Hebraic Concepts #5: When God Tells Us That He Loves Us

I was watching Kim Walker sing "How He Loves" on YouTube:

http://www.youtube.com/watch?v=JoC1ec-lYps It is a very powerful video. You can sense the humility and worship as they sing and praise from an overflowing heart about the beauty of God's love toward us. The first line of the song really stood out to me:

"He is jealous for me, Loves like a hurricane, I am a tree, Bending beneath the weight of his wind and mercy."

My mind immediately went to Exodus 20, when the children of Israel were entering into their marriage covenant with Yahveh at Mt. Sinai. After declaring Who He is and commanding them to allow no other lovers or objects of affection before Him (20:1-5), He made an incredible statement in the presence of them all.

"...for I Yahveh thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; (6) And showing mercy unto thousands of them that love me, and keep my commandments. (Exo 20:5b-6)

I considered how we understand the concept of jealousy in our language and how poorly God's intended message comes across in translation. Should we really believe that God, the Creator of this universe burns with resentment and envy toward those who refuse to serve Him. Are we to conclude that He feels the same toward us when we have things that arise in our lives and
become a hindrance to our walk with Him? There is something very subtle, yet powerful in the Hebrew text that should be an encouragement to us all.

Firstly, it seems like verse 5 is saying that God will visit the sins of the fathers upon their children, but that's far from accurate. God is speaking of those who teach and instill into their children the same hate and disrespect that they harbor in their hearts. It becomes a vicious cycle with each successive generation clinging to the tragic inheritance of the one's who were responsible for teaching them about life. Notice that God shed light on the solution to this problem in verse 6.

"...and showing mercy unto the thousands that love me and keep my commandments." I will revisit this and attempt to bring out its beauty later.

Jealous is translated from the Hebrew qanna' and is ONLY used five times in Scripture, every time referring to God. (Ex. 20:5, Ex. 34:14, Deu. 4:24, Deu. 5:9, Deu. 6:15)

It is derived from the root qana', which means "to become very red". The definition also has the following specific meanings: (1) to be jealous (from the redness of face), as of a wife, a rival, to excite to anger; (2) to envy anyone; (3) to burn with zeal for any person or thing.

We must understand the context in which Yahveh claimed to be a qanna' God--He was professing His love to His beloved and asking them to be His eternal bride. In every usage of the word qanna' God was telling His chosen that He alone loved her and was zealous of her cause--because any other god that could be served does not exist.

Later, He expounded on His jealousy more clearly when He said: "For the LORD thy God is a consuming fire, even a jealous God." (Deuteronomy 4:24)

To catch the full meaning of what is being said, you have to catch a subtlety of Hebrew grammar. "consuming" ['akal] has a wide variety of usage, such as to eat, to devour (food), to kill (bloodthirsty), to consume (as a fire), etc... but the sense in which Yahveh used it is "the enjoy any good thing, to taste, to consume."

"fire" [esh'] means fire or flames...UNLESS it is being applied to men, and in this case, it is applied to God as our covenant husband. When used in reference to men, it refers to the internal burning passion of one's soul.

In warning Israel to remain separate from idolatry, Moses reminded them that they One they were married to was the only one capable of knowing them by touch, taste, experience, intimately, and the only One who burns with desire for them for all eternity.

In other words, God is PASSIONATELY and DESPERATELY in love with YOU!

Going back the passage from Exodus 20: "and showing mercy unto the thousands who love me and keep my commandments."

"mercy" [chesed] is desire, ardor, zeal, love toward anyone. It is an eager pursuit of someone stemming from an uncontrollable burning passion deep inside--not a burning from lust, but the kind of passion that compels someone to faithfully pursue a deeper and more intimate relationship with the object of their desire.

"love" [ahav'] In ancient Hebrew, this was not a word, but the sound of heavy, passionate breathing (from hot pursuit, intimacy, etc...)--the heavier the breathing, the more intense the love. It is to desire, to breathe after, to long for, to delight in anyone. Do you notice the similarity between the "mercy" [chesed] on His part and the "love" ['ahav] on ours? It's a
two way street of passion and intimacy that only comes through committed and faithful relationship.

"keep" [shamar] means to keep (as a garden) to watch (as a shepherd his flock), to guard (as a watchman the house), to preserve, to observe and attend to anything, to honor, to worship.

