Abraham said, “I did it because I thought, ‘There is no fear of God at all in this place, and they will kill me because of my wife.’
Genesis 20:11 ESV

Most of Abraham’s experience in Canaan was near Sodom, and we know from the story of Dinah two generations later that the people of this region truly were wicked and were prone to treating people, especially visitors, as property to be taken, used, and traded at will.

Abimelech was probably looking for an alliance with Abraham, just as Shechem was with Jacob. If he had thought Sarah was Abraham’s wife, then there is a much better chance that he would have killed Abraham and taken his wife as a hostile takeover of Abraham’s domain, not simply as an act of sexual desire and violence.

Abraham trusted God that Sarah would be restored to him, but I think this still showed a lack of trust that God would also preserve his life. He couldn't become the father of nations if he was dead, but God had promised, so God would not have allowed Pharaoh or Abimelech to kill him.

How much better to get wisdom than gold! To get understanding is to be chosen rather than silver.
#proverbs 16:16 ESV

Wisdom and understanding are a delight to kings and so they often--but not always!--come with gold and silver. Wisdom always comes with a better life than one would have otherwise.

Lot gets a lot of bad press in Christian teaching, but Peter clearly wrote that he was a righteous man (2 Peter 2:6-9). Despite his sometimes foolish choices, the prelude to the destruction of Sodom and Gomorrah (Genesis 19:1-11) shows that Lot had some qualities that God values very highly.

New episode, Just Read The Words. Listen where you get your favorite podcasts, use the player on our homepage, watch on You Tube, Rumble or The Torah Network’s Torah Tube.

https://open.substack.com/pub/....silvertrumpetradio/p

Over the years, I have had several refer to my comics as my ministry. I want to point out that I do not see this as such. Until the Father changes my mind, I am just a guy doing comics about the Bible and what it says.

I see too many out there trying to be teachers, and too many others that are influenced by people that follow them to be teachers, so they become one. We see James 3:1 (I'm also including the first part of 2) quoted often when referring to teachers:

James 3:1 Let not many of you be teachers, my brothers, knowing that we will receive heavier judgment. For we all stumble in many things.

But many stop there and just think "oh, teachers will just be judged harder". James continues this train of thought throughout chapter 3 and says this near the end. (which is why I included the first part of 2).

James 3:13-15 Who is wise and understanding among you? Let him show by his good conduct that his deeds are done in gentleness of wisdom. But if you have bitter jealousy and selfish ambition in your heart, don’t boast and don’t lie against the truth. This wisdom is not that which comes down from above, but is earthly, sensual, and demonic.

It's not just that the teachers will be judged harder. Teachers need to hold themselves to a higher standard and make sure that everything they do is in line with what YHWH commands.

The selfish ambition part is what sticks out for me. I worry all the time that people think I am doing this for my own ambition. I worry about myself sometimes on if I am actually doing it for my own ambition. Usually, those times are when I see some fly-by-night social media influencer start to be shared all over my pages, or being interviewed in some video, etc...

I say "fly-by-night" because I have also seen several of these influencers/teachers end up showing that their wisdom is not that which comes down from above. They usually start getting into some fringe theology (2 Tim. 4:3) either for themselves, or because followers were suggesting it, or they needed more content. Then after getting deep into those fringes, they start straying away. Some rejecting Messiah. Some rejecting YHWH. Some rejecting any type of faith all together.

All this to say, I'm just a guy that draws comics about the Bible. I am not trying to be your teacher. If you learn from my stuff or use my stuff to teach others, I have no issue with that. Just know that my approach isn't one that comes with the mindset of "hey, I've got all these people I've got to feed. How am I feeding them today?". It's literally either "what's on my mind right now?" or "hey, that would be funny!"


https://thestraightandnarrow.cfw.me/comics/1015

#bible #bibleverse #bibleverseimages #biblestudy #biblestudynotes #church #christian #webcomic #webcomicseries #cartoon

110325 / 11th day of the 8th month 5786
WORD FOR TODAY “does GOD deal justly”: Gen 18:25 "Far be it from You to do such a thing, to slay the righteous with the wicked, so that the righteous and the wicked are treated alike. Far be it from You! Shall not the Judge of all the earth deal justly?"

WISDOM FOR TODAY: Pro 20:29 The glory of young men is their strength, And the honor of old men is their gray hair.

Ask the LORD how you can serve HIM better

www.BGMCTV.org

This book can not be recommended enough….

