THE MENORAH PSALM

Psalm 67 Is the Menorah Psalm

Psalm 67 has long been associated with the menorah because its literary and numerical structure mirrors the Temple lampstand in several traditional readings.

Why it is called the Menorah Psalm

Many Jewish sources refer to Psalm 67 as “the Menorah Psalm” or “Menorah Hymn,” since it is often written or visualized in the shape of a seven‑branched menorah, with each verse on a branch. The psalm’s themes of divine light, blessing, and God’s ways being known among the nations align naturally with the symbolism of the menorah as a source of sacred light.

Seven Verses and Seven Branches

Leaving aside the superscription, the psalm’s body is counted as seven verses, which are taken to correspond to the seven branches of the menorah. In some traditions, verse 4 (English numbering), being central and longer, is treated as the “middle stem,” while the flanking verses form symmetric pairs like the menorah’s arms.

Forty‑nine Words and Menorah Ornaments

A classic tradition counts 49 words in the psalm (excluding the heading), corresponding to both the 49 days of the Omer and to 49 decorative elements on the menorah (cups, knobs, flowers, and lights) in Exodus’ description. This numerical parallel reinforces the practice of reciting Psalm 67 during the Omer, the 49 days between Passover and Pentecost, and deepens its link with the menorah as a symbol of wisdom and spiritual refinement.

Liturgical and Devotional Use

Some communities recite Psalm 67 daily or during specific seasons with the intention that saying it is spiritually akin to lighting the pure menorah in the Temple..

Theological symbolism

The psalm’s repeated request that God “be gracious,” “bless,” and “cause His face to shine” is read as an image of divine light spreading from Israel to all nations, just as the menorah casts light outward. In this sense, calling Psalm 67 “the menorah psalm” emphasizes Israel as a menorah‑people, blessed in order to illuminate and bless the world.

Tradition

According to tradition, God revealed this chapter of Psalms to King David. There is a longstanding Jewish legend that King David had Psalm 67—the "Menorah Psalm"—engraved as a diagram of the seven-branched menorah on a golden plate affixed to his shield, which he carried into battle for protection and meditation.

Another long standing tradition notes that the body of this psalm has precisely 49 words, not counting the first verse which is the title of the psalm, which corresponds to the 49 between Passover and Shavuot (Feast of Weeks), otherwise known as Pentecost. For that reason, there is a tradition to read Psalm 67 every day during that waiting period. 

On the temple menorah there are:

• Twenty-two goblets
• Nine flowers. 
• Eleven knobs. 
• Seven flames. 

22+9+11+7=49

Meditate on Psalm 67

Pietistic texts attribute protective power to meditating on Psalm 67 written as a menorah, promising grace, good understanding, and shielding from harsh decrees to one who contemplates or recites it daily with kavanah (intention).

Go deeper by meditating on Psalm 67 

1 May God be gracious to us and bless us
    and make his face to shine upon us, Selah
2 that your way may be known on earth,
    your saving power among all nations.
3 Let the peoples praise you, O God;
    let all the peoples praise you!
4 Let the nations be glad and sing for joy,
    for you judge the peoples with equity
    and guide the nations upon earth. Selah
5 Let the peoples praise you, O God;
    let all the peoples praise you!
6 The earth has yielded its increase;
    God, our God, shall bless us.
7 God shall bless us;
    let all the ends of the earth fear him!

The Great Architect

Before David wrote Psalm 67 and before the Israelites constructed the actual menorah, it was designed by the great architect, God. The exact specifications for building the menorah were prepared by God and given to Moses on Mount Sinai. They are written out in Exodus 25:31-40. 

31 “Make a lampstand of pure gold. Hammer out its base and shaft, and make its flowerlike cups, buds and blossoms of one piece with them. 32 Six branches are to extend from the sides of the lampstand—three on one side and three on the other. 33 Three cups shaped like almond flowers with buds and blossoms are to be on one branch, three on the next branch, and the same for all six branches extending from the lampstand. 34 And on the lampstand there are to be four cups shaped like almond flowers with buds and blossoms. 35 One bud shall be under the first pair of branches extending from the lampstand, a second bud under the second pair, and a third bud under the third pair—six branches in all. 36 The buds and branches shall all be of one piece with the lampstand, hammered out of pure gold.

37 “Then make its seven lamps and set them up on it so that they light the space in front of it. 38 Its wick trimmers and trays are to be of pure gold. 39 A talent[a] of pure gold is to be used for the lampstand and all these accessories. 40 See that you make them according to the pattern shown you on the mountain.

The temple menorah stood about 5.2–5.5 feet from base to the top of the lamps. It weighed between 66–99 pounds depending on which measurement standard was used. It was made of “zahav tahor,” translated as “pure gold" -- the highest quality of gold achievable at that time. 

The biblical and rabbinic texts portray the Temple menorah's light as illuminating the world spiritually, symbolizing divine wisdom, Torah, and Israel's mission to be a "light to the nations." The temple menorah symbolizes universal enlightenment and devine light. 

Epilogue:

Note: The 7-branch temple menorah is different than the 9 branch Hanukkah Menorah. Read more. 

Could the temple menorah point to Messiah? Consider the following: 

1) There are There are 22 Goblets on the menorah. Think of the goblet (cup). Now, if 22 reveals.... Hebrew letters ending with a Tav (cross). Genesis 22. Psalm 22. 

2) There are 9 flowers on the menorah. 9 is in Hebrew is associated with truth. Exodus 25:33–34 describes the flowers as shaped like those of the shaqed (almond tree), whose early blooming signifies divine watchfulness and vigilance, as in Jeremiah 1:11–12 where God declares, "I am watching (shoqed) over My word. The Hebrew word for "almond" (שָׁקֵד, shaqed) derives from the same root as "to watch" or "to be vigilant" (שָׁקַד, shaqad), creating a profound wordplay in Scripture.

3)  There are 11 "knobs" on the temple menorah. The knobs (kaftorim) are described in Exodus 25:36 Their knobs and their branches shall be of one piece; all of it shall be one hammered piece of pure gold. (Knobs not buds.) The mystics say the knobs represent the angelic world. BUT!!!! In horticulture, a "knob" on an almond tree is a swelling.  It is a dormant structure that can develop into a new branch often as a result of specific pruning. So their are potential FUTURE branches on the Menorah. 11 vs 12! WOW!

4) Last but not least, there are 7 flames. 

Add it up: 22+9+11+7 = 49. 49 days from Passover to Pentecost (50). The temple menorah was lit, flames, watching for Pentecost.

The Official Symbol of Israel. 

The Menorah surrounded by Olive branches, symbols of Peace. 

