IT IS A AWESOME THING TO GIVE THANKS UNTO THE LORD, AND TO SING HIS PRAISES.

IT IS A AWESOME THING TO GIVE THANKS UNTO THE LORD, AND TO SING PRAISES UNTO THY NAME, O MOST HIGH: To shew forth Thy Lovingkindness in the morning, and Thy faithfulness every night, For Thou, LORD, hast made me glad through Thy work: I will triumph in the works of Thy hands.

The Son is the image of the invisible God, the firstborn over all creation.
For in Him all things were created: things in Heaven and on the Earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through Him and for Him.
He is before all things, and in Him all things hold together.
And He is the Head of the body, the church; He is the beginning and the firstborn from among the dead, so that in everything He might have the supremacy.
Colossians 1:15-18

Brethren, this is why we can claim in The name of Jesus, all – Amen
The Name above all names that ever were or will be.

O LORD, how great are Thy works! and Thy thoughts are very deep.
A brutish man knoweth not; neither doth a fool understand this.
When the wicked spring as the grass, and when all the workers of iniquity do flourish;
“Set a watch, O LORD, before my mouth; keep the door of my lips. Incline not my heart to any evil thing, to practice wicked works with men that work INIQUITY: and let me not eat of their dainties. Psalm 141:3-4

INIQUITY
in-ik’-wi-ti (`awon; anomia):
In the Old Testament of the 11 words translated “iniquity,” by far the most common and important is `awon (about 215 times). Etymologically, it is customary to explain it as meaning literally “crookedness,” “perverseness,” i.e. evil regarded as that which is not straight or upright, moral distortion (from `iwwah, “to bend,” “make crooked,” “pervert”). Driver, however (following Lagarde), maintains that two roots, distinct in Arabic, have been confused in Hebrew, one equals “to bend,” “pervert” (as above), and the other equals “to err,” “go astray”; that `awon is derived from the latter, and consequently expresses the idea of error, deviation from the right path, rather than that of perversion (Driver, Notes on Sam, 135 note) Whichever etymology is adopted, in actual usage it has three meanings which almost imperceptibly pass into each other:
(1) iniquity,
(2) guilt of iniquity,
(3) punishment of iniquity.
Primarily, it denotes “not an action, but the character of an action” (Oehler), and is so distinguished from “sin” (chaTTa’th). Hence, we have the expression “the iniquity of my sin” (Psalms 32:5). Thus the meaning glides into that of “guilt,” which might often take the place of “iniquity” as the translation of `awon (Genesis 15:16; Exodus 34:7; Jeremiah 2:22, etc.). From “guilt” it again passes into the meaning of “punishment of guilt,” just as Latin piaculum may denote both guilt and its punishment. The transition is all the easier in Hebrew because of the Hebrew sense of the intimate relation of sin and suffering, e.g. Genesis 4:13, “My punishment is greater than I can bear”; which is obviously to be preferred to King James Version margin, the Revised Version, margin “Mine iniquity is greater than can be forgiven,” for Cain is not so much expressing sorrow for his sin, as complaining of the severity of his punishment; compare 2 Kings 7:9 (the Revised Version (British and American) “punishment,” the Revised Version margin “iniquity”); Isaiah 5:18 (where for “iniquity” we might have “punishment of iniquity,” as in Leviticus 26:41,43, etc.); Isaiah 40:2(“iniquity,” the Revised Version margin “punishment”). The phrase “bear iniquity” is a standing expression for bearing its consequences, i.e. its penalty; generally of the sinner bearing the results of his own iniquity (Leviticus 17:16; 20:17,19; Numbers 14:34; Ezekiel 44:10, etc.), but sometimes of one bearing the iniquity of another vicariously, and so taking it away (e.g. Ezekiel 4:4; 18:19 f). Of special interest in the latter sense are the sufferings of the Servant of Yahweh, who shall “bear the iniquities” of the people (Isaiah 53:11; compare Isaiah 53:6).
Other words frequently translated “iniquity” are:
‘awen, literally, “worthlessness,” “vanity,” hence, “naughtiness,” “mischief” (47 times in the King James Version, especially in the phrase “workers of iniquity,” Job 4:8; Psalms 5:5; 6:8; Proverbs 10:29, etc.); `awel and `awlah, literally, “perverseness” (Deuteronomy 32:4; Job 6:29 the King James Version, etc.).
In the New Testament “iniquity” stands for anomia equals properly, “the condition of one without law,” “lawlessness” (so translated in 1John 3:4, elsewhere “iniquity,” e.g. Matthew 7:23), a word which frequently stood for `awon in the Septuagint; and adikia, literally, “unrighteousness” (e.g. Luke 13:27).
https://www.biblestudytools.com/dictionary/iniquity/

It is that workers of iniquity shall be destroyed for ever: But Thou, LORD, art most High in all Thy ways.
For, lo, thine enemies, O LORD shall perish; all the workers of iniquity come to an end in the garden of peace, Amen.

But my horn LORD shalt Thou exalt like the horn of a unicorn: I shall be anointed with fresh oil.
Annointing: The origin of anointing was from a practice of shepherds. Lice and other insects would often get into the wool of sheep, and when they got near the sheep’s head, they could burrow into the sheep’s ears and kill the sheep. So, ancient shepherds poured oil on the sheep’s head. This made the wool slippery, making it impossible for insects to get near the sheep’s ears because the insects would slide off. From this, anointing became symbolic of blessing, protection, and empowerment.

The New Testament Greek words for “anoint” are chrio, which means “to smear or rub with oil” and, by implication, “to consecrate for office or religious service”; and aleipho, which means “to anoint.” In Bible times, people were anointed with oil to signify God’s blessing or call on that person’s life (Exodus 29:7; Exodus 40:9; 2 Kings 9:6; Ecclesiastes 9:8; James 5:14). A person was anointed for a special purpose—to be a king, to be a prophet, to be a builder, etc. There is nothing wrong with anointing a person with oil today. We just have to make sure that the purpose of anointing is in agreement with Scripture. Anointing should not be viewed as a “magic potion.” The oil itself does not have any power. It is only God who can anoint a person for a specific purpose. If we use oil, it is only a symbol of what God is doing.

Another meaning for the word anointed is “chosen one.” The Bible says that Jesus Christ was anointed by God with the Holy Spirit to spread the Good News and free those who have been held captive by sin (Luke 4:18-19; Acts 10:38). After Christ left the earth, He gave us the gift of the Holy Spirit (John 14:16). Now all Christians are anointed, chosen for a specific purpose in furthering God’s Kingdom (1 John 2:20). “Now He who establishes us with you in Christ and has anointed us is God, who also has sealed us and given us the Spirit in our hearts as a guarantee” (2 Corinthians 1:21-22)

Mine eye also shall see my desire on mine enemies…
Desire [N]
The word “desire” covers a wide range of human wants, emotions, and cravings. It can describe natural desires, which include hunger for food, sexual longings, and desire for God. It can also describe unnatural desires or cravings, which include such things as greed and lust. On a few occasions desires are ascribed to God. Most of the time they are ascribed to man, and these desires come under the scrutiny of God.
The Old Testament. There are twenty-seven Hebrew words translated “desire” (this includes root words and their derivatives).
Kasap [@;s’K] means to yearn for or to long after. Hapes [ep’j] has a basic meaning of feeling great favor toward something, and is found seventy-one times in the Old Testament, being translated “delight” or “pleasure” the majority of the time, and “desire” nine times. Baqas [v;q’B] speaks of a person’s earnest seeking of something or someone. It is usually translated “to seek, ” “require, ” or “desire.”
The idea of “be attached to” and “love” comes from hasaq [q;v’j]. This root may denote the strong desire of a man toward a beautiful woman, as in Genesis 34:8. Hamad [d;m’j] is translated “delight in” and also “desire.” The desire can be positive as in Exodus 34:24; job 20:20; Psalm 68:16; and Isaiah 53:2. It can also be negative, in the form of “covet” or “lust after, ” as seen in Exodus 20:17; Deuteronomy 5:21; 7:25; Joshua 7:21; Proverbs 6:25; 12:12; and Micah 2:2. Hamad [d;m’j] describes both God’s “pleasant” (desirable) trees in Eden ( Gen 2:9 ) and the tree forbidden to Adam, which became sinful when “desired” to make one wise ( Gen 3:6 ).
One of the most frequently used words in the Old Testament to indicate desire is awa [h”w’a] and its derivatives, which can be found almost fifty times. Often the subject of this verb is nephes [v,p,n], meaning self, soul, or appetite. The term is translated as “desire, ” “lust, ” “will, ” “pleasant, ” “greed, ” “dainty, ” and “desirable.”
One final word of importance is the root shwq [qWv] and its derivative tesuqa [h’qWv.T]. It is translated as “desire” or “longing.” This term is found only three times in the Old Testament: Genesis 3:16, 4:7, and Song of Solomon 7:10. In Genesis 3:16 the term is negative in nature, occurring in a context of sin and judgment. In Genesis 4:7 sin itself is described as desiring to have Cain. God describes sin “like a crouching beast, ” hungering and preying on Cain. In the Song of Solomon the term is positive in nature, in the context of joy and love, referring to the bridegroom’s desire for his bride.
The New Testament. Matthew 9:13 (quoting Hosea 6:6 ) is the first instance of desire in the New Testament. The Greek term used is thelo [qevlw], which can be translated will, be willing, want, or desire. This term is found 208 times in the New Testament. Most of the time it is translated as “willing, ” but it is translated as “desire” in the two Matthean passages, Luke 20:46, and Hebrews 10:5, 8.
The verb epithymeo [ejpiqumevw] and its derivatives are found scattered seventy-three times throughout the New Testament. Epithymeo [ejpiqumevw] is found sixteen times. Both it and the noun epithymia are derived from thymos, which means wrath, fierceness, indignation, and then passion, heat, or passionate desire. Epithymeo [ejpiqumevw] most often has an ambivalent sense, meaning simply desire, strive for, long to have/do/be something. Only in a few instances is the word used for (forbidden) desire. For example, 1 Corinthians 10:6 refers to godless desire.
The noun epithymia [ejpiqumiva] is used in a neutral or good sense in Luke 22:15; Philippians 1:23; 1 Thessalonians 2:17; and Revelation 18:14. All other uses of the noun are in the bad sense, usually with the translation of the word being “lust.”
Zeloute [zhlwthv”], derived from zeloo [zhlovw], designates a passionate commitment to a person or cause. Five passages in the New Testament use this term ( 1 Col 12:31 ; 1 Corinthians 14:11 Corinthians 14:39 ; Galatians 4:17 Galatians 4:7 ; James 4:2 ). Zeloo [zhlovw] is found multiple times in the New Testament and is used in reference to Jewish “holy zeal, ” hostility occasioned by ill will, “jealousy, ” and the desire to attain goals or to be devoted to someone.
One of the stronger negative Greek words translated desire is katastreniao [katastrhniavw]. It means to burn fiercely, to be covetous, to be sensually stimulated. Another word used in the negative sense is orexis, [o [rexi”] which indicates a lustful desire or longing.
Hedone [hJdonhv] is understood to mean desire, pleasure, or enjoyment. Originally hedone [hJdonhv] meant the feeling of desire perceived through the sense of taste. In the New Testament it represents desires that strive against the work of God and his Spirit. The word is found five times in the New Testament, and all five occurrences have a bad connotation. In Luke 8:14 it is the pleasures or desires of life that will choke out the Word. Titus 3:3 describes the lost sinner as being “enslaved by all kinds of passions and pleasures.” James 4:1-3 says that fights and quarrels are the outward expressions of lusts or desires within the members, and the author warns against praying with wrong motives, intending to satisfy personal lusts or desires. Finally, 2 Peter 2:13 says that false teachers consider it desirous to riot or carouse in the daytime.
Conclusion. In the Old Testament human desires were viewed as something natural to humankind. But desire was to be subject in obedience to the will of Yahweh. The one who knew the true fulfillment of his or her desires relied on the Lord. Thus, the final object of desire was the Lord himself ( Prov 3:5-6 ).
Desire is treated in a similar manner in the New Testament. Human desire is viewed as being evil, lustful, covetous, and ungoverned, or as commensurate with the new life in Christ. Paul points out that the Christian is “to eagerly desire the greater gifts” ( 1 Cor 12:31 ). He described how he “longed” to see his Thessalonian brothers in 2 Thessalonians 2:17. Christ “eagerly desired to eat the Passover” with his disciples ( Luke 22:15 ). We see that Paul’s greatest desire in Philippians 1:23 is the desire to “depart and be with Christ.”
How do we know if a desire is good or bad? The answer lies in the object or reason for the desire. If the desire is self-centered then it is bad, because the essence of sin is the determination to have one’s own way. It is an act of idolatry in that one has put self in the place of God. Good desire is simply the opposite. It is putting the desire for God’s will first. When the Lord is our greatest desire, all other desires find their proper expression.
“Take delight in the Lord,
and he will give you the desires of your heart.
Commit your way to the Lord;
trust in him and he will do this:
He will make your righteous reward shine like the dawn,
your vindication like the noonday sun.
Be still before the Lord
and wait patiently for him;
do not fret when people succeed in their ways,
when they carry out their wicked schemes.”
Psalm 37:4-7

And mine ears shall hear my desire of the wicked that rise up against me. The righteous shall flourish like the palm tree:
What Makes a Palm Tree, a Palm Tree? Palm trees are angiosperms, which means flowering plants. … Palms can grow very fast. A Fish Tail Palm can grow to 10 meters (thirty feet) in as little as six years when conditions are optimal.

he shall grow like a cedar in Lebanon.
Cedrus libani, commonly known as the Cedar of Lebanon or Lebanon cedar, is a species of cedar native to the mountains of the Eastern Mediterranean basin. It is an evergreen conifer that can reach 40 m in height (131 feet 2.803 inches!)

Those that be planted in the house of The LORD shall flourish in the courts of our God, Amen
Psalm 92:1-13

Brethren, we are blessed! Just as in this day and age we share in the realm of electrons, atoms and neutrons, in times past The Word was shared in the terms known at the time.

But, it all remains the same, we can describe His-story as we ‘understand’ it.
“If any of you lacks wisdom, you should ask God, who gives generously to all without finding fault, and it will be given to you.”
James 1:5

Published by Fellowship of Praise: ALL praise to God our Reason, Hallelujah!!!

To God be The glory. Let us praise God together for His ALL in our lives, Amen.

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