Deborah's Drash N Nosh: The Day of The Awakening Blast

The Fall Feasts

Yom Teruah-The Day of the Awakening Blast

Come Back Oh Israel to The Lord!

Dr. Deborah Brandt Ph.D.

PSALM 27

(Psa 27:1 TLV) Of David. Adonai is my light and my salvation: whom should I fear? Adonai is the stronghold of my life: whom should I dread?

(Psa 27:2 TLV) When evildoers approached me to devour my flesh—my adversaries and my foes—they stumbled and fell.

(Psa 27:3 TLV) Though an army camp besieges me, my heart will not fear. Though war breaks out against me, even then will I be confident.

(Psa 27:4 TLV) One thing have I asked of Adonai, that will I seek: to dwell in the House of Adonai all the days of my life, to behold the beauty of Adonai, and to meditate in His Temple.

(Psa 27:5 TLV) For in the day of trouble He will hide me in His sukkah, conceal me in the shelter of His tent, and set me high upon a rock.

(Psa 27:6 TLV) Then will my head be high above my enemies around me. In His Tabernacle I will offer sacrifices with shouts of joy. I will sing, yes, sing praises to Adonai.

(Psa 27:7 TLV) Hear, Adonai, when I call with my voice, be gracious to me and answer me.

(Psa 27:8 TLV) To You my heart says: “Seek My face.” Your face, Adonai, I seek.

(Psa 27:9 TLV) Do not hide Your face from me. Do not turn Your servant away in anger. You have been my help. Do not abandon me or forsake me, O God my salvation.

(Psa 27:10 TLV) Though my father and my mother forsake me, Adonai will take me in.

(Psa 27:11 TLV) Teach me Your way, Adonai, and lead me on a level path—because of my enemies.

(Psa 27:12 TLV) Do not turn me over to the desire of my foes. For false witnesses rise up against me, breathing out violence.

(Psa 27:13 TLV) Surely I trust that I will see the goodness of Adonai in the land of the living.

(Psa 27:14 TLV) Wait for Adonai. Be strong, let Your heart take courage, and wait for Adonai.

Tekia Gedalah-The prolonged unbroken tekia sound typifies a final appeal to sincere repentance and atonement.

The last shofar blast blown on Yom Teruah is very likely that which Paul refers to as the last trumpet (shofar) in 1 Cor. 15:52

(1Co 15:51 TLV) Behold, I tell you a mystery: We shall not all sleep, but we shall all be changed—

(1Co 15:52 TLV) in a moment, in the twinkling of an eye, at the last shofar. For the shofar will sound, and the dead will be raised incorruptible, and we will be changed.

The Shofar blast would also correspond to the seventh and final trumpet of the 7 trumpets (Shofars) of Revelation 8-11

(Rev 8:1 TLV) Now when the Lamb opened the seventh seal, there was silence in heaven for about half an hour.

(Rev 8:2 TLV) Then I saw the seven angels who stand before God, and seven trumpets were given to them.

(Rev 8:6 TLV) Then the seven angels holding the seven trumpets prepared to sound them.

(Rev 8:7 TLV) The first trumpeted, and there was hail and fire mixed with blood, and they were thrown upon the earth. A third of the earth burned up, a third of the trees burned up, and all the green grass burned up.

(Rev 8:8 TLV) The second angel trumpeted, and something like a huge mountain ablaze with fire was thrown into the sea. A third of the sea turned into blood,

(Rev 8:9 TLV) a third of the creatures living in the sea died, and a third of the ships were destroyed.

(Rev 8:10 TLV) The third angel trumpeted, and a great star fell from the heavens, burning like a torch. It fell on a third of the rivers and on the springs of water.

(Rev 8:11 TLV) Now the name of the star is Wormwood; and a third of the waters became wormwood, and many people died from the waters that were made bitter.

(Rev 8:12 TLV) The fourth angel trumpeted, and a third of the sun and a third of the moon and a third of the stars were struck, so that a third of them were darkened. A third of the day would not shine, as well as a third of the night.

(Rev 9:1 TLV) Then the fifth angel trumpeted, and I saw a star that had fallen from heaven to earth. The key to the bottomless pit was given to him.

