tas’loniqim Bět /2 Thessalonians 2:13-16 (2) // Timotiyos Bět /2 Timothy 4:8-10 (2) // Iḇ’rim/Hebrews 1:9 // Iḇ’rim/Hebrews 12:6 // Ya’aqoḇ/James 1:12 // Ya’aqoḇ/James 2:5-8 (2) // Kěpha Aleph/1 Peter 8:1-22 (2) // Kěpha Aleph/1 Peter 2:17 // Kěpha Aleph/1 Peter 3:10 // Kěpha Bět /2 Peter 2:15 // Yoḥanan Aleph/1 John 2:10-15 (3) // Yoḥanan Aleph/1 John 3:10-23 (7) // Yoḥanan Aleph/1 John 4:7-21 (15) // Yoḥanan Aleph/1 John 5:1-2 (4) // Yoḥanan Bět /2 John 1:1-5 (2) //

Yoḥanan Gimel/3 John 1:1 // Ḥazon/Revelation 1:5 // Ḥazon/Revelation 3:9 // Ḥazon/Revelation 12:11 // Ḥazon/Revelation 20:9


The Hebrew equivalent to ἀγάπη agape – Strong’s G26 is the noun אַהֲבָה ahaḇah – Strong’s H160 and comes from the root verb אָהֵב  aheḇ – Strong’s H157 meaning, to love, dearly loved, friend, friends, lover.

The noun אַהֲבָה ahaḇah – Strong’s H160 is used 40 times in in 37 verses in the Tanak:

Berěshith/Genesis 29:20 // Deḇarim/Deuteronomy 7:8 // Shemuʼěl Aleph/1 Samuel 18:3 //  Shemuʼěl Aleph/1 Samuel 20:17 // Shemuʼěl Bět/2 Samuel 1:26 //  Shemuʼěl Bět/2 Samuel 13:15 //  Melaḵim Aleph/1 Kings 10:9 // Diḇre haYamim Bět/2 Chronicles 2:11 //  Diḇre haYamim Bět/2 Chronicles 9:8 //  Tehillim/Psalm 109:4 // Tehillim/Psalm 109:5 // Mishlĕ/Proverbs 5:19 // Mishlĕ/Proverbs 10:12 // Mishlĕ/Proverbs 15:17 // Mishlĕ/Proverbs 17:9 // Mishlĕ/Proverbs 27:5 // Qoheleth/Ecclesiastes 9:1 // Qoheleth/Ecclesiastes 9:6 // Shir HaShirim/Song of Songs 2:4 // Shir HaShirim/Song of Songs 2:5 // Shir HaShirim/Song of Songs 2:7 // Shir HaShirim/Song of Songs 3:5 // Shir HaShirim/Song of Songs 3:10 // Shir HaShirim/Song of Songs 5:8 // Shir HaShirim/Song of Songs 7:6 // Shir HaShirim/Song of Songs 8:4 // Shir HaShirim/Song of Songs 8:6 // Shir HaShirim/Song of Songs 8:7 // Yeshayahu/Isaiah 63:9 // Yirmeyahu/Jeremiah 2:2 // Yirmeyahu/Jeremiah 2:33 // Yirmeyahu/Jeremiah 31:3 // Hoshěa/Hosea 3:1 // Hoshěa/Hosea 9:15 // Hoshěa/Hosea 11:4 // Miḵah/Micah 6:8 // Tsephanyah/Zephaniah 3:17 


The verb אָהֵב  aheḇ – Strong’s H157 is used 208 times in 195 verses in the Tanak:

Berěshith/Genesis 22:2 // Berěshith/Genesis 24:67 // Berěshith/Genesis 25:28 // Berěshith/Genesis 27:4-14 (3) // Berěshith/Genesis 29:18-32 (3) // Berěshith/Genesis 34:3 // Berěshith/Genesis 37:3-4 (2) // Berěshith/Genesis 44:20 // Shemoth/Exodus 20:6 // Shemoth/Exodus 21:5 // Wayyiqra/Leviticus 19:18-34 (2) // Deḇarim/Deuteronomy 4:37 // Deḇarim/Deuteronomy 5:10 // Deḇarim/Deuteronomy 6:5 // Deḇarim/Deuteronomy 7:9-13 (2) // Deḇarim/Deuteronomy 10:12-19 (4) // Deḇarim/Deuteronomy 11:1-22 (3) // Deḇarim/Deuteronomy 13:3 // Deḇarim/Deuteronomy 15:16 // Deḇarim/Deuteronomy 19:9 // Deḇarim/Deuteronomy 21:15-16 (3) // Deḇarim/Deuteronomy 23:5 // Deḇarim/Deuteronomy 30:6-20 (3) // Yehoshua/Joshua 22:5 // Yehoshua/Joshua 23:11 // Shophetim/Judges 5:31 // Shophetim/Judges 14: 61 // Shophetim/Judges 16:4-15 (2) // Ruth 4:15 // Shemuʼěl Aleph/1 Samuel 1:5 // Shemuʼěl Aleph/1 Samuel 16:21 //

Shemuʼěl Aleph/1 Samuel 18:1-28 (5) // Shemuʼěl Aleph/1 Samuel 20:17 // Shemuʼěl Bět/2 Samuel 1:23 //  Shemuʼěl Bět/2 Samuel 12:24 //  Shemuʼěl Bět/2 Samuel 13:1-15 (3) //  Shemuʼěl Bět/2 Samuel 19:6 //  Melaḵim Aleph/1 Kings 3:3 // Melaḵim Aleph/1 Kings 5:1 // Melaḵim Aleph/1 Kings 11:1-21 (3) // Diḇre haYamim Bět/2 Chronicles 11:21 // Diḇre haYamim Bět/2 Chronicles 19:2 // Diḇre haYamim Bět/2 Chronicles 20:7 // Diḇre haYamim Bět/2 Chronicles 36:10 // Neḥemyah/Nehemiah 1:5 // Neḥemyah/Nehemiah 13:26 //  Estěr/Esther 2:17 // Estěr/Esther 5:10-14 (2) // Iyoḇ/Job 19:19 // Tehillim/Psalm 4:2 // Tehillim/Psalm 5:11 // Tehillim/Psalm 11:5-7 (2) // Tehillim/Psalm 26:8 // Tehillim/Psalm 31:23 // Tehillim/Psalm 33:5 // Tehillim/Psalm 34:12 // Tehillim/Psalm 37:28 // Tehillim/Psalm 38:11 // Tehillim/Psalm 40:16 // Tehillim/Psalm 45:7 // Tehillim/Psalm 47:4 // Tehillim/Psalm 52:3-4 (2) // Tehillim/Psalm 69:36 // Tehillim/Psalm 70:4 // Tehillim/Psalm 78:68 // Tehillim/Psalm 87:2 // Tehillim/Psalm 88:18 // Tehillim/Psalm 97:10 // Tehillim/Psalm 99:4 // Tehillim/Psalm 109:17 // Tehillim/Psalm 116:1 // Tehillim/Psalm 119:47-167 (12) // Tehillim/Psalm 122:6 // Tehillim/Psalm 145:20 // Tehillim/Psalm 146:8 // Mishlĕ/Proverbs 1:22 // Mishlĕ/Proverbs 3:12 // Mishlĕ/Proverbs 4:6 // Mishlĕ/Proverbs 8:17-36 (3) // Mishlĕ/Proverbs 9:18// Mishlĕ/Proverbs 12:1 // Mishlĕ/Proverbs 13:4 // Mishlĕ/Proverbs 14:20 // Mishlĕ/Proverbs 15:9-12 (2) // Mishlĕ/Proverbs 16:13 // Mishlĕ/Proverbs 17:17-19 (2) // Mishlĕ/Proverbs 18:21-24 (2) // Mishlĕ/Proverbs 19:8 // Mishlĕ/Proverbs 20:13 // Mishlĕ/Proverbs 21:17 // Mishlĕ/Proverbs 22:11 // Mishlĕ/Proverbs 27:6 // Mishlĕ/Proverbs 29:3 // Qoheleth/Ecclesiastes 3:8 // Qoheleth/Ecclesiastes 5:10 // Qoheleth/Ecclesiastes 9:9 // Shir HaShirim/Song of Songs 1:3-7 (3) // Shir HaShirim/Song of Songs 3:1-4 (4) // Yeshayahu/Isaiah 1:23 // Yeshayahu/Isaiah 41:8 // Yeshayahu/Isaiah 43:4 // Yeshayahu/Isaiah 48:14 // Yeshayahu/Isaiah 56:6-10 (2) // Yeshayahu/Isaiah 57:8 // Yeshayahu/Isaiah 61:8 // Yeshayahu/Isaiah 66:10 // Yirmeyahu/Jeremiah 2:25 // Yirmeyahu/Jeremiah 5:31 // Yirmeyahu/Jeremiah 8:2 // Yirmeyahu/Jeremiah 14:10 // Yirmeyahu/Jeremiah 20:4-6 (2) // Yirmeyahu/Jeremiah 22:20-22 (2) // Yirmeyahu/Jeremiah 30:14 // Yirmeyahu/Jeremiah 31:3 // Ěḵah/Lamentations 1:2-19 (2) // Yeḥezqěl/Ezekiel 16:33-37 (4) // Yeḥezqěl/Ezekiel 23:5-22 (3) // Dani’ěl/Daniel 9:24 //  Hoshěa/Hosea 2:5-13 (5) // Hoshěa/Hosea 3:1 // Hoshěa/Hosea 4:18 // Hoshěa/Hosea 9:1-10 (2) // Hoshěa/Hosea 10:11 // Hoshěa/Hosea 11:1 // Hoshěa/Hosea 12:7 // Hoshěa/Hosea 14:4 // Amos 4:5 // Amos 5:15 // Miḵah/Micah 3:2 // Zeḵaryah/Zechariah 8:17-19 (2) // Zeḵaryah/Zechariah 13:6 // Mal’aḵi/Malachi 1:2 (3) // Mal’aḵi/Malachi 2:11



Joy is an expression of our thankfulness for having been redeemed and delivered from bondage to sin, and for being acceptable in the Beloved! A characteristic mark of a true servant of the Most High, one who walks in the loving-commitment and favour of our Master and Elohim, is seen in the unending joy we have, regardless of the circumstances we find ourselves in! Joy, as a fruit of the Spirit, ought to be present in our lives, even in the midst of sorrow (Qorintiyim Bet/2 Corinthians 6:10).

Joy is not dependent on circumstances, but is based on the full assurance that Elohim’s Word stands firm and the hope we have is secure in our Master and Elohim. Despite changing circumstances, there is always a reason to have joy, all because of the sure Word of Elohim, who tells us that His justice will prevail – and that we can be sure of and be filled with an inner joy! In the midst of great trials and being hunted like a dog, Dawiḏ repeatedly expressed the joy he had in יהוה, as he  exulted in the one thing that is permanently joyful – the steadfast and unchanging character of Elohim! As we actively meditate on the wonderful revelation of our Master and Elohim, and the wonder of His amazing works, and His exceeding loving-commitment and favour toward those who fear Him, joy is stirred up within, causing a resulting action of an outward rejoicing!

The Greek word used for ‘joy’ is χαρά chara – Strong’s G5479 which means, joy, delight, joyfully, rejoicing, which comes from the root verb χαίρω chairō – Strong’s G5463 which means, be glad, joyful, thrive, give one’s greeting and approval’.

The noun χαρά chara – Strong’s G5479 is used 59 times in 57 verses in the Greek text of the Renewed Writings (N.T.):

Mattithyahu/Matthew 2:10 // Mattithyahu/Matthew 13:20-44 (2) // Mattithyahu/Matthew 25:21-23 (2) // Mattithyahu/Matthew 28:8 // Luqas/Luke 1:14 // Luqas/Luke 2:10 // Luqas/Luke 8:13 // Luqas/Luke 10:17 // Luqas/Luke 15:7-10 (2) // Luqas/Luke 24:41-52 // Yoḥanan/John 3:29 // Yoḥanan/John 13:35 (2) // Yoḥanan/John 15:11 (2) // Yoḥanan/John 16:20-24 (4) // Yoḥanan/John 17:13 // Ma’asei/Acts 8:8 // Ma’asei/Acts 12:14 // Ma’asei/Acts 13:52 // Ma’asei/Acts 15:3 // Ma’asei/Acts 20:24 // Romiyim/Romans 14:17 // Romiyim/Romans 15:13-32 (2) // Qorintiyim Bět /2 Corinthians 1:24 // Qorintiyim Bět /2 Corinthians 2:3 // Qorintiyim Bět /2 Corinthians 7:4-13 (2)  // Qorintiyim Bět /2 Corinthians 8:2 // Galatiyim/Galatians 5:22 // Pilipiyim/Philippians 1:4-25 (2) // Pilipiyim/Philippians 2:2-29 (2) // Pilipiyim/Philippians 4:1 // Qolasim/Colossians 1:11 //

Tas’loniqim Aleph/1 Thessalonians 1:6 // Tas’loniqim Aleph/1 Thessalonians 2:19-20 (2) // Tas’loniqim Aleph/1 Thessalonians 3:9 // Timotiyos Bět /2 Timothy 1:4 // Iḇ’rim/Hebrews 10:34 // Iḇ’rim/Hebrews 12:2-11 (2) // Iḇ’rim/Hebrews 13:17 // Ya’aqoḇ/James 1:2 // Ya’aqoḇ/James 4:9 // Kěpha Aleph/1 Peter 1:8 // Yoḥanan Aleph/1 John 1:4 // Yoḥanan Bět /2 John 1:12 // Yoḥanan Gimel/3 John 1:4

The verb χαίρω chairō – Strong’s G5463 is used 77 times in 68 verses:

Mattithyahu/Matthew 2:10 // Mattithyahu/Matthew 5:12 // Mattithyahu/Matthew 18:13 // Mattithyahu/Matthew 26:49 // Mattithyahu/Matthew 27:29 // Mattithyahu/Matthew 28:9 // Marqos/Mark 14:11 // Marqos/Mark 15:18 // Luqas/Luke 1:14-28 (2) // Luqas/Luke 6:23 // Luqas/Luke 10:20 // Luqas/Luke 13:17 // Luqas/Luke 15:32 (2) // Luqas/Luke 19:6-37 (2) //  Luqas/Luke 22:5 // Luqas/Luke 23:8 // Yoḥanan/John 3:29 // Yoḥanan/John 4:36 // Yoḥanan/John 8:56 // Yoḥanan/John 11:15 // Yoḥanan/John 14:28 // Yoḥanan/John 16:20-22 (2) // Yoḥanan/John 19:3 // Yoḥanan/John 20:20 // Ma’asei/Acts 5:41 // Ma’asei/Acts 8:39 // Ma’asei/Acts 11:23 // Ma’asei/Acts 13:48 // Ma’asei/Acts 15:23-31 (2) // Ma’asei/Acts 23:26 // Romiyim/Romans 12:12-15 // Romiyim/Romans 16:19 //  Qorintiyim Aleph/1 Corinthians 7:30 // Qorintiyim Aleph/1 Corinthians 13:6 // Qorintiyim Aleph/1 Corinthians 16:17 // Qorintiyim Bět /2 Corinthians 2:3 // Qorintiyim Bět /2 Corinthians 6:10 // Qorintiyim Bět /2 Corinthians 7:7-16 (4) // Qorintiyim Bět /2 Corinthians 13:9-11 (2) //  Pilipiyim/Philippians 1:18 // Pilipiyim/Philippians 2:17-28 (3) // Pilipiyim/Philippians 3:1 // Pilipiyim/Philippians 4:4-10 (2) // Qolasim/Colossians 1:24 // Qolasim/Colossians 2:5 // Tas’loniqim Aleph/1 Thessalonians 3:9 // Tas’loniqim Aleph/1 Thessalonians 5:16 // Ya’aqoḇ/James 1:1 // Kěpha Aleph/1 Peter 4:13 // Yoḥanan Bět /2 John 1:4-11 (3) // Yoḥanan Gimel/3 John 1:3 // Ḥazon/Revelation 11:10 // Ḥazon/Revelation 19:7

JOY, according to the Merriam Webster’s Collegiate Dictionary is ‘the emotion evoked by well-being, success, or by the prospect of possessing what one desires’, and is also understood as ‘the expression or exhibition of such emotion’, as well as meaning, ‘the source or cause of delight’.


