|1 - B'REISHEET (Genesis)||13 - SH'MOT (Exodus)||24 - VAYIKRA (Leviticus)||34 - B'MIDBAR (Numbers)||44 - D'VARIM (Deuteronomy)|
|2 - NOACH||14 - VA'ERA||25 - TSAV||35 - NASO||45 - VA'ET'CHANAN|
|3 - LECH L'CHA||15 - BO||26 - SH'MINI||36 - B'HA'ALOT'CHA||46 - EKEV|
|4 - VAYERA||16 - B'SHALACH||27 - TAZRIA||37 - SH'LACH L'CHA||47 - R'EH|
|5 - CHAYEI SARAH||17 - YITRO||28 - M'TSORA||38 - KORACH||48 - SHOF'TIM|
|6 - TOL'DOT||18 - MISHPATIM||29 - ACHAREI MOT||39 - CHUKAT||49 - KI TETSE|
|7 - VAYETSE||19 - T'RUMAH||30 - K'DOSHIM||40 - BALAK||50 - KI TAVO|
|8 - VAYISHLACH||20 - T'TSAVEH||31 - EMOR||41 - PINCHAS||51 - NITSAVIM|
|9 - VAYESHEV||21 - KI TISA||32 - B'HAR||42 - MATOT||52 - VAYELECH|
|10 - MIKETZ||22 - VAYAKHEL||33 - B'CHUKOTAI||43 - MAS'EI||53 - HA'AZINU|
|11 - VAYIGASH||23 - P'KUDEI||54 - V'ZOT HAB'RACHAH|
|12 - VAY'CHI|
Gen_1:1 [ back to top ] Noach
Gen_6:9 [ back to top ] Lech L'cha
Gen_12:1 [ back to top ] Vayera
Gen_18:1 [ back to top ] Chayei Sarah
Gen_23:3 [ back to top ] Tol'dot
Gen_25:19 [ back to top ] Vayetse
Gen_28:11 [ back to top ] Vayishlach
Gen_32:7 [ back to top ] Vayeshev
Gen_37:1 [ back to top ] Miketz
Gen_41:1 [ back to top ] Vayigash
Gen_44:18 [ back to top ]
Gen_47:28 [ back to top ]
There are 7 hebrew words in this sentence, one of which is not translated. It is the 4th word, which is Aleph Tav, which we know to be Messiah.
This light is a different word from the word light on the 4th day. This light came to be before visual light, thus this indicates the light of Messiah was introduced to the earth.
Separation can also indicate judgement, in which our Creator would separate the light from the darkness not only physically but spiritually as well.
Being the first day and remembering that His time is a day as unto a thousand years to us, we can relate this first day of division between light and darkness a likening to Adam bringing sin unto the earth and thus creating a separation between light and darkness, spiritually.
Note that water is both from the earth and from the heavens. It was a space between that Yahuwah made inhabitable for us.
And with the 2nd day, we can liken the events of water to the 2nd millenium in which Noach was given safety from the waters both above and beneath.
Elohim is specific that the seed comes from within the plant.
You can see His commandments in this verse regarding not to mix seed.
And the 3rd day repeating the importance of seed and seed-bearing plants, we can relate this to the 3rd millenium of His seed being introduced in Abraham, Yitsach, Ya'acob, and the 12 tribes.
The hebrew word 'maor' for light in this verse indicates heavenly bodies that give off their light. I'm not so sure that we can include the moon in these verses since it does not give off it's own light. The lesser light could be from all of the stars in the absence of the sun. And we can certainly apply this in spiritual aspects.
This verse could be emplasizing the spiritual aspects of greater lights, since He calls darkness night. The word for 'rule' in hebrew is 'memshalah', which can mean a ruler or realm. And we all know who the prince of darkness is ...
And thus with the 4th day in which lights in the heavens, or stars, seem to be the theme, we know that the 4th millenium was the period of His prophets, or His children who were instructed to make the others repent and return to His Ways.
See again Yahuwah's importance of 'according to their kind', getting back to His commandments of not mixing.
And the 5th day has the importance of 'living creatures', which that as of the 5th millenium that we become 'new living creatures' once we shed our own ways and turn to our Messiah.
Seeing the word 'our' in this verse gives more proof of the meaning of the word 'Elohim'. Elohim is truly of Him, but is an entity of many that form His Body, just as we will become one with Him.
Since His light shines in all things, we can certainly assume that they were clothed with a garmet of light.
All plants are not food to us; some are poisonous. We need to understand the way in which our Creator speaks. This same understanding should also be applied to meat in which Yahuwah offered us after the flood.
The importance of the 6th day was man, where man was to multiply and subdue the earth. This is likened unto the millenium that we are in, in which knowledge has been greatly increased to where we have fully subdued the earth. And there are more people alive today than were ever born before back to creation.
This word 'rested' in the hebrew is 'shabath'. And shabath has to do with 'sevening' oneself. Thus, He sanctified this day as we all should. And this is a forshadowing of the 7th millenium to come, the Sabbath Millenium, in which He will be in our midst from that day forward, to tabernacle with us.
We can see that from the very beginning, it was a main duty for man to till the ground. This is simply an agricultural step in ensuring that 'the seed' is planted correctly and flourishes into a fruit bearing plant. And of course this speaks spiritually of our job of discipling unto the nations as to plant His seed (which is ONE according to Sha'ul or Paul, the Messiah) amongst all men. More often this word translated as 'till' is translated as 'serve'. A good example is Gen 15:13, where Abram is told that his seed would serve another seed, as strangers in their land or ground.
Note that a body along with His Breath or Spirit creates a living soul. Note that this word for 'living' is the same word translated elsewhere in this chapter and next as 'beast'.
Its interesting to note that the Tabernacle was built on the east border of the city of Jerusalem, just as the garden in the beginning was on the east side of Eden.
It's my understanding that these two trees in the garden were the Messiah and HaShatan. The real problem, as Messiah states in the book of Revelation regarding the Leodicean church, being hot and cold, or good and evil, is worse than all evil. This is because it is much more influencial, as HaShatan was in the garden. Also note that all trees in the garden were for food, which would also include the tree of the knowledge of good and evil.
See the note in Num 34:5.
Adam failed in guarding the garden.
Will all agree with our Creator that we die in the very day that we first sin, as punishment? I hope so!
'Azer neged', or helper, can mean an opposition, or help meat. I see this as one who sees the 'other' side of matters and truth. In this case, they must both come together as 'echad' or one in order to get the entire picture. But note how Yah first creates all living creatures and parades them before Adam for naming, before creating Chawa or Eve. We should consider why Yah did this.
All living things were created from the ground, whether man or any other living creature.
There is a good thematic connection here that we can piece together with the Abrahamic covenant. The 'cutting of meat', or 'brit' in hebrew, means to covenant. Thus, in cutting Adam to withdraw Chawa or Eve, a covenant was made. Also bear in mind that Chawa was literally one with Adam in that she was 'in him' with regards to his rib. Thus, she truly was bone of his bone.
There is great significance in this fact that a man, and ONLY a man as in not a woman, is to leave from beneath the 'covering' of his parents to become a covering for his own house. This is a theme repeated thoroughly throughout the Scripture.
They were not ashamed because they did have His garmet on, which I believe to be of light.
The woman added to Yah's Word by saying that she was commanded not to touch of the fruit or tree.
This was the single lie that the serpent spoke. I believe all of this other words were true.
We see in this verse that the woman discerned on her own to put her own judgement of this tree and it's fruit above the judgement of Yah. The goodness of the tree could be true, but she put her desire over Yah's command.
We also see in this verse that they were making their own atonement using fig leaves, which is not in the way of Yahuwah. The hebrew word for 'apron' is 'chagor', which can also mean armour or girddle. As we are to don the armour of Yah, they decided to don their own garments.
The words 'cool of the day' are the hebrew words 'ru'ach' and 'yom', which could be translated the day of visitation. This would be a similar term to a set-apart day of visitation, or a Sabbath. And thus, on this day of visitation, his children hid themselves from him.
First the man 'shares the buck'.
And the woman tries to 'pass the buck'.
If man comes from the dust of the earth, and HaShatan is to eat of the dust of the earth, then it seems to me that Yahuwah is making interaction between us most likely.
And yet Yah puts enmity or difference between the future offspring of Adam and those who eat of HaShatan's fruit. And though the first occurance of 'bruise' is definitely the root of the word as the second occurance, the two words are definitely different in the hebrew. I also connect the concept of the altar being the 'footstool' for Messiah, and thus this is where 'his heel' would be. Thus all come before the altar, to be cleansed with fire or burnt up forever.
The woman was punished with sorrow in childbirth, as well as to be subservient to the husband.
Here we see that Adams sin was to put his wifes words above those of Yahuwah. And his punishment is to have to toil the ground in order to eat. I see this as a perspective in the spiritual that all around him will be of the wicked one and he will have to work hard to try to spread Yahuwahs seed. Truth will take much discernment and 'sweat of the brow' as verse 19 might be alluding to.
Ezekiel 28 speaks of the doing away of HaShatan, and how no longer will there be thorns about His children Yisra'el.
Yah gives us a good definition of death in this verse, that as the opposite of his birth, he will return to the dust of the earth.
All living thus would include all created of the ground in this day, meaning the animals and birds as well.
These animal skins given to them for a covering are a sign of a covenant act, whereas an animal had to give up of it's blood and body for them.
This word 'drove' in hebrew is 'garash', the same word used to describe divorce. Thus we see the first instance in Scripture of mans punishment being divorcement in which he is driven from 'the house'. The the direction of being kicked out is always to the east. And now the only way to the tree of life is to be subject to the results of meeting with a flaming or cutting sword, thus giving ones flesh up for eternal life.
The proximity of births between these two sons in words, as well as the hebrew word for 'and she again' which is yasaph meaning 'to add, augment, or continue', leaves strong evidence that these two sons were twins. Though most concordances define 'Abel' to mean 'breath', paleo hebrew character definitions bring us closer to mean 'a lesser or belittled one'.
Cain brought a 'meat offering' or 'minkah' in hebrew, which is grain and is usual a gift type offering.
Whereas Abel brought a firstborn and the fat of the flock, which is depicted in Torah as an offering for atonement, which Yah respected.
The fact that Yahuwah had no respect for Cains offering indicates that it was not appropriate. Thus, this offering would be required in a certain way and it's apparent that Abel respected this whereas Cain did not. The incident with Nadab and Abihu, Aaron's sons, may be likened to this incident in that the act was not done as Yah specified.
Yah is explaining to Cain that he did NOT do well, and thus there was no acceptance and sin is waiting to emerge and will rule oneself. Note this is the first usage of the word 'door'. I believe we should immediately liken this to the tabernacle, in which is the place where Yah meets with us (even the Pesach in Mitsrayim or Egypt). This could mean that even when one thinks he or she is drawing near unto Him, sin may be abound due to how one is walking. Consider one who prays but in sin; He does not hear such prayer.
Cain did not feel that he was to guard his brothers ways. But are we not to judge and do just this?
The 'blood' that called out is plural in hebrew, suggesting that all of the unborn seed of Abel was crying from the ground.
Note the hebrew word again for 'driven me out', 'garash'. Now we see that Yah has divorced or exiled Adam and Chawa initially and now Cain.
This is the first mention, and more are to come, how Yahs Ways of punishment are in sevens.
To dwell in tents with livestock CANNOT be a good thing!
The Book of Jasher details the killing of Cain by his own seed, Lemech and Tubal-Cain. This book also says that the two then quirreled and Lemech killed his own son immediately thereafter. This is confirmed, in my thought, by the next verse.
The punishment of sevens regarding Cain confirms here that it was Lemech who killed him.
The words 'to call upon' is the word 'kawraw' in the hebrew, better meaning 'to profane'. Thus wickedness began at this point to multiply in the earth.
The fact that it is detailed here that Seth was born in Adams likeness vice how Adam was born in the likeness of Elohim is important in that we understand that we were born unto sin after sin had entered the earth. Thus, we are all born in the likeness of man since.
The daughters of Adam are a key to who Cain took with him when he left the garden.
Methusalah is the oldest man in written Scripture. The Book of Jasher speaks of a seed of Cain that was slightly older in death.
Noach means comfort, in just the letters NUN and KAPH. In reverse order, which means the same gematria value, these two letter spell the hebrew word for 'grace'. Our toil is certainly comforted by our Messiah and he certainly does provide grace to make this happen. Thus, Noach is a likening of Messiah.
All of these names of the seedline from Adam and Seth and their ages I believe are to remind us that our Creator did not lie in the garden regarding how we, once succuming to sin, will die that very day, or 1000 year period.
This is one of those verses where days are related directly to years (a day unto Him is likened unto a thousand years to man). There is not 'his' in the hebrew, and thus it can literally be rendered, 'days shall be 120 years'. This is a DIRECT corrilation to His rendering of time (ie. 2Peter 3:8 and Psa 90:4). And thematically connect this with the counting of both Sabbaths and days to Shavuot; we see a counting of 7 and we see a counting of 50. We should make a connection to 7 one thousand year periods and being connected with 50, and thus multiplying together this 50 times 120 years we get 6000, which is also the beginning of the Sabbath Millenium. And the word 'strive' is 'dun' in the Hebrew, which has to do with contending with and judging. This is what Yah must do with us for 6000 years. Take note of '120' in Deu 31:3 as well and how this can denote the use of Torah in Moshe being a picture of.
This word 'giants' is 'Nephilim' in the hebrew, actually pronounced Nephil. This word is a synonym for both 'fallen' and 'miscarriage'. Note the words 'and after that', which indicates that the mixing of seed continued even after the days of Noach. 'Which were of old' does not have to be past tense; it could mean that they 'have been' around a long time, which we know is true from a multitude of scripture. It's interesting to see that 'men of renown' or 'men of name' uses the hebrew word 'eesh' instead of 'adam', which hints towards beings NOT of decendents of Adam, but a mixture.
Note that it was 'adam' here that was wicked, without mention of the Nephilim.
'And it repented Him' or 'And Yah was sorry' is the hebrew word 'nacham', which can be rendered 'to have compassion' or 'He consoled or comforted Himself'. The word 'grieved' later in the verse is the hebrew word 'atsab', which indicates much pain and suffering.
We see here judgement. This coincides in the bigger picture of things how judgement leads to both death and/or to a renewed life through 'mikvah' or baptism (cleansing).
We see all the way back in the days of Noach how Yah provided grace.
To be righteous is to walk the Walk of Elohim.
Though this is the order of Noah's sons most often shown, it most likely is not in the birthing order.
The proclaimation that Yahuwah makes in this verse shows judgement. His judgement certainly deals with life and death.
We can relate this word 'ark' with another object of the same name in scripture. Both were to hold set-apart objects inside and both were truly separated from the rest of the world. This word is connected with covenant. Note the word for 'pitch' in the hebrew, 'kopher'. This is of the same root of the word for 'mercy seat' in the hebrew, 'kapporeth', in Exo 25:17 regarding the ark of the covenant. This word means 'covering', as with the Day Yom Kippurim. And note there is a cleansing going on in all cases. His people are protected during the cleansing, via the covering. It's just like His Pesach. The Pesach in Mitsrayim (Egypt) was where He had His children put the blood on the door posts and then He came and visited them AT THE DOOR, to protect them while the destroyer was killing the firstborn of the Mitsrites. He 'pesach'd' with them to protect them, as a mother hen spreads out her wings to protect her young. Messiah used this exact example in Matt 23:37 as well.
These dimensions truly show a box, as in a floating object without a keel.
This puts each floor at close to 15 feet.
His proclaimation of death is specific in that it is extended to those things on the earth that have 'breath'. Also note that there is only 2 world-wide cleansings mentioned past and future in Scripture. This is the cleansing with water, and there is a day to come that the world will be cleansed with fire. It's good to see this connection with Scripture telling us that we must be baptized by both water and fire. Yochanon the immerser (John the Baptist) says that we are to be baptized with water, His Spirit, and fire (Luk 3:16).
You'll note the way that His statements are ordered show us that His covenant with the family of Noach will result in them coming into the ark. This is yet another connection to the ark of the covenant, as this one is.
The words 'two of each' means that they will enter 'by twos'. This does not mean only 2 of each animal will enter into the ark, but each two that enter will be a male and female of the same kind.
This proves that animals in those days were still eating plants and fruit, or at least during the time they were on the ark.
Yahuwah likes to use these words to show when one of his children, or the body of children, are walking in His ways by obeying His Words.
First note that He uses the word 'come' instead of 'go'. This is to show us that they are to be with Yah. And we see the connection again that Noach has earned this covenant to enter into the ark due to his righteousness. We also see that the righteousness of Noach is extended to his family, or house.
We see some clear points in this verse. Pairs are defined as a male and female. I wish today's society would enforce this! We also see the 7 pairs of the clean beasts and 2 pairs of the unclean were to enter into the ark, meaning 14 of each clean type and 4 of each unclean type.
Note that Gen 6:20 states that the unclean animals will COME to Noach, and this is to keep them alive. We see the difference here with the clean animals, that not only are there 7 spared vice only 2, but also it is to keep the SEED alive, this is to keep them upon the entire face of the earth, and Noach was to TAKE them. Apparently the clean animals are already with Noach, whereas the unclean are not and need to come to him.
The point here is that the wicked are taken away, and His children remain. This is a common theme in Scripture, opposing the theology of 'left behind'.
There is no trivial or insignificant Words in His Word. As we see a day or year connected to a thousand years, we can also coorilate a day or year connected to a hundred years. Thus this can be seen as a picture of the beginning of the 7th millenium, which can be seen in fulfillment in Zech 14. Also this number SIX has to do with man, in which is the reason why this cleansing is occurring.
Water came from the upper firmament and the lower, or from the heavens and beneath the earth.
We can see that not only did every creature come in by twos, but so did man.
Note that since His commandments were followed, he (Noach) and all flesh were 'shut in'. This is a hebrew idiom as similar words are used to show that His people are 'shut under Torah'. Look at Deu 32:30 for example. Look at how cleansings of 'plague of leprocy' was remedied in Lev chapters 13, 14, and even Marium's account in Num 12. We can also see a picture of this in how we follow Moshe's words of Torah for 6 milleniums, whereas our Messiah, as Yahushua did after Moshe, will lead us into the land. Check out Gal 4:4-5 as another example.
His set-apart ones are lifted up, as He will left us up on 'that day'. But Noach was not 'taken away', but actually remained on the earth after all flesh was 'taken away'. This follows in line with all of Scripture.
As the Spirit of Elohim moved upon the face of the waters in Gen 1, so we see the ark is doing somewhat the same. I believe this is to indicate that those who are in covenant with Yah are filled with His Ru'ach.
We see reiterated here that only Noach and those in the ark 'remained'!
This is a timeline of the period of the flood:
Gen 7:6 Now Noah was six hundred years old when the flood-waters were on the earth.
2nd Month, 17th Day Beginning of 40 days/nights of rain
Gen 7:24 And the waters were mighty on the earth, one hundred and fifty days.
Gen 8:3 And the waters receded steadily from the earth, and at the end of the hundred and fifty days the waters diminished.
7th Month, 17th Day Ark rested on mountains of Ararat
10th Month, 1st Day Tops of mountains became visible
40 Days later Window of ark was opened
21 Days Waiting for dove
601st Year, 1st Month, 1st Day Waters were dried up; removed ark cover
Note that 'Elohim remembered Noach'. This is likened unto the same words He used in remembering the hebrews when they cried from Egypt, or Mitsrayim. He had given Abraham a promise of 400+ years and thus Yah remembered this promise as He is remembering Noach in the ark.
Throughout scripture, only unclean things are noted as going 'to and fro'.
Remember that Yisra'el is referred to as an Olive tree. Thus this could be a sign of where His people were to be.
It's interesting to see that a new year for Noach is shown as a new beginning for mankind. This will happen again in the coming millenium, which this is also foreshadowing dry ground in the coming millenium. Yah seems to form dry ground whenever man is to walk straight in His Ways.
In the scrolls of Genesis in the Qumran scrolls, the date indicated is the 2nd month, 17th day of the month, meaning Noach was in the ark one full year. Words also removed from Scripture as not seen in the Mesoratic text is these words: 'Noach was in the ark one full year, three hundred and sixty four days.'
Yah uses the words 'go forth' with His remnant that He saves and uses to repopulate the earth. Compare these words to Gen 3:24 when He 'drove out' the man. And note that 'drove out' is the same word He uses for 'divorce'. Consider the words and the circumstances, for there is NO idle word in Scripture.
Leaving the ark of Yah would naturally lead to the building and use of an altar, just as when walking away from His ark of the covenant when considering the templates of the Tabernacle.
The offerings on the altar are likened unto prayer, and thus reaches His nostrils and is a soothing fragrance to Him. We also see in this verse the true mercy of our Creator. Even though He knows the wickedness of our hearts, He still loves us enough to afford us grace. This verse is also the fulfillment of His promise in Gen 5:29 that in the time of Noach, He would bring comfort to the cursed ground. Recall that He cursed the ground in Gen 3:17 because of the sin of Adam. He even repeats the other result of the sin of Adam, that evil resides within from birth (see Psa 51:5). But now there is comfort when needed, and thus never again will evil overcome without the hope of comfort, as the flood did to all those walking in sin.
Note these cycles of Yah, or moedim. He then ends this listing to say that these will not 'cease'. This word 'cease' is the Hebrew word 'shabbath'. Unlike most hebrew words for 'cease', this version is specific to such accounts as how He 'rested' from His works on the 7th day and santified it in Gen 2:3. Psalm 8:2 uses this word as 'and Thou mightest 'still' the enemy and the avenger'. And regarding Yom Kippurim, it says in Lev 23:32, 'shall ye 'celebrate' your Sabbath. In these instances, there is a cycle of action going on that is haulted. We should consider such differences.
Yah seems to bless things when a cycle is begun or renewed, as we see with Adam in Gen 1:22&28, and with the Sabbath in Gen 2:3.
We should note that Adam was given dominion over all the beasts of the earth in the beginning. Now there is fear. Fear is the beginning of one's walk with Him, as Psa 111:10 and Pro 1:7 help us to understand. There seems to be a tie-in with this beginning and the beginning of the eating of meat, and with what is said in verse 5.
And as some plants are poisonous to man, so are some meats. Thus, Noach already knew what was clean and unclean; he did count by 7s of the clean.
This is yet another Torah commandment, not to eat of the blood. This is more evidence of His Torah even before it was written on scrolls.
In seeing the words blood and hands, we should be drawn to the thought of the offering and how in sin, we put our hand on the head of the animal, as the Priest does on Yom Kippurim. And the death of that animal and it's blood is taken in replacement of our own death in our sin.
Note the seed is mentioned here as well as with Abraham, Yitsach, and Ya'acob. It's certainly not hard to trace the seed back to Noach, since he was the father of all mankind since the flood.
Yahuwah gives us His rainbow as a sign, just as we give of our flesh in circumcision as a sign. And such signs are always connected to covenants.
Yahuwah purposely mentioned who Kena'an was in this verse, in preparation of what is to come. This is for us to take note of, and to apply this revelation of who Kena'an is in the coming verses. Also note the hebrew word for 'went forth' being 'yatsaw'. The bringing forth of man and creature upon the earth is likened to the earth bringing forth herb and living creatures in Gen chapter 1. So we are seeing another creation cycle of what is 'brought forth' upon the earth.
Nakedness of a man is often pointed out in Torah to be the nakedness of his wife. And in seeing sin and reporting it to the brethren, as Ham did, is a righteous act.
Though Ham was not appointed the opportunity not to see the nakedness in the tent since this was a surprise to him, Shem and Yepheth knew not to look upon it and thus, did what they did to cover the nakedness. This is how we are to 'cover or brothers back' or be his keeper. We are to assist in any atonement possible for sin. As Yah desires to cover our nakedness or shame, so should we.
Often in Scripture, a son can be referred to any male in the household, whether a son or a grandson. It's very possible that if Ham was the 2nd son and Shem may have been too young to have children, Hams youngest son may have been the youngest 'son' in the house. Thus, Kena'an could have been the youngest of all males in the house and thus called the 'youngest son'.
Though it is normally taught in denominations that Ham was the culprit, I strongly believe that this verse is simple enough in its understanding and wording that Kena'an was the guilty party. And if it was Ham, it makes absolutely no sense to curse the youngest of Hams sons for Hams sin.
Recall that 'dwelling in tents' is metaphoric for learning His Ways, in which Yah's firstborn will assuredly teach other sons.
Note that Yepheth is listed first. This is a sure sign that he is indeed the oldest of the 3 brothers. Also note verse 21 for proof of this.
Here is the verse that shows that Kena'an is the youngest of Hams sons. Also Ham being mentioned 2nd should indicate to us that Ham was the 2nd born.
We see that Nimrod was so wicked that he did all things in Yah's face. And this term 'mighty hunter' can mean a hunter of souls.
We see in this verse that Nimrod reigned in Babel, and thus was most likely the architect and engineer of the coming incident of the tower. I see him as a type of anti-Messiah.
We note here again about the concept of 'bringing forth' being a VERY positive act or cycle of Yah. Thus, the bringing forth of Asshur is a very positive thing. It's also interesting to note that Asshur has not even been listed as of yet, and won't be until later in this chapter. Thus, we should see the significance of where Yah placed this concept in His Word and why. We should also note that Ninevah was the place where Yonah was sent to preach, after being caught up in the belly of the whale for 3 days and 3 nights.
Note that Kena'ans sons are those who were in the land that were to be put under the ban when Yisra'el came into the land after the wilderness period.
Being the last mentioned of 3 brothers, I believe this indicates that Shem was the youngest of the 3 brothers.
I think the total names of seed of Noach and his sons in this chapter should be 70, which is a common theme to 'the nations'. I actually count 71 if not including Noach or his direct sons. Could this one extra be in opposition to the one shy of the name listing in Gen 46?
Being journeyed to the east is a sign of being far from Yah.
The comparison between brick and stone is showing us an object that all are alike as in bricks whereas stones are individual and made by Yah.
I think the point that is not of Yah in this verse is the fact that they wanted to make a name for themselves. This is making themselves gods, and not doing all in Yahuwah's name as we are to do. It's also interesting to note that 'they' were aware of being 'scattered' was not a good thing.
Being one in accord under Nimrod says alot for the influence that Nimrod had. Language may have a different meaning that we first see with our English mindset. This word is 'saphah' in the hebrew. Notice how this word in Exo 6:30-7:1, where this is translated as lips, is clarified to pharoah in making Moshe a god unto him. Also note how in Psa 81:5-6 that Yoseph was relieved of not understanding or accepting this Mitsrite language with Yah's removing of the burdens. I believe what all 3 instances have in common is that language may be the outwardness of a person in one's heart being shown through one's mouth and this being tied in with one's authorities. And the confounding of such, which we see in verses 7 and 9, causes division. This is likened to the feet of Nebuchadnezzar's statue of a man, made of iron and clay, which could never meld together.
Note the word 'us' in this verse, indicating that Elohim is a plurality.
This 'confusion' or 'babel' continues today, especially in regards to religions.
We should note that Terah left one son and took Abram, his wife, and a grandson (Lot). There must have been a special bond between these 3 men that we don't capture in previous Scripture.
It's interesting to note that Yah says this is for Abram, when He says 'go yourself'. Thus, He is telling Abram specifically what he needs to do for himself to receive the blessings spoken of in the following verse. And this is yet another picture or forshadowing of marriage. Just as in Gen 2:24, Abram is to leave his fathers house and cleave unto Yah as a husband.
The hebrew word used for 'blessed' regarding the clans of the earth is a derivative of the other words for blessed used in this verse, and direct the understanding to be that of a 'grafting in'.
Note that Abram was 75 when he left Haran. This is the beginning of his 'halak' in hebrew, or 'walk' with Yah before circumcision of the flesh which comes many years later. This is also the beginning of the sojourning in a land that is not his, as Yah fortells in future chapters and books.
The 'beings whom they had acquired' would have been a spiritual upbringing, meaning those who had open hearts to learn to walk in the ways of Yah.
You will note that Abram was especially faithful and humble in that he built an altar to Yah quite often, and usually when coming to a new place. This 'seed' spoken of here is reference by Sha'ul or Paul when indicating that this seed was not of many but of one, of Messiah (and those IN Messiah).
Beyth El used to be called Luz. I believe these are the earlier names for Yerushalaim. Note that now that he's in the land, Abram builds an altar as he is east of Beyth El, meaning house of Yah. This is in harmony with our positioning with the tent of meeting.
When the land has a famine or is polluted, it is Yah's ways to send His people out to be sojourners elsewhere, beginning when we left the garden. And outside of that final kingdom, we, for all time, and Yah Himself, are and have been sojourners on this earth (see Psa 39:12).
Note that Abram is aware that those of the nations think as many do, with lust to the point of bringing to death that which stands in ones way.
This fact is NOT a lie. Sarai was Abram's half sister. Also consider a layer of understanding where this incident with Abram is a foreshadowing of the visitation of Messiah. Messiah was to be accepted as a brother to His people on this earth and yet they rejected him, as the Pharaoh goes on to do. And though we know that Messiah is to be our husband which I believe to be at His 2nd coming, I believe His 1st coming was to be as a humble servant to His father (for our example) and thus a loving brother unto us.
Here we see Yah cursing Pharaoh who has cursed Abram in desiring his wife. I believe this is proof that Abram was not performing sin in saying that Sarai was his sister but keep the peace or reducing conflict, which are ways of Yah.
Note from verse 16 that Abram was given even more wealth in this venture. Also note that we don't see a curse given to Abram in any way in not revealing to others that Sarai was his wife.
Since Mistrayim, or Egypt, is a picture of exile or of the nations, we must lift ourselves up above their ways and come to know and desire Yah's ways. Thus Abram 'went up' from Mitsrayim.
Again, in Abram coming to know Yah, he puts the house of Yah (Beyth El) to his west.
It must be a reverenced place for the text to note that Abram reverenced Yahuwah in this place.
This verse and the previous prove that Abram saw it was good to split up the camp or assembly in order to keep the peace and not to cause strife. This is an example for us to live by and not to see evil in separation. Certainly there was no sin in this since Abram was blessed before and after this incident. It can also be rendered as a way to grow the assembly in creating more assemblies. Also note that it was Abram's desire to allow Lot to pick which land he wanted, a very unselfish act.
We see that Lot used his own wisdom and desire to choose the land that he chose. This is a picture of choosing from the fleshly desires whereas Abram left it up to however Yah would allow it to play out.
We should note that this land that is spoken of is to be given to the 'seed' forever. This is not a 'just until', but an everlasting covenant.
Imagine the trust Abram would have in Yah and the protection that Yah afforded to Abram that Abram could walk freely amongst all of these Kena'anite nations. Also note that this could be taken as a prophetic verse in that Abrams seed would arise, or resurrect, to walk in the land, or kingdom.
There is something comforting about terebinth trees that I need to study. We see this in just the past two chapter that these trees are noted and favored by Abram.
It may be noted that Elam was the firstborn of Shem, the son of Noach, and thus Chedorlaomer may be related to the family of Abram.
I like to see the clarity in this mentioning that Abram was a Hebrew at this time and how those in the area knew Abram as such. Also note this word 'confederate' which is a combination of the hebrew words ba'al and briyth. Certainly there was a type of covenant between Abram and these Amorites. And since we see in verse 7 that Amorites were smote, it may be necessary that Abram act to keep that covenant.
Note the word here spoken of Lot is 'brother' and not 'cousin'. This shows us yet another example how we ARE our brother's keeper. Cain was very foolish in saying that he was not his brother's keeper regarding Habel or Abel. And being your brothers keeper truly means to 'have his back' and do what you can to free him from such wickedness or injury.
Bread and wine are a sign of covenant. And coming from the only individual in all of Scripture that was both a king and High Priest, this shows the reverence to Abram in his works. Malkitsedeq is a forshadowing of Messiah and of course the priesthood that Sha'ul speaks of in the letter to the Hebrews.
see Hebrews 7 for details on the order of Melchizedek and this tithing
This word for people here in the hebrew is 'nephesh', which can better be rendered as 'souls'. This king had evil inclinations to desire the souls.
The mentioning of a sandal in this verse has to do with land. This is the meaning Abram is rendering unto this sovereign and is only interested in keeping the souls unto Yahuwah.
The words 'after these things' may be important to note in that we see Yah making a covenant with Abram after Abram walks in Yah's ways through the earth.
If Messiah truly is the 'Word of Yah', then the Messiah came to Abram in this verse. A 'panim a panim' or face to face conversation I would assume. And since Abram and Sarai were one flesh, as marriage is, this one body that the heir is coming from should be assumed that it would come from their joining and no other. Also note that the word 'bowels' can also be defined as belly, heart, or womb. There is an inwardness or closeness in this word that only one like Sarah with Abram could be fulfilled and not bringing an outsider such as Sarah's servant into the scenario of what is inward with Abram.
As Abram had faith and it was counted as righteousness, so it is for us. We have faith in what we read from what we call 'the Bible' and we trust that it is true.
Yah reminds Abram how He brought him out of a system of bondage, just as He reminds us and wants us to remember in His commandments written on stone that He brought us out of the bondage of Mitsrayim, or Egypt.
I can't help but think about how Messiah is the heifer for the ashes needed for cleansing, and the goat lead out into the wilderness to take away sin, and the ram or he-sheep at Pesach. All sacrifices seem to be of Him and thus maybe these animals being 3 years old has something to do with Messiah being 30 when doing His Yah-some works.
Consider this same type of 'sleep' being put upon Adam so that his flesh could be cut. With Adam, the covenant is to be one with his wife, whereas Yah's covenant with Abram entails Abram being one with Him. Could this be a picture or foreshadowing of our own death and that the covenant with Him will be fulfilled after we are raised up after our period of great darkness in the grave? We also see Adam being given a wife after he awakes. There is one-ness after this great darkness, whether it be a husband and wife relationship or being one in seed in the land.
This could be a cycle, that can pertain to us through a 4000-year period. We know that Abraham lived 4000 years ago and we know that we have been afflicted in and have served our own flesh since. And all of His children will be resurrected after this 4000 year period, removed from bondage forever.
This verse could be saying that Abram will be considered 'good' when he's of old age and buried. This is preparation for resurrection.
The 'smoking furnace' and 'burning lamp' can be seen as a similar image of how He appeared in Mitsrayim to hold back the army and how he appeared at night in the wilderness to His people.
This is the land covenant that He made with the seed of Abram. I believe this to be a foreshadowing of the kingdom that we think of in which He gives us after our death.
This verse tells us that Sarai had been baren for many years. We also see that Hagar was a Mitsrite, or Egyptian.
This is the 'fleshly' act that Sarai did on her own accord, and not of Yah's will. She was building up herself through her servant. Thus, this is our first indication that this was not of the promise made to Abram.
We should note that Hagar also became Abram's wife.
This verse is to say that Hagar dispised Sarai, probably in thinking that she had an upper hand with Abram their husband.
This was a righteous act on Sarai's part, to desire to allow Yah to judge the matter.
This was the correction for Hagar, to humble herself under her mistress' hand.
This is the promise made by Yah that she seems to forget when being kicked out 'of the house'.
Note that Abram has now been walking in the Ways of Yah for 24 years. This seems to be a commandment and is repeated to Abraham's seed, even unto today as with Messiah's words in Matt 5:48 and beyond.
His covenants are HIS, just as in Lev 23:2 we see that the Feast Days are HIS. As His covenants are between Him and US, so are His Feast Days. If we are to be IN HIM or one with Him, whatever is in His heart should be close to our heart. And thus, His covenants are important to us just as His Feast Days are.
This promise through verse 6 encompasses both the seed of Yishmael and the seed of Yitsachaq.
As with Sarai, Yahuwah shares the 'HEY' or H in His name with both Abram and Sarai, to become Abraham and Sarah.
His covenant here, through verse 10, regarding his seed, is only through Yitsachaq.
Yah is here tying in this covenant with the need for those in the covenant to be circumcised. Note the detail given to us in Jos 5:5-10; we see that circumcision notes the 'rolling back of shame'. We also see that it is the preparation for and thus closely tied in with Pesach. And thus we should be able to see that in a spiritual sense, this is an internal issue. Yah knows the heart and thus it is one's heart that prooves that one is one with Him.
Circumcision is a 'sign' or 'token' of one's covenant with Yah, and NOT the requirement. In other words, Abram walked for 24 years in the Ways of Yah to be found a righteous man and thus circumcised himself and those of his house to show the covenant unto Yah, just as Yah shows his covenant through Noach via the rainbow.
I believe this circumcision on the 8th day has direct coorilation to the 8th millenium, in which all will be circumcised of the heart. And the picture of the 8th millenium has to do with eternity, or being OF the kingdom. Also note this word 'born'. This is the first instance of this word in all of Scripture and it seems fitting to be first introduced to us in regards to Abraham. And this action of circumcision is tied in with two particular circumstances. One is born 'in the house' and the other is bought with silver, or redemption. This is further detailed in the next verse.
And thus those 'born in the house' or 'bought with thy silver' must be circumcised so that this covenant with Yah will be in our flesh. Being 'in us' is SO important and is certainly likened unto His Ways in that He desires to be in or amongst us.
Thus, not to provide this sign to our Creator is a breaking of His covenant with us who know of the covenant. Those who don't even know His Word are already ignorant and are to be separated from us. But those who are not ignorant and still don't desire to have His covenant in their flesh are rebelling and thus will be separated from His children. This is even detailed by our Messiah at the end of Matt 25.
This shows Abraham's misunderstanding of the seed covenant only to be through Yitsachaq.
Here, we see Yahuwah corrects Abraham's understanding.
The words 'set time' here is 'moed' in hebrew. Many say that this is the same word listed in Lev 23 but don't note that in Lev 23 it is worded as His moedim. There are many other instances of moedim listed throughout Scripture that He does not refer to as 'His moedim'. Thus, this does not necessarily mean that Yitsachaq is to be born on His moedim, but I believe it is saying moedim as in the time given of a woman for birth.
Notice as SOON as Yah left him and he knew he had just been told of what to do, Abraham wasted no time and did as he was commanded with regards to circumcision.
