10th of the 2nd month 2018/2019
As we face various kinds of battles and trials each day we are reminded that we are to keep our eyes fixed on our Master and Elohim, יהושע Messiah, and rejoice when we face all kinds of circumstances that call for our steadfast endurance, so that we can be brought to a maturity that is required of a true set-apart Bride that has cleansed herself for her soon coming Husband and King.
In the midst of days that are becoming more and more darkened by the depravity of lawlessness, we who are a called out, chosen, treasured, royal and set-apart priesthood, are to be trustworthy in waiting for our Mighty Master.
As we faithfully wait on Him, we are to endure all kinds of trials and battles, keeping a firm grip on the Truth, as we guard to keep His Torah and commands with a consistent and complete set-apartness. In a message that reminds us to be a people that hold firm our expectation until the end, I want to encourage you to do just that.
Iḇ’rim/Hebrews 3:14 “For we have become partakers of Messiah if we hold fast the beginning of our trust firm to the end”
Iḇ’rim/Hebrews 10:23 “Let us hold fast the confession of our expectation without yielding, for He who promised is trustworthy.”
Ḥazon/Revelation 2:25-26 “But hold fast what you have until I come. 26 And he who overcomes, and guards My works until the end, to him I shall give authority over the nations”
It is when we hold fast to what we have in our Master, holding fats the confession of our expectation without yielding, by guarding His commands until the end, that we shall enjoy the reward of faithfully waiting for Him!
In a message called ‘WAIT, WAIT FOR YAHWEH!’ I would like to take a closer look at a wonderful psalm of praise which Dawiḏ composed, in celebration of the reward for waiting for יהוה.
This Psalm of praise that I am referring to is Tehillah/Psalm 40 (read)
The title of this Tehillah/Psalm is translated as “To the choirmaster, a psalm of Dawiḏ” and is written in the Hebrew as follows: לַ֝מְנַצֵּ֗חַ לְדָוִ֥ד מִזְמֽוֹר׃ – lamnatstseaḥ leDawiḏ miz’mor which is constructed from the 3 words:
1) נָצַח natsaḥ – Strong’s H5329 which means, ‘overseer, chief singer, choirmaster’
2) דָּוִד Dawiḏ – Strong’s H1732 which means, ‘beloved’
3) מִזְמוֹר miz’mor – Strong’s H4210 which means, ‘melody’; and comes from the primitive root word זָמַר zamar – Strong’s H2167 which means, ‘to make music (in praise of Elohim), sing praises’.
Therefore, this could literally be rendered as, ‘a melody of the Beloved’. This was a melody of Dawiḏ that was given to the chief musician, in an expression of praise and celebration of the deliverance of יהוה, which this trustworthy and beloved servant of the Most-High could give as a result of faithfully waiting for יהוה.
This wonderful melody of the beloved is a psalm of praise for the deliverance of Elohim and begins with a clear celebration of this fact, followed by bold profession of commitment to be lovingly committed in set-apart service.
The opening statement of this melody is “I waited, waited for יהוה” and clearly sets the tone for the rest of this wonderful melody of praise for our Master and Elohim, from which we would do well to learn from, so that we too can be encouraged to: WAIT, WAIT FOR יהוה!
Some translations have rendered this opening statement as ‘I have waited patiently for יהוה’ and what we take note of in the Hebrew text is that the root word for ‘waited’ is used twice in a row, signifying an emphasis on waiting patiently and not giving up in one’s wait!
In Hebrew we see this phrase, ‘I waited, waited…’ written as follows: קַוֺּ֣ה קִוִּ֣יתִי – qavvoh qivviythiy which is a repetition of the root word קָוָה qavah – Strong’s H6960 which means, ‘to wait for, eagerly wait, expect, hopefully waiting’ and this word carries the intensity of being commanded to look eagerly for the soon return of our Light, Saviour and Refuge in who we continually trust and praise and are taught by; for when we wait on יהוה our strength is renewed – and waiting on יהוה requires our active response to who He is, with great intensity.
Yeshayahu/Isaiah 40:28-31 “Did you not know? Have you not heard? The everlasting Elohim, יהוה, the Creator of the ends of the earth, neither faints nor is weary. His understanding is unsearchable. 29 He gives power to the faint, and to those who have no might He increases strength. 30 Even youths shall faint and be weary, and young men stumble and fall, 31 but those who wait on יהוה renew their strength, they raise up the wing like eagles, they run and are not weary, they walk and do not faint.”
This passage of Scripture from Yeshayahu/Isaiah 40 is a powerful Truth that reaffirms why Sha’ul could say that he has strength in all situations, because it is our Master and Elohim and Saviour who empowers and strengthens us. The One who made all is the One who empowers us!!! This is something that we must never forget.
There will certainly be times when we may feel faint and out of strength. Yet, as we properly wait on יהוה we will have our strength renewed, so that we shall not faint or grow weary but press on and overcome, as we guard to do His Word.
In another psalm of Dawiḏ we see his commitment to waiting upon יהוה, acknowledging the need for the Truth of יהוה to be that which leads and teaches in the way of deliverance:
Tehillah/Psalm 25:5 “Lead me in Your truth and teach me, for You are the Elohim of my deliverance; on You I wait all the day.”
In the above verse we see Dawiḏ emphasising a key element that must be evident in the life of a true praising and trusting believer of the Most-High, and one that must be added to praise and trust! This is a proper ‘waiting’ upon יהוה! This is something that many fail at doing, when facing various trials and, in the process, find their trust being questioned within themselves, causing their praise to become non-existent, as bitterness takes over, destroying the joy of the Master that ought to strengthen the one who looks to Him and waits patiently for Him!
Dawiḏ declares something extremely important here in Tehillah/Psalm 25:5 as he states that on יהוה he waits all the day!!! How long do you wait on יהוה? Waiting on יהוה is an all-day thing and when I say this, please take note that this ‘waiting’ is not an idle sitting around and waiting for better days, for it involves and requires obedient action!
Proper waiting involves an obedient submission to being led and taught in the Truth, as we clearly take note of Dawiḏ’s words in verses 4-5 as it highlights for us a clear picture or pattern of what true ‘waiting on יהוה’ entails!
Tehillah/Psalm 25:4-5 “Show me Your ways, O יהוה; teach me Your paths. 5 Lead me in Your truth and teach me, for You are the Elohim of my deliverance; on You I wait all the day.”
In verses 4-5 we see Dawiḏ asking יהוה 3 things:
1 – Show me Your ways; 2 – Teach me in Your paths; 3 – Lead me in Your Truth! He then summarises these by saying teach me!
Here we have a clear picture of a diligent student of the Master who desires to learn as he seeks to be shown the right way and be taught and led in the true path of life! While being hunted by enemies Dawiḏ seeks to be taught in the narrow way of set-apartness!
Now here in Tehillah/Psalm 40 we take note of a melody that celebrates the patient waiting for יהוה that Dawiḏ did, enduring much hardship and battles by being led forth in the Truth of יהוה!
Dawiḏ had cried out to יהוה and waited for Him patiently by observing the Truth and guarding to walk in the way of set-apartness, guarding righteousness in all, and here in this melody of the beloved he celebrates the clear truth that יהוה heard his cry and delivered him from the pit of destruction!
The Hebrew root word that is translated as ‘inclined’ is the primitive root נָטָה natah – Strong’s H5186 meaning, ‘to stretch out, spread out, extend, incline, bend down’. He declares that יהוה responded to his cry for help as he waited patiently and endured much trials; and יהוה inclined and came to rescue his beloved servant. Dawiḏ described very clearly how יהוה had drawn him out of the pit of destruction and took him out of the muddy clay and set his feet upon a rock and emphasises in detail how יהוה had inclined to him!
