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Welcome to the first Torah portion, in the last Torah book of Deuteronomy.



Myrbd
D'VARIM (Words)
Deuteronomy 1:1-3:22


There are 64 Aleph-Tavs in this week's Torah portion



Tent Of Appointment Moses

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CHAPTER 1

Deuteronomy 1:1-46

Deu 1:1 These are the words which Moses spoke to all Israel in over the Jordan in the wilderness, in the plain opposite Suph, between Paran, and between Tophel, and Laban, and Hazeroth, and Di Zahab, 2 eleven days from Horeb of the way of Mount Seir to Kadesh Barnea. 3 And was in the fortieth year, in the eleventh month, on the one (first) of the month, Moses spoke to the Sons of Israel according to all that hwhy commanded him to them; 4 after he had slain ta Sihon, King of the Amorites, who dwelled in Heshbon, and ta Og, King of the Bashan, who dwelled in Astaroth, in Edrei: 5 Moses ascended in over the Jordan, in the land of Moab, in declaring ta-this Torah, to say, 6 hwhy, our Elohim, spoke to us in Horeb, to say, Much for you dwelling in this mountain?: 7 Face, and pull up for yourselves, and go to the Mount of the Amorites and to all his neighbors in the Arabah, in the hills, and in the lowlands, and in the south, and in coasts of the sea, of the land of the Canaanites and the Lebanon, unto the great river, the river Euphrates. 8 See, I have given ta-the land to you faces: Go and possess ta-the land which hwhy swore to your fathers, to Abraham, to Isaac, and to Jacob, to give to them, and to their seed after them.

9 And I spoke to you in her time, to say, by my apartness I am not able to hold you up: 10 
hwhy, your Elohim, has multiplied you, and behold, you are today as the stars of the heavens for the multitude. 11 hwhy, the Elohim of your fathers, shall add upon you a thousand times as you, and shall bless you as which was said to you! 12 How can I by my aloneness hold up your troubles, and your burden, and your strife? 13 Bring for yourselves men, wise ones, and understanding ones, and knowledgable ones, of your tribes, and I will put them on your heads, 14 and you answered me, and you said, The word which you have spoken to do is good. 15 And I appointed them, ta-the heads of your tribes, men, wise ones, and knowldegable ones, and I appointed them heads upon you of Captains of Thousands, and Captains of Hundreds, and Captains of Fifties, and Captains of Tens, and Officers for your tribes, 16 and I commanded ta-your judges in that time, to say, Hear between your brothers and you shall judge righteously between a man, and between his brother, and between his stranger. 17 You shall not respect faces in the judgment; as the small, as the great, you shall hear; and you shall not be afraid from the face of a man; for he is the judgment for Elohim: and the word which shall be hard from you, you shall bring to me, and I will hear him. 18 And I commanded you in that time ta-all the words which you were to do.

19 And we pulled up from Horeb, and we went
ta-all that great and fearful wilderness which you have seen at the way of the mountain of the Amorites, as which hwhy, our Elohim, commanded us; and we came to Kadesh Barnea, 20 and I said to you, You have come unto the mountain of the Amorites, which hwhy, our Elohim, is giving to us. 21 See, hwhy, your Elohim, has given to your faces ta-the land: go up, possess, as which hwhy, Elohim of your fathers, had spoke to you; do you not fear, and do you not be discouraged.

22 And you came near to me, all of you, and you said, We will send men to our faces, and they shall search out for us
ta-the land, and they shall return to us a word of ta-the way we shall ascend in her, and ta the cities which we shall come to them, 23 and the word was good in my eyes: and I took from you twelve men, one man for the tribe: 24 and they faced, and they ascended to the mountain, and they came unto the Valley of Eshcol, and they spied her, 25 and they took of the fruit of the land in their hands, and they came down to us and brought us a word, and they said, The land is good which hwhy, our Elohim, is giving to us. 26 And you would not consent to ascend, and you rebelled ta-the Mouth of hwhy, your Elohim: 27 and you murmured in your tents, and you said, On the hatred of hwhy is with us, that brought us out from the land of Egypt, to give to us in the hand of the Amorites to destroy us. 28 Where are we ascending? Our brothers, they have melted ta-our hearts, to say, A people is greater and mightier than us; of great and walled up cities in the heavens; and we saw also the sons of the Anakim there. 29 And I said to you, Do you not dread, and do you not be afraid from them. 30 hwhy, your Elohim, that faces you, He shall fight for you, according to all that He did for you in Egypt to your eyes; 31 and in the wilderness, where you have seen how hwhy, your Elohim, has carried you, as which a man shall carry ta-his son, in all the way which you went, until you have come unto this place, 32 and on this word, you did not believe on hwhy, your Elohim, 33 who went to your face in the way, to search for you a place for your encampment, in the Fire by night to show you among the way which you should go in her, and in a Cloud by day. 34 And hwhy heard ta-the sound of your words, and was wroth, and swore, to say, 35 A man, on these men, of this evil generation, shall not ta the good land which I swore to give to your fathers, 36 except Caleb, son of Jephunneh; he shall see her, and to him I shall give ta-the land which was trodden upon her, and to his sons, because who was fully after hwhy. 37 Also, hwhy was angry against me on your sakes, to say, Also you shall not go there. 38 Joshua, son of Nun, that stands to your face, he shall go there: encourage him: for he shall inherit ta-Israel, 39 and your little ones, which you said, They shall be for a prey! And your sons who had no knowledge of good and evil today, they, they shall go there, and I will give her to them, and they shall possess her. 40 And you, face for yourselves, and pull up to the wilderness of the way of the Sea of Reeds. 41 And you answered and you said to me, We have sinned toward hwhy. We, we shall ascend, and we shall fight according to all that hwhy, our Elohim, commanded us. And you girded a man ta-the weapons of his war, and you made light to ascend to the mountain. 42 And hwhy said to me, Say to them, You shall not ascend, and you shall not fight; for I am not in your midst; and you shall not be struck to the face of your enemies. 43 And I spoke to you; and you did not hear, and you rebelled ta-the Mouth of hwhy, and you were plagued and you ascended to the mountain, 44 and the Amorites that dwell in that mountain came out to meet you, and pursued you, as which they, the bees do, and they struck you in Seir, unto Hormah. 45 And you returned, and you wept toward the Face of hwhy; and hwhy did not hearken to your voice, and did not give ear to you, 46 and you dwelled in Kadesh many days according to the days which you dwelled.


(Note: Not all verses will have comments)


Verses one through three

1 These are the words which Moses spoke to all Israel in over the Jordan in the wilderness, in the plain opposite Suph, between Paran, and between Tophel, and Laban, and Hazeroth, and Di Zahab, 2 eleven days from Horeb of the way of Mount Seir to Kadesh Barnea. 3 And was in the fortieth year, in the eleventh month, on the one (first) of the month, Moses spoke to the Sons of Israel according to all that hwhy commanded him to them;

This is the beginning of the end of Moses. This whole book of Deuteronomy could be also nicknamed "Moses' Farewell Speech". Moses knew that he was going to die, and he might have used as much time as he could to delay it throughout this whole book until he finished speaking to them before he went up to Mount Nebo to die. But Moses knew he couldn't delay it much longer, because the Israelites were to only be in the wilderness for forty years as 
hwhy said in the Torah portion of Sh'lakh L'kha, in the book of Numbers

Numbers 14:34 In the number of the days you searched ta-the land, forty days, a day for the year, a day for the year, you shall lift up ta-your iniquities forty years, and you shall know ta-My alienation. 35 I am hwhy, I have spoken. If not, this I shall do to all this evil Congregation that gathered upon Me: in this wilderness they shall end, and there they shall die.

It is calculted that nearly all of the book of Deuteronomy up to the death of Moses was about thirty seven (37) days, which I explain a little later.

Most of what Moses will say in this book will be what the Israelites did in the books of Exodus, Leviticus and Numbers, which are
be repeats. I will not be commenting as much in this Torah book as I did in the past books, except in areas in Deuteronomy that were not mentioned in the previous Torah books. Anything repetitive, I will provide the links to the Torah portions that I made comments on those topics.



Monte Judah of Lion and Lamb Ministries noted why this Torah book is commonly known to us in English as "Deuteronomy". He noted this verse in the Torah portion of Shophtim, in the book of Deuteronomy

Deuteronomy 17:18 And shall be, as he sits upon the throne of his kingdom, and shall write for himself ta-a copy of this Torah upon from of the face of the priests the Levites:

This pertains to the section when a king comes to a throne, that he is to write for himself a Torah, which King David clearly did when he wrote in the Psalms, at times, about 
hwhy's Torah. Monte Judah said that in the Greek Septuagent Text, the Greek word for "copy", which is the Hebrew word "meesh-neh", where the religious Jews use for their Jewish commentaries of the Mishnah, is "doo-tey-roh-noh-mee-ohn" (deuteronomion). The same Hebrew word "meeshneh" is also where the religious Jews use for their Jewish commentaries, called the "Mishnah". Monte Judah said that the translators used this Greek word for the title of this book, because they thought the kings were to copy this book of the Torah to the Israelites, but they were to copy all the books of the Torah. Monte also said that this is what happens when they look at a different language, and they used this "misnomer" for the title of this book. You can hear Monte's commentary of this account by clicking on the link below.

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DISCLAIMER

The views and opinions expressed do not necessarily reflect the views or opinions of The Aleph-Tav Project.


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MONTE JUDAH

Devarim (Excerpt)



In verse two, it says that it is an eleven days journey from Horeb of Mount Seir unto Kadesh Barnea. In the Torah portion of Sh'lakh L'kha, in the book of Numbers, I noted scripture sources and calculations that the timeline the spies came back and the following day of mourning ended in the ninth day of the fifth Biblical calendar month of Av.

In the Torah portion of B'ha-alothkha, in the book of Numbers, there were stops for days in between those eleven days. For example, Miriam was plagued for seven days, and the Israelites could not continue their journeying until the days of her plague ended for her to return to the Camp. But if they didn't have to stop during Moses' eleven day time line, from the date they left Mount Sinai, it is possible that they could have arrived at Kadesh Barnea on the second day of the third Biblical calendar month of Sivan, near or around the time of the Spring High Holy Day of Shavuoth.

You can check it out on my Torah portion of Sh'lekh L'kah by clicking on the link below to get to the webpage.