When we are involved in a passionate relationship with God, it becomes our delight to "keep" his instruction, to hang on every word of our Beloved. Can you hear the echoes of the song: He loves us, O! how He loves us, O! how He loves us, O! how He loves.

In light of the way He has proved that He feels about every one of us, how can we not respond in the same manner? How can we not raise our hands in praise to Him and pour out words of passion from our overflowing heart?

"So Heaven meets earth like a sloppy wet kiss, and my heart turns violently inside of my chest, I don’t have time to maintain these regrets, When I think about, the way He loves us, O! how He loves us, O! how He loves us, O! how He loves.

More in love with Him than ever!

Shalom v' shalom! (Peace multiplied upon peace to you!)

Rob

Bible Study Methodology #3: Isaiah 40:31

Isaiah 40:31 is an oft quoted passage from Scripture. In the King James Version, it reads: But they that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint.

While the KJV rendering is a decent word-for-word translation of the verse, but have you ever wondered exactly what it means to "wait on the LORD?" Does it mean that we are to conduct ourselves as a table waiter and rush to and fro, taking pains to make sure that we get His order just right, ensuring that His glass is never empty, hoping for a big payoff in the form of some Heavenly tip that He will leave us when our time of servitude is complete?

Or do we interpret it as standing still (or sitting on our gluteus maximus) and idly waiting for God to show up and plug us into His power source to recharge our spiritual battery? The picture hiding behind the original Hebrew text adds an unbelievable level of depth to the passage. Here is an overview of some of the key words from the verse followed by a full picture translation.

The word translated into English as "wait" is from the Hebrew root, qavah [H6960]. It is quite different from the way we understand the word "wait" in 21st century English. In Hebrew, to qavah is to twist and bind as the fibers that make up a rope. The concept behind the word is of the many different strands of a rope--some long, some thick, some hair-thin, some as short as a quarter-inch--but when bunched together and twisted into a rope, the threads gain strength from one another as they are bound together. Individually, one might break the threads with minimal effort, but becomes impossible once they have become bound together. Added to the meaning is the idea of waiting in expectation, from the sense of enduring (which is also connected to the concept of strength.)

To "wait" Scripturally is an active process in which we twist and bind the fibers of our life--our wants, needs, desires, strengths, weaknesses, etc--to the very fibers that make up Who God is--His righteousness, His holiness, His love, His mercy, His grace, His forgiveness, His Word, His precepts, His instruction, to stand before His face in prayer (the list goes on indefinitely in that binding ourselves to God is a lifelong process through which we grow closer to Him).

"Renew" comes from the Hebrew root chalaph [H2498] poetically used for "to slip, to glide, spoken of the swift motion of anything smooth". Because the usage in this reference is in HIPHIL (similar to an English verb tense), it has the added meaning "to cause to revive, to sprout forth and hence to gain new strength (renew one's strength)." This should be understood that the renewal of one's strength is something that comes easily, without extending a lot of effort.

"Strength" is from the Hebrew koach [H3581], a noun meaning strength, but also ability, power (of doing anything), and substance.

"Mount up" is from the Hebrew 'alah [H5927], meaning to go up, to be lifted up (spoken of those who go from a lower region to a higher region), as well as of things that are lifted up and carried away. In the context of this verse, it is connected to the idea of the wing feathers of eagles, used for soaring on wind currents. So those who "wait" upon Yahveh will be lifted up high above the storms that come their way.

Eagles fly high above all--they can see the storms coming from far off. We can't grow wings and fly like an eagle, but we can be lifted up to become aware of the bigger picture. We don't have to worry about the storms because when we fly high enough, we can see their end, and because we are tightly bound to Yahveh, we don't have to be afraid.

"Run" is from the Hebrew ruwts [H7323] which means "to run", but not leisurely as if taking a jog, or running aimlessly without a care. Ruwts is to run as the messenger of the king who is delivering royal madates, also used of messengers on horseback. It is to run with a purpose and authority.

"Weary" is from the Hebrew yaga' [H3021] meaning to labor, especially with effort and toil. It is to work oneself into a state of complete weariness and exhaustion. Often, when we fall victim to the trap of doing works to get closer to God, of adhering to "Holiness" to make Him happy with us, we end up burned out, wearied, worn to a frazzle. On the other hand, if we run with the strength that we get from twisting and binding ourselves to Yahveh--when our works are a result of our drawing closer to Him--we will never become exhausted from the effort.

