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hwut
T'TSAVVEH (You Shall Command)
Exodus 27:20-30:10

There are 96 Aleph-Tavs in this week's Torah portion




Mount Sinai

High Priests Garments

Note: you will need the oldheb.ttf (old Hebrew) and the SGreek Mediuim fonts to see the Hebrew and Greek text, as well as the three English fonts: Cooper Black, Impact and Frontlight MT Light. Right click the links and choose "Save Target As". Then go to the file, and either right click them and choose "install", or drag them into the font page.


oldheb.ttf


SGreek Medium

Cooper Black

Impact

Frontlight MT Light




CHAPTER 27

Exodus 27:20-21

Exo 27:20 And you, you shall command
ta-the Sons of Israel, and they shall bring to you pure olive oil beaten for the light, to set up the Lamp continually. 21 In the Tent of Appointment outside the veil, which is upon the Testimony, Aaron and his sons shall arrange him from mixing (evening) until breaking (morning) to the Face of hwhy: a Statute of Ages for their generations from ta the Sons of Israel.


(NOTE: Not all verses will have comments)


Looking at the word ARRANGE

The Hebrew word for arrange is "arakh"- Ayin, Resh, Kaph Sophit (
Kre). It is from Strong's concordance number 6186, and its definition

A primitive root; to set in a row, that is, arrange, put in order (in a very wide variety of applications): - put (set) (the battle, self) in array, compare, direct, equal, esteem, estimate, expert [in war], furnish, handle, join [battle], ordain, (lay, put, reckon up, set) (in) order, prepare, tax, value.

The question comes to me: Why are they only to furnish it at night and not during the day? Is it because there is not much activity during the night at the Tabernacle? But they will be sacrificing animals for the Daily Sacrifices during the mixing (evening) and breaking (morning) noted in the book of Numbers in chapter twenty eight.

Numbers 28:3 And you shall say to them, This is the Fire Offering which you shall bring to hwhy; two lambs sons of a year, perfect ones, for the Daily Continual Elevation Offering. 4 ta-The one lamb you shall do in the breaking (morning), and ta the second lamb you shall do between the mixings;

The only I can think at this time is that it could connect to the account of the Exodus Passover when it was killed between the mixings for the night period and to burn the remaining lamb in the breaking (morning).

It is also 
hwhy telling us that the Lamps need to be refurnished in the new day, because the new day starts at sundown. We in Yeshua need to ask to Abba to refresh us and renew us with the Ruakh HaKodesh (the Holy Spirit) daily as well, and is best to start asking Him at sundown. Also we need to ask our Heavenly Father to have us die to our flesh daily, as the apostle Paul wrote to the assembly in Corinth

1 Corinthians 15:31 I protest by your rejoicing which I have in Messiah Yeshua our Lord, I die daily.

This is done by denying ourselves and taking our cross as Yeshua said in the Gospel of Luke

Luke 9:23 And He said to them all, If any man will come after Me, let him deny himself, and take up his cross daily, and follow Me.

I heard stories from sources that say if the priests fall asleep, and the light goes out on the Menorah, that someone will light their priestly garments and start a fire on them that they wake up and run out of the Tabernacle. To me, that is ridiculous, and it is just a fable. 

Looking at the word TESTIMONY

The Hebrew word for Testimony is "Eydooth"- Ayin, Dalet, Vav, Tav (
twde). It is from Strong's Concordance number 5715, and its definition

Feminine of H5707; testimony: - testimony, witness.

from 5707 "eyd" (
de), and its definition

From H5749 contracted; concretely a witness; abstractly testimony; specifically a recorder, that is, prince: - witness.

from 5749 "ood" (
dwe), and its definition

A primitive root; to duplicate or repeat; by implication to protest, testify (as by reiteration); intensively to encompass, restore (as a sort of reduplication): - admonish, charge, earnestly, lift up, protest, call (take) to record, relieve, rob, solemnly, stand upright, testify, give warning, (bear, call to, give, take to) witness.

If this Hebrew word looks familiar, it is the similar Hebrew word "adath" (or "adat")

from Strong's Concordance number 5712 "eydah" (
hde), and its definition

Feminine of H5707 in the original sense of fixture; a stated assemblage (specifically a concourse, or generally a family or crowd): - assembly, company, congregation, multitude, people, swarm. Compare H5713.

This is the similar Hebrew word for "congregation".

The Testimony is a witness from
hwhy to "the Congregation". We as believers give our "testimony" to people in leading them to the testimony of the Messiah Yeshua, as the apostle Paul wrote to the assembly in Corinth

1 Corinthians 1:5 That in every thing ye are enriched by Him, in all utterance, and in all knowledge; 6 Even as the testimony of the Messiah was confirmed in you: 7 So that ye come behind in no gift; waiting for the coming of our Lord Yeshua the Messiah: 8 Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Yeshua the Messiah.

1 Corinthians 2:1 And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of hwhy.

and his letter to the assembly in Thessalonica

2 Thessalonians 1:7 And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, 8 In flaming fire taking vengeance on them that know not hwhy, and that obey not the gospel of our Lord, Yeshua, the Messiah: 9 Who shall be punished with everlasting destruction from the presence of hwhy, and from the glory of His power; 10 When he shall come to be glorified in His Saints, and to be admired in all them that believe (because our testimony among you was believed) in that day. 11 Wherefore also we pray always for you, that our Elohim would count you worthy of this calling, and fulfil all the good pleasure of His goodness, and the work of faith with power: 12 That the name of our Lord, Yeshua, the Messiah, may be glorified in you, and ye in Him, according to the grace of our Elohim and the Lord, Yeshua, the Messiah.

and in his letter to Timothy

2 Timothy 1:8 Be not thou therefore ashamed of the Testimony of our Lord, nor of me His prisoner: but be thou partaker of the afflictions of the Gospel according to the power of hwhy;

Also, the apostle John wrote in the book of Revelation regarding the testimony of Yeshua

Revelation 1:1 The Revelation of Yeshua, the Messiah, which hwhy gave unto Him, to shew unto His servants things which must shortly come to pass; and He sent and signified it by His angel unto His servant John: 2 Who bare record of the Word of hwhy, and of the Testimony of Yeshua the Messiah, and of all things that He saw.

Mark Moses, formerly of El Shaddai Ministries, noted that we as believers are pressed, so that we would become "pure oil" in the eyes of 
hwhy.







CHAPTER 28

Exodus 28:1-43

Exo 28:1 And you shall bring near to yourself
ta-Aaron, your brother, and ta-his sons with him from the midst of the Sons of Israel to do priestly acts for Me; Aaron, Nadab and Abihu, Eleazar, and Ithamar, the sons of Aaron. 2 And you shall make holy garments for Aaron, your brother, for glory and for beauty. 3 And you, you shall speak to all the wise of heart whom I have filled the Spirit of Wisdom, and they will make ta-the garments of Aaron to sanctify him, to do priestly acts for Me.

4 And these are the garments which they shall make; a Breast Pocket, and and an Ephod, and a Robe, and a Broidered Coat, a Turban, and a Girdle: and they shall make holy garments for Aaron, your brother, and for his sons to do priestly acts for Me.

5 And they, they shall take 
ta-the gold, and ta-the blue, and ta-the purple, and ta-the worm of the crimson (red), and ta-the linen, 6 and they shall make ta-the Ephod of gold, of blue, and of purple, of the worm of the crimson (red), and of twisted linen from the work of an emroiderer. 7 Shall be for him two corners (shoulders) joined to his two ends; and shall be joined. 8 And the Band of his Ephod which is upon him according to his work shall be gold, of blue, and purple, and of worm of the crimson (red), and twisted linen.

9 And you shall take 
ta-two onyx stones, and you will engrave upon them the names of the Sons of Israel: 10 Six with their names upon the one stone, and ta-the remaining six names upon the second stone according to their births. 11 A work of an engraver of stone, like the carving of a signet you shall carve ta-the two stones upon the names of the Sons of Israel: you shall make enclosings of brocades of gold. 12 And you shall put ta-the two stones upon the corners (shoulders) of the Ephod for stones of a remembrance for the Sons of Israel: and Aaron shall bear ta-their names to the Face of hwhy upon his two corners (shoulders) for a remembrance. 13 And you shall make brocades of gold;

14 And two chains of pure gold from the borders, you shall make them; a work of a cord (wreath), and you shall put 
ta-the chains of the cords (wreaths) upon the brocades.

15 And you shall make the Breast Pocket of Judgment, the work of a weaver; you shall make him like the work of the Ephod of gold, of blue, and of purple, and of the worm of crimson, and of twisted linen you shall make him. 16 Shall be coupled square; a span shall be his length, and a span shall be his width. 17 And you shall fill in him settings of stones of four rows of stones. The one row shall be a sardius, a topaz, and a carbuncle: This shall be the first row. 18 And the second row shall be an emerald, a sapphire, and a diamond. 19 And the third row shall be a ligure (opal), an agate, and an amethyst. 20 And the fourth row a beryl, and an onyx, and a jasper: embroidered of gold in their settings. 21 And the stones, they shall be upon the names of the twelve Sons of Israel, upon their names the engravings of a ring; Each upon his name they shall be for the twelve tribes.

22 And you shall make upon the Breast Pocket chains at the borders of a work of cords (wreaths) of pure gold. 23 And you shall make upon the Breast Pocket two rings of gold, and you shall put 
ta-the two rings upon the two ends of the Breast Pocket. 24 And you shall put ta-the two cords (wreaths) of the gold upon the two rings to the ends of the Breast Pocket. 25 And ta-the two ends of the two cords (wreaths) you shall put upon the two brocades, and put them upon the corners (shoulders) of the Ephod to opposite his face. 26 And you shall make two rings of gold, and you shall set them upon the two ends of the Breast Pocket upon his edge which is toward over the Ephod housingward (inward). 27 And you shall set two rings of gold, and you shall put them upon the two corners (shoulders) of the Ephod underneath, before his face, by against his joining, above the Belt of the Ephod. 28 And they shall bind ta-the Breast Pocket with his rings to the rings of the Ephod on a ribbon of blue to be above the band of the Ephod, and the Breast Pocket shall not be loosed upon the Ephod. 29 And Aaron shall bear ta-the names of the Sons of Israel on the Breast Pocket of the Judgment upon his heart, in his going to the Sanctuary, for a Memorial to the face of hwhy continually.

30 And you shall put to the Breast Pocket of the J
udgment ta-the Urim and ta-the Thummim; and they shall be upon the heart of Aaron in his going to the Face of hwhy: and Aaron shall bear ta-the judgment of the Sons of Israel upon his heart to the Face of hwhy continually.

31 And you shall make 
ta-the Robe of the Ephod all of blue. 32 And shall be the mouth of his head in his midst: a lip shall be to his mouth around, a work of a weaver like the mouth of a habergeon (corselet, sleeveless coat) shall be to him. Shall not be rent. 33 And you shall make upon his hem pomegranates of blue, and of purple, and of worm of the crimson upon his hem around; and bells of gold in their midst around: 34 A bell of gold and a pomegranate, a bell of gold and a pomegranate upon the hem of the robe around. 35 And shall be upon Aaron for ministering: and his sound shall be heard in his going to the Sanctuary to the Face of hwhy, and in his coming out; and shall not die.

36 And you shall make a plate of pure gold, and you shall engrave upon him, an engravings of a signet ring, HOLINESS TO YEHOWAH. 37 And you shall set him upon a ribbon of blue, and shall be upon the Turban; Shall be to the front of the face of the Turban. 38 And shall be upon the forehead of Aaron, and Aaron shall bear 
ta-the iniquity of the Holy Things which the Sons of Israel shall be sanctified to all their holy gifts; and shall be upon his forehead continually for acceptance for them to the Face of hwhy.