TORAH PORTION SH'LAKH L'KHA



The first day of the eleventh month in the fortieth year also revealed that it was thirty eight years after their departure from Kadesh from the account whey they spied out the land.


Notice that the eleventh Biblical calendar month occurred between the Gregorian calendar months of January-February. This was not during the summertime folks, but during the "wintertime". It was very cool, if not cold for them, and one can picture the Israelite People wearing heavier and extra garments to keep themselves warm.


I want to insert this information because we will not see this in any Torah portion. Based on the scriptures, we can figure out when Moses died.

In the book of Deuteronomy, when Moses died, the Israelites mourned for Moses' death for thirty days, as noted in the Torah portion of V'Zoth Ha-B'rakhah, in the book of Deuteronomy

Deuteronomy 34:7 And Moses was as son of a hundred and twenty years in his death: his eye was not dim, and her vigor was not vanished. 8 And the Sons of Israel, they wept of Moses in the plains of Moab thirty days: and they ended the days of weeping of the mourning of Moses. 9 And Joshua, son of Nun, was full of spirit of wisdom; for Moses had laid his hands upon him: and the Sons of Israel, they hearkened to him, and they did as which hwhy commanded ta-Moses.

After the death of Moses and their time for mourning, 
hwhy spoke to Joshua for the first time, noted in the book of Joshua

Joshua 1:1 And was after the death of Moses, the servant of hwhy, and hwhy spoke to Joshua, son of Nun, the minister of Moses, to say, 2 Moses, My servant, is dead; and now arise, go over this Jordan, you, and all this People, to the land which I am giving to them, to the Sons of Israel. 3 Every place which you shall tread the sole of your foot on him, to you I have given him, as which I spoke to Moses....10 And Joshua commanded the Officers of the People, to say, 11 Go over in the midst of the Camp, and command the People, to say, Provide for yoursevles victuals; for in still of three days you are going over this Jordan, to go to possess the land, which hwhy, your Elohim, is giving to you to possess her.

This is what it says later in the book of Joshua

Joshua 4:19 And the People, they ascended from the Jordan in the tenth of the first month, and they encamped in the Gilgal, in the edge, east of Jericho.

Computing the days from the tenth day of the first month, in the forty-first year, going back three days takes the time line that hwhy spoke to Joshua before they crossed over the Jordan on the seventh day of the first month of the forty-first year. Accounting the time line that the Israelites started to mourn for thirty days for the death of Moses, we can trace the date back thirty days to the seventh day of the twelfth month. I misconfigured the date as the first day of the twelfth month that Moses was born. I want to give credit is due and want to thank Mark Biltz of El Shaddai Ministries for correcting me on his birth date. Thank you Mark.

Going back about thirty seven (37) days, will take us to the beginning of this week's Torah portion of the first day of the eleventh month in the fortieth year, where Moses beginins his "Farewell Speech".

hwhyl dbk


Also, as I mentioned in the beginning of this week's Torah portion passage, Moses could have delayed as much as he could to go up to Mount Nebo to die, as long as while it was in the fortieth year of their journey. If this was so, he probably wanted to delay it until his birthday.

THIS IS A REVELATION!!!

I have yet to find anyone configuring this account.

Now that the date of Moses' birth is clear, going back to this timeline account which is noted in the Torah portion of Sh'moth, in the book of Exodus

Exodus 2:1 And a man from the house of Levi went, and took ta-a daughter of Levi. 2 And the woman, she conceived, and she birthed a son: and she saw him that he was good, she hid him three months. 3 And was not able anymore of the hiding of him, and she took for him an ark of papyrus, and she daubed her in slime and in pitch, and she put ta-the child in her; and she was laid in the reeds by the bank of the river. 4 And his sister, she stood from a distance to know what would be done to him. 5 And the daughter of Pharaoh, she went down to wash upon the river; And her young women were walking over the hand of the river; and she saw ta-the ark in the midst of the reeds, and she sent ta-her female servant, and she took her. 6 And she opened her, and she saw him ta-the child: and behold, a young male crying. And she had compassion upon him, and she said, This one is from the children of the Hebrews. 7 And his sister, she said to the daughter of Pharaoh, I can go and I can call a nurse from the Hebrew women for you, and she may nurse ta-the child for you. 8 And the daughter of Pharaoh, she said to her, Go. And the secret young girl, she went and she called ta-the mother of the child. 9 And the daughter of Pharaoh, she said to her, Travel with ta-this child, and nurse him for me, and I, I will give ta-your wages. And the woman, she took the child, and she nursed him.

Going back to Moses' time line. In verse two, Moses' parents hid him for three months, and afterwards made a "mini ark" for him to take him to whomever finds him, who was Pharaoh's daughter. We calculated that Moses died on the seventh day of the twelfth month at 120 years old. This is the same day that Moses was born exactly 120 years ago. Add three months to his birth date, and this will take it to the seventh day of the third month of Sivan. It is my humble but strong opinion, the day that his parents made the mini ark and Pharaoh's daughter finding him occurred on the Spring High Holy day of SHAVUOTH/PENTECOST!!!

hwhyl dbk


You can find this posted on the the information of the High Holy Day of Shavuoth by clicking on the link below to get to the webpage.

SHAVUOTH


In the book of Joshua, It showed that the generation of the Israelites before Moses died were not circumcised for forty years until after they crossed over the Jordan.

Joshua 5:2 At that time hwhy said unto Joshua, Make thee sharp knives, and circumcise again ta-the sons of Israel the second time. 3 And Joshua made him sharp knives, and circumcised ta-the sons of Israel at the hill of the foreskins. 4 And this is the cause why Joshua did circumcise: All the people that came out of Egypt, that were males, even all the men of war, died in the wilderness by the way, after they came out of Egypt. 5 Now all the people that came out were circumcised: but all the people that were born in the wilderness by the way as they came forth out of Egypt, them they had not circumcised. 6 For the sons of Israel walked forty years in the wilderness, till all the people that were men of war, which came out of Egypt, were consumed, because they obeyed not the voice of hwhy: unto whom hwhy sware that he would not shew them ta-the land, which hwhy sware unto their fathers that he would give us, a land that floweth with milk and honey. 7 And ta-their sons, whom he raised up in their stead, them Joshua circumcised: for they were uncircumcised, because they had not circumcised them by the way. 8 And it came to pass, when they had done circumcising all the people, that they abode in their places in the camp, till they were whole.

In this Joshua account, it shows that Joshua had to make the males circumcise themselves before they crossed over the river to the promised land.


This Torah verse also reveals to us a revelation, with scriptural proof. Looking at the account of the time that Aaron, the High Priest, died on Mount Hor, noted in the Torah portion of Masei, in the book of Numbers

Numbers 33:37 and they pulled up from Kadesh, and they pitched in Mount of the Hor, in the edge of the land of Edom, 38 and Aaron, the Priest, ascended to Mount of the Hor upon the Mouth of hwhy, and died there, in the fortieth year of the outgoing of the Sons of Israel from the land of Egypt, in the fifth month, in the one (first) of the month, 39 and Aaron was a son of three and twenty and a hundred years in his death on Mount of the Hor,

Notice in verse thirty eight in this passage that Aaron, the High Priest, died on the fortieth year, "six months" prior to this Torah portion account with Moses about to speak his "goodbye speech" before he dies. This reveals to us that the traditional time of the Biblical new year, of the traditional Jewish Rosh Hashanah in the seventh month, in the first day of the month, was "NOT" the Biblical NewYear, otherwise, the year in which the first day of the seventh month would have fallen on the forty-first year of the Israelites' journey in the wilderness for "five months" before they would cross over to the promised land which goes against 
hwhy's Word to journey for only "forty" years. You can read my teaching which goes into more detail, titled "Rosh Hashanah, the Biblical New Year?". You can get to this teaching by clicking on the link below to get to the webpage.

ROSH HASHANAH, THE BIBLICAL NEW YEAR?



Verses nine through eighteen

9 And I spoke to you in her time, to say, by my apartness I am not able to hold you up: 10 hwhy, your Elohim, has multiplied you, and behold, you are today as the stars of the heavens for the multitude. 11 hwhy, the Elohim of your fathers, shall add upon you a thousand times as you, and shall bless you as which was said to you! 12 How can I by my aloneness hold up your troubles, and your burden, and your strife? 13 Bring for yourselves men, wise ones, and understanding ones, and knowledgable ones, of your tribes, and I will put them on your heads, 14 and you answered me, and you said, The word which you have spoken to do is good. 15 And I appointed them, ta-the heads of your tribes, men, wise ones, and knowldegable ones, and I appointed them heads upon you of Captains of Thousands, and Captains of Hundreds, and Captains of Fifties, and Captains of Tens, and Officers for your tribes, 16 and I commanded ta-your judges in that time, to say, Hear between your brothers and you shall judge righteously between a man, and between his brother, and between his stranger. 17 You shall not respect faces in the judgment; as the small, as the great, you shall hear; and you shall not be afraid from the face of a man; for he is the judgment for Elohim: and the word which shall be hard from you, you shall bring to me, and I will hear him. 18 And I commanded you in that time ta-all the words which you were to do.

We as believers cannot do things on our own strength either, for we are all but mortals. We need our Heavenly Father's strength through the Ruakh HaKodesh (the Holy Spirit). As Yeshua noted in the Gospel of John

John 15:5 I am the Vine, ye are the branches: He that abideth in Me, and I in him, the same bringeth forth much fruit: for without Me ye can do nothing.

and as the apostle Paul noted in his letter to the assembly in Philippi

Philippians 4:13 I can do all things through Messiah, which strengtheneth me.


Indirectly related, regarding the captains over the various numbers, Yeshua did a similar thing by setting the people over hundreds and fifties before the eating, which is noted in the Gospel of Mark

Mark 6:34 And Yeshua, when He came out, saw much people, and was moved with compassion toward them, because they were as sheep not having a shepherd: and he began to teach them many things. 35 And when the day was now far spent, His disciples came unto Him, and said, This is a desert place, and now the time is far passed: 36 Send them away, that they may go into the country round about, and into the villages, and buy themselves bread: for they have nothing to eat. 37 He answered and said unto them, Give ye them to eat. And they say unto him, Shall we go and buy two hundred pennyworth of bread, and give them to eat? 38 He saith unto them, How many loaves have ye? go and see. And when they knew, they say, Five, and two fishes. 39 And He commanded them to make all sit down by companies upon the green grass. 40 And they sat down in ranks, by hundreds, and by fifties. 41 And when He had taken the five loaves and the two fishes, he looked up to Heaven, and blessed, and brake the loaves, and gave them to His disciples to set before them; and the two fishes divided He among them all. 42 And they did all eat, and were filled. 43 And they took up twelve baskets full of the fragments, and of the fishes. 44 And they that did eat of the loaves were about five thousand men.