There are a number of Hebrew equivalent words that can or do express that which the Greek χαρά chara – Strong’s G5479 does, and in the Hebrew we find the following words being used to describe ‘JOY’:


גִּיל gil – Strong’s H1524 which means, a rejoicing, exultation, joy, and comes from the root verb גִּיל gil – Strong’s H1523 – ‘rejoice, be glad, be joyful’- to circle around or spin around’.

This is an expressive rejoicing that can clearly be seen in the physical actions of one’s life! As you go about your day – how are you expressing the joy and gladness of Elohim?

The noun, גִּיל gil – Strong’s H1524 is used 10 times in 10 verses in the Tanak:

Iyoḇ/Job 3:22 // Tehillim/Psalm 43:4 // Tehillim/Psalm 45:15 // Tehillim/Psalm 65:12 // Mishlĕ/Proverbs 23:24 // Yeshayahu/Isaiah 16:10 // Yirmeyahu/Jeremiah 48:33 // Dani’ěl/Daniel 1:10 // Hoshěa/Hosea 9:1 // Yo’ĕl/Joel 1:16

The root verb גִּיל gil – Strong’s H1523 is used 44 times in 44 verses in the Tanak:

Diḇre haYamim Aleph/1 Chronicles 16:31 // Tehillim/Psalm 2:11 // Tehillim/Psalm 9:14 // Tehillim/Psalm 13:4-5 (2) // Tehillim/Psalm 14:7 // Tehillim/Psalm 16:9 // Tehillim/Psalm 21:1 // Tehillim/Psalm 31:7 // Tehillim/Psalm 32:11 // Tehillim/Psalm 35:9 // Tehillim/Psalm 48:11 // Tehillim/Psalm 51:8 // Tehillim/Psalm 53:6 // Tehillim/Psalm 89:16 // Tehillim/Psalm 96:11 // Tehillim/Psalm 97:1-8 (2) // Tehillim/Psalm 118:24 // Tehillim/Psalm 149:2 // Mishlĕ/Proverbs 2:14 // Mishlĕ/Proverbs 23:24-25 (2) // Mishlĕ/Proverbs 24:17 // Shir HaShirim/Song of Songs 1:4 // Yeshayahu/Isaiah 9:3 // Yeshayahu/Isaiah 25:9 // Yeshayahu/Isaiah 29:19 // Yeshayahu/Isaiah 35:1-2 (2) // Yeshayahu/Isaiah 41:16 // Yeshayahu/Isaiah 49:13 // Yeshayahu/Isaiah 61:10 // Yeshayahu/Isaiah 65:18 // Yeshayahu/Isaiah 66:10 // Hoshěa/Hosea 10:5 // Yo’ĕl/Joel 2:21-23 (2) // Ḥaḇaqquq/Habakkuk 1:15 // Ḥaḇaqquq/Habakkuk 3:18 // Tsephanyah/Zephaniah 3:17 // Zeḵaryah/Zechariah 9:9 // Zeḵaryah/Zechariah 10:7

The next Hebrew word that is used to express ‘joy’ is מָחוֹל maḥol – Strong’s H4234 which means, a dance, dancing, The noun מָחוֹל maḥol – Strong’s H4234 is used 6 times in 6 verses in the Tanak:

Tehillim/Psalm 30:11 // Tehillim/Psalm 149:3 // Tehillim/Psalm 150:4 // Yirmeyahu/Jeremiah 31:4 // Yirmeyahu/Jeremiah 31:13 // Ěḵah/Lamentations 5:15

Another Hebrew word that can be used as an equivalent to the Greek ‘joy’ is רִנָּה rinnah – Strong’s H7440 which means, a ringing cry, joyful shout, joyful singing, and comes from the root verb רָנַן ranan – Strong’s H7442 which means, ‘to overcome, cry out, shout for joy, give a ringing cry, sing aloud

The noun  רִנָּה rinnah – Strong’s h7440 is used 33 times in 33 verses:

Melaḵim Aleph/1 Kings 8:28 // Melaḵim Aleph/1 Kings 22:36 // Diḇre haYamim Bět/2 Chronicles 6:19 // Diḇre haYamim Bět/2 Chronicles 20:22 //

Tehillim/Psalm 17:1 // Tehillim/Psalm 30:5 // Tehillim/Psalm 42:4 // Tehillim/Psalm 47:1 // Tehillim/Psalm 61:1 // Tehillim/Psalm 88:2 // Tehillim/Psalm 105:43 // Tehillim/Psalm 106:44 // Tehillim/Psalm 107:22 // Tehillim/Psalm 118:15 // Tehillim/Psalm 119:169 // Tehillim/Psalm 126:2-6 (3) // Tehillim/Psalm 142:6 // Mishlĕ/Proverbs 11:10 // Yeshayahu/Isaiah 14:7 // Yeshayahu/Isaiah 35:10 // Yeshayahu/Isaiah 43:14 // Yeshayahu/Isaiah 44:23 // Yeshayahu/Isaiah 48:20 // Yeshayahu/Isaiah 49:13 // Yeshayahu/Isaiah 51:11 // Yeshayahu/Isaiah 54:1 // Yeshayahu/Isaiah 55:12 // Yirmeyahu/Jeremiah 7:16 // Yirmeyahu/Jeremiah 11:14 // Yirmeyahu/Jeremiah 14:12 // Tsephanyah/Zephaniah 3:17

The verb רָנַן ranan – Strong’s H7442 is used 52 times in 52 verses:

Wayyiqra/Leviticus 9:24 // Deḇarim/Deuteronomy 32:43 // Diḇre haYamim Aleph/1 Chronicles 16:33 // Iyoḇ/Job 29:13 // Iyoḇ/Job 38:7 // Tehillim/Psalm 5:11 // Tehillim/Psalm 20:5 // Tehillim/Psalm 32:11 // Tehillim/Psalm 33:1 // Tehillim/Psalm 35:27 // Tehillim/Psalm 17:1 // Tehillim/Psalm 51:14 // Tehillim/Psalm 17:1 // Tehillim/Psalm 59:16 // Tehillim/Psalm 63:7 // Tehillim/Psalm 65:8 // Tehillim/Psalm 67:4 // Tehillim/Psalm 71:23 // Tehillim/Psalm 78:65 // Tehillim/Psalm 81:1 // Tehillim/Psalm 84:2 // Tehillim/Psalm 90:14 // Tehillim/Psalm 92:4 // Tehillim/Psalm 95:1 // Tehillim/Psalm 96:12 // Tehillim/Psalm 98:4-8 (2) // Tehillim/Psalm 132:9-16 (2) // Tehillim/Psalm 145:7 // Tehillim/Psalm 149:5 // Mishlĕ/Proverbs 1:20 // Mishlĕ/Proverbs 8:3 // Mishlĕ/Proverbs 29:6 // Yeshayahu/Isaiah 12:6 // Yeshayahu/Isaiah 16:10 // Yeshayahu/Isaiah 24:14 // Yeshayahu/Isaiah 26:19 // Yeshayahu/Isaiah 35:6 // Yeshayahu/Isaiah 42:11 // Yeshayahu/Isaiah 44:23 // Yeshayahu/Isaiah 49:13 // Yeshayahu/Isaiah 52:8-9 (2) // Yeshayahu/Isaiah 54:1 // Yeshayahu/Isaiah 61:7 // Yeshayahu/Isaiah 65:14 // Yirmeyahu/Jeremiah 31:7 // Yirmeyahu/Jeremiah 31:12 // Yirmeyahu/Jeremiah 51:48 // Ěḵah/Lamentations 2:19 // Tsephanyah/Zephaniah 3:14 // Zeḵaryah/Zechariah 2:10

Another Hebrew word that the Greek joy is equivalent to is שְׂחוֹק seḥoq – Strong’s H7814 which means, laughter, sport, enjoyment, mock, sport, which comes from the root verb שָׂחַק saḥaq – Strong’s H7832 which means, to laugh or celebrate, play, rejoice, scorn.

The noun שְׂחוֹק seḥoq – Strong’s H7814 is used 15 times in 14 verses:

Iyoḇ/Job 18:21 // Iyoḇ/Job 12:4 (2) // Tehillim/Psalm 126:2 // Mishlĕ/Proverbs 10:23 // Mishlĕ/Proverbs 14:13 // Qoheleth/Ecclesiastes 2:2 // Qoheleth/Ecclesiastes 7:3-6 (2) // Qoheleth/Ecclesiastes 10:19 // Yirmeyahu/Jeremiah 20:7 // Yirmeyahu/Jeremiah 48:26-39 (3) // Ěḵah/Lamentations 3:14

The verb שָׂחַק saḥaq – Strong’s H7832 is used 36 times in 36 verses:

Shophetim/Judges 16:25-27 (2) // Shemuʼěl Aleph/1 Samuel 18:7 // Shemuʼěl Bět/2 Samuel 2:14 // Shemuʼěl Bět/2 Samuel 6:5 // Shemuʼěl Bět/2 Samuel 6:21 // Diḇre haYamim Aleph/1 Chronicles 13:8 // Diḇre haYamim Aleph/1 Chronicles 15:29 // Diḇre haYamim Bět/2 Chronicles 30:10 // Iyoḇ/Job 5:22 // Iyoḇ/Job 29:24 // Iyoḇ/Job 30:1 // Iyoḇ/Job 39:7-22 (3) // Iyoḇ/Job 40:20 // Iyoḇ/Job 41:5-29 (2) // Tehillim/Psalm 2:4 // Tehillim/Psalm 37:13 // Tehillim/Psalm 52:6 // Tehillim/Psalm 59:8 // Tehillim/Psalm 104:26 // Mishlĕ/Proverbs 1:26 // Mishlĕ/Proverbs 8:30-31 (2) // Mishlĕ/Proverbs 26:19 // Mishlĕ/Proverbs 29:9 // Mishlĕ/Proverbs 31:25 // Qoheleth/Ecclesiastes 3:4 // Yirmeyahu/Jeremiah 15:17 // Yirmeyahu/Jeremiah 30:19 // Yirmeyahu/Jeremiah 31:4 // Ěḵah/Lamentations 1:7 // Ḥaḇaqquq/Habakkuk 1:10 // Zeḵaryah/Zechariah 8:5

Another Hebrew word that the Greek joy is equivalent to is שִׂמְחָה simḥah – Strong’s H8057 which means, joy, gladness, delight, festival, pleasure, and comes from the root שָׂמַח samaḥ – Strong’s H8055 and means, ‘to rejoice, be glad, be joyful, delight in and be elated’, and can also carry the meaning ‘to brighten up’, giving us the picture how we are to carry His joy as the light of the world and let praise and rejoicing abound!

The noun  שִׂמְחָה simḥah – Strong’s H8057 is used 94 times in 89 verses:

Berěshith/Genesis 31:27 // Bemiḏbar/Numbers 10:10 // Deḇarim/Deuteronomy 28:47 // Shophetim/Judges 16:23 // Shemuʼěl Aleph/1 Samuel 18:6 // Shemuʼěl Bět/2 Samuel 6:12 // Melaḵim Aleph/1 Kings 1:40 // Diḇre haYamim Aleph/1 Chronicles 12:40 // Diḇre haYamim Aleph/1 Chronicles 15:16-25 (2) // Diḇre haYamim Aleph/1 Chronicles 29:9-22 (3) // Diḇre haYamim Bět/2 Chronicles 20:27 // Diḇre haYamim Bět/2 Chronicles 23:18 // Diḇre haYamim Bět/2 Chronicles 29:30 // Diḇre haYamim Bět/2 Chronicles 30:21-36 (3) // Ezra 3:12-13 (2) // Ezra 6:22 // Neḥemyah/Nehemiah 8:12-17 (2) // Neḥemyah/Nehemiah 12:27-44 (4) // Ester/Esther 8:16-17 (2) // Ester/Esther 9:17-22 (5) // Iyoḇ/Job 20:5 // Tehillim/Psalm 4:7 // Tehillim/Psalm 16:11 // Tehillim/Psalm 21:6 // Tehillim/Psalm 30:11 // Tehillim/Psalm 43:4 // Tehillim/Psalm 45:15 // Tehillim/Psalm 51:8 // Tehillim/Psalm 68:3 // Tehillim/Psalm 97:11 // Tehillim/Psalm 100:2 // Tehillim/Psalm 106:5 // Tehillim/Psalm 137:3-6 (2) // Mishlĕ/Proverbs 10:28 // Mishlĕ/Proverbs 12:20 // Mishlĕ/Proverbs 14:10-13 (2) // Mishlĕ/Proverbs 15:21-23 (2) // Mishlĕ/Proverbs 21:15-17 (2) // Qoheleth/Ecclesiastes 2:1-26 (4) // Qoheleth/Ecclesiastes 5:20 // Qoheleth/Ecclesiastes 7:4 // Qoheleth/Ecclesiastes 8:15 // Qoheleth/Ecclesiastes 9:7 // Shir HaShirim/Song of Songs 3:11 // Yeshayahu/Isaiah 9:3 // Yeshayahu/Isaiah 16:10 // Yeshayahu/Isaiah 22:13 // Yeshayahu/Isaiah 24:11 // Yeshayahu/Isaiah 29:19 // Yeshayahu/Isaiah 30:29 // Yeshayahu/Isaiah 35:10 (2) // Yeshayahu/Isaiah 51:3-11 (3) // Yeshayahu/Isaiah 55:12 // Yeshayahu/Isaiah 61:7 // Yeshayahu/Isaiah 66:5 // Yirmeyahu/Jeremiah 7:34 // Yirmeyahu/Jeremiah 15:16 // Yirmeyahu/Jeremiah 16:9 // Yirmeyahu/Jeremiah 25:10 // Yirmeyahu/Jeremiah 31:7 // Yirmeyahu/Jeremiah 33:11 // Yirmeyahu/Jeremiah 48:33 // Yeḥezqěl/Ezekiel 35:15 // Yeḥezqěl/Ezekiel 36:5 // Yo’ĕl/Joel 1:16 // Yonah/Jonah 4:6 // Tsephanyah/Zephaniah 3:17 // Zeḵaryah/Zechariah 8:19

Another Hebrew word that the Greek word for ‘joy’ is equivalent to is שָׂשׂוֹן sason – Strong’s H8342 ‘exultation, rejoicing, gladness, joy, and comes from the verb שׂוּשׂsus’ H7797 meaning ‘to be bright, cheerful, exult, rejoice, display joy’.

The noun שָׂשׂוֹן sason – Strong’s H8342 is used 22 times in 22 verses in the Tanak:

Ester/Esther 8:16-17 (2) // Tehillim/Psalm 45:7 // Tehillim/Psalm 51:8-12 (2) // Tehillim/Psalm 105:43 // Tehillim/Psalm 119:111 // Yeshayahu/Isaiah 12:3 // Yeshayahu/Isaiah 22:13 // Yeshayahu/Isaiah 35:10 // Yeshayahu/Isaiah 51:3-11 (2) // Yeshayahu/Isaiah 61:3 // Yirmeyahu/Jeremiah 7:34 // Yirmeyahu/Jeremiah 15:16 // Yirmeyahu/Jeremiah 16:9 // Yirmeyahu/Jeremiah 25:10 // Yirmeyahu/Jeremiah 31:13 // Yirmeyahu/Jeremiah 33:9-11 (2) // Yo’ĕl/Joel 1:12 // Zeḵaryah/Zechariah 8:19

The verb שׂוּשׂsus’ H7797 is used 27 times in 24 verses in the Tanak:

Deḇarim/Deuteronomy 28:63 (2) // Deḇarim/Deuteronomy 30:9 (2) // Iyoḇ/Job 3:22 // Iyoḇ/Job 39:21 // Tehillim/Psalm 19:5 // Tehillim/Psalm 35:9 // Tehillim/Psalm 40:16 // Tehillim/Psalm 68:3 // Tehillim/Psalm 70:4 // Tehillim/Psalm 119:14 // Tehillim/Psalm 119:162 // Yeshayahu/Isaiah 35:1 // Yeshayahu/Isaiah 61:10 (2) // Yeshayahu/Isaiah 62:5 // Yeshayahu/Isaiah 64:5 // Yeshayahu/Isaiah 65:18-19 (2) // Yeshayahu/Isaiah 66:11-14 (2) // Yirmeyahu/Jeremiah 32:41 // Ěḵah/Lamentations 1:21 // Ěḵah/Lamentations 4:21 // Yeḥezqěl/Ezekiel 21:10 // Tsephanyah/Zephaniah 3:17

The last Hebrew word I want to mention that the Greek word for ‘joy’ can be equivalent to is חֶדְוָה ḥedvah – Strong’s H2304 which means, joy, gladness, and comes from the root verb חָדָה ḥadah – Strong’s H2302 which means, to rejoice, make him joyful, make glad, gladden.

