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October 14, 2017 Shabbat Bible Study

October 14, 2017 Shabbat Bible Study

©2017 Mark Pitrone and Fulfilling Torah Ministries

Vayikra (Lev.) 6:19-7:38 – Malachi 3:7-12 – Tehellim (Ps.) 74 – MattitYahu (Matt.) 23:1-39

Vayikra 6.19-23 – On the day Aharon was anointed (H4886 – mashach, the root word for Moshiach) Kohen haGadol (High Priest), and every day thereafter, he would make an offering to Yehovah of 1/10th ephah of fine flour, ½ at the morning and ½ at the evening offering times – it was one offering made in 2 installments. 1/20th ephah of flour mixed with oil was to be baked in a pan (pancakes?) in the morning and another in the evening. It was to be offered whole on the altar of burnt offering as a sweet smelling savor unto Yehovah, as was EVERY meat (food, meal, grain – not flesh) offering made for the Kohen haGadol. It was NOT to be eaten by the Kohan haGadol, but completely burnt on the altar. This service is in addition to his service at the incense altar and at the menorah at the times of the morning and evening offerings. I think that this bread was offered before he did the other 2.

(Speculation Warning!) It occurs to me that this may have been a shadow-picture of the Moshiach’s everlasting service as the Kohen haGadol of the MelchiZedek line. The flour and oil being baked in a pan and broken would represent his once for all substitutionary offering of his body on the tree. If this offering were eaten by the Kohen haGadol, it would picture Moshiach eating his own flesh. Moshiach’s flesh was not broken for any sin he committed, but for the sins WE committed. 

3 He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were faces from him; he was despised, and we esteemed him not. 4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. 5 But he, wounded for our transgressions, bruised for our iniquities: the chastisement of our peace upon him; and with his stripes we are healed. (YeshaYahu 53.3-5)

And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me. (I Corinthians 11:24)

If the Kohen haGadol had eaten any of the bread of HIS meat offering, it would signify his receiving back into himself the sin he had made the offering to be loosed from. The priest was to eat a portion of the bread offerings offered by everyman, but not his own. I think that shows Moshiach ‘eating’, as it were, our punishment for the sins of the flesh, which the bread/meal/grain represents. But his flesh was offered completely unto Yehovah, having never committed a sin. 

For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we, yet without sin. (Hebrews 4:15)

The Kohen eating the meal offering of the man presenting it metaphorically pictures Moshiach’s taking ownership of the presenter’s sins and taking the punishment for them on himself, like Daniel took ownership of chol Yehudah’s sins to repent of them and confess them for the nation, thereby breaking the curse. In Orthodox Jewish tradition, a tzadik can atone for another’s sins. Yeshua is the ultimate tzadik. Paul’s is the only reference to Moshiach’s body being broken for us, and I think he was referring to this Kohen haGadol’s bread offering for himself every morning and evening. This is an offering Yeshua will never have to make for himself. (End of speculation)

Vv.24-30 – The priest could not eat of the sin offering he brought for himself, as we said before, but he must eat of the sin offerings others brought for their own sins, from those parts of the animal that were set apart unto Yehovah (slightly different for each different animal offered). This sin offering and the portion the priests ate was kodesh kadashim, most holy. Now, the priest offering the animal could not possibly eat ALL of Yehovah’s portion for every animal offered, so all the males of the Kohanim were allowed to partake of it. But the priest actually offering the animal MUST eat some of it, or the offering was not properly offered and presumably might not be accepted. I think the elder Kohen would have had his fill of flesh by the end of his course’s week. 

The Kohen would kill the animal between the altar and the tent of meeting. When it says ‘holy place’ here [v.26] it isn’t speaking of the Sanctuary where the incense altar, the menorah and the table of showbread were, but in the place set-apart [holy] for the purpose of killing the burnt and sin offerings. This is where ZacharYah ben BarachYah was killed according to Yeshua in Mat.23.35 and Luke11.51, I think during Herod’s search for Yochanan the Immerser (ZacharYah’s son by Elisheva Lk.1), Herod mistakenly thinking Yochanan was Moshiach. In that way, ZacharYah was a foreshadowing (in microcosm) of Moshiach’s substitutionary death. 

When the priest’s garment was sprinkled with blood as the animal was offered, he needed to have it washed. The priests must have been lined up to make these offerings, because I find it hard to imagine that the priest would not get blood on his garments every time an animal was killed. He could not present the offering of a second animal until he had been thoroughly cleansed of the 1st animal’s blood, a change of clothes and a mikvah, at least. This is all about individuals bringing sin offerings for themselves. But if the blood was to be taken within the Sanctuary or the Mishkan, the animal was to be offered completely; all the blood, all the flesh and all the fat and skin were to be burnt on the altar. No animal whose blood was to be taken within the Sanctuary was to be eaten by the Kohanim. But a part of every animal that individuals offered was to be eaten by the priest officiating and Yehovah’s portion eaten by the whole house of Aharon. Q&C

7.1-7 – The blood of the sin offering, which is kodesh kadashim, was not thrown on the altar, as the trespass offering’s was. The priest would take the blood of the trespass offering and throw it on the northeast and the southwest corners of the altar, ensuring the blood got on both sides of the corner so the witness of the offering could be seen from every direction. The portion for the priests was the rump. All the rest of the trespass offering are considered the ‘bowels’, which represent the emotions of the man offering the animal and this, IM[not so]HO. is what is in mind in the phrase ‘bowels of mercy’. 

Vv.8-10 – The meat offerings are of 2 types, ‘mingled w/oil’ and ‘dry’. The dry are those that are pan fried and unleavened, while those ‘mingled w/oil’ are leavened and baked in an oven. The leavened bread would not be burnt on the altar as the unleavened would. The unleavened bread represented the rededication of the presenter to Yehovah after his trespass, while the leavened bread would represent the fullness of the life to follow his acceptance. 

V.11 – Peace offerings are a general category of free will offerings, which is then more closely defined as specific types of peace offerings. These are not offered to MAKE peace with Yehovah, but to thank him for the peace that exists between him and us. 

Vv.12-14 speak of thanksgiving (todah) offerings. Notice the 4 types of bread, 3 unleavened and 1 leavened. The rabbis say that there were 10 loaves of each type offered by the presenter and that 1 of each type was given to the priest actually offering it and the rest went to the whole course on duty. They also say that ALL priests had to partake of EVERY offering, as they were Yehovah’s representatives and the offering was incomplete until all the priests partook of it in Yehovah’s stead. I don’t think that was necessarily true, but that meant that there could be no trading of portions going on amongst the priests. None of this went on: One rabbi says to another,  “Moishe, you like Abe’s unleavened bread and I don’t; and I like Benny’s leavened bread and you don’t; so let’s trade.” Hey, maybe Yehovah preferred Benny’s leavened bread, too, but he accepted both on the equal basis of their heart attitude so the priests had to eat the bread in the same Spirit of equal acceptance based on the heart of the presenter, not his skill in the kitchen. 

V.15 says that the flesh of the thank offering was to be eaten before the morning sacrifice following the offering. I think any flesh left over would be added to the fire of the morning offering or burnt at the presenter’s home. The rabbis say this is because we have numerous things to be thankful for every day – even what seems bad, because Yehovah makes all things for our good. Sounds like Rom.8.28, doesn’t it?

And we know that all things work together for good to them that love Elohim, to them who are the called according to his purpose. (Romans 8:28)

Wow, I thought that Paul guy said Torah was abolished and that the traditions of the elders were useless – NOT! Vv.16-17 say that if the peace offering is for a vow or some other free will offering, the flesh could be eaten over 2 days and a night, which I think means it would be burnt at the time of the 2nd day’s evening offering. To allow the flesh to be eaten on the third day would make the offering unacceptable. V.18 says the soul that eats of the flesh of that offering on the 3rd day would bear his iniquity. This is not speaking of the priest eating the flesh of the offering, but the presenter and his family. Usually, when a freewill offering of whatever type was made, the presenter would plan a party for his family and friends and they would all partake of the flesh of the animal – a kind of ‘block party’. It was the presenter’s duty to ensure the burning of any leftover to the evening of the 2nd or 3rd day, depending on the type of offering. This is ‘like’ the Pesach offering that was to be totally consumed by the morning, either by ingestion or by burning at the morning offering.

V.19 says that any flesh touching any unclean thing was not to be eaten, but a clean individual could eat the uncontaminated flesh. Therefore, it must have been OK to excise the common flesh and burn it in fire, but leave that which was yet clean to be eaten. This is reminiscent of discipline in the assembly, which is clean. But when sin is found in it, it must be either cleansed (repented of and confessed) or excised (cutting off the sinner from fellowship). Shades of Acts.10 and 1Cor.5, eh? 

Vv.20-21 say that any man in an unclean (common) situation who partakes of the freewill offering unto Yehovah shall be excised from fellowship – excommunicated. He KNOWS his condition and partook anyway – despising the Word of Yehovah; from such turn away 

THIS know also, that in the last days perilous times shall come. 2 For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, 3 Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, 4 Traitors, heady, highminded, lovers of pleasures more than lovers of Elohim; 5 Having a form of godliness, but denying the power thereof: from such turn away. (2Tim3.1-5).

Vv.22-26 speak of the fat of the offering set apart unto Yehovah. No fat of any kind of animal that is clean to offer to Yehovah may be eaten; regardless any attempt to make it OK. The fat and the blood are reserved to Yehovah. So, you CAN eat your steaks rare (bloody) and the fat with them, but you are commanded NOT to. You MAY not. You may as well be eating pork and lobster. If you do, the congregation is commanded to excise you from fellowship until you repent and confess. The fat of clean beasts that just die or are killed can be used as lubricants or preservative, but they may not be eaten.  