(Rev 9:13 TLV) The sixth angel trumpeted, and I heard a single voice from the four horns of the golden altar before God.

The last which announces the return of Yeshua and the resurrection of the righteous dead meet Yeshua in the air. Revelation 11:15-18

(Rev 11:15 TLV) Then the seventh angel trumpeted, and there were loud voices in heaven saying, “The kingdom of this world has become the kingdom of our Lord and of His Anointed One. And He shall reign forever and ever!”

(Rev 11:16 TLV) And the twenty-four elders seated on their thrones before God fell on their faces and worshiped God,

(Rev 11:17 TLV) saying, “We thank you, Adonai Elohei-Tzva’ot, who is and who was, because You have taken Your great power and begun to reign.

(Rev 11:18 TLV) The nations were enraged, but Your wrath has come and the time for the dead to be judged—to reward Your servants, the prophets and kedoshim, and those who fear Your name, the small and the great, and to destroy the destroyers of the earth.”

(Rev 11:19 TLV) Then the Temple of God in heaven was opened, and the Ark of His Covenant appeared in His Temple. And there were flashes of lightning and rumblings and clashes of thunder and an earthquake and heavy hail.

The Book of Life

Revelation 3:5, 13:8, 17:8, 20:12,15, 21:7, 22:19

(Rev 3:5 TLV) The one who overcomes thus will be dressed in white clothes; I will never blot his name out of the Book of Life, and will confess his name before My Father and His angels.

(Rev 13:8 TLV) All who dwell on the earth shall worship him—everyone whose name has not been written from the foundation of the world in the Book of Life of the Lamb who was slain.

(Rev 17:8 TLV) The beast that you saw was, and is not, and yet is about to rise up from the abyss and head for destruction. Those who dwell on the earth—whose names have not been written in the Book of Life from the foundation of the world—will be astonished when they see the beast, because he was and is not and is to come.

(Rev 20:12 TLV) And I saw the dead—the great and the small—standing before the throne. The books were opened, and another book was opened—the Book of Life. And the dead were judged according to what was written in the books, according to their deeds.

(Rev 20:15 TLV) And if anyone was not found written in the Book of Life, he was thrown into the lake of fire.

(Rev 21:7 TLV) The one who overcomes shall inherit these things, and I will be his God and he shall be My son.

(Rev 22:18 TLV) I testify to everyone who hears the words of the prophecy of this book. If anyone adds to them, God shall add to him the plagues that are written in this book;

(Rev 22:19 TLV) and if anyone takes away from the words of the book of this prophecy, God shall take away his share in the Tree of Life and the Holy City, which are written in this book.

According to the Talmud, Yom Teruah begins the time of YHVH’s judgment of men.

(Psa 69:28 TLV) Add guilt to their guilt—may they not come into Your righteousness.

(Psa 69:29 TLV) May they be wiped out of the book of life and not be recorded with the righteous.

(Dan 7:9 TLV) “While I was watching, thrones were set up, and the Ancient of Days took his seat. His garment was as white as snow, and the hair of His head like pure wool. His throne was ablaze with flames, its wheels a burning fire.

(Dan 7:10 TLV) A river of fire was flowing and coming out from before Him. Thousands of thousands attended Him and ten thousand times ten thousand stood before Him. The court was seated, and the books were opened.

(Dan 12:1 TLV) “At that time Michael, the great prince who stands guard over the sons of your people, will arise. There will be a time of distress such as has never occurred since the beginning of the nation until then. But at that time your people—everyone who is found written in the book—will be delivered.

(Exo 32:32 TLV) Yet now, please forgive their sin. But if not, please blot me out of Your book that You have written.”

Psalm 56:8, 139:16, Malachi 3:16, Luke 10:20

(Psa 56:9 TLV) You have recorded my wanderings. You put my tears in Your bottle. Are they not in Your book?

(Psa 139:16 TLV) Your eyes saw me when I was unformed, and in Your book were written the days that were formed—when not one of them had come to be.

(Mal 3:16 TLV) Then those who revere Adonai spoke with each other, and Adonai took notice and heard, and a scroll of remembrance was written before Him, for those who revere Adonai, even those who esteem His Name.

