Psalms 100 - 151 (Re-run)

[00:00:15] Speaker A: Welcome to the weekly Deep Dive podcast on the Add On Education Network. The podcast where we take a look at the weekly Come follow me discussion and try to add a little insight and unique perspective. I am your host, Jason Lloyd, here in the studio with my friend and this show's producer, Nate Pyfer What's up? Nate gave, he gave a sermon today. [00:00:36] Speaker B: Okay. [00:00:37] Speaker A: In church. [00:00:38] Speaker B: I'm gonna edit this out. [00:00:39] Speaker A: No, no, no editing. There's no edit needed. It was phenomenal. [00:00:44] Speaker B: You're very kind. Thank you. [00:00:46] Speaker A: Yeah, I think in the podcast here, people kind of, you know, Nate plays the joker from time to time to keep it light, and I try to play the scholar, but if people really knew, if they heard Nate's talk today, they would know Nate's a lot more profound. And I'm kind of the. [00:01:03] Speaker B: Stop it. [00:01:03] Speaker A: I'm in the, the Yahoo of the bunch. [00:01:05] Speaker B: You're not the Yahoo. You're not the Yahoo. Stop it. We both, we both have fun. [00:01:09] Speaker A: It's a great show. [00:01:10] Speaker B: We both try to think through things. Luckily for me, I had, you know, four weeks to prepare for a 15 minute talk where we expect you to have an hour's worth of information prepared every week. So you do, you do a great job too, buddy. [00:01:26] Speaker A: Hey, well, thanks. I appreciate being, being here with you, Nate, and doing this with you and I appreciate, appreciate all you guys that are participating, listening at home. I mean, that's what, that's Mitwick's. That's what makes it work for us. [00:01:37] Speaker B: Totally. [00:01:37] Speaker A: Thanks for listening. [00:01:38] Speaker B: I'm excited for today. I'm also excited to be wrapping up the psalms, if I'm being totally honest with you. [00:01:44] Speaker A: Yeah, me as well. [00:01:45] Speaker B: Okay. Okay. Because I, I wanna, I feel like we, I feel like the past couple weeks is like, we kind of have to go through it because it is what it is. But I'm excited to get more, I'm excited to get more into some of the stories and stuff again. And, and so hopefully for those of you that have been listening, we appreciate you sticking with us. We, we understand that some of the stuff isn't. Isn't the same meat and potatoes that we, we prefer to talk about. But we are hope, we, we hope that you're still getting something out of these, these chapters and these books that are not as fun, you know, not as fun as like, lot. [00:02:20] Speaker A: I mean, they're, they're beautiful. They're absolutely beautiful songs. Motivating, moving. In fact, Psalms is the book that Jesus quoted from most in the New Testament. Psalms is referenced a lot. And you've got it written by a lot of different people. There's some very prophetic psalms, some very messianic psalms, and some very real psalms that kind of. We relate to and help us kind of praise God and feel that thanksgiving. That's. That's one of my big takeaways, I think, from Psalms is when I read some of these, it makes me have to stop and just bend down on my knees and pray to God. A thanks. You know, when you start reading these Psalms of Thanksgiving, you're like, you know, really, I do have it good. And how the Psalms make you feel. And maybe that's why Psalms played such a prominent role in worship in the old world, associated with the temple, associated with what they did. And why we have hymn books in today's world is it just moves you and it inspires you. So there's. There's something to be said about that. But truth be told, as you said, Nate, in two weeks, we start in on Isaiah. We're going to have quite the adventure with Isaiah, I believe. [00:03:31] Speaker B: I can't wait for Isaiah, if I'm being totally honest with you. Yeah, I love that stuff. [00:03:35] Speaker A: It'll be a fun roll. [00:03:36] Speaker B: Okay, let's do it. [00:03:37] Speaker A: So this is Psalms 100. 151. Psych. [00:03:43] Speaker B: What? [00:03:43] Speaker A: Yeah. [00:03:44] Speaker B: So there's only 150 Psalms, though. How could we talk about the 150? [00:03:48] Speaker A: First we're going to bring up Psalm number 151. And if you are looking in your Old Testament, King James Bible, you go to 150 and you say, this is it. This is the end. I don't know what's wrong with you. What's going on? So to tell you what's going on in the Septuagint, the Greek version of the Bible, they have Psalms 151, an extra Psalm at the end, and the Hebrew Bible and the. The Aleppo Codex and the Leningrad Codex, they didn't have Psalm 151. So they thought that the Greek translators were adding an extra psalm in there for kicks and giggles. So they didn't believe it was canonical. When we discovered the Dead Sea Scrolls, they found Psalms 151 right on. And not only they find 151, they actually had 151A and 151B. And it was even more rich than the Septuagint had it. So you could see where the SEPTUAGINT got the 151 from. So we're going to read to you today if you don't know about this. The Psalm 151 that didn't make it into your Bible. That was part of the Bible in the ancient world, in the ancient Hebrew. And we'll talk a little bit about some psalms that did disappear. We'll try to give you some verses that maybe vanished from your Bible that you can kind of put in there and fill in the blanks. So I'm looking forward to today. Let's dive in. [00:05:13] Speaker B: Let's do it. [00:05:15] Speaker A: All right, where to start? Probably Psalm 100, [00:05:21] Speaker B: considering that's where we're starting. Yeah, that seems like a good place to start. [00:05:27] Speaker A: Make a joyful noise unto the Lord all ye lands. Serve the Lord with gladness. Come with presence, with singing. [00:05:33] Speaker B: Love it. [00:05:34] Speaker A: Know ye the Lord that he is God. So these are, these are all very praising psalms. We're not going to read all of these psalms. And, and I say let's start with Psalms 100, but I'm actually going to turn the page. [00:05:45] Speaker B: But do we appreciate the songs, the songs that are being sung? I do, yeah. My kids asked my kids when we were watching Fiddler on the Roof. We talked about this again. I think we talked about this last week. But, yeah, my kids wanted to watch it again this week, and we watched it again. They were asking why they were singing when they were having the Passover dinner. I said, oh, they're praying. They're like, no, they're singing. I said, they're praying. They're like, it's the same thing, guys. [00:06:19] Speaker A: It's the same thing. [00:06:20] Speaker B: Why do you think we sing and pray when we're at church? It's like, oh, okay, that made sense. And I'm like, there we go. [00:06:26] Speaker A: And, you know, if you've had that moment when you're singing in church that you're really feeling it, and maybe not even necessarily in church, but just singing in general, like, you get moved. [00:06:37] Speaker B: There's an emotion that comes with it, man. I mean, there is. I, I, I try to explain this to people all the time, and it, it sounds weird, I think, to some in our religion, but when conference, like, general conference is happening, I get so much more out of the music of, like, the live part of conference than I do any of the talks. But going back then and rereading the talks where I can kind of do it at my own pace and not kind of even have a lot of the, the, I don't, not the visual, but just like a person talking, you know, it's easier for me to kind of go through the text and really connect with the talks via reading them. But obviously, the music during conferences is where I have my most spiritual moments. I don't know. Is that weird to you? [00:07:30] Speaker A: No, no, not. Not weird at all. In fact, can I. Can I tell two quick personal stories from. From the mission? [00:07:37] Speaker B: Yes, please. [00:07:38] Speaker A: So down in Mexico, down in Sinaloa, in Culiacan, they would get these monsoonal rains, right? And you had the rainy season and the dry season and the dry season coming up from Utah. It can rain any day of the year, right? June, July, whatever. You see a little cloud start to form, you're like, yes, maybe we'll get rain. And down there in Mexico, I would see a cloud start to form and it's really hot. And I would tell my companion, like, hey, wait, maybe we'll get some rain today. And then they're like, no, you idiot. It's the. It's the dry season. You don't get rain. And I'm like, oh, no, we'll see. And inevitably, I was always wrong because it was the dry season. But when that wet season came, it would rain. It would rain really hard. And we got caught in a storm, and it was pretty late at night and getting close to the time that we had to get back to our homes. And we're trying to figure out what do we need to do? Do we need to walk home through the storm or do we need to wait it out? So we waited for a while, and the storm wasn't abating, it was just getting worse. And so we ended up walking over to the bishop's house, which was close to where we were, and then the district leader and then also the zone leader who was on splits with the district leader was there at the house. So we were waiting it out with them with the Bishop and the other. The zone leader, the district leader. This was my very first area as a missionary. And the storm was not letting up. And it got to 10:30 at night and it was still raging. And now we had to get home. And we decided to get. To make the decision to go brave it, to walk through the streets. And lightning hit within 100 yards of us. I don't know exactly where it hit. It was all just blinding white light and thunder was the exact same time as when I was seeing the light. And it was terrifying. And the water in the streets was up to my knees. And we were walking home and we were all terrified. Like, one, we were out past 10:30 at night, so we're like, oh, are we breaking the rules? But we were out there forced, because the storm just kept going and we were walking in water up to your knees. And anytime you're in water up to your knees and lightning's flashing, that makes you super nervous too. And I just started singing the Onward Christian Soldiers. And as I started singing, then my companions started singing and then all of us started singing and all of that fear in an instant was replaced with this courage. And we just, I mean, we marched all the way through the rain and just no longer were we afraid of anything. And it turned into a very different experience when we got home. Just that power of music, I love that. And real quick, I guess the last one is just sometimes when we go knocking on doors and sometimes people didn't have time to listen to a message or we didn't have a lot of time to sit down and give them a message, we would just ask if it was alright, if we could just share a song with them. And that was something I really remember fondly in the mission of just singing a song with my companion there on the doorstep and leaving them kind of feeling good. Just that power of music and if nothing else, maybe helping them feel a little bit of what we felt. [00:10:47] Speaker B: I appreciate both of those stories, man. Yeah, you know me, dude, I'm a big. There's a lot of symbolisms in music and harmony and being one melody, you know, versus being in tune, discord, out of tune with the spirit, you know, I mean, it's like there's, there's so many musical terms in that. So thanks, thanks, thanks listeners for letting us have a little detour. Having a moment, that's something that I particularly love and care about in my world too. So. All right, let's keep going. [00:11:17] Speaker A: All right, Psalms 103, let's start there and then just maybe pick a few verses and then look at 104. In 103, I like what stood out to me. The Lord is merciful. And this is a psalm of David. Merciful and gracious, slow to anger and plenteous in mercy. And this is something, I think the Lord gets kind of a bad rap in the Old Testament of particularly being a God that's not very patient. He's very quick to anger. And here David saying he's very slow to anger. And sometimes some of these messages get jammed up or don't quite seem to jive. Like when Lehi in the Book of Mormon is praying with all of his heart on behalf of his people here. He cares so much about the city of Jerusalem, the city that he loves, the city that did not fall when Babylon attacked. That God saved, right? And he's worried about their future and their fate. And he's praying with all of his heart that that city will be saved again when Assyria comes knocking on the door. And God, it says, he carries him away into a vision. And he sees God sitting upon his throne, surrounded with numerous concourses of angels. And he sees one descending from there and 12 others following him. And he gives him a book, and he bades that he should read. And he reads, woe, woe unto Jerusalem. And he reads about the destruction and being carried away captive into Babylon by the sword. And you're like, wow, so much for answering that prayer, right? And Lehi's response is, how merciful thou art. And you're like, wait a second. Merciful. You were praying that these people would be saved. God says he's going to smite them with the sword. And you're praising his love and his mercy and his tenderness. And you like, how does that equate to. And we look at the Old Testament, how does that equate to a merciful, loving, tender God? And I think the message is a little bit hidden. You have to dive a little bit deeper into it. Even with David here, I think you see that with the atonement and the hope that he has. Lehi, certainly in the Book of Mormon, it says he also saw the coming of the Messiah and the redemption of the world. Without the message of the atonement, God in the Old Testament seems very harsh, very lacking on patience. But when you comprehend the atonement and you see that with Adam and Eve from the very beginning and the covering that's made with the coats of skin, and you see that with Moses being sent to redeemed them out of the land, and all of these times that God is showing this loving kindness and this mercy and this patience with Israel, and you start to understand the atonement and the coming of the Messiah and the redemption of the world, all of a sudden your perspective shifts or changes a little bit. And that harsh God in the Old Testament, it seems to melt away. And you see the true nature of God and you see him for who he is and how David sees him in Psalms 103. [00:14:16] Speaker B: Amazing. [00:14:18] Speaker A: Let's look at Psalms 104. There's one verse here that really kind of stands out to me. Verse 2. And it's talking about the Lord, he says, who covers thyself with light as a garment, who stretchest out the heavens like a curtain. And this reminds me of our discussion that we had, Nate, early in the year when we were talking about Genesis and Adam and Eve, when they were found naked in the garden. Because the idea was that maybe they were initially clothed with light, at least in some of the Jewish traditions. And when they partook of the fruit, they lost that covering of light and it was replaced with a covering of skin. And where that gets a little interesting is the Hebrew word for light is or spelled with an aleph, Aleph Vav resh. And the Hebrew word for skin is or spelled with an ayin Vav resh. So the words are homonyms, they're very similar. So it might even be a play on words. And here you have God who's clothed in light, he's covered in light. It's just kind of an interesting image. And you see how Christ, when he reveals himself to various prophets through various different dispensations, it's always described as this brilliant light. He's clothed in light. [00:15:38] Speaker B: Yes. [00:15:39] Speaker A: So I looked at that verse and it kind of stood out to me for that reason. Let's look at. I'm going to skip to 106. And in 106, what I appreciate about this psalm is the ability to take a step back, back and look at history and Israel and describing it from maybe the 1000 foot view or the mile high view, looking down and giving it perspective to where Israel we can relate to. So let me just read a few of these verses and you can see what I mean. Okay, so looking at verse four, and if you bear with me, I'm going to actually read quite a bit here on this one, but I won't hit a lot of these psalms afterwards. We're just gonna see what it says. Verse 4. Remember me, O Lord, with thy favor Thou that bearest unto thy people, O visit me with thy salvation, that they may see the good of thy chosen, that I may rejoice in gladness of thy nation, that I may glory with thine inheritance. So here you have in the psalm, Remember me personally. It's. It's a very personal level and an individual level. Right. But it's going to change real quick because then it says verse 6. We have sinned with our fathers. We have committed iniquity, we have done wickedly. Our fathers understood not thy wonders in Egypt they remembered not the multitude of thy miracles, but provoked him at the sea, even at the Red Sea. Nevertheless he saved them for his name's [00:17:23] Speaker B: sake, [00:17:25] Speaker A: that he might make his mighty power to be known. He rebuked the Red Sea also, and it was dried up. And he led them through the depths as through the wilderness. And he saved them from the hand of him that hated him. And redeemed them from the hand of the enemy. And the waters covered their enemies. And there was not one of them left. And they believed, then believed they his words. They sang his praise. They soon forgot his works. They waited not for his counsel, but lusted exceedingly in the wilderness. And tempted God in the desert. [00:17:55] Speaker B: Desert. [00:17:56] Speaker A: And he gave them their request, but sent leanness into their soul. They envied Moses also in the camp. And Aaron, the saint of the Lord. The earth opened up and swallowed Dathan. And covered the company of Abraham. And the fire was kindled up in their company. The flame burned up the wicked. They made a calf in Horeb. And they worshipped the molten image. Thus they changed their glory into the similitude of an ox that eateth grass. They forgat God their Savior, which had done great things in Egypt. Wondrous works in the land of Ham. And terrible things by the Red Sea. Therefore he said that he would destroy them. Had not Moses his chosen stood before him in the breach to turn away his wrath, lest he should destroy them. Yea, they despised the pleasant land. They believed not his word, but murmured in their tents and hearkened not unto the voice of the Lord. Therefore he lifted up his hand against them. To overthrow them in the wilderness. To overthrow their seed also among the nations and to scatter them in the lands. They joined themselves also unto BAAL Peor and ate the sacrifices of the dead. Thus they provoked him to anger with the inventions. And the plague break in upon them. Then stood up Phinehas. Remember Phinehas? [00:19:11] Speaker B: Phineas. Noslavia. [00:19:13] Speaker A: No. Phineas. The priest that lanced the people that were fornicating. [00:19:16] Speaker B: I love that guy. [00:19:18] Speaker A: Yeah. [00:19:18] Speaker B: Lance midst fornication. [00:19:20] Speaker A: Yeah. Then stood up Phinehas and executed judgment. And so the plague was stayed. And that was counted unto him for righteousness unto all generations forevermore. They angered him also at the waters of strife. So that it went ill with Moses for their sakes. Because they provoked his spirits when they spake unadvisedly with lips. They did not destroy the nations concerning whom God had commanded them, but were mingled among the heathen and learned their works. And they served their idols. [00:19:47] Speaker B: And. [00:19:47] Speaker A: And they were a snare unto them. Yea, they sacrificed their sons and their daughters