Although anyone would be hard pressed to deny that the Psalmists' prayers regarding G_D's sacred commandments are "dynamic", there are many more instances contained within Holy Scriptures … particularly the Psalms that depict the non-formulaic, extremely diverse and deeply emotional/spiritual dynamic nature of Hebrew prayer.
Since the Psalms will be our immediate focus herein it would be prudent to at least take a glance at these Psalms (tehillim/praises in Hebrew) in aggregate fashion. There are 150 psalms in the collection. The title of all of these psalms is properly tehillim – praises. Essentially every psalm, regardless of content, emotional aspect or topic, is considered a praise to G_D. This is a very important point to understand.
There are psalms of: sorrow and joy; struggles and victory; fear and hope; acknowledgement and questioning; supplication and thanksgiving; glorification and destruction … but ultimately these are all tehillim/praises of and to G_D and they are most assuredly couched within a construct of deeply intimate prayer/tephillim!
From a traditional Hebraic perspective the focus of these praises/prayers is not upon the psalmist … but rather upon G_D … the One being sought and pursued … the One being revealed as the One who actually has; worth, power and control … the One who is capable and willing to respond!
From the psalmist's perspective there are no topics, emotions or situations that are off the prayer table! From the psalmist's perspective we bring all things to G_D since this is the very nature of "relationship".
What is most interesting however about the Psalms is that we find a vast array of uniquely Hebraic terms/words which ultimately broaden our horizons … providing us insights into the Hebrew mindset and the relationship between G_D and truly inspired believers.
Although the intent of this work is not to delve deeply into the complex Hebrew language some key points need to be made.
Since Hebrew is a phenomenological language, it expresses most human emotions in picturesque descriptions of physical phenomena. For instance the setting of the sun due to Earth's rotation is Biblically described as "the sun goes down … or disappears". Or in another instance G_D's retribution/attack upon the wicked is referred to as a "lightning/arrow" from heaven. And let us not think for a moment that these people were ignorant or mentally deficient … they were not. They simply used their traditional language to communicate and they chose to do so using various genres (narrative, poetry, didactic teaching, etc.) and literary techniques (metaphors, hyperbole, etc.) … in a uniquely Hebraic fashion. Despite these nuances we know that such things do not take away from the literalness of G_D's Word at all.
We should then be very careful not to disregard the language and thought-patterns found in the Sacred Texts if we endeavor to delve into the mind of the Hebrew people. If we are diligent we can enter their civilization and view it through their eyes and we will find that their thought framework is vibrant, rich, and colorful. It has its own unique nuances and features.
Let us note that in contrast to the passive language and perspective of Greek/Western culture, the Hebrew people were largely an energetic, robust, and, at times, even turbulent people. They were primarily agricultural/outdoors people,—farmers, fishermen, tradesmen —who lived life to the full. For them, truth was not so much an idea to be contemplated but rather an experience to be lived, a deed to be done. The biblical writers often use vocabulary which is highly colorful, dynamic, and action-centered. They tell the story of a people on the move, a people who approached living with boldness, drive, and expectation…Israel followed a dynamic ‘G_D in motion' and they were ‘his "in motion" people’
Unlike our passive Western view/language, the Hebrew language does not view movement and motionless as opposites. In the Hebrew mindset the reality is what is taking place and in most instances Hebrew verbs can translate as meaning either one state or seemingly the exact opposite. As an example … the Hebrew verb "shuwb {shoob}" … meaning to return, turn back or turn away from. This verb can imply a wayward individual returning back to G_D (reality) versus a faithful follower turning their back on G_D (non-reality … since the later results in non-existence). The point to be made is that the one verb implies both reality and non-reality … motion and non-motion based solely on the context in which it is applied. The Hebrew does not think like we do!
In the Hebrew language all words stem from a far more limited number of "root stem combinations" containing just a few Hebraic letters. These root words as well are not simply key grammatical constructs but are rife with context, visualization and thematic propositions. Consequently words have relationships that invoke the meaning and context of their respective roots. Unfortunately when we view most Biblical interpretations in English for instance we find that many diverse Hebrew words, with different roots, may be represented by only one or two English words as an example. In these numerous instances what we lose sight of is the unique Hebraic perspective that was being invoked and conveyed by the inspired writers.