"Walk" is from the Hebrew yalak [H3212], which points to halak [H1980]. This does not mean putting one foot in front of the other in a straight line, as it can be understood in English. To halak is to go with someone, to pursue them, to follow and imitate them in lifestyle and manners. It is metaphorical for the totality of how you live your life. If your life is twisted and bound to Yahveh, your lifestyle will imitate His existence. You will never "faint" (Hebrew ya'aph) [H3286] which means to become wearied out from running or hard labor.

The secret to this whole passage is the concept behind qavah--to twist and bind yourself to Yahveh, for from it you become lifted up above the storms of life, you find the ability and purpose to run as the King's messenger, you find the passion to eagerly pursue and imitate Him, and you will never grow weary of the relationship you are cultivating.

Here is my translation with the picture restored:
Those who twist and bind their lives to Yahveh as the cords of a rope, gaining strength through twisting and binding themselves to Him will swiftly and effortlessly sprout forth, revive and renew their strength, ability and power, they will be lifted up and carried away as on soaring eagle's wings, they shall run as the king's horsemen carrying royal mandates, as the royal messenger and not become exhausted, weary or fatigued from the effort, they will live their lives following, pursuing, imitating and walking with Him and never become wearied of their relationship.

May you find your strength in binding yourself to Yahveh.
Shalom v' shalom!

Hebraic Concepts #4: God Almighty ('El Shadday)

(Gen 17:1-2 KJV) And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect. (2) And I will make my covenant between me and thee, and will multiply thee exceedingly.

'el [H410] (noun) Strong, mighty, a mighty one, a hero; (2) might, strength, properly, that which is strong; (3) God. In prose, it is scarcely ever applied to God without some dependent word (or phrase), attribute or name. (see Psalm 50:1 and note below). Whatever things are most excellent, surpassing in their kind, are said to be "of God", as it was customary for men anciently to refer whatever is excellent to God Himself.

(Psa 50:1 KJV) A Psalm of Asaph. The mighty God [el' 'elohiym], even the LORD, hath spoken, and called the earth from the rising of the sun unto the going down thereof.

elohiym [H430] (noun) "God, His majesties" (always used in plural form.) The picture behind this word is of a finely cut and many faceted stone. As the stone is rotated, each facet catches the light, revealing previously unseen and beautiful qualities of the stone. When applied to Yahveh, it is a description of the beauty of His infinitely facteted nature that is revealed to us as we live in intimacy with Him. It is the beauty of His Holiness, Righteousness, Mercy, Love, Peace, etc... that we discover as we grow in our relationship with Him.

Because 'El is a noun in Hebrew, and thus its usage should not include the "flower" used in the definition of Hebrew verbs (although some scholars have determined that nouns used to describe Yahveh can include flower because He is perfect and thus every aspect of describing nouns applies), a good English translation of "'El" is "Mighty Hero."

Shadday [H7706] (verb) Most powerful, Almighty (an epithet of Yahweh)

In the Gesenius lexicon, Shadday is connected to the root shadad [H7703] (verb), which means: (1) TO BE STRONG, POWERFUL, used as a verb only in the bad (negative) sense; (2) to act violently with anyone, to oppress, to destroy him, especially by hostile invasion; (3) to lay waste, as a country or cities.

This would make the meaning of 'El Shadday as used in Genesis 17 to be "the violent and oppressive mighty Hero" (conveyed in a negative sense)

However, in the context of Genesis 17, and in other references, including Psalm 91:1, this definition doesn't make sense. Many other notable scholars have investigated the root of Shadday and have connected it to the Hebrew root shad [H7699] (noun), which means "the (female) breast".

The graphic picture behind this root of Shadday is the reason that many scholars have shied away from using it in reference to God (as well as reluctance to connect Him to the female deity of fertility in many cultures in which the breast, or many of such, plays a significant role in its identity and worship.) The picture behind shad is that of a child nursing at its mother's breast securely supported in her arms, receiving nourishment, fruitfulness, strength and life from its very source.

Using this root would render Shadday as "the Almighty" (Giver of strength and life, the Nourisher), which would better fit the context of Abram's life in Genesis 17:1-2, of a 99 year old man to whom Yahveh promised to multiply exceedingly.