39 And you shall embroider the Coat (Tunic) of linen, and you shall make the Turban of fine linen, and you shall make the Girdle of a work of an embroiderer. 40 And for the sons of Aaron, you shall make Coats (Tunics), and you shall make for them Girdles, and you shall make for them Bonnets for glory and for beauty.

41 And you shall clothe them,
ta-Aaron your brother, and ta-his sons with him; and you shall anoint them, and you shall consecrate ta-their hands, and you shall sanctify them, and they shall do priestly acts for Me.

42 And you shall make for them linen Breeches of linen (flax) to cover the flesh of nakedness; they shall be from their loins and unto their thighs: 43 And they shall be upon Aaron and upon his sons in their coming to the Tent of Appointment, or in their approach to the Altar to minister in the Sanctuary; and they shall not bear iniquity, and they would die: A Statute of Ages to him and to his seed after him.



(NOTE: Not all verses will have comments)


Verses one through three

1 And you shall bring near to yourself ta-Aaron, your brother, and ta-his sons with him from the midst of the Sons of Israel to do priestly acts for Me; Aaron, Nadab and Abihu, Eleazar, and Ithamar, the sons of Aaron. 2 And you shall make holy garments for Aaron, your brother, for glory and for beauty. 3 And you, you shall speak to all the wise of heart whom I have filled the Spirit of Wisdom, and they will make ta-the garments of Aaron to sanctify him, to do priestly acts for Me.

Notice it did not say the Levites, but Aaron and his four sons. 
hwhy is focusing on the main Aharonic line to do the services in the Tent of Appointment. As realized, Yeshua will come from the lineage of Aaron. The only source that proves this is in the book of Luke

Luke 1:5 There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth.... 24 And after those days his wife Elisabeth conceived, and hid herself five months,... 26 And in the sixth month the angel Gabriel was sent from hwhy unto a city of Galilee, named Nazareth, 27 To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary.... 34 Then said Mary unto the angel, How shall this be, seeing I know not a man? 35 And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of Elohim. 36 And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age: and this is the sixth month with her, who was called barren.

Elizabeth was from the line of Levi, in which she was most likely of the line of Aaron. Mary was Elizabeth's cousin, meaning that Mary was also of the line of Aaron.

In verse three, the men were given widson to make the priestly garments. One can say that we in Messiah are filled with the Ruakh HaKodesh (the Holy Spirit) who gives us the wisdom to do priestly acts for the Kingdom, because Yeshua made us priests as noted in the book of Revelation

Revelation 1:5 And from Yeshua Messiah, who is the Faithful Witness, and the First Begotten of the Dead, and the Prince of the kings of the earth. Unto Him that loved us, and washed us from our sins in His own Blood, 6 And hath made us kings and priests unto hwhy and His Father; to Him be glory and dominion for ages and until. Amen.

and the apostle Peter noted it in his book

1 Peter 2:5 Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to hwhy by Yeshua the Messiah.



Verses four

4 And these are the garments which they shall make; a Breast Pocket, and and an Ephod, and a Robe, and a Broidered Coat, a Turban, and a Girdle: and they shall make holy garments for Aaron, your brother, and for his sons to do priestly acts for Me.

Looking at the word EPHOD

The Hebrew word for Ephod is "eyphod"- Aleph, Peh, Vav, Dalet (
dwpa). It is from Strong's Concordance number 646, and its definition

Second form is a rare form; probably of foreign derivation; a girdle; specifically the ephod or high priest’s shoulder piece; also generally an image: - ephod.

This was the High Priest's apron.



Verses five and six

THE EPHOD

5 And they, they shall take 
ta-the gold, and ta-the blue, and ta-the purple, and ta-the worm of the crimson (red), and ta-the linen, 6 and they shall make ta-the Ephod of gold, of blue, and of purple, of the worm of the crimson (red), and of twisted linen from the work of an emroiderer. 7 Shall be for him two corners (shoulders) joined to his two ends; and shall be joined. 8 And the Band of his Ephod which is upon him according to his work shall be gold, of blue, and purple, and of worm of the crimson (red), and twisted linen.

THE SYMBOLIC MEANINGS OF THE EPHOD

Gold: Kingdom, Eternal, Perfection
Blue: Heaven
Purple: Royalty

Crimson worm (Red): Blood, Atonement, Sacrifice
Twisted linen: Righteousness
(source: maranathalife.com)

This was the High Priest's apron.

These colors are to be sewn together. It does not say whether the colors are to be woven together as one string each before they are weaved, or blend the individual colored strings together to form a multi-color garment.

This image in general, though not a perfect one, is the best idea what the colored threads would look like when woven together to form the Ephod

Ephod Fabric

The reason I say this, becuase it details more what to do with the gold for the Ephod in the Torah portion of P'kudey, in the book of Exodus

Exodus 39:1 And from the blue, and the purple, and the worm of the crimson (red), they made woven garments for the service in the Sanctuary, and they made ta-the holy garments which were for Aaron; as which hwhy commanded ta-Moses. 2 And made ta-the Ephod of gold, of blue, and of purple, and worm of the crimson (red), and twisted linen. And they beaten ta-the sheets of the gold, and cut threads to work in the midst of the blue, and in the midst of the purple, and in the midst of the worm of the crimson (red), and in the midst of the linen, the work of an artisan.

In other words, a thread of gold was threaded into "each" of the red threads, the blue threads, the linen threads, and the purple threads. The application of the gold in the each of the differnet colored threads is symbolic of the eternalness of each meaning of the colors, and this is what they represent:


Gold in the
Crimson worm: Eternal Blood, Atonement and Sacrifice of Yeshua
Gold in the Blue: Eternal Heavenly Presence of Yeshua
Gold in the Purple: Eternal Kingship of Yeshua

Gold in the Linen: Eternal Purity of Yeshua

These are the best examples by far of what the gold is like in each of the colored strings. This kind of string is called the Lirux string

Lurex String Lurex String

Apply these strings to the image of the different colored strings woven as posted previously, and you can get a good idea what the Ephod really looks like (just add some eye shades, a disco ball and........ never mind). If one notices, that this style of string gives off a reflective effect from the gold in the string. This is most likely why 
hwhy wanted this string set up so that when the High Priest approaches the Ark of the Covenant, hwhy's glory would "reflect" His eternalness through the gold threads in each of the colored strings.

hwhyl dbk


Looking at the following words:

LINEN

The Hebrew word for linen is "sheysh"- Shin, Shin (ss) It is from Strong's Concordance number 8336, and its definition

...for H7893; bleached stuff, that is, white linen or (by analogy) marble: -    X blue, fine [(twined]) linen, marble, silk.


This is the same word from 8337 "sheysh" (
ss), and its definition

...a primitive number; six (as an overplus (see H7797) beyond five or the fingers of the hand); as ordinal sixth: - six ([-teen, -teenth]), sixth.


TWISTED

The Hebrew word for twisted is "shazahr"- Shin, Zayin, Resh (rzs) (in the Hebrew text "mash-zahr" (rzsm) It is from Strong's Concordance number 7806, and its definition

A primitive root; to twist (a thread of straw): - twine.


Sheysh is the same Hebrew word for the number six. By the way, the Mexican number for six is "seis", and it came from the Sephardic Ladino Jews who migrated there. It is known that two thirds of the Mexicans are of Jewish descent.

I'm still trying to figure the structure of the Ephod. When I figure it out, I will post it.



Verses nine through thirteen

THE ONYX STONES AND BROCADES

9 And you shall take ta-two onyx stones, and you will engrave upon them the names of the Sons of Israel: 10 Six with their names upon the one stone, and ta-the remaining six names upon the second stone according to their births. 11 A work of an engraver of stone, like the carving of a signet you shall carve ta-the two stones upon the names of the Sons of Israel: you shall make enclosings of brocades of gold. 12 And you shall put ta-the two stones upon the corners (shoulders) of the Ephod for stones of a remembrance for the Sons of Israel: and Aaron shall bear ta-their names to the Face of hwhy upon his two corners (shoulders) for a remembrance. 13 And you shall make brocades of gold;

THE SYMBOLIC MEANINGS OF THE ONYX STONES AND BROCADES

Gold: Kingdom, Eternal, Perfection
Onyx Stone/Stones: Purity

The onyx stone is a black stone. Onyx also comes in pale green and in red. It is was most likely in black.

In verse ten, the order of the names in each of the two onyx stones were based on the order of their births. That means the first six sons that were born to Jacob were on one plate and the second six sons that were born/adopted to Jacob were on the second stone. The reason I noted in the second stone "born/adopted", because Jacob adopted Ephraim and Manasseh as his sons as noted in the Torah portion of Va-Y'khi, in the book of Genesis

Genesis 48:5 And now two of your sons, Ephraim and Manasseh, that were birthed to you in the land of Egypt until my coming to you to Egypt, they shall be to me; they shall be as Reuben and Simeon.

 Joseph was the second to the last born to Jacob, but Ephraim and Manasseh were the next generation and were adopted by Jacob. So what does this mean when 
hwhy said the twelve sons in the order of their births? Does it mean the original twelve sons born to Jacob, or does that mean that Benjamin was placed as third to the last and Manasseh the second to last and Ephraim last, or would Manasseh and Ephraim would be third and second last in place of Joseph, because they substituted Joseph's position and Benjamins stays last?

This is what the Oxford Dictionary on Yahoo's search defines a brocade

"a rich fabric, usually silk, woven a raised pattern, typically with gold or silver thread"


I don't know if the brocades for the onyx stones are threaded gold pouches or plaited gold setting to hold the onyx stones in place.

Going back to the actual time it was made, the text was etched in ancient Paleo-Hebrew, and not the square Babylonian modern Hebrew text.

This is an image of a general idea what the two onyx stones in the golden brocades would look like

The Two Onyx Stones


This is the first possiblilty of the names written in the Onyx stones with the originial twelve brothers in the order of their births in the original Paleo-Hebrew text

Two Onyx Stones


This is the second possible etching of the order of the twelve Sons of Israel by removing Levi and subsituting Joseph with Manasseh and Ephraim

Two Onyx Stones


This is the third possible etching of the order of the twelve Sons of Israel by removing Levi and switching Benjamin with Manasseh and Ephraim

Two Onyx Stones


Also, according to http://maranathalife.com, the symbol for onyx is "the church", but if we put the symbolic meaning in its Biblical context, it would be "the Assembly" or "the Congregation". This would make more sense, since the twelve tribal names would be put on the two onyx stones.


Bill Cloud of Shoreshim Ministries made this incredible revelation. He made note of a verse in the book of Isaiah

Isaiah 9:6 For unto us a child is born, unto us a son is given: and the government, she shall be upon His shoulders: and his name shall be called Wonderful, Counsellor, The Mighty El, The Everlasting Father, The Prince of Peace.

Bill Cloud makes note that this verse with the phrase "and the government, she shall be upon His shoulders" refers the shoulders to the two onyx stones with the twelve tribes engraved on the shoulders the High Priest, and that Yeshua bears these onyx stones containing the twelve tribes on His shoulders, becuase Yeshua is the current and eternal High Priest. Thank you Bill Cloud.

Indirectly related, it is well established that the place, Shechem, means "shoulders". This is the same location that Abraham, Jacob passed through during their time, and the Israelites would be passing by in a future time. It is most likely Moses knew that this would a full human view demonstration of the two shoulder pieces on the High Priest. That must have been a sight to see.

Mount Gerizim, facing east, likening it to the shoulder of the High Priest, would be located on the "right shoulder", the same direction the Tent of Appointment would be facing. The right side of the shoulder is the "strong side", and this is the side the blessings are located.

These are images of Mount Gerazim and Mount Ebal, located in Nablus, also known in Biblical times as Shechem

This is a Panorama view of the two Mountains in Shechem. The second image shows the names of the two mountains of Mount Gerizim and Mount Ebal with Shechem in between the mountains

Mount Gerazim, Mount Ebal

Mount Ebal, Mount Gerizim


This same shows the comparison to the High Priest's shoulder pieces

Mount Gerazim, Mount Ebal



Verse fourteen

THE TWO CHAINS

14 And two chains of pure gold from the borders, you shall make them; a work of a cord (wreath), and you shall put ta-the chains of the cords (wreaths) upon the brocades.