And if you didn’t hear it before, just to be sure Yehovah tells us once again not to eat the blood of any animal, whatsoever. I don’t know about you, but I have a natural aversion to consuming blood of any kind. The appearance of anything made of blood is offensive to me. I went to a luau once where the pig’s blood had been made into ‘blood pudding’, and I have to tell you that just the look of it made me want to vomit. It was truly disgusting to me, though I ate freely of the pig, not knowing the prohibition of either eating pig or blood applied to me. I think the natural aversion we have to consumption of blood is one we ought to heed. How do you know you have a natural aversion? Usually, if your belly feels like it’s twisting itself in knots just thinking about or looking at something, that’s a good indicator that you ought not go there. Some other things I have a natural aversion to are beheading and abortion. I don’t often subscribe to my feelings, but that gut-twisting is one I heed. 

Vv.29-38 – The sons of Aharon were to receive the breast that was offered as a wave offering and the right shoulder that was given for a heave offering as their due from every peace offering, whether a todah or a vow or a guilt offering. The Aharonic priest had no personal inheritance in Israel among the 12 tribes. They were given precincts within 48 cities, 6 of which were cities of refuge, but the cities were still a part of the inheritance of the tribe in which they were located. So, there were little privileges that Yehovah gave them, like these parts of every sacrificial animal. It was theirs as a portion of their anointing from Yehovah. 

I think that vv.37-38 mark the end of all the new commandments and offerings that were given as a result of the transgression in the golden calf incident – the end of “the law that was added” according to Paul in Gal.3.19.

Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator. (Galatians 3:19)

In the millennial kingdom, these offerings will still be performed by and for those who have not trusted Yeshua’s finished work of atonement and reconciliation to Avinu. It is these people who will be taught Torah by those who rule and reign with Messiah. Q&C

Malachi 3.7-12 – I’ll start in v.6 to give the context. Yehovah told Yehudah that the only reason that they still exist is because he is Yehovah and he does not change. He’d made a promise to Avraham that he will never forsake. He may drive them into exile among the Edomite nations of the world, but he will never utterly forsake Israel. He sent Yeshua to gather 10-Yisrael back to him out of the nations into which he’d driven them. He will send Yeshua a second time to gather Yehudah (2-Israel) back to him out of the nations into which he’s driven them. They are both, for the most part, STILL wandering out of his Way, Ephraim and Yehudah. 2-Israel/Yehudim hold to some of Torah, as long as it goes along with the traditions of Talmud, Mishnah, Zohar and etc. 10-Israel/Ephraim holds to some of Torah, as long as it goes along with the traditions of their Xian denominations. Neither truly recognizes that the other is his brother for various reasons we won’t go into. Each is the betrothed bride of Yehovah, the one (Ephraim/10-Israel) was divorced for her infidelity in Jer.3.8 (but reconciliation provided under the conditions of Deut.24.1-4 as Rav Sha’ul explains in Rom.7.1-4), while the other (Yehudah/2-Israel) also went after another lover (but was never divorced, or Yeshua would have been a mamzer, a bastard, and not eligible to be our redeemer) and is wandering to this day. But the reconciliation is awaiting them both. The time that is upon us, or will be soon, will make them both forsake their own ways and call for Yehovah’s Salvation – “Hoshienu!” Yehovah will answer as Yeshua haMoshiach coming with clouds of witnesses:

I saw in the night visions, and, behold, one like the Son of man [i.e.; Moshiach] came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. (Daniel 7:13)

And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. (Matthew 24:30)

Are those ‘tribes’ the 12 tribes?

And then shall they see the Son of man coming in the clouds with great power and glory.(Mark 13:26)

Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. (Revelation 1:7)

11 And I saw heaven opened, and behold a white horse; and he that sat upon him called Faithful and True, and in righteousness he doth judge and make war. 12 His eyes as a flame of fire, and on his head many crowns; and he had a name written, that no man knew, but he himself. 13 And he clothed with a vesture dipped in blood: and his name is called The Word of Elohim. 14 And the armies in heaven followed him upon white horses, clothed in fine linen, white and clean. 15 And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of El Shaddai. 16 And he hath on vesture and on his thigh a name written, KING OF KINGS, AND MASTER OF MASTERS. (Rev.19.11-16)

Those armies/clouds do not fight. I think they are an army of angels and an army of resurrected men (1Thes.4.17) who come as witnesses to the ‘battle’. 1 army + 1 army = armies. These truly are Tzavaoth haGanah L’Yisrael, the Hosts of the Defense of Yisrael. The true Defense of Yisrael IS Moshiach ben David. The Hosts shall be extraneous in the Day of Battle, except as faithful and true witnesses to the action.

V.7 has Yehovah pleading with the priests to make teshuvah – to return to his ways and to forsake their own. But the priests do not see that they NEED to return, don’t recognize their own idolatry. They sincerely ask, “Wherein shall I return?” Yehovah says in v.8 that they have robbed him, about which they ask, “How have we robbed you?” Yehovah says in tithes and offerings. Reminds me of Matt.25.41-46: the ‘goat’ nations.

The peddlers of the Word of Yehovah, both Xian and Jew, have made this one of their catch-phrases. But they misapply it, failing to see that it is THEY who are robbing Yehovah. They use it as a jumping off point for ‘guilting’ their followers out of their property so that they (the peddlers) can live sumptuously (splendidly and lavishly). The great prophets of scripture seldom lived in the style of the modern Word-peddlers, like Ernest Angely or Kenneth Copeland, and never at the required expense of the people to whom they ministered. In v.9, Yehovah says the priests are cursed with a curse because they are not bringing the people’s tithes to the storehouse. The storehouse was where the Levites brought the widow and orphan tithe to be distributed by the Levites. The Levites took more than their due from these tithes and left many of the widows and orphans starving in the cold. THIS was how they robbed Yehovah. ALL the tithe was not going where it was supposed to go. The Levite portion of these tithes was to provide the Levites enough food to eat, not enough wealth so they could ride to the meeting house in the back of a stretch chariot or fly in a personal B-757 to ‘minister’ to the poor. Here is what FAITHFUL priests and Levites did in ChizkiYahu’s days;

8 And when ChizkiYahu and the princes came and saw the heaps, they blessed Yehovah, and his people Israel. 9 Then ChizkiYahu [Hezekiah] questioned with the priests and the Levites concerning the heaps. 10 And AzarYahu the chief priest of the house of Zadok answered him, and said, Since began to bring the offerings into the house of Yehovah, we have had enough to eat, and have left plenty: for Yehovah hath blessed his people; and that which is left this great store. 11 Then ChizkiYahu commanded to prepare chambers in the house of Yehovah; and they prepared, 12 And brought in the offerings and the tithes and the dedicated faithfully: over which ChananYahu the Levite was ruler, and Shimei his brother was the next. (2Chron.31.8-12)

Yehovah told the Levites of Malachi’s time that if they would do what ChizkiYahu’s priests had done, the same outcome would apply – they wouldn’t be able to find room to store all that Israel would bring, if they would be humble servants rather than proud rulers. Not only would he provide abundantly for the people, but Israel would receive all the blessings of Deut.28.1-14. May teachers today apply this to ourselves. Q&C

Tehellim 74 – Asaph appears to have been the leader of David’s choir and very skilled in music. He wrote Psalms 50 and 73-83. This MAY have been written by a scribe in ChizkiYahu’s reign by this name. When Asaph wrote this psalm, Israel had fallen so deeply into idolatry that it was as if Elohim had forsaken them, which may have been the general feeling in Hezekiah’s Jerusalem.

Asaph understands why Yehovah is chastening Israel, but reminds him of his past mercies and deliverances in hope that Yehovah will relent in his judgment against them. It certainly seems, in the early verses anyway, that Yehovah had left the building. When Asaph tells Elohim to ‘Lift up thy feet’, he is saying “Come swiftly to our aid”. ‘Perpetual desolations’ speaks of the destruction that Assyria had already inflicted on Yehudah both as he passed through to Egypt and now on his way back home to Nineveh. The sanctuary of v.4 could be the actual sanctuary of the Temple or the set apart land of Israel. In v.4, the word translated as ‘congregations’ in the KJV is from H4150, mo-ayd, which properly means appointment or set time. Edom has always looked for the best day to come up against Israel before he attacked her. Egypt and Syria, with a coalition of lesser Arab/Moslem forces, came against Israel in 1973 and after initial surprise brought some Moslemist gains, Israel soundly defeated the Moslem coalition and sent them running home to mama, licking their wounds. The Moslems attacked on Yom Kippur, when the cowards knew Israel’s Defense Force would be in a condition more or less of stand-down. The IDF no longer goes into a stand-down like condition, and all leaves are subject to immediate cancellation. Yom Kippur is the holiest of all the Moedim in Israel’s thinking. Had the Egyptians pressed their advantage early, had Syria been able to continue out of the Golan, things might be very different now. In v.4, Asaph told Yehovah what he already knew, that Yehovah’s enemies were oppressing Israel. Of course, it was Yehovah who had brought his enemies against Israel in the 1st place with the expectation that the nation would do what Asaph was doing in this Psalm, taking ownership of their sins, repenting of and confessing them. If this was the ‘ChizkiYahu Asaph’, the king himself did this and, as can be seen in the 2 Chron. quote above, the people also generally revived for a time. This is the purpose of Yehovah’s chastisement. When we are being chastised, we need to see where our idolatry lay, repent of it and trust Yehovah. 

