{"id":3996,"date":"2015-03-11T22:39:54","date_gmt":"2015-03-11T22:39:54","guid":{"rendered":"http:\/\/www.matsati.com\/?p=3996"},"modified":"2018-09-24T00:00:00","modified_gmt":"2018-09-24T00:00:00","slug":"tehillim-psalms-62-part-2-calling-out-to-the-soul-to-remain-silent","status":"publish","type":"post","link":"https:\/\/www.matsati.com\/index.php\/tehillim-psalms-62-part-2-calling-out-to-the-soul-to-remain-silent\/","title":{"rendered":"Tehillim \/ Psalms 62, Part 2, Calling out to the Soul to Remain Silent"},"content":{"rendered":"
\n

In this week\u2019s study from <\/span>Tehillim \/ Psalms 62:1-12, <\/span>the psalm opens saying, <\/span>\u05d0 \u05dc\u05b7\u05de\u05b0\u05e0\u05b7\u05e6\u05bc\u05b5\u05d7\u05b7 \u05e2\u05b7\u05dc-\u05d9\u05b0\u05d3\u05d5\u05bc\u05ea\u05d5\u05bc\u05df \u05de\u05b4\u05d6\u05b0\u05de\u05d5\u05b9\u05e8 \u05dc\u05b0\u05d3\u05b8\u05d5\u05b4\u05d3: <\/span> For the choir director; according to Jeduthun. A Psalm of David. (NASB)<\/span> David states, <\/span>\u05d1 \u05d0\u05b7\u05da\u05b0 \u05d0\u05b6\u05dc-\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d3\u05bc\u05d5\u05bc\u05de\u05b4\u05d9\u05bc\u05b8\u05d4 \u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b4\u05d9 \u05de\u05b4\u05de\u05bc\u05b6\u05e0\u05bc\u05d5\u05bc \u05d9\u05b0\u05e9\u05c1\u05d5\u05bc\u05e2\u05b8\u05ea\u05b4\u05d9: \u05d2 \u05d0\u05b7\u05da\u05b0-\u05d4\u05d5\u05bc\u05d0 \u05e6\u05d5\u05bc\u05e8\u05b4\u05d9 \u05d5\u05b4\u05d9\u05e9\u05c1\u05d5\u05bc\u05e2\u05b8\u05ea\u05b4\u05d9 \u05de\u05b4\u05e9\u05b0\u05b9\u05d2\u05bc\u05b7\u05d1\u05bc\u05b4\u05d9 \u05dc\u05b9\u05d0-\u05d0\u05b6\u05de\u05bc\u05d5\u05b9\u05d8 \u05e8\u05b7\u05d1\u05bc\u05b8\u05d4: <\/span> 62:1 My soul waits in silence for God only; From Him is my salvation. 62:2 He only is my rock and my salvation, My stronghold; I shall not be greatly shaken. (NASB)<\/span> He waits upon the Lord silently meaning he is not complaining. He believes the Lord is his rock, salvation, and stronghold, and will not be shaken. He continues with a description of the wicked saying, <\/span>\u05d3 \u05e2\u05b7\u05d3-\u05d0\u05b8\u05e0\u05b8\u05d4 | \u05ea\u05bc\u05b0\u05d4\u05d5\u05b9\u05ea\u05b0\u05ea\u05d5\u05bc \u05e2\u05b7\u05dc-\u05d0\u05b4\u05d9\u05e9\u05c1 \u05ea\u05bc\u05b0\u05e8\u05b8\u05e6\u05bc\u05b0\u05d7\u05d5\u05bc \u05db\u05bb\u05dc\u05bc\u05b0\u05db\u05b6\u05dd \u05db\u05bc\u05b0\u05e7\u05b4\u05d9\u05e8 \u05e0\u05b8\u05d8\u05d5\u05bc\u05d9 \u05d2\u05bc\u05b8\u05d3\u05b5\u05e8 \u05d4\u05b7\u05d3\u05bc\u05b0\u05d7\u05d5\u05bc\u05d9\u05b8\u05d4: \u05d4 \u05d0\u05b7\u05da\u05b0 \u05de\u05b4\u05e9\u05bc\u05c2\u05b0\u05d0\u05b5\u05ea\u05d5\u05b9 | \u05d9\u05b8\u05e2\u05b2\u05e6\u05d5\u05bc \u05dc\u05b0\u05d4\u05b7\u05d3\u05bc\u05b4\u05d9\u05d7\u05b7 \u05d9\u05b4\u05e8\u05b0\u05e6\u05d5\u05bc \u05db\u05b8\u05d6\u05b8\u05d1 \u05d1\u05bc\u05b0\u05e4\u05b4\u05d9\u05d5 \u05d9\u05b0\u05d1\u05b8\u05e8\u05b5\u05db\u05d5\u05bc \u05d5\u05bc\u05d1\u05b0\u05e7\u05b4\u05e8\u05b0\u05d1\u05bc\u05b8\u05dd \u05d9\u05b0\u05e7\u05b7\u05dc\u05b0\u05dc\u05d5\u05bc-\u05e1\u05b6\u05dc\u05b8\u05d4:<\/span> 62:3 How long will you assail a man, That you may murder him, all of you, Like a leaning wall, like a tottering fence? 62:4 They have counseled only to thrust him down from his high position; They delight in falsehood; They bless with their mouth, But inwardly they curse. Selah. (NASB)<\/span> David reiterates his previous statements, <\/span>\u05d5 \u05d0\u05b7\u05da\u05b0 \u05dc\u05b5\u05d0\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d3\u05bc\u05d5\u05b9\u05de\u05bc\u05b4\u05d9 \u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b4\u05d9 \u05db\u05bc\u05b4\u05d9-\u05de\u05b4\u05de\u05bc\u05b6\u05e0\u05bc\u05d5\u05bc \u05ea\u05bc\u05b4\u05e7\u05b0\u05d5\u05b8\u05ea\u05b4\u05d9: \u05d6 \u05d0\u05b7\u05da\u05b0-\u05d4\u05d5\u05bc\u05d0 \u05e6\u05d5\u05bc\u05e8\u05b4\u05d9 \u05d5\u05b4\u05d9\u05e9\u05c1\u05d5\u05bc\u05e2\u05b8\u05ea\u05b4\u05d9 \u05de\u05b4\u05e9\u05b0\u05b9\u05d2\u05bc\u05b7\u05d1\u05bc\u05b4\u05d9 \u05dc\u05b9\u05d0 \u05d0\u05b6\u05de\u05bc\u05d5\u05b9\u05d8: <\/span> 62:5 My soul, wait in silence for God only, For my hope is from Him. 62:6 He only is my rock and my salvation, My stronghold; I shall not be shaken. (NASB)<\/span> His hope truly is in the Lord, <\/span>\u05d7 \u05e2\u05b7\u05dc-\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d9\u05b4\u05e9\u05c1\u05b0\u05e2\u05b4\u05d9 \u05d5\u05bc\u05db\u05b0\u05d1\u05d5\u05b9\u05d3\u05b4\u05d9 \u05e6\u05d5\u05bc\u05e8-\u05e2\u05bb\u05d6\u05bc\u05b4\u05d9 \u05de\u05b7\u05d7\u05b0\u05e1\u05b4\u05d9 \u05d1\u05bc\u05b5\u05d0\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd: \u05d8 \u05d1\u05bc\u05b4\u05d8\u05b0\u05d7\u05d5\u05bc \u05d1\u05d5\u05b9 \u05d1\u05b0\u05db\u05b8\u05dc-\u05e2\u05b5\u05ea | \u05e2\u05b8\u05dd \u05e9\u05c1\u05b4\u05e4\u05b0\u05db\u05d5\u05bc \u05dc\u05b0\u05e4\u05b8\u05e0\u05b8\u05d9\u05d5 \u05dc\u05b0\u05d1\u05b7\u05d1\u05b0\u05db\u05b6\u05dd \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05de\u05b7\u05d7\u05b2\u05e1\u05b6\u05d4-\u05dc\u05bc\u05b8\u05e0\u05d5\u05bc \u05e1\u05b6\u05dc\u05b8\u05d4: <\/span> 62:7 On God my salvation and my glory rest; The rock of my strength, my refuge is in God. 62:8 Trust in Him at all times, O people; Pour out your heart before Him; God is a refuge for us. Selah. (NASB)<\/span> He again speaks of the wicked saying, <\/span>\u05d9 \u05d0\u05b7\u05da\u05b0 \u05d4\u05b6\u05d1\u05b6\u05dc \u05d1\u05bc\u05b0\u05e0\u05b5\u05d9-\u05d0\u05b8\u05d3\u05b8\u05dd \u05db\u05bc\u05b8\u05d6\u05b8\u05d1 \u05d1\u05bc\u05b0\u05e0\u05b5\u05d9 \u05d0\u05b4\u05d9\u05e9\u05c1 \u05d1\u05bc\u05b0\u05de\u05b9\u05d0\u05d6\u05b0\u05e0\u05b7\u05d9\u05b4\u05dd \u05dc\u05b7\u05e2\u05b2\u05dc\u05d5\u05b9\u05ea \u05d4\u05b5\u05de\u05bc\u05b8\u05d4 \u05de\u05b5\u05d4\u05b6\u05d1\u05b6\u05dc \u05d9\u05b8\u05d7\u05b7\u05d3: \u05d9\u05d0 \u05d0\u05b7\u05dc-\u05ea\u05bc\u05b4\u05d1\u05b0\u05d8\u05b0\u05d7\u05d5\u05bc \u05d1\u05b0\u05e2\u05e9\u05c1\u05b6\u05e7 \u05d5\u05bc\u05d1\u05b0\u05d2\u05b8\u05d6\u05b5\u05dc \u05d0\u05b7\u05dc-\u05ea\u05bc\u05b6\u05d4\u05b0\u05d1\u05bc\u05b8\u05dc\u05d5\u05bc \u05d7\u05b7\u05d9\u05b4\u05dc | \u05db\u05bc\u05b4\u05d9 \u05d9\u05b8\u05e0\u05d5\u05bc\u05d1 \u05d0\u05b7\u05dc-\u05ea\u05bc\u05b8\u05e9\u05c1\u05b4\u05d9\u05ea\u05d5\u05bc \u05dc\u05b5\u05d1: <\/span> 62:9 Men of low degree are only vanity and men of rank are a lie; In the balances they go up; They are together lighter than breath. 62:10 Do not trust in oppression And do not vainly hope in robbery; If riches increase, do not set your heart upon them. (NASB)<\/span> David concludes his psalm saying, <\/span>\u05d9\u05d1 \u05d0\u05b7\u05d7\u05b7\u05ea | \u05d3\u05bc\u05b4\u05d1\u05bc\u05b6\u05e8 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05e9\u05c1\u05b0\u05ea\u05bc\u05b7\u05d9\u05b4\u05dd-\u05d6\u05d5\u05bc \u05e9\u05c1\u05b8\u05de\u05b8\u05e2\u05b0\u05ea\u05bc\u05b4\u05d9 \u05db\u05bc\u05b4\u05d9 \u05e2\u05b9\u05d6 \u05dc\u05b5\u05d0\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd: \u05d9\u05d2 \u05d5\u05bc\u05dc\u05b0\u05da\u05b8-\u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 \u05d7\u05b8\u05e1\u05b6\u05d3 \u05db\u05bc\u05b4\u05d9-\u05d0\u05b7\u05ea\u05bc\u05b8\u05d4 \u05ea\u05b0\u05e9\u05c1\u05b7\u05dc\u05bc\u05b5\u05dd \u05dc\u05b0\u05d0\u05b4\u05d9\u05e9\u05c1 \u05db\u05bc\u05b0\u05de\u05b7\u05e2\u05b2\u05e9\u05b5\u05b9\u05d4\u05d5\u05bc: <\/span> 62:11 Once God has spoken; Twice I have heard this: That power belongs to God; 62:12 And lovingkindness is Yours, O Lord, For You recompense a man according to his work. (NASB)<\/span>What does David mean <\/span>\u201conce God has spoke, twice I have heard?\u201d<\/span> David\u2019s concluding statement of God who recompenses a man for his works sounds very similar to <\/span>John 5:29<\/span>.<\/span><\/p>\n

\u05e2\u05d1\u05e8\u05d9\u05ea Hebrew<\/span> \u05d0\u05e8\u05de\u05d9 Aramaic \u03b5\u03bb\u03bb\u03b7\u03bd\u03b9\u03ba\u03cc\u03c2 Greek<\/span><\/p>\n\n\n\n\n<\/colgroup>\n\n\n\n
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\u05e1\u05e4\u05e8 \u05ea\u05d4\u05dc\u05d9\u05dd \u05e4\u05e8\u05e7 \u05e1\u05d1<\/span><\/p>\n