THE SYMBOLIC MEANINGS OF THE TWO CHAINS

Gold: Kingdom, Eternal, Perfection


The two gold chord chains symbolizes the eternalness of the two houses of Israel.

This is an image example of the two chains

Breast Pocket Chains



Verses fifteen through twenty nine

THE BREAST POCKET


15 And you shall make the Breast Pocket of Judgment, the work of a weaver; you shall make him like the work of the Ephod of gold, of blue, and of purple, and of the worm of crimson, and of twisted linen you shall make him. 16 Shall be coupled square; a span shall be his length, and a span shall be his width. 17 And you shall fill in him settings of stones of four rows of stones. The one row shall be a sardius, a topaz, and a carbuncle: This shall be the first row. 18 And the second row shall be an emerald, a sapphire, and a diamond. 19 And the third row shall be a ligure (opal), an agate, and an amethyst. 20 And the fourth row a beryl, and an onyx, and a jasper: embroidered of gold in their settings. 21 And the stones, they shall be upon the names of the twelve Sons of Israel, upon their names the engravings of a ring; Each upon his name they shall be for the twelve tribes.

THE SYMBOLIC MEANINGS OF THE BREAST POCKET

Gold: Kingdom, Eternal, Perfection
Blue: Heaven
Purple: Royalty

Crimson worm: Blood, Atonement, Sacrifice
Fine linen: Righteousness
(source: maranathalife.com)
Onyx Stone/The Twelve Stones: Purity


Looking at the word BROCADE

The Hebrew word for brocade is "meesh-b'tsah"- Mem, Shin, Bet, Tsade, Heh (
hubsm). It is from Strong's Concordance number 4865, and its definition

From H7660; a brocade; by analogy a (reticulated) setting of a gem: - ouch, wrought.

from 7660 "shavvats" (
ubs), and its definition

A primitive root; to interweave (colored) threads in squares; by implication (of reticulation) to inchase gems in gold: - embroider, set.


It is made with the same materials as the ephod.

Notice that it does not say how the order of the tribal names are placed on the stones. One theory is the names are placed based on the birth order of the twelve brothers. As I noted earlier, there are three possiblilites who the twelve sons were. So there is a strong possibility that this could be the answer.

 Another theory is that the names of the sons are set in order based on the encampment order in the book of Numbers chapter two starting with Judah. The problem is that it did not occur until after the garments were made known. Unless there is an actual naming of each son for each stone, there is no way to know who was placed where in the stones. This is unlikely the answer.

Most likely, the order of the stones in each of the four rows went from right to left, like the writing of the Hebrew text.

There is confusion on the translations to what the twelve stones were. These are examples regarding the first row of stones from verse seventeen in some Bible versions:

(JPS) And thou shalt set in it settings of stones, four rows of stones: a row of carnelian, topaz, and smaragd shall be the first row;

(Brenton) And thou shalt interweave with it a texture of four rows of stone; there shall be a row of stones, a sardius, a topaz, and emerald, the first row.

(Bishops) And thou shalt fill it with foure rowes of stones: in the first rowe shalbe a Sardius, a Topas, and Smaragdus.

(Geneva) Then thou shalt set it full of places for stones, euen foure rowes of stones: the order shalbe this, a rubie, a topaze, and a carbuncle in the first rowe.

(ESV)  You shall set in it four rows of stones. A row of sardius, topaz, and carbuncle shall be the first row;

(KJV)  And thou shalt set in it settings of stones, even four rows of stones: the first row shall be a sardius, a topaz, and a carbuncle: this shall be the first row.

(MKJV)  And you shall set in it settings of stones, four rows of stones. The first row shall be a ruby, topaz, and carbuncle in the row.

(The Scriptures 1998+) “And you shall put settings of stones in it, four rows of stones: The first row is a ruby, a topaz, and an emerald;

(NET) You are to set in it a setting for stones, four rows of stones, a row with a ruby, a topaz, and a beryl — the first row;

and of course, my translation.

On the first stone, it is a debate between a sardius and ruby. This third stone is between a emerald, a carbuncle and a smaragdus. There is no clarity regarding these stones.

The twelve stones represent purity, meaning that the twelve tribes were "pure" tribes. The apostle Peter related the believers in Yeshua as "living stones in his book"

1 Peter 2:5 Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to hwhy by Yeshua the Messiah.

Also we in Messiah, are tried through the fire of life in order to become His "precious stones".

In verse sixteen, the length of a span is nine inches.


Wikipedia has a link regarding the twelve stones of the breastplate of judgment. You can find it at the link below

http://en.wikipedia.org/wiki/Priestly_breastplate

The thing that came to my attention is that the breastplate of the judgment is connected with the two gold chains to the two shoulder pieces in which the two onyx stones bear the names of the twelve tribes are located. The question comes to me, "Why is that"? It is like the six tribes on Mount Gerizim- the mountain of blessing and the other tribes on Mount Ebal- the mountain of cursing and they both come together to the breastplate of judgment for righteous sake: judgment for blessing or judgment for cursing.

Also the name for Levi means "joined". So one can say that the Levitical High Priest is symbolicaly "joining" together the two sets of onyx stones containing all twelve tribes together to the one breastplate.


In verse twenty-one the Hebrew word phrase for they is "tee-h'yeyn" (
Nyyht). As I mentnioned in last week's Torah portion of T'rumah, it is in the feminine plural, meaning that these stones are feminine.

These are some images of different examples of the Breast Pocket with the twelve stones.

Breast Pocket
Breast Pocket

  Breast Pocket Breast Pocket



I have taken an image of the twelve stones and added the Paleo-Hebrew text into each of them for the three possiblilites of the order of the twelve Sons of Israel. I did one set all in plain white and did the other set as best as I could with the colors to best match the colors of each of the stones to give it more authenticy.

Ignoring the fabric, this is the first order possiblity with the original twelve brothers who were born to Jacob

Twelve Stones Twelve Stones


This is the second order possiblity of the order of the twelve Sons of Israel excluding Levi and replacing Joseph with Manasseh and Ephraim

Twelve Stones Twelve Stones


This is the third order possibility of the order of the twelve Sons of Israel that is the same as the second possible but switching plances between Benjamin with Manasseh and Ephraim


Twelve Stones Twelve Stones



Verses twenty two through twenty nine

22 And you shall make upon the Breast Pocket chains at the borders of a work of cords (wreaths) of pure gold. 23 And you shall make upon the Breast Pocket two rings of gold, and you shall put ta-the two rings upon the two ends of the Breast Pocket. 24 And you shall put ta-the two cords (wreaths) of the gold upon the two rings to the ends of the Breast Pocket. 25 And you shall put ta-the two ends of the two cords (wreaths) upon the two brocades, and put them upon the corners (shoulders) of the Ephod toward opposite his face. 26 And you shall make two rings of gold, and you shall set them upon the two ends of the Breast Pocket upon his edge which is toward over the Ephod housingward (inward). 27 And you shall set two rings of gold, and you shall put them upon the two corners (shoulders) of the Ephod underneath, before his face, by against his joining, above the Belt of the Ephod. 28 And they shall bind ta-the Breast Pocket with his rings to the rings of the Ephod on a ribbon of blue to be above the band of the Ephod, and the Breast Pocket shall not be loosed upon the Ephod. 29 And Aaron shall bear ta-the names of the Sons of Israel on the Breast Pocket of the Judgment upon his heart, in his going to the Sanctuary, for a Memorial to the face of hwhy continually.

Looking at the account, it reveals to us that there are "six" rings made, all attached to the Breast Pocket:

FIRST TWO RINGS

23 And you shall make upon the Breast Pocket two rings of gold, and you shall put ta-the two rings upon the two ends of the Breast Pocket.

SECOND TWO RINGS

26 And you shall make two rings of gold, and you shall set them upon the two ends of the Breast Pocket upon his edge which is toward over the Ephod housingward (inward).

THIRD TWO RINGS

27 And you shall set two rings of gold, and you shall put them upon the two corners (shoulders) of the Ephod underneath, before his face, by against his joining, above the Belt of the Ephod.

There are various kinds of High Priest garments made, but I have yet to find one that provides the best example what these items would look like and how they are put together.



Verse thirty

THE URIM AND THE THUMMIM

30 And you shall put to the Breast Pocket of the Judgment ta-the Urim and ta-the Thummim; and they shall be upon the heart of Aaron in his going to the Face of hwhy: and Aaron shall bear ta-the judgment of the Sons of Israel upon his heart to the Face of hwhy continually.

THE SYMBOLIC MEANINGS OF URIM AND THUMMIM

Stones: Purity


It is commonly accepted that the two stones were black and white: black for the Thummim, and white for the Urim. It is supposed that the white Urim stone would be common for "yes", "innocent", etc., and the black Thummim stone would be "no", "guilty", etc. There is no mention that the names of the Urim and the Thummim are etched on, which tells me that the stones are not to be etched.

Another issue is that I have seen images of one stone in one shape while the other stone is in a similar shape, but different, or in a different shape entirely. This is not the case, because if they were different shapes, the High Priest could manipulate the answer. The two stones have to be the exact same size, shape and smoothness, so that there would be no manipulation in the process.

Looking at the following words:

URIM

The Hebrew word for Urim is "Ooreem"-Aleph, Vav, Resh, Yod, Mem Sophit (
Myrwa). It is from Strong's Concordance number 224, and its defintion

Plural of H217; lights; Urim, the oracular brilliancy of the figures in the high priest’s breastplate: - Urim.

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.


THUMMIM

The Hebrew word for Thummim is "toomeem"- Tav, Mem, Yod, Mem Sophit (
Mymt). It is from Strong's Concordance number 8550, and its definition

Plural of H8537; perfections, that is, (technically) one of the epithets of the objects in the high priest’s breastplate as an emblem of complete Truth: - Thummim.

from 8537 "tohm" (
mt), and its definition

From H8552; completeness; figuratively prosperity; usually (morally) innocence: - full, integrity, perfect (-ion), simplicity, upright (-ly, -ness), at a venture. See H8550.

from 8552 "tamam" (
Mmt), and its definition

A primitive root; to complete, in a good or a bad sense, literally or figuratively, transitively or intransitively: - accomplish, cease, be clean [pass-] ed, consume, have done, (come to an, make an) end, fail, come to the full, be all gone, X be all here, be (make) perfect, be spent, sum, be (shew self) upright, be wasted, whole.

There are not that many accounts regarding the use of the Urim and Thummim. One account is noted in the Torah portion of Pinkhas, in the book Numbers

Numbers 27:15 And Moses spoke to hwhy, to say, 16 hwhy, the Elohim of the spirits of all flesh, shall appoint a man upon the Congregation 17 which shall go out to their faces, and who shall come to their faces, and who shall make them go, and who shall make them come; and the Congregation of hwhy, she shall not be as sheep whom is not to them a shepherd. 18 And hwhy said to Moses, Take for you ta-Joshua, son of Nun, a man whom the spirit is in him, and you shall put ta-your hand upon him; 19 And you shall make him stand to the face of Eleazar, the Priest, and to the face of all the Congregation; and you shall appoint him to their eyes. 20 And you shall lay with your honor upon him, for that all the Congregation of the Sons of Israel, they shall hearken. 21 And shall stand to the face of Eleazar, the Priest, and inquire for him on the judgment of the Urim to the face of hwhy: upon his mouth they shall go, and upon his mouth they shall come, he and all the Sons of Israel, he and all the Congregation.

Another account is when King Saul before he went to the witch of Endor, this is what is noted in the book of the prophet Samuel

1 Samuel 28:6 And when Saul enquired of hwhyhwhy answered him not, neither by dreams, nor by Urim, nor by prophets.

Notice the Thummim was not noted in these two accounts. In Joshua's account, it doesn't say what the Urim does when he inquires the High Priest. In King Saul's account, it doesn't say it either. Did the Urim stone glow when 
hwhy answers them if He responds? I don't know. The scriptures don't say.

This is another account of the Urim and the Thummim, and it is noted in the book of Nehemiah (Note: The book of Ezra says the same thing)

Nehemiah 7:1 Now it came to pass, when the wall was built, and I had set up the doors, and the porters and the singers and the Levites were appointed, 2 That I gave my brother ta-Hanani, and ta-Hananiah the ruler of the palace, charge over Jerusalem: for he was a faithful man, and feared ta-the Elohim above many. 3 And I said unto them, Let not the gates of Jerusalem be opened until the sun be hot; and while they stand by, let them shut the doors, and bar them: and appoint watches of the inhabitants of Jerusalem, every one in his watch, and every one to be over against his house. 4 Now the city was large and great: but the people were few therein, and the houses were not builded. 5 And my Elohim put into mine heart to gather together ta-the nobles, and ta-the rulers, and ta-the people, that they might be reckoned by genealogy. And I found a register of the genealogy of them which came up at the first, and found written therein,... 63 And of the priests: the sons of Habaiah, the sons of Koz, the sons of Barzillai, which took one of the daughters of Barzillai the Gileadite to wife, and was called after their name. 64 These sought their register among those that were reckoned by genealogy, but it was not found: therefore were they, as polluted, put from the priesthood. 65 And the Tirshatha said unto them, that they should not eat of the most holy things, till there stood up a priest with Urim and Thummim.

The Tirshatha was Nehemiah.

Another account of the Urim and Thummim is noted when Moses prophecies each of the tribes in the Torah portion of V'zoth Ha-B'rakhah, in the book of Deuteronomy

Deuteronomy 38:8 And of Levi, said, Your Thummim and your Urim are for your merciful man whom he was proved in Massah, and you contended upon the waters of Meribah;

Notice that the first letter of each of the words of the Urim and the Thummim are "Aleph" (
a) and "Tav" (t)- symbols for "the beginning" and "the end". These two stones are the hints of Yeshua as the Aleph and Tav (ta). Yeshua as the Aleph and Tav is mentioned in the book of Revelation

Revelation 1:11 Saying, I am Alpha [Aleph] and Omega [Tav], the first and the last...

The Urim and the Thummim is Yeshua in Deuteronomy 38:8.

Also, it can be said that Yeshua as the Urim is symbolized as the "light" of the world and the "perfection" of overcoming sin and death in our lives.

These are other verses pertaining to Yeshua through His
lightness

Psalms 119:105 Thy Word is a lamp unto my feet, and a light unto my path.

Isaiah 2:5 O House of Jacob, come ye, and let us walk in the Light of 
hwhy.

John 1:4 In him [Yeshua] was Life; and the Life was the Light of men. 5 And the Light shineth in darkness; and the darkness comprehended it not.... 7 The same came for a witness, to bear witness of the Light, that all men through Him might believe. 8 He was not that Light, but was sent to bear witness of that Light. 9 That was the true Light, which lighteth every man that cometh into the world.

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 9:5 As long as I am in the world, I am the Light of the world.

John 12:46 I am come a light into the world, that whosoever believeth on Me should not abide in darkness.


These are some verses pertaining to 
hwhy's perfection

Matthew 5:48 Be ye therefore perfect, even as your Father which is in heaven is perfect.

2 Corinthians 12:9 And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness....

Ephesians 4:13 Till we all come in the unity of the faith, and of the knowledge of the Son of Elohim, unto a perfect man, unto the measure of the stature of the fulness of Messiah:

Colossians 1:28 Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Messiah Yeshua:

1 John 4:18 There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love.  

These are just examples, mostly in the Brith Khadashah, of Yeshua being the light and the perfection.

These are image possibilities of the Urim and Thummim

Urim And Thummim

Urim And Thummim




Verses thirty-one and thirty two

THE BLUE ROBE OF THE EPHOD

31 And you shall make ta-the Robe of the Ephod all of blue. 32 And shall be the mouth of his head in his midst: a lip shall be to his mouth around, a work of a weaver like the mouth of a habergeon (corselet, sleeveless coat) shall be to him. Shall not be rent.

THE SYMBOLIC MEANINGS OF THE BLUE ROBE OF THE EPHOD

Blue: Heaven

It is interesting that this garment is completely one color, and its blue. Not like the other garment that is mixed colors and gold. As noted above, the blue color represents Heaven as in the Kingdom of Heaven, showing that this is a "heavenly" matter.

This is a possible pattern of the Blue Robe of the Ephod

Blue Robe Of The Ephod

The "lip" and the "mouth" of the garment are a representations and symbols of the Word of 
hwhy being "spoken" forth through the "lips" and the "mouth" of the High Priest's garment.

This is a rough sketch of the mouth and lip of the blue robe

Blue Robe


Based on this Blue Robe, if we take it at its word, this is the key garment that would nullify one as the high priest, otherwise, 
hwhy would not have made a big deal about it to make it so that it would not rent. This is a key example in the Gospels regarding the high priest's garment rent

Matthew 26:65 Then the High Priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard His blasphemy.

Mark 14:63 Then the High Priest rent his clothes, and saith, What need we any further witnesses?

This was Caiaphas, who was the current High Priest, until he rented his High Priest garment, then Yeshua took over the High Priesthood.

Also, when Caiaphas "rent" the garment, he did it at the "lip" and "mouth" of the garment. In other words, Caiaphas destroyed the lip and mouth that speaks the Word of 
hwhy, thus nullified the garments ability to "speak" the Word through the High Priest's garment. It is just as well that Caiaphas rented his "lip" and "mouth", because he was speaking against the Word of hwhy.

The next scene of a garment without seam occurred at a crucifixion

John 19:23 Then the soldiers, when they had crucified Yeshua, took His garments, and made four parts, to every soldier a part; and also His coat: now the coat was without seam, woven from the top throughout. 24 They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did.


The scripture source in verse twenty four of John came from the book of Psalms

Psalms 22:18 They part my garments among them, and cast lots upon my vesture.

When Yeshua cried out "Eli! Eli! Lama azav-tani", He was crying out to read Psalm chapter twenty two, because things in this chapter were being fulfilled at the crucifixion like the parting of the garments in verse eighteen.

Yeshua's garment, now the High Priest garment, could not be rent, because that would mean the true Word of 
hwhy would not be spoken with all that Yeshua spoke. So the lip and mouth of the garment was kept in tact. This also shows us that Yeshua is "still" our "Eternal High Priest". No one else, even if they could prove that they are a direct descendant of Aaron, cannot be the High Priest, because that very garment was not torn. Anyone who tries, is "illegitimate", and cannot do the High Priestly acts on the Temple Mount, in Jerusalem. Only Yeshua could do that.

Looking at the word WEAVER

The Hebrew word for weaver is "arag"- Aleph, Resh, Gimel (
gra). It is from Strong's Concordance number 707, and its definition

A primitive root; to plait or weave: - weaver (-r).


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

 

Verses thirty three through thirty five

THE BELLS AND THE POMEGRANATES

33 And you shall make upon his hem pomegranates of blue, and of purple, and of worm of the crimson upon his hem around; and bells of gold in their midst around: 34 A bell of gold and a pomegranate, a bell of gold and a pomegranate upon the hem of the robe around. 35 And shall be upon Aaron for ministering: and his sound shall be heard in his going to the Sanctuary to the Face of hwhy, and in his coming out; and shall not die.

THE SYMBOLIC MEANINGS OF THE BELLS AND THE POMEGRANATES

Gold: Kingdom, Eternal, Perfection
Blue: Heaven
Purple: Royalty

Crimson worm: Blood, Atonement, Sacrifice

A question comes to me: "Are the pomegranates each a mixture of all three different colored threads, or is it one pomegranate of blue, one pomegranate of purple and one pomegranate of crimson worm"? The way it was worded for the colors used for making the apron of the ephod and the breastplate of judgment, it is clear that the colors mentioned here is the same as those for the apron and the breastplate. So it can be said that it means the three colors are to be mixed together in one pomegranate.

The bell that was made at the wilderness was probably not the typical bell we commonly see as a flared bell, but more like a round closed bell. The bells are not the typical bells we see in churches and cathedrals, but they are round. Also, I did not see this until this Torah portion, but these round bells were made to have a metal ball inside the round bell to make a jingle" sound, like "Jingle Bells" or the typical "Sleigh Bells".

These are image examples of the pomegranates that go on the Blue Robe

Pomegranate


This is an image of golden sleigh bells, and could have been a possible pattern for the golden bells for the Robe

Golden Sleigh Bells



Looking at the word BELL

The Hebrew word for bell is "pa'amohn"- Peh, Ayin, Mem, Nun Sophit (
Nmep). It is from Strong's Concordance number 6472, and its definition

From H6471; a bell (as struck): - bell.

from 6471 "pa'am" (mep), and its definition

From H6470; a stroke, literally or figuratively (in various applications): - anvil, corner, foot (-step), going, [hundred-] fold, X now, (this) + once, order, rank, step, + thrice, [often-], second, this, two) time (-s), twice, wheel.

from 6470 "pa'am" (
mep), and its definition

A primitive root; to tap, that is, beat regularly; hence (generally) to impel or agitate: - move, trouble.

Based on this information, this is where we get the modern French word "pomme", meaning apples. I wonder if we get the cheeleaders "pom poms" from it as well? Also, it is probable we get the modern English word "pummel" from this Hebrew word.

In verse thirty five, the purpose of the bells is to know if the High Priest is still alive while he is in the Tabernacle. The question is, if the High Priest dies, how do they take him out? There are those that say they have a rope attached to him. That is not so. There is no proof of that. It is most likely that the priests took out the High Priest like the same was as they did in taking Nadab and Abihu out of the Tabernacle- by hand, as noted in the Torah portion of Sh'mini, in the book of Leviticus

Leviticus 10:1 And Nadab and Abihu, the sons of Aaron, took each his censer, and put fire in them, and put incense upon her, and offered strange fire to the Face of hwhy which was not commanded them. 2 And fire, she went out from the Face of hwhy, and she devoured them, and they died to the Face of hwhy. 3 Then Moses said to Aaron, This is He that hwhy spake, to say, in My nearness I will be sanctified, and I will be glorified upon the face of all the People. And Aaron held his peace. 4 And Moses called to Mishael and to Elzaphan, the sons of Uzziel, the uncle of Aaron, and said unto them, Come near, carry ta-your brethren from ta the face of the Sanctuary to outside of the Camp.

It was Elizaphan that lead the Kohathites to handle the Tent's furniture: the Menorah, etc.

This shows us that a non-Aaronite Priest, in this case, Aaron's cousins, were allowed to take out priests from the Sanctuary in the Tent. No cords required.



Verses thirty six through thirty eight

THE HEAD PIECE

36 And you shall make a plate of pure gold, and you shall engrave upon him, an engravings of a signet ring, HOLINESS TO YEHOWAH. 37 And you shall set him upon a ribbon of blue, and shall be upon the Turban; Shall be to the front of the face of the Turban. 38 And shall be upon the forehead of Aaron, and Aaron shall bear ta-the iniquity of the Holy Things which the Sons of Israel shall be sanctified to all their holy gifts; and shall be upon his forehead continually for acceptance for them to the Face of hwhy.

THE SYMBOLIC MEANINGS OF THE HEAD PIECE

Gold: Kingdom, Eternal, Perfection
Blue: Heaven

Overall, this is the crown of the High Priest, like a crown for a king.

