TORAH
PORTIONS
ast yk
KI
THISA
(When You Lift Up)
Exodus 30:11-34:35
There
are 99 Aleph-Tavs in this week's Torah portion
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you and the your are plural. Also any of the words that are in bold
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lettering as "you"
refers to the feminine gender, but it is only applied when it does not
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portion text at this time.
CHAPTER
30
Exodus
30:11-38
Exo 30:11
And hwhy spoke to
Moses, to say,
12 When you lift up (bear up, carry) ta-the head of
the Sons of
Israel by their visits (musters, numbers), and they shall give a man of
a kepher-ransom of
his soul to hwhy in
visiting (accounting, mustering, numbering) them; and shall not be a
plague on them
in visiting (accounting, mustering, numbering)
them. 13 This
they shall give, everyone that goes over upon (over) the visited
(accounted, mustered, numbered) ones,
from the half of the shekel on the Shekel of the Sacred Area (Sacred
Space): the shekel
is
twenty
gerahs: From the half of the shekel shall be a Heave Offering
(Raise
Offering) to hwhy. 14 Everyone that goes over
upon
(over) the visited ones, (accounted ones, mustered ones, numbered
ones), from a son of
twenty
years and the upward,
shall give a Heave Offering (Raise Offering) of
(at) hwhy. 15 The
rich shall not multiply (give
more), and the poor shall not diminish (give less), from half of the
shekel to
give ta-a Heave Offering (Raise Offering) of (at) hwhy to atone upon
your souls. 16 And you
shall take ta-the
Silver of the Atonements from ta the Sons of
Israel, and you shall give him upon the Service
of the Tent of
Appointment; and shall be for a Memorial (Remembrance) for the
Sons of Israel to the
Face of hwhy to atone upon
your souls.
17 And hwhy spoke to
Moses, to say,
18 And you shall do (make) a Laver of copper
and his Base
shall be of
copper
for washing: and you shall give him between the Tent of
Appointment and between the Altar, and you shall give water there. 19
And
Aaron and his sons, they shall wash ta-their hands
and ta-their feet from him: 20 In
their entering (going) to the Tent of Appointment, they shall wash of
water, and
they shall not die; or in their approach to the Altar to minister, to
incense (smoke, fumigate, burn)
a Fire
Offering to hwhy: 21 And they
shall wash their
hands and their feet, and they shall not die: and she shall be to them
a
Statute of Ages, to him and to his seed for their generations.
22 And hwhy spoke to
Moses, to say, 23 And you take for yourself a head of spices; five
hundred of clear
myrrh, and fifty and two
hundred of cinnamon spice from his
half, and fifty and two hundred of calamus spice,
24 and five hundred of cassia, on the Shekel of
the Sacred Area (Sacred Space), and
oil of olive of a hin: 25 And you shall do (make) him
of a Sacred (Holy) Oil of the Anointing,
an ointment unguent
(compound,
perfume, apothecary art)
of the doing (work) of a
perfumer (apothecary, compounder): shall be a Sacred (Holy) Oil of the
Anointing.
26 And you shall
anoint on him ta-the Tent of Appointment,
and ta the Ark of
the Testimony
(Witness), 27
And ta-the Table
and ta-all of his Vessels, and ta-the Menorah
and ta-her Vessels,
and ta
the Altar of the Incense,
28 and ta-the Altar of Elevation
Offering
(Ascension, Offering, Burnt
Offering) and ta-all of his Vessels, and ta-the Laver
and ta-his Base. 29
And you will
sanctify them, and they shall be a Sacred (Holy) of Sacreds (Holies)
[Sacred of Sacreds (Holy of Holies)]: anything that touches on
them shall be Sacred (Holy). 30 And you shall anoint ta-Aaron and ta-his sons,
and you shall sanctify
them for the Priestship [(to do Priestly Acts)] for Me.
31 And
you shall speak to the Sons of Israel, to say, This shall be the Oil
of the Sacred (Holy) Anointing
for Me for your
generations. 32 Shall
not be
poured (libated) upon the flesh
of an Adam, and you shall not do (make) like him in his proportion
(measure, composition): he is Sacred (Holy), shall be Sacred (Holy) to you. 33 A man which shall
perfumes (apotecaries, compounds) like him, and the which gives from
him upon
a stranger, and shall be cut off from his People.
34 And hwhy said to
Moses, Take for yourself sweet spices of stacte, and onycha, and
galbanum; spices, and pure frankincense: shall be a bahd-part
(bahd-apart) on a
bahd-part (bahd-apart):
35 And you shall
do (make) of her an ointment (confection, perfume, apothecary), an
incense (smoke, burning
fumigating) of the doing (work) of a perfumer
(apothecary, compounder), salted
(salt seasoned), pure and Sacred (Holy): 36 And you shall pulverize
(beat,
comminute, grind) from her of
powder
(fineness, crushedness), and you shall give her from her to the face of
the
Testimony
(Witness) in the Tent
of Appointment which I will appoint to you there: she
shall be to
you a Sacred (Holy) of Sacreds
(Holies) [Sacred of Sacreds (Holy of Holies)]. 37 And the incense
which you shall
do (make), you shall not do (make) for yourselves
in her proportion (measure,
composition): she shall
be Sacred (Holy) to you for hwhy. 38 A man which shall do
(make)
like her, to smell on her, and shall be cut off from his People.
(NOTE: Not all verses will have
comments)
Verses eleven
through sixteen
And hwhy spoke to
Moses, to say,
12 When you lift up (bear up, carry) ta-the head of
the Sons of
Israel by their visits (musters, numbers), and they shall give a man of
a kepher-ransom of
his soul to hwhy in
visiting (accounting, mustering, numbering) them; and shall not be a
plague on them
in visiting (accounting, mustering, numbering)
them. 13 This
they shall give, everyone that goes over upon (over) the visited
(accounted, mustered, numbered) ones,
from the half of the shekel on the Shekel of the Sacred Area (Sacred
Space): the shekel
is
twenty
gerahs: From the half of the shekel shall be a Heave Offering
(Raise
Offering) to hwhy. 14 Everyone that goes over
upon
(over) the visited ones, (accounted ones, mustered ones, numbered
ones), from a son of
twenty
years and the upward,
shall give a Heave Offering (Raise Offering) of
(at) hwhy. 15 The
rich shall not multiply (give
more), and the poor shall not diminish (give less), from half of the
shekel to
give ta-a Heave Offering (Raise Offering) of (at) hwhy to atone upon
your souls. 16 And you
shall take ta-the
Silver of the Atonements from ta the Sons of
Israel, and you shall give him upon the Service
of the Tent of
Appointment; and shall be for a Memorial (Remembrance) for the
Sons of Israel to the
Face of hwhy to atone upon
your souls.
This was the first census done for the Sons of Israel, men from twenty
years and upward. The purpose of the census is to provide an equal
amount of a half of the shekel to hwhy
as a Heave Offering. It is not noted, but it is also the Statute for
the
future for
those who take a census of this matter to do the same.
King David did this, but did not collect the half shekels for the
enumeration. There are two different sources of the same account, or
two different accounts. The first account
is noted in the book of the prophet Samuel
2 Samuel
24:1 And again
the Anger of hwhy was kindled
against Israel,
and he moved ta-David
against them to say,
Go, number ta-Israel and ta-Judah. 2
For the king said to Joab, the Captain of the Army, which was with him,
Go now through all the tribes of Israel from Dan even to Beersheba,
and number ye ta-the People,
that I may know ta
the number
of the People. 3
And Joab said unto the king, Now hwhy, thy Elohim,
add unto the People, how many soever they be, an hundredfold, and that
the eyes of
my lord the king may see it: but why doth my lord, the king delight in
this thing? 4 Notwithstanding the king's word prevailed against Joab,
and against the captains of the host. And Joab and the captains of the
host went out from the presence of the king, to number ta-the People
of ta-Israel. 5
And they passed
over ta-the Jordan,
and pitched in
Aroer, on the
right side of the city that lieth in the midst of the river of Gad, and
toward Jazer: 6 Then they came to Gilead, and to the land of
Tahtimhodshi; and they came to Danjaan, and about to Zidon, 7 And came
to the strong hold of Tyre, and to all the cities of the Hivites, and
of the Canaanites: and they went out to the south of Judah, even to
Beersheba. 8 So when they had gone through all the land, they came to
Jerusalem at the end of nine months and twenty days. 9 And Joab gave up
ta-the sum of
the number of the People unto the king: and there were in
Israel eight hundred thousand valiant men that drew the sword; and the
men of Judah were five hundred thousand men. 10 And David's heart smote
him after that he had numbered ta-the People.
And David said
unto hwhy, I have
sinned greatly in
that I have done: and now, I beseech Thee, hwhy, take away ta-the iniquity
of Thy servant; for I have done very foolishly. 11 For when David was
up
in the morning, the Word of hwhy came unto
the prophet Gad,
David's seer, saying, 12 Go and say unto David, Thus
saith hwhy, I offer
thee three things;
choose thee one of them, that I may do it unto thee. 13 So Gad came to
David, and told him, and said unto him, Shall seven years of famine
come unto thee in thy land? Or wilt thou flee three months before thine
enemies, while they pursue thee? Or that there be three days'
pestilence in thy land? Now advise, and see what answer I shall return
to him that sent me. 14 And David said unto Gad, I am in a great
strait: let us fall now into the Hand of hwhy; for His Mercies are great:
and let me not fall into the hand of man. 15 So hwhy sent a
pestilence upon
Israel from the morning even to the time appointed: and there died of
the People from Dan even to Beersheba seventy thousand men.
16 And
when the Messenger stretched out his hand upon Jerusalem to destroy
it, hwhy repented
him of the evil,
and said to the Messenger that destroyed the People,
It is enough: stay now
thine hand. And the Messenger of hwhy was by the
threshingplace of
Araunah, the Jebusite. 17 And David spake unto hwhy when he saw ta-the Messenger
that
smote the People, and said, Lo, I have sinned, and I have done
wickedly: but these sheep, what have they done? Let thine hand, I pray
thee, be against me, and against my father's house. 18 And Gad
came that day to David, and said unto him, Go up, rear an altar
unto hwhy in the
threshingfloor of
Araunah, the Jebusite. 19 And David, according to the saying of Gad,
went up as hwhy commanded.
20 And
Araunah looked, and saw ta-the king and ta-his servants
coming on toward
him:
and Araunah went out, and bowed himself before the king on his face
upon the ground. 21 And Araunah said, Wherefore is my lord, the king,
come to his servant? And David said, To buy ta-the
threshingfloor of thee,
to build an altar unto hwhy, that the
plague may be
stayed from the People. 22 And Araunah said unto David, Let my lord,
the
king, take and elevate what seemeth good unto him: behold, here be oxen
for an Eleveation Offering, and threshing instruments and other
instruments of
the oxen for wood. 23 All these things did Araunah, as a king,
give unto the king. And Araunah said unto the king, hwhy, thy Elohim,
accept thee. 24
And the king said unto Araunah, Nay; but I will surely buy it of thee
at a price: neither will I elevate Elelvation Offerings unto hwhy, my Elohim,
of that which doth
cost me nothing. So David bought ta-the
threshingfloor and ta-the oxen for
fifty shekels of silver. 25 And David built there an altar
unto hwhy, and elevated Elevation
Offerings and Peace Offerings. So hwhy was
intreated for the land,
and the plague was stayed from Israel.
This is the
other
account, which is noted in the book of the Chronicles
1 Chronicles 21:1 And
Satan stood up against Israel, and provoked ta-David to
number ta-Israel.
2 And David said
to Joab and to the rulers
of the People, Go, number ta-Israel from
Beersheba even to
Dan; and bring ta-the number
of them to me,
that I may know it. 3 And Joab
answered, hwhy make His People an hundred
times so many more as they be: but, my lord, the king, are they not all
my lord's servants? Why then doth my lord require this thing? Why will
he be a cause of trespass to Israel? 4 Nevertheless the king's
word prevailed against Joab. Wherefore Joab departed, and went
throughout all Israel, and came to Jerusalem. 5 And Joab gave ta-the sum
of the number of the People unto David. And all they of Israel were a
thousand thousand and an hundred thousand men that drew sword: and
Judah was four hundred threescore and ten thousand men that drew sword.
6 But Levi and Benjamin counted he not among them: for the king's word
was abominable to ta-Joab.
7 And the Elohim
was displeased with this
thing; therefore he smote ta-Israel.
8 And David said
unto the
Elohim, I have sinned greatly, because I have done ta-this thing:
but now,
I beseech Thee, do away ta-the iniquity
of Thy servant;
for I have done
very foolishly. 9 And hwhy spake unto
Gad, David's
seer, saying, 10 Go and tell David, saying, Thus saith hwhy, I offer
thee three things:
choose thee one of them, that I may do it unto thee. 11 So Gad came to
David, and said unto him, Thus saith hwhy, Choose
thee 12 Either
three years' famine; or three months to be destroyed before thy foes,
while that the sword of thine enemies overtaketh thee; or else three
days the Sword of hwhy, even the
pestilence, in the
land, and the Messenger of hwhy destroying
throughout all
the coasts of Israel. Now therefore advise thyself what I shall
bring again ta-to him that
sent me the word.
13 And David said unto Gad, I am
in a great strait: let me fall now into the Hand of hwhy; for very
great are his
mercies: but let me not fall into the hand of man. 14 So hwhy sent
pestilence upon Israel:
and there fell of Israel seventy thousand men. 15 And the
Elohim
sent a Messenger unto Jerusalem to destroy it: and as he was
destroying, hwhy beheld, and He repented him
of the evil, and said to the Messenger that destroyed, It is
enough, stay
now thine hand. And the Messenger of hwhy stood by
the threshingfloor
of Ornan, the Jebusite. 16 And David lifted up ta-his eyes,
and saw ta-the Messenger
of hwhy stand
between the earth and
the heaven, having a drawn sword in his hand stretched out over
Jerusalem. Then David and the Elders of Israel, who were clothed in
sackcloth, fell upon their faces. 17 And David said unto the
Elohim, Is it not I that commanded the People to be numbered? Even I it
is that have sinned and done evil indeed; but as for these sheep, what
have they done? Let Thine Hand, I pray thee, hwhy, my Elohim,
be on me, and on
my father's house; but not on thy People, that they should be plagued.
18 Then the Messenger of hwhy commanded
Gad to say to
David, that David should go up, and set up an altar unto hwhy in the
threshingfloor of
Ornan, the Jebusite. 19 And David went up at the saying of Gad, which
he
spake in the Name of hwhy.
20 And Ornan turned
back, and saw ta-the Messenger;
and his four sons
with him hid themselves. Now
Ornan was threshing wheat. 21 And as David came to Ornan, Ornan looked
and saw ta-David, and
went out of the
threshingfloor, and bowed himself to
David with his face to the ground. 22 Then David said to Ornan, Grant
me the place of this threshingfloor, that I may build an altar therein
unto hwhy: thou shalt
grant it me for
the full price: that the plague may be stayed from the People. 23 And
Ornan said unto David, Take it to thee, and let my lord, the king, do
that which is good in his eyes: lo, I give thee the oxen also for
Elevation Offerings, and the threshing instruments for wood, and the
wheat for
the Food (Grain) Offering; I give it all. 24 And king David said
to
Ornan,
Nay; but I will verily buy it for the full price: for I will not take
that which is thine for hwhy, nor elevated Elevation
Offerings
without cost. 25 So David gave to Ornan for the place six
hundred
shekels of gold by weight. 26 And David built there an altar
unto hwhy, and elevated Elevation
Offerings
and Peace Offerings, and called upon hwhy; and He
answered him from
the heavens by fire upon the altar of the Elevation Offering.
27 And hwhy commanded
the Messenger; and he
put up his sword again into the sheath thereof. 28 At that
time
when David saw that hwhy had
answered him in the
threshingfloor of Ornan, the Jebusite, then he sacrificed there. 29 For
the Tabernacle of hwhy, which
Moses made in the
wilderness, and the Altar of the Elevation Offering, were at that
season in
the high place at Gibeon. 30 But David could not go before it to
enquire of Elohim: for he was afraid because of the sword of the
Messenger
of hwhy.
Summarizing the two accounts:
2ND SAMUEL
800,000 Israeli men
500,000 Judah men
Total- 1,300,000
(Benjamin and Levi not counted)
Cost of King
David's sin: Loss of 70,000 men
1,300,000/.5
(half shekel) = 650,000 shekels of silver
King David bought the threshing floor, and the oxen for fifty shekels
of
silver
1ST CHRONICLES
1,100,000 Israel men
470,000 Judah men
Total- 1,570,000 men
(Benjamin or Levi not counted)
1,570,000/.5 (half shekel) = 785,000 shekels of silver
Cost of King David's sin: Loss of 70,000 men
King David bought the threshing floor for 600 shekels of gold
I think I solved the puzzle: The threshing floor was bought for 600
shekels of gold, and the oxen was bought for fifty shekels of silver.
Between the two accounts, the census difference was of 170,000 men- a
little over ten percent difference.
The point is that King David did not take the 1/2 shekel for each men
counted according to this week's Torah Commandment passage, and it cost
his
kingdom 70,000
men, but hwhy
used it as a
means for David to buy the threshing floor of Aranah/Ornan, the
Jebusite,
for the future site of the Temple. But those purchases was a make up
for the half shekel total that David should have accumulated for the
census.
In a Breaking Israel News article February 15, 2018, the Sanhedrin and
Mikdash (Temple) Educational Center are going to mint of a commorative
half shekel showing Cyrus with President Donald Trump in appreciating
his decision to
recognize Jerusalem as its capitol.
This is the image of the front of the half shekel Trump coin
You can access the article and the Mikdash
Educational Center half shekel pages by clicking on the links below.
SANHEDRIN
MINTS HALF SHEKEL WITH IMAGES OF TRUMP AND CYRUS
MIKDASH
EDUCATIONAL CENTER: THE TRUMP HALF SHEKEL
Rico Cortes of Wisdom In
Torah Ministries on his blog
did a teaching of the 1/2 shekel
titled "(Shekalim) Payment of the 1/2 Shekel and Yeshua turning the
tables in the Temple". Click on the image below to get to the teaching.
(Note:
one has to be subscribed to his blog to access his teachings)
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DISCLAIMER
The views and opinions expressed, from the
teaching below, are solely those
of the personel and do not necessarily reflect the views or opinions
of The
Aleph-Tav Project.
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RICO CORTES
"(Shekalim)
Payment of the 1/2 Shekel and Yeshua turning the
tables in the Temple"
(Note: One has to be subscribed to Rico's websote in order to access
his teachings)
Verses seventeen through
twenty-one
THE COPPER LAVER
17 And hwhy spoke to
Moses, to say,
18 And you shall do (make) a Laver of copper
and his Base
shall be of
copper
for washing: and you shall give him between the Tent of
Appointment and between the Altar, and you shall give water there. 19
And
Aaron and his sons, they shall wash ta-their hands
and ta-their feet from him: 20 In
their entering (going) to the Tent of Appointment, they shall wash of
water, and
they shall not die; or in their approach to the Altar to minister, to
incense (smoke, fumigate, burn)
a Fire
Offering to hwhy: 21 And they
shall wash their
hands and their feet, and they shall not die: and she shall be to them
a
Statute of Ages, to him and to his seed for their generations.
THE SYMBOLIC
MEANINGS OF THE COPPER LAVER
Copper:
Man,
Judgment, Suffering-(source:
maranathalife.com)
Water: The Ruakh HaKodesh (Holy
Spirit)/Water of the Word
Copper Laver:
MALE
Base:
(MALE?)
The water that washes the hands and feet is an instill of the Ruakh
HaKodesh (the Holy Spirit) being on their hands to act the Kingdom Work
and the feet to walk
the Kingdom Walk.
The apostle Paul applied the water of washing in relationships between
a husband and wife's relationship by the Water of the Word, which is
noted in his
letter to the assembley in Ephesus
Ephesians
5:25 Husbands,
love your wives, even as Messiah also loved the assembly, and gave
Himself for her; 26 That He might
sanctify and cleanse it with the washing of water by the Word,
27 That He might present it to Himself a glorious Assembly, not having
spot, or wrinkle, or any such thing; but that it should be Holy and
without blemish.
We as believers are washed in the water of His Word, for we are
Yeshua's Bride, and the washing of the Water of the Word is an act for
us to be
washed and cleansed besides being washed by the Blood of the Lamb.
Compare the Copper Laver in the wilderness to Solomon's Temple built in
Jerusalem, which is noted in the book of the Kings
1 Kings
7:23 And he made ta-a Molten Sea, ten cubits from
the one brim to the other: it was round
all about, and his height was five cubits: and a line of thirty cubits
did compass it round about. 24 And under the brim of it round
about there were knops compassing it, ten in a cubit, compassing ta-the
sea round about: the knops were cast in two rows, when it was cast.
25 It stood upon twelve oxen, three looking toward the north,
and
three looking toward the west, and three looking toward the south, and
three looking toward the east: and the sea was set above upon them, and
all their hinder parts were inward. 26 And it was an hand
breadth
thick, and the brim thereof was wrought like the brim of a cup, with
flowers of lilies: it contained two thousand baths. 27 And he
made ta-ten bases of
copper; four cubits was the length of one base, and four
cubits the breadth thereof, and three cubits the height of it.
28 And
the work of the bases was on this manner: they had
borders,
and the borders were between the ledges: 29 And on the
borders
that were between the ledges were lions, oxen, and cherubims: and upon
the ledges there was a base above: and beneath the lions and oxen were
certain additions made of thin work. 30 And every base
had
four
copper wheels, and plates of copper: and the four corners thereof had
undersetters: under the Laver were undersetters molten, at the side of
every addition.
This is an example image of a possible pattern of the Copper Laver for
the
Tabernacle in the wilderness
Verses twenty two through thirty
three
THE HOLY OIL OF THE
ANOINTING
22 And hwhy spoke to
Moses, to say, 23 And you take for yourself a head of spices; five
hundred of clear
myrrh, and fifty and two
hundred of cinnamon spice from his
half, and fifty and two hundred of calamus spice,
24 and five hundred of cassia, on the Shekel of
the Sacred Area (Sacred Space), and
oil of olive of a hin: 25 And you shall do (make) him
of a Sacred (Holy) Oil of the Anointing,
an ointment unguent
(compound,
perfume, apothecary art)
of the doing (work) of a
perfumer (apothecary, compounder): shall be a Sacred (Holy) Oil of the
Anointing.
26 And you shall
anoint on him ta-the Tent of Appointment,
and ta the Ark of
the Testimony
(Witness), 27
And ta-the Table
and ta-all of his Vessels, and ta-the Menorah
and ta-her Vessels,
and ta
the Altar of the Incense,
28 and ta-the Altar of Elevation
Offering
(Ascension, Offering, Burnt
Offering) and ta-all of his Vessels, and ta-the Laver
and ta-his Base. 29
And you will
sanctify them, and they shall be a Sacred (Holy) of Sacreds (Holies)
[Sacred of Sacreds (Holy of Holies)]: anything that touches on
them shall be Sacred (Holy). 30 And you shall anoint ta-Aaron and ta-his sons,
and you shall sanctify
them for the Priestship [(to do Priestly Acts)] for Me.
31 And
you shall speak to the Sons of Israel, to say, This shall be the Oil
of the Sacred (Holy) Anointing
for Me for your
generations. 32 Shall
not be
poured (libated) upon the flesh
of an Adam, and you shall not do (make) like him in his proportion
(measure, composition): he is Sacred (Holy), shall be Sacred (Holy) to you. 33 A man which shall
perfumes (apotecaries, compounds) like him, and the which gives from
him upon
a stranger, and shall be cut off from his People.
THE SYMBOLIC
MEANINGS OF THE HOLY OIL OF THE ANOINTING
Spices/Incense:
Worship (source:
maranathalife.com)/Prayers of the Saints
Looking at the following words:
MYRRH
The Hebrew word for myrrh is
"mohr"- Mem, Resh (rm). It is from
Strong's Concordance number 4753, and its definition
From
H4843; myrrh (as distilling in drops, and also as bitter): - myrrh.
from 4843 "mah-rahr" (rrm), and its definition
A
primitive root; properly to trickle (see H4752); but used only as a
denominative from H4751; to be (causatively make) bitter (literally or
figuratively): - (be, be in, deal, have, make) bitter (-ly, -ness), be
moved with choler, (be, have sorely, it) grieved (-eth), provoke, vex.
Myrrh means "bitter". Mor is also where we get our modern English word
"myrrh".
This is Wikipedia
says regarding the Myrrh Tree:
Myrrh
from the
Hebrew '"מור"' ("mor") and Arabic مر
(mur) is the aromatic
of a number of
small, thorny tree species of the genus Commiphora,
which is an essential oil termed an oleoresin. Myrrh resin is a
natural gum. It has been used throughout history as a perfume, incense
and medicine. It can also be ingested by mixing it with wine.
When a tree
wound penetrates through the bark and into the sapwood, the tree bleeds a resin. Myrrh
gum, like frankincense, is such a resin. When people harvest myrrh,
they wound the trees repeatedly to bleed them of the gum. Myrrh gum is
waxy and coagulates quickly. After the harvest, the gum becomes hard
and glossy. The gum is yellowish and may be either clear or opaque. It
darkens deeply as it ages, and white streaks emerge.
