One of the substantial changes made in the Eth Cepher concerns the wording of a certain prayer given by MASHIACH to the talmidiym, who sought counsel as to how to pray, given that Yahuchanon the Immerser had also given a prayer to his talmidiym. The response was as follows:
Mattithyahu (Matthew) 6:9-13
After this manner therefore pray ye: Our Father who established yeshu`ah in the heavens, Exalted is your name. 10 Your Kingdom come. Your will be done in earth, as in the heavens. 11 Give us this day our daily את eth-bread. 12 And forgive us our transgressions, as we forgive those who transgress against us. 13 And lead us not into the evil inclination, but deliver us from the outer darkness: For yours is the Kingdom, and the power, and the glory, forever. Amein.
This form of the prayer was taken from the adaptation of the prayer in Hebrew. Which is to clarify that the prayer was not taken from a Hebrew translation of the Greek, or the English, but rather, a reformation of the prayer in Hebrew, then a translation as best we could into English.
Most commentators on the Hebrew version of this prayer begin with the opening two words: Avinu, shaba shamayim. We know that av means father; avi means my father, but avinu, or even av’nu, means our father. This word shabah (שָׁבָה) (Strong’s 7617), means to take captive, i.e., to establish elsewhere, yet it implies the sha found in YAHUSHA, meaning salvation (to be compassionate and to spare). Shamayim of course means heaven, or better said, the heavens (it is found in plural form). Hence, we have the phrase, Our Father, who established yeshu’ah (salvation) in the heavens.
The next phrase is without disagreement in the Jewish world, yet is disparate from the Greek translation. In the Greek, we would see Yit’qodesh shemcha (your name is hallowed); however, we follow and use the Hebrew phrase Shem Hamephorash – your name is the tetragrammaton! For purposes of the English, we interpret as your name is exalted.
The speaking and the publishing of the sacred name is a great distinction between the faith called Judaism, and the Netzeriym (the branches, or the followers of the Netzeri – the branch, or the one from Nazareth). The distinction lies in the priesthood under which we are shepherded.
In Judaism, only the coheniym used the shem hamephorash, and then only at certain times in the temple. This is not a biblical commandment, but, like so many things in Judaism, a halacha developed by priests as time went by, relying upon a strident interpretation of passages in the Torah, and ignoring the instructions of the prophets. For instance:
Tehilliym (Psalm) 22:22
I will declare (סָפַר) (caphar; same spelling as cepher) your name (shemcha) unto my brethren: in the midst of the congregation will I praise you (halleluYAH).
Tehilliym (Psalm) 102:15-22
So the heathen shall fear את eth-the name of YAHUAH, and all the kings of the earth את eth-your glory. 16 When YAHUAH shall build up Tsiyon, he shall appear in his glory. 17 He will regard the prayer of the destitute, and not despise את eth-their prayer. 18 This shall be written for the generation to come: and the people which shall be created shall praise YAH. 19 For he has looked down from the height of his sanctuary; from heaven did YAHUAH behold the earth; 20 To hear the groaning of the prisoner; to loose those that are appointed to death; 21 To declare the name of YAHUAH in Tsiyon, and his praise in Yerushalayim; 22 When the people are gathered together, and the kingdoms, to serve את eth-YAHUAH.
David goes ignored.
Yesha’yahu (Isaiah) 12:4
And in that day shall ye say: Praise (yada) YAHUAH, call upon his name (qaraw’u shemo), declare his doings among the people, make mention that his name is exalted. 5 Sing unto YAHUAH; for he has done excellent things: this is known in all the earth. 6 Cry out and shout, you inhabitant of Tsiyon: for great is the Holy One of Yisra’el in the midst of you.
Yesha’yahu goes ignored.
Yahuchanon (John) 17:26
And I have declared unto them your name, and will declare it: that the love wherewith you have loved me may be in them, and I in them.
Of course, this also goes ignored. However, note that Mattithyahu 1 establishes that MASHIACH is of the house of Yahudah, not of Leviy, and not a cohen.