(Luk 10:20 TLV) Nevertheless, do not rejoice that the spirits submit to you, but rejoice that your names have been written in the heavens.”

The Day of The Awakening Blast

According to rabbinic teaching, on Yom Teruah, the Day of the Sounding of the Shofar, it is imperative for every person to hear (shema) the shofar. The mitzvah (or biblical commandment) regarding the shofar is to hear (shema) the shofar being blown, not actually blow it yourself, hence the blessing as taught by the rabbis, is “to hear the sound of the shofar” It is a blessing to hear the shofar and to respond to it’s message- Psalm 89:15

(Psa 89:14 TLV) Your arm is mighty, Your hand is strong, exalted is Your right hand.

(Psa 89:15 TLV) Righteousness and justice are the foundation of Your throne. Lovingkindness and truth go before You.

(Psa 89:16 TLV) Blessed are the people who know the joyful shout, They walk in the light of Your presence, Adonai.

Shout H8643

תְּרוּעָה

terû‛āh: A feminine noun indicating a shout of joy; a shout of alarm, a battle cry. It refers to a loud, sharp shout or cry in general, but it often indicates a shout of joy or victory (1Sa_4:5-6); a great shout anticipating a coming event (Jos_6:5, Jos_6:20). It can refer to the noise or signal put out by an instrument (Lev_23:24; Lev_25:9). Amos used the word to refer to war cries (Amo_1:14; Amo_2:2; cf. Job_39:25; Zep_1:16). The Lord puts shouts of joy into His people (Job_8:21; Job_33:26).

Teruah means “an awakening blast”. A theme associated with Rosh Hashanah is the theme “to awake’. When the rabbis saw the phrase, “Awake, O Israel” they would identify those verses with something concerning Rosh Hashanah. Teruah is also translated as “shout” Therefore, those scriptures that speak of the Hebrew word “Teruah” or “shout” is linked to Rosh Hashanah.

The purpose of the “awakening blast’ of the shofar is to awaken us out of spiritual slumber.

Teshuvah – To Return

Look at the Hebrew: Teshuvah-The root word is the Hebrew “shoov” which means to return. It combines both aspects of forgiveness; turning from evil and turning toward good. The Jews make restitution during this period with those they have offended. Ridding oneself of guilt is a goal of Teshuvah. Repentance, however, only applies to transgressions committed against God. To receive forgiveness from offences committed against fellow man, compensation must be made and a plea for forgiveness.

Psalm 27 is recited daily throughout the month of Elul, along with other prayers called Selichot the week before Yom Teruah.

Psalm 27:1-5

(Psa 27:1 TLV) Of David. Adonai is my light and my salvation: whom should I fear? Adonai is the stronghold of my life: whom should I dread?

(Psa 27:2 TLV) When evildoers approached me to devour my flesh—my adversaries and my foes—they stumbled and fell.

(Psa 27:3 TLV) Though an army camp besieges me, my heart will not fear. Though war breaks out against me, even then will I be confident.

(Psa 27:4 TLV) One thing have I asked of Adonai, that will I seek: to dwell in the House of Adonai all the days of my life, to behold the beauty of Adonai, and to meditate in His Temple.

(Psa 27:5 TLV) For in the day of trouble He will hide me in His sukkah, conceal me in the shelter of His tent, and set me high upon a rock.

According to the Midrashim (oral Torah),

Psalm 27:1 “The Lord is my Light” refers to the festival of Yom Teruah. “And my salvation” refers to Yom Kippur.

Verse 5, “For He will hide me in His tent” refers to Sukkot

Exodus 34:5-7-Gods Attributes

(Exo 34:4 TLV) So he carved two tablets of stone like the first. Then Moses rose up early in the morning, went up onto Mount Sinai as Adonai had commanded him, and took in his hand the two tablets of stone.

(Exo 34:5 TLV) Then Adonai descended in the cloud, stood with him there, as he called on the Name of Adonai.

(Exo 34:6 TLV) Then Adonai passed before him, and proclaimed, “Adonai, Adonai, the compassionate and gracious God, slow to anger, and abundant in lovingkindness and truth,

(Exo 34:7 TLV) showing mercy to a thousand generations, forgiving iniquity and transgression and sin, yet by no means leaving the guilty unpunished, but bringing the iniquity of the fathers upon the children, and upon the children’s children, to the third and fourth generation.”