The noun חֶדְוָה ḥedvah – Strong’s H2304 is used 2 times in 2 verses:

Diḇre haYamim Aleph/1 Chronicles 16:27 // Neḥemyah/Nehemiah 8:10

Neḥemyah/Nehemiah 8:10 can sum up what strengthens us as we consider the various words used to express joy as it says: “…Do not be sad, for the joy of יהוה is your strength.

As you look at the various verses related to joy, bear in mind that there may be some verses that display for us certain negative aspects, or rather the wrong kind of joy we are not to have, while we do our utmost to let the joy of יהוה strengthen us to brighten up and rejoice with singing and dancing!



The Greek word used for ‘peace’ is εἰρήνη eirēnē – Strong’s G1515 which means, peace, welfare, undisturbed, rest and quietness, and is also understood as having exemption from the rage and havoc of war, and speaks of security, safety, prosperity, and felicity which is the quality or state of being peaceful!

The Greek word εἰρήνη eirēnē – Strong’s G1515 is used 92 times in 86 verses:

Mattithyahu/Matthew 10:13 (2) // Mattithyahu/Matthew 10:34 (2) // Marqos/Mark 5:34 // Luqas/Luke 1:79 // Luqas/Luke 2:14 // Luqas/Luke 2:29 // Luqas/Luke 7:50 // Luqas/Luke 8:48 // Luqas/Luke 10:5-6 (3) // Luqas/Luke 11:21 // Luqas/Luke 12:51 // Luqas/Luke 14:32 // Luqas/Luke 19:38-42 (2) // Luqas/Luke 24:36 // Yoḥanan/John 14:27 // Yoḥanan/John 16:33 // Yoḥanan/John 20:19-26 (3) // Ma’asei/Acts 7:26 // Ma’asei/Acts 9:31 // Ma’asei/Acts 10:36 // Ma’asei/Acts 12:20 // Ma’asei/Acts 15:33 // Ma’asei/Acts 16:36 // Ma’asei/Acts247:2 // Romiyim/Romans 1:7 // Romiyim/Romans 2:10 // Romiyim/Romans 3:17 // Romiyim/Romans 5:1 // Romiyim/Romans 8:6 // Romiyim/Romans 10:15 // Romiyim/Romans 14:17-19 (2) // Romiyim/Romans 15:13 // Romiyim/Romans 15:33 // Romiyim/Romans 16:20 // Qorintiyim Aleph/1 Corinthians 1:3 // Qorintiyim Aleph/1 Corinthians 7:15 // Qorintiyim Aleph/1 Corinthians 14:33 // Qorintiyim Aleph/1 Corinthians 16:11 // Qorintiyim Bět /2 Corinthians 1:2 // Qorintiyim Bět /2 Corinthians 13:11 // Galatiyim/Galatians 1:3 // Galatiyim/Galatians 5:22 // Galatiyim/Galatians 6:16 // Eph’siyim/Ephesians 1:2 // Eph’siyim/Ephesians 2:14-17 (3) // Eph’siyim/Ephesians 4:3 // Eph’siyim/Ephesians 6:15 // Eph’siyim/Ephesians 6:23 // Pilipiyim/Philippians 1:2 // Pilipiyim/Philippians 4:7-9 (2) // Qolasim/Colossians 1:2 // Qolasim/Colossians 3:15 // Tas’loniqim Aleph/1 Thessalonians 1:1 // Tas’loniqim Aleph/1 Thessalonians 5:3 // Tas’loniqim Aleph/1 Thessalonians 5:23 // Tas’loniqim Bět /2 Thessalonians 1:2 // Tas’loniqim Bět /2 Thessalonians 3:16 // Timotiyos Aleph/1 Timothy 1:2 // Timotiyos Bět /2 Timothy 1:2 //

Timotiyos Bět /2 Timothy 2:22 // Titos/Titus 1:4 // Pileymon/Philemon 1:3 // Iḇ’rim/Hebrews 7:2 // Iḇ’rim/Hebrews 11:31 // Iḇ’rim/Hebrews 12:14 // Iḇ’rim/Hebrews 13:20 // Ya’aqob/James 2:16 // Ya’aqob/James 3:18 // Kěpha Aleph/1 Peter 1:2 // Kěpha Aleph/1 Peter 3:11 // Kěpha Aleph/1 Peter 5:14 // Kěpha Bět /2 Peter 1:2 // Kěpha Bět /2 Peter 3:14 // Yoḥanan Bět /2 John 1:3 // Yoḥanan Gimel/3 John 1:14 // Yehuḏah/Jude 1:2 // Ḥazon/Revelation 1:4 // Ḥazon/Revelation 6:4

There are a number of Hebrew word that express the equivalent of the Greek word for ‘peace’, and when one looks at the various words in the Hebrew, a better understanding of peace is gained.

To begin with the most popular Hebrew word that is understood by most for ‘peace’ is the word שָׁלוֹם  shalom – Strong’s H7965 – ‘wholeness, completeness, soundness, welfare, peace, health, prosperity, well-being, safety, protection, and is from the primitive root verb שָׁלֵם  shalem – Strong’s H7999 which means, to be complete or sound, rewarded, make full restitution’.

The root meaning of shalom is to be whole or sound, and this leads to various translations that speak of completeness, wholeness, well-being, welfare and peace. Shalom also includes the idea of vigour and vitality in all dimensions of life.

Shalom carries a wealth of meaning that is almost impossible to summarise in a few sittings, yet the concept of shalom entails a completeness and wholeness in our Master and Elohim, who has redeemed us from enslavement to the chaos of sin!

In the ancient text the word שָׁלוֹם  shalom looks like this:



Shin – שֵׁ:

This is the letter ‘shin’ which in the ancient script is pictured as, shin , which is ‘two front teeth’ and carries the meaning of ‘sharp or press, chew or devour’; which is what the teeth do, and also speaks of the sharpened word that comes forth from the mouth as the teeth ‘chew’ or ‘meditate’  on the Truth, making what comes forth pure and sharp! It also carries the understanding of consuming or destroying – as teeth do to food.

Lamed – לֵ:

The ancient script has this letter as lamed, and is pictured as a ‘shepherd’s staff’, can give the meaning of ‘to or toward’ and can represent that which pushes or pulls a flock in a direction, and can speak of authority or a yoke that is used to lead and guide, as well as the ability to bring back by Authority.


Waw/Vav – וּ:

This is the Hebrew letter ‘waw’ or ‘vav’ which in the ancient script is pictured as  waw, which is a peg or ‘tent peg’, which was used for securing or tying the tent or other items. The possibility of it having a Y-shape is to show that it prevents the rope form slipping off. The root meaning of this letter is ‘to add, secure or hook’ as well as ‘bind’.

Mem – מ:

The ancient script has this letter as mem and is pictured as ‘water’, and also carries the meaning of ‘chaos’ (from the storms of the sea) and can also picture that which is mighty or massive as well as the unknown. We are also able to understand this letter as representing the nations, for the nations are often likened to the seas in Scripture. Knowing this letter represents ‘water’, we are also able to see how this can render for us the meaning of ‘washing’ or ‘cleansing’.

Now when looking at this word in the ancient pictographic script, we are able to recognise what the true Shalom of Elohim brings and does for us, for its ancient meaning could be rendered, among others, as follows:

That which destroys or breaks the false authority that bound us to the chaos of the nations! And further renders the meaning: The Word of the Good Shepherd that secures for us a complete cleansing! This word speaks of a complete restoration of what was lost and broken and ensures the provision for what is needed to make one whole and complete, lacking nought! For we have been given all we need for life and reverence, having been grafted into the Covenant of Peace by the Blood of Messiah!

The Hebrew noun שָׁלוֹם  shalom – Strong’s H7965 is used 236 times in 208 verses:

Berěshith/Genesis 15:15 // Berěshith/Genesis 26:29-31 (2) // Berěshith/Genesis 28:21 // Berěshith/Genesis 29:6 // Berěshith/Genesis 37:4 // Berěshith/Genesis 37:14 // Berěshith/Genesis 41:16 // Berěshith/Genesis 31:27 // Berěshith/Genesis 31:27 // Berěshith/Genesis 43:23-28 (4) // Berěshith/Genesis 44:17 // Shemoth/Exodus 4:18 // Shemoth/Exodus 18:7 // Shemoth/Exodus 18:23 // Wayyiqra/Leviticus 26:6 // Bemiḏbar/Numbers 6:26 // Bemiḏbar/Numbers 25:12 // Deḇarim/Deuteronomy 2:26 // Deḇarim/Deuteronomy 20:10-11 (2) // Deḇarim/Deuteronomy 23:6 // Deḇarim/Deuteronomy 29:19 // Yehoshua/Joshua 9:15 // Yehoshua/Joshua 10:21 // Shophetim/Judges 4:17 //

Shophetim/Judges 6:23 // Shophetim/Judges 8:9 // Shophetim/Judges 11:13 // Shophetim/Judges 11:31 // Shophetim/Judges 18:6 // Shophetim/Judges 18:15 // Shophetim/Judges 19:20 // Shophetim/Judges 21:13 // Shemuʼěl Aleph/1 Samuel 1:17 // Shemuʼěl Aleph/1 Samuel 7:14 // Shemuʼěl Aleph/1 Samuel 10:4 // Shemuʼěl Aleph/1 Samuel 16:4-5 (2) // Shemuʼěl Aleph/1 Samuel 17:18-22 (2) // Shemuʼěl Aleph/1 Samuel 20:7-42 (4) // Shemuʼěl Aleph/1 Samuel 25:5-35 (5) // Shemuʼěl Aleph/1 Samuel 29:7 // Shemuʼěl Aleph/1 Samuel 30:21 // Shemuʼěl Bět/2 Samuel 3:21-23 (3) // Shemuʼěl Bět/2 Samuel 8:10 // Shemuʼěl Bět/2 Samuel 11:7 // Shemuʼěl Bět/2 Samuel 15:9 // Shemuʼěl Bět/2 Samuel 15:27 // Shemuʼěl Bět/2 Samuel 17:3 // Shemuʼěl Bět/2 Samuel 18:28-32 (3) // Shemuʼěl Bět/2 Samuel 19:24-30 (2) // Shemuʼěl Bět/2 Samuel 20:9 // Melaḵim Aleph/1 Kings 2:5-33 (5) // Melaḵim Aleph/1 Kings 4:24 // Melaḵim Aleph/1 Kings 5:12 // Melaḵim Aleph/1 Kings 20:18-17 (2) // Melaḵim Aleph/1 Kings 22:27-28 (2) // Melaḵim Bět/2 Kings 4:23-26 (5) // Melaḵim Bět/2 Kings 5:19-22 (3) // Melaḵim Bět/2 Kings 9:11-31 (9) // Melaḵim Bět/2 Kings 10:13 // Melaḵim Bět/2 Kings 20:19-20 (2) // Diḇre haYamim Aleph/1 Chronicles 12:17-18 (4) // Diḇre haYamim Aleph/1 Chronicles 22:9 // Diḇre haYamim Bět /2 Chronicles 15:5 // Diḇre haYamim Bět /2 Chronicles 18:16-27 (3) // Diḇre haYamim Bět /2 Chronicles 19:1 // Diḇre haYamim Bět /2 Chronicles 34:28 // Ezra 9:12 // Ester/Esther 2:11 // Yeshayahu/Isaiah 48:18-22 (2) // Yeshayahu/Isaiah 52:7 // Yeshayahu/Isaiah 53:5 // Yeshayahu/Isaiah 54:10-13 (2) // Yeshayahu/Isaiah 55:2 // Yeshayahu/Isaiah 57:2 // Yeshayahu/Isaiah 57:19-21 (3) // Yeshayahu/Isaiah 59:8 (2) // Yeshayahu/Isaiah 60:17 // Yeshayahu/Isaiah 66:12 // Yirmeyahu/Jeremiah 4:10 // Yirmeyahu/Jeremiah 6:14 (3) // Yirmeyahu/Jeremiah 8:11-15 (4) // Yirmeyahu/Jeremiah 9:8 // Yirmeyahu/Jeremiah 12:5-12 (2) // Yirmeyahu/Jeremiah 13:19 // Yirmeyahu/Jeremiah 14:103-19 (2) // Yirmeyahu/Jeremiah 15:5 // Yirmeyahu/Jeremiah 16:5 // Yirmeyahu/Jeremiah 20:10 // Yirmeyahu/Jeremiah 23:17 // Yirmeyahu/Jeremiah 25:37 // Yirmeyahu/Jeremiah 28:9 // Yirmeyahu/Jeremiah 29:7-11 (4) // Yirmeyahu/Jeremiah 30:5 // Yirmeyahu/Jeremiah 33:6-9 (2) // Yirmeyahu/Jeremiah 34:5 // Yirmeyahu/Jeremiah 38:4 // Yirmeyahu/Jeremiah 38:22 // Yirmeyahu/Jeremiah 43:12 // Ěḵah/Lamentations 3:17 // Yeḥezqěl/Ezekiel 7:25 // Yeḥezqěl/Ezekiel 13:10-16 (4) // Yeḥezqěl/Ezekiel 34:25 // Yeḥezqěl/Ezekiel 37:26 // Dani’ěl/Daniel 10:19 // Oḇaḏyah/Obadiah 1:7 // Miḵah/Micah 3:5 // Miḵah/Micah 5:5 // Naḥum/Nahum 1:15 // Ḥaggai/Haggai 2:9 // Zeḵaryah/Zechariah 6:13 // Zeḵaryah/Zechariah 8:10-19 (4) // Zeḵaryah/Zechariah 9:10 // Mal’aḵi/Malachi 2:5-6 (2)

The verb שָׁלֵם  shalem – Strong’s H7999 is used 116 times on 107 verses in the Tanak:

Berěshith/Genesis 44:4 // Shemoth/Exodus 21:34-36 (3) // Shemoth/Exodus 22:1-15 (15) // Wayyiqra/Leviticus 5:16 // Wayyiqra/Leviticus 6:5 // Wayyiqra/Leviticus 24:18-21 (2) // Deḇarim/Deuteronomy 7:10 (2) // Deḇarim/Deuteronomy 20:12 // Deḇarim/Deuteronomy 23:21 // Deḇarim/Deuteronomy 32:41 // Yehoshua/Joshua 10:1-4 (2) // Yehoshua/Joshua 1:19 // Shophetim/Judges 1:7 // Ruth 2:12 // Shemuʼěl Aleph/1 Samuel 24:19 // Shemuʼěl Bět/2 Samuel 3:39 // Shemuʼěl Bět/2 Samuel 10:19 // Shemuʼěl Bět/2 Samuel 12:6 // Shemuʼěl Bět/2 Samuel 15:7 // Shemuʼěl Bět/2 Samuel 20:19 // Melaḵim Aleph/1 Kings 7:51 // Melaḵim Aleph/1 Kings 9:25 // Melaḵim Aleph/1 Kings 22:44 // Melaḵim Bět/2 Kings 4:7 // Melaḵim Bět/2 Kings 9:26 // Diḇre haYamim Aleph/1 Chronicles 19:19 // Diḇre haYamim Bět /2 Chronicles 5:1 // Neḥemyah/Nehemiah  6:15 // Iyoḇ/Job 5:23 // Iyoḇ/Job 8:6 // Iyoḇ/Job 9:4 // Iyoḇ/Job 21:19 // Iyoḇ/Job 21:31 // Iyoḇ/Job 22:21-27 (2) // Iyoḇ/Job 23:14 // Iyoḇ/Job 34:11 // Iyoḇ/Job 34:33 // Iyoḇ/Job 41:11 // Tehillim/Psalm 7:4 // Tehillim/Psalm 22:25 // Tehillim/Psalm 31:23 // Tehillim/Psalm 35:12 // Tehillim/Psalm 37:21 // Tehillim/Psalm 38:20 // Tehillim/Psalm 41:10 // Tehillim/Psalm 50:14 // Tehillim/Psalm 56:12 // Tehillim/Psalm 61:8 // Tehillim/Psalm 62:12 // Tehillim/Psalm 65:1 // Tehillim/Psalm 66:13 // Tehillim/Psalm76:11 // Tehillim/Psalm 116:14 // Tehillim/Psalm 116:18 // Tehillim/Psalm 137:8 // Mishlĕ/Proverbs 6:31 // Mishlĕ/Proverbs 7:14 // Mishlĕ/Proverbs 11:31 // Mishlĕ/Proverbs 13:13 // Mishlĕ/Proverbs 13:21 // Mishlĕ/Proverbs 16:7 // Mishlĕ/Proverbs 19:17 // Mishlĕ/Proverbs 20:22 // Mishlĕ/Proverbs 22:27 // Mishlĕ/Proverbs 25:22 // Qoheleth/Ecclesiastes 5:4-5 (3) // Yeshayahu/Isaiah 19:21 // Yeshayahu/Isaiah 38:12-13 (2) // Yeshayahu/Isaiah 42:19 // Yeshayahu/Isaiah 44:26-28 (2) // Yeshayahu/Isaiah 57:18 // Yeshayahu/Isaiah 59:18 // Yeshayahu/Isaiah 60:20 // Yeshayahu/Isaiah 65:6-7 (3) // Yirmeyahu/Jeremiah 16:18 // Yirmeyahu/Jeremiah 18:20 // Yirmeyahu/Jeremiah 25:14 // Yirmeyahu/Jeremiah 32:18 // Yirmeyahu/Jeremiah 50:29 // Yirmeyahu/Jeremiah 51:6 // Yirmeyahu/Jeremiah 51:24 // Yirmeyahu/Jeremiah 51:56 (2) // Yeḥezqěl/Ezekiel 33:15 // Hoshěa/Hosea 14:2 // Yo’ĕl/Joel 2:25 // Yo’ĕl/Joel 3:4 // Yonah/Jonah 2:9 // Naḥum/Nahum 1:15

Let us look at more Hebrew words that can be seen as an equivalent to the Greek word for ‘peace’:

Another Hebrew word that expresses ‘peace’ is the word בֶּטַח betaḥ – Strong’s H983 which means, security, confidence and comes from the root בָּטַח bataḥ – Strong’s H982 which means, to trust, rely on’.