Ivriym (Hebrews) 2:11-12
For both he that sanctifies and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren, 12 Saying, I will declare your name unto my brethren, in the midst of the called out assembly will I sing praise unto you.
Consider the words of Mosheh:
Devariym (Deuteronomy) 32:1-6
GIVE ear, O ye heavens, and I will speak; and hear, O earth, the words of my mouth. 2 My doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass: 3 Because I will publish the name of YAHUAH: ascribe ye greatness unto our ELOHIYM. 4 He is the Rock, his work is perfect: for all his ways are judgment: an EL of Truth and without iniquity, just and right is he. 5 They have corrupted themselves, their spot is not the spot of his children: they are a perverse and crooked generation. 6 Do ye thus requite YAHUAH, O foolish people and unwise? Is not he your Father that has bought you? Has he not made you, and established you?
And before the Levitical priesthood, we find this:
Bere’shiyth (Genesis) 4:26
And to Sheth, to him also there was born a son; and he called his name Enosh: then began men to call upon the name of YAHUAH.
Let’s take a look at the verse saying “thou shalt not . . .”
Devariym (Deuteronomy) 5:11
You shall not take את eth-the name of YAHUAH ELOHAYKA in vain: את eth for YAHUAH will not hold him guiltless that takes את eth-his name in vain. You shall not take את eth-the name of YAHUAH ELOHAYKA in vain: את eth for YAHUAH will not hold him guiltless that takes את eth-his name in vain.
Lo (No) nasah (lifting) eth (eth) shem (name) YAHUAH ELOHAYCHA l’shua (in vain) kee (because) lo (no) nakaw (cleanse) YAHUAH eth (eth) asher (which) nasah (lifts) eth shemo (his name) l’shua (in vain).
We have a word here that means in vain. Of course, we might ask: what does in vain mean?
Strong's 7723 gives us the word שָׁוְא – which the Masorites claimed is pronounced shav' yet the word is spelled shin (sh) vav (oo/o) aleph (silent/ah). While it is possible to imply an “ah” sound following the shin, why would you do that when the vav (oo) follows? Suddenly, we again see the misconstruction of the Masorites giving a “v” sound to the vav, although it appears in the middle of the word.
Compare this to the word’s root (Strong’s 7722), which is again spelled (שׁוֺא) shin, vav, aleph, but in this instance is pronounced show, or shoah (which is to say, shu or shua). Yes, we have the right word, which means at its root to rush over; a tempest; by implication, devastation, desolation, destruction, storm, and in its shav form, it means destructive evil, ruin, moral guile; figuratively idolatry (as false, subjective), uselessness (as deceptive, objective; also adverbially, in vain): false, a lie, lying, vain, vanity.
What does it mean to take the name l’shua (in vain)? It means to lift up the name for evil, for destruction, for desolation, for idolatry, or falsely.
Now, ask yourself: Why it is so important to place the shua at the end of the name YAHUSHA?
In Judaism, again, we see the halacha of the mishneh overruling the words of the prophets. Consider Mishna Yoma 6:27. Pursuant to this edict, the Cohen Gadul (high priest) was the only one permitted to call to Hashem with the Shem Hamephorash while ministering in the Temple on Yom Kippuriym (as he spoke Vayiqra (Leviticus) 16:30 while confessing the Pesha’oth (intentional sins) of Israel. These intentional sins are unlike the Chateyt (anger) and Avon (temptation) sins, and otherwise have no atonement. The correct word in the English for the Pesha’oth is "transgressions."
However, initially, the Levitical priesthood was not intended to be a set-apart class.
Shemot (Exodus) 19:3-6
And Mosheh went up unto ELOHIYM, and YAHUAH called unto him out of the mountain, saying, Thus shall you say to the house of Ya`aqov, and tell the children of Yisra’el; 4 Ye have seen what I did unto the Mitsriym, and how I bore you on eagles' wings, and brought you unto myself. 5 Now therefore, if ye will obey my voice indeed, and guard את eth-my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: 6 And ye shall be unto me a kingdom of priests, and a holy nation. These are the words which you shall speak unto the children of Yisra’el.