Yeshua understood the leadership roles from this week's Torah portion passage.

Rico Cortes of Wisdom in Torah Ministries did a good teaching of this week's Torah portion passage, and how the Sanhedrin during the Second Temple Period applied its judicial system. You can access it by clicking on the link below to get to the webpage (Note: One has to be subscribed to access the web blog)

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DISCLAIMER

The views and opinions expressed are solely those of the personnel and do not necessarily reflect the views or opinions of The Aleph-Tav Project.


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Verse nineteen

19 And we pulled up from Horeb, and we went ta-all that great and fearful wilderness which you have seen at the way of the mountain of the Amorites, as which hwhy, our Elohim, commanded us; and we came to Kadesh Barnea,

Spiritually, as we as believers in the Messiah go through our journeying in the spiritual wilderness in our walk with our Heavenly Father, it is not going to be a picnic. We will be experiencing a spiritual wilderness full of stops, as the Israelites went through, based in last week's Torah portion of Masei, and it will be a great and dreadful experience. But we can depend on 
hwhy, our Heavenly Father to lead us and help us during the journey. You can access the Torah portion Masei, containing the chapter with this exhaustive commentary/teaching of this wilderness journey, by clicking on the link below to get to the webpage.

TORAH PORTION MASEI



Verse twenty three

23 and the word was good in my eyes:...

Moses responded to the Israelites regarding the account that they came to Moses to suggest to spy out the land to see what route they shall go to possess her. Moses, the man of 
hwhy, the man that speaks to hwhy face to Face, the man that appeals to Him for the wrong that the Israelites did in the past, what did he reply to them? He pretty much said, in so many words,....'OK'. In my opinion, the Israelites were asking Moses to seek the land with ultierior motives wanting a taste of being in the land ahead of time instead of trusting hwhy through Moses to just go in. It is like the Israelites were saying "I want to see the property before I buy it". Also there is a farmer's saying that if one farmer is giving his horse for free to another, the receiving farmer would not say "I want to see its teeth before I take it", becuase, traditionally, when someone gives one a horse, one does not check its teeth, otherwise, the farmer who is receiveing the horse would know how old the horse is by its teeth in front of the farmer giving it to him. The point is, that the spies saw the issues by sight instead of just going in the land. If they did, they could have saved themselves thirty eight years of suffering and death.

In another perspective, t
hey did not believe hwhy, which is the the First Word (Commandment), by letting hwhy lead them to the promised land. They wanted to have witnesses to "see" what was there in the land. Well, they got what they deserve. Instead of trusting hwhy's Word through Moses back in verses eight and twenty-one, they had "men" to do the talking for hwhy. Also "they" wanted to have a say how to get to the promised land, and put "their word" above "hwhy's Word". That would have been the result of taking the credit of hwhy away from Him, and a violation of the Third Word (Commandment), to not take hwhy's Name in vain, or to nought. In other words, they wanted to "help" hwhy in the matter by putting in their two cents worth in their own strength. Well, it was two cents too many and a generation short. They lost the bid to go into the promised land.
 

S
ince when did the Israelites have the say in where to go to? Never. 


I do not know if Moses personally knew that they were doing it with ulterior motives, or not, b
ut it was hwhy who said to Moses in the Torah portion of Sh'lakh L'kha, in the book of Numbers

Numbers 13:1 And hwhy spoke unto Moses, to say, 2 Send of you men, that they shall search ta-the land of Canaan, which I am giving to the Sons of Israel: one man, one man, of a tribe of his fathers you shall send, every ruler among them.

Why the conflict of stories? I don't have an answer at this time.

It is possible that this was history repeating itself
. In an earlier account, Abraham hearkened to Sarah's voice by taking Hagar as his wife to have sons. It is noted in the Torah portion of Lekh L'kha, in the book of Genesis

Genesis 16:1 And Sarai, the wife of Abram, did not birth to him: and to her was a female servant, an Egyptian, and her name was Hagar. 2 And Sarai, she said to Abram, Behold now, hwhy has restrained me from birthing: Go now to my female servant; Perhaps I can build from her. And Abram listened to the voice of Sarai. 3 And Sarai Abram's wife, she took ta-Hagar the Egyptian, her female servant, from the end of ten years of the dwelling of Abram in the land of Canaan, and she gave her to Abram, her husband, to him for a wife.

Abraham thought he redeemed himself by not hearkening to the voice of Sarah, but
hwhy redeem it by telling Abraham to honor his wife's words and to send Ishmael away. The account is noted in the Torah portion of Vay-Yeyra, in the book of Genesis

Genesis 21:8 And the child grew, and was weaned: and Abraham made a great banquet in the day ta-Isaac was weaned. 9 And Sarah, she saw ta-the son of Hagar the Egyptian whom was birthed to Abraham with mockery. 10 And she said unto Abraham, Drive out this female servant and ta-her son: for the son of this female servant shall not possess with my son, with Isaac. 11 And the word was very evil in the eyes of Abraham upon the account of his son. 12 And Elohim said to Abraham, Shall not be evil in your eyes upon the young boy and upon your female servant; All that Sarah, she has said to you, listen in her voice; for in Isaac shall be called to you of seed. 13 And also  ta-the son of the female servant I will make him a nation, for he is your seed. 14 And Abraham rose early in the morning, and took bread, and a skin sack of water, and gave to Hagar, set upon her shoulder, and ta-the child, and sent her away: and she left, and she wandered in the wilderness of Beer Sheba.


Indirectly related, in regard to allow the People to go, and to do what they want to do, there was a similar account,
in which David's son, 
Absalom, pressured his father to allow Ammon to go with him, but with ulterior motives, in the book of the prophet Samuel

2 Samuel 13:23 And it came to pass after two full years, that Absalom had sheepshearers in Baal Hazor, which is beside Ephraim: and Absalom invited all the king's sons. 24 And Absalom came to the king, and said, Behold now, thy servant hath sheepshearers; let the king, I beseech thee, and his servants go with thy servant. 25 And the king said to Absalom, Nay, my son, let us not all now go, lest we be chargeable unto thee. And he pressed him: howbeit he would not go, but blessed him. 26 Then said Absalom, If not, I pray thee, let my brother Amnon go with us. And the king said unto him, Why should he go with thee? 27 But Absalom pressed him, that he let ta-Amnon and ta all the king's sons go with him. 28 Now Absalom had commanded ta-his servants, saying, Mark ye now when Amnon's heart is merry with wine, and when I say unto you, Smite ta-Amnon; then kill him, fear not: have not I commanded you? be courageous, and be valiant. 29 And the servants of Absalom did unto Amnon as Absalom had commanded. Then all the king's sons arose, and every man gat him up upon his mule, and fled.

Absalom did the similar thing as the Israelites did to Moses, but it wasn't a pressure to Moses, but they did with ultierior motives.



Verse twenty seven

27 and you murmured in your tents, and you said, On the hatred of hwhy is with us, that brought us out from the land of Egypt, to give to us in the hand of the Amorites to destroy us.

Looking at the word HATRED

The Hebrew word for hatred is "sah-ney"- Shin, Nun, Aleph (
ans). It comes from Strong's concordance number 8130, and its definition

"A primitive root; to hate (personally): - enemy, foe, (be) hate (-ful, -r), odious, X utterly".

This is where we our English word "sin".

Looking at the word "khatah"- Khet, Tet, Heh (
hj), it is from Strong's Concordance number 2398, and its definition

"A primitive root; properly to miss; hence (figuratively and generally) to sin; by inference to forfeit, lack, expiate, repent, (causatively) lead astray, condemn: - bear the blame, cleanse, commit [sin], by fault, harm he hath done, loss, miss, (make) offend (-er), offer for sin, purge, purify (self), make reconciliation, (cause, make) sin (-ful, -ness), trespassive".

This is where we get the modern English word "hate". "Saney" for "Hate", and "Khatah" for "Sin". Go figure.




Verse thirty-one

31 and in the wilderness, where you have seen how hwhy, your Elohim, has carried you, as which a man shall carry ta-his son, in all the way which you went, until you have come unto this place,

Looking at the word CARRY

The Hebrew word for carry is the Hebrew "nah-sah"- Nun, Shin, Aleph (
asn). It is from Strong's Concordance number 5375, and its definition

A primitive root; to lift, in a great variety of applications, literally and figuratively, absolutely and relatively: - accept, advance, arise, (able to, [armour], suffer to) bear (-er, up), bring (forth), burn, carry (away), cast, contain, desire, ease, exact, exalt (self), extol, fetch, forgive, furnish, further, give, go on, help, high, hold up, honourable (+ man), lade, lay, lift (self) up, lofty, marry, magnify, X needs, obtain, pardon, raise (up), receive, regard, respect, set (up), spare, stir up, + swear, take (away, up), X utterly, wear, yield.

Notice that this word can also be translated as "lifted up". Applying this translation to this verse, this is what it says

31 and in the wilderness, where you have seen how hwhy, your Elohim, has lifted you, as which a man shall carry ta-his son, in all the way which you went, until you have come unto this place.

This is a future even which Yeshua spoke this similar phrase to Nickodemus in the Gospel of John

John 3:14 And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up:

Yeshua was referring to the Roman soldiers lifting Him up on the cross.

One poem relates to one being carried, and it is titled "Footprints In The Sand"

"One night I had a dream... I dreamed I was walking along the beach with the Lord, and Across the sky flashed scenes from my life. For each scene I noticed two sets of footprints in the sand; One belonged to me, and the other to the Lord. When the last scene of my life flashed before us, I looked back at the footprints in the sand. I noticed that many times along the path of my life, There was only one set of footprints. I also noticed that it happened at the very lowest and saddest times in my life This really bothered me, and I questioned the Lord about it. "Lord, you said that once I decided to follow you, You would walk with me all the way; But I have noticed that during the most troublesome times in my life, There is only one set of footprints. I don't understand why in times when I needed you the most, you should leave me. The Lord replied, "My precious, precious child. I love you, and I would never, never leave you during your times of trial and suffering. When you saw only one set of footprints, It was then that I carried you".



Verse thirty eight

38 Joshua, son of Nun, that stands to your face, he shall go there: encourage him: for he shall inherit ta-Israel,

This is a prophecy yet to be fulfilled when the future Joshua 
which is in Hebrew "Y'hosuah" meaning "Yah Saves", who will be "Yeshua", will come back to the land of Israel to reclaim it, which is noted in the book of Revelation

Revelation 19:11 And I saw the heavens opened, and behold a white horse; and He that sat upon him was called Faithful and True, and in righteousness He doth judge and make war. 12 His eyes were as a flame of fire, and on His head were many crowns; and He had a name written, that no man knew, but He Himself. 13 And He was clothed with a vesture dipped in blood: and His name is called THE WORD OF ELOHIM. 14 And the armies which were in Heaven followed Him upon white horses, clothed in fine linen, white and clean. 15 And out of His mouth goeth a sharp sword, that with it He should smite the nations: and He shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty El. 16 And He hath on His vesture and on His thigh a name written, KING OF KINGS, AND LORD OF LORDS.







CHAPTER 2

Deuteronomy 2:1-37

Deu 2:1 And we faced, and we pulled up to the wilderness of the way of the Sea of Reeds, as which
hwhy spoke to me: and we circumvented ta-Mount Seir many days.

2 And 
hwhy spoke to me, to say, 3 Much is to you circumveting ta-this mountain: face to yourselves hiddenward (northward). 4 And command ta-the People, to say, You are going over on the border of your brothers, the sons of Esau, that dwell in Seir; and they shall fear you: and you shall heed much: 5 you shall not strive among them; for I will not give their land to you, unto a step of a sole of a foot; for I have given ta-Mount Seir of a possession to Esau. 6 You shall buy food from them in silver, and you shall eat; and you shall also purchase water from them in silver, and you shall drink, 7 for hwhy, your Elohim, has blessed you in all the work of your hand: knowing your walking of ta-this great wilderness: these forty years, hwhy, your Elohim, has been with you; you have not lacked a thing.

8 And we have gone over
ta our brothers, the sons of Esau, that dwell in Seir, from the way of the Arabah, from Elath, and from Ezion Gaber, and we faced, and we went over the way of the Wilderness of Moab, 9 and hwhy said to me, You shall not seige ta-Moab, and you do not contend against them in war: for I will not give to you their land of a possession; for I have given ta-Ar to the sons of Lot of a possession. 10 The Emim, they dwelled in her of times, a great and many and tall people, as the Anakim; 11 they, also they, were regarded giants, as the Anakim; and the Moabim, they called to them, Emim, 12 and in Seir, they dwelled toward their face of the Horim; and the sons of Esau seized them, and they destroyed them from their faces, and they dwelled in their stead; as which Israel, they did to the land of his possession, which hwhy gave to them.

13 Now rise, and go over
ta-the torrent of Zered by yourselves, and we went over ta-the torrent of Zered. 14 and the days which we came from Kadesh Barnea, which until we had gone over ta-the torrent of Zered, was thirty and eight years; until were finished all the generation of the men of the war from the midst of the Camp, as which hwhy swore to them. 15 And also, the hand of hwhy, she was on them to destroy them from the midst of the Camp, until they were finished. 16 And was, as which were finished all the men of the war to the death from the midst of the People.

17 And
hwhy spoke to me, to say, 18 You are going over ta-the border of Moab of Ar today: 19 and your approach shall be before the sons of Ammon, you shall not besiege them, and you shall not contend against them: for I will not give the land of the sons of Ammon to you of a possession; for the sons of Lot, was given her of a possession.

20 The land of 
Rephaim, she was accounted, even she: the Rephaim, they dwelled in her toward their faces; and the Ammonites, they called to themselves Zamzummim; 21 A great and many and tall people, as the Anakim; and hwhy destroyed them from their faces; and they dispossessed them, and they dwelled in their stead:

22 as which was done to the sons of Esau that dwelled in Seir, who destroyed
ta-the Horim from from their faces; and they dispossessed them, and they dwelled in their stead until this day:

23 and the Avim that dwell in the Hazerim unto Azzah, the Caphtorim that came out from Caphtor, destroyed them, and they dwelled in their stead.

24 Rise, pull up, and go over
ta-the river Arnon: see, I have given in your hand ta-Sihon, King of Heshbon, the Amorite, and ta-his land: begin the possession, and contend against him for war. 25 This day, I will begin to put your dread and your fear upon the face of the peoples under all of the heavens, whom they shall hear your name, and they shall tremble, and they shall grieve from your faces.

26 And I sent messengers from the Wilderness of Kedemoth to Sihon, King of Heshbon, words of peace, to say, 27 I will go over in your land on the way: I will go on the way, I will not turn rightward or leftward. 28 You shall sell me food on the silver, and I shall eat; and on the silver, you shall give to me water, and I shall drink: only I will go over on my feet; 29 as which the sons of Esau that dwell in Seir, and the Moabim that dwell in Ar, they have done to me; which until I shall go over
ta-the Jordan to the land which hwhy, our Elohim, is giving to us. 30 And Sihon, King of Heshbon was not willing to let us go over in him: for hwhy, your Elohim, has stiffened ta-his spirit, and hardened ta-his heart, by that, to give him in your hand, as this day. 31 And hwhy said to me, See, I have begun to give ta-Sihon and ta-his land to your face: possessing, begin to possess his land. 32 And Sihon, he and all his people, came out to meet us to war at Jahaz. 33 And hwhy, our Elohim, gave him to our faces; and we struck him, and ta-his sons, and ta-all his people, 34 and we captured ta-all his cities in her time, and we destroyed ta-every city, men, and the women, and the little ones, we did not leave a survivor: 35 we only plundered the animals for ourselves, and spoiled the cities which we captured, 36 from Aroer, which is upon the edge of the river of Arnon, and the city that is against the river, and unto the Gilead, and was not her a city which was too strong for us: ta-all that hwhy our Elohim gave to us, to our faces: 37 only unto the land of the sons of Ammon, you did not approach any hand of the river Jabbok, and of the cities of the mountains, and all which hwhy our Elohim commanded us.


(Note: Not all verses will have comments)


Verse one

1 And we faced, and we pulled up to the wilderness of the way of the Sea of Reeds, as which hwhy spoke to me: and we circumvented ta-Mount Seir many days.

Is it possible that the folk song "She'll Be Comin' Round The Mountain" came from this Torah verse?

Also, was this act of going around the mountain a rehearsal to what was coming up at Jericho, as noted in the book of Joshua?



Joshua 6:1 Now Jericho was straitly shut up because of the children of Israel: none went out, and none came in. 2 And hwhy said unto Joshua, See, I have given into thine hand ta-Jericho, and ta-her king thereof, and the mighty men of valour. 3 And ye shall compass ta-the city, all ye men of war, and go round about ta-the city once. Thus shalt thou do six days. 4 And seven Priests shall bear before the ark seven trumpets of yoveyl (ram) horns: and the seventh day ye shall compass ta-the city seven times, and the Priests shall blow with the trumpets. 5 And it shall come to pass, that when they make a long blast with the yoveyl (ram) horns, and when ye hear ta-the sound of the trumpet, all the People shall shout with a great shout; and the wall of the city shall fall down flat, and the People shall ascend up every man straight before him. 6 And Joshua the son of Nun called the Priests, and said unto them, Take up ta-the Ark of the Covenant, and let seven Priests bear seven trumpets of yoveyl (ram) horns before the Ark of hwhy. 7 And he said unto the People, Pass on, and compass ta-the city, and let him that is armed pass on before the Ark of hwhy. 8 And it came to pass, when Joshua had spoken unto the People, that the seven Priests bearing the seven trumpets of yoveyl (ram) horns passed on before hwhy, and blew with the trumpets: and the Ark of the Covenant of hwhy followed them. 9 And the armed men went before the Priests that blew with the trumpets, and the rereward came after the Ark, the priests going on, and blowing with the trumpets. 10 And Joshua had commanded ta-the people, saying, Ye shall not shout, nor make any noise with ta-your voice, neither shall any word proceed out of your mouth, until the day I bid you shout; then shall ye shout. 11 So the Ark of hwhyta-the city, going about it once: and they came into the Camp, and lodged in the Camp. 12 And Joshua rose early in the morning, and the Priests took up ta-the ark of hwhy. 13 And seven Priests bearing seven trumpets of yoveyl (ram) horns before the Ark of hwhy went on continually, and blew with the trumpets: and the armed men went before them; but the rereward came after the Ark of hwhy, the Priests going on, and blowing with the trumpets. 14 And the second day they compassed ta-the city once, and returned into the Camp: so they did six days. 15 And it came to pass on the seventh day, that they rose early about the dawning of the day, and compassed ta-the city after the same manner seven times: only on that day they compassed ta-the city seven times. 16 And it came to pass at the seventh time, when the Priests blew with the trumpets, Joshua said unto the people, Shout; for hwhy hath given you ta-the city. 17 And the city shall be accursed, even it, and all that are therein, to hwhy: only Rahab, the harlot, shall live, she and all that are with her in the house, because she hid ta-the messengers that we sent. 18 And ye, in any wise keep yourselves from the accursed thing, lest ye make yourselves accursed, when ye take of the accursed thing, and make ta-the Camp of Israel a curse, and trouble it. 19 But all the silver, and gold, and vessels of brass and iron, are consecrated unto hwhy: they shall come into the Treasury of hwhy. 20 So the People shouted when the Priests blew with the trumpets: and it came to pass, when the People heard ta-the sound of the trumpet, and the People shouted with a great shout, that the wall fell down flat, so that the People went up into the city, every man straight before him, and they took ta-the city. 21 And they utterly destroyed all that was in the city, both man and woman, young and old, and ox, and sheep, and ass, with the edge of the sword.

All I can say is that the Israelites had enough practice runs going around Mount Seir.




Verse seven

7 for hwhy, your Elohim, has blessed you in all the work of your hand: knowing your walking of ta-this great wilderness: these forty years, hwhy, your Elohim, has been with you; you have not lacked a thing.

