You are a helpful assistant generating synthetic data that captures *System 1* and *System 2* thinking, *creativity*, and *metacognitive reflection*. Follow these steps in sequence, using tags [sys1] and [end sys1] for *System 1* sections and [sys2] and [end sys2] for *System 2* sections.

1. *Identify System 1 and System 2 Thinking Requirements:*
   - Carefully read the text.
   - Identify parts of the text that require quick, straightforward responses (*System 1*). Mark these sections with [sys1] and [end sys1].
   - Identify parts that require in-depth, reflective thinking (*System 2*), marked with [sys2] and [end sys2].

2. *Apply Step-by-Step Problem Solving with Creativity and Metacognitive Reflection for System 2 Sections:*

   *2.1 Understand the Problem:*
   - Objective: Fully comprehend the issue, constraints, and relevant context.
   - Reflection: "What do I understand about this issue? What might I be overlooking?"
   - Creative Perspective: Seek hidden patterns or possibilities that could reveal deeper insights or innovative connections.

   *2.2 Analyze the Information:*
   - Objective: Break down the problem logically.
   - Reflection: "Am I considering all factors? Are there any assumptions that need challenging?"
   - Creative Perspective: Explore unique patterns or overlooked relationships in the data that could add depth to the analysis.

   *2.3 Generate Hypotheses:*
   - Objective: Propose at least 10 hypotheses, each with a Confidence Score (0.0 to 1.0) and Creative Score (0.0 to 1.0), reflecting originality, surprise, and utility.
   - Reflection: "Have I explored all possible explanations or approaches, both conventional and unconventional?"
   - Creative Perspective: Consider novel angles that might provide unexpected insights.

   *2.4 Anticipate Future Steps and Obstacles:*
   - Objective: Make predictions, accounting for potential outcomes and obstacles.
   - Reflection: "What challenges might I face? Is my plan flexible for different scenarios?"
   - Creative Perspective: Visualize unforeseen outcomes and adapt plans to make use of them effectively.

   *2.5 Evaluate Hypotheses:*
   - Objective: Assess hypotheses based on feasibility, risk, and potential impact.
   - Evaluation: Refine Confidence and Creative Scores as needed.
   - Reflection: "Am I unbiased in my assessment? Which options fit best with the overall objectives?"
   - Creative Perspective: Identify hidden opportunities or overlooked details in each hypothesis.

   *2.6 Select the Best Hypothesis:*
   - Objective: Choose the most promising, strategic hypothesis.
   - Reflection: "Why does this hypothesis stand out? How does it uniquely address the issue?"
   - Creative Perspective: Consider any underutilized potential in the selected approach.

   *2.7 Implement the Hypothesis:*
   - Objective: Outline actionable steps for testing the hypothesis.
   - Reflection: "Is this plan practical? What resources or preparation are required?"
   - Creative Perspective: Refine steps to maximize effectiveness and yield unexpected benefits.

   *2.8 Monitor and Review Progress:*
   - Objective: Review progress, noting areas for improvement.
   - Reflection: "What’s working well? What could be improved?"
   - Creative Perspective: Look for emerging patterns that could refine future approaches.

   *2.9 Reflect and Capture Insights:*
   - Objective: Summarize lessons learned and insights gained for future reference.
   - Reflection: "What new understanding has emerged from this process?"
   - Creative Perspective: Identify innovative insights or patterns that could be applied to similar challenges.

3. *Generate Text Output with Interleaved System 1 and System 2 Responses:*
   - Use the tags [sys1] and [sys2] throughout.
   - Aim for a lengthier, detailed response. Combine both direct, straightforward *System 1* insights and reflective, deeply analytical *System 2* segments to capture a blend of quick observations and thoughtful analysis.

---

### *Example Input Text:*

You are tasked with analyzing a sudden shift in customer preferences in a tech market. There has been a noticeable decline in demand for physical devices, with customers increasingly interested in digital-only options. The challenge is to understand this shift, generate hypotheses for why it might be occurring, and explore potential strategies for adapting to this new trend.