In the story of the great flood, Noah releases a Yona (hebrew for dove) to find land. It brought back an olive branch on the 2nd try. The dove and olive branch are worldwide symbols of peace. 

Then the yona (dove) fly away and hasn't come back. Yet. 

I encourage you listen to and consider this teaching  about the temple menorah: 

Epilogue:

Isaiah 11:1–2 -- There shall come forth a Rod from the stem of Jesse, and a Branch shall grow out of his roots. The Spirit of the Lord shall rest upon Him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and of the fear of the Lord.

Citations:

[1] [PDF] THE MENORAH PSALM - Jewish Bible Quarterly https://jbqnew.jewishbible.org/assets/Uploads/371/371_menorah.pdf

[2] Psalm 67: The Menorah and the Omer - Sefaria https://www.sefaria.org/sheets/401106

[3] Psalms - Chapter 67 - Nach Yomi - OU Torah https://outorah.org/p/3565/

[4] Psalm 67: The Menorah Psalm Explained! - YouTube https://www.youtube.com/shorts/SsZd5yZhp6k

[5] Psalm 67 - Torah Today Ministries https://torahtodayministries.org/lesson/psalm-67/

[6] The Menorah: Psalms 66-67 - Emuna Beams https://www.emunabeams.com/e/the-menorah-psalms-66-67/

[7] Sefirat haOmer: The Kavanah of Psalm 67 | Hardcore Mesorah https://hardcoremesorah.wordpress.com/2011/04/28/sefirat-haomer-the-kavanah-of-psalm-67/

[8] Let's Read Psalm 67 - The Menorah Psalm - YouTube https://www.youtube.com/watch?v=wMe6JdT0e_E

[9] A Menorah Psalm - The Israel Bible https://theisraelbible.com/a-menorah-psalm/

[10] Shiviti: The Secret of Psalm 67 as Controversial Ritual Art https://amichailaulavie.substack.com/p/shiviti-the-secret-of-psalm-67-as

HAGAH -- MEDITATE ON THE LORD

Psalm 33:11 -- The counsel of the Lord stands forever, the plans of his heart to all generations.

In the Hebrew Bible, the common verb for “meditate” is "hagah", which can mean to murmur, utter, muse, or even growl, suggesting an audible, thoughtful recitation rather than silent detachment.

The root of the Hebrew word for "Muse" is הָגָה (hagah). It has a similar meaning: to meditate or ponder, often with an audible element like murmuring or low speech as one turns something over in the mind. The english definition of "muse" is essentially identical as well: A period of reflection or thought characterized by reflection or deep thought.

In his very first Psalm, David establishes meditation as a mark of a blessed life. 

Psalm 1:1-3 -- Blessed is the man

Who walks not in the counsel of the ungodly,

Nor stands in the path of sinners,

Nor sits in the seat of the scornful;

But his delight is in the law* of the Lord,

And in His law* he meditates day and night.

He shall be like a tree

Planted by the rivers of water,

That brings forth its fruit in its season,

Whose leaf also shall not wither;

And whatever he does shall prosper.

* In the Hebrew the word is "וּבְתֽוֹרָת֥וֹ" which contains the word Torah, is often translated as "Law" but it's meaning is "instruction" or "teaching" or "direction."  Therefore, you can read the verse:

"But his delight is in the law* of the Lord,

And in His law* he meditates day and night" 

as 

"But his delight is in the instruction* of the Lord,

And in His teaching* he meditates day and night."

These verses tell us not to walk in the "counsel of the ungodly (wicked)." Therefore, implicitly, we are to walk in Godly counsel. What could be described as a "Godly counsel?"

A Godly counselor is rooted in scripture, wisdom, and alignment with God's will. Godly counsel is Spiritually mature. 

Psalm 119:24 -- Your statutes are my delight; they are my counselors.

Unlike the "Eastern" practice of emptying the mind, when we "meditate day and night” on biblical scripture we are fundamentally filling our mind and heart with God’s Word and truth.  In a metaphorical sense, we are filling a vessel. 

In Scripture, meditation is an active, focused engagement with what God has spoken so that it reshapes desire, imagination, and behavior. 

This “filling” is constructive: it involves concentrating on specific words of God, rehearsing them, and applying them to concrete situations. Scripture moves from mere information to internalized wisdom, shaping decisions, emotions, and habits.

I find the best time for me to practice Hagah is very early in the morning. I post most of my blogs after hours of meditating on a word or verse. The quiet and solitude serve to remove distractions so that the content of God’s Word can be more fully attended to. I actually blogged about this process six years ago. 

The great figures in the bible, like Joshua wrote of this. 

"Keep this Book of the Law always on your lips; meditate on it day and night, so that you may be careful to do everything written in it. Then you will be prosperous and successful." Joshua 1:8

This is God speaking directly to Joshua. Meditation on Scripture isn't presented as optional, it's connected to obedience and spiritual flourishing.  Meditation is woven into the daily rhythm of biblical figures such Moses, Joshua, David as well new the great New Testament names. 

David connects the meditation of his heart directly to worship. What we dwell on internally matters to God, it's an offering.

"May these words of my mouth and this meditation of my heart be pleasing in your sight, Lord, my Rock and my Redeemer." Psalm 19:14

There's an intimacy in meditation. Meditation isn't just self-improvement; it's communion with God that brings joy to both us and Him.

David meditated not only on Scripture but on God's works, His creation, His faithfulness, His past actions. Reflecting on what God has done builds faith for what He will do.

The apostle Paul wrote in Philippians 4:8:

"Finally, brothers and sisters, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable, if anything is excellent or praiseworthy, think about such things." 

The apostle John wrote in 1 John 2:14: 

I have written to you, young men, Because you are strong, and the word of God abides in you, And you have overcome the wicked one.

We live in an age of constant distraction. Our minds are pulled in a thousand directions by notifications, news, and noise. Biblical meditation is a discipline that helps us:

• Slow down and be present with God
• Meditation turns scripture knowledge into heart transformation
• Combat anxiety by fixing our minds on truth (Isaiah 26:3)
• Hear God's voice more clearly in the stillness

May my meditation be sweet to him; I will be glad in the Lord." Psalm 104:34

This famous painting of George Washington praying at Valley Forge has always moved me. In our nation and the world there is so much distraction, deception, and confusion. But I think if one meditates on what George Washington was faced with at that moment in our history, and who he turned to for counsel, it might do a lot of good. 

Selah, pause and reflect, on the word "Hagah."