This marks Abraham's 24th year of being found righteous in the eyes of Yah. And though this is not a foreshadowing or picture of the 8th day circumcision, it is in fact a foreshadowing of how we, who are born into sin and in our flesh, first learn to 'teshuvah', or turn around and come back to Him. Once we learn about Him and how to walk in His Ways in all righteousness, then we truly begin to circumcise our hearts.
He will later lay out these same requirements regarding being 'echad' with Him. He will say to Yisra'el that there is one Torah for both the homeborn and the stranger. We even see this carried through the Brit Hadeshah (NT) in that Messiah came for two sheepfolds; the ones there in the house and all of the others outside.
Note that Yah appeared 'physically' to Abraham. Though the rabbis may not agree, this was certainly the Messiah.
I believe there were 3 men in order to meet His requirement of 2 or 3 witnesses. Note that Abraham RAN towards them, even after recently being circumcised. This shows how Abraham is such a good example for us to be 'His servant' (see next verse) in putting his flesh aside and putting Yahuwah first. Also note that it is pointed out to us twice in both this verse and the previous that Abraham was in the 'tent door'. We also see this of Sarah in verse 10. This certainly has to do with covenant, likened to Yah pasach'ing with His people in Mitsrayim (Egypt) when the blood was put on the doorpost.
We see that Abraham's strongest desire is to comfort and serve (or feed) these men. They are strangers to him, but he knows they are of Yah. This makes him a perfect example for us, considering these are the exact traits that Messiah points out in the reward of eternal life at the end of Matthew 25.
We see time and time again how Abraham did things in a hurry. He is overly considerate to please his guests.
This verse is proof that having meat and milk together at a meal is not a sin as the Talmud (Oral Law) prescribes.
Note that Sarah laughed here just as Abraham laughed at this same idea in the previous chapter. Thus, the name Yitsachaq.
These verses of the Messenger speaking to Abraham is spoken of in John 8:40. Thus, this being Messiah here, it's clear to note that He knew of Sarah's laughter in her heart.
Note the hebrew word 'mo'ed' here, rendered as 'appointed times'. Many try to connect this to His mo'edim of Lev 23 and all other mo'edim in Scripture. But this has nothing to do with His mo'edim in Lev 23, as it does not with a stork's mo'edim detailed in Jer 8:7 nor the cycles of nocturnal animals governed by the moon in Psalm 104:19. He even defines in this chapter why it is an appointed time, saying that it is according to life, meaning a 9-month cycle as with the birth of all children.
It's' interesting to note that Sarah may have denied that she did not laugh physically, or what may have been heard with ears. This would be true. But since she had laughed in her mind, this prooves that it was Yah himself, since only He knows the heart of a man.
Firstly, it's interesting to see Yah sharing His own internal thoughts, just as we heard the prayer of our Messiah in the garden of Gethsemanie though no one else heard Him. But also, it's important to see that He always forwarns His children before doing an important thing. He promises this later on but we also see it here.
This defines how we are 'to know Him'. Thus, the works shown here of Abraham are what we can apply to Messiah's words in Luke 13 regarding when He comes and those who deserve NOT to hear the words 'I don't even know you, you workers of iniquity'. Yah knows that Abraham will walk in His ways and do justice and judgment. And yes, judgment is even performed back here in the beginning as it is with us in our day.
Did Yah answer this question? We tend to assume that He did and we tend to assume that there is some magical number that Yah can be widdled down to, such as ten. But this is NEVER the case throughout Scripture. He ALWAYS divides the good from the wicked. We see this later in our Messiah's words at the end of Matthew 25 in the dividing of the sheep and the goats, as well as His parable of the wheat and tares.
The truth is that Yah always divides the good from the wicked. Even in this event, He divides or separates the four good people, Lot and his family, from the wicked so that they are spared. I don't believe there is anywhere in Scripture where good are destroyed with the wicked.
Sitting at a gate is a hebrew understanding of one in the place of a judge.
As did Abraham, Lot immediately recognized the Messengers as set-apart, meaning they must have exuded a difference from normal man. Lot also acted as his brother in Yah Abraham did, with great hospitality.
Most knowledgeable men say that the serving of unleavened bread meant that it was during the time of the Feast of Unleavened Bread.
To 'let us know them' means that they wanted to have sexual relations with these Messengers.
This offering may have been to make the men realize in how wicked it would be to take advantage of young unmarried women does not compare to impressing such wickedness upon a guest in ones home.
Note that they commented on Lot always playing the judge. And as we saw in Abraham last chapter and how well Yah knew him, justice and judgement were the two traits that Yah mentioned.
Shutting the door is a hebrew idiom of condemnation. It's also used throughout Scripture, and usually a moment in time when judgement has been proclaimed and Yah is about to perform action.
As in the end of days, in which the doors are shut and those who are blinded will be kept blind, we see that these men were blinded and were readied to be burned. Again, these are hebrew idioms that are used throughout Scripture.
Note that Yah did not hear their cry nor mention His witnessing of their crimes. What is mentioned and thus important to Him is that others cried to Him of what these people were doing.
The son-in-laws were men of disbelief. But they apparently spoke on behalf of Lots other daughters, whom were married. Thus, this is typical family separation in which some will be saved and some will not. It goes along with Matthew 24 in how two are together, one taken away to be eaten by birds and the other remains.
As we are to flee to the mountains and not even go to one's house to retrieve anything, Yah's condemnation is hurried. But notice how it's the hand that is taken when Yah is full of mercy. Remember how Yah mentions taking us by the hand out of Mitsrayim (Egypt) in Jer 31:32. Remember how we are told that Yisra'el was led through the wilderness by the hand of Moshe. Remember that it was the staff that Yah had Moshe use in his hand when Yah's might was to be proclaimed.
Look is usually the translated word for the hebrew word ra'ah, which does mean to see from ones eyes. But this word is the hebrew word nabat, which is more of an internal word, from the heart. Thus, they were told not to consider or regard with pleasure the things of the past, vice literally looking around to ones backside. And this is very imporant in being given such mercy as life amongst such death.
By deduction, this must have been Messiah speaking, since the speaker was performing the condemnation. And note how it was impossible to perform the action at-hand before bringing out and thus saving the righteous.
Note that there may be two understandings to this verse. One is that there are two Yah's in this verse, one above and one below. The other understanding would be that it was the Yah from the heavens who rained sulpher, indicating that another was there.
Yah knows the heart, and thus would have taken her life once He saw her desires for the past.
Lot was not aware of this daughters' actions. Thus, there lies not sin on Lot himself.
This is another verse indicating that the morrow or next day follows a night and thus the day begins and ends at the rising of the sun. I liken it to Exo 16:23 in which Yah also likens morrow to the morning.
Mo'ab means 'from my father'.
Ben-Ammi means 'son of my kinsmen'.
Recall that Abram and Sarai had just been renamed to Abraham and Sarah in recognition of their righteousness. They are what we might call 'born again'. Now we see they are journeying. The question why is answered down below in verse 13, that Yah had caused him to leave the Father's house. Did Messiah not tell His disciples in Matt 10, since they had become His disciples, to go off amongst the gentiles and speak to them? Is Abraham also being led to a gentile nation to speak to them? Abraham confirms this in verse 11.
Sarah is indeed Abraham's sister in his Father's house. To man, she is his wife. But is it not more important and certainly true to be one's brother and sister in Yah than any other title? This would be respecting the Father more than oneself and even others. Wow, this actually lines up with His 10 commandments ... imagine that!!!
'Integrity of my heart' is rendered in Jeff Benner's mechanical translation as 'maturity of my mind'. I think we can see that this is proclaiming ignorance, which is atoned for with the guilt sacrifice.
Since Yah kept Abimelech from committing the ignorant sin of touching Sarah, He is even promising his atonement from taking Sarah, which would be initiated by the prayers of Abraham. But without his actions, death would result. It reminds me of what Yah would tell any other wicked husband in taking His bride.
It's good to see Abimelech going as Yah's servants would do after being touched by Yah, in rising early in the morning and telling others the truth that was told to him.
Abraham had good justification. But we also must consider that Sarah is truly giving of herself to save Abraham.
And this verse shows that Abrahams words were truth.
We see that Yah may have put this brother and sister together in this relationship due to the circumstances. This gave them safety in the wanderings during their sojourning in strange lands.
It's funny to see how even after all Abraham had put Abimelek through, Abimelek treated him handsomely and gave him more wealth. It was apparent to Abimelek that Abraham was a man of Yah.
Here we see the giving of more promised land to the seed.
Abraham, the husband, is given enough silver to redeem his bride, Sarah. And this clears the bride before everyone. Could this possibly be yet another picture? And note the detail given by Abimelech in his understanding that Abraham is a covering for his bride, unto the eyes of others. I see this as a vail before others' eyes in looking at the bride, unlike how Abraham will see her. We can liken this to other instances in Scripture of a vail.
We should note on this verse and the next that before Abraham was blessed with the opening of Sarah's womb, Abraham prayed for the opening of the wombs of the women of Abimelek. This is an important lesson for all of us to ensure we pray for others, and He will bless us with the same.
This entire story of this chapter seems to be a combined effort between Yah and Abraham. I've heard others teach that Abraham was a liar in saying that Sarah was his sister, but I see this as the truth that Abraham already understood and Abimelech did afterwards. Abimelech confirms this back in verse 16. Once we become that 'new man', we also are to call others brothers and sisters in Yah.
This word 'visited' is 'paqad' in the hebrew. This is the same hebrew word that is translated as 'numbered' in such places as Exo 30:12-14 (see my notes on this word there) and Num 3:42-43. What Yah did say He would do with Sarah is 'return' or 'shoob' to her (Gen 18:10) and thus we must liken these two words.
Yitsach is defined as 'laughter'. But if broken down into the 2 root words, we can come up with 'Yah gives Torah'.
Yitsach was the first to be circumcised on the 8th day, and thus Abraham was the first to circumcise his son on the 8th day.
I believe we can tie in the age of the 'fathers' in what ages they had their firstborn son (according to Yah) as seed to what is stated in Matt 13:23 regarding seed and good earth.
This unlikelyhood of the birth of a promised son must certainly be prophetic.
This may be likened to what the Jews do today when a boy is 13 or so, though we know he's not truly a man. He is, however, old enough to know right from wrong and no longer requires milk from his mother but meatier or weightier matters from his father.
This word 'mocking' is the same as 'to laugh' such as back in verse 6. But it is used in the opposite way as Potifer's wife said that Yoseph was mocking them in his actions.
This is a key understanding to see that Sarah recognized that these two sons must now be separated as we are to separate clean from unclean. It also shows that Sarah is quite aware of the covenant Yah made with Abraham regarding his seed and the inheritance of the land. Thus, she was acting wisely.
This is twice that Elohim tells Abraham to listen to the voice of his wife. This is quite different from Adam and Chawa.
We note that Abraham wastes no time, as usual. He wants to please his Elohim more than anyone or anything.
In her words, Hagar is only thinking of her own hurt and sadness.
Here we see that Elohim did not hear the whinning mother, but the son. And the question to Hagar could certainly have been forceful or even in anger.
This was the promise that Yah had already made to Hagar, but she apparently did not believe or give it reverence. Also realize that Yishma'el is not a toddler as one may think and thus would not be held in the Hagar's hands. Since he is probably fully grown by now, this verse is simply saying to taken his hand and lead him.
It's interesting to see that Elohim was with Yishma'el. There is still a relationship here.
Not dealing falsely is a commandment later given in Lev 19:11 and it is plain to see that this is a way of Yah and that Abraham would not act any other way anyway. Also, it was Abraham's character to treat others with kindness, so I'm sure he had no problems with this agreement.
Should Abraham make covenant with other nations?
It appears to me that Abimelech was a good man with what appears to be righteous ways. It's no wonder Yah sent Abraham here more than once, apparently to share concepts with him.
Abraham gives much to Abimelek, but probably not nearly what he received from him in his land. Thus we see a covenant being made.
It's interesting to see how the word for both swear and seven is 'shaba' in the hebrew and we can see that Abraham is using this important concept in his dealings with Abimelech regarding covenant.
Abraham plants trees in similar situations as he builds altars. The planting of trees does have hebrew symbolism regarding covenant but seems to be more of a memorial.
Note that though Yitshaq was Abraham's second son, Yah calls him his only son and the one whom he loves.
Again, though Abraham is told to offer the son he loves as a sacrifice, he wastes no time.
This verse, when looking deep into the hebrew, can say that Abraham saw a vision of a far off time, on the 3rd day. This 3rd day that he saw afar off could have been the day of resurrection. And thus, he gives this exact indication on the next verse in saying that they BOTH will return. John 8:56 proves this concept to be true.
Having fire in one hand and a 'sword' in the other gives me a returning Messiah impression. But more importantly, we see that the two of them proceeded together, as in 'echad' or in one accord.
The words of Yitshaq certainly prove that he was unaware of himself being the sacrifice. Other books, such as Yasher, say something different.
In taking a closer look at the hebrew, this truly can say 'His son Yah provides for Himself, to be the lamb for a burnt offering'. This is prophetic in showing the first coming of Messiah, and further clarify Abraham's understanding of the vision.
This is what the rabbis call the 'binding of Isaac'. Just like Messiah, Yitshaq is laid upon the wood.
Now we see that Yah did provide the sacrifice.
It could be understood that during this binding of Yitshaq that the two callings of Messiah from the heavens could be a forshadowing of His two comings. The first being of the sacrifice and not to 'strike the rock', which we did as Moshe did. The second word from the heavens being of blessings, as Messiah blesses us at judgement when He returns.
We see Ribqah, or Rebecca, mentioned for the first time.
As Torah teaches, you can see that Abraham wanted to find a place to place his wife in the ground as soon as possible, which might have been that very same day.
We should note that Abraham clarifies that his life in 'the land' was a life as a sojourner, as many of his seed will be until they depart from Mitsrayim.
It was apparently known throughout the land that Abraham was a true prophet of the Elohim of all of the earth.
This urgency for the purchase of the land vice receiving it for free is apparent in that this is proof in a book that is legal, that Abraham legitimately purchased this land for his seed and that this would stand forever.
It is written in the Talmud that this price was exhorborant and that from this point forward, the spelling of Ephron's name in Hebrew is started with a smaller letter, indicating that Ephron is belittled or made small after this deceipt.
I'm sure that Yah had made Abraham a very wealthy man and no price would be too much to secure forever more the burial place of his immediate seed and family.
I think there is significance in the mentioning of the 'trees in the field', which we know throughout Scripture that this can signify people in the earth.
This 'deeding' is certainly legal proof and just the fact that it is written in Torah provides a second witness.
The word for thigh in hebrew is 'yarek', which is better rendered as 'loins'. This is a sacred covenant made between two brothers in Yah. We see how children of Yah make covenant with other nations, but this is quite different. The loin area signifies the 'seed' of man, which is where the hand would have been placed beneath.
We know that in the days of Noach, Kena'an was cursed and thus Abraham did not want his seed to mingle with the seed of Kena'an.
Many gospels speak of the types of ground in which His seed falls upon, to include Matt 13:3-9. When this verse speaks of 'my country' or 'my earth', we can liken it to good ground.
The words 'follow me' are 'halak achar' in the hebrew, which is more often translated 'walk after' or 'walk behind'. It's likened to discipleship in which one who knows the walk and the path shows another, with the other walking behind. The way this is shown to us truly assists in clarifying the bigger picture that this story represents in Yah's spirit bringing us, as the bride, back to Him and His son Messiah, and to the kingdom.
Abraham somehow knew that it was crucial that his son Yitshaq remain in the land all of his days. Yitshaq is a type and shadow of Messiah in many ways, and being in this land, likening to the kingdom, is figurative of Messiah NEVER falling into or walking upon any other ground other than good ground and thus walk without sin.
The mentioning of the Messenger is proof that Abraham had been told by Yah to send for a wife from Abraham's relatives.
Eliazar was a true servant in that he put Yah in his prayer and the outcome of his works. And this is a good example of prayer, in providing light to one's path and to pray for others.
We should note that as Yitshaq is forshadowing of Messiah, this makes Ribqah a forshadowing of US. We note that Ribqah is a humble servant to all of those in need, truly doing the works of Yah in love.
This is an example for us that when we are not sure of the path, we should stop and seek council from Yah.
It's interesting to see that an ear is mentioned here, the same part of the body in which a servant who loves his master enough to have a hole put in his ear in order to attach to his master's doorpost. And the weight of this earring is that of what each of His children rendered unto the tabernacle.
We see that again, Eliazar prayed to Yah, in thanks.
And as Yitshaq is a forshadowing of Messiah, and Ribqah is a forshadowing of US, we can clearly see, especially in the work mentioned in this verse regarding being led to the brothers, that Eliazar is a forshadowing of the Ru'ach, or Holy Spirit, in being led to the brethren to provide guidance and instruction regarding the bride of Yitshaq.
Eliazar gave Ribqah jewelry, which is apparently customary for a beautiful woman to wear. This certainly is an example for us.
Even Laban knew the name of the Creator, as we see in this verse.
As Eliazar is a forshadowing of the Ru'ach, we can apply this principle of being released from the oath with the father Abraham that if those who can be part of the bride do not accept this role, then the Ru'ach is released from residing in them.
In regards to the Ru'ach, we can coorilate this dwelling on only those who show kindness and truth to the Father.
Could the mentioning of 'evil or good' be connected to the tree of the knowledge of good and evil (Gen 2:17)? We are to be likened unto children in order to enter the kingdom (Deu 1:39 and Matt 18:3-4). Again, this entire chapter thus seems to be a big picture of the desire of Yah and His bringing together His son and His son's bride (us).
This appears to be the 3rd time that Eliazar bows and praises Yah.
Those who do as Yah prescribes are blessed, as we see Laban and his family being blessed in doing what Yah is directing in this event.
Ribqah truly put her trust in Yah as we see that there was no delay in her reply and not knowing this man Yitshaq whatsoever. This is truly an arranged marriage by Yah himself. And note that she has not seen him, but has enough faith to agree to the marriage, as we are with Messiah.
I believe that it is a tradition of Yah that a newly-wed bride is to be covered and to be uncovered only by her newly-wed husband.
There is alot of significance to Yitshaq first bringing his bride into his mother's tent. Being in the tent signifies not only a role but a role in the ways of Yah. And the fulfilling of this role comforts Yitshaq, as the husband. I expect this EXACT event when I meet my Messiah.
I see this as within Torah, in terms of maintaining a single wife, even after the first has passed away.
Yitshaq received the first born blessings.
The Peshita text shows this word 'concubines' as singular. 1 Chronicles 1, in most translations does as well. And the hebrew word for concubine, piylegesh, is singular. Thus, I believe Abraham maintained having only one wife at a time, as it was in the beginning.
This means that Abraham spent a full 75 years with his son, which is quite a blessing considering he had him at such an old age.
Yah had previously fortold that Yishma'el would have 12 princes.
Of all of the generational listings throughout Scripture, this must be the shortest in length. And considering the importance of who Yitshaq represents in Torah, there must be great significance in the simple listing of this generation of Abraham to Yitshaq. One example in my mind is that this one generation statement is the opposite of Muslim belief. It is apparently important to Yah that we see the importance that Abraham's firstborn is truly Yitshaq. And since Yitshaq is a forshadowing of Messiah, Yah may be showing us the importance of the Father-Son relationship in the heavenlies.
Note that Ribqah was of Syrian (Aramean) descent.
This is a good example of how prayers can be answered. We should note that Yitshaq did not pray for himself, but for his wife.
We see that Ribqah had a special relationship with Yah, to where they spoke to one another. And we see that Yah provided her a prophecy, that the younger would be His firstborn.
The sages say that Ya'acob was holding on to Esau's heel in order to prevent him from crushing his skull. The sages also say that holding on to Esau's heel is a word-play to show that he was not letting go of the firstborn blessings. I believe Mar 4:20 is speaking of ages of fathers who gave birth to their firstborn (seed sown in good ground) such as Abraham, Yitsach (60), and Ya'acob.
Hunting and 'a man of the field' is likened unto Cain or Nimrod. These are hebrew idioms that point to a man who is of the ways of the world and not of Yah.
The reason why Yitshaq loved Esau is a sign of the flesh, whereas the love that Ribqah had for Ya'acob was a sign from Yah in the prophecy as well as the fruit of Ya'acob in being raised in tents.
The hebrew words for 'stew' or 'sod pottage' is 'zur' and 'naziyd', which shows something that is 'boiling up' and 'prideful'. And at the end of the verse regarding Esau, the word 'faint' or 'weary' in the Paleo Hebrew speaks of a wing of a bird giving itself flight as well as a covering of it and it's chicks. Thus, with a deeper meaning, we might see that Ya'acob was serving something prideful whereas Esau was either flying to it or covering himself from it.
The word 'edom' in Paleo Hebrew means 'to cut or divide something in half'. And Yah is saying in this verse that because of what is spoken of what Ya'acob is sharing or giving unto Esau is the reason why Esau is Edom.
The words 'I am going to die' are 'hawlak' and 'mooth', which implies 'my walk is death'. Thus, I would agree with Esau in that the firstborn birthright would not do him any good.
Having bread and drink, as seen here, is a covenant act. But more importantly here, it says that Esau 'despised' the birthright. Thus, he was truly divided from Yah and His ways and desires.
We should note that Yah did NOT tell Abraham not to go to Mitsrayim (Egypt) and thus I would not count this as sin, which I've heard before.
These words to Yitshaq fits the promise to Messiah to a tee, and thus we can see why Sha'ul (Paul) says that this is to the seed which is ONE and not many, being that of Messiah. We also see that just as in the days of Abraham, Yitshaq also was a 'sojourner' in the land.
This is the same promise to Abraham, being shown to be passed down through the seed of Yitshaq and not the seed of Esau.
We see that Abraham obeyed Yah's Torah, prooving that the Torah has always existed, just not written on scrolls.
This act is the exact act of his father Abraham. One could say that Yitshaq was trying to prevent the men of the land from committing murder in killing him for his wife.
Abimelek appears to be somewhat of a righteous man in his good intent and actions.
This blessing of a hundredfold is amazing considering there was a famine in the land.
Consider these wells dug by the Father being authorities, such as Moshe and other authors of the Tanach, as wells that have been stopped by men. Men have been 'burying' Yah's word for a long time and Messiah did come to make full or clear the Father's word (Matt 5:17). Thus, Messiah would be opening such wells that the Father had dug.
If likened to the previous 2 chapters of Yitsach being a picture of Messiah and the son fo the Father, we could see a picture here of Messiah coming and dwelling with us.
I think there may be some significance in the fact that there are 3 wells mentioned here, the 3rd being the one that others did not strive over. We know hebraically that a well signifies living water, which we can relate to Messiah. Thus, there is striving the first two instances and then final peace in the 3rd. Maybe we can relate this to milleniums since our Messiah. Or this could be forshadowing ages.
We see after that 3rd well lead to the blessing of the seed being multiplied. Again, this could be a picture of Messiah's return on the '3rd day' in which we all will be blessed.
We see alot of settling going on in this verse. We see Yitsach pitching his tent again, as Messiah will dwell with us on that day. We see servants beginning works there, which are a picture of us all as Yisra'el. We see an altar being built, which is giving this land to Yah and blessing Him for it.
We see even those of the nations bowing down to Yitsach, or Messiah.
Could this feast be figurative of the Feast of Tabernacles, likened to Zec 14:16?
Shibah is the root of Shabbat; to 'seven' oneself or something.
We see that Esau was bringing bitterness upon his parents ... yet more reasons for Yah's Words that He hated Esau.
We should look at this beyond just the physical and come to understand that in the verses to come, it shows that Yitshaq was also blind spiritually.
This strongly reveals the importance of Yitshaq's fleshly desires.
Since Esau left to do his father's will, this indicates that he had no regard of the covenant that he made with Ya'acob regarding the blessing.
Notice that Ribqah is commanding her son. Ya'acob may be keeping the commandment of respecting his parent.
I believe that Ribqah knew the heart of her husband and the fact that he must have been spiritually blinded since not conforming with the promise made to her by Yah himself. Note WHY Yitshaq loved Esau in Gen 25:28.
If there was a curse to be upon Ya'acob in his actions, his mother Ribqah was willing to take the curse upon herself. This can be considered, in itself, a righteous act if compared to our Messiah taking on our curses.
Yitshaq had the choice to listen to the voice or believe in the flesh. He chose the flesh, which is again a spiritual sign of decay.
We see that the firstborn blessing included the brother bowing down or serving the firstborn. Thus, the prophecy to Ribqah was truly of being the firstborn.
Yitshaq confirms that Ya'acob came with deceit.
It's odd that Esau asks if his name is Ya'acob, since Ya'acob is his only brother. We see the prophecy here of Ya'acob's name, which is heel grabber. And we see that both blessings are taken by and end up being received by Ya'acob.
The great sin begins here, when Esau puts the desire to kill in his heart.
Ribqah is commanding her son Ya'acob yet again.
This appears to be confirmation of the curse that she is to receive, that the rest of her life, she will be disgusted because of Esau's wifes that are Hittites. These are her last words in Scripture.
As his father did, Yitshaq is commanding his son Ya'acob to fetch a bride from a relative's home.
Though Esau saw that the daughters of Kena'an did not please his parents, he did not inquire of them to whom they would approve. Instead, he took this matter upon himself yet again, which we cannot assume was a good thing to do. And thus, it very well may not be good to take of the daughters of Yishma'el, who we know was kicked out of the camp.
Note how the words 'that place' is used twice in this verse, rather than a name of a place. This word in hebrew, 'maqom', is interesting in itself because in the hebrew, it means something of standing or rising. This could be significant regarding 'this place'. Could this be 'the place' where He puts His name, or Yirushalem. We know this place is a place in Scripture that has great significance in terms of a gateway.
Though most concordances render this hebrew word 'sullam' as 'ladder', the Paleo Hebrew renders it as either a basket held above the head, a raised mound of soil, or even a highway constructed above the surrounding areas. In other words, all of these renderings should be synonymous in a unique way. A ladder certainly would lead to 'above the head', so we can see this consistency. The last words 'on it' are not in the hebrew.
This term 'break forth' is a picture of a seed breaking open, and we see it's from all directions. This is certainly a fortelling of His seed in Abraham being scattered around the world, as in the lost tribes, and regathered to the promised land.
As Yahuwah is to bring Ya'acob back to the promised land, He will bring us back.
I don't like how most translations use the word 'afraid', whereas it should be rendered as 'reverenced'.
Remember that standing up a stone is in remembrance of something. And annointing it makes it truly set-apart, or holy.
The sages say that Luz is the old name for Yirushalem.
Remember what we learned in Torah ... that a 'vow' is made between man and Yah, whereas an 'oath' is made between man and man.
As Ya'acob's grandfather Abraham regarded a tenth with Melchizedek, so Ya'acob is doing the same to whom he is talking with.
It's always an awesome picture to see flocks of sheep gathered near a well. As we are flocks of sheep and Messiah is the well of living water, this is a forshadowing picture of our relationship with our Messiah.
And as there is a stone put over the mouth of the well, so our Messiah was behind a stone when He was buried. And His stone was moved away to show that He was in that place but no more.
There is apparently a time for everything, as Scripture says. And thus we see there is a time for feeding the flock from the well.
It is significant that Rahel, or Rachel, was a shepherdess. She is to be Yisra'el's bride, and thus can be a forshadowing of us as His bride.
Note in the broader form, that Ya'acob saw the bride and the sheep, that he then rolled away the stone and watered the flock. Also note that he 'drew near', as our Messiah will return to us in that day. And it was HE who watered the flock at this time, and not Rahel. Again, this can be seen as a forshadowing of the end of days. We should also note that Ya'acob must have been a mighty man to be able to move the stone himself.
I seem to recall Yoseph, when revealed to his brothers and rejoined with them, that he also lifted up his voice and wept. I believe in this theme of returning and being brought together, that our Messiah will lift up His voice and weep when He is with us again.
Note that the husband is telling his future wife who he is in relation to the father. This is certainly a picture of the end of days when our Messiah reveals Himself to His bride, especially to those who have been blind for a long time, such as Yahudah, or Judah.
This word 'wages' can also be rendered as 'reward'. Can we not see how when we are brought together with our Messiah again that the promises, or rewards, will be given?
And these two daughters can be rendered as a picture of the two houses being brought together in the end of days. One can be rendered as the stick of Yahudah and the other as the stick of Ephraim.
And in this concept of Le'ah being likened unto the house of Yahudah, then her eyes being weak can be seen as Yahudah's blindness that was prophesied until the end of days.
Yah must have included this concept to show the great love Ya'acob had for Rahel.
The wedding includes a feast. This should remind us of Sukkot, which is all about His 2nd coming and the marrying of His bride.
We should consider what this means in connection with the end of days. Yahudah is given to the husband one week before Ephraim, when using this connection (a week of years between Laban's daughters). Apparently after one week, both are made one in his hand, as related to Eze 37.
We can also relate the handmadens as those mentioned in Eze 37 who were considered 'fellows' or 'companions'.
And remember, it's the FATHER that gives these unto the bride, or the two sticks in Eze 37.
These were the first 4 sons, which is fitting in the inclusion of Yahudah, or Judah, and thus representing the House of Yahudah.
Is it wrong for a wife to envy another woman regarding her husband? Some might think 'envy' is a sin, but in this case, she has warrant to envy another woman, sister or no sister, that has shared a bed with her husband.
This displeasure seems out of character for Ya'acob, and unwarranted. He could have been compassionate.
So in the spirit of things, we see the House of Yisra'el, or Ephraim, building his house with the 'companions' when relating to Eze 37. This is true in history since.
I believe this was a spiritual wrestling, whereas Rahel was trying to make sense of her feelings while keeping in the spirit of Yah. Bringing on more 'companions' has brought Rahel comfort.
These 'love-apples' or 'mandrakes' were known to be aphrodesiac, meaning intoxicating and to be used to entice Ya'acob.
We see Laban's selfishness in his actions, wanting more blessings and riches in keeping Ya'acob around.
Of course Laban was in full agreement to keep the herd that had no speckles or spots.
Could this be related to the 3 days between our Messiah's comings?
Ya'acob then used Yah's ways to strengthen the speckled and spotted, as our Messiah does for us.
It appears that there was some type of herb that was absorbed into the water when exposing the insides of these trees.
We know that though the nations are spiritually speckled and spotted, that His people will again become as the sands in the seas to be greatly numerous and strong.
I pray that this is a forshadowing of the enemy or adversary whining of losing his followers to our Messiah in the end of days.
This could be as a picture of our Father in heaven telling the Messiah to return to us in the land.
As in the end of days, Messiah will call His flocks, the two sticks of Eze 37, to return to the land for the reward.
Notice how Ya'acob did a good work for his wages, and this work had to do with a speckled and ringstraked flock. This is likened to Messiah's work, in taking away sin from those who are not perfect, as in all of us. And the wages were this very flock, as Messiah is to receive us as His bride.
We see that all of those who are speckled and spotted end up in the hands of Ya'acob.
Could this be the revealing to the 'two houses' that have been partially blinded and now see that their forfathers have lied to them and that there is no inheritance in them? Thus, they become 'strangers' to those fathers. And thus, this is the chance for Messiah to bring them back unto Him.
Wow ... to see these words of the two daughters egging Ya'acob on to listen to the Words of Elohim ... how wonderful! Also note that riches are taken, likened to Yisra'el leaving Mitsrayim (Egypt).
I can't help but note that the 'rising up' here is after the 3 days of travel, or on the 4th day. If this is likened to the 4th millenium, then we know that Messiah came at the end of this 4th millenium, and rose up from the grave. Since then, He has been leading His flock to the promised land, through the Ru'ach. And he sets, or lifts up, those that are his upon camels, which are specific to burden bearing. This is very much like the way Messiah is NOW assisting us in what burden He bore and asking us to walk with such a yoke.
So, as Yisra'el took the riches of Mitsrayim and took their great wealth in flocks to go to the chosen land, we see the same happening here.
It would be fitting for Rahel to have idols before coming into the land, as the stick of Ephraim or the House of Yisra'el is in these days ... not keeping the Father's commandments.
Could this 'stealing away' be likened to Messiah going away where we can't see Him since His resurrection?
I think this 'passing over the river' is likened to many other instances of one leaving the ways of man and travelling to the ways of Yah.
Could these words 'good and evil' be parallel to the tree of the knowledge of good and evil? In this case, this is what Yah does not want Ya'acob to experience. This is indeed likened unto a son who should only experience or eat from the tree of life.
It could be that Laban is admitting that he was going to use the sword against Ya'acob.
This prophecy or oath had to be fulfilled, and thus Rahel dies after giving birth to Benyamin.
Could this be a picture of the end of days, in which HaShatan is searching for sin in the camp, to expose and find guilty all who sin? If so, is this sin not hidden, as our sin will be under His covering? Oh yea!
Wow ... maybe a small smidgeon of hint towards the woman riding the beast in the Book of Revelation.
I can't help but think of our Messiah in these words, in all that He did for us in the flesh.
This is likened unto a picture of how Yah turns evil into good. Though these people and things were born of Laban, they ended up under Ya'acob.
This could be a future witnessing of our Messiah and HaShatan, and how there comes a time of no more transferring across this boundary set forth. This could be when the books are shut and no one is to cross and become of one or the other.
Wow ... being led into the land under Messenger escort is quite extraordinary! Again, I think of when our Messiah comes, accompanied by His Messengers ... Hallelu ... YAH!
Thus, all of those with Ya'acob, as a picture or forshadowing of Messiah, are called the 'camp of Elohim'. Uh, that could certainly be US!
This is 'Jacob's Trouble'; the distress of confronting his brother. And as with trouble with the enemy, Ya'acob splits the camp, as Yah split the camp by divorcing the House of Yisra'el and kicking them out of the house into the nations. Yah acts with division in the face of strife or even sin, with a goal in mind. We see Ya'acob walking as Yah does, to divide for a good purpose. Even Abraham divided from Lot for good.
This is a strategic maneuver.
Ya'acob is humbling himself before his maker.
Prayer is a MUST, and always an example throughout Scripture. Also note how smithing the mother with the children is frowned up, just like the Torah commandment.
Note the word for 'appease' in the English. We see the hebrew words 'kaphar' and 'pawneem', which is normally rendered 'to cover or atone for' and 'in one's face'. Could this not be an attempt of Ya'acob to cover the unrest that Esau was bringing to the relationship? This is a 'present' or 'minchah' in the hebrew, which is a meaningful offering. The goal is shown as Esau 'accepting', which is the hebrew word 'nasa'. Nasa means to lift one up, which is often a leaning towards spiritual ways or being shown something of depth.
In conjunction or connection with verse 28, this man was Messiah. We should keep in mind that 'to wrestle' does not necessarily have to mean physically. Remember that Rahel wrestled with her sister Leah, but we know that had to be mentally or spiritually. This could very well be the same action, as in they both discussed the differences in Yah's Ways and man's ways.
According to Nehemiah Gordon, the hebrew behind this verse could read that he touched his privates and shrunk it.
This is the definition of Yisra'el, and we can use it to better understand Sha'ul in Ephesians 2 verses 11, 12, and 19.
This is further proof that the man who wrestled with Ya'acob was Messiah, or the Creator in the flesh.
I wonder if we can't relate this order as with our Messiah's Words that the first will be last and the last will be first.
I can no longer agree with the Rabbis that Esaw 'bit' his brother. There is too much evidence in this verse that Esaw was repentive, and happy to see his brother. Jashir also supports this.
Why did Esau have to 'lift' his eyes? This may be more proof that he was humbled.
I think by now, Ya'acob is a man who can judge a man, and he clearly judges his brother Esau as pleased.
Though the sages say that this is Esau's way of planting tears within the wheat and that Ya'acob accepted them with his accompaniment, I don't believe the actual words say that he did.
We should remember that yet again, after 'Ya'acob's Trouble' is over, as with the troubles of the Hebrews when leaving Mitsrayim (Egypt), the father figure here sets out for Sukkoth to put up booths.
And with all of the forefathers, we see that Ya'acob again sets up an altar in this place.
We are likened to a daughter of Yah, amongst the daughters of the nations.
Note the word 'defiled'. Ya'acob immediately judges this act as wicked. And remember that Shekem is not of the hebrews, but one of the nations.
Note Yah's Words here .... 'which should not be done'. I believe this is the first occurance of Yisra'el being a people vice Ya'acob himself. Could this be because there is often disagreement in how this action was wrong between men, yet we know in being a spiritual man, this is wrong.
It was wrong of the sons of Ya'acob do offset wickedness with wickedness. It might be thought that circumcision is a good thing for these men. But this is not what Yah means by this 'token'. It starts IN THE HEART. Thus, this is truly deceiptfulness. And we should note that Ya'acob was OK with his son's deceiptfulness in allowing this event to occur. Note that this word for deceitfully, mirmah, was also used in Gen 27:35 as subtlety, to describe what Ya'acob did to obtain the blessing from his father.
And why is there no disagreement from Ya'acob by now? We know that Ya'acob is aware that he is not to mix his seed with that of the nations. Thus, it seems that he is going along with this treachery.
As many events in Scripture occur, this occurred on the 3rd day.
Remember these words of Ya'acob to his two sons. This is the event that passes the first-born blessing past these two sons.
I do believe they had a point. But actions from both sides were not done correctly.
Many believe that Ya'acob was taking alot of time getting to where he was supposed to go, so Yah had to remind him and urge him to go to Bethel.
I can't help of thinking this is a picture of us coming out of the tribulation and being readied to be brought before Yah in His glorious city. We will be told these things, and given incorruptable bodies. We can also glean upon the cleansing Moshe put Yisra'el through for 3 days before Yah came to speak to them at the mountain.
Remember, Yirushalem is always 'up'. And we must 'rise' to the occasions.
Hiding such things could be like a permanent 'covering', as our Messiah's blood covers our sins.
Note that the concern of the nations is not mentioned as Ya'acob, but the sons of Ya'acob. We should remember that we are considered sons. And Yah is certainly performing a work in spreading this terror amongst the heathen. Funny that it was just a few verses ago, that Ya'acob was worried of the view of Yisra'el amongst the inhabitants of the land, and here Yah is already protecting them. Yah certainly heard Ya'acob's prayers!