In verse thirty seven in the Hebrew text, the Hebrew for ribbon of blue is
"p'theel t'kheyleth" (tlkt lytp)

Looking at the folloing words:

PLATE

The Hebrew word for plate is tsits- Tsade, Yod, Tsade (
uyu). It is from Strong's Concordance number 6731, and its definition

From H6692; properly glistening, that is, a burnished plate; also a flower (as bright colored); a wing (as gleaming in the air): - blossom, flower, plate, wing.

from 6692 tsuts (
uwu), and its definition

A primitive root; to twinkle, that is, glance; by analogy to blossom (figuratively flourish): - bloom, blossom, flourish, shew self.


STRING

The Hebrew word for string is "p'theel"- Peh, Tav, Yod, Lamed
(lytp). It is from Strong's concordance number 6616, and its defintion

From H6617; twine: - bound, bracelet, lace, line, ribband, thread, wire.

from 6617 "pathal" (
ltp), and its definition

A primitive root; to twine, that is, (literally) to struggle or (figuratively) be (morally) tortuous: - (shew self) froward, shew self unsavoury, wrestle.


BLUE

The Hebrew word for blue is "t'kheyleth"- Tav, Kaph, Lamed, Tav
(tlkt). It is from Strong's concordance number 8504, and its defintion

Probably for H7827; the cerulean mussel, that is, the color (violet) obtained therefrom or stuff dyed therewith: - blue.

from 7827 "sh'keyleth" (
tlks), and it 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 "shakhal" (
lks), and its definition

From an unused root probably meaning to roar; a lion (from his characteristic roar): - (fierce) lion. [or roar of a sound of a shell]

This is most likely where we get our modern English word "shell" as in sea shell.

These three Hebrew words were used in a different commandment, and it's noted in the Torah portion of Sh'lakh L'kha, in the book of Numbers

Numbers 15:37 And hwhy spoke to Moses, to say, 38 Speak to the Sons of Israel, and you shall say to them: and they shall make for themselves tassels upon the corners of their garments for their generations, and they shall put upon the tassels of the corners a thread of blue: 39 And shall be to you for a tassel, and you shall look upon him, and you shall remember ta-all the Commandments of hwhy, and you shall do them; and you shall not search after your hearts and after your eyes which you go whoring after them: 40 By that you shall remember, and you shall do ta-all My Commandments, and you shall be Holy Ones to your Elohim. 41 I am hwhy, your Elohim, whom I brought you from the land of Egypt, to be to you for Elohim: I am hwhy, your Elohim.

Looking at the word TASSELS

The Hebrew word for tassels is "tseetseeth"- Tsade, Yod, Tsade, Tav (
tuyu). It is from Strong's Concordance number 6734, and its defintion

Feminine of H6731; a floral or wing like projection, that is, a fore lock of hair, a tassel: - fringe, lock.

This word is noted above. And the phrase ribbon of blue are the Hebrew words
"p'thil t'kheyleth" (tlkt lytp)- the same three words used in this Torah passage in Exodus 28:37.

The question I have is, "Is there a connection between these two commandments"? If there is, it would be that the High Priest wearing a gold tsits plate and a blue ribbon is the High Priest's version of bearing the Commandments of 
hwhy on his head, as compared to the Sons of Israel wearing tsitstits of blue ribbons to "remember" the Commandments of hwhy. (I guess this was the Israelites' consolation for not being Priests :) )

The writing on the gold plate would have been in Paleo-Hebew. This is one rough way it could have looked like

K'vod L'YHWH


This is a possible pattern of the High Priest Head Piece with all the items

High Priest Head Piece



Verse thirty nine

THE EMROIDERED COAT

39 And you shall embroider the Coat (Tunic) of linen, and you shall make the Turban of fine linen, and you shall make the Girdle of a work of an embroiderer.

THE SYMBOLIC MEANINGS OF THE EMBROIDERED COAT

Fine linen: Righteousness (source: maranathalife.com)

This would be a fancier design linen coat, different from the regular coats the Priests would wear, to distinct the difference between the High Priest and the regular Priests.

This is a possible sketch of the High Priest Embroidered Coat

High Priest Embroidered Coat



Verses forty and forty-one

THE COATS, GIRDLES AND BONNETS

40 And for the sons of Aaron, you shall make Coats (Tunics), and you shall make for them Girdles, and you shall make for them Bonnets for glory and for beauty. 41 And you shall clothe them, ta-Aaron your brother, and ta-his sons with him; and you shall anoint them, and you shall consecrate ta-their hands, and you shall sanctify them, and they shall do priestly acts for Me.

THE SYMBOLIC MEANINGS OF THE COATS, GIRDLES AND BONNETS

Fine linen: Righteousness (source: maranathalife.com)

We in Yeshua have also become
hwhy 's Priests, as noted earlier in the books of Revelation and Peter.

Mark Moses of El Shaddai Ministries noted that King David and the Prophet Samuel were also known to wear priestly garments

1 Chronicles 15:27 And David was clothed with a robe of fine linen, and all the Levites that bare ta-the Ark, and the singers, and Chenaniah the master of the song with the singers: David also had upon him an ephod of linen.

1 Samuel 2:18 But Samuel ministered
ta-before hwhy, being a child, girded with a linen ephod

These are possible patterns of the Priests' Coats, Girdles and Bonnets

Priests' Coats, Girdles And Bonnets



Verses forty two and forty three

THE BREECHES

42 And you shall make for them linen Breeches of linen (flax) to cover the flesh of nakedness; they shall be from their loins and unto their thighs: 43 And they shall be upon Aaron and upon his sons in their coming to the Tent of Appointment, or in their approach to the Altar to minister in the Sanctuary; and they shall not bear iniquity, and they would die: A Statute of Ages to him and to his seed after him.

THE SYMBOLIC MEANINGS OF THE BREECHES

Fine linen: Righteousness (source: maranathalife.com)

These are elongated underpants.

Looking at the word LINEN (FLAX)

The Hebrew word for linen (flax) is "bahd"- Bet, Dalet (
db). It is from Strong's Concordance number 906, and its definition

Perhaps from H909 (in the sense of divided fibres); flaxen thread or yarn; hence a linen garment: - linen.

rom 909 "badad" (
ddb), and its definition

A primitive root; to divide, that is, (reflexively) be solitary: - alone.

This is where we get our modern English word "body".
Linen is also known as flax, and flax is a plant material. This Hebrew word is the only time used for material for the Priest's garments. It is probably symbolic that man's "foundations" came from the ground.


Notice in verse forty three that it says it is to be Statute unto his seed, but it did not say his sons. Why did 
hwhy say it this way? He could have said sons. It was referring to Aaron's seed.

These are images of possible patterns of the Breeches

Breeches Priest Breeches

Priest Breeches







CHAPTER 29

Exodus 29:1-46

Exo 29:1 And this is the Word that you shall do unto them to sanctify them to do priestly acts for Me: Take one bullock, sons of a herd, and two rams perfect ones, 2 And unleavened bread, and cakes unleavened mixed in the oil, and wafers unleavened anointed in the oil: flour of wheat you shall make them. 3 And you shall put them upon one basket, and you shall bring them in the basket, and
ta-the bullock, and ta the two rams.

4 And 
ta-Aaron and ta-his sons you shall bring to the Entrance of the Tent of Appointment, and you shall wash them in the water. 5 And you shall take ta-the garments, and and you shall clothe upon Aaron ta-the Coat (Tunic), and ta-the Robe of the Ephod, and ta-the Ephod, and ta-the Breast Pocket, and you shall bind (gird) to him on the Belt of the Ephod: 6 And you shall set the Turban upon his head, and you shall put ta-the Holy Crown upon the Turban. 7 And you shall take ta-the Oil of the Anointing, and you shall pour upon his head, and you shall anoint him. 8 And you shall bring ta-his sons, and you shall clothe them of Coats (Tunics). 9 And you shall gird them of Girdles, Aaron and his sons, and you shall wrap the Bonnets for them: and the priestly office shall be for them for a Atatute of Ages: and you shall consecrate the hand of Aaron and the hand of his sons.

10 And you shall bring near
ta-the bullock to the face of the Tent of Appointment: and Aaron and his sons shall lay ta-their hands upon the head of the bullock. 11 And you shall kill ta-the bullock to the Face of hwhy at the Entrance of the Tent of Appointment. 12 And you shall take from the blood of the bullock, and you shall put upon the horns of the Altar among your finger, and you shall pour ta-all the blood to the base of the Altar. 13 And you shall take ta-all the kheylev-fat that covers ta-the inwards, and ta-the caul (lobe) above the liver, and ta the two kidneys, and ta-the kheylev-fat that is upon them, and you shall burn on the Altar. 14 And ta-the flesh of the bullock, and ta-his skin, and ta-his dung, you shall burn in the fire outside of the camp: He is a Sin Offering.

15 And you shall take 
ta-the one ram; and Aaron and his sons, they shall lay ta-their hands upon the head of the ram. 16 And you shall kill ta-the ram, and you shall take ta-his blood, and you shall sprinkle upon the Altar all around. 17 And you shall dismember ta-the ram to his pieces, and you shall wash his inwards, and his legs, and you shall put upon his pieces, and upon his head. 18 And you shall burn ta-all the ram on the Altar: He is an Elevation Offering to hwhy: a pleasant scent, he is a Fire Offering to hwhy.

19 And you shall take 
ta-the second ram; and Aaron and his sons shall lay ta-their hands upon the head of the ram. 20 And you shall kill ta-the ram, and you shall take from the blood, and shall put upon the tip of the ear of Aaron, and upon the tip of the right ear of his sons, and upon the thumb of their right hand, and upon the thumb of their right foot, and you shall sprinkle ta-the blood upon the Altar all around.

21 And you shall take from the blood that is upon the Altar and from the Oil of the Anointing, and you shall sprinkle upon Aaron, and upon his garments, and upon his sons, and upon the garments of his sons with him: and he shall be holy, and his garments, and his sons, and the garments of his sons with him.

22 And you shall take from the ram
the kheylev-fat, and the tail fat, and ta-the kheylev-fat that covers ta-the inwards, and ta the caul (lobe) above the liver, and ta the two kidneys, and ta-the keylev-fat that is upon them, and ta the right shoulder; for he is a Ram of Consecration:

23 And one round loaf of bread, and one cake of bread of oil, and one wafer from the basket of the unleavened bread that is to the Face of
hwhy: 24 And you shall set the all upon the palms of Aaron, and upon the hands of his sons; and you shall wave them of a Wave Offering to the Face of hwhy. 25 And you shall take them from their hands, and you shall burn on the Altar upon the Elevation Offering, for a pleasant scent to the Face of hwhy: He is a Fire Offering to hwhy.

26 And you shall take
ta-the breast from the Ram of the Consecration which is for Aaron, and you shall wave him for a Wave Offering to the Face of hwhy: and shall be for you for a portion. 27 And you shall sanctify ta the breast of the Wave Offering, and ta the shoulder-leg of the Heave Offering which is waved and which is heaved up from the Ram of the Consecration which is for Aaron and which is for his sons: 28 And shall be for Aaron and for his sons for a Statute of Ages from ta the Sons of Israel: for he is a Heave Offering: and shall be a Heave Offering from ta the Sons of Israel from the Sacrifices of their Peace Offerings of their Heave Offerings to hwhy.

29 And the Holy Garments which is for Aaron shall be for his son after him to be anointed in them, and to fill 
ta-their hands in them. 30 And that son that is Priest in his stead shall put them on seven days when he cometh into the Tent of Appointment to minister in the Sanctuary (Holy Place).

31 And you shall take
ta-the Ram of the Consecration, and you shall boil ta-his flesh in the Sanctuary (Holy Place). 32 And Aaron and his sons shall eat ta-the flesh of the ram and ta-the bread that is in the basket at the Entrance of the Tent of Appointment. 33 And they shall eat them which the atonement was in them to fill ta-their hand to sanctify them: and a stranger shall not eat, for they are holy. 34 And if shall remain from the flesh of the consecrations, or from the bread until the morning, and you shall burn ta-the remainder in the fire: shall not be eaten, for he is holy.