Why is it so important that our Savior is Yeshua and not Jesus?

Why is it crucial to understand He taught in Hebrew and not Greek?

The two are truly worlds apart. Opposing thoughts. Opposing ideas. Opposing principles. Opposing teachings.

And as Nehemia Gordon points out in this particular book, a Hebrew original would clear up a number of confusing passages whose meaning has always seemed lost in translation.

Did Yeshua tell us to obey the rabbis after telling us how evil they were and then proceed to tell them directly that they were devils?

Did our Messiah tell us not to swear oaths when the Torah tells us to swear oaths in the Name of YHVH?

Did He tell us to obey the Pharisees, or did He tell us to obey Moses?

Shem Tov’s Hebrew Matthew which Nehemia analyses herein was a medieval recording seemingly reflecting a line of textual transmission separate from the Greek and Latin manuscripts otherwise available.

Shem Tov penned this version of Matthew as an addendum to his book “Even Bohan”meaning Touchstone. His intent was to argue against Catholicism and to help his fellow Jews understand Matthew’s Gospel so as to better be ready to give answer when a Romish bishop should choose to drag one of them forward to defend their rejection of the Romish Church.

Clearly Shem Tov was not a disciple of Yeshua and believed He was not the Messiah, but his version of Matthew seems to not be a translation from Greek or Hebrew. Posing the question: where did it come from, and why does it make more sense in many places of the words of our Savior than does the Greek and Latin variants?

And for that matter, why do we have 28 copies of this Version of Matthew in Hebrew copied by Orthodox Jews? If someone wanted to prove Yeshua is the Messiah using a Hebrew gospel it would be suspect, but because Shem Tov held a goal of disproving it, we have all the more reason to rely on his testimony when the words he wrote down do the opposite of their goal.

Give this book a look through if you get a chance. It’s well worth the time, and well worth revisiting.

(Also check out Hebrew Gospel Pearls on YouTube in which Nehemia Gordon and Keith Johnson analyze Shem Tov’s Hebrew Matthew and the various manuscripts of it.)

Second Guess First Assumptions

Question Everything

Get Biblical

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BIBLE STUDY --- BOOKS OF THE TANAKH {KETUVIM}

BOOK OF PSALMS --- PART 3

PASSION PSALMS

The four psalms in this group {Psalms 16; 22; 40; 69; some scholars would also include Psalms 102; 109} may also be regarded as messianic. They connect with that line of OT prophecy that interprets the Moshiach’s ministry in terms of the Suffering Servant who features prominently in Isaiah {e.g., Isaiah 42:1-9; 52:13–53:12}. Of these four, Psalm 22 is the most remarkable. Yeshua recited part of it when he was on the cross {Psalm 22:1; cf. Matthew 27:46}, and other connections with the crucifixion scene are noteworthy {e.g., Psalm 22:6-8, 14-18}. Some further considerations are even more significant: there is no suggestion of any awareness of sin; the suffering of the psalmist appears completely unjustified; there is no imprecatory element, even in the face of bitter persecution. This connects with the sinless Moshiach {2 Corinthians 5:21}, who could even pray for his executioners {Luke 23:34}. Psalm 16:10 anticipates the triumph of the incorruptible Moshiach over the grave {cf. Acts 2:24-31}. Psalm 40:6-8 foreshadows the Incarnation and self-giving redemptive work of Moshiach {Hebrews 10:5-10}. Psalm 69 refers to the isolation resulting from a commitment to YHVH’s cause {Psalm 69:8-9} and anticipates the part played by Judas in what was fundamentally YHVH’s work in Moshiach {Psalm 69:25-26; cf. Psalm 109:8; Isaiah 53:10; Acts 1:20}.

PSALMS ABOUT ZION

This group could have been classified as a subsection of communal praise, but due to the close historical connection between YHVH’s choice of the house of David and Jerusalem {Psalms 78:68-72; 132:11-13}, and their subsequent interrelated fortunes, we consider them at this point. There was a biting satire in the request of the Babylonians to the refugees of a shattered city to “Sing us one of the songs of Zion!” {Psalm 137:3}, but it witnesses to the existence of such a collection. Praise of Zion was, in fact, almost synonymous with the praise of Adonai who dwelt there. Jerusalem’s continued survival, in spite of its difficulties, was ample demonstration of YHVH’s enduring greatness {Psalm 48:11-14} and peculiar affection for the city that housed his temple {Psalm 87:1-3}. Psalms 48; 76; 84; 87; and 122 are the main psalms in this category, but the theme itself appears widely throughout the psalms {e.g., 102:16; 125:1; 126:1-3; 133:3; 147:2}. The basis of the New Testament concept of a heavenly Jerusalem, the spiritual home of the regenerate of all nations, finds its origin in this concept, especially in Psalm 87.