What is interesting to take note of is that the Hebrew word for tribes comes from this root נָטָה natah – Strong’s H5186, which is the word מַטָּה mattah – Strong’s H4294 meaning, ‘a staff, rod, branch, a tribe, a branch of a vine’, and is used to refer to the ‘tribes’ of Yisra’ĕl, as well as being used in reference to Mosheh’s ‘rod’. The Word of Elohim is for all the ‘tribes’ (branches) of Yisra’ĕl – all who have ‘spread out’, and when we see the meaning of these words we can quickly be reminded of the words of our Master and Elohim in:
Yoḥanan/John 15: 5 “I am the vine, you are the branches. He who stays in Me, and I in him, he bears much fruit. Because without Me you are able to do naught!”
It is by His Mighty outstretched arm that He delivers His beloved from destruction:
Melaḵim Bět/2 Kings 17:36 “but יהוה, who brought you up from the land of Mitsrayim with great power and with an outstretched arm, Him you shall fear, and to Him you shall bow yourselves, and to Him you shall slaughter.”
He delivered me because He heard me…. That is what Dawiḏ is celebrating here in this melody of praise.
In the day that יהוה delivered Dawiḏ from the hand of his enemies and from the hand of Sha’ul he sang a very powerful song, of which we take note of some of those words contained therein:
Shemuʼěl Bět/2 Samuel 22:6-7 “The cords of She’ol were all around me; the snares of death were before me. 7 in my distress I called upon יהוה , and to my Elohim I cried. And from His Hěḵal He heard my voice, and my cry was in His ears.”
From the wonderful examples we have been given in Scripture, we are able to learn a great deal from Dawiḏ who faced some severe battles and life-threatening situations yet remained committed in waiting on יהוה and cried out in distress and never neglected to bring the proper praise and thanks that is due to יהוה Elohim of Hosts!
We would do well to learn from this beloved melody singer of יהוה. We know that יהוה hears the cries of the righteous:
Tehillah/Psalm 34:15 “The eyes of יהוה are on the righteous, and His ears unto their cry.”
Having said that we also take note that the prayers of the wrong are an abomination to יהוה:
Mishlĕ/Proverbs 28:9 “He who turns away his ear from hearing the Torah, even his prayer is an abomination.”
Those who do not hear, guard and do the Torah are not going to be heard as their vain prayers are an abomination! While some might like to argue that this is a ‘Old Testament’ verse, let us take a look at the words we find in:
Yoḥanan/John 9:31 “And we know that Elohim does not hear sinners. But if anyone fears Elohim and does His desire, He hears him.”
The bottom line is this… a proper waiting on יהוה requires a steadfast walk of obedience to His commands, having the full assurance that He hears our prayers and therefore we can have the firm expectation that He not only hears but delivers us from destruction!
Sometimes it may feel like He is not listening, especially when deliverance from destructive and trying trials seem to be taking long, yet we must hold fast to waiting as we should and not lose our expectation by yielding to compromised standards that nullify our witness! Dawiḏ celebrated this victory of waiting patiently as he endured much pressures from within and without and we must learn from this, so that we do not lose hope but are equipped to give thanks in all, knowing that as we wait for Him we shall be strengthened to endure and celebrate the deliverance from troubles and pressures we face!
יהוה lifted Dawiḏ up from the pit of destruction, and the picture of a pit of destruction highlights for us the clear fact that it is only the Hand of יהוה that can deliver one from this pit, for it is only His Arm that is able to stretch forth and deliver, fro His arm is not too short to save! Sin has caused us all to be cast into a pit of destruction and all who call upon the Name of יהוה shall be delivered!
The Hebrew word that is translated as ‘destruction’ comes from the root word שָׁאוֹן sha’on – Strong’s H7588 which means, ‘a roar (of waters), an uproar, tumult, crash, big noise, clamour, destruction’, and this comes from the primitive root verb שָׁאָה sha’ah – Strong’s H7582 which means, ‘crash into ruins, devastate, lay waste, cause to be desolated’. This primitive root verb is translated as ‘laid waste’ in:
Yeshayahu/Isaiah 6:11 “Then I said, “יהוה, until when?” And He answered, “Until the cities are laid waste and without inhabitant, and the houses are without a man, and the land is laid waste, a ruin”
You will recall that this was the answer that יהוה gave to Yeshayahu when he asked יהוה how long he was to speak to a people who would not listen! The reason for me highlighting this is to highlight that there is a destruction coming and those who have not properly called upon יהוה and waited for Him, by working out their deliverance in complete set-apartness, with fear and trembling, will be laid waste and destroyed!
The root word שָׁאוֹן sha’on – Strong’s H7588 is translated as ‘uproar’ in the following verse from Amos, which highlights the destruction that will begin to be poured out at the awakening blast of our Master and those who are not in Him shall suffer the effects of His destructive wrath being poured, while those who are in Him and stay in Him, shall find refuge and strength.
Amos 2:2 “But I shall send fire upon Mo’aḇ, and it shall consume the palaces of Qeriyoth. And Mo’aḇ shall die amid uproar, with a cry and with a voice of a shophar.”
Out of the pit destruction and the muddy clay! This symbolises a deliverance from the filthy entrapment of sin and death from which we cannot be delivered from unless we call upon יהוה. Yirmeyahu was thrown into a cistern and in celebration of יהוה’s deliverance we see his words in:
Ěḵah/Lamentations 3:52-57 “My enemies hunted me down Like a bird, without cause. 53 They have cut off my life in the pit, And they threw stones at me. 54 Waters flowed over my head; I said, “I am cut off!” 55 I called on Your Name, O יהוה, from the lowest pit. 56 You have heard my voice, Do not hide Your ear from my groaning, From my outcry! 57 You drew near on the day I called on You; You said, “Do not fear!”
Notice the powerful words contained herein: ‘You drew near on the day I called on You; You said, “Do not fear!”’
How well we would all do to be reminded of these words when we are facing intense battles and trials!!!
Do not fear, says יהוה!!! He not only hears us and delivers us from that which destroys and kills, He sets our feet upon a rock, securing for us our stand in Him!
Dawiḏ declares that not only was he delivered from a dirty destruction, but that he was positioned firmly upon a sure foundation – upon the Rock of deliverance!
The Hebrew word that is translated as ‘set’ comes from the root verb קוּם qum – Strong’s H6965 and is written in the ‘hiphil active tense’, which is the causative action of the root, and therefore means, ‘to cause to arise, to raise, to set up, build, to establish, make binding’.
The Hebrew word that is translated as ‘rock’ comes from the root word סֶלַע sela – Strong’s H5553 which means, ‘a crag, cliff, mountain, rock’ and also carries the figurative meaning of ‘stronghold of יהוה, of security’.
This word is also used in Scripture to give reference to our Master and Elohim, who is our Rock! I would like to expand on this picture of Messiah being the Rock of our deliverance, upon which we know stand and as we stay in Him we are built up as living stones.
The first time we see this root word סֶלַע sela – Strong’s H5553 being used in Scripture, is in:
Bemiḏbar/Numbers 20:8 “Take the rod and assemble the congregation, you and your brother Aharon. And you shall speak to the rock before their eyes, and it shall give its water. And you shall bring water for them out of the rock and give drink to the congregation and their livestock.”
Here in Bemiḏbar/Numbers 20:8, when Mosheh was told to ‘speak’ to ‘the Rock’, we are able to see a powerful picture in play, as we look back at the first time that Mosheh was told to ‘smite the Rock’, 38 years before, as seen in:
Shemoth/Exodus 17:6 “See, I am standing before you there on the rock in Ḥorĕḇ. And you shall smite the rock, and water shall come out of it, and the people shall drink.” And Mosheh did so before the eyes of the elders of Yisra’ĕl.”