unto devils and shed innocent blood. Even the blood of their sons and their daughters, whom they sacrificed unto the idols of Canaan. And the land was polluted with blood. Thus were they defiled with their own works, and they went a whoring with their own inventions. Therefore was the wrath of the Lord kindled against his people insomuch that he abhorred his own inheritance. And. And he gave them into the hand of the heathen. And they that hated them ruled over them. Their enemies also oppressed them, and they had brought them into subjection under their hands. Many times did he deliver them, but they provoked him with their counsel, and they were brought low for their iniquity. I'm sorry, that's a lot of reading. But I love how the psalmist here starts off talking about their own personal standing with God and then says, okay, let me just transition this. We've been a wicked people from the beginning. Not just me. Look at the history of Israel. We tempted God in Egypt, and he delivered us with Moses. And then we were upset about the food, and God saved us here, and then we made this golden calf, and then God saved us again. And then there was the whole incident that Phinehas had to come in and put a stop to. And then God saved us again. And, like, we rebelled constantly. And then we would repent and God would save us, and then we would fall in again, and then here comes Babylon and destroys us, and then God saves us. And you're starting to wonder, like, at what point does God give up on his people? And like, I'm not. This. This relationship isn't worth it for me anymore. You know, it gets kind of this as you're going through. That's why I read the whole thing, just seeing over and over and over again. But this is how he finishes it. Nevertheless, he regarded their affliction when he heard their cry, and he remembered for them his covenant and repented according to the multitude of his mercies. He made them also to be pitied of all those that carried them captive. Save us, O Lord, our God, and gather us from among the nations to give thanks unto thy holy name and to triumph in thy praise. And blessed be the Lord God of Israel from the everlasting to everlasting. And let all the people say, amen, Praise ye the Lord. And the point is, he doesn't give up. I mean, to his credit, what David was saying earlier, you know, you talk about this God who seems to have no patience in the Old Testament, and you're like, wait a second, are we reading the same Old Testament? How many times did Israel try his patience? And now take that story of Israel and apply it on a personal level, because I feel like we probably get pretty frustrated with ourselves and Some things that we're trying to work on. And we say, you know, we're going to repent, we're going to change, we're going to sacrifice this and give it up and serve God. And then we find ourselves a couple months down the road or years down the road, and notice that we're repeating the same errors and the same mistakes and we haven't made progress. And we think, you know, am I really worth God's effort? Do I really matter? But that's the point. Look at Israel. That was the beloved of God. His wife, his bride, the one that he cared so deeply about, was also the one that kept turning away from him. And in the end, when Israel turns back and cries to the Lord, the Lord still has patience to gather her in and take her in. And I think this psalm, I think it talks to a lot of people on a lot of different levels and those struggling with addiction, you know, and you worry, is God going to lose patience with me, or do I have to give up on myself? Have I gone so far? Have I asked for forgiveness too many times to where I'm not entitled to ask for it anymore? That's the point of Psalms. And not just that. Excuse me, the point of the story of Israel, but not just that. But look at David himself, a man who had committed fornication and tried to hide it with the murder of another innocent man, yet still had reason to believe and hope in the Savior, and find a reason to hope and believe that the atonement also reached out to him. And however that looks at the end, at the very least, the atonement raises him from the grave and brings him back to life. I don't think there's a man out there. Man, woman, child, anyone out there who's outside of the reach of the atonement or has any reason to give up and believe that God has completely forsaken them and won't hear their cries if they turn to him. [00:24:37] Speaker B: Beautiful stuff. [00:24:39] Speaker A: All right, going to. Where should I go next? [00:24:44] Speaker B: When do we get to the hidden one? When do we get to the unpublished psalm? [00:24:49] Speaker A: Let's go. Let's go acrostic. And then we'll get to the hidden soon. [00:24:54] Speaker B: Okay? [00:24:55] Speaker A: So in Psalms 119, if you guys have this in your scriptures at some point, it would be great for you to open it so that you see what I'm talking about. The whole Hebrew Alphabet