So, we see that the initial intention was that all of Yisra’el would be a kingdom of priests, and a set-apart (holy) nation. We also see a reference to eagles’ wings – that the bringing out of captivity unto YAH is what is meant by the eagles’ wings. (See Chizayon (Rev.) 12).
And, of course, we see that following the redemptive work of the cross, we find that the priesthood is found again among all of the house of Yisra’el.
Kepha Rishon (1 Peter) 2:9
But ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people; that ye should show forth the praises of him who has called you out of darkness into his marvelous light:
The first priest identified in scripture, is of course Malkiy-Tsadiyq, who comes bearing the bread of life, and the wine of redemption.
Bere’shiyth (Genesis) 14:18
And Malkiy-Tsadiyq king of Shalem brought forth bread and wine: and he was the priest of EL ELYON.
Immediately thereafter, Avram goes on to speak the Shem Hamephorash to the king of Cedom (Sodom):
Bere’shiyth (Genesis) 14:22
And Avram said to the king of Cedom, I have lift up my hand unto EL-YAHUAH, EL ELYON, the possessor of heaven and earth,
But, who is the priest Malkiy-Tsadiyq (Melchizedek)? Is he an anomaly and unusual in the kingdom? No. At least not according to David, where he gives us discussion which is only understood by the setting forth of the Shem Hamephorash:
Tehilliym (Psalm) 110:1-4
YAHUAH said unto my ADONAI, Sit at my right hand, until I make your enemies your footstool. 2 YAHUAH shall send the rod of your strength out of Tsiyon: rule in the midst of your enemies. 3 Your people shall be willing in the day of your power, in the beauties of holiness from the womb of the morning: you have the dew of your youth. 4 YAHUAH has sworn, and will not repent: You are a priest forever after the order of Malkiy-Tsadiyq (Melchizedek).
(atah Kohen l’olam al-dibrahi Malkiy-Tsadiyq)
Now consider the discussion in Ivriym (Hebrews):
Ivriym (Hebrews) 5:1-9
FOR every high priest taken from among men is ordained for men in things pertaining to YAHUAH, that he may offer both gifts and sacrifices for sins: 2 Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity. 3 And by reason hereof he ought, as for the people, so also for himself, to offer for sins. 4 And no man takes this honor unto himself, but he that is called of YAHUAH, as was Aharon. 5 So also HAMASHIACH glorified not himself to be made a High Priest; but he that said unto him: You are my Son, today have I begotten you. 6 As he says also in another place: You are a priest forever after the order of Malkiy-Tsadiyq (Melchizedek). 7 Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared; 8 Though he were a Son, yet learned he obedience by the things which he suffered; 9 And being made perfect, he became the author of eternal salvation unto all them that obey him; 10 Called of YAHUAH a High Priest after the order of Malkiy-Tsadiyq (Melchizedek).
Again, in respect of the speaking of the Shem Hamephorash, we have the substantial testimony given in chapter 7 of the Cepher Ivriym, which is worthy of discussion:
Ivriym (Hebrews) 7:1-2
FOR this Malkiy-Tsadiyq (Melchizedek), king of Shalem, priest of EL ELYON, who met Avraham returning from the slaughter of the kings, and blessed him; 2 To whom also Avraham gave a tenth part of all; first being by interpretation King of Righteousness, and after that also King of Shalem, which is, King of Peace;
Here, the author distinguishes the meaning of Malkiy-Tsadiyq (Melchizedek), for in the Hebrew, the word for my king is Meleki (מלכי), which is spelled the same as Malkiy. Tsadiyq is of course the Hebrew word for righteousness, so our phrase Malkiy-Tsadiyq (Melchizedek) means in the first instance King of Righteousness, which the author gives us. He is also identified in Bere’shiyth (Genesis) 14:18 as the King of Shalem, but Shalem (שָׁלֵם) yields a similar spelling to the word for peace, shalom. In Yesha’yahu 9:6, the Son is identified as the Sar (שׂר) Shalom (שׁלום), the Prince of Peace.