Myrrh gum is
commonly harvested from the species Commiphora myrrha, which is
native to Yemen, Somalia, Eritrea and eastern Ethiopia. Another
commonly used name, Commiphora molmol,
is now considered a synonym of Commiphora myrrha.
The related Commiphora gileadensis, native to Eastern
Mediterranean and particularly the Arabian Peninsula,
is the biblically referenced Balm of Gilead,
also known as Balsam of Mecca.
Several other species yield bdellium and Indian myrrh.
The oleo gum
resins of a number of other Commiphora species are also used as
perfumes, medicines (such as aromatic wound dressings), and incense
ingredients. These myrrh-like resins are known as opopanax, balsam,
bdellium, guggul and bisabol.
Fragrant
"myrrh beads" are made from the crushed seeds of Detarium
microcarpum, an unrelated West African tree. These beads are
traditionally worn by married women in Mali as multiple strands around
the hips.
The name
"myrrh" is also applied to the potherb
Myrrhis odorata, otherwise known as "cicely" or "sweet cicely".
Myrrh is
mentioned in the Old Testament numerous times as a rare perfume with
intoxicating qualities, such as Genesis 37:25 and Exodus 30:23.
Myrrh is
also found in the Christian Bible as one of the three gifts the wise
men
presented to the Christ Child,
according to the gospel of Matthew. According to the gospel of Mark,
Jesus was offered wine and myrrh before the crucifixion.
These are images of the Myrrh Tree
Images of the Myrrh Tree with resin
Myrrh powder
Myrrh oil
CINNAMON
The Hebrew word for cinnamon
is "keenamohn"- Kuph, Nen, Mem, Vav, Nun Sophit (Nwmnq). It is from Strong's Concordance
number 7076, and its definition
From
an unused root (meaning to erect); cinnamon bark (as in upright rolls):
- cinnamon.
Cinnamon means "erect". This Hebrew word, keenamohn, is also where we
get our modern
English
word "cinnamon".
This is what
Plantguide.org says
regarding cinnamon:
The
Cinnamons of the market are the inner barks obtained from trees of
tropical countries and islands. The plants are quite ornamental; twenty
to forty feet high; smooth, enduring, green, simple, and entire leaves.
The flowers are small and very insignificant in appearance. Cinnamon is
an old-time, highly prized spice.
There are
several varieties of cinnamon upon the market.
Cassia cinnamon,
which is a Chinese variety, is obtained from
Cinnamomum cassia. The bark is quite thick and contains only a small
amount of volatile or ethereal oil. It is of little value, yet it is
exported on a large scale. It forms the cheap cinnamon of the market.
There are other Chinese cinnamons of good quality which constitute the
principal commercial article.
The Saigon
cinnamon is by far the best article. It also is Chinese,
obtained from an undetermined species. It is the strongest and spiciest
of the cinnamons, and it is the only variety official in the United
States Pharmacopoeia. The bark is of medium thickness, deep
reddish-brown, and rich in volatile oil.
The Ceylon
cinnamon, from India, is noted for the delicacy of its
flavor, but it contains comparatively little volatile oil. The bark is
very thin and of a lighter brown color than that of the Saigon cinnamon.
Nearly all of
the cinnamon of the market is obtained from cultivated
plants. There are large plantations in southeastern China,
Cochin-China, India, Sunda Islands, Sumatra, Java, and other tropical
countries and islands. In many instances little or nothing is known
regarding the cultivation, collecting, and curing of cinnamons. As a
rule, the trees are pruned for convenience in collecting the bark. In
the better-grade cinnamons the bark from the younger twigs only (one
and one-half to two years old) is collected.
These are images of the Cinnamon Tree
Cinnamon Tree bark
Cinnamon Flower
Cinnamon Berries
This is a sketch image of a cinnamon plant
Cinnamon powder
Cinnamon oil
CALAMUS
The Hebrew word calamus is
"kah-neh"- Kuph, Nun, Heh (hnq). It is from
Strong's Concordance number 7070, and its defintion
From
H7069; a reed (as erect); by resemblance a rod (especially for
measuring), shaft, tube, stem, the radius (of the arm), beam (of a
steelyard): - balance, bone, branch, calamus, cane, reed, X spearman,
stalk.
from 7069 "kah-nah" (hnq), and its defintion
A
primitive root; to erect, that is, create; by extension to procure,
especially by purchase (causatively sell); by implication to own: -
attain, buy (-er), teach to keep cattle, get, provoke to jealousy,
possess (-or), purchase, recover, redeem, X surely, X verily.
Calamus means "purchased".
This is what Old
Dominion University's website in their Plant S.I.T.E. page on
Bible Plants says regardint the calamus plant:
Exodus 3[0]:
2325, Song of Solomon 4:14, Isaiah 43: 24, Jeremiah 6:2, and Ezekiel
27:19 are the only references to an unusual plant translated as "sweet
cane", "calamus", "sweet myrtle" and in other ways indicative of the
confusion over which plant is intended. The Hebrew word, qaneh,
indicates a fragrant plant with an upright aspect.
The verses
in the prophets (op. cit.) clearly indicate the value of calamus and
the fact that it was widely traded with nations in Asia. Two plants
have been suggested. The first is a widespread plant of wetlands in the
northern hemispheres of both the Old and New Worlds, Acorus calamus
L. (Araceae). The rhizome has a peculiar sweet, lingering aroma
suitable as a "carrier" in a perfume. Motley (1994) suggests that A.
calamus is the calamus mentioned in Exodus 3 for the anoint ing
oil applied to priests and objects in the tabernacle. Milne and Milne
(1967) state that A. calamus was found in the tombs of the Pharaohs but
cite no reference. Acorus calamus is not listed in a modern
treatment of perfumery (Calkin and Jellinek 1994) but is still used in
medicine and cosmetics (Leung and Foster 1996).
The second
candidate is lemon grass. These are species of the genus Cymbopogon
(Poaceae), most likely C. citratus (DC) Stapf. although
several species are widely grown in tropical regions for their aroma
and flavor. As the oil of lemon grass can be sensitizing to the skin
(Leung and Foster 1996), it seems a less likely candidate for the
biblical calamus than A. calamus.
Song of
Solomon 4:14 indicates that "calamus" was grown as a garden plant. Acorus
calamus is a plant of wet areas, scarcely the setting of this
garden and not native to Israel. This is easily explained by the fact
that this is a poetic expression of fragrant plants, including those
that are not native in the Middle East.
These are images of the Calamus Plant
Calamus Flower
Calamus Root
This is a sketch image of a calamus plant
Description of plate:
A, rhizome and basal portion
of leaves;
B, upper end of leaf with
inflorescence (spike) ;
1, 2, 3, 5, flowers ;
4, stigma ;
6, section of fruit;
7, stamens ;
8, pollen grains.
Calmus powder
Calamus oil
CASSIA
The Hebrew word for cassia is
"keed-dah"- Kuph, Dalet, Heh (hdq). It is from
Strong's Concordance number 6916, and its definition
From
H6915; cassia bark (as in shrivelled rolls): - cassia.
from 6915 "kah-dahd" (ddq), and its defintion
A primitive root; to shrivel up,
that is, contract or bend the body (or neck) in deference: - bow (down)
(the) head, stoop.
Cassia means "shriveled" and "bow (down) (the) head".
This is what Plantguide.org
says regarding cassia:
The cassia tree of southern
China (Cinnamomum
cassia) is
closely related to the true cinnamon and is said to have been used
since 3000 B. C. in China as a substitute for cinnamon. The tree
attains a height of 25 to 50 feet and closely resembles in appearance
the true cinnamon tree. Cassia bark was used as a spice in various
countries long before true cinnamon was employed for that purpose.
The best grade
of Chinese cassia bark, or cassia lignea, is nearly as aromatic as true
cinnamon and may be used for the same purposes. Young trees are cut
down at the age of 6 years and the branches harvested for their yield
of bark. The bark is slipped from branches about 1 inch in diameter and
flattened out, after which the epidermis is removed with a plane. The
bark is then dried for a period of about 24 hours and baled.
All parts of
the plant may be used for distillation of cassia oil. The dried unripe
fruits, called cassia buds in trade, are much used in the place of
cinnamon. The United States imports about 6,000,000 pounds of cassia
bark annually. In China there are approximately 60,000 acres devoted to
the cultivation of cassia. The yield averages 1 1/2 tons per acre every
6 years.
The bark of Cinnamomum iners and Cinnamomum sintoc of Malaya and of Cinnamomum massoia of New Guinea is
also used for the same purpose. In India the leaves of Cinnamomum tamala and Cinnamomum
obtusifolium
are almost universally used by the natives as a spice.
The fallen
leaves have been found to be just as aromatic as the freshly picked
leaves. It is only necessary, therefore, to have a tree or two in the
dooryard to furnish a continuous supply of flavoring material for home
use.
These are images of the Cassia Tree
An image of a Vietnamese cutting bark of a Cassia Tree
Cassia bark
Cassia berries
This is a sketch image of a cassia plant
Cassia powder
Cassia oil
OIL
The Hebrew word is
"sheh-mehn"-
Shin, Mem, Nun Sophit (Nms). It is from
Strong's Concordance number 8081, and its definition
From
H8080; grease, especially liquid (as from the olive, often perfumed);
figuratively richness: - anointing, X fat (things), X fruitful, oil
([-ed]), ointment, olive, + pine.
from 8080 "shah-mahn" (Nms), and its definition
A
primitive root; to shine, that is, (by analogy) be (causatively make)
oily or gross: - become (make, wax) fat.
Oil means "shine".
These are images of Olive Trees
Olive fruit
Olive oil
Showing the translations of each of the spices:
Myrrh: Bitter
Cinnamon: Erect
Calamus: Purchased
Cassia: Shriveled/Bow (down) (the)
Head
Oil: Shine
Applying the
words of these definitions together, it makes a story. This is what it
says: (Note:
they are not
in
order of the elements)
"One who was purchased,
took on the bitterness
and was shriveled, then erected and afterward bowed down the head. And
later
in time, a shining
appeared"
This was a hidden "prophecy code" of Yeshua being "purchased" in silver
by
Judah Iscariot, and took on the sins (the "bitterness") of the world.
Afterward, His Glesh was shredded ("shriveled") with the cat of nine
tails, then was "erected" on a cross, then "bowed downed His Gead" and
died. Then later the angel who was like lightning ("shining") when the
angel rolled the stone away, or Yeshua "shined" after He was revived to
life when the stone was rolled away when Yeshua was resurrected from
the dead.
!!!!!hwhy Kl dbk
Verses thirty four through
thirty eight
THE OITNMENT OF INCENSE
34 And hwhy said to
Moses, Take for yourself sweet spices of stacte, and onycha, and
galbanum; spices, and pure frankincense: shall be a bahd-part
(bahd-apart) on a
bahd-part (bahd-apart):
35 And you shall
do (make) of her an ointment (confection, perfume, apothecary), an
incense (smoke, burning
fumigating) of the doing (work) of a perfumer
(apothecary, compounder), salted
(salt seasoned), pure and Sacred (Holy): 36 And you shall pulverize
(beat,
comminute, grind) from her of
powder
(fineness, crushedness), and you shall give her from her to the face of
the
Testimony
(Witness) in the Tent
of Appointment which I will appoint to you there: she
shall be to
you a Sacred (Holy) of Sacreds
(Holies) [Sacred of Sacreds (Holy of Holies)]. 37 And the incense
which you shall
do (make), you shall not do (make) for yourselves
in her proportion (measure,
composition): she shall
be Sacred (Holy) to you for hwhy. 38 A man which shall do
(make)
like her, to smell on her, and shall be cut off from his People.
THE SYMBOLIC
MEANINGS OF THE OINTMENT OF INCENSE
Spices/Incense:
Worship (source:
maranathalife.com)/Prayers of the Saints
Looking at the following words:
STACTE
The Hebrew word for stacte is
"nah-taph"- Nun, Tet, Peh (pjn). It is from
Strong's Concordance number 5198, and its definition
From
H5197; a drop; specifically, an aromatic gum (probably stacte): - drop,
stacte.
from 5197 "nah-taph" (pjn), and its definition
A
primitive root; to ooze, that is, distil gradually; by implication to
fall in drops; figuratively to speak by inspiration: - drop (-ping),
prophesy (-et).
Stacte means "ooze", "drop" and "inspirer". It could also apply to
"prophecy (-et)".
On godasagardener.com
website, this is what they said regarding the
stacte:
"Stacte,
Styrax officinalis"
"Temple incense
stacte comes from the plant Styrax officinalis. In
Israel, S. officinalis has several names to include stacte
tree, Official Storax, and styrax".
The stacte from
from the Storax Tree. On Tiuli.com
it is also known as the "Snowdrop
Bush". This is one of the same trees that Jacob used to make strips for
the sheep and goats while they were in heat, to birth spotted, speckled
and variegated animals, which is noted in the Torah portion of
Vay-Yeytsey, in the book
of Genesis
Genesis 30:30 For little which had to you
was to my face and has
increased (spread out) for a multitude; and hwhy has blessed you to my feet:
and now when shall I do, also I, for my house? 31 And said, What
shall I give to you? And
Jacob said, You shall
not give to me anything: If you will do for me this word; I will
return, I will tend, and I will keep (guard) your flock: 32 I
will go
over
among all of your flock the day (today) of the removing from there
every spotted and variegated lamb, and every
brown (black) lamb among the sheep, and variegated and spotted among
the
kids: and these shall be my wages. 33 And shall eye her on me
my
righteousness in the day to come [(in the latter day)] when you come
upon my
wages to
your face of all that are not spotted and variegated among the kids,
and brown (black) among the sheep, he shall be stolen with me.
34 And Laban said, Behold, that (to him) shall be according to
your
word, 35 and removed in that day ta-the kids: the
ring streaked (bands, striped) and the variegated, and ta all of the kids: the
spotted and the variegated, and of all which were white on him, and all
of
the brown (black) among the sheep, and gave into the hand of his sons,
36 and set a journey of three days between himself and between
Jacob: and
Jacob was tending ta-the remainder of the flocks
of
Laban. 37 And Jacob took
for himself shoots of the fresh (green) Storax
Tree, and
the Almond Tree and the Plane Tree; and peeled among them peelings
(strips) of
white, appearing (exposing) the white
which was upon the shoots, 38 and placed (set out) ta-the shoots which were peeled
in the gutters in the troughs of the water which the flocks, they came
to imbibe (drink) at the front (opposite, fore) of the flocks, and were
in heat in their
coming to
imbibe (drink).
39 And the flocks, they were of heat toward the shoots, and the
flocks, they birthed ring streaked (bands stripes), spotted, and
variegated.
These are images of the Storax Tree
The Storax Tree with stacte resin
Branch and flowers
This is what the Etsy.com
website said about this image:
"Rescued
from a first edition 1957 book on flowers and plants from the bible is
this graceful rendition of Stacte Styrax Officinalis".
Stacte resin
ONYCHA
The Hebrew word for onycha is
"sh'khey-leth"- Shin, Khet, Lamed, Tav (tlxs). It is from
Strong's Concordance number 7827, and its definition
Apparently
from the same as H7826 through some obscure idea, perhaps that of
peeling off by concussion of sound; a scale or shell, that is, the
aromatic mussel: - onycha.
from 7826 "shah-khahl" (lxs), and its defintion
From
an unused root probably meaning to roar; a lion (from his
characteristic roar): - (fierce) lion. [or of a large shell]
Onycha means "roar"
The Oncycha is also called "Gum Rockrose".
This is what the Davis
Landscape Architecture blogpage says regarding the Gum Rockrose:
(https://davisla.wordpress.com/category/gum-rockrose/)
"Cistus
ladanifer is an evergreen upright shrub with a loose open habit.
Its dark green leaves are lanceolate with entire margins, up to 10cm
long and 2cm broad and are grey on the underside. The leaves are
covered in a fragrant resin. Its branches. Its white flowers have 5
distinctive maroon spots at the base of its petals, are up to 10cm
across and have yellow stamens and pistils at its centre.
Cistus
ladanifer, commonly known as Gum Rockrose, Labdanum, Common Gum
Cistus and Brown-eyed Rockrose, is native to the western Mediterranean
region. The resin of this plant has historically been used in perfumes".
These are images of the Onycha (Gum Rockrose) plant
Onycha Flower
Onycha branch
This is what the Etsy.com
website said about this image
"Rescued
from a first edition 1957 book on flowers and plants from the bible is
this graceful rendition of the Onycha or Gum Rockrose"....
Onycha capsule and seeds
Onycha Oil
GALBANUM
The Hebrew word galbanum is
"khehl-b'nah"- Khet, Lamed, Bet, Nen, Heh (hnblx). It is from
Strong's Concordance number 2464, and its definition
From
H2459; galbanam, an odorous gum (as if fatty): - galbanum.
from 2459 "kheh-lehv" (blx), and its definition
From
an unused root meaning to be fat; fat, whether literally or
figuratively; hence the richest or choice part: - X
best, fat (-ness), X finest, grease, marrow.
Galbanum means "fat" and also "rich". Khelb'nah is also where we get
our modern English word "galbanum".
This is what Wikipedia
says regarding galbanum:
"Galbanum is an aromatic gum
resin, the product of certain umbelliferous Persian plant species in
the genus Ferula, chiefly Ferula
gummosa
(synonym F.
galbaniflua)
and Ferula rubricaulis. Galbanum-yielding
plants grow plentifully on the slopes of the mountain ranges of
northern Iran. It occurs usually in hard or soft, irregular, more or
less translucent and shining lumps, or occasionally in separate tears,
of a light-brown, yellowish or greenish-yellow colour, and has a
disagreeable, bitter taste, a peculiar, somewhat musky odour, an
intense green scent, and a specific gravity of 1.212. It contains about
8% terpenes; about 65% of a resin which contains sulfur; about 20% gum;
and a very small quantity of the colorless crystalline substance
umbelliferone. It also contains α-pinene, β-pinene, limonene, cadinene,
3-carene, and ocimene".
This is an image of the Galbanum plant
Galbanum flower
Galbanum gum
Galbanum oil
FRANKINCENSE
The Hebrew word for
frankincense is "l'voh-nah"- Lamed, Bet, Nun, Heh (hnbl). It is from
Strong's Concordance number 3828, and its definition
From
H3826; frankincense (from its whiteness or perhaps that of its smoke):
- (frank-) incense.
from 3826 "leeb-bah" (hbl), and its
definition
Feminine
of H3820; the heart: - heart.
from 3820 "leyv" (bl), and its
definition
A form of
H3824; the heart; also used (figuratively) very widely for the
feelings, the will and even the intellect; likewise for the centre of
anything: - + care for, comfortably, consent, X
considered, courag [-eous], friend [-ly], ([broken-], [hard-],
[merry-], [stiff-], [stout-], double) heart ([-ed]), X heed, X I,
kindly, midst, mind (-ed), X regard ([-ed)], X themselves, X unawares,
understanding, X well, willingly, wisdom.
from 3824
"ley-vahv" (bbl), and its
definition
From
H3823; the heart (as the most interior organ); used also like H3820:
- + bethink themselves, breast, comfortably, courage,
([faint], [tender-] heart([-ed]), midst, mind, X unawares,
understanding.
from 3823 "lah-vahv" (bbl), and its
definition
A
primitive root; properly to be enclosed (as if with fat); by
implication (as denominative from H3824) to unheart, that is, (in a
good sense) transport (with love), or (in a bad sense) stultify; also
(as denominative from H3834) to make cakes: - make cakes, ravish, be
wise.
Frankincense means "heart".
This is what Wikipedia
says regarding frankincense resin:
"Frankincense,
also called olibanum, is an aromatic resin used in incense and
perfumes, obtained from trees of the genus Boswellia in the
family Burseraceae, particularly Boswellia sacra (syn: B.
bhaw-dajiana), B. carterii33, B. frereana, B.
serrata (B. thurifera, Indian frankincense), and B.
papyrifera. The English word is derived from Old French "franc
encens" (i.e., high quality incense).[1]
There are four main
species of Boswellia that produce true frankincense. Resin from
each of the four is available in various grades. The grades depend on
the time of harvesting; the resin is hand-sorted for quality".
These are images of Frankincense Trees
Frankincense resin
Dried resin
Frankincense oil
Looking the at the definitions of these four words:
Stacte: Prophet/Inspiring one
Onycha: Roar
Galbanum: Fat/Rich
Frankincense: Heart
Applying the
words of these definitions together, it makes a story. This is what it
says:
"A Prophet and an Inspiring One
will roar out
from
the fatness and richness of his heart"
This "Inspiring One" is Yeshua, the Messiah, who spoke out ("roared
out")
from
the "fatness"
and "richness" of His "Heart" towards the Jewish People and the
Pharisees, the Jewish Scribes, and the Jewish Elders during His
Ministry on earth.
!!!!!hwhy Kl dbk
In the application of the Holy Oil of the Anointing and the Ointment of
Incense, if anyone tried to make
these or get involved with these other than its proper use, they are
"usurping" the prophetic role of Yeshua, the Messiah. Regarding the
Priests, those who usurp
the first oil compound would be making themselves playing the role of a
"false priest" in which
is the Aaronic Levitical line where Yeshua would be descended, and hwhy took away the
Priesthood from the other tribes. The second oil compound, regarding
the Temple, those who usurp this would make themselves as a "false
Messiah" taking the place
of Yeshua, who is the Tabernacle made Flesh. That is why if anyone
partook or made these combinations, they would be "cut off" from their
People.
!!!!!hwhy Kl dbk
Indirectly related, Monte Judah of Lion and Lamb
Ministries noted that hwhy will give us an
oil of joy for mourning, which is noted in the book of the Prophet
Isaiah
Isaiah 61:1 The Spirit of
Adonai, hwhy, is upon me; because hwhy hath anointed me to preach
good tidings unto the meek; he hath sent me to bind up the
brokenhearted, to proclaim liberty to the captives, and the opening of
the prison to them that are bound; 2 To proclaim the Acceptable
Year of hwhy, and the day of vengeance of
our Elohim; to comfort all that mourn; 3 To appoint unto them that
mourn in Zion, to give unto them beauty for ashes, the oil of joy
for mourning, the garment of praise for the spirit of heaviness;
that they might be called trees of righteousness, the planting of hwhy, that He might be glorified.
This was during the year of Yeshua's Ministry.
CHAPTER
31
Exodus
31:1-18
Exo 31:1
And hwhy spoke to
Moses, to say, 2
See, I have called in name Bezaleel, son of Uri, son of Hur, of
the tribe of Judah: 3 And I have filled him of the Spirit of
Elohim in wisdom,
and in intelligence,
and in knowledge,
and in all
doingship
(workmanship), 4 to the weaving (embroidering,
fabricating, devising, interpenetrating) of fabrication (texture, cunning
work, needlework, textile) to the doing (work) in the
gold,
and in the silver, and in the copper, 5
and in carving
(cutting) of
stones
for fillings, and in carving (cutting)
of trees (wood) to the doing
(work) in all
doingship
(workmanship).
6 And behold I, I have given with him ta
Aholiab, son of
Ahisamach, of the tribe of Dan: and in the heart of all wise
of heart I have given wisdom,
and they shall do (make) ta
all which I
command you; 7 ta the Tent of Appointment,
and ta-the Ark of the
Testimony
(Witness), and
ta-the Mercy Seat
(Atoning Seat)
which
is upon (over) him, and ta
all of the Vessels of the
Tent,
8 ta-And the Table and ta-his Vessels,
and ta-the Pure Menorah
and ta-all of her Vessels, and ta the Altar of Incense,
9 And ta-the Altar of the Elevation
Offering
(Ascension Offering, Burnt Offering) and
ta-all of his Vessels, and ta-the Laver
and ta-his Base,
10 And ta
the Stiched Garments,
and ta-the Sacred (Holy) Garments
for Aaron,
the Priest, and ta-the Garments
of his sons for the Priestship [(for the Priestly Acts), (to do
Priestly Acts)], 11 and ta
the
Oil of the Anointing,
and ta-the Incense
of the Aromas
(Sweet Spices) for
the Sanctuary: They shall do according to [(as)] all which I have
commanded you.
12 And hwhy
spoke to
Moses, to say, 13 And you shall speak to the Sons of Israel,
to
say, Also (Verily, Surely) you shall guard (keep,
observe, watch) ta-My Shabbaths:
for she is a Sign between Me and between you for your generations for the
knowing for I am hwhy sanctifying you [(your Sanctifier)].
14 And you shall guard (keep,
observe, watch)
ta-the
Shabbath; for
she is Sacred (Holy) to you: Defiling (Profaning, Polluting) her,
dying, shall die: for anyone
that does work in her, and that soul
shall be cut off
from the nearness of her People. 15 Six days
shall do work; and
in the
seventh
day is a Shabbath Shabbathon (Intermittent Shabbath, Intermittent Rest,
Intermittent Repose),
Sacred (Holy) to hwhy: Anyone that does work in
the Shabbath day, dying, shall die. 16 And the Sons
of Israel, they shall keep guard (keep,
observe, watch)
ta-the
Shabbath for the doing ta-the Shabbath
for their
generations. A Covenant
of Ages. 17 She is a Sign
between Me
and between the Sons of Israel for ages: for six days hwhy did (made) ta-the Heavens
and ta-Earth, and on the seventh day
had desisted
(ceased, rested) and was resouled (refreshed).
18 And gave to Moses as He finished to speak with him on
Mount Sinai, the Two Tablets
of the Testimony
(Witness), tablets of stone, written on the Finger of
Elohim.
