THIRTY-SIX PSALMS FOR ONE WHO IS ILL – PSALM 20

GETTING MORE FROM THE PSALMS

 

36 PSALMS FOR ONE WHO IS ILL – CONCISE SUMMARY OF EACH PSALM – CONCISE COMMENTARY – EXPLANATION – ENCOURAGEMENT FROM SELECTED VERSES

 

PSALM 20

 

Given that Psalm 20 is the first of the 36 and thus is “key” to getting started with the 36 Psalms.

 

As we have written elsewhere, LORD willing we hope to be able to do a full commentary on each of the 36 Psalms.

When we can literally afford the time to do so, we also hope to do a much more extensive commentary on the highlighted verses as well as the verses from the Psalm cited in the RCS.

 

However in order to expedite the material for those battling or praying for one who is battling a serious situation, especially when doctors may have said little can be done except for prayer, we wanted to get this out now rather than when more expanded.

 

Please be sure to see our Introduction to the 36 Psalms. Our whole desire is that one get as much as possible out of them This involves certain “preparation”. As we have pointed out elsewhere, no one goes into battle without first making sure they have the “panoply” from the KG for the “full armor” Paul writes of in the well known section on spiritual warfare in Eph. 6:11-17.

This section – as Eph. as a whole – is a very Hebrew and Jewish Letter by Paul. In short for here, followers of Yeshua are typically taught that the spiritual warfare of Eph. 6 is that of the individual.

Yet as we pointed out Paul’s KG text in fact repeatedly uses plural forms of “you” not singular forms. Meaning, Paul addresses them Hebraically and with Jewish thought because he writes to them as a community, a “we” so to speak – not the individualistic “me” emphasized in contemporary Western Tradition Preaching and “teaching”.

 

Followers of Yeshua hear from Eph. 6:12 “we wrestle not with blood and flesh” yet it is then explained and applied with an individualistic meaning rather than “we” or “you – plural”.

In other words, rather than the strength of the community being applied it becomes a “me” wrestling with spiritual forces.

 

Though the Psalms are very personal, which is a great part of their appeal, do we read that David engaged in battle by himself? Was David as king of Israel fighting the enemies of the LORD and of Israel not doing so with the army of the Jewish People?

 

As a quick note David’s encounter with Golyat (“Goliath”) 1 Saml. 17 was no isolated encounter between a Jew and a Philistine. The two sides had been battling. David had received the Spirit of God 1 Saml. 16:12-13 because he would replace Saul as king of Israel, but David was still a shepherd and not yet king at the time of his encounter with Golyat.

 

1 Saml. 17 shows David battled for the LORD and for his fellow Israelites. David had a “Bigger Picture” sense of what was involved; he does not see this encounter with one who mocked the LORD and His People as a “me” encounter, but rather much larger in scope than that.

 

What has this to do with Ps. 20 as the first of the 36 Psalms? As we have pointed out elsewhere traditional Jewish commentators point out that Ps. 20 may well have been composed at a time David is going into battle, possibly against the Ammonites, an old enemy of Israel.

 

Though translated “A Psalm of David” rabbinic commentators are correct that the Hebrew begins with “to/for/benefit (of) David”. Its first letter is the Hebrew preposition “to” meaning here (Hebrew has another “to” used to indicate “movement toward” something) again, “to/for/benefit”.

 

This is no post-Biblical individualistic concern but rather a concern then by the community for its leader – who is one of them. It is in Hebrew “to/for/benefit” (of) triumph, “victory” directly related to the Hebrew verb “resist” and is in Hebrew a song of the type indicating pleasure in the exaltedness and “majestic majesty” of the LORD.

 

Thus it is more deeply “to/for/benefit (of) resistance triumph-victory (a) song of pleasure in the exaltedness and greatness of the LORD, to/for/benefit (of) David. David means “beloved”.

 

We pointed out in our extended Introduction and teaching on Ps. 20 that the letter used in Hebrew for the number “20” is the first letter of “atone” “atonement” in Hebrew.

It is “key” to keep in mind that the atonement Mashiach Yeshua makes is not that of the pagan savior cult “salvation of me the individual, done for “me myself and I” but rather as Mashiach himself cites of Ish. 53:12 in Mk. 10:45. That is, of the one on behalf of the “totality” of all.

 

Ish. 53:12 does not say “and he, the sin of you – singular, the individual bore (up)” but rather “and he sin (of) many bore” “(of) many” an Hebraic way of saying all.

As we have pointed out elsewhere, 1 Yochanon 2:2 is not “atonement only for the elect” but Hebraically in KG “olou tou kosmou” “of the whole of the world”.

(Yochanon may well have been thinking of the “absolute” sense of this KG form, articular genitive).

 

It may be shocking but the fact is that “Kingdom” in the Gospel far exceeds the uses of “save” and “salvation” 111 to 52 for the former, and 111 to 5 for the latter. Overall in the RCS the uses are 137 to 106 and 137 to 46 (NIV 45) respectively in the KG text.

As we have pointed out elsewhere, Yeshua – before he was post-Biblically “re-cast” as “JC” – spends 40 days on the Mount Of Olives teaching about the kingdom Acts 1:3, not “how to save people” or a “theology of salvation” nor about “tongues” or even “loosening-healing”.

Acts ends with Paul spending 2 years “without hindrance” teaching not a post-Biblical post-“Reforming” de-Hebraicized “JC”, but of to him, cf. Acts 26:14-15, the Kingdom and Yeshua. One may look for themselves and see if the very last verse of Acts, 28:31, the last we hear of Paul, and see if he teaches “systematic theology” or anything about “tongues and how to replicate signs and wonders and healings”…

 

Yeshua did not make a “propitiation” on behalf of each individual in isolation. “Propitiation” is a favorite term of Western Tradition Reform Theology. One very highly regarded evangelical scholar pointed out that “propitiation” means “to assuage the wrath of a god”.

The Hebrew of Yeshua Hamashiach has no such word. Yeshua uses “atone” “atonement” which is literally the verb “cover, protect”.

 

The pagans felt their god or gods were often or at times could be “angry” and needed “assuaging”. They then offered a “sacrifice” hoping to “placate” i.e. a “propitiation”, to assuage the wrath of the god or gods of their own creation. The God of Creation the God of Israel the God of Abraham, Isaac, and Jacob, through the Jewish – not “generic” Son Yeshua, a son of David, ushers in, not “how to avoid the fires of Hell” but the Kingdom.

