Prayer, as we saw in the definitions, was often defined as 'supplication'. But 'supplication' itself isn't a common word and therefore requires an effort at defining it. The Oxford English Dictionary defines 'supplication' as "the action of 'asking' or 'begging' for something 'earnestly' or 'humbly'".

It therefore can be deduced that 'Prayer' is 'the act of begging or asking' for something from someone obviously greater than oneself.

No matter how wealthy one is or how physically strong, there comes a time when we need something which is for some reason way out of our reach. When death shows up, the 'rich' seeks supernatural intervention since in this moment, money is no longer currency. When a puzzle appears, the 'brawny' seeks help from the 'brainy' and vice versa when 'might' is needed.

For all of us really, we have needs which we cannot on our own attain; friends and relatives in trouble that we cannot sort out; situations way beyond our pay grade. These turn our gaze to Heaven. But, why Heaven?

1. I will lift up mine eyes unto the hills, from whence cometh my help?
2. My help cometh from YaHuWaH, which made Heaven and Earth.

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When we have some need, any type of need, where do we go to, to obtain help? Do we look to 'the hills'?, as the psalmist asked; to the valleys? To the rich, who will call us 'freeloaders'? No, we should look to Heaven, to our Father who has provision already made waiting for our appropriation. No father ever calls his children 'freeloaders'! All he owns, is the children's inheritance.

Looking into our Father's face, we 'ask' him to sort us out. 'Ask' is 'Pray'. Best of all, we are assured of relief because He guaranteed it in these words:

9. And I say unto you, Ask, and it shall be given you; ...
10. For every one that asketh receiveth; ...

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This is just one wonderful purpose of 'Prayer'.

The purposes of Prayer are many and in our humble opinion, inexhaustible! However, let us highlight only a few:

• ☞ Sending a report to Elohiym
• ☞ Laying a complaint before Elohiym
• ☞ Seeking resolution of a perplexity
• ☞ Seeking healing for disease, illness. Yours or anyone else's.
• ☞ Seeking forgiveness for sin, transgression and iniquity
• ☞ Communion with our Father.
• ☞ Seeking Counsel and guidance
• ☞ Inviting our Father, Elohiym to join a battle threatening us
• ☞ Seeking plain inspiration.
• ☞ Asking for your next assignment and duty. (Sadly, most folk ask their Pastors or Bishops for what to do!)
• ☞ Pleading for the peace of your Community, Region or even Country. The peace of Yerushalayim also.

But, above all, Prayer elevates us to our Elohiym, lifting us up. It connects us to our Father and keeps us humble always; reminds us that we lack capacity for anything except when we are tightly hitched to Him by 'Prayer'.

23. O YaHuWaH, I know that the way of man is not in himself: it is not in man that walketh to direct his steps.

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6. In all thy ways acknowledge him, and he shall direct thy paths.
7. Be not wise in thine own eyes: fear YaHuWaH, ...

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5. I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.

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It may not be so debatable to say that most folks 'pray' and therefore, know how to 'pray'. But, it cannot be said that all humanity know how to 'pray' or even 'pray'!

For those who do not 'pray' at all, a look at the pane above, dealing with the purposes of 'Prayer', will quickly reveal what they are 'missing'. It is unquantifiable!

But for the rest of us who do 'pray', these questions can legitimately be asked: "Are you happy with your 'prayer' life? The results? Are you satisfied?".

If your answers to the questions above are positive, Halleluyah! Amein. Please, never stop sharing your testimonies. It will help and even save someone, some where.

But, if your answers are not exactly positive, we will try here to assist each other.

The Talmidiym (Disciples) once asked Yahuwshuah to 'teach us how to pray'.

1. AND it came to pass, that, as he was 'praying' in a certain place, when he ceased, one of his Talmidiym said unto him, Adonai, teach us to 'pray', as Yahuwchanon also taught his Talmidiym.

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For a response, the Savior delivered the Masterpiece of 'praying'. It has been known by most as "the Master's Prayer; Adonai's Prayer."

9. After this manner therefore 'pray' ye: Our Father which art in Heaven, Hallowed be thy Name.
10. Thy kingdom come. Thy will be done in Earth, as it is in Heaven.
11. Give us this day our daily bread.
12. And forgive us our debts, as we forgive our debtors.
13. And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amein.
14. For if ye forgive men their trespasses, your heavenly Father will also forgive you:
15. But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.

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Most Natsariym today have memorized the 'Prayer' and we teach our children same from the moment they are able to articulate words. In our 'Prayers', we recite it and end it with an Amein. And this is good and even great.

But, there is not one record in Scripture where the Shlihiym (Apostles) recited the "Master's Prayer". So, why didn't they?

The Shlihiym (Apostles) did not understand the "Master's Prayer" to be like a Psalm to be recited, but as a 'pattern' or 'template'.

The 'Pattern' revealed the following components of every effective Prayer:

• ☞ Invoke Our Father; praise Him; honor Him; glorify Him; extol His virtues, etc.
• ☞ Express your love and desire for His Kingdom, present and future.
• ☞ Express your delight and yearning for righteousness.
• ☞ Express your total surrender to His Will happening on Earth as it does in Heaven.
• ☞ Present your supplications. For yourself and for others for who's sake you need to intercede.
• ☞ Confess your sins and the sins of those over whom you may have charge like family. If you are interceding for others, confess their sins too.
• ☞ Express your abhorrence for your sins and plead for help to avoid sinning and seek for forgiveness. As you do, reflect on your relationships and ensure you hold no grudges. If you do, dispose of them before continuing.

Recall this counsel from the Savior, emphasizing the 'pattern':

33. But seek ye first the kingdom of Elohiym, and His righteousness; ...

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Well, it seems right at this point, to suggest a modification of the sequence or order in the Master's Prayer! If we must seek first His righteousness , then we may need to begin our 'Master's Prayer with a plea for forgiveness after confessions. You would have noticed that in the 'Pattern' above, we placed 'confession and forgiveness' at the very end!

As we shall see in subsequent sections / panes, Elohiym makes clear that He considers the "Prayers" by a Sinner as 'abominable'! As Sinners then, it is important to get our Sins out of the way and reconcile with our Father before even offering Him praise.

The 'Pattern', as amended, is perfect. You may adopt it, if you will. It renders your 'Prayers' original and natural and reflects the situation in your heart.

It is also, extremely beneficial to preface your 'Prayer' session, whether 'Private', or 'Corporate', with a short song service. Hymns and choruses are particularly great as they help move the focus of your mind and thoughts from the world to Heaven and to the issues of eternal life.

Reading a few verses of Scripture at the beginning and a few more at the end of your 'Prayer' is particularly powerful as it speaks Elohiym's promises to us, back to Him. In a way, you are appropriating that particular set of promises. It may be special texts, specially glorifying to Elohiym. You can find many such texts in Tehilliym (the Psalms) and haChizayon (the Revelation). You will find a lot of reassuring scriptures in the Prophets such as Yeshayahuw and Yeremiyahuw. You can choose any text from any book of the Bible, and that will be better than nothing at all. You may not always be disposed to this. Therefore do not feel guilty when you're not able.

As 'Prayer' goes, we are also admonished to make it the breath of our soul and to never stop 'praying'. 'Pray' always, regardless of what you are doing or where you are.

17. 'Pray' without ceasing.

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Yahuwshuah put it this way, emphasizing importunity:

5. And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves;
6. For a friend of mine in his journey is come to me, and I have nothing to set before him?
7. And he from within shall answer and say, Trouble me not: the door is now shut, and my children are with me in bed; I cannot rise and give thee.
8. I say unto you, Though he will not rise and give him, because he is his friend, yet because of his importunity he will rise and give him as many as he needeth.
9. And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.
10. For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.

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And finally, haBen Elohiym adds,

1. ..., Men ought always to pray, and not to faint.

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In Luke 11:5-10 and Luke 18:1, Elohiym encouraged us to pray and to never give up. Especially as we recall His 'guarantees' that 'whoever asks shall receive'. But, most anyone of us can testify that they have had several of their 'prayers' 'unanswered' at some time or the other!

In Luke 11:5-10, Elohiym assured us that 'everyone who asks receives'. So, why then is it that everyone of us can testify that, at least once, we 'asked' and "didn't receive"?

It turns out that the promises are predicated on us meeting certain critical requirements. The promises are based on "all things being equal" kind of conditions! What might the conditions or requirements be?

13. And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son.
14. If ye shall ask any thing in my name, I will do it.

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To have our 'Prayer' granted, it must be in His Name!

What might it mean, 'in His Name'? Some believe that it means ending our 'Prayers' by adding His Name: 'In the name of Yahuwshuah' at the end of our 'prayer'.