I can't help but to notice how Yah wants us to know that Ya'acob had 'fled from the face of his brother'. Is this to show us that Yah comforts after a time of stress? Or maybe that Yah rewards us with His presence after we have overcome a struggle. There is some contemplation needed here.
Note that this is the second time that Yah tells Ya'acob that his name is now changed to Yisra'el. Yah defined Yisra'el the first time and this time Yah is connecting the name Yisra'el with the covenantal promise of land. We should also note that Ya'acob's children were just referred to as Yisra'el as well.
We should see that the covenant of land is being passed down through the seed.
We see this same covenant passed down through the three fathers. And this is the covenant of the land.
There is certainly something special about 'this place' that is being mentioned here, where Elohim goes up, and probably down as well. Hint, hint.
We see this annointing of stones throughout the Tanach, but especially noticable in the days of Ya'acob. Please notice that it is ALWAYS a stone, and no other material. We know that it is pagan ritual to stand up other things. But we know that our Messiah likened us to stones, and we should apply this throughout. Yah wants us to be stood up. I also like to see that there were drink offerings here as there are after the Torah is given to man in the wilderness.
Note the word 'Ephrath' can be defined as 'fruitfulness'. So, we see that Benyamin is being brought forth as we are nearing 'fruitfulness'. Could this be related to the Messiah, or maybe the end of days? We may connect Isa 66 and the context of 'travailing' in the end of days to this incident.
'Ben-Oni' means 'son of my suffering'. 'Binyamine' means 'son of my right hand'. I believe this is a clear picture of the two comings of our Messiah, first as the 'son of our suffering', and then as the 'son of the right hand'. And the mother dying around these names must have something to do with our death and resurrection as well, to include in the end of days. It's also interesting to note that the husband can change the oath of a wife, as Ya'acob is doing here.
We see that Binyamin was born apparently in Bethlehem. This has significance.
Remember this wickedness of Re'uben, the first born son. This son causes him to lose his first-born status.
Note that all of the sons but Binyamin were born outside of the land. And not only was Binyamin born in the land, he was also the only son not to bow down to Esau. This has great significance.
As Yitshaq and Yishma'el came together to bury their father Abraham, so Esau and Ya'acob did the same. No matter what occurs between the family, it is apparently important for the offspring to come together for the death of the father.
We see again, that Esau is Edom. I do believe that Yah wants us to get this!
We see that Yah is specifying that all of Esau's wives were of the clans of Kena'an, which would include the daughter of Yishma'el. We should note this.
Ya'acob had to be growing great in Esau's eyes for Esau to move away from his brother rather than killing him to take over this land that he knew was promised.
Ah, do we see yet again that Esau is Edom?
Oh, who is Esau? Edom!
And we finish Esau's geneology with who he is, yet again. Esau is the father of Edom.
I believe Yah is reemphasizing that the fathers were all sojourners in the land.
There must be a hidden message in how this mention of genealogy of Ya'acob seems to focus on Yoseph, considering that the actual seedline stems from the forth son, Yahudah. I also think we should consider it right to bring hidden evils unto the father, or authority. I see it a sin to bring it to others, but it would be correct in bringing such hidden things to the authority.
I think of the Messiah being the Creators son in hearing these words of Yoseph being Yisra'el's son of his old age. But note how the first two verses referenced Ya'acob with his previous name, and this name returns after Yoseph is presumed dead. Also note the word for 'old age', or zaqun. This is only used 4 times in Scripture, to speak of the seed of either Abraham or Yitsach. This could be a hint that good seed often comes later in life, as it is in our own lives after much discernment with Scripture. Also note that the only other usage of this word for 'colours', pas, is used regarding a garment that Tamar was wearing in 2 Sam 13 which details that such a garment was used by those of kingly lineage.
Such envy is evil.
This could very well be a foreshadowing of Messiah being before His brethren on this earth, and had arrisen.
With regards to his previous dream and it's likening to Messiah's first advent, it's interesting to note that the brethren reject Him taking any authority, which is exactly how the Pharisees responded to Messiah.
Could this 2nd dream possibly be connected to Messiah's 2nd advent since all are in the heavens in this dream? We also know that Messiah's duties certainly change with His 2nd advent, where He becomes King on this earth and thus before all of the heavens.
There must be great significance in Yisra'el guarding Yoseph's words. Yisra'el must have known that these dreams from his son must have come from Yah. This word for 'observed' is shamar, which has to do with keeping and guarding as we do with His Word. Thus, I believe Ya'acob heavily regarded the dream.
I believe this is a future picture of the brothers in the days of Messiah, feeding the flock.
As the Father sent His only begotten son to check on the clan knowing that he would be back, we see this fortold here.
If related to our Messiah, I can picture Him looking for His lost sheep.
I believe Yitshaq was given a vision of the future Messiah being placed on wood to die and being resurrected, thus knowing that he and his son would return after the sacrifice. The words used in this 'binding of Yitshaq' story was also seeing from a distance. Thus, this verse could also be fortelling how the brethren would have seen the Messiah coming for a great distance in time, especially if they had understood these deeper meanings in Torah.
Often in the Tanach, the 'pit' can signify death. Thus, this occurance could be fortelling the death of Messiah by his brothers.
Of many available bibles of today, 'The Scriptures' seems to be one of very few that accurately translate the hebrew words 'kethoneth pas' as 'long robe'. This would signify one of more significance. We see the Pharisees doing the same with their tzit-tzit.
This 'pit' has great significance if related to the death of Messiah. He went somewhere unlike a well, which is often related to living water. Empty and without water would signify a dark place, without Yah's light.
I also note that if relating to the Messiah's first coming, there was a Pesach meal immediately after the death of Messiah.
In the same jest, I can picture the Pharisees of His day seeing Messiah as a brother but desiring to give Him unto the gentiles, which they literally have done.
As Yoseph was sold for silver, so was Messiah through Judas. Also, this could be a picture of Yom Kippurim, in which Messiah being sent away from the brethren a shadow or picture of the one goat. And the death being presented to the Father being the other goat. All of these events can certainly paint such a picture.
Could this and the next verse be a picture of astonishment in the Pharisees seeing that the Messiah truly disappeared from His grave?
The Pharisees did to Messiah as Yisra'el had always done to Yah's prophets ... death. And note the garmet of blood. I believe this signifies true sin.
I can't help but see this bloodying of Yoseph's garment and sent to his father as a likening to Messiah's perfection being replaced with His blood in our sin, and presenting this to the Father.
The Father in heaven has planned His son being brought to death by HaShatan, or the beast, from the beginning.
In correspondence with my comments in verse 32, this could be a shadow of the Father bringing His son, our Messiah, up from the grave.
I can't help but think about how the truths and the life of Messiah has become something different with Christianity, as if He and His 1st advent has been sold to a different deity.
Note how in the midst of about 14 straight chapters dedicated to the life around Yoseph, we see this entire chapter speaking of Yahudah. I think this is significant in that we should recognize that Yah has done this to point something out that is not to be readily recognized. This is a separate chapter showing where the true seedline is being taken. Also note that Adullamite means 'of Palestine'. The root, adullam, is used in Mic 1:15, which may be speaking of Messiah. And 'adullam' means 'justice of the people'.
Should Yahudah have taken a daughter of the Kena'anites as a wife? This was commanded by Yah not to be done through a few generations now.
I strongly believe that Tamar would have been a woman close to Yah, in that his son would be greatly influenced in Yah's Ways since his son was of the Kena'anites.
Notice how both of the first born sons of Yahudah are killed by Yah. He would only do this in this mentioning if it were significant.
We can see His Ways in the written Torah that were enacted back in these days before the Torah was written.
In Tamars specific actions regarding garmets, we can see both here and after her deed is done and how she again changes her garmets, that she has a sure and true plan that is not readily revealed in simpler understandings.
Yahudah's reckoning of Tamar was a sign of the lack of his righteousness.
The seal, cord, and staff and true signs of someone's identity.
We now see that Tamar is finalizing in her widowhood. But I see her plan as receiving the direct seed from Yahudah, instead of receiving seed from his sons who were of the lineage of the Kena'anites. This makes here a wise woman who gave great importance to the seed of Yisra'el.
We see that Yahudah's misdirection is enlarged with the false words from even others.
Since we know that the Kena'anites were cursed from the days of Noach, there is no doubt in my mind that Yah would not allow the seedline to cross the lineage of this cursed people, and thus Tamar was to bypass the sons of Ya'acob but conceive through the true bloodline.
And like with many of the fathers, we see twins here yet again.
Perets is the son that carries on the seedline to Messiah. Thus, the 'breaking through' is quite appropriate in how the seed of Messiah was to be as Ephraim in breaking forth throughout the nations.
The scarlet thread is also used at Yom Kippur which was left outside of the Temple and was changed to white by Yah to let Yisra'el know that the nation had been forgiven. There should be a connection, which I am unaware of presently.
We see that the Mitsrite master, Potiphar, was wise enough to see that Yah was with Yoseph.
Note that Yoseph is for this first time, made the 'right-hand man' in one's house. We will see this repeated. Also note the word for 'overseer', which is the hebrew word paqad. Paqad is more often rendered as 'numbered' as in Exo 30:12-14, and could have better been translated as 'given charge' in those verses. You also see this word rendered as 'visit' as with Exo 13:19 in a time when Yah was to 'oversee' their departure from bondage.
We see Yah's name glorified in the blessing of the whole house just like we have seen time and time again. A good example was when Ya'acob came to live in the house of Labon.
This is a picture of how we should trust Messiah in our life and our hearts as well, putting all of our daily life and troubles in His hands, knowing and trusting that all will be fulfilled for Him.
We see beginning with this first responsibility in this land that Yoseph passes all testings no matter what the cost. Yoseph always puts Yah first.
I love to see how Yoseph's words seem to lead our thoughts up to where we can't imagine Yoseph doing evil against his master, but instead, he says that he cannot do evil against his Elohim.
Losing one's garmet is usually shown as a sign of disappointment or even sin. And in doing so, Yoseph is exposing his nakedness. But we see he takes the nakedness immediately away from the situation, which we don't normally see in scripture.
It's quite apparent that separating himself from sin was the overlying factor in what he did.
Note this word 'mock', which is again used in verse 17. This is the same hebrew word that was used to describe what Yishma'el did to cause he and his mother Hagar.
So we see Yoseph's garmet used falsely yet again, just as his brothers did with his long robe. Could there be a connection that we should be noticing?
I liken this to Messiah being falsely accused by the Pharisees and literally mocked.
A prison can be likened to death, in that it is a place of waiting for judgement to come. We know that Messiah was placed in the grave for 3 days and 3 nights before being lifted up again as Yoseph will be lifted up again as well.
As before, we see again that Yoseph is made the 'right-hand man' of one's house.
It's amazing to see that even in a prison, Yah's glory is presented and made abundant.
There could be a connection with how Yah uses a cupbearer and a baker, to represent the wine and the bread. These are components often used to show covenant.
It's beautiful to see that in the same breath of this verse, we see stated that Yoseph was put in charge of these two characters and that Yoseph served them. Is this not a HUGE picture of our Messiah?
We see two people that have sinned and they are pondering their punishment. We'll then see that Yoseph is able to prophecy of their proclamation of judgement. This is truly a characteristic of Yah himself, who gives those that he chooses to His son, Messiah.
We know that vines and branches are often compared to individuals, as well as the fruit of the vine referring to one's works.
Thus, this individual gives his fruit, or works, to his master. This is a picture of our role as His servants.
Remember that birds eating are referred to as devourers of flesh in regards to those who sin and deserve everlasting death.
Note how in both interpretations, of both men, it's the 3rd day when judgement is proclaimed. Is this not a future picture of our Messiah coming on the 3rd day since leaving us?
These verses and those in the Brit Hadesha (New Testament) regarding the beheading of Yochanan (John) the immerser are the only two birthday celebrations that I can think of in all of Scripture. In both cases, it was a birthday of a pagan sovereign and in both cases, someone is put to death. Should we be carrying on such a tradition if there is no example of the righteous celebrating their birthday?
I believe the 'end of two years' time is speaking of the time in which Yoseph was in prison, since the preceding verses were in this regards. If relating to our Messiah, this could be an indicator to His time in 'She'ol', or the grave in which our Messiah preached to the prisoners below, which I believe are the fallen angels. And Messiah would have prospered there as well, as Yoseph did in prison. And like Him, we will be raised up after two days as well, as foretold in Hos 6:2. And regarding the word for 'river', see the Note in Num 34:5.
Note the use of the number '7'. This is certainly of Yah.
A second dream would be a second witness, which should give the same word and meaning as the first witness. Also note the use of this word for 'ears of corn', shibbol, in Zec 4:12 as branches. This word is rarely used in Scripture. But connecting with Zec 4, we would have to consider such substance being 'of Him'. It's also interesting to see how Yah shows the seven being as one, on one stalk.
Note the use of an 'east wind'. We know that when an east wind occurs, it is a wind from Yah Himself, as we see in the plagues being brought upon Mitsrayim (Egypt) prior to the exodus.
We know that when we see a moving of a man's spirit, it is an action of Yah.
Note how this individual is witnessing to Pharaoh how Yoseph was there with truth in his days of fault. This is truly a picture of how we, in our sin, are to remember our Messiah and bring this fact to our Father. The time in which Yoseph is forgotten could also be likened to our Messiah being away from us for 2000 years now.
This last sentence means that they could only interpret the dream as they saw it, which was a physical representation rather than the aligorical hidden meaning behind it.
We should note that Yoseph changed his appearance to be pleasing unto the Pharoah. We should use this as a reference as to how we should appear to our Father in heaven, meaning in His Ways and being likened unto Him.
This is a profound statement from Yoseph showing Pharoah that this is solely of Elohim and not of himself. Again, we should have this same attitude in the world.
Again we see '7s', being of Yah, as in His cycles.
We see that the dreams are 'echad' or one, as are the Ways of Yah to ensure there are two or more witnesses that are 'echad'.
As with most events with Yoseph, I believe these 7-year timelines are forshadowings of end time events. I would relate the 7 years of plenty likened unto the time of a great increase in knowledge in the end of days (Dan 12:4). And I would relate the 7 years of famine likened unto the time of there being a famine of Word in the land (Amos 8:11).
I think we should apply this relationship between Pharoah and Yoseph to Yah and His son Yahushua. It will be the son who is set to rule over the land in the coming millenium.
The word for 'corn' in this verse is the hebrew word bar. Bar is the root of Dabar. I believe we are to store up His Word in us, just like we saw in Messiah's parable of the 10 virgins. Apparently the ones that make it til the end are those who have His Word stored up in them.
This reminds me of Yah Himself, esp in Gen 1. And as He sees what is good, WE should see what is good, as His servants.
Who better suited for ruling this kingdom on earth than our Messiah? Who else would FULLY have the Spirit of Yah in Him?
This may be showing us a picture of the relationship between our Messiah and His Father.
We should note that ALL is 'lifted up' through our Messiah.
We note that just as in Rev 19:12, Yoseph is given a name that on one knew him as before.
Could we relate this to our Messiah starting His ministry at 30?
This reminds me of the covenant to our forfathers, who were promised that their seed would be like the 'sand of the sea'. It's possible that this 'grain' being gathered here is a forshadowing of the seed of Messiah being gathered.
Yoseph is given a heathen bride. Could this be a picture of our Messiah's bride in the end of days? We certainly know that this bride is to be made clean as a virgin.
The birth of this son indicates that Yoseph has literally and spiritually put away the negative thoughts of his brothers and will no longer harbour ill feelings towards them.
Yoseph has realized that no matter where Yah placed him in this land of the heathen, he was made to prosper.
We see if relating to the end of days in forshadowing, there is a famine in the entire earth, whereas there is also bread stored up in the storehouses. In the end of days, this could represent the famine of the Word in the entire earth, whereas His Word will be stored up within us.
Considering this comparison of life and death, we can see the corrilation between 'grain' or 'food' and His Word. It is His Word that provides us either eternal life or damnation.
Remember that Yah often assists our thoughts and situations through such circumstances as famine.
This should certainly remind us of the dream Yoseph had that he shared with his brothers, though the dream has not come to fruition since there are only 10 brothers at this point.
I can't help but think of our Messiah's future words of 'I don't even know you, you workers of iniquity'. We can see that Yoseph is acting in like manner as our Messiah, or vice versa.
It's always a clue to see Yah repeat the same words more than once, especially in back-to-back verses such as this.
The way this verse puts the two thoughts together, we should know they are related. In other words, Yoseph's dream is what is guiding him in his actions within this verse.
There are many different translations that describe the state of Yoseph in this verse. I personally like 'and one is no more' in The Scriptures since it more closely mirrors that of the hebrew text.
Note the third day here. There is always significance in 'the third day'.
I believe these words of the brothers is confirmation that the sin with Yoseph has been a heavy burden on their spirit the entire time since the event.
This would be typical of our Messiah, and Yah Himself, to know the hearts of the brethren. Again, we should see the forshadowings.
Yoseph weeps twice; this being the first. The name 'Shim'on' means 'hearing'. Thus in hebrew understanding, Yoseph took the 'hearing' from the brothers. This would tie in with prophecy through until the end of days regarding the hearing and understanding of the brethren.
This truly sounds like what the Father would say to all of us, in how we, through history, have bereaved Him in all of our antics. And all of the sin that we do do, is against Him. And in like manner, His Word or Torah, which represent Him, is against us.
To offer up more life, as in his sons, for possibly losing the life of Binyamin is certainly not an appealing offer by Re'uben.
Ya'acob seems to be showing a big difference in his sons from Rachel and all others in how he states that Binyamin's brother is dead and he is left alone.
To wait until all of the grain was eaten seems to me to say that the brothers, and even Ya'acob, were not overly concerned about retrieving Shim'on.
When considering that Yoseph is a forshadow of Messiah in SO many ways, it is amazing to see that even in these words, Yoseph is stating that when they are ONE or 'echad' again, only THEN will he be with them. This is likened unto the end of days, which we know Eze 37 talks about in terms of making both sticks one in His hands.
Note that from this moment forward, Yah begins calling Ya'acob Yisra'el again. Also note that from an adversarial perspective, informing the enemy of another brother is truly against Yah's Ways in considering how He hides us amongst the tears since being divorced, kicked out of the house (land), and being disbursed throughout the nations.
We see that Yahudah does not offer more death if he fails, but the blame for the failure. Thus, we see punishment and repentance vice more death.
This is more proof that Ya'acob and his remaining sons were delaying any return to Mitsrayim.
I like to think their is a relation of the silver here to the parable that our Messiah shared regarding the talents.
These are good words for us today. Take the brethren, arise in His life and through His blood, and return to Him and His Ways.
I think I sense an 'amein' in Ya'acob's words here, as in 'so be it'.
Could this be a forshadowing picture of Sukkot with Him when we are all together again? If so, we see in the next verse that this is to take place in His House.
Now why in the WORLD would these brothers be worried about their donkeys when their own rear ends were on the line?
Apparently the returning of the silver and then more was a passing of a test from Yoseph, since he then immediately returns Shim'on.
I think we should take this physical action of bowing to the master as clarification for us in how we are to treat our Messiah when we do see Him again.
This is Yoseph's second weeping, which appears to be for his brother Binyamin.
As with Yoseph, I am sure our Messiah will be full of similar emotion when we are joined with Him.
I do believe that this is the thought that carried on through to the Jews in how they always felt that they were not to eat or join with gentiles.
We see here that Yoseph served each one of them, from his own table. Is this not a picture of Messiah? But I can't put my finger on the 'five times' portion given to Binyamin ... HELP!
I must say that I don't see Yoseph telling the brothers that they have done evil; it is one doing the 'works' of Yoseph. We know Yah Himself uses evil for good. And we know that our Messiah paid the price for sin, or evil, in His death.
This would be the laws or teachings from Yah that have convinced these brothers to consider such consequences.
Tearing their garments was certainly a sign of their astonishment, meaning they did not believe that the result of finding the cup was proof of the act, knowing that Binyamin would do no such thing.
Here is the fulfillment of the dream.
I can't help but think of our Messiah drinking of 'the cup', knowing that this was of the adulterous bride. And we see here that this one who has the cup is made a slave whereas the rest go in peace to the father. I believe we will, as the bride, be one with our husband and thus go in peace unto the Father.
'For you are like Pharoah' starts the Torah Portion with an analogy that compares Yoseph being like Pharaoh as the Messiah is like His Father. Our Messiah told us that 'if you have seen Me, then you have seen the Father'. This analogy follows throughout this story.
Could this be speaking of the two houses?
If this is the House of Israel (Ephryaim) in being disbursed among the nations, then he could have been thought of as destroyed or torn to pieces. And we know that Ephryaim is not brought back until the end of days, to see His face.
Could Binyamin be that 'remnant'? If without in the end of days, surely there would be none left and evil would prevail.
His life, or SEED, is bound up in the end of days in the remnant, which could be Binyamin.
This is the first proof to Yoseph (the Messiah in the end of days) that Yahudah has come to repentance since he is putting his father's life first and not concerned with his own thoughts or desires.
This certainly could be the Messiah in the end of days, revealing himself to the brethren, and stating/reminding them that He was sold to the world (was the purchase price for all sin).
It was the Father's plan to have His people not believe in the first coming of the Messiah and to have Him die and resurrect.
This shows us a forshadowing of what is in Amos 8:11 regarding a famine of the Word in all the earth. During the famine, there will be no ploughing or harvesting of seeding of the Word. Thus, all those NOT in Messiah (the Word), will remain NOT in Messiah and will thus perish.
This picture prophecy tells of the Messiah being the First Fruits to preserve a remnant of all men, that will be given life through a 'great escape (the 2nd or Greater Exodus).
This is fortelling that our Messiah will be that 'Meshiach ben Dawid' whom will rule and reign in all of the world.
Goshen literally means 'drawing near'. Since Abraham was promised the land between the river Euphrates and the river Nile, the land of Goshen was a part of this promised land and thus Yoseph kept his brethren in this promised land, which would be near to Him.
Thus while separate from Mitsrayim (the world), Israel would dwell without poverty. This could be another witness to the protection received in the second exodus.
There is NO DOUBT that all eyes will SEE Him (understand TRULY that it is indeed the Messiah when He comes).
The glory will be His, as it should be.
As with Esau and Ya'acob, this seems to be a way in which brothers greet each other after a great separation.
Could this be word of Israel being brought back to the land where the Messiah has come to rest, which pleases the Father and His messengers greatly?
This sounds like the promise that we will be returned to the land, being the remnant that belongs nearest to Him in Jerusalem.
When brought back to the land, He will provide; we have no need of our own 'things'.
Could the number 10 being mentioned twice here indicated the House of Israel being brought back to the promised land?
To say 'fall not out of the way' leads to believe a final testing of those being brought back, which will be put under the rod (tested) in the second exodus.
Notice that once revived, Ya'acob name is now Israel in this verse vice the previous. Israel will see Him before they die (be given incorruptable bodies at the first resurrection).
Notice the 'going down' into Mitsrayim and bringing 'back up' again. This can be seen as a promise of resurrection, as in being brought down to the grave and back up into life. And Yoseph putting his hands on Israel's eyes is a picture of the Messiah healing the blind man, as in making Israel see again, removing the veil.
It's interesting to note that only 69 souls are mentioned. It is believed that Moshe's mother was born on the way to Mitsrayim and thus would have to have been much older than Sarah was when she gave birth to when giving birth to Moshe.
This shows Yahudah arriving in Goshen first, as in the end of days.
I love to think that this is a forshadow of our Messiah calling us 'shephards of the flock' or priests.
Could be a thematic connection to the 5 wise virgins.
In the end of days, we will be sent out from the promised land to be as priests to all of the people of the world.
Ya'acob saw the bigger picture of this life being a pilgrimage whereas life eternal is the real deal.
Could this be a picture of the one-world currency, where it is all owned by one entity that is in control?
This appears to be the second wave of belongings that are lost/reposessed by those in power.
The people are glad to give themselves and their land unto the leadership; this paints an accurate picture of what is to come.
We see the gathering of all people into cities. This is truly an end-time picture.
Could one-fifth be HaShatan's replacement for Yah's one-tenth tithing?
We see that even through the famine, Israel is taken care of and multiplies exceedingly.
There may be a tie-in in the fact that Ya'acob spent Yoseph's first 17 years together and his last.
Note that putting the hand beneath the 'private' area is a covenant sign regarding the carrying on of the seed. This is where the seed of man is, and this covenant is to charge under oath that His Word (seed) will be passed on. Also recall that it is man's goal from the beginning to plant that seed into the earth, which death symbolizes. Thus, this is important to Ya'acob.
Luz is defined in hebrew as 'almond tree'. It is the early name of Bethel (house of El, in hebrew). This is believed to be the place of the altar and pillar of Ya'acob (where he dreamed of the ladder).
This could be a foreshadowing of how the children born in the 'world' before Ya'acob came are to be 'grafted in' to the House of Ya'acob (Israel).
Bethlehem is not mentioned in scripture too often, and thus it's interesting to note that the 'bride' of Israel (Ya'acob) is put in the earth in Bethlehem, and this is where the 'seed' is born (the Messiah).
It's been noted by sages that the questions beginning here are litergy of how those to receive blessings are presented; an 'official' form of presentation likened unto today's legal documentation.
Note that the word DIM here (kadab in hebrew) is different from when Yitsach's eyes were dim (kahah in hebrew, Gen 27:1). Kahah in hebrew means to grow dim and weak whereas Kadab in hebrew means to grow heavy and/or honoured.
The firstborn is normally to receive the 'firstborn' blessing via the right hand, but we must remember that this is according to Yah and not the flesh. Yoseph places Manasseh to Ya'acobs right hand purposely for this reason.
This is where Israel (Ya'acob) stretches or crosses his hands purposely to place his right hand on Ephraim, knowing through the spirit that it is Ephraim that is to receive the firstborn blessing. Also note that his name Israel is being used in this event vice Ya'acob, which can be considered significant since it is the passing of the 'seed' or blessing that is taking place here.
Note that it is mentioned that an angel or a messenger of Yah redeemed Israel from evil. There is only ONE who can redeem. This is proof that this was not just any angel, but the Messiah himself that redeemed Israel (Ya'acob). Also note the word 'grow' (dagah in the hebrew), which means fish in the hebrew. Thus the words 'grow into a multitude' is actually saying a multitude of fish. Does this now coorilate with our Messiah's words in the Brit Hadesha how the disciples were to be 'fishers of men'? I think so!
This was the Spirit that gave Israel (Ya'acob) wisdom and foresight that is was Ephraim that would become a multitude of nations, and this is the promise we note in the Brit Hadesha of Ephraim becoming the 'fullness of the gentiles' (Rom 11:25, Luk 21:24 and Zec 2:11).
We see that Yoseph here received the double-portion blessing.
Note that this chapter is a foresight of what the tribes will do in the end of days.
Reuben did not receive the firstborn blessing because of his sin in sleeping with his father's concubine.
Simeon and Levi had killed the men of Shekem, and thus were instruments of cruelty.
The tribe of Yahudah will remain steadfast in keeping the Torah.
Shiloh is 'code name' for Messiah. A 'sceptre' is used to keep one on-track and it has been the Jews that have given the Torah it's importance throughout the years.
In knowing that He is the vine, it's good to note that it is Yahudah that ties himself to 'the vine'.
This is an extremely negative future for Dan and could be the reason why he is not mentioned in latter tribal mentionings, such as that of the book of Revelations.
The name of Yoseph in the hebrew means 'Yah has added', and is very close to that of Ephraim and thus we see that it is through both Yoseph and Ephraim that the abundance comes.
I believe this is more proof that Yoseph was truly a foreshadow of Messiah, as the Jews have labelled Him 'Mechiach ben Yoseph'. Our Messiah truly was 'separate from his brethren' and we see the note of a crown on His head.
Binyamin seems to be the most effective and determining in the end of days. Could this be a picture of the 'remnant'? Keep in mind that Binyamin does not speak throughout scripture and this could be a Remez level of understanding of his purpose in the end of days.
We may find out that the purchases made in the Tanak are a reference to redemption and thus very important to the forefathers.
Though we are not given any details of the death of Leah as we were the death of Rachel, it's interesting to see that it was Leah that was buried in this special place where Ya'acob's fathers and mothers were buried.
Note that once yielding up 'the breath', Ya'acob was 'gathered unto his people'. I believe this is a taking away of the soul to it's resting place as detailed in the book of Enoch. If twisted as alot of the Brit Hadesha is, one could take this as a pre-trib rapture ... OH NO!!!
Note that this mourning is EAST of Jordan, and thus outside of the land. And thus it's name is regarding the Mitsrites and not Israel.
This could be another foreshadowing of the Messiah's second coming, as with Yoseph returning, and we see that the brothers still fear what their sin might bring upon them.
And in this foreshadowing, we see that the Father tells the Son to forgive their trespasses, which shows the Father's mercy.
Will the Son go against the words of His authority? We and they think not!
This is a foreshadowing of how it will be shown to Yahudah in the end of days that though they persecuted the Messiah, they will be made aware that this was His plan and thus should bring peace to their hearts.
It's interesting to note that Yoseph did not bring the house of Ya'acob out of Mitsrayim after the 7 year famine. It was apparently made known to Yoseph that Yah did not want them to return and that Yah had a plan for return on His time. Also note that it was important to Yoseph as it was for his father for his bones to return to 'the land'.
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Note how the first half of the verse, 'children of Israel', is compared to the second half, 'household with Ya'acob'
Odd that Benyamin is placed 7th in order. Could this again be another sign of the remant of that last generation, on the Shabbat day?
And yet another figurative way, different from verse 1, of showing the 'souls (nephesh in hebrew, as used when Adam was created) that came forth of the loins (yarek in hebrew, meaning of the generative parts) of Ya'acob'. With this hebrew wording, it gives a strong mirroring of the 70 nations (all nations of the world in those days) being gathered unto the kingdom with the Messiah in waiting.
This reminds me of the way the adversary works, in wise trickery to put one under his bondage.
Setting taskmasters over them is very much like what we see today with our gov't, growing to put more laws and burdens upon us. The name Pharaoh is spelled in the hebrew Pe, Resh, Ayin, Hay. PRA in the hebrew means 'to become unruly', 'to cause disorder', or 'to avenge or punish'. The letter Pe by itself means mouth. RA in hebrew is the word for evil or wicked.
Note the word grew in the hebrew is KAN, meaing 'uprightness'. We MUST see that Yah's hand continues to do His will in the abundance and uprightness of His people. And as they continued in this way, it disgusted the Mitsrites even more. You can see such attitudes in the religions of today.
The type of servitude in the hebrew is perek, and Yah forwarns us in Torah (ie. Lev 25:46) not to make our brothers serve us in such servitude. Yet we see in Eze 34 that there are shepards in time that treat Yah's flock as such, so that such servants are meat for them. Even today, we are such meat for those rich evangelists out there.
You can see up through this verse, the affliction increased, as is our lives today.
Is this not the adversary attempting to rid Israel of their firstborn, mimicking the ways of Yah? It should also be considered that this could additionally be an attempt to stop the seedline to the Messiah.
It makes more sense to use the word 'before' instead of 'ere' to show that the birthing was occurring before the birthing mothers would be brought before the midwives.
Moshe was a Levite, but it's interesting to see how he was not the first born and yet the way these words are said one might assume. And I don't recall anywhere in scripture where the tribes of both parents are clearly detailed in this way.
Consider the parallels of Gen 1:1 and how the light was made and found GOOD (hebrew is 'tov'). Could this be a clue or thematic connection?
And we see the Pharaoh's daughter was given a precious gift when drawing from the living waters
I sometimes wonder how a Mitsrite woman would know to name a child according to the hebrew language.
Since sitting by a well, you know fruitfulness will present itself
Being of similar lineage, it's interesting to see the reoccurance of such customs whereas the visitor is presented a wife of the daughters, just as with Ya'acob
The word here 'knew' or 'respect' can be rendered as an intimate feeling, as well as to discern and recallect
It's good to note that all or most of the patriarchs throughout the Torah were shephards, which foreshadows the work that our Creator expects of us, as in teaching or leading the flock
I've heard it interpreted by a valued teacher that digging into the hebrew of this verse can reveal that this angel in the midst of a burning bush can be rendered as a 'learned man'
Taking off the shoes can be likened to the changing of garments. It would point to one's walk and thus would be removed on set-apart ground. Thus, it would be likened to nakedness without a garment, as this connections is seen clearly in Isa 20:2. We also see the loosening of one's walk or ways in regards to their shoes in Deu 25:9-10.
As Ya'acob said in Gen 31:42 and Gen 28:13 that Abraham was his father, so we see how Yah is pointing out to Moshe that Abraham, Yitsach, and Ya'acob are all Moshe's fathers as well. Sons are spoken of the same way, in that the son that sinned against Noach was Caanan (Gen 9:24). It brings to focus the meaning of seed and how we are connected to others through it.
Yah literally gives Moshe a token of His trust here. And Moshe knows that to this place he and the hebrews will brought.
I must look further into the hebrew word 'hayah' (I AM).
This name 'hayah' is His name forever, and to be a remembrance/memorial forever. I believe this is His 1st commandment given to us, even us in this last generation, to be kept forever.
I wonder why the Pharaoh was to be told that this was a three-day journey
Grace/favor will be given to the children of Israel, in the sight of the Mitsrites; take note of this for possible reasons of the next verse.
It's good to remember that these things taken from the Mitsrites would later be needed in the building of the tent of meeting. At the same time, this could be considered a payment or even booty for the past labors.
This could be seen as how wickedness as in a snake, in the end (the tail), could be made good as in a rod in his hand. Life is like this, in which He allows such wickedness in the world, but for His good.
Note that reminding the children of Yisrael that He is the elohim of their fathers has great value and promise to all of them
Again as in Yah's ways, this can be seen as a picture of how curses or chastening can be used by Yah against one's flesh and can then take it away, as to be made clean.
Note that Moshe had some type of a speech impediment. But we know that Yah often takes those humbled as such and elevates them.
This is a kewl verse to look at in the Hebrew. To teach, Yarah, has the same suffix as Torah and thus is tightly connected. The words 'what to say' can also be rendered as 'whom is The Word'. And certainly Torah teaches us 'whom is The Word'! And our brothers are taught the same, as we see later in verse 15, where it's braudened to include our works.
Moshe's trust faided here, and it's apparent in the next verse that this is wickedness before Yah's eyes.
Note that Moshe will be an 'elohim' to is brother
And we can imagine Moshe riding in on an ass. Could this be a foreshadowing?
Yah names Yisrael His firstborn; good to remember.
I've heard from teachers that the circumcized flesh was brought to Moshe's loins to save his life
They had lost faith and were now murmuring, blaming Yah and His servants for this downfall
Yah did not want the Pharaoh to give up His people easily, but through many plagues and pestulances that all of the Mitsrites would see and thus believe. Note the strong hand mentioned here, that the fathers mentioned in verse 3 had not seen. This strong hand, and an outstretched arm, is the indication of a great work that had never been seen regarding His authority, before.
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Many translations say 'by my name I was not known to them'. The Scriptures and some other translations say 'by my name was I not known to them'? In the context, which further explains that He also established a covenant with them, they MUST have known His name when considering the intimacy involved.
There is a ONE-NESS in the covenant established between Yah and each of the forefathers. Though He established a covenant between Himself and each of them, we can see by this verse that it was still one covenant.
The word 'redeem' here in the hebrew is ga'al, which can mean to avenge, to ransom, and to deliver. It is used numerously in Wayikra (Leviticus) to indicated making payment for. Also note the hebrew behind 'an outstretched arm'. 'Outstretched' in hebrew is the word 'natah'. This means stretched out, extended, or pitched (as in a tent). 'Arm' is the hebrew word 'zroa', which means arm, forearm, shoulder, or strength. To me, this gives the picture of a mother hen stretching out her feathered arms to cover and protect her young. This seems to be a more physical explaination to 'Pesach'. This and the next verse comprise what the Jews have adopted as the '4 cups'.
Though He specifies that He is to redeem them to show them that He is their Elohim, we must also recall that His bigger purpose is to show the world of who He is. This is the true glory to the world. Note He lists 7 actions; the number of completion.
I like the word 'heritage' better than 'inheritance', which I see both words in various translations. A heritage is passed down but cannot be sold or given to another. An inheritance can be received and immediately sold. We must remember that this land is His land, and thus we can recognize that it should not be given away or sold.
It's interesting to see that He used the word 'ru'ach' in this verse, and thus their spirits were full of anguish.
Firstly, note that the word 'before' here is the hebrew word 'pawneem, which means face to face. Moshe was the ONLY man to speak to Yah in this way, which makes him unique in many ways. Secondly, I find the words 'uncircumcised lips' very intriguing. In the hebrew, the words are arel saphah. 'Arel' is fairly clear with it's definition of uncircumcised. 'Sephah' has many definitions, to include lip, language, tongue, to sweep bare, to be quiet, to be at ease, to incline, and to put over a fire. I believe this translation if lip or tongue is most accurate considering the context, since Moshe was not confident in his speech.
Note that Shimon married a Canaanite woman.
Note that it is mentioned that Lewi lived 137 years.
Also note that Kohath is noted as living 133 years.
There are a couple of notes on this verse. Firstly, Amram in the hebrew means 'exalted people'. His wife, Yokebed, means Yah is glory. Thus, with their joining, they produced Moshe, meaning 'to draw from the living waters'. Secondly, we should note that Yokebed was Amram's sister, and most likely the 70th person not mentioned when all those who came to Mitsrayim were named. She was probably MUCH older than Sarah was in giving birth.
I find it interesting that Yah wanted to repeat this fact that it was Aaron and Moshe that spoke to Pharaoh.
It seems to me that Yah had to reemphasize what Moshe needed to do, as He had previously said in verse 11.
I noticed that Moshe repeats the same question to Yah as presented in verse 12. It is no wonder Yah was upset with him on a number of occasions.
An elohim, as in a Mighty One.
When mentioned, ages are very important.
The word for 'serpant' here is the hebrew word tanniyn, and can more closely mean a scary creature such as an aligator or a type of dragon.
This was the 3rd sign given by Yah, and the last in which the magicians were able to do also.
The word 'finger', or 'etsba' in hebrew, if often used to show His writing. And thus I find it peculiar that the magicians call it His finger in this instance, unless possibly they are comparing His actions to one with a wand in His hand.
Note the word 'swarms' or 'arob' in the hebrew here. This word is often used to show when animals or creatures band together to hurt mankind.
His powers are even seen in the removal of the plagues. I think His Word is specific in pointing this out, even with such detail as this verse.
Note the hebrew word 'moed' in this verse. In some circles, this would be an assurity of a Feast Day, but we should see here that it is not.
It's important to see that it is Yah's intent for His plagues to reach one's heart.
This is the first instance of this word 'cut off' or 'kawkhad' in the hebrew. And it is assuredly the way Yah operates with us, to cut off or remove the wicked from amongst His people.
Note that this is THE purpose for the theatrics of how Yah freed His people.
I believe there is importance in this first instance of this hebrew word 'paras' regarding the spreading of Moshe's hands. Yah could have continued to use the concept of 'intreat' but I believe He is showing how we pray, which our hands reaching towards him in the heavens. It is a different word than the hebrew word 'natah' for 'stretch forth' in verse 22 or 'shalach' for 'stretch out' in verse 15 and we should also see that it's connected with prayer. It's interesting to note that the paleo hebrew letter for H, which means behold, is a man with his hands raised up in the air. This is in His Name, twice!
Could this be a sign of that 'last generation' in the 'end of days', considering WE are likened unto a wheat harvest?
As a last note to the Torah Portion, I wanted to share that all of Yah's plagues were to target Mitsrite gods, to show that they truly had no power. Also note that the first 3 plagues were on all people, to include the Hebrews, whereas the remaining were only on the Mitsrites. Also note that Yah had to make life in Mitsrayim difficult for the Hebrews so that they would not desire to stay in what they called home.
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This verse defines the WHY of hardening the heart of Pharaoh and his servants: so that I show these signs of Mine. We must compare how circumcision is a sign in us whereas these plagues are a sign unto those in the flesh in that day. He expects us to show signs, ie. circumcision and keeping of His Sabbath, as He shows signs.
Teach your sons of these wonderous signs that Yah performed. The sons are still in the flesh and need to hear about Yah's signs as well as those others in the flesh. And note the word for 'wrought', or alal in the hebrew. This is a negative word, even when used as 'to glean', in that it is for those who are weak in the flesh.
This word 'festival' is CHAG in the Hebrew, which is one of the 3 feasts of 7 that are listed in Lev 23.
Note that when Yah is in the midst of the wicked, there will be troubles or even death. When He is in the midst of His people, it is surely a blessing. But we should see the opposite for the wicked. And we see here that He even ties in the middle of the night, opposite of how we are children of the light. This separation or division and how Yah's presence is quite different between all is also detailed in verse 7 to show that there is no death or any violence whatsoever for His people, opposite of the wicked at this moment at midnight. This IS His Pesach! Also note the only other two instances of this word 'midnight' in the TANACH; Psalm 119:62 and Job 34:20. These other instances surely provide that not only is midnight tied in with judgment, but also that He always removes the wicked from the just.
This is a commandment for the Hebrews to begin keeping Yah's calendar, which begins this particular month. The way it is worded and in it's context, this appears to be new to Moshe and Aaron. I believe this is to show us that there comes a time in our lives when we begin new cycles with Him, as Sha'ul or Paul would call a 'new man'. We are born into sin from the womb, but we know that we are to be born again and this is what begins at this rebirth.
We may consider this could mean that if others are needed to be with you to teach you the Pesach and it's importance, then you should expand your small gathering of the Pesach. Note that the entire assembly did not do this 'thing' together. It is VERY personal, between you and Him, and those being of your house being one with you.
This term 'between the evenings' appears to be a period of time between when the sun begins to go down (noon) and sundown. Thus, this period of time in which the killing takes place appears to be towards the end of the day. Could the examination for 4 days relate to the first four millenium, until Messiah came as that lamb? With those 4 days and to the 3rd day after unto resurrection would be a complete week of millenium unto His 2nd coming. What a picture or pattern that could be!
This blood marking around the door appears to be a sign to Yah, that I believe mirrors that of circumcision.
The eating of the entire carcas is a picture of consuming all of the Word that is allotted to us, as the Messiah 's body is this lamb.
I believe this is a picture of the fire baptism. All flesh will be consumed and all that will remain is spiritual, of each and every one of us.
One's loins girded, sandals on feet, and staff in hand is a picture of the garmets needed to hide one's nakedness and the importance of one's preparedness in their walk, their ways, and who their authority is.
Again, this 'sign' is also detailed as a 'token' from Abraham in the circumcision of the flesh.
This day, Pesach, which begins the 'chag' of Unleavened Bread, is to be a memorial. It is clear in the preceeding verses that the 14th of the month, which is Pesach, is a remembrance of what mostly occurred at night of the 14th, unlike Jewish tradition. This detail of Pesach extending through the night seems to be backed up by verse 22 as well. And verse 27 is specific in that His Pesach is about what occurred at night. This time reckoning does concur with such instances as Gen 19:34 and Lev 7:15.
The eating of unleavened bread symbolizes the keeping out of sin during this period of time.
This shows the reason for this moed, for this same day He brought us out of bondage. Expect this again, on the 2nd exodus.
Notice the multiples of 7 in these days; it is a symbol of 'completion'.
This term 'Passover' is better pictured as a mother hen spreading her wings to protect her chicks. Thus, the 'door' is where Yah comes to covenent with His people during this event. Him being 'at the door' is likened to His tabernacle, where He always is at 'the door' for the people.
This is a second witness to the necessity of keeping this commandment forever.
This prophecy shows us that even after His 2nd coming, we will continue to keep this moed.
We should teach our children that He coventanted with us during the slaughtering of the Mitsrite's First Born.
Note that a 'mixed multitude' left Mitsrayim, indicating that Mitsrites and other non-Hebrews were 'grafted in' due to their belief in Yah.
Not to tarry or linger reminds me of His instruction for us in the sight of wickedness shown in Deu 9:3. We put way uncleanness quickly. It also reminds me of how the fish we eat must have scales and fins. This helps them to keep clean in moving through the water quickly, not allowing foreign entities to attach. This also reminds me of Messiahs words to us in not being received. He tells us in Matt 10:14 to shake the dust from our feet when we leave those who will not hear His Word.
This 430 year prophecy is also noted in Gen 15:13, which would indicate the last 400 years of this 430 year prophecy. Thus, it is my estimation that the 430 years would have begun when Abraham was about 70 years old and would have started once he arrived in the promised land, where he became a 'stranger' or 'sojourner' the rest of his days.
Again, the Feast of Unleavened Bread is to be kept forever.
This word 'stranger' is GOY in the Hebrew, which indicates a heathen or one who does not walk after the ways of Yah.
This word 'stranger' is GER in the Hebrew, which is one that has been touched by Yah and coming to learn His ways. In other words, he is one that is being 'grafted in'. Being circumcised of one's flesh is a requirement for attending the Pesach service, which means that one must have control of the flesh and truly be prepared for this event. Note the words 'come near', or qarab in the hebrew, which is the root of the word qorbon, which means an offering. This is the true purpose in Pesach, to have us draw near unto Him. And the word keep here is not the usual hebrew word 'shamar'; it is 'asah'. This can mean to commit. This is in the previous verse as well. Note this is the word used over and over again when He tells us in the Torah to keep the Pesach (also Num 9:2-6, Deu 5:10-15, Deu 16:1-10). I do believe that the Pesach is the start of our new life in Him, to where we draw near unto Him and commit to His ways. We should note how He starts this verse with one being a stranger or of the nations. As when we look at Eph 2:11,12,19, we see that there is a transition to no longer be a stranger but become a sojourner who then becomes one of the body. This verse shows that it starts with Pesach. I believe this is why both the Pesach and UB is where the night is to be remembered. We are literally coming out of darkness and entering into the light.
This same 'Torah' or instructions, is for both the native born and the 'grafted in'. This applies throughout time, to include today.
Remember, this is a picture of how Yisrael is Yah's first-born. This setting apart of the first-born from the womb is soon to be replaced by the Levitical Priesthood.
Do not consume or live in sin.
Note that Yah repeats these concepts multiple times, to SINK IN.
This means we are to DO His ways, which is outlined in the Torah.
This shows the annual cycle of His moedim.
Note that He uses this term 'pass over' again here. This is showing how we are to set apart our children in teaching them to circumcise their flesh.
Ransoming is an important concept and is first indicated here, in the redemption of our Messiah.
Wow ... how many times has He reiterated this? It should be VERY important to both Him and US!
A reiteration of verse 9. Remember that Yah repeats things that are important for us to remember.
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This was a clear statement of Yah in knowing the people's hearts that they were truly not ready for repentence and would still desire in their hearts to return to Mitsrayim upon facing troubles.
This word 'harnassed' or 'armed' in some English translations is the Hebrew word 'chamush' which has to do with five fingers. I believe this is a picture of how Yah was guiding them by His hand and with even more detail, His Right Hand!
Carrying the remaining 'flesh' of Yoseph, a son of Yisra'el, begins when they leave captivity and until they reach the promised land. Can this be a picture for us to remember the life of ONE who was a righteous son, from the time we become that 'new man' until we are made one with Him at resurrection? I believe this is a picture for us to carry Messiah's life and words with us.
It's interesting to note that Yah explains in a separate statement that He did NOT take away the 'pillar's' prescence. As many of us know, this would have been the Messiah. This was a time when the people would need Him most, and He would NOT forsake them. As we go into the wilderness, we must remember this statement.
Pey - Mouth of
Ha - the
Chiroth - to engrave, carve, or inscribe
- sharecropper or plowman
- sediment of ink
- tower, turret, pulpit, or cupboard
- englarged, magnified
- growing, grown up
- Ba'al: husband, master, owner
- north, towards north
- hidden, concealed
We see here that the heardening of Pharaoh's heart is not over, and thus the further glory unto Yah in His wonders is still to come.
It's amazing to see here the lack of faith in Yah at this point, after all of the plagues had taken place. And we see that the people still are not focusing and trusting in Yah, but are pointing everything to Moshe, the man, and blaming him for what they perceive may happen to them.
Note that this is the first step in the process to reaching the promised land, or 'eternal life'. He first gives us SALVATION, or separation between man and Yah. This is a physical picture and foreshadowing of what must happen spiritually in our growth towards becoming one worthy of the kingdom. But again, this is only STEP 1. You'll also note that He literally defines this word 'salvation' in the latter half of the statement, that there is a separation between one's previous bondage and freedom from that bondage.
When Yah fights for us, we need to stand back and trust Him. This is certainly not a time for murmuring nor speaking for any selfish reason.
I see that yet again even Moshe was not taking Yah's every Word; he could not keep quiet, and was crying unto Yah when he was to be quiet.
I like to note the continued reoccurance of 'lifting the rod' which has to do with His authority, and 'stretch out thy hand' which has to do with His protection.
Yah is clearly showing us in this verse that this 'cloud by day' and 'fire by night' was truly an angel, or 'malak' in the Hebrew language. There is only one angel who is given such power and authority by the Father, and thus we know that this 'angel' is truly the Messiah.
We should STOP and SEE THE MESSIAH in verses like these. We see here that as He stated in His own Words that He comes as a 'dividing sword', He IS that dividing sword here as well. On one side of Him, He brings darkness and destruction to those who do not believe, and on the other side of Him, He brings light and comfort. We see both blessings and cursings with His presence. Note we see the same when He came to Abraham, and brought blessings unto Sarah's womb and cursings unto Sedom and Gemorrah.
I believe there is much significance in this term 'dry land' when travelling thru the sea. The sea is an image of the people of the world, and the dry ground may have to do with the straight path or walk that He provides us in the midst of the evil.
In this idea of the 'spiritual walk' that He leads us through the midst of the nations, or sea, the water being a wall unto them is a picture of how His living water keeps us 'straight' on the dry path.
This should remind us that even when on the path, the adversary will pursue us.
I believe Yah gave the vision to Yisrael of the death of the Mitsrites as a testimony or witness of what He had done for them.
Note here again we see strength in belief, yet at other times we see total lack thereof. As with us, it is a constant struggle against our flesh in which we are both strong and weak at various times. It is our goal to struggle against both and overcome, which is the exact definition of Yisrael.
The word 'horse' in the Hebrew is 'sus', which not only means 'horse' but it's root has to do with the turning and twisting of the animal. Thus together with rider, we can see a picture of those who twist and turn in their walk.
In the Hebrew, this word 'salvation' is Y'shuah. And as we know, Yahushua IS our salvation. And note the Hebrew word 'navah' in this verse. In the KJV, it is accurately worded as 'I will prepare him a habitation'. In the Paleo Hebrew picture language, this word portrays a man's home, or a place where he dwells for a long period of time. Thus, we should prepare IN US a home for Him to dwell in. And in doing so, we 'exalt' or 'raise Him up'!
I see this verse stating for us that He fights for us.
We see here that the 'right hand of Yah' is the power and might that performed all of these wonderous actions. That 'right hand' IS the Messiah.
The word 'blast' here is 'ruach' in the Hebrew. This is the word for His Spirit. Thus, we see that it was His Spirit that congealed the waters to keep their path straight. It is a foreshadowing of how He uses His Spirit to teach us His ways and to guide us straight on His paths (cycles).
Here is more confirmation that He stretched out His Right Hand, which is the Messiah, to swallow the enemy and thus provide Yisrael salvation.
It was the mercy and kindness of Him that brought His children back to Him, to be brought to His 'holy' habitation.
Word will get out through the land, even unto Syria, what has happened here and thus all will fear Him.
Again we see that it's His Arm that is made great. Don't get this term 'pass over', which is the Hebrew word 'awbar' misused or mixed up with Pesach. This word defines being brought through a land or people that are not their own. And this word 'purchased' in the Hebrew is 'qanah', which in the Paleo Hebrew picture language shows 'the gathering of seed', also likened unto a birds nest in which the little ones are gathered to and nurtured.
He is likening us unto trees again, where we are planted as seed to grow within His Sanctuary. Can you see the similarities in the Garden of Eden?
FYI, this word 'reign' is the same Hebrew word, 'malak', as Messiah or messenger.
This tree thrown into the water could be another picture of the Messiah, thus dividing the bitter water from the sweet.
This is a prophecy that we can point directly to the Book of Revelation, where if we are walking in His ways (shemah = to hear and obey), we are promised not to receive of His plagues.
These numbers, 12 and 70, have great significance and we should contemplate as to why they are here in this verse.
Note this word 'murmered' in this verse and in future verses. This is an action in which Yah does not like and leads to punishment.
We see here the true purpose in 'manna'. It was given to Yisrael to prove them. A key to note in it's gathering and consumption is that there is a certain amount each day for each individual. This is a shadow picture of how we are to consume a certain amount of His Word each day to prove and sustain us.
Note that on the 6th day, the same amount is gathered. But He miraculously doubles this portion. This is a picture of the end of that 6th day of creation, or the end of that 6th millenium, to show how he will increase knowledge in His Word, or give us a double portion in the end of days, to carry us through the tribulation or 2nd exodus.
Because of their murmurring, we see that Yah gives them two choices to consume; flesh and bread from heaven.
You see here the mentioning that Yah commands the consumption of the manna, a certain measure for each individual. But there was not mention of a command to consume the quail.
The meaurement of each individual is like the Messiah's parable of money given to 3 different men. The amount was in accordance with what they could handle.
This is likened unto the Pesach performed a month earlier, where they were to eat of it and leave nothing of it at morning.
This idea of laying up of His Word, or substinance, is what Messiah speaks of in the 5 foolish virgins in Matt 25:9. Like the Pesach lamb, we take enough for each individual or family in a single house. Thus those who take enough will not have more to share with others who come along, such as these 5 foolish virgins. According to Exo 16:26, these 5 foolish virgins will not find more oil. This story of the virgins can be likened to the end of the 6th millenium in our preparation for His coming and these verses in Exo 16 are certainly for our admonition.
'Laying it up' in the English comes from the hebrew word 'nuach'. This is very similar to the name of Noah, but with another letter inserted.
This is a foreshadowing of the 7 day, or 7 millenium plan. We will work or till the earth for 6 thousand years, and on the 7th millenium, there will be no work and we will be with Him.
The Sabbath was given unto man, not man unto the Sabbath. We should see this application in the milleniums, that on the Sabbath millenium, there will be no more work and like in the garden of eden, He will be with us in His presense that day, or that millenium.
Note that the Sabbath was given to Yisrael before the Torah in written form.
Manna, or 'man' in Hebrew, means 'What is it?' in most concordances. In the Paleo Hebrew language, this words gives us a picture of continuance of a liquid, even blood, which can signify the continuance of a species or seed through one's parent, or through blood.
This could be a message for us in the last generation. We should remember that once we are brought into that 'greater exodus', we will be taken care of, given 'manna', and brought back to the land.
I can't help but think about the picture of this earthen vessel being filled with manna, likened to Messiah in His perfection being brought before the Father. And this is a rememberance for us, as Messiah spoke about His body and blood on Pesach.
Like these 40 years mentioned, there will be a 40-month period specified in the Book of Revelation in which His people are hidden from the rest of the world, or separated, which I believe is the exodus of that day.
Moshe shows the people in this verse how murmurring is tempting Yah.
We see in this first occurance of a rock in the wilderness that will give water, that Moshe was to strike it. This is a shadow picture of how Yahudah (Judah) would strike the Messiah to kill Him.
Remember that Amalik was the grandson of Esaw, who Yah hated. This people are also mentioned in the end of days. This attack may be been a punishment for the people's murmurring for water (pleasing the flesh).
This must be a picture of how we are to strive to assist the Messiah (the right hand) in keeping Him elevated above all things. As long as we elevate Him in our lives, the adversary is subdued.
This is a clue for that last generation. It is a memorial for us; that Amalek will return in the end of days, but Yah will destroy him in that day, once and for all.
The seed of Esaw will continue to be a thorn in our side until He returns again.
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Note that Moshe had sent his family away. I'm guessing that he sent them away, out of Mitsrayim, before the plagues.
Verses 3 and 4 reveal the state of mind of Moshe between his life from birth and his rebirth in leaving Mitsrayim (Egypt), with regards to the names of his sons. He, as many other fathers in Scripture and even Yah Himself, felt as a foreigner in a strange land. It's not land as earth but a land as peoples.
I believe this is revealing that the Mitsrites were proud in their ruling of Yisra'el and that Yah dealt with them in this same way, in defeating their gods that they felt lifted them up.
This is a true covenant act and an act of love, coming together to break bread between the leaders of Yisra'el and Yitro.
The hebrew word for 'laws' here is 'Torot', which is plural for 'Torah'.
It should raise our ear when we hear that Moshe judging the people was 'not good'. But it truly is a picture of the vine and it's branches, all working together to achieve life of the whole.
We must remember that it was stated chapters earlier that 600,000 men exited Mitrayim, which puts the total to a close estimate of 3 million. Yitro spoke well in his conclusion and meant well for Moshe.
This break-down of leaders and teachers is certainly from Yah and it's apparent that Yah was speaking through Yitro. It is a good picture or definition of His firstborn. We will see that this structure is later replaced with the Levitical priesthood.
Note this word 'seasons' is not the Hebrew word 'moedim' but 'ayth', which is more accurately rendered as times, experiences, occurrences, or occasions. And this word 'causes' is actually 'dabar' in the Hebrew, which literally means 'word'.
We see in verses 1 and 2 that at that 'same day' that they left bondage, they came to camp alongside His holy mountain. This word to camp and pitch is the word chanah in the hebrew, meaning to recline in a tent. This is who Ya'acob was ... a dweller of tents, which has to do with being taught Yah's walk within one's house.
Note how Yah gives us clear synonyms ... 'the House of Ya'acob' = 'the children of Yisrael'. Remember this throughout Scripture.
Three words of interest in the term 'bore you on eagles wings'. Bore is 'nasa' in Hebrew which is more accurately rendered as 'to tear away'. Eagle is 'nesher' in Hebrew, which is an accurate translation. Wings is 'kanaph' in Hebrew, which does mean wing, corner, or end. As a verb, this word means to cover, surround, and hide to protect and guard. This should give us a better impression of how Yah tore us away from bondage in order to be like an eagle in it's ways of protecting it's young by covering and surrounding us. I'd like to think this covering and surrounding is done with His Word, or Torah.
I see this promise as a reiteration of Exo 15:26.
And should we prepare for being priests? Though we don't feel that priestly laws apply to us now, they may when He returns and we should be ready for this. So, let's all study to show ourselves approved and know how to be a Kohen.
This is the 'I DO' of the bride.
It's interesting to parallel His appearance here in the cloud, JUST AS we will see Him again when He returns.
Note that we have been sanctified through His blood, which He gave us 2 days ago.
And on the 3rd day since our Messiah's death, burial, and resurrection, He will return to us in the clouds. Note the parallels.
I get the feeling this is an 'electrical' thing, since another man is not to touch the one who comes too close.
Again, thunders, lightning, and trumpets can parallel the occurrences in the Book of Revelation.
I have this picture of our Messiah bringing us out of our hiding in the 2nd Exodus wilderness experience, to meet with Him in preparation for the wedding.
This word 'because' is actually the Hebrew words 'min pawneem asher', which has to do with counting, in the face of ... And in this verse we see Him as a smoky furnace again, as He was when he walked through the pieces in covenant with Abraham.
I find it interesting that the Hebrew word here 'halak' is rendered as 'sounded long', when it actually portrays the act of WALKING. Thus, this verse could say 'the voice of the trumpet walked, or was walking.
Notice that there are 'Kohenim' at this point in time, before the Levitical Priesthood is established.
I'm not sure to take this word, 'Away' as anger or that Yah was expressing urgency in directing the people before they lost their lives.
Note how often our Father reiterates these words .... We MUST remember!
Get a visual picture of what this word in the Hebrew 'pawneem' really means when such words are used as 'before me' or 'against My face'. Putting other desires in front of him is like throwing it in His face.
'To bow down thyself to them' is the hebrew word 'shachah', which can be rendered 'to give reverence to' or 'to be obesience to'. The word 'serve' in the hebrew is the word 'abad', meaning 'to enslave', 'to be in bondage to', or 'to give ear to'. Thus, it's easy to see this verse truly shows of most interests that we have today, that we become so entangled in and so strongly desire that putting such things in front of Yah truly makes Him jealous.
I always recall this verse when I see it; it has made such an impact on me since the beginning of my awakening. This truly shows how much mercy/grace He had for us even back then. It certainly is not something new.
In other words, do not 'lift His name up' immorally or with any guile. It must be from the heart and in truth.
I love to note this word 'remember' in this verse. The hebrew word is 'zakar', which has to do with 'recounting', 'recording', and being 'mindful of'. Thus, this day is to be 'holy', or more accurately, 'set apart'.
We need to ALWAYS remember His reference here to the Sabbath, proclaiming it as His ways that began from the beginning. And this word 'rest' is 'nuach' in the hebrew, spelled the same as the servant Noah. This verb is clarified in 'remaining in place where we belong on this day', 'to withdraw from all work', which really points out that it is truly time with Him. And if He hallowed it, how is it that ANYONE can think they should not?
'Honour', or 'kabad' in the hebrew is such a powerful word, full of charge, weight, and prevailence. It is truly an action word to show us full dedication and even obedience.
This is a mirror image of what the Book of Revelation talks about regarding how the people would run to and fro and be in total fear. What they saw appears to be great quakes, lightning, and smoke, which all points to a picture of our Messiah's return.
An 'altar of earth' is 'mizbeach adamah' which directly points to earth being of what Adam was formed of, and in which this altar is made of.
The altar is a beautiful picture of us together as one, many unhewn stones, as one body in which the sacrifice takes place. Recall that Sha'ul says that we are to be living sacrifices, in which His Ruach will reside in (in the heart, or the secret place).
This shows that the place of the sacrifice is truly 'set apart', and we are not clean enough to be present at that level or elevation.
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Keep in mind that judgements (mishpatim) are those laws and statutes that follow the act of sin or the result of choice/decisions.
Note that verses 2 thru 5 are specifically for all of use at His 2nd return, at the end of His 6th day (6000 years) and how a family is under the father's covering (the father of a house) and that ALL in the house are saved if the father is willing or chooses to remain in the Master's ways. But if the wife, for example, does not agree with her husband's choice of going free from the Master and chooses the Master's ways, then she does not go free from the Master if the husband does. These words of His are a promise to all of us.
As we read throughout scripture, 'Hear O' Yisrael', and do not read 'See O' Yisrael, hearing (connected to the organ of the ear) is directly connected with love and obedience. Thus, if we do hear and obey, the picture of 'boring his ear with an aul to the doorpost' is a picture for us of how we are permanantly His once we do indeed choose 'the door' (our Messiah) and the promise thereof.
We can see the kindness given to all of us that marry the wrong husband and how mercy is given.
These verses are more conditions of mercy given to the wife, or bride.
This appears to be a repeat of what was written in stone. Note that there must be intent for true death in following verses.
Exo_21:13 The 'place' that Yah mentions here are later detailed as 'safe cities' that He appoints in the land.
Here is more detail of the 4th commandment in stone.
And more details of the 4th commandment in stone.
There is much love in thy neighbor shown in assisting a neighbor in getting better when one has accidentally hurt thy neighbor.
Note that even the command or judgement from the husband is approved or filtered through judges to ensure all is fair, measure for measure.
Note that purposeful hurt upon another justifies the same being brought back to the one performing the sin, measure for measure.
Even the action of an animal that is under one's ownership is judged back to the owner, which seems very fair and justifiable.
It was interesting for me to see this difference in the amount of replacement when one purposefully steals and kills an animal. I believe the fact that 4 or 5 times the original amount is restored due to the possible offspring from the family. This is a similar or thematic connection to the idea of sin being carried down (Yah's visitation) to the 4th and 5th generations.
Note that death or even the consumption of a dead animal for covenantal purposes has a day and night timeline or deadline.
We see such fairness in the one being sinned against is paid double for the trouble and pain, which is valued.
A higher power is needed in the judgement of those things that are in secret.
Note that taken an oath is right up there with the adultrous bride drinking of the water in the temple in terms of determination of judgement. Take of such an oath in His name is forever binding and true, thus it is always accepted by all.
There is something unique in an animal or being that has been torn to pieces which I hope someone can explain someday.
This and the previous verse show even more fairness to all.
We see this verse showing us that one such intimacy is shared, a lifelong commitment is thus judged. But the next verse is an exception.
Note that the father has the authority to make null the commitment of his daughter. I can see the spiritual application of this in our Father in heaven making such annulments in knowing our hearts.
As we do not help the poor in spirit, we also do not help those purposely and knowingly rejecting Yah's Word.
Note this term 'stranger' is a 'ger' in hebrew and not a 'goy', thus He is specifically speaking of one who is coming to know and walk in the ways of Yah.
These last 3 verses show His mercy shown towards widows and the fatherless and thus we should have such mercy as well.
This states that we do not charge interest of the brethren (those who need to borrow due to their lack of monitary wealth). This word poor in the hebrew is pronounced 'awnee', which is a totally different term than what is used in the beginning verses of the next chapter.
This and the next verse I believe are grossly misinterpreted. Firstly, we see that the same Strongs number (H2254) is used for two consecutive words. But in looking at the hebrew, the 2nd word is not the same, but has a 'tav' preceding the previous word. Thus, one of these two words can only mean 'to contrive' or 'to plan' as in to purposely deceive. I don't have enough resources to better interpret these two verses, but these verse probably say something very crutial to all of us and we should pull together in better intpreting these two verses. My note is p206 and p697 in Kline's Etymological Dictionary of the Hebrew Language regarding the first two words with the same Strongs number.
Note this word 'ruler' in this verse, which has to do with one chosen by Yah and one who walks in His ways. This is strongly connected with the term 'higher power' in Romans 13:1. We MUST realize that in both scriptural places, we are NOT speaking of one's government whom does NOT walk in His ways, but only those who Yah chooses as one's authority, such as a parent or maybe an elder in one's assembly.
This verse has a VERY unique word that appears to only be spelled in the original hebrew once in all scripture, which is the word we read in some translations as 'liquors' or 'vintage'. Though the Strongs is H1831, pronounced 'dema', the more original hebrew has a 'keph' added at the end of the word, thus sounding like 'demak'. This word is more accurately defined as the 'juice' or 'wine' from the tear of or from the pressing of the grape or fruit. And this truer definition much better defines Yah's value in the 'first born' but also of the result of the work thereof.
To be 'set apart' or 'kodesh' in the hebrew is COMMANDED of us! And we see the 'tearing of flesh' not to be partaken of. Could this term possibly mean those who have given themselves to the other seed to the extent that the 'whole' is gone and the person is torn? Please share your thoughts!
These 2 verses are strong in their effort to influence us to stand alone if need-be in being obedient to Him and His ways, which are righteous. This does mean that we might have to stand against the many.
Note that this word 'poor' is 'dal' in the hebrew, different from the previous chapter. This word 'dal' has more to do with one being punished due to being poor in spirit. If one is being cursed by Yah, we are not to intercede in Yah's judgements. This is defined even further in verse 6.
Though one is 'your' enemy, this one might be or may be in the future a child of Yah. Thus, we must love our neighbor in all things, to include assisting him when needed.
This verse more defines what He said earlier in this chapter about supporting a lie, and immediate verses are additional definitions of lies of the heart.
As with previous mentionings, this word 'stranger' is a 'ger' and not a 'goy' in hebrew. Please see previous definitions of 'ger' and 'goy'.
This is a beautiful picture of the first 6 of the 7 year (1000 year) plan. Before the Messiah becomes our king here on earth, we are to continue planting His seed and thus sowing the earth to build up His kingdom.
This is also a beautiful picture of that Sabbath millenium of the time in which our Messiah will reign on this earth, in which all are fed, even the poor in feeling and the beasts of the field.
This word 'rest' is 'shabbat', different from verse 11, which is 'shamat'.
This word 'circumspect' or 'heed' has alot of meaning such as to observe, preserve, watch, save, and regard.
Though these 3 feasts are called 'chags' in hebrew and are the primary moedim of the 7 annual moedim or feasts, they include all moedim in the connections thereof. And they thus entail our Messiah's 1st coming, the outpouring of the Ruach, and the Messiah's 2nd coming. This covers the most important moments on this earth, and they are Yah's and thus we should reverence them as dearly as He does.
The importance here are the authorities, both immediate and those being taught be future authorities of the household and of His organization.
We see this day-long limitation here, like that of the meat eaten at Pesach. One gleaning that I receive is that what He gives us, we should consume ALL OF, and not make waste of His Word.
This word 'cook' or 'seethe' is 'bashal' in hebrew, which may better be intepreted to show that a kid should be given it's full 7 days of milk before being given unto Yah. Also note that Messiah is the first of firstfruits mentioned here and thus He would apply as the angel in the next verse.
With this verse and most of the following through this chapter, this 'malak' must be the Messiah that saved them from bondage and they were to follow and obey. In turn, He will protect them, as He does us. Messiah used nearly the same words in John 14 in preparing a place for us. He repeats this prophecy in Deu 31:3 as well, and ties this in with Yehoshua who would lead them in after Moshe dies (a picture of Torah no longer needed since sin would be eradicated).
This is the first time that our Creator tells us to listen to His messenger. He says it again in Matt 17:5.
Yah later details this point in Deu 7:22 and in quite the opposite idea of Deu 9:3, details how we are to put down quickly sin or the enemy when put before us. He wants us to tackle such wickedness as He does, of which Deu 28:20 is a good example.
This physical picture of driving away those of the adversary is a picture of how we are to literally drive away sin and thus make no covenant outside of that with Yah.
Note that Moshe again read all of the Words written to the people. And their response was acceptance of the wedding vow.
This word 'book' is better translated as 'scroll' ('sepher' in the hebrew). And we see again the people accepting the wedding vow.
Covenant and blood go hand-in-hand.
We see the mercy in Yah not striking them dead and also see a covenant taking place in the eating and drinking.
Note that these 10 Words are to teach us.
The glory of Yah and his devouring fire, along with seeing Moshe into the midst of the cloud, is likened unto the Messiah departing and returning in the clouds.
This timeframe of 40 days and nights is always used to show a time in which one is separated from the world and brought close to Yah for purposes of teaching and learning to walk in His ways.
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It is crucial to the understanding of the tabernacle that its creation is of a 'freewill offering'. The word for offering in the hebrew is 'terumah'. The root of this word is 'rum' which means 'to elevate'. Thus, we must understand that the building of such a tabernacle must begin with the ability for us to give ourselves in order to elevate the glory unto Him. This is in direct coorilation to Romans 12:1 to understand that we are to give ourselves an acceptable offering unto Yah. Thus, the deeper understanding of the tabernacle itself is that this physical representation or 'pattern' is to teach us of how we are to build a tabernacle of ourselves in which He will dwell in.
gold - divinity, silver - redemption, brass or bronze - judgement
blue - heavenly, purple - royalty, scarlet - sin, fine linen - righteousness
acacia wood - humanity that is 'hard' or indestructable
This word 'sanctuary' or 'tabernacle' is the word 'miqdash' in hebrew which is not the same as the term for a physical place or 'mishkan' as in verse 9. This word 'miqdash' is more specific to a dwelling place to signify ourselves. And in most translations this hebrew word 'tavek' is translated as 'among', whereas the rabbis understand this word to mean 'within'. Thus, we can take this verse to say that we, as diligent bondservants, are to work at building ourselves as a place for Him to dwell within.
This term 'pattern' or 'tabniyth' in hebrew is also crucial in our understandings, to apply ALL of these things, as He says it, to ourselves from within that we may be that acceptable vessel that He may desire to dwell within.
Note that even the ark has a base of a acacia wood that is covered with gold to signify that we, as the wood, are covered with gold, or His divinity and presence, to create an acceptable receptacle for His testimonies.
Again, we as the wood are completely surrounded by our savior as the gold.
The poles for carrying the ark are again another beautiful picture of how man must 'elevate' or 'lift up' His place of dwelling to follow in His ways or wherever He as the pillar goes.
We must remember that 'Witness' or 'testimony' that will be placed within the ark are those things against us, as Moshe tells us time and time again throughout the Torah.
This 'lid of atonment' or 'mercy seat' in some translations is the hebrew word 'kapporeth', which has a partent word 'kappor'. I'm sure we all recognize this word as one of His feast days, Yom Kippor. This word truly has to do with atonement, and thus we should take special note to the need for atonement above these things that are placed in the ark, to bring separation between these testimonies placed within the ark and His presence above.
You'll note that the cherubims stretch out their wings over the atonement seat as well, to indicate their role in also separating their master from what is within the ark.
In most translations, the word 'meet' is used at the beginning of this verse, to indicate what He will do there above the mercy seat. This word in hebrew is 'dabar', which is spelled the same as the word 'debar' which means word. Thus, we understand that He will speak from this place, and should also show us who understand John 1:1 that that Word is the Messiah. And to even more explain this point, we see the word 'commandment' at the end of the verse, which is 'tsavah' in hebrew. This hebrew word can mean 'charge' or even 'send a messenger'. Thus again, we see that He is sending His salvation or messenger unto us to speak to us.
In using the hebrew word 'pawneem' in this verse, or face, it gives the implication that the face of the bread will face Him always. The rabbis have it documented that there was literally a face at the end of these loaves of bread. And since we understand this bread as being the bread of life, or our Messiah, we can give a vivid picture here that this bread of life will always be 'pawneem a pawneem', or 'face to face' with the Father, as the Father and Son are always 'echad' or ONE.
The 'lampstand' or 'candlestick' is the hebrew word 'menorah'. This is greater detailed throughout the Tanach as well as the Book of Revelation as 'His spirits'. And when lit, it is a picture of His eyes scanning us and watching over us.
We should note that we only see that of the almond on the menorah. The rabbis understand that the Tree of Life was an almond tree. There is most certainly a direct connection here.
The end of this verse has the hebrew words 'al eber', which literally shows us that the flames of the menorah were bent eastward. And since man is always thrown east when in sin, His eyes are looking at us in that same direction. Thus, as we 'teshuvah', or repent and return, we then work our way back to this dwelling place in a westerly direction, thus approaching Him with our face towards His face looking east, and thus 'face to face' or 'pawneem a pawneem'.
The first words of this verse in the hebrew, 'raah asah' has MUCH action to indicate that we are to work diligently to mimic these patterns that He gives us in His Scripture to look at or gaze our eyes upon. And thus we should have a better understanding of why Sha'ul, or Paul, said these words in 2Tim 2:15 - Do your utmost to present yourself approved to Elohim, a worker who does not need to be ashamed, rightly handling the Word of Truth. Also, these instruments within the Tabernacle are a picture of what is within us, and thus Sha'uls word in Rom 6:13 applies - Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.
These words 'scarlet material' in the hebrew is 'tola shaniy', which is literally rendered 'crimson worm'. It is believed that a worm was used to extract this particular color.
To rear up in the hebrew is qum, which can be connected with a renewal even of resurrection. Thus, this is a beautiful verse for us in instruction, that we must lift up our own vessels as a tabernacle for Him to dwell in. And we are shown how to do so in the understanding of the spiritual aspects of His Torah.
I highly recommend watching presentations from Rico Cortes in getting a greater understanding of the patterns He shows us in the various materials used in particular places of the tabernacle, to show us how our relationship with Him changes as we progress towards the Holy Place.
This is the 3rd time that He tells us that there must be a lid of atonement placed above the ark. This is to give us particular attention.
We should note this 2nd covering or veil here at the door to the tabernacle. Thus, there are 2 veils in the structure, as noted in Heb 9:3. And thus a dilemma has been surrounding the 3 different mentionings in the gospels that the 'veil was rent from top to bottom'. For some, it is clear that only one veil could have been seen from the Mount of Olives, which was the outer. Josephus confirms this in his writings. We also see in Heb 9:6 that it is the Holy Place in which the priests perform the 'services of Yah'. We are to be priests and kings, and thus we may enter this area spiritually as the outer veil was rent. But as we see in Heb 9:7, only the High Priest went behind the inner veil once a year for the sins of the people. This is our Messiah's role, NOT ours.