Looking at the word THING

The Hebrew word for thing is "davar"- Dalet, Bet, Resh (
rbd). It is from Strong's concordance number 1697, and its definition

From H1696; a word; by implication a matter (as spoken of) of thing; adverbially a cause: - act, advice, affair, answer, X any such (thing), + because of, book, business, care, case, cause, certain rate, + chronicles, commandment, X commune (-ication), + concern [-ing], + confer, counsel, + dearth, decree, deed, X disease, due, duty, effect, + eloquent, errand, [evil favoured-] ness, + glory, + harm, hurt, + iniquity, + judgment, language, + lying, manner, matter, message, [no] thing, oracle, X ought, X parts, + pertaining, + please, portion, + power, promise, provision, purpose, question, rate, reason, report, request, X (as hast) said, sake, saying, sentence, + sign, + so, some [uncleanness], somewhat to say, + song, speech, X spoken, talk, task, + that, X there done, thing (concerning), thought, + thus, tidings, what [-soever], + wherewith, which, word, work.


Notice that one of the translations includes "word". This is the common translation of this Hebrew word. If we replace "thing" with "word", this is what it says

7 for hwhy, your Elohim, has blessed you in all the work of your hand: knowing your walking of ta-this great wilderness: these forty years, hwhy, your Elohim, has been with you; you have not lacked a word.

This alternate translation reveals to us a type and shadow of a future account, and it
is Yeshua, "the Living Word", manifested in the flesh, going into the wilderness for forty days. It is noted in the Gospel of Matthew

Matthew 4:1 Then was Yeshua led up of the Spirit into the wilderness to be tempted of the devil. 2 And when He had fasted forty days and forty nights, He was afterward an hungred. 3 And when the tempter came to Him, he said, If Thou be the Son of Elohim, command that these stones be made bread. 4 But He answered and said, It is written, Man shall not live by bread alone, but by every Word that proceedeth out of the Mouth of 
hwhy. 5 Then the devil taketh Him up into the Holy City, and setteth Him on a pinnacle of the Temple, 6 And saith unto Him, If Thou be the Son of Elohim, cast Thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. 7 Yeshua said unto him, It is written again, Thou shalt not tempt hwhy, thy Elohim. 8 Again, the devil taketh Him up into an exceeding high mountain, and sheweth Him all the kingdoms of the world, and the glory of them; 9 And saith unto Him, All these things will I give Thee, if Thou wilt fall down and worship me. 10 Then saith Yeshua unto him, Get thee hence, Satan: for it is written, Thou shalt worship hwhy, thy Elohim, and Him only shalt thou serve. 11 Then the devil leaveth Him, and, behold, angels came and ministered unto Him.

Yeshua had to redeem the Israelites that suffered in the wilderness for "forty years" through their errors and mistakes, and Yeshua redeemed it in "forty days", and the only "thing" that He did not lack was "the Word", as Yeshua is "The Living Word".


Ending this week's Torah portion passage with the apostle Paul's letter to the assembly in Phillipia

Phillipians 4:11 Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content.

In this Torah verse application, we are to be content in the Word, who is Yeshua.



Verse fourteen

14 and the days which we came from Kadesh Barnea, which until we had gone over ta-the torrent of Zered, was thirty and eight years; until were finished all the generation of the men of the war from the midst of the Camp, as which hwhy swore to them.

The Israelites took thirty eight years to get to Paran. In Numbers 10:11-12 the Israelites left Mount Sinai and the Wilderness of Sinai in the second year on the twenty first day of the Biblical second month of Ziv/Iyar, in which they stayed there for over eleven months, and they traveled to the Wilderness of Paran.
When Moses said Kadesh Barnea in verse fourteen, he was talking about Kadesh back in Numbers 13:26, when the spies returned from spying out the land and bringing back the fruit that was in it, and as you the account, they started their thirty eight year wilderness tour from there.


Looking at the word KADESH BARNEA

The Hebrew name for Kadesh Barnea is "Kah-deysh Bahr-neyah" (
enrb sdq). It is from Strong's concordance number 6947, and its definition

From the same as H6946 and an otherwise unused word (apparently compounded of a correspondent to H1251 and a derivative of H5128) meaning desert of a fugitive; Kadesh of (the) Wilderness of Wandering; Kadesh-Barnea, a place in the Desert: - Kadesh-barnea.

Kadesh

from 6946 "kah-deysh", and its definition

The same as H6945; sanctuary; Kadesh, a place in the Desert: - Kadesh. Compare H6947.


from 6945 "kah-deysh", and its definition

From H6942; a (quasi) sacred person, that is, (technically) a (male) devotee (by prostitution) to licentious idolatry: - sodomite, unclean.

from 6942 "kadash", and its definition

A primitive root; to be (causatively make, pronounce or observe as) clean (ceremonially or morally): - appoint, bid, consecrate, dedicate, defile, hallow, (be, keep) holy (-er, place), keep, prepare, proclaim, purify, sanctify (-ied one, self), X wholly.

Barnea

Bar

from 1251 "Bahr" (
rb), and its definition

(Chaldee); corresponding to H1250; a field: - field.

from 1250 "bahr" and its definition

From H1305 (in the sense of winnowing); grain of any kind (even while standing in the field); by extension the open country: - corn, wheat.


from 1305 "bah-rahr" (
rrb), and its definition

A primitive root; to clarify (that is, brighten), examine, select: - make bright, choice, chosen, cleanse (be clean), clearly, polished, (shew self) pure (-ify), purge (out).


This word from Strong's Concordance number 1250 is where get our modern English word "barley"

Nea

from 5128 "noo-ah" (
ewn), and its definition

A primitive root; to waver, in a great variety of applications, literally and figuratively (as subjoined): - continually, fugitive, X make to [go] up and down, be gone away, (be) move (-able, -d), be promoted, reel, remove, scatter, set, shake, sift, stagger, to and fro, be vagabond, wag, (make) wander (up and down).

There is a similar definition:

from 5269 "ney-ah" (
hen), and its definition

From H5128; motion; Neah, a place in Palestine: - Neah.

Also the next Strong's word is 5270 "noh-ah" (
hen), and its definition

From H5128; movement; Noah, an Israelitess: - Noah.

This is the same Noah in the Torah portion of Pinkhas, in the book of Numbers, who was one of the five daughters of Zelophehad, who pleaded their case to Moses regarding their father's estate.

Overall, to the best of interpretation, "Kadesh Barnea" means "Dedicated to the Scattered Chosen", meaning that this was the same place where the Israelites, the "Chosen People", sent the twelve spies to search out the land, and ten of them gave the evil report that spead throughout the People, which resulted in
hwhy "dedicating" all the males twenty years and upward to be "scattered" in the wilderness until they were all dead.


Indirectly related, there is a scripture in the Tanakh that relates to the number thirty eight, and it is noted in the book of Chronicles


1 Chronicles 23:1 So when David was old and full of days, he made 
ta-Solomon, his son, king over Israel. 2 And he gathered together ta-all the princes of Israel, with the Priests and the Levites. 3 Now the Levites were numbered from the age of thirty years and upward: and their number by their polls, man by man, was thirty and eight thousand.

There were 38,000 priests during the transferring of Kingships between David and Solomon.

Also indirectly related, there is a Brith Khadashah (New Covenant) account that connects the thirty eight years, and it is noted in the Gospel of John


John 5:1 After this there was a feast of the Jews [Shavuoth (Pentecost)]; and Yeshua went up to Jerusalem. 2 Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches. 3 In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. 4 For an angel went down at a certain season [Shavuoth (Pentecost)] into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. 5 And a certain man was there, which had an infirmity thirty and eight years. 6 When Yeshua saw him lie, and knew that he had been now a long time in that case, He saith unto him, Wilt thou be made whole? 7 The impotent man answered Him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. 8 Yeshua saith unto him, Rise, take up thy bed, and walk. 9 And immediately the man was made whole, and took up his bed, and walked: and on the same day was the High Shabbath. 10 The Jews therefore said unto him that was cured, It is the High Shabbath day: it is not lawful for thee to carry thy bed. 11 He answered them, He that made me whole, the same said unto me, Take up thy bed, and walk. 12 Then asked they him, What Man is that which said unto thee, Take up thy bed, and walk? 13 And he that was healed wist not Who it was: for Yeshua had conveyed Himself away, a multitude being in that place. 14 Afterward Yeshua findeth him in the Temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing come unto thee. 15 The man departed, and told the Jews that it was Yeshua, which had made him whole.


In my opinion, this lame man was a symbolic manifesto of the Israelites bearing their symbolic lameness by going through the wilderness for thirty eight years since the incident of Kadesh Barnea without crossing over to the promised land. When the lame man rose, took up his bed and walked, it was also symbolic to the Israelites rising, taking up their arms and crossing over the Jordan to inherit the land.




Verses twenty through twenty three

20 The land of Rephaim, she was accounted, even she: the Rephaim, they dwelled in her toward their faces; and the Ammonites, they called to themselves Zamzummim; 21 A great and many and tall people, as the Anakim; and hwhy destroyed them from their faces; and they dispossessed them, and they dwelled in their stead:

22 as which was done to the sons of Esau that dwelled in Seir, who destroyed
ta-the Horim from from their faces; and they dispossessed them, and they dwelled in their stead until this day:

23 and the Avim that dwell in the Hazerim unto Azzah, the Caphtorim that came out from Caphtor, destroyed them, and they dwelled in their stead.


Looking at the following words:

REPHA
IM

The Hebrew word for Rephaim is "rah-phah"- Resh, Peh, Aleph (
apr) from "R'phah-eem" (Myapr). It is from Strong's Concordance number 7497, and its definition

From H7495 in the sense of invigorating; a giant: - giant, Rapha, Rephaim (-s). See also H1051.

from 7495 "rah-phah" , and its definition

A primitive root; properly to mend (by stitching), that is, (figuratively) to cure: - cure, (cause to) heal, physician, repair, X thoroughly, make whole. See H7503.

Rephaim could mean "giant", "mend", "heal", "repair", or "make whole".


AMMONITES

The Hebrew word for Ammonites is "Ah-moh-nee"- Ayin, Mem, Vav, Nun, Yod (
ynwme) from "Ah-moh-neem" (Mynwme). It is from Strong's Concordance number 5984, and its definition

Patronymic from H5983; an Ammonite or (adjectively) Ammonitish: - Ammonite (-s).

from 5983 "ah-mohn" (Nwme), and its definition

From H5971; tribal, that is, inbred; Ammon, a son of Lot; also his posterity and their country: - Ammon, Ammonites.

from 5971 "ahm" (Me), and its definition

From H6004; a people (as a congregated unit); specifically a tribe (as those of Israel); hence (collectively) troops or attendants; figuratively a flock: - folk, men, nation, people.

from 6004 "ah-mahm" (Mme), and its definition

A primitive root; to associate; by implication to overshadow (by huddling together): - become dim, hide.