Ivriym (Hebrews) 7:3
Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of ELOHIYM; abides a priest continually.
It is this very phrase which defeated the doctrine of Aryanism during the time of Cyrus of Yerushaliym. I won’t get into great detail on this issue here.
Ivriym (Hebrews) 7:4-14
Now consider how great this man was, unto whom even the patriarch Avraham gave the tenth of the spoils. 5 And truly they that are of the sons of Leviy, who receive the office of the priesthood, have a commandment to take tithes of the people according to the Torah, that is, of their brethren, though they come out of the loins of Avraham: 6 But he whose descent (Malkiy-Tsadiq (Melchizedek)) is not counted from them received tithes of Avraham, and blessed him that had the promises. 7 And without all contradiction the less is blessed of the better. 8 And here men that die (the Koheniym) receive tithes; but there he receives them, of whom it is witnessed that he lives (even forever – l’olam). 9 And as I may so say, Leviy also, who received tithes, payed tithes in Avraham. 10 For he (Leviy) was yet in the loins of his father, when Malkiy-Tsadiyq met him. 11 If therefore perfection were by the Levitical priesthood, (for under it the people received the Torah,) what further need was there that another priest should rise after the order of Malkiy-Tsadiyq (Melchizedek), and not be called after the order of Aharon? 12 For the priesthood being changed, there is made of necessity a change also of the priestly instruction. 13 For he of whom these things are spoken pertains to another tribe (not Leviy), of which no man gave attendance at the altar. 14 For it is evident that our ADONAI sprang out of Yahudah (that is, Jewish); of which tribe Mosheh spoke nothing concerning priesthood.
Here, the discussion makes clear that MASHIACH – as is well established in Mattithyahu 1 and Lucas 3, shows a lineage from Yahudah (Judah) and is therefore Jewish, not Leviy.
Ivriym (Hebrews) 7:15-28
And it is yet far more evident: for that after the similitude of Malkiy-Tsadiyq (Melchizedek) there arises another priest, 16 Who is made, not after the Torah of a carnal commandment, but after the power of an endless life. 17 For he (David giving witness to the word of YAH) testifies: You are a priest forever after the order of Malkiy-Tsadiyq (Melchizedek). 18 For there is truly a disannulling of the commandment going before for the weakness and unprofitableness thereof. 19 For the priestly instruction made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto ELOHIYM. 20 And inasmuch as not without an oath he (Kohen) was made priest: 21 (For those priests (koheniym) were made without an oath; but this with an oath by him that said unto him: YAHUAH swore and will not repent, You are a priest forever after the order of Malkiy-Tsadiyq (Melchizedek): 22 By so much was YAHUSHA made a surety of a better covenant.
23 And they truly were many priests, because they were not suffered to continue by reason of death: 24 But this man, because he continues ever, has an unchangeable priesthood. 25 Wherefore he is able also to save them to the uttermost that come unto ELOHIYM by him, seeing he ever lives to make intercession for them. 26 For such a High Priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens; 27 Who needs not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself. 28 For the Torah makes men high priests which have infirmity; but the word of the oath, which was since the Torah, makes the Son, who is consecrated forevermore.
So, the Shem Hamephorash is no longer the province of the Kohen Gadul any further, but has returned to the whole of the house of Yisra’el, bringing its power, its majesty, its beauty, its mercy, its endurance, its mystery, and its kingdom. The speaking of the name – not in vanity, or moral guile - in reverence, distinguishes those who are of the house of the restoration of Yisra’el in the last days, from those who cling to the ma’asiym and the taka’noth of the teachings of the rabbis.
Continuing on: we use the phrase your kingdom come. While the common term for kingdom in the Hebrew is mamlakah (מַמְלָכָה) (appearing 113 times), we use the word malkuth (מַלְכוּת), as it distinguishes between the earthly kingdoms (mamlakah – See Shemot 19:6) of men and the kingdom of the adamah qodesh (malkuth – See Shemu’el Sheniy (2 Sam.) 16:8).