Note that the altar is made with brass or bronze. This is to signify judgement. On our spiritual walk, we must judge ourselves righteously and be judged before proceeding towards the tabernacle.
As we see in all of the patterns of the tabernacle, the entrance to the courtyard will be found on the eastern wall.
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Though this pressed olive oil was for the Menorah in the Tabernacle, we must consider that this is a pattern of the weightier matters of Torah. This is a physical representation for us to learn the deeper spiritual application. We know we are that 'green olive tree' and we are always in need of our Fathers 'pressing' or trials/tribulations to learn to push away the fleshly desires and draw closer to Him (the light). As we walk more in these ways, we become a light bearer, of His light. Thus, this commandment is for us today, in allowing His light to shine in us through allowing His works to exude from us and thus His light will burn within us continuously.
This 'service' which is performed in the Holy Place is for not only the High Priest but for the entire priesthood. And thus in our walk to become 'kings and priests', we should apply this service to ourselves, regarding keeping His light burning.
We are given a clue here as to where true wisdom resides .... in the heart.
Linen is used for a number of reasons. Some to note are that it helps prevent sweating. Also, it is known that it produces a frequency of 5000 hz, which is a healing frequency.
We know 'shoham stones' as 'onyx' today.
These two stones could be a picture of the two houses. The term 'the two shall be one, or echad' is a common theme that Yah uses in His Word.
Using stones for each tribal name or member is typical of Yah in showing us that we are to be as unhewned stones, in which only He creates.
This is a key to the breastplate, that it is to be worn over the heart of the High Priest. And since this is a 'continual reminder' for the High Priest, it proves to us that our Messiah who is currently our High Priest thinks of us continually and represents us in the context of having us close to His heart.
This detail of the breastplate of right-ruling is mentioned more than once and thus we should take it as important for us to know and remember regarding what our High Priest does for us.
The rabbis say that a pomegranate has an average of 613 seeds within. Thus, we may perceive Yahs usage of this fruit to provide a picture of His commandments.
This is a HUGE statement that I don't recall hearing in Christianity. I often recall hearing that 'He bore the sins of the world', but never do I hear the foreshadowing of this. We see this foreshadowing in this verse, to show that the High Priest bears the sin of all sin offerings.
Note all the services that are performed at the door of the Tent of Meeting. All sacrifices are brought there to be slaughtered for the altar. And we see the washing of the priests before the door.
He again is specific as to where the slaughtering must take place ... before the door, which we know is our Messiah in spiritual respect.
It is significant to notice that the sin offerings were always burned outside of the camp. In tabernacle language, outside of the camp is east. And thus we know that in Jerusalem, east would be the Mount of Olives, which is where our Messiah, the last sin offering, was taken to be crucified.
The 'ear', 'hand', and 'foot' is a picture of one hearing (and obey), ones works, and ones walk.
This contribution from the children of Yisra'el is again a foreshadowing for us to understand. Thus, peace offerings, or thanks, is commanded.
The 'seven day' time period is often used to show completion, which is ordained of Yah in its duration.
Note that the partaking of the priestly blessing of food is done again at the door.
As with the Pesach, we should note that the stranger also cannot partake in this set-apart meal. In both cases, atonement is involved.
As with the original Pesach, as well as the manna in the wilderness, the meal must not extend past morning.
Note that atonement each and every day is needed for the ordaining of a priest. This could be representative of us as priests and the 7000 year plan.
Note that this continual burnt offering keeps the light of the altar burning, which is figurative of our inner selves and how we are that daily living sacrifice, to keep His light burning within us continually. Also note that it is by the door in which He speaks. Thus, we see that it's the Messiah that speaks to us, being that door.
He reiterates this part of the 1st commandment many times throughout Scripture.
Remember that the altar of incense is representative of our prayers that flow up to Him. Note that it is mentioned after the altar in order from ark within to the court area. Thus, we should see an order to how prayer is needed to achieve or reach judgement at the altar.
It is the High Priest that partakes as a mediator in keeping the incense burning unto Yah.
This incense is very specific and should not be used for other services around the temple.
This day 'once a year' is Yom Kippur, or the Day of Atonement. This is the service of the High Priest only, and makes atonement for the people on this day.
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The Hebrew word 'roshe' is most often rendered as 'sum' in this verse. Roshe actually means 'head' or 'chief'. This makes much more sense to say that each tribe present their chiefs, as is done elsewhere in the Torah. And the Hebrew word 'paqad' is most often rendered as 'numbered' in this verse. Paqad actually means 'charged', 'committed', or even 'enjoined'. Thus it makes much more sense that this verse is showing us that the tribal chiefs were charged as such. This then better explains the following verses 13 and 14 of the concept of 'passeth by'.
As we will see again in the Torah, this 'half sheqel' is measured 'according to the sheqel of the tabernacle'. We must remember that the tabernacle is the pattern of His kingdom, and thus we are measured against it. Also note that those who passeth by are actually passing by their chiefs or heads (roshe in the Hebrew) from verse 12. These men of a certain age (+20 years of age) were thus charged as their chiefs were, in the 'works' of the tabernacle (the body as a whole).
It makes sense that one who is twenty years old is old enough to make correct choice in choosing right from wrong. Thus, this is the age of responsibility.
Being rich or poor, whether monitarily or spiritually, is treated the same, meaning ALL have an equal chance at obtaining everlasting life. Note Messiah's parable in Luke 19 about how each of 10 servants were given an equal pound when the nobleman goes away.
The atonement offerings or gifts unto Yah were given directly to the services of the tabernacle. In a spiritual aspect, one may glean that the works that we do for Him truly are a part of or given to the services of Yah. This also is a picture of the entire body and not just the individual, which Yom Kippurim (mentioned earlier in the chapter) is all about.
As with the 'preparation' of the hebrews prior to hearing Yah speak at the mountain, even Moshe and the Priesthood must 'mikvah' or bathe to cleanse themselves prior to approaching Him and His service. This is another teaching of baptism.
Washing of their hands and feet would signify the cleansing of ones works and walk.
Note that this is saying that baptism by water is necessary to live, as the Messiah said that all must be baptized by water and by fire.
And note that this 'baptism' of ones works and their walk is a law forever.
We will note that all set-apart objects and priests in which Yah has commanded the making of for the tabernacle and its services must be annointed with oil.
The 'flesh of a man' could mean two things. It could mean that it's not to touch the flesh of one whom it is being poured upon and it could also mean that it is not to be poured upon a man who is still living in the flesh. I believe that in the hebrew it states that this annointing oil is also poured into their hands, and thus I would have to believe in the second option that I have mentioned.
This word 'stranger' is not the usual hebrew words 'goy' nor 'ger'. In this case, it is a verb, 'zur', which means to be estranged. Thus, we can take this as one who is not ready for annointment, even if it is a temporarily lapse or falling away. One must be prepared and truly of sound body and mind when receiving this annointing.
If applying this to the spiritual aspect of incense in the tabernacle as being prayer unto the Father, this verse may be understood to say that we are not to pray for ourselves, and thus only for others. I would also include thanks and praise but not for oneself.
As I have noted before in the book Shemot, I see Him showing us that true wisdom is that from the heart or of the heart. And since this is where the Torah is to reside, then it may be understood that its Torah that brings true wisdom.
Notice how He includes in the building of the tabernacle the fact that Sabbath must be kept and guarded. Thus His Sabbaths are an integral part of the tabernacle and its services. Also note that this is a 'sign between Him and us' and thus is necessary for true relationship.
The 7th day Sabbath is as set-apart as anything else in which the tabernacle represents. Thus, we MUST set it apart from all other days and make it special unto Him.
And the Sabbath is SO important that it is also referred to as an 'everlasting covenant', which means a promise to be kept between Him and us forever.
Note that He is repeating the same theme, indicating again that this is VERY important to our everlasting life.
It is mentioned within the Tanach that the 'finger of Elohim' is His spirit. And it is a physical representation of the act of writing, and thus His spirit is what writes His commandments on stone as well as in our hearts.
I believe that removing the gold from their ears is a picture of removing the 'hearing' of Yah.
The making of a 'mighty one' is truly a sin, which they heard from His own voice (the Messiah) as well as had it written and given to Aaron during Moshes absence.
To connect this sin with a festival unto Yah is quite a sin in itself in which Aaron was suggesting.
Note the words 'rose to play'. These words are often used to indicated how His people 'folly' or perform acts that are NOT pleasing unto Yah.
Moshes knowledge of the book of B'reishit (Genesis) indicates to me that he had already received Word from Yah on this book. And it's interesting to see how Moshe uses Yahs own Words as a defense for the people.
Many say that Moshe broke the tablets of stone in order to break the covenant that the people had made with Yah, which they did anyway in their actions.
This is an exact replica of the cup of the adulterous bride in which she drinks when believed to be guilty of adultery. And as the thigh of the wife would rot out and she would die if guilty, so the people here died of the plague according to the last verse of this chapter. This could also be referred to as the bitter waters.
It's interesting to see that the sin of Aaron in making this calf is being compounded with lies.
Remember that this 3000 killed is later off-set at the Feast of Weeks or Pentacost after the Messiah was arrisen, where 3000 were saved that very day.
As the Lewites did, to stand up against ones brother in the Name of Yah brings blessings.
This is the 'greatest love of all', as our Messiah stated, in which one would give his own life for another. This is where Moshe is truly representing the Messiah.
Moshe moved the tabernacle outside of the camp, which symbolizes moving it to where the sin offering took place, outside the camp. Our Messiah performed this same act in being our sin atonement outside of the camp. I also wonder if this was an act to show that the camp was not clean.
It's good to note WHERE He spoke in many instances and where certain tabernacle service transitions took place. AT THE DOOR, which is our Messiah.
This verse shows us that 'face to face' (pawneem a pawneem) is likened unto the way in which one speaks to a friend. I don't think this is a physical rendering since we later see in the chapter that no man was to see His face.
His 'goodness' or 'esteem' IS the Messiah, and thus Moshe was to see the Messiah in passing.
The translation of the word 'back parts' is 'achor' in the hebrew, which can also be rendered as 'time to come' and thus we may see here that Yah showed Moshe a prophetic time, which may have been the Messiah's acts at His first coming, and thus Moshe would understand henceforth the good news.
I could not help but notice this word 'cut' is used, which is also used to show a covenant act as with the cutting of meat. And thus the mediator, Moshe as a man, partook in this covent by performing his part of cutting the stones.
Though we see His importance in giving mercy to others, he also shows the importance in discipline.
To guard ourselves is also important to Yah, and thus we should guard our gates (ears, eyes, lips) to ensure we only receive and say what is right and good.
In context, abib has to do with newness in that once one comes out of Mitsrayim or bondage, one is refreshed or renewed in the beginning of the year and a renewing or newness in His annual cycle.
The ass is the only unclean animal, or any animal for that matter, that is redeemed with a lamb. And especially how Yah immediately follows this up with redemption of thy sons you shall redeem, we are likened to asses.
Since we are a picture of the firstfruits, Messiah is most certainly the first of the firstfruits in that He was to be first waved as acceptable before the Father (a picture of the wave sheaf day in Lev 23). And I see part B of this verse as speaking to the maturity of an individual, in that one is not matured until taught of the seed by one's father.
Since we know that Moshe could not have been commanded to write upon the tablets, I believe this is the beginning of Moshe writing every Word that came from the mouth of Yah. This is what we render as His Torah, the Law, or the first five books of Scripture.
We can thematically connect the shining of Moshe's face at his second return off the mountain to Messiah's second return from the heavenlies, in that He will be seen as a great light in which every eye will see.
It appears that Moshe put the veil on his face anytime he was outside of the Tabernacle and not directly speaking the words of Yah. 1Cor3 speaks the detail of this. Though it is very hard to understand Sha'ul's words, I believe the significance of the veil is the covering of the knowledge of the 'spiritual man' that the people were not ready for.
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Vayakhel and P'kudei
In looking back through this book of Sh'mot (Exodus), we see that this was nearly a 1 year journey from leaving bondage in Mistrayim (Egypt) until this building of the tabernacle. And these 2 Torah Portions comprise the actual building of the tabernacle, what Yah spoke unto Moshe the previous 10 chapters. Since the details are a second witness, I do not want to reiterate details that were previously mentioned. I would, however, like to point out some important revelation that He presents to us in parables and/or foreshadowings.
Moshe came down from the mountain twice with commandments in his hands. This is a picture of the Messiah's 2 comings. Moshe first came down to a wicked generation who were given commandments but totally disregarded them and thus division between His people and the wicked ones occurred. Our Messiah also first came as a dividing sword, to find a wicked generation in the land. But the scenery in Moshes second return down the mountain was totally different, as was his appearance. Moshes face was full of light upon his 2nd coming with commandments, as will the Messiahs second return. And Moshes agenda upon his second return was to build the tabernacle. We note that all of the people whose hearts were willing partook in this great event. Moshe returned to the people on Yom Kippur, as our Messiah will as detailed in Zec 14. And 5 days later is Sukot, or the Feast of Tabernacles.
We must also relate the pieces of the tabernacle to pieces of His body. These members of the body are each of us, individual and no less as well as no more important to the structure of the tabernacle as any other member. But it's the sum of the members, as a picture of us as the body of Messiah or the bride, that make up His body. And as we see Moshe building the tabernacle himself in chapter 40, we see this as revelation as to the Messiah in the end of days building His body or tabernacle. And here are some verses of interest in this building of His tabernacle in these final chapters of Sh'mot . . .
Yah does not put His Word in its place for no reason. I see here that the Sabbath is mentioned at this moment in His Word for that end-time generation, so that when we see that the tabernacle is to be built by Moshe, or Messiah in foreshadowing, we are reminded that we are entering that 7th day, or 7th millenium. He returns and raises us up on that 7th day, and He will build His tabernacle upon His return.
Note James (Ya'acob) 3:5-6, to see that the tongue can be that kindled fire.
When referencing that last tabernacle built by our Messiah (not made by hands of man), that it's only those with willing hearts that will partake in this construction.
This is the detail in the concept of how once He assists us in circumcizing our hearts to be full of wisdom, we may then begin to do His works. And this is to be apparent as James or Ya'acob states in Jas 2:17 and Jas 2:26.
We see that once taught, EVERY wise hearted person was able to perform the work of the sanctuary, even as it is today in the building of ourselves as His tabernacle.
Could verses 5 and 6 be a time marker in which the building of His tabernacle (us) is complete. This could coincide with Psalms 110:1 and Matt 22:44 regarding the completion of His enemies being made His footstool.
I think we should note throughout the building of the parts of the tabernacle, that where there is wood, there is man. And where wood is overlaid with gold, there is a picture of man made perfect or righteous. And where there is solid gold, we see Yah or even Messiah in His perfection or purity.
We can thematically connect the cherubims on the lid of atonement to the cherubims placed at the gates to the garden. As they were protecting the way to that gateway or door, thus they are protecting this lid of atonement, which is all about Messiah.
There are many pieces to the tabernacle, but each is needed to make it complete, as we as individuals are a part of that tabernacle. The words sum and counted are both the hebrew word paqad, better rendered as charged and thus Yah charged our duty in servicing and making central in our lives His tabernacle. And His tabernacle is a tabernacle of testimony or witness, as He commanded His disciples in Acts 1:8.
The word numbered is the hebrew word paqad, better rendered to show that every man has a charge of servicing the tabernacle, once matured.
Picture the Father commanding our Messiah, His son, and thus through Him we do our part in His work.
This is a vision I love to ponder upon in that Messiah will be looking upon our works and see that we have done righteously, and will bless and reward us.
As with in the context of abib in Exo 34:18 and leaving bondage, the new cycle of ones life is begun with building the tabernacle and beginning His cycles.
There are a number of hebrew words that are rendered in the English as cover, and this one is unique in that there is a sense of protection. Thus just as the picture of the cherubims above the lid of atonement are to protect with their wings (Exo 37:9), so is this separation between the holy place and the most holy.
Note that all is annointed, or Mechiach'd in the Hebrew. It's as if Messiah is in all things holy.
This was the fulfillment of Exo 26:30, and thus what Yah spoke, He had his servants make so. And as Moshe is our example, thus we must rear up the tabernacle within us as well.
Water baptism is needed prior to doing the service of Yah.
We should note that is was SOLELY Moshe that assembled/put together the tabernacle, as it is ONLY our Messiah who puts His final tabernacle together.
This verse is thematically connected to Num 10:35-36, giving us the hint of Messiah regarding the cloud.
This could be a picture of us 'echad' or one with Him in coming milleniums.
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The rabbis believe this is a transferrence of guilt to the animal.
This verse clearly shows that the altar was very close to the door of the tabernacle. And again, we see that the animal is killed before Him, at the door.
I do not know why the animal of the flock must be killed on the north side of the altar.
We see that all types of offerings, which are detailed in these first two chapters of Wayiqra, are either offerings of the blood of animals or of grain. I see this as symbolic in our Messiahs words that the new covenant He makes with us is using the bread, or grain, which is His body and the wine which is His blood. He could be relating these two components as covering all offerings.
Again, even the grain offering is brought to the door of the tabernacle.
Note that the 'most set-apart offerings' are the grain offerings that are shared between Yah and the Priesthood.
Salt is applied to all offerings. Since WE are the salt of the earth, I can see this as representative of us in this act.
Jeff Benner describes this offering (this peace offering in Hebrew is shelem) in his Ancient Hebrew Lexicon as having to do with being made whole or complete, and to recompense. It's important to understand the difference in the peace offering in comparison to all others. Examples can also provide needed thematic connections to begin to understand deeper meanings. From the introduction to the Torah to the people in Moshe's first reading in Exo 24:5, to the Priest's sanctification of his service in Exo 29:28. to the completion of one's Nazarite vow in Num 6:14, to the dedication of the Tabernacle and it's service in Num 7:17, first entering the land in Deu 27:7. In all cases, it seems to connect us to Yah, in a newness of a thing that brings a feeling of completeness and peace.
One should note that in nearly all cases where the peace offering is detailed in Scripture, the word shelem in the Hebrew is preceeded with the word zeback or sacrifice in English. This Hebrew word seems to only be associated with the peace offering whereas there are many other words often defined as offerings, sacrifices, or offering made by fire. I think if we look at examples of this in such places as Pro 15:8, Pro 21:27, Psa 50:5, and Pro 21:3, we may see a pattern to where this offering is made in a covenant state of mind with Yah to where one feels complete and whole when walking in His ways. We may also note that if such a level is constantly achieved and one becomes closer to perfection, justice and judgement begins to abound in one's life.
The entire peace offering is given to Yah in fire.
This is clearly a commandment to be maintained and kept forever, in not eating of blood nor fat.
Note that a priests sin warrents the largest of the animals.
This appears to be the outer vail, but I am not 100 percent certain.
Only the innards are burnt on the tabernacle altar.
Since this is a sin offering, the flesh is burnt outside of the camp. At Solomons temple, this altar outside of the camp would have been at the Mount of Olives.
The sin of the people, or the BODY, is also of the largest animals.
A king brings a kid of the goats as a sin offering.
A normal brother also brings a kid of the goats as a sin offering.
This is the sin that was bestowed upon our Messiah to bring Him to death according to His laws. He spoke NOT when the false witnesses testified against Him.
We note that even though we may not have been aware of the sin as we partook in it, we should repent of it after we do find out.
We should note that Yah makes it possible for anyone with or without wealth to also partake in sin offerings. Thus, we are all treated equally.
I can see how the Catholic church may have used this verse in the giving of extra to the priest for sin atonement could have been used to justify the monetary paying for sins.
A trespass offering involves a ram.
I think if we paid special attention to this word 'atonement' throughout these 2 Torah Portions, we would see that atonement seems to be defined as an acceptance of the gift to Yah in order to allow that individual to draw close unto Him. This does NOT appear to be a direct coorilation to forgiveness. We do see that the atonement of an individual and the forgiveness of an individual is always detailed and mentioned separately.
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Before we begin this portion, I'd like to note that the letters TORH are spelled out every 50 letter throughout the books of B'resheit (Genesis) and Sh'mot (Exodus) and backwards in the books B'midbar (Numbers) and Debarim (Deuteronomy), thus pointing towards the center book of Wayiqra (Leviticus). Every 7 letters throughout the book of Wayiqra is spelled YHWH. Thus, the first 2 and last 2 books of Torah point to Yahuwah. I believe this is an indicator for us that the book of Wayiqra is the heart of Yahuwah, and hence is crucial for us to understand this book.
In performing the services of Yah, it is important that the priest, which is a picture of us in the heavenly tabernacle, not be naked (ashamed) and wear the prescribed covering of Yah.
The 3 main components for a fire are a burning material such as wood, oxygen, and a heat source. Yahuwah provided the heat source when He first started the fire on the altar by sending His fire down onto the altar from the heavens above. He also provides the oxygen. All we have to provide is the wood, which is representative of a piece of us as trees.
The altar with a continuous fire upon it is representative of the Torah in our hearts. We should feed it daily to keep that fire of Torah burning within us so that He can reside within us. This fire keeps us clean and should always burn, otherwise He cannot reside within us.
Because this grain offering is most set-apart, it is to be eating in the set-apart place.
This grain, which makes bread and does not contain leaven, signifies the giving of our flesh or ourselves to Him as a sacrifice, which must be without sin. We should also note that the grain, sin, and guilt offerings are the most set-apart of all offerings.
The wood as a burning material and the grain given to Yahuwah to be used as a sweet fragrance both in the morning and evening can be pictured as prayer performed at these times of the day, which is elevated up unto Him.
The fact that this offering is 'prepared' is significant for us in our offerings unto Him. We should ALWAYS prepare of giving unto Him, to ensure what we do is clean and acceptable unto Him.
All that touch this offering are set apart as the offering is. This makes everything involved one, or 'echad' in the hebrew.
An earthen vessel absorbs some of its contents, as a clay pot would be discolored by housing blood. Thus, if anything remains of the offering on the vessel then it must be broken and not to be used again. This signifies that once a sin offering is performed, not of it is to remain and thus has been forgiven.
It is important to separate the different services of Yah, each being independent from one another and each having their own meanings and service.
As with the grain and sin offerings, this is eaten in the set-apart place.
Again note that the priest receives a part of the offering, as with many offerings.
Thanksgivings to Yahuwah are eaten the same day, to be remembered. We may note that this is one of those verses that proves to us that a day ends the following morning.
Vow offerings are also eaten the very same day as well as the next, which is to be remembered.
I have to wonder if there is a thematic connection to the third day in connection with the Peace Offering. We know that He returns on the third day, and true peace or 'shalom' in the hebrew is received with the coming of our Messiah.
The contact with unclean is contageous and makes one that touches it unclean, as a little leaven leavens the whole lump.
Touching of uncleanness is reiterated, making it quite important. Remember that we must keep the body, as in Messiah's body, clean and thus must eject any uncleanness, as Sha'ul or Paul speaks of in 1Cor5.
Remember His law or instruction NOT to consume fat nor blood.
There is a point He makes here that the Peace Offering is brought by ones own hands, which is then waved.
It seems only appropriate that the priests partake in what is given for Peace Offerings.
As the priesthood is promised forever, so is the contributions or inheritance of the priesthood.
Yahuwah makes it a point to stress Mount Sinai regarding the burnt offerings. And as this was the beginning of that exodus, so we should be prepared with these instructions in the coming of the greater second exodus.
We need to make a mental image of the fact that ALL of the people were present, close in proximaty, and 'at the door' of the tabernacle when Moshe performed his priestly duties in annointing the set-apart things to include the priesthood itself.
Preparations for set-apart services always begin with the washing, or the sign of baptism.
Note that an 'annointing' sets one or something apart.
Note that the blood both cleanses and sets one or something apart, thus also providing an atonement.
This is a good reminder that the skin, flesh, and dung of the sin offering is always burned outside of the camp, as our Messiah was that one-time sacrifice at the Mount of Olives, which was directly EAST of the camp.
The ear signifies to 'hear and obey'. The hand signifies 'good works'. And the foot indicates 'to walk His walk'.
Note that Moshe received a portion, as the priests receive.
It's interesting to note that the mixed blood and annointing oil which was already on the altar was used to set the priesthood apart. This could signify that the priesthood is closely tied with the heart of the 'body of Messiah'.
They are truly kept clean in the protection of the tabernacle, with Moshe bringing them food through the door, which signifies the Messiah.
As we do via the 'hand of Messiah', the people then did as Yahuwah commanded by the hand of Moshe.
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Shemini (eighth) has a root of 'shem', meaning name.
Note that Aaron's sin had to be taken care of first, and thus he would then be deemed 'clean' as to be able to perform the remaining sacrifices.
We should always note that for all sin offerings, the flesh and skin is burned outside the camp.
I'm not sure why, but Aaron actually blessed the people twice.
His consuming fire must have been quite awesome for the people to be in such awe.
This 'strange fire' is an example of how precise and accurate Yah expects us to be in our services to Him.
Though Moshe was actually explaining why Aarons sons had to die, it must have been hard for Aaron to hear it from Moshe at this moment.
I wonder if the mentioning of 'carrying by their clothing' was a note of attempting to remain clean by not actually touching the dead bodies.
This shows that servicing Yah in His tabernacle is truly set apart and we must treat His ways with all respect.
These verses show that it was the Aaronic Priesthood's duty to teach the people the ways of Torah.
These words 'diligently looked' at the two center words of the Torah. In hebrew, they are the same exact word, and repeated twice. This hebrew word 'dawrash' means 'study' or 'seek', and thus the center of Torah tells us to 'study, study', or 'seek, seek'.
I believe Aarons words were explaining that after all of the sin in his seed or family, even to include the making of the golden calf just 6 months earlier, he felt that he may not have been worthy of this inheritance at this moment.
Note throughout these verse that whatever touches unclean becomes unclean.
This verse shows that if we eat such abominations, it does defile a person.
And as with so many other ways of Yah, there is dinstinction even between the food we eat and do not eat. This chapter is certainly the clearest for knowing His dietary laws.
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Keep in mind that being able to conceive and spread seed is a HUGE blessing. Even our forefathers, ie. Abraham, Yitsach, and Ya'acob, had wives who were baren. Their wombs were later opened miraculously. We must see that being unclean due to giving birth or even blood is not a sin.
It's interesting to note that many scientific factors have been presented as truth that support this particular day in a newborn son's life. On the 8th day after birth, the level of potassium is at it's highest, providing the greatest amount of blood clotting for such a time as circumcision. There are other interesting facts about this day as well.
This word for 'purifying' is 'tohorah', which is likened to 'torah' or 'law' but with a HEY inserted. This is likened to Abram becoming Abraham in Gen 17. Also note that in Gen 17 that Sarah is given seed once Abram's name is changed to Abraham. Thus, we see much thematic connections here. Also note that as she is cleansed, or 'taher', there is fulfillment in 'tohorah', which is adding the HEY at the end of 'taher'.
Having old blood to be discharged after birth is considered an 'issue' and thus cleansing is needed for atonement.
Note that though this is a 'sin offering', it's not a need for forgiveness of sin as in other sin offerings. You'll note that previous verses such as in chapters 3 and 4 that sin offerings resulted in the priest atoning for ones sin and thus the individual was 'forgiven'. In this case, the priest makes atonement for her and she shall be 'clean'. Atonement is literally to 'cover' all things that Yah dislikes, such as non set-apartness, uncleanness, and sin.
Leprosy is the hebrew word 'tsara'ath, which if broken into two words, reveals 'evil tongue'. It is understood by the rabbis that leprocy was brought upon mankind as a punishment of the evil tongue. This is the Strongs number H6883. Note H6880 is the word for 'hornet', H6884 is the word 'tried', and H6887 is the word 'enemies'. All can be connected to this word 'tsara'ath' and helps us to better understand this word. Though this is a physical procedure, we should understand that in a spiritual perspective, we as Priests should see and point out to our brothers and sisters sin within the flesh so that the body can be kept clean.
The word 'plague' has to do with 'blowing' (negah in hebrew), and gives a good picture of how a plague is spread through the air.
Being 'shut up' is SO important in that one is separated from the body, or Yisra'el, and has time to contemplate on one's sin, thus a form of trial or tribulation. We see Sha'ul or Paul point this concept out in Gal 3:23 and how we are all shut up unto Torah to learn to walk in His ways. Also, one who is speaking evil is literally shut up in silence.
Note the turning to white is the sign of becoming clean. We can see this in Isa 1:18, Dan 11:35, Matt 17:2, and Rev 3:5.
Yah gives us GREAT detail in regards to spotting leprocy. We should associate this with how leprocy is caused by the evil tongue and thus should be given great detail. Spotting wicked words from one's mouth is important since we are judged from what comes from our mouth. Words can, in fact, do much more damage than anything physical, since it does affect ones eternal life. Thus, just like the period of time before and during Pesach, it is important to search for and hold back sin.
We should note that just like how He deems clean and unclean in the Tent of Meeting, anything that touches set-apart items, it becomes set-apart. And if outside of the Tent of Meeting someone touches something unclean, they become unclean. Thus in this case, even the garment which is worn on a man must be given great attention since it will affect the person wearing it and possibly vice versa.
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The bird that is killed within an earthen vessel could signify us before coming to know the Messiah and a picture of putting our fleshly bodies to death. The bird set free after the sprinkling of blood could be a picture of us in our new spiritual bodies under His saving blood.
Note the repetition of 'washings' or baptisms. This is consistent with other removals of uncleanness and making one to be set-apart. And the shaving of the hair is likened unto the Natzarite vow, where a vow of change is made.
Note that those who were 'leprose' are made clean on the 8th day. This could be a picture of mankind in that 8th millenium, no more living in sin and no more uncleanness ever again in the camp.
Up to this point, our Messiah was able to perform himself as seen in Matt 8 and Luke 5 with healing a leporer. The following verses are words of Moshe that the Messiah commanded the cleansed leporer to go do now that he was cleansed. And note again that where is one brought once cleansed? To THE DOOR!
As with SO many other types of atonements, the right ear (to hear and obey), the right hand (one's works), and the right foot (one's walk in Yah) are annointed.
The atonement is for the uncleanness of the leprocy.
Note that HE puts the plague of leprocy in the house. The 'house' can be a picture of a family unit, or an assembly. We must keep the 'body' clean, and if a little leaven is let in, it may leaven the entire lump ... in which case the whole house has the plague of leprocy.
Stones are a picture of individuals, that must be expelled from the 'body' if plagued, in order to keep the 'body' or house clean.
If the plague continues, the entire house must be destroyed and built anew. This is likened how we should leave a church once we see it's fruit which does not conform with His ways and does not produce His good works.
There is even an atonement for a house.
As with many things, touching something unclean makes that thing unclean.
We continue to see TIME and TIME again how BATHING was essential in becoming clean. This is the sign of baptism.
Note that she is given atonement for his discharge. This again is not for sin, but for a type of 'issue'.
And yet again, it's the 8th day when all is made clean, and one may come to THE DOOR.
Her atonement is for her discharge.
This is probably one of the biggest and most all-encompassing commandments that there is in the Torah.
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Could this be a picture for us that we, as a body, must die before being made acceptable to Yah as His body of Messiah that is atoned for on this day?
As with other significant events, the High Priest must obtain atonement before he can atone for others.
Note that they are to stand at the 'door'.
This is the very first action done within the Holy of Holies, which to me signifies prayer.
This atonement of 'the people' is so special that it is only meant for the High Priest to partake in and that no one else can draw near unto Yah except for the High Priest during this event.
Note that the Holy of Holies, the Tent of Meeting, and the altar must receive atonement, though these things did not sin. But since they are part of the 'sin' process, atonement for them must be made as well.
Some believe that this goat of Azazel represents HaShatan. I strongly disagree, since this goat is taking on the sins of the people and taking these sins away. The Messiah did this for us.
The Messiah bore our crookedness and thus was this scapegoat.
You will notice that bathing and the changing of garments is again crucial to such events. This does pertain to us and our walk in Him on a constant basis.
These words 'law forever' are mentioned three times in just these last five verses of this chapter. I think He means it!
To 'afflict your being or soul' is taken by the Rabbis to mean 'fast'. And you will note that in Acts 27:9 it gives us the timeframe of the year by stating that it was a period following the fast. It is a commanded fast in Judaism.
We must picture in our minds, though we cannot see, that our Messiah is doing this for us in the heavenly tabernacle on this day, as we afflict our souls.
Note how important it is to our Father that ANY sacrifice is brought to 'the door'. This was surely as sign to us throughout the generations that once our Messiah came as that sacrifice, that we bring ALL things to Him, since He is that door, as supported in John 10:7.
Do not eat of blood! This is repeated many times throughout this and coming chapters.
Yah clearly states the purpose of the blood in a body and thus it is not to be eaten.
This is the exact same way in which He speaks in Jer 10, when He states not to do the ways of the heathen, and in Matt 10 when He tells the disciples not to learn the ways of the gentiles.
We will see Him repeat these words 'do My right-rulings and guard My laws' many times, again signifying how important it is for us.
I think He is using these words 'which a man does and lives by them' to define what He means in the previous two verses by 'walking'.
I see this to mean that we, in our own sin, are not to uncover another's sin. Nakedness is often referred to when speaking of both sin and shame, even from the beginning in the garden. I am not saying that we should not worry about the more physical aspect as in making one literally naked, for I feel we should not do this as well, as stated.
Molek was a bronze heated statue used to burn babies in his palms which were in his lap. This is a picture of Santa Claus and parents putting their children in his lap.
There is a very close tie between the land and the people in the land. The land must be kept clean as the Tent of Meeting was if one compares.
I see the same here as in my note in verse three.
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Sha'ul, or Paul, and Peter were big advocates of looking back at these words, as seen in Eph 1:4, Eph 5:27, 1Th 5:27, 1Pe 1:15-16, 2Pe 3:11. And in the end, we are left as such in Rev 22:11.
I think it interesting to see Him combine respect for parents and His Sabbaths in one verse. I think it important to note how important to Sha'ul, or Paul, to detail this law of the parents in Eph 6:1-3 and note that his words depict the importance in keeping ALL of the commandments. Since this word Sabbaths is plural, I would say that this would include the annual Sabbaths.
This goes along with WHERE to bring this peace offering as mentioned back in chapter 16, at the door.
I believe a peace offering lasts longer than any other, since it is something to be remembered longer than other concerns of sacrifice, such as sin.
We see mentioned many times in the Brit Hadesha of not becoming a stumbling block of those who do not see all of truth.
As we see Sha'ul, or Paul, mention numerous times we see here, that we ARE to judge others, but ONLY thy neighbour or the 'insider'.
We should note the context here in 'not hating our brother in our heart'. It's good to know that we are not to kill, but even more important to know that such feelings start in the heart and this is where we should catch such 'kindling of fire'. Our Messiah said the same about lust and adultery in Matt 5:27-28. Again, it starts in the 'heart' and it is the HEART that we are to circumcise! Also note the term 'suffer' can be better rendered as 'lifting up'. Lifting up one's sin in the body of Messiah or the assembly would be likened to being a talebearer (verse 16). We should judge but cover one's sin so that such a one can still be a sweet fragrance unto Yah and His body.
To 'bear a grudge' again reiterates how bad thoughts are kindled in the heart first.
Not to 'mix seed' is a concept He repeats throughout scripture, beginning in the garden with the tree of life and the tree of carnal knowledge. It is always a picture of keeping His ways 'set apart' or 'holy' and not 'mixed' as to make common.
He points out specifically here that the trespass offering is brought where? ... TO THE DOOR!
I wonder if this 'yearly' plan of the fruit tree is not a picture of the thousand year plan. Our Messiah had not come until the 4th day (four thousandth year), and thus this day is certainly one for joy and praise. But before He came, the previous days could be thought of as a period without circumcision, since our Messiah had not yet come to shed His blood for us. And thus, after His death, which would begin the 5th day, we are circumcised in His blood and thus His fruit should be eaten. Hmmmmm.....
Verses 26-28, in context, are all things that the heathen were doing and thus Yis'rael should NOT do.
Where is His sanctuary today? We are His tabernacle, and thus we should reverence, respect, and even fear in keeping ourselves clean for Him to reside in. Note how He connects such reverence or fear to keeping His Sabbath in this verse, and thus we can connect this to our father and mother with the connection with the Sabbath back in verse 3.
I'd like to note the word here to respect your elders.
Note the second witness to loving others, or the stranger in this verse, as yourself (first being from verse 18).
We see that judgement of others should be 'fair'. And consider this word for 'just' is 'tsedek', which is the same word as 'righteousness'. Psa 119:172 then points us to His commandments to define righteousness. So, these things that are just are actually of His Torah or His commandments and not what our own minds think is 'fair'.
This word 'just' is the same word as 'righteousness'. Consider Psa 119:172 in that it is what He commands is what is just.
This verse as well as most in this chapter are reiterations of previous chapters, especially chapter 17. I think this emphasizes the DISLIKE of such things in our Father, to say it mildly.
The distinction between clean and unclean is such a fundamental understanding of all of the laws, commandments, and statutes that He expects us to walk in. It is ALL truly about discerning clean from unclean and walking in such ways, to make ourselves set-apart, or holy.
Same words and notes as in Lev 19:2.
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Though there is presently no Levitical Priesthood, WE are to become His kings and priests. And thus, as the bride, we should expect to be AS the Aaronic Priesthood was expected to be ... set-apart and clean.
We see Him pointing out again what the heathen do that we are NOT to do.
The Haftarah portion of Eze 44:16-31 speaks of these exact words and should be referenced to this chapter.
Be set-apart as I am set-apart ... does this not sound familiar? Lev 20:26
Related these verses of the high priest to our Messiah's walk on this earth.
Related these 'defects' to other verses that Yah speaks of those who were kicked out of the land due to their sin ... made blind, lame, etc ...
Feet and hands can be related to the blood placed on the persons right ear, right thumb, and right big toe. Such words have to do with one's WORKS and one's WALK.
Those who draw near unto Him must be completely clean and without blemish.