Vv.5-8 is talking about phallic pagan images being made by a Hebrew artisan and Israelites making offerings to Yehovah before them. The Assyrians are coming in and knocking the Yisraelite idols down and burning them. The Assyrians were getting rid of what they considered pagan gods [which they were], while actually doing Yehovah’s work for him. Had the priests kept the people honest or the prophets been able to get through to the Yehudim, there would have been no need for Edomite Assyria to conquer 2-Israel and Yerushalayim. In v.8, the word translated ‘synagogues’ is again H4150 – moayd. It seems that Yehudah was worshipping Yehovah through these images and in the groves at the appointed times for Yehovah’s Feasts. Syncretism had reared its ugly head, as Yehovah had warned chol Yisrael about in Dt.12.2-4

2 Ye shall utterly destroy all the places, wherein the nations which ye shall possess served their gods, upon the high mountains, and upon the hills, and under every green tree: 3 And ye shall overthrow their altars, and break their pillars, and burn their groves with fire; and ye shall hew down the graven images of their gods, and destroy the names of them out of that place. 4 Ye shall not do so unto the Y’hovah Elohechem.

I don’t remember where he changed his mind. We just saw that he held the later Israelites accountable for their idolatry, but he didn’t utterly destroy them for Avraham’s sake. He had Assyria do what Yehudah would not. If this is Chizky’s Asaph, the revival came shortly after this was written.

Vv.9-11– It would seem that Issachar has no representatives in Israel, for they were wise in discerning the times

And of the children of Issachar, which were men that had understanding of the times, to know what Israel ought to do; the heads of them were two hundred; and all their brethren were at their commandment. (I Chronicles 12:32)

Asaph was among those who had forgotten the Torah of Yehovah. Remember that the book of Torah was not found until ChizkiYahu’s grandson YoshiYahu’s day. Asaph wants to know why all these calamities are happening to the nation. “The Assyrians are tearing down our high places, our images and groves that are dedicated to Yehovah, and we can’t understand why” seems to be what he’s saying. Why had Torah been lost in the 1st place? I think because they stopped referring to it, no king except possibly David had made his own copy of it, as Yehovah had commanded, and it had fallen into such disuse that it ended up on a high shelf in some storeroom in the Temple basement, gathering dust. But he does call on Yehovah’s Right Hand to come to their aid. He’s calling on Yehovah’s Salvation – Yeshua. 

Vv.12-22 – In v.12 he started to rehearse a brief history of Yehovah’s deliverance from Egypt; dividing the sea for Israel, taking down leviathan and the dragon that attacked Israel. Notice that leviathan has ‘heads’ – a multi-headed sea monster. This reminds me of Rev.12 and 17. In v.16 he rehearsed what he knew of Creation, how Yehovah had made all there is from nothing. Then he called on Yehovah’s power to deliver Israel once again for his name’s sake (v.18). Turtledove is a reference to the offerings of the poor, who could not afford to offer a lamb or a goat to reclaim their cleanness from defilement. The dark places of the earth are those nations into which 10-Israel had been exiled from her own land. Asaph calls on Yehovah to remember Israel’s poor and oppressed. When Yehovah remembers Israel, he does something good for them.

And if ye go to war in your land against the enemy that oppresseth you, then ye shall blow an alarm with the trumpets; and ye shall be remembered before Y’hovah Elohechem, and ye shall be saved from your enemies. (Numbers 10:9)

When a believer tells Elohim to not forget an enemy, he is asking Yehovah to bring judgment against him. Q&C

Mattityahu 23.1-12 – Yeshua tells his disciples that when the S&P expound on Moshe’s Words to do what they say, but that they should not walk in the S&P’s ways, because they were hypocrites – giving proper counsel from Torah, but not doing according to those words themselves. They walked contrary to what they professed to be Yehovah’s way. Yochanan had somewhat to say about this in his 1st epistle:

1 My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Yeshua haMoshiach haTzadik: 2 And he is the propitiation for our sins: and not for ours only, but also for the whole world. 3 And hereby we do know that we know him, if we keep his commandments. 4 He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. 5 But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him. 6 He that saith he abideth in him ought himself also so to walk, even as he walked. (1John 2.1-6)

In v.4 he tells them that they set up impossible requirements from their traditions on others but only do them to be seen of other men – men-pleasers. They love the adulation and the respect they get due to their positions – approbation lust was their downfall, as it is for modern day peddlers of the Word, like EA and KC. They love their titles, but have less care for their charges, the people they were anointed to serve. Yeshua warns US to not be called “My Great One” or ‘My Master’ – rabbi. We are called to serve, not to be served or made rich financially. It is Yehovah who will provide our needs who teach. And he will do it in his way and not ours. What we need to do is wait for his provision and not try to help him provide it. We need to trust him to provide as he has promised to do. He will probably take us to the very brink before providing, but he SHALL provide. And I am preaching to myself, for I have been guilty of NOT trusting him, of walking according to MY sight and not according to my faith and trust in HIS faithfulness to HIS promises. 

Vv.13-22 – Yeshua starts pronouncing a series of ‘Woes’ on the S&P. The first woe is more or less general, shutting up the kingdom of heaven against men who are seeking it (gentiles discouraged from Torah observance) neither going in themselves. The Woes that follow get very specific. One enters the kingdom by trusting Yehovah, which is shown in keeping his commandments – by living Torah. V.14 ties this passage to our Haftarah and our Psalm. Oppressing widows and orphans is something Yehovah truly hates, or he wouldn’t bring it up so often. In v.15, when the S&P DO make a proselyte, the convert is made even more zealous for the traditions than their teachers, as can be seen in those Messianics who have ridden the pendulum from the replacement theology extreme of Xianity to complete distrust of anything after Malachi [2Chron, in TNK]. Man, do we see this in the Hebrew Roots believers today! If I don’t call the Saviour YaHuShuWaH or Avinu YaHuWaH, or some other made up name that someone has convinced you is THE correct way to pronounce the Name of Yehovah, I am lost and going to burn. And haSatan sits back and laughs us to scorn. Meanwhile, Yeshua will come back and show us we were ALL wrong and rebuke us for our pride and arrogance. You want to say YaHuShuWah, go for it. I am not justified by saying his Name properly, but by trusting what he did for me. I am not progressively sanctified by pronouncing his Name properly, but by obeying his Commandments. I will not be any more glorified in the resurrection than you because I pronounce his Name properly. And neither will you. If you are THAT sold out to your tradition, please just leave this room. I would rather that we love each other THROUGH our differences [as long as we both trust the same Yehovah who Created the Universe], and you will sooner or later create division over a very minor theological point. It isn’t worth it. If you want to hang around here, learn that not everyone can be as perfect as you or me, but we are all children of our King Yeshua haMoshiach, who is Yehovah in the flesh. DON’T BE PHARISEES, PLEASE! Q&C

We have 4 verses/4 Woes, so far. Vv.16-22 has the S&P as the blind trying to lead other blind men to the truth. If you swear by the Temple, so what; but if you swear by the GOLD in the Temple, well THAT’S something else again. This is another tie to our haftarah, isn’t it? In the offerings, the altar makes the offering holy, not the other way round. In the same way, it isn’t the gold that imparts holiness, but the presence of Yehovah in the Temple. This is what the Freeflow Dollars, the Kenny CaintCopes, the Ernie Angles and the Henny Binns need to learn. All that treasure is nothing compared to our service to Yehovah. 

In vv.23-24 Yeshua makes the point that the tithe is important, but not as important as righteous weights, measures and judgment. The S&P were making their personal tithes more important than how they treated Yehovah’s people. Yeshua said they were blind to the truth of Yehovah’s Word. 

Vv.25-26 Yeshua condemns their men-pleasing at the expense of their personal holiness. They keyed on what they LOOKED like to the hoi polloi, and less on what Yehovah alone could see in them. If they concentrated on their personal holiness, the outward expression would take care of itself. In vv.27-28 he pressed the point with the beautiful exterior of the casket that is full of dead men’s bones (sin) and uncleanness (that which makes the clean common). 

Vv.28-33 Yeshua addresses the Pharisee’s attitude of self-righteousness at the excesses of the fathers by pointing out their fathers’ flaws, but not applying the lessons to themselves. The S&P don’t recognize the generational curses that are on them from the fathers to whom they say they are superior. We are often guilty of exactly the same thing – well, I am anyway. I often read of the patriarchs in scripture and wonder how they could be so obtuse, without realizing THAT I HAVE KNOWINGLY DONE THE SAME THING. And I think that this is a common human condition, because it’s always easier to see the speck in our brother’s eye than the log in our own. Let us determine NOW that we will break this cycle in our own lives, that we will take ownership of our generational curses and repent, confess and renounce them for ourselves and our families. 

