{"id":5058,"date":"2015-09-09T22:36:39","date_gmt":"2015-09-09T22:36:39","guid":{"rendered":"http:\/\/www.matsati.com\/?p=5058"},"modified":"2018-09-24T00:21:16","modified_gmt":"2018-09-24T00:21:16","slug":"tehillim-psalms-75-part-2-remembering-and-declaring-the-praises-of-god","status":"publish","type":"post","link":"https:\/\/www.matsati.com\/index.php\/tehillim-psalms-75-part-2-remembering-and-declaring-the-praises-of-god\/","title":{"rendered":"Tehillim \/ Psalms 75, Part 2, Remembering and Declaring the Praises of God"},"content":{"rendered":"
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In this week\u2019s study from <\/span>Tehillim \/ Psalms 75:1-9, <\/span>the psalm opens saying, <\/span>\u05d0 \u05dc\u05b7\u05de\u05b0\u05e0\u05b7\u05e6\u05bc\u05b5\u05d7\u05b7 \u05d0\u05b7\u05dc-\u05ea\u05bc\u05b7\u05e9\u05c1\u05b0\u05d7\u05b5\u05ea \u05de\u05b4\u05d6\u05b0\u05de\u05d5\u05b9\u05e8 \u05dc\u05b0\u05d0\u05b8\u05e1\u05b8\u05e3 \u05e9\u05c1\u05b4\u05d9\u05e8: <\/span> For the choir director; set to Al-tashheth. A Psalm of Asaph, a Song. (NASB)<\/span> Asaph says, <\/span>\u05d1 \u05d4\u05d5\u05b9\u05d3\u05b4\u05d9\u05e0\u05d5\u05bc \u05dc\u05bc\u05b0\u05da\u05b8 | \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d4\u05d5\u05b9\u05d3\u05b4\u05d9\u05e0\u05d5\u05bc \u05d5\u05b0\u05e7\u05b8\u05e8\u05d5\u05b9\u05d1 \u05e9\u05c1\u05b0\u05de\u05b6\u05da\u05b8 \u05e1\u05b4\u05e4\u05bc\u05b0\u05e8\u05d5\u05bc \u05e0\u05b4\u05e4\u05b0\u05dc\u05b0\u05d0\u05d5\u05b9\u05ea\u05b6\u05d9\u05da\u05b8: <\/span> 75:1 We give thanks to You, O God, we give thanks, For Your name is near; Men declare Your wondrous works. (NASB)<\/span> What does it mean the Name of the Lord is near? He continues saying, <\/span>\u05d2 \u05db\u05bc\u05b4\u05d9-\u05d0\u05b6\u05e7\u05bc\u05b7\u05d7 \u05de\u05d5\u05b9\u05e2\u05b5\u05d3 \u05d0\u05b2\u05e0\u05b4\u05d9 \u05de\u05b5\u05d9\u05e9\u05c1\u05b8\u05e8\u05b4\u05d9\u05dd \u05d0\u05b6\u05e9\u05c1\u05b0\u05e4\u05bc\u05b9\u05d8: \u05d3 \u05e0\u05b0\u05de\u05d5\u05b9\u05d2\u05b4\u05d9\u05dd-\u05d0\u05b6\u05e8\u05b6\u05e5 \u05d5\u05b0\u05db\u05b8\u05dc-\u05d9\u05b9\u05e9\u05c1\u05b0\u05d1\u05b6\u05d9\u05d4\u05b8 \u05d0\u05b8\u05e0\u05b9\u05db\u05b4\u05d9 \u05ea\u05bc\u05b4\u05db\u05bc\u05b7\u05e0\u05b0\u05ea\u05bc\u05b4\u05d9 \u05e2\u05b7\u05de\u05bc\u05d5\u05bc\u05d3\u05b6\u05d9\u05d4\u05b8 \u05e1\u05bc\u05b6\u05dc\u05b8\u05d4:<\/span> 75:2 \u2018When I select an appointed time, It is I who judge with equity. 75:3 \u2018The earth and all who dwell in it melt; It is I who have firmly set its pillars. Selah. (NASB)<\/span> The Hebrew text states that the Lord make\u2019s straight His judgments by the selection of an appointed time. How does the Lord making an appointed time cause him to make His judgments straight? What does it mean to make a judgment straight? Asaph continues saying, <\/span>\u05d4 \u05d0\u05b8\u05de\u05b7\u05e8\u05b0\u05ea\u05bc\u05b4\u05d9 \u05dc\u05b7\u05d4\u05d5\u05b9\u05dc\u05b0\u05dc\u05b4\u05d9\u05dd \u05d0\u05b7\u05dc-\u05ea\u05bc\u05b8\u05d4\u05b9\u05dc\u05bc\u05d5\u05bc \u05d5\u05b0\u05dc\u05b8\u05e8\u05b0\u05e9\u05c1\u05b8\u05e2\u05b4\u05d9\u05dd \u05d0\u05b7\u05dc-\u05ea\u05bc\u05b8\u05e8\u05b4\u05d9\u05de\u05d5\u05bc \u05e7\u05b8\u05e8\u05b6\u05df: \u05d5 \u05d0\u05b7\u05dc-\u05ea\u05bc\u05b8\u05e8\u05b4\u05d9\u05de\u05d5\u05bc \u05dc\u05b7\u05de\u05bc\u05b8\u05e8\u05d5\u05b9\u05dd \u05e7\u05b7\u05e8\u05b0\u05e0\u05b0\u05db\u05b6\u05dd \u05ea\u05bc\u05b0\u05d3\u05b7\u05d1\u05bc\u05b0\u05e8\u05d5\u05bc \u05d1\u05b0\u05e6\u05b7\u05d5\u05bc\u05b8\u05d0\u05e8 \u05e2\u05b8\u05ea\u05b8\u05e7: <\/span> 75:4 \u2018I said to the boastful, \u2018Do not boast,\u2019 And to the wicked, \u2018Do not lift up the horn; 75:5 Do not lift up your horn on high, Do not speak with insolent pride.\u2019 (NASB)<\/span> What does it mean to lift the horn? The lifting of a horn is connected to one speaking in pride? Asaph continues saying, <\/span>\u05d6 \u05db\u05bc\u05b4\u05d9 \u05dc\u05b9\u05d0 \u05de\u05b4\u05de\u05bc\u05d5\u05b9\u05e6\u05b8\u05d0 \u05d5\u05bc\u05de\u05b4\u05de\u05bc\u05b7\u05e2\u05b2\u05e8\u05b8\u05d1 \u05d5\u05b0\u05dc\u05b9\u05d0 \u05de\u05b4\u05de\u05bc\u05b4\u05d3\u05b0\u05d1\u05bc\u05b7\u05e8 \u05d4\u05b8\u05e8\u05b4\u05d9\u05dd: \u05d7 \u05db\u05bc\u05b4\u05d9-\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05e9\u05c1\u05b9\u05e4\u05b5\u05d8 \u05d6\u05b6\u05d4 \u05d9\u05b7\u05e9\u05c1\u05b0\u05e4\u05bc\u05b4\u05d9\u05dc \u05d5\u05b0\u05d6\u05b6\u05d4 \u05d9\u05b8\u05e8\u05b4\u05d9\u05dd: <\/span> 75:6 For not from the east, nor from the west, Nor from the desert comes exaltation; 75:7 But God is the Judge; He puts down one and exalts another. (NASB)<\/span> The text says that not from the east or the west, or from the desert comes exaltation. Why does the author not mention the north and the south? He says It is the Lord who raises up and exalts. He says, <\/span>\u05d8 \u05db\u05bc\u05b4\u05d9 \u05db\u05d5\u05b9\u05e1 \u05d1\u05bc\u05b0\u05d9\u05b7\u05d3-\u05d9\u05b0\u05d4\u05b9\u05d5\u05b8\u05d4 \u05d5\u05b0\u05d9\u05b7\u05d9\u05b4\u05df \u05d7\u05b8\u05de\u05b7\u05e8 | \u05de\u05b8\u05dc\u05b5\u05d0 \u05de\u05b6\u05e1\u05b6\u05da\u05b0 \u05d5\u05b7\u05d9\u05bc\u05b7\u05d2\u05bc\u05b5\u05e8 \u05de\u05b4\u05d6\u05bc\u05b6\u05d4 \u05d0\u05b7\u05da\u05b0-\u05e9\u05c1\u05b0\u05de\u05b8\u05e8\u05b6\u05d9\u05d4\u05b8 \u05d9\u05b4\u05de\u05b0\u05e6\u05d5\u05bc \u05d9\u05b4\u05e9\u05c1\u05b0\u05ea\u05bc\u05d5\u05bc \u05db\u05bc\u05b9\u05dc \u05e8\u05b4\u05e9\u05c1\u05b0\u05e2\u05b5\u05d9-\u05d0\u05b8\u05e8\u05b6\u05e5: <\/span> 75:8 For a cup is in the hand of the Lord, and the wine foams; It is well mixed, and He pours out of this; Surely all the wicked of the earth must drain and drink down its dregs. (NASB)<\/span> What does it mean that the wicked must drain and drink the dregs? Why is the illustration of the wine used to describe the wicked who must drink? The Psalm concludes saying, <\/span>\u05d9 \u05d5\u05b7\u05d0\u05b2\u05e0\u05b4\u05d9 \u05d0\u05b7\u05d2\u05bc\u05b4\u05d9\u05d3 \u05dc\u05b0\u05e2\u05b9\u05dc\u05b8\u05dd \u05d0\u05b2\u05d6\u05b7\u05de\u05bc\u05b0\u05e8\u05b8\u05d4 \u05dc\u05b5\u05d0\u05dc\u05b9\u05d4\u05b5\u05d9 \u05d9\u05b7\u05e2\u05b2\u05e7\u05b9\u05d1: \u05d9\u05d0 \u05d5\u05b0\u05db\u05b8\u05dc-\u05e7\u05b7\u05e8\u05b0\u05e0\u05b5\u05d9 \u05e8\u05b0\u05e9\u05c1\u05b8\u05e2\u05b4\u05d9\u05dd \u05d0\u05b2\u05d2\u05b7\u05d3\u05bc\u05b5\u05e2\u05b7 \u05ea\u05bc\u05b0\u05e8\u05d5\u05b9\u05de\u05b7\u05de\u05b0\u05e0\u05b8\u05d4 \u05e7\u05b7\u05e8\u05b0\u05e0\u05d5\u05b9\u05ea \u05e6\u05b7\u05d3\u05bc\u05b4\u05d9\u05e7:<\/span> 75:9 But as for me, I will declare it forever; I will sing praises to the God of Jacob. 75:10 And all the horns of the wicked He will cut off, But the horns of the righteous will be lifted up. (NASB)<\/span> The author says that he will declare it forever. What is it that he is declaring? He concludes with the Lord cutting off the wicked, but raising up the horn of the righteous.<\/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 \u05e2\u05d4<\/span><\/p>\n

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\u05e1\u05dd\u05e8 \u05d8\u05d5\u05d1\u05d9\u05d4 \u05e4\u05e8\u05e7 \u05e2\u05d4<\/span><\/p>\n

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\u03a8\u0391\u039b\u039c\u039f\u0399<\/span> 75<\/span><\/p>\n

75:1 \u03b5\u1f30\u03c2 \u03c4\u1f78 \u03c4\u1f73\u03bb\u03bf\u03c2 \u03bc\u1f74 \u03b4\u03b9\u03b1\u03c6\u03b8\u03b5\u1f77\u03c1\u1fc3\u03c2 \u03c8\u03b1\u03bb\u03bc\u1f78\u03c2 \u03c4\u1ff7 \u0391\u03c3\u03b1\u03c6 \u1fa0\u03b4\u1fc6\u03c2 \u1f10\u03be\u03bf\u03bc\u03bf\u03bb\u03bf\u03b3\u03b7\u03c3\u1f79\u03bc\u03b5\u03b8\u1f71 \u03c3\u03bf\u03b9 \u1f41 \u03b8\u03b5\u1f79\u03c2 \u1f10\u03be\u03bf\u03bc\u03bf\u03bb\u03bf\u03b3\u03b7\u03c3\u1f79\u03bc\u03b5\u03b8\u03b1 \u03ba\u03b1\u1f76 \u1f10\u03c0\u03b9\u03ba\u03b1\u03bb\u03b5\u03c3\u1f79\u03bc\u03b5\u03b8\u03b1 \u03c4\u1f78 \u1f44\u03bd\u03bf\u03bc\u1f71 \u03c3\u03bf\u03c5 75:2 \u03b4\u03b9\u03b7\u03b3\u1f75\u03c3\u03bf\u03bc\u03b1\u03b9 \u03c0\u1f71\u03bd\u03c4\u03b1 \u03c4\u1f70 \u03b8\u03b1\u03c5\u03bc\u1f71\u03c3\u03b9\u1f71 \u03c3\u03bf\u03c5 \u1f45\u03c4\u03b1\u03bd \u03bb\u1f71\u03b2\u03c9 \u03ba\u03b1\u03b9\u03c1\u1f79\u03bd \u1f10\u03b3\u1f7c \u03b5\u1f50\u03b8\u1f7b\u03c4\u03b7\u03c4\u03b1\u03c2 \u03ba\u03c1\u03b9\u03bd\u1ff6 75:3 \u1f10\u03c4\u1f71\u03ba\u03b7 \u1f21 \u03b3\u1fc6 \u03ba\u03b1\u1f76 \u03c0\u1f71\u03bd\u03c4\u03b5\u03c2 \u03bf\u1f31 \u03ba\u03b1\u03c4\u03bf\u03b9\u03ba\u03bf\u1fe6\u03bd\u03c4\u03b5\u03c2 \u1f10\u03bd \u03b1\u1f50\u03c4\u1fc7 \u1f10\u03b3\u1f7c \u1f10\u03c3\u03c4\u03b5\u03c1\u1f73\u03c9\u03c3\u03b1 \u03c4\u03bf\u1f7a\u03c2 \u03c3\u03c4\u1f7b\u03bb\u03bf\u03c5\u03c2 \u03b1\u1f50\u03c4\u1fc6\u03c2 \u03b4\u03b9\u1f71\u03c8\u03b1\u03bb\u03bc\u03b1 75:4 \u03b5\u1f36\u03c0\u03b1 \u03c4\u03bf\u1fd6\u03c2 \u03c0\u03b1\u03c1\u03b1\u03bd\u03bf\u03bc\u03bf\u1fe6\u03c3\u03b9\u03bd \u03bc\u1f74 \u03c0\u03b1\u03c1\u03b1\u03bd\u03bf\u03bc\u03b5\u1fd6\u03c4\u03b5 \u03ba\u03b1\u1f76 \u03c4\u03bf\u1fd6\u03c2 \u1f01\u03bc\u03b1\u03c1\u03c4\u1f71\u03bd\u03bf\u03c5\u03c3\u03b9\u03bd \u03bc\u1f74 \u1f51\u03c8\u03bf\u1fe6\u03c4\u03b5 \u03ba\u1f73\u03c1\u03b1\u03c2 <\/span><\/p>\n<\/td>\n<\/tr>\n

\n

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\n

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

\n

75:5 \u03bc\u1f74 \u1f10\u03c0\u03b1\u1f77\u03c1\u03b5\u03c4\u03b5 \u03b5\u1f30\u03c2 \u1f55\u03c8\u03bf\u03c2 \u03c4\u1f78 \u03ba\u1f73\u03c1\u03b1\u03c2 \u1f51\u03bc\u1ff6\u03bd \u03bc\u1f74 \u03bb\u03b1\u03bb\u03b5\u1fd6\u03c4\u03b5 \u03ba\u03b1\u03c4\u1f70 \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 \u1f00\u03b4\u03b9\u03ba\u1f77\u03b1\u03bd 75:6 \u1f45\u03c4\u03b9 \u03bf\u1f54\u03c4\u03b5 \u1f00\u03c0\u1f78 \u1f10\u03be\u1f79\u03b4\u03c9\u03bd \u03bf\u1f54\u03c4\u03b5 \u1f00\u03c0\u1f78 \u03b4\u03c5\u03c3\u03bc\u1ff6\u03bd \u03bf\u1f54\u03c4\u03b5 \u1f00\u03c0\u1f78 \u1f10\u03c1\u1f75\u03bc\u03c9\u03bd \u1f40\u03c1\u1f73\u03c9\u03bd 75:7 \u1f45\u03c4\u03b9 \u1f41 \u03b8\u03b5\u1f78\u03c2 \u03ba\u03c1\u03b9\u03c4\u1f75\u03c2 \u1f10\u03c3\u03c4\u03b9\u03bd \u03c4\u03bf\u1fe6\u03c4\u03bf\u03bd \u03c4\u03b1\u03c0\u03b5\u03b9\u03bd\u03bf\u1fd6 \u03ba\u03b1\u1f76 \u03c4\u03bf\u1fe6\u03c4\u03bf\u03bd \u1f51\u03c8\u03bf\u1fd6 75:8 \u1f45\u03c4\u03b9 \u03c0\u03bf\u03c4\u1f75\u03c1\u03b9\u03bf\u03bd \u1f10\u03bd \u03c7\u03b5\u03b9\u03c1\u1f76 \u03ba\u03c5\u03c1\u1f77\u03bf\u03c5 \u03bf\u1f34\u03bd\u03bf\u03c5 \u1f00\u03ba\u03c1\u1f71\u03c4\u03bf\u03c5 \u03c0\u03bb\u1fc6\u03c1\u03b5\u03c2 \u03ba\u03b5\u03c1\u1f71\u03c3\u03bc\u03b1\u03c4\u03bf\u03c2 \u03ba\u03b1\u1f76 \u1f14\u03ba\u03bb\u03b9\u03bd\u03b5\u03bd \u1f10\u03ba \u03c4\u03bf\u1f7b\u03c4\u03bf\u03c5 \u03b5\u1f30\u03c2 \u03c4\u03bf\u1fe6\u03c4\u03bf \u03c0\u03bb\u1f74\u03bd \u1f41 \u03c4\u03c1\u03c5\u03b3\u1f77\u03b1\u03c2 \u03b1\u1f50\u03c4\u03bf\u1fe6 \u03bf\u1f50\u03ba \u1f10\u03be\u03b5\u03ba\u03b5\u03bd\u1f7d\u03b8\u03b7 \u03c0\u1f77\u03bf\u03bd\u03c4\u03b1\u03b9 \u03c0\u1f71\u03bd\u03c4\u03b5\u03c2 \u03bf\u1f31 \u1f01\u03bc\u03b1\u03c1\u03c4\u03c9\u03bb\u03bf\u1f76 \u03c4\u1fc6\u03c2 \u03b3\u1fc6\u03c2 75:9 \u1f10\u03b3\u1f7c \u03b4\u1f72 \u1f00\u03b3\u03b1\u03bb\u03bb\u03b9\u1f71\u03c3\u03bf\u03bc\u03b1\u03b9 \u03b5\u1f30\u03c2 \u03c4\u1f78\u03bd \u03b1\u1f30\u1ff6\u03bd\u03b1 \u03c8\u03b1\u03bb\u1ff6 \u03c4\u1ff7 \u03b8\u03b5\u1ff7 \u0399\u03b1\u03ba\u03c9\u03b2 75:10 \u03ba\u03b1\u1f76 \u03c0\u1f71\u03bd\u03c4\u03b1 \u03c4\u1f70 \u03ba\u1f73\u03c1\u03b1\u03c4\u03b1 \u03c4\u1ff6\u03bd \u1f01\u03bc\u03b1\u03c1\u03c4\u03c9\u03bb\u1ff6\u03bd \u03c3\u03c5\u03b3\u03ba\u03bb\u1f71\u03c3\u03c9 \u03ba\u03b1\u1f76 \u1f51\u03c8\u03c9\u03b8\u1f75\u03c3\u03b5\u03c4\u03b1\u03b9 \u03c4\u1f70 \u03ba\u1f73\u03c1\u03b1\u03c4\u03b1 \u03c4\u03bf\u1fe6 \u03b4\u03b9\u03ba\u03b1\u1f77\u03bf\u03c5 <\/span><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n<\/colgroup>\n\n\n
\n

Tehillim \/ Psalms 75<\/span><\/p>\n

For the choir director; set to Al-tashheth. A Psalm of Asaph, a Song. 75:1 We give thanks to You, O God, we give thanks, For Your name is near; Men declare Your wondrous works. 75:2 \u2018When I select an appointed time, It is I who judge with equity. 75:3 \u2018The earth and all who dwell in it melt; It is I who have firmly set its pillars. Selah. 75:4 \u2018I said to the boastful, \u2018Do not boast,\u2019 And to the wicked, \u2018Do not lift up the horn; 75:5 Do not lift up your horn on high, Do not speak with insolent pride.\u2019\u2018 75:6 For not from the east, nor from the west, Nor from the desert comes exaltation; 75:7 But God is the Judge; He puts down one and exalts another. 75:8 For a cup is in the hand of the Lord, and the wine foams; It is well mixed, and He pours out of this; Surely all the wicked of the earth must drain and drink down its dregs. 75:9 But as for me, I will declare it forever; I will sing praises to the God of Jacob. 75:10 And all the horns of the wicked He will cut off, But the horns of the righteous will be lifted up. (NASB)<\/span><\/p>\n<\/td>\n

\n

T<\/span>oviyah \/ Psalms 75<\/span><\/p>\n

75:1 For praise; in the time that David said, \u201cDo not harm your people.\u201d A psalm composed by Asaph, and a song. 75:2 We have praised you, O Lord, we have praised you, and your name is near, your wonders have declared it. 75:3 Because of the meeting of the festival, I will judge uprightly. 75:4 The inhabitants of the earth melt away, and all who dwell in it; I have made its pillars firm forever. 75:5 I said to the mockers, \u201cDo not mock,\u201d and to the wicked, \u201cDo not exalt [your] honor.\u201d 75:6 Do not exalt your honor to the height, you who speak in harshness and blasphemy. 75:7 For there is none beside me from east to west, nor from the north, the area of deserts, to the south, the site of mountains. 75:8 For God is a righteous judge; this one he will humble, and this one he will exalt. 75:9 For the cup of cursing is in the hand of the Lord, and a harsh wine, full of a bitter mixture, to confuse the wits of the wicked by what is poured out from it, and more severe than the judgment of the ancients; yet its dregs and its foam all the wicked of the earth will press out and drink. 75:10 But I will tell forever the miracles; I will praise the God of Jacob. 75:11 But all the mighty loftiness of the wicked I will humble; I will uproot them from their strongholds; the mighty loftiness of the righteous will be magnified. (EMC)<\/span><\/p>\n<\/td>\n

\n

Psalmoi \/ Psalms 75<\/span><\/p>\n

For the end, Destroy not, a Psalm of a Song for Asaph. 75:1 We will give thanks to thee, O God, we will give thanks, and call upon thy name: I will declare all thy wonderful works. 75:2 When I shall take a set time, I will judge righteously. 75:3 The earth is dissolved, and all that dwell in it: I have strengthened its pillars. Pause. 75:4 I said unto the transgressors, Do not transgress; and to the sinners, Lift not up the horn. 75:5 Lift not up your horn on high; speak not unrighteousness against God. 75:6 For good comes neither from the east, nor from the west, nor from the desert mountains. 75:7 For God is the judge; he puts down one, and raises up another. 75:8 For there is a cup in the hand of the Lord, full of unmingled wine; and he has turned it from side to side, but its dregs have not been wholly poured out; all the sinners of the earth shall drink them. 75:9 But I will exult for ever: I will sing praises to the God of Jacob. 10 And I will break all the horns of sinners; but the horns of the righteous one shall be exalted. (LXX)<\/span><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

In this week\u2019s study from <\/span>Tehillim \/ Psalms 75:1-9, <\/span>the psalm opens saying, <\/span>\u05d0 \u05dc\u05b7\u05de\u05b0\u05e0\u05b7\u05e6\u05bc\u05b5\u05d7\u05b7 \u05d0\u05b7\u05dc-\u05ea\u05bc\u05b7\u05e9\u05c1\u05b0\u05d7\u05b5\u05ea \u05de\u05b4\u05d6\u05b0\u05de\u05d5\u05b9\u05e8 \u05dc\u05b0\u05d0\u05b8\u05e1\u05b8\u05e3 \u05e9\u05c1\u05b4\u05d9\u05e8: <\/span> For the choir director; set to Al-tashheth. A Psalm of Asaph, a Song. (NASB)<\/span> The words <\/span>\u05d0\u05b7\u05dc-\u05ea\u05bc\u05b7\u05e9\u05c1\u05b0\u05d7\u05b5\u05ea<\/span> are transliterated as <\/span>Al-tashheth.<\/span> The word <\/span>\u05ea\u05bc\u05b7\u05e9\u05c1\u05b0\u05d7\u05b5\u05ea<\/span> appears to be an verb written in the Hiphil Imperfect 2<\/span>nd<\/span> Masculine Singular form meaning <\/span>\u201cto spoil; destroy.\u201d<\/span> Combining the negative particle <\/span>\u05d0\u05b7\u05dc-\u05ea\u05bc\u05b7\u05e9\u05c1\u05b0\u05d7\u05b5\u05ea<\/span> it appears to have the meaning <\/span>\u201cdo not destroy,\u201d<\/span> which may be a reference to the Lord who is the Mighty One, where He is the One who is capable of destroying and Asaph is asking the Lord not to destroy His people. Brown, Drivers, Briggs Lexicon states that this is <\/span>\u201ca command to the chief musician, or perhaps the title of a melody used for several Psalms,\u201d<\/span> BDB\u2019s definition suggests some doubt on the part of the commentators about its translation. The opening phrase of the Psalm in the MT generally gives a sense of what the author is going to say. In this instance, Asaph is saying <\/span>\u201cdo not destroy\u201d<\/span> and he writes a song to sing unto the Lord His praises. This interpretation is consistent with the Aramaic Targum which states, <\/span>75:1 For praise; in the time that David said, \u201cDo not harm your people.\u201d A psalm composed by Asaph, and a song. (EMC)<\/span> and the Septuagint which states, <\/span>For the end, Destroy not, a Psalm of a Song for Asaph. (LXX)<\/span><\/p>\n

Asaph says, <\/span>\u05d1 \u05d4\u05d5\u05b9\u05d3\u05b4\u05d9\u05e0\u05d5\u05bc \u05dc\u05bc\u05b0\u05da\u05b8 | \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d4\u05d5\u05b9\u05d3\u05b4\u05d9\u05e0\u05d5\u05bc \u05d5\u05b0\u05e7\u05b8\u05e8\u05d5\u05b9\u05d1 \u05e9\u05c1\u05b0\u05de\u05b6\u05da\u05b8 \u05e1\u05b4\u05e4\u05bc\u05b0\u05e8\u05d5\u05bc \u05e0\u05b4\u05e4\u05b0\u05dc\u05b0\u05d0\u05d5\u05b9\u05ea\u05b6\u05d9\u05da\u05b8: <\/span> 75:1 We give thanks to You, O God, we give thanks, For Your name is near; Men declare Your wondrous works. (NASB)<\/span> He says <\/span>\u05d4\u05d5\u05b9\u05d3\u05b4\u05d9\u05e0\u05d5\u05bc \u05dc\u05bc\u05b0\u05da\u05b8<\/span> \u201cwe thank You,\u201d<\/span> \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d4\u05d5\u05b9\u05d3\u05b4\u05d9\u05e0\u05d5\u05bc<\/span> literally <\/span>\u201cGod we thank.\u201d<\/span> He continues saying, <\/span>\u05d5\u05b0\u05e7\u05b8\u05e8\u05d5\u05b9\u05d1 \u05e9\u05c1\u05b0\u05de\u05b6\u05da\u05b8<\/span> \u201cand near is Your name.\u201d <\/span>What does it mean the Name of the Lord is near? He writes, <\/span>\u05e1\u05b4\u05e4\u05bc\u05b0\u05e8\u05d5\u05bc \u05e0\u05b4\u05e4\u05b0\u05dc\u05b0\u05d0\u05d5\u05b9\u05ea\u05b6\u05d9\u05da\u05b8<\/span> using the word <\/span>\u05e0\u05e4\u05dc\u05d0\u05d5\u05ea<\/span> giving the meaning that <\/span>\u201cthey number your miracles.\u201d<\/span> Asaph is saying that the people give thanks, and they praise the Name of the Lord by numbering the miracles (works) He has performed. In the remembering process, the Name of the Lord is near. The point that Asaph is making is the remembering of God working in the life of His people, in their deliverance from Egypt, the miracles He performed for them, crossing the red sea, the water from the rock, the bread from heaven, how He sustained them throughout the 40 years in the wilderness, etc. The important observation from the Torah is that the manner in which one lives also effects our relationship with the Lord in heaven, such that He will move in our lives to draw us back to Him and His ways of righteousness and truth if we have fallen away. Living in sin causes the heart and the soul to become dull to the Spirit of God and draws one away from remembering the Lord. This is why remembering is so important, and how remembering draws in the fulfilling of the command, and how the Name of the Lord is near. This is the point of the teaching in <\/span><\/a>Parashat Yitro on <\/span>Shemot \/ Exodus 20:24<\/span>, the Lord said <\/span>\u201c\u2026 in every place where I cause My name to be remembered, I will come to you and bless you.\u201d (NASB) <\/span> This may also be the point of <\/span><\/a>Parashat Korach, where these men were lost spiritually and desired to make a name for themselves by changing the interpretation of the commands on who will be the priests and High Priest in the Tabernacle. The Scriptures speak of the altar being built in a particular way (without tools) and not to be built in places that are chosen arbitrarily, but at places in which the Lord has chosen. This is very important, because obedience and having the right motivation in seeking the Lord in heaven is related to hearing from God, and His presence being in our midst, and receiving his blessing. <\/span><\/p>\n

Considering the teaching within <\/span>\u201cChristendom\u201d<\/span> that states an individual may be saved merely by professing a belief in the Messiah, this approach to salvation has caused some skeptics to claim that the Bible contradicts itself where in one section of the Scriptures the disciples speak of only confessing a belief in the Name of Yeshua, and other sections requires obedience as well (See <\/span>1 John and 1,2 Peter<\/span>). Both Peter and Paul declared, <\/span>\u201cWhoever calls on the name of the Lord shall be saved\u201d<\/span> (see <\/span>Acts 2:21, Romans 10:13, and Joel 2:32<\/span>), skeptics remind those they are talking to that Yeshua also stated, <\/span>\u201cNot everyone who says to Me, \u2018Lord, Lord,\u2019 shall enter the kingdom of heaven, but he who does the will of My Father in heaven\u201d<\/span> (see <\/span>Matthew 7:21, and Luke 6:46<\/span>). The basis for their argument is that Yeshua\u2019s words in <\/span>Matthew 7:21<\/span> are opposed to the passages as <\/span>Acts 2:21, Romans 10:13, and 1 John 2:4<\/span>. The issue is that many people believe <\/span>\u201ccalling on the name of the Lord\u201d<\/span> is synonymous to saying <\/span>\u201cJesus save me.\u201d<\/span> Is this what Asaph is trying to say when he said <\/span>\u201cFor Your name is near?\u201d<\/span> How does simply <\/span>\u201ccalling out to Christ,\u201d<\/span> save a person when the Messiah Himself proclaimed that a mere calling upon Him would not save a person? The key to correctly understanding the phrase <\/span>\u201ccalling on the name of the Lord\u201d<\/span> or as Asaph states, <\/span>\u201cWe give thanks to You, O God, we give thanks, For Your name is near; Men declare Your wondrous works,\u201d<\/span> is to recognize that more is involved in this action of calling out than a mere verbal or mental petition directed toward God. For example, the <\/span>\u201ccalling out\u201d<\/span> mentioned in <\/span>Acts 2:21, Romans 10:13, and Acts 22:16<\/span> (e.g. <\/span>Paul was \u201ccalling on the name of the Lord\u201d<\/span>), is not equal with the <\/span>\u201ccalling out Lord, Lord\u201d<\/span> as Yeshua spoke of in <\/span>Matthew 7:21<\/span>. To illustrate this point, when a person calls on someone, it frequently means more than simply making a request. For example, when a medical doctor goes to a hospital patient\u2019s room to <\/span>\u201ccall on\u201d <\/span>some of his patients, he does not simply walk into the room and say <\/span>\u201cI just wanted to come by and say Hello so you can tell me how you are doing, now, pay me for the visit.\u201d<\/span> On the contrary, he involves himself in a service. He examines the patient, listens to his\/her concerns, gives instructions regarding their recovery, and prescribes medication. All of these elements are involved in the doctor <\/span>\u201ccalling upon\u201d<\/span> a patient. While studying the expression of <\/span>\u201ccalling upon the Name of the Lord,\u201d<\/span> the way it is used in the Scriptures, the conclusion is that this phrase has a deeper meaning. For example, Paul\u2019s statement recorded in <\/span>Acts 25:11<\/span> (\u03b5\u1f30 \u03bc\u1f72\u03bd \u03bf\u1f56\u03bd \u1f00\u03b4\u03b9\u03ba\u1ff6 \u03ba\u03b1\u1f76 \u1f04\u03be\u03b9\u03bf\u03bd \u03b8\u03b1\u03bd\u1f71\u03c4\u03bf\u03c5 \u03c0\u1f73\u03c0\u03c1\u03b1\u03c7\u1f71 \u03c4\u03b9, \u03bf\u1f50 \u03c0\u03b1\u03c1\u03b1\u03b9\u03c4\u03bf\u1fe6\u03bc\u03b1\u03b9 \u03c4\u1f78 \u1f00\u03c0\u03bf\u03b8\u03b1\u03bd\u03b5\u1fd6\u03bd: \u03b5\u1f30 \u03b4\u1f72 \u03bf\u1f50\u03b4\u1f73\u03bd \u1f10\u03c3\u03c4\u03b9\u03bd \u1f67\u03bd \u03bf\u1f57\u03c4\u03bf\u03b9 \u03ba\u03b1\u03c4\u03b7\u03b3\u03bf\u03c1\u03bf\u1fe6\u03c3\u1f77\u03bd \u03bc\u03bf\u03c5, \u03bf\u1f50\u03b4\u03b5\u1f77\u03c2 \u03bc\u03b5 \u03b4\u1f7b\u03bd\u03b1\u03c4\u03b1\u03b9 \u03b1\u1f50\u03c4\u03bf\u1fd6\u03c2 \u03c7\u03b1\u03c1\u1f77\u03c3\u03b1\u03c3\u03b8\u03b1\u03b9: \u039a\u03b1\u1f77\u03c3\u03b1\u03c1\u03b1 \u1f10\u03c0\u03b9\u03ba\u03b1\u03bb\u03bf\u1fe6\u03bc\u03b1\u03b9.) saying, <\/span>\u201cI appeal unto Caesar.\u201d<\/span> The word <\/span>\u201cappeal\u201d<\/span> (epikaloumai, \u1f10\u03c0\u03b9\u03ba\u03b1\u03bb\u03bf\u1fe6\u03bc\u03b1\u03b9) is the same word translated <\/span>\u201ccall\u201d<\/span> or <\/span>\u201ccalling\u201d<\/span> in <\/span>Acts 2:21, 22:16, and Romans 10:13<\/span>. <\/span><\/p>\n

Acts 2:21<\/span><\/p>\n

\u03ba\u03b1\u1f76 \u1f14\u03c3\u03c4\u03b1\u03b9 \u03c0\u1fb6\u03c2 \u1f43\u03c2 \u1f02\u03bd <\/span>\u1f10\u03c0\u03b9\u03ba\u03b1\u03bb\u1f73\u03c3\u03b7\u03c4\u03b1\u03b9<\/span> \u03c4\u1f78 \u1f44\u03bd\u03bf\u03bc\u03b1 \u03ba\u03c5\u03c1\u1f77\u03bf\u03c5 \u03c3\u03c9\u03b8\u1f75\u03c3\u03b5\u03c4\u03b1\u03b9.<\/span><\/p>\n

Acts 22:16<\/span><\/p>\n

\u03ba\u03b1\u1f76 \u03bd\u1fe6\u03bd \u03c4\u1f77 \u03bc\u1f73\u03bb\u03bb\u03b5\u03b9\u03c2; \u1f00\u03bd\u03b1\u03c3\u03c4\u1f70\u03c2 \u03b2\u1f71\u03c0\u03c4\u03b9\u03c3\u03b1\u03b9 \u03ba\u03b1\u1f76 \u1f00\u03c0\u1f79\u03bb\u03bf\u03c5\u03c3\u03b1\u03b9 \u03c4\u1f70\u03c2 \u1f01\u03bc\u03b1\u03c1\u03c4\u1f77\u03b1\u03c2 \u03c3\u03bf\u03c5 <\/span>\u1f10\u03c0\u03b9\u03ba\u03b1\u03bb\u03b5\u03c3\u1f71\u03bc\u03b5\u03bd\u03bf\u03c2<\/span> \u03c4\u1f78 \u1f44\u03bd\u03bf\u03bc\u03b1 \u03b1\u1f50\u03c4\u03bf\u1fe6.<\/span><\/p>\n

Romans 10:13<\/span><\/p>\n

\u03a0\u1fb6\u03c2 \u03b3\u1f70\u03c1 \u1f43\u03c2 \u1f02\u03bd <\/span>\u1f10\u03c0\u03b9\u03ba\u03b1\u03bb\u1f73\u03c3\u03b7\u03c4\u03b1\u03b9<\/span> \u03c4\u1f78 \u1f44\u03bd\u03bf\u03bc\u03b1 \u03ba\u03c5\u03c1\u1f77\u03bf\u03c5 \u03c3\u03c9\u03b8\u1f75\u03c3\u03b5\u03c4\u03b1\u03b9.<\/span><\/p>\n

Paul was not simply saying, <\/span>\u201cI\u2019m calling on Caesar to save me.\u201d<\/span> Paul appealed to Caesar, claiming the right of a Roman citizen to have his case judged by Caesar. He was asking that his case be transferred to Caesar\u2019s court and that Caesar hear and pass judgment on his case. He indicated that he was resting his case on Caesar\u2019s judgment. In order for this to take place (to occur) Paul had to submit to whatever was necessary in order for his case to be brought before Caesar. He had to submit to the Roman soldiers who conveyed him to Rome. He had to submit to whatever formalities or procedure Caesar demanded of those who came before him. All of this was involved in his appeal to Caesar. From this perspective, Paul\u2019s calling upon Caesar involved his submission to him. This is similar to Asaph\u2019s words, <\/span>\u05d1 \u05d4\u05d5\u05b9\u05d3\u05b4\u05d9\u05e0\u05d5\u05bc \u05dc\u05bc\u05b0\u05da\u05b8 | \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d4\u05d5\u05b9\u05d3\u05b4\u05d9\u05e0\u05d5\u05bc \u05d5\u05b0\u05e7\u05b8\u05e8\u05d5\u05b9\u05d1 \u05e9\u05c1\u05b0\u05de\u05b6\u05da\u05b8 \u05e1\u05b4\u05e4\u05bc\u05b0\u05e8\u05d5\u05bc \u05e0\u05b4\u05e4\u05b0\u05dc\u05b0\u05d0\u05d5\u05b9\u05ea\u05b6\u05d9\u05da\u05b8: <\/span> 75:1 We give thanks to You, O God, we give thanks, For Your name is near; Men declare Your wondrous works. (NASB)<\/span> The remembering of the Lord\u2019s wondrous works is found within the covenant relationship whose stipulations are put into practice in one\u2019s life. The people whom Paul was persecuting and later speaking to in his letters were not people who only prayed to God, but those who were serving the Lord, and who, by their obedience, were submitting themselves to His authority (see <\/span>Matthew 28:18<\/span>). <\/span>Zephaniah 3:9<\/span> links one\u2019s <\/span>\u201ccalling\u201d<\/span> with his <\/span>\u201cservice\u201d<\/span> saying, <\/span>3:9 \u2018For then I will give to the peoples purified lips, That all of them may call on the name of the Lord, To serve Him shoulder to shoulder.<\/span><\/p>\n

(NASB)<\/span> Based upon these texts, when a person submits to the will of God, he can be described as <\/span>\u201ccalling on the Lord.\u201d<\/span> As a result, both <\/span>Acts 2:21 and Romans 10:13<\/span> (example verses) do not contradict <\/span>Matthew 7:21<\/span>, because to <\/span>\u201ccall on the Lord\u201d<\/span> involves more than simply pleading for salvation; it involves submitting to God\u2019s will. According to <\/span>Colossians 3:17<\/span>, (<\/span>\u03ba\u03b1\u1f76 \u03c0\u1fb6\u03bd \u1f45 \u03c4\u03b9 \u1f10\u1f70\u03bd \u03c0\u03bf\u03b9\u1fc6\u03c4\u03b5 \u1f10\u03bd \u03bb\u1f79\u03b3\u1ff3 \u1f22 \u1f10\u03bd \u1f14\u03c1\u03b3\u1ff3, \u03c0\u1f71\u03bd\u03c4\u03b1 \u1f10\u03bd \u1f40\u03bd\u1f79\u03bc\u03b1\u03c4\u03b9 \u03ba\u03c5\u03c1\u1f77\u03bf\u03c5 \u1f38\u03b7\u03c3\u03bf\u1fe6, \u03b5\u1f50\u03c7\u03b1\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6\u03bd\u03c4\u03b5\u03c2 \u03c4\u1ff7 \u03b8\u03b5\u1ff7 \u03c0\u03b1\u03c4\u03c1\u1f76 \u03b4\u03b9\u2019 \u03b1\u1f50\u03c4\u03bf\u1fe6. 3:17 Whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks through Him to God the Father. NASB<\/span>) everything a believer does in both word and deed, is to be carried out by the authority of Yeshua the Messiah. For a non-believer to receive salvation, this is no different. In order to receive salvation, a person must submit to the Lord\u2019s authority by entering into the covenant relationship with God which also involves <\/span><\/a>Teshuvah (Repentance). This is what <\/span>Acts 2:21 and Romans 10:13<\/span> are teaching; and it is our job to search the Scriptures to determine what it means to <\/span>\u201ccall upon the name of the Lord.\u201d<\/span> When Peter spoke to the crowd in Jerusalem following Shavuot (Pentecost), and when the listeners learned that <\/span>\u201ccalling on the name of the Lord for salvation\u201d<\/span> was equal to obeying the Gospel, it was at that point that approximately 3,000 were <\/span>\u201cobedient to the faith\u201d<\/span> and performed <\/span><\/a>Teshuvah and were immersed in a mikvah (baptized) which showed an active decision to turn from their sins and follow the risen Messiah. (see <\/span>Acts 2:38, 2:41<\/span>) Note how Paul speaks in <\/span>Romans 10:6-15<\/span>:<\/span><\/p>\n

Romans 10:6-15<\/span><\/p>\n

10:6 But the righteousness based on faith speaks as follows: \u2018Do not say in your heart, \u2018Who will ascend into heaven?\u2019 (that is, to bring Christ down), 10:7 or \u2018Who will descend into the abyss?\u2019 (that is, to bring Christ up from the dead).\u2019 10:8 But what does it say? \u2018The word is near you, in your mouth and in your heart\u2019 that is, the word of faith which we are preaching, 10:9 that if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved; 10:10 for with the heart a person believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation. 10:11 For the Scripture says, \u2018Whoever believes in Him will not be disappointed.\u2019 10:12 For there is no distinction between Jew and Greek; for the same Lord is Lord of all, abounding in riches for all who call on Him; 10:13 for \u2018Whoever will call on the name of the Lord will be saved.\u2019 10:14 How then will they call on Him in whom they have not believed? How will they believe in Him whom they have not heard? And how will they hear without a preacher? 10:15 How will they preach unless they are sent? Just as it is written, \u2018How beautiful are the feet of those who bring good news of good things!\u2019 (NASB)<\/span><\/p>\n

Paul is speaking to the Romans saying, <\/span>\u201cWhoever believes on Him will not be put to shame.\u201d<\/span> There is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him. For <\/span>\u201cwhoever calls on the name of the Lord shall be saved.\u201d<\/span> He asks the question <\/span>\u201cHow then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher? And how shall they preach unless they are sent?\u201d<\/span> He continues saying, as it is written: <\/span>\u201cHow beautiful are the feet of those who preach the gospel of peace, who bring glad tidings of good things!\u201d<\/span> Note that these passages do not explicitly define what it means to call on the name of the Lord. What Paul does say is that the gentile cannot call upon the name after the One whom he has not heard, not having heard the Word of God and believing it. Note how this parallels Parashat Ki Tavo (<\/span>Devarim \/ Deuteronomy 26:1-29:8<\/span>) when Moshe lists the blessing that follows the one who listens and obeys (<\/span>\u05d4\u05e9\u05de\u05e2\u05d9\u05dd \u05d5\u05d4\u05e9\u05de\u05e8\u05d9\u05dd<\/span>) God\u2019s Word, and the curse that follows when one chooses not to listen and obey. <\/span>Devarim \/ Deuteronomy 28:1 <\/span>states <\/span>\u05d5\u05b0\u05d4\u05b8\u05d9\u05b8\u05d4 \u05d0\u05b4\u05dd-\u05e9\u05c1\u05b8\u05de\u05d5\u05b9\u05e2\u05b7 \u05ea\u05bc\u05b4\u05e9\u05c1\u05b0\u05de\u05b7\u05e2 \u05d1\u05bc\u05b0\u05e7\u05d5\u05b9\u05dc \u05d9\u05b0\u05d4\u05d5\u05b9\u05b8\u05d4 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b6\u05d9\u05da\u05b8 \u05dc\u05b4\u05e9\u05c1\u05b0\u05de\u05b9\u05e8 \u05dc\u05b7\u05e2\u05b2\u05e9\u05b9\u05d5\u05b9\u05ea<\/span> \u201cnow it comes to be that you listen hearing the voice of the Lord God to keep and to do \u2026\u201d <\/span>The phrase <\/span>\u05e9\u05c1\u05b8\u05de\u05d5\u05b9\u05e2\u05b7 \u05ea\u05bc\u05b4\u05e9\u05c1\u05b0\u05de\u05b7\u05e2<\/span> is translated as <\/span>\u201cdiligently obey\u201d<\/span> according to the NASB. The translators of the NASB realize that both of these words are taken from the root word <\/span>\u05e9\u05de\u05e2<\/span> meaning <\/span>\u201cto listen\/hear.\u201d<\/span> The first word <\/span>\u05e9\u05c1\u05b8\u05de\u05d5\u05b9\u05e2\u05b7<\/span> is a 3<\/span>rd<\/span>\u2014<\/span>\u05e2<\/span> Qal noun meaning <\/span>\u201cto hear or to listen\u201d<\/span> and <\/span>\u05ea\u05bc\u05b4\u05e9\u05c1\u05b0\u05de\u05b7\u05e2<\/span> is written in the imperfect Qal second person masculine singular form denoting a past action that is in progress but not completed at the time in question. This Hebrew phrase is translated into English as <\/span>\u201cto hear listening,\u201d<\/span> where the NASB translates as to <\/span>\u201cdiligently obey\u201d<\/span> the Lord your God. It is interesting that, the verse says <\/span>\u201cif you listen to the voice of the Lord your God\u201d<\/span> (<\/span>\u05d5\u05b0\u05d4\u05b8\u05d9\u05b8\u05d4 \u05d0\u05b4\u05dd-\u05e9\u05c1\u05b8\u05de\u05d5\u05b9\u05e2\u05b7 \u05ea\u05bc\u05b4\u05e9\u05c1\u05b0\u05de\u05b7\u05e2 \u05d1\u05bc\u05b0\u05e7\u05d5\u05b9\u05dc \u05d9\u05b0\u05d4\u05d5\u05b9\u05b8\u05d4 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b6\u05d9\u05da\u05b8 \u05dc\u05b4\u05e9\u05c1\u05b0\u05de\u05b9\u05e8 \u05dc\u05b7\u05e2\u05b2\u05e9\u05b9\u05d5\u05b9\u05ea<\/span>) in Hebrew, the imperfect form <\/span>\u05ea\u05bc\u05b4\u05e9\u05c1\u05b0\u05de\u05b7\u05e2<\/span> indicates that listening is an ongoing process. This indicates the process of listening (hearing) and obeying God\u2019s voice is an ongoing life long process. A parallel is drawn within the sentence on <\/span>\u201clistening or hearing the voice of the Lord God\u201d<\/span> to the words <\/span>\u201cto keep\u201d<\/span> (<\/span>\u05dc\u05b4\u05e9\u05c1\u05b0\u05de\u05b9\u05e8<\/span>) and <\/span>\u201cto do\u201d<\/span> (<\/span>\u05dc\u05b7\u05e2\u05b2\u05e9\u05b9\u05d5\u05b9\u05ea<\/span>) what God has commanded. This is how Paul is drawing in the context of hearing, continuing to listen, obeying, keeping, and doing, that is coupled to the covenant inheritance, the <\/span>\u201cgospel\u201d<\/span> message of grace, salvation, sacrifice, and atonement. Paul is speaking of the covenant agreement of obedience to the Word of the Lord, just as Peter did in <\/span>Acts 2<\/span>. It was only after the crowd heard Peter speak during the Shavuot festival and believed in the resurrected Messiah whom Peter proclaimed were they <\/span>\u201ccut to the heart\u201d<\/span> and their subsequent question was, <\/span>\u201cMen and brethren, what shall we do?\u201d<\/span> Peter told them how to call on the name of the Lord and be saved (<\/span>Acts 2:38<\/span>). The remembering of the wondrous works of God\u2019s hand in the Torah draws us to repentance (<\/span><\/a>Teshuvah), and our desire to draw near to the Lord in heaven, and thus is the meaning <\/span>\u201cFor Your Name is near\u201d<\/span> uttered from Asaph\u2019s lips. <\/span><\/p>\n