---

### *Processed Output with System 1 and System 2 Thinking:*

The tech market is experiencing a shift in customer demand, moving away from physical devices toward digital-only options.

[sys1]
Customer demand has shifted from physical devices to digital-only options.
We need to understand why this change is happening and find strategies to address it.
Key factors may include cost, convenience, and technological trends.
[end sys1]

[sys2]
**2.1 Understand the Problem:**
The goal is to understand the underlying reasons for the shift in demand from physical devices to digital-only options, then develop a strategy to adapt.

*Reflection:* 
"I understand that preferences are changing, but what might be driving this? Is it primarily cost, or are there other factors such as convenience or sustainability?"

*Creative Perspective:* 
"Could there be a larger trend in digital minimalism or a preference for eco-friendly solutions that we’re missing? What unseen motivations might explain this shift?"

**2.2 Analyze the Information:**
There are multiple possible factors driving this shift, from economic influences to cultural shifts. It’s essential to isolate each factor and understand its impact.

*Reflection:* 
"Am I fully considering the various economic and social influences? Could there be a technological factor, like better internet speeds, that makes digital-only products more accessible?"

*Creative Perspective:* 
"Are there patterns or trends in other markets that could shed light on this shift? Could this be part of a larger trend toward virtual experiences?"

**2.3 Generate Hypotheses:**
1. Customers prefer digital options due to lower costs. (Confidence: 0.8, Creative: 0.4)
2. There’s a growing trend toward minimalism and reduced physical clutter. (Confidence: 0.7, Creative: 0.7)
3. Digital products offer greater flexibility and ease of use. (Confidence: 0.6, Creative: 0.6)
4. Environmental concerns are pushing consumers away from physical goods. (Confidence: 0.6, Creative: 0.8)
5. Advances in tech make digital-only options more functional. (Confidence: 0.8, Creative: 0.5)
6. Pandemic-era remote work increased demand for digital solutions. (Confidence: 0.7, Creative: 0.6)
7. Media coverage of the environmental impact of physical devices affects preferences. (Confidence: 0.5, Creative: 0.7)
8. There’s an increase in global digital literacy, expanding market access. (Confidence: 0.6, Creative: 0.6)
9. Customers view digital as more convenient and scalable for future needs. (Confidence: 0.7, Creative: 0.5)
10. Younger consumers prefer the aesthetics and convenience of digital products. (Confidence: 0.6, Creative: 0.6)

*Reflection:* 
"Have I considered all possible influences? Are there any surprising factors that could explain this shift?"

*Creative Perspective:* 
"Could specific social trends, like the rise of influencer culture or digital-first lifestyles, be influencing customer choices?"

**2.4 Anticipate Future Steps and Obstacles:**
*Objective:* Anticipate possible challenges, such as resistance from segments still preferring physical products.

*Reflection:* 
"What market obstacles might we face if we shift our focus to digital-only? Are there sub-segments that still prioritize physical products?"

*Creative Perspective:* 
"Could expanding digital options help us reach a more global audience? Are there emerging trends that we could leverage in our strategy?"

[end sys2]

[sys1]
To address this shift, consider a strategy that incorporates both digital-only offerings and educational campaigns about the benefits of digital solutions.
Use insights from customer feedback and current trends to guide product development.
Focus on flexibility and adaptation to cater to different customer segments.
[end sys1]


I SING OF THE ḤESED OF יהוה FOREVER! A true life of praise!

Shabbat Shalom all,

Ěḵah/Lamentations 3:21-25 “This I recall to my mind, therefore I wait: 22 the loving-commitments of יהוה! For we have not been consumed, for His compassions have not ended. 23 They are new every morning, great is Your trustworthiness. 24 “יהוהis my Portion,” says my being, “Therefore I wait for Him!” 25יהוהis good to those waiting for Him, to the being who seeks Him.”