Two events of similar nature that took place 38 years apart, yet what was now different? Well firstly there is the simple truth of obeying the Word of Elohim versus not obeying, and the relevant consequences that come from the choice to obey or not to obey. Yet what we need to also ask is, ‘why did יהוה tell Mosheh to speak to the Rock this time and not smite it as before?’. I believe that there is a great lesson contained herein for us, as we look at the Hebrew wording that is used here and dig further back by looking at the ancient pictographic symbols that give us the word for ‘rock’.
Here in Bemiḏbar/Numbers 20:8 the Hebrew word used for ‘rock’ is סֶלַע sela – Strong’s H5553 which means, ‘a crag, cliff, mountain, rock’ and also carries the figurative meaning of ‘stronghold of יהוה, of security’, and is therefore different to the Hebrew root word used for ‘rock’ in Shemoth/Exodus 17:6, which is the root word צוּר tsur – Strong’s H6697 which means, ‘rock, cliff, stones, strength, block of stone, boulder’.
We are also able to see how it is here in Shemoth/Exodus 17:6 that it is the first time that this word is used in Scripture. So, we have two accounts of water coming forth from The Rock, after the people grumbled for lack of water, and both times we see a new Hebrew word being introduced to us for the first time! Two words that carry similar meanings, and throughout the rest of Scripture we are able to find them being used interchangeably for ‘rock’, with some verses even having both words used together, as in:
Tehillah/Psalm 18:2 “יהוה is my rock and my stronghold and my deliverer; My Ěl is my rock, I take refuge in Him; My shield and the horn of my deliverance, my high tower.”
This is also the same wording of Dawiḏ we see in:
Shemuʼěl Bět/2 Samuel 22:2-3 “And he said, “יהוה is my rock and my stronghold and my deliverer. 3 “My Elohim is my rock, I take refuge in Him, My shield and the horn of my deliverance, My high tower and my refuge. My Saviour, You save me from violence.”
The first ‘rock’ is translated from the root word סֶלַע sela – Strong’s H5553 and is written as סַלְעִי sal’aiy which means, ‘my rock’, while the second ‘rock’ is translated from the root word צוּר tsur – Strong’s H6697 which is written as צוּרִי tsuriy which means, ‘my rock’.
That Rock, metaphorically, was Messiah, as we take note of Sha’ul’s words in:
Qorintiyim Aleph/1 Corinthians 10:4 “and all drank the same spiritual drink. For they drank of that spiritual Rock that followed, and the Rock was Messiah.”
In order to get a better understanding of why two different words are used on the two different occasions of water coming forth from The Rock in the wilderness, we need to look at these words in their ancient pictographic form.
Let us then look at this term ‘The Rock’ when we take note that ‘the Rock’ is a clear reference and shadow picture of יהושע Messiah.
The first word used in Shemoth/Exodus 17:6 for ‘The Rock’ – הַצּוּר ‘hatsur’ in the ancient pictographic script looks like this:
Hey – הַ:
This letter is used to express ‘The’, and the original pictograph for this letter is , a man standing with his arms raised out. The Modern Hebrew and original name for this letter is “hey”. The meaning of the letter 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!
Tsadey – צּ:
The Ancient picture for this letter is , which is ‘a man on his side’, and it can represent the act of lying on one’s side in order to hunt or chase, when crouching I concealment, as well as ‘laying one’s self down for another’. We can also see how this can represent that which comes forth from the side! This can also picture for us a fish hook, giving us the meaning of ‘hunt or fish’.
Waw/vav – וּ:
The Ancient picture for this letter is , is pictured as 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 from slipping off. The root meaning of this letter is ‘to add, secure or hook’.
Resh – ר:
The Ancient picture for this letter is , ‘the head of a man’. This letter has the meanings of ‘head or man’ as well as ‘chief, top, beginning or first’.
As we consider this first word used in Scripture for ‘The Rock’, when looking at the ancient pictographic letters we are able to render the following meaning when understanding that the prophetic shadow picture of Messiah, The Rock in who we find strength and Living Waters:
BEHOLD, THE ONE WHO SHALL LAY DOWN HIS LIFE FOR US AND SECURE FOR US THE COVENANT, IS OUR ELOHIM AND HEAD.
The second word we find being used in reference to The Rock that was struck in the Wilderness, here in Bemiḏbar/Numbers 20:8 is הַסֶּלַע ‘hasela’, and in the ancient pictographic script looks like this:
Hey – הַ:
This letter is used to express ‘The’, and the original pictograph for this letter is , a man standing with his arms raised out. The Modern Hebrew and original name for this letter is “hey”. The meaning of the letter 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!
Samek – סֶּ:
The ancient script has this letter pictured as , which is a thorn and has the meanings of ‘pierce and sharp’ and can also carry the meaning of ‘a shield’, as thorn bushes were used by shepherds to build a wall to enclose their flock in the night against the attack of predators.
Another meaning would be ‘to grab hold of’ as a thorn is a seed that clings to hair and clothing. The Word of Elohim is sharper than a doubled edged sword and when we find that we do not grab hold of His word and allow His Word to be our shield of faith, we may find ourselves being pierced through with sin and compromise! Our praise we have for our Master is that in Him we are upheld forever, for He is the shield of our Help, as He Himself took the crown of thorns upon His head, bearing our sin and shame that we may be found to be shielded in Him!
Lamed – לַ:
The ancient script has this letter pictured as , which is a ‘shepherd’s staff’, representing ‘authority’ and 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.
Ayin – ע:
the ancient script has this letter is pictured as , which is ‘an eye’ and represents the idea of ‘seeing and watching’, as well as ‘knowledge’, as the eye is the window of knowledge.
As we consider this word used in Scripture for ‘The Rock’, when looking at the ancient pictographic letters we are able to render the following meaning when understanding that the prophetic shadow picture of Messiah, The Rock in who we find strength and Living Waters:
BEHOLD, THE ONE WHOM WE FIX OUR EYES UPON IS THE ONE WHO WAS PIERCED FOR US, ENABLING US TO GRAB HOLD OF HIS TRUTH AND CLING TO HIS WORD THAT SECURES US IN HIM, AS WE ARE LED UNDER THE AUTHORITY OF THE EASY YOKE OF HIS TORAH!
As we therefore consider the clear picture that these two words for ‘The Rock’ show us, we are able to recognise the True source of our strength and sustenance, as we look to our Rock, Refuge and Good Shepherd: our Master and Elohim, יהושע Messiah.
What is worth taking note of here is how we are able to see the difference between the two words that were almost given 40 years apart! Messiah, having gone into the Wilderness for 40 days and then being struck for us when He lay down His life for us, became the sacrifice for our sins and in Him, the Rock of our Deliverance, we have a High Priest and intercessor to whom we can come and confess our sins, with the full assurance that He shall cleanse us from our sin and set us firmly upon the Rock:
Yoḥanan Aleph/1 John 1:9 “If we confess our sins, He is trustworthy and righteous to forgive us the sins and cleanse us from all unrighteousness.”
We also recognise that, according to Iḇ’rim/Hebrews 10, if we sin purposefully after we have received the knowledge of the truth, there no longer remains a slaughter offering for sins.
When we consider this second word for ‘rock’ – סֶלַע sela – Strong’s H5553, which is the word used here in Tehillah/Psalm 40, we are also able to recognise that there is another word that phonetically sounds the same, yet is spelt different and has a different meaning, and that is the Hebrew word סֶלָה selah – Strong’s H5542 which means, ‘lift up, exalt’, and is used frequently in the Tehillim/Psalms as a technical musical term, probably showing accentuation, pause, or interruption, and is often understood as meaning, ‘pause and think about’, or ‘stop for a moment and consider what has just been said’. You will notice that while these words sound the same, the difference is in the last letter, as this word for ‘lift up and exalt’ ends with the letter ‘hey’ (ה), whereas the word for ‘rock’ ends with an ‘ayin’ (ע).