\u05d0 \u05dc\u05b7\u05de\u05b0\u05e0\u05b7\u05e6\u05bc\u05b5\u05d7\u05b7 \u05e2\u05b7\u05dc-\u05d9\u05b0\u05d3\u05d5\u05bc\u05ea\u05d5\u05bc\u05df \u05de\u05b4\u05d6\u05b0\u05de\u05d5\u05b9\u05e8 \u05dc\u05b0\u05d3\u05b8\u05d5\u05b4\u05d3: \u05d1 \u05d0\u05b7\u05da\u05b0 \u05d0\u05b6\u05dc-\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d3\u05bc\u05d5\u05bc\u05de\u05b4\u05d9\u05bc\u05b8\u05d4 \u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b4\u05d9 \u05de\u05b4\u05de\u05bc\u05b6\u05e0\u05bc\u05d5\u05bc \u05d9\u05b0\u05e9\u05c1\u05d5\u05bc\u05e2\u05b8\u05ea\u05b4\u05d9: \u05d2 \u05d0\u05b7\u05da\u05b0-\u05d4\u05d5\u05bc\u05d0 \u05e6\u05d5\u05bc\u05e8\u05b4\u05d9 \u05d5\u05b4\u05d9\u05e9\u05c1\u05d5\u05bc\u05e2\u05b8\u05ea\u05b4\u05d9 \u05de\u05b4\u05e9\u05b0\u05b9\u05d2\u05bc\u05b7\u05d1\u05bc\u05b4\u05d9 \u05dc\u05b9\u05d0-\u05d0\u05b6\u05de\u05bc\u05d5\u05b9\u05d8 \u05e8\u05b7\u05d1\u05bc\u05b8\u05d4: \u05d3 \u05e2\u05b7\u05d3-\u05d0\u05b8\u05e0\u05b8\u05d4 | \u05ea\u05bc\u05b0\u05d4\u05d5\u05b9\u05ea\u05b0\u05ea\u05d5\u05bc \u05e2\u05b7\u05dc-\u05d0\u05b4\u05d9\u05e9\u05c1 \u05ea\u05bc\u05b0\u05e8\u05b8\u05e6\u05bc\u05b0\u05d7\u05d5\u05bc \u05db\u05bb\u05dc\u05bc\u05b0\u05db\u05b6\u05dd \u05db\u05bc\u05b0\u05e7\u05b4\u05d9\u05e8 \u05e0\u05b8\u05d8\u05d5\u05bc\u05d9 \u05d2\u05bc\u05b8\u05d3\u05b5\u05e8 \u05d4\u05b7\u05d3\u05bc\u05b0\u05d7\u05d5\u05bc\u05d9\u05b8\u05d4: \u05d4 \u05d0\u05b7\u05da\u05b0 \u05de\u05b4\u05e9\u05bc\u05c2\u05b0\u05d0\u05b5\u05ea\u05d5\u05b9 | \u05d9\u05b8\u05e2\u05b2\u05e6\u05d5\u05bc \u05dc\u05b0\u05d4\u05b7\u05d3\u05bc\u05b4\u05d9\u05d7\u05b7 \u05d9\u05b4\u05e8\u05b0\u05e6\u05d5\u05bc \u05db\u05b8\u05d6\u05b8\u05d1 \u05d1\u05bc\u05b0\u05e4\u05b4\u05d9\u05d5 \u05d9\u05b0\u05d1\u05b8\u05e8\u05b5\u05db\u05d5\u05bc \u05d5\u05bc\u05d1\u05b0\u05e7\u05b4\u05e8\u05b0\u05d1\u05bc\u05b8\u05dd \u05d9\u05b0\u05e7\u05b7\u05dc\u05b0\u05dc\u05d5\u05bc-\u05e1\u05b6\u05dc\u05b8\u05d4:<\/span><\/p>\n<\/td>\n

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\u05e1\u05dd\u05e8 \u05d8\u05d5\u05d1\u05d9\u05d4 \u05e4\u05e8\u05e7 \u05e1\u05d1<\/span><\/p>\n

\u05d0 \u05dc\u05e9\u05d1\u05d7\u05d0 \u05e2\u05dc \u05d9\u05d3\u05d5\u05d9 \u05d3\u05d9\u05d3\u05d5\u05ea\u05df \u05ea\u05d5\u05e9\u05d1\u05d7\u05ea\u05d0 \u05dc\u05d3\u05d5\u05d3\u05c3 \u05d1 \u05d1\u05e8\u05dd \u05dc\u05d0\u05dc\u05d4\u05d0 \u05e9\u05ea\u05e7\u05d0 \u05e0\u05e4\u05e9\u05d9 \u05de\u05d9\u05e0\u05d9\u05d4 \u05e4\u05d5\u05e8\u05e7\u05e0\u05d9\u05c3 \u05d2 \u05d1\u05e8\u05dd \u05d4\u05d5\u05d0 \u05ea\u05d5\u05e7\u05e4\u05d9 \u05d5\u05e4\u05d5\u05e8\u05e7\u05e0\u05d9 \u05de\u05e9\u05d6\u05d1\u05d9 \u05dc\u05d0 \u05d0\u05d6\u05d5\u05e2 \u05d0\u05d9\u05d6\u05d3\u05e2\u05d6\u05e2\u05d1\u05d9\u05d5\u05dd \u05e2\u05e7\u05d0 \u05e8\u05d1\u05d0\u05c3 \u05d3 \u05e2\u05d3 \u05d0\u05df \u05d0\u05ea\u05d5\u05df \u05de\u05ea\u05e8\u05d2\u05e9\u05d9\u05df \u05e2\u05dc \u05d2\u05d1\u05e8 \u05d7\u05e1\u05d9\u05d3 \u05ea\u05ea\u05e2\u05d1\u05d3\u05d5\u05df \u05e7\u05d8\u05d5\u05dc\u05d9\u05df \u05db\u05d5\u05dc\u05db\u05d5\u05df \u05d4\u05d9\u05da \u05e9\u05d5\u05e8 \u05d3\u05de\u05d8\u05d9 \u05d3\u05e1\u05d8\u05d9 \u05d4\u05d9\u05da \u05d2\u05d5\u05d3\u05d0 \u05e8\u05e2\u05d9\u05e2\u05ea\u05d0\u05c3 \u05d4 \u05d1\u05e8\u05dd \u05db\u05d3 \u05d9\u05d5\u05de\u05d0\u05df \u05dc\u05d0\u05d5\u05d8\u05d1\u05d0 \u05de\u05ea\u05de\u05dc\u05db\u05d9\u05df \u05dc\u05de\u05e0\u05d3\u05d7 \u05d9\u05d7\u05d5\u05d5\u05df \u05db\u05d3\u05d1\u05d5\u05ea\u05d0 \u05db\u05d3\u05db\u05d5\u05d1\u05d0 \u05d1\u05e4\u05d5\u05de\u05d4\u05d5\u05df \u05d9\u05d1\u05e8\u05db\u05d5\u05df \u05d5\u05d1\u05dc\u05d1\u05d4\u05d5\u05df \u05d9\u05dc\u05d8\u05d8\u05d5\u05df \u05dc\u05e2\u05dc\u05de\u05d9\u05df\u05c3<\/span><\/p>\n<\/td>\n

\n

\u03a8\u0391\u039b\u039c\u039f\u0399<\/span> 62<\/span><\/p>\n

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\n

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\n

\u05d5 \u05d1\u05e8\u05dd \u05dc\u05d0\u05dc\u05d4\u05d0 \u05e9\u05ea\u05d5\u05e7\u05d9 \u05e0\u05e4\u05e9\u05d9 \u05d0\u05e8\u05d5\u05dd \u05de\u05d9\u05e0\u05d9\u05d4 \u05e1\u05d1\u05e8\u05d9\u05c3 \u05d6 \u05d1\u05e8\u05dd \u05d4\u05d5\u05d0 \u05ea\u05d5\u05e7\u05e4\u05d9 \u05d5\u05e4\u05d5\u05e8\u05e7\u05e0\u05d9 \u05de\u05e9\u05d9\u05d6\u05d1\u05d9 \u05dc\u05d0 \u05d0\u05d6\u05d3\u05e2\u05d6\u05e2\u05c3 \u05d7 \u05e2\u05dc \u05d0\u05dc\u05d4\u05d0 \u05e4\u05d5\u05e8\u05e7\u05e0\u05d9 \u05d5\u05d9\u05e7\u05e8\u05d9 \u05ea\u05e7\u05d5\u05e3 \u05e2\u05d5\u05e9\u05e0\u05d9 \u05e1\u05d9\u05d1\u05e8\u05d9 \u05d1\u05d0\u05dc\u05d4\u05d0\u05c3 \u05d8 \u05e1\u05d1\u05e8\u05d5 \u05d1\u05de\u05d9\u05de\u05e8\u05d9\u05d4 \u05d1\u05db\u05dc \u05e2\u05d9\u05d3\u05df \u05e2\u05de\u05d0 \u05d3\u05d1\u05d9\u05ea \u05d9\u05e9\u05e8\u05d0\u05dc \u05e9\u05d3\u05d5 \u05e7\u05d3\u05de\u05d5\u05d9 \u05d3\u05d7\u05d5\u05d7\u05d9 \u05d6\u05d4\u05d5\u05d4\u05d9 \u05dc\u05d1\u05db\u05d5\u05df \u05d5\u05e6\u05dc\u05d5 \u05e7\u05d5\u05de\u05d5\u05d9 \u05d1\u05db\u05dc \u05dc\u05d1\u05db\u05d5\u05df \u05d0\u05de\u05e8\u05d5 \u05d0\u05dc\u05d4\u05d0 \u05e1\u05d1\u05e8 \u05dc\u05e0\u05d0 \u05dc\u05e2\u05dc\u05de\u05d9\u05df\u05c3 \u05d9 \u05d1\u05e8\u05dd \u05dc\u05de\u05d0 \u05d1\u05e0\u05d9 \u05e0\u05e9\u05d0 \u05db\u05d3\u05d9\u05d1\u05d0 \u05db\u05d3\u05db\u05d5\u05d1\u05d0 \u05d1\u05e0\u05d9 \u05d2\u05d1\u05e8 \u05db\u05d3 \u05d9\u05e1\u05d1\u05d5\u05df \u05e0\u05e9\u05d9\u05df \u05d1\u05de\u05e1\u05d7\u05ea\u05d0 \u05d9\u05ea\u05e7\u05dc\u05d5\u05df \u05de\u05ea\u05e7\u05dc\u05d9\u05df \u05de\u05d6\u05dc\u05d9\u05d4\u05d9\u05df \u05d4\u05d9\u05e0\u05d5\u05df \u05d0\u05d9\u05e0\u05d5\u05df \u05d2\u05e8\u05de\u05d9\u05d4\u05d5\u05df \u05de\u05df \u05dc\u05de\u05d0 \u05d4\u05d5\u05d5\u05df \u05db\u05d7\u05d3\u05d0\u05c3 \u05d9\u05d0 \u05dc\u05d0 \u05ea\u05d9\u05db\u05dc\u05d5\u05df \u05d1\u05d8\u05dc\u05d5\u05de\u05d0 \u05d5\u05d1\u05d0\u05d5\u05e0\u05e1\u05d0 \u05dc\u05d0 \u05ea\u05e7\u05d1\u05dc\u05d5\u05df \u05de\u05de\u05d5\u05e0\u05d0 \u05d0\u05e8\u05d5\u05dd \u05d9\u05e9\u05d1\u05d7 \u05dc\u05d0 \u05ea\u05e9\u05d5\u05d5\u05df \u05dc\u05d1\u05d0\u05c3 \u05d9\u05d1 \u05d0\u05d5\u05e8\u05d9\u05ea\u05d0 \u05d7\u05d3\u05d0 \u05de\u05de\u05dc\u05d9\u05dc \u05d0\u05dc\u05d4\u05d0 \u05d5\u05ea\u05e8\u05ea\u05d9\u05df \u05d6\u05d9\u05de\u05e0\u05d9\u05df \u05d3\u05e0\u05df \u05e9\u05de\u05e2\u05d9\u05ea \u05d5\u05ea\u05e0\u05d9\u05d9\u05ea\u05d0 \u05d3\u05e0\u05d0 \u05e9\u05de\u05e2\u05e0\u05d0 \u05de\u05df \u05e4\u05d5\u05dd \u05de\u05e9\u05d4 \u05e1\u05e4\u05e8\u05d0 \u05e8\u05d1\u05d0 \u05d0\u05e8\u05d5\u05dd \u05e2\u05d5\u05e9\u05e0\u05d0 \u05e7\u05d3\u05dd \u05d0\u05dc\u05d4\u05d0 \u05d5\u05dc\u05d9\u05ea \u05d0\u05d9\u05e4\u05e9\u05e8 \u05dc\u05d1\u05d9\u05e1\u05e8\u05d0 \u05d5\u05d3\u05de\u05d0 \u05dc\u05e7\u05d1\u05dc\u05d0 \u05de\u05e4\u05d5\u05de\u05d9\u05d4\u05c3 \u05d9\u05d2 \u05d5\u05dc\u05da \u05d0\u05dc\u05d4\u05d0 \u05dc\u05de\u05e2\u05d1\u05d3 \u05d8\u05d9\u05d1\u05d5 \u05dc\u05e6\u05d3\u05d9\u05e7\u05d9\u05d0 \u05d0\u05e8\u05d5\u05dd \u05d0\u05ea \u05d0\u05e0\u05ea \u05de\u05e9\u05dc\u05dd \u05dc\u05d0\u05d9\u05e0\u05e9 \u05d4\u05d9\u05da \u05e2\u05d5\u05d1\u05d3\u05d5\u05d9\u05c3<\/span><\/p>\n<\/td>\n