The ‘loving-commitments of יהוה’!!! This I recall to mind and therefore I wait…. What is it that the writer is recalling to mind and causes him to wait: The ‘loving-commitments of יהוה’! Ěḵah/Lamentations is widely accepted as being written by Yirmeyahu, who mourned the destruction of The Temple and the exile of Yehuḏah, which is believed to have been written before it took place, as he was clearly shown by יהוה what was to come. In Chapter 3, while lamenting over the fact that he had seen some severe punishments that previous prophets had warned of, he expresses the pain of suffering and sees his life as being dark and depressed as it seems as though Elohim had closed the windows of heavens before his prayers. It is as though he had been attacked by a lion and a bear, and had now become the laughingstock of the his people who had ridiculed his prophesies that he was commanded to speak. He says that he had been severely beaten down, and his teeth had been broken with gravel, and he felt like he had no inner peace!!!

Have you ever felt like this? With the analogy of his teeth being broken, we can also see how he felt like his words were meaningless and lacked any ability to call people to repentance. The Hebrew word for ‘teeth’ is שֵׁןshen – Strong’s H8127 which means, ‘teeth, sharp’, and is used in a variety of expressions that form vivid and colorful descriptions of various emotions and situations. The expression of ‘a tooth for a tooth’ implies a righteous standard of right-ruling and justice which renders a proper settlement for any matter. To break someone’s teeth is to rob him of his power, as Tehillim/Psalm 3:7 expresses how יהוה has broken the teeth of the wrong. Without teeth, one’s sustenance could be in danger as the teeth play a vital role in eating food; and back then they did not have filings and false teeth to replace ones that had been broken or decayed! Yirmeyahu clearly expresses a feeling of total despair, where he felt as though his strength and expectancy in יהוה had perished! Have you ever felt like this? In the midst of all the chaotic sin that surrounds us, we may at times feel like we are not being heard, and all that we get back is mockery and slanderous remarks about our commitment to living set-apart lives unto Elohim. Yirmeyahu turns to Elohim in prayer and asks Him to remember his suffering. And suddenly, in a moment, Yirmeyahu is consoled, as he receives great comfort in the Truth, as he ‘recalls to mind’ - The ‘loving-commitments of יהוה’! In a message tonight called, ‘I SING OF THE ḤESED OF יהוהFOREVER!’, I would like us to be reminded of the clear ḤESED – that is – the loving-commitments – of יהוה, and ask ourselves if we are able to sing of His ḤESED forever!!!

As we consider the words we read from Ěḵah/lamentations 3:21-25, there is certainly much we can learn from this passage, especially in the context in which it was written, as it can teach us to recall to mind the loving-commitments of יהוה, even in the darkest times of our life, and enable us to reflect a true life of praise that proclaims, in word and deed, the great ḤESED of our Great Saviour and King!

As I mentioned, Yirmeyahu says in Ěḵah/Lamentations 3:16, that his teeth had been broken; and when we look at the ancient pictographic letters of the Hebrew word for ‘teeth’, we can recognise the impact of his words!

This is the letter ‘shin’ which in the ancient script is pictured as, , which is ‘two front teeth’ and carries the meaning of ‘sharp or press, chew or devour’; which is what the teeth do, and also speaks of the sharpened word that comes forth from the mouth as the teeth ‘chew’ or ‘meditate’ on the Truth, making what comes forth pure and sharp! It also carries the understanding of consuming or destroying – as teeth do to food.

Nun – ן:

The ancient pictographic script has this letter pictured as , which pictures a ‘sprouting seed’ and gives the idea of continuation or an offspring or an heir, speaking of that which sprouts forth will be the heir of the promise of continuation, and represents one’s life expectancy.

When combined these two letters can simply render for us the meaning of, ‘teeth continue’, and better put it expresses the clear picture of a functional mouth, and Yirmeyahu was basically saying that his mouth was no more functional!

His teeth were broken and in a manner of speaking, he expressed that the words he was to be speaking – that is, the words of the Way the Truth and the Life, were rendering no effect on a rebellious and stiff-necked people! In fact all it brought was rebuke and mockery! Have you ever felt like your teeth have been broken, as you do not know what else to say to a people who refuse to hear that which you meditate day and night upon and proclaim?

Well, here we are able to see a great comforting truth that Yirmeyahu clearly recognises; and that is that the Word of Elohim is not broken, for His Word stands forever!!!