When considering that The Rock that was to be ‘spoken’ to was סֶלַע sela – Strong’s H5553, I see a great reference for us to actually stop and think about this for a moment, as we come to the Master and confess our sins, as seen in a Psalm where we find the word סֶלָה selah – Strong’s H5542 in:
Tehillah/Psalm 32:5 “I acknowledged my sin to You, and my crookedness I did not hide. I have said, “I confess my transgressions to יהוה,” and You forgave the crookedness of my sin. Selah.”
Notice here the clear connection of ‘speaking to The Rock’ and receiving forgiveness! Also take note that here is another verse that, when placed alongside Yoḥanan Aleph/1 John 1:9, clearly shows us once again that יהוה is our Saviour – He is יהושע Messiah – The One to whom we confess and The One who forgives and cleanses – now stop and think about that!!!
Both of these words for The Rock continue to picture for us the greatness of our Elohim, and we often find that סֶלַע sela – Strong’s H5553 is primarily used in reference to the provision and sustenance of Elohim; while צוּר tsur – Strong’s H6697 is primarily used in reference to the strength and stronghold we find in Him!
With Dawiḏ declaring that יהוה had delivered him from the pit of destruction and from the muddy clay, highlights a declaration of praise for being cleansed and firmly established upon the One who provides and sustains!!!
Stop for a moment and think about your life… how ready are you in your need to be lifting up set-apart hands in praise for our Master and Elohim? How patiently are you waiting for His return? Are you putting your complete trust in Him who sustains, nourishes and provides or do you find yourself slipping from a steadfast position on the Rock of our deliverance due to giving in to compromise as a result of fears and worries!
Hear the Word of יהוה: DO NOT FEAR!
In the progression of this melody of praise unto יהוה we are able to recognise a powerful lesson as we consider the words of Dawiḏ! The Hebrew word that is translated as ‘establishing’ comes from the root word כּוּן kun – Strong’s H3559 which means, ‘ready, steadfast, established, firm, set up, determined, prepared’ and we are able to recognise that it is our Master, the Rock upon which we stand, that readies us for a steadfast and prepared walk in Him! The Hebrew word translated as ‘steps’ is אֲשֻׁר Ashur – Strong’s H838 which means, ‘a step, going’, which comes from the root verb אָשַׁר ashar – Strong’s H833 which means, ‘to go straight, go on, advance, proceed, guided’, and also carries the meaning, ‘blessed’. The clever one is blessed in the guided steps of righteousness!
Tehillah/Psalm 17:5 “My steps have held fast to Your paths, my feet have not slipped.”
Tehillah/Psalm 37:30-31 “The mouth of the righteous speaks wisdom, and his tongue talks of right-ruling. 31 The Torah of his Elohim is in his heart; his steps do not slide.”
Established walk that does not slip or slide!!! That is the blessing of being delivered from muddy paths and having one’s feet washed by our Master’s deliverance! Understanding this picture of feet that are cleansed and steady on the Rock, further helps us understand why our Master washed His taught one’s feet, establishing their walk of set-apartness sin Him!!!
Notice what Dawiḏ then says in Tehillah/Psalm 40:3! After waiting patiently, being delivered and set on the sure Rock that would keep him from slipping, he states that יהוה put a new song in his mouth!!! How awesome is this!!!
Praise for our Master and Rock of our Deliverance should come naturally from our hearts that have been cleansed!
Dawiḏ then said that many did see it and fear! How fear-inspiring is your life of praise for the deliverance of Elohim? Can people see it? Or do you find yourself following the crowds that moan and groan over circumstances that are hard and trying or do you stand out as one that praises the Most-High Elohim, giving thanks in all circumstances, celebrating the deliverance He has given you to work out with fear and trembling?
In a time where times are hard, many fall away to falsehood and turn to the proud, and Dawiḏ reminds us that blessed is the man who has made יהוה his trust and has not turned to the proud and those turning to falsehood!
Trust in יהוה is a must!
The Hebrew word that is translated as ‘trust’ in verse 4 comes from the root word מִבְטָח miḇtaḥ – Strong’s H4009 which means, ‘confidence, secure, security, whom you trust’, which comes from the root בָּטַח bataḥ – Strong’s H982 which means, ‘to trust, rely on, feel confident and secure’ and is used in verse 3 for ‘trust’.
Trust in יהוה – the very thing that every true believer must do at all times!
In saying that the blessed man not only trusts in יהוה, but also that the blessed man’s trust is יהוה, we are able to see that to trust in יהוה is not just something that we do as an active response to a particular circumstance, but rather it is who we are – we are ‘trusters’ – who are continually trusting יהוה in all things, aměn!
What then is true ‘trust’?
Trust is the assured reliance on the character, ability, strength or truth of someone or something. It is a dependence upon one, or one in which confidence is placed. It is the confidence, reliance and resting of the mind in the integrity/friendship of another person.
Yirmeyahu/Jeremiah 17:7-8 “Blessed is the man who trusts in יהוה, and whose trust is יהוה. 8 “For he shall be like a tree planted by the waters, which spreads out its roots by the river, and does not see when heat comes. And his leaf shall be green, and in the year of drought he is not anxious, nor does he cease from yielding fruit.”
When you make the bold statement that you ‘trust in יהוה’, do you really mean it? Or do you allow doubts and fears to come and cause you to waver in your ability to fully trust – especially when things do not seem to go your way?
Pure trust in יהוה results in the blessing of being stable and unshaken by unfavourable circumstances that we may find ourselves in. As Yirmeyahu writes here – when יהוה is your trust you will not get affected by the heat or pressures of life – in other words when the heat is turned up and persecutions are on the rise or difficult circumstances and trials are hitting you from all sides – the true ‘truster’ in יהוה stands unaffected!!! Are you a true ‘truster’ in יהוה, or are you easily shaken like the rebellious that do not trust in יהוה?
Proper trust in יהוה reflects a true steadfastness, and we see in:
Tehillah/Psalm 125:1 “Those who trust in יהוה Are like Mount Tsiyon – It is not shaken, it remains forever.”
The Hebrew word translated as ‘shaken’ is מוֹט mot – Strong’s H4131 which means, ‘removed, to waver, slip, fall, shake, totter’. We who trust in יהוה shall never be ‘shaken’ and never waver or slip or fall, or even totter as we stand firm in the Truth! Those who are trusting and never shaken shall inherit the earth, while those who waver shall not dwell in the earth.
Mishlĕ/Proverbs 3:5-6 “Trust in יהוה with all your heart, and lean not on your own understanding; 6 Know Him in all your ways, And He makes all your paths straight.”
Mishlĕ/Proverbs 14:26 “In the fear of יהוה is strong trust, and His children have a place of refuge.”
Walking in the fear of יהוה is strong Trust, as you hear, guard and do His clear instructions (Torah) and find your refuge in Him, no matter the circumstances you find yourself in.
This root word for ‘trust’ – בָּטַח bataḥ – Strong’s H982 – in the ancient pictographic script looks this this:
This is the letter ‘Beyt’, which is written as בָּ in the Modern Hebrew text of this word we are looking at. This pictographic letter is a picture of ‘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, and represents the Dwelling Place of the Most-High, which we are, as we are ‘living stones’ that are being built up in Messiah.
This is the letter ‘Tet’, which is written as ט in the Modern Hebrew text of this word. The original pictograph for this letter is pictured as ‘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 meaning of this letter is ‘basket, contain, store and clay’. It can also mean ‘surround’ as a basket is used to ‘surround’ something in order for it to be protected and secure.