(NOTE: Not all verses will have
comments)
Verses one through eleven
CHARGE OF THE MAKING OF THE
ELEMENTS
1
And hwhy spoke to
Moses, to say, 2
See, I have called in name Bezaleel, son of Uri, son of Hur, of
the tribe of Judah: 3 And I have filled him of the Spirit of
Elohim in wisdom,
and in intelligence,
and in knowledge,
and in all
doingship
(workmanship), 4 to the weaving (embroidering,
fabricating, devising, interpenetrating) of fabrication (texture, cunning
work, needlework, textile) to the doing (work) in the
gold,
and in the silver, and in the copper, 5
and in carving
(cutting) of
stones
for fillings, and in carving (cutting)
of trees (wood) to the doing
(work) in all
doingship
(workmanship).
6 And behold I, I have given with him ta
Aholiab, son of
Ahisamach, of the tribe of Dan: and in the heart of all wise
of heart I have given wisdom,
and they shall do (make) ta
all which I
command you; 7 ta the Tent of Appointment,
and ta-the Ark of the
Testimony
(Witness), and
ta-the Mercy Seat
(Atoning Seat)
which
is upon (over) him, and ta
all of the Vessels of the
Tent,
8 ta-And the Table and ta-his Vessels,
and ta-the Pure Menorah
and ta-all of her Vessels, and ta the Altar of Incense,
9 And ta-the Altar of the Elevation
Offering
(Ascension Offering, Burnt Offering) and
ta-all of his Vessels, and ta-the Laver
and ta-his Base,
10 And ta
the Stiched Garments,
and ta-the Sacred (Holy) Garments
for Aaron,
the Priest, and ta-the Garments
of his sons for the Priestship [(for the Priestly Acts), (to do
Priestly Acts)], 11 and ta
the
Oil of the Anointing,
and ta-the Incense
of the Aromas
(Sweet Spices) for
the Sanctuary: They shall do according to [(as)] all which I have
commanded you.
Looking at the following words:
BEZALEEL
Bezaleel is the Hebrew
"B'tsah-leyl"- Bet, Tsade, Lamed, Aleph, Lamed (lalub).
It is from
Strong's Concordance number 1212, and its definition
Probably from H6738 and H410 with
prepositional prefix; in (the) shadow (that is, protection) of God;
Betsalel; the name of two Israelites: - Bezaleel.
Be
With the "Bet" for the "B", we can
say that this Hebrew letter is a prefix for "In".
Zal
from 6738 "tseyl" (lu), and its
definition
From
H6751; shade, whether literally or figuratively: - defence, shade (-ow).
from 6751
"tsah-lahl" (llu), and its
definition
A
primitive root (rather identical with H6749 through the idea of
hovering over (compare H6754)); to shade, as twilight or an opaque
object: - begin to be dark, shadowing.
from 6749 "tsah-lahl" (llu), and its
definition
A
primitive root; properly to tumble down, that is, settle by a waving
motion: - sink. Compare H6750, H6751.
Bezal means "shadow".
El
from 410 "ehl" (la), and its definition
Shortened
from H352; strength; as adjective mighty; especially the Almighty (but
used also of any deity): - God (god), X goodly, X great, idol, might
(-y one), power, strong. Compare names in “-el.”
No need to go further, because
I exhuasted this definition enough times. El means "El".
Bezalel means
"In the shadow of El".
URI
The Hebrew word for Uri is
"Oo-ree"- Aleph, Vav, Resh, Yod (yrwa). It
is from
Strong's Concordance number 221, and its definition
From
H217; fiery; Uri, the name of three Israelites: - Uri.
from 217 "oor" (rwa), and its
definition
From
H215; flame, hence (in the plural) the East (as being the region of
light): - fire, light. See also H224.
from 215
"ohr" (rwa), and its definition
A
primitive root; to be (causatively make) luminous (literally and
metaphorically): - X break of day, glorious, kindle, (be, en-, give,
show) light (-en, -ened), set on fire, shine.
Uri means "fiery", "shine" and "light".
HUR
The Hebrew word for Hur is
"Khoor"- Khet, Vav, Resh (rwx).
It is from
Strong's Concordance number 2354, and its definition
The same
as H2353 or H2352; Chur, the name of four Israelites and one Midianite:
- Hur.
from 2353 "khoor" (rwx), and its
definition
From
H2357; white linen: - white.
from 2357 "khah-rahr"
(rrx), and its definition
A
primitive root; to blanch (as with shame): - wax pale.
Hur means
"white" or "pale".
JUDAH
The Hebrew name for Judah is
"Y'hoo-dah"- Yod, Heh, Vav, Dalet, Heh (hdwhy).
It is from Strong's Concordance number 3063, and its definition
From
H3034; celebrated; Jehudah (or Judah), the name of five Israelites;
also of the tribe descended from the first, and of its territory: -
Judah.
from 3034 "yah-dah" (hdy), and its definition
A
primitive root; used only as denominative from H3027; literally to use
(that is, hold out) the hand; physically to throw (a stone, an arrow)
at or away; especially to revere or worship (with extended hands);
intensively to bemoan (by wringing the hands): - cast (out), (make)
confess (-ion), praise, shoot, (give) thank (-ful, -s, -sgiving).
Judah means "Praise".
Applying these
definition words into a story, this is what it says:
"In the shadow of El, He shines
in praise"
This is Yeshua.
Looking at the following words:
AHOLIAB
The Hebrew for
Aholiab is "Ahah-lee-ahv"-
Aleph, Heh, Lamed, Aleph, Heh (balha).
It is from
Strong's Concordance number 171, and its definition
From H168
and H1; tent of (his) father; Oholiab, an Israelite: - Aholiab.
Aholi
from 168 "oh-hehl" (lha), and its
definition
From
H166; a tent (as clearly conspicuous from a distance): - covering,
(dwelling) (place), home, tabernacle, tent.
from 166
"ah-hahl" (lha), and its definition
A
primitive root; to be clear: - shine.
Aholi means "tent".
Ab
from 1 "ahv" (ba), and its definition
A
primitive word; father in a literal and immediate, or figurative and
remote application: - chief, (fore-) father ([-less]), X patrimony,
principal. Compare names in “Abi-”
Ab means "father".
Aholiab means "Tent of the Father".
AHISAMACH
The Hebrew for
Ahisamach is "Ah-khee-sah-makh"-
Aleph, Khet, Yod, Samek, Mem,
Kaph Sophit (Kmoyxa).
It is from
Strong's Concordance number 294, and its definition
From H251 and H5564; brother of
support; Achisamak, an Israelite: - Ahisamach.
Ahi
from 251 "akh" (xa), and its definition
A primitive word; a brother (used
in the widest sense of literal relationship and metaphorical affinity
or resemblance (like H1)): - another, brother (-ly), kindred, like,
other. Compare also the proper names beginning with “Ah-”
or “Ahi-”.
Ahi means "brother".
Samach
from 5564
"sah-makh" (Kmo), and its definition
A
primitive root; to prop (literally or figuratively); reflexively to
lean upon or take hold of (in a favorable or unfavorable sense): - bear
up, establish, (up-) hold, lay, lean, lie hard, put, rest self, set
self, stand fast, stay (self), sustain.
Samach means "support".
Ahisamach means "brother of support".
DAN
The Hebrew word for Dan is
"Dahn"- Dalet,
Nun Sophit (Nd).
It
is from Strong's Concordance number 1835, and its defintion
From
H1777; judge; Dan, one of the sons of Jacob; also the tribe descended
from him, and its territory; likewise a place in Palestine colonized by
them: - Dan.
from 1777 "deen" or "doon" (Nyd or
Nwd), and its definition
A
primitive root (compare H113); to rule; by implication to judge (as
umpire); also to strive (as at law): - contend, execute (judgment),
judge, minister judgment, plead (the cause), at strife, strive.
Dan means "judge".
Applying these
definition words into a story, this is what it says:
"The Tent of the Father is a Brother
of support
who judges"
This "Tent" and "Brother" is Yeshua.
These two guys were the leaders in making these items along with others
that worked with them.
Notice it says in verse six of this week's Torah portion passage
6 ...all wise
of heart
Why was it not wise of mind, but wise of "heart"? The only answer I
could
think of is that those who were invovled in this construction of the
Tabernacle had to
do it from the "heart", because that is where the wisdom is coming from
in order to construct the Tent. We in believers in Yeshua are His
Tabernacle, or His Temple. The apostle Paul noted this in his letter to
the assembly in Corinth
1 Corinthians 3:16 Know
ye not that ye are the Temple of hwhy, and that the Spirit of hwhy dwelleth in you?
1 Corinthians 6:19 What?
know ye not that your body is the Temple of the Holy Spirit which is in
you, which ye have of hwhy, and ye are not your own?
2 Corinthians 6:16 And
what agreement hath the Temple of hwhy with idols? For ye are the
Temple of the Living Elohim; as hwhy hath said, I will dwell in
them, and walk in them; and I will be their Elohim, and they shall be
My People.
The only way to be Yeshua's Temple is that we build His Temple, our
bodies, by living and building our lives for Him via the Ruakh HaKodesh
(the Holy Spirit) with our "hearts".
!!!hwhy Kl dbk
Regarding the pedigree in this week's Torah portion passage, we have a
problem in the lineage from Bezalel to Judah.
Looking at the account of Judah's sons, which is noted in the Torah
portion of
Va-Yigash, in the book of Genesis
Genesis 46:12 And
the sons of Judah; Er, and Onan, and Shelah, and
Pharez, and Zerah: but Er and Onan died in the land of Canaan. And the
sons of Pharez, they were Hezron and Hamul.
But it does show Him as a son of Judah, which is noted in the book of
the Chronicles
1 Chronicles 4:1 The sons
of Judah; Pharez, Hezron, and Carmi, and Hur, and Shobal.
Judah did have a
son named Hur.
LOOKING AT THE WORD CARVING (CUTTING)
The Hebrew word for carving
(cutting) is
"khah-roh-sheth"- Khet, Resh, Shin, Tav (tsrx).
It
is from Strong's Concordance number 2799, and its defintion
From
H2790; mechanical work: - carving, cutting.
from 2790 "khah-rahsh" (srx), and its definition
A
primitive root; to scratch, that is, (by implication) to engrave,
plough; hence (from the use of tools) to fabricate (of any material);
figuratively to devise (in a bad sense); hence (from the idea of
secrecy) to be silent, to let alone; hence (by implication) to be deaf
(as an accompaniment of dumbness): - X altogether,
cease, conceal, be deaf, devise, ear, graven, imagine, leave off
speaking, hold peace, plow (-er, -man), be quiet, rest, practise
secretly, keep silence, be silent, speak not a word, be still, hold
tongue, worker.
This word has translations which include "silent", "let alone", "deaf",
"quiet", etc. Yeshua did all of this when He was scourged and
crucified, like a lamb being silent and dumb, which we believers and
followers of Yeshuah are to do.
Verses twelve through seventeen
THE SHABBATH
12 And hwhy
spoke to
Moses, to say, 13 And you shall speak to the Sons of Israel,
to
say, Also (Verily, Surely) you shall guard (keep,
observe, watch) ta-My Shabbaths:
for she is a Sign between Me and between you for your generations for the
knowing for I am hwhy sanctifying you [(your Sanctifier)].
14 And you shall guard (keep,
observe, watch)
ta-the
Shabbath; for
she is Sacred (Holy) to you: Defiling (Profaning, Polluting) her,
dying, shall die: for anyone
that does work in her, and that soul
shall be cut off
from the nearness of her People. 15 Six days
shall do work; and
in the
seventh
day is a Shabbath Shabbathon (Intermittent Shabbath, Intermittent Rest,
Intermittent Repose),
Sacred (Holy) to hwhy: Anyone that does work in
the Shabbath day, dying, shall die. 16 And the Sons
of Israel, they shall keep guard (keep,
observe, watch)
ta-the
Shabbath for the doing ta-the Shabbath
for their
generations. A Covenant
of Ages. 17 She is a Sign
between Me
and between the Sons of Israel for ages: for six days hwhy did (made) ta-the Heavens
and ta-Earth, and on the seventh day
had desisted
(ceased, rested) and was resouled (refreshed).
This is renoting the Fourth Word
(Commandment), which is noted in the Torah portion of Yithro, in the
book of Exodus
Exodus 20:8 Remember ta-the Shabbath Day to sanctify
him. 9 Six
days you shall serve (labor), and you shall do all of
your
work:
10 And the seventh day is a Shabbath to hwhy, your
Elohim: You shall
not do any work, you, and your son, and your daughter, your male
servant, and your female servant, and your animal, and your sojourner
(stranger) which is in your gates: 11 For six days,
hwhy did (made) ta-the Heavens
and ta-the Earth, ta-the
sea, and of ta-all which is
in
them, and
rested (relaxed, settled down) on the seventh day: Upon thus, hwhy blessed ta-the Shabbath
day and sanctified him.
Notice how
important hwhy
said this to
Moses to command the People to follow. hwhy
mentioned
portions of it twice.
13 ...Also (Verily, Surely) you shall guard (keep,
observe, watch) ta-My Shabbaths:
for she is a Sign between Me and between you for your generations...
16 And the Sons
of Israel, they shall keep guard (keep,
observe, watch)
ta-the
Shabbath for the doing ta-the Shabbath
for their
generations. A Covenant
of Ages.
hwhy also
reminded Moses and the People that He created the heavens and the earth
for six days and rested on the seventh. The Shabbath was "a
non-physical
creative event". This is like the Father saying to His children to
"follow His lead". If any of us remembered the first thing we started
following the Messianic movement. What did we start with?..... "keeping
the
Shabbath". hwhy
knew, and still
knows today that this is key for us being believers in Yeshua to get
back to the Hebraic roots of
Christianity today. Also, regarding Shabbath, Yeshua noted this in
regards to the Shabbath, which is noted in the Gospel of Mark
Mark 2:27
And He said unto
them, The Shabbath was made for man, and not man for the Shabbath:
What Yeshua was
saying is that "the Shabbath" is "Yeshua, the
Living Shabbath". In other words hwhy
set the date
for the Shabbath, the seventh day, for the benefit of mankind, but man
does not make the
Shabbath in his own way and strength for the benefit of hwhy, and that means
"changing the Shabbath Day", as the Roman Church did
in the fourth or fifth century AD by changing the Shabbath day from
Friday sundown through Saturday sundown to midnight Sunday morning
through 11:59 PM Sunday night. That would be
doing it in works without hwhy,
and man would
take the credit and acknowledgment away from hwhy. Thus breaking
the Third Word (Commandment), which is noted in the Torah portion of
Yithro, in the book of Exodus
Exodus 20:7 You shall not lift up (bear,
carry) ta-the Name of hwhy, your Elohim,
for vanity (falsehood, useless,
naught); for hwhy will not
leave guiltless (innocent, unpunished)
ta
which lifts up (bear,
carry) ta-His Name for
vanity (falsehood, useless,
naught).
This would be an act of taking His Name,
"Yeshua, the Living Shabbath", to nought.
Also, this is
what the apostle Paul wrote, which is noted in the book of Hebrews
Hebrews 3:16 For some,
when they had heard, did provoke: howbeit not all that came out of
Egypt by Moses. 17 But with whom was he grieved forty years? Was
it not with them that had sinned, whose carcases fell in the
wilderness? 18 And to whom
sware he that they should not enter into His Rest, but to them that
believed not? 19 So we see that they could not enter
in because of unbelief. 4:1 Let us
therefore fear, lest, a promise being left us of entering into His
Rest, any of you should seem to come short of it. 2 For unto us was
the Gospel preached, as well as unto them: but the Word preached did
not profit them, not being mixed with faith in them that heard it.
3 For
we which have believed do enter into rest, as he said, As I have sworn
in My Wrath, if they shall enter into My Rest: although the Works were
finished from the foundation of the world. 4 For He spake in
a certain place of the seventh day on this wise, And Elohim did rest
the seventh day from all His Works. 5 And in this
place again, If they shall enter into My Rest. 6 Seeing
therefore it remaineth that some must enter therein, and they to whom
it was first preached entered not in because of unbelief: 7 Again, he
limiteth a certain day, saying in David, To day, after so long a time;
as it is said, To day if ye will hear His Voice, harden not your hearts.
8 For if
Yeshua had given them rest, then would He not afterward have spoken of
another day. 9 There remaineth
therefore a rest to the People of hwhy. 10 For he that is
entered into His Rest, he also hath ceased from his own works, as hwhy did from His.
11 Let
us labour therefore to enter into that Rest, lest any man fall after
the same example of unbelief. 12 For the Word of hwhy is quick, and powerful, and
sharper than any twoedged sword, piercing even to the dividing asunder
of soul and spirit, and of the joints and marrow, and is a discerner of
the thoughts and intents of the heart. 13 Neither is there any creature
that is not manifest in his sight: but all things are naked and opened
unto the eyes of Him with whom we have to do. 14 Seeing then that
we have a great High Priest, that is passed into the heavens, Yeshua,
the Son of hwhy, let us hold fast our
profession. 15 For we have not an High Priest which cannot be
touched with the feeling of our infirmities; but was in all points
tempted like as we are, yet without sin. 16 Let us therefore come
boldly unto the Throne of Grace, that we may obtain mercy, and find
grace to help in time of need.
In other words,
we in Messiah enter into "His Shabbath Rest", because Yeshua is "the
Living Shabbath" as the meaning of Yeshua as "Lord of Shabbath".
Looking at the word SHABBATHON
The Hebrew word for shabbathon
is "shahb-bah-thohn"- Shin, Beth, Tav, Vav, Nun Sophit (Nwtbs). It is from
Strong's Concordance number 7677, and its definition
From
H7676; a sabbatism or special holiday: - rest, sabbath.
from 7676 "shahb-bath" (tbs), and its definition
Intensive
from H7673; intermission, that is, (specifically) the Sabbath: -
(+ every) sabbath.
from 7673 "shahv-vath" (tbs), and its definition
A
primitive root; to repose, that is, desist from exertion; used in many
implied relations (causatively, figuratively or specifically): - (cause
to, let, make to) cease, celebrate, cause (make) to fail, keep
(sabbath), suffer to be lacking, leave, put away (down), (make to)
rest, rid, still, take away.
This is what on person at the
Mi Yodeya from the Stack
Echange website noted
regarding Shabbathon:
"Shabatot is the
plural form of Shabat.
Shabaton by its
ending -on seems to be some kind of Qal pa'al form, while Shabat is a
piel form. So one is intensive action while the other denotes a normal
action. A rest/ceasing v.s. a complete and total rest/ceasing.
So Shabat
Shabaton is a day of rest and ceasing with the meaning of an absolute
rest and ceasing from work".
This Hebrew word is used only
eleven times in
the entire Tanakh, but it is only mentioned in two books in the Torah:
Exodus and Leviticus. Out of the eleven times the phrase "Shabbath
Shabbathon" is used only seven times. This word is only mentioned when
it refers to the
following:
The Regular Shabbath: Four times
Yom Teruah: One time
Yom Kippur: Two times
Sukkoth, First Day: One time
Sukkoth, Eighth Day: One
time
Shabbath Rest For The Land:
Two times
The
word "shabbathon" is
mentioned five times in Leviticus chapter twenty three
(four times during the High Holy Days).
It is sometimes interpreted as "Shabbath", but it is properly
interpreted
as "Rest". Notice that the word ends with Vav and Nun (Nw).
This means that the word is
in the
feminine form. This Hebrew word relates this rest as being
a benefit for our souls, because the soul consists of three factors:
the mind, the emotions and the will. When the word "shabbathon" is
mentioned in the feminine form, it relates to the three parts of
the soul, because the soul is also feminine, as all three parts of the
soul
are feminine. That is
why the soul does not mean the body of the person, but "the being" of
the
person itself. As it says in the Torah portion of Akharey Moth, in the
book of Leviticus
Leviticus
17:11 For a
soul of
the flesh, she is in the blood:...
It does not just mean animals, but it means humans as well. When hwhy
said He would
be taken away from "her People", He meant the "female soul".
In verse seventeen this week's
Torah portion's passage, it says that hwhy
was refreshed. This was from the creation period, which is noted in the
Torah portion
of B'reyshith, in the book of Genesis
Genesis 2:1 And
the Heavens and
the Earth and all of their host (armies), they were finished.
2 And in the
seventh day, Elohim
finished His work which
was
done (made), and reposed (desisted, rested,
relaxed, shabbated) on the
seventh
day from all of His work which was
done (made). 3 And Elohim blessed ta-the seventh
day and
sanctified him, for in him had reposed (desisted, rested,
relaxed, shabbated) from all of
His work, which
Elohim
created for
the doing (making).
Looking at the word RESOULED
(REFRESHED)
The Hebrew word for refresh is
"nah-phash"- Nun, Peh, Shin (spn).
It is from Strong's Concordance number 5314, and its definition
A primitive root; to breathe;
passively, to be breathed upon, that is, (figuratively) refreshed (as
if by a current of air): - (be) refresh selves (-ed).
One could also call it "resouled". The Hebrew word "nephesh" (spn), meaning "soul"
is based on this word. I have never heard of an eternal Elohim needing
to be
"refreshed" before. hwhy set and led the
example
for us as believers in Yeshua to refresh our souls on the Shabbath day.
Also, notice in this B'reyshith passage that it says that hwhy sancified
"him". The "Him" is "Yeshua, the Living Shabbath".
!!!hwhy Kl dbk
Verse eighteen
18 And gave to
Moses as He finished to speak with him on
Mount Sinai, the Two Tablets
of the Testimony
(Witness), tablets of stone, written on the Finger of
Elohim.
hwhy was saying
to Moses "OK, I'm done", and I'm done with this chapter commentary.
CHAPTER
32
Exodus
32:1-35
Exo 32:1
And
the People saw for Moses had delayed to the descending (coming down)
from the Mountain,
and the People assembled upon (over) Aaron, and they said to him,
Arise,
do (make)
for
us elohim which they shall go to our faces; for this
Moses, the man which ascended us from the land of Egypt, we do not
know what
has
become to him. 2 And Aaron said to them, Crunch off (Craunch,
Break off, Rend) the golden
nose rings (ear rings)
which are in the ears of your
wives, of your sons,
and of your
daughters, and they will bring them to me. 3 And all of the
People, they
crunched off (craunched, broke
off, rent)
ta-the
golden nose rings (ear rings)
which
were in their ears, and they were brought to Aaron.
4 And
took from
their hand, and formed (fashioned) him on an engraving tool, and they
did (made) him a casted
(molten, masked) calf: and they said,
These are your elohim, Israel, which have ascended you from the land
of
Egypt. 5 And Aaron saw, and built an altar to his face; and
Aaron called, and said, Tomorrow shall be a feast to hwhy. 6 And they arose early
(woke up early, started up, loaded up)
from the morrow, and they elevated (ascended) Elevation
Offerings
(Ascension Offerings,
Burnt Offerings), and they approached Peace
Offerings; and the People sat down to eat
and they imbibed (drank), and they arose to make merry (make sport, make laughter).
7 And hwhy spoke to
Moses, Go, descend (go down); for your People which you ascended from
the land
of Egypt are corrupted (wasted, ruined): 8
They have turned away hastily from the way which I commanded them:
they have did (made) for themselves a casted
(molten, masked) calf, and
they have bowed to him, and they have sacrificed to him, and they said,
These are your elohim, Israel, which have ascended you from the land
of Egypt.
9 And hwhy said to
Moses, I have seen
ta-this People,
and, behold, he is a severely stiff (stubborn) necked People: 10 And now,
leave her to
Me that My Anger may glow against them, and I will consume them: and I
will
do (make) of you for a
great nation. 11 And Moses beseeched ta-the Face of hwhy, his Elohim,
and said, To why hwhy does Your Anger glow against
Your People which You have brought
out from
the land of Egypt on Great Power and on a Strong (Mighty)
Hand? 12
To why Egypt,
they should speak, to say, In evilness
they were
brought out to the killing of them in the mountains, and to
consume them from upon (over) the face of the ground?
Return from the
glowness of Your Anger,
and repent upon (over) the evil to
Your People. 13 Remember (Recall) to
Abraham, to
Isaac,
and to Israel, Your servants, which You swore to them on Yourself,
and
You spoke to them, I will
multiply ta-your seed as
the stars of
the Heavens, and all of this Land
which I
have spoken, I will give to your seed, and they shall
inherit (occupy) for ages. 14 And hwhy repented upon
the evil
which was spoken to
do to His People.
15 And Moses faced away, and descended (went down) from the Mountain,
and the Two Tablets of the Testimony
(Witness) were in his hand: the
Tablets were
written from two of their opposite regions (opposite sides, over regions,
over sides); they were written from
this, and from this. 16 And the Tablets, they were
from
the Doing (Work) of Elohim, and the
writing
was from the Writing of Elohim, he was engraved upon the Tablets.
17 And Joshua
heard ta-the sound of
the People in their
shouting (alarming, blowing, sounding), and said to Moses, A sound of
war is in the Camp. 18
And said, Not the sound of eye-testifying (eyeing) of victory
(mightiness), and
not a
sound of a eye-testifying (eyeing)
of defeat (overthrow): I am hearing a sound of eye-testifying
(eyeing).