As we prepare to uncover this great Hebraic dynamic as seen through the Psalms, let us keep in mind that the focus of the specific terms utilized within the psalms is "action" … while understanding that these "emotive" outputs are a direct result of the G_D to man relationship and still further that the emotive state of the psalmist is a direct result of G_D's influence on the unique interface taking place between the person praying and G_D!
Consequently in the Hebrew perspective … if the emotive state of the person praying is not a direct result of G_D's handiwork … then the state itself is self-propagated and in strict Hebraic language constructs does not constitute reality. This may seem quite strange to us … but using the previous example regarding the verb "shuwb" as a portrait: the person turning way from G_D is cognizant, breathing, walking, talking, etc. … or in a Greek/Western mindset still alive … still real. In the Hebrew perspective however they are not alive … hence G_D describes how he is the G_D of the living … not the G_D of those just walking, talking, etc.
Please exercise some patience dear readers … it is worth it and you can rest assured that these past few paragraphs will be the most grammatically complex materials contained within this work. Hopefully you will see these somewhat difficult perspective/cultural variances come to light readily through review of discrete examples.
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Praise/Worship
Our first foray into the dynamics of Hebrew prayer begin with a look at "praise" and naturally we should look first at some standard … Western definitions of the concept:
PRAISE: the expression of approval or admiration for someone or something. ("The audience was full of praise for the whole production") | Synonyms: approval, acclaim, admiration, approbation, acclamation, plaudits, congratulations, commendation
EXALT: hold (someone or something) in very high regard; think or speak very highly of. | Synonyms: extol, praise, acclaim, esteem;
WORSHIP: the feeling or expression of reverence and adoration for a deity. ("The worship of G_D") | Synonyms: reverence, veneration, adoration, glorification, glory, exaltation;
REJOICE: feel or show great joy or delight. "He rejoiced when he saw his friend alive" | Synonyms: happiness, pleasure, joy, gladness, delight, elation, jubilation, exuberance, exultation, celebration, revelry, merrymaking
Commentary:
As we can see from our traditional Western perspective the idea of "praise", "worship" and "exaltation" is a passive "mental attitude" for the most part. Oh most assuredly these terms can be "combined" with rejoice … but often times the "combination" of terms is not used by the psalmist despite the fact that "action" is clearly essential to the praise/worship being conducted.
Additionally it should be noted that because these "concepts" in Western culture are more mental than tactically physical … it would appear that the manifestation of these concepts is somewhat vague … as in being left up to the emotive outputs of the individual … which naturally is perfectly aligned with the Greek mindset wherein "the individual" is essentially the center of all things and priority of thought and consciousness is subjective … or personal to the thinker.
But now let us take a look at some key Hebraic terms utilized by the psalmist (Note: additional words related to the same root have not all been depicted for the sake of brevity)
yadah {yaw-daw'}: literally to hold out the hand; physically to throw at or away; especially to revere or worship (with extended hands); intensively to bemoan (by wringing the hands):—cast (out), (make) confession), praise, give thanksgiving).
shachah {shaw-khaw'}: to depress, that is, prostrate (especially reflexively in worship to royalty or G_D):—bow (self) down, crouch, fall down (flat), humbly beseech, do (make) obeisance, do reverence, make to stoop, worship.
shiyr {sheer}: to sing
zamar {zaw-mar'}: to sing, sing praise, make music | to make music, sing | to play a musical instrument
samach {saw-makh'}: to rejoice, be glad: exult (at); to rejoice (religiously)
alats {aw-lats'}: to jump for joy, that is, exult:—be joyful, rejoice, triumph.
rinnah {rin-naw'}: a creaking (or shrill sound), that is, shout (of joy or grief):—cry, gladness, joy, proclamation, rejoicing, shouting, sing (ing), triumph.