Yeshua then issues the warning and the possible curse in vv.34-39. He is WARNING the S&P that he will be doing this. He says “I” am going to send you prophets, scribes and wise men to teach you where you are missing the boat, and you are going to imprison, persecute and kill them. I think he had Rav Sha’ul specifically in mind here, because this describes what they did to him almost to a ‘T’. He says that they are going to do these things so that he can require all the righteous blood shed from Abel all the way to ZacharYah ben BarachYah, the father of Yochanan the Immerser, as we spoke of earlier and as we come full circle. Vv.37-38 is a curse put on Yerushalayim and her ‘house’ – Yehudah. It’s not for Yehovah’s not calling and drawing them, but for their attitude of superiority and refusal to accept correction; OR to receive gentiles who want to follow Yehovah and his Torah. Q&C

End of Shabbat Bible Study

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Shabbat Bible Study for October 7, 2017

Shabbat Bible Study for October 7, 2017

Year 2 Shabbat 29

Leviticus 6:8-18 [Heb.6.1-11] – Jeremiah 7:21-27 – Psalm 73 – Mark 12:28-34

Links:

Vayikra 6.8-18 – These verses add detail to some offerings spoken of in chapters 1&2. V.9 seems to be saying that the offering stays on the altar all night and needs to be kept burning through the night. It is the priest’s job to keep the fire burning through the night, for the fire must never go out. I assume the on duty priest would need to check on the altar’s fire at intervals through the night to assure it not be quenched or go out. The symbolism seems to be that the fire of our devotion should not go out, that we not let our devotion waver. A passage that comes to mind from Brith Chadasha is Rev.3.14-19:

14 And to the teaching overseer of the congregation of the Laodikeia write; These things says The Amein, the Faithful and Emet witness, the first cause of all the creation of Y’hovah; 15 I know your mitzvoth that you are neither cold nor hot: I desire that you were cold, or hot. 16 So then because you are lukewarm, and are neither cold, nor hot, I will vomit you out of My mouth. 17 Because you say, I am rich, and increased with goods, and have need of nothing; and know not that you are wretched, and miserable, and poor, and blind, and naked: 18 I counsel you to buy from Me gold tried in the fire, that you may be rich; and white raiment, that you may be clothed, so that the shame of your nakedness does not appear; and anoint your eyes with ointment, that you may see. 19 As many as I love, I rebuke and chasten: be zealous therefore, and make teshuvah. [Gilyahna 3.14-19]

The kahal in Laodicea had allowed their fire to burn down to barely smoldering coals. They had allowed themselves to ‘assume room temperature’, spiritually speaking, so that they didn’t stand out at all from the world around them. Had they been ‘cold’, like the hyper-literalists in “Bible-Believing, Fundamentalist, Evangelical, ‘New Testament’ Xianity”, Gah-lory to Gaw-awd Amen!; at least their witness would be to something remotely scriptural, regardless the rigidity of their belief and practice. They would be like yeast kept in the refrigerator – and the sin in their lives would be dormant. Had they been ‘hot’, like the hyper-spiritualists in the “Holy Ghost Baptized, Tongues-Speaking, Miracle-Working, Demon-Casting-Outing Pentecostal ‘New Testament’ Xianity”, Gah-lory to Gaw-awd, Amen!; at least their witness would be to something remotely scriptural, regardless the lack of restraints in their belief and practice. They would be like yeast cooked in bread – and the sin in their lives would be killed. Instead, the Laodicean kahal had become so like the world around us that the world had infiltrated the kahal and sin ran rampant in the ‘community of faith’, as we see in what is considered by the world as ‘Mainstream Xianity’ today, or ‘Xianity Astray’. We need to keep our fire going, like the Pentecostal, while maintaining the structure of that which is revealed to us in the text of scripture, like the hyper-literalist. We each need to 

15 Study to show yourself approved before Y’hovah, a workman that needs not to be ashamed, rightly dividing the word of emet. [Timtheous Bet 2.15]

Chumash has some interesting comments on 568-569 [all underlined portions] regarding vv. 8-9.

Vv. 10-11 say that the kohen must wear the linen britches directly over his skin and the other garments over them. He was then to remove the previous day’s ashes from beneath the altar and lay them on the ground of the outer courtyard while he changed into another set of garments before he carried the ashes to a clean place outside the Tabernacle precincts and, perhaps, the camp. 

Vv.12-13 talk of the fire itself upon the altar. This fire was to never go out. The kohen would bring new logs and lay them on the fire, as it was necessary to keep the fire burning while they were in or not changing camp. In the 40 years Israel was in the Wilderness Adventure they only pitched 42 camps. They are camped in Camp #11 in the Wilderness of Sinai at the time they received Vayikra/Leviticus. They were awaiting the completion of the Mishkan and the Kohanim were receiving their training and these orders of their service. I bring these facts up to show that in the 39 years they used the Mishkan in the Wilderness Adventure, they only pitched 28 camps. Striking Camp, moving to the next site and pitching camp was no minor event for the 2-3 million Israelites who started out from Goshen, much LESS the larger group who actually crossed over Yarden to enter the land. Do you suppose the kohanim conducted drills to make the exercise more or less automatic? 

All of that to say that the firepans used to carry the still burning fire from camp to camp were only needed 28 times. Otherwise, it was a kohen’s job to keep the fire stoked through the night. TruthinKen shared with us a week or 2 ago that the idiom “as a thief in the night” often referred to the tradition that the Kohen Gadol would sometimes enter the Mishkan to see if the duty kohen was watching that the fire not go out. If the Kohen Gadol found the duty priest napping he would actually set his clothing afire. I don’t think it would take but 1 or 2 of these incidents happening before the men on watch ensured that they stayed awake throughout their shift and kept the fire going. [Mk.13.33-37]

Vv.14-18 deal with the minchah, or regular daily offerings, that opened and closed the kohen’s daily service. This was a ‘meat/meal’ offering of an handful of fine flower, oil and frankincense that would be burnt on the fire. The remainder of the flour would be used to make unleavened cakes for the kohanim to eat during their service in the Mishkan [cf note in Chumash on pg.571, v.8]. This meat offering was for only the male kohanim to eat during their service in the Mishkan and in the service area. None was to be taken home to the wife and little kohanim. Whatever touched the unleavened cakes was rendered set-apart, or holy. We see this in Mat.23

16 Woe to you, blind guides, who say, Whoever shall swear by the Beit HaMikdash, it is nothing; but whoever shall swear by the gold of the Beit HaMikdash, he is a debtor! 17 You blind fools: for what is greater, the gold, or the Beit HaMikdash that sets apart the gold? 18 And, Whosoever shall swear by the altar, it is nothing; but whoever swears by the gift that is upon it, he is guilty. 19 You blind fools: for which is greater, the gift, or the altar that sets apart the gift? 20 Whoever therefore shall swear by the altar, swears by it, and by all things on it. 21 And whoever shall swear by the Beit HaMikdash, swears by it, and by Him that dwells in it.

There are instructive notes in Chumash on pg.571 [right column]. Q&C

YirmeYahu 7.21-27 – It looks like Y’hovah is ticked at the priests for adding a lot of halachoth to the service of the Temple, and possibly to the halachoth required of the people in their everyday lives, that he never commanded in Torah. Yeshua never rebuked the S&P for their adherence to Torah, but took them to task for the ‘burdens grievous to be borne’ [Mat.23.4, Lk.11.46] they added to Y’hovah’s instructions [see Chumash’ commentary on 6.11 for an example]. 

V.21 sets the stage for this short Haftarah portion, which is a stern rebuke to the people for disregarding or despising his commandments. He tells us in v.22 that he expects us to know what those commandments are because he gave our fathers to have instructed us in their requirements and their performance. In v.23 he tells us what was required of our fathers and therefore what is also required of us to receive his blessings; obedience to his commandments.

In v.24 our fathers went after their own counsel and imaginations, not Y’hovah’s, and it seems to be saying that if one isn’t moving on a direct path to the Eternal, he is moving away from him. Remember how far off the desired path you can go if you are only ¼ degree of course – the difference between the Straits of Gibraltar and the English Channel if you are off that little to the north all the way from Norfolk, Va. So, although at the end of the journey you are closer to Gibraltar than to Norfolk, you STILL have to travel that much further to get to where you actually wanted to go when you left. And the course you have to travel may be a LOT more difficult to traverse than the one originally planned. To avoid this, all we need to do is keep our eyes on the goal – echad l’Y’hovah. It IS simple, but it’s also easier said than done.

In v.25 he tells us that even though he sent the prophets and other servants to recall us to obedience, we had not hearkened to them, but followed our father’s example of disdain and disregard of the promised chastisement for such. And since Y’hovah is slow to anger and merciful, they thought they could get away with their disdain forever. Y’hovah’s prophets gave them warning of the coming judgment, but they said to and among themselves that Y’hovah didn’t really care if they disobeyed – he would forgive them and leave all as it had always been. But Elohim is NOT mocked and he SHALL perform all he has promised; the blessings AND the cursings. He is quick to commend obedience and slow to deliver punishment, desiring that we turn from our wickedness to his abundant life. But if we show our continued obstinacy, he will reward it with his promised chastisement. 

In v.26 he told YirmeYahu that Yehudah had become progressively worse than all their fathers had been and in v.27 he had his prophet proclaim the impending doom that would come. Remember that Y’hovah sees everything that has, does and will occur from his position of timelessness all at once. He knew before he spoke the command to YirmeYahu that Yehudah would once again disdain and despise his Word as delivered by the prophet. He knew that YirmeYahu would literally plead with the priests and the king to obey Y’hovah’s voice so the promised curses could be avoided, but that they would once again refuse to repent and return to Derech Hashem, the Way of Y’hovah; and he told this to YirmeYahu, knowing that even KNOWING their fate, YirmeYahu would deliver the message with the same heart attitude that Y’hovah had; one of humble importunity, with a desire for their blessing and NOT of their chastisement with exile to Babylon.