The noun בֶּטַח betaḥ – Strong’s H983 is used 42 times in 41 verses in the Tanak:

Berěshith/Genesis 34:25 // Wayyiqra/Leviticus 25:18-19 (2) // Wayyiqra/Leviticus 26:5 // Deḇarim/Deuteronomy 12:10 // Deḇarim/Deuteronomy 33:12 // Deḇarim/Deuteronomy 33:28 // Shophetim/Judges 8:11 // Shophetim/Judges 18:7 // Shemuʼěl Aleph/1 Samuel 12:11 // Melaḵim Aleph/1 Kings 4:25 // Iyoḇ/Job 11:18 // Iyoḇ/Job 24:23 // Tehillim/Psalm 4:8 // Tehillim/Psalm 16:9 // Tehillim/Psalm 78:53 // Mishlĕ/Proverbs 1:33 // Mishlĕ/Proverbs 3:23 // Mishlĕ/Proverbs 3:29 // Mishlĕ/Proverbs 10:9 // Yeshayahu/Isaiah 14:30 // Yeshayahu/Isaiah 32:17 // Yeshayahu/Isaiah 47:8 // Yirmeyahu/Jeremiah 23:6 // Yirmeyahu/Jeremiah 32:37 // Yirmeyahu/Jeremiah 33:16 // Yirmeyahu/Jeremiah 49:31 // Yeḥezqěl/Ezekiel 28:26 // Yeḥezqěl/Ezekiel 30:9 // Yeḥezqěl/Ezekiel 34:25-28 (3) // Yeḥezqěl/Ezekiel 38:8-14 (3) // Yeḥezqěl/Ezekiel 39:6-26 (2) // Hoshěa/Hosea 2:18 // Miḵah/Micah 2:8 // Tsephanyah/Zephaniah 2:25 // Zeḵaryah/Zechariah 14:11

The verb בָּטַח bataḥ – Strong’s H982 is used 120 times in 117 verses in the Tanak:

Deḇarim/Deuteronomy 28:52 // Shophetim/Judges 9:26 // Shophetim/Judges 18:7-27 (3) // Shophetim/Judges 20:36 // Melaḵim Bět/2 Kings 18:5-30 (8) // Melaḵim Bět/2 Kings 19:10 // Diḇre haYamim Aleph/1 Chronicles 5:20 // Diḇre haYamim Bět /2 Chronicles 32:10 // Iyoḇ/Job 6:20 // Iyoḇ/Job 11:18 // Iyoḇ/Job 39:11 // Iyoḇ/Job 40:23 // Tehillim/Psalm 4:5 // Tehillim/Psalm 9:10 // Tehillim/Psalm 13:5 // Tehillim/Psalm 21:7 // Tehillim/Psalm 22:4-9 (4) // Tehillim/Psalm 25:2 // Tehillim/Psalm 26:1 // Tehillim/Psalm 27:3 // Tehillim/Psalm 28:7 // Tehillim/Psalm 31:6 // Tehillim/Psalm 31:14 // Tehillim/Psalm 32:10 // Tehillim/Psalm 33:21 // Tehillim/Psalm 37:3-5 (2) // Tehillim/Psalm 40:3 // Tehillim/Psalm 41:9 // Tehillim/Psalm 44:6 // Tehillim/Psalm 49:6 // Tehillim/Psalm 52:7-8 (2) // Tehillim/Psalm 55:23 // Tehillim/Psalm 56:3-11 (3) // Tehillim/Psalm 62:8-10 (2) // Tehillim/Psalm 78:22 // Tehillim/Psalm 84:12 // Tehillim/Psalm 86:2 // Tehillim/Psalm 91:2 // Tehillim/Psalm 112:7 // Tehillim/Psalm 115:8-11 (4) // Tehillim/Psalm 118:8-9 (2) // Tehillim/Psalm 119:42 // Tehillim/Psalm 125:1 // Tehillim/Psalm 143:8 // Tehillim/Psalm 146:3 // Mishlĕ/Proverbs 3:5 // Mishlĕ/Proverbs 11:15 // Mishlĕ/Proverbs 11:28 // Mishlĕ/Proverbs 14:16 // Mishlĕ/Proverbs 16:20 // Mishlĕ/Proverbs 28:1 // Mishlĕ/Proverbs 28:25-26 (2) // Mishlĕ/Proverbs 29:25 // Mishlĕ/Proverbs 31:11 // Yeshayahu/Isaiah 12:2 // Yeshayahu/Isaiah 26:3-4 (2) // Yeshayahu/Isaiah 30:12 // Yeshayahu/Isaiah 31:1 // Yeshayahu/Isaiah 32:9-11 (3) // Yeshayahu/Isaiah 36:4-15 (7) // Yeshayahu/Isaiah 37:10 // Yeshayahu/Isaiah 42:17 // Yeshayahu/Isaiah 47:10 // Yeshayahu/Isaiah 50:10 // Yeshayahu/Isaiah 59:4 // Yirmeyahu/Jeremiah 5:17 // Yirmeyahu/Jeremiah 7:4-14 (3) // Yirmeyahu/Jeremiah 9:4 // Yirmeyahu/Jeremiah 12:5 // Yirmeyahu/Jeremiah 13:25 //

Yirmeyahu/Jeremiah 17:5-7 (2) // Yirmeyahu/Jeremiah 17:7 // Yirmeyahu/Jeremiah 28:15 // Yirmeyahu/Jeremiah 29:31 // Yirmeyahu/Jeremiah 39:18 // Yirmeyahu/Jeremiah 46:25 // Yirmeyahu/Jeremiah 48:7 // Yirmeyahu/Jeremiah 49:4 // Yirmeyahu/Jeremiah 49:11 // Yeḥezqěl/Ezekiel 16:15 // Yeḥezqěl/Ezekiel 33:13 // Hoshěa/Hosea 10:13 // Amos 6:1 // Miḵah/Micah 7:5 // Ḥaḇaqquq/Habakkuk 2:18 // Tsephanyah/Zephaniah 3:2


Another Hebrew word that renders an understanding of ‘peace’ is the word שַׁלְוָה shalvah – Strong’s H7692 which means, quietness, ease, complacency, prosperity, time of tranquillity, and comes from the root verb שָׁלָה shalah – Strong’s H7951 which means, to be quiet or at ease, be at rest, prosper.

The noun שַׁלְוָה shalvah – Strong’s H7692 is used 8 times in 8 verses in the Tanak:

Tehillim/Psalm 122:7 // Mishlĕ/Proverbs 1:32 // Mishlĕ/Proverbs 17:1 // Yirmeyahu/Jeremiah 22:21 // Dani’ěl/Daniel 8:25 // Dani’ěl/Daniel 11:21 // Dani’ěl/Daniel 11:24

The verb שָׁלָה shalah – Strong’s H7951 is used 5 times in 5 verses in the Tanak:

Iyoḇ/Job 3:26 // Iyoḇ/Job 12:6 // Tehillim/Psalm 122:6 // Yirmeyahu/Jeremiah 12:1 // Ěḵah/Lamentations 1:5

Another verb that can be equated to the same understanding as the Greek word for ‘peace’ is the Hebrew word שָׁקַט shaqat – Strong’s H8252 which means, to be quiet or undisturbed, calm, pacified, be tranquil. This word is used 41 times in 41 verses in the Tanak:

Yehoshua/Joshua 11:23 // Yehoshua/Joshua 14:15 // Shophetim/Judges 3:11 // Shophetim/Judges 3:30 // Shophetim/Judges 5:31 // Shophetim/Judges 8:28 // Shophetim/Judges 18:7 // Shophetim/Judges 18:27 // Ruth 3:18 // Melaḵim Bět/2 Kings 11:20 // Diḇre haYamim Aleph/1 Chronicles 4:40 // Diḇre haYamim Bět /2 Chronicles 14:1-6 (3) // Diḇre haYamim Bět /2 Chronicles 20:30 // Diḇre haYamim Bět /2 Chronicles 23:21 // Iyoḇ/Job 3:13 // Iyoḇ/Job 3:26 // Iyoḇ/Job 34:29 // Iyoḇ/Job 37:17 // Tehillim/Psalm 76:81 // Tehillim/Psalm 83:1 // Tehillim/Psalm 94:13 // Mishlĕ/Proverbs 15:8 // Yeshayahu/Isaiah 7:4 // Yeshayahu/Isaiah 14:7 // Yeshayahu/Isaiah 18:4 // Yeshayahu/Isaiah 30:15 // Yeshayahu/Isaiah 32:17 // Yeshayahu/Isaiah 57:20 // Yeshayahu/Isaiah 62:1 // Yirmeyahu/Jeremiah 30:10 // Yirmeyahu/Jeremiah 46:27 // Yirmeyahu/Jeremiah 47:6-7 (2) // Yirmeyahu/Jeremiah 48:11 // Yirmeyahu/Jeremiah 49:23 // Yeḥezqěl/Ezekiel 16:42-49 (2) // Yeḥezqěl/Ezekiel 38:11 // Zeḵaryah/Zechariah 1:11



The Greek word used in Galatiyim/Galatians 5:22 for ‘patience’ is the noun μακροθυμία makrothumia – Strong’s G3115 which means, patience, longsuffering, and this word comes from two Greek words: a)μακρός makros – Strong’s G3117 which means, long, far, distant and b)θυμός thumos – Strong’s G2372 which means, passion, angry tempers, fierce, wrath, outbursts of anger. I have already mentioned the verb μακροθυμέω makrothumeō – Strong’s G3114 when looking at the description of love from Qorintiyim Aleph/1 Corinthians 13.

Patience is often one of the fruit that most say they need more of, and while we may joke about this, what we need to understand is the need for patience in the body is critical, as it is not a feeling or an emotion, but is rather an active choice to endure under suffering or hardship, and not losing your cool because you do not get your way, or do not get what you want! To be patient is to take active steps that overcome our natural response of self-protection, defence or revenge. When understanding this word in the clear context of describing the fruit of the Spirit, we are able to see how this word can clearly reveal to us the extreme patience that יהוה exhibits, in His postponing of judgement, with the desire for true repentance of sinful man! When we begin to recognise and understand how patient יהוה was, and is with us, we naturally need to exercise this same kind of patience toward others, as patience is clearly a necessary characteristic that must been seen in true servants of the Most High! In order to follow Messiah as we should, we cannot exhibit a short temper!!! Patience is best expressed in putting circumstances into יהוה’s hands. People typically are impatient because they cannot get what they want right away, or the desired outcome does not happen immediately, and without patience, outbursts of anger and stress crowd out the truth of the Word!

To be patient can express both an active and passive meaning. Active in the sense of choice, for I actively choose to be patient and wait, no matter how long it takes – something we all need to exercise more often than we would care to acknowledge! Patience is an expression of an ‘active obedience’, as we choose to be patient as Elohim is patient!

Patience is not a ‘struggling through life’, but is active in response to the call of Elohim on our lives, and is passive in relation to the demands of others. Patience is not ‘biting my tongue’ and holding back what you really want to do, but is rather an expression of surrender – a surrender to the fact that יהוה is in control.

True patience teaches us that we can wait on יהוה with full confidence, as we faithfully guard to obey His commands and know that He is not slow as we would understand slowness! Patience in an active surrender to Elohim by not trying to take matters into your own hands and doing as you see fit in your own eyes, but rather patiently seeking יהוה and the clear guidance of His Word!


The noun μακροθυμία makrothumia – Strong’s G3115 is used 14 times in 14 verses in the Renewed Writings (N.T):

Romiyim/Romans 2:4 // Romiyim/Romans 9:22 // Qorintiyim Bět /2 Corinthians 6:6 // Galatiyim/Galatians 5:22 // Eph’siyim/Ephesians 4:2 // Qolasim/Colossians 1:11 // Qolasim/Colossians 3:12 // Timotiyos Aleph/1 Timothy 1:16 // Timotiyos Bět /2 Timothy 3:10 // Timotiyos Bět /2 Timothy 4:2 // Iḇ’rim/Hebrews 6:12 // Ya’aqoḇ/James 5:10 // Kěpha Aleph/1 Peter 2:20 // Kěpha Bět /2 Peter 3:15

The verb μακροθυμέω makrothumeō – Strong’s G3114 is used 11 times in 9 verses in the Renewed Writings:

Mattithyahu/Matthew 18:26-29 (2) // Luqas/Luke 18:7 // Qorintiyim Aleph/1 Corinthians 13:4 // Tas’loniqim Aleph/1Thessalonians 5:14 // Iḇ’rim/Hebrews 6:15 // Ya’aqoḇ/James 5:7-8 // Kěpha Bět /2 Peter 3:9


An equivalent Hebrew word for ‘patience’ is the adjective אָרֵךְ areḵ – Strong’s H750 which means, long, patience, slow, longsuffering’. It is used 15 times in 15 verses in the Tanak:

Shemoth/Exodus 34:6 // Bemiḏbar/Numbers 14:18 // Neḥemyah/Nehemiah 9:17 // Tehillim/Psalm 86:15 // Tehillim/Psalm 103:8 // Tehillim/Psalm 145:8 // Mishlĕ/Proverbs 14:29 // Mishlĕ/Proverbs 15:18 // Mishlĕ/Proverbs 16:32 // Qoheleth/Ecclesiastes 7:8 // Yo’ĕl/Joel 2:13 // Yonah/Jonah 4:2 // Naḥum/Nahum 1:3



The Greek word used in describing this fruit of the Spirit is χρηστότης chrēstotēs – Strong’s G5544 which means, goodness, excellence, uprightness, kindness, moral goodness, integrity, and comes from the Greek word χρηστός chrēstos – Strong’s G5543 which means, serviceable, good, useful, upright.

We looked at this quality of being ‘kind’ when looking at what love is, on Day 1.

This fruit of the Spirit speaks a great deal about the inner character of a person, and not necessarily outward actions, and gives us the picture of one who has inner integrity, moral strength and excellence.

This word depicts a character of ‘functioning’ as we should, as we walk upright and true to the Word!