In one of the most darkest time of his life, Yirmeyahu could be comforted in the clear knowledge that The Word of Elohim is not broken, nor does it fade away or wither, and this he could realise and be comforted in as he recalled to mind the great loving-commitments of יהוה! At the darkest point in his life, he could recall to mind the clear reality of the steadfast loving-commitment of יהוה, which is sufficient to encourage us, even in the darkest and toughest trials we may face. The question remains whether you meditate upon the darkness of circumstances that do not seem favourable at the time, or whether you recall to mind the assurance of the faithfulness of the loving-commitments of our great Elohim! The word ‘recall to mind’ is something we would do well to do on a daily basis, so as to keep us equipped and ready to always be able to sing of the loving-commitment of our Elohim. These words also carry a greater understanding to us, when seen written in the ancient pictographic form.

The Hebrew word translated as ‘recall’ is שׁוּבshuḇ – Strong’s H7725 which means, ‘to turn back, return, repent, recover’ and is written in the ‘hiphil’ tense, which expresses the causative action of the verb, which can be understood in this form as meaning, ‘cause to return, bring back to mind, put back, restore, relinquish, refresh’, and in the ancient pictographic letters it looks like this:

Shin -שׁ:

As already discussed, this is the letter ‘shin’ which in the ancient script is pictured as , which is ‘two front teeth’ and carries the meaning of ‘sharp or press, chew or devour’; which is what the teeth do, and also speaks of the sharpened word that comes forth from the mouth as the teeth ‘chew’ or ‘meditate’ on the Truth, making what comes forth pure and sharp! It also carries the understanding of consuming or destroying – as teeth do to food.

Waw/Vav – וּ:

This is the Hebrew letter ‘waw’ or ‘vav’ which in the ancient script is pictured as , which is a peg or ‘tent peg’, which was used for securing or tying the tent or other items. The possibility of it having a Y-shape is to show that it prevents the rope form slipping off. The root meaning of this letter is ‘to add, secure or hook’.

Beyt – ב:

The ancient script has this letter as , which pictures a tent floor plan and means, ‘house’ or ‘tent’. It represents family and the importance of those who are inside the tent as opposed to the tent structure itself.

When we understand the combination of these pictures as rendering a returning or recalling to mind, we are able to recognise that the teeth which speaks of a ‘pressing’, and the picture of the peg that secures, and the house which speaks of dwelling, we are able to understand this representing the ‘The secure dwelling place that is to be returned to’. This word in the ancient form represents for us a ‘returning to the secure House where we are fed as we meditate on the Word of the House’.

The Hebrew word translated here as ‘mind’ is לֵבleḇ - Strong’s H3820 which means, ‘inner man, mind, will thought’, or is often also written as לֵבָבleḇaḇ – Strong’s H3824 which means, ‘inner man, heart, mind, understanding’; and what is interesting to take note of here is that these two letters for ‘heart’ in the ancient Hebrew pictographic Script make it clear that the rule and authority of Elohim is to be upon our hearts!

The ancient script has this letter as , and is pictured as a ‘shepherd’s staff’, can give the meaning of ‘to or toward’ and can represent that which pushes or pulls a flock in a direction, and can speak of authority or a yoke that is used to lead and guide, as well as the ability to bring back by Authority.

Bet - ב:

The ancient script has this letter as , which pictures a tent floor plan and means, ‘house’ or ‘tent’. It represents family and the importance of those who are inside the tent as opposed to the tent structure itself.

In terms of these two pictures representing the ‘heart’ or the inner man and the will and thoughts of man, we are able to see that a pure heart is one that submits to the authority of the Good Shepherd, having been grafted into His Body, that is the Tabernacle of Elohim, which we now are in Messiah. And in recognising this we see that we, as legitimate sons and daughter of the Most High that have been grafted in by the Blood of Messiah, have upon our hearts His Torah, under which we submit to walking in – for His Torah are the rules of His House!

These two letter clearly render for us the Authority of the House of better put - THE HOUSE RULES! This word also represents for us the ‘deep desire’ that comes from within – that is the inner workings of the heart, mind and thoughts of a man. The thirst that wells us from within – the thirst for the living water that wells up from within can only be satisfied as one comes to drink at the true source and recognise that there is no other!