We all do this, don't we? Still, some believe that when Elohiym says that a thing be done in His Name, He means that it be done in 'His manner'; in 'His way'; in 'His character'. He means that it be done the way He would do it. This therefore means that to ensure answers to our 'Prayers', we must 'Pray' the way He prays. We have examples of Him 'praying'. See Yahuwchanon 17; Mattithyahuw 26: 36-46.

9. He that turneth away his ear from hearing the law, even his prayer shall be abomination.

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If you are among those who think that the Ten Commandments 'have been done away with', 'Praying' by you is a total waste of time! Whoever persuaded you to turn your back on Elohiym's eternal Law, the transcript of His character; the foundation of His Throne, effectively ended your relationship with your Creator! A U-turn is in perfect order now, isn't it?

This serious situation calls us to total compliance with the entire 'Ten Commandments' as it is in the Bible. Not the version in the 'catechism', please. For compliance with the Law is righteousness. In Yahuwchanon 3:4, we learn that 'Sin is the transgression of the Law'. If we have not transgressed, we are sinless and therefore 'righteous'. Reminds us the necessity for 'Confession' and 'forgiveness'. We shall be sinless only by His grace.

But, a warning is necessary at this point! If we purposely set out to sin, because He promised to 'forgive' us, we place ourselves in mortal danger! It is called 'Presumption'! Consider this:

26. For if we sin wilfully after that we have received the knowledge of the Truth, there remains no more sacrifice for sins,
27. But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.

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"Presumption" cuts us off from the 'Blood' shed on the Cross at Calvary and therefore removes us from sharing in His 'Grace'!

But, on the other hand,

16. ... The effectual fervent prayer of a righteous man availeth much.

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Selfishness and self-centeredness guarantees rejection of our 'Prayers'. The Ruach Ha'Qodesh makes this clear in this text:

3. Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts.

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All told, it is important to stress here that Elohiym answers every 'Prayer'. Elohiym gives one of these answers to our 'Prayer':

1. Yes
2. No
3. Wait

It is easy to see and rejoice when the answer is 'Yes'. However, when the answer is 'No', or 'Wait', we struggle to apprehend it. In these cases, we often continue to ask for the same thing. It is alright to keep asking until something happens. That is 'prayer importunity'. Something will happen in time in the case when His answer is 'Wait'. We have only to wait for Him to act in His own time. After all, 'Elohiym's time is the best'.

But, when His answer is a categorical 'No', we still continue to 'pray' because, when He said 'No', we did not hear it! However, we should watch for something unexpected, possibly related to what we are asking for, but different. This is true, regardless of what it is we are praying for, because, we do not know which 'Prayer' will receive 'Yes', 'No', or 'Wait'. Often we ask for things whose true nature and consequence may be catastrophic. Elohiym, in His infinite wisdom, will not give it to us.

Of utmost importance is the fact that our 'Prayers' never reach the Father except through our High Priest, the Father's Yachiyd (Only begotten). We need to be aware of this and take it into account in our 'praying'.

3. And another Angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all Qodeshiym upon the golden altar which was before the throne.
4. And the smoke of the incense, which came with the prayers of the Qodeshiym, ascended up before Elohiym out of the Angel's hand.

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Our sin-tainted 'Prayers' must become Mashiyach's own 'Prayer' containing Mashiyach's 'righteousness' before the Father can accept and grant it. The added 'incense' is the 'righteousness of Mashiyach'.

Surely, you understand that the 'Angel' in the text above is actually our High Priest, Yahuwshuah HaMashiyach. No one else is allowed to offer incense in the Sanctuary except the Priest. In Heaven today, we have only one Priest, Yahuwshuah and Levites (Elders who were resurrected with Him) assisting Him in the great work for our salvation.

16. And to the office of Eleazar the son of Aharon the priest pertains the oil for the light, and the sweet incense, and the daily oblation, and the anointing oil, and the oversight of all the Tabernacle, and of all that therein is, in the sanctuary, and in the vessels thereof.

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40. To be a memorial unto the children of Yashar'el, that no stranger, which is not of the seed of Aharon, come near to offer incense before YaHuWaH; that he be not as Qorach, and as his company: as YaHuWaH said to him by the hand of Mosheh.

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26. Likewise the Ruach also helps our infirmities: for we know not what we should pray for as we ought: but the Ruach itself makes intercession for us with groanings which cannot be uttered.

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Yahuwshuah intercedes for us always. That is why we must 'pray' in His Name. "Prayers" not offered in His Name are totally useless.

Such 'useless prayers' do attract Satan's attention. When permitted to do so, he does step in to answer the 'Prayer' so as to be able to retain hold of those whom he has wholly deceived into believing that they do not need the Savior! He fakes the answer to their 'Prayers'! They thus believe that Elohiym heard them! Well, the 'deception' continues. They chose him and rejected the Son of Elohiym! They belong to Satan! Elohiym will not interfere!

We would love to believe that you know that the Ruach Ha'Qodesh (Holy Spirit), who also intercedes for us, is the omnipresence and omnipotence of Yahuwshuah. He Is Yahuwshuah, our High Priest. Details Here.

In the next section, we shall see the things which will improve, indeed ensure, the effectiveness of our 'Prayers'.

Effective 'Prayer' is one which Elohiym will not ignore. It is the result of a solid and consistent relationship between the supplicant and Elohiym. A relationship that is based on every word that 'proceeds from the mouth of Elohiym'. And, where there is this relationship, there too is Faith, solid faith.

5. ... ask of Elohiym, that giveth to all men liberally, and upbraideth not; and it shall be given him.
6. But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed.
7. For let not that man think that he shall receive any thing of YaHuWaH.

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It can be said that the Shaliah (Apostle) Pa'al (Paul), was a man of faith. And, we would expect that such a man would receive whatever he asks; whenever he asks! Imagine his shock when, he was in serious distress, and called upon YaHuWaH for relief and was certain that he will be relieved! And he was not!

7. And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure.
8. For this thing I besought YaHuWaH thrice, that it might depart from me.
9. And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Mashiyach may rest upon me.
10. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Mashiyach's sake: for when I am weak, then am I strong.

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So, we see that in some special circumstances, Elohiym would choose to say 'No'! We do however believe that a situation such as Pa'al experienced, is more often than not, reserved for the 'mature' Natsariym. Still, we must recognize Elohiym's sovereignty and omniscience. We could ask for a thing, and are in perfect relationship with Him, and still not receive what we asked for! In His omniscience, He would perhaps do something else for us. We receive what He has chosen to do but never credit it to Him! Maybe, we might not even recognize it! This is often the case, as often, in our ignorance, we ask for things that, if granted, could be of terrible adverse consequences to us! Elohiym will not grant it under any circumstances!

In the normal course of your relationship with your heavenly Father however, you can rest, assured that:

8. ... your Father knoweth what things ye have need of, before ye ask him.

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9. Then shalt thou call, and YaHuWaH shall answer; thou shalt cry, and he shall say, Here I am. ...

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Three Modes Of Prayer

We recognize three 'Prayer' modes or settings. They are as follows:

1. Private
2. Intercessory
3. Corporate

Prayer | Private

Private 'Prayer' is simply that: Private. You are alone and praying by yourself and mostly, for yourself. Private 'Prayer' does not however preclude 'praying' for someone else. It is however necessary to ensure that your private 'Prayer' is truly private. A lot of folks ensure that the world around them knows and hears every word of their 'prayers'! It is not helpful to do so because, you are not talking to Elohiym, but to your neighbors! Your neighbors shall have to answer that 'prayer'! Elohiym will have nothing to do with it because, He counseled us in these words:

5. And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward.
6. But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly.

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Private 'prayer' should never be heard even by the walls. It is between only you and your Elohiym, our heavenly Father.

Prayer | Intercessory

In this mode of 'prayer', you are attending to or ministering to someone else. There could be more than one person there for whom you are led to 'pray' for - a family, for instance.

In this case, it is appropriate to raise your voice so that the subjects of your intercession may partake of the 'prayer'. You should ensure clarity of every word you speak and also ensure audibility. It will be easier for you to 'pray' facing heaven. This ensures that there is no constriction in your voice box. You will be the loudest and the more articulate.

Still all terms and conditions, applicable to private 'prayer' are applicable in intercessory 'prayer'. Follow all requirements as explained above, for effective 'prayer'. It is hypocrisy and utter waste of time to go out to 'minister' to needy and expectant folks while laden with iniquity and uncleanness!

16. ... The effectual fervent prayer of a righteous man availeth much.