A priest who is blemished may eat of the reward but may not draw near unto Him at the veil nor the altar. We know that as Yah gave leprocy to those with a wicked tongue most likely gave persons other blemishes.
The priesthood had to set themselves apart unto Him, as we should strive to do.
In other words, He cannot be confronted with any uncleanness. He expects us to become clean in order to draw near unto Him.
Note that in order to be made clean and to draw near unto Him after being unclean, one must WAIT until evening and one must BATHE as in baptism. Thus, we can see the connection with the words of our Messiah to Nicodemus regarding how one must be born both of water and of spirit. Becoming clean from being unclean is a born-again experience that requires baptism.
And to 'guard' His commands would also extend to keeping from 'adding' or 'subtracting' from His Word.
The woman marrying a stranger is then under the stranger's authority and no longer her father's authority. Thus, she cannot eat of it.
A daughter is still under her father's authority and protection in her youth.
This verse and the next give more detail as to what is brought unto Him as offerings MUST be perfect and set-apart.
Might this verse be connected with boiling a calf in it's mothers milk?
Like the sin offerings, the thanksgiving offering must be eaten within the same day.
We continue to be reminded of the first exodus.
Note the words, 'The appointed times of Yahuwah' and 'My appointed times are these'. He wants us to know that these are HIS, and not specifically of the Jews or of even Yisra'el.
The weekly Sabbath is a part of His 'moedim'.
This first harvest is of the barley.
This is a forshadowing of our Messiah being waved before the Father after resurrection as the first fruits.
Note that mostly all verses leading up to this verse begin with 'and' and thus since all of these verses are a part of the 'hag' of Unleavened Bread, we see that this week and it's moedim that are surrounding it are a Torah FOREVER.
Note that it states that we shall 'count for yourselves'. This is a command for all of us to be counting, both the number of Sabbaths as well as the individual days.
These two loaves of bread on 'Shavuot', or the Feast of Weeks, are leavened, thus picturing the two houses (the house of Yisra'el and the house of Yahudah). Thus, this is a picture of the term 'the house of Dawid', which is a picture of all of the house being brought forth unto Yah and waved as an acceptance.
Note that yet this, being another 'hag', is also to be a Torah FOREVER.
I see more forshadowings of those strong in wisdom to help, or disciple, those poor in wisdom.
Though there are a number of reasons why Yisra'el was to blow the trumpet, one was for the coming of the King.
This is a very serious appointed time with Yah, especially considering it is a picture of what occurs at the end of Isa 61:2, which is a picture of our Messiah's 2nd coming. This day is all about the coming judgement.
We are commanded to afflict our beings. It's the Jewish tradition to fast on this day, as in a commanded fast, which the book of Acts leads us to believe regarding Sha'ul's travels. I tend to agree.
This is the only non-hag that is a statute FOREVER.
This final 'hag' of the year is also to be kept as Torah FOREVER. The booths are a picture of us living in temporary bodies and tabernacling with Yah on this earth.
He notes that once brought out of bondage, Yisra'el was then made to dwell in booths.
Pure olive oil used for the Menorah was only accepted by the hand-pressing of the olive. And as we are likened unto the olive tree in Scripture, this is a picture of us, being squeezed and put under pressure, to produce the pure oil needed to assist with the creation of His light. And the lamps burning continuously is a picture of how we need to keep His light burning within us continually.
It's interesting to see the word 'order' or 'arrange' as the action for the High Priest regarding keeping the Menorah lit continually. This action can easily be seen as a mental action regarding the importance and significance of keeping the light lit. We see this same action word regarding the bread.
Again we see the word 'order' or 'arrange' regarding the bread on the Sabbath. This bread is a picture of what we are to live by and what we are to consume for life. Thus, we can see the coorilation in the Messiah and His Word. Thus, His Word is to be given much 'action' on the Sabbath and thus I see this verse giving us direction on how we are to 'rightly divide' His Word on the Sabbath, tying in being a good bondservant and stated in 2Tim 2:15.
I see the 'one Torah for both' scenario here as well.
Note in this and following verses that the 'action for action' stated here is when evil intent is the cause of the action. This is the ONLY such condition.
Again, one Torah for all.
I find it interesting how Yah rewords what was already stated in that 'the children of Yisra'el did as Moshe was commanded'. It's a reminder of their covenant they made with Him at Sinai.
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This is particular to the land in which Yah gives to us.
Sounds like six days of work, does it not?
This Sabbath rest for the land is worded the exact same way as our Sabbath rest during each week.
And this counting of the Jubilee is counted like our Sabbaths to Shavu'ot.
It would be hard to make this a day of affliction on this particular day and year when at the same time we are proclaming release.
It sounds like a 'reset' of debts, thus doing away with the routines of man's desires and returning to the 'beginning', to set things back as Yah had started them.
One can see how we are to love our brothers in this year of release.
Even the selling of crops and rentals are to be increased or diminished to make all fair for all individuals.
He again iterates the importance of our love for our neighbor by not oppressing one another.
And keeping this Torah of the Jubilee yields blessings of safety, food satisfaction, and total release.
Thus the crops of the year before will yield 3 years of food, similar to the Sabbath of manna.
Realize that this takes away from our own desires of earnings and puts faith in Yah to yield such increase during the rest from harvesting.
So, the richer take care of the poorer.
Again, the richer brother assists the poorer brother where possible.
We are to never charge our brothers interest of any type. One may give or lend.
This method helps give him money over time so that upon the Jubilee, the poor brother will have earned enough to get back on his feet.
We are ALL His servants.
It is important to Yah that all of his children are redeemable in all cases.
This is a statement to remember of our relationship with our Creator, who brought us out of bondage and is thus our 'kinsman redeemer'. Thus, we are all His servants.
We must reverence the tabernacle that He builds with His hands, that each of us is a part of. It's within us that is that set-apart place and we must keep it clean for Him. Sabbaths is a mark of this.
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This verse reminds me of His words in Zec 14: to whom of the nations that do not come to worship the king on Sukkot will not receive rain in their nation.
This sounds like the passing of ages or a picture of harvesting through time.
This is truly a promise of the coming Millenium.
To turn to means the He was turned away. Thus, this statement has to do with our Teshuva, or return to His ways.
This sounds alot like the Garden of Eden.
To walk 'upright' means 'in His Ways' throughout scripture.
Notice that sin is punished by seven. This is why most feel that since Ezekiel layed on his side for the House of Israel for 390 days, that they would be in exile for 1230 years.
This is REAL slim pickins.
To eat is to consume one's word and believe, and thus this is a picture of us living by our childrens words, without our authority.
Remember this term 'scatter', which we see in MUCH more Scripture regarding the lost sheep.
This evaluation is the same as that of the counting of Israel by the giving of the sheqel.
This chapter seems to reiterate that that which is set-apart is to remain set-apart, unto Yah.
This term 'ban' is set aside for Yah's purpose, as He put the ban on the wicked tribes to be set aside for death.
Again, this is a picture of the Father commanding the Messiah, and the Messiah doing the Father's will. Moshe was a forshadowing of the Messiah in many ways.
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B'midbar actually means 'in the wilderness' in hebrew. And when broken down into its two roots, we have 'bam', meaning 'in them' and we have 'dabar', meaning 'His Word'. Thus together, we have a more accurate picture of His term 'in the wilderness' meaning 'to put His Word in them'. He separated them from the world, thus setting them apart (to make holy) and this provides His way of giving them focus in order to put His Word in them.
The book of Shemot brings us through a year beginning with the Exodus to the beginning of the following year. The book of Wayikra then follows through a one month period, the 1st month of the 2nd year. Now B'midbar takes us from the 2nd month of the 2nd year through to the 11th month of the 39th year.
I think it's important to note why Yah might be making this point in time signficant. The first year was a year of getting to know Yah and setting up His tabernacle in their midst. The first months of the second year would have been their first Pesach after understanding Him, and thus they had now chosen to walk in His ways in keeping the Pesach and were now able and ready to face the enemies ahead of them.
'Take the sum' would be much better rendered as 'lift up the heads', since the hebrew is 'nasa et roshe'. This paints a much more accurate picture to show the significance of how Yah lifts us up when we are able and ready to journey forward amongst the enemy.
I believe it's imporant to note Yah's understanding of the age of when a male is expected to be an adult, which He shows us here to be 20.
We see the word 'number' and 'numbered' many times throughout this chapter. I agree that one word for such, 'mispar', is correctly rendered as 'numbered'. But I do not agree with rendering the Hebrew word 'paqad' as 'number' as we see in this verse. Look at the first four instances of this word 'paqad' in Scripture, which are Gen 21:1, Gen 39:4, Gen 40:4, and Gen 41:34. Respectively, you will see the English words 'visited', 'overseer', 'charged', and 'appointed' properly rendered. This helps us to get a much better understanding of this word in Yah's mind. It's a great moment in one's life to be 'charged' in such a way, instead of simply being numbered.
We should note that Yah continues to hang all names/clans upon the 12 original tribe Names, which thus hang from the one Name, Yisra'el. And all names are important and mentioned more than once through this Torah portion.
These traits of each counting is deemed important to Yah since He repeats this of each and every tribe in the name of each tribe of Yisra'el.
We will notice more than once that the Lewites are not counted among the children of Yisra'el. They are a set-apart priesthood and thus are set-apart even from the children of Yisra'el.
The duty of the Lewites is surrounding the Tent of Meeting and it's services (His services). This includes the movement of the Tent of Meeting itself.
This is one of the few instances that the children of Yisra'el did all that Yah commanded Moshe.
It's important to note the symbols of the dominant tribes in each quadrant. We have Yahudah as the lion, Reuben as the man, Ephrayim as the ox, and Dan as the eagle. These four symbols are mentioned together in multiple places throughout all of Scripture.
The only added quality of all four directions is 'towards sunrise', mentioned in connection with the east. This should have significance, since we know that when the Father kicks anyone out of the 'house', they are sent in an eastwardly direction. And thus to 'teshuvah' or return to Him, we must come from the east towards the west, as we see the Messiah mentioned in His coming in certain places of the Brit Hadesha.
The Lewites are set between the children of Yisra'el and the Tent of Meeting, thus one of Yisra'el would have to pass 'thru' the Lewites to draw near unto Yah. This is a picture of how we have a High Priest and how the priesthood separates the clean from the unclean.
Again, we see that the children of Yisra'el did all that Yah commanded Moshe.
The reason for the death of the two sons is important for us to know since reiterated here.
The priests shall attend and protect both the High Priestly duties and the duties of the whole congregation, thus mediating all things between the High Priest and the congregation.
The relationship here in terms of the children of Yisra'el 'giving' the priests unto the High Priest is something we should try to grasp and apply to today.
See the replacement between the first born given unto Yah prior to the golden calf incident and the replacement of thus afterwards, which is the Lewites.
We should note that Yah specifically points out that He removed the wicked from amongst His people when He cleansed or hallowed them. He does this time and time again.
We see the forshadowing figure of Messiah, Moshe, and the High Priest, Aaron and sons, being physically between the people and the door to the courtyard of the Tent of Meeting.
Yah repeats this concept again in verse 45, nearly word for word. We should note that because the Lewites cleansed the 3000 wicked from amongst His people with the golden calf incident and thus they became the firstborn. As with His detail in verse 13, again, Yah removes the wicked before proclaiming His firstborn.
Note the counting or value of a Lewite begins at one month of age.
This ransoming of the difference in equal amounts of Lewites verses children of Yisra'el is 273, which adding these 3 numbers together gives you the number of tribes of Yisra'el (12),
It was a specific group of the priests, the Kohath men between 30 and 50 years old that we solely responsible for carrying the gold pieces of the Tent of Meeting, which was a very high responsibility.
Note that all gold pieces that are most set-apart are first covered with blue, which in the tzit-tzit signifies Messiah.
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Note that the clans of Gereshone had the duties of cloth.
This english word 'burden' is the hebrew word 'massa', which can be used to say things lifted up. And in the Paleo Hebrew, one can see the picture language showing 'continue to grab hold'. Thus, the english word burden does not do justice for the importance and enlightenment shown in how such duties were to be thought of.
Note that the clans of Merari had heavier objects such as boards and columns. There were also more people in these clans than the Gereshonites.
The quantities of the clans seem to also equate to the load that they carried. Merari had the most members, carrying more heavy objects. The Kohathites were next having to carry the set-apart objects by hand or on their shoulders. The Gereshonites were the smallest in quantity and carried the cloth.
Yah seems to make it a point to show us that this was by the hand of Moshe, thus pointing us to a shadow picture of the Messiah and how it will be His duty when He returns to take such accounts.
Verses 2 thru 5 point out how important it is to keep the camp, or body of Messiah, clean at all times.
Any trespass of one on another is a sin, and must be paid back, plus one fifth. One might think monetary values here, but this is simply not stated and thus consideration for ALL guilt or any type of trespass must be considered.
I see the Messiah in this point, when there is no one else to give the restoration to. Thus, when all else is unsure, we give it to Messiah, our High Priest.
Note that gifts to others, and even to our Messiah, are 'for keeps' and to be remembered.
As we can see here, jealosy is not a 'fault' of the husband. It appears as very bad feelings of distrust, which is caused by the thought of sin. Many times in the Torah does our Father say that He is a jealose Elohim. And thus, He gives us the same representation of our relationship between Him and us regarding Elohim in the relationship between a husband and his wife. Thus, it is just as important to Him to be faithful to one's spouse as it is to be faithful to Him. And we are ALL the bride, and thus this can relate to either sex in spiritual context. We see in this verse that this spirit of jealosy may occur to the husband whether the wife is defiled (guilty of adultery) or not. Thus, this gives us the impression that the wife should not act in such a way with others to bring on such jealosy. This is showing the integrity and dedication to the relationship between a man and his wife. We should also treat Yah, as our husband, the same way.
It is very unique to see that frankincense and oil are not put on an offering, such as this one. This makes sense if considering that this brings crookedness to remembrance and thus would not be a 'sweet fragrance' to Yah.
Hopefully, we remember the thematic connection of how Moshe ground up the gold of the calf, sprinkled it on the water, and made the people drink of this 'bitter water' in order to find those guilty who were guilty.
The uncovering of the woman's head is a picture of removing the husbands 'covering' or protection and thus the woman is made to stand alone in her sin or acts.
This english word 'thigh' can be better translated as 'loins' or even 'womb' since a positive result makes the woman furtile and able to have children.
This is the first instance in the Torah of the word 'amen'. This indicates that the woman is in full agreement with what she is about to do.
The english word 'book' here is the hebrew word 'sepher', which can be rendered as a scroll or parchment. These words are written and absorbed by the bitter water which contains the dust of the tabernacle, or earth, and thus is a picture of writing the names of such sinners in the earth as detailed in Jer 17:13.
This is that same cup that the Messiah was speaking of in Matt 26:39, in His prayer to the Father in the garden of Gethsemeni. This makes Him the 2nd Adam, who takes away the sins of the world (the drinking of this cup of the adulterous bride) for us. And we know that He took of the vinegar (bitter water) before giving up His spirit, and thus He proclaimed, 'it is finished'.
Her womb is made fruitful to carry on the seed. As with His Word, the seed (His Word) is of great importance.
It's important to see that the bride is brought 'before Yah', and that it is the priest (a picture of Messiah) who executes Torah.
This could be yet another picture of how we are found guiltless from iniquity while our Messiah takes of the cup to bear the punishment of our sin. Hallelu ... Yah!
No bitterness and not grape from the vine.
The growth of hair symbolizes His covering, and ONLY HIS, thus making one truly set-apart.
There can be no defilement whatsoever during this set-apart period.
The shaving of one's head shows that one is restarting the vow to allow Him to be the covering throughout.
Yet again as with so many instances within Torah we see that one is to be brought 'to the door'.
This shaving of the head could also be a picture of us becoming anew, as in a new man.
Scripture does not state that this blessing is only to be given by the priesthood and thus is a good example of how to proclaim blessing upon one another.
To put His Name upon you results in blessing. Jeff Benner's rendition of these verses (24-26) of the Aaronic Blessing in the Paleo Hebrew is as follows: Yahuwah will kneel before your presenting gifts, and He will guard you with a hedge of protection. Yahuwah will illuminate you, the wholeness of His being towards you, bringing order. And He will provide you with love, substinance and friendship. Yahuwah will lift up the wholeness of His being and look upon you, and He will set in place all that you need to be whole and complete.
B'midbar Chapter 7 is the longest chapter in all of Torah, totalling 89 verses.
I don't think it's a coincidence that what the princes brought happened to be exactly what was needed to carry the parts of the tabernacle. Yah must have laid upon the hearts of the princes what was needed to bring.
The sons of Gereshon had cloth to carry, they had less men, and thus received less wagons and oxen.
The sons of Merari had the timbers to carry, had more men, and thus received more wagons and oxen.
We see in most of this chapter the exact same quantities listed from each of the princes and their tribes. Thus, all is equal and all is mentioned for each to show respect and equal importance.
This is a very intimate verse, though we know that Moshe spoke with Yah many times throughout the Torah.
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A'aron in hebrew means 'light bringer'. It's fitting that the first High Priest given the Torah would be named as such. The center candle signifies Messiah, with all light facing towards the one in front of it. Some sages say that the menorah may have been rounded, with the 6 sided branches twisting around and facing the center candle.
This job was only for the High Priest.
Baptism was necessary for a cleansing.
See how the people lay their burdens upon the Lewites, and the Lewites then lay it upon the animals. This makes the Lewites mediators.
And through all of this, it is the Lewites who are given atonement, in order to draw near unto Him.
The Lewites were an offering unto the High Priesthood.
The Lewites took over a role of the firstborn, regarding the service.
Note that the firstborn of all of the tribes are still set apart unto Him, but they no longer have the services as their burdens (this word 'burdens' in the hebrew has more to do with desires and works).
In this verse we see a coorilation between atonement and the cleansing.
Though at 50 they could not perform the service, they were still to assist the service in the tent of meeting.
After 1 year, they were still at Sinai.
This is the only time in 'the wilderness' that Yah specifically stated that they were to keep the Pesach. This individual stating of it may be proof in itself that this was the only year in the wilderness that they were to keep the Pesach. And keep in mind that they were still at sacred ground, being at Sinai, as the promised land is sacred unto Him. And since Pesach is tied closely with circumcision and since according to Yehoshua Chapter 5, it appears that circumcision did not occur in the wildnerness either.
This could be a forshadowing of how if 'one day' they are unclean, they may partake of the Pesach on a 'different day', being that of the following month. This could be pointing to the fact that on this day, or millenium in His time, we are unclean in our environment, we may be able to have a second chance at such atonement of the individual (this is the purpose in the Pesach) in the following month.
Take particular note of 'the cloud' and how the children of Yisra'el were to follow it when it either was 'taken up' or when it 'dwelt' or rested. This ties in with Moshe's words at the end of the next chapter.
It was important for the people to be under His protection at all times, which should be our everlasting desire.
And being 'one', or 'echad' in hebrew, they were to keep His charge at all times, thus walking in and learning about His ways.
We many need to know the order of the blows and shouts for the 2nd exodus, especially since we see this is to be remembered forever.
Moshe calling him 'their eyes' relates to how our Messiah speaks of how each one of us is likened unto a body part, of His body.
The shouting of 'Rise up' and 'Return' to depict the movement of the cloud could be a forshadowing of our Messiah's comings. And how did and will His comings take place? It was and will be in 'the clouds'. His first coming had importance of proving to us resurrection, which means to 'Rise Up'. And His second coming is literally a 'Return' since He had come once before and left us with the Ru'ach (spirit).
We should see this occur many times in the wilderness, that 'murmuring' or 'complaining' is NOT what Yah wants to hear. One thing is for sure ... whether Yah is burning or an individual, there is NO SHALOM to come forth from anyone burning as such. Fire consumes, whether for good or evil, those persons around it.
As we will see in many occasions throughout Torah, prayers are answered and has much power if applied towards good or His works.
These words give the conveyance that it was the mixed multitude that was influencing the children of Yisra'el.
This verse REALLY hits home in how the people did not appreciate what Yah had given them. And to think of the miraculous way in which the manna was given, and at no physical expense regarding work of the field.
This is one difference that I can't help but notice between Moshe and our Messiah. Though Moshe was a 'picture' of our Messiah in many ways, absolutely NO ONE was even close to being capable of taking on all sin from the people ... except for our Messiah!
Note that the 'spirit' had been upon Moshe up until this point. And now the 'spirit' was to be shared upon many. No one can possibly say that the 'spirit' was only given to the Apostles.
I think Moshe was saying that no amount of sacrifice was enough for their atonement.
I can only explain Yehoshua's reply as a response in shock. He had probably never heard someone speak prophecy while being filled with the spirit before.
I would call this gourging, due to the amount that Yah provided, knowing they would consume as much of it as possible in their lusts.
This Kushite woman (one from Ethiopia, which was a much larger territory or kingdom than today) may have been his wife that he had before put away.
We must remember this important point from Yah Himself ... how humble Moshe truly was. He was MOST humble. And yet his family rose up against him in his actions.
He again speaks from 'the door'.
Note Yah's definition of a true prophet.
This is the type of trust He would give to His own son; consider the trust of the 'whole house'.
Seeing the 'form' of Yah was in fact the Messiah. No one has ever seen the form of the Father, nor heard His voice.
Remember that Yah punished the 'evil tongue' with leprocy. Even speaking negatively about another, which is called 'lashan hara' in the hebrew, was punishable with leprocy. James 3:5-6 speaks in more detail of the wicked tongue.
It is amazing to see how much Yah listened to His servant Moshe; this is TRUE love!
Yahuwah often uses 'sevens' to indicate completion and fulfillment.
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As Abram was given the 'H' of Yah's name to become Abraham, and Sarai was given the 'H' of Yah's name to become Sarah, so Hoshea was given the 'Y' of Yah's name to become Yahushua. This is a gaurantee of a sort so that we know Yahushua will walk in Yah's ways as he has up until this point, to earn him this changing of his name.
I believe the key to this venture is in the midst of this verse in the words 'And you shall be strong'. This was a command for these tribal leaders to keep Yah in their hearts and their minds at all times, which they do not do.
We see this number 40 in this verse, showing us that this was a time of testing or trial.
Kaleb truly knew how to throw sin down immediately in order to guard His ways.
They are putting their own conclusions above Yah's.
It is amazing to me to see how this people continued to disobey Yah's Word even after all of the wonders and punishments they had been through.
This is true rebellion at it's very worst. They wanted to kill these men for walking in Yah's ways.
For Yah to listen and trust in Moshe's words is truly amazing. Moshe truly had Yah's trust in all of His house.
This proclaimation is awesome and devistating. I'm surprised the people did not want to go back to Mitsrayim at this point since they were being told they would die in this wilderness.
A day for a year is their penalty, to wander a total of 40 years due to the evil report.
As with so many other times, the ones who begin the evil inclination seem to die immediately, whereas the rest die later.
Is Moshe's words not simple enough to understand in this verse to where the people continue to transgress Yah's commands?
Unlike with previous proclaimations of Yah in which He proclaimed things and had them performed from that day forth, now we see Yah ignoring or excluding the current generation who were to die in the wilderness by using these words 'when you have come into the land'. Thus, this offering was really for the children and not for those 20 years and older who would die in the wilderness.
In the hebrew, these words 'sweet savour' are 'niychoach reyach'. Niychoach can also mean restfull or pleasant, and thus sweet is readily comprehensive. Reyach is very interesting in that it has to do with scent or smell. Why would a pleasant smell be good for Yah's nostrils? Well, maybe we are not looking at the deeper side of things. I think if you look at other example of this word, such as in Gen 27:27, Exo 5:21, and Jer 48:11, I think you will agree that this has more to do with being acceptable in our identity when before Him, or in His face.
This is likened to the Pesach lamb, in that it depends on the number of souls (Exo 12:4). Thus an offering can be for a group or maybe a household.
I can't imagine anyone today being 'born of the country' since even the land of today's Israel is not governed by His kings and His laws. Thus, we would ALL be considered 'sojourners' and would keep this same Torah that was given to those in that day who were living directly under His Name or authority.
This is one of the most straight forward and often used concepts in all of Scripture that continues forever. His 'one Torah' is His very essence and to know Him is to know His Torah. And His Torah is for all of those who believe, both native (natural olive branch) or those grafted in (wild olive branch).
Again, Yah only speaks to those who will come into the land.
To make atonement for the entire congregation is likened unto Yom Kippur, to where the 'body of Messiah' is forgiven and allowed to draw near unto Yah. And note that when one is not found acceptable before Yah, as NOT being a sweet savour, then atonement is sought after as a covering, so that one may still draw near unto Him. And without this covering from sin, ie. the sin is presumptuous, then one must be cut off from the body and thus cannot draw near unto Him.
Consider the connection of this atonement, or covering (kaphar, in the hebrew) being directly connected to the savour or scent of a soul, as the covering of a soul.
These are the words that Sha'ul (Paul) bases his words in Heb 10:26-27 on. This results in divorce, or the separation of the one in sin from the body. This is explained also in Rom 10 regarding a branch that is cut off from the natural tree.
This words 'gathered' or 'qashash' in hebrew, is the same word used back in Shemot (Exodus) when the Pharoah made word on the hebrews much harder by making them 'gather' their own straw. Thus, the context here is 'great work' on the Sabbath, without the connotation of 'kindling a fire' on the Sabbath. The command here that deserves death is that this man labored on the Sabbath.
Note that the stoning is done to separate one from the camp, likened to being cut off from the camp in verse 31. These should be directly connected in thought since both are causing separation and thus keeping the body clean.
Note where in Scripture Yah decides to speak of the wearing of Tzit-tzit or fringes. It is immediately following the sin of the evil report. The next verse explains why.
The purpose of the remembrance of His commands is that we do not seek after our own heart and our own eyes, which leads to whoring. This is exactly what the tribal leaders had done in returning with an evil report. They allowed their 'gates' or eyes to influence their hearts, thus literally whoring in the eyes of Yah. And see the connection of this token being on the garment, which is one's covering. Thus we are covering our covering, so to speak, with the reminder of keeping His Word, and thus we can strive to be set-apart, or holy.
And again, one of the most reminded statements from our Father.
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The hebrew behind this verse tells of not only the authority of the people that rose up, but that the people were behind these leaders, using them to go forward.
Does anyone REALLY think that these so-called 'leaders' did not witness all that Moshe had commanded since they left Mitsrayim and how Yah's power and might had followed Moshe's every action and purpose? This shows true rebellion!
Was his words 'Enough of you, sons of Lewi' a proclaimation or forshadowing in which there would be no more of such sons? I wonder.
Moshe was sincerely pleading for them to realize how they were truly made set-apart and made closer to Yah than most of all of the people.
To seek the priesthood is to truly 'covet' when considering what they already had. And we must remember that it was YAH Himself who selected the priesthood, and thus this is a rebellion against the authority of YAH Himself.
It's interesting to note how 'intoxicated' their minds were at this point, to look back at Mitsrayim, their place of bondage, as a land flowing with milk and honey. It could be thought of as a mockery as to what Yah calls His chosen land.
Not coming up is complete denial of not only Moshe's authority, but Yah's authority that He Himself passed down to and through Moshe.
This is the only time I can think of where Moshe sided with Yah in the punishment of a multitude.
Realize that they had the NERVE to come to the DOOR against Yah's authorities. You'll note Yah's response immediately following.
Might this remind you of Spock's saying in Star Trek? ... maybe a bad analogy.
The KJV uses the word 'mind' at the end of this verse, but the hebrew actually defines 'heart'.
They were literally 'written into the earth' as our Messiah spoke.
This is the same type of 'consumation' as with the sons of Aaron.
Yah likes to leave signs for the people, as a rememberance.
This word 'stranger' is the hebrew word 'zur', which is different from most cases of 'stranger' such as the hebrew words 'goy' and 'ger'. 'Zur' has more to do with being estranged or alienated.
This verse just proves that these people were behind the authorities of Korach. And now after what they have witnessed in Yah's actions (not Moshes), they are literally lying in blaming Moshe for killing the people.
Note that the people are 'turning toward the Tent of Meeting'. Thus, we see again Yah immediately desires to consume the entire assembly.
This is one of the few times in which Moshe does not plead with Yah in His punishment, but responds with what he knows would bring mercy.
There is a strong tie-in between the incense and atonement in this verse that deserves study.
Standing between is as a true bondservant should be, both to educate the 'ger' (sojourner) as well as a child of Yah that is falling. Also, he should be a helpful boundary when possible between clean and unclean, educationally speaking.
It's interesting to see Yahuwah take this method in response to the grumblings or murmerings of the people. The question we should be asking ourselves is, how are the people's grumblings related to His response?
There is importance in the fact that these representations of each tribe, with each rod, are brought together under 'His House'.
What is the budding of a rod signify? Is the rod not a dead branch, which can signify what was broken from a tree? Does this not sound like what Scriptures speaks of regarding those who fall away from His Torah ... that they are like natural branches that break from the tree, as there is also a wild olive tree whose branches can be grafted into the natural tree? And thus, the budding is the bringing back of life to the branch. This can represent resurrection, or new life.
Note that Yahuwah makes specific mention, though this is already assumed and known by His earlier command, that Aaron's rod was among the others. Again, Aaron's rod and all the others are all together in 'His House'.
Is there any surprise that this branch was of an almond tree? We should know that the tree of life is thought to be of an almond tree. And full life is brought back to this branch, in buds, blossoms, and even the fruit of the tree. Though I would think that a connection to Messiah would lead me to think that the house of Yahudah would have been the rod chosen, there is certainly another connection to the Messiah in the fact that Aaron and the house of Lewi signifies the priesthood, which Messiah now is.
I suppose as the Pharisees were in their need of signs, Yahuwah had to give them additional witnesses for the same reason. And such a sign has to be a lasting sign for the people to remember in order to never perform such rebellion again.
I can't help but remember Yahuwah's proclaimation of those 20 years and older at the incident with the twelve spies. They were all told that they would die in this wilderness. Is it now that they are actually realizing this? And after hearing His Torah, they should know that through their sins, they must die.
And this is such a true statement, for all of us! As we draw near unto Him, we do indeed die to our sins, and eventually of our flesh. Will He be an all-consuming fire? Of course He will! But we must look beyond these physical bodies and our physical condition, to remember and guard His Torah of resurrection and newness of life.
The 'bearing of iniquity' is a big part of the tabernacle service. It is what allows the people, and even the priesthood, to draw near unto Him. Most might read these English words as a curse, but I see it as true job in doing His works. I see this as a blessing in acting as teachers and mediators regarding the relationship between Yahuwah and His people.
This word 'guard' in the hebrew is 'shamar', which has great implications as to putting these things upon one's heart to be in total agreement with it and to perform it in love. This commitment was needed in order to keep the people alive.
The altar and the Holy of Holies were peticular to where only the priesthood could draw near.
Aaron should certainly feel special in being spoken to directly from Yah Himself and not just through Moshe.
Note the word 'fire' in this verse. We should realize that He was that all-consuming fire, both at the altar and in the Holy of Holies. This was a physical representation of His presence.
I think this verse shows us a forshadowing of our Messiah's last Pesach with His disciples. As with the way He singled just His twelve disciples out for the breaking of the bread and drinking of the wine after supper, we see Yahuwah telling the priesthood that only those clean in their house may eat of this most set-apart gift. And this is done forever.
The word 'teeroshe' in the hebrew does connotate 'new wine' or 'fresh grapes'. Could this be figurative again of the 'new' life that we receive in Him?
I find this tie between man and unclean beast very interesting in this verse. This could certainly prove that it should have been known even back in these days that all men would sin and no man could be perfect throughout one's life. Ransoming is needed for those who have been unclean, or sinful.
Knowing that even touching the unclean makes one unclean is a clear justification for us why Yahuwah wants us to only eat of clean animals.
This 'covenant of salt' is a special indication of dedication on Yah's part. We read in 2 Samuel and 2 Chronicles that the sons of David were also given a covenant of salt, which is why the Messiah was to be called 'the son of David'.
This verse seems to really 'hammer home' the fact that the priesthood was truly set-apart from the rest of the people. Could this be a picture of the coming Millenium, with the His bride being the set-apart ones?
This and the following verses seem to be very prophetic in the idea that only the priesthood would draw near unto Him, and would have Him as their inheritance. Could this be a picture of the marital relationship with Him in the future, whereas the rest of the 'nations' would inherit the world (or the land)? And note that this is forever.
In this idea of tithing to the Lewites, we can see that the Lewites would not have to literally 'till the ground' as Adam was told that he would have to do. Thus, we can see that the Lewites were put into a different status than that of Adam.
I think He is giving us a spiritual representation here of how the work of the Lewites through the people leads to lesser or greater rewards of grain and wine. If their mediation is more effective on the people so that they desire more to draw near unto Yah, they would see the increase in those being brought into the kingdom, which is representative of those threshed and pressed.
And this reward is also passed onto Yahuwah Himself.
Only the best of the best are presented unto Yah. This would be those most set-apart, or clean. Prophetic once more.
Thus, keep the set-apart set-apart. Anything less than this from the Lewites would be sin.
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A heifer is a cow, a clean animal. And it must never have been under bondage (yoke). This is a forshadowing of our Messiah on the stake.
Our Messiah was crucified at the Mount of Olives, which is directly east of the tabernacle, a clean place outside of the camp. It was thought that this was the place that Dawid bought in terms of the threshing floor for an altar. And if Jerusalem was the original Garden of Eden, then this would have been the place that Adam would have built his altar once kicked out of the garden (to the east).
Once the priest touches the blood of the dead animal, he is made unclean according to Torah.
Keep in mind that 'washing the garmet' is a 'mikvah' in hebrew, which is a type of baptism.
It is recorded in the Talmud that the ashes were put into an unused stone vessel and put into the ground for 3 days. This would be an exact picture of our Messiah being put into an unused tomb for 3 days.
This is a 'riddle' or secret meaning that we should strive to understand its significance and application to us today. I understand how we are made clean on the 7th day or 7th Millenium, but I do not understand the cleansing on the 3rd and 7th day.
Since our Messiah is the true meaning of the red heifer, it is His death that covers us, as this sprinkling is detailed.
This is the physical representation of wickedness in one's house or environment, and how we, if living in such wickedness or filth are truly unclean.
There must be effort in Torah to cleanse oneself, otherwise forgiveness is not afforded. We are that set-apart place if we chose to allow the Holy Spirit to reside within us and guide us in Torah.
This is a reiterance of the clean and unclean laws detailed in the book of Wayikra (LEV).
It is written in the Talmud that this was the beginning of the last year in the Wilderness.
Since the name 'Miryam' nearly the same as that for water, the sages put a connection between her death and the lack of water.
Once the murmuring begins, we should know that Yah becomes unpleased with their lack of faith.
Remember that the rock was struck the first time. This time, the rock is to be spoken to. This is a forshadowing of our relationship with our Messiah. He was struck to His death the first time, but we now pray through Him to the Father to be heard.
The two brothers were probably still distressed about the death of their sister and may have allowed this anger to build within them towards the people and thus Moshe struck the rock in anger. This disobedience costed him and Aaron the privilege of entering the land.
Recall that Edom would be the decendents of Esaw.
30 days seems to be the prescribed amount of time for mourning in Scripture.
Some say this is likened unto the crucifix that many people have in their homes today. But this act of the bronze fiery serpant was a direct order from Yah Himself, unlike the crucifix of today. We should make no such images. We later find out that a young king of Yisrael destroyed this bronze serpant because people were worshipping it like a god.
To see is a means to focus, as Chawa or Eve stated in the garden about how the fruit was good to the eyes. Yah wanted the sinners to refocus on what He says to focus on. The brass is an indication of repentance. And the hebrew word 'nabat', translated as beheld in the KJV, has to do with intently scanning and regarding. This is picture of how the sinners, likened to us today, are to turn our attention to His Word, in which He says to look at, and regard that Word in order to bring forgiveness.
We can make a connection with Moshe speaking to the rock of salvation, and here they sing unto Yah for the water to spring forth.
Recall that Moab was the land of Abraham's cousin Lot, whose land the children were not to take. But since defeated by the wicked, this land thus may be taken by Yisrael.
These lands taken by Yisrael are east of the river Jordan, where later those of the tribes of Reuben and Manasshah will be given as inheritance.
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Balaq means destroyer.
Only Yah can both bless and curse, and thus this Bilam must be a sorcerer.
They were to pay Bilam for his deeds, making him a prophet for profit.
It's odd to me that a man would think that Yah is asking such a question because He does not know. Since we KNOW that He knows, I believe He is trying to get Bilam to think about such things.
Balaq seems to be sucking up with much esteem, praise, and fees.
It's odd that we read the words 'my Elohim' in this verse. We know Bilam is not of Yah, since he literally curses other nations and uses magic.
It appears that Bilam went to heads rather than the heads asking for him and thus Yah was angered.
There seems to be a message here for us regarding the way in which Bilam neglected to trust something that he had trusted his entire life.
Note that the Messenger used the word Me instead of Elohim. This must be the Messiah.
The Messenger is speaking as Elohim did to him earlier, saying to speak the words that He speaks. This is yet another sign of this being the Messiah.
Was Balaq performing an offering unto Yah?
Notice that Balaq takes Bilam to 3 different places, and thus would have seen 3 different encampments, or even tribes. And with the millions of people who were there, they must have occupied an enormous amount of space.
Bilam must know the ways of Yah well enough to be using amounts of 7.
Though Bilam knew Yah would only allow him to speak His words, he must have continued on in the hopes to show Balaq that he did what he could and thus might receive some type of reward.
Speaking to Elohim of the 7 altars leads me to believe that Balaq knew this amount was necessary.
This is truly the intended stature of His people, ones who do not trouble their neighbor.
These words were a good example of just how great an amount of Yisrael there was.
These words we need to remember often, to show how Yah is NEVER-CHANGING. What He speaks WILL come to pass. His vows and covenants are thus forever!
Balaq must have truly been desperate to have requested going through this a 3rd time.
Note that this verse says that Bilams previous attempts were to seek to use sorcery.
We know this verse is speaking prophetically of the coming of our Messiah. One must also wonder why the verse details 'destroying the sons of Seth'. Even Yisraels seed comes from Seth.