Epilogue:

The letters in the Hebrew word "Hagah" are הָגָה, Hey (5) + Gimel (3) + Hey (5) = 13.  This is the same value as the Hebrew word for Love (Ahava - אַהֲבָה) and the Hebrew word for Oneness (Echad - אֶחָד).  I would love to offer you what my meditation on those three Hebrew letters reveals, but that would make this blog post much too long. Suffice to say, the Hebrew letters have yet to let me down. 

PATTERNS OF PROPHECY

A Depiction of Judah Maccabeus victory at
the Battle of Nicanor in the "12th Month."

Reflections on the Papal Role, the Book of Maccabees, and Biblical High Priesthood

During my recent visit to the Church of the Shroud in Turin, Italy, where the sacred burial linens of Jesus are entrusted solely to the Pope, I was astonished to see a particular display. Beside the protective case for these linens stood a prominently open Catholic Bible at the book of 2 Maccabees.  

The books of the Maccabees are the foundation for the Jewish holiday of Hanukkah, the Festival of Lights. 

This seemingly simple placement speaks volumes, connecting the Catholic Church’s understanding of Scripture, prophecy, and the papal office itself. It invites us to explore the profound theological continuity that links the Jewish High Priesthood — in particular, the Kohen Gadol — to the role of the Pope in the Christian tradition. This reflection gathers scriptural, historical, and doctrinal insights to reinforce these connections and the Christian belief in Jesus' fulfillment of divine prophecy.

The High Priest and the Papacy: Historical and Theological Parallels

Throughout history, many religions have had the office of a "high priest," serving as spiritual leaders, mediators, and sacrificial heads within their communities. In biblical Judaism, the Kohen Gadol (High Priest) was uniquely authorized to offer sacrifices in the Temple, enter the Holy of Holies on Yom Kippur, and oversee the entire priestly order. This hereditary office symbolized atonement and divine mediation for the Israelite nation.

The early Christian Church carried forward priestly concepts, reinterpreted through the lens of Jesus Christ, whom the New Testament — especially the Epistle to the Hebrews — describes as the eternal High Priest, surpassing the Levitical priesthood (Hebrews 7:26-28). The bishops, including the Bishop of Rome (the Pope), were seen as successors participating in Christ’s priesthood, exercising sacramental and pastoral authority. Thus, the papacy functions as a spiritual successor to the Kohen Gadol’s unique mediating role, overseeing sacrificial worship now understood in terms of the Eucharist and Christian doctrine.

Unlike the Jewish High Priest, who exercised hereditary and ritual-specific authority, the Pope’s authority is elective, universal, and doctrinal, reflecting a shift from Temple worship to ecclesial governance. Still, the analogy remains powerful within Catholic theology: the Pope is regarded as the supreme earthly priest, shepherding the universal Church.

John 11 and the Prophecy of the Scattered Children

One striking scriptural moment linking the two offices is found in John 11:49-52. Here Caiaphas, the Kohen Gadol, prophesies — arguably unwittingly — that Jesus "would die not only for the nation but also to gather into one the children of God who are scattered abroad." This passage emphasizes Jesus' mission as a unifier and redeemer, extending God’s covenant beyond the physical Jewish nation to all believers scattered among Gentiles.

This Johannine prophecy is viewed by early Christians and Catholic exegesis as a divine confirmation that Jesus fulfills the hope of reunion and restoration rooted in Jewish tradition.

The Prayer of 2 Maccabees: A Reflection of Divine Mercy and Restoration

The book of 2 Maccabees, preserved in the Catholic canon, especially in the Septuagint tradition, contains a poignant prayer that complements John 11's theme. In 2 Maccabees 2:7-8, the faithful implore God to:

 "gather together our scattered people, free those who are slaves among the Gentiles, look upon those who are despised and detested, and let the Gentiles know that you are our God." 

This prayer reflects Israel’s longing for restoration amidst persecution and exile, highlighting God's mercy and continued care.

The Catholic Church affirms 2 Maccabees as canonical, partly because it carries themes foundational to Catholic doctrine on resurrection, martyrdom, and prayer for the dead. These teachings align closely with New Testament theology affirming Jesus as the fulfillment of God’s promise and the universal shepherd.

The Pope as a Successor in This Prophetic Continuity

The retention of 2 Maccabees and its placement alongside sacred relics such as the Shroud of Turin visually and symbolically underscore the Church's self-understanding. The Pope, entrusted uniquely with the linens that once enveloped Christ, is positioned as the visible guardian of this prophetic and salvific continuity.

This papal role not only embodies the solidarity of the Church as the gathered "children of God" but also manifests the ongoing mediatory office fulfilled first by the Kohen Gadol and now realized fully in Christ, with the Pope as his earthly representative.

The Canonical and Doctrinal Significance

The Catholic Church’s Council of Trent (1546) formally recognized 2 Maccabees as part of the biblical canon, emphasizing its value for doctrine and liturgical tradition. This acceptance counters Protestant reforms that relegated the book to apocryphal status and underscores the Church’s belief in the continuity of God’s salvific plan from Israel’s history to the universal Church.

2 Maccabees, by detailing faithful endurance, divine vindication, and hope for resurrection, echoes Christian beliefs about Christ’s atoning death and the Church’s mission in the world. The book’s references to gathering scattered people resonate with John 11’s prophecy and the Church’s understanding of its global, catholic mission to unite all believers.

Divergence Versus Continuity

It must be noted that Judaism does not regard the Books of Maccabees (1-4 Maccabees) as canonical or part of the Tanakh (Hebrew Bible); they are classified as apocryphal or non-inspired historical texts written after the prophetic era ended with Malachi and Ezra. 

In addition, the Hasmoneans (the priestly family that assumed kingship after the Maccabees victory), diverged from Pharisaic ideals. 

I would love to delve into Judaism's interpretation of Hanukkah, but ironically, that would take us on a major tangent, to say the least!  

The Martyrdom Connection

Another thing the Catholic church has in common with Maccabees is the attention to martyrdom. The Catholic Church and the book of 2 Maccabees share a deep and significant emphasis on martyrdom, anchoring this theme within their theology and history.

2 Maccabees vividly recounts the martyrdom of Jews who remained faithful to God under harsh persecution during the Maccabean revolt. These accounts highlight not only the suffering endured but also the steadfast faith, hope in resurrection, and the ultimate divine vindication promised to the martyrs (2 Maccabees 7).

Similarly, the Catholic Church venerates martyrdom as the highest witness to faith in Christ. Early Christians, many of whom gave their lives during persecutions, were seen as following the Maccabean example of fidelity unto death. The Church teaches that martyrs share in Christ’s redemptive suffering and enjoy the glory of resurrection, a doctrine supported by 2 Maccabees’ prayers for the dead and hope in resurrection, reinforcing the connection between these traditions.