Ammonites could mean "people", or "hide".


 ZAMZUMMIM


The Hebrew word for Zamzummim is "Zahm-zohm"- Zayin, Mem, Zayim, Mem Sophit (
Mzmz), though the full name is "Zamzoomeem"- adding Yod, Mem Sophit at the end (Mymzmz). It is from Strong's Concordance number 2157, and its definition

From H2161; intriguing; a Zamzumite, or native tribe of Palestine: - Zamzummim.


from 2161 "zah-mahm" (
Mmz), and its definition

A primitive root; to plan, usually in a bad sense: - consider, devise, imagine, plot, purpose, think (evil).

Zamzummim could mean "plot", "devise", "imagine", or "plot".


ANAKIM

The Hebrew word for Anakim is "Ah-nah-kee"- Ayin, Nun, Kuph, Yod (
yqne) from "Ah-nah-keem" (Myqne). It is from Strong's Concordance number 6062, and its definition

Patronymic from H6061; an Anakite or descendant of Anak: - Anakim.

from 6061 "ah-nahk" (qne), and its definition

The same as H6060; Anak, a Canaanite: - Anak.

from 6060 "ah-nahk" (qne), and its definition

From H6059; a necklace (as if strangling): - chain.

from 6059 "ah-nahk" (qne), and its definition

A primitive root; properly to choke; used only as denominative from H6060, to collar, that is, adorn with a necklace; figuratively to fit out with supplies: - compass about as a chain, furnish, liberally.d

from 6060 "ah-nahk" (qne), and its definition

From H6059; a necklace (as if strangling): - chain.

Anak could mean "necklace", "chain", "adorn", or "furnish".


ESAU


The Hebrew word for Esau is "Ey-sahv"- Ayin, Shin, Vav (
wse). It is from Strong's Concordance number 6215, and its definition

Apparently a form of the passive participle of H6213 in the original sense of handling; rough (that is, sensibly felt); Esav, a son of Isaac, including his posterity: - Esau.

from 6213 "ah-sah" (hse), and its definition

A primitive root; to do or make, in the broadest sense and widest application: - accomplish, advance, appoint, apt, be at, become, bear, bestow, bring forth, bruise, be busy, X certainly, have the charge of, commit, deal (with), deck, + displease, do, (ready) dress (-ed), (put in) execute (-ion), exercise, fashion, + feast, [fight-] ing man, + finish, fit, fly, follow, fulfil, furnish, gather, get, go about, govern, grant, great, + hinder, hold ([a feast]), X indeed, + be industrious, + journey, keep, labour, maintain, make, be meet, observe, be occupied, offer, + officer, pare, bring (come) to pass, perform, practise, prepare, procure, provide, put, requite, X sacrifice, serve, set, shew, X sin, spend, X surely, take, X thoroughly, trim, X very, + vex, be [warr-] ior, work (-man), yield, use.

Esau could mean "rough", "execute", "accomplish", "commit", or "prepare".


SEIR


The Hebrew word for Seir is "Sey-eer"- Shin, Ayin, Yod, Resh (
ryes). It is from Strong's Concordance number 8165, and its definition

Formed like H8163; rough; Seir, a mountain of Idumaea and its aboriginal occupants, also one in Palestine: - Seir.

from 8163 "sah-eer" (ryes, res), and its definition

From H8175; shaggy; as noun, a he goat; by analogy a faun: - devil, goat, hairy, kid, rough, satyr.

from 8163 "sah-ahr" (res), and its definition

A primitive root; to storm; by implication to shiver, that is, fear: - be (horribly) afraid, fear, hurl as a storm, be tempestuous, come like (take away as with) a whirlwind.

Seir could mean "goat", "devil", "hairy", "kid", "fear", "tempest", "storm", or "whirlwind".



HORIM

The Hebrew word for Horim is "Khoh-ree"- Khet, Resh, Yod (
yrx). It is from Strong's Concordance number 2752, and its definition

From H2356; cave dweller or troglodyte; a Chorite or aboriginal Idumaean: - Horims, Horites.

from 2356 "khohr" (rx), and its definition

The same as H2352; a cavity, socket, den: - cave, hole.

from 2352 "khoor" (rx), and its definition

From an unused root probably meaning to bore; the crevice of a serpent; the cell of a prison: - hole.

Horim could mean "cave", "hole", "crevice", "cell", "cavity", or "bore".


AVIM

The Hebrew word for Avim is "Ah-vee"- Ayin, Vav, Yod (
ywe). It is from Strong's Concordance number 5757, and its definition

Patrial from H5755; an Avvite or native of Avvah (only plural): - Avims, Avites.

from 5755 "ahv-vah" (hwe), and its definition

For H5754; Ivvah or Avva, a region of Assyria: - Ava, Ivah.

from 5754 "ahv-vah" (hwe), and its definition

Intensive from H5753 abbreviated; overthrow: -  X overturn.

from 5753 "ah-vah" (hwe), and its definition

A primitive root; to crook, literally or figuratively: - do amiss, bow down, make crooked, commit iniquity, pervert, (do) perverse (-ly), trouble, X turn, do wickedly, do wrong.

Avim could mean "crooked", "trouble", "overthrow", "perverse", "iniquity", or "do wrong".


HAZERIM

The Hebrew word for Hazerim is "Kha-tsey-reem"- Khet, Tsade, Resh, Yod, Mem Sophit (
Myrux). It is from Strong's Concordance number 2699, and its definition

Plural masculine of H2691; yards; Chatserim, a place in Palestine: - Hazerim

from 2691 "khah-tseyr" (rux), and its definition

From H2690 in its original sense; a yard (as inclosed by a fence); also a hamlet (as similarly surrounded with walls): - court, tower, village.

from 2690 "khah-tsoh-reyr", "khah-tsoh-tseyr", or "khah-tsahr"(rrux, ruux, rux), and its definition

A primitive root; properly to surround with a stockade, and thus separate from the open country; but used only in the reduplicated form (the second and third forms; to trumpet, that is, blow on that instrument): - blow, sound, trumpeter.

Hazerim could mean "yard", "hamlet", "tower", "village", "blow", "sound", or "trumpeter".


AZZAH

The Hebrew word for Azzah is "Ahz-zah"- Ayin, Zayin, Heh (
hze). It is from Strong's Concordance number 5804, and its definition

Feminine of H5794; strong; Azzah, a place in Palestine: - Azzah, Gaza.

from 5794 "ahz" (ze), and its definition

From H5810; strong, vehement, harsh: - fierce, + greedy, mighty, power, roughly, strong.

from 5810 "ah-zahz" (zze), and its definition

A primitive root; to be stout (literally or figuratively): - harden, impudent, prevail, strengthen (self), be strong.

Azah means "strong".


CAPHTORIM

The Hebrew word for Caphtorim is "Kaph-toh-ree"- Kaph, Peh, Tav, Resh, Yod (yrtpk). It is from Strong's Concordance number 3731, and its definition

Patrial from H3731; a Caphtorite (collectively) or native of Caphtor: - Caphthorim, Caphtorim (-s).


CAPHTOR

The Hebrew word for Caphtor is "Kaph-tohr"- Kaph, Peh, Tav, Resh (rtpk) is from Strong's Concordance number 3731, and its definition

Apparently the same as H3730; Caphtor (that is, a wreath shaped island), the original seat of the Philistines: - Caphtor.


from 3730 "kaph-tohr", and its definition

Probably from an unused root meaning to encircle; a chaplet; but used only in an architectonic sense, that is, the capital of a column, or a wreath like button or disk on the candelabrum: - knop, (upper) lintel.


Caphtorim and Caphtor could mean "column", "wreath", "capital", "knop", or "lintel".


Overall, Moses was telling the Sons of Israel that the lands mentioned were not going to be theirs, because hwhy gave them to their relatives.

Question: "Anyone wonder how Moses knew all of these historical accounts"? Because he most likely learned it while he was Prince of Egypt by the Egyptian instructors, and he was most likely taught of the history of these peoples, and most likely other subjects under Egyptian instructors as well. Moses had a treasure trove of information of learning. That was one of the reasons hwhy had chosen him to be the leader for the Israelites



Verse twenty five

25 This day, I will begin to put your dread and your fear upon the face of the peoples under all of the heavens, whom they shall hear your name, and they shall tremble, and they shall grieve from your faces.

This was originated from an account regarding Jacob which is noted in the Torah portion of  in the book of Genesis

Genesis 35:5 And they [Jacob and his camp] pulled up: and the terror of Elohim was upon the cities that were around them, and they did not pursue after the sons of Jacob.

This was based on the inicident of the Schechem's son, who went in unto Jacob's daughter, Dinah, and raped her. Her brothers, Simeon and Levi, plotted to destroy them through the means of making circumcised as a requirement to intermarry, which made them in a weak state, and not able to fight to their potential. The Schechemites also had ulterior motives too by getting their livestock and wealth. The brothers, most likely had a troop with them and destroyed the men and the city and took their spoils. And this account spead around the cities, and caused a dread regarding their presence. As Brad Scott of Wildbrach Ministry, and Bill Cloud of Shoreshim Ministries says "History repeats itself".




Verses twenty six through twenty nine

26 And I sent messengers from the Wilderness of Kedemoth to Sihon, King of Heshbon, words of peace, to say, 27 I will go over in your land on the way: I will go on the way, I will not turn rightward or leftward. 28 You shall sell me food on the silver, and I shall eat; and on the silver, you shall give to me water, and I shall drink: only I will go over on my feet; 29 as which the sons of Esau that dwell in Seir, and the Moabim that dwell in Ar, they have done to me; which until I shall go over ta-the Jordan to the land which hwhy, our Elohim, is giving to us.