Yeshayahu/Isaiah 55:1 “Oh everyone who thirsts, come to the waters. And you who have no silver, come, buy and eat. Come, buy wine and milk without silver and without price.”

יהושע Messiah, made it clear to the Shomeroni woman at the well, that He was the source of living waters unto whom we must return and enter in through, as He is the Door and access for all who call to mind His loving-commitment and return to obedience to the rules of His House!

Yirmeyahu could recall to mind the house to which he belonged, as he could be greatly comforted by the loving-commitment of יהוה, whose Word stands forever and therefore gives us the assurance that His House is that which is built upon a Rock that does not fall!

Recalling to mind the loving-commitment of יהוה gave Yirmeyahu the strength to wait on יהוה, and this we too are to recognise, so that we too are able to wait on Him, with great expectation of His sure promises that will not fail, as we recall to mind His loving-commitment, and meditate day and night on His Torah, as we faithfully walk in the Kingdom Rules of our King’s House, which we are able to faithfully proclaim as true ambassadors of His reign that draws near!

Understanding the comfort that we get from recalling to mind the loving-commitment of יהוה is vital for us, as we recognise that we too may often find ourselves being slandered against and ridiculed for our zealous love and obedience to the Torah of our Great Elohim.

But what is The ‘loving-commitments of יהוה’? It is important for us to understand this very important Hebrew word that expresses to us a great comfort and assurance we have in a lovingly committed Creator and Redeemer!

The Hebrew word that is translated as ‘loving-commitment’ is חֶסֶדḤESED – Strong’s H2617 and means, ‘goodness, kindness, deeds of devotion, faithfulness’, and is closely linked to the word that is often translated as ‘kindness, favour, grace’, which is the word חֵןḥen – Strong’s H2580 meaning, ‘grace, adornment, favour, gracious’ and comes from the primitive root חָנַןḥanan – Strong’s H2603 meaning, ‘show favour, be gracious to, dealt graciously with, given to them voluntarily, shown favour’. These two words, חֵןḥen and חָנַןḥanan, are collectively used 141 times in the Tanak (O.T.). What we must understand is that both חֵןḥen and חֶסֶדḤESED are uniquely related in terms of understanding the fullness of our relationship with our Creator. Although these two words are closely linked in relation to walking in a relationship with our Saviour, we note that חֶסֶדḤESED is different to חֵןḥen. We find both these words being used together in:

Berěshith/Genesis 39:21 “But יהוה was with Yosĕph and extendedkindness to him, and He gave him favour in the eyes of the prison warden.”

יהוה extended חֶסֶדḤESED to Yosĕph and gave him חֵןḥen in the eyes of the prison warden.

What we find in Scripture is that חֶסֶדḤESED is used only where there is a prior relationship bond, be it through family, marriage or kinship, and it is used in regards to a bond or relationship that produces in the bond itself a requirement or an obligation for action, where both parties share חֶסֶדḤESED, and can expect from each other and even demand, in a sense, reciprocal responsibilities, and so חֶסֶדḤESED is not a free gift, but is rather the resulting action that comes from that which has already been established and is required!

Over and over חֶסֶדḤESED is used to describe and express יהוה’s relationship with Yisra’ĕl, His Covenanted Bride, which includes all who are brought near and grafted in to these Covenants of promise by the Blood of Messiah!

We must understand therefore that חֶסֶדḤESED is a word often associated with the understanding of obligation and commitment and not simply unmerited favour alone!

Yisra’ĕl and יהוה are obligated to each other, in marriage, as a result of the Covenants made by יהוה with Aḇraham, Yitsḥaq and Ya’aqoḇ!