Asaph continues saying, <\/span>\u05d2 \u05db\u05bc\u05b4\u05d9-\u05d0\u05b6\u05e7\u05bc\u05b7\u05d7 \u05de\u05d5\u05b9\u05e2\u05b5\u05d3 \u05d0\u05b2\u05e0\u05b4\u05d9 \u05de\u05b5\u05d9\u05e9\u05c1\u05b8\u05e8\u05b4\u05d9\u05dd \u05d0\u05b6\u05e9\u05c1\u05b0\u05e4\u05bc\u05b9\u05d8: \u05d3 \u05e0\u05b0\u05de\u05d5\u05b9\u05d2\u05b4\u05d9\u05dd-\u05d0\u05b6\u05e8\u05b6\u05e5 \u05d5\u05b0\u05db\u05b8\u05dc-\u05d9\u05b9\u05e9\u05c1\u05b0\u05d1\u05b6\u05d9\u05d4\u05b8 \u05d0\u05b8\u05e0\u05b9\u05db\u05b4\u05d9 \u05ea\u05bc\u05b4\u05db\u05bc\u05b7\u05e0\u05b0\u05ea\u05bc\u05b4\u05d9 \u05e2\u05b7\u05de\u05bc\u05d5\u05bc\u05d3\u05b6\u05d9\u05d4\u05b8 \u05e1\u05bc\u05b6\u05dc\u05b8\u05d4:<\/span> 75:2 \u2018When I select an appointed time, It is I who judge with equity. 75:3 \u2018The earth and all who dwell in it melt; It is I who have firmly set its pillars. Selah. (NASB)<\/span> The Hebrew text states that the Lord makes straight His judgments by the selection of an appointed time. How does the Lord making an appointed time cause Him to make His judgments straight? What does it mean to make a judgment straight? <\/span>Ecclesiastes 7:13<\/span> states that it is the Lord who is able to straighten what was crooked.<\/span><\/p>\n

Ecclesiastes 7:13<\/span><\/p>\n

7:13 Consider the work of God, For who is able to straighten what He has bent? (NASB)<\/span><\/p>\n

\u05d9\u05d2 \u05e8\u05b0\u05d0\u05b5\u05d4 \u05d0\u05b6\u05ea-\u05de\u05b7\u05e2\u05b2\u05e9\u05b5\u05b9\u05d4 \u05d4\u05b8\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05db\u05bc\u05b4\u05d9 \u05de\u05b4\u05d9 \u05d9\u05d5\u05bc\u05db\u05b7\u05dc \u05dc\u05b0\u05ea\u05b7\u05e7\u05bc\u05b5\u05df \u05d0\u05b5\u05ea \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05e2\u05b4\u05d5\u05bc\u05b0\u05ea\u05d5\u05b9:<\/span><\/p>\n

Solomon said in Ecclesiastes to <\/span>\u201cconsider the work of God.\u201d<\/span> We are told to take into consideration the manner in which the Lord judges. He is slow to anger, long suffering, and merciful, which provides us with reasons why we should not be hasty to judge or bring accusation against another, and this echoes Yeshua\u2019s words in <\/span>Matthew 7:1-3.<\/span> (<\/span>7:1 \u2018Do not judge so that you will not be judged. 7:2 \u2018For in the way you judge, you will be judged; and by your standard of measure, it will be measured to you. 7:3 \u2018Why do you look at the speck that is in your brother\u2019s eye, but do not notice the log that is in your own eye? NASB<\/span>) In all the things that happen in life, we are to recognize and acknowledge the work the Lord God has put into us in order to set our lives on the path that He chooses. What is important to note is according to Ecclesiastes, the Lord does both, he makes straight and he makes crooked. The purpose is to bring difficulties in our lives to draw us into a deeper relationship with Him. The Septuagint states, \u03a4\u1f77\u03c2 \u03b4\u03c5\u03bd\u1f75\u03c3\u03b5\u03c4\u03b1\u03b9 \u03ba\u03bf\u03c3\u03bc\u1fc6\u03c3\u03b1\u03b9 \u03bf{\u03bd \u03b1}\u03bd \u1f41 \u0398\u03b5\u1f78\u03c2 \u03b4\u03b9\u03b1\u03c3\u03c4\u03c1\u1f73\u03c8\u1fc3 \u03b1\u1f50\u03c4\u1f79\u03bd; <\/span>\u201cWho will be able to straighten him whom God has distorted?\u201d<\/span> and the Vulgate states, <\/span>Nemo possit corrigere quem ille despexerit, \u201cNo one can amend him whom he hath despised.\u201d<\/span> And so the idea is, according to <\/span>Ecclesiastes 6:10<\/span>, <\/span>\u201cman cannot contend with him that is mightier than he.\u201d<\/span> We are not able to arrange the events of our lives according to our wishes or expectations. The concept of <\/span>\u05db\u05bc\u05b4\u05d9-\u05d0\u05b6\u05e7\u05bc\u05b7\u05d7 \u05de\u05d5\u05b9\u05e2\u05b5\u05d3<\/span> \u201cI will choose the moed\u201d<\/span> the appointed time, is not necessarily a reference to the Moedim as listed in the Torah (<\/span>e.g. Pesach, Shavuot, Succot, etc<\/span>). The idea here is that the Lord is the one who chooses the timing for judgment to begin or end. We are told that the Lord judges with equity (<\/span>Tehillim \/ Psalms 75:2<\/span>), and so we can be assured the Lord has our best interests in mind, and the purpose is for our drawing near in thought, prayer, and deed, and continuing in His righteousness. The wise man will make every effort to be faithful to remain in the Messiah in every existing circumstance. Note how the Hebrew text is written in <\/span>Ecclesiastes 7:13<\/span>, <\/span>\u05db\u05bc\u05b4\u05d9 \u05de\u05b4\u05d9 \u05d9\u05d5\u05bc\u05db\u05b7\u05dc \u05dc\u05b0\u05ea\u05b7\u05e7\u05bc\u05b5\u05df \u05d0\u05b5\u05ea \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05e2\u05b4\u05d5\u05bc\u05b0\u05ea\u05d5\u05b9<\/span> Solomon uses the word <\/span>\u05dc\u05b0\u05ea\u05b7\u05e7\u05bc\u05b5\u05df<\/span> meaning <\/span>\u201cto fix, repair; correct\u201d<\/span> as opposed to the word <\/span>\u05d9\u05e9\u05e8<\/span> meaning <\/span>\u201cstraight, even, level, smooth\u201d<\/span> which is used in David\u2019s words to make straight the path of the one who acknowledges the Lord in all his ways according to Solomon in <\/span>Mishley \/ Proverbs 3:6<\/span>, <\/span>\u05d5 \u05d1\u05bc\u05b0\u05db\u05b8\u05dc-\u05d3\u05bc\u05b0\u05e8\u05b8\u05db\u05b6\u05d9\u05da\u05b8 \u05d3\u05b8\u05e2\u05b5\u05d4\u05d5\u05bc \u05d5\u05b0\u05d4\u05d5\u05bc\u05d0 \u05d9\u05b0\u05d9\u05b7\u05e9\u05bc\u05c1\u05b5\u05e8 \u05d0\u05b9\u05e8\u05b0\u05d7\u05b9\u05ea\u05b6\u05d9\u05da\u05b8:<\/span> 3:6 In all your ways acknowledge Him, And He will make your paths straight. (NASB) <\/span>The idea is that the Lord is not moving in our lives to make the way smooth, but to fix or repair where we have fallen short. To show us the way of His righteousness, to draw us near, to direct us back towards His throne which is centered in the Messiah, as opposed to our centering our mind, thoughts, and actions on the thrown of our own lives. These things cover all areas of one\u2019s actions and life. Note Solomon\u2019s words in <\/span>Mishley \/ Proverbs 3:6,<\/span> \u05d1\u05bc\u05b0\u05db\u05b8\u05dc-\u05d3\u05bc\u05b0\u05e8\u05b8\u05db\u05b6\u05d9\u05da\u05b8 \u05d3\u05b8\u05e2\u05b5\u05d4\u05d5\u05bc<\/span> saying <\/span>\u201cin all your ways\u201d to \u201cacknowledge\u201d<\/span> using the word <\/span>\u05d3\u05b8\u05e2\u05b5\u05d4\u05d5\u05bc<\/span> suggests a form of intimacy with the Lord or knowing Him and His knowing us at the deepest level. It guards against our acknowledging God in great crises with solemn acts of worship only without following through with our actions to remain faithful and true. The word acknowledge (daehu) is translated in the Vulgate as <\/span>\u201ccogita,\u201d<\/span> and in the Septuagint as \u03b3\u03bd\u1f73\u03c1\u03b9\u03b6\u03b5. The Hebrew verb yada signifies <\/span>\u201cto know, or to recognize\u201d<\/span> at a very intimate level. This is why the Hebrew verb yada is used as the reference to a husband and wife in sexual unity. Solomon\u2019s words calling us to acknowledge the Lord, is to do so at a very intimate level, meaning to recognize His involvement and to acknowledge His involvement in all our dealings and undertakings. This establishes God\u2019s overruling providence over our lives and <\/span>\u201cshapes the manner in which we choose to do things in this life.\u201d<\/span> Note that He does not cause us to choose sin. But He is involved in calling us to repentance and to turn from sin. In the Messiah Yeshua, the Lord God in heaven empowers us by His Spirit to overcome sin. This is not a mere theoretical acknowledgment or some kind of spiritualization, this is about our living what we believe, and in doing so, we see the power of God working in our lives, His wisdom, His providence, His goodness, and His justice.<\/span><\/p>\n