LAMENTS

These are associated with specific occasions of distress and are of two types:

1 – NATIONAL -- The prophetic and historical books give several examples of the kind of occasion, such as drought, locust infestation, or enemy attack, that could prompt national laments, and also the inward and outward attitudes that accompanied them {e.g., Judges 20:23, 26; Jeremiah 14:1-12; 36:9; Joel 1:13-14; 2:12-17; Jonah 3:5}. There is a regular structure in the psalms of this class: the distressing situation is first described; YHVH is petitioned to come to the aid of his people, often with the reminder of his past mercies for Israel; finally, there is often an expression of confidence that YHVH would heed their cry. Israel’s adversaries are clearly in mind in Psalms 14; 44; 60; 74; 80; and 83; while Psalms 58; 106; and 125 reflect situations less critical.

2 – INDIVIDUAL -- There are so many of this type {approximately 50} that it is frequently described as the backbone of the Psalter. Their most obvious features are the sharpness of complaint and the bitterness of attack upon those responsible. As in the national laments, there is often complaint against YHVH, especially for his lack of attention or his tardiness in intervening. The basic components of this type are almost identical to the national laments, except that they often conclude with the avowal to praise YHVH in anticipation of deliverance {e.g., Psalm 13:5-6}. Frequently, the lament is accompanied by thanksgiving for the deliverance sought and experienced, as illustrated in the two sections of Psalms 22:1-21 and 28:1-9.

IMPRECATORY PSALMS

Approximately 20 psalms contain passionate pleas for the overthrow of the wicked, in language that is often shocking. Any instant condemnation of this attitude must, however, be tempered by certain relevant considerations: The cry for vengeance was not purely personal; it was firmly believed that YHVH’s honour was at stake {e.g., Psalm 109:21}. In an age where there was a less developed view of an afterlife, it was axiomatic that rewards and punishments resulting from obedience or disobedience to YHVH, must be observable within this lifetime. Whenever this was not apparent, it would seem that no righteous YHVH existed, and the name of YHVH was dishonoured {e.g., Psalm 74:10}. This burning desire for the eradication of evil and evil men sprang from a consciousness of a moral YHVH and virtually demanded the triumph of truth. The poetic language is also prone to hyperbole -- a feature not confined to the psalms {e.g., Nehemiah 4:4-5; Jeremiah 20:14-18; Amos 7:17}. Such language is startling; indeed, part of its function was probably to startle -- to express and promote a sense of outrage. In the pre-believer period, therefore, such outbursts were not completely unjustifiable. But in the light of the fuller revelation in the New Testament, such an attitude cannot be condoned. The believer is to love as the Moshiach loved {John 13:34}, to pray for his enemies and to forgive them {Matthew 5:38-48; Colossians 3:13}. The theme of judgment continues into the New Testament and is indeed heightened there, since the Moshiach’s coming has left people without excuse to live in sin {John 16:8-11}, but there can be no place for purely private vengeance.

PENITENTIAL PSALMS

Psalms 32; 38; 51; and 130 are the clearest examples of penitential psalms, although traditionally the church has also included Psalms 6; 102; 143; where there is no explicit confession of sin. In an age when adversity in its various forms was seen as YHVH’s judgment for wrongdoing, the admission of distress was tantamount to a confession of guilt. In the four main examples there is an intensity of feeling and a deep sense of the enormity of sin in YHVH’s sight, although as elsewhere, there is no indication of specific sin, even in Psalm 51, which is surely to be connected with David’s sin against Bathsheba {2 Samuel 11–12}. Significantly, David bypasses the sacrificial system, which was totally inefficacious in his case, casting himself entirely on the mercy of YHVH {Psalm 51:1, 16}. The burden of unconfessed sin is clearly revealed in Psalm 32, and sin’s searing and corrupting effect in Psalm 38.