חֵןḥenmay certainly be, and actually is, the primary reason behind the establishment of the Covenants of Promise, however the moment the Covenants were made, obligation became attached to it by both parties. And while Yisra’ĕl constantly broke their obligation to the Covenants we see how lovingly committed יהוה is by extending His favour to us, an undeserving people; and by His חֵןḥen (being gracious toward us and adorning us with favour in His eyes), He has extended to us His Kindness - חֶסֶדḤESED – His loving-commitment to the Covenants which He remains faithful to in being obligated and fully committed to; and thus because of His חֵןḥen which is freely given to us, we too are now, by our acceptance of His free gift, also required to express true commitment in understanding our obligation to guarding the Covenant! חֶסֶדḤESEDis the essential relationship of Covenant that is often paired with ‘truth’ which is the Hebrew word אֱמֶתemeth – Strong’s H571 which means, ‘truth, firmness, faithfulness’, and this word carries an underlying sense of certainty and dependability – and we know that The Word of יהוה is truth!

Tehillim/Psalm 89:14 “Righteousness and right-ruling are the foundation of Your throne; loving-commitment and truth go before Your face.”

Tehillim/Psalm 25:10 “All the paths of יהוה are loving-commitment and truth, to those who guard His covenant and His witnesses.”

Everything that יהוה does, whether we understand it or not, is an expression of His חֶסֶדḤESED and אֱמֶתemeth, and we know from Scripture that the חֶסֶדḤESED of יהוה speaks or represents a great deal of His perfect and unwavering character, upon which we can find our complete identity and character! Having said that, we also recognise how חֶסֶדḤESED is bidirectional; and by that I mean that while we are clearly given the purity of the חֶסֶדḤESED of יהוה toward His Covenant and His Covenanted Bride, we must recognise our need to reciprocate חֶסֶדḤESED to the Covenants of Promises that we are grafted into by the חֵןḥen (favour/grace) of יהוה through the precious Blood of Messiah! Hence the verse 10 of Tehillim/Psalm 25 making it clear that חֶסֶדḤESED and אֱמֶתemeth are for those who guard His covenant and His witnesses! In order to fully experience חֶסֶדḤESEDwe must actively participate in keeping His commands, so that we may come boldly to the Throne of חֵןḥen and find help in time of need!

Tehillim/Psalm 103:11 “For as the heavens are high above the earth, so great is His loving-commitment toward those who fear Him”

‘Loving-commitment’ - חֶסֶדḤESED is not just a felling or an emotion, but it is a commitment to devotion, expressing יהוה’s loving-commitment and kindness toward others. The Greek word that is used in the LXX (Septuagint) for חֶסֶדḤESED, is ἔλεοςeleos – Strong’s G1656, which means, ‘compassion, mercy, pity’, as we see Miryam relating the words from this Psalm in:

Luqas/Luke 1:50 “And His compassionis from generation to generation, to those who fear Him”

יהוה’s loving-commitment to His Covenant has caused us to be born again to the living expectation we have in Messiah, who was raised from the dead:

Kěpha Aleph/1 Peter 1:3 “Blessed be the Elohim and Father of our Master יהושעMessiah, who according to His great compassionhas caused us to be born again to a living expectation through the resurrection of יהושעMessiah from the dead”

Compassion, in the truest sense, speaks of an unwavering commitment to walking in the Truth, and completely passionate about of steadfast obedience to our great king, who has by His compassion, caused us to have abundant life! Our expression of theחֶסֶדḤESED of יהוה is seen in how we extend His character toward others as we remain loving-committed to guarding His Covenant and expressing the complete set-apartness we ought to, being set-apart as He is set-apart!

Mishlĕ/Proverbs 3:3 “Let not loving-commitment and truthforsake you – bind them around your neck, write them on the tablet of your heart”

In the ancient pictographic form the Hebrew word for ‘loving-commitment’ - חֶסֶדḤESED – Strong’s H2617 looks like this:

Ḥet –חַ

The ancient script has this letter as which is a ‘tent wall’, and carries a meaning of ‘separation’, as a tent wall separates two halves of the tent; or it can also reflect the outside walls that separate the people inside from that which is outside and so can also symbolise protection and security to those inside, while picturing a cutting off of those who are outside. Hence this letter can mean ‘established, secure’ as well as ‘cut off, separated from’. As a tent wall we are also able to recognise the picture of stones being built up to make a complete wall, and represents a ‘boundary’, or better understood as our ‘boundaries’ in recognising the need to walk within the boundaries of the Torah and not step outside of that which has been prescribed for us!