 

The victory, the triumph for us has been accomplished by the Torah based atonement of Yeshua for all, Mk. 10:45, 1 Yochanon 2:2, and as Paul speaks of in the opening of Rom. 5.

Rom. 5 opens and Rom. 5 is not as Western Tradition’s individualistic and generally “negative” view of what is accomplished in Rom. 5-6; why?

 

Rom. 5 opens with “…eirenen exomen pros ton Theon dia tou kurion emon Iesou Xristou” “shalom we (our emphasis) have toward very specifically the God because of very specifically the Lord of us (our emphasis) Yeshua Hamashiach” Rom. 5:1.

 

“Shalom” as we explain in our extensive teaching we hope, is all about in it’s deeper meaning, concern, well being, and an organic interaction between parties. It is a very positive thing!

 

The “key”? Please notice that Rom. 5 is not expressed in individualistic or “you – the individual in isolation” terms but rather various forms of “we-us” and “you – plural”.

 

In short, Paul’s Truth of Mashiach dying for the sin of all and seeing the “connectedness” of all because of Adam, removes what Yeshua does from any notion the formerly pagan Roman Gentile followers may have had about a savior, to that based on the Hebrew Scriptures and Jewish thought.

 

The more “we” rather than “me” we have, the more Mashiach like and the stronger we can be because we can, or should be able to draw strength from the Community.

We have seen too many instances of our Christian brethren going through difficulty and instead of drawing closer to and drawing strength, support, and encouragement from “we”, they wind up withdrawing into the LORD and themselves.

 

This is the exact opposite of how it should be!

 

If Christians wish to draw on “our Jewish roots” it is not the “Festivals” and the “Judaica” (shofar, ram’s horn, etc.), which speaking the truth in love Eph. 4:15, provide no real benefit – as these are not given to Christians. Nor were they somehow “lost”. Rather, Jews in times of difficulty go to and draw strength from the Jewish Community.

 

How does this relate to our Ps. 20? Again,the opening of the Psalm is “to/for/benefit triumph victory (a) song (of) exaltedness – wonder (to the LORD!) to/for/benefit David”.

The Hebrew “triumph, grant victory, resistance / and resistance” is organically related to and followed in one of our etymological (word root) dictionaries by the verb “divest, free up”. Its last letter is what is used for the Hebrew “to” above.

This letter, an “L”, is the first letter of “learn”, from which comes in Hebrew the “Taught Ones” of Yeshua, the Twelve.

 

It is a unique letter in that it “reaches – extends upward” but also of course has its bottom on the “line” when it is written. (Hebrew uniquely has as the first letter of LORD, as well as Yeshua, Jew, Israel, and Jerusalem, a letter written “above the line” “suspended” as it were, above the line).

 

This letter, that is the Hebrew “L” that both “reaches above” but is grounded” as well, quickly calls to mind two teachings from Scripture.

One is “Jacob’s Ladder” of Gen. 28:12 in which organically by shared root letters are the Hebrew for “ladder” and “dream”. The ladder it should be noted, is not with its head on the ground in Jacob’s dream but rather the head of the ladder is in the Heavens with the feet, the bottom of the ladder on the ground.   Thus we should focus on ascending up to Heaven, that God makes it possible and wants us to ascend.   In Heaven and on Earth – not pulling Heaven down to Earth.

 

The rabbinic observation that the ladder was let down from Heaven “feet first” not “head first” is very correct based on the Hebrew text. They also correctly and astutely point out that it is about Heaven in a sense desiring that we “ascend us to the top, the “head”, rather than the “head” of the ladder being lowered down.

They also correctly note that the angels-messengers are seen on the ladder as “ascending up” rather than “coming down”. The rabbis point out that this must indicate “the angels had already come down to Earth, if they are seen as ascending up”.

 

This calls to mind for us also Yeshua’s totally Hebrew and Jewish based prayer of the “Lord’s Prayer” which in the original (as we have explained elsewhere) is “in Heaven and on Earth” rather than “on Earth as it is in Heaven” as translated. (Matthew’s KG rendering Mt. 6:10 “…ws en ouranw kai epi ges” “as located in Heaven and – in connectedness – upon Earth”. We rendered “en” as “located in” taking “en” as “locative” i.e. “location” rather than as “instrumental” i.e. “means”).

 

If we or a loved one are God forbid ill, we should look at it also as time of “what will I “learn” from this”? How may I “ascend up” from this experience but not only in drawing closer to the “Heavens” to the LORD. Also, how might I “ascend up” to be more like Mashiach as a result of being ill?

How might I be able and empowered to elevate my character traits, attributes, and actions — especially towards others?

If I receive the whole “loosening-healing” I need or desire, what then will I do with it? Will I go back to the “same old, same old”? Or am I also seeking to be, “better”; a “better follower of Mashiach”. A more Mashiach like follower in my character and integrity.

 

Can I now see and have a real heart for the “Bigger Picture”, of so many in this world that are hurting – hurting.

 

We have one very “key” thing we need to bring up as we segue to a more condensed look at verses 2-4 of Ps. 20.

Though by no means the view of most or perhaps even another of the classic rabbinic commentators, there is one that sees Ps. 20 as written for the Mashiach. Many followers will immediately think “he’s referring to “JC”. (As a side-note the Psalm is not Messianic per se as say Ps. 16 or 69). Why? What has this to do with vss. 2-4 (H)?

 

As we have repeatedly repeated Biblically Yeshua Hamashiach is not only still – in Heaven – Rev. 5:5, 22:16, very much part and parcel of the Jewish People, but also with David. Cf. Mt. 1:1, v. 5, Rev. 5:5, 22:16 and “in between” chronologically Rom. 1:3, 9:4-5, 2 Tim. 2:8; cf. also Yochanon 4:22 (which we have opened up in detail elsewhere).

Christians are “taught” that “JC” is in effect “no longer a “Jew”; Jews rejected him so he rejected them”. This is based in part on 2 incorrect things. That “the rejection of them” Rom. 11:15 means the Jews are rejected – rather than it is their rejection of Yeshua. Paul points out in Rom. 11 specifically Rom. 11:28 that this is “di umas” “on behalf of you – plural”, referring to the Gentiles.

 

That is, the (Roman) Gentile followers of Yeshua are the beneficiaries of Jewish rejection of Yeshua.

In short the problem is taking “of them” that is the Jewish People, as the “object rejected” (objective genitive) rather than “the subject doing the rejection” (subjective genitive); that is that the Jewish rejection of Yeshua is for the benefit of the Gentiles as Rom. 11:28.