WISDOM PSALMS AND HISTORICAL PSALMS

While it is accepted that prophets, priests, and wise men all functioned at the major sanctuaries, some overlap in their modes of expression is to be expected. Proverbial forms are not infrequently found in the psalms {Psalms 37:5, 8, 16, 21-22; 111:10; 127:1-5}. Psalm 1, probably an introduction to the whole Psalter, contrasts the diverging paths of the righteous and ungodly {cf. Psalm 112}, while Psalms 127 and 128 concentrates on the blessings given to the godly. Psalm 133 is written in praise of unity. The problem of explaining the sufferings of a righteous person and the apparent prosperity of evil people, dealt with in the Wisdom Literature in the book of Job and in the prophets also {e.g., Jeremiah 12:1-4}, is taken up in Psalms 37; 49; and 73. The historical psalms should be included in this category, since they underscore the lessons arising from the favoured nation’s often bitter experience. It is apparent that Israel delighted in the recital of salvation history. The main psalms, and the periods covered are Psalm 78, from the exodus to the establishment of the Davidic monarchy {note the declared intention to teach in verses 1-4}; Psalm 105, from Abraham to the conquest of Canaan; Psalm 106, from Egypt to the judges; and Psalm 136, from the Creation to the Promised Land.

PSALMS OF TRUST

While some of these may also be classified as laments, the dominant feature of this group is the serene trust in YHVH revealed, which makes them particularly suitable for devotional use. Many of these psalms begin with an affirmation of gratitude to and affection for YHVH. Psalms 23 and 27 are the outstanding examples of this type, which could also include Psalms 11; 16; 62; 116; 131; and 138.

CONCLUSION

The difficulties in any precise categorization of psalms are obvious; many do not neatly fall into one group -- hence, the occasional overlap. What is clearly evident is a pulsating, vital devotional life that has found its clearest expression in the book of Psalms. To say that it expresses the worship and devotion of the ordinary person is a simplification; kings and priests, wise men and prophets all contributed to this remarkable collection. Yet there remains the truth that, in YHVH’s sight, all people, regardless of human achievement or privilege, are “ordinary,” for all are sinners in need of YHVH’s grace and goodness. So, the worshiping community of ancient Israel, and the saints of every succeeding generation, in the vastness of their diversity, have found the expression of their own hearts’ condition, desires, and devotion in this unique treasury -- the Psalms.

BIBLE STUDY --- BOOKS OF THE TANAKH {KETUVIM}

BOOK OF PSALMS --- PART 2

THE AFTERLIFE

The Psalms maintain the traditional Hebrew view of Sheol as the abode of the departed, without distinction between the good and evil, where all but mere existence has perished. The chief complaint of the devout man was that, in Sheol, all meaningful relationship with YHVH ceased {Psalms 6:5; 88:10-12}. However, it was recognized that, since YHVH was almighty, even Sheol was not exempt from his reach {Psalm 139:8}. Added to this was the preciousness and strength of fellowship with YHVH, which could not be terminated even by death. Psalms 16:9-11; 49:15; and 73:23-26 well illustrate this insight. The Psalter, therefore, witnesses to an important transitional phase in Israel’s belief.

UNIVERSAL RECOGNITION OF YHVH

Passages like Psalms 9:11; 47:1-2, 7-9; 66:8; 67; and 117:1 call upon all nations to acknowledge and praise YHVH and show an awareness of his sovereignty over all nations. But this universalism does not appear to involve any desire to convert the heathen nations and, indeed, it is balanced by strong particularistic elements. YHVH’s Covenant relationship with his people and his mighty deeds on their behalf are the chief items for which the praise of all nations is summoned {Psalms 47:3-4; 66:8-9; 126:2}. As elsewhere in the Old Testament, the role of Israel is passive; her continued existence witnesses to YHVH’s faithfulness and brings glory to him.

LASTING VALUE

Whatever the emotion of the psalmists, be it bitter complaint, anguished lament, or joyous exultation, all the psalms reflect one or other of the many aspects of communion with YHVH. The reader may look “into the heart of all the saints” as they faced life’s experiences in the awareness of a YHVH who was all-seeing, all-knowing, and all-powerful. The strength of that personal relationship with YHVH that typified Old Testament worship at its best is exemplified here, and the many echoes of the psalms elsewhere in Israel’s literature show the powerful influence of these testimonies on the faithful. The fact that, almost invariably, little specific detail is given of the psalmists’ actual conditions has made it easier for the Psalter to become the universal hymnbook and devotional treasury of YHVH’s people, in both public and private worship, until and including the present day. Modern life, materially, is vastly different from that of ancient Israel, but YHVH remains unchanged and so do the basic needs of the human heart. The Holy Spirit therefore, can still use this spiritual treasury as a means of revelation and communication between YHVH and man. Few books in the Bible have exercised so profound an influence or been so widely used.