Thus, the shared attention to martyrdom underscores a profound spiritual heritage: faithful endurance in the face of persecution, confident hope in God's justice and resurrection, and the profound value placed on sacrificial witness that bridges the Jewish Maccabean experience and Christian witness through the ages.

The Shepherd's Message on Hanukkah

During the Feast of Dedication (Hanukkah) in John 10:22-30, Jesus declares Himself the Good Shepherd who lays down His life for the sheep, directly tying into the Maccabean themes of Temple rededication, divine light, and heroic deliverance, while positioning Himself as the ultimate shepherd-shepherd fulfilling Israel's restoration. Hanukkah Context and Jesus' Teaching Hanukkah commemorates the Maccabees' victory over Antiochus IV, the Temple's rededication, and the miracle of oil burning for eight days, symbolizing God's faithfulness amid persecution (1 Maccabees 4:36-59).

The Shema and Divine Oneness 

In Deuteronomy 6:4, The Hebrew Shema proclaims: “Hear, O Israel: the Lord our God, the Lord is one,” affirming the unique, unrivaled unity of the God of Israel.

At the Temple during the Hanukkah feast, Jews press Jesus: "If you are the Messiah, tell us plainly" (John 10:24). He responds by affirming His sheep hear His voice and He gives them eternal life. He tells the Jewish leaders that "I and the Father are one" (vv. 27-30), claiming deity amid Hanukkah's focus on purity and light. That is as "plainly" as it gets. 

Many Christian scholars and theologians relate Jesus’ statement “I and the Father are one" to the Shema of Deuteronomy 6:4, seeing it as an intentional echo and Christological claim within Israel’s strict monotheistic framework. 

Scholars argue that in that chapter of John presents Jesus as residing within this divine unity, not violating it. 

Caring for The Sheep

In the context of the Hanukkah story, with the evil character of Antiochus who performs the abomination of the Jerusalem temple by sacraficing a pig on the altar, Jesus wants listeners to know that He won't let anyone snatch his sheep. He guards His sheep like a good Shepherd.  

Both Psalm 23 and Ezekiel 34 evoke the Shepherd imagery and Maccabean links, where God promises to gather scattered sheep and appoint a true shepherd—resonating with 2 Maccabees' prayers for dispersed Israel and Hanukkah's restoration hope. (Is is a mere coincidence that Psalm 23 follows Psalm 22?)

Unlike Judas Maccabeus's military heroism, Jesus offers eternal security: no one snatches His sheep from His or the Father's hand, fulfilling Hanukkah by embodying the Temple (John 2:19-21), light (John 8:12), and Messiah

Conclusion

My encounter at the Church of the Shroud in Turin deepened my appreciation for the intricate and profound connections that weave together Jewish scripture, early Christian faith, and Catholic doctrine. The linen burial cloths, held by the Pope as guardian of Christ’s earthly legacy, alongside an opened Bible at 2 Maccabees, visually testify to the interconnectedness of "old and new" scriptural, spiritual and prophetic narrative.

This confluence of scripture, tradition, and sacred symbol underscore the significance of the Jewish High Priest's prophecy in John 11 and the need for the crucifixion to gather of His scattered children into one, under the guidance of the universal shepherd.

Epilogue:

At the top of this post is a depiction of Judah Maccabeus victory at the Battle of Nicanor in the "12th Month." The Battle happened on the 13th day of the 12th month, which is Adar. That date, the 13th of Adar is the same date the Haman was defeated as told in the Hebrew book of Esther. This is the Purim holiday story. Haman, like Antiochus, wanted to wipe-out the Jews. In the book of 2 Maccabees 15:36

"By public vote it was unanimously decreed never to let this day pass unobserved, but to celebrate the thirteenth day of the twelfth month, called Adar in Aramaic, the eve of Mordecai’s Day."

This is where the book of Maccabees, the history of Hanukkah ends; with remembering the victory against Haman. 

Esther 9:31: This verse confirms the decree, stating it's to "confirm these days of Purim at their appointed time, as Mordecai the Jew and Queen Esther ordained, and as they had ordained for themselves and for their descendants, concerning their fasts and their lamentations". 

The "Fast of Esther" is on the 13th of Adar. The Jews killed Haman and his ten sons on the 13th day of Adar, the day originally set by Haman for Jewish genocide. The Jews defended themselves that day, on the 14th of Adar in Shushan (Susa) they were hung as a public display, with the 14th and 15th of Adar becoming days of feasting and remembrance (Purim). 

CRY OUT

Exodus 3:7-9 -- Then the Lord said, “I have surely seen the affliction of my people who are in Egypt and have heard their cry because of their taskmasters. I know their sufferings, 8 and I have come down to deliver them out of the hand of the Egyptians and to bring them up out of that land to a good and broad land, a land flowing with milk and honey, to the place of the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites. 9 And now, behold, the cry of the people of Israel has come to me, and I have also seen the oppression with which the Egyptians oppress them.

This morning I heard a teaching that inspired thoughts on "crying out."

CRYING OUT - OLD

Rabbinic and later Jewish teaching explicitly interpret the shofar sounds (תְּקִיעָה, שְׁבָרִים, תְּרוּעָה, תְּקִיעָה גְּדוֹלָה) as patterned types of human crying—long wail, sighing sobs, staccato broken sobs—so the shofar becomes a nonverbal cry of the heart before God. 

The sound called Teruah תְּרוּעָה is likened to the weeping of Sisera’s mother in Judges 5:28, understanding the shofar’s teru‘ah as an echo of a bereaved mother’s cry.

The Hebrew word זְעָקָה (ze'aqah) means "cry," "outcry," or "cry for help," referring to a vocal expression of distress or lament, often in situations of injustice or suffering.  The sounds or blasts of the Shofar on the Feast of Trumpets (Rosh Hashanah) are related to the emotional sound of the shofar's blasts. 

Within High Holiday liturgy and homiletics, the shofar’s wordless blast is often described as a צְעָקָה (tse‘akah, “cry, outcry”) that rises from the depths of the soul when ordinary speech fails. Many teachers explain that this cry is meant both to awaken the listener to return (תשובה) and to represent a broken-hearted plea for mercy—an inner cry expressed outwardly through the shofar.

Actual names of the blasts: Tekiah (long blast), Shevarim (broken wails), and Teruah (staccato alarm), with Shevarim often described as the sound of crying. 