 

The second and “key” problem beside any technical grammatical KG issue, is the very flawed and poor methodology of Western Tradition that isolates verses – rather than “wholistically” looking that what the totality of Scripture says!

Even Augustine, the bulwark still of much post-Re-form Western Tradition and as anti-Semitic Replacement Theology Church Triumphant Latin as it gets nonetheless says one should look at everything Scripture says about something.

 

In short the rest of Rom. 11, Rom. 9-11 and what Scripture as a whole says about “the Jews”, is simply ignored. Once “a” verse or two that supports or buttresses the preconceived theology or Agenda is seized upon, that verse is “repeatedly repeated until it is “imprinted” indelibly in one’s mind. While the rest of what Scripture says on the topic, is ignored.

 

The prima facie example perhaps is “not under law but under grace” Rom. 6:14 – yet one never hears (!) 1 Cor. 14:34 where Paul bases a decision specifically (articular nominative “o nomos”) on “as the Torah says”. Why? Why does one hear Rom. 6:14 over and over – but never of 1 Cor. 14:34?

 

In Rom. 15:27 Paul speaks of in KG a financial obligation “sarkikois” “fleshly” i.e. materially, and, one of “moral, ethical obligation”. Why are followers harangued and given repeatedly the “carrot and the stick” and told “bless this Building or you’ll lack” from 2 Cor. 9:7; yet never hear of their real obligation Rom. 15:27. Why?

 

This is about in looking at Ps. 20, as to what it says in verses 2-4; who and from where is the Gentile to look to?

 

Is it to the Name of the God of Jacob; what is that True Name; or is it KG or Latin or “English”?

 

Is it the Name of the God of Jacob – or a Latin or “English” name of the Gentile Fathers? Is God called the God of the Gentile Fathers, who have (God forbid!) “replaced” Abraham, Isaac, and Jacob?

 

Is it Athens rather than Jerusalem? Is it “Athens” or Rome or Geneva or Wittenburg or Stone Mountain Georgia (U.S.) or Springfield Missouri, or is it “Excellence” “Tzion” “Zion”, that the Psalmist writes of in Ps. 20:3 as your, in Hebrew, “foundation”?

 

Is it to a local Building or TV “mega-ministry” “faith healer”? Does the Bible actually speak of those places or people as your “foundation” from where your “foundation” (also translated “support”) comes Ps. 20:3?

 

Here is the “key” question for us; are the Gentile Fathers, “Re-formers” or denominational Board of Directors at Mt. Sinai for the unprecedented in human history, Presence of the LORD? Are they at the Transfiguration of Mashiach on a mountaintop in northern Israel Lk. 9:28-36?

Were they on the shore of the beautiful Kinneret “Sea of Galilee” so named for the “kinor” the small portable harp David carried, catching, actually trying to catch fish, when Mashiach Hebraically demonstrated by means of the fish, who he is to Peter and the other Galilean Jews he personally selected?

 

Did they witness, that is, which Gentile leaders saw the Resurrection? Are their names among the witnesses cited by Paul at the start of 1 Cor. 15 about Yeshua’s Resurrection?

 

Were they on the “Har Tzitem” “Mt. Of Olives” for 40 days learning of the Kingdom Acts 1:3? Did they see the Ascension Acts 1:10-11? Who did?

Who saw and experienced any of these seminal events? Who writes the Bible; “the Jews” or the KJV or NIV translators? Who – exactly – had and was inspired also by the Ruach Hakodesh to write the Word of God?

Was the “OT” “really” written in King James English? Or, Hebrew? Was the “NT” “really” written “by” the NIV translation committee – with one in American English and one in “real” English, English English?

 

Or, was it written by Matthew, Mark, Luke, Yochanon, Paul, the author of Hebrews, Jacob – not “James” – Peter, and Judah – not “Jude”; all Jews except possibly Luke? Even the good doctor Luke was totally dependent on the Jewish brothers as his sources. (Scholars think mostly Peter).

 

As Paul in a different context wrote the Corinthians “What do you have that you did not receive”…1 Cor. 4:7, and “did the word of God originate from you – plural – and come to you only” 1 Cor. 14:36?

 

Our concern is that one truly more deeply see what the opening of the first of the 36 Psalms says. As well as, the “key” reason why. Our concern is that nothing potentially interfere with one’s heart desire for healing and that as we have repeatedly asked “What best may facilitate “creating” a time of desired favor for prayer Ps. 69:14 H?

 

Please allow us to reiterate again; we do not care about being “right” merely for the sake of right. It is that based on the underlying Torah based original of Rev. 5:8 that the prayers of the “holy ones” (translated “saints” which removes its Hebraic idea) brought before – but not to or of the Lamb Yeshua – would be fully pure and acceptable cf. Rom. 15:16. That is that there would be no admixture of “foreignness” cf. the Hebrew of Dt. 17:15 especially as well as Gen. 35:1-5.

 

That is, that the Name of the God of Jacob not be seen in ways that are of “foreignness” i.e., Greco-Roman “intellect” or “English” rather than Hebrew. That Yeshua be seen as and accepted as Yeshua Hamashiach even if called or referred to as “JC”.

 

We neglected to include two “key” seminal events above: who exactly – was at the Last Seder; and who was not? If there are no Gentiles there, how does post-Biblical Gentile leadership even know of the “Renewed Covenant”? Who then did Yeshua make it with? Who was there? Gentile leadership or the Jewish brothers?

 

Finally, who witnesses and records the death of Mashiach? Do the Roman soldiers write a record of it and pass it down to emerging Gentile leadership in the late 1st century? Does the, in Hebrew, “basorah min habasar” “the Good News from the flesh” come from the Roman soldiers?

Who else saw the death of Mashiach? Who records it? Where then does the denominational Board of Directors trace its (the Gospel that is) back to; its “founders”? Did they write Matthew, Mark, Luke, and Yochanon?

 

Where is Yeshua returning to? A Western “mega-building”? A seminary in Geneva or Tubingen? Atlanta, GA (U.S.) or Springfield MO? Azusa Street in Los Angeles? Or, is it “Tzion” “Zion” “Excellence”? Please, dear ones, cf. Rev. 21-22…

 

The 30th word of the Hebrew text of Ps. 20 is “in your salvation-deliverance”, a form of the Hebrew name Yeshua. Why do we bring up that it is the 30th word? We mentioned above that the first letter of the Psalm indicating “to/for/benefit” is the first letter of the Hebrew “learn”.