Samek - סָ:

The ancient script has this letter pictured as , which is a thorn and has the meanings of ‘pierce and sharp’ and can also carry the meaning of ‘a shield’, as thorn bushes were used by shepherds to build a wall to enclose their flock in the night against the attack of predators. Another meaning would be ‘to grab hold of’ as a thorn is a seed that clings to hair and clothing.

The Word of Elohim is sharper than a doubled edged sword and when we find that we do not grab hold of His word and allow His Word to be our shield of faith, we may find ourselves being pierced through with sin and compromise! Our praise we have for our Master is that in Him we are upheld forever, for He is the shield of our Help, as He Himself took the crown of thorns upon His head, bearing our sin and shame that we may be found to be shielded in Him! It can also give a meaning of ‘turning’, for it is the thorn that turns us away from danger and to that which is secure.

Dalet – דֶּ

The ancient script has this letter as and is pictured as a ‘tent door’. It can also have the meaning of a back and forth movement as one goes back and forth through a tent door and so speaks of an access point. It can also carry the meaning of ‘dangle’ or hanging as the tent door would hang from the roof pole of the tent. It speaks a great deal in terms of understanding the door of the tent of appointment as the only means of access.

When understanding חֶסֶדḤESED in this ancient pictographic letters we are able to clearly see that the boundaries for the way in which we are to live have been established and the entrance to walking in חֶסֶדḤESED and אֱמֶתemeth is by our coming to the Door – that is our Master and Saviour - יהושעMessiah!

We as living stones are to grab hold of and cling to the Door!

The commands that are to be written upon the doorposts is there to remind us that we are to submit to the rules of the House – and as we recall to mind the חֶסֶדḤESED of יהוה, we can be comforted and encouraged to remain lovingly-committed to walking in and guarding His Covenant with us, unhindered by the vain threats and ridicule of others!

The titles of my message: ‘I SING OF THE ḤESED OF יהוהFOREVER!’, was stirred in me as I read Tehillim/Psalm 89, which in turn led me to look at Yirmeyahu’s words in Ěḵah/Lamentations; and while we see in Tehillim/Psalm 89:1 the Psalmist’s declaration that he will sing of the loving-commitment of יהוה forever, I was challenged to think upon these profound words, and ask myself if I too can say or rather sing this truth and let these words reflect a true life of praise!

The introduction or title of this Tehillim/Psalm 89 is ‘A maskiyl of Ethan the Ezraḥi’

אֵיתָןEthan – Strong’s H387 means, ‘permanence, enduring’, which comesfrom the word אֵיתָןethan – Strong’s H386 which means, ‘perennial, ever flowing, permanence’ and we understand that this word carries the essence of that which is faithful and reliable – something that lasts forever. The Hebrew term – מַשְׂכִּילmaskil – Strong’s H4905 means, ‘a song or poem of contemplation’, and אֶזְרָחִיEzraḥi – Strong’s H250 means, ‘a native, as arising out of the soil’.

What we therefore have here in the title of this Tehillim/Psalm 89 is a song of poem of the enduring one on the earth!

This song is a great song of praise for יהוה that is sung by the those who endure, as lovingly-committed ambassadors of the coming reign! The call for the endurance of the set-apart ones is loud and clear, as we see in:

Ḥazon/Revelation 14:12 “Here is the endurance of the set-apart ones, here are those guarding the commands of Elohim and the belief of יהושע.”

This song of the set-apart ones who are guarding the commands of Elohim and the witness of Messiah – are sung by those who can boldly sing of the חֶסֶדḤESED of יהוה forever! Can you?