Your will be done in earth, as in the heavens. This phrase is consistent with most translations, but we again use the plural form heavens in respect of the Hebrew word Shamayim, which appears in the plural form.
The next phrase - Give us this day our daily את eth-bread – is interesting, given the את eth which precedes the bread. This gives us something more than just the food made from flour and water. Consider a couple of things:
Mattithyahu (Matthew) 14:13-21
When YAHUSHA heard of it, he departed thence by ship into a desert place apart: and when the people had heard thereof, they followed him on foot out of the cities. 14 And YAHUSHA went forth, and saw a great multitude, and was moved with compassion toward them, and he healed their sick.
15 And when it was evening, his Talmidiym came to him, saying: This is a desert place, and the time is now past; send the multitude away, that they may go into the villages, and buy themselves victuals. 16 But YAHUSHA said unto them: They need not depart; give ye them to eat. 17 And they say unto him: We have here but five loaves, and two fishes. 18 He said: Bring them hither to me. 19 And he commanded the multitude to sit down on the grass, and took the five loaves, and the two fishes, and looking up to heaven, he blessed, and broke, and gave the loaves to his Talmidiym, and the Talmidiym to the multitude. 20 And they did all eat, and were filled: and they took up of the fragments that remained twelve baskets full. 21 And they that had eaten were about five thousand men, beside women and children.
What do we see here? Five loaves of bread, i.e., the five books of the Pentateuch often called the Torah; two fishes, which are the two witnesses, the two green olive trees who stand before YAH; and ultimately, that which remains is sufficient food for the twelve tribes of the whole of the house of Yisra’el.
Mattithyahu (Matthew) 15:32-39
Then YAHUSHA called his Talmidiym unto him, and said, I have compassion on the multitude, because they continue with me now three days, and have nothing to eat: and I will not send them away fasting, lest they faint in the way. 33 And his Talmidiym say unto him: Whence should we have so much bread in the wilderness, as to fill so great a multitude? 34 And YAHUSHA said unto them: How many loaves have ye? And they said: Seven, and a few little fishes. 35 And he commanded the multitude to sit down on the ground. 36 And he took the seven loaves and the fishes, and gave thanks, and broke them, and gave to his Talmidiym, and the Talmidiym to the multitude. 37 And they did all eat, and were filled: and they took up of the broken meat that was left seven baskets full. 38 And they that did eat were four thousand men, beside women and children. 39 And he sent away the multitude, and took ship, and came into the coasts of Migdal.
Now, we see seven loaves, and a remainder of seven baskets. What is this? We see that the 4,000, who are found in the mountains above the Sea of Galily, have been following MASHIACH for three days. Consider that that a day is often equal to a year (following for three years?), and a day to YAH is like a thousand years (3,000 years?). Did the northern kingdom begin spiritually 1,000 years before MASHIACH, at the end of the reign of David? If so, this would forecast the house of Yisra’el being in the wilderness for another 2,000 years.
What are the seven loaves, and the seven baskets that remain? They are the power, the glory, the beauty, the mercy, the endurance, the mystery, and the kingdom of YAHUAH.
What is the daily את eth-bread?
Now consider the debate between the phrases “forgive our trespasses” versus “forgive us our debts.” We have taken another path altogether, given the historical context again of the use of the Shem Hamephorash, which was reserved specifically for the priest to utter in the sacrifice for those sins – pesha’oth – that are otherwise without atonement. The English term that best interprets pesha’oth is the word transgressions. It is for this reason that we translate the phrase as forgive us our transgressions, as we forgive those who transgress against us.
Two phrases which we have set forth are of course inordinate to the Greek entirely. When we discuss sin, there are three kinds that are broadly identified in the Hebrew: 1) pesha; 2) chatah; and 3) avon.
Pesha (פֶּשַׁע) (Strong's 6588), meaning rebellion or transgression.
Chatta'ah (חַטָּאָת) (Strong’s 2403), meaning habitual offence.