The author of Hebrews, referred to Abram in this manner: (Heb 11:12 KJV) Therefore sprang there even of one, and him as good as dead, so many as the stars of the sky in multitude, and as the sand which is by the sea shore innumerable., underscoring the value of Abram having intimate understanding of God being the One Who gives life and possesses the power to give offspring to a couple long after the years of childbearing ability have passed.

Compare this definition to the usage of Shadday in Psalm 91:

(Psa 91:1 KJV) He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty.

Firstly, the "secret place" of the most High refers to "hidden, private, within the vail (as referring to the Most Holy Place within the Tabernacle or Temple), also referring to protection or defense as used in Psalm 91:1" This denotes a place of extreme intimacy with Yahveh, the chamber of consummation shared by a groom and His bride, where the vail was removed and intimate (face to face with no restriction) access enjoyed.

For those who dwell--(1) TO SIT, TO SIT DOWN (used in various applications); (2) to remain, abide (followed by the dative of a person, "to remain for someone" i.q. to expect him; (3) to dwell (in), to inhabit in the secret place of Yahveh also abide beneath the shadow (a roof which affords shade and protection, hence spoken of protection and defense) of Shadday...

If we use the first root of Shadday, this would mean that those who dwell in the intimate place of Yahveh dwell under the shadow of the negatively violent and oppressive God. Again, the context of Psalm 91 doesn't support this definition at all. However, if you include the intimacy of Shadday used in connection to the concept of "the breast", the picture is altogether different. Then, it would be understood that we are to abide under the shade and protection of the nourishing and sustaining breast of Yahveh. To be in that position means that we are safely cradled to His chest, receiving strength and life from the very source.

May you find your strength and nourishment at the breast of Yahveh, 'El Shadday.

Shalom v' shalom!

Bible Study Methodology #2: Psalm 37:5

When I was younger, my parents gave me a plaque with the meaning of my name and a related Scripture verse, which happened to be Psalms 37:5. I guess for this reason, it has always stuck with me (also because it's a great verse.)

In the King James Version it reads like this: (Psa 37:5 KJV) Commit thy way unto the LORD; trust also in him; and he shall bring it to pass.

However, when you consider the meaning of the original Hebrew, a much more intimate picture emerges. Here is a breakdown of the Hebrew words and definitions:

"Commit", from the Hebrew gadal: to roll, as stones; to roll off or away from anyone (to transfer what is rolled away from oneself to another.)

"unto", from the Hebrew 'al: on, upon, over; something put on top of something else, so that it can stand or lie upon it as a base or foundation.

"the LORD", from Hebrew Yahveh, which is the proper name of God.

"thy way", from Hebrew derek: properly, the action of going, walking,hence a journey which anyone takes; a way or path in which one goes; the way, mode or course any one goes; a way of living or acting; mode of worshiping God, religion . In short, derek is the totality of one's life; the manner and lifestyle after which they live.

"trust", from Hebrew batach: 1) to confide in anyone, to set one’s hope and confidence upon anyone; properly to throw one’s self or one’s cares on anyone; 2) to be secure, to fear nothing for one’s self.

"(He shall bring it) to pass", from Hebrew asah: to labor, to work about any thing, to make or produce by labor, specifically, to manufacture, to fabricate; used of God-to produce or create; to make anything (i.e. to produce it from one’s self); emphatically, to effect, to complete, to execute any thing (used of God in Psalm 37:5)

Taking the Hebrew definitions into account and following the correct rules of Hebrew grammar, a much more intimate picture emerges from this verse:

Roll and transfer upon Yahweh the totality of your life, confide in, set your hope and confidence upon, throw your cares and self on the foundation of Yahweh and He will complete and execute it through His own labor and effort.

Hebraic Concepts #3: Faith and Belief

In modern English, the definition of "faith" can be summarized as: 1) confidence or trust in a person or thing; 2) belief that is not based on proof; 3) the obligation of loyalty or fidelity to a person, promise, engagement, etc. 4) also used in a theological application of the preceding definitions as they apply to the inidividual and God.

Very closely connected to the idea of faith is that of "belief", defined as: 1) something believed, an opinion or conviction; 2) confidence in the truth or existence of something not immediately susceptible to rigourous proof; 3) confidence, faith, trust; 4) also applied to a theological setting.