יהושע tells us in Mattithyahu/Matthew 11:30 that His yoke is ‘easy’, and the Greek word translated as ‘easy’ is this word used for ‘kindness’ – χρηστός chrēstos – Strong’s G5543. In other words His yoke is good, upright, useful and serviceable, meaning that His yoke is what will cause us to walk upright and walk in kindness! When we walk upright and do what is good, according to His easy yoke of His Torah, then we will naturally be serviceable and kind toward others! ‘Kindness’ in the English language is understood as the quality or state of being kind, which reflects a person who is affectionate, loving, gentle and helpful in nature. One who is willing to ‘go the extra mile’ so to speak. Luqas/Luke 6:35 tells us that Elohim is ‘kind’ to the ‘thankless and wicked’, and reveals how he is always willing to redeem the thankless and wicked, for it is His kindness that leads us to repentance! And we are told to ‘love our enemies’! Are you practicing kindness toward the ones who wish to harm you or is your kindness reserved for the ones you like? We are also warned not to do our kind deeds before others just to be seen by them, and do not announce with trumpets your deeds of kindness, but rather let your kindness be done without taking score, so to speak, (do not let your left hand know what your right hand is doing) for then your reward is with the Father and not the praise of men – (Mattithyahu/Matthew 6:1-4)!

Kindness is best expressed as the state of doing what is good and upright, and in a manner of speaking it speaks of doing what is functional according to the Torah, without making your deeds known to all – just be upright and obedient to the Word and it shall be done in kindness! Kindness teaches us that we do not do what is upright and called for in order to get some reward, but rather we show kindness because the easy yoke of Messiah (His Torah) leads us to acts of kindness! Kindness, as an inward character of set-apartness, is about who I am in Messiah and not only about what I do. The wicked can even appear to be kind in their deeds toward others, but only one who bears the true fruit of kindness is able to love their enemies!

The noun χρηστότης chrēstotēs – Strong’s G5544 is used 10 times in 8 verses in the Renewed Writings:

Romiyim/Romans 2:4 // Romiyim/Romans 3:12 // Romiyim/Romans 11:22 (3) // Qorintiyim Bět /2 Corinthians 6:6 // Galatiyim/Galatians 5:22 // Eph’siyim/Ephesians 2:7 // Qolasim/Colossians 3:12 // Titos/Titus 3:4

The adjective χρηστός chrēstos – Strong’s G5543 is used 7 times in 7 verses:

Mattithyahu/Matthew 11:30 // Luqas/Luke 5:39 // Luqas/Luke 6:35 // Romiyim/Romans 2:4 // Qorintiyim Aleph/1 Corinthians 15:33 // Eph’siyim/Ephesians 4:32 // Kěpha Aleph/1 Peter 2:3

The LXX (Septuagint – Greek translation of the Tanak), makes use of χρηστός chrēstos – Strong’s G5543 for various Hebrew words to describe things that are ‘excellent, genuine, costly’. It is mostly used in reference to persons, and primarily it takes on the meaning of this word, “serviceable,” “useful,” corresponding to its purpose, “good.” In fact this Greek word is often used where the Hebrew word for ‘good’ is used, and this is the word טוֹב  toḇ – Strong’s H2896 and carries the meaning, pleasant, good, agreeable, beautiful, to be pleasing, done well.

Sounds all good – yet as we study further into the Hebraic mind-set in regards to this word we get a fuller understanding of what טוֹב  to means. To do that it does help to look at the ancient script and get a wider perspective of the true meaning of this word.

In the ancient script  – טוֹב  to – is pictured as:


Tet – ט:

The original pictograph for this letter is tet, a container made of wicker or clay. Containers were a very important item among the nomadic Hebrews. They were used for storing grains and other items. Wicker baskets were used as nets for catching fish. The meanings of this letter are ‘basket, contain, store and clay’.

Waw – וֹ:

The ancient pictographic form of this letter is waw, a peg or ‘tent peg’, which was used for securing or tying the tent or other items. The reason for it having a Y-shape is to show that it prevents the rope from slipping off. The root meaning of this letter is ‘to add, secure or hook’.

Beyt ב:

The ancient script has this letter as beit, which pictures a tent floor plan and means, ‘house’ or ‘tent’. It represents family and the importance of those who are inside the tent as opposed to the tent structure itself.

טוֹב  toḇ – beitwawtet –  we see that we as clay vessels are made secure through the Blood of Messiah that holds for us a secure covenant promise of being made complete in Him, and becoming the Dwelling Place of the Most High – where He that is Good  – The Potter – may dwell with those He created and called by name!

As we look at these letters we find a great revelation in terms of the Good News (Besorah) or rather ‘טוֹב  toḇ News’!

We have been secured to the House/Dwelling Place of Elohim, which we are when we function according to His design for His House/Dwelling Place – and to do so reflects the true character of Kindness, as one is led by the easy/kind yoke of our Master!

χρηστός chrēstos – Strong’s G5543 is also used in some instances in the LXX (Septuagint) for the Hebrew word יָשָׁר  ‘yashar’ – Strong’s H3477, which means, ‘right, straight, upright and righteous’.

The Book of Yasher commonly known to us as ‘Jasher’ means the book of the ‘upright/straight’ or the Book of the ‘Righteous’. We, as children of Elohim are called to walk upright and straight, called to walk and do what is ‘right’ in the eyes of יהוה – called to do what is ‘yashar’ – called to walk in righteousness and that is to walk in His Torah!

What is very clear when looking at the word for ‘kindness’ in the Greek and relevant Hebrew texts, we are able to get a better understanding that kindness entails an upright walk that functions according to the good design of the Word of Elohim that must lead our path. Anyone who claims to practice kindness while neglecting to walk in the commands, is not expressing the true fruit of the Spirit! Kindness reflects a commitment to the Truth and remaining steadfast to the Word!

Instead of mentioning all the verses where טוֹב  to – Strong’s H2896 and יָשָׁר  yashar – Strong’s H3477 are found, I will simply list the Scripture verses where the Greek χρηστός chrēstos – Strong’s G5543 and χρηστότης chrēstotēs – Strong’s G5544 are used in the LXX (Septuagint).

The adjective χρηστός chrēstos – Strong’s G5543 is used 27 times in 26 verses in the LXX:

Iyoḇ/Job 31:31 // Tehillim/Psalm 25:8 // Tehillim/Psalm 34:8 // Tehillim/Psalm 52:9 // Tehillim/Psalm 69:16 // Tehillim/Psalm 86:5 // Tehillim/Psalm 100:5 // Tehillim/Psalm 106:1 // Tehillim/Psalm 107:1 // Tehillim/Psalm 109:21 // Tehillim/Psalm 112:5 // Tehillim/Psalm 119:39 // Tehillim/Psalm 119:68 // Tehillim/Psalm 136:1 // Tehillim/Psalm 145:9 // Mishlĕ/Proverbs 2:21 // Yirmeyahu/Jeremiah 24:2-5 (4) // Yirmeyahu/Jeremiah 33:11 // Yirmeyahu/Jeremiah 44:17 // Yirmeyahu/Jeremiah 52:32 // Yeḥezqěl/Ezekiel 27:22 // Yeḥezqěl/Ezekiel 28:13 // Dani’ěl/Daniel 2:32 // Naḥum/Nahum 1:7

The noun χρηστότης chrēstotēs – Strong’s G5544 is used 15 times in 15 verses in the LXX:

Tehillim/Psalm 14:1-3 (2) // Tehillim/Psalm 21:3 // Tehillim/Psalm 25:7 // Tehillim/Psalm 31:19 // Tehillim/Psalm 37:3 // Tehillim/Psalm 65:11 // Tehillim/Psalm 68:10 // Tehillim/Psalm 104:28 // Tehillim/Psalm 106:5 // Tehillim/Psalm 119:65-68 (3) // Tehillim/Psalm 145:7




The Greek word used in Galatiyim/Galatians 5:22 for ‘goodness’ is ἀγαθωσύνη agathōsunē – Strong’s G19 which means, goodness, uprightness of heart and life, which comes from the word ἀγαθός agathos – Strong’s G18 which means, good, generous, kind, useful, excellent, upright, honourable, distinguished.    This once again is understood in corresponding to the Hebrew word we looked at for ‘good’ – טוֹב  toḇ – Strong’s H2896 and carries the meaning, pleasant, good, agreeable, beautiful, to be pleasing, done well.

The noun ἀγαθωσύνη agathōsunē – Strong’s G19 is used 4 times in 4 verses in the Renewed Writings:

Romiyim/Romans 15:14 // Galatiyim/Galatians 5:22 // Eph’siyim/Ephesians 5:9 // Tas’loniqim  Bět /2 Thessalonians  1:11

The adjective ἀγαθός agathos – Strong’s G18 is used 102 times in 90 verses in the Renewed Writings:

Mattithyahu/Matthew 5:45 // Mattithyahu/Matthew 7:11 (2)  // Mattithyahu/Matthew 7:17-18 (2)  // Mattithyahu/Matthew 12:34-35 (3)  // Mattithyahu/Matthew 19:16-17 (4)  // Mattithyahu/Matthew 20:15 // Mattithyahu/Matthew 22:10 // Mattithyahu/Matthew 25:21-23 (2)  // Marqos/Mark 10:17-18 (3) // Luqas/Luke 1:53 // Luqas/Luke 6:45 (3)  // Luqas/Luke 8:8 // Luqas/Luke 8:15 // Luqas/Luke 10:42 // Luqas/Luke 11:13 // Luqas/Luke 12:18-19 (2) // Luqas/Luke 16:25 // Luqas/Luke 18:18-19 (3)  // Luqas/Luke 19:17 // Luqas/Luke 23:50 // Yoḥanan/John 1:46 // Yoḥanan/John 5:29 // Yoḥanan/John 7:12 // Ma’asei/Acts 9:36 // Ma’asei/Acts 11:24 // Ma’asei/Acts 23:1 // Romiyim/Romans 2:7-10 (2) // Romiyim/Romans 3:8 // Romiyim/Romans 5:7 // Romiyim/Romans 7:12-19 (5) // Romiyim/Romans 8:28 // Romiyim/Romans 9:11 // Romiyim/Romans 10:15 // Romiyim/Romans 12:2 // Romiyim/Romans 12:9 // Romiyim/Romans 12:21 // Romiyim/Romans 13:3-4 (3)  // Romiyim/Romans 14:16 // Romiyim/Romans 15:2 // Romiyim/Romans 16:19 // Qorintiyim Bět /2 Corinthians 5:10 // Qorintiyim Bět /2 Corinthians 9:8 // Galatiyim/Galatians 6:6-10 (2) // Eph’siyim/Ephesians 2:10 // Eph’siyim/Ephesians 4:28-29 (2)  // Eph’siyim/Ephesians 6:8 // Pilipiyim/Philippians 1:6 // Qolasim/Colossians 1:10 // Tas’loniqim Aleph/1 Thessalonians 3:6 // Tas’loniqim Aleph/1 Thessalonians 5:15 // Tas’loniqim Bět /2 Thessalonians 2:16-17 (2) // Timotiyos Aleph/1 Timothy 1:5 // Timotiyos Aleph/1 Timothy 1:19 // Timotiyos Aleph/1 Timothy 2:10 // Timotiyos Aleph/1 Timothy 5:10 // Timotiyos Bět /2 Timothy 2:21 // Timotiyos Bět /2 Timothy 3:17 // Titos/Titus 1:16 // Titos/Titus 2:5 // Titos/Titus 2:10 // Titos/Titus 3:1 // Pileymon/Philemon 1:6 // Pileymon/Philemon 1:14 // Iḇ’rim/Hebrews 9:11 // Iḇ’rim/Hebrews 10:1 // Iḇ’rim/Hebrews 13:21 // Ya’aqoḇ/James 1:17 // Ya’aqoḇ/James 3:17 // Kěpha Aleph/1 Peter 2:18 // Kěpha Aleph/1 Peter 3:10-21 (6) // Yoḥanan Gimel/3 John 1:11

We will once again look at the use of these Greek words in the LXX to give us a better perspective on ‘goodness’, as we find that there are similar Hebrew words that have been translated into the Greek ‘kindness’ and ‘goodness’ in the LXX.

The noun ἀγαθωσύνη agathōsunē – Strong’s G19 is used 13 times in 13 verses in the LXX:

Shophetim/Judges 8:35 // Diḇre haYamim Bět /2 Chronicles 24:16 // Neḥemyah/Nehemiah 9:25 // Neḥemyah/Nehemiah 9:35 // Neḥemyah/Nehemiah 13:31 // Tehillim/Psalm 52:3 // Qoheleth/Ecclesiastes 4:8 // Qoheleth/Ecclesiastes 5:11// Qoheleth/Ecclesiastes 5:18 // Qoheleth/Ecclesiastes 6:3 // Qoheleth/Ecclesiastes 6:6 // Qoheleth/Ecclesiastes 7:14 // Qoheleth/Ecclesiastes 9:18


The adjective ἀγαθός agathos – Strong’s G18 is used 398 times in 359 verses in the LXX.I will not highlight all 359 verses but will simply list a few for purposes of studying the concept of goodness:

Berěshith/Genesis 50:20 // Shemoth/Exodus 18:9 // Deḇarim/Deuteronomy 8:7 // Deḇarim/Deuteronomy 28:11-12 (2) // Tehillim/Psalm 125:4 //

Tehillim/Psalm 135:3 // Hoshěa/Hosea 3:5 // Hoshěa/Hosea 8:3 // Hoshěa/Hosea 14:2 // Zeḵaryah/Zechariah 1:17




The Greek word used in Galatiyim/Galatians 5:22 for ‘trustworthiness’ is the noun πίστις pistis – Strong’s G4102 which means, faith, faithfulness, pledge, conviction of the Truth which in turn comes from the primary root verb πείθω peithō – Strong’s G3982 which means, to persuade, be persuaded, to put confidence in, to follow, have confidence and rely upon. A word that is derived from πίστις pistis – Strong’s G4102 is the Greek word for ‘believes/believe/believed’, which is πιστεύω pisteuō – Strong’s G4100 which is a verb that means, to trust, to be committed to, be entrusted with, be persuaded and placed confidence in to do’. When looking at these root terms it is very clear, even in the Greek mind-set, that ‘to believe’ involves action and a confident response to the one you put your trust in and follow. Aḇraham did exactly that – he trusted in, and had total confidence in, the Word of Elohim and obeyed it, even while it cost him his land, relatives and close family! His active belief marked him as a trustworthy man who displayed the clear fruit of trustworthiness! Trustworthiness can, in many ways, be a quality or characteristic that speaks of faith in action. πίστις pistis – Strong’s G4102 is generally translated as ‘belief’ in the Scriptures and in other translations as ‘faith’, confirming for us that ‘to believe’ involves action and a confident response to the one you put your trust in and follow. Trustworthiness speaks of stability and an unwavering conviction of the Truth to which the trustworthy servant submits and follows completely. Trustworthiness is our ‘shield’, for without belief we are open to the attacks of the enemy. The shield of belief/faith is not physically seen, but it is there, and is actually seen in our actions and witness of the Truth, and trustworthiness/ faith without works is dead! True faith is the evidence of our actions of obedience to the One we have a sure hope in, and it’s having proof for something that’s not seen. It tells us that we are to live by faith, to walk by faith, not by sight. What good does this shield of πίστις pistis (belief/faith/trustworthiness) do for us? Sha’ul tells us in Eph’siyim/Ephesians 6:6 “Above all, having taken up the shield of belief with which you shall have power to quench all the burning arrows of the wicked one.

When you walk in trustworthiness/belief/faith and not doubt, and do not walk in unbelief but true faith, then when the enemy’s fiery arrows come against you they will be quenched. What happens when you begin to doubt?

What happens when you begin to worry? Does that show a proper trustworthiness/belief in our Master and Elohim? What happens when you begin to have fear? Is that true trustworthiness? No!!!

All of these (doubt, fear, worry, stress, anxiety) are arrows that may start attacking you, and they are certainly ‘burning’ arrows, arrows that can even ignite other arrows of despair and insecurity. We have to have trustworthiness … that is ‘belief’… in our Master and Elohim, being lifted up as a shield, to guard us from those burning arrows. Trustworthiness is a mark of true and complete belief in our Master and Elohim, as it is a clear mark of one who puts their full confidence and trust in the Word and does not waver in compromising the Truth in any way. Having the fruit of trustworthiness can be seen in those who confidently follow Messiah and stay in Him, no matter the circumstances and will guard the Truth completely, not allowing any influence, be it from people or things, to deter them from their ‘called for’ set-apartness. Can you be a trustworthy ambassador? Can you be trusted to guard the Truth, and let it be seen in your actions? Can you be a wise and trustworthy servant with what the Master has given you, or are you hiding what has been entrusted to you in fear of what others may say? We are repeatedly told in Scripture, “Trustworthy is the Word”… now can you be a trustworthy servant who hears and guards and does the Word without compromise?


יהושע asks the question in Luqas/Luke 18:8 “…when the Son of Aḏam comes, shall He find the belief on the earth?