Commentary:
Well it certainly appears that the Hebraic perspective is far removed from the Greek perspective in that the Hebraic focus is upon "action" … the focus is upon clearly defined tactical actions … lifting up one's hands; getting prostrate on the floor; singing; playing an instrument; jumping; shouting; crying; experiencing joy, gladness, etc. … and all the while generating some form of "resonance".
Let us briefly take a closer look at "yadah/praise" where in the Hebrew we can see that the three core root letters that comprise the word are:
Naturally this conveys only grammatical sense to us English speaking people in as much that we get an idea as to how the pronunciation of the word is formed. However the Hebrew language is an old language … a visual language … a phenomenological language. In the Hebrew language as revealed these root letters convey much more than the grammatical construct enabling structured vocalization.
Below is a traditional Hebrew language "pictograph" which provides a key to the deeper context of individual Hebrew letters and of course a deeper context associated with specific root letter combinations.
When we apply these contextual visualizations to "Yod", "Dalet" and "Hey" we can get a very clear sense of intention … of activity.
If one would have it … we should see where the Hebrew word "yadah" contains deep symbolism wherein a person in lifting up their arms is physically penetrating a doorway or traversing a path to behold or communicate with G_D! It is most certainly a foreign construct for us … but not for the ancient Hebrew.
We must also consider as well that within the definition of the word "yadah" itself we see where there is an associated "resonance" of sort that accompanies the physical action of lifting up the hands. We can see a range of resonance: praise, bemoaning, confession, thanksgiving … etc. What we should understand is that the physical action of praise is directly connected to an emotive resonance and in no manner limited to a mental attitude or feeling!
Ultimately the intent of this brief review is to get a glimpse and better understanding into how the Psalmist expects, what is being scribed, to be understood by the readers/hearers. To get a better understanding of what is happening to the Psalmist during a particular prayer.
Let us keep this visualization of "yadah" in mind as we look at a portion of Psalm 22 … a Psalm of David: For he hath not despised nor abhorred the lowliness of the poor; neither hath he hid his face from him; but when he cried unto him, he heard.' From thee (G_D) cometh my praise in the great congregation; I will pay my vows before them that fear him. Let the humble eat and be satisfied; let them praise the LORD that seek after him; may your heart be quickened forever!
Beyond the visualization of what we expect David's physical praise activities might look like, what is most interesting is that David clearly reveals that it is G_D that orchestrates the praise itself. Still further we see David reveal how praising G_D is essentially a quickening of the heart … with David's hopes that this quickening last forever.
Additionally when we consider the aggregate Hebrew words listed herein respective to Praise/Worship: Shachah | Shiyr | Zamar | Samach | Alats | Rinnah, we are confronted with an amazing dynamic of interfacing through G_D … by his orchestration that could have us prostrating; lifting our hands; singing; rejoicing; jumping; shouting; exulting … and the context in which this "living" is being undertaken could be quite diverse!
But our brief exploration of Praise/Worship in a Hebrew context does not end on this fantastic note! Also of noteworthy interest is even the unique exultation (samach) wherein the gladness is directly tied to "religious endeavors or circumstances"! Perhaps unknown to the reader … In observance of the Biblical Festivals: Passover, Unleavened Bread, First Fruits, Pentecost, Trumpets, Atonements, and Sukkot … it is customary to greet fellow observers with the saying "Chag Sameach" … literally "Joyous Festival".
Now despite the fact that this sounds like a general "happy holiday greeting" … we can tell from the word "samach" that what is really going on is that the believers are exulting in G_D! And we know this because here is the traditional blessing associated with reaching a Holy Festival day:
Now of course there are numerous other "religious" instances for "samach" but the point is that the Hebrew words are centric to action … centric to G_D … centric to emotive and physical action predicated upon being in a relationship with G_D. And their language uniquely sets the stage for proper understanding.
When we look at the phrase "chag sameach" … what we need to understand is that this is indeed a joyful greeting commemorating the festival but at the same time all of the focus is upon G_D who has given these festivals lovingly to Israel as an inheritance within the auspices of the Everlasting Covenant. This is no simple greeting by any means; this is a testimony by the chosen people that because of G_D "we are still here and remain in our relationship with G_D despite the world's attempts to destroy this relationship and us"! And we are jubilant in a very special way on these specific days … because G_D is G_D and because we are still here!