35 And you shall do to Aaron and to his sons, as thus, according to all which I have commanded you: You shall consecrate their hand seven days, 36 and you shall offer a bullock for a Sin Offering daily upon the atonement: and you shall purify the Altar, in your atonement upon him, and you shall anoint him to sanctify him. 37 Seven days you shall atone upon the Altar, and you shall sanctify him; and shall be the Altar a Holy of Holies: all that touch on the Altar shall be holy.

38 And this is what you shall offer upon the Altar; two lambs, sons of a year by day, continually. 39
ta-the one lamb you shall offer in the breaking (morning); and ta the second lamb you shall offer between the mixings: 40 And for the one lamb shall be a tenth of flour mixed in the oil, a fourth of the hin, beaten; and a Drink Offering of a fourth of the hin of wine. 41 And ta the second lamb you shall offer between the mixings, and you shall do to her according to the Food Offering of the breaking (morning) and according to her Drink Offering for a pleasant scent, a Fire Offering to hwhy, 42 a continual Elevation Offering for your generations at the Entrance of the Tent of Appointment to the Face of hwhy where I will meet of you there to speak to you there. 43 And I will meet there to the Sons of Israel and shall be sanctified in My glory. 44 And I will sanctify ta-the Tent of Appointment, and ta-the Altar: And I will sanctify ta-Aaron and ta-his sons to do priestly acts for Me. 45 And I will dwell in the midst of the Sons of Israel, and I will be to them for Elohim. 46 And they shall know that I am hwhy, their Elohim, who brought them from the land of Egypt for My dwelling in their midst: I am hwhy, their Elohim.


(NOTE: Not all verses will have comments)


Verses one through three

1 And this is the Word that you shall do unto them to sanctify them to do priestly acts for Me: Take one bullock, sons of a herd, and two rams perfect ones, 2 And unleavened bread, and cakes unleavened mixed in the oil, and wafers unleavened anointed in the oil: flour of wheat you shall make them. 3 And you shall put them upon one basket, and you shall bring them in the basket, and ta-the bullock, and ta the two rams.

The first thing Aaron and his sons did was to bring their sacrifices for the precursor before they begin their priestly acts.



Verses four through six

AARON

4 And ta-Aaron and ta-his sons you shall bring to the Entrance of the Tent of Appointment, and you shall wash them in the water. 5 And you shall take ta-the garments, and and you shall clothe upon Aaron ta-the Coat (Tunic), and ta-the Robe of the Ephod, and ta-the Ephod, and ta-the Breast Pocket, and you shall bind (gird) to him on the Belt of the Ephod: 6 And you shall set the Turban upon his head, and you shall put ta-the Holy Crown upon the Turban.

This is like the Queen Elizabeth's British royal inauguration ceremony in 1952. They put on her royal garments, and after the last item, the royal crown, is placed on her head, then everyone shouts out "God save the Queen" three times. This is the precursor before she commenced her royal duties, like the protocol of the Priests, but the difference is that they would be bringing sacrifices to 
hwhy as the second step after they were dressed.



Verse seven

7 And you shall take ta-the Oil of the Anointing, and you shall pour upon his head, and you shall anoint him.

This is the next step for Aaron as High Priest by being annointed to begin his duties. This is the similar matter for the Biblical kings, like the examples given in the book of Samuel, where Samuel annoints Saul and David with oil for their preparation to become kings

SAUL

1 Samuel 10:1 Then Samuel took ta-a vial of oil, and poured it upon his head, and kissed him, and said, Is it not because hwhy hath anointed thee to be captain over his inheritance?... 15:1 Samuel also said unto Saul, hwhy sent me to anoint thee to be king over his people,

DAVID

1 Samuel 16:1 And hwhy said unto Samuel, How long wilt thou mourn for Saul, seeing I have rejected him from reigning over Israel? fill thine horn with oil, and go, I will send thee to Jesse the Bethlehemite: for I have provided me a king among his sons.... 16:12 And he sent, and brought him in. Now he was ruddy, and withal of a beautiful countenance, and goodly to look to. And hwhy said, Arise, anoint him: for this is he. 13 Then Samuel took ta-the horn of oil, and anointed him in the midst of his brethren: and the Spirit of hwhy came upon David from that day forward. So Samuel rose up, and went to Ramah.

As the kings were annointed, so was Aaron to be annointed as the High Priest of the Tabernacle.

Yeshua our Messiah was also annointed to be our Eternal High Preist and our Eternal King.



Verses eight and nine

AARON'S SONS

8 And you shall bring ta-his sons, and you shall clothe them of Coats (Tunics). 9 And you shall gird them of Girdles, Aaron and his sons, and you shall wrap the Bonnets for them: and the priestly office shall be for them for a Atatute of Ages: and you shall consecrate the hand of Aaron and the hand of his sons.

What does it mean to consecrate their hands? It is their hands that will do the priestly work.

It says in verse nine that the bonnets are "wrapped" around their heads.

Looking at the word WRAP

The Hebrew word for wrap is "khavash"- Khet, Bet, Shin (
sbx). It is from Strong's Concordance number 2280, and its definition

A primitive root; to wrap firmly (especially a turban, compress, or saddle); figuratively to stop, to rule: - bind (up), gird about, govern, healer, put, saddle, wrap about.

It is commonly translated for the Bonnet to be "put" on, but it definitely means to be "wrapped" on.

This is a good image of what the Turbans could have looked like

Turbans


In relation, Yeshua the Messiah was "wrapped" in clothes, which is noted in the Gospel of Luke

Luke 2:1 And it came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxed. 2 (And this taxing was first made when Cyrenius was governor of Syria.) 3 And all went to be taxed, every one into his own city. 4 And Joseph also went up from Galilee, out of the city of Nazareth, into Judaea, unto the city of David, which is called Beth Lekhem; (because he was of the house and lineage of David:) 5 To be taxed with Mary his espoused wife, being great with Child. 6 And so it was, that, while they were there, the days were accomplished that she should be delivered. 7 And she brought forth her firstborn Son, and wrapped Him in swaddling clothes, and laid Him in a manger; because there was no room for them in the inn. 8 And there were in the same country shepherds abiding in the field, keeping watch over their flock by night. 9 And, lo, the angel of hwhy came upon them, and the Glory of hwhy shone round about them: and they were sore afraid. 10 And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. 11 For unto you is born this day in the city of David a Saviour, who is Messiah hwhy. 12 And this shall be a sign unto you; Ye shall find the Babe wrapped in swaddling clothes, lying in a manger.

If anyone ever asked themselves where Mary had possession of the swaddling cloths, we need to go back six months to the time where she went to see her cousin Elizabeth

Luke 1:30 And the angel said unto her, Fear not, Mary: for thou hast found favour with hwhy. 31 And, behold, thou shalt conceive in thy womb, and bring forth a Son, and shalt call His name YESHUA. 32 He shall be great, and shall be called the Son of the Highest: and hwhy Elohim shall give unto Him the throne of His father David: 33 And He shall reign over the House of Jacob for ever; and of His kingdom there shall be no end. 34 Then said Mary unto the angel, How shall this be, seeing I know not a man? 35 And the angel answered and said unto her, The Ruakh HaKodesh (the Holy Spirit) shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that Holy Thing which shall be born of thee shall be called the Son of Elohim. 36 And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age: and this is the sixth month with her, who was called barren. 37 For with hwhy nothing shall be impossible.... 39 And Mary arose in those days, and went into the hill country with haste, into a city of Juda; 40 And entered into the house of Zacharias, and saluted Elisabeth. 41 And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Ruakh HaKodesh (the Holy Spirit):.. 56 And Mary abode with her about three months, and returned to her own house.

Mary, a descendant of Levi, went to her cousin Elizabeth, also a descendant of Levi, wife of Zechariah of the priestly line of Aaron. Mary stayed there for three months until Elizabeth's son, John, was born. When Mary left to return to her home, Elizabeth would have most likely gave her some "priestly rags" to have to "wrap" Yeshua with, when Mary gave birth to Him. It is my humble opinion that Yeshua was wrapped with the rags from the priesthood garments which proves that Yeshua was of the priestly line.



Verses ten through fourteen

THE BULLOCK

10 And you shall bring near ta-the bullock to the face of the Tent of Appointment: and Aaron and his sons shall lay ta-their hands upon the head of the bullock. 11 And you shall kill ta-the bullock to the Face of hwhy at the Entrance of the Tent of Appointment. 12 And you shall take from the blood of the bullock, and you shall put upon the horns of the Altar among your finger, and you shall pour ta-all the blood to the base of the Altar. 13 And you shall take ta-all the kheylev-fat that covers ta-the inwards, and ta-the caul (lobe) above the liver, and ta the two kidneys, and ta-the kheylev-fat that is upon them, and you shall burn on the Altar. 14 And ta-the flesh of the bullock, and ta-his skin, and ta-his dung, you shall burn in the fire outside of the camp: He is a Sin Offering.

There are four horns at the Altar. It represents the corners of the hedge of protection, whether a person, or a nation, especially the nation of Israel, or the earth. When the animals are sacrificed, it is an act not just for sins and repentance but also for "restoring" the four corners for the hedges of the Israelite's protection and security.

Indirectly related, Yeshua made note of the Altar if someone has not gotten right with a neighbor, and it is mentioned in the Gospel of Matthew

Matthew 5:23 Therefore if thou bring thy gift to the Altar, and there rememberest that thy brother hath ought against thee; 24 Leave there thy gift before the Altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.

In this matter, Yeshua is saying to get right first with the brother, then offer the gift for the Altar.

The three parts mentioned in the bullock in this Torah portion passage were the kheylev-fat, the caul (lobe) of the liver, and the two kidneys.

Looking at the following words:

THE KHEYLEV-FAT

The Hebrew word for kheylev-fat is "kheylev"- Khet, Lamed, Bet (
blx). It is from Strong's Concordance number 2459, 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.

This is where we get our modern English word "club". Anyone heard of a "club sandwich"? It is a "fat" sandwich.

It also means internal fatness of blessing. The Hebrew word for marrow is "kheylev"

Psalms 63:5 My soul shall be satisfied as with marrow and fatness; and my mouth shall praise thee with joyful lips:



THE CAUL (LOBE)

The Hebrew word for caul (lobe) is "y
othereth"- Yod, Tav, Resh, Tav (trty). It is from Strong's Concordance number 3508, and it definition

Feminine active participle of H3498; the lobe or flap of the liver (as if redundant or outhanging): - caul.

from 3498 "yathar" (
rty), and its definition

A primitive root; to jut over or exceed; by implication to excel; (intransitively) to remain or be left; causatively to leave, cause to abound, preserve: - excel, leave (a remnant), left behind, too much, make plenteous, preserve, (be, let) remain (-der, -ing, -nant), reserve, residue, rest.


On the dictionary.com website, the caul, according to Easton's 1897 Bible Dictionary says this


(Heb.
yothe'reth; i.e., "something redundant"), the membrane which covers the upper part of the liver (Ex. 29:13, 22; Lev.3:4, 10, 15; 4:9; 7:4; marg.,"midriff"). In Hos. 13:8 (Heb. seghor; i.e., "an enclosure") the pericardium, or parts about the heart,is meant.



THE KIDNEYS

The Hebrew word for kidneys is "keelyah" (singular)- Kaph, Lamed, Yod, Heh (
hylk). It is from Strong's Concordance number 3629, and its definition

Feminine of H3627 (only in the plural); a kidney (as an essential organ); figuratively the mind (as the interior self): - kidneys, reins.

from 3627 "k'lee" (
ylk), and its definition

From H3615; something prepared, that is, any apparatus (as an implement, utensil, dress, vessel or weapon): - armour ([-bearer]), artillery, bag, carriage, + furnish, furniture, instrument, jewel, that is made of, X one from another, that which pertaineth, pot, + psaltery, sack, stuff, thing, tool, vessel, ware, weapon, + whatsoever.

from 3615 "kalah" (
hlk) and its definition

A primitive root; to end, whether intransitively (to cease, be finished, perish) or transitively (to complete, prepare, consume): - accomplish, cease, consume (away), determine, destroy (utterly), be (when . . . were) done, (be an) end (of), expire, (cause to) fail, faint, finish, fulfil, X fully, X have, leave (off), long, bring to pass, wholly reap, make clean riddance, spend, quite take away, waste.