This is the letter ‘Ḥet’, which is written as חַ in the Modern Hebrew text of this word. The ancient pictographic letter is pictured as a ‘tent wall’, and carries a meaning of ‘SEPARATION’, as a tent wall separates two halves of the tent. It can also reflect the outside walls that separate the people inside from that which is outside and can therefore also symbolise protection and security to those who are inside, while picturing ‘a cutting off’ of those who are outside. Hence this letter can mean ‘established, secure’ as well as ‘cut off, or separated from’.
As a tent wall we are also able to recognise the picture of stones that are being built up to make a complete wall, having been separated from the world and built up in the Master!
When we look collectively at these pictographic letters that form this word we are able to glean some valuable insight into the encouraging message that is being given through this word, as the following meaning can be rendered from these pictures:
THE HOUSE OF THE BASKET IS SAFELY ESTABLISHED!
Our Master and Elohim has firmly established the end from the beginning and for this reason we are able to put our complete trust in Him and stay in Him, as He is coming to gather us to Himself and let His kingdom be firmly established forever, where He will rule and reign with His adorned and capable Bride!
When you grasp that He has firmly secured the House – His House – and all who are in it, then trusting in Him should be something we should do without hindrance and in trusting Him we are equipped to wait patiently.
Dawiḏ praises יהוה for His wondrous works and that there is no one to compare to יהוה. The Hebrew word that is translated as ‘wonders’ in verse 5 is נִֽפְלְאֹתֶ֥יךָ – niphle’oteyḵa which comes from the root verb פָּלָא pala – Strong’s H6381 which means, ‘to be surpassing or extraordinary, fulfil a special (vow), to do extraordinary or hard things, to show oneself wonderful or marvellous’.
For more on this root word and a brief overview of the One called Wonderful and His wondrous works, please see the notes of a message called, “OUR WONDERFUL REDEEMER AND KING!” which cane be found on our site (https://atfotc.com) under the ‘sermons 2013/2014’ menu or by simply clicking on the following link:
After opening with a statement of his experience, Dawiḏ follows with a great praise for the goodness of the wondrous works of יהוה and proclaims all that יהוה has done for him as he makes a bold confession of his belief in our Master and Elohim. (Verses 1-11)
Then in verses 12-17 we again see a cry for help as he describes his crippling position, making his clear statement of reliance upon יהוה alone and prays that He comes quickly!
In this melody of the beloved there is also a prophetic picture of Messiah, our Beloved Redeemer and King, as we see how verses 6-8 are quoted in:
Iḇ’rim/Hebrews 10:5-9 “Therefore, coming into the world, He says, “Slaughtering and meal offering You did not desire, but a body You have prepared for Me. 6 In ascending offerings and offerings for sin You did not delight. 7 Then I said, ‘See, I come – in the roll of the book it has been written concerning Me – to do Your desire, O Elohim.’” 8 Saying above, “Slaughter and meal offering, and ascending offerings, and offerings for sin You did not desire, nor delighted in,” which are offered according to the Torah, 9 then He said, “See, I come to do Your desire, O Elohim.” He takes away the first to establish the second.”
NOTE: (the blue text is that which is quoted from this Tehillah/Psalm 40)
This expression of praise that Dawiḏ gives, in acknowledging the complete favour of Elohim, highlights the powerful witness of declaring the redeeming work of the Master and Saviour of our beings, who came to offer a better sacrifice, by giving of Himself. And with Dawiḏ using these words, as a clear prophetic shadow picture of Messiah, we also take note that his confession here highlights the clear standard we are to have in Messiah, by being a daily living offering, and guarding righteousness with our entire being, becoming a bold and faithful witness that shines the light before all, not holding back in any way but rather running in the way of set-apartness, for this is the desire of Elohim!
The use of these words of Dawiḏ by Sha’ul, in his letter to the Hebrews, highlights the clear character of Messiah, who came in the flesh and suffered on our behalf, in order to establish the power of His sacrifice for us all, so that we too can live set-apart lives and be properly equipped, in Him, to wait patiently, in complete set-apartness – and do so with the Master’s strengthening joy that causes us to praise Him in all!
Our Master and Elohim has opened our ears so that we may hear what His Spirit is saying to His splendid assembly, and we would do well to keep our ears open to hear His voice, guarding to do all He commands, as we wait patiently with the firm expectation we have in Him, to the end!
In declaring that he has delighted to do the pleasure of יהוה, we take note that Messiah came to set this clear standard for the beloved by being completely committed and obedient to the Word. And we who claim to love in Him ought to walk, even as He walked, teaching us that we too are to delight in doing the pleasure of Elohim!
The Hebrew word that is translated here as ‘delighted’ in verse 8 comes from the root verb חָפֵץ ḥaphets – Strong’s H2654 and means, ‘to delight in, desire, take pleasure in’ and we see this root word being used in:
Tehillah/Psalm 112:1 “Praise Yah! Blessed is the man, who fears יהוה, who has greatly delighted in His commands.”
Taking pleasure in the commands of יהוה is a clear character of a beloved servant that truly fears Him!
Tehillah/Psalm 1:1-2 “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.”
The blessed man’s delight is in the Torah of יהוה, and we are able to clearly see that the one whose delight is in the Torah does not walk in wrong counsels, nor does he stand in sinful paths or sit in scoffing seats! The one who delights in the Torah of יהוה meditates in it day and night because it is his pleasure that he does with exceeding joy and satisfaction!
Those who are of the world and walk in fleshly ways take no delight in meditating on the Torah as they have no interest in it whatsoever and to do so would seem boring, dull and too much hard work to do. What you delight yourself in will never become boring or feel like it is too hard to do, even though it may take much effort, time and much energy.
Tehillah/Psalm 119:35 “Make me walk in the path of Your commands, for I have delighted in it.”
Mishlĕ/Proverbs 18:2 “A fool does not delight in understanding, but in uncovering his own heart.”
Dawiḏ declares that he delights to do the pleasure of יהוה and declares that the Torah of יהוה is in his heart!
The Torah was in the heart and mouth of Dawiḏ – where it should be – in order to do it!
Deḇarim/Deuteronomy 30:11-14 “For this command which I am commanding you today, it is not too hard for you, nor is it far off. 12 “It is not in the heavens, to say, ‘Who shall ascend into the heavens for us, and bring it to us, and cause us to hear it, so that we do it?’ 13 “Nor is it beyond the sea, to say, ‘Who shall go over the sea for us, and bring it to us, and cause us to hear it, so that we do it?’ 14 “For the Word is very near you, in your mouth and in your heart – to do it.”
In the midst of trying circumstances and the constant threat of the enemies around him, Dawiḏ knew what was in his heart and his delight in meditating day and night on the Torah is what kept his feet from slipping off the Rock upon which he had been firmly established by יהוה.
How secure are your feet? Have they been firmly planted and established upon the Rock of our deliverance and in making a bold and courageous stand in the midst of wicked times, how much do you delight in doing the pleasure of Elohim?
Romiyim/Romans 12:1-2 “I call upon you, therefore, brothers, through the compassion of Elohim, to present your bodies a living offering – set-apart, well-pleasing to Elohim – your reasonable worship. 2 And do not be conformed to this world, but be transformed by the renewing of your mind, so that you prove what is that good and well-pleasing and perfect desire of Elohim.”