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Prayer | Corporate Or Public

This is often the mode of 'prayer' for families, groups, 'churches' and any spiritual gathering. It is also true of even secular meetings where and when you are called upon to 'pray'.

It is often the case that at secular meetings, attendees may not all be 'spiritual' folks. Some times, they could be very impatient and would not tolerate 'long prayer'. Still, endeavor to follow the 'pattern'. Confess your personal sins first. Confess the sins of attendees. Praise Elohiym and then present a short supplication. All that you say, could and should be 'bullet-pointed' phrases, avoiding full sentences.

In 'spiritual' settings as in a church or 'prayer' group, you should take liberties and be very inclusive. Again, respect the 'pattern'. In the supplication part of your 'prayer' ensure relevance. You cannot be about to do a Bible Study, and then in your 'prayer', you are asking Elohiym to prosper members' businesses and marriages! Ask for the infilling of every participant with the Ruach Ha'Qodesh. Seek Elohiym's help as relevant for the occasion. Nothing more, and nothing less.

There is this misunderstanding that leads most folks, whether 'Ministers' or 'Laity' to claim that the Ruach Ha'Qodesh, the Ruach HaMashiyach, is in their midst because of the number of people present! This is a lie! It is not biblical at all. Elohiym is by you during your private 'prayer'. Numbers or population do not control His omniscience and omnipresence. He is there among many and there with and in one.

The practice is credited to the following text:

20. For where two or three are gathered together in my name, there am I in the midst of them.

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MattithYahuw 18:20 is in a context that has nothing to do with 'prayer' or 'praying'! Notice that the context begins from Verse 15. There it begins to deal with the situation where a brother offends you. It gives you the template to follow to deal with it. First, you talk with your brother or brethren in private. If that fails, you take at least two witnesses with you and talk with him again. If that fails, take the matter to the congregation. If that fails, whatever decision the congregation makes against him is 'sealed' by heaven. During this process, beginning with the occasion when you took the two or more witnesses along with you to him, MattithYahuw 18:20 guarantees the presence of Elohiym.

This circumstance is not actually original with MattithYahuw 18:20. Let's consider this:

15. One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established.
16. If a false witness rise up against any man to testify against him that which is wrong;
17. Then both the men, between whom the controversy is, shall stand before YaHuWaH, before the priests and the judges, which shall be in those days;
18. And the judges shall make diligent inquisition: and, behold, if the witness be a false witness, and hath testified falsely against his brother;
19. Then shall ye do unto him, as he had thought to have done unto his brother: so shalt thou put the evil away from among you.
20. And those which remain shall hear, and fear, and shall henceforth commit no more any such evil among you.
21. And thine eye shall not pity; but life shall go for life, eye for eye, tooth for tooth, hand for hand, foot for foot.

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As with Mattithyahuw 18:20, YaHuWaH guarantees His presence during the 'decision-making' or 'judgment' process or session. This has nothing to do with 'seasons' of 'prayer'

It will be helpful to end this lie and stop giving people the false impression that if there are not two or three of you during a 'prayer' session, the Savior is not in your midst! It is a lie!

16. ... The effectual fervent prayer of a righteous man availeth much.

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The Bible invites us to 'Kneel' in prayer before YaHuWaH. And so, bowing the head and kneeling down remain the model posture for praying.

6. O come, let us worship and bow down: let us kneel before YaHuWaH our maker.

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But, if you are to pray during family, church or social gathering, you will need to be heard loudly and clearly. With your head bowed and facing down, you could not be audible and clear enough. It is expected that you would 'kneel' but raise your face up toward Heaven. That is the acceptable posture for public or group prayer.

19. And he commanded the multitude to sit down on the grass, and took the five loaves, and the two fishes, and looking up to heaven, he blessed, and brake, and gave the loaves to his disciples, and the disciples to the multitude.

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34. And looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened.

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1. These words spake YaHuWshuaH, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee:

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In a family setting for 'Prayer', teach everyone to kneel for 'Prayer'. While on their knees, none should face down or bury their face in the chair or cushion. All faces should be heaven-ward. Some people would kneel down and then fold themselves and place their face on the ground. It is wrong. Kneel down and look up. Your Father, whom you are speaking to is 'Up' and not 'down'.