Avon (עָוֹן) (Strong's 5771) meaning perversity, i.e. moral evil.
In the traditional English, we find the phrase “lead us not into temptation.” However, the word interpreted as “temptation” is found only once in the Masoretic text (Psalm 95:8) from the word maccah, and the word there actually meaning testing more than temptation.
Maccah (מַסָּה) (Strong's 4531), meaning a testing or trial.
As a result, we used the Hebrew phrase lo’nahag lanu yetzer ha’ra – lead us not into the evil inclination (or, from creating evil), which we believe better states the intent of the phrase given the Hebrew context.
Our second phrase – deliver us from the outer darkness – is also derived from the context found in the Cepher Mattithyahu:
Mattithyahu (Matthew) 8:12
But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth.
Mattithyahu (Matthew) 22:13
Then said the king to the servants: Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth.
Mattithyahu (Matthew) 25:30
And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.
The Greek phrase for outer darkness is exoteros skotos, but in the Hebrew, it is sitra ahra. In either language, it is not the place to go. Compare that to “deliver us from evil.” In the Hebrew, the word is ra. We think the phrase outer darkness is more appropriate.
Finally, our last phrase actually reads: for yours is the kingdom, the power, and the glorious beauty. There is a reason, which is derived from the prayer of David, which is worthy of consideration here:
Divrei Hayamiym Rishon (1 Chronicles) 29:10-13
Wherefore David blessed YAHUAH before all the congregation: and David said: Blessed be you, YAHUAH ELOHIYM of Yisra’el our father, forever and ever. 11 Yours, O YAHUAH, is the greatness (gadulah), and the power (gevurah), and the glory (tipherah), and the victory (netzach), and the majesty (hod): For all that is in the heaven (shamayim) and in the earth (eretz) is yours; yours is the kingdom (memlacha), O YAHUAH, and you are exalted (mithnassey) as head (rosh) above all. 12 Both riches and honor (kavod) come of you, and you reign (mashal) over all; and in your hand (yod) is power (koch) and might (gevurah); and in your hand it is to make great (gadul), and to give strength (chazaq) unto all. 13 Now therefore, our ELOHIYM, we thank (yada) you, and praise (halal) your glorious (tipherah) name (shem).
Here, is the precursor of the prayer of MASHIACH, who took the throne of David 30 Jubilees following the arrival of Yisra’el in the adamah qodesh, and the throne is established for 40 Jubilees, when the body of MASHIACH is in the wilderness. During this period, we are given this prayer:
After this manner therefore pray ye: Our Father who established yeshu`ah in the heavens, Exalted is your name. 10 Your Kingdom come. Your will be done in earth, as in the heavens. 11 Give us this day our daily את eth-bread. 12 And forgive us our transgressions, as we forgive those who transgress against us. 13 And lead us not into the evil inclination, but deliver us from the outer darkness: For yours is the Kingdom, and the power, and the glory, forever. Amein.
אבינו שבשמים שאם המאפורש:
מלכותך בוא רצונך עשה ׃
בארץ כאשר בשמים
תן-לנו היום את־לחם היום׃
ונשא לנו פשעות כאשר מחלנו נשא אחר׃
לינהגו לנו יצר הרא די נסיון לנו סתר ארא
כי לך המלכות והגבורה והתפארת לעולמי עולמים אמן׃
AVINU, SHABA SHAMAYIM, SHEM HAMEFORASH
MALKHUTECHA BO, RHATSONCHA ASAH, B’ERETS KA’ASHER B’SHAMAYIM
TAN-LANU HAIYOM ET-LECHEM HAIYOM
U’NASA’ LANU PESHAOTH,
KA’ASHER MACHAHLANU NASA PESHAOTH ACH-AIR
LO’NAHAG LANU YETZER HARA
ASHER NATSAL LANU SITRA AHRA
KEE LAN HA’MALCHUT, HA’GEVURAH, U HA’TIPHARAH
LA’OLAMEI OLAMIYM, AMEIN