Where does one learn about who the Mashiach is? Who is he; “JC” or Yeshua Hamashiach? Is he “learned” about from the Intellect of Western Man, or from David?

 

Where is the Name of the God of Jacob learned from? Does this matter? Why?
“What’s the “difference” as long as I believe”?..

The “difference” means in simple but profoundly insightful terms as one Christian brother put it “this numbness and hardness of heart for the Jew has been”baked in” and it’s going to have to be “baked out” if they (Christians) want what they’re asking for”.

 

Our concern is for the answer the Psalmist hopes for in v. 2 “May (He) answer you (the) LORD in (a) day of suffering, may you be lifted to towering high heights (by the) name (of the) God (of) Jacob.”

We explained elsewhere on Ps. 20, the deeper meaning-explanation of “towering high heights” translated “lift/raise you up high”.

 

As we have opened up elsewhere “name” in Hebrew has tremendous significance. Names – especially those of the LORD and of Yeshua in Hebrew tell us and take us, far beyond English.

 

With all due respect and sensitivity the English form of the Latin “JC” tells us nothing beyond a way to refer to Yeshua. Yeshua as we have explained elsewhere, comes from/is related to “there is” “substance” “victory-deliverance” even “prosperity” (in the spiritual sense). It directly relates to the Hebrew verb “grant existence / grant vigorous existence”.

More deeply it also means “the essence of God that Man can comprehend has been revealed”, as Yeshua illuminates for us in Mk. 12:28-34.

 

That “essence” is in Hebrew from the end of Dt. 6:4 “absolute compound oneness absolute one”; exactly what Yeshua Hebraically “extends the hands and asks for” Yochanon 17:20-23.

Connectedness to it in Hebrew by “and”, is Dt. 6:5’s love “complete devotion to the other” in part. Yeshua cites Dt. 6:5 with Lev. 19:10 in effect saying at another level “there is the Cross; “complete devotion to the LORD your God” “complete devotion to your neighbor”.

“There is”, the vertical work of the Cross, God to Man, and the horizontal, Man to his Neighbor.

 

We have explained elsewhere, particularly on our teaching on Mk. 12:28-34 that “love” in Hebrew in both Dt. 6:5 and Lev. 19:18 is exactly the same form. At a deeper level what is indicated is not merely as might be interpreted from basic Hebrew grammar “in the future” / a form of “future tense” in Hebrew, but rather the state or condition that results from the action, here, the action of love.

 

In short; imagine the condition of the Body of Mashiach if there is even more love of the LORD and “in connectedness” – love of one’s neighbor.

What if there was a way to perhaps facilitate the answers we desire or need? What if through the power of the Ruach Hakodesh we utilize the Shine Forth Songs of Praise together in an even more honoring way to the LORD? What are the possibilities?

 

Condensed Commentary – Explanation – Encouragement

 

vss. 2-3 H

V. 2 begins with a “request” so to speak, better a desire perhaps that the LORD answer in a day of distress. The Hebrew syntax (sentence structure) is what we usually find. The first word of the Hebrew word “answer” is the last letter of Yeshua in Hebrew.

This letter is also the first letter of “humility”. Meaning in part “a holding back of power”. As we have explained elsewhere one should see Phpn. 2:5-11 (especially the context Paul writes of) regarding Mashiach as the ultimate embodiment of “holding back of power”, in his Jewish humanity.

 

We should be aware of the difference between confidence in the LORD as a follower of Yeshua and an attitude of “exceptionalism”.

The more humility one has the more Mashiach like. Especially for those of the Nations, with the individual follower engrafted into the richness of the fatness of the olive root Rom. 11:17-18; not their denomination, Building or Self.

 

  • It is the name of the God of Jacob that is “desired” to lift one to “towering high heights”.

 

  • “Answer” in Hebrew has the same root letters of the Hebrew for “spiritually bereft” (rather than “materially poor”). It also has the same letters for the “cloud” the LORD appears in. The “thick cloud” of Mt. Sinai is a different Hebrew word. When we or a loved one battles illness we should be sure we are not spiritually bereft.
  • V. 3 – Begins “May (He) send in an encompassing way your help-aid from/as a source (the) sanctuary (literally “from (the) source of holy”). In other words may He send your help from the place of its source.

 

  • “Send” in Hebrew is organically related to the highest from of forgiveness and “success” in the sense of overcoming obstacles and difficulties.

In the traditional Hebrew text “send” here is grammatically dependent on the word following – “your help-aid”.

 

  • Everything is ultimately dependent on the help-aid of the God of Jacob!

 

  • The “sanctuary” here it must be noted, is not that of the post-Biblical Western Building – nowhere – nowhere – in Scripture, is that the “source” of help-aid being sent.

The Hebrew here is “and – in connectedness – (that is to the “source of holy”) from source Zion may (He) support-provide (a) foundation for you”. Zion means “excellence”.

 

  • The “sanctuary” is that of the Heavenly One should take careful note of the very specific description of Heaven in Rev. 21-22. In Ps. 20:3 everything flows “from – as a source” Excellence “Zion”. In Hebrew one who replies to “how are you” with “excellent” is using a form of “Zion”.

Everything flows from and will one day according to the Prophets, “flow back” to Zion. Zech. 14:8 and the flow of “waters living” from Jerusalem, should be noted.

 

An underground stream very interestingly, has been discovered in the area of the Temple Mount. As a quick note, the topography of Israel is such that there is about a 3600 ft. descent in elevation over the 18 miles east from the Temple Mount to the in Hebrew “Salt Sea” (English “Dead Sea”). In other words, no supernatural flow of water uphill is needed to “fill full” Zech. 14:8!

 

Our concern is the emphasis of the Building in the West being seen as the “source” for the follower, diverting the flow of blessing by diverting what should flow – in context – to Jerusalem and the Jewish brothers. This happens via the misapplication and misappropriation of 2 Cor. 9:7, to the Building and Gentile emphasized enterprises…

 

  • Imagine the potential positive possibilities for Christians, whose hearts see and feel for Zion, not as a fanciful theological idea, “fantasy” or even a “place I hope to visit one day”. Rather, the source through whom blessing in this world flows to the world. It was really made known to them by the steadfast Jewish brothers, rather than their own Gentile Building and leadership.