Shall He find πίστις pistis – Strong’s G4102 – trustworthiness – when He comes again? This He asked after giving the parable about always praying and not losing heart, where the persistent widow caused a judge who did not fear Elohim nor regard man, to do right to her because of her persistence! When hearing what the unrighteous judges said, He told His taught ones: shall Elohim not do right by all means to His own chosen ones who are crying out day and night to Him, and being patient over them?”.

He then posed the big question of whether He will find belief when he comes! As we consider the Feast of יהוה and recognise the need to have an active trustworthiness present in our lives, we need to allow the Word to be the mirror that assesses whether we have been trustworthy with the Good News that has been entrusted to us or whether we have hidden it! By hiding, I mean that we can see today how many who claim to know Elohim and claim to walk in His Torah, are actually found to be hiding the Truth that has been revealed and given to them, as they fail to be trustworthy messengers of the Besorah (Good News) of the Kingdom of our Master that is coming!

So many claiming Torah observant followers of Messiah may keep the Sabbaths and Feast of יהוה to some extent, yet their work colleagues or friends and family do not even know what they believe and proclaim as their belief, as they lack the trustworthiness of an active belief that continually proclaims Messiah in all we think, say and do, and hide the Truth!

We have been given the Truth, now written on our hearts as pictured for us by the Feast of Shaḇu’ot and are therefore entrusted to go out and make taught ones of the nations for the Master, so that when He comes again He will take up the fruit of our trustworthy labours from the field before Sukkot, where those who have been gathered and found trustworthy shall enter in and dwell with our King!

The noun πίστις pistis – Strong’s G4102 is used 244 times in 228 verses in the Renewed Writings:

Mattithyahu/Matthew 8:10 // Mattithyahu/Matthew 9:2-29 (3) // Mattithyahu/Matthew 15:28 // Mattithyahu/Matthew 17:20 // Mattithyahu/Matthew 21:21 // Mattithyahu/Matthew 23:23 // Marqos/Mark 2:5 // Marqos/Mark 4:40 // Marqos/Mark 5:34 // Marqos/Mark 10:52 // Marqos/Mark 11:22 // Luqas/Luke 5:20 // Luqas/Luke 7:9 // Luqas/Luke 7:50 // Luqas/Luke 8:25 // Luqas/Luke 8:48 // Luqas/Luke 17:5-6 (2) // Luqas/Luke 17:19 // Luqas/Luke 18:8 // Luqas/Luke 18:42 // Luqas/Luke 22:32 // Ma’asei/Acts 3:16 // Ma’asei/Acts 6:5-8 (3) // Ma’asei/Acts 11:24 // Ma’asei/Acts 13:8 // Ma’asei/Acts 14:9-27 (3) // Ma’asei/Acts 15:9 // Ma’asei/Acts 16:5 // Ma’asei/Acts 17:31 // Ma’asei/Acts 20:21 // Ma’asei/Acts 24:24 // Ma’asei/Acts 26:18 // Romiyim/Romans 1: 1-17 (6) // Romiyim/Romans 3: 3-31 (9) // Romiyim/Romans 4: 5-20 (10) // Romiyim/Romans 5: 1-2 (2) // Romiyim/Romans 9: 30-32 (2) // Romiyim/Romans 10: 6-17 (3) // Romiyim/Romans 11:20 // Romiyim/Romans 12: 3-6 (2) // Romiyim/Romans 14: 1-23 (3) // Romiyim/Romans 16: 26 // Qorintiyim Aleph/1 Corinthians 2:5 // Qorintiyim Aleph/1 Corinthians 12:9 // Qorintiyim Aleph/1 Corinthians 13:2 // Qorintiyim Aleph/1 Corinthians 13:13 // Qorintiyim Aleph/1 Corinthians 15:14-17 (2) // Qorintiyim Aleph/1 Corinthians 16:13 // Qorintiyim Bět /2 Corinthians 1:24 // Qorintiyim Bět /2 Corinthians 4:13 // Qorintiyim Bět /2 Corinthians 5:7 // Qorintiyim Bět /2 Corinthians 8:7 // Qorintiyim Bět /2 Corinthians 10:15 // Qorintiyim Bět /2 Corinthians 13:5 // Galatiyim/Galatians 1:23 // Galatiyim/Galatians 2:16-20 (3) // Galatiyim/Galatians 3:2-26 (14) // Galatiyim/Galatians 5:5-22 (3) // Galatiyim/Galatians 6:10 // Eph’siyim/Ephesians 1:15 // Eph’siyim/Ephesians 2:8 // Eph’siyim/Ephesians 3:2-17 (2) // Eph’siyim/Ephesians 4:5-13 (2) // Eph’siyim/Ephesians 6:16-23 (2) // Pilipiyim/Philippians 1:25-27 (2) // Pilipiyim/Philippians 2:17 // Pilipiyim/Philippians 3:9 (2) // Qolasim/Colossians 1:4 // Qolasim/Colossians 1:23 // Qolasim/Colossians 2:5-12 (3) // Tas’loniqim Aleph/1 Thessalonians 1:3-8 (2) // Tas’loniqim Aleph/1 Thessalonians 3:2-10 (5) // Tas’loniqim Aleph/1 Thessalonians 5:8 // Tas’loniqim Bět /2 Thessalonians 1:3-11 (3) // Tas’loniqim Bět /2 Thessalonians 2:13 // Tas’loniqim Bět /2 Thessalonians 3:2 // Timotiyos Aleph/1 Timothy 1:2-19 (6) // Timotiyos Aleph/1 Timothy 2:7-15 (2) // Timotiyos Aleph/1 Timothy 3:9-13 (2) // Timotiyos Aleph/1 Timothy 4:1-12 (3) // Timotiyos Aleph/1 Timothy 5:8-12 (2) // Timotiyos Aleph/1 Timothy 6:10-21 (4) // Timotiyos Bět /2 Timothy 1:5-13 (2) // Timotiyos Bět /2 Timothy 2:18-22 (2) // Timotiyos Bět /2 Timothy 3:8-15 (3) // Timotiyos Bět /2 Timothy 4:7 // Titos/Titus 1:1-13 (3) // Titos/Titus 2:2-10 (2) // Pileymon/Philemon 1:5-6 (2) // Iḇ’rim/Hebrews 4:2 // Iḇ’rim/Hebrews 6:1-12 (2) // Iḇ’rim/Hebrews 10:22-39 (3) // Iḇ’rim/Hebrews 11:1-39 (24) // Iḇ’rim/Hebrews 12:2 // Iḇ’rim/Hebrews 13:27 // Ya’aqoḇ/James 1:3-6 (2) // Ya’aqoḇ/James 2:1-26 (13) // Ya’aqoḇ/James 5:15 // Kěpha Aleph/1 Peter 1:5-21 (4) // Kěpha Aleph/1 Peter 5:9 // Kěpha Bět /2 Peter 1:1-5 (2) // Yoḥanan Aleph/1 John 5:4 // Yehuḏah/Jude 1:3-20 (2) // Ḥazon/Revelation 2:13-19 (2) // Ḥazon/Revelation 13:10 // Ḥazon/Revelation 14:12


The verb πείθω peithō – Strong’s G3982 is used 55 times in 55 verses:

Mattithyahu/Matthew 27:20 // Mattithyahu/Matthew 27:43 // Marqos/Mark 28:14 // Marqos/Mark 10:24 // Luqas/Luke 11:22 // Luqas/Luke 16:31 // Luqas/Luke 18:9 // Luqas/Luke 20:6 // Ma’asei/Acts 5:36-40 (3) // Ma’asei/Acts 12:20 // Ma’asei/Acts 13:43 // Ma’asei/Acts 14:19 // Ma’asei/Acts 17:4 // Ma’asei/Acts 18:4 // Ma’asei/Acts 19:8 // Ma’asei/Acts 19:26 // Ma’asei/Acts 21:14 // Ma’asei/Acts 23:21 // Ma’asei/Acts 26:26-28 (2) // Ma’asei/Acts 27:11 // Ma’asei/Acts 28:23-24 (2) // Romiyim/Romans 2:8 // Romiyim/Romans 2:19 // Romiyim/Romans 8:38 // Romiyim/Romans 14:14 // Romiyim/Romans 15:14 // Qorintiyim Bět /2 Corinthians 1:9 // Qorintiyim Bět /2 Corinthians 2:3 // Qorintiyim Bět /2 Corinthians 5:11 // Qorintiyim Bět /2 Corinthians 10:7 // Galatiyim/Galatians 1:10 // Galatiyim/Galatians 3:1 // Galatiyim/Galatians 5:7-10 (2) // Pilipiyim/Philippians 1:6-25 (3) // Pilipiyim/Philippians 2:24 // Pilipiyim/Philippians 3:3-4 (2) // Tas’loniqim Bět /2 Thessalonians 3:4 // Timotiyos Bět /2 Timothy 1:5-12 (2) // Pileymon/Philemon 1:21 // Iḇ’rim/Hebrews 2:13 // Iḇ’rim/Hebrews 6:9 // Iḇ’rim/Hebrews 11:13 // Iḇ’rim/Hebrews 13:17-18 (2) // Ya’aqoḇ/James 3:3 // Yoḥanan Aleph/1 John 3:19

The Greek word πίστις pistis – Strong’s G4102 can be equated to the Hebrew word: אֱמוּנָה emunah – Strong’s H530 which means, firmness, steadfastness, faithfulness, stability, trust, truthful, and comes from the primitive root אָמַן aman – Strong’s H539 which means, to confirm, support, believe, trustworthy.

We serve a faithful and trustworthy Elohim – and in Him we find true stability, as we stand upon the Rock of Truth! In Him there is no ‘unrighteousness’, which is the word עָוֶל avel – Strong’s H5766 which means, injustice, unrighteousness, wrong, iniquity, and as His chosen and called out ones, we are to be as He is and be steadfast in being trustworthy servants as we walk in His Truth! Another noun that is derived from the verb אָמַן aman is the word אֵמוּן emun – Strong’s H529 which means, faithful, faithfulness, trustworthiness. When looking at אֱמוּנָה emunah – Strong’s H530 in the ancient pictographic script we are able to learn the clear characteristic of trustworthiness, as it looks like this:


Aleph – אֱ:

The ancient script has this letter as aleph and is pictured as the head of an ox, and represents ‘strength’, meaning ‘muscle’ as the ox is the strongest of the livestock animals. This also carries the meaning of ‘yoke’, as an ox is placed in a yoke in order to plough or pull a heavy load in the right direction. This can also picture for us the ‘red heifer’ sacrifice that יהושע Messiah fulfilled!


Mem – מֶ

The ancient script has this letter as mem and is pictured as ‘water’, and also carries the meaning of ‘chaos’ (from the storms of the sea) and can also picture that which is mighty or massive as well as the unknown. We are also able to understand this letter as representing the nations, for the nations are often likened to the seas in Scripture. This also carries for us the picture of washing, as we understand the function of water being that which cleanses us and sustains us, showing us how we are washed and sustained by the Living Waters of the Word!

Waw/Vav – וּ:

The ancient script has this letter pictured as  waw, which is a ‘peg or tent peg’, which was used for securing or tying the tent or other items. The possibility of it having a Y-shape is to show that it prevents the rope form slipping off. The root meaning of this letter is ‘to add, secure or hook’.

Nun – נָ:

The ancient pictographic script has this letter pictured as nun, which pictures asprouting seedand gives the idea of continuation or an offspring or an heir, speaking of that which sprouts forth to be the heir of the promise of continuation, and represents one’s life expectancy.

Hey – ה:

The ancient script has this letter pictured as hey, which is a ‘man standing with his arms raised out’. The Hebrew word “hey” means “behold”, as when looking at a great sight. This word can also mean “breath” or “sigh” as when one sighs in amazement when looking at a great sight. The meaning of the letter hey is behold, look, breath, sigh and reveal or revelation; from the idea of revealing a great sight by pointing it out. It also carries for us the meaning of surrender, as we lift up our hands and submit to יהוה as we lift our hands in praise, declaring His authority under which we humbly submit!

In the understanding of this word אֱמוּנָה emunah – Strong’s H530 representing for us ‘trustworthiness’, we can clearly see from these pictures the following: The complete and sure strength of our Master who washes us and secures for us the promise of everlasting life, as we submit to Him and praise Him with our all. Our ability and strength to remain trustworthy servants comes as we allow The Word of our Master to wash us and secure us in Him, as we walk in total submission to Him, with hands lifted high in continual praise of our Master and Elohim.

The noun אֱמוּנָה emunah – Strong’s H530 is used 49 times in 49 verses in the Tanak:

Shemoth/Exodus 17:12 // Deḇarim/Deuteronomy 32:4 // Shemuʼěl Aleph/1 Samuel 26:23 // Melaḵim Bět /2 Kings 12:15 // Melaḵim Bět /2 Kings 22:7 // Diḇre haYamim Aleph/1 Chronicles 9:22-31 (3) // Diḇre haYamim Bět /2 Chronicles 19:9 // Diḇre haYamim Bět /2 Chronicles 31:12-18 (3) // Diḇre haYamim Bět /2 Chronicles 34:12 // Tehillim/Psalm 33:4 // Tehillim/Psalm 36:5 // Tehillim/Psalm 37:3 // Tehillim/Psalm 40:10 // Tehillim/Psalm 88:11 // Tehillim/Psalm 89:1-49 (7) // Tehillim/Psalm 92:2 // Tehillim/Psalm 96:13 // Tehillim/Psalm 98:3 // Tehillim/Psalm 100:5 // Tehillim/Psalm 119:30 // Tehillim/Psalm 119:75 // Tehillim/Psalm 119:86 // Tehillim/Psalm 119:90 // Tehillim/Psalm 119:138 // Tehillim/Psalm 143:1 // Mishlĕ/Proverbs 12:17 // Mishlĕ/Proverbs 12:22 // Mishlĕ/Proverbs 28:20 // Yeshayahu/Isaiah 11:5 // Yeshayahu/Isaiah 25:1 // Yeshayahu/Isaiah 33:6 // Yeshayahu/Isaiah 59:4 // Yirmeyahu/Jeremiah 5:1-3 (2) // Yirmeyahu/Jeremiah 7:28 // Yirmeyahu/Jeremiah 9:3 // Ěḵah/Lamentations 3:3 // Hoshěa/Hosea 2:20 // Ḥaḇaqquq/Habakkuk 2:4

The noun אֵמוּן emun – Strong’s H529 is used 5 times in 5 verses in the Tanak:

Deḇarim/Deuteronomy 32:20 // Mishlĕ/Proverbs 13:17 // Mishlĕ/Proverbs 14:5 // Mishlĕ/Proverbs 20:6 // Yeshayahu/Isaiah 26:2

The verb אָמַן aman – Strong’s H539 is used 108 times in 102 verses in the Tanak:

Berěshith/Genesis 15:6 // Berěshith/Genesis 42:20 // Berěshith/Genesis 45:26 // Shemoth/Exodus 4:1-31 (6) // Shemoth/Exodus 14:31 // Shemoth/Exodus 19:9 // Bemiḏbar/Numbers 11:12 // Bemiḏbar/Numbers 12:7 // Bemiḏbar/Numbers 14:11 // Bemiḏbar/Numbers 20:12 // Deḇarim/Deuteronomy 1:32 // Deḇarim/Deuteronomy 7:9 // Deḇarim/Deuteronomy 9:23 // Deḇarim/Deuteronomy 28:59 // Deḇarim/Deuteronomy 28:66 // Shophetim/Judges 11:20 // Ruth 4:16 // Shemuʼěl Aleph/1 Samuel 2:35 // Shemuʼěl Aleph/1 Samuel 3:20 // Shemuʼěl Aleph/1 Samuel 22:14 // Shemuʼěl Aleph/1 Samuel 25:28 // Shemuʼěl Aleph/1 Samuel 27:12 // Shemuʼěl Bět /2 Samuel 4:4 // Shemuʼěl Bět /2 Samuel 7:16 // Shemuʼěl Bět /2 Samuel 20:19 // Melaḵim Aleph/1 Kings 8:26 // Melaḵim Aleph/1 Kings 10:7 // Melaḵim Aleph/1 Kings 11:38 // Melaḵim Bět /2 Kings 10:1-5 (2) // Melaḵim Bět /2 Kings 17:14 // Diḇre haYamim Aleph/1 Chronicles 17:23-24 (2) // Diḇre haYamim Bět /2 Chronicles 1:9 // Diḇre haYamim Bět /2 Chronicles 6:17 // Diḇre haYamim Bět /2 Chronicles 9:6 // Diḇre haYamim Bět /2 Chronicles 20:20 // Diḇre haYamim Bět /2 Chronicles 32:15 // Neḥemyah/Nehemiah 9:8 // Neḥemyah/Nehemiah 13:13 // Ester/Esther 2:7 // Iyoḇ/Job 4:18 // Iyoḇ/Job 9:16 // Iyoḇ/Job 12:20 // Iyoḇ/Job 15:15 // Iyoḇ/Job 5:22 // Iyoḇ/Job 15:31 // Iyoḇ/Job 24:22 // Iyoḇ/Job 29:24 // Iyoḇ/Job 39:12 // Iyoḇ/Job 39:24 // Tehillim/Psalm 12:1 // Tehillim/Psalm 19:7 // Tehillim/Psalm 27:13 // Tehillim/Psalm 31:23 // Tehillim/Psalm 78:8 // Tehillim/Psalm 78:22-37 (3) // Tehillim/Psalm 89:28 // Tehillim/Psalm 89:37 // Tehillim/Psalm 93:5 // Tehillim/Psalm 101:6 // Tehillim/Psalm 106:12 // Tehillim/Psalm 106:24 // Tehillim/Psalm 111:7 // Tehillim/Psalm 116:10 // Mishlĕ/Proverbs 11:3 // Mishlĕ/Proverbs 14:15 // Mishlĕ/Proverbs 25:13 // Mishlĕ/Proverbs 26:25 // Mishlĕ/Proverbs 27:6 // Yeshayahu/Isaiah 1:21 // Yeshayahu/Isaiah 1:26 // Yeshayahu/Isaiah 7:9 // Yeshayahu/Isaiah 8:2 // Yeshayahu/Isaiah 22:23-25 (2) // Yeshayahu/Isaiah 28:16 // Yeshayahu/Isaiah 33:16 // Yeshayahu/Isaiah 43:10 // Yeshayahu/Isaiah 49:7 // Yeshayahu/Isaiah 49:23 // Yeshayahu/Isaiah 53:1 // Yeshayahu/Isaiah 55:3 // Yeshayahu/Isaiah 60:4 // Yirmeyahu/Jeremiah 12:6 // Yirmeyahu/Jeremiah 15:18 // Yirmeyahu/Jeremiah 40:14 // Yirmeyahu/Jeremiah 42:5 // Ěḵah/Lamentations 4:5 // Hoshěa/Hosea 5:9 // Hoshěa/Hosea 11:12 // Yonah/Jonah 3:5 // Miḵah/Micah 7:5 // Ḥaḇaqquq/Habakkuk 1:5



The Greek word used in describing this fruit of the Spirit in Galatiyim/Galatians 5:23 is πραότης praotēs – Strong’s G4236 which means, gentleness, consideration, humility, meekness, which is a form of the adjective πραΰς praus – Strong’s G4239 which means, gentle.

The Greek word πραότης praotēs – Strong’s G4236 is used 9 times in 9 verses in the Renewed Writings:

Qorintiyim Aleph/1 Corinthians 4:21 // Qorintiyim Bět /2 Corinthians 10:1 // Galatiyim/Galatians 5:23 // Galatiyim/Galatians 6:1 // Eph’siyim/Ephesians 4:2 // Qolasim/Colossians 3:12 // Timotiyos Aleph/1 Timothy 6:11 // Timotiyos Bět /2 Timothy 2:25 // Titos/Titus 3:2

The adjective πραΰς praus – Strong’s G4239 is used 3 times in 3 verses:

Mattithyahu/Matthew 5:5 // Mattithyahu/Matthew 21:5 // Kěpha Aleph/1 Peter 3:4

Another word related to these is the Greek word πρᾶος praos – Strong’s G4235 and is used in 1 verse where Messiah describes Himself as being ‘meek’:

Mattithyahu/Matthew 11:29

Another word related to these is the Greek word πραΰτης prautēs – Strong’s H4240 which is used 3 times in 3 verses in the Renewed Writings:

Ya’aqoḇ/James 1:21 // Ya’aqoḇ/James 3:13 // Kěpha Aleph/1 Peter 3:15

The Hebrew word translated as ‘meekness’ is עֲנָוָה anavah – Strong’s H6038 and means, humility, gentleness and comes from the root word עָנָה anah – Strong’s H6031 and means, ‘to be bowed down, afflicted, humbled’. This carries the understanding of being ‘grounded’ as well as the ability to ‘pay close attentionand open one’s ears to hear! It carries the concept of denying oneself and submitting to Elohim as you understand and are aware of one’s status before an Almighty Elohim!

The wilderness is a place of being humbled and taught to listen carefully, and this word also carries the meaning ‘afflict’ and understanding how we, on Yom Kippur, are to ‘afflict’ our beings, we understand how this can also carry the meaning ‘to be occupied or busy with’. True meekness involves being occupied with the things of יהוה, having died to self and living unto יהושע Messiah!

Ya’aqoḇ tells us clearly in:

Ya’aqoḇ/James 4:10 “Humble yourselves in the sight of the Master, and He shall lift you up.

The one who is truly humble subjects himself to Elohim and Ya’aqob also tells us in Ya’aqoḇ/James 4:6 that Elohim resist the proud and gives favour to the humble! As I have mentioned previously on a  number of occasions, favour (grace) is only extended by יהוה on the basis of His Covenants of Promise – and anyone who does not walk in or stay in His Covenants of Promise that they have been grafted into by the Blood of Messiah, by guarding to do what has been commanded, are not extended the favour of Elohim!

Walking in humility is expressed clearly as one fixes their eyes on the Truth and walks in it, not looking to one’s own ways, nor leaning on one’s own understanding!

Mishlĕ/Proverbs 22:4The reward of humility is the fear of יהוה, riches, and esteem and life.

Here  eqeḇעֵקֶב  – Strong’s H6118 is translated as ‘the reward’, and again we are able to see the resulting action of true humility – and that is a proper fear of יהוה, with the assurance of life and life in abundance, which is what Messiah came to bring us!

Another derivative of עָנָה anah – Strong’s H6031 is the noun עָנָו anav – Strong’s H6035 which also means, poor, afflicted, humble, meek, and is used to describe the most ‘humble man’ – Mosheh (Bemiḏbar/Numbers 12:3)!

Holding on to humility is critical in our walk of faith and what we must clearly understand is that humility is not a carrying of a low estimation of one’s self, nor is it the thinking that one is insignificant. In fact truly humble people are often the most assertive people on the planet – you just have to look no further than Mosheh who was very humble, more than all the men who were on the face of the earth (Bemidbar/Numbers 12:3) – and he was certainly no pushover!!!

Humility refers to a knowledge, recognition and acceptance that we are lower than Elohim; and therefore our humility is best expressed by a state of voluntarily submitting to His will. In fact humility will always be measured by our belief and submission to יהוה’s good and well-pleasing and perfect desire which we can do only when we renew our minds daily through His Perfect Word and not be conformed to this world (Romiyim/Romans 12:2), and our clearest indicator of true humility is in our obedience to Elohim.

The truly humble person lovingly, willingly and honestly obeys יהוה; unlike the Pharisees who make an outward show of seeming obedience yet clearly omit the importance of the Torah!

This is exactly what King Uzziyahu did – he put on a show instead of following the clear instructions of drawing near to Elohim and decided he would approach יהוה on his own terms – the same sad mistake most people make today as they err in neglecting to follow the Torah, revealing a lack of humility as expressed through proper obedience but rather being exposed for being full of pride and selfishness!

PRIDE says, “I’ll do it my way”, even if it means ‘staying away’ and sulking because things have not gone your way, due to compromised worship!!! Many today, when going through some tough trials, may say things like, “I will deal with it on my own” or “that is how I deal with it” and then neglect to engage in living out Torah in a practical way through community living and support and edification for one another and this simply is another form of pride!

Pride will lead to bitterness and resentment toward others, while harbouring a critical spirit and become very sceptical – and this we are to guard against by holding on to humility – that is to remain obedient and submissive to the Truth!

HUMILITY says ‘I’ll submit to יהוה’s way’, no matter the cost and this results in trusting יהוה despite the circumstances we find ourselves in – whether good or bad, as pride is not a respecter of circumstances for which we must always be on our guard against!


Humility seeks to build and says ‘what can I bring/give’; whereas pride seeks to take and says ‘what can I get out of this’. Pride carries an attitude of independence that will not submit to or receive the instruction or advice of another; whereas humility reveals total dependency and reliance upon יהוה.

Our duty is to walk humbly before Elohim and to walk as He walked – doing the will of Elohim. Let us be found to always be holding on to humility and destroy all pride and be strong and brave like those priests who stood firm for the truth, so that when He comes for us He shall find active, humble faith, aměn!

Gentleness/Meekness is not a weakness, but rather exhibits a great strength of character of the true humble servant of Elohim! Let us look at where the Hebrew words are found:

This noun עָנָו anav – Strong’s H6035 is used 21 times in 20 verses in the Tanak:

Bemiḏbar/Numbers 12:3 // Tehillim/Psalm 9:12 // Tehillim/Psalm 10:12-17 (2) // Tehillim/Psalm 22:26 // Tehillim/Psalm 25:9 (2) // Tehillim/Psalm 34:2 // Tehillim/Psalm 37:11 // Tehillim/Psalm 69:32 // Tehillim/Psalm 76:9 // Tehillim/Psalm 147:6 // Tehillim/Psalm 149:4 // Mishlĕ/Proverbs 3:34 // Mishlĕ/Proverbs 14:21 // Mishlĕ/Proverbs 16:19 // Yeshayahu/Isaiah 11:4 // Yeshayahu/Isaiah 29:19 // Yeshayahu/Isaiah 61:1 // Amos 2:7 // Tsephanyah/Zephaniah 2:3

The noun עֲנָוָה anavah – Strong’s H6038 is used 6 times in 6 verses in the Tanak:

Shemuʼěl Bět /2 Samuel 22:26 // Tehillim/Psalm 18:35 // Mishlĕ/Proverbs 15:33 // Mishlĕ/Proverbs 18:12 // Mishlĕ/Proverbs 22:4 // Tsephanyah/Zephaniah 2:3



The Greek word translated as ‘self-control’ in Galatiyim/Galatians 5:23 is ἐγκράτεια egkrateia – Strong’s G1466 which means, mastery, self-control’,  and speaks of the virtue of one who masters his desires and passions, especially their sensual appetites. This word comes from the adjective ἐγκρατής egkratēs – Strong’s G1468 which means, strong, master of, self-controlled, having power over, restraining, controlling one’s self, and is made up of two words: 1 ἐν en – Strong’s G1722 which is a primary preposition denoting position and by implying the state of being instrumental meaning, in or on, with, by; and 2κράτος kratos – Strong’s G2904 which means, strength, might, power, dominion.

Let me ask, “Have you mastered your sensual appetites?” Or does the flesh get the better of you more often than you would care to mention? The fruit of self –control is critical in the life of any believer,  and we are called to walk according to the Spirit. Sha’ul clearly tells us in Romiyim/Romans 7:14 that the Torah is Spiritual, and therefore we are to exercise great restraint and self-control, so as to not give in to the lusts of the flesh that hinder and damage a set-apart walk.

Kěpha tells us in Kěpha Aleph/1 Peter 1:6 to add generously to knowledge self-control, and then to self-control add endurance. As you grow in knowledge are you actually being diligent in applying that knowledge? Or does it just become more knowledge that you store up for no other use than to simply just ‘know’ more?

Some people will hoard loads and loads of knowledge just so that they can be ‘in the know’ so to speak.

They have all the information yet their lives do not change. They research the truth, find the truth – yet refuse to walk in the truth – why? This reveals a lack of self-control – as they just become a knowledge store of information that has no impact on their own lives or the lives of others around them as they refuse to simply exercise self-control, as they lack the ability to apply the truth; and Kěpha says clearly that just “knowing” without application is not enough! 

Self-control must be added to knowledge – that means exercising some discipline. For instance – you may know that you are to keep Sabbath set-apart and gather as commanded unto יהוה, and do no work, yet do not do what is required! Why is it that so many who know this lack the self-control to stick to doing what they know is the right thing to do? Growing in knowledge will help you walk out your belief in uprightness, but in order to do it properly and well you must add self-control to the knowledge you learn! Do not let circumstances, situations, and relationships control you – exercise self-control in the application of knowledge. Add self-control generously without fear of persecution to that which you learn. To self-control we are to add endurance, and this means that self-control is an ongoing task, not just a one-time event!

The Greek noun ἐγκράτεια egkrateia – Strong’s G1466 is used 4 times in 3 verses in the Renewed Writings:

Ma’asei/Acts 24:25 // Galatiyim/Galatians 5:23 // Kěpha Aleph/1 Peter 1:6

The Greek adjective ἐγκρατής egkratēs – Strong’s G1468 is used once in the Renewed Writings:

Titos/Titus 1:8

What is worth taking note of here is that there are no corresponding Hebrew words that relate to these Greek words, and they are also not found in any verses in the LXX (Septuagint – Greek translation of the Tanak)! This highlights a clear difference between a Hebrew and Greek mind-set, and one of the primary reasons for us not finding this concept in the Tanak is that the true Scriptural man – a true set-apart servant of Elohim regarded his life as determined and directed by the commands of Elohim.  There was therefore no place for the ‘self-mastery’ or ‘self-control’, which shows us how much the world’s ways have influenced and corrupted the Word of Elohim and the application thereof.

So much so that Sha’ul expressed the need for self-control, or rather explains that the fruit of the Sprit will exhibit self-control, as one who has surrendered them self wholeheartedly to Elohim, will naturally bear the fruit of self-control against the fleshly ways that bombard us on a daily basis. 

Kěpha stressed our need to exercise self-control through the obedience of applying the knowledge we learn! Sha’ul simply teaches us that for the sake of the goal towards which he strives, the commission which he has been given and the task which he must fulfil, he refrains from all the things which might offend or hamper – and this is a self-control that is not given over to the desires of the flesh!

I find it fitting that this is the last of the listed fruit of the Spirit that Sha’ul teaches us, as we recognise that when we are truly submitted to our Master and stay in Him, we shall bear much fruit in abundance, of which self-control will be clearly seen as a result of a steadfast commitment to do what is right, and to love loving-commitment, and to walk humbly with our Elohim!!!

If self-control is lacking in your life then start back at the beginning and return to your first love!



As we consider this Sukkot Feast and take a proper and full assessment of our lives when looking into the mirror of the Word, may the fruit of the spirit truly be evident in our lives.


Yoḥanan/John 15:8In this My Father is esteemed, that you bear much fruit, and you shall be My taught ones.

Galatiyim/Galatians 5:22-23 “But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, trustworthiness, 23 gentleness, self-control. Against such there is no Torah.

When we are truly bearing the FRUIT of the SPIRIT then there shall be NO TORAH against us – that means that we shall not be found guilty for having broken the Torah!  The result of walking in and guarding the Torah, as we walk in and stay in our Master and Elohim, יהושע Messiah, will be the clear evidence of our ability to  bear the fruit of the Spirit and not be subject to the judgement of sinners that the Torah clearly proclaims!

Timotiyos Aleph/1 Timothy 1:8-11 “And we know that the Torah is good if one uses it legitimately, 9 knowing this: that Torah is not laid down for a righteous being, but for the lawless and unruly, for the wicked and for sinners, for the wrong-doers and profane, for those who kill their fathers or mothers, for murderers, 10 for those who whore, for sodomites, for kidnappers, for liars, for perjurers, and for whatever else that is contrary to sound teaching, 11 according to the esteemed Good News of the blessed Elohim which was entrusted to me.

What Sha’ul is clearly telling Timotiyos here is that the Torah is not laid down, that the sentenced enforced for breaking the law, to the righteous, for the righteous obey the ‘Law’ and guard the commands of Elohim!

When we obey the Torah we are free from the ‘punishment’ of the Torah!

Titos/Titus 2:11-14 “For the saving Gift of Elohim has appeared to all men, 12  instructing us to renounce wickedness and worldly lusts, and to live sensibly, righteously, and reverently in the present age, 13 looking for the blessed expectation and esteemed appearance of the great Elohim and our Saviour יהושע Messiah, 14 who gave Himself for us, to redeem us from all lawlessness and to cleanse for Himself a people, His own possession, ardent for good works.