19 And was, as the which was drawing near to the Camp, and saw ta-the calf,
and whirl
dancing:
and the anger of Moses glowed, and he cast (threw) ta-the Tablets from his hands,
and shever-broke them under the Mountain. 20 And took ta-the calf
which they did (made),
and was burned
up in the fire, and was grounded unto which became powder (fine,
crushed),
and was strangered (scattered)
upon the face of the water,
and made quaff (drink) ta-the Sons of
Israel.
21 And Moses said to
Aaron, What has this People done to you, for you have brought a great
sin
upon them?! 22 And
Aaron said, May not the anger of my lord (master) glow: you, you know ta-the People, for he is in
evilness. 23 And they
said to me, Do (Make) for us elohim which they shall go to our
faces:
for this Moses, the man which ascended us from the
land of Egypt, we do not know what has become of him. 24 And I
said to
them, To whomever has gold, they will
crunch off (craunch, break off, rend). And they gave to me: and I cast
(threw) him in the fire, and
came
out this calf.
25 And Moses saw, for ta-the People, he was loosed;
for
Aaron had made them loosed, for a scornful whispering (an
emitting, an inkling) among their uprisers:
26 And Moses stood
in the gate of the Camp, and said, Who
is for hwhy? To
me! And all of the sons of Levi, they
gathered to him. 27 And said to
them,
Thus says hwhy, Elohim of
Israel, Put a man his sword upon his thigh (testacles), go over
and return from gate to the gate in the Camp, and kill a man ta-his brother,
and a man ta-his neighbor, and a
man of ta-his near one. 28 And the
sons of Levi, they did according to [(as)] the word of
Moses: and fell from the People on that day according to [(as)] three
thousand
men. 29
For Moses said, Fill your
hands the day (today) to hwhy for a man against (on) his
son, and against (on) his brother; and to give a blessing upon (over) you today.
30 And was from the
morrow,
and Moses said to
the People, You, you have sinned a great
sin:
and now, I will ascend
to hwhy;
perhaps I can atone in unto your
sin.
31 And Moses returned to hwhy, and said,
Oh now, this People have sinned a great sin, and
they have done (made)
for
themselves
elohim of gold. 32 And
now, if You will, lift away (bear away, carry away) their sin, and if
not,
blot me now from Your Scroll which You have written. 33
And hwhy said to
Moses, Whom which
has sinned to Me, I will blot him out of My Scroll. 34 And
now,
go,
lead ta-the People to which I
have spoken to you:
behold, My Messenger shall go to your face:
and in the day of My Visitation, I will visit their sin upon (over)
them.
35 And hwhy plagued ta-the People, upon which they
did (made) ta-the calf
which Aaron did (made).
(NOTE: Not all verses will have
comments)
Verse one
1
And
the People saw for Moses had delayed to the descending (coming down)
from the Mountain,
and the People assembled upon (over) Aaron, and they said to him,
Arise,
do (make)
for
us elohim which they shall go to our faces; for this
Moses, the man which ascended us from the land of Egypt, we do not
know what
has
become to him.
I have a enhancing tongue twisting way of saying this verse in the King
James lingo in what the
people were saying to Aaron
"we wot not
whereth this nit wit
went".
Does one think that Aaron would have defended his brother and said "No!
I am going to wait until my brother comes back down". Let's see his
response
Verse two
2 And Aaron said to
them, Crunch off (Craunch,
Break off, Rend) the golden
nose rings (ear rings)
which are in the ears of your
wives, of your sons,
and of your
daughters, and they will bring them to me.
Did Aaron defend Moses and stood his ground? No, he did not. He looked
at
all of the People influencing him to take control of the matter, and
Aaron just
did that. This can be compared to king Saul when he listened to the
People, which is noted in the book of the prophet Samuel
1 Samuel 15:1 Samuel also
said unto Saul, hwhy sent me to anoint thee to be
king over His People, over Israel: now therefore hearken thou unto the
Voice of the Words of hwhy. 2 Thus saith hwhy of Hosts, I remember ta that which Amalek did to
Israel, how he laid wait for him in the way, when he came up from
Egypt. 3 Now go and smite Amalek, and utterly destroy ta-all that they have, and spare
them not; but slay both man and woman, infant and suckling, ox and
sheep, camel and ass. 4 And Saul gathered ta-the People together, and
numbered them in Telaim, two hundred thousand footmen, and ten thousand
ta-men of Judah. 5 And Saul
came to a city of Amalek, and laid wait in the valley. 6 And Saul
said unto the Kenites, Go, depart, get you down from among the
Amalekites, lest I destroy you with them: for ye shewed kindness to all
of the Sons of Israel, when they came up out of Egypt. So the Kenites
departed from among the Amalekites. 7 And Saul smote ta-the Amalekites from Havilah
until thou comest to Shur, that is over against Egypt. 8 And he took ta-Agag, the king of the
Amalekites, alive, and utterly destroyed ta-all of the people with the
edge of the sword. 9 But Saul and the People spared Agag, and the best
of the sheep, and of the oxen, and of the fatlings, and the lambs, and
all that was good, and would not utterly destroy them: but every thing
that was vile and refuse, that they destroyed utterly.... 12 And
when Samuel rose early to meet Saul in the morning, it was told Samuel,
saying, Saul came to Carmel, and, behold, he set him up a place, and is
gone about, and passed on, and gone down to Gilgal. 13 And Samuel came
to Saul: and Saul said unto him, Blessed be thou of hwhy: I have performed the
Commandment of hwhy. 14 And Samuel said, What
meaneth then this bleating of the sheep in mine ears, and the lowing of
the oxen which I hear? 15 And Saul said, They have brought them
from the Amalekites: for the People spared the best of the sheep and of
the oxen, to sacrifice unto hwhy, thy Elohim; and ta-the rest we have utterly
destroyed. 16 Then Samuel said unto Saul, Stay, and I will tell
thee ta what hwhy hath said to me this night.
And he said unto him, Say on. 17 And Samuel said, When thou wast
little in thine own sight, wast thou not made the head of the tribes of
Israel, and hwhy anointed thee king over
Israel? 18 And hwhy sent thee on a journey, and
said, Go and utterly destroy ta-the sinners, ta-the Amalekites, and fight
against them until they be consumed. 19 Wherefore then didst thou not
obey the Voice of hwhy, but didst fly upon the
spoil, and didst evil in the Eyes of hwhy? 20 And Saul said unto
Samuel, Yea, I have obeyed the Voice ofhwhy, and have gone the way
which hwhy sent me, and have brought ta-Agag, the king of Amalek, and
have utterly destroyed ta-the Amalekites. 21 But the
People took of the spoil, sheep and oxen, the chief of the things which
should have been utterly destroyed, to sacrifice unto hwhy, thy Elohim in Gilgal. 22
And Samuel said, Hath hwhy as great delight in
Elevation Offerings and Sacrifices, as in obeying the Voice of hwhy? Behold, to obey is better
than sacrifice, and to hearken than the fat of rams. 23 For rebellion
is the sin of witchcraft, and stubbornness is as iniquity and idolatry.
Because thou hast rejected ta-the Word of hwhy, he hath also rejected thee
from being king. 24 And Saul said unto Samuel, I have sinned: for
I have transgressed ta-the Mouth of hwhy, and ta-thy words: because I
feared ta-the People, and
obeyed their voice.
He was not a Moses, and the People knew that. Aaron revealed
that his compass was not true north like Moses was, and took the
opportunity to grab the power while Moses was not present.
Notice how it was timed almost in the time before Moses was about ready
to come
down. This was an act of HaSatan coinciding with hwhy's
timing,
knowing that he can try to thwart hwhy's
timing to
foil His Plan. HaSatan tries to thwart His Plan for us as believers,
but we need to stick with His Will for us.
Looking at the word BREAK OFF
(CRAUNCH, CRUNCH OFF)
The Hebrew word for break off
(craunch, crunch off)
is "pah-rahk"- Peh, Resh, Kuph (qrp). It is from
Strong's Concordance number 6561, and its definition
A
primitive root; to break off or craunch; figuratively to deliver: -
break (off), deliver, redeem, rend (in pieces), tear in pieces.
Verses three and four
3 And all of the
People, they
crunched off (craunched, broke
off, rent)
ta-the
golden nose rings (ear rings)
which
were in their ears, and they were brought to Aaron.
4 And
took from
their hand, and formed (fashioned) him on an engraving tool, and they
did (made) him a casted
(molten, masked) calf: and they said,
These are your elohim, Israel, which have ascended you from the land
of
Egypt.
Since when did the People become the leaders? Aaron first took control
of the situation by making a calf for them, but who did Aaron submit
to?..... "the People". When Aaron submitted to the People, Aaron
indirectly gave the People the power to control the matter. That is why
the People had
the right to take control and make the call to claim the golen calf
their elohim.
This is what happens when the populous today who are not righteous
wants to
do things their own way without hwhy,
also known as
"the rule of the People", by creating their own elohim- Ashterah,
Mercury, Zeus, etc., and make their own feasts or festivals- i.e.
Father's Day, Mother's Day, Valentine's Day, etc.
Verses five and six
5 And Aaron saw, and built an
altar to his face; and
Aaron called, and said, Tomorrow shall be a feast to hwhy. 6 And they arose early
(woke up early, started up, loaded up)
from the morrow, and they elevated (ascended) Elevation
Offerings
(Ascension Offerings,
Burnt Offerings), and they approached Peace
Offerings; and the People sat down to eat
and they imbibed (drank), and they arose to make merry (make sport, make laughter).
Not only Aaron made the golden calf but the altar for the golden calf
as well.
This altar where the golden calf was erected is located near Mount
Sinai at
Jebal al Lawz in northeastern Saudi Arabia.
Zooming in to the Golden Calf Altar from satellite view
This is the gold calf altar floor view
These are images of the Golden Calf Altar from a 360 degree view taken
from a mountain next to it
There would not be images of the calves etched on these stones unless
the People knew that this was the altar in which the golden calf was
located.
Obviously Aaron had helpers to set up the boulders to make the altar.
By the way, someone is missing in this account. Looking in this
account, which is noted in the Torah portion of Misphatim, in the book
of Exodus
Exodus 24:12 And hwhy said to
Moses, Ascend to Me at the Mountain, and be there: and I will give to
you the Tablets of the Stone,
and the Teaching (Torah), and the Commandments which I have written; to
teach
them. 13 And Moses arose, and Joshua, his minister (attendant,
contributor): and
Moses ascended to the Mountain of The Elohim. 14 And said to the
Elders, Dwell among this (here) for us until which we shall
return to you:
and,
behold, Aaron and Hur
are with you: Whoever
is a master of
words shall approach to them.
Hur wasn't mentioned! Where was Hur during this matter? What happened
to him? Why was he not
present with Aaron? Did he leave the area when the People confronted
Aaron? All I know is that he was missing in this scene. But if he was,
why did he not stop Aaron listen to the People and to not do this thing?
Looking at the word HUR
As noted earlier above
reagarding another Hur, his name means
"white", but one Strong's Concordance number regarding the sources for
Hur (In Hebrew "Khoor") said another source number which I did not
post, which was 2352. This is its definition
From
an
unused root probably meaning to bore; the crevice of a serpent; the
cell of a prison: - hole.
Based on this definition, is it possible that Hur in this case was "the
crevice of a
serpent" going behind the scenes manipulating the People to sway Aaron
to make an elohim for them? I would not be surprised if he did.
Monte Judah of Lion and Lamb
Ministries noted that this day could be
the day of Yom Kippur. If this is true, it would align itself with the
Forty Days of Awe from Elul 1 to Ethanim/Tishri 10, which relates to
the forty days and nights Moses was up on the mountain with Moses.
Looking at the word MAKE MERRY (MAKE
SPORT)
The Hebrew word for make merry
(make sport)
is "tsah-hahk"- Tsade, Khet, Kuph (qxu). It is from
Strong's Concordance number 6711, and its definition
A
primitive root; to laugh outright (in merriment or scorn); by
implication to sport: - laugh, mock, play, make sport.
In my opinion, it could mean that they were having an orgy at the
golden calf area.
Verses seven and
eight
7 And hwhy spoke to
Moses, Go, descend (go down); for your People which you ascended from
the land
of Egypt are corrupted (wasted, ruined): 8
They have turned away hastily from the way which I commanded them:
they have did (made) for themselves a casted
(molten, masked) calf, and
they have bowed to him, and they have sacrificed to him, and they said,
These are your elohim, Israel, which have ascended you from the land
of Egypt.
All of the sudden now, hwhy was saying that
it was "Moses' People", and that Moses brought them out of Egypt.
Did hwhy
have a short
term memory in foretting that He was the one that brought them out? He
said it in
the First Word (Commandment), which is noted
in the Torah portion of Yithro, in the book of Exodus
Exodus
20:2 I am hwhy, your
Elohim,
who (which) brought you out from the land of Egypt, from the house of
bondage
(slavery).
This can be compared to what Adam said to hwhy
in the Garden
of Eden, which is noted in the Torah portion of B'reyshith, in the book
of Genesis
Genesis 3:12 And the Adam said,
The woman
whom You
gave with
me, she gave to me from the tree, and I ate.
Is it because of their sin that hwhy did not
recognize them as His People at the moment, because they went against
His Word? It is probable. Yeshua noted that
only those who obey the Word are His mothers and brothers, which is
noted in the Gospel of
Matthew
Matthew 12:46 While He yet
talked to the people, behold, His mother and His brethren stood
without, desiring to speak with Him. 47 Then one said unto Him,
Behold, Thy mother and Thy brethren stand without, desiring to speak
with Thee. 48 But He answered and said unto him that told him, Who
is My mother? And who are My brethren? 49 And He stretched forth
His Hand toward His disciples, and said, Behold My mother and My
brethren! 50 For whosoever
shall do the Will of My Father which is in the heavens, the same is My
brother, and sister, and mother.
This is the
similar
circumstance when hwhy said to Moses
"your People".
Verses nine and ten
9 And hwhy said to
Moses, I have seen
ta-this People,
and, behold, he is a severely stiff (stubborn) necked People: 10 And now,
leave her to
Me that My Anger may glow against them, and I will consume them: and I
will
do (make) of you for a
great nation.
It sounds like that hwhy
would start
over with Moses to become a second Abraham, which is based in the Torah
portion
of Lekh L'kha, in the book of Genesis
Genesis
12:1 And hwhy said to Abram, Go of
yourself from your land, and from your birth place (kindred), and from
the house
of
your father, to the land which I will show you: 2 and I will (do)
make
you for a
great nation, and I will bless you, and I will make your name great
[(engreaten your name)],
and shall be a blessing:
If hwhy followed
through with this option, it
would mean that it would take another 400 years to create another
nation of a People to fulfill His Word.
Mark Biltz of El Shaddai Ministries
made an interesting note about this passage, that Moses was in a "catch
22". In other words, he used the phrase in relation to Moses "Should I
stay, or
should I go"? Mark noted that if Moses left when hwhy told him, hwhy
would have destroyed the People. The other side is that the People are
still sinning and have not repented, and what can Moses say if they
don't.
Mark Biltz also noted the word "leave" in verse ten of this week's
Torah portion passage.
Looking at the word LEAVE
The Hebrew word for leave is
"yah-nakh"- Yod, Nun, Khet (xny). It is from Strong's Concordance
number 3240, and its definition
A
primitive root; to deposit; by implication to allow to stay. (The
Hiphil forms with the dagesh are here referred to, in accordance with
the older grammarians; but if any distinction of the kind is to be
made, these should rather be referred to H5117, and the others here): -
bestow, cast down, lay (down, up), leave (off), let alone (remain),
pacify, place, put, set (down), suffer, withdraw, withhold. (The Hiphil
forms with the dagesh are here referred to, in accordance with the
older grammarians; but if any distinction of the kind is to be made,
these should rather be referred to H5117, and the others here.)
Mark Biltz noted that this is the similar word of "Noah"- which is the
Hebrew "noakh"- Nun, Khet (xn). Mark also
said that the account with hwhy, Moses and the
People can be compared to hwhy, Noah and the
People before the flood where hwhy told Noah that
He is to destroy the People of the earth by having history repeat
itself by hwhy telling Moses
that He is going to destroy His own People.
Verses eleven through fourteen
11 And Moses beseeched ta-the Face of hwhy, his Elohim,
and said, To why hwhy does Your Anger glow against
Your People which You have brought
out from
the land of Egypt on Great Power and on a Strong (Mighty)
Hand? 12
To why Egypt,
they should speak, to say, In evilness
they were
brought out to the killing of them in the mountains, and to
consume them from upon (over) the face of the ground?
Return from the
glowness of Your Anger,
and repent upon (over) the evil to
Your People. 13 Remember (Recall) to
Abraham, to
Isaac,
and to Israel, Your servants, which You swore to them on Yourself,
and
You spoke to them, I will
multiply ta-your seed as
the stars of
the Heavens, and all of this Land
which I
have spoken, I will give to your seed, and they shall
inherit (occupy) for ages. 14 And hwhy repented upon
the evil
which was spoken to
do to His People.
Moses started his response to hwhy
to remind Him and
to correct Him that it was "His" People, and that "He" brought them out
of Egypt. What hwhy and Moses were
having was a "You
argument" regarding who do the People belong.
First, hwhy says to Moses
"These are "your" People", then Moses said to hwhy "No, but they
are "Your" People". Next
Moses reminds hwhy
of His Covenant
with the forefathers and what He said to them. And hwhy
repented His
pursuit against the People to destroy them. This is not the first
time hwhy
repented.
Looking at this account, which is noted in the Torah portion of
B'reyshith, in the book of Genesis
Genesis
6:5 And hwhy saw for the evil
of the Adam was great on the Earth, and every imagination
(conception, form) of the intentions (cunningness, weavingness,
plaitingness)
of
his heart was only evil all of the day, 6 and hwhy repented (sighed)
for
doing (making) ta-the Adam on
the Earth, and was grieved (vexed, hurt, fabricated?) to His Heart.
In this Genesis passage, it was an act of repentance for the negative
results,
whereas hwhy
repented at
Mount Sinai for the benefit of the Israelite People.
Notice that in verse thirteen in this week's Torah portion passage that
"Yourself" is bold in pink. In the Hebrew grammar text, the pronoun is
written in the feminine gender. This tells us that Moses was speaking
to hwhy's "Soul". As I have noted
in previous Torah portions, the soul is feminine. This means that
Moses was reminding hwhy's "Soul of His
Covenant He made with His Soul to Abraham, Isaac and Jacob.
!!!hwhy Kl dbk
Verses fifteen and sixteen
15 And Moses faced away, and descended (went down) from the Mountain,
and the Two Tablets of the Testimony
(Witness) were in his hand: the
Tablets were
written from two of their opposite regions (opposite sides, over regions,
over sides); they were written from
this, and from this. 16 And the Tablets, they were
from
the Doing (Work) of Elohim, and the
writing
was from the Writing of Elohim, he was engraved upon the Tablets.
Notice that they were written on both sides of the stones. Why were
they? How come it was not shown in any of the Bible movies?
In verse sixteen of this
week's Torah portion passage, the King
James
Version did not include the person pronoun in this part of their
translated verse
(KJV) 16 ...graven upon
the tables.
It is literally translated
...he was engraved upon the
tablets.
The "he" should be capitalized to say this
...He was
engraved upon the tablets.
"He" is "Yeshua, the Word made Flesh" written on the Tablets of
the Stones, and He is known as the Word, which is noted in the Gospel
of John
John 1:1 In the beginning was
the Word, and the Word was with Elohim, and the Word was Elohim. 2 The Same was in the
beginning with Elohim. 3 All
things were made by Him; and without Him was not any
thing made that was made. 4 In Him was Life; and the Life was
the light of men.... 14 And the Word was made
Flesh, and dwelt among us, (and we
beheld His Glory, the Glory as of the Only Begotten of the Father,)
full of Grace and Truth.
Verses seventeen
and eighteen
17 And Joshua
heard ta-the sound of
the People in their
shouting (alarming, blowing, sounding), and said to Moses, A sound of
war is in the Camp. 18
And said, Not the sound of eye-testifying (eyeing) of victory
(mightiness), and
not a
sound of a eye-testifying (eyeing)
of defeat (overthrow): I am hearing a sound of eye-testifying
(eyeing).
Based on this information, Joshua was in an area on Mount Sinai where
he could not see
what was going on in the Camp. Either Joshua was in the area in the
cloud,
or he was far away and behind a mountainous area that it was impossible
to see anything.
Verse nineteen
19 And was, as the which was drawing near to the Camp, and saw ta-the calf,
and whirl
dancing:
and the anger of Moses glowed, and he cast (threw) ta-the Tablets from his hands,
and shever-broke them under the Mountain.
By
the time Moses came down the mountain, the
Torah of
The Ten Words (Commandments) were now etched in the stone, and they
became
final, complete, sealed, confirmed, established, validated and active.
Though hwhy repented of
His Idea and changed His Mind to not destroy the People, Those Etched
Words were still valid. When
Moses reached the Camp and found that the Israelites made a golden calf
and worshiped it, he knew that the Ten Words (Commandments) that were
written
in stone would seal
their deaths. He also knew that the Ten Words (Commandments) were
written based
on the original promise to the Israelites that they would be a Kingdom
of Priests and a Holy Nation, which is noted in the Torah portion of
Yithro, in
the book of Exodus
Exodus 19:5 And now, if listening, you
will listen in My Voice, and you
will keep ta-My Covenant,
and you will be
to Me a Special Treasure from all of the peoples: for all the Earth
belongs to
Me: 6 And
you,
you shall be to Me of a Kingdom of Priests,
and a
Sacred (Holy) Nation. These are the Words which you shall
speak to
the Sons
of
Israel.
But they abused it and
defiled it by making the golden calf and worshiping it. When Moses
realized the situation of their fates, the only thing he could do to
save them from hwhy's
Death Sentence against them was to destroy the Two Tablets of the
Stones.
This would cause the contract to be broken. This was Moses' act of
mercy
for the People in the Eyes of hwhy
to destroy the Tablets containing the Ten Words (Commandments).
Did hwhy
get mad at Moses
for breaking the two tablets? We will find out later on.
This is the view that Moses and Joshua saw the altar of the golden
calf's location at the base of Mount Sinai
Showing the altar's location circled in red
Zooming in at the altar's location
Verse twenty
20 And took ta-the calf
which they did (made),
and was burned
up in the fire, and was grounded unto which became powder (fine,
crushed),
and was strangered (scattered)
upon the face of the water,
and made quaff (drink) ta-the Sons of
Israel.
This verse was probably a precursor to the Commandment of the Spirit of
Jealousy by a wife drinking from the sand of the ground to prove her
innocence that she did not lay with another man that was not her
husband, which is noted in the Torah portion of Naso, in the book of
Numbers
Numbers 5:11 And hwhy
spoke to Moses, to say,
12 Speak to the Sons of Israel, and you shall say to
them, A
man, a man, if his wife, she goes astray (deviate), and has
transgressed against
him a transgression, 13 And a man shall lay with her, laying of
seed,
and
was veiled from the eyes of her man, and was hidden, and she was
unclean
(defiled), and was not a witness against her, and she was not
caught; 14
and
has gone over upon him a Spirit of Jealousy, and was jealous at ta-his
wife, and she was unclean (defiled): or has gone over upon him a Spirit
of
Jealousy, and was jealous of ta-his wife,
and she was not unclean (defiled): 15 and the man
shall bring ta-his
woman to the Priest,
and shall bring ta-her Karban Offering
(Drawing Near Offering,
Gift Offering) upon her of a tenth of the ephah of grounded barley;
shall not
pour
oil upon him, and shall not give frankincense upon him; for he is a
Donation Offering (Tribute Offering, Food Offering, Grain Offering,
Apportion Offering) of
Jealousy, of a Donation Offering (Tribute
Offering, Food Offering, Grain Offering, Apportion Offering) of a Memorial
(Remembrance),
of a
Memorial (Remembrance) of
Iniquity.
16 And the Priest shall bring her near, and shall stand her to the Face
of hwhy: 17 And the Priest shall
take the Water of Sacreds (Holies) in an earthen vessel; and from the
dust which
shall be on the floor (?rented floor?) of the Tabernacle, the Priest
shall take, and
shall be
given
to
the Water:
18 And the Priest shall stand ta-the woman to
the Face of hwhy, and
shall uncover (loose) ta-the head of
the
woman, and shall give upon her palm ta
the Donation Offering (Tribute
Offering, Food Offering, Grain Offering, Apportion Offering) of the
Memorial (Remembrance), she is
a Donation Offering (Tribute
Offering, Food Offering, Grain Offering, Apportion Offering) of Jealousy: and in
the hand of the Priest
shall be the Water of the Bitters of the Curses: 19 and the Priest
shall make her swear, and shall say to the woman, If a man has not lain
with you, and if you have not strayed (deviated) at uncleanness
(defilement) under your husband,
be free (innocent, guiltless, blameless)
from the Water of the Bitters of these
Curses:
20 And you,
if you have strayed (deviated) under your man, and when you have been
unclean (defiled),
and has
given a man in you ta-his laying from failing unto
your man: 21 And the Priest shall make ta-the woman swear on an Oath
of the Allah-Curse (Imprecation), and
the Priest shall say to the woman, hwhy shall give
for an allah-curse (imprecation)
with you and to an oath in the midst of your
People in hwhy giving ta-your
genitals at falling
off, and ta-your womb at swelling (amassing);
22 And
the Waters of these Curses, they shall go in your uterus to swell (amass) the
womb, and to
make
the genitals fall off: and the woman shall say, Amen, amen.