 

If Yeshua was some sort of “generic” human being and just comes from God without a real connectedness and feeling for Jerusalem and the Jewish People and Jewish brothers, is he any different than the “savior” of the ancient pagan cults? Jewish scholars and commentators have raised the question over the years because of how “JC” comes across. Until very recently he has come across as a very de-Hebraicized de-Judaized Gentilized messiah, not recognizable from the Hebrew Scriptures and the Torah.

 

A “savior”, the “son” of the “deity” of whatever pagan cult was promoting him as “salvation”, had no specific humanity – even though some cults included the idea of a virgin birth.

Romanism according to one evangelical professor of theology at a Catholic university, believes Yeshua passed through his mother’s birth canal as a spirit rather than in physicality.

    Yochanon opens 1 Yochanon as he does, as we have opened up in detail elsewhere, with the fact of “we” i.e. the Jewish brothers “which we heard, which we have seen with the eyes of us and the hands of us touched” we proclaim concerning of the Word of the Life”.

 

Yochanon’s Ruach Hakodesh inspired opening statement-declaration in 1 Yochanon 1:1 is expressed in KG by totally Hebrew and Jewish thought, expression – and experience.

In short, the end of v. 1, Yochanon’s emphasis on “of the Word of the Life” (repeated articular genitives) is Hebraic.

No Greek philosophy – Latin based writer would write of the use of the physical – ears (hearing) eyes, and hands to have known by experience – rather than “intellectually comprehended”.

 

In short: Yeshua is no post-Biblical pagan based mythical figure – cf. 2 Pet. 1:16 also – and if he was heard, “seen with the eyes” and “touched with the hands”, then he must have been a real person.

The “key” question is, was he, to boil it down, Gentile or Jew – and what are the implications and meaning of the answer for his followers?

 

As a “key” side-note scholars point out Yochanon opens 1 Yochanon as he does because the former Gentile pagans he writes to, came from Greek, specifically Platonic thinking, “all matter is evil and must be destroyed, only spirit is good”.

Thus while former pagans had no problem with the divinity of the Jewish Mashiach, they did have a problem with a divine Mashiach who was actually a man.

     This is also seen decades earlier with the Corinthians regarding an actual physical resurrection of Yeshua. Thus Paul’s Hebrew-Jewish-Pharisee (cf. Acts 22:1-3, 23:6 etc.) based proof of the resurrection and explanation of resurrection in 1 Cor. 15.

 

Why did we say “Hebrew-Jewish-Pharisee based”? Does Paul in the opening of 1 Cor. 15 make “an intellectually compelling argument or does he refer to Scripture and actual eyewitnesses? The latter is a Hebrew-Jewish-Pharisee way of making the point and his way of presenting the Truth.

 

A “key” in starting the use of the Hebrew Psalms for one who is ill, is the honoring of Yeshua as one honors the Father that Yeshua speaks of recorded in Yochanon 5:22-23. Is denying or minimizing, which Western Tradition does and teaches its followers as much as possible, the Torah-Hebrew Scripture-Hebrew-Jewish basis and humanity of Yeshua, honoring of him?

Is doing so in a superficial way, speaking the truth in love Eph. 4:15, as honoring as possible?

 

This is our concern in the utilizing of the Psalms for those who are hurting and need a “whole-loosening” healing.

That a deeper, more profound awareness, humility, and reverence for Who the LORD is – “the God of Jacob” – and that the Psalmist desiring help from the Holy Sanctuary and through Excellence “Zion”, on the day of distress-trouble, is just as much Ruach Hakodesh inspired as the Letters of the “NT”.

 

No one seemingly is taught though evangelical scholars point out, that for each of his 3 mission trips Paul circled back to Jerusalem in some way…

 

Thus we see it as “key” that as much of a “Hebrew heart” be brought to bear with the Word of God as possible, rather than a Greek-Western mind, or that of Self, as one begins the use of the Psalms…

 

We desire that it be the LORD’s will that one be “loosened” from illness and suffering.

Our question is, whether a heart that says “he’s not Yeshua he’s JC”, or “Hebrew doesn’t resonate with me”, or has little to no concern or only superficially so – for the Jewish brother, is the best way to ask for what is needed?

 

What if the potential positive possibilities of the opposite of the above could be utilized and employed? How encouraging might that be, knowing that one is removing any possible impediments that may be there even unaware, a heart fully open to the Truth, rather than possibly constrained by Tradition that is “more comfortable”?

 

How encouraging and uplifting might it be, to be willing to learn and apply as close to the original meaning and intent as possible? Might a “refreshed approach” help refresh one’s spirit cf. Acts 3:19-20?

 

What if, regardless of whether the answer (cf. Ps. 20:2 H) we receive is what we desired, we still could have a “time of refreshing”?

 

Will the LORD not hear one’s heart because it is a “Hebrew heart”? Will prayer offered “in the name of Yeshua Hamashiach” not be included in the bowls containing the prayers of the holy ones Rev. 5:8?

 

The simple answer – and it really is simple – is found in Rev. 5:5… One need only be willing to “accept” it, and apply it…

 

What is there to lose? What is there possibly to gain?

 

  • Verse 2 contains 8 words in Hebrew. We have explained elsewhere the significance of 8 being symbolic of “one beyond 7”. Seven is well known as a symbolically rich and important number, symbolizing spiritual perfection and completion.

How can one, no pun intended, go “one beyond” this? By living it out rather than stopping their growth or being passive in their steadfastness.

 

  • Verse 3 Contains 5 words in Hebrew. Why is this significant? Five is symbolic of grace. As we have asked elsewhere “which grace; Hebrew or Greek”?

Meaning “grace” as typically taught. That of unmerited favor, passively received and a position of passivity (“Greek” grace); or as even the KG “xaris” is defined, “that when one seeks the LORD, He draws them near and kindles the exercise of godly attributes towards others”. (“Hebrew” grace, i.e. grace that is not merely received but then acted upon others. The grace we exercise toward others, cannot be exhausted by us nor will we be left without it cf. Yochanon 1:16)!

 

Five is extremely “key” in Hebrew because it comes from the verb “prepare, equip to exert power”. The letters of “five” or “fifth” in Hebrew rearranged spell Mashiach. The letters of Mashiach rearranged spell “five”.

It is no coincidence that there are, in the Hebrew, what are known as “five fifths of the Torah”.

Yeshua’s illumination of the Torah following his reiteration of it in Mt. 5:17-20 “rearranges” so to speak not the Torah itself but rather, he brings to light what its true essence is in Mt. 5-7.