Exodus 34:5

a [the LORD descended] Moses ascended and the Lord descended to meet him (Exo_34:2, Exo_34:4, Exo_34:5).

b [stood with him there] God stood by Moses again, the two being face to face as before (Exo_33:11, Exo_33:21-23). If it had been an invisible presence Moses would not have written such simple facts indicating he saw the Lord standing there.

c [proclaimed] Hebrew: qara’ (H7121), "to call out to, address by name, introduce or announce oneself; publish, pronounce, make a proclamation" (Exo_32:5; Exo_33:19; Exo_34:4-6; Lev_23:2-4, Lev_23:21, Lev_23:37; Lev_25:10; Deu_20:10; Jdg_7:3; 1Ki_21:9-12; Pro_20:6; Isa_61:1-2).

Ten Names and Attributes of God

1. The Lord (Hebrew: Yahweh (YHVH (H3068)), Exo_34:6)

2. The Lord God (Hebrew: ’El (H410) Jehovah (YHVH (H3068), Strong YHVH)

3. Merciful (Hebrew: rachuwm (H7349), merciful, full of tenderness and compassion)

4. Gracious (Hebrew: channuwn (H2587), translated "gracious" 13 times; from chanan (H2603), to be gracious, show favor, pity)

5. Longsuffering (Hebrew: ’erek (H750) ’apayim (H639), slow to anger)

6. Abundant in goodness (Hebrew: rab (H7227) checed (H2617), great lovingkindness, a multitude of mercies)

7. Truth (Hebrew: ’emeth (H571), truth, trustworthiness, and faithfulness)

8. Keeping mercy (Hebrew: natsar (H5341) checed (H2617), guarding or protecting kindness and mercy, Exo_34:7)

9. Forgiving iniquity, transgression and sin (Hebrew: nasa’ (H5375) ‛avon (H5771) pesha‛ (H6588) chata’ah (H2401), lifting up and carrying away moral evil and perversity, moral and religious revolt, and all offenses)

10. Visiting iniquity (Hebrew: paqad (H6485) ‛avon (H5771), overseeing punishment for moral evil)

Biblical Forgiveness

The Four Steps of Repentance

Teshuvah (Return or Repentance) is a generous gift from G-d, which allows us to erase our improper actions through a four-step process (see below).

The Torah tells us that no matter how far we stray or how many times we sin, G-d will wait for us to return to him through Teshuvah.

There are four basic parts to Teshuvah:

1. Leaving the Sin

2. Regret

3. Confession Before God

4. Acceptance of the Future

1. Leaving the Sin

Leaving the sin consists of stopping the commission of the sinful act. One cannot do Teshuvah if one continues to do the sin, even if he or she were to perform the next three steps perfectly.

2. Regret

Regret consists in sincerely regretting one's wrong action. One must be genuinely ashamed and embarrassed over one's sins.

3. Confession Before God

Acceptance for the future consists of resolving in one's heart never to commit the sin ever again.

4. Acceptance of the Future

Confession before God consists of an oral confession spoken out loud, in which one formulates in words the commitments and attitudes one has reached in his or her heart. One should say, "I have sinned, I have done such and such; I deeply regret my actions, and I declare before God, Who knows my innermost thoughts, that I will never do this sin again."

What YHVH is really looking for is the sincerity of the effort that a person puts into their Teshuvah!

Rosh Hashanah n. Hebrew (ROESH hah-SHAH-nah) Literally, “head of the year.” The Jewish New Year, which falls on the first of Tishrei, the beginning of the year on the Jewish calendar (usually during the month of September). Rosh Hashanah begins the 10-day period of self-examination, repentance, and prayer known as the Days of Awe (Yamim Noraim) that concludes with Yom Kippur, the Day of Atonement. together, these two holidays are called the High Holy Days, or High Holidays. They provide an opportunity for renewal and a chance to make personal changes for the coming year.

Traditionally, it is believed that all people are judged on Rosh Hashanah. The Talmud explains that the Book of Life (Sefer Chayim) is opened for the righteous on Rosh Hashanah so that God can inscribe their names. The fate of all others is on hold until Yom Kippur. During this period, Jews have the opportunity to see where they “missed the mark,” falling short of their ideals, so that they can make amends and get back on target. This return to righteousness and repentance is called teshuvah.