is written in Psalms 119. Yeah. So you look at these weird little characters. Aleph, Bet, Gimel, Dalet. Hey, that's The Hebrew Alphabet. And the reason why they're in Psalms 119 is because Psalms 119 is an acrostic poem. So verses 1 through 8 in Psalms 119 all start with the letter Aleph. And then 9 through 16 all start with the letter Beth. And you've got. Boy, I should have grabbed a list. I think there's about six acrostic Psalms in all throughout the book of Psalms. And this one, this is the most comprehensive because it's not just an acrostic, but it's an acrostic eight times over because it has eight verses with each letter of the Alphabet. There are 22 letters in the Hebrew Alphabet. And so that takes us up to. There's 22 consonants. That takes us up to the hundred. What is it? 176 verses in Psalms 119. So it's kind of cool. And I think the significance of an acrostic poem, an acrostic means. Did I explain this well enough? Maybe, maybe, maybe not. [00:26:30] Speaker B: Maybe just send it to us. Is this what we were talking about a couple weeks ago? Yeah. [00:26:33] Speaker A: Like the first line is going to start with A, the second line with B, the next one C. And you just go all the way through it. And when you call Lord Alpha and Omega, you're saying that he is the beginning and the end. You're not just saying that he is the beginning and the end. You're saying that he's comprehensive, he's throughout all of it. He is all encompassing. You look at the creation of the earth, so there's something else that I find beautiful. Is that not. Is it only poetic in the text, in the writing, but historically it's beautiful. And what I mean by if you're calling Christ Alpha and Omega, he was present in the beginning because he walked with Adam in the cool of the day. He created man. He was the one that created the heavens and the earth. So he was definitely there in the beginning, but he's also going to be there at the end because he is the one that comes back dressed in red. The one that comes in the second coming is what we're waiting for, the wrap up, the final. So he is Alpha and Omega, but that doesn't mean that he's only at the beginning and the end, but in the meridian of times, Christ comes to the earth and receives in the body and the whole purpose. And why you go through every letter of the Alphabet isn't just because he's the beginning and the end, but he is present throughout all of his creation. It's not like he just wound up a clock and then let it go and we just do our own thing. He is still here for us. He still wants that relationship. And so you see that historically and in the text. So it's kind of a beautiful symbol. And that's going to take us one step closer to missing Psalms. If you go to Psalm 145, this is also another acrostic psalm. The difference between Psalms 145 and 119, obviously 145 does not have eight verses for each letter of the Alphabet. But if you look at Psalm 145, it only has 21 verses. And I told you that there's 22 letters in the consonants in the Hebrew Alphabet. So what happened? Psalms 145 is missing the noon verse. So it starts with Aleph, Bet, Gimel, Dalet, hey, goes all the way through and we get to En, which should be between verse 13 and 14. It's missing, it's gone. It's not there. What happened to the missing new. Oh, no, that's a good question. So in the Septuagint it's not missing. It has it. And again, in the Greek version where it has it, some people looked at that and said, well, that's the Greeks kind of taking a missing text and trying to make it whole. So that's a Greek edition. So we're not going to buy it because in the Hebrew Bible that we have the Aleppo, the Leningrad Codex, they don't have the noon verse. So a lot of churches and Christians, canonical and even Jews looked at that and said we don't respect what was in the Greek, we're going to go without it. So it's missing in most versions of the Bible. [00:29:50] Speaker B: But [00:29:53] Speaker A: when they discovered the Dead Sea Scrolls, that's going to be a Hebrew text that predates what we had with the Septuagint that we had. Not that it was written before the Septuagint was, but the oldest copy of the Septuagint we had. The Dead Sea Scrolls predated that. The noon verse was also supplied in the Septuagint. Also we have another medieval transcript that's a Hebrew version of Psalms 145. It's not the incomplete Bible, but it's older than the Aleppo and the Leningrad Codex. It also has the noon verse supplied and the medieval manuscript, the Septuagint and the Dead Sea Scrolls all have the same verse. So that agreeance from three different sources, three different independent sources make it up. Yeah. Seems to make a Very good case that that was part of the original Bible that went missing later on. So do you want me to read this verse? So you have that in your. [00:30:52] Speaker B: Hit it. [00:30:53] Speaker A: It's. It's not like. [00:30:54] Speaker B: It's not earth shattering. [00:30:56] Speaker A: It's not earth shattering, but. But it's kind of cool. So if you. If you want to have it in there. Turning to it right now, the Lord is faithful in his words and holy in all his works. And so that's the. That's the missing nude verse. Okay, There you go. And some arguments against it say that's way too similar to verse 17. They probably just made it up or something, because 17 says the Lord is righteous in all his ways and holy in all his works. But no, I think we have enough agreements in the ancient older texts that suggest that this was actually originally part of the Bible and just went missing somewhere along the way. Arguments against it is verse 14. The Lord supports all that are falling and sets up all that are broken down. They look at that, and the word for fallen starts with the nun Nephal. And so they're looking at it and saying, oh, this is a fallen verse. And the Lord supports the fact that it's missing, that the missing verse is symbolic of the ones that are missing from the fold, the ones that are fallen, and the Lord will support them and resupply them. So it's okay that it's missing, but if you look at it from that sense, I think it's even cooler that that verse went missing. And then the Lord supports and resupplies it, restores it back into the text by finding older copies that support the fact that it was in there. It is now resupplied into the text. That's. That's kind of cool, too. [00:32:30] Speaker B: Very cool. All right, let's keep going. [00:32:32] Speaker A: Okay. Do you want. Do you want your Psalm 151? I'm ready. [00:32:37] Speaker B: I think we're all ready for it. [00:32:39] Speaker A: Okay, so Psalm 151 is another very similar deal Psalm that didn't show up in the. The Hebrew Bible, but there are ancient sources for it, including the Septuagint and the Dead Sea Scrolls. And the Septuagint has it, and I can read you the Septuagint, but the Dead Sea Scrolls actually has it in even more detail. And the Dead Sea Scrolls, they have a 151A and a 151B. So they have kind of a longer little tell. What it is, is David, when he goes and slays Goliath, wrote the Psalm Down. So this is a story of David and Goliath. [00:33:20] Speaker B: Oh, sweet. [00:33:23] Speaker A: And I thought I had. Just a second. [00:33:27] Speaker B: Dude, when are we talking about Daniel and the lion's den? [00:33:30] Speaker A: That's a good question. [00:33:32] Speaker B: I want to get to that. Can we just talk about that now? [00:33:37] Speaker A: And what are we going to talk about when we get tonight in the lion's den? [00:33:41] Speaker B: I'm excited about that story because it's [00:33:43] Speaker A: going to take us back into Babylonian captivity. When we come out of here, we're going to go into Isaiah, which is going to be before Babylonian. So this whole timeline is all going to be a little bit weird. [00:33:52] Speaker B: All right, all right, all right. What do we got? [00:33:54] Speaker A: Okay. Psalms 151. I was smaller than my brothers and the youngest of all my father's sons. So he made me shepherd of his flock and ruler over his little goats. My hands fashioned a reed pipe, and my fingers a liar. And so I gave glory to the Lord. I said in my mind, the mountains cannot testify to him, nor can the hills proclaim. Lift up my words, you trees, and my compositions, you sheep. For who can announce and who can declare and who can recount my deeds? The Lord of everything has seen, the God of everything has heard, and he has paid attention. He sent his prophet to anoint me, Samuel, to raise me up. My brothers went out to meet him. Handsome of figure, handsome in appearance, although they were tall of stature and handsome because of their hair. The Lord God did not choose them, but he sent and fetched me from behind the flock and anointed me with the holy oil. And he made me prince of his people and ruler over the son of his covenants. And then B. At the beginning of the power for David, after God's prophet had anointed him, then I saw the Philistine throwing the taunts from the ranks of the enemy. And then it kind of cuts off, and we don't have the rest of it, so we're going to have to lean on the Septuagint. So, switching over to the Greek version, the Septuagint. My brothers were handsome and tall, but the Lord was not pleased with them. I went out to meet the Philistine, and they cursed me by his. And he cursed me by his idols. But I drew his own sword, I beheaded him, and I took away disgrace from the people of Israel. [00:35:38] Speaker B: That's fun. [00:35:39] Speaker A: So cool little story about David. And it's. I don't know. I like the feel of it. You have this guy who's alone with the sheep that nobody notices, nobody cares and he's probably wondering, like, when am I going to get my shot in life? Nobody's going to give me my chance. Nobody notices what I'm doing. Nobody sees me with the sheep. But the Lord sees. And maybe something we can take away from that is, what do we do in our time when we think