 

The 8 words of Ps. 20:2 and the 5 words of v. 3 add up to 13. “Thirteen” is the number value of the Hebrew for “one” in Dt. 6:4 cited by Yeshua in Mk. 12:28-34. It is hard to render and KG has no equivalent to its meaning “absolute compound oneness, absolute one”. This “one” is exactly what Yeshua speaks of of he and the Father, and that he “extends the hands and asks” in the original (KG “erwtw” for the Hebrew; cf. Ps. 122:6 in Hebrew) in Yochanon 17:20-23.

 

“Thirteen” is also the number value of “love” in Hebrew. 13 and 13 equal 26. Twenty-six is the number value of the Name LORD in Hebrew; no coincidence.

Yeshua, whose name more deeply means “as much of the essence of God that Man can comprehend has been revealed”, illuminates this in Mk. 12:28-34. There Yeshua, when asked in the original, “what is the head movement in time fulfilling of which leads to fullness of life”, cites Dt. 6:4. The LORD (is) one and connects it as it is in Hebrew, with Dt. 6:5 “love the LORD your God…”. Then Yeshua includes “love your neighbor” from Lev. 19:18.

 

Thus, a “Hebrew heart” can best possibly facilitate the answer desired in a day of distress-suffering v. 2…

 

  1. 5 –

 

“May (He) in the future give over in an encompassing way to/for/benefit (of) you, like according to your heart and – in connectedness – (the) totality in an encompassing way of your musing thoughts, may He “fill full” (and may that be your state and condition”). In other words may the LORD in an encompassing way for your benefit give over and fill full the “musing thoughts” of your heart. May that be the condition you find yourself in.

 

In Hebrew it is 6 words; 6 in Hebrew as we have pointed out elsewhere is symbolic of physical completion. When one is ill, this is what is desired.

“May (He) give over” in Hebrew we rendered because “give” in Hebrew has the deeper meaning “give over”. When Yeshua says that the Father “gave” His Son in Yochanon 3:16 it is really “gave over “ His Son.

 

We should immediately notice that it is the heart that is referred to in Ps. 20 not the intellect or the mind. The heart in Hebrew is seen as the “seat” of the intellect.

Christians have mind emphasized to them rather than heart, because this became the focus of post-Biblical Gentile leadership abandoning the “heart” of Jerusalem for the “mind” of Athens.

Then, the methodology is employed of repeatedly repeating a verse to buttress the Agenda, while the rest of Scripture is ignored. “Renewing of the mind” Rom. 12:2 is thus repeatedly repeated.

 

Yet did you know or were ever told that Paul in Romans actually uses “kardia” “heart” to “nous” “mind”, 10 to 7? That overall in the RCS “heart” to “mind” is used 156 to 29. A ratio of more than 5 to 1!

 

Further, that “mind” is in fact used only once in the entire Gospel – Lk. 24:45 – but never on the lips of Yeshua; while “heart” is found 56 times in the Gospel. A ratio of 56 to 1!

 

Yeshua Hamashiach is not seeking minds that comprehend what God “is”. He seeks hearts that can be filled with love of God and neighbor. As the physical heart pumps out blood so the body can function, the Body is then equipped to act out in a way that reflects that godly heart where Yeshua is.

 

A heart thus equipped, “muses” on the things of the LORD rather than the things of Self. When His will becomes our will, physical or emotional “loosening-healing” means we can act Mashiach like. A heart focused on the LORD can only be drawn closer to Him. When that desire is also to do so for the benefit of the Kingdom and Others, how can it not be “filled full”?

 

 

  1. 8 –

 

“These (trust) in chariots and these (trust) in horses but we in/by (the) Name in an encompassing way (of the) LORD our God, our reflex-response we call to mind, call to mind with affection, call to mind with affection leading to action”. In other words, some trust in chariots and horses – things of earthly strength. But we with affection leading to action call to mind the Name of the LORD for our strength.

 

These are 9 words in Hebrew, “9” symbolic of “humility” – of which Yeshua Hamashiach is the greatest model of humility’s meaning in part “holding back of power”.

If the Gentile brethren demonstrated more Mashiach like “humility” especially regarding their Jewish brethren, and did not confuse “numerical superiority” with “spiritual superiority”, this would go a long way towards healing the Body of Mashiach. Thus also possibly potentially positively impacting the individual physical members of the whole. Cf. Yochanon 17:20-23. Cf. 1 Cor. 12:12-27.

 

Spiritual healing cannot be “separate and compartmentalized” from physical healing Cf. 1 Thess. 5:23 drawn by Paul from Dt. 6:5. (Please see our forthcoming extended teaching on 1 Thess 5:23, on this).

 

Chariots and horses are what the kings of the Earth trust in. The LORD expressly gives a revelatory teaching on the complete opposite of this for a king for His People Israel in Dt. 17:14-16.

 

The Jewish People’s power was never to be in the form of the things of the World. The LORD beginning with their collective redemption in Ex. 14:13-14 is really the one Who fights for them. Cf. Zech. 14, verses 1-5 in particular.

Yeshua Hamashiach as the angel of the LORD “fought” so to speak also, with the LORD in Israel’s collective redemption from Pharaoh. Pharaoh was master of a major part of if not the whole Middle East, because of his chariots. Chariots were a tremendous advantage as were horses, in ancient warfare.

 

Yet the LORD used the wet sand at the bottom of the Reed Sea, His creation, to bog down and stop Pharaoh’s “creation” the chariot. It was, because of in Hebrew, Pharaoh’s “weightiness of heart” that ultimately led to his chariots being weighted down in mud.

Thus as the LORD said “the weightiness of His Glory” was shown. The Jewish People – and the in Hebrew “mingled multitude” of Egypt with them Ex. 12:37-38 , walked between the walls of the Sea “on dry land”.

 

The context as we pointed out at the beginning of Ps. 20 probably relating to David going into battle, may well give rise to the content of this verse. The exact same thing occurs frequently in the Letters of the RCS, that is, what we like to call “historical-cultural motivation underlying Ruach Hakodesh inspiration”.

 

Thus the context of the “we” of this verse rather than “me”. This too, “we” “in (the) Name (of the) LORD” is frequent in the Hebrew Scriptures. “We” we have repeatedly repeated is found in various forms (we-us) 865 times – 865, – in the KG RCS text.

Nine of the ten uses in KG of God as Savior are in fact of God as Savior of “we-us”. Nine of them…

At this juncture we feel we need to reiterate and clarify some things. First, that our heart’s desire is that all who need loosening-healing receive it. This is most especially so for our brethren who name the Jewish Mashiach Yeshua as their Mashiach (“Messiah”, but also more) and Savior.