Understanding Ze'aqah (זְעָקָה):

Meaning: An outcry, shriek, lamentation, or cry for help. Ze'aqah (זְעָקָה) is used for cries of distress (like Sodom's, Genesis 18:20) or cries for justice (like Abel's blood, Genesis 4:10).

The root of Ze'aqah comes from the verb זָעַק (za'aq), meaning "to cry out". 

Shofar Blasts & Their Meanings:

Tekiah: A single, long, clear blast (the call to attention).

Shevarim: Three medium, broken blasts, described as groaning or weeping sounds, representing sorrow.

Teruah: Nine or more rapid, short, staccato blasts, like a loud alarm or a cry of alarm.

The Shevarim and Teruah blasts are the sounds that evoke "crying" (ze'aqah/za'aq) within the shofar's ritual language, calling people to reflection and repentance. 

CRYING OUT - NEW

In the New Testament, "cry out" describes urgent, loud vocal pleas for help, salvation, or praise, often in moments of desperation or worship. This echoes Hebrew concepts like teru'ah but emphasizes personal encounters with Jesus or divine intervention. 

In Luke 19:40, Jesus declares that if his disciples silence their praise during the Triumphal Entry, "the stones would cry out" (krazo), highlighting creation's involuntary testimony to the Messiah. 

Blind Bartimaeus "cried out" (krazo) repeatedly to Jesus for mercy in Mark 10:47-48 and Luke 18:39, persisting despite rebuke until healed. Demons frequently "cry out" (krazo) in recognition of Jesus' authority, as in Mark 1:26 and Luke 4:41, voicing fear and submission. 

The phrase appears in Revelation 6:10, where martyred souls "cry out" (boaō) for justice, paralleling Old Testament cries like Abel's blood in Genesis 4:10.  Jesus himself "offered up prayers...with loud cries" (Hebrews 5:7), modeling supplication in agony.  These instances portray crying out as raw, effectual prayer that God hears and answers.

The First Cry -- LIFE!

The first sound of human life outside the womb is indeed a newborn baby's cry, which serves critical physiological functions to initiate independent breathing and survival. This vigorous cry clears amniotic fluid and mucus from the lungs, expands the chest for oxygen intake, and triggers circulatory adaptations from fetal to newborn patterns.

Mothers exhibit a rapid, instinctive neurological response to their newborn's cry, often within 5 seconds, activating brain regions linked to movement, speech, auditory processing, and caregiving. This universal reaction across cultures prompts behaviors like picking up, holding, or talking to the infant, driven by hormones such as oxytocin, which heightens sensitivity and urgency to soothe.

Functional MRI studies show enhanced activity in the supplementary motor area (SMA), inferior frontal regions, superior temporal gyrus, midbrain, and striatum when mothers hear their own baby's cry, preparing them for immediate action and bonding.

A baby throws off its coat, the placenta. It crys out and its lungs fill with breath. The new born baby's eyes open up and the first image the baby sees is its mother and father. 

Psalm 34:17 -- "When the righteous cry for help, the LORD hears and delivers them out of all their troubles." 

Psalm 34 is an acrostic psalm of David, written during flight from Abimelech. It contrasts the fate of the righteous and wicked, emphasizing God's protective attentiveness. Verse 15 sets the stage: "The eyes of the LORD are toward the righteous and his ears toward their cry," while verse 18 follows: "The LORD is near to the brokenhearted and saves the crushed in spirit," portraying divine rescue amid affliction. 

Amen.

A QUESTION TURNED INTO AN ACADEMIC PAPER

Spanish Inquisition Trial

On the recent trip to Italy that Mary and I took, we visited the city of Turino (Turin) and the Church of the Shroud, where Jesus's burial linen clothes are kept. To my surprise, right next door is this building below that I took this picture of. It is one places

where Spanish Inquisition trials took place. Turino is called "A city of Light and dark magic." There is a unique mystical duality with distinct positive and negative energetic sites.  It is not uncommon to sèe people doing Tarot Card readings on the streets.  

The Dark Side of Spain

Spain and the Netherlands announced Thursday, December 4, they are pulling out of next year's Eurovision Song Contest after organizers decided to allow Israel to compete.

The Palestinian cause flag and take center stage in the fight to wipe out Jews and Israel "from the river to the sea."

I already knew that Spain is infamous for its antisemitism, but I wanted a more thorough understanding of the reasons why. So I asked two different AI platforms for an explanation and then rolled it all into one "Academic like" paper. 

The answer is not unrelated to why the Catholic Church was at best complicit with Nazi Germany's "solution" for what was called "The Jewish Problem."

As you read this explanation, notice that the dominance of Catholicism is not only a major theme but arguably the structural backbone of antisemitism in Spain’s historical and cultural development. The troubling fact today is that antisemitism is on a dramatic rise throughout Spain, Europe, as well as the United States. (Why now? That is a question I will not be addressing is this blog post.) 

Historically speaking, the overarching theme is the fusion of Catholicism with Spanish national identity, producing an enduring ideology of religious–ethnic mindset that is antisemitic and extremely hard to break. Thus the conclusion. 

Antisemitism in Spain: Historical Continuities and Contemporary Transformations

Abstract:

Antisemitism in Spain presents a complex phenomenon rooted in the interplay of religious, ethnic, and national identities. This post traces the historical evolution of anti-Jewish attitudes from medieval Spain through the modern era, emphasizing the enduring cultural legacies of the Inquisition, limpieza de sangre (purity of blood), and the absence of a visible Jewish community. It further examines the reconfiguration of antisemitism in contemporary Spain, where ignorance, political polarization, and globalized discourse on the Israeli–Palestinian conflict have produced new forms of hostility often invisible to social conscience. The analysis situates Spain within broader European patterns of resurgent antisemitism while exploring the unique historical depth of its anti-Jewish narrative.

Historical Foundations

The historical roots of antisemitism in Spain are inseparable from the consolidation of a national identity defined by confessional and ethnic homogeneity. The most decisive turning point occurred with the Alhambra Decree of 1492, which ordered the expulsion or forced conversion of the Jewish population under the Catholic Monarchs Ferdinand and Isabella. This decree marked the culmination of a long process that had begun centuries earlier with gradual social exclusion and periodic violence against Jewish communities. Its consequence was not merely demographic but civilizational: Spain transformed from a multi-religious cultural center into a self-consciously Catholic nation-state.

Note: The Alhambra Decree of 1492 is the basis for the "Spanish Inquisition." The final deadline date is "Tisha b'Av" (the 9th day of the month of Av) -- an infamous date in Jewish history. Christopher Columbus's department was planned to be the same day.