\n

62:5 \u03c0\u03bb\u1f74\u03bd \u03c4\u1ff7 \u03b8\u03b5\u1ff7 \u1f51\u03c0\u03bf\u03c4\u1f71\u03b3\u03b7\u03b8\u03b9 \u1f21 \u03c8\u03c5\u03c7\u1f75 \u03bc\u03bf\u03c5 \u1f45\u03c4\u03b9 \u03c0\u03b1 \u03b1\u1f50\u03c4\u03bf\u1fe6 \u1f21 \u1f51\u03c0\u03bf\u03bc\u03bf\u03bd\u1f75 \u03bc\u03bf\u03c5 62:6 \u1f45\u03c4\u03b9 \u03b1\u1f50\u03c4\u1f78\u03c2 \u03b8\u03b5\u1f79\u03c2 \u03bc\u03bf\u03c5 \u03ba\u03b1\u1f76 \u03c3\u03c9\u03c4\u1f75\u03c1 \u03bc\u03bf\u03c5 \u1f00\u03bd\u03c4\u03b9\u03bb\u1f75\u03bc\u03c0\u03c4\u03c9\u03c1 \u03bc\u03bf\u03c5 \u03bf\u1f50 \u03bc\u1f74 \u03bc\u03b5\u03c4\u03b1\u03bd\u03b1\u03c3\u03c4\u03b5\u1f7b\u03c3\u03c9 62:7 \u1f10\u03c0\u1f76 \u03c4\u1ff7 \u03b8\u03b5\u1ff7 \u03c4\u1f78 \u03c3\u03c9\u03c4\u1f75\u03c1\u03b9\u1f79\u03bd \u03bc\u03bf\u03c5 \u03ba\u03b1\u1f76 \u1f21 \u03b4\u1f79\u03be\u03b1 \u03bc\u03bf\u03c5 \u1f41 \u03b8\u03b5\u1f78\u03c2 \u03c4\u1fc6\u03c2 \u03b2\u03bf\u03b7\u03b8\u03b5\u1f77\u03b1\u03c2 \u03bc\u03bf\u03c5 \u03ba\u03b1\u1f76 \u1f21 \u1f10\u03bb\u03c0\u1f77\u03c2 \u03bc\u03bf\u03c5 \u1f10\u03c0\u1f76 \u03c4\u1ff7 \u03b8\u03b5\u1ff7 62:8 \u1f10\u03bb\u03c0\u1f77\u03c3\u03b1\u03c4\u03b5 \u1f10\u03c0\u1fbd \u03b1\u1f50\u03c4\u1f79\u03bd \u03c0\u1fb6\u03c3\u03b1 \u03c3\u03c5\u03bd\u03b1\u03b3\u03c9\u03b3\u1f74 \u03bb\u03b1\u03bf\u1fe6 \u1f10\u03ba\u03c7\u1f73\u03b5\u03c4\u03b5 \u1f10\u03bd\u1f7d\u03c0\u03b9\u03bf\u03bd \u03b1\u1f50\u03c4\u03bf\u1fe6 \u03c4\u1f70\u03c2 \u03ba\u03b1\u03c1\u03b4\u1f77\u03b1\u03c2 \u1f51\u03bc\u1ff6\u03bd \u1f41 \u03b8\u03b5\u1f78\u03c2 \u03b2\u03bf\u03b7\u03b8\u1f78\u03c2 \u1f21\u03bc\u1ff6\u03bd \u03b4\u03b9\u1f71\u03c8\u03b1\u03bb\u03bc\u03b1 62:9 \u03c0\u03bb\u1f74\u03bd \u03bc\u1f71\u03c4\u03b1\u03b9\u03bf\u03b9 \u03bf\u1f31 \u03c5\u1f31\u03bf\u1f76 \u03c4\u1ff6\u03bd \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03c9\u03bd \u03c8\u03b5\u03c5\u03b4\u03b5\u1fd6\u03c2 \u03bf\u1f31 \u03c5\u1f31\u03bf\u1f76 \u03c4\u1ff6\u03bd \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03c9\u03bd \u1f10\u03bd \u03b6\u03c5\u03b3\u03bf\u1fd6\u03c2 \u03c4\u03bf\u1fe6 \u1f00\u03b4\u03b9\u03ba\u1fc6\u03c3\u03b1\u03b9 \u03b1\u1f50\u03c4\u03bf\u1f76 \u1f10\u03ba \u03bc\u03b1\u03c4\u03b1\u03b9\u1f79\u03c4\u03b7\u03c4\u03bf\u03c2 \u1f10\u03c0\u1f76 \u03c4\u1f78 \u03b1\u1f50\u03c4\u1f79 62:10 \u03bc\u1f74 \u1f10\u03bb\u03c0\u1f77\u03b6\u03b5\u03c4\u03b5 \u1f10\u03c0\u1f76 \u1f00\u03b4\u03b9\u03ba\u1f77\u03b1\u03bd \u03ba\u03b1\u1f76 \u1f10\u03c0\u1f76 \u1f05\u03c1\u03c0\u03b1\u03b3\u03bc\u03b1 \u03bc\u1f74 \u1f10\u03c0\u03b9\u03c0\u03bf\u03b8\u03b5\u1fd6\u03c4\u03b5 \u03c0\u03bb\u03bf\u1fe6\u03c4\u03bf\u03c2 \u1f10\u1f70\u03bd \u1fe5\u1f73\u1fc3 \u03bc\u1f74 \u03c0\u03c1\u03bf\u03c3\u03c4\u1f77\u03b8\u03b5\u03c3\u03b8\u03b5 \u03ba\u03b1\u03c1\u03b4\u1f77\u03b1\u03bd 62:11 \u1f05\u03c0\u03b1\u03be \u1f10\u03bb\u1f71\u03bb\u03b7\u03c3\u03b5\u03bd \u1f41 \u03b8\u03b5\u1f79\u03c2 \u03b4\u1f7b\u03bf \u03c4\u03b1\u1fe6\u03c4\u03b1 \u1f24\u03ba\u03bf\u03c5\u03c3\u03b1 62:12 \u1f45\u03c4\u03b9 \u03c4\u1f78 \u03ba\u03c1\u1f71\u03c4\u03bf\u03c2 \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 \u03ba\u03b1\u1f76 \u03c3\u03bf\u1f77 \u03ba\u1f7b\u03c1\u03b9\u03b5 \u03c4\u1f78 \u1f14\u03bb\u03b5\u03bf\u03c2 \u1f45\u03c4\u03b9 \u03c3\u1f7a \u1f00\u03c0\u03bf\u03b4\u1f7d\u03c3\u03b5\u03b9\u03c2 \u1f11\u03ba\u1f71\u03c3\u03c4\u1ff3 \u03ba\u03b1\u03c4\u1f70 \u03c4\u1f70 \u1f14\u03c1\u03b3\u03b1 \u03b1\u1f50\u03c4\u03bf\u1fe6<\/span><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

The traditionally <\/span>\u201ccorrect\u201d<\/span> text of the Hebrew Bible was established by a group of scholars known as the Masoretes, whose activity extended from the sixth to the tenth centuries CE. The Masoretes examined the existing biblical manuscripts, and noted divergences within the various manuscripts, seeking to determine which rendition is the more accurate. Comparing the <\/span><\/a>Westminster Leningrad Codex (1008 CE) and the Aleppo Codex (10<\/span>th<\/span> Century CE), the Scriptures are identical:<\/span><\/p>\n

<\/a>Westminster Leningrad Codex<\/span><\/p>\n

\u05dc\u05b7\u05de\u05b0\u05e0\u05b7\u05e6\u05b5\u05bc\u05a5\u05d7\u05b7 \u05e2\u05b7\u05bd\u05dc\u05be\u05d9\u05b0\u05d3\u05d5\u05bc\u05ea\u0597\u05d5\u05bc\u05df \u05de\u05b4\u05d6\u05b0\u05de\u05b9\u05a5\u05d5\u05e8 \u05dc\u05b0\u05d3\u05b8\u05d5\u05b4\u05bd\u05d3\u05c3 \u05d0\u05b7\u05a3\u05da\u05b0 \u05d0\u05b6\u05dc\u05be\u05d0\u05b1\u05ad\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d3\u05bc\u05bd\u05d5\u05bc\u05de\u05b4\u05d9\u05b8\u05bc\u05a3\u05d4 \u05e0\u05b7\u05e4\u05b0\u05e9\u05b4\u05c1\u0591\u05d9 \u05de\u05b4\u059d\u05de\u05b6\u05bc\u0597\u05e0\u05bc\u05d5\u05bc \u05d9\u05b0\u05e9\u05c1\u05d5\u05bc\u05e2\u05b8\u05ea\u05b4\u05bd\u05d9\u05c3<\/span><\/p>\n

Aleppo Codex<\/span><\/p>\n

\u05d0 \u05dc\u05de\u05e0\u05e6\u05d7 \u05e2\u05dc-\u05d9\u05d3\u05d5\u05ea\u05d5\u05df– \u05de\u05d6\u05de\u05d5\u05e8 \u05dc\u05d3\u05d5\u05d3 \u05d1 \u05d0\u05da \u05d0\u05dc-\u05d0\u05dc\u05d4\u05d9\u05dd \u05d3\u05d5\u05de\u05d9\u05d4 \u05e0\u05e4\u05e9\u05d9 \u05de\u05de\u05e0\u05d5 \u05d9\u05e9\u05d5\u05e2\u05ea\u05d9<\/span><\/p>\n

This adds to the confidence that we have in the reliability of the Hebrew Scriptures. In this week\u2019s study from <\/span>Tehillim \/ Psalms 62:1-12,<\/span> the psalm opens saying, <\/span>\u05d0 \u05dc\u05b7\u05de\u05b0\u05e0\u05b7\u05e6\u05bc\u05b5\u05d7\u05b7 \u05e2\u05b7\u05dc-\u05d9\u05b0\u05d3\u05d5\u05bc\u05ea\u05d5\u05bc\u05df \u05de\u05b4\u05d6\u05b0\u05de\u05d5\u05b9\u05e8 \u05dc\u05b0\u05d3\u05b8\u05d5\u05b4\u05d3: <\/span> For the choir director; according to Jeduthun. A Psalm of David. (NASB)<\/span> Jeduthun is from the Levites, of the family of Merari, and one of the three masters of music appointed by David according to <\/span>1 Chronicles 16:41-42 and 25:1-6<\/span>. Jeduthun is called in <\/span>2 Chronicles 35:15<\/span> \u201cthe king\u2019s seer\u201d<\/span> (<\/span>\u05d7\u05d5\u05b9\u05d6\u05b5\u05d4 \u05d4\u05b7\u05de\u05bc\u05b6\u05dc\u05b6\u05da\u05b0<\/span>) or in other words, he appears to have functioned as David\u2019s prophet. His descendants are mentioned as singers and players on instruments according to <\/span>Nehemiah 11:17<\/span>. It is speculated that he was probably the same person as Ethan mentioned in <\/span>1 Chronicles 15:17-19<\/span>. We also read the same the superscriptions in <\/span>Tehillim \/ Psalm 39 and 77<\/span>. The words <\/span>\u05e2\u05b7\u05dc-\u05d9\u05b0\u05d3\u05d5\u05bc\u05ea\u05d5\u05bc\u05df<\/span> \u201cupon Jeduthun\u201d<\/span> has led to much speculation. Some Lexicon\u2019s state that this probably denotes a musical instrument, or may denote the style or tune invented or introduced by Jeduthun, or that the psalm was to be sung by his choir. I would speculate that this introductory line is a reference to this psalm being sung by his choir and not specifically to a musical instrument or style of singing. It is interesting that according to Hitchcock\u2019s Bible Names, <\/span>\u201cJeduthun\u201d<\/span> means <\/span>\u201cHis law; giving praise.\u201d<\/span> The Torah does in fact does give praise to the Lord, of His wonderful works and the power of His delivering right Hand.<\/span><\/p>\n\n\n\n\n<\/colgroup>\n\n\n
\n

Tehillim \/ Psalms 62<\/span><\/p>\n

For the choir director; according to Jeduthun. A Psalm of David. 62:1 My soul waits in silence for God only; From Him is my salvation. 62:2 He only is my rock and my salvation, My stronghold; I shall not be greatly shaken. 62:3 How long will you assail a man, That you may murder him, all of you, Like a leaning wall, like a tottering fence? 62:4 They have counseled only to thrust him down from his high position; They delight in falsehood; They bless with their mouth, But inwardly they curse. Selah. 62:5 My soul, wait in silence for God only, For my hope is from Him. 62:6 He only is my rock and my salvation, My stronghold; I shall not be shaken. 62:7 On God my salvation and my glory rest; The rock of my strength, my refuge is in God. 62:8 Trust in Him at all times, O people; Pour out your heart before Him; God is a refuge for us. Selah. 62:9 Men of low degree are only vanity and men of rank are a lie; In the balances they go up; They are together lighter than breath. 62:10 Do not trust in oppression And do not vainly hope in robbery; If riches increase, do not set your heart upon them. 62:11 Once God has spoken; Twice I have heard this: That power belongs to God; 62:12 And lovingkindness is Yours, O Lord, For You recompense a man according to his work. (NASB)<\/span><\/p>\n<\/td>\n

\n

T<\/span>oviyah \/ Psalms 62<\/span><\/p>\n

62:1 For praise, by Jeduthun. A psalm of David. 62:2 Truly for God my soul is quiet; from him is my redemption. 62:3 Truly he is my strength and my redemption, my savior, I shall not be shaken on the day of great distress. 62:4 How long do you rage against a pious man? All of you will be slain, like a crooked wall, like a broken fence. 62:5 Truly when they swear to do good, they take counsel to attack; they will tell lies; with their mouth they will bless and with their heart they will curse forever. 62:6 Truly be silent for God, O my soul, for my hope comes from him. 62:7 Truly he is my strength and my redemption, my savior, I shall not be shaken. 62:8 My redemption and my honor is on God; the strength of my might, my hope, is in God. 62:9 Hope in his word at all times, O people of the house of Israel; pour out the pride of your hearts in his presence; say, \u201cGod is our hope forever.\u201d 62:10 For the sons of men are nothing, the sons of a man are deceit; when they take wives, their fates are weighed in the balances; they themselves came to be altogether out of nothing. 62:11 Do not trust in oppression, and do not receive money gained by coercion; for [though] it will increase in value, do not set your mind [on it]. 62:12 God speaks one Torah, and now two times I have heard it, from the mouth of Moses, the great scribe, for there is might in the presence of God. 62:13 And it is yours, O God, to show favor to the righteous, for you repay each man according to his works. (EMC)<\/span><\/p>\n<\/td>\n

\n

Psalmoi \/ Psalms 62<\/span><\/p>\n

For the end, a Psalm of David for Idithun. 62:1 Shall not my soul be subjected to God? for of him is my salvation. 62:2 For he is my God, and my saviour; my helper, I shall not be moved very much. 62:3 How long will ye assault a man? ye are all slaughtering as with a bowed wall and a broken hedge. 62:4 They only took counsel to set at nought mine honour: I ran in thirst: with their mouth they blessed, but with their heart they cursed. Pause. 62:5 Nevertheless do thou, my soul, be subjected to God; for of him is my patient hope. 62:6 For he is my God and my Saviour; my helper, I shall not be moved. 62:7 In God is my salvation and my glory: he is the God of my help, and my hope is in God. 62:8 Hope in him, all ye congregation of the people; pour out your hearts before him, for God is our helper. Pause. 62:9 But the sons of men are vain; the sons of men are false, so as to be deceitful in the balances; they are all alike formed out of vanity. 62:10 Trust not in unrighteousness, and lust not after robberies: if wealth should flow in, set not your heart upon it. 62:11 God has spoken once, and I have heard these two things, that power is of God; 62:12 and mercy is thine, O Lord; for thou wilt recompense every one according to his works. (LXX)<\/span><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