Our questioning is not of them, but rather any possible potential impediments “baked in” to the heart as one brother put it so well. This can occur even unaware, because of the subtle – and not so subtle – anti-Jewish tone of too much of Western Tradition teaching.

 

We unfortunately must must must reiterate; Western Tradition from the early 2nd century on jettisoned and cut off as much as possible, any and all connection with things Jewish. Again our concern is for any potential impact on those praying for healing. In short for here, is the tremendous tremendous spiritual impact by Western Tradition on the Body of Mashiach by cutting itself off as much as possible from any and all things Jewish.

 

 

We will not delve into the details here except to say that the Jewish People, Jewish brothers – the original followers of Yeshua – Jerusalem, Hebrew, and the Hebrew Bible, were deliberately abandoned.

 

Gentile leadership pushed aside-rejected their Jewish brothers – to whom they owed everything – Rom. 15:27 et. al. They deliberately rejected Jerusalem for Athens as the source of Truth. Athens was later replaced by Rome – and Latin. As even the anti-Semite Martin Luther wrote “those who study the Bible in Hebrew drink from the source, those in Greek from the brook, those in Latin further downstream.” English is not Hebrew!

 

The Re-formers in a sentence, never repudiated Romanism’s repudiation of the Jew, his Hebrew, his Hebrew Bible and Jerusalem. In a sentence, the question is is today’s follower of the Hebrew-Jewish Mashiach promised from Hebrew-Jewish Scriptures to Hebrew-Jewish People in a Hebrew-Jewish Land, rooted primarily in Jerusalem or the West? The Jewish brother and fellow Gentiles, or the Traditions of Men?

 

The follower is told his/her denomination or its theological positions or membership and support of one of its Buildings, is the “source place through which blessing flows to you”. In a sentence for here, the truth – shocking as it may be – is where – exactly – does the Bible actually promise blessing and healing through Gentile Institutions?

 

Is there some place – in Scripture – that Yeshua or Paul or the other Jewish brothers speak of Gentile to Gentile material and spiritual support as the best means to get prayer answered?

 

Brethren who understandably emphasize healing, will be shocked no doubt at the following facts. The 111 references in the Gospel to the Kingdom and Yeshua’s clear emphasis on it far exceed what is said about healing.

Lest we forget, has not a whole major cult calling itself Christian become established in the last century and a half plus that focuses on healing?

 

The truly shocking fact – Paul only uses in KG “xarismata iamaton” “gifts of means of healing”, 3 times. Firstly, Paul’s KG is “gifts of means of healing”; not “gifts of healing”. This could possibly include-refer to those gifted with the skill-ability of a physician.

 

 

 

Regardless – in 86 chapters in 13 Letters Paul uses “xarismata iamaton” 3 times; all near the end of 1 Cor. 12. By comparison let us please consider the following:

 

  • Paul’s uses of “xarismata iamaton” “gifts of means of healing” – number of uses – 3

 

  • Paul’s use of KG of forms of “brothers – sisters” – between 125-150

 

  • Paul’s uses of forms of “agapeo” the verbal form of “agape” – the highest form of love – 130. Though many Christians are familiar with the noun “agape” the verbal – action form “agapeo” is actually used about 2 dozen more times. Thus “love in action” rather than “love as an idea-concept” is the RCS emphasis. Agape may be better known because most of Paul’s uses, about 75 of his 130, are as the noun agape

 

  • The KG word xaris, grace, is used 155 times in the RCS. The overwhelming majority, about 95 uses, are by Paul

 

  • Paul uses the KG “eirene” for the Hebrew “shalom”, in all 13 of his Letters. Xarismata iamaton as above, is used in one chapter of one

 

In short for here:

 

  • In 1 Cor. Paul has to repeatedly deal with the Corinthians having had Greek philosophy, pagan religions that were suppose to have been abandoned, and particularly decadent Corinthian culture, that was “baked into” the Corinthians.

 

  • Clearly 1 Cor. 3, 5, 6 and the second half of 11, as well as issues in 1 Cor. 8 show how “baked in” Self, Greek thinking of easily dividing over ideas, and pagan conduct was.

 

  • “Key” is the focus on Self and individualism – rather than seeing themselves as members of the Body – singular – of Mashiach.

 

  • The Body and seeing oneself as a member of the whole is the thrust and emphasis of 1 Cor. 12. See specifically 1 Cor. 12:12-27 especially vss. 25-27.

 

  • There is no “my gifts” in Paul’s Hebrew-Jewish Pharisee thought in 1 Cor. 12. In short Paul tells the Corinthians that what one is given by the Ruach Hakodesh is for the benefit of the greater “we”, the Body; not just the individual bodies of the Body of Mashiach!

 

  • The second half of 1 Cor. 11, which immediately precedes 1 Cor. 12, speaks of the real, serious consequences the Corinthians are suffering from. In 1 Cor. 11 it is their lack of grave solemnity and holiness towards “call to mind with affection leading to action”. This is what Yeshua’s Hebraic original more deeply means. (What Christians call “Communion”, and is translated “this do in remembrance of me” Lk. 22:19-20). Yeshua’s original if not in Hebrew was most certainly in its close sister language Aramaic.

 

  • In short 1 Cor. 11 shows us (vs. 17 on) that the Corinthians take a pagan “my belly, me first, I do my own thing my own way” approach to the death of our wondrous Mashiach.

This leads to as Paul says, that not few but “polla” “many” are in KG “without strength” and have “fallen asleep”. “Fallen asleep” is an ancient way of saying one had died.

 

Thus we see in 1 Cor. 12 following 1 Cor. 11:17 on, that Paul now tries – in another way, under Ruach Hakodesh inspiration – to get the Corinthians to see:

 

  • You means “we” primarily; not “me, myself, and I”. Each of you is a member of the Body of Mashiach and you all need one another! You are not whole if even one member is left out. What happens-affects the one, affects the whole!

 

  • Does Paul ignore the relationship of the Body and the issue of the Jew-Gentile relationship, in order to promote “systematic theology”? Or “the pursuit of tongues, signs and wonders, and healings”?

 

  • If so, then how do we account for Paul’s 5 year effort in taking up a collection from across the Gentiles, for his Jewish brothers in Jerusalem? Cf. in chronological order 2:15, 12 Cor. 16:1-4, 2 Cor. 8-9, Rom. 15:25-28 and Acts 24:17-18.