Jews spend much of Yom Teruah in the synagogue. The specific prayers and songs for the holiday are contained in a special prayer book called a machzor. Services include the blowing of the shofar and the recitation of Selichot, or the penitential prayers. Even those Jews who don’t attend synagogue year-round often come on Rosh Hashanah, and most synagogues offer tickets for seating because there are so many worshipers. Traditional Jews generally attend services for two days, liberal Jews for one. On the afternoon of the first day, tashlikh is performed. Congregants walk to a local stream and symbolically “cast away their sins” by throwing bread crumbs into the water.

Family and friends customarily gather on Rosh Hashanah eve for a festive meal that includes a special Kiddush and a round loaf of challah, symbolic of the cyclical nature of the years. Perhaps the most beloved tradition is that of eating apples dipped in honey to signify wishes for a sweet new year. Jews send New Year’s cards to friends and family imprinted with the traditional holiday greeting: le-shanah tovah tikatevu (may you be inscribed [in the Book of Life] for a good year).^{^[1]}

Forgive H5375

נָשָׂא

nāśā’: A verb meaning to lift, to carry, to take away. This verb is used almost six hundred times in the Hebrew Bible and covers three distinct semantic ranges. The first range is to lift, which occurs in both literal (Gen_7:17; Gen_29:1; Eze_10:16) and figurative statements: to lift the hand in taking an oath (Deu_32:40); in combat (2Sa_18:28); as a sign (Isa_49:22); in retribution (Psa_10:12). Other figurative statements include the lifting of: the head (Gen_40:13); the face (2Sa_2:22); the eyes (Gen_13:10); the voice (1Sa_30:4). It is also important to note that a person can take up or induce iniquity by a number of actions (Exo_28:43; Lev_19:17; Lev_22:9; Num_18:32). The second semantic category is to bear or to carry and is used especially in reference to the bearing of guilt or punishment of sin (Gen_4:13; Lev_5:1). This flows easily than into the concept of the representative or substitutionary bearing of one person's guilt by another (Lev_10:17; Lev_16:22). The final category is to take away. It can be used in the simple sense of taking something (Gen_27:3); to take a wife or to get married (Rth_1:4); to take away guilt or to forgive (Gen_50:17); to take away or to destroy (Job_32:22).

The Duty of Forgiveness

God’s nature is to have mercy and to forgive. Therefore, we, too, must practice forgiveness. Torah instructs us clearly, “Don’t take vengeance on or bear a grudge against any of your people” (Lev. 19:18). Rabbinic teaching is also unequivocal. “Your forgiveness must be real and complete, so that no trace of rancour remains in you” (Hirsch 56). Forgetting must accompany forgiving. “Your God requires you to forget, therefore forget” (Hirsch 56).

Sometimes it is hard to forgive. In such cases, we need to go to the offending person and discuss the matter face to face in a reasonable way (Hirsch 439). It takes two sides to restore a relationship. The offending party must be ready to admit the wrong and to ask for forgiveness. The offended party must be ready to accept the apology and not nurse a grievance (Cohen 243). In the matter of forgiveness, said the sages, “a man should always be soft as a reed and not hard like a cedar” (Taan. 20b). Our prayer is “Teach us … to be generous both to forgive and to accept forgiveness” (Siddur Lev Chadash 202). Similarly, Colossians 3:13 states, “Bear with one another; if anyone has a complaint against someone else, forgive him. Indeed, just as the Lord has forgiven you, so you must forgive.”

One problem is particularly relevant to the Jewish people. Telushkin faces it by stating that no one can forgive crimes committed against someone else (351–52). Recalling Leviticus 6, he says that even God will not forgive sins committed against another person unless the guilty one has made restitution. This is the standard answer given to those who say, “Isn’t time that the Jewish people forgave for the Holocaust?” Jonathan Sacks countered this thinking during a televised Rosh HaShanah message: “Only if we have the courage to forgive will we have the strength to break free of the prison of the past.” My not forgiving you ultimately hurts me more than it hurts you.