To a human, the kidneys in general represent the seat of the emotions.

IT JUST HIT ME!!!


There are three items here being separated, and it is probable that it relates to these three areas:

THE KHEYLAV FAT

This is fat. The brain also contains fat. Each organ has a "mind" of its own, and the fat is connected to them, which is the result of the organs. It is probable that the Kheylev Fat is symbolized by the brain, which is fat, and it is related to the MIND.


THE CAUL (LOBE)

This is connected to the liver, which represents strength, and it is probable that the caul (lobe) relates to the WILL.

THE TWO KIDNEYS

It is well known that the kidneys relates to the EMOTIONS.

These three items represents the three parts of the SOUL:

THE MIND
THE EMOTIONS
AND THE WILL


hwhyl dbk


When someone sins, it is caused by the WILL, and when a sacrifice is made for an Israelite, it is an act to get the WILL back in line with 
hwhy and restore the WILL's relationship in one's resubmission to hwhy.

In verse thirteen, the Hebrew text phrase for upon them is "aleyhen"- Ayin, Lamed, Yod, Heh, Nun Sophit (
Nhyle). The Heh-Nun Sophit at the end (Nh) tells us that it is in the feminine plural, which means that these three parts of the body are feminine.



Verses fifteen through eighteen

THE ONE RAM

15 And you shall take ta-the one ram; and Aaron and his sons, they shall lay ta-their hands upon the head of the ram. 16 And you shall kill ta-the ram, and you shall take ta-his blood, and you shall sprinkle upon the Altar all around. 17 And you shall dismember ta-the ram to his pieces, and you shall wash his inwards, and his legs, and you shall put upon his pieces, and upon his head. 18 And you shall burn ta-all the ram on the Altar: He is an Elevation Offering to hwhy: a pleasant scent, he is a Fire Offering to hwhy.

This is like the Exodus Passover lamb, an immature ram, in chapter thirteen, in which the whole lamb has to be cooked in the fire.

Why did 
hwhy require them to wash the inwards and legs? Why not the head or any other part of the body? I'm guessing it relates to their soul- their act to submit to hwhy, and their walk with hwhy.



Verses nineteen and twenty

THE SECOND RAM

19 And you shall take ta-the second ram; and Aaron and his sons shall lay ta-their hands upon the head of the ram. 20 And you shall kill ta-the ram, and you shall take from the blood, and shall put upon the tip of the ear of Aaron, and upon the tip of the right ear of his sons, and upon the thumb of their right hand, and upon the thumb of their right foot, and you shall sprinkle ta-the blood upon the Altar all around.

This second ram is the Ram of the Consecration noted later in this chapter.

Notice the ram's blood was placed on the Priests' right side of their ears, thumb and big toe. The right side symbolizes the side of strength, and Yeshua was seated at the right hand of the Father as noted in the apostle Paul's letter to the assembly in Colossia

Colossians 3:1 If ye then be risen with Messiah, seek those things which are above, where Messiah sitteth on the right hand of hwhy.

The reason that the blood was applied to these three places, because it represents these three areas:

Tip of The Right Ear: Hearing the Word
The Right Thumb: Working and doing the Word
The Right Big Toe: Walking in the Word

These three imply to follow Yeshua, the Living Word.

These two rams could indirectly be compared to the two goats in Yom Kippur, one dedicated to 
hwhy, and one for the Azazel scapegoat.



Verses twenty-one and twenty two

21 And you shall take from the blood that is upon the Altar and from the Oil of the Anointing, and you shall sprinkle upon Aaron, and upon his garments, and upon his sons, and upon the garments of his sons with him: and he shall be holy, and his garments, and his sons, and the garments of his sons with him. 22 And you shall take from the ram the kheylev-fat, and the tail fat, and ta-the kheylev-fat that covers ta-the inwards, and ta the caul (lobe) above the liver, and ta the two kidneys, and ta-the keylev-fat that is upon them, and ta the right shoulder; for he is a Ram of Consecration:

Aaron and his sons would start their services with them and the bloody garments. The purpose of these represents the following:

Blood: Yeshua, the living sacrifice who shed His blood and who covers us in His blood
Oil of Annointing: The Ruakh HaKodesh (The Holy Spirit) who annoints us.

The Priests need to be "covered" with the blood, and "annointed" by the oil to do the work of 
hwhy.

We as believers who are covered in the Blood of Messiah are doing His work as written in the book of Hebrews

Hebrews 9:14 How much more shall the Blood of Messiah, who through the Eternal Spirit offered Himself without spot to hwhy, purge your conscience from dead works to serve the Living Elohim?



Verses twenty three through twenty five

THE BREADS

23 And one round loaf of bread, and one cake of bread of oil, and one wafer from the basket of the unleavened bread that is to the Face of hwhy: 24 And you shall set the all upon the palms of Aaron, and upon the hands of his sons; and you shall wave them of a Wave Offering to the Face of hwhy. 25 And you shall take them from their hands, and you shall burn on the Altar upon the Elevation Offering, for a pleasant scent to the Face of hwhy: He is a Fire Offering to hwhy.

These breads in their hands are representations of Yeshua, the Unleavened Bread and the oil symbolized by the Ruakh HaKodesh (the Holy Spirit). Putting these breads in their is saying to them "Do 
hwhy's work through Yeshua, the Living Bread, by the Ruakh HaKodesh (the Holy Spirit)".



Verses twenty six through twenty eight

THE RAM OF THE CONSECRATION

26 And you shall take ta-the breast from the Ram of the Consecration which is for Aaron, and you shall wave him for a Wave Offering to the Face of hwhy: and shall be for you for a portion. 27 And you shall sanctify ta the breast of the Wave Offering, and ta the shoulder-leg of the Heave Offering which is waved and which is heaved up from the Ram of the Consecration which is for Aaron and which is for his sons: 28 And shall be for Aaron and for his sons for a Statute of Ages from ta the Sons of Israel: for he is a Heave Offering: and shall be a Heave Offering from ta the Sons of Israel from the Sacrifices of their Peace Offerings of their Heave Offerings to hwhy.

This relates to the Second Ram which the blood was used ealier to be placed on the priests' right ear, right thumb and right big toe.



Verses twenty nine and thirty

THE HIGH PRIEST GARMENTS

29 And the Holy Garments which is for Aaron shall be for his son after him to be anointed in them, and to fill ta-their hands in them. 30 And that son that is Priest in his stead shall put them on seven days when he cometh into the Tent of Appointment to minister in the Sanctuary (Holy Place).

An example of passing the High Priest Garments is when Aaron had to give the High Priest Garments to his son, Eleazar as noted in the Torah portion of Khukath, in the book of Numbers.

Numbers 20:22 And pulled from Kadesh, and the Sons of Israel, they came, all the Congregation, to Mount Hor. 23 And hwhy spoke to Moses and to Aaron in Mount Hor, upon the edge of the land of Edom, to say, 24 Aaron shall be gathered to his people: for shall not go to the land which I have given to the Sons of Israel upon which you rebelled to ta-My Mouth to the waters of Meribah. 25 Take ta-Aaron and ta-Eleazar, his son, and ascend them to Mount Hor: 26 And strip ta-Aaron of ta-his garments, and you shall clothe ta-Eleazar, his son: and Aaron shall be gathered and die there. 27 And Moses did as which hwhy commanded: and they acended to Mount Hor to the eyes of all the Congregation. 28 And Moses stripped off ta-Aaron of ta-his garments and clothed them on ta-Eleazar, his son; and Aaron died there in the head of the mountain: And Moses and Eleazar came down from the mountain.

When Eleazar took over the High Priesthood and wore the garments, he would be wearing them for seven days according to this commandment passage.

It has been passed down from generation to generation until it came to Caiaphas, the High Priest, until Yeshua became the current and Eternal High Priest from the result of Caiaphas renting his High Priest garment and nullified his High Priestship. It is mentioned in the book of Hebrews

Hebrews 8:1 Now of the things which we have spoken this is the sum: We have such an High Priest, who is set on the right hand of the throne of the Majesty in the heavens;

When Yeshua took over the High Priesthood from Caiaphas on Passover, He supposedly wore the blue garment. Though it was removed from Him, the garment was not ripped. Because the garment was not worn for seven days, according to the commandment, there is no physical High Priest. Though Yeshua is our Eternal High Priest according to the book of Hebrews, He nullified the physical High Priesthood, so that He could be "the Eternal Kingdom High Priest" and be The High Priest through us, since our bodies are His temples.

hwhyl dbk




Verses thirty-one through thirty four

THE CONSECRATION OF THE RAM (A.K.A. THE SECOND RAM) CONTINUED

31 And you shall take ta-the Ram of the Consecration, and you shall boil ta-his flesh in the Sanctuary (Holy Place). 32 And Aaron and his sons shall eat ta-the flesh of the ram and ta-the bread that is in the basket at the Entrance of the Tent of Appointment. 33 And they shall eat them which the atonement was in them to fill ta-their hand to sanctify them: and a stranger shall not eat, for they are holy. 34 And if shall remain from the flesh of the consecrations, or from the bread until the morning, and you shall burn ta-the remainder in the fire: shall not be eaten, for he is holy.

The command to burn the flesh in the breaking (morning) in verse thirty four was based from the Passover lamb sacrifice in the book of Exodus

Exodus 12:8 And they shall eat ta-the flesh in this night, roasted of fire, and unleavened bread; they shall eat upon bitters. 9 You do not eat him raw or sodden from boiling in water, for but roasted of fire; his head upon his legs and upon his inwards. 10 And you shall not leave from him until breaking (morning); and that remaining from him until morning you shall burn in the fire....

This is a seven day ceremonial festivity for the Levitical priests, before they officially start their priestly service.


It also says that the stranger shall not eat of it, because it only relates to Aaron and his sons who are doing the priestly acts in the Tabernacle.



Verses thirty five through thirty seven

35 And you shall do to Aaron and to his sons, as thus, according to all which I have commanded you: You shall consecrate their hand seven days, 36 and you shall offer a bullock for a Sin Offering daily upon the atonement: and you shall purify the Altar, in your atonement upon him, and you shall anoint him to sanctify him. 37 Seven days you shall atone upon the Altar, and you shall sanctify him; and shall be the Altar a Holy of Holies: all that touch on the Altar shall be holy.

This act is just for the seven days in preparation for Aaron and his sons to start their priestly acts in the Tabernacle.



Verses thirty eight through forty six

THE DAILY SACRIFICES

38 And this is what you shall offer upon the Altar; two lambs, sons of a year by day, continually. 39 ta-the one lamb you shall offer in the breaking (morning); and ta the second lamb you shall offer between the mixings: 40 And for the one lamb shall be a tenth of flour mixed in the oil, a fourth of the hin, beaten; and a Drink Offering of a fourth of the hin of wine. 41 And ta the second lamb you shall offer between the mixings, and you shall do to her according to the Food Offering of the breaking (morning) and according to her Drink Offering for a pleasant scent, a Fire Offering to hwhy, 42 a continual Elevation Offering for your generations at the Entrance of the Tent of Appointment to the Face of hwhy where I will meet of you there to speak to you there. 43 And I will meet there to the Sons of Israel and shall be sanctified in My glory. 44 And I will sanctify ta-the Tent of Appointment, and ta-the Altar: And I will sanctify ta-Aaron and ta-his sons to do priestly acts for Me. 45 And I will dwell in the midst of the Sons of Israel, and I will be to them for Elohim. 46 And they shall know that I am hwhy, their Elohim, who brought them from the land of Egypt for My dwelling in their midst: I am hwhy, their Elohim.