I want to compare this to the account of Moses asking the leader of Edom to go through their territory which is noted in the Torah portion of Sh'lakh L'kha, in the book of Numbers

Numbers 20:14 And Moses sent messengers from Kadesh to the King of Edom, Thus says your brother, Israel, You, you have known ta all the travail which had found us: 15 And our fathers went down to Egypt, and we dwelled in Egypt many days; and the Egyptians, they were evil to us and to our fathers: 16 And we cried to hwhy, and has heard our voice, and sent a messenger, and brought us out of Egypt: and, behold, we are in Kadesh, a city at the edge of your border: 17 Let us pass now in your land: we will not go over in a field, or in a vineyard, and we shall not drink the water of the well: we will go the way of the king, we will not turn rightward or leftward, until we have passed over your borders. 18 And Edom said to him, You shall not pass over on me, lest I come out to encounter you on a sword. 19 And they said to him, We, the Sons of Israel, will ascend on the highway: and if we, I and my livestock, drink of your waters, and I will give your value: Only not a matter on my feet will I pass over. 20 And said, You shall not pass over. And Edom came out to encounter him on a heavy people, and by a strong hand. 21 And Edom refused to give ta-Israel passage in his border: and Israel turned from upon him.

Notice the comparison of the "person" between these two messages. The first message Moses have them say "we", compared to this Torah portion's message where he said "I". Also notice that the offering to pay in the first letter was with "value" of no specific element(s), but the second one specifically mentioned that he will pay in "silver". The reason that I'm pointing these out, because the first message did "not" have 
hwhy involved. Also, when Moses asked the Moabites in this first time, because the voice was not of one person, but a people. Also, hwhy did not honor it, because the Israelites were not to pursue anywhere near the border, opposite of the promised land, while they still had to journey for another thirty eight years, because of the evil report of the ten spies which the Israelites accepted. This caused the Israelites to not have the ability to overcome the men in the land, instead of trusting in hwhy that He would fight for them and overcome them. That is why the Israelites did not have favor to go through their land, whether by favor or by force. But in the second letter, Moses wrote in the 1st person pronoun, and the specific payment type to Sihon in silver. That "person" respresented in the letter was hwhy talking, and one can also say the future Yeshua the Messiah. The silver was also a type and shadow of the symbolic redemption in the future Yeshua the Messiah by paying the price on the cross to redeem us of our sins. By this second letter, hwhy and the future Messiah were on the Moses and the Israelites' side, and were going to fight for them, as well as preparing the Israelites to cross over the Jordan by the time they arrived at Jordan-Jericho.



Verse thirty

30 And Sihon, King of Heshbon was not willing to let us go over in him: for hwhy, your Elohim, has stiffened ta-his spirit, and hardened ta-his heart, by that, to give him in your hand, as this day.

Sound familiar to anyone? How about the Exodus account in which 
hwhy hardening Pharaoh's heart and stiffening his spirit in order for hwhy to bring on the ten plagues before the Israelites could leave Egypt. You can find these accounts in my exhaustive commentaries, in the Torah portions of Va-Eyra and Bo, by clicking on the links below to get to the webpages.

TORAH PORTION VA-EYRA

TORAH PORTION BO



Spiritually speaking, this was an act of opening and shutting doors. This is how 
hwhy shows us in our lives what doors He allows us to enter and not enter. Also, the lands could be symbols of different means, i.e. jobs, locations, purchasing homes, etc., that hwhy would prevent us from going through certain spiritual doors.







CHAPTER 3

Deuteronomy 3:1-22

Deu 3:1 And we faced, and we went the way of the Bashan: and Og, King of the Bashan came out to meet us, he and all his people, to the war of Edrei. 2 And 
hwhy said to me, do you not fear him: for I have given in your hand, him, and ta-all his people, and ta-his land; and you shall do to him as whom you have done to Sihon, King of the Amorites, who is dwelling in Heshbon. 3 And hwhy, our Elohim, also gave in our hands ta-Og, King of the Bashan, and ta-all his people: and we struck him until a survivor was not remaining to him . 4 And we captured ta-all his cities in that time, a city was not of her, which we did not take from them, sixty cities, all the region of Argob, the kingdom of Og in the Bashan. 5 All of these cities were fortified with high walls, double doors, and bars; by apart with the very many opened cities. 6 And we destroyed them, as which we did to Sihon, King of Heshbon, destroying every city, men, the women, and the litlle ones. 7 And all the animals, and the spoil of the cities, we plundered for ourselves.

8 And we took in that time
ta-the land from the hand of the two kings of the Amorites which were in over the Jordan, from the torrent of Arnon unto Mount Hermon; 9 The Sidonim, they call to Hermon, Sirion; and the Amorites, they call to him, Shenir; 10 all the cities of the level areas, and all the Gilead, and all the Bashan, unto Salchah and Edrei, cities of the kingdom of Og in the Bashan. 11 For only Og, King of the Bashan, remained of the remnant of the Rephaim; behold, his bed was a bed of iron; that not is she in Rabbath of the sons of Ammon? Nine cubits was her length, and four cubits was her breadth, on the cubit of a man.

12 And we possessed
ta-this land in that time, from Aroer, which is upon the torrent Arnon, and the half mountain of the Gilead, and his cities, I gave to the Reubenites and to the Gadites. 13 And the rest of the Gilead, and all the Bashan, from the kingdom of Og, I gave to the half tribe of the Manasseh; all the region of the Argob, of all of the Bashan, he was called the land of Rephaim. 14 Jair, son of Manasseh took all ta-the region of Argob unto the border of the Geshurites and the Maachathites; and called them upon his name, ta-the Bashan Havoth Jair, unto this day. 15 And to Machir I gave ta-the Gilead. 16 And to the Reubenites and to the Gadites I gave from the Gilead and unto the torrent Arnon,the midst of the valley, and the border, and unto the torrent Jabbok, the border of the sons of Ammon; 17 and the Arabah, and the Jordan, and the border, from Chinnereth, and unto the sea of the Arabah, the Salt Sea, under the Ashdoth Pisgah risingward (eastward).

18 And I commanded you in that time, to say, 
hwhy, your Elohim, has given to you ta-this land to possess her: you, the Sons of Israel, all the sons of might, shall go over armed toward the face of your brothers, 19 only your wives, and your little ones, and your livestock, I know for much cattle are to you, they shall dwell in your cities which I have given to you; 20 until which hwhy shall give rest to your brothers, as yourselves, and they, also they, have possessed ta-the land which hwhy, your Elohim, is giving to them in over the Jordan: and you shall return of a man to his possession which I have given to you. 21 ta-And I commanded Joshua in that time, to say, Your eyes have seen ta all that hwhy, your Elohim, has done to these two kings: so shall hwhy do to all the kingdoms which you are going over toward there. 22 You shall not fear them: for hwhy, your Elohim, He shall fight for you.


(Note: Not all verses will have comments)


Verse two

2 And hwhy said to me, do you not fear him: for I have given in your hand, him, and ta-all his people, and ta-his land; and you shall do to him as whom you have done to Sihon, King of the Amorites, who is dwelling in Heshbon.

Looking at the following words:

SIHON


The Hebrew word for Sihon is "See-khohn"- Samek, Yod, Khet, Nun Sophit (
Nxyo) is from Strong's Concordance number 5511, and its definition

From the same as H5477; tempestuous; Sichon, an Amoritish king: - Sihon.

from 5477 "soo-akh" (
xwo), and its definition

From an unused root meaning to wipe away; sweeping; Suach, an Israelite: - Suah.

Sihon must have been "swept" during a storm, or a flood, or his was mother was in a stream, and Sihon was swept in it before he was rescued by someone, whether the mother or another person.


HESHBON

The Hebrew word for Heshbon is "Khesh-bohn"- Khet, Shin, Bet, Vav, Nun Sophit (
Nwbsx). It is from Strong's Concordance number 2809, and its definition

The same as H2808; Cheshbon, a place East of the Jordan: - Heshbon.

from 2808 "khesh-bohn", and its definition

From H2803; properly contrivance; by implication intelligence: - account, device, reason.

from 2803 "khah-shahb" (
bsx), and its definition

A primitive root; properly to plait or interpenetrate, that is, (literally) to weave or (generally) to fabricate; figuratively to plot or contrive (usually in a malicious sense); hence (from the mental effort) to think, regard, value, compute: - (make) account (of), conceive, consider, count, cunning (man, work, workman), devise, esteem, find out, forecast, hold, imagine, impute, invent, be like, mean, purpose, reckon (-ing be made), regard, think.


Putting the two definitions together, it makes a phrase:

"Swept with cunningness"

This is how HaSatan attemps to attack us as believers in the Messiah, by sweeping us with cunningness with something that sounds good, but it is against our relationship with the Heavenly Father.



Verse eleven


11 For only Og, King of the Bashan, remained of the remnant of the Rephaim; behold, his bed was a bed of iron; that not is she in Rabbath of the sons of Ammon? Nine cubits was her length, and four cubits was her breadth, on the cubit of a man.

Moses mentioned Og, King of the Heshbon, as being one of the remnant of the giants. His bed was made of Iron to withhold his weight and size. His bed was 9 cubits long, literally in Hebrew "her length", and 4 cubits wide, literally "her breadth". This shows us that a bed is female, just like a city is female, and just like a soul is female. Og's bed, in our modern U.S. measurements were 13 1/2 feet long and 6 feet wide. This was one big and tall dude.

Looking at the word OG

The Hebrew word for Og is "Ohg"- Ayin, Vav, Gimel (
gwe). It is from Strong's Concordance number 5747, and its definition

Probably from H5746; round; Og, a king of Bashan: - Og.

from 5746 "oog"
(gwe), and its definition

A primitive root; properly to gyrate; but used only as denominative from H5692, to bake (round cakes on the hearth): - bake.

This guy was one "big round dude".

King Og could be compared to Goliath of Gath, noted in the book of the Prophet Samuel

1 Samuel 17:4 And there went out a champion out of the camp of the Philistines, named Goliath, of Gath, whose height was six cubits and a span. 5 And he had an helmet of brass upon his head, and he was armed with a coat of mail; and the weight of the coat was five thousand shekels of brass. 6 And he had greaves of brass upon his legs, and a target of brass between his shoulders. 7 And the staff of his spear was like a weaver's beam; and his spear's head weighed six hundred shekels of iron: and one bearing a shield went before him.

Goliath was 9 cubits and a span high, almost fourteen feet high, longer than king Og's bed, when he faced David in the Valley of Elah.

This scripture also contains Goliaths other relatives, which is noted in the book of the Chronicles


1 Chronicles 20:4 And it came to pass after this, that there arose war at Gezer with the Philistines; at which time
Sibbechai the Hushathite slew ta-Sippai, that was of the sons of the giant: and they were subdued. 5 And there was war again with ta-the Philistines; and Elhanan the son of Jair slew ta-Lahmi the brother of Goliath the Gittite, whose spear staff was like a weaver's beam. 6 And yet again there was war at Gath, where was a man of great stature, whose fingers and toes were four and twenty, six on each hand, and six on each foot: and he also was the son of the giant. 7 But when he defied ta-Israel, Jonathan the son of Shimea David's brother slew him. 8 These were born unto the giant in Gath; and they fell by the hand of David, and by the hand of his servants.