Asaph continues saying, <\/span>\u05d4 \u05d0\u05b8\u05de\u05b7\u05e8\u05b0\u05ea\u05bc\u05b4\u05d9 \u05dc\u05b7\u05d4\u05d5\u05b9\u05dc\u05b0\u05dc\u05b4\u05d9\u05dd \u05d0\u05b7\u05dc-\u05ea\u05bc\u05b8\u05d4\u05b9\u05dc\u05bc\u05d5\u05bc \u05d5\u05b0\u05dc\u05b8\u05e8\u05b0\u05e9\u05c1\u05b8\u05e2\u05b4\u05d9\u05dd \u05d0\u05b7\u05dc-\u05ea\u05bc\u05b8\u05e8\u05b4\u05d9\u05de\u05d5\u05bc \u05e7\u05b8\u05e8\u05b6\u05df: \u05d5 \u05d0\u05b7\u05dc-\u05ea\u05bc\u05b8\u05e8\u05b4\u05d9\u05de\u05d5\u05bc \u05dc\u05b7\u05de\u05bc\u05b8\u05e8\u05d5\u05b9\u05dd \u05e7\u05b7\u05e8\u05b0\u05e0\u05b0\u05db\u05b6\u05dd \u05ea\u05bc\u05b0\u05d3\u05b7\u05d1\u05bc\u05b0\u05e8\u05d5\u05bc \u05d1\u05b0\u05e6\u05b7\u05d5\u05bc\u05b8\u05d0\u05e8 \u05e2\u05b8\u05ea\u05b8\u05e7: <\/span> 75:4 \u2018I said to the boastful, \u2018Do not boast,\u2019 And to the wicked, \u2018Do not lift up the horn; 75:5 Do not lift up your horn on high, Do not speak with insolent pride.\u2019 (NASB)<\/span> What does it mean to lift the horn? The lifting of a horn is connected to one speaking in pride? In <\/span>1 Chronicles 25:1-7<\/span>, we are told of the Levites who were to give praise to the Lord. It is interesting to note that the horn was not an instrument that is connected to the praise of the Lord. The lifting of the horn was an expression to signify a person lifting up and show forth one\u2019s power or abilities. Note how this praise is used in <\/span>1 Chronicles 25:5<\/span>:<\/span><\/p>\n

1 Chronicles 25:5<\/span><\/p>\n

25:5 All these were sons of Heman the king\u2019s seer. They were given him through the promises of God to exalt him. God gave Heman fourteen sons and three daughters. (NASB)<\/span><\/p>\n

\u05d4 \u05db\u05bc\u05b8\u05dc-\u05d0\u05b5\u05dc\u05bc\u05b6\u05d4 \u05d1\u05b8\u05e0\u05b4\u05d9\u05dd \u05dc\u05b0\u05d4\u05b5\u05d9\u05de\u05b8\u05df \u05d7\u05b9\u05d6\u05b5\u05d4 \u05d4\u05b7\u05de\u05bc\u05b6\u05dc\u05b6\u05da\u05b0 \u05d1\u05bc\u05b0\u05d3\u05b4\u05d1\u05b0\u05e8\u05b5\u05d9 \u05d4\u05b8\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05dc\u05b0\u05d4\u05b8\u05e8\u05b4\u05d9\u05dd \u05e7\u05b8\u05e8\u05b6\u05df \u05d5\u05b7\u05d9\u05bc\u05b4\u05ea\u05bc\u05b5\u05df \u05d4\u05b8\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05dc\u05b0\u05d4\u05b5\u05d9\u05de\u05b8\u05df \u05d1\u05bc\u05b8\u05e0\u05b4\u05d9\u05dd \u05d0\u05b7\u05e8\u05b0\u05d1\u05bc\u05b8\u05e2\u05b8\u05d4 \u05e2\u05b8\u05e9\u05b8\u05b9\u05e8 \u05d5\u05bc\u05d1\u05b8\u05e0\u05d5\u05b9\u05ea \u05e9\u05c1\u05b8\u05dc\u05d5\u05b9\u05e9\u05c1:<\/span><\/p>\n

The Tanach uses the word <\/span>\u201chorn\u201d<\/span> (<\/span>\u05e7\u05b8\u05e8\u05b6\u05df<\/span>) as a description of the Lord God exalting Heman. The Lord gave Heman 14 sons and 3 daughters. The lifting of the horn is taking within this context to indicate how the Lord is showing forth Heman, and both his family and his gifts are to be used in the service to the Lord. Note how his sons were also used in the Temple service in the playing of musical instruments. Note how the lifting of the horn is synonymous to the Lord honoring a person by blessing him with many descendants. This is consistent with the Aramaic Targum which states, <\/span>75:5 I said to the mockers, \u201cDo not mock,\u201d and to the wicked, \u201cDo not exalt [your] honor.\u201d 75:6 Do not exalt your honor to the height, you who speak in harshness and blasphemy. (EMC)<\/span> The rabbis translate horn as honor. <\/span>The idea here is Asaph speaks to the wicked to not boast, to not lift up their horns (or how they have been honored) in pride, and to use what God has given them to acknowledge the Lord who is the source of their blessings. The <\/span><\/a>Talmud Megillah 17b states the following:<\/span><\/p>\n

<\/a>Talmud Megillah 17b<\/span><\/p>\n

And when the transgressors have disappeared, the horn of the righteous will be exalted, as it is written, \u201cAll the horns of the wicked also will I cut off, but the horns of the righteous shall be exalted\u201d (Psalms 95:11). And \u201crighteous converts\u201d are included with the righteous, as it says, \u201cBefore the hoary head rise up, and honor the face of the elder\u201d, and the text goes on, \u201cAnd if a stranger sojourns with you\u201d (Leviticus 19:32).<\/span>\u05d5\u05db\u05d9\u05d5\u05df \u05e9\u05db\u05dc\u05d5 \u05d4\u05e4\u05d5\u05e9\u05e2\u05d9\u05dd \u05de\u05ea\u05e8\u05d5\u05de\u05de\u05ea \u05e7\u05e8\u05df \u05e6\u05d3\u05d9\u05e7\u05d9\u05dd \u05d3\u05db\u05ea\u05d9\u05d1 (\u05ea\u05d4\u05dc\u05d9\u05dd \u05e2\u05d4, \u05d9\u05d0) \u05d5\u05db\u05dc \u05e7\u05e8\u05e0\u05d9 \u05e8\u05e9\u05e2\u05d9\u05dd \u05d0\u05d2\u05d3\u05e2 \u05ea\u05e8\u05d5\u05de\u05de\u05e0\u05d4 \u05e7\u05e8\u05e0\u05d5\u05ea \u05e6\u05d3\u05d9\u05e7 \u05d5\u05db\u05d5\u05dc\u05dc \u05d2\u05d9\u05e8\u05d9 \u05d4\u05e6\u05d3\u05e7 \u05e2\u05dd \u05d4\u05e6\u05d3\u05d9\u05e7\u05d9\u05dd \u05e9\u05e0\u05d0\u05de\u05e8 (\u05d5\u05d9\u05e7\u05e8\u05d0 \u05d9\u05d8, \u05dc\u05d1) \u05de\u05e4\u05e0\u05d9 \u05e9\u05d9\u05d1\u05d4 \u05ea\u05e7\u05d5\u05dd \u05d5\u05d4\u05d3\u05e8\u05ea \u05e4\u05e0\u05d9 \u05d6\u05e7\u05df \u05d5\u05e1\u05de\u05d9\u05da \u05dc\u05d9\u05d4 \u05d5\u05db\u05d9 \u05d9\u05d2\u05d5\u05e8 \u05d0\u05ea\u05db\u05dd \u05d2\u05e8<\/span><\/p>\n

When transgressors (<\/span>\u05d4\u05e4\u05d5\u05e9\u05e2\u05d9\u05dd<\/span>), the workers of iniquity disappear, the righteous will be lifted up. The cutting down of the horns of the wicked is suggestive that the Lord will destroy not only the wicked person, but also the generation that follows, a man\u2019s entire family. <\/span><\/p>\n