Is Y’hovah calling you to repentance? If so, do not disdain his entreaties; answer the call. Turn from your wicked ways and toward his merciful acceptance and deliverance. Q&C

Tehellim 73 – The Psalmist notes the difference in the lifestyle of the wicked and the tzadikim and it nearly causes him to stumble. As if in answer to YirmeYahu, Asaph explains why the wicked seem to prosper, while the tzadikim seem to suffer through life. In v.1, Asaph assures us that Elohim is good to Yisrael, IF they have a clean heart; if they desire to walk after his Spirit. Notice the capitalization in this scripture quote;

There is therefore now no condemnation to those who are in Moshiach Yeshua, who have their halacha not after the flesh, but after the Ruach. 2 For the Torah of the Ruach of chayim in Moshiach Yeshua has made me free from the torah of sin and death. 3 For what the Torah could not do, because it was powerless regarding man’s weak flesh, Y’hovah sending His own Son in the likeness of that same sinful flesh, and for sin, condemned all sin in man’s flesh: 4 That the tzedakah of the Torah might be fulfilled in us, who have their halacha not after the flesh, but after the Ruach.6 5 For they that are after the flesh do mind the things of the flesh; but they that are after the Ruach the things of the Ruach. [RomiYah 8.1-6 Restoration Scriptures]

After assuring Yisrael of the goodness of Elohim towards them, Asaph talks about the seeming contradiction that almost caused him to just abandon his righteousness. 

Beginning in vv.2-3, he starts to list some of the ways he perceived Y’hovah as being unfair to his children. He knows that Y’hovah has promised an abundant life to those who obey him, but he also sees that the wicked seem to live in more luxury and comfort than Y’hovah’s followers, and he says that he was jealous of their ‘prosperity’. Are you listening, you “prosperity doctrine” adherents? The very basis of your doctrine is covetousness. That would be #10 of the ‘Big 10’, brothers.

In vv.4-5 he names a couple of specifics that he noticed in the lives of the worst sinners in his environs. They seemed to be full of vigour and natural power to the very end of their lives, and they seemed to live disease and ‘legal trouble’ free. In v.6, Asaph draws a conclusion from what he has observed to this point; that these wicked men are prideful that noone can or will come against them and they become tyrannical in their dealings with those they consider “lesser” men. They become despicably like the classic cattle baron in a John Ford western movie in vv.7-9

In vv.10-11, they draw lesser men of the same type to themselves and, like the cattle barons of the John Ford westerns, use all the hired ‘ruffians’ to take control, knowing that even Elohim will not or cannot do anything to them. If he could, wouldn’t he have done so? Even Asaph began by thinking the same thing; “If Elohim loves his people, why does he allow them to be oppressed by the wicked like this?” 

In v.12 Asaph observes that the oppressors live with wealth and power and it seems to multiply to them, and in v.13 he remarks that he has lived godly, that is in observance of Y’hovah’s Word and mitzvoth, in vain. In v.14 he speaks of all the calamities that seem to follow him around like the storm-cloud that was always following Joe Btzfzptlk in the Snuffy Smith/Barney Google cartoons, when he was living life after Y’hovah’s heart. From Asaph’s perspective, his obedience was completely in vain. 

In v.15 he says that he has not spoken what he thinks for fear that doing so would drive Yah’s children away from him. When he thought about it from his human perspective in v.16, it was too painful for him.

But when he entered the presence of Y’hovah, he was made to understand the end of the wicked rich. V.17 begins the reconciliation of all the seemingly incongruous outcomes he had witnessed. When he came into the presence of Y’hovah, he saw why the wicked seemed to prosper, while the godly seemed to barely scrape out a living. The wicked may live sumptuously, but they are being set up for a fall. When they see their end, they will wish they had lived differently, but then it will be too late to repent. They had lived well at others’ expense. But when Y’hovah dealt with them, they knew that they had been the oppressors and had no excuse. They had despised Y’hovah and NOW they were going to receive the just recompense of their actions. And when Asaph sees the justice of Y’hovah meted out in vv.21-22, he repents of his own faithlessness, seeing that Yah may be slow to anger with the hopes of drawing the object of his wrath to himself, for a dead man cannot repent. But there is an end, even to the patience of Y’hovah and when he brings the justice, in His mercy it is swift and sure. 

Then in v.23 he acknowledges that even in his near despair, Y’hovah was there with him, holding his right hand and guiding him through life according to the counsel of his Word. When Y’hovah walks alongside us holding our right hands, that means that we have given him control of our strength, but that his strength is still available to him for our protection, and even though we have no control, we are absolutely secure. Asaph recognizes in v.24 that his end is in the kavod, or glory, of Y’hovah, which is Yeshua haMoshiach. 

V.25 in TNK says “Whom else have I in heaven, and when I am with you on earth, I have no desires.” Asaph understands in v.26 that Y’hovah is all he needs; all WE need and truly desire. Even when our flesh dies or our hearts fail us, Y’hovah is there to empower us and quicken us to his service. 

In. v.27 Asaph says the wicked who are afar off from Y’hovah will die and have nothing. That there is a future state of reward and punishment is understood by all but the most militant rationalists. They had had the reward for all the ‘good’ they did in this life because they had no true life in them and could only be rewarded in this life. THAT is why the wicked live so well and we cause ourselves to be jealous of their lifestyles. But in v.28 he sees that his reward is MUCH greater than the temporal riches the wicked who ‘lived well’ enjoyed. Asaph [and WE, if we remain faithful] will inherit in the land and receive chaim from Y’hovah, and THAT in an abundance that the temporal riches of this world could never even approach. Q&C

Yochanan Moshe [John Mark]12.28-34 – The context of this episode is the Sadducees asking him what to them was a real poser; 1] A man died, leaving his wife childless, 2] Moshe says that a married man who dies childless but has a brother, the brother is to take in the surviving wife and raise a son for the deceased man, 3] the man who died had 6 brothers, each of whom in turn took in the widow, but all died childless, 4] the woman died childless [and now comes what they considered the poser], 5] in the resurrection whose wife is she, since all had had her to wife? What convoluted logic one can use to shore up his false doctrine. Yeshua disabused them of their rejection of the resurrection, which this particular lunacy is meant to ‘prove’ true. Yeshua answered their question by rebuking their misunderstanding of scripture, which they claimed to hold to above all else, including the traditions of the Pharisees [of whom Yeshua was ‘taught’ (Jn.1.24-27), and the Sadducees knew it]. They were trying to trip Yeshua up with the ‘party spirit’ to which politics is so sold out. Yeshua was no ‘party man’, possibly our founding fathers’ lowest epithet. 

Yeshua’s answer was pointed; you are so sold out to your false doctrines that you don’t understand what the resurrection is or what it means. The resurrected flesh is not that by which the race is meant to promulgate [and is, therefore, either NOT like Adam and Chavah’s pre-sin flesh OR their fall was figured into Y’hovah’s command to ‘be fruitful and multiply’]. There is no physical reproduction in the resurrection. According to what we KNOW from scripture, all the physical progeny of the New Creation will have to come from the ‘camp of the saints’ at the last Feast of Tabernacles of the Kingdom Millennium [Rev.20.9]. The resurrected flesh neither marries nor is given in marriage. Then Yeshua asked his own poser to them; Y’hovah, when he talked to Moshe from the burning bush said “I am the Elohim of Avraham, and of Yitzhak and of Ya’acov”, all of whom were dead when Y’hovah spoke to Moshe from the burning bush. ‘Y’hovah is NOT the Elohim of the dead, but of the living. Ye do GREATLY err.’ 

The Sadducees were totally dumbfounded [I’m guessing the Prushim had been flummoxed by that question before], so a scribe asked Yeshua the LAST question that proved his fitness to be the Lamb of Elohim [which process began in 11.27]. Please notice that the scribe did not call Yeshua ‘Master’ [Rabbi = my master, my Great One] in his original address, as had the Prushim, Herodians and Sadducees. He was going to reserve judgment until he heard the answer. “Which is the first commandment of Torah?” Yeshua answered with, ““Shema, Yisrael! Y’hovah Elohenu, Y’hovah echad. V’ahavtah et Y’hovah Elohecha b’chol l’vavcha uv’chol naphshecha uv’chol m’odecha”. And the 2nd is like it, “V’ahavta l’reyacha kamocha”. ” And the scribe said, “Well, Rabbi, you have spoken truth. There is one Elohim and no other elohim besides him. To love Elohim with all the soul, mind and strength and to love one’s neighbor as himself is worth all freewill offerings and sin offerings.” I have an inkling that this may have been Sha’ul of Tarsus for this reason;

9 But beware lest by any means this liberty of yours becomes a stumbling-block to those that are weak. 10 For if any believing man sees you who has a true da’at of Y’hovah sitting to eat in the idol’s temple, shall not the conscience of him who is weak be encouraged to eat those things which are offered to idols? 11 And through your indifference shall the weak Yisraelite brother perish, for whom Moshiach died? 12 But when you sin in this manner against the Yisraelite brothers, and wound their weak conscience, you sin against Moshiach Himself. 13 So, if meat causes my Yisraelite brother to stumble, I will eat no meat while the olam hazeh stands, lest I cause my Yisraelite brother to stumble. [1QorinthYah 8.9-13]

KJV says that Yeshua noticed that the man answered ‘discretely’, which word is translated from G3562 nounechos, which is a compound of G3563 nous referring to the intellect and G2192, echo which means to hold or reverberate, to think deeply about or to roll around in one’s mind. When Yeshua understood this, he said, “You, my friend, are not far from the Kingdom of Elohim.” 

The political religionists that had been examining him for flaws and could find no fault in him decided that trying to entrap him with his words was useless and that his easy ability to show the fallacy of their interpretations and applications of scripture was driving their own disciples, like the scribe above, away. If they let this one live, their positions and livelihood were in jeopardy, and I don’t mean the game show. From this point in time, the politicians of religion were looking for a chance to take him quietly and kill him. Q&C

End of Shabbat Bible Study

Shabbat Bible Study for September 30, 2017

Shabbat Bible Study for September 30, 2017

©2017 Fulfilling Torah Ministries and Mark Pitrone

Year 2 Shabbat 28 

Leviticus 5:1-6:7 – Zechariah 5:1-6:15 – (No Psalm) – Revelation 5:1-6:17

Links:

www.oxfordbiblicalstudies.com/resource/WeightsAndMeasures.xhtml

tzion.org/Tree_Sefiroth.htm 

Vayikra 5VV.1-13 [read from Chumash, KJV is hard to ‘get’] deal with sin offerings that are made according to the station of the person offering the offerings; Chumash has a LOT of clarification that the sages have reasoned through and arrived at. 