As we wait patiently for our Master’s return we are to ensure that we are doing that which is good and pleasing before Him, guarding to do His perfect desire, which is our set-apartness:
Tas’loniqim Aleph/1 Thessalonians 4:3 “For this is the desire of Elohim: your set-apartness! – that you should abstain from whoring,”
In verses 9-10 Dawiḏ declares that he did not conceal the righteousness of יהוה but rather declared His trustworthiness and deliverance and he did not hide the Truth and loving-commitment of יהוה from all, but boldly made it known. This is a confession of one who guards to do all that YHWH has commanded and is not afraid to do so before all, even when everyone else may fall to compromised ways, the beloved of יהוה does not, as they keep firm their calling and stand in the Master, the Rock upon which we have been firmly planted and established!
While being bold in his declaration of guarding righteousness and not letting loving-commitment be lacking, we see from verse 11 onwards a clear picture of humility. Dawiḏ does not presume to have arrived but continues to call upon and rely upon יהוה for His strength. He does not arrogantly assume that because he has tasted victory that he can sway from the steadfast position that our Master had established him in, but rather he continues to place compete trust in יהוה as he seeks him with his all.
Standing in the complete set-apartness and goodness of Elohim, Dawiḏ is clearly confronted by the mirror of the Word, as the presence of יהוה highlight how he cannot live without יהוה and recognises how his crookednesses are many and that he is constantly in need of יהוה’s help, protection and guidance, knowing that in order to continue waiting for יהוה as he had done, he must guard righteousness and hold fast to the joy of the Master!
Dawiḏ calls for יהוה’s deliverance to come and in doing so this calls for a destruction of the wicked and a rejoicing of the righteous, who are constantly seeking יהוה while He is to be found!
The root word for ‘seek’ here is the Hebrew word בָּקַשׁ baqash – Strong’s H1245 which means, ‘to seek, aim, search, look, inquire’, and it is written in the ‘piel’ form which expresses an intensive or intentional action and could therefore be expressed as, ‘seek earnestly or seek the face, seek to find, demand, desire, ask’, and this kind of ‘seeking’ is an intense seeking with a purpose!
Dawiḏ says in:
Tehillah/Psalm 63:1 “O Elohim, You are my Ěl; I earnestly seek You; My being has thirsted for You; My flesh has longed for You In a dry and thirsty land without water.”
Dawiḏ starts off by declaring who is Elohim and who was His Elohim and he then declares that He earnestly seeks יהוה! “I earnestly seek You!” – Can you declare this honestly – do you earnestly seek יהוה? Bearing in mind that Dawiḏ was in one of the toughest times of his life – and he was earnestly seeking יהוה! The Hebrew word used here for ‘earnestly seek’ is – שָׁחַר shaḥar – Strong’s H7836 which means ‘to long for, diligently seek, strongly desire something with a focus on a relationship with that which you seek’ and is an intensive verb which denotes that is requires exceeding effort and from this we get the noun of the word which means, ‘at dawn, early, daybreak’. Therefore, it is safe to say that what Dawiḏ was actually declaring here was, “I rise early to diligently seek you”. The LXX (Septuagint) translates this as ‘I rise early for you’. What we have here is the picture of ‘seeking early’ as having the connotation of great diligence – “I am seeking you really diligently” – not with half measures!!! And this he would do ‘early’, while it was still dark, at the breaking of dawn!!! How many of you can say that? Most of the time the majority of people cannot even get out of bed early on a good day! What about when you are in a tight spot, when things are all messed up and your circumstances look dismal – getting up early to seek יהוה is, for most, not even a consideration! What we recognise in this proverb is that the whore will earnestly seek her foolish prey and will certainly seek those who are in a tight spot and smooth talk them into her home and seduce them with lies and falsehood! If you are not earnestly seeking יהוה, then be warned that the whore will be earnestly seeking you!
Let those who seek You rejoice and be glad in You!
The Hebrew word that is translated as ‘rejoice’ comes from the primitive root verb שׂוּשׂ ‘sus’ H7797 meaning ‘to be bright, cheerful, exult, rejoice, display joy’ and the Hebrew word that is translated as ‘be glad’ comes from the root word 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!
In the ancient pictographic script this word שָׂמַח samaḥ looks like this:
Shin – שָׂ:
This is the letter ‘sin/shin’ which in the ancient script is pictured as: , 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. This can give us the meaning of WORD or Words.
Mem – מַ:
The ancient script has this letter as 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! This letter also can represent any liquid, especially blood!
Ḥet – ח:
The ancient script has this letter as which is a ‘tent wall’, and carries a meaning of ‘SEPARATION’, as a tent wall separates two halves of the tent; or it can also reflect the outside walls that separate the people inside from that which is outside and so can also symbolise protection and security to those inside, while picturing a cutting off of those who are outside. Hence this letter can mean ‘established, secure’ as well as ‘cut off, separated from’. As a tent wall we are also able to recognise the picture of stones being built up to make a complete wall, having been separated from the world and built up in the master!
When looking at this word in its pictographic form, in terms of our command to rejoice, we are able to see why we are able to rejoice as we recognise the following:
THE WORD THAT WASHES US HAS SEPARATED US AND SECURED US!
This is a clear reason to rejoice, for as long as we allow the Word to wash us and keep us clean, we are able to confidently make our boast in Elohim, whom we praise and rejoice in, as we are built up as living stones in the Master; living stones that offer up lives as a daily living offering with rejoicing praise!
Dawiḏ is calling for those who are seeking יהוה to rejoice and be glad! How are you responding to this call as you wait, wait for יהוה?
Can you always say… “יהוה be exalted”? This is what Dawiḏ declares that all who love the deliverance of יהוה should be saying!
The Hebrew word that is translated as ‘exalted’ in verse 17 comes from the root verb גָּדַל gaḏal – Strong’s H1431 – and this root word is used 115 times in the Tanak and has the meaning, ‘to grow up, become great, to cause to be large, magnify, boast, lift up, promote’, and is often used as a word to express praise for יהוה and His greatness!
This Tehillah/Psalm 40 expresses a clear praise for יהוה and His deliverance and calls for the righteous remnant bride to make יהוה great in all we do as we wait patiently for His imminent return! Are you able to make יהוה great and esteem Him in all you do or have the daily battles of life got you so bogged down that you find yourself slipping away from a position of a steadfast and committed stand on the Rick of our Deliverance?
Let me remind you, that we can wait patiently on our Mighty Master and Deliverer, for He is our expectation that shall not fail!
From the root word קָוָה qavah – Strong’s H6960 which means, ‘to wait for, eagerly wait, expect, hopefully waiting’ we get the noun מִקְוֵה miqveh – Strong’s H4723 which means, ‘hope, expectation’, as well as being translated as ‘a collection or gathering of waters’. This noun is used to describe יהוה for He is our expectation:
Yirmeyahu/Jeremiah 14:8 “O Expectation of Yisra’ĕl, its Saviour in time of distress, why should You be like a stranger in the land, or like a traveller who turns aside to lodge?”
These were the words of Yirmeyahu after the word of יהוה came to Yirmeyahu concerning droughts and the fact that there would be no rain due to lack of obedience. Yirmeyahu appeals to יהוה to act for His Name’s sake, and says, “though our crookednesses witness against us” and acknowledges and says, “our backslidings have been many, we have sinned against You.” (Verse 7). An in his urgent appeal to יהוה, Yirmeyahu addresses יהוה as, ‘Expectation of Yisra’ĕl, its Saviour’. He asks in urgency that in a time of distress why should the Expectation and Saviour of Yisra’ĕl be like a stranger in the land or a traveller who turns aside to lodge. What he was basically stating here was that יהוה was not being welcomed or received as He should.
יהוה was being treated like a stranger or traveller that had no permanence among His people for they did not receive His presence in the proper set-apartness as they should due to their crookedness and sin.
He continues to ask יהוה why He should be one as stunned and as a mighty man that is unable to save and that with His Name being called upon us he urgently appeals to יהוה not to leave.