The Daily Sacrifice is also noted in the Torah portion of Pinkhas, in the book of Numbers

Numbers 28:3 And you shall say to them, This is the Fire Offering which you shall bring to hwhy; two lambs sons of a year, perfect ones, for the Daily Continual Elevation Offering. 4 ta-The one lamb you shall do in the breaking (morning), and ta the second lamb you shall do between the mixings; 5 And a tenth of the ephah of flour for a Food (Grain) Offering, mixed in a fourth of the hin of beaten oil. 6 A Continual Elevation Offering that was done in Mount Sinai for a pleasant scent of a Fire Offering to hwhy. 7 And his Drink Offering shall be a fourth of the hin for the one lamb: in the Sanctuary shall be the pouring of the Strong Drink Offering to hwhy. 8 And ta the second lamb you shall do between the mixings: as the Food (Grain) Offering of the breaking (morning), and his Drink Offering, you shall do of a Fire Offering of a pleasant scent to hwhy.

Indirectly related, this would apply to us as believers in Yeshua to offer ourselves to be daily sacrifices as the apostle Paul noted in his letter to the assembly in Rome

Romans 12:1 I beseech you therefore, brethren, by the mercies of hwhy, that ye present your bodies a living sacrifice, holy, acceptable unto hwhy, which is your reasonable service. 2 And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of hwhy.

and also Yeshua stated this in the Gospel of Luke

Luke 9:23 And He said to them all, If any man will come after Me, let him deny himself, and take up his cross daily, and follow Me.

The purpose of the believer's daily sacrifice is to be set apart from the world on a daily basis, like the daily sacrifices from the Levitical Priests who were set apart to serve
hwhy daily, as it says in the book of Revelation

Revelation 18:4 And I heard another voice from heaven, saying, Come out of her, My People, that ye be not partakers of her sins, and that ye receive not of her plagues.

In verse forty-one, when it says "between the mixings", which is in the Hebrew text "beyn ha-aravim" (
Mybreh Nyb), and it means after dusk and before dawn, meaning in the complete darkness of the night.







CHAPTER 30

Exodus 30:1-10

Exo 30:1 And you shall make an Altar of burning incense: of shittim wood you shall make him of shittim wood. 2 A cubit shall be his length, and a cubit shall be his width; shall be square: and two cubits shall be his height: from him shall be his horns. 3 And you shall overlay him of pure gold 
ta-his top, and ta-his walls all around, and ta-his horns; And you shall make for him a crown of gold around. 4 And you shall make for him two rings of gold under his crown, upon the two of his corners you shall make upon the two of his sides; And shall be for housings for the poles to carry him on them. 5 And you shall make ta-the poles of shittim wood, and you shall overlay them of gold. 6 And you shall put him to the face of the veil which is by the Ark of the Testimony to the face of the Mercy Seat which is over the Testimony where I will meet to you there. 7 And Aaron shall burn upon him the Incense of Spices in the breaking (morning), in the breaking (morning): shall burn in his trimming ta-the Lamps. 8 And Aaron in setting up ta-the Lamps between the mixings shall burn incense continually to the Face of hwhy for your generations. 9 You shall not elevate him strange incense upon him, and an Elevation Offering, and a Food Offering; and you shall not pour a Drink Offering upon him. 10 And Aaron shall atone upon his horns once in the year from the blood of the Sin Offering of the Atonements: Shall atone upon him once in the year for your generations: he shall be a Holy of Holies to hwhy.


(NOTE: Not all verses will have comments)


Verses one through six

THE ALTAR OF THE INCENSE (OR THE GOLDEN CENSER)

1 And you shall make an Altar of burning incense: of shittim wood you shall make him of shittim wood. 2 A cubit shall be his length, and a cubit shall be his width; shall be square: and two cubits shall be his height: from him shall be his horns. 3 And you shall overlay him of pure gold ta-his top, and ta-his walls all around, and ta-his horns; And you shall make for him a crown of gold around. 4 And you shall make for him two rings of gold under his crown, upon the two of his corners you shall make upon the two of his sides; And shall be for housings for the poles to carry him on them. 5 And you shall make ta-the poles of shittim wood, and you shall overlay them of gold. 6 And you shall put him to the face of the veil which is by the Ark of the Testimony to the face of the Mercy Seat which is over the Testimony where I will meet to you there.

THE SYMBOLIC MEANINGS OF THE ALTAR OF THE INCENSE (OR THE GOLDEN CENSOR)

Shittim Wood: Man, also could be Scourging and Piercing and Lashing
Gold: Kingdom, Eternal, Perfection
Spices/Incense: Worship (source: maranathalife.com)/Prayers of the Saints

The Altar of the Incense, in U.S. measurements, is 1 1/2 feet long, 1 1/2 feet wide and 3 feet high.

Question: Two chapters ago, the subject was about the items for the Tent of Appointment. This Torah portion's previous chapter was about the Priests and the Priests' garments. How come the plan of the Altar of Incense was not mentioned until now, two chapters later? Why wasn't it placed with the items for the Tent of Appointment in last week's Torah portion of T'rumah? I don't have an answer to this at this time.

The incense is symbolic of the prayers of the People.

Mark Moses of El Shaddai Ministries noted that 
hwhy said later to not to burn strange incense as noted in this chapter

Exodus 30:9 You shall not elevate upon him strange incense....

Mark Moses also noted that we are like inense (as well as our prayers) and are a pleasant scent to 
hwhy.

In the book of Hebrews it made mention of the Golden Censer in the Holy of Holies

Hebrew 9:3 And after the second veil, the Tabernacle, which is called the Holiest of all; 4 Which had the Golden Censer...

It talks about the prayer of the Saints and the Golden Censer in the end times in the book of Revelation

Revelation 8:3 And another angel came and stood at the Altar, having a Golden Censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the Golden Altar which was before the Throne. 4 And the smoke of the incense, which came with the prayers of the Saints, ascended up before hwhy out of the angel's hand. 5 And the angel took the Censer, and filled it with fire of the Altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake.

This is an image of what the Altar of Incense could have looked like

Altar Of Incense



Verses seven and eight

7 And Aaron shall burn upon him the Incense of Spices in the breaking (morning), in the breaking (morning): shall burn in his trimming ta-the Lamps. 8 And Aaron in setting up ta-the Lamps between the mixings shall burn incense continually to the Face of hwhy for your generations.

In verse seven, in the King James Version, it says to do it "in the morning"

(KJV) 7 And Aaron shall burn thereon sweet incense every morning: when he dresseth the lamps, he shall burn incense upon it.

Aaron was only told one time to do it, and it was in verse seven which was, from the Hebrew, "ba-boker ba-boker" (
rqbb rqbb)- "in the breaking (morning), in the breaking (morning)", meaning every time during the breaking (morning), during the early part of the day before the sun arose.

In verse eight,
when it says "between the mixings", which is in the Hebrew text "beyn ha-aravim" (Mybreh Nyb), it means after dusk and before dawn, meaning in the complete darkness of the night.

In the King James Version, verses seven and eight says a couple of words different than above:

(KJV) 8 And when Aaron lighteth the lamps at even, he shall burn incense upon it, a perpetual incense before hwhy throughout your generations.

The question one should ask is: "What is that the phrase the translators should have interpreted"? This phrase "at even" is taken from the Hebrew text phrase "beyn ha-arabbim" (
Mybreh Nyb). Beyn is interpreted "between", and that is understood. Ha-arabbim is commonly interpreted "the evenings"- in KJV "at even".

Looking at the following words:

BETWEEN

The Hebrew word for between is "beyn"- Bet, Yod, Nun Sophit (
Nyb). It is from Strong's Concordance number 996, and its definition

(Sometimes in the plural masculine or feminine); properly the constructively contracted form of an otherwise unused noun from H995; a distinction; but used only as a preposition, between (repeated before each noun, often with other particles); also as a conjugation, either... or: - among, asunder, at, between (-twixt . . . and), + from (the widest), X in, out of, whether (it be... or), within.

Beyn is translated as "between".


MIXINGS

The Hebrew word for mixings is "erev"- Ayin, Resh, Bet (
bre). Its is from Strong's Concordance number 6153, and its defintion

From H6150; dusk: -  + day, even (-ing, tide), night.

from 6150 "arav" (
bre), and its definition

A primitive root (rather identical with H6148 through the idea of covering with a texture); to grow dusky at sundown: - be darkened, (toward) evening.

from 6148 
"arav" (bre), and its definition

A primitive root; to braid, that is, intermix; technically to traffic (as if by barter); also to give or be security (as a kind of exchange): - engage, (inter-) meddle (with), mingle (self), mortgage, occupy, give pledges, be (-come, put in) surety, undertake.

Erev is translated as "evening" or "mixing".


What sticks out in this definition are the meanings "braid", "mingle", and "intermix"- it also could be "mix". These interpretations provide the best possibilities for the word. To get to the point, "arabbim" is plural, and take the interpretation "mix" and pluralize it, and we get "mixings". So the phrase should actually say "between the mixings", meaning that this phrase could be used interchangeably, whether for the purpose of the night, or for the purpose of the day. A good example is in the Exodus story in chapter twelve where the Israelite people are kill the Passover lamb "between the mixings", and it is noted in the Torah portion of Bo, in the book of Exodus

Exodus 12:5 A lamb, a perfect male, a son of a year: shall be for you from the lamb, and you shall take from the kids. 6 And shall be for you to keep until the fourteenth day of this month: and all of the Assembly of the Congregation of Israel shall kill between the mixings.

This means that the Israelites were to kill it "between the mixings" in the night- meaning the mixing from light to dark after sunset below the horizon, and the mixing from dark to light before sunrise above the horizon (note: the Passover lamb was intended to be killed after it becomes dark, otherwise the Angel of Death would not have come in the middle of the night).

Back to this week's Torah portion passage, it meant that in verse eight that Aaron was to burn the Lamp and burn incense upon it "between the mixings", which is based in verse seven "breaking (morning)"- meaning between the mixing of dark to light before the sun "breaks forth" to start rising above the horizon, and the mixing of light to dark after the sun sets below the horizon.



Verses nine and ten

9 You shall not elevate him strange incense upon him, and an Elevation Offering, and a Food Offering; and you shall not pour a Drink Offering upon him. 10 And Aaron shall atone upon his horns once in the year from the blood of the Sin Offering of the Atonements: Shall atone upon him once in the year for your generations: he is a Holy of Holies to hwhy.

Aaron and the Priests were told not to offer strange offerings, incense or sacrifices to 
hwhy. The example of this was noted when Nadab and Abihu offered strange fire to YHWH and were burned to death as noted earlier. As a result, the two brothers reaped what they sowed by being a fire unto themselves with the help of hwhy, and it cost them their lives.

When it says that Aaron was to make atonement once a year, it is referring to the Yom Kippur Sacrifice the High Priest does once a year, located in the Torah portion of , Akharey Moth, in the book of Leviticus in chapter sixteen.

Also, Yeshua became the Atonement for us, as the Apostle Paul wrote in his letter to the assembly in Rome

Romans 5:8 But 
the Lord commendeth His love toward us, in that, while we were yet sinners, Messiah died for us. 9 Much more then, being now justified by His Blood, we shall be saved from wrath through Him. 10 For if, when we were enemies, we were reconciled to hwhy by the death of His Son, much more, being reconciled, we shall be saved by His Life. 11 And not only so, but we also joy in hwhy through our Lord Yeshua, the Messiah, by whom we have now received the atonement.

Yeshua atoned our sins for us that we might have life in Him by His blood. HALLELUYAH!!!



That ends this week's Torah portion commentary.



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