23 And the Priest shall write ta-these allah-curses
(imprecations) in a Scroll, and
shall be blotted to the Water of the Bitters: 24
and
ta-the woman shall quaff (drink)
ta-the Water
of
the Bitters of the Curses: and the Waters of the Curses for Bitters, they shall enter
in
her. 25 And the Priest shall
take from the hand of the
woman ta-the Donation Offering (Tribute
Offering, Food Offering, Grain Offering, Apportion Offering) of the
Jealousy, and shall wave ta-the Donation Offering (Tribute
Offering, Food Offering, Grain Offering, Apportion Offering) to the Face
of hwhy, and shall bring
her near to the Altar:
26 And the Priest shall grasp (hand grasp) from the Donation Offering (Tribute
Offering, Food Offering, Grain Offering, Aportion Offering) ta-her Memorial (Remembrance)
Offering, and shall incense (smoke, fumigate, burn) to the Altar, and
afterward ta-the woman
shall quaff (drink)
ta-the Waters.
27 And of making her quaff (drink)
ta-the Waters,
and shall be, if she
shall be unclean (defiled), and she transgressed a transgression
against her man, and the Waters of the Curses of the Bitters, they
shall enter
in her, and her womb shall swell (amass), and her
genitals shall fall off: and the woman, she shall be
for an allah-curse (imprecation) in the nearness of her People. 28 And
if the woman
was not unclean (defiled), and she is clean (pure); and
shall be free (innocent, guiltless,
blameless), and shall seed seed.
29 This is the Teaching (Torah) of the Jealousies which a woman,
she shall stray (deviate)
under
her man, and shall be unclean (defiled); 30 Or a man, which she goes
over upon
him a
Spirit of Jealousy, and is jealous of ta-his woman,
and shall stand ta-the
woman to the Face of hwhy, and the Priest shall do to
her ta
all of this Teaching
(Torah). 31 And the man shall be free (innocent, guiltless,
blameless)
from
iniquity, and that
woman, she shall bear her
iniquity.
Moses did not hesitate. He went straight to the false elohim and
destroyed it, and went further by burning it and grinding it to powder.
By the way, it was most likely that the golden calf was made mostly of
wood and overlaid with gold. Otherwise, it wouldn't burn.
Moses went one step more and made the People drink their "golden calf
shake". Question: "How did he grind the gold to powder, or did it
melt in the fire and just powdered the burnt wood instead"? Also, "Why
did he make them drink it, and what was the purpose of them drinking
it"? I do not have the answers to these at this time.
Verse twenty-one
21 And Moses said to
Aaron, What has this People done to you, for you have brought a great
sin
upon them?!
Can anyone hear the Dragnet music TV theme
intro as this verse is read?
Moses might as well have asked him, "Why did you submit to the People,
by the influence of Hur,
and gave the People power to sin against hwhy, and why didn't
you stop Hur from manipulating the People against you"?
Moses was
very angry against Aaron. He knew that Aaron was ultimately responsible
to allow them to do this, because he was given authority to keep the
People in order, and that the People had potential to rebel. Why didn't
Moses get after Hur in
this as well? Where was he? He was also in charge with Aaron to keep
order to the People. It seems that Hur got away with this account
(lucky him), or did Moses do something against him that is noted in
this week Torah portion account? I don't know.
Verses twenty two
through twenty four
22 And
Aaron said, May not the anger of my lord (master) glow: you, you know ta-the People, for he is in
evilness. 23 And they
said to me, Do (Make) for us elohim which they shall go to our
faces:
for this Moses, the man which ascended us from the
land of Egypt, we do not know what has become of him. 24 And I
said to
them, To whomever has gold, they will
crunch off (craunch, break off, rend). And they gave to me: and I cast
(threw) him in the fire, and
came
out this calf.
Ohhh, Suuuuure Aaron. The calf just came out of its own. It's a
miracle! A calf appeared! As
comedian, Bill Cosby, said in his infamous Noah skit, "Right". I don't
think Moses believed
what Aaron said at the end of his statement.
This is what really happened ealier in this week's Torah portion chapter
Exodus 32:4 And [Aaron]
took from
their hand, and formed (fashioned) him on a engraving tool, and they
did (made) him a casted
(molten, masked) calf:...
Mark Biltz of El Shaddai
Ministries noted that Aaron was speaking a "half truth", like a
child to his mother by saying part of a truth but "ad libbing" the rest
of the story to make him sound innocent. Nice try, Aaron, and have you
forgotten the Ninth Word (Commandment), which is noted in the Torah
portion of Yithro, in the book of Exodus
Exodus 20:16 You shall
not have a
false witness eye-account against your neighbor.
Aaron would have been scared of Moses and tried to save his but by
denying that he
did it, so that he would not look bad in his brother's eyes. Aaron
feared that he could potentially die.
Moses was too smart, and knew that Aaron made the calf. Aaron might
have well said to Moses the he was saying to himself in a King James
slang that "I wot not
where
my wit went".
Notice that Aaaron said to
Moses
this in verse twenty two of this week's
Torah portion passage
...that he is in
evilness...
Aaron reffered the "he" to the
Israelite People, but it can also refer to hasatan.
Verse twenty five
25 And Moses saw, for ta-the People, he was loosed;
for
Aaron had made them loosed, for a scornful whispering (an
emitting, an inkling) among their uprisers:
In other words, the People had a wild orgy among themselves, which
would make sense, because they were acting like immature childish
college fraternity and sorority people. That is what their rebellion
against hwhy
did to them.
Their rebellion resulted in their nakedness- thank you Aaron for
submitting to the People instead of hwhy.
Looking at the word LOOSED
The Hebrew word for loosed is
"pah-rah"- Peh, Resh, Ayin (erp). It is from
Strong's Concordance number 6544, and its definition
A
primitive root; to loosen; by implication to expose, dismiss;
figuratively absolve, begin: - avenge, avoid, bare, go back, let,
(make) naked, set at nought, perish, refuse, uncover.
This is not the same Hebrew word for nakedness as the typical Hebrew
word "ey-rohm" (Mre). This is more
like an act of "exposing" their sin.
Indirectly related, this is what
Adam and Khavah did at the Garden of Eden in the Torah, which is noted
in the Torah portion of
B'reyshith, in the book of Genesis
Genesis 3:1 And the serpent was subtle
(cunning, crafty) than any beast of
the
field which hwhy Elohim
made, and
said to the woman, For Elohim said, Also (Even) you shall not eat
from
every tree of the Garden?
2 And
the woman, she said to the serpent, From the Fruit of the Trees of
the Garden we may eat: 3 and from the Fruit of
the Tree which
is in the midst of the Garden, Elohim said, You shall not eat him, and
you shall not
touch on him, lest you die. 4 And the serpent said to the
woman, Dying, you shall not
die: 5 for Elohim knows when in the day you
eat of him, and
your
eyes, they shall
be opened, and you
shall be as Elohim knowing
good and
the evil. 6 And
the woman
saw for goodness was the tree for food [(for the tree for food was for
goodness)],
and that he was desirable (longing, lusting) to the eyes, and the tree
was pleasant (delighting) to
make
one skillful (prudent): and she took of his fruit, and she ate, and she
gave
also to her husband with her; and she ate. 7 And
opened
her the
eyes of
both of them, and they knew for
they were naked; and they sewed leaves (foliage) of the fig
tree, and
they did (made)
for themselves aprons (girdles).
Khavah sowed with her eyes through the sight of the fruit and the words
of the serpent, and with her husband, Adam, partaking of the fruit,
they
reaped their sight by seeing their nakedness and submitting to the
words of the serpent when hwhy
asked Adam the
question, which is noted
in the Torah portion of
B'reyshith, in the book of Genesis
Genesis 3:11 And He said,
Who told to you that
you are naked? Was that from the tree which I told you to fail (not)
eating from
him you have eaten?
This was the same idea that Aaron did with the People when he submitted
to
the People's "nakedness" and "shame" through their rebellion
against hwhy. The People
sowed their nakedness in front of Aaron and caused Aaron to reap
their
nakedness through the worship of the golden calf.
We as believers need to keep ourselves "spiritually clothed" with the
Messiah and to not worship the elohim of the world which would
cause us to be "spiritually naked". Ahmein.
Verses twenty six through twenty
nine
26 And Moses stood
in the gate of the Camp, and said, Who
is for hwhy? To
me! And all of the sons of Levi, they
gathered to him. 27 And said to
them,
Thus says hwhy, Elohim of
Israel, Put a man his sword upon his thigh (testacles), go over
and return from gate to the gate in the Camp, and kill a man ta-his brother,
and a man ta-his neighbor, and a
man of ta-his near one. 28 And the
sons of Levi, they did according to [(as)] the word of
Moses: and fell from the People on that day according to [(as)] three
thousand
men. 29
For Moses said, Fill your
hands the day (today) to hwhy for a man against (on) his
son, and against (on) his brother; and to give a blessing upon (over) you today.
Only one tribe of males, the tribe of Levi, went over to hwhy's
side? What
happened to the other eleven tribes? Where were they? We are talking
about 600,000 plus males able to go to war. Were all of them
against hwhy?
That is
pitiful.
When each the sons of Levi killed about 3,000 men, did that mean each
man had to kill
three different men? That meant 1,000 Levites killed 3,000 men. I don't
know why it was so, because we see later
the Levites enumeration in this generation of
this week's Torah portion, which is noted in the Torah portion of
B'midbar, in
the book of Numbers
Numbers
3:39 Of all of the visiting (accounting,
counting) of the Levites, which
Moses and Aaron visited (accounted, counted) upon
the Mouth of hwhy, by their
families, every remembered one (male) from a son of a renewed month and
the upward (ascending), were
twenty and
two
thousand.
We can roughly estimate that there were between 15,000 and 18,000 adult
male
Levites able for war if they were not involved in the Priesthood. So
what happened to the other 14,000 to 17,000 men? Here's another
perspective: Were the 3,000 men killed of their own tribe? If so, the
totals would have been for all the Levite males between 23,000 and
25,000, but that doesn't make sense. If hwhy said 3,000 men
died, He meant 3,000 men died. My speculation that there were three
thousand Levites that came to Moses' side, and the three thousand men
were of Moses' Kohathite family.
Verse thirty
THE NEXT MORNING
30 And was from the
morrow,
and Moses said to
the People, You, you have sinned a great
sin:
and now, I will ascend
to hwhy;
perhaps I can atone in unto your
sin.
Based on the time of the day of this account, Moses' confrontation with
Aaron and the People when he came down from the mountain with Joshua
could have occurred during the night.
Verses thirty-one and thirty two
MOSES' SECOND ASCENT TO THE HEAD
OF THE MOUNTAIN
31 And Moses returned to hwhy, and said,
Oh now, this People have sinned a great sin, and
they have done (made)
for
themselves
elohim of gold. 32 And
now, if You will, lift away (bear away, carry away) their sin, and if
not,
blot me now from Your Scroll which You have written.
The apostle Paul also offered such a suggestion for his brethren, which
is noted in his
letter to the assembly in Rome
Romans 9:1 I
say the truth in
Messiah, I lie not, my conscience also bearing me witness in the Holy
Spirit, 2 That I have great heaviness and continual sorrow in my heart.
3 For
I
could wish that myself were accursed from Messiah for my brethren, my
kinsmen according to the flesh:
When the apostle Paul said that he wished to be accursed, it was a
wishing to be
"blotted" out for the sake of his brethren like
Moses requested hwhy to have his
name blotted out of hwhy's Scroll if He
didn't change His Mind for the People's sake.
Indirectly related, the apostle John noted hwhy would "blot"
anyone's name, which is noted in the book of
Revelation
Revelation 3:1 And unto
the angel of the assembly in Sardis write; These things saith he that
hath the seven Spirits of hwhy, and the seven stars; I know
thy works, that thou hast a name that thou livest, and art dead.
2 Be watchful, and strengthen the things which remain, that are
ready to die: for I have not found thy works perfect before the Lord. 3 Remember therefore
how thou hast received and heard, and hold fast, and repent. If
therefore thou shalt not watch, I will come on thee as a thief, and
thou shalt not know what hour I will come upon thee. 4 Thou hast a few
names even in Sardis which have not defiled their garments; and they
shall walk with me in white: for they are worthy. 5 He that overcometh,
the same shall be clothed in white raiment; and I will not
blot out his name out of the Scroll of Life, but I will confess
his name before My Father, and before His angels.
The assembly in
Sardis was at a point where the People could be "blotted out" if they
didn't overcome.
This is a positive account of blotting our sins, which is noted in the
book of
Acts
Acts 3:19 Repent ye therefore,
and be converted, that your sins
may be blotted out, when the times of refreshing shall come from
the presence of hwhy;
Looking at the word BLOT
The Hebrew word for blot is
"mah-khah"- Mem, Khet, Heh (hxm). It is from Strong's Concordance
number 4229, and its definition
A
primitive root; properly to stroke or rub; by implication to erase;
also to smooth (as if with oil), that is, grease or make fat; also to
touch, that is, reach to: - abolish, blot out, destroy, full of marrow,
put out, reach unto, X utterly, wipe (away, out).
Blotting out is an act of "erasing" the People in His Scroll in this
week's Torah portion.
Verse thirty three
33
And hwhy said to
Moses, Whom which
has sinned to Me, I will blot him out of My Scroll.
In other words, hwhy
was saying to
Moses- "No". Also hwhy
was saying
indirectly that he heard Moses' plea to spare the People, but hwhy was saying to
Moses that it was His responsibility and decision to blot out anyone
from His Scroll.
Indirectly related, those who are written in the Lamb's Scroll
of Life will be able to enter in Jerusalem in the new millenium, which
the apostle John
noted in the book
of
Revelation
Revelation 21:22 And I
saw no Temple therein: for hwhy El Shaddai and the Lamb are
the Temple of it. 23 And the City had no need of the sun, neither
of the moon, to shine in it: for the Glory of hwhy did lighten it, and the Lamb
is the Light thereof. 24 And the nations of them which are saved shall
walk in the Light of it: and the kings of the earth do bring their
glory and honour into it. 25 And the gates of it shall not be shut at
all by day: for there shall be no night there. 26 And they shall
bring the glory and honour of the nations into it. 27 And there
shall in no wise enter into it any thing that defileth, neither
whatsoever worketh abomination, or maketh a lie: but they which
are written in the Lamb's Book of Life.
That includes those who are believers in Yeshua, and those before
Yeshua's time who obeyed His Word.
Verse thirty four
34 And
now,
go,
lead ta-the People to which I
have spoken to you:
behold, My Messenger shall go to your face:
and in the day of My Visitation, I will visit their sin upon (over)
them.
In other words, hwhy was
telling Moses to pick up where you left off and continue in his walk
with Him.
Notice
that in this week's Torah portion passage that
"you" is bold in pink. In the Hebrew grammar text, the pronoun is
written in the feminine gender. This tells us that hwhy was speaking
to Moses' "Soul". As I have noted
in previous Torah portions, the soul is feminine. What
it means is that hwhy was telling Moses' soul to
continue leading the People in the wilderness to the Promise Land.
!!!hwhy Kl dbk
We as believers in Yeshua have Yeshua to lead our souls and spirits via
the Ruakh HaKodesh (the Holy Spirit) in our spiritual walk with Him in
our spiritual wilderness.
!!!hwhy Kl dbk
Verse thirty five
35 And hwhy plagued ta-the People, upon which they
did (made) ta-the calf
which Aaron did (made).
What kind of plague did hwhy
put on the People? Was this plague a physical plague or a spiritual
plague? We
never heard this in movies, nor have I heard anyone teach about this
plague that was put on them. They were plagued with something from
the result from making and worshipping the golden calf, and Moses
made them drink the powder from it.
CHAPTER
33
Exodus
33:1-23
Exo 33:1
And hwhy said to
Moses, Come, ascend from this (here),
you and the People which you have ascended from the
land of Egypt to the land which I swore to Abraham, to
Isaac, and
to Jacob, to say, I will give her to your seed: 2 And I will send a
Messenger to your face; and I will drive out (graze out) ta-the
Canaanite, the Amorite,
and
the Hittite, and the Perizzite, the Hivite, and the Jebusite 3 to a
land flowing of fatness (milk) and thickness (honey) [(fatness and
thickness, milk and honey)]: for I will not
ascend in your nearness; for
you are a severly stiff (stubborn) necked People: lest I consume you in
the
way. 4 And the People heard ta-this Evil Word, and they
lamented (mourned, bewailed):
and
a man did not put upon himself his ornaments (adornments). 5 And hwhy said to Moses,
Say to the Sons of Israel, You are a stiff (stubborn) necked people:
Of one moment, I will ascend in your nearness and shall consume you: And
now,
take down your ornaments (adornments) from upon you, and I may
know what I shall do
to you.
6
And the Sons of Israel snatched off (stripped off) ta-their
ornaments (adornments) from Mount Horeb.
7 And Moses took ta-the Tent,
and was pitched by him from
outside by the Camp, far from the Camp, and called to him at the
Tent of
Appointment.
And was, any seeking hwhy went out to the Tent of
Appointment which was from outside, by the Camp. 8 And was, as
Moses went out to the Tent, and all of the People, they arose,
and
a man of the entrance of his tent, they stood, and they regarded after
Moses until he had went to the Tent. 9 And was, as Moses
went (entered) to
the Tent, the Pillar of the Cloud descended and stood at the Entrance
of the Tent, and spoke with
Moses. 10 And
all of the People saw ta-the Pillar of the Cloud
standing at
the Entrance of the Tent: and
all the people arose, and they bowed, a man at the entrance of
his tent.
11 And hwhy spoke to
Moses Faces to
faces, as the which a man shall speak to his neighbor. And would
return to the
Camp: And his attendant (minister), Joshua, son of Nun, a young man,
did
not depart (withdraw) from the midst of the Tent.
12 And Moses said to hwhy, See, You
are saying to me, Ascend ta-this People:
and You, You have made me known ta
which You
will send
with me. And now, You
have said, I know you in name, and also, You have found grace (favor) in My
Eyes. 13
And now, if now I have found grace (favor) in Your Eyes, make me know
now ta-Your Way, and I will know
You, by that, I
may find grace (favor) in Your Eyes: and see that
this Nation is Your
People.
14 And said, My Face shall go, and I will make rest for you. 15
And said to Him, If Your Face will not go, We shall not
ascend from this (here). 16
And in what shall be known here that I, I and Your People have
found grace (favor) in Your Eyes that is not in
Your going with us, and we are distinguished (set apart), I and Your
People, from
all of the
people who are upon the face of the Ground?
17 And hwhy said to
Moses, Also ta-this word which you
have spoken, I will do: for you have found grace (favor) in My Eyes, and I know
you in name. 18 And said, Make me see now ta-Your Glory.
19 And said, I, I will make go over all of My Goodness upon (over)
your
face, and I will call (proclaim) in the Name of hwhy to your face; and I will
engracen (favor) ta-which I will engracen
(favor), and
I will mercify ta-which I will mercify.
20 And said, You are not able to see ta-My Face: for
the Adam shall not see Me, and live.
21 And hwhy said,
Behold, a
place of Me, and you shall stand upon (over) the cliff
rock (cramped rock): 22 And shall be,
in My Glory going over, and I will set you in the
cleft of the cliff
rock (cramped rock), and I will cover (screen, hedge,
protect,
defend) My Palm
upon (over) you unto My
going
over:
23 And I will remove ta-My Palm, and you will see
My Behindness (Back): and My Face shall not be seen.
(NOTE: Not all verses will have
comments)
Verses one through six
1
And hwhy said to
Moses, Come, ascend from this (here),
you and the People which you have ascended from the
land of Egypt to the land which I swore to Abraham, to
Isaac, and
to Jacob, to say, I will give her to your seed: 2 And I will send a
Messenger to your face; and I will drive out (graze out) ta-the
Canaanite, the Amorite,
and
the Hittite, and the Perizzite, the Hivite, and the Jebusite 3 to a
land flowing of fatness (milk) and thickness (honey) [(fatness and
thickness, milk and honey)]: for I will not
ascend in your nearness; for
you are a severly stiff (stubborn) necked People: lest I consume you in
the
way. 4 And the People heard ta-this Evil Word, and they
lamented (mourned, bewailed):
and
a man did not put upon himself his ornaments (adornments). 5 And hwhy said to Moses,
Say to the Sons of Israel, You are a stiff (stubborn) necked people:
Of one moment, I will ascend in your nearness and shall consume you: And
now,
take down your ornaments (adornments) from upon you, and I may
know what I shall do
to you.
6
And the Sons of Israel snatched off (stripped off) ta-their
ornaments (adornments) from Mount Horeb.
Notice in verse one of
this week's Torah portion passage that hwhy was still
saying
to Moses that it was he, Moses, that brought the People out from Egypt
and
not hwhy.
Also notice in this week's
Torah portion passage that Moses made
the People take off their ornaments as an
act of humility and humbleness before he went to hwhy to plead for
their lives to be spared.
In verse two of this week's Torah portion passage, hwhy says that He
will send "a Messenger" to their faces in the land to drive out the
tribes of Canaan.
This will be later fulfilled later, which is noted in the book of Joshua
Joshua 5:13 And it came
to pass, when Joshua was by Jericho, that he lifted up his eyes and
looked, and, behold, there stood a Man over against him with His Sword
drawn in His Hand: and Joshua went unto Him, and said unto Him, Art
Thou for us, or for our adversaries? 14 And he said, Nay; but as Captain
of the Army of hwhy am I now come. And Joshua
fell on his face to the earth, and did worship, and said unto Him, What
saith my Adon unto His servant? 15 And the Captain
of the Army of hwhy said unto
Joshua, Loose thy shoe from off thy foot; for the place whereon
thou standest is Holy. And Joshua did so.
This Captain of the Army of hwhy was the
Messenger of hwhy, who was Yeshua.
Looking at the following words:
STIFF (STUBBORN)
The Hebrew word
for stiff (stubborn) is "kah-sheh"- Kuph, Shin,
Heh (hsq). It is from
Strong's Concordance number 7186, and its definition
From
H7185; severe (in various applications): - churlish, cruel, grievous,
hard ([-hearted], thing), heavy, + impudent, obstinate, prevailed,
rough (-ly), sore, sorrowful, stiff ([-necked]), stubborn, + in trouble.
from 7185 "kah-shah" (hsq), and its definition
A
primitive root; properly to be dense, that is, tough or severe (in
various applications): - be cruel, be fiercer, make grievous, be ([ask
a], be in, have, seem, would) hard (-en, [labour], -ly, thing), be
sore, (be, make) stiff (-en, [-necked]).
NECK
The Hebrew word
for neck is "oh-reph"-
Ayin, Resh, Peh Sophit (Pre). It is from
Strong's Concordance number 6203, and its definition
From
H6202; the nape or back of the neck (as declining); hence the back
generally (whether literally or figuratively): - back ([stiff-]) neck
([-ed]).
from 6202 "ah-raph" (Pre), and its
definition
A
primitive root (rather identical with H6201 through the idea of
sloping); properly to bend downward; but used only as a denominative
from H6203, to break the neck; hence (figuratively) to destroy: - that
is beheaded, break down, break (cut off, strike off) neck.
from 6201 "ah-raph" (Pre), and its
definition
A primitive root; to
droop; hence to drip: - drop (down).
Notice that in
verse six in this week's Torah portion passage that
"you" is bold in pink. In the Hebrew grammar text, the pronoun is
written in the feminine gender. This tells us that Moses was told
to speak to the People's "soul". As I
have noted in previous Torah portions, the soul is feminine. Moses was
being told by hwhy that the
People's soul as a whole was in jeopardy.
Verse seven
THE TENT OF APPOINTMENT
7 And Moses took ta-the Tent,
and was pitched by him from
outside by the Camp, far from the Camp, and called to him at the
Tent of
Appointment.
And was, any seeking hwhy went out to the Tent of
Appointment which was from outside, by the Camp.
The original location of the Tent of Appointment was not in the center
of the Camp, but "outside" of the Camp. This occurred before the army
of
the Camp was formed.
Verses eight through ten
8 And was, as
Moses went out to the Tent, and all of the People, they arose,
and
a man of the entrance of his tent, they stood, and they regarded after
Moses until he had went to the Tent. 9 And was, as Moses
went (entered) to
the Tent, the Pillar of the Cloud descended and stood at the Entrance
of the Tent, and spoke with
Moses. 10 And
all of the People saw ta-the Pillar of the Cloud
standing at
the Entrance of the Tent: and
all the people arose, and they bowed, a man at the entrance of
his tent.
What Moses and hwhy were doing was
almost like a British royal ceremony when Queen Elizabeth
comes to the Parliament for the annual British version of her "State of
the Empire Address".
But wait a minute! This tent has not been made yet. It was not until
later that the Tent of
Appointment was not put together until the first day of the first
Biblical month of
the following year, which is noted in the Torah
portion of P'kudey, in the book of
Exodus
Exodus
40:1 And hwhy spoke to
Moses, to say, 2 In the day of
the first renewed month, on the one of
the renewed
month, you shall raise up ta-the Tabernacle of
the Tent of Appointment.
The Tent of
Appointment was not put together until the first day of the first
Biblical month
of Aviv/Nissan of the next Biblical year, which was the second year of
their journey in the wilderness.