Limpieza de Sangre: Blood Purity

The most infamous examples of "blood purity laws" directed at Jews are the Nuremberg Laws enacted in Nazi Germany in 1935, and the historical limpieza de sangre (purity of blood) statutes in Spain and Portugal dating from the 15th century. 

 

Following the expulsion of Jews, the limpieza de sangre statutes institutionalized discrimination against conversos (Jewish converts to Christianity). These laws excluded individuals of Jewish ancestry from ecclesiastical, academic, and administrative positions, effectively creating a sociopolitical order based on genealogical purity rather than personal faith. As scholars such as Benzion Netanyahu and Yosef Yerushalmi have observed, this development represented an early form of racial categorization, prefiguring later European racial ideologies. Over time, a pervasive “cultural antisemitism” emerged that survived the physical absence of Jews from Spanish society, perpetuated through sermons, literature, and folklore.  

Enlightenment, Nationalism, and the Persistence of Myth  

The Enlightenment and the liberal revolutions of the 18th and 19th centuries introduced new modes of thought to Spain but did not entirely displace traditional Catholic notions of national identity. Compared to its European counterparts, Spain’s modernization was delayed and partial. Antisemitic tropes thus became embedded in the rhetoric of conservative and clerical nationalism, portraying Jews as metaphors for foreignness, modernity, or moral decay. Even as liberal movements challenged ecclesiastical dominance, they too sometimes adopted antisemitic stereotypes, associating Jews with capitalism and cosmopolitan elitism.  

Franco and the Church Saluting Hitler

Under Franco’s dictatorship (1939–1975), antisemitism reemerged within a framework of anti-communism and ultra-Catholic nationalism. Francoist ideology presented Spain as a bastion of traditional values against perceived external conspiracies, often implying Jewish influence behind liberalism, Marxism, or international finance. While explicit antisemitic legislation did not form part of Franco’s policy, official propaganda and popular culture perpetuated the image of the Jew as an alien figure undermining national unity.  

Post-Transition Spain and the Reemergence of Prejudice

Spain’s transition to democracy after 1975 reopened its society to religious pluralism and reestablished small Jewish communities in major cities such as Madrid and Barcelona. Nevertheless, centuries of cultural erasure meant that antisemitism persisted primarily as a latent cultural inheritance rather than direct social antagonism. The majority of Spaniards had no personal contact with Jewish individuals, and the educational curriculum offered limited engagement with the history of Spanish Jewry, including the intellectual and artistic flourishing of the Jewish Golden Age under al-Andalus.  

In the late 20th and early 21st centuries, antisemitism in Spain began to assume new forms. Anti-Zionist discourse—often articulated through debates surrounding the Israeli–Palestinian conflict—has become the dominant vector of anti-Jewish sentiment. While legitimate political criticism of Israel is widespread across Western societies, in Spain it frequently overlaps with classical antisemitic motifs: accusations of disproportionate power, moral depravity, or collective guilt. Scholars such as Esther Benbassa and David Hirsh have termed this phenomenon “antisemitism without antisemites,” reflecting a transformation of antisemitic ideology into moral or political language that conceals its historical antecedents.  

Media and political discourse in Spain often reproduce these patterns. Studies by the Federación de Comunidades Judías de España (FCJE) and the Anti-Defamation League (ADL) reveal that stereotypical depictions of Jews—as manipulative, clannish, or responsible for global injustices—persist at significant levels compared to most other European nations. Such portrayals frequently employ rhetorical or visual imagery reminiscent of medieval representations, suggesting that Spain’s antisemitism operates through deep-seated cultural archetypes rather than explicit doctrine.

Comparative European Context and Cultural Dynamics  

Spain’s experience must be situated within broader European patterns of antisemitic resurgence. In much of the continent, traditional Christian anti-Judaism has receded only to be replaced by secularized or politicized antipathies that target Israel and Zionism. However, Spain’s case is distinguished by the near-total absence of Jews during the formative centuries of its national identity. Consequently, antisemitism functions more as a cultural memory than a social phenomenon, embedded in the symbolic universe of the nation’s self-understanding.  

The enduring myth of Catholic purity, reinforced through the Inquisition, monarchical ideology, and Francoist propaganda, continues to influence elements of cultural identity even in a secularized society. This subconscious framework frames Jews and Judaism as external to “Spanishness,” rendering antisemitism a reflexive dimension of cultural discourse rather than an explicit ideology.  

Conclusion  

Antisemitism in Spain demonstrates the resilience of historical memory and the adaptability of prejudice to new ideological contexts. From the Inquisition to the modern era, anti-Jewish sentiment has served as a mechanism for defining Spanish identity through exclusion. While Spain’s recent measures—such as the 2015 law offering citizenship to descendants of Sephardic Jews and the adoption of a national plan against antisemitism—represent attempts at moral and historical redress, such initiatives confront a deeply ingrained cultural inheritance.  

Ultimately, genuine transformation requires more than institutional reform; it demands historical consciousness and educational reengagement with the Jewish dimension of Spanish civilization. Recognizing the Jewish contribution to Spain’s intellectual and cultural heritage is essential not only for combating prejudice but for reconstructing a plural and truthful conception of Spanish national identity. In confronting its antisemitic legacies, Spain also confronts the shadowed contours of its own history—a necessary step toward a more inclusive moral and civic future.

A Warning

Across Europe, antisemitism has reemerged as a broader cultural and political trend, transcending national boundaries. Old religious and ethnic prejudices have resurfaced in new forms—nationalist rhetoric, populist movements, and politicized discourse surrounding Israel. This pattern reflects Europe’s unresolved historical inheritance, where anti-Jewish stereotypes continually adapt to contemporary anxieties. Spain’s experience, therefore, is not an exception but part of a larger European resurgence of antisemitic thought embedded in the continent’s cultural memory.

If Europe, and the USA, fails to confront this resurgence decisively, it risks reliving the darkest chapters of its own past. The genie of antisemitism, once freed from the restraints of memory and conscience, spreads rapidly through culture and politics alike—reminding us that the past, when unexamined, has a dangerous habit of returning.

To the Islamists who are leading the charge, in the hopes of establishing a new "Caliphate," let me remind you of how that story ended with the Ottoman Empire! 

Afterthought:

The concept of a supernatural (angels, demons, heaven, hell, God, Satin) and prophecy is contrary to how much of the world thinks. In Some sense what the world is dealing with is a battle between medieval thinking and modernity. 

Epilogue: 

From Inquisition to Eurovision: Spain’s Long History of Antisemitism and the Politicization of Hate -- May 27, 2025

Antisemitism in Spain

 

IN A GARDEN

Passover Lamb being inspected.

 
Preface

Two days ago I fell on my face. It shook me up.