Note also that, the lifting of the horn of the righteous includes the righteous proselytes. Remember, the term <\/span>\u201cproselyte\u201d<\/span> is an Anglicization of the Koine Greek term \u03c0\u03c1\u03bf\u03c3\u03ae\u03bb\u03c5\u03c4\u03bf\u03c2 (proselytos), as used in the Septuagint for <\/span>\u201cstranger,\u201d <\/span>a <\/span>\u201cnewcomer to Israel,\u201d<\/span> or a <\/span>\u201csojourner in the land.\u201d<\/span> Note in the NT this word is used as a reference to a first century convert to Judaism (see <\/span>Matthew 23:15, Acts 2:10, 6:5, and 13:43<\/span>). The Greek term \u03c0\u03c1\u03bf\u03c3\u03ae\u03bb\u03c5\u03c4\u03bf\u03c2 (proselytos) is a translation of the Hebrew phrase <\/span>\u05d2\u05e8 \u05ea\u05d5\u05e9\u05d1<\/span> (<\/span>ger toshav, see Strongs H1616 for list of references in the Torah<\/span>). Today the term <\/span>\u201cproselyte\u201d<\/span> has a more general meaning in the English language of a new convert to a particular religion or doctrine, also known as Proselytism. There are two kinds of proselytes in Rabbinic Judaism: (i) the ger tzedek (<\/span>\u05d2\u05e8\u05d9 \u05d4\u05e6\u05d3\u05e7<\/span>, meaning <\/span>\u201crighteous proselytes, proselytes of righteousness, religious proselyte, devout proselyte\u201d<\/span>), and (ii) the ger toshav (<\/span>\u05d2\u05e8 \u05ea\u05d5\u05e9\u05d1<\/span>, meaning <\/span>\u201cresident proselyte, proselytes of the gate, limited proselyte, half-proselyte\u201d<\/span>). A <\/span>\u201crighteous proselyte\u201d<\/span> (ger tzedek, <\/span>\u05d2\u05e8\u05d9 \u05d4\u05e6\u05d3\u05e7<\/span>) is a gentile who has converted to Judaism (taking on the Yoke of Judaism), and is bound to all the doctrines and precepts of the rabbis in Judaism, and is considered a full member of the Jewish community. The gate proselyte (ger toshav, <\/span>\u05d2\u05e8 \u05ea\u05d5\u05e9\u05d1<\/span>) on the other hand is someone who lives in the land of Israel and follows only some of the precepts in the Torah for the purpose of being able to live in the community and make money. The Talmudic interpretation is that the Lord will exalt those who honor and seek Him. <\/span>We are to sing and make melody in our hearts to the Lord, whether Jew or Gentile, we are to sing with understanding, and to be without pride in our dealings with others, to live at peace with men, to live righteously, in truth and justice, and to walk humbly before our God in the Messiah Yeshua. It is in this way that we will find our place in the family of God, and serve him in the manner in which He, the Lord, has placed us.<\/span><\/p>\n

Asaph continues saying, <\/span>\u05d6 \u05db\u05bc\u05b4\u05d9 \u05dc\u05b9\u05d0 \u05de\u05b4\u05de\u05bc\u05d5\u05b9\u05e6\u05b8\u05d0 \u05d5\u05bc\u05de\u05b4\u05de\u05bc\u05b7\u05e2\u05b2\u05e8\u05b8\u05d1 \u05d5\u05b0\u05dc\u05b9\u05d0 \u05de\u05b4\u05de\u05bc\u05b4\u05d3\u05b0\u05d1\u05bc\u05b7\u05e8 \u05d4\u05b8\u05e8\u05b4\u05d9\u05dd: \u05d7 \u05db\u05bc\u05b4\u05d9-\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05e9\u05c1\u05b9\u05e4\u05b5\u05d8 \u05d6\u05b6\u05d4 \u05d9\u05b7\u05e9\u05c1\u05b0\u05e4\u05bc\u05b4\u05d9\u05dc \u05d5\u05b0\u05d6\u05b6\u05d4 \u05d9\u05b8\u05e8\u05b4\u05d9\u05dd: <\/span> 75:6 For not from the east, nor from the west, Nor from the desert comes exaltation; 75:7 But God is the Judge; He puts down one and exalts another. (NASB)<\/span> The text says that not from the east or the west, or from the desert comes exaltation. Why does the author not mention the north and the south? Asaph says that exaltation, or promotion does not come from the east or the west. The idea is that the children of the east rely upon their wisdom and wealth in the sense that the sun raises in the east, and the people of the east have relied upon astrology, placing their beliefs in the exaltation of the sun and the stars rather than having faith and believing in the God in heaven. The west may be a reference to the Gentile forces in Europe. The failure to mention the north and the south, may be due to Asaph\u2019s understanding of the Torah, to not return to Egypt for help, and that there is no help in Babylon or Syria, possibly a reference to the northern tribes who stood in opposition to Judah. There are none who come from the north to help. When people come to contend for the prize, the Lord puts down that one and sets up another as He sees fit, so as to serve his own purposes and bring to pass his own counsels. The Lord in heaven is the One who judges, He is the One who raises up and exalts. <\/span><\/p>\n

Asaph continues saying, <\/span>\u05d8 \u05db\u05bc\u05b4\u05d9 \u05db\u05d5\u05b9\u05e1 \u05d1\u05bc\u05b0\u05d9\u05b7\u05d3-\u05d9\u05b0\u05d4\u05b9\u05d5\u05b8\u05d4 \u05d5\u05b0\u05d9\u05b7\u05d9\u05b4\u05df \u05d7\u05b8\u05de\u05b7\u05e8 | \u05de\u05b8\u05dc\u05b5\u05d0 \u05de\u05b6\u05e1\u05b6\u05da\u05b0 \u05d5\u05b7\u05d9\u05bc\u05b7\u05d2\u05bc\u05b5\u05e8 \u05de\u05b4\u05d6\u05bc\u05b6\u05d4 \u05d0\u05b7\u05da\u05b0-\u05e9\u05c1\u05b0\u05de\u05b8\u05e8\u05b6\u05d9\u05d4\u05b8 \u05d9\u05b4\u05de\u05b0\u05e6\u05d5\u05bc \u05d9\u05b4\u05e9\u05c1\u05b0\u05ea\u05bc\u05d5\u05bc \u05db\u05bc\u05b9\u05dc \u05e8\u05b4\u05e9\u05c1\u05b0\u05e2\u05b5\u05d9-\u05d0\u05b8\u05e8\u05b6\u05e5: <\/span> 75:8 For a cup is in the hand of the Lord, and the wine foams; It is well mixed, and He pours out of this; Surely all the wicked of the earth must drain and drink down its dregs. (NASB)<\/span> What does it mean that the wicked must drain and drink the dregs? Why is the illustration of the wine used to describe the wicked who must drink? The Aramaic Targum states plainly the meaning of this verse saying, <\/span>75:9 For the cup of cursing is in the hand of the Lord, and a harsh wine, full of a bitter mixture, to confuse the wits of the wicked by what is poured out from it, and more severe than the judgment of the ancients; yet its dregs and its foam all the wicked of the earth will press out and drink. (EMC)<\/span> The cup that is in the hand of the Lord, and the wine that foams, is a reference to the <\/span>\u201ccup of God\u2019s fury, and wrath,\u201d<\/span> a frequent metaphor used by the prophets (see <\/span>Isaiah 51:17-22, Jeremiah 25:15, 17-28,Jeremiah 49:12, Lamentations 4:21, Ezekiel 23:31-33, Habakkuk 2:16, etc<\/span>.). The cup of the fury of God and is commonly represented as full of wine in which his enemies must drink. We are told in various places in the Scriptures that God pours out the cup of his fury on all nations, or persons, whom he chooses to afflict, and they are compelled to drink of it (<\/span>Jeremiah 25:15-28<\/span>). It is interesting to note how <\/span>Tehillim \/ Psalms 75:8<\/span> states that they are to even drink the dregs. In the wine making process, if wine made from fruit is allowed to ferment (<\/span>the first fermentation<\/span>) longer than a week, the dregs (the grape pulp), the tannins will continue to leach out and modify the taste of the wine. If the wine is not properly racked, it may develop a off normal taste. The Psalmist concept of drinking down to the dregs, suggests that one takes in the full measure of the wrath of God, and possibly to drink the cup, dregs and all, until it is empty indicating that the enemy of God is required to swallow down all its contents. Both the good and the bad. <\/span><\/p>\n

Asaph\u2019s Psalm concludes saying, <\/span>\u05d9 \u05d5\u05b7\u05d0\u05b2\u05e0\u05b4\u05d9 \u05d0\u05b7\u05d2\u05bc\u05b4\u05d9\u05d3 \u05dc\u05b0\u05e2\u05b9\u05dc\u05b8\u05dd \u05d0\u05b2\u05d6\u05b7\u05de\u05bc\u05b0\u05e8\u05b8\u05d4 \u05dc\u05b5\u05d0\u05dc\u05b9\u05d4\u05b5\u05d9 \u05d9\u05b7\u05e2\u05b2\u05e7\u05b9\u05d1: \u05d9\u05d0 \u05d5\u05b0\u05db\u05b8\u05dc-\u05e7\u05b7\u05e8\u05b0\u05e0\u05b5\u05d9 \u05e8\u05b0\u05e9\u05c1\u05b8\u05e2\u05b4\u05d9\u05dd \u05d0\u05b2\u05d2\u05b7\u05d3\u05bc\u05b5\u05e2\u05b7 \u05ea\u05bc\u05b0\u05e8\u05d5\u05b9\u05de\u05b7\u05de\u05b0\u05e0\u05b8\u05d4 \u05e7\u05b7\u05e8\u05b0\u05e0\u05d5\u05b9\u05ea \u05e6\u05b7\u05d3\u05bc\u05b4\u05d9\u05e7:<\/span> 75:9 But as for me, I will declare it forever; I will sing praises to the God of Jacob. 75:10 And all the horns of the wicked He will cut off, But the horns of the righteous will be lifted up. (NASB)<\/span> The Aramaic Targum states, <\/span>75:10 But I will tell forever the miracles; I will praise the God of Jacob. 75:11 But all the mighty loftiness of the wicked I will humble; I will uproot them from their strongholds; the mighty loftiness of the righteous will be magnified. (EMC)<\/span> The author says that he will declare it forever. What is it that he is declaring? He is remembering and declaring the praises of the Lord God of Jacob, the God of Israel, all the works of His hands, and the manner in which He deals with our enemies. He concludes with the Lord cutting off the wicked, but raising up the horn of the righteous to honor His people forever. Let\u2019s Pray!<\/span><\/p>\n

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

The Rabbinic Commentary (Midrash) on <\/span>Tehillim \/ Psalms 75 <\/span>has 5 parts. Reading through the Midrash we will be looking at Part 1, 2, 3, 4, and 5. Let\u2019s begin by outlining <\/span>Midrash Tehillim Chapter 75, Parts 1, 2, 3, 4, and 5.<\/span><\/p>\n

Outline of Midrash Tehillim \/ Psalms, Chapter 75, Part 1, 2, 3, 4, and 5<\/span><\/p>\n

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