How does this week's Torah portion passage mention that they met at the
Tent when it wasn't
up
yet? Was Moses jumping ahead of himself? Did the writing get messed up
and placed it in the wrong page of the scroll/book? This is not the
first
time hwhy insert an a
past or future account to interrupt the continuity of the chronology of
events. We will never know why until
we
meet Yeshua.
Verse eleven
11 And hwhy spoke to
Moses Faces to
faces, as the which a man shall speak to his neighbor. And would
return to the
Camp: And his attendant (minister), Joshua, son of Nun, a young man,
did
not depart (withdraw) from the midst of the Tent.
This says that Moses met hwhy
"faces to faces".
In the Hebrew text, the phrase says "pahneem ehl pahneem" (Mynp la
Mynp).
If we took it
literally, it would say in English "faces to faces".
Looking at the word FACES
The Hebrew word for faces is
"pah-neem"- Peh, Nun, Yod Mem Sophit (Mynp). It comes from
Strong's Concordance number 6440, and its definition
Plural
(but always used as a singular) of an unused noun (פָּנֶה pâneh,
paw-neh'; from 6437); the face (as the part that turns); used in a
great variety of applications (literally and figuratively); also (with
prepositional prefix) as a preposition (before, etc.):
- + accept, a (be-) fore (-time), against, anger, X
as (long as), at, + battle, + because (of), + beseech, countenance,
edge, + employ, endure, + enquire, face, favour, fear of, for,
forefront (-part), form (-er time, -ward), from, front, heaviness, X
him (-self), + honourable, + impudent, + in, it, look [-eth] (-s), X
me, + meet, X more than, mouth, of, off, (of) old (time), X on, open, +
out of, over against, the partial, person, + please, presence,
prospect, was purposed, by reason, of, + regard, right forth, + serve,
X shewbread, sight, state, straight, + street, X thee, X them
(-selves), through (+ -out), till, time (-s) past, (un-) to (-ward), +
upon, upside (+ down), with (-in, + stand), X ye, X you.
from 6437 "pah-nah" (hnp), and its
definition
A
primitive root; to turn; by implication to face, that is, appear, look,
etc.: - appear, at [even-] tide, behold, cast out, come on, X corner,
dawning, empty, go away, lie, look, mark, pass away, prepare, regard,
(have) respect (to), (re-) turn (aside, away, back, face, self), X
right [early].
That could
be, but one of the items in The tent is called the Table of the Bread
of Faces, which in the Hebrew text is "hashoolkhan Lekhem Paneem" (Mynp Mxl
Nxlsh).
As is noted
later in the Torah, the Priests put out twelve loaves of bread, hence
"the Bread of Faces" on the Table. So the Hebrew word "pahneem" is used
in the
plural sense, which is noted in the Torah
portion of Emor, in the book of
Leviticus
Leviticus
24:5 And you shall take flour, and
you
shall bake of her two ten (twoteen, twelve) cakes, two tenths shall be
of the one
cake.
6 And you shall set them of two rows,
six
of the row upon the Pure Table to the Face of hwhy.
That's
twelve
breads of faces, "plural". Back in this week's Torah portion passage
where Moses
met hwhy
pahneem el pahneem.
Is this "faces to faces", and if so, who are the other face or faces of
each party? Is this hwhy, the Father,
Yeshua and the Ruakh HaKodesh (the Holy Spirit) facing Moses and
possibly his "spiritual descendants"? If it is not, why did hwhy
use the plural
form instead of the singular form "panah"? Something to think about.
The same phrase is found in the book of Judges, when Gideon was talking
with a Messenger of hwhy, which is noted in the book of the Judges
Judges 6:22 And when Gideon
perceived that he was a Messenger of hwhy, Gideon said, Alas, O
Adonai hwhy! for because I have seen
a Messenger of hwhy Face
to face [Faces to faces (Mynp la
Mynp)].
Notice in verse eleven of this week's
Torah portion passage that Joshua was
called "a young man".
Looking at the word YOUNG MAN
The Hebrew word for young man
is "nah-ahr"- Nun, Ayin, Resh (ren). It is from
Strong's Concordance number 5288, and its definition
From
H5287; (concretely) a boy (as active), from the age of infancy to
adolescence; by implication a servant; also (by interchange of sex), a
girl (of similar latitude in age): - babe, boy, child, damsel [from the
margin], lad, servant, young (man).
from 5287 "nah-ahr" (ren), and its
definition
A
primitive root (probably identical with H5286, through the idea of the
rustling of mane, which usually accompanies the lion’s roar); to
tumble
about: - shake (off, out, self), overthrow, toss up and down.
from 5286 "nah-ahr" (ren), and its definition
A
primitive root; to growl: - yell.
How old was Joshua at this time? We find the hint, which is noted
in the book of Joshua
Joshua
14:7 Forty years
old was I when Moses, the servant of hwhy, sent me
from Kadesh Barnea to
espy out ta-the land;
and I brought him
word again as it was in mine heart.
Joshua's account to spy out the land was a few months after this
week's current Torah portion account at Mount Sinai. So we can say
that Joshua was a young man of "forty years old" at the time
Moses was talking to hwhy
at Mount Sinai.
We can say based on other accounts of "young men" that Joshua was the
"oldest young man" in the scriptures by
far beating Joseph by twelve years, which is noted in the Torah portion
of
Mikeyts, in the book of Genesis.
Genesis 41:9 And the Chief of the Cup
Bearers spoke of [to] ta-Pharaoh, to say, I remember ta-My sins
today (the day):
10 Pharaoh was wroth upin his servants, and gave me in keeping at
the house of the Captain of the Executioners, me and ta the Prince (Chief) of the
Bakers:
11 And
we calm dreamed a calm dream in one night, I and he; each according to
the
interpretation of his calm dream, we
calm dreamed.
12 And was there with us a young man,
a Hebrew,
a servant to the Chief of the Executioners; and we accounted (enumerated,
scrolled) to him,
and had
interpreted to us ta-our calm dreams; each
according to
his calm dream was
interpreted. 13 And was, as the which were interpreted to us, so
happened;
I was restored upon my office, and him was hanged.
This is the same
Hebrew word in this Mikeyts passage, and the time that the Chief of
the Cupbearers accounted his dream was two
years before Joseph became Viceroy at thirty years old, which means
that Joseph was a young
man at "twenty eight" years old.
Looking at the word DEPART (WITHDRAW)
The Hebrew word for depart
(withdraw) is
"moosh"- Mem, Vav, Shin (swm). It comes from
Strong's Concordance number 4185, and its definition
A
primitive root (perhaps rather the same as H4184 through the idea of
receding by contact); to withdraw (both literally and figuratively,
whether intransitively or transitively): - cease, depart, go back,
remove, take away.
from 4184 "moosh" (swm), and its
definition
A
primitive root; to touch: - feel, handle.
This is where we get our modern English word "mush", as in making a dog
sled team move.
Verses twelve and thirteen
12 And Moses said to hwhy, See, You
are saying to me, Ascend ta-this People:
and You, You have made me known ta
which You
will send
with me. And now, You
have said, I know you in name, and also, You have found grace (favor) in My
Eyes. 13
And now, if now I have found grace (favor) in Your Eyes, make me know
now ta-Your Way, and I will know
You, by that, I
may find grace (favor) in Your Eyes: and see that
this Nation is Your
People.
So if anyone asks, "Did anyone in the Torah wanted to know hwhy"? One can
answer "Yes, it was Moses". In verse thirteen of this week's
Torah portion passage, it says in the
Hebrew
"v'ey-dah-ah-kha" (Kedaw), literally
"and I know you".
These are the four steps Moses revealed to us, especially to us as
believers to learn to know hwhy
in this week's Torah portion passage:
Step One: Do as He commanded us to do
Step Two: After we did as He
commanded, tell Him we did as He commanded
us
Step Three: Know Him by name
In our case as believers, hwhy, our Heavenly
Father, because the apostle Paul said this, which is noted in his
letter to the assembly in Rome
Romans
8:15 For ye have
not received the spirit of bondage again to fear; but ye have received
the Spirit of adoption, whereby we cry, Abba, Father.
I plead to those to have not said His Name in the letters written in
the book to try saying it, because it "is" His Name.
Step Four: Tell Him we want to
know Him
This
is what we
as believers in Yeshua are to do in our relationship with Him to know
Him as we walk with Him in our lives.
Verse fourteen
hwhy'S RESPONSE TO MOSES
14 And said, My Face shall
go, and I will make rest for you.
When hwhy
said to Moses
"and I will rest for you", Mark Biltz of El Shaddai
Ministries noted
that hwhy
only gave Moses
rest, but hwhy
would not give
rest to the People. Thank you Mark.
Notice that in
verse six in this week's Torah portion passage that
"you" is bold in pink. In the Hebrew grammar text, the pronoun is
written in the feminine gender. This tells us that hwhy was told
to speak to the Moses' "soul". As I
have noted in previous Torah portions, the soul is feminine. This
applies to us as believers in Yeshua that He will give our souls rest
in Him, as Yeshua noted in the Gospel of Matthew
Matthew 11:28 Come unto
Me, all ye that labour and are heavy laden, and I will give you rest.
!!!hwhy Kl dbk
Verses fifteen and sixteen
MOSES' REPLY
15
And said to Him, If Your Face will not go, We shall not
ascend from this (here). 16
And in what shall be known here that I, I and Your People have
found grace (favor) in Your Eyes that is not in
Your going with us, and we are distinguished (set apart), I and Your
People, from
all of the
people who are upon the face of the Ground?
This was Moses' plea to hwhy
to change His
mind when He said in verse three of this week's Torah portion chapter
3 ...for I will not ascend in your
nearness; for
you are a severly stiff (stubborn) necked People:...
Verse seventeen
hwhy'S RESPONSE TO MOSES
17 And hwhy said to
Moses, Also ta-this word which you
have spoken, I will do: for you have found grace (favor) in My Eyes, and I know
you in name.
hwhy changes
His mind and will go with the People. Our Heavenly Father can do the
same for us as believers, because we are His children and knows us by
name.
Indirectly related, Yeshua noted this, which is noted in the Gospel of
John
John 14:12 Verily,
verily, I say unto you, He that believeth on Me, the Works that I do
shall he do also; and greater works than these shall he do; because I
go unto My Father. 13 And whatsoever ye shall ask in My Name, that
will I do, that the Father may be glorified in the Son. 14 If ye
shall ask any thing in My Name, I will do it. 15 If ye love Me,
keep My Commandments.
Verse eighteen
MOSES' REPLY
18 And said, Make me see now ta-Your Glory.
Moses asked a tall request, and was asking boldly in a good way, just
like his ancestor, Abraham, during the time that hwhy
was going to
see the cry of the people of Sodom and Amorrah, which is noted in the
Torah
portion of Vay-Yeyra, in the book of Genesis
Genesis 18:20 And hwhy said, For the cry of
Sodom and Amorrah is abounding, and their sin is much heavy of her;
21 I will descend (go down) now, and I will see that according to
her cry
that has come
to Me they have done all of her;
and if not, I will
know. 22 And the Men, they faced away from there, and They went to
Sodom: and Abraham was still standing to the Face of hwhy.
23 And Abraham approached, and said, That also will You also
destroy (shave off) the
righteous with the
wicked?
24 Perhaps there exists fifty righteous in the midst of the city:
that You will also destroy (shave off) and will You not spare to the
place, by
that, fifty righteous which
are in her nearness? 25 Far be to You from doing according to this
word to make die
the righteous with the wicked: and shall be as the righteous as the
wicked?, Far be to You:
the Judge of all of the Earth shall not do
justice? 26 And hwhy said, If I
find in Sodom
fifty righteous ones in the midst of the city, and I will spare to all
the
place on their account (sake). 27 And Abraham answered and said,
Behold now,
I
have
undertaken (taken upon, yielded) to speak to Adonai, and I am dust and
ashes: 28
Perhaps five shall lack the fifty righteous: will You
destroy among the five ta-all of the city? And said, I
will not make waste (make ruin) If I find there forty and the five. 29
And added (again) still
to
speak to Him, and said, Perhaps there
shall be found there forty. And said, I will not do on the account (sake) of
the forty. 30 And said, not now shall be to Adonai anger, and I will
speak: Perhaps shall be found there thirty. And said, I
will not do her if I find there thirty. 31 And said, Behold now, I
have undertaken (taken upon,
yielded) to speak to Adonai: Perhaps
shall be found there
twenty. And said, I will not make waste (make ruin) on the account (sake) of the twenty.
32 And said, Not now be angry, Adonai, and I will
speak only the time: Perhaps shall be found there ten. And said, I
will not make waste (make ruin) on the account (sake) of the ten. 33 And hwhy went as soon as which
had finished to speak to Abraham: and Abraham returned to his
place.
Abraham became bold, in a good way, to bid down what few
righteous were in the cities, and requested hwhy
to spare the
cities for the few righteous, his nephew's family, that lived there. If
anyone wants to know
who was the first person to bid down, (in the modern term "Jew Down"),
Abraham was the first person to do it. The Jews got it from their
Hebrew
ancestor's "Hebrew Down" trait.
Verses nineteen and twenty
19 And said, I, I will
make go over all of My Goodness upon (over)
your
face, and I will call (proclaim) in the Name of hwhy to your face; and I will
engracen (favor) ta-which I will engracen
(favor), and
I will mercify ta-which I will mercify.
20 And said, You are not able to see ta-My Face: for
the Adam shall not see Me, and live.
A couple of people saw an Messenger of hwhy and did not
die. The first one was Gideon, which is noted in the book of the Judges
Judges 6:11 And there came a
Messenger of hwhy, and sat under an oak which
was in Ophrah, that pertained unto Joash, the Abiezrite: and his son,
Gideon, threshed wheat by the winepress, to hide it from the
Midianites.
12 And the Messenger of hwhy appeared unto him, and said
unto him, hwhy is with thee, thou mighty
man of valour. 13 And Gideon said unto him, Oh Adonai, if hwhy be with us, why then is all
this befallen us? And where be all His miracles which our fathers told
us of, saying, Did not hwhy bring us up from Egypt? But
now hwhy hath forsaken us, and
delivered us into the hands of the Midianites. 14 And hwhy looked upon him, and said,
Go in this thy might, and thou shalt save ta-Israel from the hand of the
Midianites: have not I sent thee? 15 And he said unto him, Adonai,
wherewith shall I save ta-Israel? Behold, my family is
poor in Manasseh, and I am the least in my father's house.
16 And hwhy said unto him, Surely I will
be with thee, and thou shalt smite ta-the Midianites as one man. 17
And he said unto Him, If now I have found grace in Thy Eyes, then shew
me a sign that Thou talkest with me. 18 Depart not hence, I pray Thee,
until I come unto Thee, and bring forth ta-my present, and set it before
Thee. And he said, I will tarry until thou come again. 19 And Gideon
went in, and made ready a kid, and unleavened cakes of an ephah of
flour: the flesh he put in a basket, and he put the broth in a pot, and
brought it out unto Him under the oak, and presented it. 20 And
the Messenger of the Elohim said unto him, Take ta-the flesh and ta-the unleavened cakes, and lay
them upon this rock, and pour out ta-the broth. And he did so. 21
Then the Messenger of hwhy put forth ta-the end of the staff that was
in His hand, and touched ta-the flesh and ta-the unleavened cakes; and
there rose up fire out of the rock, and consumed the flesh and the
unleavened cakes. Then the Messenger of hwhy departed out of his sight.
22 And when Gideon perceived that He was a Messenger of hwhy, Gideon said, Alas, O
Adonai, hwhy! for because I have seen a
Messenger of hwhy Face to face. 23 And hwhy said unto him,
Peace be unto thee; fear not: thou shalt not die.
Also Samson's mother and father saw the Messenger of hwhy and did not die, which is noted
in the book of the Judges
Judges 13:13 And the Messenger
of hwhy said unto Manoah, Of all
that I said unto the woman let her beware. 14 She may not eat of
any thing that cometh of the vine, neither let her drink wine or strong
drink, nor eat any unclean thing: all that I commanded her let her
observe. 15 And
Manoah said unto the Messenger of hwhy, I pray thee, let us detain
Thee, until we shall have made ready a kid for Thee. 16 And the Messenger of hwhy said unto Manoah, Though
thou detain Me, I will not eat of thy bread: and if thou wilt offer an
Elevation Offering, thou must offer it unto hwhy. For Manoah knew not that He
was a Messenger of hwhy. 17 And Manoah said unto the
Messenger of hwhy, What is Thy Name, that when
Thy Words come to pass we may do Thee honour? 18 And the Messenger of hwhy said unto him, Why askest
thou thus after My Name, seeing it is secret? 19 So Manoah took a kid
with a Food Offering, and offered it upon a rock unto hwhy: and the Messenger did
wondrously; and Manoah and his wife looked on. 20 For it came to pass, when
the flame went up toward heaven from off the altar, that the Messenger
of hwhy ascended in the flame of the
altar. And Manoah and his wife looked on it, and fell on their faces to
the ground. 21 But
the Messenger of hwhy did no more appear to Manoah
and to his wife. Then Manoah knew that He was an angel of hwhy. 22 And Manoah said
unto his wife, We shall surely die, because we have seen Elohim.
23 But his wife
said unto him, If hwhy were pleased to
kill us, he
would not have received an Elevation Offering and a Food Offering at
our hands, neither would He have shewed us all these things, nor would
as at this time have told us such things as these.
Verses twenty-one through twenty
three
21 And hwhy said,
Behold, a
place of Me, and you shall stand upon (over) the cliff
rock (cramped rock): 22 And shall be,
in My Glory going over, and I will set you in the
cleft of the cliff
rock (cramped rock), and I will cover (screen, hedge,
protect,
defend) My Palm
upon (over) you unto My
going
over:
23 And I will remove ta-My Palm, and you will see
My Behindness (Back): and My Face shall not be seen.
The reason hwhy
said to Moses
that People cannot see Him and live, because for one thing, Moses
and hwhy
are not in the Tent of Appointment where they can see each other Faces
to faces, as
mentioned earlier in this chapter. It was hwhy's Mercy that He
did not show His Face to him outside the Tent lest he died.
This is most likely the first time since Adam and Khavah (Eve)
that hwhy literally
touched a human being, and it was Moses. This is probably the first
noting of a hymnal "He Touched Me" came from. :)
According to sources, the cleft of the rock is located at the mountain
of Mount Sinai at Jebel al Lawz in northeastern Saudi Arabia. This is a
sketch not to scale showing the loccation of the cleft of
the rock at Mount Sinai
These are pictures of the location of the cleft of the rock at Mount
Sinai
Looking from the location from the base of the mountain
This is a possible image of an area of the cleft of the
rock at Mount
Sinai. It shows the very top section of Mount Sinai where Moses met hwhy.
CHAPTER
34
Exodus
34:1-35
Exo 34:1
And hwhy said to
Moses, Vessel out (Carve out) for yourself
two Tablets of Stones like the first ones: and I will write upon the
Tablets ta-the Words which they were
upon the
Tablets of the first ones which you shever-broke. 2 And be ready
(prepared) for (by) the
breaking period (morning),
and you shall ascend in the breaking period (morning) to Mount Sinai,
and you shall
stand by Me there
upon the head of the Mountain. 3 And a man shall not ascend with you,
and also, a man shall not be seen on any of the Mountain; also the
flocks and the herds, they shall not tend (feed) to the front of that
Mountain.
4 And two Tablets of Stones were vesseled out (carved out) like
the first ones; and
Moses rose up
early (started early) in the breaking period (morning), and ascended to Mount Sinai
as the which hwhy commanded him, and took
in his hand the two Tablets of Stones.
5 And hwhy descended
(came down) in the Cloud, and
stood with him there, and called on the Name of hwhy. 6
And hwhy went over upon his face, and
proclaimed (called), hwhy! hwhy, El! Merciful and gracious
(kindness),
slow of anger, and multiple of kindness and truth, 7 keeping kindness
for thousands, carrying away (bearing) iniquity and the transgression
and
the sin,
and
the unpunished (guiltless, blameless), not shall make unpunished (guiltless,
blameless); visiting the iniquity of
the
fathers
upon the sons, and upon the sons of sons, upon (over) the threes, and
upon (over) the
fours.
8 And Moses hasted (hurried), and stooped (bent down, bowed the head)
to the Earth, and
worshipped. 9 And said, If now, I have found grace (favor) in
Your Eyes, Adonai (my Lord, my Master), shall go now, Adonai (my
Lord, my
Master), in our nearness;
for he is a stiff (stubborn) necked People; and You will forgive for
our
iniquity and for our sin, and
inherit us. 10 And said, Behold, I am cutting a Covenant: before
(at the front of)
all of your People I will do wonders (miracles) which they have not
been created
in
all of the Earth and in all of the nations: And all of the People which
you are in
his nearness shall see ta-the Doing (Work)
of hwhy which I am doing with you, for he is revering
(awesome, fearing).
11 Take heed (Guard, Watch, Observe, Keep) for yourself ta
which I
am commanding you today: behold, I will drive out from your face ta-the Amorite,
and the
Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the
Jebusite. 12 Take heed (Guard, Watch, Observe, Keep) to yourself, lest you cut a
covenant to the
dwellers of the land which you shall be entering (going) upon (over)
her, lest shall
be for a
snare in your nearness: 13 For you shall tear down
(pull down, beat down, throw down) ta-their
altars, and you shall shever-break ta-their
pillar images, and you shall cut down ta-their
asherahs: 14 For you
shall not worship to another el: for hwhy Jealous is His Name. He is
a jealous El [(He is El Jealous)]: 15 Lest you cut a
covenant to the dwellers of the
land, and they harlotize (whore) after their elohim, and they
sacrifice to
their elohim, and calls to you, and you eat from his sacrifice;
16 And you take from their daughters for your sons, and their
daughters, they harlotize (whore) after their
elohim, and they
have ta-your sons harlotize (whore) after
their
elohim. 17 You shall not do (make) for yourself casted
(molten, masked) elohim.
18 ta-You shall guard (keep, observe, watch) the Feast of
the Unleavened.
Seven
days you shall eat unleavened,
which
I
commanded you, by the Appointed Time of the renewed month of the Aviv:
for you
came out from Egypt in
the renewed month
of the Aviv.
19 Every firstling (opener) of the womb belongs to Me; and all of your
livestock
of your remembered one (males), a firstling (opener) of an
ox and the lamb. 20 And you shall redeem a firstling (opener) of a donkey on a
lamb: and if you cannot redeem, and you shall break neck him. You shall
redeem every firstborn of your sons, and they
shall
not appear at My Face empty.
21 Six days
you shall
work, and in
the
seventh day you shall desist (cease, rest): you shall desist (cease, rest) in plowing and in harvest.
22 And you shall do for
yourself the Feast of Weeks,
the first fruits
of the harvest of wheat; and the Feast of the Ingathering of the cycle
of the year. 23
Three times in the year shall all of your remembered ones (males) see ta-the Face of the Adon (Lord,
Master) hwhy, Elohim
of Israel.
24 For I will dispossess nations from your face, and
I will
broaden ta-your border: and a man shall
not covet (desire, delight, lust) ta-your land in your ascending
to see (appear at) ta-the Face of hwhy, your Elohim,
three times in the
year.
25 You shall not slaughter
the blood of My Sacrifice upon
leaven (leavened bread); and shall not remain the Sacrifice of the
Feast of the
Passover by the breaking period (morning).
26 You shall bring the first of the Firstfruits
of your
ground at the House of hwhy, your Elohim.
You shall not boil a kid goat in the milk of his mother.
27 And hwhy said to
Moses, Write for yourself ta-these Words:
for upon the Mouth of these Words I will cut a Covenant with you and ta-Israel. 28
And was there
with hwhy forty days (daily)
and forty nights;
did not eat bread and did not drink water. And wrote upon the
Tablets ta the Words of
the Covenant,
the Ten Words.
29 And
was, in
Moses descending (going down) from Mount Sinai, and the Two Tablets of
the
Testimony
(Witness) were
in the hand of Moses in his descending (going down) from the Mountain,
and Moses
did not know for the skin of his face was shining forth (shooting rays,
shooting horns) in his speaking with
Him.
30 And Aaron and all of the Sons of Israel saw ta-Moses,
and behold, the
skin
of
his face was shining forth (shooting rays, shooting horns); and they were afraid
with approaching to him.
31 And
Moses called to them; and Aaron and all of the Rulers among
the Congregation, they returned to him: and Moses spoke to
them.
32 And
after thus, all of the Sons of Israel, they approached: and commanded
them
ta
all which hwhy had spoken with him in Mount
Sinai. 33 And Moses finished with speaking with them, and gave a
veil upon (over) his face. 34 And Moses in coming to the Face of hwhy to speak
with Him, shall remove ta-the veil
until he came
out; and would come out, and would speak to the Sons of Israel ta
which was
commanded. 35
And the Sons of Israel, they saw ta-the face of
Moses, for the
skin of the face of Moses was shining forth (shooting rays, shooting horns): and Moses returned ta-the veil
upon (over) his face again
until he had gone [(he went)] to speak with Him.
(NOTE: Not all verses will have
comments)
Verses one through four
THE SECOND TABLETS OF STONES AND
MOSES' THIRD ASCENT TO THE HEAD OF
THE MOUNTAIN
1
And hwhy said to
Moses, Vessel for yourself
two Tablets of Stones like the first ones: and I will write upon the
Tablets ta-the Words which they were
upon the
Tablets of the first ones which you shever-broke. 2 And be ready
for (by) the
breaking period (morning),
and you shall ascend in the breaking period (morning) to Mount Sinai,
and you shall
stand by Me there
upon the head of the Mountain. 3 And a man shall not ascend with you,
and also, a man shall not be seen on any of the Mountain; also the
flocks and herds, they shall not tend (feed) to the front of that
Mountain.