As I layed on the ground in the dark, I prayed.  So when I read this verse last night, it caught my attention. I paused and reflected.

Matthew 26:39 -- And going a little farther he fell on his face and prayed, saying, “My Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as you will.”

In A Garden

I love a garden, but this blog is not about gardening. It is about what happened in a garden. 

Two of the bibles most poignant and world changing events happened "in a garden." The first is of course in the Garden of Eden, the biblical paradise described in the Book of Genesis where God placed Adam and Eve. It was a perfect place with many trees and rivers, but the couple was forbidden to eat from the "tree of the knowledge of good and evil". Their disobedience led to their expulsion from the garden. 

The second is from the Christian Gospels in the Garden of Gethsemane. One could call the Garden of Gethsemane "holy ground" from a the perspective of anyone who believes the story of what happened there. 

We get four accounts of what happened there from four of the apostles: Matthew (26), Mark (14), Luke (22) and John (18). 

Those four chapter numbers have too much  significance to be simple coincidence: 

• 26 is the value of יהוה (YHVH). 
• 14 is the value of  דָּוִד (David). 
• 18 is the value of חי (Life).
• 22 Reveals! 

26+14+18+22 =80 80 is Pe, mouth. The Logis - The Word Made Flesh: John 1:1-14 famously identifies the Logos as God, present with God in the beginning, through whom all things were made, and who became flesh in Jesus.

The stories found in the Gospels of Matthew, Mark, Luke and John offer a powerful, detailed vignette that encapsulates the core message of Jesus' ministry: agony, love, mercy, and submission to God's will over human impulse and violence, even in the face of extreme adversity. 

Each of four Gospels adds a unique dimension to the same essential story. Therefore, to fully appreciate the full story of what happened in the garden, one has to pause and reflect on all of them. 

"Pausing and reflecting" is a pattern I just wrote about when I studied the word "selah." That inspired me to study what happened "in a garden." 

Reflections:

It is an understatement to say that a lot happened in the Garden of Gethsemane. From Jesus falling on his face and praying in agony, to a great crowd with swords and clubs from the chief priests and the elders, to Judas's betrayal and Jesus's last miracle.  

Jesus's "last miracle" before the crucifixion, happens when Peter cuts off the servant of the high priest, Malchus's, ear with his sword, and Jesus heals it. That struck me when I was writing about "Selah" yesterday morning. This morning I realized the story of what happened "in a garden" was worthy of much more thought, thus this new blog post.

The timing makes this story particularly meaningful. What happens in the garden takes place just a couple days before the Passover holiday and the korban Lamb sacrafice. Jesus's time to be delivered up for his trial and crucifixion has come. The fulfillment of the prophecy is about to happen. There is so much suspense in the stories about that night in the garden.

“INRI” -- Iesus Nazarenus Rex

As Jesus is about to be taken away he sends a message to the highest earthly authorities -- the high priest and King alike. It is no coincidence that the high priest's servant who's ear is cut off and healed is named "Malchus," the Greek form of the Hebrew name "Malluch" (מַלּוּךְ) meaning counselor or king. "Melech" (מֶלֶך) is the biblical title for "king." There is one letter difference,  the Vav (6), a nail. A "nail" changes a "man" into a "king." Malluch appears in the Bible as a Levite, a priest, and a leader who helped seal the covenant with Nehemiah. Melech refers to any earthly ruler, or in a theological context, to God. 

Added Dimensions:

Most Christians are familiar with the overarching story about the Garden of Gethsemane. I decided in this blog to focus on what is unique in each Gospel account. My findings are in biblical order.

Matthew 26:

After Judas did his infamous kiss to identity Jesus, Matthew 26:50 Jesus said to him, “Friend, do what you came to do.” Then they came up and laid hands on Jesus and seized him. 51 And behold, one of those who were with Jesus stretched out his hand and drew his sword and struck the servant of the high priest and cut off his ear. 52 Then Jesus said to him, “Put your sword back into its place. For all who take the sword will perish by the sword. 53 Do you think that I cannot appeal to my Father, and he will at once send me more than twelve legions of angels? 54 But how then should the Scriptures be fulfilled, that it must be so?” 55 At that hour Jesus said to the crowds, “Have you come out as against a robber, with swords and clubs to capture me?

Matthew is written for the Jew and in Matthew 26:53-54 Jesus is explaining his willingness to be arrested, not because he is powerless, but because his arrest is part of God's plan for the fulfillment of scripture. He could have summoned a vast angelic army, but he chose not to.  It is notable that Jesus says "12 Legions." The message of these versus is that the 12 tribes and the 12 apostles were part God's plan, just as He is. (See my blog post about 12 to better appreciate this point.) 

Mark

Mark's description of the scene in the Garden (Mark 14:33-50) powerfully accentuates Jesus' humanity and the depth of his suffering. Mark presents his experience not just as a model of steadfastness, but as a unique, agonizing struggle against the full forces of sin and death. The wording underscores that the "battle" against the temptation to avoid the cross was fought and won in Gethsemane.

The narrative emphasizes the failure of the disciples to "keep watch and pray" with Jesus, highlighting the theme of human weakness in the face of spiritual testing, which is a central point in Mark's narrative of discipleship. 

Luke

Luke 22.51

Luke 22 reveals a few unique dimensions:

• An angel from heaven appeared to strengthen Jesus during his agony in the garden.
• Luke is the only Gospel writer to describe Jesus' sweat as "great drops of blood" falling to the ground due to extreme anguish. (Luke 22.44)
• Luke is unique in that it describes Jesus kneeling to pray in the garden, a different posture from the usual standing prayer.
• After his arrest, Luke is the only Gospel that records Jesus touching the ear of the high priest's servant and healing him, highlighting his mercy even at his arrest. 

The angel and miraculous healing is revealed in Luke 22! The blood is revealed in 22! 

John 

Unlike the other chapters, John 18 opens right up in the Garden.  Here are some special aspects with John's account:

• Emphasis on control -- John's account highlights Jesus's sovereignty and control over the situation. He walks into the garden knowing he will be betrayed but does not alter his plans.
• Omission of Jesus's agony -- Unlike the other Gospels, John does not record Jesus's emotional and spiritual anguish in the garden. Instead, he summarizes this struggle into the single question, "Shall I not drink the cup?".
• Jesus disarms the soldiers -- When the arresting party arrives, Jesus steps forward and says, "I am he." The soldiers fall to the ground, demonstrating Jesus's power over them. (John 18:6)
• There is no mention of apostles running away.