Yeshua spoke much of forgiveness. “Forgive your brother from your [heart],” he said (Matt. 18:35). Forgiveness is no shallow, easy exercise. I must practice it repeatedly and wholeheartedly. I must forgive not only my brother but my enemy too. Our example is Yeshua, who cried, “Father, forgive them; they don’t understand what they are doing” (Luke 23:34). ^{^[2]}

Forgive and Be Forgiven

The rabbis teach us that there is a link between forgiveness given and forgiveness received. “He who foregoes retaliation, his sins are remitted; when his pardon is asked, he grants it” (Yoma 23a). “Whose sin does God forgive? He who forgives sins” (Rosh HaShanah 17a). Yeshua showed that he was clearly within this tradition when he said, “Forgive, and you will be forgiven” (Luke 6:37). The reverse is also true. “The man who declines to forgive preserves the enmity and is glad when misfortune befalls the other person, becomes thereby the guilty party and God’s anger is turned away from the other and directed towards himself” (Cohen 244). Likewise, says Yeshua, “If you do not forgive others their offenses, your heavenly Father will not forgive yours” (Matt. 6:15).

Hirsch goes even further, stating that we should not wait for the apology! “Be easily appeased as soon as your brother asks for forgiveness … he who soon forgives is soon forgiven. If you are really good … you will forget hurts and insults without pardon being asked of you” (56).

Yeshua and Forgiveness

Yeshua’s teaching about giving and receiving forgiveness was not new. Where he broke fresh ground was in claiming the authority to forgive sins. Wasn’t this God’s prerogative alone? That was what upset people. Who was this man who presumed to forgive sins (Luke 7:49)?

Yeshua linked forgiveness with love. “The woman loves me much because she has been forgiven much,” he said to Shim’on (Simon) the Pharisee. “I tell you that her sins—which are many!—have been forgiven because she loved much” (see Luke 7:39–47). When we love, we will forgive. When we have received forgiveness, we will love.

That is why we love our Messiah Yeshua. He has procured our forgiveness. He has fulfilled the meaning of the Levitical blood sacrifices. Hence, “in union with him, through the shedding of his blood, we are set free—our sins are forgiven” (Eph. 1:7). God has forgiven because of what Messiah did. Therefore, we must forgive one another. We have no right to withhold forgiveness (4:32).

Beginning on the first day of Elul until the Day of Yom Kippur, Tishri 10, the shofar blows every day as a warning to “return to God in repentance”. With warning comes impending judgment. The 10 days between Yom Teruah and Yom Kippur represent the Tribulation on the Earth that will purge the Earth of evil. If you count only the days from the close of Yom Teruah (a two-day feast) until the beginning of Yom Kippur, they total seven-the number of years in the Tribulation itself. This is called the “Time of Jacob’s Trouble’ and the “Days of Awe”, and will be a time such has never been seen on the earth. It is imperative that man repent and return to the Lord before the time of Jacob’s trouble, so that he might be “hidden” in the day. Psalm 27:5

Prophet Isaiah also referred to this “Hiding away” in Isaiah 26: 20-21

(Isa 26:19 TLV) Yet it will be: “Your dead will live! My corpses will rise! Awake and shout for joy, you who dwell in the dust! Your dew is like the dew of the dawn. The land of dead souls will come to life!

(Isa 26:20 TLV) Go, my people, enter your rooms, and shut your doors behind you. Hide for a little while, until the wrath is past.

(Isa 26:21 TLV) For behold, Adonai is coming out from His place to punish inhabitants of the earth for iniquity. The earth will disclose her bloodshed, no longer covering up her slain.

NOTE: The Hebrew word for “indignation” in this verse is “zah-ham”. Its literal translation means “God will froth at the mouth at his displeasure with sin”. The great tribulation at the end of the age will indeed be a time such has never been seen on the earth before….the wrath of God poured out in fury.

(Luk 21:26 TLV) People will lose heart from fear and anticipation of what is overtaking the earth, for the powers of the heavens will be shaken.

It is in this frame of mind that Jews begin to turn from their sin and toward Adonai that they, too, might be found worthy to have their names written on the Book of Life on the Day of Yom Kippur

Other warnings of judgment call for “Teshuvah” come from the mouths of the prophets

(Jer 3:12 TLV) Go! Proclaim these words toward the north, saying: “Return backsliding Israel,” says Adonai. “I will no longer frown on you, for I am merciful,” says Adonai. “I will not keep a grudge forever.