4 And two Tablets of Stones were vesseled like the first ones; and
Moses rose up
early (started early) in the breaking period (morning), and ascended to Mount Sinai
as the which hwhy commanded him, and took
in his hand the two Tablets of Stones.
hwhy
did not get
angry with Moses for breaking the Tablets of Stones, because hwhy
knew and
understood what Moses did by breaking the Tablets by saving the
Israelites from potential death. As noted in chapter thirty two of this
week's Torah portion, if Moses kept the Tables in tact, it meant the
People's
fate would have been potential death.
It sounded like that Joshua was not allowed to go with Moses on his
second ascent. It
is very possible that Joshua was left to tend the People this time, and
to keep them
in
order, and to make sure they did not do anything of like manner again.
Notice that hwhy reiterated a
"No Tresspassing" statement for the People and animals.
Notice that in
verse three in this week's Torah portion passage that
"you" is bold in pink. In the Hebrew grammar text, the pronoun is
written in the feminine gender. This tells us that hwhy did not want
the People to ascend with Moses' "soul" to the
Mountain.
As I have noted in previous Torah portions, the soul is feminine.
!!!hwhy Kl dbk
These are some images of the top of the Mountain where Moses stood
with hwhy
These are images of the top of Mount Sinai looking down
This is a side view loooking from the top of Mount Sinai on the left
Verses five
through seven
5 And hwhy descended
(came down) in the Cloud, and
stood with him there, and called on the Name of hwhy. 6
And hwhy went over upon his face, and
proclaimed (called), hwhy! hwhy, El! Merciful and gracious
(kindness),
slow of anger, and much of mercy and truth, 7 keeping
mercy
for thousands, carrying away (bearing) iniquity and transgression and
sin,
and
the unpunished (guiltless, blameless), not shall make unpunished (guiltless,
blameless); visiting the iniquity of
the
fathers
upon the sons, and upon the sons of sons, upon (over) the threes, and
upon (over) the
fours.
Indirectly related, there are similar accounts of this noted in the
book of the prophet Elijah and in the apostle John's book of Revelation
Isaiah
6:1 In the year
that king Uzziah died I saw also Adonai sitting upon a throne, high and
lifted up, and his train filled the Temple. 2 Above it stood the
seraphims: each one had six wings; with twain he covered his face, and
with twain he covered his feet, and with twain he did fly.
3 And
one cried unto another, and said, Holy, holy, holy, is hwhy of Armies:
the whole earth is
full of His Glory.
Revelation
4:1 After this I
looked, and, behold, a door was opened in the heavens: and the first
voice
which I heard was as it were of a shofar (trumpet) talking with me;
which said,
Come up hither, and I will shew thee things which must be hereafter.
2 And immediately I was in the spirit: and, behold, a Throne
was
set in Heaven, and One sat on the Throne. 3 And He that sat
was to
look upon like a jasper and a sardine stone: and there was a rainbow
round about the Throne, in sight like unto an emerald. 4 And
round
about the throne were four and twenty seats: and upon the seats I saw
four and twenty elders sitting, clothed in white raiment; and they had
on their heads crowns of gold. 5 And out of the Throne proceeded
lightnings and thunderings and voices: and there were seven lamps of
fire burning before the Throne, which are the seven Spirits of hwhy.
6 And before the Throne there was a sea of glass like unto
crystal: and in the midst of
the Throne, and round about the Throne, were four beasts full of eyes
before and behind. 7 And the first beast was like a lion, and the
second beast like a calf, and the third beast had a face as a man, and
the fourth beast was like a flying eagle. 8 And the four
beasts
had each of them six wings about him; and they were full of eyes
within: and they rest not day and night, saying, Holy, holy,
holy, hwhy, Elohim
Almighty, who Was,
and Is, and Is to Come.
In verse seven of this week's Torah portion passage, in the Hebrew
text, the Hebrew word for keeping is
"nohtseyr"- Nun, Tsade, Resh (run),
but looking in the
Hebrew text, the Nun is enlarged
Monte Judah of Lion and Lamb
Ministries in his July 2004 edition of Yavoh magazine, in his
article "The Jots and Tittles of Moses" noted this regarding the
enlarged Nun:
"The
letter Nun means life
(the quickening of life). It is a picture of a fish suddenly swimming
away. The
letter Nun here and its placement in the thirteen attributes of
God’s mercy
emphasized something about the tenth attribute. God preserves (keeps)
the mercy
that our Fathers Abraham, Isaac, and Jacob received for us. We receive
the
benefit of our fathers for a thousand generations. It is about our
heritage and
our inheritance from our fathers”.
We will also see later in this week's Torah portion what the
application is to this enlarged Nun.
Also in this week's
Torah portion passage
regarding the iniquities on the three and the fours, commonly
translated as the third and fourth generation, is mention for
a total of four times in the entire Tanakh, and they are all located in
the Torah. This week's Torah
portion passage is one
of them. These are the other three, which are noted in the Torah
portion of Yithro, in the book of Exodus, in the Torah
portion of Sh'lakh L'kha, in the book of Numbers, and in the Torah
portion of Va'Ethkhanan, in the book of Deuteronomy
Exodus 20:4 You Shall not be for yourself no
other elohim upon (over) My Face. 4 You shall not make (do)
for
yourself a vessel image (carved image), and any image (form) which is
in the Heavens from above, and which is in the Earth
from
below, and which is in the waters from underneath to the Earth: 5 You
shalt not bow to them, and you shall not serve them: for I am hwhy, your
Elohim,
am a Jealous El,
visiting the iniquity of the fathers, upon the sons, upon the threes,
and
upon the fours for
hating Me; 6 And doing
mercy to
thousands for
loving Me,
and for
the keepers (guards, observers) of [(for keeping (guarding,
observing))] My Commandments.
Numbers 14:18 hwhy is slow
(patient, deferring)
of
anger, and much
of mercy, bearing away the iniquity and the transgression, and
clearing (acquitting), shall not clear (acquit), visiting the iniquity
of the fathers upon
the sons,
upon the threes and upon the fours.
Deuteronomy 5:9 You shall not bow to
them, and you shall not serve
them: for I, hwhy, your Elohim,
am a Jealous El,
visiting the iniquity of the fathers upon the sons, and upon the
threes, and upon the fours for hating Me, 10 and
doing (making)
mercy to thousands for loving Me and for keeping My
Commandments.
Why didn't hwhy repeat this
throughout the Tanakh? I don't have an answer to that at this time.
Verses eight and
nine
8 And Moses hasted (hurried), and stooped (bent down, bowed the head)
to the Earth, and
worshipped. 9 And said, If now, I have found grace (favor) in
Your Eyes, Adonai (my Lord, my Master), go now, Adonai (my Lord, my
Master), in our nearness;
for he is a stiff (stubborn) necked People; and You will forgive for
our
iniquity and for our sin, and
inherit us.
Moses requests hwhy to pardon again
their iniquity, after he broke the Tablets of the Stones. In another
way,
Moses had to break the first tablets,
so that hwhy
would not judge
them by the written Word on them, which would have sealed their deaths.
Verse ten
hwhy'S RESPONSE
10 And said, Behold, I
am cutting a Covenant: before
all of your People I will do wonders (miracles) which they have not
been created
in
all of the Earth and in all of the nations: And all of the People which
you are in
his nearness shall see ta-the Doing (Work)
of hwhy which I am doing with you, for he is revering
(awesome, fearing).
Is hwhy
playing the
role of Laban? This is a "non-answer" answer that He stated to Moses.
Why
did He not say "yes"?
Note the phrase "the Work of hwhy" and "he" is
revering. These show us that He is referring to Yeshua.
Notice that this
week's Torah portion passage that
"you" is bold in pink. In the Hebrew grammar text, the pronoun is
written in the feminine gender. This tells us that hwhy told Moses that
he will show the People His Work with Moses' "soul".
As I have noted in previous Torah portions, the soul is feminine. This
applies to us as believers in the Messiah when He works with our souls
and spirits via the Ruakh HaKodesh (the Holy Spirit).
!!!hwhy Kl dbk
Verse eleven
11 Take heed (Watch, Observe, Keep) for yourself ta
which I
am commanding you today: behold, I will drive out from your face ta-the Amorite,
and the
Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the
Jebusite.
He repeats His Plan to Moses from the previous chapter of this week's
Torah portion.
In other words, hwhy is saying again
that I have not given up My plan for the Israelites.
Looking
at their names and their definitions:
Amorite (In Hebrew
"Eh-moh-ree" (yrma) (S567)): demand, call, clarify, charge
Canaanite (In Hebrew
"K'nah-ahn" (Nenk) (S3667)): Humiliation, vanquish, humble, subdue
Hittite (In Hebrew
"Kheet-tee" (ytx) (S2860)): Terror, postrate, break down,
abolish,
afraid, amaze, beat down, discourage
Perizzite (In Hebrew
"P'ree-zee" (yzrp) (S6522)): Separate inhabitant of an open country
Hivite (In Hebrew
"Khee-vee" (ywx) (S2340)): Villager, lifegiving, living place,
encampment, declare, show
Jebusite (In
Hebrew
"Y'voo-see" (yowby) (S2983)): Trodden, tread down, polluted
Putting them in a
list form based on their characteristics, this is
what they display:
Amorites:
Demander
Canaanites:
Humiliater, Subduer
Kenites: Wailers, lamenter
Hittite:
Terror
Perizzites: Separater
(Divider)
Hivites: Living place (Life Support for the
enemy), also Showing Off
Jebusites: Polluter
(Profaner)
All of these tribes
have negative traits
attached to their
identities. The Israelites were to destroy each of these Canaanite
tribes bearing these negativie characteristics. We as believers in the
Messiah today have to deal
with these spiritual negative charateristics in our spiritual
lives, and we need to
destroy them with the help of Yeshua, through the Ruakh HaKodesh (the
Holy Spirit).
!!!hwhy
Kl
bdk
Verses twelve
through seventeen
12 Take heed (Watch, Observe, Keep) to yourself, lest you cut a
covenant to the
dwellers of the land which you shall be entering upon (over)
her, lest shall
be for a
snare in your nearness: 13 For you shall tear down
(pull down, beat down, throw down) ta-their
altars, and you shall shever-break ta-their
pillar images, and you shall cut down ta-their
asherahs: 14 For you
shall not worship to another el: for hwhy Jealous is His Name. He is
a jealous El [(He is El Jealous)]]: 15 Lest you cut a
covenant to the dwellers of the
land, and they harlotize (whore) after their elohim, and they
sacrifice to
their elohim, and calls to you, and you eat from his sacrifice;
16 And you take from their daughters for your sons, and their
daughters, they harlotize (whore) after their elohim, and they
have ta-your sons harlotize (whore) after
their elohim. 17 You shall not do (make) for yourself casted
(molten, masked) elohim.
hwhy based
this
to the account from Isaac's warning to Jacob to not intermarry with the
daughters of Canaan, which is noted in the Torah portion of Toldoth, in
the book
of Genesis
Genesis 28:1 And Isaac
called to Jacob, and blessed him, and commanded him, and said to
him, You
shall not take a wife from the daughters of Canaan.
This is so, because Noah cursed Canaan, which is noted in the Torah
portion of Noakh, in the book of Genesis
Genesis 9:20 And
Noah
began to be a man of the Ground and planted a vineyard: 21 and drank
from the wine, and was drunk; and was uncovered (exposed) in the midst
of her
tent.
22 And Ham, the father of Canaan, saw ta
the
nakedness of his father,
and told his two brethren among the outside, 23 and Shem and
Japheth
took ta-the clothing, and set (put,
laid)
him
upon their two shoulders, and they went backwards, and
they covered ta-the
nakedness of their
father; and their faces were backward,
and they, the nakedness of their father, they did not see. 24 And
Noah awoke
from
his wine and knew what his younger son had done unto him, 25 and said,
Cursed be Canaan; shall be a servant (slave) of servants (slaves) to
his
brothers.
Noah cursed
Canaan for the result
of Ham exposing his nakedness. The issue is
that Canaan is Ham's last born son, which is noted in the Torah
portion of Noakh, which is noted in the book of Genesis
Genesis 10:6 And the
sons of Ham; Cush, and Mizraim, and Phut, and Canaan.
Canaan is the fourth born- the last born- of Ham. Why did Noah curse
him? Why didn't he curse Ham's firstborn?
Looking at the word CANAAN
The Hebrew Word for Canaan is
"K'nah-ahn"- Kaph, Nun, Ayin, Nun Sophit (Nenk). It is from
Strong's concordance number 3667, and its definition
From
H3665; humiliated; Kenaan, a son of Ham; also the country inhabited by
him: - Canaan, merchant, traffick.
from 3665 "kah-nah" (enk), and its definition
A
primitive root; properly to bend the knee; hence to humiliate,
vanquish: - bring down (low), into subjection, under, humble (self),
subdue.
Canaan must have been born that his appearance was "humiliating", or he
was born in a humiliating way. It also means "subdued". Whatever the
circumstance, Noah chose
Canaan on the account of his name's sake. Canaan became the "scapegoat"
for
his father exposing Noah's nakedness. In summary, Ham "humiliated" his
father, Noah, by exposing his nakedness to his brothers, so Noah judged
Ham's acts against him by cursing "humility" and/or "subdued", a.k.a.
"Canaan"!
The Jewish
People had to get rid of their foreign
wives, which is noted in the book of
Ezra
Ezra 9:1 Now when these
things were done, the princes came to me, saying, The People of Israel,
and the Priests, and the Levites, have not separated themselves from
the people of the lands, doing according to their abominations, even of
the Canaanites, the Hittites, the Perizzites, the Jebusites, the
Ammonites, the Moabites, the Egyptians, and the Amorites.
2 For
they have taken of their daughters for themselves, and for their sons:
so that the Holy Seed have mingled themselves with the people of those
lands: yea, the hand of the Princes and Rulers hath been chief in this
trespass. 3 And when I heard ta-this word, I
rent ta-my garment
and my
mantle, and plucked off the hair of my head and of my beard, and sat
down astonied. 4 Then were assembled unto me every one that
trembled at the Words of the Elohim of Israel, because of the
transgression of those that had been carried away; and I sat astonied
until the Food (Grain) Offering of the Mixing Period (Evening).
5 And at
the Food (Grain) Offering of the
Mixing Period (Evening) I
arose up from my heaviness; and having rent my garment and my mantle, I
fell upon my knees, and spread out my hands unto hwhy, my Elohim,
6 And said, O my
Elohim, I am ashamed and blush to lift up my face to Thee, my Elohim:
for our
iniquities are increased over our head, and our trespass is grown up
unto the heavens. 7 Since the days of our fathers have we been
in
a great trespass unto this day; and for our iniquities have we, our
kings, and our Priests, been delivered into the hand of the kings of
the lands, to the sword, to captivity, and to a spoil, and to confusion
of face, as it is this day. 8 And now for a little space grace hath
been shewed from ta hwhy, our Elohim,
to leave us a
remnant to escape, and to give us a nail in his Holy Place, that our
Elohim may lighten our eyes, and give us a little reviving in our
bondage.
9 For we were bondmen; yet our Elohim hath not forsaken us in our
bondage,
but hath extended mercy unto us in the sight of the kings of Persia, to
give us a reviving, to set up ta-the House of
our Elohim, and
to repair ta-the
desolations thereof, and to give us a wall in Judah and in Jerusalem.
10 And now, O our Elohim, what shall we say after this? For we have
forsaken Thy Commandments, 11 Which Thou hast commanded by Thy
servants,
the prophets, saying, The land, unto which ye go to possess it, is an
unclean land with the filthiness of the people of the lands, with their
abominations, which have filled it from one end to another with their
uncleanness. 12 Now therefore give not your daughters unto their sons,
neither take their daughters unto your sons, nor seek their peace or
their wealth for ever: that ye may be strong, and eat ta-the good of
the
land, and leave it for an inheritance to your sons unto ages. 13 And
after all that is come upon us for our evil deeds, and for our great
trespass, seeing that Thou, our Elohim, hast punished us less than our
iniquities deserve, and hast given us such deliverance as this; 14
Should we again break Thy Commandments, and join in affinity with the
people of these abominations? Wouldest not Thou be angry with us till
thou hadst consumed us, so that there should be no remnant nor
escaping? 15 hwhy, Elohim of
Israel, Thou art Righteous: for we remain yet escaped, as it is this
day: behold, we are
before Thee in our trespasses: for we cannot stand before Thee because
of this.
Ezra 10:1
Now when Ezra had
prayed, and when he had confessed, weeping and casting himself down
before the House of the Elohim, there assembled unto him out of Israel
a very
great Congregation of men and women and children: for the People wept
very sore. 2 And Shechaniah, son of Jehiel, one of the sons of Elam,
answered and said unto Ezra, We have trespassed against our Elohim, and
have taken strange wives of the people of the land: yet now there is
hope in Israel concerning this thing. 3 Now therefore let us make a
covenant with our Elohim to put away all of the wives, and such as are
born
of them, according to the counsel of my lord, and of those that tremble
at the Commandment of our Elohim; and let it be done according to the
Torah.
4 Arise; for this matter belongeth unto thee: we also will be with
thee: be of good courage, and do it. 5 Then arose Ezra, and
made
ta-the Chief Priests, the
Levites, and all Israel, to swear that they
should do according to this word. And they sware. 6 Then Ezra rose up
from before the House of the Elohim, and went into the chamber of
Johanan, the
son of Eliashib: and when he came thither, he did eat no bread, nor
drink water: for he mourned because of the transgression of them that
had been carried away. 7 And they made proclamation throughout Judah
and Jerusalem unto all the sons of the captivity, that they should
gather themselves together unto Jerusalem; 8 And that whosoever would
not come within three days, according to the counsel of the Princes and
the Elders, all his substance should be forfeited, and himself
separated from the Congregation of those that had been carried away. 9
Then all of the men of Judah and Benjamin gathered themselves together
unto Jerusalem within three days. It was the ninth month, on the
twentieth day of the month; and all of the People sat in the street of
the
House of the Elohim, trembling because of this matter, and for the
great rain.
10 And Ezra, the Priest, stood up, and said unto them, Ye have
transgressed, and have taken strange wives, to increase the trespass of
Israel. 11 Now therefore make confession unto hwhy, Elohim of
your fathers, and
do His Pleasure: and separate yourselves from the people of the land,
and
from the strange wives. 12 Then all the Congregation answered
and
said with a loud voice, As thou hast said, so must we do. 13 But the
People are many, and it is a time of much rain, and we are not able to
stand without, neither is this a work of one day or two: for we are
many that have transgressed in this thing. 14 Let now our Rulers
of all the Congregation stand, and let all them which have taken
strange wives in our cities come at the Appointed Times, and with them
the Elders of every city, and the Judges thereof, until the Fierce
Wrath of
our Elohim for this matter be turned from us. 15 Only Jonathan, son
of
Asahel, and Jahaziah, son of Tikvah, were employed about this matter:
and Meshullam and Shabbethai, the Levite, helped them. 16 And
the
sons of the captivity did so. And Ezra, the Priest, with certain Chief
of the fathers, after the house of their fathers, and all of them
by their names, were separated, and sat down in the first day of the
tenth month to examine the matter. 17 And they made an end
with
all the men that had taken strange wives by the first day of the first
month. 18 And among the sons of the Priests there were found
that
had taken strange wives: namely, of the sons of Jeshua, the son of
Jozadak, and his brethren; Maaseiah, and Eliezer, and Jarib, and
Gedaliah. 19 And they gave their hands that they would put away their
wives; and being guilty, they offered a ram of the flock for their
trespass. 20 And of the sons of Immer; Hanani, and Zebadiah. 21 And of
the sons of Harim; Maaseiah, and Elijah, and Shemaiah, and Jehiel, and
Uzziah. 22 And of the sons of Pashur; Elioenai, Maaseiah, Ishmael,
Nethaneel, Jozabad, and Elasah. 23 Also of the Levites;
Jozabad,
and Shimei, and Kelaiah, (the same is Kelita,) Pethahiah, Judah, and
Eliezer. 24 Of the singers also; Eliashib: and of the porters; Shallum,
and Telem, and Uri. 25 Moreover of Israel: of the sons of Parosh;
Ramiah, and Jeziah, and Malchiah, and Miamin, and Eleazar, and
Malchijah, and Benaiah. 26 And of the sons of Elam; Mattaniah,
Zechariah, and Jehiel, and Abdi, and Jeremoth, and Eliah.
27 And
of the sons of Zattu; Elioenai, Eliashib, Mattaniah, and Jeremoth, and
Zabad, and Aziza. 28 Of the sons also of Bebai; Jehohanan, Hananiah,
Zabbai, and Athlai. 29 And of the sons of Bani; Meshullam, Malluch, and
Adaiah, Jashub, and Sheal, and Ramoth. 30 And of the sons of
Pahathmoab; Adna, and Chelal, Benaiah, Maaseiah, Mattaniah, Bezaleel,
and Binnui, and Manasseh. 31 And of the sons of Harim;
Eliezer,
Ishijah, Malchiah, Shemaiah, Shimeon, 32 Benjamin, Malluch,
and
Shemariah. 33 Of the sons of Hashum; Mattenai, Mattathah, Zabad,
Eliphelet, Jeremai, Manasseh, and Shimei. 34 Of the sons of
Bani;
Maadai, Amram, and Uel, 35 Benaiah, Bedeiah, Chelluh, 36 Vaniah,
Meremoth, Eliashib, 37 Mattaniah, Mattenai, and Jaasau, 38 And
Bani, and Binnui, Shimei, 39 And Shelemiah, and Nathan, and Adaiah, 40
Machnadebai, Shashai, Sharai, 41 Azareel, and Shelemiah, Shemariah, 42
Shallum, Amariah, and Joseph. 43 Of the sons of Nebo; Jeiel,
Mattithiah, Zabad, Zebina, Jadau, and Joel, Benaiah. 44 All
these
had taken strange wives: and some of them had wives by whom they had
sons.
Look at the efforts that the Priests had to go through on the first day
of
the tenth Biblical month of Tevet to the first day of the first
Biblical month of the new Biblical
year, three months, so they can be purified by
the tenth day of the first month of Tevet before the
future Feast of the Passover and
the future Feast of
the
Unleavened Bread activities. All of these two chapters are based on
this week's
Torah portion passage. It is almost as if one easily
lied to someone and then had to go through a tough and harder process
to get right by one's own admittance. That's not easy. This Ezra account was a
similar matter. It would not have been tough to get rid of their
foreign wives, but it was harder to get rid of their children from
their own seed in order to get right, keep and follow hwhy's Commandment
which they didn't do. Look at how far the People in the Southern House
of Judah have
fallen away from His Word. It was much easier for their grandparents in
their day to get right than it is for this generation.
Looking at verse fourteen of this week's
Torah portion passage, in the Hebrew
text, the Hebrew word
for other is
"ah-kheyr"- Aleph, Khet, Resh (rxa),
but also looking
at the Hebrew text, the letter Resh is enlarged
Monte Judah of Lion and Lamb Ministries in
his July 2004 edition of Yavoh
magazine, in his article "The Jots and Tittles of Moses" noted the
enlarged Resh
“The
letter
Resh means head of or the chief person. The letter has been made larger
to
understand that anything or anyone that is made larger than the head
over God
is another god. This teaching is referenced to another enlarged letter
– the enlarged
Dalet in Deut 6:4. The only difference between the Hebrew word for One
(echad)
and the word for “other” or “alien” (echar) is
the letter Dalet or Resh. If you
will notice, there is a very minute difference between the letter ( -
). Moses
wanted to make sure that we never referred to “other” or
“alien” gods as “One”
nor refer to our God in the Shema as an “alien” god”.
Earlier, in verse verse seven of this week's
Torah portion passage, I commented
about the enlarged Nun. If
we
add the enlarged Nun to the enlarged Resh and we get the word "Neyr" (rn),
and this
Hebrew word means "light".
King David gives us the hint of the light, which is noted in the book
of Psalms
Psalm 132:17
There will I
make the Horn of David to bud: I have ordained a Lamp (rn) for mine
anointed.
The enlarged texts was trying to tell us the "light" is a future
prophecy for the coming of Yeshua, "the "Light of the World", which is noted in the Gospel
of John
John
12:46 I am come a
Light into the world, that whosoever believeth on me should not
abide
in darkness.
17 You shall not make for yourself casted
(molten) elohim.
Notice that in
verse seventeen of this week's Torah portion passage that
"yourself" is bold in pink. In the Hebrew grammar text, the pronoun is
written in the feminine gender. This tells us that hwhy was telling the
People's "soul" to not to make
elohim for themselves, because it takes away their souls from focusig
on hwhy.
As I have noted in previous Torah portions, the soul is feminine. This
also applies to us as believers in the Messiah that we don't make
elohim within our own souls.