When KJV says, ‘a thing be hidden’, it means that he didn’t know or has forgotten either that the thing would contaminate him or that he had been contaminated. When it says, ‘when he knoweth it’ it means that he became aware of the uncleanness that he’d done or contacted. This is an inadvertent sin and would be dealt with when he became aware of it; i.e., before he realized that he’d been defiled, he went about life as if he’d NOT been contaminated, but when he became aware, he needed to make it right via the sin offering as soon as practicable. Treasury of Scripture Knowledge has a good entry relating to v.6. I think that the trespass offering is for the individual as the sin offering is for the congregation, and the way this verse is worded shows their equivalency. 

Generally, the sin offering was a female of the flock, but if the person offering did not have a sheep or goat to offer, he could bring 2 turtledoves/pigeons. If he could not even afford to bring birds, he could bring a meat/meal [as in ground grain/flour] offering in their place; 1/10 ephah = about 2 quarts of fine flour in today’s measure. 

Vv.14-19 – This is the law of the trespass offering, both definition of trespass and the offerings to be made. It looks as if v.15 is speaking about bringing BOTH the ram of the flock AND the equivalent value of silver shekels of the sanctuary + 1/5 for a trespass offering. IOW, if the ram were worth 5 shekels, the silver portion of the offering would be 6 shekels. In the offering of the pigeons above, one pigeon was for a sin/trespass offering; the other for a burnt offering. I think, and this really COULD be wrong, that the silver was equivalent to the burnt offering here. According to Oxford Biblical Studies, a shekel was about 11.5 grams or about .41 ounces avoirdupois or ½ dollar of silver. As an aside, this tells me that the ½ shekel head tax was the equivalent of an American silver quarter, minted before 1965. So, the ‘estimation’ above for the ram would be American $3 silver according to the Coinage Act of 1791, or about 36 FaRTs [Federal Reserve Tokens] at this editing on 23Aug.2017 [approx. $17/oz. avoirdupois]. 

Again, this is dealing with inadvertent sins or sins of ignorance that the person becomes aware of after the fact. He IS guilty of a trespass from the moment of the transgression but was unaware of his sin. Once he becomes aware he must deal with it as immediately as he can to avoid judgments that are designed to bring him to teshuvah. The longer he waits to make it right, the more difficult to bare will be the judgments. 

We need to confess the trespasses that we become aware of when we become aware of them. When we do, Mashiach Yeshua’s payment of the ransom covers us. Until we do, we get to ‘bear our iniquity’, deal with the judgments that he sends to draw us to himself. 

6 If we say that we have fellowship with [Elohim], and walk in darkness, we lie, and do not the truth: 7 But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Yeshua haMashiach his Son cleanseth us from all sin. 8 If we say that we have no sin, we deceive ourselves, and the truth is not in us. 9 If we confess our sins, he is faithful and just to forgive [our] sins, and to cleanse us from all unrighteousness. 10 If we say that we have not sinned, we make him a liar, and his word is not in us.  2.1 MY little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Yeshua haMashiach haTzadik: 2 And he is the propitiation for our sins: and not for ours only, but also for the whole world. [1Jn.1.6-2.2]

Vayikra 6. 1-7 – This passage deals with a sin against a man that was done knowingly. If one lies concerning a thing that he’d borrowed or that had been delivered to him for safekeeping, or a freely agreed to bargain between men [a handshake agreement], or something he’d stolen or seized by force, or that he found and KNEW to whom it belonged but didn’t return it timely; these are sins against the other man AND Y’hovah. As with the estimation of the trespass offering in ch.5, the estimation of the loss incurred is paid back in principle with an added 20% for the man’s loss of use of whatever the object was through which he’d trespassed. This could get expensive to the trespasser, depending on how long the trespass goes on and how much loss is incurred. Once the offering is brought and the offering made by the priest, the man is forgiven. I can only assume that the priest would pass the estimation on to the man who was injured by the trespass. Q&C

All interpretation of prophecy is subjective. It COULD therefore, be wrong; indeed, is PROBABLY wrong. Only the Eternal actually KNOWS the end from the beginning, so please understand that what follows is merely my opinion/educated guess. I am just me, not Mashiach, who is the ‘express image’ of the Eternal Eyn Sof.

ZecharYahu 5.1-6.15 – ZecharYahu 5-6 are one prophecy of the end of days. As with all prophetic visions, they may or may not be given in chronological sequence. ZecharYahu is having a vision or a dream and is not relating things from our perspective, but Y’hovah’s. Exactly what the flying roll might be is anyone’s guess; Y’hovah knows. Michael Rood thinks these rolls are nuclear-armed missiles, and he may be right. The description of the woman in a basket with a lead covering is kinda convincing, except that he has to make it work by changing ishah to eish, from ‘woman’ to ‘fire’. The words DO share the same root letters, aleph and shin, but why would it not have been ish instead of ishah, then? Michael’s surmise is possible, but it has some holes in it. I think that a more ‘spiritual’ application is more likely, and those are ALSO matters of conjecture. Here is MY conjecture as to the possible meaning[s] of this vision.

The flying roll is 20 cubits by 10 cubits [30’ x 15’] from ZecharYahu’s perspective. That would make the diameter of the roll approximately 15 feet and the radius 7½ feet. 2πr is the circumference of a circle, so the roll would be about 47 feet around. It would look more like a holding tank than a missile. 

It looks to me as if 5.3&4 are parallels; v.4 giving a bit further description of the same subjects as v.3. If I am correct, this curse is going out over the whole earth against thieves who are further described as those who swear falsely [v.3] in Y’hovah’s Name [v.4], and that this curse is going to remain in the midst of the house of that one who swore falsely in Y’hovah’s Name and the curse consumes not only the structure of that house, but its very foundations, as well. It ALSO looks to me as if the woman sitting in the ephah is the curse [the ‘wickedness’ of v.8, perhaps?] and that she is bound up to be isolated/quarantined in the ephah and carried off to Shinar, which is a plain in Babylon/modern day Iraq, for ‘disposal’ or at least sequester from the rest of the world. This could be a LOT of things, but my mind, as I write this, is thinking of haSatan’s exile during the Kingdom Millennium.

Whatever the flying roll is it is carried by 2 women [their description, ‘wings of a stork’, sounds like helicopters to me, perhaps “Skylifters”] and set up in Shinar. Rood may be right that the wickedness in the roll is nuclear fire, but since the roll more resembles a holding tank than a missile, what it holds [the woman/curse] is more likely some OTHER WMD, perhaps a chemical or biological weapon[s], or the most destructive thing in creation, haSatan himself. Perhaps we see this woman here;

3 So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. 4 And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: 5 And upon her forehead a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. 6 And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Yeshua: and when I saw her, I wondered with great admiration. [Rev.17.3-6]

The 4 chariots of ch.6 come out from between 2 mountains of brass, brass usually representing judgment. Stone’s TNK comments that these 4 chariots represent the 4 dominant powers that subjugated Israel after the Davidic Kingdom was brought to an end [temporarily, HalleluYah!]; Babylon, Media/Persia, Greece and Rome. Since this deals with the end of days, it more immediately must represent powers in the earth in that time, like maybe ‘the Quartet’ who at times seem to think that THEY rule over Israel, if the time to which ZecharYahu refers here is near? The duplicitous nature of those nations; the US, UN, EU and Russia; is such that each could be working toward its own ends and looking for a good opportunity to double-cross the others and dominate the entire Middle East, including Israel. [Why does OH! BUMMER! call ‘ISIS’ ‘ISIL’? The ‘L’ stands for ‘Levant’ – the entire Middle East from Turkey to Egypt and east to Shinar, which just HAPPENS to fully encompass the Avrahamic land grant.] These nations, if that is what the chariots represent, are bringing judgment on the whole earth. They go from standing before the adon chol haAretz, lord of the whole earth. This MAY speak of Y’hovah, or it may speak of haSatan, who is elsewhere described as 

‘the prince of the power of the air, the spirit that now worketh in the children of the disobedient’ [Eph.2.2b]. 

These chariots with horses in them COULD also be the 4 beasts or living creatures of Rev. 5-6 [or the chariots of Ezek.1.6ff], which stand before the throne and the Lamb. The horses in the chariots are the same colors as the ones with riders in Rev.6; red, black, white and spotted/grisled dun. They may or may NOT be the same horses and have the same mission. These chariots are, I think, bringing judgment to the 4 corners of the earth and it truly matters not whether they are directly commanded by Y’hovah or the Adversary because everything is under Y’hovah’s authority, whether the parties involved wish to admit it or not. 

The Chumash’s rabbis say the ‘north country’ of 6.6 is Babylon, but if the time is now and the Quartet are represented in the chariots, it is more likely speaking of Russia, and the judgment might be an intermediate fulfillment of Gog uMagog [Ezek.38-39, Rev.20.7-9], like the church has taught for 40+ years – could be the whole ‘blind squirrel’ thing going on. One reason I think this could be the Adversary is that these horses go forth through the whole earth [v.7], as haSatan testifies of himself in Job.1.7 & 2.2. The rabbis may have a point in v.8, where the horses going to the north quiet the wrath of Elohim against the nation/s to the north.