John's Gospel uniquely emphasizes Jesus's authority and divine plan in the Garden of Gethsemane by portraying the arrest as a deliberate act of divine will, not a defeat. When Jesus says, "I am He," and the arresting soldiers fall to the ground, Jesus demonstrates his power beyond their understanding. 

Conclusion:

When I "paused and reflected" on all four Gospel accounts of what happened in the garden, the lesson I took away is how important "selah" is to understanding the scriptures. It seems to me that what happened in the Garden of Gethsemane was God’s way of repairing what happened in the Garden of Eden because God loved the world. 

Epilogue:

It is fair to say that the Garden of Gethsemane is "holy ground." I am reminded of another Yehoshua יהושע (Joshua) who fell on his face.

Joshua 5:13-15 -- When Joshua was by Jericho, he lifted up his eyes and looked, and behold, a man was standing before him with his drawn sword in his hand. And Joshua went to him and said to him, “Are you for us, or for our adversaries?” And he said, “No; but I am the commander of the army of the Lord. Now I have come.” And Joshua fell on his face to the earth and worshiped[a] and said to him, “What does my lord say to his servant?” And the commander of the Lord's army said to Joshua, “Take off your sandals from your feet, for the place where you are standing is holy.” 

Gematria assigns numerical values to each Hebrew letter. For the name יהושע (Yehoshua).

the calculation is as follows: 

י (Yod) = 10

ה (Hei) = 5

ו (Vav) = 6

ש (Shin) = 300

ע (Ayin) = 70 

Total: 10 + 5 + 6 + 300 + 70 = 391 

Using the gematria (and mathmatical) practice of reducing a number, we get 3+9+1=13.  The number 13 is a significant number in Judaism, often associated with concepts such as eḥad (oneness) and ahavah (love), both of which also have a gematria of 13.  

Love (13) your fellow + Love (13) God = 26. 26 is the value of  YHVH (י-ה-ו-ה). 

13 reduces to 1+3=4 

4 in Hebrew is a Dalet. A dalet is a door. 

SELAH

When I see/hear the Hebrew word "Selah" I think of the Psalms. I think most bible lovers do. But have you ever thought about the word "Selah" itself?

When I want to think about something, I write. So here/hear I go. (When I write, I listen to a small voice. I'm all ears.)

Selah (סֶלָה) is one of the few Hebrew words that is left untranslated in an English bible. There are a few others: ET (את), YHWH (יהוה) and Sheol (שאול). Good Company.

The generally accepted meanings of Selah (סֶלָה) are: pause, reflect, and/or lift up (voices, instruments, or praise). 

Scholarly sources consistently derive "selah" from the root "Salal (סָלַל)" meaning "to lift up" or "exalt", which supports musical ideas of elevation, pause, or intensification. Another proposed root is "Salah (סָלָה)" which also means "lift up", to "pause" or to "weigh." 

The first Bible verse with "Selah" is Psalm 3:2

Psalm 3.2 esv  --"many are saying of my soul, “There is no salvation for him in God.” Selah 

(Notice the intentional pause to reflect.)

In the Psalms, "Selah (סֶלָה)" is a liturgical/musical marker. Its placement in the Psalms consistently marks structural or emotional pivots, but its technical function is debated. 

Devotional interpretations sometimes emphasize "selah" as "pause and listen" or "pause to hear." 

Context 

Selah's function in context is clear: It highlights crucial statements about God’s character, covenant, kingship, or salvation, effectively putting an exclamation point plus a “deep breath” in the poetic flow.

Selah invites the worshiper to stop reciting and start internalizing—letting the confession of trust, lament, or praise to “sink in.” 

Sing Praises

Selah is embedded in temple and congregational song, which is consistent with the ancient Israelite conviction that theology is enacted in song. Song is worship, worship is song. The Hebrew name for the book of Psalms is "Tehillim (תְּהִלִּים)," which means "Sing Praises". The full name is "Sefer Tehillim," which translates to "Book of Praises."

Other Clues 

The word "Selah" appears 3 times in Psalm 3, each at a turning point in the movement from danger to trust to salvation, which shows its role as a structural marker. Selah also appears 3 times in Habakkuk 3, a propetic message that emphasizes finding strength and joy in God during times of distress and seeming defeat. 

The main message of Habakkuk 3 is found in a hymn within verses 17-19. 

Habakkuk 3:
A Hymn of Faith
17 Though the fig tree may not blossom,

Nor fruit be on the vines;
Though the labor of the olive may fail,
And the fields yield no food;
Though the flock may be cut off from the fold,
And there be no herd in the stalls—
18 Yet I will rejoice in the Lord,
I will joy in the God of my salvation.
19 The Lord God is my strength;
He will make my feet like deer’s feet,
And He will make me walk on my high hills.

71

Seleh appears 71 times in the entire book of Psalms. Does 71 offer us any clues? 

The most obvious pointer is to Psalm 71. Psalm 71 contains prayers for deliverance and refuge in God. It is also about facing enemies. Does that remind you of anyone?  If we use Hebrew Gematria it points to the name "Jonah."

Jonah in Hebrew is יוֹנָה (Yonah): י–ו–נ–ה. 
Letter values:
י (yod) = 10
ו (vav) = 6
נ (nun) = 50
ה (heh) = 5 
Total gematria: 10 + 6 + 50 + 5 = 71. 

Yonah (יוֹנָה) means "dove." The dove is seen both as a symbol of peace and of salvation. 

A Connection

Is there a connection between Selah ("lift up")  and "Yonah" (71), the Peace Dove and "Salvation"? Well, the root of the word "Salvation" is "Yasha" meaning deliverance, help, or victory. "Yasha" is the root of "Yeshua" in Hebrew, meaning "salvation."

Moses "lifted up" his arms to God while Joshua (Yeshua) defeated the Amalekites on the ground. 

Exodus 17:11 -- And so it was, when Moses held up his hand, that Israel prevailed; and when he let down his hand, Amalek prevailed.

The repeated Hebrew word וְגָבַר (“prevailed”) marks the verse as numerically (rhythmically)

symmetric: the same root is used for both Israel and Amalek, suggesting that shifts in posture (hands up vs. down) rather than intrinsic strength determine which side’s number “rules” at a given moment. 

Jewish and Christian commentators read Moses’ raised hands as a visible act of intercession, embodying Israel’s active trust and dependence on divine power rather than military strength. 

That scene has to be one of first episodes of "Selah" in the bible. It is all there -- the "lift up"and the "pause" and the "praising." Their is even an up/down rhythm like music. Moses is like a musical conductor. 

SELAH, SING PRAISE. 

Amen.

Epilogue:

My next post, "In the Garden" grew out of this study of "Selah."