CONTENT

INTRODUCTION

It is more helpful to describe the psalms in categories than to explain them one by one in canonical order. The psalms can be categorized as follows:

1 -- Psalms of praise
2 -- Royal, messianic psalms
3 -- Passion psalms
4 -- Psalms about Zion
5 – Laments
6 -- Imprecatory psalms
7 -- Penitential psalms
8 -- Wisdom psalms and historical psalms
9 -- Psalms of trust

PSALMS OF PRAISE

The Hebrew title, “Praises,” defines accurately a large part of the contents of the book. Each of the first four sections concludes with a doxology, while the fifth section concludes with five psalms, each of which begins and ends with one or two “Hallelujahs.” The last of these, Psalm 150, sounds the call to total praise. YHVH is to be praised for his being, for his great acts in creation, nature, and history on both the individual and the communal level.

1 -- Individual praise. In comparison with the number of individual laments, there are relatively few psalms in this category. Those normally included are Psalms 9; 18; 32; 34; 116; and 138. This may, in part, be due to the universal tendency to complain rather than to express thanks. But a number of the laments do, in fact, include the note of thanksgiving for the anticipated deliverance, and the normal round of congregational thanksgiving would allow the individual to express his personal praise. However, it was customary in temple worship to give a verbal act of thanksgiving before the whole assembly whenever a vow offering or a thank offering was made. Such public testimony, and the communal meal associated with this type of sacrifice, is indicated in Psalms 22:22-26; 66:13-20; 116:17-19. The inclusion of such opportunities for personal praise and testimony must have added warmth and significance to worship. Each act of deliverance and every experience of YHVH’s mercy became part of salvation history, which was a cumulative, ongoing concept, not simply a recital of YHVH’s deeds in earlier centuries.

2 -- General communal praise. This is sometimes entitled “hymns” or “descriptive praise,” its main feature being linked to a particular act of deliverance. YHVH is usually referred to in the third person, not directly. Psalm 103 may be taken as representative of this group. It begins and ends with individual references {verses 1-5, 22b}, but the central section {esp. verses 6-14} shows that the psalmist was part of a worshiping community. There is first of all the imperative call to praise YHVH for the full range of his mercy to each individual, including physical and spiritual deliverance and his sustaining and satisfying grace. Then the focus changes to his great works in history {verses 6-7}. This forms a natural basis for the recital of those gracious qualities revealed so consistently during the course of the national history, especially his tender, fatherly care {verses 8-14}. The frailty of humanity contrasts with YHVH’s constancy {verses 15-18}, and his rule, being universal and absolute {verse 19}, merits the praise of all things, living and inanimate, in heaven and on earth {verses 19-22}. There is, however, a great number of possible variations in the way in which YHVH is celebrated, as Psalms 113 and 136, which come within this class, illustrate.

3 -- Specific communal praise. Occasionally termed “declarative praise,” this type of psalm connects with particular outstanding evidence of YHVH’s mercy and would most naturally follow soon after the event itself. Deliverance from an enemy provides the occasion for most of the psalms in this category {e.g., Psalms 124; 129}. Psalm 66:8-12, now the nucleus of an expanded recital of YHVH’s goodness, was possibly once complete in itself. Psalms 46–48 may form a trilogy connected with the remarkable deliverance of Jerusalem from Sennacherib’s Assyrians in 701 BC {2 Kings 18:17–19:37}. Psalm 67 was probably composed in gratitude for a particular harvest. It is easy to see how psalms of this type could, in the process of time, acquire a more general usage.