In vv.11-13, silver and gold are made into crowns and Yehoshua, the high priest of ZecharYahu 3, puts BOTH crowns on and Y’hovah Tzavaoth calls him, THE BRANCH [cf.3.8] and says that he will build the Temple. Y’hovah Delivers/Saves [as Y’hoshua] wears 2 crowns [perhaps the gold crown of Yehudah and the silver crown of Yisrael, the crown of the lawful Davidic King and the crown of Yoseph, the Tzadik – the Melech-tzadik high priest?]. I consider this, by interpretation, to be Mashiach Yeshua, and that Yehoshua, son of ZephaniYahu is a picture of him in this vision. He will be a PRIEST on David’s THRONE and will bring Shalom between the Torah and the civil law; they will be echad in him, as we believers ought all to be. 

In v.14 4 priests are named, Chelem, ToviYahu, YedaYahu and Hen ben ZephaniYahu, whose names mean, respectively; a dream, My good is Y’hovah, Y’hovah is my knowledge or I know Y’hovah, and Grace/Gift, son of Y’hovah my protector. Again, I interpret this to mean that these represent 3 emanations of the Almighty that meet in Y’hovah Yeshua, our MelechTzadik High Priest, were revealed to ZecharYahu in a dream/vision. BTW, I infer that Y’hoshua is figuratively named Chen [grace/gift] in v.14, giving further support to his being a type of Y’hovah Yeshua. V.15 delivers the promise that all these things will be provided to those of us who are ‘far off’ (10-Yisrael and 2-Yisrael in diaspora) by Y’hovah, IF we will diligently guard his commandments.  Q&C

All interpretation of prophecy is subjective. It COULD therefore, be wrong; indeed, is PROBABLY wrong. Only the Eternal actually KNOWS the end from the beginning, so please understand that what follows is merely my opinion/educated guess. I am just me, not Mashiach, who is the ‘express image’ of the Eternal Eyn Sof.

Gilyahna 5.1-6.17 – The book in v.1 is actually a scroll, sealed with 7 seals. It just occurred to me [Sep.24, 2014] that if the scroll was written upon as the prophecies were given and if they were given in chronological order then the vials get poured out first. Therefore the scroll was written in reverse order, the end first and the innermost seal set, then the next to last prophecy and the seal set, and so on to the revelation of the 1st seal and the sealing of the entire scroll. This tells us whom the author of Gilyahna is – Y’hovah himself, who alone knows the end from before the beginning. But noone was found worthy to open the seals of the scroll, which Yehochanan thought was a bad thing, he obviously placed a LOT of importance to opening those seals, so much so that he wept over the inability to find anyone ‘worthy’ to loose the seals. That word translated ‘worthy’ is G514, axios, and literally means ‘deserving’. But in v.5-6 Yochanan sees the Lion of the Tribe of Yehudah, the Lamb as it had been slain, had PREVAILED to open the seals. That word translated ‘prevailed’ is G3528, nikao, literally conquered or overcame. This, again, refers to none other than Yeshua, our MelchiZedek High Priest (Heb.4.14-16, where the midrash on the priesthoods of Aharon and MelchiZedek begin). Notice that he is called the Root of David. If David is the fruit that comes out of the Root, then this must be the one he spoke of in Ps.110.1

Y’hovah said unto Adonai, Sit thou at my right hand, until I make thine enemies thy footstool.

And if David calls his son Adonai, then who must his ‘son’, Mashiach benDavid, be but Y’hovah himself? This is another reference in TNK to Mashiach that the Sages had been pointing to for HUNDREDS of years before Y’hovah’s walk in the flesh of Yeshua. Either that, or Yeshua made a reference that none of his Yehudi audience could connect. Of course, they MADE the connexion because they shut their traps after this incident:

41 ¶ While the Prushim were gathered together, Yeshua asked them, 42 Saying, What think ye of Mashiach? whose son is he? They say unto him, of David. 43 He saith unto them, How then doth David in spirit call him Adon, saying, 44 Y’hovah said unto Adonai, Sit thou on my right hand, till I make thine enemies thy footstool. 45 If David then call[ed] him Adon, how is he his son? 46 And no man was able to answer him a word, neither durst any from that day forth ask him any more. [Matt.22.41-46 KJV]

Those former Christians, who moved to and then through the HebRoots of Christianity, don’t apply this particular incident logically, or they would never have been able to go there. The rabbis who delude the HR Xians to full conversion conveniently leave out the rather simple logic that Yeshua uses here. The Sages taught that Mashiach was benDavid for centuries. Now, the anti-missionary rabbis seem to have forgotten all that, and they have led those former HR Xians to deny that Yeshua is Mashiach benDavid. Gotta be careful of the ‘pendulum effect’ where you swing toward the truth of Torah and end up going passed the narrow road of truth and to the other extreme of the swing as a Yeshua denying Yehudi. 

The Lamb has 7 eyes and 7 horns, which represent the Spirit of Y’hovah.

The Spirit of the Eternal shall rest upon him; the Spirit of Wisdom and Understanding, the Spirit of Counsel and Might, the Spirit of knowledge and of the fear of Y’hovah. [YeshaYahu 11.2]

That described the menorah in the Holy place of the Tabernacle/Temple, which is a physical reminder of the spirit of the Eternal, Eyn Sof, that lights the whole of Creation. The menorah’s branches were fed oil from the center lampstand, the Root of Righteousness/Light, which is Mashiach. 

3 A man shall not be established by wickedness: but the root of the Tzadik shall not be moved.

12 The wicked desireth the net of evil:  but the root of the Tzadik yieldeth. [Pro.12.3, 12]

10 ¶ And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. 11 And it shall come to pass in that day, Adonai shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. [YeshaYahu 11.10-11]

So the Lamb walked over and took the scroll out of the right hand of the Eternal [he IS the right hand; the power of the Eternal] and the 4 beasts and the 24 elders fell down to worship him with the songs and prayers of the saints, the Tzedakim. The Lamb will make us kings and priests in his Kingdom and he shall be the King of kings. THEN, myriads of angels as well as the elders and beasts will sing together,

Worthy is the Lamb that was slain,

Worthy is the Lamb that was slain,

Worthy is the Lamb, Worthy is the Lamb,

Worthy is the Lamb that was slain to receive,

Power and Riches, and Wisdom and Strength,

Glory and Honor and Blessing.

Worthy is the Lamb, Worthy is the Lamb,

Worthy is the Lamb that was slain.

Worthy is the Lamb!

When they were finished singing the praise of the Lamb [notice the seven things he was worthy to receive?], they all bowed and worshipped him who lives forever. This ‘One Who lives forever’ is none other than Eyn Sof, the Eternal and self-existent who is unfathomable to the fallen human mind, but who will be fathomable to the resurrected saints [we shall know him, for we shall see him as he is] AND to both those who will [I think] be translated into and those who will be born into the New Creation. Q&C

6.1- – The Lamb opened the 1st seal and Yochanan heard what sounded like thunder, which was actually the voice of one of the four living creatures [KJV has beasts – I change that to avoid confusion with THE Beast, Anti-Mashiach], saying “Bo! Ra’ah! Come? SEE!” And he saw the white horse we saw earlier in ZecharYahu’s vision; the one that accompanied the black horse to bring Y’hovah’s wrath down on the north country[s] and actually quieted his Spirit toward them. Perhaps those people will heed the warning and repent of the evil they purposed against the land of Israel. But that doesn’t mean that the white horse’s rider will stop his conquest of the REST of those arrayed against Israel. 

When the Lamb opened the 2nd seal, the 2nd living creature repeated the command to Yochanan, “Bo! Ra’ah!” And he saw the red horse, which was given power to remove Shalom in the entire earth – WW III? What the ‘great sword’ may be is anyone’s guess. Mine would be a WMD of some kind, perhaps just WMDs in general. If this is the opening salvo of WW III, perhaps the nations will have their fill of the WMDs early on and stop before the destruction is total. But, I think that enough damage will have been done that it will add to or perhaps be the proximate cause of much of the trumpet and vial judgments that are to follow. 

When the 3rd seal is opened, the 3rd living Creature said, “Bo! Ra’ah!”, and Yochanan saw the black horse, whose rider is given a pair of balances. Balances suggest that something is being weighed against something else. You can be assured that the weights and measures that Eyn Sof uses will be honest and righteous. The white horse accompanies the black horse to the north countries in ZecharYahu’s vision. Here in v.2-3, the white horse’s rider is given a bow and is presumably able to conquer by means of the THREAT of war [pretty obvious that it isn’t OH! Bummer!, since there is no fear of her anywhere in the earth. Perhaps Trump? I could see that.]. The black horse has the means to judge [balances] and applies them against the north countries with the THREAT of war [white horse’s rider] as his companion, and the north countries will repent of their part in the plan to destroy Israel. 

[Remember, All interpretation of prophecy is subjective. It COULD therefore, be wrong; indeed, is PROBABLY wrong. Only the Eternal actually KNOWS the end from the beginning, so please understand that what I am saying is merely my opinion/educated guess. I am just me, not Mashiach, who is the ‘express image’ of the Eternal Eyn Sof.]

When the 4th seal was loosed, the 4th living creature said, “Bo! Ra’ah!”, and Yochanan saw the dun/appaloosa come forth, ridden by Death with the grave in his wake. The implication is a world-wide pestilence following the war that was brought, or more properly the Shalom that was taken away, by the red horse’s rider. What I termed WMDs earlier have taken their toll and the result is death and the grave for ¼ of the earth’s population. By the end of the ‘tribulation period’, approximately a tithe of the people who began the thing will still be alive. Only those who receive and accept Yeshua’s offer of Shalom upon his return at the end of this ‘age’ of earth history will go on to populate the Millennium. That will truly be a remnant – maybe 2%; or 1%.