Recall the admonition given us to 'pray' always, even 'without ceasing'? Does this mean that we should be on our knees all day and all night 'praying'? No, beloved. When you are at work, 'mutter prayer' for your success and safety and for those around you. When you are walking along the street, 'mutter prayers' for your safety and for those who share the street with you. At all times, feel free to pray. 'Prayer' is the breath of your soul. If you stop 'praying', like stopping breathing, you die! It is not required that while walking the street, you should 'kneel' for a word of 'prayer'. But all 'formal prayer' sessions at home; in church; or whereever, calls for decorum and respect for Him with whom we have to do - YaHuWaH Tsevaoth, the Creator of the Heavens and the Earth and all that is in them.

Instruction in vocal culture should be given in the home circle. Parents should teach their children to speak so plainly that those who are listening can understand every word that is said. ... And let not those who kneel round the family altar put their faces in their hands and in their chair when they address Elohiym. Let them lift up their heads and, with qadosh (holy) awe and boldness, come to the throne of grace.

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Prayer is not intended to work any change in Elohiym; it brings us into harmony with Elohiym. It does not take the place of duty.

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Prayer is communion with Elohiym, the Fountain of wisdom, the Source of strength, and peace, and happiness.... Paul exhorts believers to “pray without ceasing,” in everything, by prayer and supplication, with thanksgiving, making known their requests to Elohiym. “Pray one for another,” James says.—.

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Prayer is the channel of communication between our souls and Elohiym. Elohiym speaks to us through His word; we respond to Him through our prayers, and He always listens to us. We cannot weary or burden Him by our frequent heart to heart communications.

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Prayer is the opening of the heart to Elohiym as to a friend. Not that it is necessary in order to make known to Elohiym what we are, but in order to enable us to receive Him. Prayer does not bring Elohiym down to us, but brings us up to Him.

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IT IS OUR PRIVILEGE TO KNEEL WHEN IN PRAYER. — Both in public and in private worship it is our privilege to bow on our knees before Elohiym when we offer our petitions to Him. YaHuWshuaH, our example, "kneeled down, and prayed." Luke 22:41. Of His Talmidiym (disciples) it is recorded that they, too, "kneeled down, and prayed." Acts 9:40. Paul declared, "I bow my knees unto the Father of our Master YaHuWshuaH haMashiyach." Ephesians 3:14. In confessing before Elohiym the sins of Yashar'el, Ezra knelt. See Ezra 9:5. Daniy'el "kneeled upon his knees three times a day, and prayed, and gave thanks before his Elohiym." Daniy'el 6:10.

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We must pray constantly, with a humble mind and a meek and lowly spirit. We need not wait for an opportunity to kneel before Elohiym. We can pray and talk with Elohiym wherever we may be.

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Music forms a part of Elohiym's worship in the courts above, and we should endeavor, in our songs of praise, to approach as nearly as possible to the harmony of the Heavenly choirs. ... Singing, as a part of religious service, is as much an act of worship as is prayer. The heart must feel the spirit of the song, to give it right expression.

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Nearly all persons can speak loud enough to be heard in ordinary conversation, and why should not the same voice and talent be used when they are called upon to bear testimony or offer prayer? When speaking of Heavenly and divine things, why not speak in distinct tones, in a manner that will make it manifest that you know what you are talking about, and are not ashamed to show your colors? Why not pray as though you had a conscience void of offense, and could come to the throne of grace in humility and yet with qadosh (holy) boldness, lifting up qadosh (holy) hands without wrath and doubting? Do not bow down and cover up your face as if there were something that you desired to conceal; but lift up your eyes toward the Heavenly Sanctuary, where haMashiyach your Mediator stands before the Father to present your prayers as fragrant incense, mingled with his own merit and spotless righteousness. You are invited to come, to ask, to seek, to knock, and you are assured that you will not come in vain. YaHuWshuaH says, "Ask, and it shall be given you: seek, and ye shall find; knock, and it shall be opened unto you; for every one that asketh receiveth, and he that seeketh findeth, and to him that knocketh, it shall be opened." He illustrates the willingness of Elohiym to bless by presenting before us the willingness of a father to grant the request of his child. He asks, "If a son ask bread of any of you that is a father, will he give him a stone, or if he ask a fish, will he for a fish give him a serpent? or if he shall ask an egg, will he offer him a scorpion? If ye then, being evil, know how to give good gifts unto your children, how much more shall your Heavenly Father give the qadosh (holy) Spirit to them that ask him? [Luqas 11:9-13]

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