David opens his psalm making a very significant statement saying, <\/span>\u05d1 \u05d0\u05b7\u05da\u05b0 \u05d0\u05b6\u05dc-\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d3\u05bc\u05d5\u05bc\u05de\u05b4\u05d9\u05bc\u05b8\u05d4 \u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b4\u05d9 \u05de\u05b4\u05de\u05bc\u05b6\u05e0\u05bc\u05d5\u05bc \u05d9\u05b0\u05e9\u05c1\u05d5\u05bc\u05e2\u05b8\u05ea\u05b4\u05d9: \u05d2 \u05d0\u05b7\u05da\u05b0-\u05d4\u05d5\u05bc\u05d0 \u05e6\u05d5\u05bc\u05e8\u05b4\u05d9 \u05d5\u05b4\u05d9\u05e9\u05c1\u05d5\u05bc\u05e2\u05b8\u05ea\u05b4\u05d9 \u05de\u05b4\u05e9\u05b0\u05b9\u05d2\u05bc\u05b7\u05d1\u05bc\u05b4\u05d9 \u05dc\u05b9\u05d0-\u05d0\u05b6\u05de\u05bc\u05d5\u05b9\u05d8 \u05e8\u05b7\u05d1\u05bc\u05b8\u05d4: <\/span> 62:1 My soul waits in silence for God only; From Him is my salvation. 62:2 He only is my rock and my salvation, My stronghold; I shall not be greatly shaken. (NASB)<\/span> He waits upon the Lord silently meaning he is not complaining. What do the Scriptures say about the person who complains before God? Are there different types of complaining, one that is OK and another that is not OK? This reminds us of the Apostle Paul\u2019s words to the Corinthians saying in <\/span>1 Corinthians 10:10,<\/span> 10<\/span>\u03bc\u03b7\u03b4\u1f72 \u03b3\u03bf\u03b3\u03b3\u1f7b\u03b6\u03b5\u03c4\u03b5, \u03ba\u03b1\u03b8\u1f71\u03c0\u03b5\u03c1 \u03c4\u03b9\u03bd\u1f72\u03c2 \u03b1\u1f50\u03c4\u1ff6\u03bd \u1f10\u03b3\u1f79\u03b3\u03b3\u03c5\u03c3\u03b1\u03bd, \u03ba\u03b1\u1f76 \u1f00\u03c0\u1f7d\u03bb\u03bf\u03bd\u03c4\u03bf \u1f51\u03c0\u1f78 \u03c4\u03bf\u1fe6 \u1f40\u03bb\u03bf\u03b8\u03c1\u03b5\u03c5\u03c4\u03bf\u1fe6. <\/span>10:10 Nor grumble, as some of them did, and were destroyed by the destroyer. (NASB)<\/span> The Greek manuscript (<\/span>Novum Testamentum Graece, Nestle-Aland 26th edition \u00a9 1979, www.greekbible.com<\/span>) uses the word gogguzete (\u03b3\u03bf\u03b3\u03b3\u1f7b\u03b6\u03b5\u03c4\u03b5) meaning <\/span>\u201c1) to murmur, mutter, grumble, say anything against in a low tone 1a) of the cooing of doves 1b) of those who confer secretly together 1c) of those who discontentedly complain,\u201d<\/span> essentially referring to one who is not satisfied and discontented with his lot in life. This is synonymous to the word <\/span>\u201cgrumbler\u201d<\/span> and the NASB translates the word as such. A few sources from the Torah speaking of the people complaining are as follows:<\/span><\/p>\n

Grumbling against the Lord<\/span><\/p>\n

Shemot \/ Exodus 16:2<\/span><\/p>\n

16:2 In the desert the whole community grumbled against Moses and Aaron. <\/span>(<\/span>\u05d1 \u05d5\u05b7\u05d9\u05bc\u05b4\u05dc\u05bc\u05b9\u05d9\u05e0\u05d5\u05bc [\u05d5\u05b7\u05d9\u05bc\u05b4\u05dc\u05bc\u05d5\u05b9\u05e0\u05d5\u05bc] \u05db\u05bc\u05b8\u05dc-\u05e2\u05b2\u05d3\u05b7\u05ea \u05d1\u05bc\u05b0\u05e0\u05b5\u05d9-\u05d9\u05b4\u05e9\u05b0\u05b9\u05e8\u05b8\u05d0\u05b5\u05dc \u05e2\u05b7\u05dc-\u05de\u05b9\u05e9\u05c1\u05b6\u05d4 \u05d5\u05b0\u05e2\u05b7\u05dc-\u05d0\u05b7\u05d4\u05b2\u05e8\u05b9\u05df \u05d1\u05bc\u05b7\u05de\u05bc\u05b4\u05d3\u05b0\u05d1\u05bc\u05b8\u05e8:<\/span>)<\/span><\/p>\n

Bamidbar \/ Numbers 14:37<\/span><\/p>\n

14:37 these men who were responsible for spreading the bad report about the land were struck down and died of a plague before the LORD. <\/span>(<\/span>\u05dc\u05d6 \u05d5\u05b7\u05d9\u05bc\u05b8\u05de\u05bb\u05ea\u05d5\u05bc \u05d4\u05b8\u05d0\u05b2\u05e0\u05b8\u05e9\u05c1\u05b4\u05d9\u05dd \u05de\u05d5\u05b9\u05e6\u05b4\u05d0\u05b5\u05d9 \u05d3\u05b4\u05d1\u05bc\u05b7\u05ea-\u05d4\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5 \u05e8\u05b8\u05e2\u05b8\u05d4 \u05d1\u05bc\u05b7\u05de\u05bc\u05b7\u05d2\u05bc\u05b5\u05e4\u05b8\u05d4 \u05dc\u05b4\u05e4\u05b0\u05e0\u05b5\u05d9 \u05d9\u05b0\u05d4\u05d5\u05b9\u05b8\u05d4:<\/span>)<\/span><\/p>\n

Bamidbar \/ Numbers 16:11<\/span><\/p>\n

16:11 It is against the LORD that you and all your followers have banded together. Who is Aaron that you should grumble against him?\u201d <\/span>(<\/span>\u05d9\u05d0 \u05dc\u05b8\u05db\u05b5\u05df \u05d0\u05b7\u05ea\u05bc\u05b8\u05d4 \u05d5\u05b0\u05db\u05b8\u05dc-\u05e2\u05b2\u05d3\u05b8\u05ea\u05b0\u05da\u05b8 \u05d4\u05b7\u05e0\u05bc\u05b9\u05e2\u05b8\u05d3\u05b4\u05d9\u05dd \u05e2\u05b7\u05dc-\u05d9\u05b0\u05d4\u05d5\u05b9\u05b8\u05d4 \u05d5\u05b0\u05d0\u05b7\u05d4\u05b2\u05e8\u05b9\u05df \u05de\u05b7\u05d4-\u05d4\u05d5\u05bc\u05d0 \u05db\u05bc\u05b4\u05d9 \u05ea\u05b7\u05dc\u05bc\u05b4\u05d5\u05e0\u05d5\u05bc [\u05ea\u05b7\u05dc\u05bc\u05b4\u05d9\u05e0\u05d5\u05bc] \u05e2\u05b8\u05dc\u05b8\u05d9\u05d5:<\/span>)<\/span><\/p>\n

Bamidbar \/ Numbers 16:41<\/span><\/p>\n

16:41 The next day the whole Israelite community grumbled against Moses and Aaron. \u201cYou have killed the LORD\u2019s people,\u201d they said. <\/span>(<\/span>\u05d5 \u05d5\u05b7\u05d9\u05bc\u05b4\u05dc\u05bc\u05b9\u05e0\u05d5\u05bc \u05db\u05bc\u05b8\u05dc-\u05e2\u05b2\u05d3\u05b7\u05ea \u05d1\u05bc\u05b0\u05e0\u05b5\u05d9-\u05d9\u05b4\u05e9\u05b0\u05b9\u05e8\u05b8\u05d0\u05b5\u05dc \u05de\u05b4\u05de\u05bc\u05b8\u05d7\u05b3\u05e8\u05b8\u05ea \u05e2\u05b7\u05dc-\u05de\u05b9\u05e9\u05c1\u05b6\u05d4 \u05d5\u05b0\u05e2\u05b7\u05dc-\u05d0\u05b7\u05d4\u05b2\u05e8\u05b9\u05df \u05dc\u05b5\u05d0\u05de\u05b9\u05e8 \u05d0\u05b7\u05ea\u05bc\u05b6\u05dd \u05d4\u05b2\u05de\u05b4\u05ea\u05bc\u05b6\u05dd \u05d0\u05b6\u05ea-\u05e2\u05b7\u05dd \u05d9\u05b0\u05d4\u05d5\u05b9\u05b8\u05d4:<\/span>)<\/span><\/p>\n

Bamidbar \/ Numbers 16:49<\/span><\/p>\n

16:49 But 14,700 people died from the plague, in addition to those who had died because of Korah. <\/span>(<\/span>\u05d9\u05d3 \u05d5\u05b7\u05d9\u05bc\u05b4\u05d4\u05b0\u05d9\u05d5\u05bc \u05d4\u05b7\u05de\u05bc\u05b5\u05ea\u05b4\u05d9\u05dd \u05d1\u05bc\u05b7\u05de\u05bc\u05b7\u05d2\u05bc\u05b5\u05e4\u05b8\u05d4 \u05d0\u05b7\u05e8\u05b0\u05d1\u05bc\u05b8\u05e2\u05b8\u05d4 \u05e2\u05b8\u05e9\u05b8\u05b9\u05e8 \u05d0\u05b6\u05dc\u05b6\u05e3 \u05d5\u05bc\u05e9\u05c1\u05b0\u05d1\u05b7\u05e2 \u05de\u05b5\u05d0\u05d5\u05b9\u05ea \u05de\u05b4\u05dc\u05bc\u05b0\u05d1\u05b7\u05d3 \u05d4\u05b7\u05de\u05bc\u05b5\u05ea\u05b4\u05d9\u05dd \u05e2\u05b7\u05dc-\u05d3\u05bc\u05b0\u05d1\u05b7\u05e8-\u05e7\u05b9\u05e8\u05b7\u05d7:<\/span>)<\/span><\/p>\n

Bamidbar \/ Numbers 17:5<\/span><\/p>\n

17:5 The staff belonging to the man I choose will sprout, and I will rid myself of this constant grumbling against you by the Israelites.\u201d <\/span>(<\/span>\u05db \u05d5\u05b0\u05d4\u05b8\u05d9\u05b8\u05d4 \u05d4\u05b8\u05d0\u05b4\u05d9\u05e9\u05c1 \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05d0\u05b6\u05d1\u05b0\u05d7\u05b7\u05e8-\u05d1\u05bc\u05d5\u05b9 \u05de\u05b7\u05d8\u05bc\u05b5\u05d4\u05d5\u05bc \u05d9\u05b4\u05e4\u05b0\u05e8\u05b8\u05d7 \u05d5\u05b7\u05d4\u05b2\u05e9\u05c1\u05b4\u05db\u05bc\u05b9\u05ea\u05b4\u05d9 \u05de\u05b5\u05e2\u05b8\u05dc\u05b7\u05d9 \u05d0\u05b6\u05ea-\u05ea\u05bc\u05b0\u05dc\u05bb\u05e0\u05bc\u05d5\u05b9\u05ea \u05d1\u05bc\u05b0\u05e0\u05b5\u05d9 \u05d9\u05b4\u05e9\u05b0\u05b9\u05e8\u05b8\u05d0\u05b5\u05dc \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05d4\u05b5\u05dd \u05de\u05b7\u05dc\u05bc\u05b4\u05d9\u05e0\u05b4\u05dd \u05e2\u05b2\u05dc\u05b5\u05d9\u05db\u05b6\u05dd:<\/span>)<\/span><\/p>\n

Bamidbar \/ Numbers 17:10<\/span><\/p>\n

17:10 The LORD said to Moses, \u201cPut back Aaron\u2019s staff in front of the ark of the covenant law, to be kept as a sign to the rebellious. This will put an end to their grumbling against me, so that they will not die.\u201d <\/span>(<\/span>\u05db\u05d4 \u05d5\u05b7\u05d9\u05bc\u05b9\u05d0\u05de\u05b6\u05e8 \u05d9\u05b0\u05d4\u05b9\u05d5\u05b8\u05d4 \u05d0\u05b6\u05dc-\u05de\u05b9\u05e9\u05c1\u05b6\u05d4 \u05d4\u05b8\u05e9\u05c1\u05b5\u05d1 \u05d0\u05b6\u05ea-\u05de\u05b7\u05d8\u05bc\u05b5\u05d4 \u05d0\u05b7\u05d4\u05b2\u05e8\u05b9\u05df \u05dc\u05b4\u05e4\u05b0\u05e0\u05b5\u05d9 \u05d4\u05b8\u05e2\u05b5\u05d3\u05d5\u05bc\u05ea \u05dc\u05b0\u05de\u05b4\u05e9\u05c1\u05b0\u05de\u05b6\u05e8\u05b6\u05ea \u05dc\u05b0\u05d0\u05d5\u05b9\u05ea \u05dc\u05b4\u05d1\u05b0\u05e0\u05b5\u05d9-\u05de\u05b6\u05e8\u05b4\u05d9 \u05d5\u05bc\u05ea\u05b0\u05db\u05b7\u05dc \u05ea\u05bc\u05b0\u05dc\u05d5\u05bc\u05e0\u05bc\u05b9\u05ea\u05b8\u05dd \u05de\u05b5\u05e2\u05b8\u05dc\u05b7\u05d9 \u05d5\u05b0\u05dc\u05b9\u05d0 \u05d9\u05b8\u05de\u05bb\u05ea\u05d5\u05bc:<\/span>)<\/span><\/p>\n