Ultimately we can see that praise and worship in a Hebraic perspective is not some form of mental or abstract undertaking! The Hebrews praise and worship in a manner they know to represent reality … moving, emoting and resonating in concert with G_D moving in their lives!
And rest assured we can see as well that the Hebrew is fit to be led by G_D. Praise for the Hebrew can be raising their hands up in thanksgiving … or conversely raising their hands up to bemoan their situation or lament for a particular reason. Exultation just as well can manifest quite differently as can be seen by the diverse terms/modes. The key element is once again that there is no prescription (but apparently an orderly framework) … hence the Hebrew language reflects variable emotive outputs because ultimately it is G_D that is directing the conversation!
On the other hand how many individuals reading their translated version of Hebrew Scriptures has a real notion as to what the Hebrew inspired writers were actually conveying. If the word simply says "exult" … then it would seem apparent that in most instances the modern reader would naturally super-impose their own idea as what the writer intended to convey. Within this very brief review however it should be quite obvious, given the very specific and at the same time broad nature of the Hebrew language, that the writer was most assuredly attempting to convey a very specific meaning … which was important within the context of his personal relationship/conversation with G_D!
Knowing whether David jumped, shouted, sung, etc. within a context of a specific psalm would seem pretty important … at least to this believer. And what is more important is that we understand that it essentially is G_D bringing about this emotive and physical state.
So when we as individuals read the Psalms (and assuredly we should be doing so) do we find ourselves being captured by G_D through the Psalmist's words and experiences? Do we let G_D speak to us and share with us the outpouring of Spirit that he so graciously provided David for instance?
When we read Psalm 150 … Hallelujah. Praise G_D in his sanctuary; praise him in the firmament of his power. Praise him for his mighty acts; praise him according to his abundant greatness. Praise him with the blast of the horn; praise him with the psaltery and harp. Praise him with the timbrel and dance; praise him with stringed instruments and the pipe. Praise him with the loud-sounding cymbals; praise him with the clanging cymbals. Let everything that hath breath praise the LORD. Hallelujah.
So … do we get a rush? Do we understand that David is literally outside of himself in: reverence, jubilation, awe and pure spiritual resonance? Can we imagine the symphony going on in David's heart … in his soul … perhaps even in his home as a means of thanking G_D and ascribing greatness to him?
More importantly do we understand that G_D is waiting to sew this symphony into our own hearts … if we are willing to let G_D happen?
So the next time we consider the notion of praising G_D … let us consider what this meant to the Psalmist … let us for a moment consider Praise/Worship in a Hebraic context and put away our own ideas … our own prescriptions … our own expectations and just let G_D be G_D!
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Ok dear reader … it was declared that we would not go down an extended language study of the Psalms or Hebrew Scriptures to a greater extent. It is genuinely hoped that this cursory review dealing with Praise/Worship … within a Hebraic context has settled the matter that there is way more going on in the Sacred Texts than what is presented by way of translation and to a broader extent it would seem apparent that there is a genuine lack of depth and understanding by most people who think they have a good handle on Holy Scriptures … in the opinion of this commentator!
Frankly our limitations are not just confined to our lack of understanding the nuances of the Hebrew words. This commentator did not even broach the far more complex nuances of the Hebrew language wherein "idiomatic expressions and concepts" are surfaced within the Sacred Texts … if one knows about these unique expressions … and if one knows how they weave to other Hebraic thoughts and understanding.
In any event the objective herein is not to deflate any believer or give them stress regarding their understanding of Holy Scriptures. Instead the purpose herein is to expose the broad utilization of terms, themes and concepts revealed to us by the Psalmist so that we can develop this broader and deeper understanding of "prayer" within a Hebraic perspective … for our genuine edification and benefit towards strengthening our relationship with G_D.
Consequently we will have no more reviews of "English" versus "Hebrew" terms to point out the apparent disconnects between same. Instead we will focus on the Hebrew terms and explore the heart and mind of the Psalmist … and at the same time hopefully get a deeper look into the heart and mind of G_D!