From those definitions have sprung many confusing ideas where religion is concerned. Are we expected to live our lives by "blind faith", having no proof in what we are professing an opinion or conviction about? For that matter, can we truly know whether what we are professing is true?

The word "faith" is found only twice in the Old Testament of the King James Version; however, the Hebrew word it is translated from, 'emuwnah, occurs 49 times in the Tanach (Old Testament). It is most often translated into English as "faithfulness" and otherwise as "truth", "faithfully", "office" (as in a set or established office), "faithful", "stability", "steady', "truly", and "verily".

'emuwnah [H530], a fem. noun meaning "1) firmness; 2) security; 3) faithfulness, as in fulfilling promises."

It is derived from the root 'emuwn [H539], a masc. noun which means "faithfulness."

Both of these nouns are derived from the Hebrew verb root 'aman, which is most often translated into English as "believe" (Thus the close connection between "faith" and "belief.")

The definition of 'aman [H539] is: 1) properly, TO PROP, TO STAY, TO SUSTAIN, TO SUPPORT, specially to support with the arm, to carry a child (as in one who carries and cares for a child, as well as guards and brings up); also to found, to build up (as an architect or workman);

2) to be stayed up, hence to be firm or unshaken, such as one may safely lean on (thus, metaphorically to be faithful).

Other specific usages of 'aman include the following: 1) to lean upon and build upon; 2) figuratively to trust or confide in someone or something; 3) to believe; and 4) to stand firm, to stand still.

As you can see from the Hebrew, our faith is our firmness, security and trust that emerges from what we believe. Belief isn't just thinking or hoping that God does exist and if so, hoping that He cares for us. That is nothing more than unsupported wishing, and if it describes where we are with God, then we are selling ourselves short, because there is so much more that He wants for us. True belief is when we are safely cradled in God's arms, when He is holding us to his breast, providing us with nourishment as a nursing mother to an infant. Furthermore, it means that God is founding and building us up as a wise masterbuilder and Chief Architect. It is when we realize that God is a firm foundation that can be relied upon and we are standing solidly upon Him, building our lives on His stability.

The picture of a mother carrying an infant carries with it the notion of trust that is earned. If you were to take a newborn infant and hold it in your outstretched arms, the child would feel no security in that position and would let you know in a hurry. But cradle that child securely in your arms and hold it to your chest so that it can feel your heartbeat and it will snuggle in as closely as it can. How can something that has been born only a few minutes know the difference?

It's simply a reflection of the way God deals with each one of us. Our faith, trust, and belief in God was never intended to be blind, something that God demands on our behalf without ever giving us something to go by. Our belief in Him, which is the foundation of our faith comes when He holds us to His chest and lets us feel the soothing rhythm of His heartbeat; it is our natural response to the loving care He provides to us just because we are His. Not because we are good enough, or take a wild notion to latch onto something that defies all logic, but rather something that God earns from each of us through unmerited favor on His behalf.

So remember, God is not demanding that we believe in Him; He is simply asking us to look around and become aware of His presence, and then naturally respond to the loving care He has always given and will forever continue to give.

Shalom.
Robert Williams

Welcome to My Backstage

The other day, someone inquired why my blog is not strictly puppetry-related, after all, the title is "Backstage With Puppet Guy". My original inspiration for the title came from my wife's blog (which is "Backstage with Puppet Girl"--makes me look greatly creative, eh ). When I initially considered patterning my blog after hers, I began with the meaning of "backstage." Among the definitions, were *out of view of the public; in private; behind the scenes, and *of or pertaining to activities unknown to the public.

If I applied this to Puppet Ministry, it would refer to everything that is involved in ministry not directly seen during a performance, but is reflected through our efforts. This includes a tremendous amount of directed creativity, practice, technical work, practice, study, practice, prayer, and did I mention practice? It seems like the art of puppetry comes natural to some people. They can stick a puppet on their arm and a character emerges. That has never been the case for me. Sometimes I'm over analytical which tends to get in the way, so I have to force myself to "get in the zone" to really slip into character, and that comes with much time spent with a puppet on my arm having (often) nonsensical and humorous converations with myself.