A few choice verses from <\/span>Bamidbar \/ Numbers 16<\/span> illustrates the point on why we should not complain. The Scriptures say that the people banned together to complain against Moshe and Aaron, and that 14,700 people died from a plague due to their complaints. The Targum Onkelos provides the rabbis Aramaic translation saying, <\/span>\u05d1 \u05d5\u05b0\u05d0\u05b4\u05ea\u05b0\u05e8\u05b7\u05e2\u05b2\u05de\u05d5\u05bc \u05db\u05bc\u05b8\u05dc \u05db\u05bc\u05b0\u05e0\u05b4\u05d9\u05e9\u05c1\u05b0 \u05ea\u05bc\u05b8\u05d0 \u05d3\u05b4\u05d1\u05b0\u05e0\u05b5\u05d9 \u05d9\u05b4\u05e9 \u05e8\u05b0\u05b9\u05b8\u05d0\u05b5\u05dc \u05e2\u05b7\u05dc \u05de\u05e9\u05c1\u05b6\u05d4 \u05d5\u05b0\u05e2\u05b7\u05dc \u05d0\u05b7\u05d4\u05b2 \u05e8\u05b9\u05df \u05d1\u05bc\u05b0\u05de\u05b7\u05d3\u05b0\u05d1\u05bc\u05b0\u05e8\u05b8\u05d0:<\/span> using the word \u201cve\u2019itraimu\u201d <\/span>\u05d5\u05b0\u05d0\u05b4\u05ea\u05b0\u05e8\u05b7\u05e2\u05b2\u05de\u05d5\u05bc<\/span> meaning <\/span>\u201cto cause a sound, to cause grief, to grumble, complain, to murmur.\u201d<\/span> Targum Pseudo-Jonathan states <\/span>\u05d5\u05d1\u05d4\u05d4\u05d5\u05d0 \u05d9\u05d5\u05de\u05d0 \u05e4\u05e1\u05e7 \u05dc\u05d4\u05d5\u05df \u05dc\u05d9\u05e9\u05d0 \u05d3\u05d0\u05e4\u05d9\u05e7\u05d5 \u05de\u05de\u05e6\u05e8\u05d9\u05dd \u05d5\u05d0\u05ea\u05e8\u05e2\u05de\u05d5\u05df \u05db\u05dc \u05d1\u05e0\u05d9 \u05d9\u05e9\u05e8\u05d0\u05dc \u05e2\u05dc \u05de\u05e9\u05d4 \u05d5\u05e2\u05dc \u05d0\u05d4\u05e8\u05df \u05d1\u05de\u05d3\u05d1\u05e8\u05d0<\/span> indicating that the people grumble\/complain\/murmur against Moshe and Aaron in the wilderness (<\/span>\u05d5\u05d0\u05ea\u05e8\u05e2\u05de\u05d5\u05df \u05db\u05dc \u05d1\u05e0\u05d9 \u05d9\u05e9\u05e8\u05d0\u05dc \u05e2\u05dc \u05de\u05e9\u05d4 \u05d5\u05e2\u05dc \u05d0\u05d4\u05e8\u05df \u05d1\u05de\u05d3\u05d1\u05e8\u05d0<\/span>) leading with the statement <\/span>\u201cwith regard to the separating or cutting them off from, bringing them out, expel, or punishing, in the wilderness\u201d<\/span> the Aramaic translation (Targum, <\/span>\u05ea\u05e8\u05d2\u05dd<\/span>) suggests that the people considered their deliverance a form of punishment. This seems to be consistent with the MasoreticText that they wanted to be left alone in Egypt to serve the Egyptians. They believed that they will die in the wilderness. Commentators such as <\/span><\/a>Rashi (<\/span><\/a>Rabbi Shlomo ben Yitzchak<\/span>) suggest that this may be the moment when the children of Israel ran out of the bread and meat they had carried away with them from Egypt. <\/span><\/p>\n

The Hebrew text draws a parallel in <\/span>Bamidbar \/ Numbers 16:7<\/span> \u05d6 \u05d5\u05bc\u05d1\u05b9\u05e7\u05b6\u05e8 \u05d5\u05bc\u05e8\u05b0\u05d0\u05b4\u05d9\u05ea\u05b6\u05dd \u05d0\u05b6\u05ea -\u05db\u05bc\u05b0\u05d1\u05d5\u05b9\u05d3 \u05d9\u05b0\u05d4\u05b9\u05d5\u05b8\u05d4 \u05d1\u05bc\u05b0\u05e9\u05c1\u05b8\u05de\u05b0\u05e2\u05d5\u05b9 \u05d0\u05b6\u05ea -\u05ea\u05bc\u05b0\u05dc\u05bb\u05e0\u05bc\u05b9\u05ea\u05b5\u05d9\u05db\u05b6\u05dd \u05e2\u05b7\u05dc -\u05d9\u05b0\u05d4\u05d5\u05b8\u05b9\u05d4 \u05d5\u05b0\u05e0\u05b7\u05d7\u05b0\u05e0\u05d5\u05bc \u05de\u05b8\u05d4 \u05db\u05bc\u05b4\u05d9 \u05ea\u05b7\u05dc\u05bc\u05b4\u05d5\u05e0\u05d5\u05bc [\u05ea\u05b7\u05dc\u05bc\u05b4\u05d9\u05e0\u05d5\u05bc] \u05e2\u05b8\u05dc\u05b5\u05d9\u05e0\u05d5\u05bc:<\/span> the phrase <\/span>\u201cYour grumblings against us,\u201d<\/span> also may suggests the people grumbling against Moshe and Aaron is equivalent to grumbling against the Lord (<\/span>\u05d7 \u05d5\u05b7\u05d9\u05bc\u05b9\u05d0\u05de\u05b6\u05e8 \u05de\u05b9\u05e9\u05c1\u05b6\u05d4 \u05d1\u05bc\u05b0\u05ea\u05b5\u05ea \u05d9\u05b0\u05d4\u05d5\u05b9\u05b8\u05d4 \u05dc\u05b8\u05db\u05b6\u05dd \u05d1\u05bc\u05b8\u05e2\u05b6\u05e8\u05b6\u05d1 \u05d1\u05bc\u05b8\u05e9 \u05e8\u05b8\u05b9 \u05dc\u05b6\u05d0\u05b1\u05db\u05b9\u05dc \u05d5\u05b0\u05dc\u05b6\u05d7\u05b6\u05dd \u05d1\u05bc\u05b7\u05d1\u05bc\u05b9\u05e7\u05b6\u05e8 \u05dc\u05b4\u05e9\u05b9\u05b0\u05d1\u05bc\u05b9\u05e2\u05b7 \u05d1\u05bc\u05b4\u05e9\u05c1\u05b0\u05de\u05b9\u05e2\u05b7 \u05d9\u05b0\u05d4\u05d5\u05b9\u05b8\u05d4 \u05d0\u05b6\u05ea -\u05ea\u05bc\u05b0\u05dc\u05bb\u05e0\u05bc\u05b9\u05ea\u05b5\u05d9\u05db\u05b6\u05dd \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 -\u05d0\u05b7\u05ea\u05bc\u05b6\u05dd \u05de\u05b7\u05dc\u05bc\u05b4\u05d9\u05e0\u05b4\u05dd \u05e2\u05b8\u05dc\u05b8\u05d9\u05d5 \u05d5\u05b0\u05e0 \u05d7\u05b0\u05e0\u05d5\u05bc \u05de\u05b8\u05d4 \u05dc\u05b9\u05d0 -\u05e2\u05b8\u05dc\u05b5\u05d9\u05e0\u05d5\u05bc \u05ea\u05b0\u05dc\u05bb\u05e0\u05bc\u05b9\u05ea\u05b5\u05d9\u05db\u05b6\u05dd \u05db\u05bc\u05b4\u05d9 \u05e2\u05b7\u05dc -\u05d9\u05b0\u05d4\u05d5\u05b8\u05b9\u05d4:<\/span>). In the Modern Hebrew dictionary, the word <\/span>\u05ea\u05b7\u05dc\u05bc\u05b4\u05d9\u05e0\u05d5\u05bc<\/span> has the meaning <\/span>\u05de\u05d5\u05e6\u05d9\u05d0 \u05dc\u05d4\u05d5\u05e8\u05d2<\/span> meaning <\/span>\u201cone who puts or sentences people to death\u201d<\/span> essentially saying that Moshe has brought an <\/span>\u201cexecutioner\u201d<\/span> upon them. Moshe says <\/span>\u201cAnd what are we,\u201d<\/span> to indicate that both he and Aaron are not anyone of significance, the point being is that the people are complaining against God (<\/span>\u05ea\u05b0\u05dc\u05bb\u05e0\u05bc\u05b9\u05ea\u05b5\u05d9\u05db\u05b6\u05dd \u05db\u05bc\u05b4\u05d9 \u05e2\u05b7\u05dc -\u05d9\u05b0\u05d4\u05d5\u05b8\u05b9\u05d4<\/span>) and calling God their executioner. So essentially the people are putting a spin on what is happening, rather than glorifying the Lord God for delivering them they say the Lord has brought them out to execute them in the desert. The interesting part of this verse is found in the Qere and Ketiv on the word <\/span>\u05ea\u05b7\u05dc\u05bc\u05b4\u05d9\u05e0\u05d5\u05bc<\/span> which appears to be written in the Hiphil verbal form. The Hiphil stem occurs more frequently than any other derived stem occurring 9,496 times in the Tanach (<\/span>Basics of Biblical Hebrew Grammar: Second Edition, Gary D. Pratico and Miles V. Van Pelt, 155 Zondervan, 2007<\/span>). The meaning of the Hiphil stem can be (i) causative, (ii) simple action, (iii) declarative, and (iv) factitive (<\/span>effective in producing an outcome<\/span>). In our text, the Qere and Ketiv indicates that the Hiphil stem is used to express a causative type of action with an active voice. There are both literal and idiomatic translations of the Hiphil forms. The Hebrew word with the <\/span>\u05d9<\/span> (yod) appears to be in the infinitive construct form of the Hiphil imperative. Additionally, according to the Qere and Ketiv the <\/span>\u05dc<\/span> is marked with a dagesh in the marginal Masorah to indicate virtual doubling by the way it is read. This makes the <\/span>\u05dc<\/span> hard rather than soft (without the dagesh) which would place the in the simple Qal verbal pattern similar to the word <\/span>\u05d5\u05d9\u05dc\u05df<\/span> in the phrase <\/span>\u201cAnd the people complained against Moshe\u201d<\/span> (<\/span>\u05e1\u05e4\u05e8 \u05e9\u05de\u05d5\u05ea \u05e4\u05e8\u05e7 \u05d9\u05d6:\u05d2 \u05d5\u05b7\u05d9\u05bc\u05b4\u05e6\u05b0\u05de\u05b8\u05d0 \u05e9\u05c1\u05b8\u05dd \u05d4\u05b8\u05e2\u05b8\u05dd \u05dc\u05b7\u05de\u05bc\u05b7\u05d9\u05b4\u05dd \u05d5\u05b7\u05d9\u05bc\u05b8\u05dc\u05b6\u05df \u05d4\u05b8\u05e2\u05b8\u05dd \u05e2\u05b7\u05dc -\u05de\u05b9\u05e9\u05c1\u05b6\u05d4 \u05d5\u05b7\u05d9\u05bc\u05b9\u05d0\u05de\u05b6\u05e8 \u05dc\u05b8\u05de\u05bc\u05b8\u05d4 \u05d6\u05bc\u05b6\u05d4 \u05d4\u05b6\u05e2\u05b1\u05dc\u05b4\u05d9\u05ea\u05b8\u05e0\u05d5\u05bc \u05de\u05b4 \u05de\u05bc\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd \u05dc\u05b0\u05d4\u05b8\u05de\u05b4\u05d9\u05ea \u05d0\u05b9\u05ea\u05b4\u05d9 \u05d5\u05b0\u05d0\u05b6\u05ea -\u05d1\u05bc\u05b8\u05e0\u05b7\u05d9 \u05d5\u05b0\u05d0\u05b6\u05ea -\u05de\u05b4 \u05e7\u05b0\u05e0\u05b7\u05d9 \u05d1\u05bc\u05b7\u05e6\u05bc\u05b8\u05de\u05b8\u05d0:<\/span>). If the dagesh was missing, the word would not be read as if it had a <\/span>\u05d9<\/span> and it would have been read as <\/span>\u05ea\u05b7\u05dc\u05bc\u05b4\u05d5\u05e0\u05d5\u05bc<\/span> meaning <\/span>\u201cthey complain.\u201d<\/span> According to the Qere and Ketiv, <\/span>\u05ea\u05b7\u05dc\u05bc\u05b4\u05d9\u05e0\u05d5\u05bc<\/span> has both the dagesh and the <\/span>\u05d9<\/span> and thus the meaning changes and reads <\/span>\u201cyou cause them to complain.\u201d<\/span> The marginal note here suggests there were individuals within the congregation that caused the people to complain against Moshe and Aaron. An alternative interpretation would be that they are saying Moshe and Aaron caused them to complain or even that God has caused them to complain passing the blame onto the Lord. The note in the marginal Masorah on the oral tradition for the reading of <\/span>Bamidbar \/ Numbers 16:7<\/span> suggests that they caused everybody to voice their discontent against Moshe, Aaron, and God. It seems everyone was discontented, their sons, wives, daughters, and the great company (mixed multitude) who came out of Egypt. It is interesting that here within the Hebrew text a picture is forming that provides us reasons for why the children of Israel were to spend 40 years wandering in the desert before going into the Promised Land. There was a preexisting condition within the people that lead to the need to eliminate (remove) those people who doubted the Lord and to raise a generation of people in the ways of the Torah prior to entering the Promised Land. The Torah text also provides us with compelling information on why David said in his psalm <\/span>62:1 My soul waits in silence for God only; From Him is my salvation. (NASB)<\/span><\/p>\n