The reason why I am mentioning these verses is to put into context that which I am highlighting in terms of our ability to wait patiently for יהוה, who is our expectation. Yirmeyahu calls upon the Expectation and Saviour of Yisra’ĕl! The word used for ‘its Saviour’ is מוֹשִׁיעוֹ – ‘moshiyao’ – which is another variant in the structure of the Hebrew term מוֹשִׁיעַ Moshiya, used to highlight who our Saviour is – and having said that – it highlights who our “Messiah” is (as an English transliteration of the term)! For more detailed information on this vital truth please see the article called YHWH our Saviour – YHWH our Messiah! which can be found on our site (Http://atfotc.com) under the ‘articles’ menu or by clicking on the following link:
The people of Yirmeyahu’s day were not waiting on יהוה and lacked proper restraint and obedience to His commands, while everyone did whatever they considered to be right for them as they wavered and hopped between opinions. There was no true stability in the True Expectation and Saviour of Yisra’ĕl!
The Expectation of Yisra’ĕl is the Saviour of Yisra’ĕl – the One who saves and brings to us the Living Waters!
As we look at the ancient pictographic rendering of this word for ‘expectation’ we are able to fully confirm and see what is clearly being expressed in prophecy here.
In the ancient Hebrew pictographic script, the word מִקְוֵה miqveh – Strong’s H4723 which means, ‘hope, expectation’, as well as being translated as ‘a collection of gathering of waters’, looks like this:
Mem – מִ:
The ancient script has this letter as 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’.
Quph – קְ:
This is the letter ‘quph’, which is pictured as , and is a ‘horizon’ and depicts the elements of ‘time’, as it pictures the sun in its rising and setting. It therefore carries the meaning of ‘circle’ or ‘to go around’, representing for us both, appointed cycles or times as well as eternity.
Waw/vav – וֵ:
The ancient pictographic from of this letter is , and is pictured as ‘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 from slipping off. The root meaning of this letter is ‘to add, secure or hook’.
Hey – ה:
The ancient script has this letter pictured as , 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. 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!
As we look at these letter pictures we are able to see the fuller meaning of the word used for ‘expectation’ in referring to the One who is our Saviour! The collection of these letters can render for us the meaning of:
THE WATERS THAT ARE FOREVER SECURED IN THE ONE WHO IS TO BE PRAISED!
THE WASHING THAT IS FOREVER SECURED IN THE ONE TO BE PRAISED!
Or, when considering that the waters can be a reference to the nations that will come forth and be delivered out of the chaos of sin and destruction we could see the meaning of:
BEHOLD THE ONE WHO SECURES THE GATHERING OF THE NATIONS!
What is worth noting is that this word מִקְוֵה miqveh – Strong’s H4723 is only used 12 times in Scripture, and the first time it is used is in:
Berěshith/Genesis 1:10 “And Elohim called the dry land ‘earth,’ and the collection of the waters He called ‘seas.’ And Elohim saw that it was good.”
Here it is translated as ‘collection’ is referring to the gathering of the waters and the root word קָוָה qavah – Strong’s H6960 is used in verse 9 where He commanded the ‘gathering’ of the waters, so that the dry land could appear!
This is a powerful picture being set forth here for us as we see the word of Elohim that brings order out of chaos by the gathering of the seas to bring forth the land from which He would form and fashion man in His image! Sin brought forth chaos to that which was made good and as a result the Expectation had to come to restore order and bring back a restoration to His image in man!
The Expectation and Saviour of Yisra’ĕl was made very clear in Scripture – they were expectant of a Saviour to come and deliver them from destruction and from the oppression of their enemies. And here in Yirmeyahu we see clear evidence that “The Expectation of Yisra’ĕl” is the Messiah – The one who would come and save us and wash us completely from our sin! We further see the confirmation of who the expectation is as we take a look at another couple of verses in Yirmeyahu/Jeremiah:
Yirmeyahu/Jeremiah 17:13 “O יהוה, the expectation of Yisra’ĕl, all who forsake You are put to shame. “Those who depart from Me shall be written in the earth, because they have forsaken יהוה, the fountain of living waters.”
In this verse Yirmeyahu clearly calls יהוה, “The Expectation of Yisra’ĕl”, and anyone who would forsake Him would be put to shame and those who depart from “The Expectation of Yisra’ĕl” would be written in the earth! Here in this verse is another clear title being given to יהוה, “The Expectation of Yisra’ĕl”, and that is “The Fountain of Living Waters”!!!
I hope you see what I am highlighting here tonight, as we see Scripture being very clear to us in telling us that יהוה is “The Expectation of Yisra’ĕl”, He is “The Messiah”, and He is “The Fountain of Living Waters”!
Yirmeyahu/Jeremiah 50:7 “All who found them have devoured them. And their adversaries have said, ‘We are not guilty, because they have sinned against יהוה, the Home of righteousness, and the Expectation of their fathers: יהוה.’”
Even the enemies of Yisra’ĕl knew who the expectation of their fathers of Yisra’ĕl was – יהוה!
יהוה our Elohim is the One who Yisra’ĕl were waiting for in great expectation of a sure deliverance!
As we see these clear prophetic words of Yirmeyahu we are able to unveil the revelation of Messiah who came in the flesh to save, as we see that Messiah is the Living Waters:
Yoḥanan/John 4:10 “יהושע answered and said to her, “If you knew the gift of Elohim, and who it is who says to you, ‘Give Me to drink,’ you would have asked Him, and He would have given you living water.”
יהושע Messiah made it clear to this woman at Shomeron that He was the One whom they were expecting!
We are told that those who departed from Him, the Living Waters, would be written in the earth! Understanding this, let me remind you of the account of the scribes and Pharisees who brought a woman caught in adultery before יהושע:
Yoḥanan/John 8:6 “And this they said, trying Him, so that they might accuse Him. But יהושע, bending down, wrote on the ground with the finger, as though He did not hear.”
יהושע The Messiah and Fountain of Living Waters did not listen to them, and He wrote on the ground!!!
What was He writing? I am certain that in accordance with the clear revelation of prophecy that He was writing the names of these religious ones who had forsaking the Expectation and Yisra’ĕl that had bent down before them as a witness against them, in making it clear that He the Expectation and Saviour of Yisra’ĕl had come down and had written their names in the earth!!!
With the Hebrew term מִקְוֵה miqveh – Strong’s H4723 coming from the root קָוָה qavah – Strong’s H6960 meaning, ‘to wait for, eagerly wait, expect, hopefully waiting’, we are able to clearly recognise that the מִקְוֵה miqveh is the expectation that we have been looking for and been expectant to come!
In other words – יהוה who saves is our מִקְוֵה miqveh! While this word carries a broader meaning of a collection of waters, it became commonly known to the Yehuḏim (Jews) as the word to describe a bath or pool used for the purposes of ritual cleansing and is primarily understood today as the Hebrew word that is commonly referred to when speaking of one’s ‘immersion, baptism’. When we recognise this, we are able to understand more fully how important ‘immersion’ is!!!
Immersion in His Name cleanses us from all our sin! The enemy has been very crafty for a very long time in redirecting people, through false traditions and futile lies, to being immersed in a false name that cannot save!
I quoted a verse from Galatiyim earlier:
Galatiyim/Galatians 3:27 “For as many of you as were immersed into Messiah have put on Messiah.”
This Greek word for ‘immersed’ is the verb βαπτίζω baptizō – Strong’s G907 which means, ‘to baptize, immerse, to dip, sink, ceremonially wash, to cleanse by dipping or submersion’. What is interesting to take note of is that this Greek verb is used in the LXX (Septuagint) in the following verse, and translated as ‘dipped’:
Melaḵim Bět/2 Kings 5:14 “Then he went down and dipped seven times in the Yardĕn, according to the word of the man of Elohim. And his flesh was restored like the flesh of a little child, and he was clean.”
Can you remember who this was? It was Naʽaman, commander of the army of the sovereign of Aram, who had leprosy and at the advice of his wife’s Hebrew servant girl who had been captured on one of the Aramean raids on Yisra’ĕl, went to Elisha the prophet at Shomeron. He was told to go and wash in the Yardĕn, which he refused to do at first, but after having done as instructed he was cleansed! He dipped 7 times, picturing for us a complete cleansing, and with 7 being a significant number for us in representing the complete work of Messiah as pictured through His 7 Feasts, we recognise that our immersion into His Name is critical as it cleanses us from sin in order that we partake of His Feasts and are grafted in to His House and built up in Him as Living Stones that the Living Waters has cleansed!
The Hebrew word used here for ‘dipped’ is the primitive root verb טָבַל taḇal – Strong’s H2881 which means, ‘to dip, plunge’. In the ancient Hebrew pictographic alphabet this word looks like this:
Tet – טָ:
The original pictograph for this letter is , which is pictured as ‘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 meaning of this letter is ‘basket, contain, store and clay’. It can also mean surround as a basket is used to ‘surround’ something to be protected and secure.
Beyt – בַ:
The ancient script has this letter as , 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.
Lamed – ל:
The ancient script has this letter as , 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.
When looking at these pictographic letters we can get the meaning,
SURROUND THE HOUSE WITH AUTHORITY
In terms of understanding the word in representing a ‘dipping’ or ‘immersion’ we can see the understanding of the function and purpose of our immersion in Messiah, and that is to gather us, as an ĕphah basket, into His House and be under His authority as we take on His easy and light yoke and ‘stay in Him’ and be the ripe basket that submits as opposed to the rotten one that rejects His Authority and Torah for His House!
The first time this Hebrew word טָבַל taḇal – Strong’s H2881 is used is in:
Berěshith/Genesis 37:31 “So they took Yosĕph’s robe, killed a male goat, and dipped the robe in the blood”
Here we are able to see the clear shadow picture of Messiah’s immersion and death, that would bring life to those who are immersed in Him! Messiah Himself went to Yoḥanan to be immersed, as pictured here in Yosĕph’s coat being dipped, in preparation for His work of deliverance!
Yosĕph’s coat was dipped, and this shadow pictures יהוה, the expectation of Yisra’ĕl, coming in the Flesh and being immersed, as preparation for His work of deliverance that would come through His Blood, as He would die for our sins and cleanse us completely, and be raised to life so that we too can have newness of life.
Mattithyahu/Matthew 3:13 “Then יהושע came from Galil to Yoḥanan at the Yardĕn to be immersed by him.”
Our need to be immersed in The expectation of Yisra’ĕl is critical to us walking in newness of life, lest we reject immersion into His Name and die in our sin!
Romiyim/Romans 6:3-4 “Or do you not know that as many of us as were immersed into Messiah יהושע were immersed into His death? 4 We were therefore buried with Him through immersion into death, that as Messiah was raised from the dead by the esteem of the Father, so also we should walk in newness of life.”
The Hebrew word טָבַל taḇal – Strong’s H2881 is used 16 times in the Tanak and besides being used in reference to Yosĕph’s coat being dipped in blood it is also used in describing the hyssop that was to be dipped in blood and then used to strike the lintel and the two doorposts so that יהוה would pass over the door that had done this and not allow the destroyer to enter in! It is also used in describing the work of the anointed priest that would ‘dip’ his finger in the blood of the sin offering and sprinkle it seven times before יהוה in front of the veil of the Set-Apart place. We know that the blood of bulls and goats could never take away sin, hence it being sprinkled in front of the veil of the Set-Apart place! But now, through the blood of Messiah, who having offered one slaughter offering for sins for all time, has torn the veil, so that by His Blood we may come boldly to the throne of favour in our time of need! But our access to His presence begins with our repentance and immersion into His Name!
We know clearly from Scripture that in order to eat of the Pěsaḥ (Passover) Meal, one has to be immersed in the Name of יהושע – that is – in the Name of יהוה our Saviour – The Expectation of Yisra’ĕl! Shemoth/Exodus 12 & 13 gives us clear guidelines and instructions in making it very clear in teaching us that Passover and Unleavened Bread can only be partaken of by those who have been immersed in Messiah, and that these Feasts become a sign on our hands and foreheads forever! Messiah made it clear that if we do not eat of His Flesh and drink of His blood we possess no life in ourselves and have no part in Him, and He was clearly referring to that partaking of His Feasts, by which we can only have access into through our immersion in His Name – in the Name of The Expectation of Yisra’ĕl! The reason for me highlighting this vital truth is to truly unveil for you the power of our immersion in The Expectation of Yisra’ĕl, our Saviour! Because when we understand this it becomes clear that immersion cannot be something that is delayed for a true seeker of deliverance – He is our מִקְוֵה miqveh!!!
He is our expectation!
Timotiyos Aleph/1 Timothy 1:1 “Sha’ul, an emissary of יהושע Messiah, according to a command of Elohim our Saviour, and of the Master יהושע Messiah, our expectation”
The Greek word used here in this introduction of Sha’ul’s letter to Timotiyos is the word ἐλπίς elpis – Strong’s G1680 which means, ‘expectation or hope’, that I have already mentioned at the beginning of this message.
Having an expectation or hope in the Expectation of Yisra’ĕl calls for a proper response and a proper cleansing that we must do:
Yoḥanan Aleph/1 John 3:3 “And everyone having this expectation in Him cleanses himself, as He is clean.”
Romiyim/Romans 5:1-2 “Therefore, having been declared right by belief, we have peace with Elohim through our Master יהושע Messiah, 2 through whom also we have access by belief into this favour in which we stand, and we exult in the expectation of the esteem of Elohim.”
The expectation of Yisra’ĕl is He who is its foundation – Messiah our Rock and Saviour!!!
As we consider the urgency of the plea of Yirmeyahu given to יהוה, The Expectation of Yisra’ĕl, its Saviour, may we take warning to not be people who lack restraint and waver in opinions, but stand firm and steadfast in our Rock and Expectation – our מִקְוֵה miqveh!!!
Our Expectation – our מִקְוֵה miqveh came in the flesh and was rejected and forsaken by most, while the remnant few received Him and were immersed in Him, committing their lives to be a steadfast priesthood that did not waver in compromise and kept themselves clean in the cleansing that His immersion brings, and here is the call for us to do the same today!!!
While I have taken time to look a little closer at this word for expectation, we recognise that with this word מִקְוֵה miqveh coming from the root word קָוָה qavah – Strong’s H6960 we can be further equipped to be a people who can faithfully:
WAIT, WAIT FOR YAHWEH!
Iḇ’rim/Hebrews 10:23-27 “Let us hold fast the confession of our expectation without yielding, for He who promised is trustworthy. 24 And let us be concerned for one another in order to stir up love and good works, 25 not forsaking the assembling of ourselves together, as is the habit of some, but encouraging, and so much more as you see the Day coming near. 26 For if we sin purposely after we have received the knowledge of the truth, there no longer remains a slaughter offering for sins, 27 but some fearsome anticipation of judgment, and a fierce fire which is about to consume the opponents.”
Perhaps you have been or currently are facing difficult time and have found it extremely hard to get your eyes focused on יהוה and His Truth. If that is so then take great courage from the words of this Tehillah and be urgent in your proper praise, trust and waiting on יהוה, seeking Him with your all and giving Him your all as you too get equipped to bring to יהוה:
WAIT, WAIT FOR YAHWEH!
יהוה bless you and guard you; יהוה make His face shine upon you and show favour to you; יהוה lift up His face upon you and give you shalom!