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Revere/Tremble
yare' {yaw-ray'}: fearing, reverent, afraid | reverent fear and awe of G_D
giyl {gheel}: to rejoice, exult, to tremble (from fear)
ragaz {raw-gaz'}: to quiver (with any violent emotion, especially anger or fear):—be afraid, stand in awe, disquiet, fall out, fret, move, provoke, quake, rage, shake, tremble, trouble, be wroth.
bahal {baw-hal'}: to tremble inwardly (or palpitate), alarmed or agitated; be or make affrighted/vexed
pachad {paw-kkad'}: to fear, tremble, revere, dread, be in awe or dread
Commentary:
For most purported believers (an objective observation) the notion of genuine fear of G_D has long since retired to the deep recesses of the mind and heart. How quickly do we forget that our very call to G_D in the first place was predicated upon a deep innate understanding that we were hopelessly in need of redemption and that our ultimate fate before a holy and righteous G_D … was righteous and deserved rejection and obliteration?
Let us think like an ancient Hebrew for a moment. We are standing on the banks of the Sea of Suf (the Reed Sea) and we've just miraculously passed through the parted sea … in the dark of night … being led by the spectacular and awesome pillar of fire. As the sun rises we witness the horrific destruction of the Egyptian forces. Though we are gladdened and relieved that we are safe … we stand shaking and quivering on the banks of the sea … wondering what kind of G_D … what kind of force … is this?
Quickly what comes to mind are the recent times in Egypt where we witnessed but were spared plague upon plague … judgment upon judgment! All the same we stand in awe and wonder as our adrenalin continues to surge.
But not long after we find ourselves at the foot of Mount Sinai … eagerly but warily awaiting the G_D of all existence to manifest his amazing presence. We are reminded that nothing is to approach the Mountain or it will be killed. And soon after we find ourselves pleading with Moses to go and speak for us … we dare not approach G_D lest we die! And G_D declares to Moses that we the people have spoken "well"!
Now we know that this G_D has chosen us. We know that this G_D loves us because of the selection of and promises made to Abraham, Isaac and Jacob … all the same we are wary because our eyes have seen firsthand what true power and majesty is.
Beyond being wary we are also very cognizant of the fact that this same G_D, who saved us with such great power and might has warned us … on numerous occasions … that if we fail to abide by the covenant … if we fail to follow in the paths that he has laid out for us … then what has befallen our enemies will befall us.
Deuteronomy (31:14-22) And the LORD said unto Moses: 'Behold, thy days approach that thou must die; call Joshua, and present yourselves in the tent of meeting, that I may give him a charge.' And Moses and Joshua went, and presented themselves in the tent of meeting. And the LORD appeared in the Tent in a pillar of cloud; and the pillar of cloud stood over the door of the Tent. And the LORD said unto Moses: 'Behold, thou art about to sleep with thy fathers; and this people will rise up, and go astray after the foreign gods of the land, whither they go to be among them, and will forsake me, and break my covenant which I have made with them. Then my anger shall be kindled against them in that day, and I will forsake them, and I will hide my face from them, and they shall be devoured, and many evils and troubles shall come upon them; so that they will say in that day: Are not these evils come upon us because our G_D is not among us? And I will surely hide my face in that day for all the evil which they shall have wrought, in that they are turned unto other gods. Now therefore write ye this song for you, and teach thou it the children of Israel; put it in their mouths, that this song may be a witness for me against the children of Israel. For when I shall have brought them into the land which I swore unto their fathers, flowing with milk and honey; and they shall have eaten their fill, and waxen fat; and turned unto other gods, and served them, and despised me, and broken my covenant; then it shall come to pass, when many evils and troubles are come upon them, that this song shall testify before them as a witness; for it shall not be forgotten out of the mouths of their seed; for I know their imagination how they do even now, before I have brought them into the land which I swore.' So Moses wrote this song the same day, and taught it the children of Israel.
So what shall we say about our G_D? What shall we say about Israel's G_D whose very first commandment is to remember that he is G_D and that he is the one who brought Israel out of Egypt with a mighty arm and wondrous miracles of power and awesome strength?