 

  • In short in Rom. 15:25-28 Paul sets going to Jerusalem, in KG “nuni” not “now” but “right now” as his priority. In short the reconciliation of Gentile together with Jewish brother is Paul’s priority; before going to the end of the Earth! How very different is Paul’s model of the priority of mission trips than today!

 

  • In short, how does this / what has any of this to do with the use of the Psalms for one ill, and Ps. 20 specifically?

 

  • The answer: again, followers of Yeshua are taught that their source of blessing and of getting prayer answered includes – very much – loyalty and support of a Gentile Institution or enterprise.

     Jerusalem – Zion – is not seen as the source place of Excellence through which the LORD sends blessing to the World.

     Jerusalem is seen as a theological abstraction; “JC will return to rule and reign from there”. Or, Jerusalem is a place one hopes to visit one day.

 

As we hope we opened up above on Ps. 20:3-4 in Hebrew is that what will be sent, your help, is “from (the) source (of the) Holy” i.e. the Holy Sanctuary.

Send in Hebrew has the deeper meaning of something sent with “mission-function-purpose”. Send is very organically related to the word for the highest form of forgiveness. It is also very organically related to the Hebrew for prosperity, success, most likely with the meaning “overcome obstacles and difficulties”.

 

It should be noted that in Ps. 20:2 it is the Personal Name of the LORD that is invoked that you receive an answer “in (a) day (of) suffering”.

 

One’s help is to come from the Holy Sanctuary; and – “in connectedness” – the source, Zion, from Zion “Excellence” that you receive support-foundation.

 

Ps. 20:4 opens in Hebrew with the word that more deeply means “call to mind, call to mind with affection, call to mind with affection leading to action”. As above, this Hebrew idea is what Yeshua really says at the Last Seder Lk 22:19-20. Not “remember”; but the much deeper Hebrew meaning.

Verse 4 goes on in short that in context the Israelites have in Hebrew the “totality in an encompassing way, of your use of grain for drawing near and your use of (a) burnt way of drawing near may He accept with favor”. V. 4 opens actually with the call to mind idea.

 

In short it is not about what in English seem to be various “offerings”. We have explained elsewhere that Biblical Hebrew has no real word offering. In Hebrew it means “to draw near”. Cf. Lev. 1:1-5. In short the desire is that the LORD call to mind with affection leading to action that you followed the revelatory teaching-guidance-law of the the LORD.

 

This is followed as explained in v. 5 “May He give over, in an encompassing way, to/for you, like (what) totality in an encompassing way of your musings, may (He) fill full (fulfill)”. In other words, may the LORD give over to you in an encompassing way and fill full your musings, meaning the thoughts of your heart.

 

For the follower the connectedness should start to become apparent. God should be sought after, understood, applied, and acted upon, as the God of Jacob. We must remember – it is the very same Ruach Hakodesh that inspires the Hebrew Psalmists to write, as the Jewish brothers do in the RCS!

 

God does not abandon Jacob for a Greek philosopher. God does not abandon Zion for a Gentile Institution; that “now” is your source of answered prayer “instead”.

The best way to facilitate what one seeks when it comes to loosening-healing, is to develop a Hebrew heart rather than a Greek-Western mind. A Hebrew heart rather than the hysterics and histrionics that characterized the pagan cults.

 

Need we look further than 1 Cor. 14 to see how off the mark the pagan cult approach is? We hasten to add that all of us as followers need to avoid what Mashiach warned the 7 Gentile assemblies of Rev. 2-3 about.

 

Speaking of 1 Cor., 1 Cor. 16:1-4 is Paul’s first written message to them about the Collection for their Jewish brothers in Jerusalem. In short, Paul intends the Collection to not only bring material relief to the Jewish brothers. He sees it as a tangible, concrete witness that “yes, the Mashiach is for them – the Gentiles also. Look at their change due to the Gospel they have received through you – us”.

The Collection is a concrete demonstration that they are no longer pagans, but now, thanks to all of you, they have become followers of the LORD through our Mashiach Yeshua. Look; here’s the proof!”

 

Paul tells the Corinthians in 2 Cor. 9:12-14 that their partaking of the ministry of the Collection brings honor and glory to God. Further, it has a real very tangible benefit. 2 Cor. 9:14 “kai autwn densei uper umwn”…. “And in connection (to what was just said about the Corinthians glorifying God and their confession of the Gospel of the Mashiach) petitionary prayer (they – the Jewish brothers pray) on behalf of you – plural)”.

 

Just imagine the positive potential possibilities of the Jewish brothers interceding with petitionary prayer on behalf of their Christian brethren!

 

There is a well known Christian song that beings “Let there be peace on Earth and let it begin with me”.

Imagine if one were to say “let there be loosening-healing of the Body of Mashiach and let it begin with me”. Then, try to work to do so. One should certainly pray for the Body of Mashiach as a whole.

One can work to more full recognize Zion as the place of Excellence through which help-aid is sent.

 

That realizing that God is still the God of Jacob. That Yeshua is still part of the whole of the Jewish People (as explained elsewhere) cf. Rev. 5:5, 22:16, etc. That one has Rom. 15:25-28 v. 27, both a material and moral-ethical obligation, to their Jewish brother.

The beautiful thing is the follower is under no heavy-handed haranguing carrot-or-the-stick compulsion to do so. In short while not “free” to do nothing other than “my own things my own way, it’s God and me”, one now can freely choose in the original “like sap that freely flows from a tree”, to help their Jewish brother.

 

One should ask themselves “if I have a heart not only for Jerusalem but also for my Jewish brothers especially, and all of the Body of Mashiach, might it not facilitate “loosening-healing”?

 

If we pray first for Zion, for the Jewish brothers – and try to have real connectedness with both – and pray for the Body, might it not help the loosening-healing I or my loved one needs?

 

If we see and value the Hebrew Scriptures as Yeshua did Mt. 5:17-18, Lk. 22:44 et.al. rather than as “OT”, might that not help? Especially as “OT” is a term never found on Yeshua’s lips!

 

Might not then as in Ps. 20 v.5 the LORD give over to you the totality of the musings of your heart. What if I seek to honor the LORD by honoring the Hebrew of His Word and the People through whom it was brought to me?

 

Imagine the positive potential possibilities and an even greater fullness of deep joy in the LORD, by honoring the Son as one honors the Father Yochanon 5:22-23!