Complaining is not a fruit of the Spirit (<\/span>Galatians 5:22-23<\/span>) and is detrimental to the peace, joy, and patience that are supposed to proceed from the Spirit that dwells within. Complaining is destructive and debilitating and only serves to make our witness to the world more difficult. For example, who would be attracted to a faith or to the Lord God in heaven whose adherents are dissatisfied with life and who continually grumble and complain? According to the Scriptures, the first complainer was Adam. After both Adam and Eve disobeyed the word of the Lord, they complained about their situation (e.g.<\/span> \u201cthe woman you put here with me \u2013 she gave me some fruit from the tree, and I ate it,\u201d<\/span> Bereshit \/ Genesis 3:12<\/span>). Eve blamed the serpent. Adam\u2019s son Cain also complained to the Lord (<\/span>Bereshit \/ Genesis 4:6<\/span>). Moshe complained at the burning bush (see <\/span>Shemot \/ Exodus 3-4<\/span>) and later cried to the Lord repeatedly for deliverance from the Israelites\u2019 grumbling and idolatry (<\/span>Shemot \/ Exodus 17:4, 32:31-32<\/span>). David complained in <\/span>Tehillim \/ Psalm 2:1, 12:1-2, 22:1,<\/span> and there are complaints made by the prophets concerning the idolatry of the Jewish nation. In addition, in the book of Job we find the most occurrences of complaints toward God, and yet Job did not sin (<\/span>Job 1:22, 2:10<\/span>). The point of Job\u2019s complaints was that he was able to sanctify his complaints in humility before God and thus did not sin. Based upon the book of Job, it is possible to complain and not sin and therefore there are different types of complaining, where one is OK and another that is not OK.<\/span><\/p>\n

Studying these Scriptures, we are challenged not to grumble or complain (<\/span>Philippians 2:14-15, 1 Peter 4:9<\/span>); rather, we are to love one another deeply so that we may become <\/span>\u201cblameless and pure\u201d<\/span> in God\u2019s eyes. If we grumble and complain about our circumstances, it shows the nature of our hearts. James had a few words to say concerning complaining in <\/span>James 4:1-3<\/span>.<\/span><\/p>\n

James 4:1-3<\/span><\/p>\n

4:1 What is the source of quarrels and conflicts among you? Is not the source your pleasures that wage war in your members? 4:2 You lust and do not have; so you commit murder. You are envious and cannot obtain; so you fight and quarrel. You do not have because you do not ask. 4:3 You ask and do not receive, because you ask with wrong motives, so that you may spend it on your pleasures. (NASB)<\/span><\/p>\n

There is a sense of worldliness in the one who quarrels, conflicts, and complains. Is it wrong to complain to the Lord? There is a difference between bringing our complaint before the Lord, and by complaining we are bringing accusation against the Lord. According to the Torah, those that did complain blaming God met the anger of the Lord, such as in the case of Moses\u2019 sister Miriam (see <\/span>Bamidbar \/ Numbers 12<\/span>) and Korach and Datan (<\/span>Bamibar \/ Numbers 16<\/span>). These examples from the Scripture show us that they spoke against God\u2019s servant and, in doing so, spoke against God Himself. If we must complain, let it be to Him about our own sinfulness so that He will forgive and cleanse us (<\/span>1 John 1:9<\/span>) and put within us a new heart, one that rejoices rather than complains, and a heart that desperately seeks the Lord in heaven and His Messiah Yeshua.<\/span><\/p>\n

David said, <\/span>\u05d1 \u05d0\u05b7\u05da\u05b0 \u05d0\u05b6\u05dc-\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d3\u05bc\u05d5\u05bc\u05de\u05b4\u05d9\u05bc\u05b8\u05d4 \u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b4\u05d9 \u05de\u05b4\u05de\u05bc\u05b6\u05e0\u05bc\u05d5\u05bc \u05d9\u05b0\u05e9\u05c1\u05d5\u05bc\u05e2\u05b8\u05ea\u05b4\u05d9: \u05d2 \u05d0\u05b7\u05da\u05b0-\u05d4\u05d5\u05bc\u05d0 \u05e6\u05d5\u05bc\u05e8\u05b4\u05d9 \u05d5\u05b4\u05d9\u05e9\u05c1\u05d5\u05bc\u05e2\u05b8\u05ea\u05b4\u05d9 \u05de\u05b4\u05e9\u05b0\u05b9\u05d2\u05bc\u05b7\u05d1\u05bc\u05b4\u05d9 \u05dc\u05b9\u05d0-\u05d0\u05b6\u05de\u05bc\u05d5\u05b9\u05d8 \u05e8\u05b7\u05d1\u05bc\u05b8\u05d4: <\/span> 62:1 My soul waits in silence for God only; From Him is my salvation. 62:2 He only is my rock and my salvation, My stronghold; I shall not be greatly shaken. (NASB)<\/span> He believes the Lord is his rock, salvation, and stronghold, and that he will not be shaken. If we are willing to seek the Lord in all things, not behave wickedly, and walk in His ways, the Lord will be our rock, our salvation, and our stronghold which is not shaken. On the other hand, if we live as David describes the wicked, this will not be true. We cannot live in both worlds, and the Apostle John understood this and taught this in his epistles (<\/span>1 John, 2 John, and 3 John<\/span>).<\/span><\/p>\n

David continues with a description of the wicked saying, <\/span>\u05d3 \u05e2\u05b7\u05d3-\u05d0\u05b8\u05e0\u05b8\u05d4 | \u05ea\u05bc\u05b0\u05d4\u05d5\u05b9\u05ea\u05b0\u05ea\u05d5\u05bc \u05e2\u05b7\u05dc-\u05d0\u05b4\u05d9\u05e9\u05c1 \u05ea\u05bc\u05b0\u05e8\u05b8\u05e6\u05bc\u05b0\u05d7\u05d5\u05bc \u05db\u05bb\u05dc\u05bc\u05b0\u05db\u05b6\u05dd \u05db\u05bc\u05b0\u05e7\u05b4\u05d9\u05e8 \u05e0\u05b8\u05d8\u05d5\u05bc\u05d9 \u05d2\u05bc\u05b8\u05d3\u05b5\u05e8 \u05d4\u05b7\u05d3\u05bc\u05b0\u05d7\u05d5\u05bc\u05d9\u05b8\u05d4: \u05d4 \u05d0\u05b7\u05da\u05b0 \u05de\u05b4\u05e9\u05bc\u05c2\u05b0\u05d0\u05b5\u05ea\u05d5\u05b9 | \u05d9\u05b8\u05e2\u05b2\u05e6\u05d5\u05bc \u05dc\u05b0\u05d4\u05b7\u05d3\u05bc\u05b4\u05d9\u05d7\u05b7 \u05d9\u05b4\u05e8\u05b0\u05e6\u05d5\u05bc \u05db\u05b8\u05d6\u05b8\u05d1 \u05d1\u05bc\u05b0\u05e4\u05b4\u05d9\u05d5 \u05d9\u05b0\u05d1\u05b8\u05e8\u05b5\u05db\u05d5\u05bc \u05d5\u05bc\u05d1\u05b0\u05e7\u05b4\u05e8\u05b0\u05d1\u05bc\u05b8\u05dd \u05d9\u05b0\u05e7\u05b7\u05dc\u05b0\u05dc\u05d5\u05bc-\u05e1\u05b6\u05dc\u05b8\u05d4:<\/span> 62:3 How long will you assail a man, That you may murder him, all of you, Like a leaning wall, like a tottering fence? 62:4 They have counseled only to thrust him down from his high position; They delight in falsehood; They bless with their mouth, But inwardly they curse. Selah. (NASB)<\/span> David\u2019s words <\/span>\u201cad-anah\u201d <\/span>(<\/span>\u05e2\u05b7\u05d3-\u05d0\u05b8\u05e0\u05b8\u05d4<\/span>) are a reference to time where the word <\/span>\u05e2\u05b7\u05d3<\/span> as a preposition means, <\/span>\u201cas far as, even to, up to, until, while\u201d<\/span> and anah (<\/span>\u05d0\u05b8\u05e0\u05b8\u05d4<\/span>) as an adverb meaning <\/span>\u201cwhere,\u201d<\/span> he is asking <\/span>\u201cuntil when\u201d or \u201cwhere,\u201d \u201cup until what point is enough\u201d<\/span> for a man to assail another? When is enough? The murder of a man is paralleled to a leaning wall and tottering fence. The word that is translated <\/span>\u201cassail,\u201d \u201ctehotetu\u201d<\/span> (<\/span>\u05ea\u05bc\u05b0\u05d4\u05d5\u05b9\u05ea\u05b0\u05ea\u05d5\u05bc<\/span>) is a hapax legomenon, A hapax legomenon is a word that occurs only once within a context, either in the written record of an entire language, in the works of an author, or in a single text. The words <\/span>\u201cHapax legomenon\u201d<\/span> is a transliteration of Greek \u1f05\u03c0\u03b1\u03be \u03bb\u03b5\u03b3\u03cc\u03bc\u03b5\u03bd\u03bf\u03bd, meaning <\/span>\u201csomething said only once.\u201d <\/span> For example, this word <\/span>\u201ctehotetu\u201d<\/span> (<\/span>\u05ea\u05bc\u05b0\u05d4\u05d5\u05b9\u05ea\u05b0\u05ea\u05d5\u05bc<\/span>) is the only occurrence in the Tanach making its translation difficult. The English translators give various meanings, NIV = assault, NASB = assail, ESV and NKJV = attack, and Wycliffe = fall on. Alter\u2019s translation of the Psalms does not even mention the word. TWOT (Theological Wordbook of the Old Testament) suggests the meaning is to <\/span>\u201cshout at.\u201d<\/span> Whatever David had in mind, what is implied is not pleasant. In addition to the translation of this word, another question is who is the one referred to with the pronominal suffix <\/span>\u201cyou?\u201d<\/span> The NASB places the translation of the word <\/span>\u05db\u05bb\u05dc\u05bc\u05b0\u05db\u05b6\u05dd<\/span> (all of you) before the verb to ensure that David is not speaking to lay blame on the Lord God Almighty. Studying the various English translations, a similar attempt is made to alter the translation to prevent David from laying blame upon the Lord. The MT however places <\/span>\u05db\u05bb\u05dc\u05bc\u05b0\u05db\u05b6\u05dd<\/span> following the word <\/span>\u201ctehotetu\u201d<\/span> (<\/span>\u05ea\u05bc\u05b0\u05d4\u05d5\u05b9\u05ea\u05b0\u05ea\u05d5\u05bc<\/span>) <\/span>\u201cmurders\u201d<\/span> suggesting that the word may be connected to the reference to the wall crushing and the position of the men who are about to be crushed. This would imply that the <\/span>\u201cyou\u201d<\/span> would refer to the Lord God and not to all the other men. Does this verse suggest that God attacks and kills men? Does the Lord smash men like the tottering fence? The rabbis say according to the Aramaic Targum, <\/span>\u05d3 \u05e2\u05d3 \u05d0\u05df \u05d0\u05ea\u05d5\u05df \u05de\u05ea\u05e8\u05d2\u05e9\u05d9\u05df \u05e2\u05dc \u05d2\u05d1\u05e8 \u05d7\u05e1\u05d9\u05d3 \u05ea\u05ea\u05e2\u05d1\u05d3\u05d5\u05df \u05e7\u05d8\u05d5\u05dc\u05d9\u05df \u05db\u05d5\u05dc\u05db\u05d5\u05df \u05d4\u05d9\u05da \u05e9\u05d5\u05e8 \u05d3\u05de\u05d8\u05d9 \u05d3\u05e1\u05d8\u05d9 \u05d4\u05d9\u05da \u05d2\u05d5\u05d3\u05d0 \u05e8\u05e2\u05d9\u05e2\u05ea\u05d0\u05c3 \u05d4 \u05d1\u05e8\u05dd \u05db\u05d3 \u05d9\u05d5\u05de\u05d0\u05df \u05dc\u05d0\u05d5\u05d8\u05d1\u05d0 \u05de\u05ea\u05de\u05dc\u05db\u05d9\u05df \u05dc\u05de\u05e0\u05d3\u05d7 \u05d9\u05d7\u05d5\u05d5\u05df \u05db\u05d3\u05d1\u05d5\u05ea\u05d0 \u05db\u05d3\u05db\u05d5\u05d1\u05d0 \u05d1\u05e4\u05d5\u05de\u05d4\u05d5\u05df \u05d9\u05d1\u05e8\u05db\u05d5\u05df \u05d5\u05d1\u05dc\u05d1\u05d4\u05d5\u05df \u05d9\u05dc\u05d8\u05d8\u05d5\u05df \u05dc\u05e2\u05dc\u05de\u05d9\u05df\u05c3<\/span> 62:4 How long do you rage against a pious man? All of you will be slain, like a crooked wall, like a broken fence. 62:5 Truly when they swear to do good, they take counsel to attack; they will tell lies; with their mouth they will bless and with their heart they will curse forever. (EMC)<\/span> The emphasis here is that the Lord God does slay men. According to the rabbis, there is no difficulty in theology of a merciful and loving God who also slays the wicked for their evil deeds. Why do you think it is so difficult today for Christian theologians to accept this aspect of God\u2019s justice?<\/span><\/p>\n