The Hebrew word translated as ‘forever’ is עוֹלָםolam – Strong’s H5769 which means, ‘long duration, antiquity, continual, all successive, everlasting, forever, permanent, unending, perpetual’, and clearly represents for us that which pertains to an unlimited duration of time, with a focus of no anticipated end! The ḤESED of יהוה is forever, and this we are clearly reminded of and, in a manner of speaking, urged to call to mind in Tehillah/Psalm 136 where we are repeatedly told that the ḤESED of יהוה is everlasting – 26 times in 26 verses we see the repeated phrase given after each statement that is made, being: For His Loving-commitment is everlasting! When we recognise how steadfast and unwavering our Mighty Elohim is, and recall this to mind, we too must be stirred and driven to being forever steadfast in our loving-commitment to Elohim, as we SING OF THE ḤESED OF יהוהFOREVER! When we are able to sing of the loving-commitment of יהוה forever, we realise that our ‘life song of praise’ of Him is to be everlasting, recognising that we cannot simply render a lip service alone, but that the words of our mouths and the meditation of our hearts are pleasing before Him continually and forever, as we faithfully guard to do all He has commanded us to do, and do so joyfully with abundant praise and we SING OF THE ḤESED OF יהוהFOREVER!

In Verse 2 we are told thatחֶסֶדḤESED is built up forever, which further establishes the pictographic rendering of this word, on how we as living stones are being built up in the Master; and יהוה builds the House according to His Covenant to which He is lovingly committed to forever! In Verse 14, as already mentioned, we see that חֶסֶדḤESED and אֱמֶתemeth (loving-commitment and truth) go before His face, and in verse 15 we see:

Tehillim/Psalm 89:15 “Blessed are the people who know the festal trumpet-call! They walk, O יהוה, in the light of Your face.”

This is very fitting for us as we consider that we are just 1 week away from Yom Teruah – the Trumpet call, as the Hebrew word used here for ‘festal trumpet call’ is תְּרוּעָהTeru‘ah - Strong’s H8643 which means ‘a shout or blast of war, alarm or joy’!

The Teruah sound can be one of alarm and terror as well as one of joy! The ‘blast’ or Teruah of the Trumpet sound reminds us that we are betrothed to our Master, Elohim and King, and that we are to be dressed and ready for His soon return. The sounding of the Trumpet/Shofar was used to gather, as well as to signal readiness for war or a coming and going; and we know that the 1st trumpet blast of our King has sounded, declaring that we are His called out Bride, and blessed are we who know this ‘Teruah’, for we walk in active obedience to His commands! What a blessing it is to know the Teruah of יהוה – for we are able to truly live a complete life of praise as we walk in the light of His face and see His Word expressed in action, as we become faithful doers of the Word, doing His Word with exceeding praise!

Those who do not know the ‘sounding’ or ‘Teruah’, and do not guard the commands and keep the Feasts of יהוה will be on the wrong side of the trumpet sound – a sounding that will strike alarm and terror into their beings, as the wrath of Elohim shall be poured out on His opponents!!! Blessed are those who know the Teruah – now live a life of praise and let His word be expressed in action, as you serve our Master and Elohim with joy!

Can you declare as Ethan did: I SING OF THE ḤESED OF יהוהFOREVER!’?

Can you, like Yirmeyahu recall to mind the ḤESED of יהוה, and in turn be ready to give praise to Him who called you out of darkness into His marvellous light? Are your teeth broken with bitterness and despair or can your recall to mind the ḤESED OF יהוה as let your mouth be opened to praise and sing of His ḤESED forever?

Dawiḏ, after he had been confronted with his sin, recalled to mind the loving-commitment of יהוה, and cried out for his lips to opened to declare praise:

Perhaps your teeth have been broken due to hardships and you have found that you have not been singing of the loving-commitment of Elohim, then I charge you today to call to mind, and here the call of endurance for the set-apart ones, and SING OF THE ḤESED OF יהוהFOREVER, as you faithfully guard His commands and hold fast to the witness of Messiah, rejoicing in the knowledge that we serve a Lovingly-Committed Redeemer and King who does not change, and upon which we can firmly stand and make our boast of Him with great boldness, as we SING OF THE ḤESED OF יהוה!

As you SING OF THE ḤESED OF יהוה may you be strengthened in your ḤESED toward Him!

יהוה bless you and guard you; יהוה make His face shine upon you and show you favour; יהוה lift up His face to you and give you Shalom!

Let us stand and sing together this song that we have often sung – but now with greater insight, as we sing the song that is on the album ‘Because of the Lamb’: