Christian Churches of God
Psalms from the Temple Worship
(Edition 2.0 20040523-20041122-20070731)
The Temple system used specific Psalms in its daily sacrifice. Here we reproduce and examine those Psalms.
Psalms from the Temple Worship
The Church worships every day by prayer and by fasting on some days. In accordance with the Temple system there were sacrifices every day. The daily sacrifices were divided into the morning and evening sacrifices.
The Church followed, and still follows, the Temple system of worship and its calendar based on the twelve months, with the second twelfth month intercalated seven times every nineteen years (see the paper God’s Calendar (No. 156)). It operates according to the conjunction and numbers the days from the conjunction. There are approximately 59 days every two months. The Sabbath is every seventh day, which is and always has been the day we now call Saturday in the English paganised or heathenised system, being named after the god Saturn.
The Church also worships on New Moons and on Holy Days of the Feasts, and meets on the Feasts for their entirety three times a year as commanded by God through the prophets (see also Seven Days of the Feasts (No. 49)). On these three Feast periods the entirety of the twenty-four divisions of the priesthood officiated together (Schürer, History of the Jewish People in the Age of Jesus Christ, Vol. II, p. 292). The daily sacrifice occurred in the morning and the evening. The divisions of the priesthood mounted duty on a weekly basis and the priests changed over on the Sabbath. The retiring course offered the morning sacrifice, and the incoming course offered the evening sacrifice (Schürer, ibid.).
The priesthood was divided into twenty-four divisions as were the Levites also, and the nation or Congregation of Israel was also divided into twenty-four divisions, “each of which was to serve in weekly rotation as the people’s representative before God, when the daily sacrifice was offered” (Schürer, ibid., pp. 292-293). Unlike the priests and Levites, the congregation, however, was not obliged to go up to Jerusalem for the week, but assembled in their synagogues for prayer and Bible reading, and probably only a delegation went up to Jerusalem (ibid., p. 293).
The timing of the sacrifices was at 9 a.m. or the third hour for the morning sacrifice, and 3 p.m. or the ninth hour of the day for the evening sacrifice. It was on this evening sacrifice at the ninth hour that they began killing the Passover lambs. That is why we celebrate the Death of the Lamb at that service each year on the 14th of the First month (Abib), having commemorated the Lord’s Supper the evening before. The lambs were killed from the ninth hour to the eleventh hour, i.e. 3 p.m. to 5 p.m., on 14 Abib (cit. Josephus, Wars of the Jews, VI, ix, 3). This timing was in accord with the standard daily sacrifice in the evening.
In the antechamber of the Temple (the eastern room) were the three sacred vessels. In the centre stood the golden altar of incense, also called the inner altar on which incense was offered daily – both morning and evening. South of that was the golden seven-branched lamp stand of oil which was kept continuously burning (Schürer, pp. 296-297; fn. 17, p. 297). North of the altar stood the golden table of the shewbread, which had its twelve loaves replaced every Sabbath.
The Bible texts tell us that the lamps of the Menorah were to be lit in the evenings so that they burned during the night. The practice in the Temple was that they lit three during the day and all seven at night according to Josephus (Antiq. Jews, III, viii, 3), but according to the Mishnah it was one by day and all seven by night (m.Tam. 3:9); 64:1; likewise Sifra on Lev. 24:1-4; cf. Schürer, ft. 17 p. 297).
We know that the Church kept the timings of the daily sacrifices in their worship, as they were all together in worship at Pentecost at the third hour, which was 9 a.m. At that time, the Holy Spirit entered and was given to the Church. This was exactly fifty days from the Wave-Sheaf Offering, which was waved at the morning sacrifice on the First day of the week or Sunday during the Feast of Unleavened Bread (cf. also Lev. ch. 23). The Church kept all Sabbaths, New Moons and Feasts – the entire system of the Feasts, as we know from the Gospels, Acts and Epistles – and continued to do so wherever it was not prevented by persecution. We also know the Church kept the New Moons, Feasts and Holy Days according to the Temple Calendar, and that the postponement system was not in operation until the third century CE.
It is being claimed that in the days of Ahaz, the morning offering was a burnt offering and the evening sacrifice was usually a grain offering (2Kgs. 16:15) (cit. Schürer, ibid., p. 300). Thus, at the grain offering meant towards evening (lKgs. 18:29-36). However, we also know that burnt offerings were made in the evenings (Ezra 9:4,5; Dan. 9:21). Schürer makes this point to claim that there were alterations to the sacrifice. Ezekiel shows us that a burnt offering and a grain offering were made in the evening (Ezek. 46:13-15). However, Schürer claims this is indication of the changing sacrifices (ibid.). To support that claim he then states the texts are composite, and the so-called “Priestly code” provides that a burnt offering and a grain offering be made at both morning and evening sacrifices, and a drink offering with each (Ex. 29:38-42; Num. 28:3-8). The provision of a burnt offering twice a day was of long standing, as we know from Chronicles (lChr. 15:40; 2Chr. 8:11, 31:3).
The fact of the matter is that both daily sacrifices at morning and evening were full systems of worship, and required proper care, effort and attention by all three areas of the nation, from Priests and Levites to the National Divisions in their areas of residence. The morning sacrifice saw the procedures implemented from early morning when the day had started, and the officers who so wished commenced by cleaning the ashes of the altar of the burnt offering. Those wishing to perform the duty had bathed before the arrival of the officer of the division. They cast lots for the performance of the task. In the glow of the altar fire the man chosen washed his hands and feet in the bronze basin standing between the Temple and the altar. He ascended the stairs and swept up the ashes with a silver pan. During this activity the priests preparing the baked grain offering of the High Priest attended to their tasks.
Fresh wood was then brought to the altar. When it was lit the priests washed their hands and feet and went to the lishkath ha-gazith, which was the place of meeting of the Sanhedrin right up until the destruction of the Temple. There they cast further lots. Their meeting in the New Testament account in the house of the High Priest is explained by the irregularity of the proceedings at night (cf. Schürer, ibid., pp. 224-225).
The officer cast lots to decide: 1) the slaughterer; 2) the sprinkler of blood on the altar; 3) who should clean the ashes from the inner altar; 4) who should clean the lamps, and then decide who should bring each piece of the sacrificial victim to the altar steps which are: 5) the head and one hind leg; 6) the two forelegs; 7) the tail and the other hind leg; 8) the breast and neck; 9) the two sides; 10) the entrails; 11) who should carry the fine flour; 12) the baked grain offering (of the High Priest); 13) the wine (cit. Schürer, ibid., p. 304).
The sacrifices did not occur before daybreak. While the lamb was then selected after daybreak, the two priests chosen to clean the altar of incense and the lamp-stand went to the Temple – the former with a golden pail and the latter with a golden pitcher. They opened the great Temple gate and entered. In the case of the golden lamp-stand, if the two lamps furthest east were burning they were left untouched and only the remaining lamps were cleaned. If the two eastern most lamps had gone out, then they were cleaned and relit first, before the remainder were cleaned and filled.
The two priests left the utensils they had been using behind them in the Temple when they departed.
While they were occupied in the cleaning, the other appointed priests selected the lamb and killed it. It was then skinned and divided into its parts and each of the appointed priests received the parts due to him. The animal was divided among six priests in total. The entrails were washed on marble tables at the slaughter area. A seventh priest had the flour offering, an eighth had the baked grain offering of the High Priest, and a ninth had the wine for the drink offering. All this was then laid on the western side of the steps to the altar and supplied with salt. The priests then withdrew to the lishkath ha-gazith where they recited the Shema. Having done this they again cast lots. Firstly, the lot was cast for the performance of the Incense Offering among those who had never performed this duty. The lots were then cast to see who would carry the individual elements of the sacrificial offering to the altar. (According to R. Eliezar bin Jacob, the same priests who did it initially performed the duty and carried them to the altar steps.) Those on whom no lot fell were free to go, and they removed their sacred garments and retired.
The priest selected to bring the incense offering now took a lidded golden pan containing a smaller pan with the incense. A second priest fetched coals from the altar of burnt offerings in a silver ladle and emptied them into a golden ladle. The two then went into the Temple. One of them poured the coals onto the altar of incense, prostrated himself in adoration, and then retired. The other priest took the small pan with the incense out of the large pan, handed the latter to a third priest and then poured the incense out of the pan onto the coals on the altar so that the smoke ascended. He also prostrated himself and then retired. The two who had already attended to the cleaning of the altar and the lamp-stand had already re-entered the Temple before these others to fetch their implements mentioned above. The cleaner of the lamp-stand then cleaned the more easterly of the lamps still unclean. The other was left burning so that the others could be lit from it in the evening. If it had gone out it was then cleaned and relit from the fire on the altar of burnt offering.
The five priests who had been busy inside the Temple then mounted the steps in front of the sanctuary with their five golden utensils and pronounced the priestly blessing (Num. 6:22-23) on the people. In doing this they pronounced the Divine Name as it is written. They said Yahovah. They did not say Adonai (cit. Schürer, ibid., p. 306). Thus the idea that the priest did not say the name of God is completely false. They not only uttered it, but they also did it in public prayer as part of the actions of the Temple at Jerusalem and elsewhere.
Next, the presentation of the burnt offering took place. The appointed priests laid hands on the separate pieces of the sacrificial animal lying at the altar steps and took them to the altar and placed (threw, so Schürer) them on the altar. When the High Priest wished to officiate he is alleged to have had the priests hand the pieces to him (cf. Ecclus. 1:12) and he threw them on the altar. Lastly, the two grain offerings – of the people and the High Priest – were presented together with the drink offering. When the priests bent to pour out the drink offering, a sign was given to the Levites to begin singing. They broke into song and at every pause in the singing two priests blew silver trumpets. “With every blast of the trumpets the people prostrated themselves in adoration” (Schürer, ibid.). “The evening worship was very similar to the morning. In the former, however, the incense offering was made after rather than before the burnt offering, and the lamps of the candelabrum were not cleaned in the evening but lit” (cf. also Schürer, p. 303).
The people had assembled themselves in the Temple during the process in the morning preparations for the final offerings. They prostrated themselves in adoration at the blowing of the trumpets, during pauses in the singing. There were different Psalms set for the days of the week. The Psalms were: the first day of the week, Sunday, was Psalm 24; the second day of the week, Monday, was Psalm 48; Tuesday was Psalm 82; Wednesday was Psalm 94; Thursday was Psalm 81; Friday was Psalm 93; and Sabbath was Psalm 92.
The spiritual significance of these actions is of interest. Note the morning sacrifice began at daybreak and went on into the morning. The people were present and participated in the activities that reached their climax at about the third hour.
The sacrifices represent the development of the Faith. The Passover refers to the Messiah as the Lamb and the first-fruits of the Wave Sheaf. The evening sacrifices refer to the Great Multitude of the Church. The Sabbaths, New Moons and Holy Days refer to the elect of the 144,000. Each of the Sabbaths etc. has the morning and evening elements, which is a requirement of the elect to advance in the Holy Spirit through their relationship with God. The entire Church of God is the evening element of the sacrifices, as there is no mention of the evening sacrifice in the later Temple system.
It should be obvious to us all that the services of the Church are to be at 9 a.m. and 3 p.m. on each day of congregation. The Church has met at 10 a.m. and 2 p.m. on some Holy Days but it always meets at 9 a.m. for the Wave Sheaf and Pentecost. This has been because many of the brethren travel long distances to get to services and to return home. Where the Church is gathered together at a Feast, or where there are no people with long distances to travel, it is expected that services will follow the usual timings of the morning and evening sacrifices.
Christ also kept the Sabbath in due diligence, and on these days no trade was permitted in accordance with the understanding of Amos 8:5. In Matthew 14:14-15, we see that the people came to Christ at the time of the evening sacrifice, which was on either a New Moon or a Sabbath. When the Sabbath had ended, and it was dark and people were still gathered together, his disciples said to him that they should be allowed to go and buy food.
Matthew 14:14-15 As He stepped ashore, He saw a huge crowd, felt compassion for them, and healed their sick. 15 When evening came, the disciples approached Him and said, "This place is a wilderness, and it is already late. Send the crowds away so they can go into the villages and buy food for themselves." (HCSB)
The Church as the body of kings and priests is required to offer prayers each day, both morning and evening (Ex. 30:7-8). The preparation and prayers of the morning precede the timing of the offering of the morning sacrifice, and the prayers of the evening follow after the evening sacrifice. Thus our prayers act as the incense offering and the light of the golden lamp-stand that stands before the Holy of Holies, and intercede with God for the world. That is why the twenty-four Elders are charged with monitoring our prayers and assisting us (Rev. 5:8-10).
There is a requirement of diligence in the Faith in the aspect of the Calendar. Whom we worship is not just determined by our understanding of the nature of God. The fact that there is only One True God, who is the God and Father of us all, who sent Jesus Christ – and which forms the basis of our worship –can be undermined by the misapplication of the Calendar and process of worship. If we keep a wrong calendar, we worship the god for which it was formed. If we postpone the days of worship, we put another god before the One True God. Do not be misled. Hold fast to the Faith once delivered to the saints.
As we have seen, the Temple system used a specific Psalm each day for the conduct of the daily sacrifices. Beginning with the first day of the week, which we call Sunday in the paganised calendar system, we see that Psalm 24 commences with the concept of the creation of God. In this Psalm we see the development of the person in the Holy Spirit, and the one who walks with God on the mountain of Yahovah.
Contrary to popular myth, the written name of God was specifically mentioned in the Temple services; and that name was Yahovah (YHVH) and not Adonai. It was not only uttered by the priests daily, it was also sung by the congregation and the priests in their entirety as the body of Israel, in the Psalms.
These Psalms are selected to identify the nation as the chosen of God. They identify Israel as the people of God, and that the salvation of the body of Israel is ongoing, and will result in the final establishment of the worship by Israel from the mountain of Yahovah the Most High.
The Psalms for each day show an ongoing development of the creation through the six thousand-year period allowed by God until it arrives at the millennial Sabbath, which represents the reign of Justice under the Messiah and the loyal Host.
First Day of the Week (Sunday): Psalm 24 (The King of Glory) – A Davidic psalm
1The Earth and everything in it, the world and its inhabitants, belong to Yahovah;
2for he laid its foundation on the seas and established it on the rivers.
3Who may ascend the mountain of Yahovah? Who may stand in his holy place?
4The one who has clean hands and a pure heart, who has not set his mind on what is false, and who has not sworn deceitfully.
5He will receive blessing from Yahovah, and righteousness from the Elohim of his salvation.
6 Such is the generation of those who seek Him, who seek the face of the Elohim of Jacob.
7Lift up your heads, you gates! Rise up, ancient doors! Then the King of glory will come in.
8Who is this King of glory? The Yahovah, strong and mighty, the Yahovah, mighty in battle.
9Lift up your heads, you gates! Rise up, ancient doors! Then the King of glory will come in.
10Who is He, this King of glory? The Yahovah of Hosts, He is the King of glory.
Here we see that the elohim of the salvation of Israel and of the individual was Yahovah of Hosts, and the God of the Patriarchs. Here, at the beginning of the week, the congregation of God is told that the entire creation belongs to Yahovah. The congregation is told who is acceptable to God in the process of worship and who may draw near to God.
Second Day of the Week (Monday): Psalm 48 (Zion Exalted) – A psalm of the sons of Korah
Yahovah is great and is highly praised in the city of our Elohim. His holy mountain, rising splendidly, is the joy of the whole earth. Mount Zion on the slopes of the north is the city of the great King. Yahovah is known as a stronghold in its citadels.
Look! The kings assembled; they advanced together. They looked, and froze with fear; they fled in terror. Trembling seized them there, agony like that of a woman in labor, as you wrecked the ships of Tarshish with the east wind.
Just as we heard, so we have seen in the city of Yahovah Sabaoth, in the city of our Elohim;
Elohim will establish it forever. Selah
Yahovah, within your temple, we contemplate your faithful love. Your name, Yahovah, like your praise, reaches to the ends of the earth; your right hand is filled with justice. Mount Zion is glad. The towns of Judah rejoice because of your judgments.
Go around Zion, encircle it; count its towers, note its ramparts; tour its citadels so that you can tell a future generation: “This Yahovah, our Yahovah forever and ever — he will lead us eternally.”
On the second day of the week the City of Zion is identified as the City of Yahovah. His Temple is identified as being there. The conflict with Yahovah eternally protecting the congregation is the theme of the Psalm. The ships of Tarshish were based in Europe in southern Iberia, or southern Spain. They supported a powerful system of trade throughout the world.
Yahovah is Yahovah of Hosts and thus Yahovah, The Most High.
Third Day of the Week (Tuesday): Psalm 82 (A Plea for Righteous Judgment) – a psalm of Asaph
Elohim has taken his place in the divine assembly; he judges among the elohim: “How long will you judge unjustly and show partiality to the wicked? Provide justice for the needy and the fatherless; uphold the rights of the oppressed and the destitute. Rescue the poor and needy; save them from the hand of the wicked.”
They do not know or understand; they wander in darkness. All the foundations of the earth are shaken.
I said, “You are elohim; you are all sons of the Most High. However, you will die like men and fall like any other ruler.”
Rise up, Elohim, judge the earth, for all the nations belong to you.
We see from this Psalm that the elohim are a plurality of the sons of God, and the elohim in question here takes his place among the divine assembly of the Council of the Elohim. He commences to judge the Earth because all nations have been given into his judgment.
The first element of the creation is the heavenly Host who are elohim. The human host also become sons of God as elohim, and it is here on the third day of the week, now called Tuesday, that this Psalm was sung. This was the day prior to the preparation day of 14 Abib in 30 CE.
Thus, when Christ uttered these words, he and everyone there knew they had been sung on the day and just before sunset, approximately six hours previously.
The High Priest saw that on the day following the day they had sung this Psalm, the purpose of the text was made plain, and Christ declared the divine destiny of the elect. It is written that the High Priest had prophesied prior to the event that someone would die for the people.
The text that followed Christ’s quote showed that elohim was to rise was to judge the Earth, and that elohim was Messiah.
The High Priest thus saw Christ as declaring himself as the Messiah, as the Son of God. The Psalm on the fourth day, or Wednesday, confirms this fact and the High Priest knew that, as did everyone.
Fourth Day of the Week (Wednesday): Psalm 94 (The Just Judge)
Yahovah, Elohim of vengeance, Elohim of vengeance, appear. Rise up, judge of the Earth; repay the proud what they deserve.
Yahovah, how long will the wicked -- how long will the wicked gloat? They pour out arrogant words; all the evildoers boast. Yahovah, they crush your people; they afflict your heritage. They kill the widow and the foreigner and murder the fatherless. They say, “Yahovah doesn’t see it. The Elohim of Jacob doesn’t pay attention.”
Pay attention, you stupid people! Fools, when will you be wise? Can the one who shaped the ear not hear, the one who formed the eye not see? The one who instructs the nations, the one who teaches man knowledge — does he not discipline? Yahovah knows man’s thoughts; they are meaningless.
Yahovah, happy is the man you discipline and teach from your Law to give him relief from troubled times until a pit is dug for the wicked. Yahovah will not forsake his people or abandon his heritage, for justice will again be righteous, and all the upright in heart will follow it.
Who stands up for me against the wicked? Who takes a stand for me against evildoers? If Yahovah had not been my help, I would soon rest in the silence (of death). If I say, “My foot is slipping,” your faithful love will support me, Yahovah. When I am filled with cares, your comfort brings me joy.
Can a corrupt throne -one that creates trouble by law -become your ally? They band together against the life of the righteous and condemn the innocent to death. But Yahovah is my refuge; my Elohim is the rock of my protection. He will pay them back for their sins and destroy them for theft evil. Yahovah our Elohim will destroy them.
Notice here that the Elohim of vengeance and justice is the Yahovah who was given Israel as his inheritance. Thus the concept here is one of Yahovah of Hosts conveying authority to Yahovah of Israel. This Being is the Yahovah of Deuteronomy 32:8, who was one of the sons of God. The Masoretic text (MT) was changed after this event and the death of Messiah to read: according to the number of the sons of Israel. It was no doubt done to conceal this fact. However, the text says, according to the number of the sons of God, as we know from the Septuagint (LXX), and now the Dead Sea Scrolls (DSS). The RSV shows the correct text.
The condemnation of the proud and arrogant here was directly against the priesthood that did indeed condemn the innocent and here slay the Messiah. This entire text was directed against injustice, and the High Priests knew what they were doing to Christ by prophecy and Christ’s own testimony at exactly the right time in this sequence. The “me” in this text is the Messiah.
Fifth Day of the Week (Thursday): Psalm 81 (A Call to Obedience) – on the Gittith of Asaph
Sing for joy to Yahovah our strength; shout in triumph to the Elohim of Jacob. Lift up a song —play the tambourine, the melodious lyre, and the harp. Blow the horn during the New Moon [and during the full moon (not in the ancient text)], on the day of our feast. For this is a statute for Israel, a judgment of the Elohim of Jacob. He set it up as an ordinance for Joseph when He went throughout the land of Egypt.
I heard an unfamiliar language: “I relieved his shoulder from the burden; his hands were freed from (carrying) the basket. You called out in distress, and I rescued you; I answered you from
the thundercloud. I tested you at the waters of Meribah.
Listen, my people, and I will admonish you. Israel, if you would only listen to me! There must not be a strange elohim among you; you must not bow down to a foreign elohim. I am Yahovah your Elohim, who brought you up from the land of Egypt. Open your mouth wide, and I will fill it.
“But my people did not listen to me; Israel did not obey me. So I gave them over to their stubborn hearts to follow their own plans. If only my people would listen to me and Israel would follow my ways, I would quickly subdue their enemies and turn my hand against their foes.”
Those who hate Yahovah would pretend submission to him; their doom would last forever. But he would feed Israel with the best wheat. “I would satisfy you with honey from the rock.”
This Psalm was an admonition to Israel after they had rejected Yahovah of the Exodus. In fact they had killed him the previous day in that year of 30 CE. Israel was taken through the wilderness and tested at the waters of Meribah – and that Elohim with them was Christ. They would not listen and Yahovah gave them over to their own stubborn ways.
The Psalm establishes the New Moon of Abib as the solemn Feast Day of Israel. This is the commanded New Year. The post-dispersion Jews changed it to read "on the New Moon and on the Full Moon", and then used it to apply to 1 Tishri as their corrupt New Year. But the original texts say on the New Moon, and the text clearly shows that it relates to the Exodus in Abib and therefore cannot be Tishri.
Sixth Day of the Week (Friday): Psalm 93 (God’s Eternal Reign)
Yahovah reigns! He is robed in majesty; Yahovah is robed, enveloped in strength. The world is firmly established; it cannot be shaken. Your throne has been established from the beginning; you are from eternity.
The floods have lifted up, Yahovah, the floods have lifted up their voice; the floods lift up their pounding waves. Greater than the roar of many waters — the mighty breakers of the sea — Yahovah on high is majestic.
Yahovah, your testimonies are completely reliable; holiness is the beauty of your house for all the days to come.
So, here we see Yahovah on High is praised as being majestic. On this day of the Passover sequence in 30 CE, Messiah was still in the tomb.
Seventh Day of the Week (Saturday): Psalm 92 (God’s Love and Faithfulness) – A song for the Sabbath day
It is good to praise Yahovah, to sing praise to your name Most High, to declare your faithful love in the morning and your faithfulness at night, with a ten-stringed harp and the music of the lyre.
For you have made me rejoice, Yahovah, by what you have done; I will shout for joy because of the works of your hands. How magnificent are your works, Yahovah, how profound your thoughts! A stupid person does not know, a fool does not understand this: though the wicked sprout like grass and all evildoers flourish, they will be eternally destroyed.
But you, Yahovah, are exalted forever. For indeed, your enemies will perish; all evildoers will be scattered. You have lifted up my horn like that of
a wild ox; I have been anointed with oil. My eyes look down on my enemies; my ears hear evildoers when they attack me.
The righteous thrive like a palm tree and grow like a cedar tree in Lebanon. Planted in the house of Yahovah, they thrive in the courtyards of our Elohim. They will still bear fruit in old age, healthy and green, to declare: “Yahovah is just; he is my rock, and there is no unrighteousness in him.”
This Psalm praises the Most High as the One who is faithful in love and the object of praise, both evening and morning.
On the Sabbath we see the duality of the message. It is at the end of this day that Messiah was resurrected by God and attended by the elohim. The promise of this Psalm extends to the Millennium and the Rule of the Messiah. The Sabbath symbolises this coming rule for the seventh thousand-year period from Adam.
The Resurrection of Christ at the end of the Sabbath symbolises the General Resurrection of the dead at the end of the millennial system. From that sequence we prepare for the salvation of all mankind and the handover to God.
On the Sunday morning at 9 a.m., the Wave-Sheaf Offering is waved before God. On Sunday morning after the resurrection the previous evening, Christ ascended into the Mountain of God in the heavens. There he was accepted as the righteous sacrifice and the sin offering of the world. The Psalms also reflect the fact of the acceptance of the righteous in the new cycle. The acceptance of all repentant mankind is symbolised by this Wave Sheaf commencing with Christ and extending to all.
Thus the sequence of the week of the crucifixion Passover was seen for a thousand years beforehand. The lie of the Friday sacrifice obscures the true intent of the Psalms of the Temple worship and their meaning for mankind.
These Psalms were taken from the Holman Christian Standard Bible, Holman Bible Publishers, 2003, with all the names changed back to the original usage of the Hebrew.
The HCSB consistently translates the Hebrew names for God as follows:
LORD of Hosts