It amazed me that Yah showed Bilam such things, since he truly did seem to be a wizard of such.
Bringing unclean into the clean camp ... THIS is the bigger picture here, that Yah does not stand!
The women of Moab were so seductive that Yisrael immediately began to commit idolatry.
To flaunt an unclean woman inside the camp seems to be complete and utter stupidity and suicidal. And this leader, who would have been instructed by Moshe, did not hang others as desribed or he would have not been continuing in this sin.
The way that Pinchas killed these two gives the impression that they immediately went to the tent to have sex. Thus, Pinchas killed both by driving the spear into both of them together.
Without Pinchas standing up for what was right (to keep the BODY clean), the entire congregation may have been destroyed.
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Note that Pinchas was full of Yah's spirit of jealosy.
In the hebrew, the WAV letter in PEACE is split in half in all known Torah Scrolls. This could be a sign of the priesthood being broken, which it has been for a period of time. Also, the letter WAV is the 6th letter in the alphabet, and thus represents a man. So we also have a picture of a man being broken, or a foreshadowing of our Messiah.
Note that this priesthood is forever. This could be a sign that the Levitical priesthood will commence and continue forever, or it could also be a foreshadowing of the order of Melkelzedeq.
Zimri means 'my music'. He was indeed a leader of the tribe of the Shimonites.
Kozbi means 'my lie', who was a princess of the Midyanites.
It was this act that brought bad favor upon them. Keep in mind that the mother of Pinchas was a Midyanite woman. It was not unusual for such nations to be grafted in. But this 'trick' of the nation brought great wrath upon Yisrael.
As with the earlier visitation in the wilderness, census in some translations, this one details all names, thus giving the second visitation much more importance (consider Messiah's second visition and how much more important that will be).
There is a special note here that the rebellion of Korah was indeed a contention against Yah Himself.
Signs are also used by Yah to remind us of His wrath and how particular sin will not be tolerated.
This is the particular visitation that details the splitting of the land.
All Yahs ways are in fairness.
As with the earlier visitation in the wilderness, the Lewites are not registered with Yisrael, but done separately.
This bit of factual information answers an earlier question when Ya'acob was bringing his families into Mitsrayim. It was said that 70 souls entered Mitsrayim, but only 69 names were mentioned of those alive. The 70th individual would have been Yokebed, who was still in the womb and was later born in the land of Mitsrayim. But as a living soul, she was counted.
Though only two people were to enter into the land of those who left Mitsrayim, it's odd that neither Kaleb nor Yahushua are mentioned in this visitation.
It seems bold to me that these women truly DEMANDED that they give possession in the land. I think it is right of them to obtain possession in their father's name, but I would have thought they would have come forward in meekness considering their status.
There is good detail in this verse as to how exactly Moshe sinned. We see that he did not set Yah apart in performing His will.
It's interesting to note here the words Moshe utters that He is the 'Elohim of spirit in all flesh'. We see this idea of Yah's spirit residing in us from this beginning.
Yisrael was truly weak in that it needed a physical man to lead them.
There is no doubt that Yahushua was filled with the spirit of Yah since he spent most of his youth practically living at the door of the Tent of Meeting. And it's interesting to note that he was of the tribe of Ephraim, put in charge of the nation. Also see my note in Deu 34:9.
It was important for the people to see Moshe put favor and praise upon Yahushua since they knew Moshe was a man very close to Yah and thus any man that Moshe chooses would be a good choice.
He details the offerings made at His appointed times in this chapter. I think there was a strong need for this since it is possible that Yisrael did not keep the feasts (moedim) during their time in the wilderness after the first Pesach in the wilderness since the people were proclaimed by Yah as 'doomed' after the sin of the spies. It was this generation entering into the land that would truly become the nation that He intended and thus they were to be reminded of these details and the importance of His moedim.
This verse details the reasoning for all actions detailed in this chapter and the next, detailing the appointed times. This verse shows that the corban (a present, as in oneself) plus the lechem (bread, as in Messiah) to make ishshah (ish or man plus the hey) to be a sweet savor unto Yah. The hey is added as with Abram and Sarai becomming Abraham and Sarah, to indicate a fulfillment of righteousness. This clearly points out that these appointed times, even to include the daily offering, is for us and our acceptance before Him. And note how He starts with a daily cycle, then mentions the weekly, monthly, and the anuual cycles. Wheels within wheels, as Ezekial wrote.
As in Wayikra (Leviticus) 23, the weekly Sabbath is included in His moedim and detailed here with the rest of the annual Sabbaths.
Note the number of bulls each day of the Feast.
Firstly, please read my note in Num 28:2 and then read this note. Note that monthly and annual appointed times include a kid of the goats for sin. We should also note that all of these days detail a sweet savor unto Yah, tieing us back to Num 28:2. These equate to 30 goats in all. Yet not all of these have the mentioning of atonement. Only 10 of these 30 days include the word atonement. We may want consider verses Isa 66:23 and Zek 14:16, which talk about days to come AFTER Messiah has returned the 2nd time. There is no mention of atonement in this detail of His appointed times in both Num chapters 28 and 29 for these days, possibly because there is no need for atonement in the days after Messiah returns a 2nd time. In those days, we should be in our new incorruptable bodies ... consider!
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In the hebrew, a vow is 'nadar', whereas an oath is shebuah. A vow appears to be between Yah and man, whereas an oath is mainly between man.
A father has the right to annul his daughters vow or oath IF he forbids it on the same day.
As with the father and daughter relationship, the husband and wife rule is the same. IF on the same day that a husband forbids the wife of the vow or oath, then it does not stand.
A widow or divorced woman must stand by her own word; no exceptions.
The man being silent, either a father or husband, is confirmation or acceptance of the vow or oath.
Note the word 'after' in this verse, meaning 'later'. Thus, the man bears the womans sin if he nullifies the vow or oath later. Is this not proof of what our Messiah did for us as the bride? Our Messiah kept His Father's Torah!
Pinchas, the war piest, accompanied the army, and blew his trumpet as they approached the battle. This could be understood as a foreshadowing of our Messiah coming with His army, at the sound of the trumpet.
Hur was the father of Kozbi, whom Pinchas pearced.
This incident and Mosheh's response reminds me of Yisrael under Saul, and Samuel's response when Saul kept some of the spoil when he was supposed to put the entire nation under the ban.
It sounds quite possible to teach the young ladies to be a sojourner, vice killing them. And this could be a picture of how Messiah will be picking His perfect bride, a virgin bride. And part of His bride certainly will be grafted in.
Verses 19 and 20 are a true picture of baptism.
The total young girls captured was 32,000, which is 3 times the amount of Yisrael soldiers.
This chapter is a good example of Yah's perfect order. He likes things accomplished in an orderly fashion and always with fairness.
This land east of the Jordan, though not in the 'promised land', did have it's qualities of grazing for animals. It was a larger area than they would have had in the promised land, and thus Reuben, Gad, and East Mennasseh would eventually occupy the land east of the Jordan.
This sounds like a long time span, since it appears that all of the enemies would have to be ejected from the land before the men would return to their homes east of the Jordan.
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There could be meaning in Yah using the word 'departures' vice 'arrivals'. Departing from something, in Yah's ways, often indicates leaving something of either wickedness or iniquity. Thus, this could be an extended definition of the fact that His people were put 'under the rod' at each of these places to test them and thus they were to 'depart' from the trouble in which they were tested.
This verse shows that all of the plagues were directed at all of their gods. It's also important to note in this verse that Yah connects the smiting of the firstborn with their elohim and the execution of judgement.
It dawned on me that Aaron's age of 123 surpasses that age that most of us first assume Yah spoke of back when Noah's ark landed and He stated that He would not dwell with man beyond 120 years. Thus, we know that this counting of 120 years were His years, or Jubilees. Thus, He would not 'strive' with man for over 6000 years. Note that when Yah points out one's age, He uses the word son, which is translated as 'old'.
It's important to note that since the promised land was to be their land, and they are to be a 'clean' body, the uncleanness must be removed. The hebrew word 'yarash' is here as 'drive out' and in verse 53 as both 'dispossess' and 'possess'. This word has emphasis on the action of cleansing as well as winding up with posssession. This concept really starts in the beginning where a cleansing is needed to return things back to the beginning.
He repeats this idea of inheritance of the land in fair proportions as well as in accordance with the tribes of our fathers. Thus, we know this will continue until the end and we will then fall into the embodiment of one of these tribes when our Messiah returns to bring us back to the land.
Being in the midst of uncleanness will cause pain in the body.
And not keeping the commandment of clean and unclean, which spans across all aspects of Yah's ways, will lead to punishment.
It's interesting that Yah calls our inheritance 'the land of Canaan'. The first instance of Canaan is Gen 9:17-19, where out of context the name Canaan is mentioned specifically. And this inheritance is the word 'nachalah' or 'nachal', which is also used for the word 'river'. It's interesting to see that the word 'river' is rendered 'nachal' mostly throughout the books of Debarim and Yahoshua when speaking of rivers within the land vice the rest of Scripture where a different word is used for 'river'.
Keep in mind that the children of Yisrael has most likely never heard of these places. Thus, when they do reach these boundaries, it will be further proof for them that Yah is all-knowing.
This is the first instance in Scripture where the word 'river' in English has been translated from the Hebrew word 'nachal', H5158. And this word is continued throughout the TANACH from this point, when rivers within the land are referred. The first of two other instances of 'river' are 'nahar', H5104, used in Gen 2:10 and up until His people are in the land of Mitsrayim, or Egypt. Then 'yehore', H2975, is used in Gen 41:1 and up until the people reach the promised land. You will also note that the words 'inherit', H5157, and 'inheritance', H5159, are used throughout this chapter of Numbers 34. The word for inherit is 'nachal', the same exact Hebrew word as for 'river'. I think likened to the tree consept, the river concept is used to detail inheritance, as our fathers are at the head of the river, or 'nahar', and we are down-river, receiving the 'nachal'.
The names of leaders is always important to Yah and thus we should make this a part of our ways as well, respecting those He puts in our authority.
This word 'cities' is 'iyr' or 'ayar' in the Hebrew, and defined as a city (a place guarded by waking or a watch) in the widest sense (even of a mere encampment or post). It's first instance is Gen 4:17, where Cain built a city and named it. There just may be a connection in the fact that Yah calls this land the 'land of Canaan' and this concept of city.
Note the number 42, which He uses in a number of places throughout Scripture. There are thematic connections here. And 6 is the number of man, who has iniquity and requires forgiveness, which these safe cities do relate to.
Keep in mind that safe cities are a place where one is safe from the avenger of blood until the High Priest dies. This is a direct corrilation to our Messiah dying for us and thus providing us freedom. He is also the avenger of blood, when He returns a 2nd time. But to defend the belief of a Messiah having already come, one must be able to relate our Messiah to this chapter directly, and relate us to the concepts as well. Thus, a deeper and spiritual understanding is required of these things.
This word 'avenger' in Hebrew is ga'al, which often is also rendered as 'redeemer'. Consider it's first usage in Gen 48:16, where Ya'acob is pointing out that an angel was his redeemer from evil. Also note this words first usage upon Yisra'el in Exo 6:6 where Yah points out that He will redeem them with an outstretched arm by bringing them out from under the bondage of the Mitsraites. Thus this word tends to connote a true and full separation of His people from the wicked. And this separation is most important in the goal of this chapter's statutes that are detailed and defined in verses 33 and 34 regarding not polluting the land.
Note that likened to all of the Torah, even these safe cities apply to the stranger and sojourner as it does the homeborn.
We are told that we will be judging Yisrael and even angels when He returns (1Cor 5-6). This verse is the first proof of this as a body, since it does indeed represent His body even today .... that protects the weak and judges as required and commanded.
Note who must die. It is a priest and not any priest, but the one whom is annointed (machach'd). Thus the change of residence and/or inheritance does depend upon the death of the high priest.
Note that the slayer is to remain in the safe city, as in His Word and amongst the righteous , and not to leave the border thereof. Once in the hands of the righteous, one must remain there and thus not fall away as if back among those who may be unrighteous or unjust. If one does leave this protection, he or she may be killed by the avenger of blood.
The reward for remaining with the righteous, as we may remain in His Ways and with the body of Messiah until our death from this temporary vessel or dwelling place, is being returned to the land of our inheritance. This could certainly signify or be figurative of receiving eternal life.
Note that this law of the avenger of blood is forever.
The Messiah put this ordinance to the test when the Pharisees all left after attempting to provoke the Messiah with the adulterous woman. Witnesses are always required for any truth and especially to put one to death. To put one to death is to find one guilty of sin.
This word that is rendered as 'satisfaction' is the hebrew word 'kopher', which more importantly connotes the understanding of covering as in covering ones sin. Thus these two verses are saying not to cover or hide this sin of either a true murderer or one who is questioned and judged; such sin is for all to see and observe. Remember that we are to cover the sins of those that we love, as we see in Pro 12:16, Isa 58:7, and Psa 32:1 to name just a few verses of many.
Profaning the land is a bit more extensive than most of us probably think. And the profaning of the land seems to be connected to the profaning of His body in Messiah, as in not keeping it clean. This entire chapters subject is for this purpose of the true separation between the holy and the profane, and the clean and the unclean. Sha'ul understood this in his detail of that judgment day to come in verses 1Cor 15:50-53 in that the corruptible must put on incorruption and the mortal must put on immortality. There is true separation in these things.
And when considering the connection to His body, we should understand this verse to tell us not to defile ourselves, as a living temple in which HE dwells.
Though there seems to be a limitation here on the part of the daughters, it is such a fair and certainly simple way of resolving this issue.
As in verse 7, this word 'cling' or 'keep' is 'dawbak', which does have a meaning of adhering or cleaving, as in being joined together. Torah teaches this concept of His children being joined with the land.
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The word 'word' in this verse is the hebrew word 'debarim', which is the Books name. These words from Moshe were spoken in less than a month's time, which is the last month that Yisrael spent in the wilderness.
If you look a the numbers, such numbers could be achieved in this age.
This verse proves the fact that it was Yisrael's idea to send spies into the land.
Note that Moshe is pointing out their sin throughout this chapter, to bring them to the rememberence of how their father's were, that cause them to parish in the wilderness.
To have Yah fighting for us ... WOW ... would that not be a wonderful and awesome sight to bear and witness!
Note Yah's concept of 'borne' or 'bare'. This is a clear definition for us in terms of being 'born again' in which we are renewed in Him.
Moshe breaks down their sin to this simple truth of trust.
I can't help but think that in the context that Moshe is presenting of past events that Yah told Moshe at the beginning of the wilderness period to strengthen Yehoshua and gave him prophecy that Yehoshua would cause Yisrael to inherit the land.
It seems like the fathers were literally cursing their children and making a false oath. If this was an oath, Yah certainly voided it as the husband. And I can't note the words 'who today have no knowledge of good and evil'. These words had only been used in the Garden of Eden. I think Yah is showing us how babes truly don't know sin and cannot walk in it. This is one reason why Yah had Yisrael only keep the female children of the Midyanite captives, for they would not have known sin and had a chance to learn His ways.
Yah may be giving us a metaphor in this term 'way of the Sea of Reeds'. Though it was a literal place, it defines a picture of Yisrael during the wilderness period.
Note how each time Yisrael did what Yah commanded not to do, Moshe uses the term 'rebel' or 'mawraw' in hebrew. We should note this word throughout scripture, and remember these examples.
These decendents that Yah tells His people not to strive with shows that Yah keeps covenant and even with outsiders, and thus with ALL.
You'll note that this chapter is all about the blessings that Yah bestowed upon His children.
Thus, there was a year before this period and a year after to give us the 40 years of wandering, in accordance with their days in spying. And this time provided both a time for that generation to pass away, as well as time to teach the children to walk in His ways.
We should note that when it's His hand, it is the Messiah of which Moshe speaks.
These are powerful words ... Yahuah our Elohim gave all to us! There were so much gifts and promise in these days of defeating the enemy and taking of land and cities. It must have built up the hope of the children of Yah so that they were fulfilled and readied for the greater battles to come in the land.
Again, we see that Yisrael was not to cause Yah to break His covenent with others. We should be the same way in our lives.
I think Moshe wanted to remind the people how big Og was, in order to show that what they fear with their eyes is nothing, and does not count when comparing to the fear of Yah.
The river Yarden or Jordan was the western boundary of all of this land that the 2 and a half tribes resided, east of the promised land.
This turning over of command from Moshe to Yehoshua requires repeated strengthening of Yehoshua, as Yah had commanded Moshe from many years before.
How can we not trust an Elohim that fights for us?
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Even Moshe prays for what he wants, which is a good example for all of us.
Note that Moshe explains that Yah's anger was for 'their sake'. This better explains why it was important for Moshe to speak to the rock rather than to strike it. It was for their sake, meaning there was a lesson to learn in showing the people the importance of speaking to the rock. Many of us understand that as the source of living waters, our Messiah is that rock that all prayer should go through when praying to the Father.
Nearly these exact words of Yehoshua were given to Moshe at the beginning of the wilderness period.
In the hebrew, Yisrael was to 'shama', which in definition means to hear and obey.
Here is a commandment in which I believe every religion and church in the world disobeys. For us, not changing His Word is also to guard such Words.
Note the condition of those who were alive this day; those who were 'clinging' to Him, as we should for everylasting life. And to cling to His Word is to cling to Him.
Here is a FIRM biblical definition of 'wisdom and understanding' ... it is to guard and do His commandments.
To guard His Word diligently reminds me of 2Tim 2:15 written by Sha'ul. It is SO important to keep His Torah near our hearts, and further do the same for our children by teaching them.
The Ten Words, or Ten Commandments, were a marriage covenant between Yah and His bride.
He is repeating this 'diligency' in guarding ourselves yet again.
Moshe was giving the example of the golden calf incident to show, first hand in some cases, the importance of guarding oneself.
Consider the beginning of this verse as it may read in the Hebrew translation, 'Yah was enraged with me for your words'. Next verse goes on to say that Moshe had to die in that land. Could this be a foreshadowing how Messiah had to die in the flesh, in that land and for their sakes, before they could enter into the promised land? This seems to be a direct prophecy in its context.
Are we getting the 'guard yourselves' picture yet?
Moshe is giving prophecy in these verses, the same prophecy spoken of in the last few chapters of D'varim and Hosea chapter 2.
The truth that he shows about the end of days in these verses is that we 'teshuvah' in hebrew, meaning turn around or come back to His Ways.
These are some of my favorites words from our Creator. He promises NOT to forsake us and will NEVER forget covenant.
I believe that Moshe in this book of D'varim mentions the 'heart' more than any other book throughout scripture, which tells me that Moshe understood this importance with Yahuah.
Note that salvation, from the bondage of Mitsrayim, came first, and then the Torah was given. This is the order of His Ways, for us to be touched by Him and thus saved, and then we learn to keep His commandments and walk in them.
These are the same words from verse 1 of the previous chapter. But note the works: to learn, keep, and do them. These are words of LIFE!
Such an interesting statement. We would think that the marriage covenant was with the fathers, but apparently it has even more to do with those who were there but were still alive. This concept of 'alive' crosses the boundaries of time and has more to do with what walk one is walking. Walking in His Ways IS LIFE!
This is Moshe's rendering of the Ten Words. It is slightly different than that in the book of Shemot. And this shows their need for a mediator, that continued from then even unto today.
This verse certainly shows that our Creator is truly full of mercy and not the cruel God that some mistakenly understand the meanings in Torah.
I believe the assignment of this Torah unto Moshe is to have us liken it unto how He assigned it unto Messiah.
This is a kewl concept for those who can hear His Word .... THOSE will receive everlasting life ... and LIVE!
Their response is the 'I do' of the marriage contract.
Yah thought it well that they did not want to hear the direct words of Yah, because they were still sinful and His Words would bring death upon them. You see more proof of this in the next verse.
Yah is revealing that He knows that if we would just write His Words upon our hearts, we would be His children forever.
The result of realization that we were not ready to be His people, Yah commands us to get into our tents. This is where we go under a covering, to be taught His Word. Torah is our teacher in this wilderness, to bring us to the kingdom and the knowledge thereof.
As Moshe was commanded to be there with Yah, at His side, we know Messiah is at His right hand.
We 'live' by walking in His Ways. This is SO clearly depicted in this chapter and easy for all to understand. And these 3 things listed are often used as code word for 'eternal life', as in 'you may live', 'it may be well with you', and 'it may prolong your days'. And 'the land which you will possess' is code word for 'the kingdom'.
These first 2 verses are nearly identical, yet again, to the first verse of the previous 2 chapters.
Note that He puts Fearing Him before keeping His commandments, then on to ours sons, thus showing an order. This is the same word (yaray in Hebrew) regarding the commandment of one's mother and father in Lev 19:3. He will later tell us that to Fear Him is the first step (Psa 111:10, Pro 1:7, Pro 9:10)
Here is the greatest commandment, according to our Messiah in the Gospels. Also note that the word 'might' here is the same in Hebrew (mehode) as 'mightily' in verse 3.
This verse and verse 8 show us an IF THEN, RESULT. If we learn to do His ways, THEN (hayah in Hebrew) it will be in our heart and as frontlets between our eyes.
The first instance of this Hebrew word for write (kathab) is used in EXO 24:12 where Yah wrote upon the tablets of stone with His finger or Spirit. It helps to explain a deeper meaning of this verse, in that as he writes upon us and our hearts, we need to do the same upon our own hearts and thus guide our house (internally) and our gates (that we guard with regards to our eyes, ears, and mouth).
Yah reminds us again of our fathers, to remember who they were and what they did to become our fathers. This is His definition of 'fathers'.
Imagine ones house full of goodness, that we did not bring about. How much better could life get?
Remember that He is the one and ONLY Savior! He wants us to remember ... ALWAYS ... that He saved us from bondage.
To swear by His Name is to allow His authority to dicate ALL of our 'Yea's' and 'Nea's' in ALL that we do.
Be glad that He is a jealous Elohim, to love us enough to be driven to jealousy.
Even Messiah knew this commandment, and commanded it back to HaShatan (Matt 4:7). Not to try Him truly means to completely trust Him.
Have you heard this commandment enough in just the past few chapters? This sure is important to both Yah and His mediator, Moshe.
The word 'chayah' in Hebrew can also mean revive or resurrect. Thus, this is a HUGE prophecy what He will do in the end of days.
Here is a true definition of righteousness according to our Creator ... to guard to DO all of His commandments.
Verses 1 through 6 show us what to do once we are 'born again' and thus know what is evil and how to remove evil from our lives as 'holy' or set-apart people.
They should have learned this lesson with Pinchas and the Midyanites.
It is those who are 'few', meaning those who become more humble than those around them, ... THEY raise Him and others up and are thus raised up by Him. Those who think they are great, another definition other than 'more in number' (rob in Hebrew), would not think of themselves as less than others and only lift themselves up.
This begins the reward to being as in verse 7; we become grafted in and thus the 'fathers' become our fathers, and we receive those blessings given unto those fathers.
It's something to remember that Yah delays NOT in repaying those that hate Him.
We should count how many times He states these words, just in the book of D'varim; it must be MANY!
The Abrahamic covenant, our father, is given, as well as His mercy, to those of us who guard, keep, and do (shema in hebrew) His right-rulings or Torah.
I do think these verses are speaking of an end-time prophecy, or even a time in the coming millenium.
As Yah spoke all good things into existence in Gen 1, I believe we are to help Him in removing the wicked, even through the same gate (the mouth).
Complete faith in Him is the key, and to be remembered especially in Mitsrayim.
To whom we are afraid, they will meet His wrath, because we are ONE.
This may be a forshadowing of the end of days, in comparison to the flying stinging serpants of the Book of Revelation.
Fearing and trusting Him should exceed our fear of the enemy.
This appears to be His strategy, defeating the enemy little by little. This is to teach us how we overcome our own demons and weaknesses over time. This is in difference to Deu 9:3, where He desires us to put away wickedness that is IN OUR FACE quickly. This is also shown in Deu 7:10 in looking at the English word 'slack'.
Yah will take such weaknesses of our flesh away from us, to be destroyed forever, for we will overcome IN HIM.
Anything of the adversary is to stay with the adversary, for we are to be truly set apart.
Hmmmm... does this not sound like the Ashera (XMAS) tree in Jer 10? We are to UTTERLY DETEST such things of the heathen.
I believe 'to live' is the forshadowing of everlasting life. If we want eternity, we MUST obey and learn to walk in ALL of His commandments/ways.
The key to the number 40 throughout His Word is to humble and prove ourselves.
Our Messiah repeated these words again in the Gospels.
This is a picture of how we are not to allow His covering NOT to wax old or wear out upon us.
This is one of many facets of our Creator, as Father, as Husband, as Brother .... we are to be ONE (echad) in Him.
To learn to walk in His Ways begins with fear.
If we learn to abide in (or eat of) His Word, we will inherit, as He promises.
Do you think many generations have forgotten? Oh dear, YES!
This is man today, full of pride in his own works.
The end result is of the end of days, or the latter end.
This is when we are not giving Him the credit and glory.
This is a HUGE warning for even this generation. Those who have forgotten these words of old, His Ways, to know Him, are doomed to the same destruction as those wicked put under the ban in the land.
This speaks of nations that are 'cut off' from heaven.
These nations that are of the Nyphilom are aged and haughty.
Again, we must always give the praise and glory to Him, thus making ourselves upright.
We have read of these wicked works all throughout the book of B'midbar (Numbers).
This was the golden calf incident.
These Ten Words are the covenant between Him and us, as a marriage contract. He will write them onto our hearts (the renewed covenant).
Recall that 'His finger' is His Ru'ach (Holy Spirit), which will also write again these same Words onto our hearts.
We see that Moshe was rewarded after the 40 days, a picture of making through a trial period.
This hebrew word 'derek' or 'the way' seems to be specific to His Way when used in such context.
The breaking of the tablets was symbolic of the breaking of the covenant.
Realize Moshe went nearly 80 days and nights without food nor water.
Yah literally 'shema'd' or listened to Moshe.
This is a witness that Yah was wroth with Aaron for building the calf and was to destroy him. Again, Moshe's prayer saved lives.
This verse is a perfect picture of how our Messiah took our sin, being the fountain of living water. The grinding down of the sin is to make it small as dust.
Moshe appeared to be full of wisdom and understanding, in pointing out crucial objectives that Yah needed to consider. And he did this for all of us.
Knowing that we are likened unto trees or even a wooden vessel, putting His Ten Words into this ark can very well be a picture of Him putting His Word into us.
'Bearing the ark', if seen as a picture of man, may state that it was the job of the priesthood to ensure man put and kept Yahs Word in them, while as the mediator, standing before Yah, and thus being in His service. And it was their job to proclaim blessings.
These two verses are the heart of our duty to our Creator. In synopsis, or possible above all else, DO these words.
This is the Way to do and perform that which He spoke of in verses 12 and 13.
This word 'cleave' or 'cling' is the hebrew word 'dabaq', which has such meanings as abide, follow close, to pursue hard, and even to be joined together. This should give us a clear understanding of just how we should desure to be with Him.
This is saying that the children did not see His might in Mitsrayim. The Scriptures says this incorrectly.
These words of 'prolonging your days in the land' may have to do with the millenium to come, which we know we will be in the land and even the dead will be raised.
This could mean that the land drinketh of Messiah.
Could the 'land' be figurative of 'His Body' or the 'assembly'? To perish from the land could be likened unto being cast out of the camp.
His Word should be shown in the fruit of our works, and be the basis for what we allow into our wombs.
This is part 2 of the life-long goal of Torah, first to put it in your own heart, and then to extend that to your family.
This is a picture of the more surrounding concept, meaning to put His Word around all that you do on a day-to-day basis.
This verse goes along with verse 9.
The hebrew word 'shamar' is greatly emphasized in this verse, to indicate diligence. It takes true diligence or commitment for Yah to go the extra steps or to provide added blessings in removing all that comes against once flesh.
Note the boundaries that are pointed out here, which should include all of Saudi Arabia as well as the Sinai Peninsula.
One can stand WITH or AGAINST. When speaking of the wicked, they would be standing against you, but Yahuah ensures this does not happen for those who walk in His Ways.
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Re'eh in hebrew is 'see' or 'behold' and unlike the hebrew word 'shamah', which has to do with directly listening to Him, re'eh seems to be more of a choice word, as in we see using our visual wombs and we have a choice to make. Also note that these blessings and curses are for His people. Even curses are there to assist us in growing in His image, to allow Him to chasten us.
Many feel that this hebrew word 'q'lalah' is better rendered as 'discipline' vice 'curse'. It certainly has nothing to do with witches and warlocks.
We need to study the meanings of the names of these mountains.
Meaning, do not do their ways to Him, such as Christmas and Easter, which are pagan traditions.
Consider a 'place which He chooses' as moment in time. We should keep Him in all that we do, to ensure we are always walking under His authority, which is what His name is all about.
Yahuah wants to be a part of this celebration, and for you to want to be joyous in giving to Him.
This is where Christianity is stuck. They don't seek to know the truth in the written Word, but accept what is deemed right by their surroundings.
Note the word 'rest' is the word Noach with a MEM or 'M' prefix and a HAY or 'H' suffix. It's a much fuller rendering of the word rest in verse 10, especially considering how it's tied in with inheritance in this verse.
Notice that He is connecting the land with rest. This is a picture of the coming Sabbath millenium.
He tells us to rejoice in giving to the Lewites and others within our gates.
Note here and the next few verses that Yah begins to speak of the burnt offerings and the eating of such flesh. He will immediately follow this up with how we are to treat people in this chapter and the following. I certainly think this is directly connected in that the 'eating of flesh' is likened to 'being one with others'. Also consider Kepha or Peter's vision in Acts 10.
Note that gazelle and deer are clean animals, and it is still the 'clean' that is only acceptable within your gates, whether eaten by the clean or the unclean.
He wants to partake with us in the special tithing.
No one can tell us that Yah did not command us to eat as much meat as we would like. A Seventh Day Adventist needs to hear this verse!
Bring only what is clean and set-apart unto Yahuah.
Guard yourself not to be lead to do as they do.
He repeats again not to do those things done in pagan tradition with Him in mind.
Thus, not only guard to DO His Word, but guard to keep His Word exactly how it is given to us.
The revealing words in these first 5 verses is 'to make you stray from the Way in which Yahuah your Elohim commanded you to walk'. Did our Messiah command us to walk a different way? If He did, then He deserved death.
These words prove that Yah must always come first.
We should note that all should be in agreement of this punishment. Thus, all are one, or echad in hebrew.
Yah is likening oneself laying ones hand first and the rest of the people in the previous verse to a stone and stones in this verse. Thus to remove one from the 'body' with all in agreement in judgement is the deeper meaning of stoning with stones.
We must be diligent in seeking where the evil may reside in our midst.
Note He again uses the term 'this day' in this verse as He often does when speaking generally with regards to time. I don't believe He means that very day, but possibly in this context or gyst.
This means do not do as the heathens do (Jer 10), for they also do such examples for the dead. Also, do NOTHING for the dead, to include praying to, communicating with, nor memorialize.
Look back at Lev 11. And as detailing some of chapter 12, He likens eating to communicating with. As not to eat any abominable thing, we should not listen to those of the wicked.
It's kewl to note that fins and scales would assist the fish in keeping itself clean, to move quickly thru the water and to provide a physical barrier between itself and the water.
Some say cooking the young goat in it's mothers milk is cruelty to the mother; I don't see how the mother knows any better if she's not watching. Some say it is unhealthy. I can confirm nor deny this. I do know that Abraham served the 3 messengers meat and milk. We may need to look deeper into the hebrew language to get a better understanding.
Yah wants to enjoy the tithe with you.
We, in exile, fit into this category, so that we may tithe for what we want.
Notice that we may buy strong drink; this is OK. Thus, to drink it is OK. Just not in abundance.
I cannot see how we can claim a 'pastor' is a Lewite. Not to mention, if this teacher is not following the Word to a 'tee', then we are to condone him, and not support him.
The Lewite, the fatherless, the widows, and the orphans are all put into this 'needy' category, that we should always help and support. You'll note that the Messiah spoke of 3 of these, but not the Lewite.
Note the Hebrew word for 'release' is the word 'smittah'. The root of this word is 'shem' or Name. He uses the concept of Name to speak of authority, and thus we can see that this release is under His authority.
Moshe likes to emphasize this word 'obey' many times throughout this book of D'barim.
Do not borrow and do not be ruled over while in exile or in other nations.
The Hebrew word for 'poor man' is 'ebyone' (H34). It's root is the same as the root for 'Abib'. This should help us in understanding what 'poor' means to Yah. It certainly has to do with one who is new to something, or without maturity. This certainly fits for one who is poor in spirit.
When opening the hand, the word for open is the same as 'loosen' as in the opposite of bind. Recall that in Matt 16 and 18 that Messiah told His disciples that what they bound or loosed on earth would be done so in heaven. Note that in verse 10 that Yah claims He will bless those who put their hands unto good works. The hand in Scripture often indicates power or might. Consider that we should not seem so strong when teaching one who is young, poor, or humble. Thus, we should loosen any such ways to help lead a young or poor one down the straight way. Also, this Hebrew word 'pathach' for 'open' or 'wide' in this verse is written back-to-back or twice, thus seeing the English words open and wide. We see this stated this way more than once in this chapter.
As we are to be joyous in our giving to Yahuah, He also wants us just as joyous in giving to our brethren, since we are 'echad'.
This may be a forshadowing of our testing in the coming millenium. Also note that Yah defines for us what a 'brother' is ... one who is a Hebrew. This word would NOT have been used in Colossians chapter 2 to define 'that man' specified time and time again in this chapter.
Note as with past chapters that while in midst of speaking of our walk between brethren that again Yah speaks of firstlings and the eating of meat which is sacrificed unto Yah seen in this verse and 19 thru 21.
This is certainly an example of us that want to remain with Messiah in the Sabbath millenium, where we will desire to walk in His ways and be with Him forever. Thus, the nailing of the ear to the door is a picture of our hearing and obeying, shamah, to the door (the Messiah is the door).
This is another witness of an earlier chapter.
Another witness to Shemot chapter 12. Also note that the word 'Abib' (H24) has to do with the newness of a year, the beginning of months. Yah directly correlates Pasach, or Passover, with this concept of newness. And in relation to Pesach, we are to remember coming out of Mitsrayim, or Egypt, to recall how we also were in newness and needed His hand in coming out of the ways of man and learning to walk straight in His ways.
I think it's just downright KEWL that as Yah has showed us from way back here that Pesach is the beginning of our walk with Him, that Christianity today teaches that the first thing that sinners need to do is to accept Messiah in their hearts. As Messiah is our Pesach, thus He can be seen as this beginning.
Probably the most fundamental issue that is to be learned in leaving the ways of man and coming to know Him is to learn right from wrong. This means that we are to learn what He considers sin and how we can walk without sin. It only makes sense that He impresses this concept of sin upon us during Pesach, which is a picture of new beginnings for all of us who come to know Him.
This word 'roast' is the Hebrew word 'bashal', which is the same word we read when reading His words 'do not boil a kid in its mothers milk'. I believe He uses this word in the same context in both instances, here and with the kid. Thus, one eating of the Pesach should be one who is truly ready to be held responsible in Yahs ways and not one who is too young or immature to understand or possibly to accept His ways from evil. Consider the fact that a Pesach may not have been held again since the beginning of the wilderness period until the time they crossed the river Yarden.
The Hebrew word for 'solemn assembly' is 'atsarah'. A root is 'otser' (H6115), which means barren (in womb), oppression, or even prison. This helps to understand how we are to feel during this moedim, or Feast Day.
This word for 'number' in the Hebrew, 'saphar' (H5608), has much more meaning and discernment than what we immediately think in English of simply numbering. Consider this word also meaning to declare as in 'Saphar' His glory among the heathen (1Ch 16:24). Thus, this numbering to 7 is VERY important to Him and for us.
Consider tying in Messiah's parable in Matt 13 about the wheats and tares and how this is to occur in the 'end of days'. The gathering of the wheat, or His children, will happen on His 7th day or millenium. As Kepha or Peter told us, we are not to be ignorant of such things.
Shavuot is a joyous celebration.
I think He wants us to remember where we came from at all times, and during all of His moedim.
These first 17 verses are all about the Chag festivals, which are all of the Annual Sabbaths wrapped up into 3 main events. I see this as the giving of the first born Son, the Barley harvest (#1), the giving of the Ru'ach or Holy Spirit and Word (#2), and the giving of the bride as the Wheat harvest (#3).
Remember, DO NOT come empty handed. The Messiah gave a good parable about this in the telling of the talents.
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Judgement is detailed in Lev 19. Note that it is thy neighbor that we judge, but not the outsider as Shaul/Paul teaches in 1Cor 5 and 6.In this verse, Yah directly coorilates judges and judgement with gates, in this verse. The word for judgement, 'shaphar' has a root of the word 'saphah', which means lips or border. There is a border between clean and unclean, which we are entrusted by our Creator to discern and guard our gates, such as what we hear, what we see, and what we say. Blessing and cursing others would be a form of judgement. I believe we should consider this word judgement as the concept used by Shaul/Paul in what was nailed to the stake along with our Messiah. Also consider Messiah's words of what comes out of a man and not what goes in by which one is judged. Also consider that we are to be holy or set-apart, thus there truly is separation between His people that are clean and the unclean.
Note Yah's true intent in what He is saying about when and where to perform judgement. It is to be done at all times and in all dealings. It must be just, meaning according to Torah, but it must be inherent in our ways in order to keep straight in His path. Note keeping 'straight' is the opposite of the word 'wrest' here.
If we follow what is right (Torah), we will obtain the everlasting reward ... His inheritance.
These two verses point out the ways of the heathen, and that such ways we are commanded not to perform. One can says that any such things can be for good or for evil, but such was the tree NOT of life. Thus, following such things, whether for good or evil, brings death.
Looking at a deaper meaning in this since we are now such sacrifices and give ourselves in prayer and our works, we cannot go forth unto Him with anything but clean thoughts and deeds.