(Jer 3:13 TLV) Only acknowledge your iniquity. For you sinned against Adonai your God and scattered your favors to foreign gods under every green tree. You have not obeyed My voice.” It is a declaration of Adonai.

(Jer 3:14 TLV) “Return, O backsliding children,” declares Adonai. “For I am your Husband. I will choose you—one from a city and two from a clan—and will bring you to Zion.

(Jer 3:15 TLV) I will give you shepherds after My own heart who will feed you knowledge and understanding.

(Joe 2:1 TLV) Blow the shofar in Zion! Sound an alarm on My holy mountain! Let all living in the land tremble—for the day of Adonai is coming—surely it is near!

(Joe 2:12 TLV) “Yet even now”—it is a declaration of Adonai—“turn to Me with all your heart, with fasting, weeping and lamenting.”

(Joe 2:13 TLV) Rend your heart, not your garments, and turn to Adonai, your God. For He is gracious and compassionate, slow to anger, abundant in mercy, and relenting about the calamity due.

(Hos 6:1 TLV) Come, let us return to Adonai. For He has torn, but He will heal us. He has smitten, but He will bind us up.

(Hos 6:2 TLV) After two days He will revive us. On the third day He will raise us up, and we will live in His presence.

(Eze 37:1 TLV) The hand of Adonai was upon me. The Ruach Adonai carried me out and set me down in the middle of the valley. It was full of bones.

(Eze 37:2 TLV) He led me all around them. Behold, there were very many on the floor of the valley. Behold, they were very dry.

(Eze 37:3 TLV) Then He said to me, “Son of man, can these bones live?” I answered, “Adonai Elohim, You know.”

(Eze 37:4 TLV) “Prophesy over these bones,” He said to me. “Say to them: ‘Dry bones, hear the word of Adonai!’

(Eze 37:5 TLV) Thus says Adonai Elohim to these bones: “Behold, I will cause Ruach to enter you, so you will live.

(Eze 37:6 TLV) I will attach tendons to you, bring flesh on you and cover you with skin. Then I will put breath in you. You will live. You will know that I am Adonai.”

(Eze 37:7 TLV) So I prophesied just as I was commanded. As I prophesied, there was a noise, and behold, an earthquake. Then the bones came together, bone to its bone.

(Eze 37:8 TLV) I saw, and behold, there were tendons on them, flesh came up and skin covered them above, but there was no breath in them.

(Eze 37:9 TLV) Then He said to me, “Prophesy to the Ruach. Prophesy, son of man, and say to the Ruach, thus says Adonai Elohim: ‘Come from the four winds, Ruach! Breathe upon these slain, that they may live.”

(Eze 37:10 TLV) So I prophesied just as He commanded me. The Ruach came into them and they lived. They stood up on their feet, a vast army.

(Eze 14:5 TLV) so I may take hold of the house of Israel in their hearts. For they have all become estranged from Me through their idols.’”

(Eze 14:6 TLV) Therefore say to the house of Israel, thus says Adonai Elohim: “Return, turn away from your idols; turn your faces from all your abominations.

(Zec 1:3 TLV) Therefore tell them, thus says Adonai-Tzva’ot, ‘Return to Me’—it is a declaration of Adonai-Tzva’ot—‘and I will return to you,’ says Adonai-Tzva’ot.

(Zec 1:4 TLV) Do not be like your fathers to whom the former prophets cried out saying, thus says Adonai-Tzva’ot, ‘Turn back now from your evil ways and from your evil deeds.’ But they did not listen or pay attention to Me.’ It is a declaration of Adonai.

n. noun

^{^[1]} Eisenberg, J., & Scolnic, E., Jewish Publication Society. (2001). In The JPS dictionary of Jewish words (pp. 135–136). Philadelphia, PA: Jewish Publication Society.

^{^[2]} Lipson, I. (2004). Blessing the king of the universe: transforming your life through the practice of biblical praise (pp. 91–92). Baltimore, MD: Messianic Jewish Publishers.