nobody's watching or nobody's paying attention? And how do we feel that time? And how do we feel that. That opportunity? Do we render glory to God? Do we write compositions to him, like David, literally writing songs to glory God and using that time to ponder and reflect on God and to become his beloved? And even though he thinks nobody's noticing or nobody pays attention, all of a sudden God sends his prophet and he gets an opportunity even greater than he ever even imagined for himself. [00:36:37] Speaker B: That's awesome. Sweet. Love it. [00:36:41] Speaker A: Yeah. Do you have. Do you have anything you want to add here on the Psalms? [00:36:43] Speaker B: Man, I gotta tell you, I enjoy the psalms. I enjoy the. I enjoy the layout of them. I enjoy the delivery. There's just a lot of them. And I have just started to. I mean, as we've been going through the Old Testament this year, I'm kind of into the meat and potato stuff, man. I kind of like the. I like the heavy stuff. [00:37:09] Speaker A: Hey, if we do, how much. How are we on time? We have time for one more psalm. [00:37:13] Speaker B: As long as it's awesome. [00:37:15] Speaker A: There's. There's. There's one awesome psalm left. I. Well, there's lots of awesome psalms left, but there's. There's maybe one psalm. Talks about kids. [00:37:23] Speaker B: Okay, yeah, bring it in. [00:37:24] Speaker A: Okay, real quick. Psalms 1:27. Except the Lord build the house. They labor in vain, and they build it. Except the Lord keep the city. The watchman walketh, but in vain. It is vain for you to rise up early, to sit up late, to eat bread, or sorrows. For he giveth his beloved sleep. Lo, children are an heritage of the Lord. [00:37:43] Speaker B: Oh, yeah, I like this one. [00:37:45] Speaker A: And the fruit of the womb is his reward. As arrows are in the child. Excuse me. As arrows are in the hand of a mighty man, so are children of the youth. Happy is the man that hath his quiver full of them. They shall not be ashamed, but they shall speak with the enemies in the gate. [00:38:03] Speaker B: I love this one. I've heard this one before. [00:38:05] Speaker A: Yeah, It's a fairly well known psalm. [00:38:10] Speaker B: That's why I've heard of it before. [00:38:15] Speaker A: It's kind of cool that. You know, I think, especially in today's age, children don't get their due [00:38:25] Speaker B: props [00:38:26] Speaker A: Yeah, I feel like maybe as a people, we get more and more selfish, and children are kind of a cure for selfishness because the children are so dang selfish enough of themselves. [00:38:40] Speaker B: Solid, solid point. [00:38:42] Speaker A: But they're not selfish in the sense that they necessarily want to be. They're selfish in the sense that they can't take care of themselves, and they're very needy. And now all of a sudden, it pulls you out of your own being to where you have to provide for somebody else and you're not looking at yourself anymore. So children have a way of pulling us outside of ourselves and helping us to become more like God in the sense that we have to care for somebody else. And I feel like a lot of people today are not willing to take that commitment anymore. They look at what it takes to raise a child and the stress and the pressures and the financial pressures, and they look at it and say, no, thanks, not for. And there's other people out there that desperately want children but can't have children. But there is something about having children, and I love that Psalms is celebrating that, rejoicing in that and praising that nature and saying that there's something special about that, something powerful about that. [00:39:44] Speaker B: Very cool. I'm glad we read that one. [00:39:47] Speaker A: Yeah. And when we say heritage of the Lord, what does it mean to be a heritage of the Lord? And heritage is almost like an inheritance or something, a gift or something that you're given special. And I look at the ability to procreate, the ability to have children, as divine as it gets in the sense that God created life and he's given us that ability to create life as well. It's a sacred responsibility, and it's a gift that he's blessed us with. And there's probably a lot more we could say about that, but that's where I'm going to leave that, if that's okay with you. [00:40:23] Speaker B: What are we talking about next week? [00:40:24] Speaker A: Next week we're going to be coupling Proverbs with Ecclesiastes and just knocking both of them out at the same time. [00:40:31] Speaker B: Killer. Can't wait. [00:40:32] Speaker A: I love Proverbs. [00:40:34] Speaker B: Oh, yeah. I'm totally into Proverbs. [00:40:38] Speaker A: When I was a kid, that was probably one of my favorite books to read in all the Old Testament. I loved how candid he was about. About being lazy. Bertha's being productive. I. I don't know. He's just straight up wisdom. [00:40:53] Speaker B: Can't wait. [00:40:54] Speaker A: All right. [00:40:54] Speaker B: Until next week. See.