From what I can find in the Hebrew Lexicon, the root word for <\/span>\u201ctehotetu\u201d<\/span> (<\/span>\u05ea\u05bc\u05b0\u05d4\u05d5\u05b9\u05ea\u05b0\u05ea\u05d5\u05bc<\/span>) is derived from the word ratsah (<\/span>\u05e8\u05e6\u05d7<\/span>) meaning <\/span>\u201cmurder\u201d<\/span> where one occurrence is found in <\/span>Shemot \/ Exodus 20:13<\/span>, <\/span>\u05d9\u05d2 \u05dc\u05b9\u05d0 \u05ea\u05b4\u05e8\u05b0\u05e6\u05b7\u05d7<\/span> 20:13 \u201cnot murder.\u201d<\/span> It may be that David was thinking on <\/span>Shemot \/ Exodus 4:24-26<\/span> which states, <\/span>4:24 Now it came about at the lodging place on the way that the Lord met him and sought to put him to death. 4:25 Then Zipporah took a flint and cut off her son\u2019s foreskin and threw it at Moses\u2019 feet, and she said, \u2018You are indeed a bridegroom of blood to me.\u2019 4:26 So He let him alone. At that time she said, \u2018You are a bridegroom of blood\u2019 because of the circumcision. (NASB)<\/span> David may be laying down a description of how the world appears from a Hebraic perspective. The point of the Hebrew-isms and the Hebraic perspective is that the Hebrew language is phenomenological, unlike Greek and English. Hebrew speaks of the way things look and not about the hidden spiritual reality. In David\u2019s time, an observer of the world as compared to our time, David would have certainly come to the conclusion that the Lord God allows His children to go to the slaughter. One could even conclude that the Lord causes His children to be exterminated due to their sin based upon the Hebraic perspective. The Torah mandate of the blessings and the curses (<\/span>Devarim \/ Deuteronomy 11:26<\/span>) suggests that disobedience may lead to the eventual destruction of God\u2019s people. A similar principle is laid down in <\/span>1 Corinthians 10<\/span>. David may be viewing the world from the perspective that God\u2019s people are crushed by the surrounding nations. Why does the Lord allow such evil to come upon His people? Murders, thefts, slanderers, mass graves (holocaust), tragedy? It is no wonder David cries out <\/span>\u201cad-anah\u201d <\/span>(<\/span>\u05e2\u05b7\u05d3-\u05d0\u05b8\u05e0\u05b8\u05d4<\/span>) <\/span>\u201cuntil when?\u201d<\/span> Based upon the MT text, we can see David\u2019s frustration with his situation. <\/span><\/p>\n

David reiterates his previous statements of hope and trust in the Lord saying, <\/span>\u05d5 \u05d0\u05b7\u05da\u05b0 \u05dc\u05b5\u05d0\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d3\u05bc\u05d5\u05b9\u05de\u05bc\u05b4\u05d9 \u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b4\u05d9 \u05db\u05bc\u05b4\u05d9-\u05de\u05b4\u05de\u05bc\u05b6\u05e0\u05bc\u05d5\u05bc \u05ea\u05bc\u05b4\u05e7\u05b0\u05d5\u05b8\u05ea\u05b4\u05d9: \u05d6 \u05d0\u05b7\u05da\u05b0-\u05d4\u05d5\u05bc\u05d0 \u05e6\u05d5\u05bc\u05e8\u05b4\u05d9 \u05d5\u05b4\u05d9\u05e9\u05c1\u05d5\u05bc\u05e2\u05b8\u05ea\u05b4\u05d9 \u05de\u05b4\u05e9\u05b0\u05b9\u05d2\u05bc\u05b7\u05d1\u05bc\u05b4\u05d9 \u05dc\u05b9\u05d0 \u05d0\u05b6\u05de\u05bc\u05d5\u05b9\u05d8: <\/span> 62:5 My soul, wait in silence for God only, For my hope is from Him. 62:6 He only is my rock and my salvation, My stronghold; I shall not be shaken. (NASB)<\/span> The Aramaic Targum states, <\/span>\u05d5 \u05d1\u05e8\u05dd \u05dc\u05d0\u05dc\u05d4\u05d0 \u05e9\u05ea\u05d5\u05e7\u05d9 \u05e0\u05e4\u05e9\u05d9 \u05d0\u05e8\u05d5\u05dd \u05de\u05d9\u05e0\u05d9\u05d4 \u05e1\u05d1\u05e8\u05d9\u05c3 \u05d6 \u05d1\u05e8\u05dd \u05d4\u05d5\u05d0 \u05ea\u05d5\u05e7\u05e4\u05d9 \u05d5\u05e4\u05d5\u05e8\u05e7\u05e0\u05d9 \u05de\u05e9\u05d9\u05d6\u05d1\u05d9 \u05dc\u05d0 \u05d0\u05d6\u05d3\u05e2\u05d6\u05e2\u05c3<\/span> 62:6 Truly be silent for God, O my soul, for my hope comes from him. 62:7 Truly he is my strength and my redemption, my savior, I shall not be shaken. (EMC)<\/span> The Septuagint states, 62:5 \u03c0\u03bb\u1f74\u03bd \u03c4\u1ff7 \u03b8\u03b5\u1ff7 \u1f51\u03c0\u03bf\u03c4\u1f71\u03b3\u03b7\u03b8\u03b9 \u1f21 \u03c8\u03c5\u03c7\u1f75 \u03bc\u03bf\u03c5 \u1f45\u03c4\u03b9 \u03c0\u03b1 \u03b1\u1f50\u03c4\u03bf\u1fe6 \u1f21 \u1f51\u03c0\u03bf\u03bc\u03bf\u03bd\u1f75 \u03bc\u03bf\u03c5 62:6 \u1f45\u03c4\u03b9 \u03b1\u1f50\u03c4\u1f78\u03c2 \u03b8\u03b5\u1f79\u03c2 \u03bc\u03bf\u03c5 \u03ba\u03b1\u1f76 \u03c3\u03c9\u03c4\u1f75\u03c1 \u03bc\u03bf\u03c5 \u1f00\u03bd\u03c4\u03b9\u03bb\u1f75\u03bc\u03c0\u03c4\u03c9\u03c1 \u03bc\u03bf\u03c5 \u03bf\u1f50 \u03bc\u1f74 \u03bc\u03b5\u03c4\u03b1\u03bd\u03b1\u03c3\u03c4\u03b5\u1f7b\u03c3\u03c9 <\/span>62:5 Nevertheless do thou, my soul, be subjected to God; for of him is my patient hope. 62:6 For he is my God and my Saviour; my helper, I shall not be moved. (LXX)<\/span> Here David calls out to his soul to remain silent before the Lord. He appears to be calling out to his soul, his deepest self to wait upon the Lord in silence. Is this a form of <\/span><\/a>Monastic silence? The concept of <\/span><\/a>Monastic silence is a spiritual practice that involves being silent, settling our thoughts, and waiting upon the Lord. It is thought that by being silent, one may approach the Lord by somehow achieving a higher spirituality. The Roman Catholic Church has a highly developed system where the practice teaches that silence is a means to access God, to develop self knowledge, and to live more harmoniously. (<\/span>\u201cSilence That Screams,\u201d <\/span>http:\/\/www.orthodoxresearchinstitute.org\/articles\/misc\/allen_silence_that_screams.htm<\/span>, Access Date: Feb. 19, 2015<\/span>) The practice of silence is observed during different parts of the day, Scripture such as found in <\/span>Tehillim \/ Psalms 39:3 \u201cI was silent and still; I held my peace to no avail; my distress grew worse, my heart became hot within me. While I mused, the fire burned; then I spoke with my tongue\u201d<\/span> or here in <\/span>Tehillim \/ Psalms 62 <\/span>have been used as proof texts for <\/span><\/a>Monastic silence. <\/span><\/p>\n

Judaism also has a tradition of silence in sacred places such as synagogues, yeshivas, and beit midrash (house of study). It is important to note that <\/span><\/a>not all silences are equal. There is an angry silence, a silence that is given during trauma, or a moment of silence during a funeral out of respect for the passing of the dead. There is also the holy silence of quieting the soul, which is something David is referencing in his statement that he trusts in the Lord for salvation. What is interesting is in Parashat Vayera, the Torah portion opens with a suggestion of silence where Abraham is sitting at the opening of the tent in the heat of the day and then God appears to him. There are other forms of silence, for example, Sarah\u2019s laughter (<\/span>Bereshit \/ Genesis 18:12<\/span>), Sarah did not appear to laugh aloud. She seems to have laughed to herself and this may be why she rejected the idea that the angel knew she had laughed when he said <\/span>\u201cwhy do you laugh?\u201d<\/span> Sarah also was silent when Abimelech (<\/span>Bereshit \/ Genesis 20<\/span>) took her, she was advised by Abraham to tell the king a half lie about their marriage. The Torah also describes Lot\u2019s wife who did not utter a word, turns, and becomes a pillar of salt (<\/span>Bereshit \/ Genesis 19:26<\/span>) therefore, silence may also take on a form of rebellion to the word of the Lord. Note also how Hagar cried out in <\/span>Bereshit \/ Genesis 21:16<\/span>, however the Scriptures say that <\/span>\u201cGod heard the cry of the boy\u201d <\/span>(<\/span>Bereshit \/ Genesis 21:19<\/span>). In addition to this, Isaac was silent after asking Abraham <\/span>\u201cWhere is the sheep for the burnt offering?\u201d<\/span> as he and his father approach Mount Moriah (<\/span>Bereshit \/ Genesis 22:8<\/span>), it is interesting to note how Isaac does not speak to his father again. These passages from the Torah speak of the Lord drawing near to the one who remains silent. Based upon the Torah perspective on silence, David appeals to his soul to remain silent before the Lord because his hope truly is in the Lord, <\/span>\u05d7 \u05e2\u05b7\u05dc-\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d9\u05b4\u05e9\u05c1\u05b0\u05e2\u05b4\u05d9 \u05d5\u05bc\u05db\u05b0\u05d1\u05d5\u05b9\u05d3\u05b4\u05d9 \u05e6\u05d5\u05bc\u05e8-\u05e2\u05bb\u05d6\u05bc\u05b4\u05d9 \u05de\u05b7\u05d7\u05b0\u05e1\u05b4\u05d9 \u05d1\u05bc\u05b5\u05d0\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd: \u05d8 \u05d1\u05bc\u05b4\u05d8\u05b0\u05d7\u05d5\u05bc \u05d1\u05d5\u05b9 \u05d1\u05b0\u05db\u05b8\u05dc-\u05e2\u05b5\u05ea | \u05e2\u05b8\u05dd \u05e9\u05c1\u05b4\u05e4\u05b0\u05db\u05d5\u05bc \u05dc\u05b0\u05e4\u05b8\u05e0\u05b8\u05d9\u05d5 \u05dc\u05b0\u05d1\u05b7\u05d1\u05b0\u05db\u05b6\u05dd \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05de\u05b7\u05d7\u05b2\u05e1\u05b6\u05d4-\u05dc\u05bc\u05b8\u05e0\u05d5\u05bc \u05e1\u05b6\u05dc\u05b8\u05d4: <\/span> 62:7 On God my salvation and my glory rest; The rock of my strength, my refuge is in God. 62:8 Trust in Him at all times, O people; Pour out your heart before Him; God is a refuge for us. Selah. (NASB)<\/span><\/p>\n

David then continues making statements about the wicked again saying, <\/span>\u05d9 \u05d0\u05b7\u05da\u05b0 \u05d4\u05b6\u05d1\u05b6\u05dc \u05d1\u05bc\u05b0\u05e0\u05b5\u05d9-\u05d0\u05b8\u05d3\u05b8\u05dd \u05db\u05bc\u05b8\u05d6\u05b8\u05d1 \u05d1\u05bc\u05b0\u05e0\u05b5\u05d9 \u05d0\u05b4\u05d9\u05e9\u05c1 \u05d1\u05bc\u05b0\u05de\u05b9\u05d0\u05d6\u05b0\u05e0\u05b7\u05d9\u05b4\u05dd \u05dc\u05b7\u05e2\u05b2\u05dc\u05d5\u05b9\u05ea \u05d4\u05b5\u05de\u05bc\u05b8\u05d4 \u05de\u05b5\u05d4\u05b6\u05d1\u05b6\u05dc \u05d9\u05b8\u05d7\u05b7\u05d3: \u05d9\u05d0 \u05d0\u05b7\u05dc-\u05ea\u05bc\u05b4\u05d1\u05b0\u05d8\u05b0\u05d7\u05d5\u05bc \u05d1\u05b0\u05e2\u05e9\u05c1\u05b6\u05e7 \u05d5\u05bc\u05d1\u05b0\u05d2\u05b8\u05d6\u05b5\u05dc \u05d0\u05b7\u05dc-\u05ea\u05bc\u05b6\u05d4\u05b0\u05d1\u05bc\u05b8\u05dc\u05d5\u05bc \u05d7\u05b7\u05d9\u05b4\u05dc | \u05db\u05bc\u05b4\u05d9 \u05d9\u05b8\u05e0\u05d5\u05bc\u05d1 \u05d0\u05b7\u05dc-\u05ea\u05bc\u05b8\u05e9\u05c1\u05b4\u05d9\u05ea\u05d5\u05bc \u05dc\u05b5\u05d1: <\/span> 62:9 Men of low degree are only vanity and men of rank are a lie; In the balances they go up; They are together lighter than breath. 62:10 Do not trust in oppression And do not vainly hope in robbery; If riches increase, do not set your heart upon them. (NASB)<\/span> The Aramaic Targum states, <\/span>\u05d9 \u05d1\u05e8\u05dd \u05dc\u05de\u05d0 \u05d1\u05e0\u05d9 \u05e0\u05e9\u05d0 \u05db\u05d3\u05d9\u05d1\u05d0 \u05db\u05d3\u05db\u05d5\u05d1\u05d0 \u05d1\u05e0\u05d9 \u05d2\u05d1\u05e8 \u05db\u05d3 \u05d9\u05e1\u05d1\u05d5\u05df \u05e0\u05e9\u05d9\u05df \u05d1\u05de\u05e1\u05d7\u05ea\u05d0 \u05d9\u05ea\u05e7\u05dc\u05d5\u05df \u05de\u05ea\u05e7\u05dc\u05d9\u05df \u05de\u05d6\u05dc\u05d9\u05d4\u05d9\u05df \u05d4\u05d9\u05e0\u05d5\u05df \u05d0\u05d9\u05e0\u05d5\u05df \u05d2\u05e8\u05de\u05d9\u05d4\u05d5\u05df \u05de\u05df \u05dc\u05de\u05d0 \u05d4\u05d5\u05d5\u05df \u05db\u05d7\u05d3\u05d0\u05c3 \u05d9\u05d0 \u05dc\u05d0 \u05ea\u05d9\u05db\u05dc\u05d5\u05df \u05d1\u05d8\u05dc\u05d5\u05de\u05d0 \u05d5\u05d1\u05d0\u05d5\u05e0\u05e1\u05d0 \u05dc\u05d0 \u05ea\u05e7\u05d1\u05dc\u05d5\u05df \u05de\u05de\u05d5\u05e0\u05d0 \u05d0\u05e8\u05d5\u05dd \u05d9\u05e9\u05d1\u05d7 \u05dc\u05d0 \u05ea\u05e9\u05d5\u05d5\u05df \u05dc\u05d1\u05d0\u05c3<\/span> 62:10 For the sons of men are nothing, the sons of a man are deceit; when they take wives, their fates are weighed in the balances; they themselves came to be altogether out of nothing. 62:11 Do not trust in oppression, and do not receive money gained by coercion; for [though] it will increase in value, do not set your mind [on it]. (EMC)<\/span> The Septuagint states, 62:9 \u03c0\u03bb\u1f74\u03bd \u03bc\u1f71\u03c4\u03b1\u03b9\u03bf\u03b9 \u03bf\u1f31 \u03c5\u1f31\u03bf\u1f76 \u03c4\u1ff6\u03bd \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03c9\u03bd \u03c8\u03b5\u03c5\u03b4\u03b5\u1fd6\u03c2 \u03bf\u1f31 \u03c5\u1f31\u03bf\u1f76 \u03c4\u1ff6\u03bd \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03c9\u03bd \u1f10\u03bd \u03b6\u03c5\u03b3\u03bf\u1fd6\u03c2 \u03c4\u03bf\u1fe6 \u1f00\u03b4\u03b9\u03ba\u1fc6\u03c3\u03b1\u03b9 \u03b1\u1f50\u03c4\u03bf\u1f76 \u1f10\u03ba \u03bc\u03b1\u03c4\u03b1\u03b9\u1f79\u03c4\u03b7\u03c4\u03bf\u03c2 \u1f10\u03c0\u1f76 \u03c4\u1f78 \u03b1\u1f50\u03c4\u1f79 62:10 \u03bc\u1f74 \u1f10\u03bb\u03c0\u1f77\u03b6\u03b5\u03c4\u03b5 \u1f10\u03c0\u1f76 \u1f00\u03b4\u03b9\u03ba\u1f77\u03b1\u03bd \u03ba\u03b1\u1f76 \u1f10\u03c0\u1f76 \u1f05\u03c1\u03c0\u03b1\u03b3\u03bc\u03b1 \u03bc\u1f74 \u1f10\u03c0\u03b9\u03c0\u03bf\u03b8\u03b5\u1fd6\u03c4\u03b5 \u03c0\u03bb\u03bf\u1fe6\u03c4\u03bf\u03c2 \u1f10\u1f70\u03bd \u1fe5\u1f73\u1fc3 \u03bc\u1f74 \u03c0\u03c1\u03bf\u03c3\u03c4\u1f77\u03b8\u03b5\u03c3\u03b8\u03b5 \u03ba\u03b1\u03c1\u03b4\u1f77\u03b1\u03bd <\/span>62:9 But the sons of men are vain; the sons of men are false, so as to be deceitful in the balances; they are all alike formed out of vanity. 62:10 Trust not in unrighteousness, and lust not after robberies: if wealth should flow in, set not your heart upon it. (LXX)<\/span> It is interesting how the rabbis draw in the concept of the wicked taking wives and how their fate are weighed in the balances. Why do the rabbis make this kind of comparison in contrast to the MT that states <\/span>\u201cMen of low degree are only vanity and men of rank are a lie; In the balances they go up?\u201d<\/span> It might be that in the taking of a wife, a man foresees his future as secure in the hopes (expectation) of having children. The point may be that it is the Lord God Almighty who gives the blessing of children. It is the Lord who enables us to procreate and the future generations are dependent upon our instructing our children in the Torah, to walk in God\u2019s ways, to live peaceful lives, and serve the Lord. The wicked do not raise their children in God\u2019s ways, as David said, according to the rabbis in the Targum, they trust in oppression, and in money gained by coercion. If these principles are taught to one\u2019s children, their lives will be cut short, they will not be at peace, and they will never know the Lord God Almighty, our Father in heaven and His Messiah Yeshua because one cannot live in these ways and claim to be in fellowship with God or his Messiah (<\/span>1 John 1<\/span>). <\/span><\/p>\n

David concludes his psalm saying, <\/span>\u05d9\u05d1 \u05d0\u05b7\u05d7\u05b7\u05ea | \u05d3\u05bc\u05b4\u05d1\u05bc\u05b6\u05e8 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05e9\u05c1\u05b0\u05ea\u05bc\u05b7\u05d9\u05b4\u05dd-\u05d6\u05d5\u05bc \u05e9\u05c1\u05b8\u05de\u05b8\u05e2\u05b0\u05ea\u05bc\u05b4\u05d9 \u05db\u05bc\u05b4\u05d9 \u05e2\u05b9\u05d6 \u05dc\u05b5\u05d0\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd: \u05d9\u05d2 \u05d5\u05bc\u05dc\u05b0\u05da\u05b8-\u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 \u05d7\u05b8\u05e1\u05b6\u05d3 \u05db\u05bc\u05b4\u05d9-\u05d0\u05b7\u05ea\u05bc\u05b8\u05d4 \u05ea\u05b0\u05e9\u05c1\u05b7\u05dc\u05bc\u05b5\u05dd \u05dc\u05b0\u05d0\u05b4\u05d9\u05e9\u05c1 \u05db\u05bc\u05b0\u05de\u05b7\u05e2\u05b2\u05e9\u05b5\u05b9\u05d4\u05d5\u05bc: <\/span> 62:11 Once God has spoken; Twice I have heard this: That power belongs to God; 62:12 And lovingkindness is Yours, O Lord, For You recompense a man according to his work. (NASB)<\/span>What does David mean <\/span>\u201conce God has spoke, twice I have heard?\u201d<\/span> The Aramaic Targum states, <\/span>\u05ea\u05d9\u05df \u05d6\u05d9\u05de\u05e0\u05d9\u05df \u05d3\u05e0\u05df \u05e9\u05de\u05e2\u05d9\u05ea \u05d5\u05ea\u05e0\u05d9\u05d9\u05ea\u05d0 \u05d3\u05e0\u05d0 \u05e9\u05de\u05e2\u05e0\u05d0 \u05de\u05df \u05e4\u05d5\u05dd \u05de\u05e9\u05d4 \u05e1\u05e4\u05e8\u05d0 \u05e8\u05d1\u05d0 \u05d0\u05e8\u05d5\u05dd \u05e2\u05d5\u05e9\u05e0\u05d0 \u05e7\u05d3\u05dd \u05d0\u05dc\u05d4\u05d0 \u05d5\u05dc\u05d9\u05ea \u05d0\u05d9\u05e4\u05e9\u05e8 \u05dc\u05d1\u05d9\u05e1\u05e8\u05d0 \u05d5\u05d3\u05de\u05d0 \u05dc\u05e7\u05d1\u05dc\u05d0 \u05de\u05e4\u05d5\u05de\u05d9\u05d4\u05c3 \u05d9\u05d2 \u05d5\u05dc\u05da \u05d0\u05dc\u05d4\u05d0 \u05dc\u05de\u05e2\u05d1\u05d3 \u05d8\u05d9\u05d1\u05d5 \u05dc\u05e6\u05d3\u05d9\u05e7\u05d9\u05d0 \u05d0\u05e8\u05d5\u05dd \u05d0\u05ea \u05d0\u05e0\u05ea \u05de\u05e9\u05dc\u05dd \u05dc\u05d0\u05d9\u05e0\u05e9 \u05d4\u05d9\u05da \u05e2\u05d5\u05d1\u05d3\u05d5\u05d9\u05c3<\/span> 62:12 God speaks one Torah, and now two times I have heard it, from the mouth of Moses, the great scribe, for there is might in the presence of God. 62:13 And it is yours, O God, to show favor to the righteous, for you repay each man according to his works. (EMC)<\/span> The Septuagint states, 62:11 \u1f05\u03c0\u03b1\u03be \u1f10\u03bb\u1f71\u03bb\u03b7\u03c3\u03b5\u03bd \u1f41 \u03b8\u03b5\u1f79\u03c2 \u03b4\u1f7b\u03bf \u03c4\u03b1\u1fe6\u03c4\u03b1 \u1f24\u03ba\u03bf\u03c5\u03c3\u03b1 62:12 \u1f45\u03c4\u03b9 \u03c4\u1f78 \u03ba\u03c1\u1f71\u03c4\u03bf\u03c2 \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 \u03ba\u03b1\u1f76 \u03c3\u03bf\u1f77 \u03ba\u1f7b\u03c1\u03b9\u03b5 \u03c4\u1f78 \u1f14\u03bb\u03b5\u03bf\u03c2 \u1f45\u03c4\u03b9 \u03c3\u1f7a \u1f00\u03c0\u03bf\u03b4\u1f7d\u03c3\u03b5\u03b9\u03c2 \u1f11\u03ba\u1f71\u03c3\u03c4\u1ff3 \u03ba\u03b1\u03c4\u1f70 \u03c4\u1f70 \u1f14\u03c1\u03b3\u03b1 \u03b1\u1f50\u03c4\u03bf\u1fe6 <\/span>62:11 God has spoken once, and I have heard these two things, that power is of God; 62:12 and mercy is thine, O Lord; for thou wilt recompense every one according to his works. (LXX)<\/span> The rabbis answer the question on David\u2019s statement regarding <\/span>\u201conce God has spoke, twice I have heard?\u201d<\/span> God has spoken in His Torah (<\/span>ref to once<\/span>) and he has heard it from the mouth of Moshe (<\/span>ref to twice<\/span>). In all three texts, the MT, Targum, and Septuagint, David concludes saying the Lord God will recompense a man for his works. Meaning that He will repay a man for what he has done (his works). This sounds very similar to Yeshua\u2019s words in <\/span>John 5:29<\/span>.<\/span><\/p>\n

John 5:28-30<\/span><\/p>\n

5:28 \u2018Do not marvel at this; for an hour is coming, in which all who are in the tombs will hear His voice, 5:29 and will come forth; those who did the good deeds to a resurrection of life, those who committed the evil deeds to a resurrection of judgment. 5:30 \u2018I can do nothing on My own initiative. As I hear, I judge; and My judgment is just, because I do not seek My own will, but the will of Him who sent Me. (NASB)<\/span><\/p>\n

In addition, <\/span>Tehillim \/ Psalms 62:12<\/span> also directs our attention to other Scripture, in <\/span>Matthew 16:27 and Romans 2:6<\/span> which state the following: <\/span><\/p>\n

Matthew 16:24-28<\/span><\/p>\n

16:24 Then Jesus said to His disciples, \u2018If anyone wishes to come after Me, he must deny himself, and take up his cross and follow Me. 16:25 \u2018For whoever wishes to save his life will lose it; but whoever loses his life for My sake will find it. 16:26 \u2018For what will it profit a man if he gains the whole world and forfeits his soul? Or what will a man give in exchange for his soul? 16:27 \u2018For the Son of Man is going to come in the glory of His Father with His angels, and will then repay every man according to his deeds. 16:28 \u2018Truly I say to you, there are some of those who are standing here who will not taste death until they see the Son of Man coming in His kingdom.\u2019 (NASB)<\/span><\/p>\n

Romans 2:1-11<\/span><\/p>\n

2:1 Therefore you have no excuse, everyone of you who passes judgment, for in that which you judge another, you condemn yourself; for you who judge practice the same things. 2:2 And we know that the judgment of God rightly falls upon those who practice such things. 2:3 But do you suppose this, O man, when you pass judgment on those who practice such things and do the same yourself, that you will escape the judgment of God? 2:4 Or do you think lightly of the riches of His kindness and tolerance and patience, not knowing that the kindness of God leads you to repentance? 2:5 But because of your stubbornness and unrepentant heart you are storing up wrath for yourself in the day of wrath and revelation of the righteous judgment of God, 2:6 who will render to each person according to his deeds: 2:7 to those who by perseverance in doing good seek for glory and honor and immortality, eternal life; 2:8 but to those who are selfishly ambitious and do not obey the truth, but obey unrighteousness, wrath and indignation. 2:9 There will be tribulation and distress for every soul of man who does evil, of the Jew first and also of the Greek, 2:10 but glory and honor and peace to everyone who does good, to the Jew first and also to the Greek. 2:11 For there is no partiality with God. (NASB)<\/span><\/p>\n

What is interesting about comparing those texts from <\/span>Matthew 16:27<\/span>, Yeshua is saying that he will return with the glory of God\u2019s angels in judgment to repay every man according to their deeds. The Apostle Paul says (<\/span>Romans 2:6<\/span>) that God will render to each person according to their deeds. The contrast is to those who do good deeds, who seek for the glory and honor of God, the good deeds themselves lead to eternal life, whereas the wicked seek self, oppression, and deceit, these deeds lead to eternal death. This comes on Yeshua\u2019s words (<\/span>John 5:29)<\/span> that he will return and give resurrection of life to those who do good deeds, and judgment to those who do evil deeds. How does that fit into the once saved always saved, or faith alone theologies? <\/span><\/p>\n

Rabbinic Commentary<\/span><\/p>\n

The Rabbinic Commentary (Midrash) on <\/span>Tehillim \/ Psalms 62 <\/span>has 3 parts. Reading through the Midrash we will be looking at Part 1, 2, 3, and 4. Let\u2019s begin by outlining <\/span>Midrash Tehillim Chapter 62, Part 1, 2, 3, and 4.<\/span><\/p>\n

Outline of Midrash Tehillim \/ Psalms, Chapter 62, Part 1, 2, 3, and 4.<\/span><\/p>\n

Part 1<\/span><\/p>\n