My involvement in Puppet Ministry is simply one extension of myself, one means that I have discovered within myself that I can use to glorify God, put a smile on people's faces, and bring cheer to someone's heart. Just as a performance is a reflection of the sum of everything that went into creating it as a whole, so my efforts at puppet ministry are a reflection of who I am and my relationship with my Creator. There are many facets of me that may not be directly reflected through my efforts in ministry (Puppetry and otherwise), but help to provide a foundation which my life is built upon. For example, the more I learn about Biblical Faithfulness (I plan to blog more about this soon), the easier it becomes to convey it clearly through a puppet script or simply through a character speaking from his heart.

In short, my "Backstage" is giving you a glimpse into my mind, my heart, that part of me where God talks to me face to face, and through it emerge the victories He leads me to and the failures when I don't get it right (and also how He restores me and gives me another shot at it). So as a metaphor for my life, you'll probably be seeing some puppetry-related entries, you might get some of my random thoughts thrown at you due to the odd way I usually view life, all through the lens of how God is working through my life and helping me to live the abundant life that He offers to each of us freely.

You're welcome to stick along for the ride, comment when you see something that tickles your fancy or rubs you the wrong way, or even when you just want to drop by and say "Hi there!"
God bless.
Shalom v' shalom
(wholeness and balance multiplied upon wholeness and balance to you)
Robert Williams

Bible Study Methodology #1: Psalms 117

Psalm 117 is the shortest chapter in the Bible. In English, it reads like this:
(Psa 117 KJV) O Praise the LORD, all ye nations: praise him, all ye people. (2) For his merciful kindness is great toward us: and the truth of the LORD endureth for ever. Praise ye the LORD.

When the words are traced back to their original Hebrew meaning, a much deeper, more intimate picture emerges. Here are the key words from the chapter and their Hebrew definitions:

"Praise (the LORD)", from the Hebrew halal. A fuller understanding of this word can be found in this earlier post: HALAL "the LORD" is from the Hebrew Yahveh, which is the proper name of God.

"all", from Hebrew kol, meaning all, totality (absolutely nothing left out)

"nations", from Hebrew goy: properly, a confluence of men, a whole people (used of a ntation). This word is used to describe both the nation of Israel as well as Gentile nations. In this reference, it is used collectively of all nations of the earth.

"praise (Him all ye people)", is from Hebrew shabach, meaning properly, to soothe, to stroke. The picture behind the word is of a person swimming, which is done through the action of stroking the waves.

"merciful kindness", from Hebrew chesed. This word is used in a good sense of burning, passionate love and zeal toward someone (benevolence--as shown in mutual benefits; pity--shown to those in misfortune; piety--of righteous men toward God; grace and favour--of God towards men). In short, chesed is an eager pursuit of someone stemming from an intense, burning, passionate desire for them. It is head-over-heels, heart-pounding, soul-panting love--and it's the description of how Yahveh feels toward each one of us, at all times!

"is great", from Hebrew gabar, meaning to be strong, to prevail. This word, like other verbs of strength in the Hebrew language carry the picture of a rope, which is made up of many threads of various lengths and widths--some as short and thin as a human hair. Through the twisting and binding together of these threads, regardless of their individual size, the rope gains strength.

"toward us", from Hebrew 'al, meaning upon or over; to be upon something or have it as it's foundation. God's chesed is the foundation of strength as He twists and binds Himself to us! Pretty amazing, huh?

"truth", from Hebrew 'emeth, meaning firmness, stability, security, faithfulness and fidelity, in which anyone is consisten and performs ; also, uprightness or integrity of mind; truth as opposed to falsehood.

"(endureth) forever", from Hebrew 'olam, which refers to eternity. It includes the eternity that existed before time began, the span that we know as time, and the eternity that will exist after time has ceased. In other words, it exists, always has existed and will exist forever.

Based upon these definitions and applying the correct rules of Hebrew grammar in translating, here is my picture translation of the shortest chapter of the Bible (albeit with a tremendous message:)

(Psalm 117:1) O clearly and brilliantly, with grandly eloquent words and much rejoicing to the point of appearing foolish, praise Yahweh all nations of the earth, whether Israelites or Gentiles and properly soothe Him with praises all ye people. (2) For His eager pursuit of us born out of extreme passion and zeal is the foundation of strength as He twists and binds Himself to us and the firmness, stability, integrity, and faithful consistency of Yahweh was before time, exists through time, and will forever exist after time. Clearly and brilliantly, with grandly eloquent words and much rejoicing to the point to appearing foolish, praise Yahweh!