4 -- Praise for the YHVH of nature. The first part of Psalm 19 pictures the praise of YHVH sounding from the heavens; Psalm 29 celebrates him as the YHVH of the thunderstorm, which, sweeping in from the Mediterranean near Lebanon, pursues its awe-inspiring path southward into the wilderness of Kadesh, with the result that “in his temple” {the created world?} all are praising, “Glory, glory to Adonai” {verse 9}. His sovereignty and self-sufficiency in this world are celebrated in Psalm 50:10-12; he is the YHVH of growth and harvest {Psalm 65:9-13}; in Psalm 104, often called the “Hymn of Creation,” he sustains and supplies everything on the earth and in the seas and is the absolute Adonai of all life {verses 29-30}. There is no confusion between YHVH and his creation; even the seemingly permanent heaven and earth will perish, but “you go on forever” {Psalm 102:25-27}. Nature’s role is to proclaim the glory of YHVH {Psalm 19:1} and to praise him {Psalm 148}. People see themselves as insignificant when set against those forces of nature, which are themselves dwarfed by YHVH -- hence, the awareness of the immeasurable gulf between YHVH and people that YHVH has bridged by his grace {Psalm 8}.

5. Praise for YHVH’s kingship. A relatively small group of psalms {Psalms 47; 93; 96–99} celebrate the kingship of YHVH in a way that goes beyond the ascription of praise noted in the foregoing groups. They are marked by acclamation, by both shouting and clapping when YHVH “ascends.” Presumably, the reference is to his throne {Psalm 47:1-5; cf. 99:1-2}. “Adonai reigns” {Psalms 93:1; 97:1; 99:1} is the frequent cry, and the nature of his reign is extolled {Psalm 99:4-5}.

ROYAL, MESSIANIC PSALMS

Psalms 2; 18; 20; 21; 45; 61; 72; 89; 101; 110; 132; and 144 are usually included as the royal psalms. They do not form a literary category, since psalms of various types are included, but they all have some reference to the king, the nature of his rule, and his relationship to YHVH. Since the Davidic monarchy was terminated in 586 BC, these psalms, almost certainly, were composed before that date. The language in these psalms often shows the king as being YHVH’s vice-regent. For example, Psalm 45, a royal marriage psalm, contains the assertion “Your throne, O YHVH, endures for ever and ever” {45:6}. But this is best understood in terms of the throne being regarded as Adonai’s, occupied by the king as his representative. Similarly, the wording in Psalm 110:1, “Sit at my right hand,” indicates the privileges and prerogatives that the king enjoys as YHVH’s vice-regent. The balance of the Old Testament evidence concerning the king shows that the monarchy in Israel was qualified by the nature of YHVH’s Covenantal relationship with his people; the king did not enjoy the absolutism claimed by most of the rulers of surrounding kingdoms. Most of the royal psalms can also be called messianic psalms. They were interpreted as such in the early church, as witnessed in Yeshua Moshiach’s general statement that the psalmists wrote of him {Luke 24:44} and by particular New Testament quotations. The main psalms concerned, and the New Testament references, are the following:

1 -- Psalm 2 {Acts 13:33; Hebrews 1:5; 5:5}, while linked with the Davidic king, nevertheless speaks of a universal vindication and rule, which far transcended even David’s rule. Further, the picture of the Davidic king, anointed to rule on the earth as the representative of YHVH, who is enthroned in heaven, strongly suggests Moshiach’s mediating, incarnate ministry.

2 -- Psalm 45 {Hebrews 1:8-9}, a marriage psalm for one of the Davidic kings, possibly Solomon, speaks not only of love and marriage but also a permanence and quality of rule. In the most obvious translation of verse 6, the writer addresses YHVH, “Your divine throne endures for ever and ever.” The writer to the Hebrews clearly accepted this interpretation {Hebrews 1:8-9} and used it in contrast to the exalted status of even the Angels, reinforcing it with two other quotations from the psalms that originally applied to YHVH {Psalm 97:7; 102:25-27; cf. Hebrews 1:6, 10-12}.

3 -- Psalm 110 is the most frequently quoted messianic psalm {Matthew 22:43-45; Acts 2:34-35; Hebrews 1:13; 5:5-10; 6:20; 7:21}. The language, speaking of the privileges, universal victory and continuing priesthood of David and his successors, would be considered hyperbolic and possibly misleading except for its fulfilment in “great David’s greater Son.” In contrast to the Angels, who are privileged to stand in YHVH’s presence {Luke 1:19}, the Moshiach, the Son sits in the place of power and authority {Hebrews 1:13}. Other psalms that could also be designated messianic but are not specifically included among the royal psalms are Psalm 8 {1 Corinthians 15:27}; Psalm 40 {Hebrews 10:5-10}; Psalm 72, with its idealized picture of the nature, consequences, and extent of the rule of YHVH’s representative; Psalm 118:22-23; and Psalm 132 {Acts 2:30}.