Looking at the words BASHAN

The Hebrew word for Bashan is "Bah-shahn"- Bet, Shin, Nun Sophit (
Nsb). It is from Strong's Concordance number 1316, and its definition

Of uncertain derivation; Bashan (often with the article), a region East of the Jordan: - Bashan.

I
t says unknown, but looking further, we find this:

from Strong's concordance number 1317 "Bosh-nah", Bet, Shin, Nun, Heh (
hnsb), and its definition

Feminine from H954; shamefulness: - shame.

from 954 "boosh" (
swb), and its definition

A primitive root; properly to pale, that is, by implication to be ashamed; also (by implication) to be disappointed, or delayed: - (be, make, bring to, cause, put to, with, a-) shame (-d), be (put to) confounded (-fusion), become dry, delay, be long.

We get our English words "abashed" and "abased" from this Hebrew word. This location must have been one "shameful" place.

Putting the two definitions together, it makes a phrase:

"A circle of shame"

We as believers in the Messiah could go into a state of a circle of shame in our lives, whether by sin, or in a mistake, or something else. No matter what the circumstance that leads to this state, we can cry out to our Abba, Father, to help us, or to forgive us, or to show us what to do to redeem the issue, or to fix the issue, etc.

In relation to the place of the Bashan, David noted this in the book of the Psalms
Psalms 22:11 Be not far from me; for trouble is near; for there is none to help. 12 Many bulls have compassed me: strong bulls of Bashan have beset me round.

David was relating his enemies to the "Strong Bulls of Bashan", or "Strong Bulls of Shame". What they did was an act of shame, or "Bashan", against David. This was a fulfilled by Yeshua being crucified on the cross by His enemies, the Pharisees and the Saducees, whom could also be nicknamed "The Strong Bulls of Bashan" (Strong Bulls of Shame). They should have been severly ashamed for what they did to Yeshua, but Yeshua paid the price for us by taking our shame to the cross through exposing the area of shame, which is Yeshua's private parts where the area of shame is located.

hwhyl dbk



Verse twelve through seventeen

12 And we possessed ta-this land in that time, from Aroer, which is upon the torrent Arnon, and the half mountain of the Gilead, and his cities, I gave to the Reubenites and to the Gadites. 13 And the rest of the Gilead, and all the Bashan, from the kingdom of Og, I gave to the half tribe of the Manasseh; all the region of the Argob, of all of the Bashan, he was called the land of Rephaim. 14 Jair, son of Manasseh took all ta-the region of Argob unto the border of the Geshurites and the Maachathites; and called them upon his name, ta-the Bashan Havoth Jair, unto this day. 15 And to Machir I gave ta-the Gilead. 16 And to the Reubenites and to the Gadites I gave from the Gilead and unto the torrent Arnon,the midst of the valley, and the border, and unto the torrent Jabbok, the border of the sons of Ammon; 17 and the Arabah, and the Jordan, and the border, from Chinnereth, and unto the sea of the Arabah, the Salt Sea, under the Ashdoth Pisgah risingward (eastward).

This is a list of other cities and their definitions in this chapter

Looking at the following words:

ARGOB

From the Hebrew word for Argob is "Ahr-gohv"- Aleph, Resh, Gimel, Bet (
bgra). It is from Strong's Concordance number 709, and its definition

From the same as H7263; stony; Argob, a district of Palestine: - Argob.

from 7263 "reh-gehv" (
bgr), and its definition

From an unused root meaning to pile together; a lump of clay: - clod.

Argob could mean "stony", "pile together", "lump of clay", or "clod".


GESHURITES

The Hebrew word for Geshurites is "Geh-shoo-ree"- Gimel, Shin, Vav, Resh, Yod (
yrwsg). It is from Strong's Concordance 1651, and its definition

Patrial from H1650; a Geshurite (also collectively) or inhabitant of Geshur: - Geshuri, Geshurites.

from 1650 "g'shoor" (
rwsg), and its definition

From an unused root (meaning to join); bridge; Geshur, a district of Syria: - Geshur, Geshurite.

Geshuri means "bridge".


MAACHATHITES

The Hebrew word for Maachathites is "Mah'ah-khah-thee"- Mem, Kaph, Ayin, Tav, Yod (
ytekm). It is from Strong's Concordance number 4602, and its definition

Patrial from H4601; a Maakathite, or inhabitant of Maakah: - Maachathite.

from 4601 "mah'ah-khah" or "mah'ah-khath" (
hekmtekm), and its definition

From H4600; depression; Maakah (or Maakath), the name of a place in Syria, also of a Mesopotamian, of three Israelites, and of four Israelitesses and one Syrian woman: - Maachah, Maachathites. See also H1038.

from 4600 "mah'akh" (
Kem), and its definition

A primitive root; to press, that is, to pierce, emasculate, handle: - bruised, stuck, be pressed.

Maachathites could mean "press", "pierce", "pressed", "handle", or "emasculate".


HERMON

The Hebrew word for Hermon is "Khehr-mohn"- Khet, Resh, Mem, Vav, Nun Sophit (
Nwmrx). It is from Strong's Concordance number 2768, and its definition

From H2763; abrupt; Chermon, a mount of Palestine: - Hermon.

from 2763 "khah-rahm" (
mrx), and its defintion

A primitive root; to seclude; specifically (by a ban) to devote to religious uses (especially destruction); physically and reflexively to be blunt as to the nose: - make accursed, consecrate, (utterly) destroy, devote, forfeit, have a flat nose, utterly (slay, make away).

Hermon could mean "devoted", "destroy", "slay", or "accursed".

This is where we get our modern English word "harm".


SIRION

The Hebrew word for Sirion is "Seer-yohn"- Shin, Resh, Yod, Nun Sophit (
Nyrs). It is from Strong's Concordance number 8303, and its definition

The same as H8304 (that is, sheeted with snow); Shirjon or Sirjon, a peak of the Lebanon: - Sirion.

from 8304 "s'rah-yah" or "s'rah-yah-hoo" (
hyrs or whyrs), and its definition

From H8280 and H3050; Jah has prevailed; Serajah, the name of nine Israelites: - Seraiah.

Sir-

from 8280 "sah-rah" (
hrs), and its definition

A primitive root; to prevail: - have power (as a prince).

-ion

from 3050 "Yah" (
hy), and its definition

Contracted for H3068, and meaning the same; Jah, the sacred name: - Jah, the Lord, most vehement. Cp. names in “-iah,” “-jah.

from 3068 "Y'hoh-vah [or Y'hoh-wah]" (
hwhy), and its definition

From H1961; (the) self Existent or eternal; Jehovah, Jewish national name of God: - Jehovah, the Lord. Compare H3050, H3069.

from 1961 "hah-yah" (
hyh), and its definition

A primitive root (compare H1933); to exist, that is, be or become, come to pass (always emphatic, and not a mere copula or auxiliary): - beacon, X altogether, be (-come, accomplished, committed, like), break, cause, come (to pass), continue, do, faint, fall, + follow, happen, X have, last, pertain, quit (one-) self, require, X use.

According to Strong, Sirion for its sake means "sheeted with snow", but its root means "prevailed".


SHENIR

The Hebrew word for Shenir is "S'neer"- Shin, Nun, Yod, Resh (
ryns). It is from Strong's Concordance number 8149, and its definition

From an unused root meaning to be pointed; peak; Shenir or Senir, a summit of Lebanon: - Senir, Shenir.

Shenir means "pointed".


SALCHAH

The Hebrew word for Salchah is "sahl-khah" (
hklo). It is from Strong's Concordance number 5548, and its definition

From an unused root meaning to walk; walking; Salcah, a place East of the Jordan: - Salcah, Salchah.

Salach means "walking".


EDREI

The Hebrew word for Edrei is "Eh-dreh'ee"- Aleph, Dalet, Resh, Ayin, Yod (
yerda). It is from Strong's Concordance number 154, and its definition

From the equivalent of H153; mighty; Edrei, the name of two places in Palestine: - Edrei.

from 153 "eh-drah" (
erda), and its definition

(Chaldee); an orthographical variation for H1872; an arm, that is, (figuratively) power: - force.

from 1872 "d'rah" (
erd), and its definition

(Chaldee); corresponding to H2220; an arm: - arm.

from 2220 "z'roh-ah" or "z'roh-ah" (
ewrzerzhewrzherz), and its definition

From H2232; the arm (as stretched out), or (of animals) the foreleg; figuratively force: - arm, + help, mighty, power, shoulder, strength.

from 2232 "zah-rah" (
erz), and its definition

A primitive root; to sow; figuratively to disseminate, plant, fructify: - bear, conceive seed, set with, sow (-er), yield.

Edrei could mean "force", or "arm".


You can read the account in the account of the Reubenites and the Gadites possession of their lands, in the Torah portion of Matoth, by clicking on the link below to get to the webpage.

TORAH PORTION MATOTH



Verse twenty-one

21 ta-And I commanded Joshua in that time, to say, Your eyes have seen ta all that hwhy, your Elohim, has done to these two kings: so shall hwhy do to all the kingdoms which you are going over toward there.

This is the only account recorded, by far, that Moses made a direct commandment to Joshua when the time for him to go over the Jordan. This is like 
hwhy telling Yeshua when he is to go to earth to save the people about 2,000 years ago, and hwhy will be telling Yeshua again to go back down in the near future, as is it noted in the Gospel of Matthew

Matthew 24:34 Verily I say unto you, This generation shall not pass, till all these things be fulfilled. 35 The heavens and earth shall pass away, but My Words shall not pass away. 36 But of that day and hour knoweth no man, no, not the angels of the heavens, but My Father only. 37 But as the days of Noe were, so shall also the coming of the Son of Man be. 38 For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, 39 And knew not until the flood came, and took them all away; so shall also the coming of the Son of Man be.

And it will be when hwhy, the Heavenly Father, will say to Yeshua, "It is time to go back down", and we are to look up for our redemption, as noted in the Gospel of Luke

Luke 21:28 And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh.



That ends this week's Torah portion commentary.



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