!!!hwhy Kl dbk
Verses eighteen through twenty
four
THE THREE ANNUAL APPOINTED TIME
VISITATIONS TO hwhy
18 ta-You shall observe (keep, guard) the Feast of
the Unleavened
Bread. Seven days you shall eat unleavened bread, which
I
commanded you, by the Appointed Time of the renewed month of the Aviv:
for you
came out from Egypt in
the renewed month
of the Aviv. 19 Every firstling (opener) of the womb belongs to Me; and
all of your
livestock
of your males, a firstling (opener) of an
ox and lamb. 20 And you shall redeem a firstling (opener) of a donkey on a
lamb: and if you cannot redeem, and you shall break neck him. You shall
redeem all of the firstborn of your sons, and they
shall
not appear at My Face empty. 21 Six days you shall
work, and in
the
seventh day you shall desist (cease, rest): you shall desist (cease, rest) in plowing and in harvest. 22 And you shall do for
yourself the Feast of Weeks of
the first fruits
of the harvest of wheat, and the Feast of the Ingathering of the cycle
of the year. 23
Three times in the year shall all of your males see ta-the Face of the Adon (Lord,
Master) hwhy, Elohim
of Israel.
24 For I will dispossess nations from your face, and
I will
broaden ta-your border: and a man shall
not (desire, delight, lust) ta-your land in your ascending
to see (appear at) ta-the Face of hwhy, your Elohim,
three times in the
year.
Question: "Why did hwhy say to have
these three feasts for the males to go to hwhy"? Because these
feasts are during "the harvest times". hwhy set up these
three feast times during the harvest season, because it is when produce
is
abundant, and it was an apportune time for all the Israelite males to
produce the
first fruits of their harvest to hwhy. So why not
celebrate the harvest times with hwhy during these
three appointed feasts?
Question: "Was the Feast of Ingathering during the traditional new year
of Rosh Hashanah:?
This
is what this Torah says in the King
James Version
(KJV) Exodus 34:18 The feast of unleavened bread
shalt thou keep. Seven days thou shalt eat unleavened bread, as I
commanded thee, in the time of the month Abib: for in the month Abib
thou camest out from Egypt. 19 All that openeth the matrix is mine; and
every firstling among thy cattle, whether ox or sheep, that is male. 20
But the firstling of an ass thou shalt redeem with a lamb: and if thou
redeem him not, then shalt thou break his neck. All the firstborn of
thy sons thou shalt redeem. And none shall appear before me empty. 21
Six days thou shalt work, but on the seventh day thou shalt rest: in
earing time and in harvest thou shalt rest. 22 And thou shalt
observe the feast of weeks, of the firstfruits of wheat harvest, and
the feast of ingathering at the year's end. 23 Thrice in the
year shall all your men children appear before the Lord GOD, the God of
Israel. 24 For I will cast out the nations before thee, and enlarge thy
borders: neither shall any man desire thy land, when thou shalt go up
to appear before the LORD thy God thrice in the year.
Notice that the King Jams
Version uses
the translation "end", which is presumably what we would typically
understand it
to be the new year, but I want to show the definition of this word
Looking at the word END
The Hebrew word for end is
"t'koo-phah"- Tav, Kuph, Vav, Peh, Heh (hpwqt).
It is from Strong's Concordance number 8622, and its definition
From
H5362; a revolution, that is, (of the sun) course, (of time) lapse: -
circuit, come about, end.
from 5362 "nah-kaph" (pqn), and its definition
A
primitive root; to strike with more or less violence (beat, fell,
corrode); by implication (of attack) to knock together, that is,
surround or circulate: - compass (about, -ing), cut down, destroy, go
round (about), inclose, round.
One can also add "cycle" to the definition list.
Based on the context of this account, these three times the men were to
see hwhy
in Jerusalem during these feasts of Unleavened Bread, First Fruits
(Shavuoth/Pentecost) and Ingathering
(Sukkoth/Booths/Tabernacles), are based on the times of the "harvesting
periods". One could use the word "end", but in my opinion, it is not a
common definition, and it is not the best translatation. In my opinion,
it is
better to use "course" or "cycle". This means, based on the context of
these three times of their visits to Jerusalem during each of the three
harvesting periods,
this word is referring to "the Harvest Cycle" of the Biblical year. It
is
not culturally possible, nor is it culturaly common, to do any
harvesting between the eighth and the twelfth Biblical months of
"the
Biblical Year's Harvest Cycle".
Now that this definition has been clarified, this is the emphasis of
verse twenty two of this week's Torah portion passage:
Exodus 34:22 And you shall do for
yourself the Feast of Weeks of
the first fruits
of the harvest of wheat, and the Feast of the Ingathering of the cycle
[the "Harvest
Cycle"] of the year.
Rosh Hashannah is a religious Jewish traditional doctrine that was made
up, which I will
explain in a moment. This is what Wikipedia says regarding
Rosh Hashanah:
"Rosh Hashanah is a
two-day celebration, which begins on the first day of Tishrei. Tishrei
is the first month of the Jewish civil year, but the seventh month of
the ecclesiastical year.
According to
Judaism, the fact that Rosh Hashanah is the beginning of the year is
explained by it being the traditional anniversary of the creation of
Adam and Eve, the first man and woman according to the Hebrew Bible,
and their first actions toward the believed realization of humanity's
role in God's world. According to one secular opinion its origin is in
the beginning of the economic year in the ancient Near East, marking
the start of the agricultural cycle".
Judaism tradition
celebrates Rosh Hashanah for two days on the seventh Biblical monthe
of Ethanim/Tishrei,
which goes against Scripure. Judaism also based this traditional new
year on the creation
of
Adam and Eve, which doesn't make sense to me. It is my strong opnion
that the creation of Adam and Eve occurred in the first month of
Aviv/Nissan, and not
the seventh month of Ethanim/Tishrei.
I
have have an exhaustive article about Rosh Hashanah titled "Rosh
Hashanah, the Biblical New Year?". You can get the webpage by clicking
on the link below.
ROSH
HASHANAH, THE BIBLICAL NEW YEAR?
After
meditating and reading the scriptures, it is my humble, but
strong opion that Yeshua fulfilled the Commandments of this week's
Torah portion passage for
the men to go to Jerusalem for these three appointed times of each of
the
Biblical Harvest Feasts
of Passover/Unleavened Bread, Weeks
(Shavuoth/Pentecost/also known as First Fruits II) and Sukkoth
(Booths/Tabernacles/Ingathering)
in Jerusalem.
These are the sources that
prove this notion, which
are located
in the Gospel of John:
THE
FEAST OF THE PASSOVER/UNLEAVENED
BREAD: John 6:4-71
THE
FEAST OF THE WEEKS (SHAVUOTH/PENTECOST/FIRST FRUITS II): John 5:1-47
Yeshua followed the Commandment of Shavuoth to be in Jerusalem on
Shavuoth. Looking at this Gospel's passage
John 5:1 After this there was
a Feast of the Jews [Shavuoth];
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
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.
The angel that went down into the pool stirring the water occurred on a
certain season, or appointed time, on Shavuoth.
THE
FEAST OF THE SUKKOTH (BOOTHS/TABERNACLES/INGATHERING): John 7:2-10:21
In connecting this week's Torah portion passage, looking at this
account,
which is noted in
the Torah portion of
Eykev, in the book of Deuteronomy
Deuteronomy 11:13 And shall be, if listening,
you will listen to My
Commandments which I am commanding you today to love ta-hwhy, your
Elohim, and to serve
Him in all of your
heart and in all of your
soul, 14 and I will
give the
rain of your land in
his time (season), the sprinkling (early rain) and the after gather
rain (latter
rain), and you will gather your grain, and your new wine (fresh grape
juice), and your glistened oil,
15 and I will give grass in your field for your animals, and
you shall eat and you shall be satisfied.
This is something
that I yet to hear from anyone. Looking at the two
types of rains: the early rains and the latter rains. If one went by
the Gregorian Calendar, we would presume that the early rains would be
roughly in the Spring, maybe around March or April, and the latter
rains would be in the Summer, between July and August. But looking at
this from a Hebraic Biblial perspective, the early rains would relate
to the "early numerical ordinals of the Biblical Calendar: i.e. "1"-
Aviv, "2"- Iyar, "3"- Sivan, etc. Looking at the Biblical harvest
times, it
would be too late for the early rains to happen during the months of
Aviv through the early month of Sivan, since that was the Harvest
period for Passover/Unleavened Bread and Shavuoth. This means that
these early rains would apply to the "Summer Gregorian months" which
would occur before the "Fall harvest" for the "Fall High Holy Day of
Sukkoth".
The latter rains would apply to the Biblical latter month
ordinals of the Biblcial year: i.e. "7"- Tishrei, "8"- Cheshvan, "9"-
Kislev,
etc. The latter rains would occur too early for the Biblical month of
Tishrei, during the Fall harvest period. That means the latter rains
would have to occur between the Fall and Winter Gregorian Months, which
would fall in the Biblical months between the eighth and twelfth
months. This means that the latter rains would occur for the "Spring
harvests" for the Spring High Holy Days of Passover/Unleavened Bread
and Shavuoth".
!!!hwhy
Kl dbk
This is a chart showing the estimated Biblical Harvest Yearly Cycle
including the three Harvest Appointed Times
This
is a chart showing the potential Biblical Early and Latter Rains of the Biblical Year
in its estimated
proper time frame,
with the Harvest Year Cycle showing only the Harvest High Holy Days
This
is another chart showing the Biblical Harvest Year Cycle, including
the other things related to the Biblical year
In verse
twenty-one of this
week's Torah portion passage, hwhy inserted the
Shabbath "after" the Passover/Unleavened Bread harvest period, but in
comparison, in
the Torah portion of Yithro, in the book of Exodus, hwhy noted the
Shabbath first before mentioning anything regarding the Biblical High Holy Days
for the year later which is noted
in the Torah
portion of Emor, in the book of
Exodus, which you can read for yourself. Why did hwhy inserted the
Shabbath in this week's Torah portion passage in between the Biblical Harvest
High Holy Days of this
week's Torah portion passage? The
reason hwhy
said for them
to observe Shabbaths during plowing and harvesting seasons, because
they
would have the tendency to keep working in these harvest times during
the Shabbath. hwhy
was telling
them to not worry and not to bear fear what would happen if they did
not plow or harvest in the Shabbath day, and to not fear if they are
not able to pick the
produce during time,
because it is hwhy's Shabbath.
Indirectly related, there is a
harlot, who is a wife of a husband who went away, (emphasizing that he
went to Jerusalem) with silver during one of these three feasts, lying
in wait for a victim... I mean a simple man to take to bed, which is
noted in the book of the
Proverbs
Proverbs 7:1 My son, keep
My Words, and lay up My Commandments with thee. 2 Keep My
Commandments, and live; and My Torah as the apple of thine eye.
3 Bind them upon thy fingers, write them upon the tablet of thine
heart. 4 Say unto wisdom, Thou art my sister; and call
understanding Thy kinswoman: 5 that they may keep thee from the
strange woman, from the stranger which flattereth with her words. 6 For
at the window of My House I looked through My Casement, 7 And
beheld among the simple ones, I discerned among the youths, a young man
void of understanding, 8 passing through the street near her corner;
and he went the way to her house, 9 In the twilight, in the mixing
period (evening), in
the black and dark night: 10 And, behold, there met him a woman with
the attire of an harlot, and subtil of heart. 11 (She is loud and
stubborn; her feet abide not in her house: 12 Now is she without, now
in the streets, and lieth in wait at every corner.) 13 So she caught
him, and kissed him, and with an impudent face said unto him, 14 I
have Peace Offerings with me; this day have I payed my vows. 15
Therefore came I forth to meet thee, diligently to seek thy face, and I
have found thee. 16 I have decked my bed with coverings of
tapestry, with carved works, with fine linen of Egypt. 17 I have
perfumed my bed with myrrh, aloes, and cinnamon. 18 Come, let us take
our fill of love until the breaking period (morning): let us solace
ourselves
with loves.
19 For
the goodman is not at home, he is gone a long journey: 20 He hath taken a
bag of money with him, and will come home at the full moon.
21 With her much fair speech she caused him to yield, with the
flattering of her lips she forced him. 22 He goeth after her
straightway, as an ox goeth to the slaughter, or as a fool to the
correction of the stocks; 23 Till a dart strike through his liver; as a
bird hasteth to the snare, and knoweth not that it is for his life. 24
Hearken unto Me now therefore, O ye sons, and attend to the Words
of My Mouth. 25 Let not thine heart decline to her ways, go not astray
in her paths. 26 For she hath cast down many wounded: yea, many strong
men have been slain by her. 27 Her house is the way to hell, going down
to the chambers of death.
One could nickname her "The Harvest Feast Day Prostitute".
Mark Biltz of El Shaddai
Ministries noted that this could have been during the Feast of
Sukkoth.
Verse twenty five
25 You shall not slaughter
the blood of My Sacrifice upon
leaven (leavened bread); and shall not remain the Sacrifice of the
Feast of the
Passover by the breaking period (morning).
hwhy
was saying to
get rid of the Passover lamb in the morning like the Exodus Passover
lamb, which is noted in the Torah portion of Bo, in the book of Exodus
Exodus 12:6 And shall be for you
to keep (guard, watch) until the four ten (fourteen) day of
this
renewed month: and all of the Assembly of the Congregation of Israel,
they
shall slaughter
him
between the mixing periods. 7 And they shall take of
the blood and shall give him upon the two side posts, and upon the
upper door post (lentil) upon
the houses
which they shall eat him in them. 8 And they shall eat ta-the flesh in
this
night roasted of fire and unleavened bread; they shall eat upon
bitters (bitter foods, bitter herbs). 9 You shall not eat from him raw
(tough), and sodden (boiling) from boiling in
water, for but roasted of fire; his head shall be upon his legs and
upon his nearness
(inwards). 10 And you shall not leave (remain) from him
until
breaking period (morning); and of that remaining (left) from him until
breaking period
(morning) you shall
burn in the fire.
We as believers in Messiah also need to do the same in our homes during
Passover lamb in the night of the fourteenth of Aviv/Nissan and get rid
of it in the breaking period (morning).
Verse twenty six
THE FIRST FRUITS OF THE GROUND
26 You shall bring the first of the Firstfruits
of your
ground at the House of hwhy, your Elohim....
This is the basis for the beginning of the Counting of the Omer, which
is commonly called First Fruits, which is noted in the Torah portion
of Emor, in the book of Leviticus
Leviticus 23:9 And hwhy
spoke to Moses, to say,
10
Speak to the Sons of Israel, and you shall say to
them, When
you come to the land which I am giving to you, and you
shall
reap
ta-her harvest,
and you
shall
bring ta-an omer-sheaf
of the beginning
(head) of your
harvest to the Priest: 11 and shall wave ta-the omer-sheaf to the
Face of
hwhy for your
acceptance: from
the morrow
of the Shabbath, the Priest shall wave him. 12 And on the
day you wave ta-the omer-sheaf, you
shall do
(offer) a sheep, a
perfect one, of a son of his
year for an Elevation Offering (Ascension Offering, Burnt Offering) to hwhy.
13 And his Donation Offering (Tribute Offering, Food Offering,
Grain Offering) shall be two
tenths of flour
mixed (overflowed) in the
oil, of a Fire Offering to hwhy of a pleasant scent: and her
Drink Offering of wine shall be a fourth of the hin. 14
And bread, and roasted grain, and gardened grain, you shall not eat
until this same day, until you bring
ta-a Karban Offering (Drawing
Near Offering, Gift Offering) of
your
Elohim: a Statute of Ages for your
generations in all of your
dwellings.
Verse twenty six
26 ...You shall not boil a kid goat
in
the milk of his mother.
The purpose of not to boil a kid in its mother's milk is an act of
cruelty and insensitivity and insult to the mother of the kid who bore
it. When one does this, the person reveals that he or she does not
respect or honor the parents, which is the Fifth Word (Commandment), which is noted in the
Torah portion of Yithro, in the book of Exodus
Exodus 20:12 Honor (Give weight) ta-your father
and ta-your mother,
by that, your days may
be lengthened (long)
upon the ground which hwhy, your Elohim,
is giving to you.
This week's Torah portion passage is also noted in the Torah
portion of R'ey, in the book of
Deuteronomy
Deuteronomy 14:21 You shall not
boil a kid goat in the milkfat of his mother.
Verses twenty seven and twenty
eight
27 And hwhy said to
Moses, Write for yourself ta-these Words:
for upon the Mouth of these Words I will cut a Covenant with you and ta-Israel. 28
And was there
with hwhy forty days (daily)
and forty nights (nightly);
did not eat bread and did not drink water. And wrote upon the
Tablets ta the Words of
the Covenant,
the Ten Words.
It was Moses that wrote the words on the second tablets. Why
didn't hwhy rewrite the
words for Moses? Was hwhy saying to him
"I did it the first time, so it's your turn to do it"? I don't know
why. Maybe it was to set the example as a precursor for kings to write
their own copy of the Torah, which is noted 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
second of this Teaching (Torah)
upon a scroll from of the face of the Priests, the
Levites: 19 and she shall be with him, and shall be called on
him
all of the
days of his life: by that, shall learn to revere (give awe, fear) ta-hwhy, his Elohim,
to keep ta-all of the Words of this
Teaching (Torah)
and ta-these
Statutes to do them:
20 by failing his heart at rising up from his brothers, and by failing
at turning aside
rightward and smallward (leftward)
from the Commandment: by that, the days of himself and his sons shall
be lengthened upon his
kingdom among the nearness of
Israel.
Also, Moses supernaturally was nourished without physically
eating or
drinking for that elongated period of time. No one can survive forty
days without eating and drinking. Even if they drank water, they could
not survive that long. Question: "Why did it take so
many days for Moses to write the Ten Words (Commandments), or did he
write more than that, or did hwhy allow forty
days for a reason"? I
don't have an answer to that at this time.
In verse twenty eight of this week's Torah
portion passage, it has been
commonly interpreted as "the Ten
Commandments", but in the Hebrew, it is
"hah-d'vareem" (Myrbdh)-
"the Words". So
it is actually called "the Ten Words".
Verses twenty nine through
thirty five
THE VEIL OF MOSES
29 And
was, in
Moses descending (going down) from Mount Sinai, and the Two Tablets of
the
Testimony (Witness) were
in the hand of Moses in his descending (going down) from the Mountain,
and Moses
did not know that the skin of his face was ray shining (shooting rays, shooting horns) in his speaking with
Him.
30 And Aaron and all of the Sons of Israel saw ta-Moses,
and behold, the
skin
of
his face was ray shining (shooting rays, shooting horns); and they were afraid
from approaching to him.
31 And
Moses called to them; and Aaron and all of the Rulers among
the Congregation, they returned to him: and Moses spoke to
them.
32 And
after thus, all the Sons of Israel, they approached: and commanded them
ta
all which hwhy had spoken with him in Mount
Sinai. 33 And Moses finished with speaking to them, and gave a
veil upon (over) his face. 34 And Moses in coming to the Face of hwhy to speak
with Him, shall remove ta-the veil
until he came
out, and would come out, and would speak to the Sons of Israel ta
which was
commanded. 35
And the Sons of Israel, they saw ta-the face of
Moses, for the
skin of the face of Moses was ray shining (shooting rays, shooting horns): and Moses returned ta-the veil
upon (over) his face again
until he gone (went) to speak with Him.
Looking at the following word
RAY SHINING (SHOOTING RAYS, SHOOTING HORNS)
The Hebrew word
for ray shining (shooting rays, shooting horns) is "kah-rahn"- Kuph,
Resh, Nun Sophit (Nrq).
It is from
Strong's Concordance number 7160, and its definition
A
primitive root; to push or gore; used only as denominative from H7161,
to shoot out horns; figuratively rays: - have horns, shine.
from
7161 "keh-rehn" (Nrq), and its
definition
From
H7160; a horn (as projecting); by implication a flask, cornet; by
resemblance an elephant’s tooth (that is, ivory), a corner (of
the
altar), a peak (of a mountain), a ray (of light); figuratively power:
- X hill, horn.
This is where we get our modern English word "coronet", the other kind
of trumpet, and where we get our Renaissance English word the instrument
"cornett".
Also, the British province of
"Cornwall" comes from this Hebrew word. This Hebrew word only exists
four times in the entire Tanakh: Three times in this week's Torah
portion passage, and one time which is located in the book of the Psalms
Psalm 69:31 This also shall
please hwhy better than an ox or bullock
that hath horns (Nrq) and hoofs.
The word means "shine" and it means "horn". Yeshua is the "Horn of our
Salvation" which is noted in the Gospel of Luke
Luke
1:69 And hath
raised up an
Horn of Salvation for us in the house of his servant,
David;
Yeshua spoke this, which is noted in the book of the Psalms
Psalm 132:17
There will
I
make the horn (Nrq) of David
to bud: I have
ordained a lamp for mine anointed.
By the way. If anyone recognizes this word, one will realize that a
religious organization "stole" this word and applied for their purpose.
Anyone heard of the "Koran", the Islamic book's title meaning "light"? The Koran can be also
known as a "horn" of evil intent. Their Islamic word is an "evil light"
and an
"evil horn". This is HaSatan, which is noted by the apostle
Paul in his letter to assembly in Corinth
2 Coritnians
11:13 For such
are false apostles, deceitful workers, transforming themselves into the
apostles of Messiah. 14 And
no marvel;
for Satan himself is transformed into an angel of light.
15 Therefore
it is no great thing if his ministers also be transformed as the
ministers of righteousness; whose end shall be according to their works.
HaSatan is a light, but he is the false "kahrahn" light.
Indirectly related, the shine on Moses' face was likened unto Yeshua at
the Mount of
Transfiguration, which is noted in the Gospel of
Matthew
Matthew 17:1
And after six
days Yeshua taketh Peter, James, and John, his brother, and bringeth
them up into an high mountain apart, 2 And was transfigured before
them: and His Face did shine as the sun, and His Raiment was white as
the light. 3 And, behold, there appeared unto them Moses and Elias
talking with Him.
The glow on Moses' face was symbolic to the glow of Yeshua as metioned
at the
Mount of Transfiguration. By the way, the apostle Peter noted that this
was located in the "Holy Mountain", meaning "Mount Sinai", which is noted in his epistle
2 Peter 1:15 Moreover I
will endeavour that ye may be able after my decease to have these
things always in remembrance. 16 For we have not followed cunningly
devised fables, when we made known unto you the power and coming of our
Lord, Yeshua Messiah, but were eyewitnesses of His Majesty. 17 For he
received from hwhy, the Father, honour and
glory, when there came such a Voice to him from the excellent glory,
This is my Beloved Son, in whom I am well pleased. 18 And this Voice
which came from the Heavens we heard, when we were with Him in the Holy
Mountain [Mount Sinai].
Also indirectly related, Yeshua told
the Jewish people that He is is the Light", which is noted in the Gospel
of John
John
8:12 Then spake Yeshua again unto them, saying, I am the Light
of the World: he that followeth Me shall not walk in darkness, but
shall have
the Light of Life.
John 12:36
While ye have Light, believe in the Light, that ye may be the children
of Light....
We as believers in Messiah need to walk in the Light..... "Yeshua".
We as believers in
Messiah are also to be showing the Light, which the apostle Paul
noted in the book of the Acts
Acts
26:22 Having
therefore obtained help hwhy, I continue
unto this day,
witnessing both to small and great, saying none other things than those
which the prophets and Moses did say should come: 23 That
Messiah
should suffer, and that He should be the First that should rise from
the dead, and
should shew Light unto the people, and to the Gentiles.
We believers are to reveal the Light of Yeshua as Moses
revealed Yeshua symbolically through the shining of his face.
I'll end by saying that we are to be a light for the peoples, which is
noted in the Gospel of Matthew
Matthew
5:16 Let your
light so shine before men, that they may see your good works, and
glorify your Father which is in Heaven.
May we shine Yeshua through our faces and please our Heavenly Father
through our good works toward men by our faith in Him.
Looking at the word VEIL
The Hebrew word for veil is
"mahs-veh"- Mem, Samek, Vav, Heh (hpwqt).
It is from Strong's Concordance number 4533, and its definition
Apparently
from an unused root meaning to cover; a veil: - vail.
This Hebrew word appears three times in the entire Tanakh, and it
appears in verses thirty three through thirty five in this week's Torah
portion passage.
Ending, regarding
the second tablets of stones, including the account of the first
tablets of stones, these two accounts are symbolic
accounts which I will reveal in this comparison chart between the
accounts of Moses and the accounts of Yeshua:
THE ACCOUNTS OF
MOSES |
THE ACCOUNTS OF
YESHUA |
Moses at the
head of Mount Sinai receiving the Torah on the first Two Tablets of
Stones |
Yeshua at the
Kingdom of Heaven |
Moses descending
from the head of Mount Sinai
with the first two Tablets of Stones to the base to the Israelite People |
Yeshua
descending from the Kingdom of Heaven to earth in His first coming to
the Jewish People |
Moses breaks the
First Two Tablets of Stones to the ground |
Yeshua was
crucified and buried |
Moses cuts out
second Two Tablets of Stones |
Yeshua
resurrected from the dead |
Moses ascends to
head of Mount Sinai with second Two
Tablets of Stones to hwhy |
Yeshua ascends
to the Kingdom of Heaven to the Heavenly Father |
Moses descends
from head of Mount Sinai with second Two
Tablets of Stones |
Yeshua's second
coming to earth |
!!!!!hwhy Kl dbk
That ends this
week's Torah portion commentary.
Any questions or comments can be written to
the.aleph-tav.project@msn.com
SHABBATH
SHALOM
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