Messiah has redeemed us from all lawlessness and makes it very clear that a tree shall be known by its fruit! (Mattithyahu/Matthew 7 :16-20 / Mattithyahu/Matthew 12:33 / Luqas/Luke 6:43-44)

Qolasim/Colossians 3:17 “And whatever you do in word or deed, do all in the Name of the Master יהושע, giving thanks to Elohim the Father through Him.

Ask yourself: Does my walk, life, and mouth produce love, joy, peace, patience, kindness, goodness, trustworthiness, gentleness, and self-control?


Answer for yourself:

  • §Am I LOVING? Do I grant others mercy and forgiveness when they hurt me?
  • §Do I have? Or do I wallow in pity, regret and anger?
  • §Do I have PEACE? Or am I a discontent murmurer and complainer?
  • §Am I PATIENT? Or do I expect to have everything go “my way”?
  • §Am I KIND (even to those who are unkind to me)?
  • §Do I act with GOODNESS (to benefit others and not myself)?
  • §Am I TRUSTWORTHY to יהוה and others? Can others count on me or am I unstable?
  • §Am I GENTLE and respectful with others? Or am I judgmental and hyper critical?
  • §Do I have and exercise SELF-CONTROL? Or am I ruled by my emotions?

If our walk fails to produce even one of these qualities, then there is need for REPENTANCE.

Mattithyahu/Matthew 3:8 “Bear, therefore, fruits worthy of repentance

Let us be true worshippers of Elohim and bear the fruit of the Spirit as we meditate on His Torah day and night and guard to do what He has commanded:

Tehillim/Psalm 1:1-6 “Blessed is the man who shall not walk in the counsel of the wrong, and shall not stand in the path of sinners, and shall not sit in the seat of scoffers, 2 but his delight is in the Torah of יהוה, and he meditates in His Torah day and night. 3 For he shall be as a tree planted by the rivers of water, that yields its fruit in its season, and whose leaf does not wither, and whatever he does prospers. 4 The wrong are not so, but are like the chaff which the wind blows away. 5 Therefore the wrong shall not rise in the judgment, nor sinners in the congregation of the righteous. 6 For יהוה knows the way of the righteous, but the way of the wrong comes to naught.


Sha’ul, at the end of his letter to Titos, tells him:

Titos/Titus 3:14 “And our brothers should also learn to maintain good works, to meet urgent needs, so that they shall not be without fruit.

The ESV (English Standard Version) translates this verse as:

And let our people learn to devote themselves to good works, so as to help cases of urgent need, and not be unfruitful.

The Greek word translated as ‘learn’ is μανθάνω manthanō – Strong’s G3129 which means, learn by use, practice and the basic meaning of this Greek word is understood as, to experience, and the use of this word implies an intellectual concern, which can therefore also render for us the understanding of, seek to experience or, learn to know; and this word is also used in the Greek language with the understanding of, learning skills under instruction. This word comes from the root μαθ- math which means, to learn, educated, receive instruction, and a derivative of the word μανθάνω manthanō is μαθητής mathētēs – Strong’s G3101 which means, disciple, pupil, student, taught one or one who is learning’.

The Greek word translated as ‘maintain’ or ‘devote’ is προΐστημι proistēmi – Strong’s G4291 which means, to put before, set over, rule, manage, have charge over, care for, give attention, maintain, and comes from two Greek words: 1) – πρό pro – Strong’s G4253 which means, before, above, ahead, prior, and 2) ἵστημι histēmi – Strong’s G2476 which means, to make to stand, to stand firm, be established, stand upright, stand ready and prepared, be of a steadfast mind, to uphold and sustain the authority of something’.

What is clearly being urged on here by Sha’ul is the importance we are to put toward maintaining our good works, so that we shall not be found to be without fruit!

Kěpha tells us of certain qualities that should be present, and increasing, in our lives, so that we can avoid spiritual blindness; for when these are present and growing we shall not be without fruit:

Kěpha Bět/2 Peter 1:5-9And for this reason do your utmost to add to your belief uprightness, to uprightness knowledge, 6 to knowledge self-control, to self-control endurance, to endurance reverence, 7 to reverence brotherly affection, and to brotherly affection love. 8 For if these are in you and increase, they cause you to be neither inactive nor without fruit in the knowledge of our Master יהושע Messiah. 9 For he in whom these are not present is blind, being shortsighted, and has forgotten that he has been cleansed from his old sins.

Alright then, let us look briefly at each of these qualities Kěpha lists in verse 5-7 from faith to love (3 of these are mentioned in Sha’ul’s list of the fruit of the Spirit (Faith, self-control, love):

1 – FAITH – this list of Kěpha begins with faith – that is a putting of your belief and trust in the ONE who has called you out of ignorance into His knowledge; The One who saved you, and who has cleansed you and equipped you for life and reverence. We know that Ya’aqoḇ tells us that faith without works is dead – what works you ask? The ‘good works’ prepared in advance for you to do – what are those? To walk in His Torah – to walk in Him, the Living Word, and guarding to do all He has commanded us to do! There is so much ‘dead faith’ around today – may our faith be alive and well through our loving obedience!

The Greek word for ‘faith’ is πίστις pistis – Strong’s G4102 which means, faith, faithfulness, pledge, conviction of the Truth’, as already discussed on DAY 7 –  Trustworthiness.

2 – UPRIGHTNESS – Faith alone is dead – it is simply not enough for us to just believe and think that that is all you have to do. You need to, according to this Word in Kěpha Bět, supply generously to your faith ‘uprightness’. In the Greek this is the word, ἀρετή aretē – Strong’s G703 and it carries the meaning of moral excellence, virtue, purity etc. In essence this can carry the understanding of being faithfully set-apart! One cannot be faithful without uprightness – it is impossible! So then, with great zeal and earnestness, add to or supply generously to your faith moral excellence! We are chosen, royal and set-apart – a people for a possession, and should live like it!

Uprightness denotes an excellence – obedience with a spirit of excellence. You will guard to do His Torah – not because it is a huge schlep or a major hassle that we know we have to do – no – you guard to do the Torah with a great regard for excellence, meaning there must be no room for compromise.

Uprightness is to simply be found to be doing what is right, and that is to walk in His righteousness which is…:

Deḇarim/Deuteronomy 6:25 “And it is righteousness for us when we guard to do all this command before יהוה our Elohim, as He has commanded us.

 Supply generously to your faith the excellency of ‘doing’ His Word – no shortcuts – but rather giving your all for the highest standard for a set-apart, chosen and royal people. This is a vigorous exercising of your faith!!!

3 – KNOWLEDGE – This here in the Greek is γνῶσις gnōsis – Strong’s G1108 which signifies intelligence and understanding, and comes from the word γινώσκω ginōskō – Strong’s G1097 which means, to perceive, to learn, to come to know, comprehend, understand, recognise, learn to know, get a knowledge of. This is the active hunger of digging deeper into the perfect knowledge of Messiah – The Bread of Life.  Knowledge is to be added to your uprightness – in fact it becomes increasingly difficult to walk in uprightness if your knowledge is not growing and being added to. How does knowledge come? It comes in the doing!!!! Faith must result in action – that is obedient living, and in diligently seeking the Word and doing it comes the understanding and the knowledge that is needed. Let me encourage you here – just because you may not fully know or understand all of His instructions and Torah – does not mean that you must not or cannot do them. Add knowledge!!! Cry out for wisdom and understanding – he who lacks must ask and it will be given in great measure – but you must not doubt and become unstable, but rather believe and grow in uprightness.

When you dig, hungering and thirsting for righteousness – you will be filled! This is what I believe is what ‘supplying’ to your uprightness is – the hungering and thirsting for the Word. Now listen, you will be filled according to your hunger and thirst – if you only come for a ‘snack’ once in a while, that is as much as you will get, yet come for the whole buffet and boy will you begin to taste and see that יהוה is good !!! So let me ask you, Just how hungry and thirsty are you to walk in His Torah?Or are you just happy to just believe any old tradition that has been taught to you without having tested the validity of it against the Truth?

If you are to supply the high standard of uprightness – that pure set-apart living – with knowledge then guess what…you must be found to be digging daily – the digging is not just for the elect few who want to rule over you – that is the practice of the Nicolaitans which יהושע hates!

Yes, there are some called to be apostles, pastors and teachers, prophets evangelists, in order to equip the body so that the body can become mature and not lack anything!

And the rest of the body must support those The Master has called to serve Him in these areas, but each and every person is called to work out their own salvation with fear and trembling – it is a workout!!!

Are you prepared to work it out or simply believe others to work it out for you through dogmas and vain traditions? Watch out for those! Do you just accept what you have been told and do whatever you are told when it comes to your faith or do you test it and seek out knowledge daily in order to continually supply generously your upright walk of faith in Messiah.

4 – SELF-CONTROL – Here the Greek word is ‘ἐγκράτεια egkrateia – Strong’s G1466 and speaks of the virtue of one who masters his desires and passions, as already discussed and looked at on DAY 9, of this time of reflection that looked at the ninth fruit of the Spirit listed in Galatiyim/Galatians 5:22-23!

5 – ENDURANCE – Greek word, ὑπομονή hupomonē – Strong’s G5281 which means, a patient enduring, steadfastness, perseverance, a remaining behind, and this word comes from the Greek word ὑπομένω hupomenō – Strong’s G5278 which means, to stay behind, to await, endure, which comes from the two words: 1) ὑπό hupo – Strong’s G5259 which means ‘under, in subjection to’, and 2) μένω menō – Strong’s G3306 and means, to stay, abide, remain, stand’ – this word is the word used in Yoḥanan/John 15 where we are told to ‘stay in, remain in’ Messiah!

As faithful talmidim (disciples) of Messiah, we recognise that while He ascended to the Most Set-Apart Place, where He continually intercedes for us as our High Priest, we need to endure and be steadfast in staying in Him, as we walk in subjection to His clear Torah, bearing the peaceable fruit of righteousness.

Let me remind you that self-control is not a one-time event – you have to generously supply endurance’ to it– and that is the ability to be steadfast in your walk – not being rocked, as it were, by petty attacks or harsh words that are spoken toward or against you for His Name’s sake. It is not being flustered and taken out by trials of many kinds! Endurance added to self-control added to knowledge will enable you to walk it all out with joy – His joy that strengthens you.

Ya’aqoḇ/James 1:2-4My brothers, count it all joy when you fall into various trials, 3 knowing that the proving of your belief works endurance. 4 And let endurance have a perfect work, so that you be perfect and complete, lacking in naught.

Ḥazon/Revelation also repeatedly reminds us, in relation to what is to come in the days ahead, the clear call for the faithful endurance on the part of the set-apart ones.

Endurance is the ability to stay true to the Truth – keeping your eyes fixed on the Prince and Perfecter of our faith and running with great perseverance the race set before you. Have endurance in increasing measure, adding it to self-control and do not give up at the first speed bump or hurdle you face. Be focused in fighting the good fight of faith all the way to the end. With this kind of endurance added to self-control you will grow immensely.

6 – REVERENCE – The Greek word translated here as ‘reverence’ is the noun εὐσέβεια eusebeia – Strong’s G2150 and carries the meaning of, well-directed reverence, and at its root it carries the meaning, to be true and to adore’ speaking of one’s devout worship and being dutiful in one’s obedience. This word, applied to a believer, denotes a life that is truly acceptable unto Messiah, indicating a proper attitude toward יהושע  Messiah, who saves him. It comes from the adjective εὐσεβής eusebēs – Strong’s G2152 which describes a pious, devout, reverent man. These words are a construct of two words: 1 – εὖ eu – Strong’s G2095 which is an adverb meaning, good, well done and 2 – σέβω sebō – Strong’s G4576 which is a verb that means, to worship, revere, Elohim-fearing. So true reverence, even in the Greek understanding is a good and well done, Elohim-fearing worship!!!

 εὐσέβεια eusebeia reflects both an attitude and a way of life, that is well pleasing to our Master, through the continued display of complete set-apartness without compromise!

It is through the very endurance of trials and the ability to remain steadfast in His Truth that one needs and must add generously reverence – that is the honour, esteem, respect and piety that is rightly due to Him – this is the fear of  יהוה!

Iyoḇ/Job 28:28And He said to man, ‘See, the fear of יהוה, that is wisdom, and to turn from evil is understanding.’

Tehillah/Psalms 111:10 “The fear of יהוה is the beginning of wisdom, all those doing them have a good understanding. His praise is standing forever.

Mishlĕ/Proverbs 1:7The fear of יהוה is the beginning of knowledge; fools despise wisdom and discipline.

Mishlĕ/Proverbs 9:10 “The fear of יהוה is the beginning of wisdom, and the knowledge of the Set-apart One is understanding.

To put it plainly – if we want to be able to endure under pressure and grow in our walk of faith – we must have reverence for יהוה!

We do not take Him lightly – He is Mighty – He is a Jealous El! He is not our buddy – He is our Saviour, Redeemer and King, whom we serve in reverence for who He is. He is יהוה our Elohim!

7 – BROTHERLY KINDNESS – This is the Greek noun φιλαδελφία Philadelphia – Strong’s G5360 which is ‘brotherly love, love of brothers, which comes from the adjective φιλάδελφος philadelphos – Strong’s G5361 which means, loving one’s brother, being brotherly, which comes from the construct of two Greek words: 1) φίλος  philos – Strong’s G5384 which means, beloved, dear, friend, and 2) ἀδελφός adelphos – Strong’s G80 which means, a brother, believing husband, fellow believer’.

Yoḥanan Aleph/1 John 5:2By this we know that we love the children of Elohim, when we love Elohim and guard His commands.

Add this to reverence! This brotherly love is a fervent practical caring for others – do not put on a show when ‘trying to love others’ – be real and true to the Word.

Yoḥanan Aleph/1 John 4:20-21If someone says, “I love Elohim,” and hates his brother, he is a liar. For the one not loving his brother whom he has seen, how is he able to love Elohim whom he has not seen? 21 And we have this command from Him, that the one loving Elohim should love his brother too.

Brotherly kindness shows a deep concern for others and their needs and puts others first – a quality that we all can certainly increase in, aměn

If you are carrying any offense or if you know your brother is – don’t wait for them to come to you – go to them and deal with it and resolve it and show the Master’s love!

8 – LOVEQorintiyim Aleph/ 1Corinthians 13 speaks of what love is and walking in love is the most excellent way – it is not just a feeling or emotion – loves is active and the goal of the commands is love – love for Elohim and love for our neighbours are what the Torah and prophets hang upon – that is not that it has “hung” them and put them to death – Elohim forbid – No – they hang on them – so we carry out and uphold His Torah walking in the love for Elohim and love for one another through total obedience. Yoḥanan sums it up nicely for us in:

Yoḥanan Aleph/1 John 5:3 “For this is the love for Elohim, that we guard His commands, and His commands are not heavy

The goal is love – this symphony of characteristics that we are to ensure we add or supply generously to, as given by Kěpha, begins with faith and ends with love. As we consider the fruit of the Spirit beginning with ‘love’, then we can clearly summarise that it begins and ends with love, for love never fails!

As we build on our faith in Messiah, we get to exhibit Him in our daily living being the salt and light of the earth by generously supplying these qualities that culminates in love – an active love, that began with love and continues in bearing the fruit that follows!!

The characteristics of one who is not growing or not bearing fruit is simply this – they are: a) Barren/idle – will simply not do anything; b) Unfruitful and c) Blind – having no insight due to a refusal to receive a love for the truth!

Supplying the right qualities in one’s life will keep one from becoming spiritually blind. Avoid spiritual blindness by doing your utmost to make firm your calling – and doing so to the esteem and uprightness of Messiah, as you stay in Him. Remember it is the ‘DOING’ of these that will cause you to never be idle and never lose your sight and never stumble – this is an awesome promise!

May this document be a worthy tool for future reference in assessing the much needed fruit of the Spirit that ought to be seen in our daily lives – and may you go forth, not only bearing much fruit, but also planting the seed of the Good News into others’ lives, so that more may be equipped to bear the abundant fruit of the Spirit of our Master and Elohim, יהושע Messiah.

Listen to the promise given by our Mighty Elohim for those who walk in His laws, guard His commands and do them:

Wayyiqra/Leviticus 26:9 “And I shall turn to you and make you bear fruit, and shall increase you, and shall establish My covenant with you.


Having gathered together with our Master and enjoyed this rejoicing Fruit Feast of Sukkot – Go now and be found to be a trustworthy servant and:


 יהוה bless you and guard you; יהוה make His face shine upon you and show you favour; יהוה lift up His face to you and give you Shalom!