This verse can be seen as a deeper understanding to the previous verse, explaining how wicked ones are 'blemished' and not to be kept in the camp or 'near Him' as in with sacrifice.
The confirmation in all of Yisra'el shown here would mean the entire assembly. This is needed for the next verse to take place in its understanding.
Note that this unclean individual is brought out to the gates, meaning to be put outside of the camp once sentencing is proclaimed. And we are likened to stones, and thus stoning is a picture of the entire body coming together as one, to exile the wicked from the body, which must be kept clean.
We have heard these words of two or three witnesses SO many times, that we know it is SO important to Him and that this pertains to all things, to include His own Word and its understanding.
Again, the result and goal in all negative sentencing is to keep the Body clean, and the entire Body must agree as one.
Nowadays, prayer to the Father, under guidance of Ru'ach, is how we ask for His help in understanding. And this is thru our High Priest, Messiah, as was all sacrifices.
Remember that this instruction first comes from His Word, and all other instruction should be measured against His Torah. And Messiah, as our High Priest, is and will be the final judge of all matters.
Note that Torah and right-ruling are used as synonyms here. And such is the straight path.
This man is that man in 1Cor 8:2, who uses his own judgement and is truly eating from the Tree of the Knowledge of Good and Evil.
Rom 13 and Col 2 are closely related to this concept of following the authority that ONLY YAH appoints.
This and the next verse are the exact initial sins that Solomon committed which turned his heart around to eventually follow other gods.
Note that regarding Torah, even the King is beneath the authority of the Priest.
This shows that the Lewites are truly set-apart from Yisra'el.
This is everlasting, thus we know that though it is not so now, since the identity of the Lewites are currently unknown, the day will return when Yisra'el will know who their brother Lewites are.
The Lewites are to do Yah's work wherever Yah sends them. This sounds like what Christianity is mimicing today. But consider why verses 6 thru 8 are speaking of a Lewite leaving one place to visit another place. I see verse 9 being the likening to verses 6 thru 8. Yah teaches deeper meanings this way all throughout Torah. As Yah's ways are taught with the coming of a Lewite, so do we keep Yah's ways in our walk. We are the salt of the earth and change the 'meat' and not the other way around. Thus, we influence others in the ways of Yah, and not the other way around as in NOT accepting their pagan ways as verse 9 teaches.
These were the Messiah's Words in Matt 10:5.
This can also be rendered as 'commit to perfection as Yahuah is.
We know this Prophet, the only prophet there ever was to hold all of the qualities of Moshe, was the Messiah.
Thus, fear not any man.
These safe cities must be close enough for the innocent to reach before being slain by the avenger.
In today's court system, this would be a killing without intent and where the killer had no motive in regards to ill feelings.
And He commands it! This must be important to Him.
Thus, some tribes will have six safe cities. And note how here He combines 'love' and 'walking in His ways'. This can be rendered as how the Messiah spoke these words, 'love me and keep my commandments'.
Note that one must judge to make such a proclaimation as death. And since the wages of sin are death, we should 'see' and 'judge' sin.
This one witness could be the avenger as specified in the previous verse, thus one should not allow anger to overcome our walk in His ways.
Note that this Word 'an eye for an eye' and 'a tooth for a tooth' is ONLY pertaining to the result of verse 18, which is the penalty given to a false witness.
This is the War Priest.
The conditions in this and the following verses are conditions of the heart, whereas something may be troubling the individual. These matters should be dealt with before war, so that foundations are built where needed. Once the foundations are built to where the heart is properly readied, then the men may go out to war.
In other words, one may influence another. The discord in one will be shared amongst the body and thus the body could be made sick or weak because of the one member.
Yah wants peace or 'shalom' first.
The servitude is to teach the servant the ways of the master.
This translation is skeptive, since in most other circumstances, women who have known one of their men are not saved. Thus, the 'and' between 'women' and 'little ones' may have been added, and thus the indication would be without the 'and' that it was the girls who knew not a man would be spared.
It's interesting to see how Yah placed these truly wicked ones together in the land.
Unless the land is fully cleansed of the wickedness, the little bit of leaven left may be enough to leaven the lump.
Consider what is sin as specified in this verse. Could it be that if one does anything in front of Yah that was done in front of those gods is considered sin? If so, then would not performing the Jer 10 act of the tree brought into the house sin? We should meditate and consider.
I believe Yah may have used these verses regarding trees to show us how trees are likened unto man. Thus, as a tree that bears good fruit is not cut down, a man that bears good fruit is also not cut down.
It's clear in this verse that cutting trees down is likened to the subduing of a wicked city.
This would be a heifer likened to the heifer sacrificed at Yom Kippurim in the way of one that has never seen a yoke. And there is a likening as well in that in both this case and Yom Kippurim, that it's all of Yisra'el that is forgiven.
There is a deep understanding here of the thoughts that may result from finding a dead man in which no one knows who killed him. It may be skeptive and suspicious thoughts into the minds of those who may have cared for the individual or may care for any being. And thus, this atonement is performed to wash away the thoughts and cares of the circumstance.
And note the word for 'put away', which is ba'ar in the Hebrew and is more often translated as 'to burn' as in the wood on the altar. This should give us a deeper thematic understanding of how Yah likens burning to putting away. Consider the concept of baptism. We know we are to be baptized in both water and fire and thus we are cleaned, as Torah teaches EVEN IN THIS VERSE, thru both water and fire. Were His children not feeling this at Mt. Sinai when He spoke His commandments to them? Is there not a baptism by fire prophesied to come?
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The Torah Portion is normally called Kitetse. If you look at the hebrew behind the english words, you come up with the hebrew words 'kiy' and 'yawtsaw', which can also mean 'when you break forth'. You will note this term often used by the prophet Isaiah (Yishiyahu) in describing rejoicing and singing.
This desire for a gentile woman is a picture of Yah desiring gentiles to be grafted in, that they indeed have qualities of Yah that are attractive to Him.
The shaving of the head is figurative for the sheading of the old authority and the beginning of the new. The Nazarite vow is a good example of this as well. Note the words 'her home', which is the hebrew word 'tavek'. This word means to sever. I believe the severing is from her people and ways, which begins with the shaving of the head, paring of the nails, and the changing of raiment.
As with authorities, the raiment or garment symbolizes that which one is covered with. To shed the old covering of bondage, this garment must be removed and never again worn. I also believe that the mourning for ones mother and father is a sign that this woman was not married.
Allowing herself to be humbled to walk in the Ways of Yah deserves fair treatment.
Remember that the firstborn son is chosen by Yah and not man. Thus, if Yah chooses such a one, then this must be respected in regards to inheritance. One quickly recalls Ya'acob and how he loved his second wife, Rachel, and thus also loved the firstborn of Rachel, Yoseph.
Consider how Yacob loved first Yoseph and after Yoseph was gone Benyamin. Both sons were of Rachel and not of Leah.
The sages say that there is no record of this occurrance throughout history. I think most men have at least enough mercy to forgive their own seed.
It is important to Yah that a dead body returns to the earth on the very same day. If not, the land is defiled, which is picture of the body of Messiah.
Hiding oneself in order to keep a brother's belongings is certainly a form of coveting.
This verse the the surrounding tie in with Luke 15, esp verses 8 and 24. He likens death unto being lost and rebirth unto being found.
This is certainly a form of love for thy brother, as you would expect other brothers to do unto you.
Though physically we see a vision of cross-dressing going on here, we should also be able to see the thought of coverings. In other words, there is a right and a wrong order of coverings and authority that Yah instills upon our very nature. The man is to take the lead in all things and not desire to switch roles since this is not the Ways of Yahuah.
The sages say this is the least of all commandments. Yet, likened unto the 5th commandment of loving thy mother and thy father, we see that the keeping of this commandment will prolong ones days.
Certainly in the physical we see that it makes a house safer to build a 'fence' around high places to prevent one from falling. We should recall that this physical idea was also applied to objects of the Tent of Meeting, to include the table of showbread and the breastplate. This symbolizes the guarding and keeping safe important matters of Yahuah, not to allow one to fall away from His Ways.
Mixing is a concept that Yah truly hates, as with the words and concepts that HaShatan applies which makes falsehoods more plausible. Recall that Sha'ul (Paul) said in Gal 3:16 that the seed of Abraham was ONE seed, that of Messiah. The concept here is that ones fruit in which we judge will be fruit of the good seed or not of the good seed, that ONE seed of Messiah. Mixing seed results in mixed fruit, which are the ways in which one walks.
Like mixing seed, we should consider the work capable of an ox and an ass, and how one being much stronger than the other will result in the breakdown in equipment and thus decrease in works. Also note how back in verse 3 regarding being lost, an ass is spoken of. Then in verse 4 regarding falling down, both an ox and an ass are spoken of. We may remember that an ass is an unclean animal, but can be redeemed by a lamb. Thus, we may consider that this verse is speaking of not expecting one who starts off as unclean as a stranger does, to be able to do the same works unto Yah as one who is clean such as a native born. Though they both are under the same law, both the native born and the stranger, both are on different levels of understanding. This coincides with our Messiah's teaching of talents in Matthew chapter 25.
We can deduce physically that a stronger material when constantly rubbed up against the other, will break down the weaker material. This is a picture for us of the coverings that we accept and how we should only allow ourselves to be covered in Messiah and no other gods nor desires.
This is certainly the same as tzit tzit, which are commanded earlier in Torah. But note how these fringes or tzit tzit are to remind us of His Torah and His protection in keeping His commandments. All of these commandments in this chapter are related in that they are teaching us to make your surroundings a safe place in terms of one's walk in His ways. We should not be a stumbling block to others, but make all ways safe in keeping with Torah.
First consider such a woman not telling anyone of such a sin is a lie in itself.
Note that such a judgement is deserving of elders and not just one individual, which coincides with earlier commandments.
Divorce is only allowed through fornication and thus if the woman was a virgin at the marriage, then the husband is lying and speaking falsely of his wife. This is certainly a form of false testimony which has been commanded as sin. There is also a serious lack of love on the part of the husband that needs to be corrected.
A daughter committing premarital sex in her father's house is a picture of Yisra'el in her sin against the Father. And since it is deserving of death, we know that the Father gave the House of Yisra'el a bill of divorce and kicked her out of the house (Jer 3:8). And we should note the bigger purpose in this resulting action: to purge the evil from their midst. This is an act of keeping the 'body of Messiah' clean, which is probably the most desired action of Yah for His son so that there is a bride and His bride is clean as a virgin.
This is adultery, and thus again, we must keep the body clean by ejecting the evil.
This is again considered adultery and the body is kept clean by ejecting such evil from their midst.
This is saying that if two non-married individuals have sex with consent, then they are to wed.
Yah is giving us a synonym in this verse, to show us that taking the father's wife is the same as uncovering his fathers skirt. Two examples of this evil was Ham, the son of Noach, and Reuben, the son of Ya'acob.
A cut off member defines a Eunich. I believe Yah is firm in such decisions due to the seed, which comes from the member.
This again can be detailed in thinking of the mixing of seed or fruit. Thus, if one is born in a family of such mixture, one will be greatly influenced by the wicked seed.
Yah compares the Ammonite and the Mo'abite to illegitamate birth in terms of judgement. The difference is the true sign of wickedness involved.
To me, this is another way of rendering the phrase or commandment, "Learn not the ways of the heathen", that we read about in Jeremiah 10 for example. Though there is peace and prosperity, it's NOT of Him, and thus it's a false peace and false prosperity. This lines up with other prophetic end times verses.
Though these tribes were not of the seed passed down through Abraham, Yitsach, and Ya'acob, they still have a chance to be grafted in. This also is inline with His word regarding how He knows the hearts of man, and we do not. Thus, just as the vision He gave Peter/Kepha in Acts 10, thus even these gentiles from Edom and Egypt can be grafted in.
We should especially be on guard when in the midst of the enemy, or among wickedness. This should be a clear indicator for us in how He likens 'going to war' to 'battling wickedness'. Keep this in mind while reading following verses in this chapter.
The passing of seed also requires cleansing in order to reenter into the camp, as with a woman's bleeding. Also, this may be one of those verses that helps clarify the difference between 'evening' and 'the sun going down'.
Covering the filth is likened unto covering sin. An example of not covering one's sin in wickedness is Isa 3:9. And notice this word 'dig', which is the hebrew word 'chafar'. This word has to do with seeking and searching, which one should do to oneself when it comes to one's iniquity.
We see that all uncleanness should be kept outside of the camp, which certainly includes excrement.
Keep in mind that like the hebrews in the departure from Mitsrayim, this slave has voluntarily escaped from his master. This gives the new master a chance to have this slave walk in his ways, which again, is left to the heart of the slave. Thus, the slave can be grafted in as a sojourner.
This must certainly be self explanitory to anyone reading it.
The representation of heathen ways is not tolerated by our Creator. This usage of the word 'dog' is different here in that it specifically means a 'male prostitute'.
The idea is to never charge your brother interest on what you lend, which is like asking for more that what you provided in the first place.
Usury leads to abundance and one wanting more than what is needed. Note the details in verse 24 for more connected thoughts.
One can liken time unto a type of usary. Consider this also in when an employer is to pay an employee. The time of payment is not to be extended.
This is why our Messiah in the gospels preached that it's best you do not vow and that your yes be yes and your no be no.
We are judged by what comes from our lips. Our Messiah also stated that it's not what goes in to a man that defiles him, but what comes out. I love to see such deeper context spelled out clearly as we see here with the word 'freewill offering'. Though this word in the hebrew, 'nedabah', is first found in Exo 35:29, I did find it where I would expect in the detail of offerings in the first section of Wayiqra, or Leviticus, at Lev 7:16 specifically. Thus, this is another good example where Yah shows us that though He gave us physical offerings as an example, the true 'image' of such an offering is from within and thus coming out thru the mouth in this example. A good example of the difference in the two is in Psalm 51, verses 16 and 17. And the mouth is a gate that should be well guarded. It may be easier seen that such gates are our parts that let information in, such as eyes and ears. But we should also see as in this verse that gates include what comes out, such as the mouth. A good verse showing the usage of gates is Neh 13:22. Also consider the beginning of this verse, where we should 'keep what comes from our lips'. This word keep is the same we see regarding His commandments, to 'shamar'. Thus we should truly 'guard' and even 'judge' our gates and especially what comes from our mouth.
This tells me that you take only what you immediately need, as in on that day and not to desire more. Consider this in the Pesach where they were to only eat what they needed that night, and the rest was burnt in the fire so as not to have anything left over. This was also true during the days of manna, where each one gathered just what they needed for that day and the rest would spoil upon the next day. Consider the parables of the bread upon the many that Messiah provided and His explaination of this to His disciples in Matt 16:11.
Using a sickle would be a sign of taking too much than what you only need at that moment.
As with sending a wife from the house with regards to divorce, so a husband's death also frees the wife from this marriage contract. Sha'ul (Paul) reiterates this fact in Rom 7:2-3. Thus, either a divorce or a death of a husband allows the wife to marry another. This is the instruction that shows us the necessity for our Messiah to come and die as the husband and thus freeing the adulterous bride from that marriage. Both can remarry, and as being reborn, thus can marry each other.
Consider being put away by two different husbands for her blemish as 2 witnesses to what this wife is all about. In a way, she has 2 strikes and is thus out.
I see this instruction as a necessity for the man to build a strong foundation of the heart for both of them prior to leaving his wife to enter into battle. And I see the need for a full year to become 'echad' with ones wife so she is brought near in the concept of ones house. There is a Torah concept of being without sin or blemish for a year, such as some of the lamb sacrifices; they are without blemish. We see this in the word 'free' in this verse, which is 'naqiy' in the hebrew, meaning blameless and innocent.
I believe this verse to be showing the breaking up of another as a millstone, meaning one who has been troubled in the circumcision of their heart. We should not take their pledges to heart and thus judge them as they are troubled in doing away with their ways and sojourning with Yah's ways.
Note yet again the purging of evil from their midst. Also remember what Yoseph's brothers did unto him.
We know that an outbreak of leprosy would be a sign of cursing from Yah, and thus we should be diligent in walking in His Ways during such an outbreak.
Visiting your brother for this purpose alone would not be a sign of love, but a sign of desire or greed for what you are expecting.
We should wait for our brother to bring back such a pledge on his own time.
Helping the poor certainly brings blessings.
Yahuah is very strict in having matters settled in the same day, not to prolong to another.
This seems fair, since a bad seed should not bring down a good seed.
In other words, all are to be treated equally.
Consider how these last 3 verses show how there is no excess nor waste. As His Word is not to come back void, neither is seed and grain wasted. Just as there is just enough of the lamb at Pesach and of manna daily in the wilderness, such is our ways of grain.
Being under bondage should be a constant reminder to give us hope of the result of leaving Mitsrayim. Note this is the third time just in this chapter that this is mentioned. He seems to continue to remind us after each section of truth. I believe He wants to remind us that such goodness was not present in the wickedness of bondage and how we should cherish or remember such freedom that He has provided us with.
Quick judgement leads to the end of dispute and division.
Punishment should be in the presence of witnesses as well as the act of crime. And note how a judge is to be likened unto Yah in that the one who is kept in the body and chastened is in ones face.
I believe Messiah used the term 'seven times seven' when detailing the amount of forgiveness to give to a brother. This number, 49, exceeds the number of chastening, 40. As Yah is in giving anger for only a moment and showing mercy forever, we should be like him as such.
This could be referencing man in his works, not to be held back from doing the works of Torah. This verse further explains the first 3 verses of this chapter, in that while one is being chastened, one's mouth is not muzzled. We are judged by what comes from our mouth. We are to strive between man's ways and Yah's and to overcome. This is the definition of Yisra'el. And as one is struggling as such, chastening is one thing but completely cutting off one's speach is another.
I had not noticed before, but there is a condition here that the brother that is to marry his brothers wife is one who dwells with the dead brother. But it is important to keep the good mans name alive.
Building up the brothers house is the key to this decision. But such a brother who does not keep Torah in this way is to be frowned upon.
Ones name being changed to mean a house of a loosened shoe is SO GREAT in belittlement. Recall that what's bound or loosened on earth by His children will be bound and loosened in the heavens. And to loosen ones shoes indicating one's walk is SO distant from what we would consider close unto Yah. And loosening is indicative of a lack of covenant.
This is the law that the sages say confirms that a wife may kill one who is attacking her husband. I see quite the opposite, where she is not allowed to use unequal weights and measurements.
We see that a woman should not be taking advantage of being able to grab a mans member and possibly going so far as to make him a Eunoch. But this is not fair to this man and this is a good example how a woman may attempt to use unequal weights and measures.
One thing outweighing another is likened unto giving favor to one person over another.
Even men who are unrighteous are an abomination to Yahuah.
Note how Amalek struck those who were weak and weary. This unfair measure is not to be lightly counted and He desires we see this as most wicked. Thus we should ALWAYS help the needy, the fatherless, the widows, and the poor.
This is an end-time prophecy stating that we will have to fight Amaleq yet again, but to be defeated for good the next time.
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The Torah Portion Ki'tavo comes from this verse in the words 'when you come' or enter in. Note our responsibility of making ourselves a part of this land.
I believe this is a picture of us showing our Father what fruits of His Works we have accomplished. And who was the first fruits? Messiah! If so, should we not take our Messiahs ways as our first fruits and have His ways with us in approaching our Father? Could this not be a picture of us using Messiah as our first fruits and having Him brought with us whenever we approach the Father?
I glean from this the idea of going THRU the High Priest in giving word to the Father.
I believe that the reason why Yah has put these words of an Aramean being our Father is a picture of us being born into sin (ie. Psa 51:5). And the Egyptians that sinned against us in the next verse is likened to our flesh that keeps us in bondage. Yah thus hears our cry and pulls us out of such bondage and brings us to a new image, that of Messiah.
This prayer to the Father is showing Him our remembrance of why and how He brought us out of bondage to this wonderful land.
As I stated before, I see this as our Father giving us His Works to be performed in us and thus it becomes our first fruits.
Rejoicing in gratitude is important enough for us to not only share with our Father but those around us.
Note how this tithing is given and immediately consumed, thus showing that this tithing is enough for the visitation.
These words are confirming again your bearing of your fruit of His Works.
Just speaking these words tells me that the speaker is confident in His Word and how to interpret it.
The blessing given is for the 'body' and not just the one individual.
He reconfirms yet again that His commandments are for the heart and the circumcision thereof. Also note that this is the 'follow me' spoken of by Messiah such as in Matt 16:24 and this is what His people were given (the Torah or His Ways) once He saves them or us.
This is a unique moment that Yahuah actually states that He is now Yisra'els Elohim.
The praise, naming, and esteem for us is a sign that we must be ONE, or 'echad' in hebrew, with Him in our wisdom that all glory goes to Him.
Note that even the elders are now commanding the people, in agreement and confirmation.
Remember that there were no chapters in which Moshe wrote of and thus this is a continuation of last chapter. So once we come to keep His Ways as said in verse 16 of last chapter, we as stones are set in His Ways or Torah.
This would be an awesome site to see the Torah written on so many stones. And this is a picture of His Torah being written upon our hearts. We are those stones!
And thus together, WE as a body are this altar that we come together and build and WE are those sacrifices (whole burnt offerings or OLAH).
This word for 'complete' or 'whole' for stones is 'shalem' in Hebrew, meaning made complete or made perfect. Thus, He makes us perfect stones.
These words seem to say that the altar made of unhune stones had the Torah written on them.
To become His people, they had to learn the lessons given to them in the Wilderness. This shows a progression and a reward.
Many things in life can be considered an idol, most of which are often kept in secret admiration.
This means to belittle or make insignificant ones parents.
After divorced and thrown out of the land, the house of Yisra'el was called blind. Blind means one who cannot see or discern truth. Thus, we are not lead astray those who are as such, but to lead such to the ways of Yah.
We should love our brothers enough to respect their judgements.
'Lashan Harah' in hebrew speaks of the wicked tongue used in secret against another. This would be a perfect case of smiting ones neighbor secretly.
This is the verse where Sha'ul, or Paul, looked for his words in Rom 3:31 regarding 'establishing the Torah'.
To obey leads to blessings, so much that one may be live fully in them.
'Plenteous in goods' is a bad translation in the KJV. Yawthar in Hebrew aside from plenteous can also be translated as preserve or remain. And the Hebrew word tob has nothing to do with goods; it simply means good. Thus, He will ensure that we remain good.
The blessings are truly wonderful. But note that if one does not obey our Father, this ones curses are the exact opposite of the blessings. The rest of this chapter goes on to give much prophecy on what those who fall away from Him throughout the years until today will receive great and terrible cursings.
This verse supports our Messiahs words at the end of Luke 17 that speaks of how those taken away would be food for the birds. It's those who remain that will become part of the kingdom.
The wife, house, and vineyard are the three instances of one year leave from war.
Consider that this sign of the cursed will be quite different from the mark that Yah puts upon His people in the end of days. I think it will become quite apparent in THAT DAY who is His and who is not.
Note that more than once in this chapter Yahuah speaks of how the curses then result in destruction of the sinner; this is a serious consequence.
Instead of this meaning canibolism as I hear many predict, I see this could mean that it's the fathers and mothers that are obeying or living by the word of their children. Thus parents are not respected as Torah dictates. This is very much like today where the strong survives.
Even the men and women that appear to be nice do evil against the brethren.
He stresses again that the sinner is 'plucked off', or sent away from the land or from the good.
Note the prophecy of 'scattering' His people. This is reemphasized many times throughout Scripture.
All the conditions and the environment around such sinners is described with enough detail to certainly put some fear in our hearts of Him.
This word 'besides' is 'bad' in hebrew, which can also be rendered as a separate branch, possibly stemming from another branch. Yah's covenants are all connected together, to form an everlasting covenant.
Recall that Yahuah called them 'His people' in the previous chapter, after leading them through the Wilderness in which they 'saw with their eyes' His trials. This means that there was choice, and because they chose correctly, they have become His people, or Yisra'el. The word Yisra'el means to struggle with Yah and man, and prevail.
This proves the point that they learned to walk in His Ways in the Wilderness in this handicapped state, and thus strived to learn to walk in His Ways, to become Yisra'el. Now they are being told that His Word will begin to circumcise their hearts.
The proofs in this verse are truly miraculous. Also consider that specifying clothes and shoes can be speaking of not being naked or full of shame and straight in ones walk.
No bread nor wine is a way of Him showing Yisra'el that His Word is the bread of life, and all that they needed to rely on and trust in.
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To stand, natsab in the Hebrew, in the face of Yah means that they were truly becoming one or 'echad' with Him. He lifts us up to stand and thus we are made visible in His glory. We must also understand that this word natsab shows establishment and appointment.
Those who were not there that day would cross all boundaries of time, meaning this is a covenant for US as well.
This is showing us that Torah is also a witness against us, to show us our faults and to be ammunition for future generations that such acts will not be done since the consequences are now known.
Note that these cursings are for those who know His Word, but refuse to keep it, thus being rebels. And one who makes peace within themselves is putting away Yah from within in that Yah's spirit is not fighting the flesh within. Also note the Hebrew word for 'add', which is 'saphah'. This word has to do with consumation and destruction. Thus, one who is twisting one's own heart is destroying oneself.
Rebels will be blotted out of the book of life.
Again note how Yah details that the wicked are removed from the righteous. This is a prophecy even unto the end of days.
The Hebrew word for 'to come' in this verse is the word 'acharyon'. This word means the very last and not simply to come. Consider how Yah uses this word in Isa 44:6 to say that He is the first and the last. Also note you see the English word come later in this same verse, which is correctly translated from the Hebrew word 'bo'.
Here is a end-time prophecy of the world being on fire and under great heat as it was in Sodom and Gomorrah.
Man in his rebellion curses the land and thus brings all of the inhabitants under cursings.
We see Yah seconds his telling in these same verses that He will pluck or root out the wicked.
The secret or deeper understandings of Torah are only revealed to His people - those walking in His Ways thus keeping His Torah. He may also be saying here that He reveals to His people His actions before He does them.
Note the concept Yahuah is putting forth in these first 3 verses. He knows a day will come when we will weigh or discern between the blessings of walking in Yah's Ways and the cursings of walking in man's ways and bring this discernment to our heart. We will make this important, in other words, and in doing so will realize that His Ways are the right ways and we will thus turn back to Him (teshuvah in the hebrew). Think about what this is a picture of. The word Yisra'el means to strive with Yah and man, and overcome. Thus, if we 'teshuvah', we thus become Yisra'el! Check out Eph 2:11, 12, and 19. This is an awesome prophecy of all of us, especially in the end of days considering He mentions all of those who He scattered (northern 10 tribes).
Note that it first takes our own actions noted in verses 1 and 2 for Yah to THEN turn back to us and free us.
This is a promise for the 2nd coming of Messiah that we will all be drawn or gathered back to the land. And using the words 'outmost of the heavens' can certainly mean even from the grave.
So at this time of our Messiah gathering all of His people when He returns, He will circumcise our hearts. And with what? His Torah being written by Yah's Spirit of course! This is the Renewed Covenant mentioned in Jer 31:31 and Heb 8:8.
In that day of the circumcision of our heart, we will obey His commands which He commanded us when? THAT DAY! Yes, He is confirming it is His commands given in Torah that we will finally be fully circumcised with.
How do we know that He must 'turn back' to rejoice over us in THAT DAY? Because He divorced us and thus hid His face from us for a promised approx. 2800 years. Thus, if you count from the House of Yisra'el's captivity, we know He will turn His face back to us after this exile period and begin blessing us once again.
Yes, in THAT DAY, He still gives us the option to obey the Torah written in this book. But we know this will be true freedom from bondage and love in walking in His commandments when our hearts are circumcised. But note as He has been saying in previous verses and again in this verse that it takes our actions first.
How can 613 laws be too hard for us when we keep thousands of traffic laws alone in our own country? Think of the tens or even hundreds of thousands of laws that exist in this country! It makes 613 seem very easy to keep. And of course not all 613 laws applies to every person, but they are still good and just for the entire Body.
We are judged by what comes from the mouth. And what's in the heart comes out of this particular gate, the mouth. Gates have to do with judgement.
We should consider that to 'multiply' or 'rabah' in the Hebrew, does not ONLY have to mean to create children. It can also be rendered to be able to spread His seed or Word. This understanding would certainly give Him great glory in this verse.
Note the beginning of this idea with the word IF. This always has to do with a man's choice. And along with the next verse, a man will perish IF he chooses incorrectly. And note how the heart can 'turn away', which in the Hebrew is 'panah'. Panah would be facing the opposite direction as 'paniym', which is facing towards someone or is in the face of someone. So as with man, Yah's own heart would be turned away from us when we are in sin ... consider this!
In looking at the promise to Abraham and it's application to the land, those who will live in the Sabbath Millenium on this earth with Messiah as our prince and king will be those keeping His Torah. All else will perish!
This word for call, 'ud', has to do with testifying. Thus, heaven and earth are being used as two witnesses ... might this ring a bell (connections)?
He is your eternal life .... PERIOD! And such a life comes with the blessing of living in the land.
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I can't help but think of Yah's promise to strive with man for only 120 years in Gen 6:3. We know that in using His Jubilee years, 120 years can be related to the 6000 years that He strives with man before His Shabbat Millenium. Note that after 6000 years, the Messiah will no longer 'come and go' as He has while striving with man on this earth. Also note that after given the Torah, Moshe and the children of Yisra'el wandered in the wilderness for 4 decades before entering the land. Oddly enough, it is 4 millenium ago that He gave us the Torah and we are again about to go into the kingdom.
As with Exo 23:20, this verse is showing that Yehoshua will go to the kingdom before us. Exo 23:19 shows that it is the first of the firstfruits (yes, that would be Messiah) that is brought into the kingdom.
He emphasizes these words of encouragement many times at the end of this book, for both Yehoshua and the people.
I suppose in this turnover of mediators/authorities, it was necessary that the people literally SEE Yah choosing Yehoshua to carry on matters after Moshe is gone. And as Moshe may been seen as a picture of Torah for 6000 years leading Yisra'el before entering the kingdom and showing Yehoshua to the people, so the Torah shows us Messiah throughout.
He also repeats the words that He will not fail nor forsake them. These words are also for our ammunition in our generation.
The Torah was placed on the side or outside of the ark, just as the manna (Exo 16:32-34) and the budded rod (Num 17:10) was. These are all witnesses to how we deal with sin. The ark itself and what's within (His commandments) is the picture of our heart, to be kept clean.
This reminds me of and is definitely a forshadow of what Zec 4:16 says regarding how all nations will come to Yerushalem at Sukkot to worship the king Messiah.
Note this is an assembly for ALL of His children to hear the words of His Torah, as it will be again in the coming Millenium.
Note what a child FIRST learns, as Torah teaches .... to FEAR HIM.
In the metaphoric spirit of this chapter, it's most intriguing to see Moshe, as a picture of Torah, coming together with Joshua, as a picture of Messiah's 2nd coming, convening together with Yah at the tabernacle, which is a picture of our oneness. It's most certainly crucial that we consider the need for the written Torah and the spirit of Torah in Messiah to be within us, as a living tabernacle to Yah. And we can see that in this concept and on into the time of land inheritance that Yehoshua, as a picture of Messiah, is given charge and brings us into such inheritance.
Could there yet again be some significance to the cloud standing above the DOOR?
This hebrew word for 'sleep' is 'shakab' and normally means to lie down physically, as in to either rest overnight or to be in bed with the one that you love. And in that spirit of both rest and love, is it not interesting to consider that the Torah, as Moshe conveys, is to be our confort or rest and what we are to love, which is truly OF HIM. And though the Torah was with our fathers, the children do tend to fall away more often than not.
To 'hide His face' is to bring cursings. This is the result of what happened to the House of Yisra'el when they turned away from Him. I believe the Father turned His face from the Son in that hour of 'wicked visition' in which our sins were put upon the 'last Adam'.
It's interesting to see that Moshe states to Yehoshua, 'I will be with thee'. I believe this gives more proof that Moshe is figurative of Torah itself. Thus we can trust that when Messiah returns, that Torah will certainly be with Him.
I believe that the Torah is outside of the ark due to the set-apartness of the ark itself, and those contents within. The words 'against thee' do not exist in the hebrew.
When considering Moshe a picture of Torah, it's interesting to consider that once one walks without Torah, as in a picture of Moshe's death, one tends to fall away and even rebel.
I believe this is another testimony to the heaven and earth being the two witnesses later mentioned in the NT. The words 'to record against them' is not in the hebrew.
I believe these words 'evil shall come to you in the latter days' should actually read, 'evil shall come to you through to the latter days, since we know that evil did come upon them for thousands of years since.
Could this be saying that Torah is put in the ears of us all until our death, metaphorically speaking?
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These are beautiful metaphors of our Messiah in Torah falling upon us as rain. Such rain brings us life and helps us grow.
Again we see the Rock proclaimed as Elohim.
Those which continue to blemish themselves, yesterday as today, are called 'NOT His Children'.
Here we see a reference to our Elohim as our Father, one who has bought us out of slavery. Our Father has created us and named us.
I see this as word for this last generation. And we are to consider the history that He has given us, and look back to the fathers in His Word as our elders that guide us to the right path.
Setting boundaries according to the number of His Children is a sign of equality and fairness for all.
He wants US as we want His land.
These are words of how He put us under the rod in the wilderness, to show us His Ways.
Such gestures of a bird protecting its young brings Pesach to mind. This is the beginning of the marriage and our covenant with Him.
This shows the separation that He afforded us in the wilderness, from the wickedness of this world.
These words exude rebellion.
All of these rebellious acts in these verses can be seen in the wilderness period.
To hide His face from them is to no longer bless them, and to allow them to fall into another husbands arms.
This verse is certainly a prophetic verse, alluding to those who are 'not His people' and thus are 'no people.' The foolish nation would be one who is to be grafted in. The native born will be brought to jealosy.
It's clear to see a connection in this verse between kindling a fire and anger. And the result of such kindling of fire is destruction.
He relates 'evils' to 'arrows' in this verse. Could this be those wandering or remaining spirits of old that He allows to reckon with us as mentioned in the book of Enoch?
He stated this many times to Moshe during the time in the wilderness. Scattering them to the four corners of the earth and stating that they are not a people in verse 21 seems to connect us directly to Hosea chapter 1 and how Yah would scatter us for a time. The hope is that He also states that a day would come when such people are called His sons.
As one forgets Him, one tends to make mighty his own hand. We must always give all glory to Him and not ourselves.
This is a warning ... that those who do not consider the consequences of Torahlessness (sin), will receive such consequences.
This verse appears to be the source of Sha'uls words in Col 2:16, to show that we are not to allow outsiders to judge us who are on the inside.
I sense humour in our Elohim in these words, whereas He may be laughing at our ignorance and foolishness.
Could this be alluding to the lifting of Messiah from the grave, as His right hand? Note that the previous verse first shows that He kills and makes alive, or even resurrects. And note following the lifting of His hand, in verse 41, that that hand will go on to judge the world.
Moshe speaks of 'the heart' to his last breath. I love this man!
Torah is LIFE for us!
The reason that Moshe sinned and could not enter the kingdom without death was that he did not santify Yah in the midst of others. This sounds alot like what Adam did, in the midst of the garden. If we consider trees as people, which Yah does tend to teach us throughout His Word, then we could picture Adam sinning in a garden where Messiah, as the tree of life, and other trees were present while Adam ate of the fruit of the forbidden tree, thus not sanctifying Yah in His commandment, amidst the other trees. And all sin from all people throughout time can fall under this category.
I believe that Moshe had to end his life here in order to be that forshadowing and a type of Torah.
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We see here that Moshe is playing the part of king and priest.
This hebrew word 'eeshdawth', or 'fiery law' in english, is an action word showing that His Right Hand, or Messiah, was a fiery law unto them.
Moshe was the mediator and thus responsible for expressing the commands of the marriage covenant, which is the Torah. And this Torah is our inheritance.
Though Reuben had created terrible sin in showing his father's nakedness (sleeping with his father's wife), Moshe still blessed his seed with being numbered in the assembly of Yah. Being numbered has great significance.
Being at the forefront, Yahudah must have put great dependency and trust in Yah to be there for them.
It's interesting to see the Urim and Tummim written in reverse order, which may put more significance on the objects and their objective by writing them in this order vice the normal way which indicates the Alef and the Tav.
Moshe puts much emphasis on Yoseph and the worldy rewards of this seed.
We see Yoseph's seed mentioned here, Ephrayim being the bigger multitude as foretold.
As it was in the wilderness, Zebulon was relied upon by Yissakar to teach the Torah (in their tents being a hebrew idiom).
As He often does in His Word, Yah ends much talk of the sins of the people with hope and comfort in these blessings from Moshe. We can see the encouragement that He desires His people to hear before they go into the land, to give them strength and trust in the road ahead.
We know that Yahuwah showed Moshe more than any other man, visually. But this was certainly the greatest gift of all before having to leave his body. Though Moshe had strongly desired to take the children into the land, this was not to be his role. Since he is a forshadowing of our life lead by Torah, we know that it was thus Yahushua's role to take the people into the land as our Messsiah will on the coming Millenium. Thus Moshe strove for 120 years, and in multiplying by the years in Jubilee, this is a picture of the 6000 years that we are under or lead by Torah.
Moshe was the only man in Scripture to be deliberately buried by Yah Himself. Thus, no one knows his burial place.
We see that Moshe's body was not ready to give up the Spirit, but again, this was his role.
This is a good example of how the laying of hands can be used to transfer power (for lack of a better term) from one to another. Yah's Spirit of wisdom was now in Yahushua to lead the people. This further details Num 27:18. We must also consider all that had this 'spirit of wisdom' to assist in the building of the tabernacle back in Exo 28:3. And is there no wonder why Yah calls it the 'spirit of wisdom'? This is exactly what is desired of us, even after Messiah was crucified and risen unto the heavens as our High Priest. Consider Sha'ul's desire for others of the church to obtain the 'spirit of wisdom' in Eph 1:17.
Yet we know that He would raise another prophet like unto Moshe, our Messiah.
It was important to Yisra'el in their childish state to have to literally SEE the works of Yahuwah and thus Moshe as a mediator was needed to fulfill this role.
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