Perhaps we should simply defer to the inspired Hebrew writers:
Psalms:
(19:10) The fear of the LORD is clean, enduring forever;
(111:10) The fear of the LORD is the beginning of wisdom; a good understanding have all they that do thereafter; his praise endures forever.
(25:12-14) What man is he that fears the LORD? Him will G_D instruct in the way that he should choose. His soul shall abide in prosperity; and his seed shall inherit the land. The counsel of the LORD is with them that fear him; and his covenant, to make them know it.
(33:18-19) Behold, the eye of the LORD is toward them that fear him, toward them that wait for his mercy; to deliver their soul from death, and to keep them alive in famine.
(34:8-12) The angel of the LORD encamps round about them that fear him, and delivers them. O consider and see that the LORD is good; happy is the man that taketh refuge in him. O fear the LORD, ye his holy ones; for there is no want to them that fear him. The young lions do lack, and suffer hunger; but they that seek the LORD want not any good thing. Come, ye children, hearken unto me; I will teach you the fear of the LORD.
(2:11-12) Serve the LORD with fear, and rejoice with trembling. Do homage in purity, lest he be angry, and ye perish in the way, when suddenly his wrath is kindled.
(5:8) But as for me, in the abundance of thy lovingkindness will I come into thy house; I will bow down toward thy holy temple in the fear of thee.
(85:9-10) I will hear what G_D the LORD will speak; for he will speak peace unto his people, and to his saints; but let them not turn back to folly. Surely his salvation is nigh them that fear him; that glory may dwell in our land.
(103:11-13) For as the heaven is high above the earth, so great is his mercy toward them that fear him. As far as the east is from the west, so far hath he removed our transgressions from us. Like as a father hath compassion upon his children, so hath the LORD compassion upon them that fear him.
Of course we could continue on and on … knowing that "fear of G_D" is the very beginning of wisdom and apparently fundamental to our relationship with G_D. Clearly this wisdom was known to the Psalmists who expressed "fear of G_D" in a variety of ways and context as depicted by their selection of Hebrew terms: Yare' | Giyl | Ragaz | Bahal | Pachad.
We see a full gamut of emotive and physical outputs … not just some mental understanding that a healthy response to G_D is "watch out"! We see reverent fear through joyful awe to a collection of physical states: quivering, shaking, trembling and palpitating … within various emotive states: alarm, fear, agitation, provocation, vexation, fretting, dread and so forth.
Once again we see through the Psalmists that this inter-communication with G_D is indeed about relationship. We see through the Psalmist G_D revealing his parental righteous anger and establishing the order of the G_D to man … the G_D to created being relationship. And in this relationship there is only one righteous and supreme power. There is only one party to this relationship who has created all things for his own glory and honor.
Now please dear reader … we have a long way to go and the intent herein is not to frighten anyone. Rather as we see from the Psalmists … there is a price to be paid by humanity for our aggregate betrayal of G_D. There is a power beyond our comprehension that seeks in some instances to instill genuine fear within us so that we will turn to him … so that we will pursue him and get to know him. And if we do so, according to his order of relationship, then our "terror" of him will be molded into "reverent awe" of him and our core relationship with him will develop into a relationship rooted in praise and worship!
The questions we should pose too ourselves are simple: "Do we have any genuine fear of G_D?" … "Do we ever find ourselves inexplicably trembling or agitated because our walk has become a bit wayward?" … "Do we ever stop to consider that G_D might be angry with us … with me?" … Or has our traditional Western/Christian attitude toward the "all loving" G_D removed from us this knowledge of righteous indignation, wrath and anger that as Biblical history depicts … can become the fate of people … both chosen and unchosen!
Ultimately we can see from the Psalmists that their understanding of a perfect and unchanging G_D must take into account G_D's self-righteous and holy power and might. In the Hebrew tradition there is nothing wrong with a firm understanding of G_D's awesome powers and how this relates to us mere mortal beings … G_D is simply awesome and most assuredly due our rightful fear and reverence.
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Talk/Listen
amar {aw-mar'}: to say, speak