When the 5th seal was loosed, Yochanan saw the souls of the tzadikim who had been slain by the wicked rulers of the earth because they held fast their witness and testimony to the Truth of the Eternal. The vials of the wrath of Y’hovah must not be full yet, because the saints ask when their blood will be avenged. As a reply, they are given perfectly clean white linen [robes of Tzedakah] and told to rest in their testimony until the vials of his wrath are filled. 

Vv.12-17 describe what the 6th seal has been concealing. The events of vv.12-13 could all be a result of a large asteroid falling through the atmosphere and striking the earth, on the order of the one proposed by evolutionary ‘scientists’ [falsely so-called] to explain the extinction [falsely so-called] of the dinosaurs. Alternatively, v.12 could be describing a large seismic event and v.13 a virtually simultaneous cosmic event. The events of v.14 reads a lot like a nuclear explosion, or it could also be what the large asteroid strike might look like. V.15 is describing a not unlikely human response to all these events occurring at virtually the same time. You know that the American government has just such a contingency plan and base built under a large mountain in West Virginia just a 30 minute helicopter flight from D.C. – I think it’s called Iron Mountain, though I am going by decades old memory, which COULD be a mixture of 2 different reports I read. The place exists, but that may not be its name. The same kind of place also exists in Russia, though I think it is a greater distance from Moscow. If v.14 describes a nuclear exchange of ICBMs, they will not have the time to get there before the EMP makes all but the most hardened sites and vehicles totally inoperative. 

It will be very frightening and only a token contingent will likely make it to relative, and temporary, safety under the mountain. This could be where all or, at least, much the FEMA purchased MREs and ammo are going. Whatever the case, v.17 proves that those ‘great’, ‘rich’, ‘mighty men’, ‘chief captains’ and the rest know nothing of scripture. There are still about 3½ years of catastrophe to follow BEFORE the Wrath of Y’hovah, if the Tribulation is revealed as a chronology, which most of evangelical Xianity believes to be true. Current events in late Aug.2017 seem to indicate that we are much closer to the fulfillment of these events that we were just a few short years ago. And the pace of the possible forerunners to these events seems to be on the increase in severity and rapidity of occurrence. Even as these things occur, we must keep in mind that they are designed to awaken us to our need to repent and start going Y’hovah’s way instead of our own. Even when these described events begin to happen, Y’hovah can put a bookmark in them, as he did numerous times with the nation of Yehudah on their inexorable march to exile. 

Keep your accounts short with Y’hovah. Remember that, if the events are chronologically revealed, THESE are just the beginning of the birth-pangs. Q&C

End of Shabbat Bible Study

September 23, 2017 Shabbat Bible Study

September 23, 2017 Shabbat Bible Study

©2017 Mark Pitrone and Fulfilling Torah Ministries

V’yikra (Lev.) 4 – Yechezkel (Ezek.) 18.4-17 – Tehellim (Ps.)72 – 2Kefa (Peter) 3

Links for this week:

http://www.mishkandavid.net/wordpress/?p=1395&cpage=1#comment-29791

V’yikra 4.1-12 – This chapter deals with the sin offerings, of which there were 4 different types. The first sin offering dealt with here is the sin offering for the priest who has sinned in the same manner as the people. Why is there a specific offering for the priest? Was there a different standard for the priests than for the people? Or was their lifestyle as kohanim that different from the people’s? I think there WAS a different standard because they were always in close proximity to the Mishkan with its continuous reminders of the set-apartness of Y’hovah. Also, the kohen that is anointed is כהן םשיך, kohen Mashiach. So there is most definitely a different standard for this priest. The anointed priests were the ones who actually offered the animal sacrifices on the altar of burnt offering. I don’t think these were the Kohen haGadol, who offered the blood on the Mercy Seat, but the priests who offered the daily, peace, thanksgiving and other more common offerings. If they sinned a sin like those of the people they had to offer a different offering than the common folk did. There is no offering for a blatant sin here, only for the sin committed in ignorance or need to fulfill a higher command, like preserving life. The kohen mashiach carried the blood into the kadosh place and sprinkled it before the veil 7x for his own sin. 

Of course, there is no worry about this with our Kohen haMashiach, who was, is and always will be sinless. The Kohen haGadol was to accurately portray the sinless Kohen haMashiach, Yeshua. This offering was for inadvertent, ignorant sins or that were innocently transgressed in the need to fulfill a higher command, such as preserving a life. There was no atonement for a priest’s willful sins, especially a High Priest’s, as attested to by the immediate deaths of Aharon’s eldest sons, Nadav and Avihu (Lev.10.1-3), for offering strange fire in their censers, offering it when they had not been bidden to do so. 

The kohen Mashiach would then place some of the blood on the horns of the altar of incense. Easton’s Bible Dictionary says 

“Horns are emblems of power, dominion, glory, and fierceness, as they are the chief means of attack and defense with the animals endowed with them.”

Rev.9.13 “And the sixth heavenly malach sounded, and I heard a voice from the four horns of the golden altar that is before Y’hovah, 14 Saying to the sixth heavenly malach who had the shofar, Loose the four heavenly malachim which are bound in the great River Euphrates. 15 And the four heavenly malachim were loosed, who were prepared for the hour and day and month and year, in which to slay a third of mankind. 16 And the number of the army of the horsemen were two hundred million, and I heard the number of them.”

The horns of the altar didn’t look like horns of a bull, but were small platforms on the corners of the altar or table to which the ‘crown’ (a kind of fence) was attached. The golden altar is the altar of incense and incense is symbolic of the prayers of kadashim (saints). When the voice from the horns of the altar goes forth it speaks of the power that is released with our prayers. It is as if the voices of those seen under this same altar in Rev.6 are issuing the command that the malachim carry out. It is the answer to their question, how long? I said all that to emphasize the power of YOUR prayers before Yah. Don’t think that just because you don’t see an immediate answer that is to your liking that Yah hasn’t heard or won’t deliver on it. Often he says ‘Wait.” Sometimes he says, “No.” 

Placing the blood on the horns of the altar of incense speaks to setting apart the prayers of the kadashim by the power of Y’hovah Yeshua’s blood. That animal’s blood was an atonement for any defilement that may have touched that altar and set it apart for it’s purpose. Then he would pour out the remainder of the blood on the ground at the base of the altar of burnt offering, symbolizing the blood Yeshua shed on the tree and poured out before Yah. Yeshua was our burnt offering, as symbolized in the carcass of the bull being taken without the camp and burnt. He was also our atonement and our peace offering, and our trespass offering and…. I think you get the picture. Q&C

Vv.13–21 – It was possible for the entire congregation to sin in ignorance, too. So Yah gave us a sin offering to take care of our corporate sins of ignorance. I can’t put my finger on a specific instance of a corporate sin of ignorance, except perhaps when Achan kept an idol from Yericho and troubled Yisrael thereby. The camp knew nothing of Achan’s sin and yet suffered the consequences for it. Achan made Yisrael to sin. 

When the priest sinned, he placed his hands on the head of the bull and confessed the sin to Yah. When the people sinned, the elders of the tribes ALL placed their hands on the bull’s head and confessed to Yah. 

In all the other offerings up to this one, the people or the priests got to eat what wasn’t offered to Y’hovah. But in the sin offering, nothing was to be eaten. The whole bull was to be burnt. The bull had become sin and we are not to partake of sin. To eat of the bull of the sin offering would  signify partaking willfully again of the sin we’d just confessed. It would negate the repentance just made and show that it was not from the heart. There is no atonement for this type of willful sin.  

“These offerings are not for sins that are committed intentionally. For a sin committed willfully, there is no offering: the sinner must repent – have a change in attitude, and ask Elohim’s mercy. For example, a willful violation of Sabbath prohibitions is a capital offense (Exodus 31:14); repentance is required, and only Elohim can grant forgiveness. These offerings are not for sins committed accidentally while intending otherwise – something done in spite of our best efforts. A trespass committed while fully intent on doing right, requires no offering.”

Vv.22-26 – deals with the king’s sins of ignorance. The big difference here is that the king offers a male kid of the goats. This calls to mind the sacrifice of Yom Kippur (which is Shabbat next week on the Hillel II Calendar). The word translated ‘goats’ is the Hebrew ez and literally means ‘strength’, and points to the superior strength of the goat compared to sheep. I think that the decreasing strength of the animals as we go along shows the importance of the position of the people offering the animal. First is the priest, with congregation positionally on the same level of importance or power. The priest as representative of Yah and the people are listed first, like the father is the head of the home, but actually of equal importance and rank to the family as the mother. Then the king is of inferior strength and importance to the people and the priest. And finally the individual is of lesser strength and position than the king. Also, in Yah’s scheme of things, the king is to answer to both the priest in matters of ‘religion’ and to the people in matters of policy and ‘politics,’ and the individual is to answer to the king in matters delegated to him by Yah or the people. 

Vv.27-35 deal with an inadvertent sin by ‘just a guy’, like you or me. He was to offer a Female kid of the goats, once again inferior in strength to the male goat of the king’s offering. This idea of position and personal power and prestige dictating the type of animal to be offered has come out of my mind, not any rabbi or writing, and it could be wrong.

But I doubt it. Q&C

Yechezkel 18.4-17 – “The being (soul) that sins, it shall die.” “The wages of sin is death…” There is no mitigation here. There is nothing that says that the soul that sins will have another chance after this life is over, as some are moral enough to claim. Y’hovah HATES morality. Morality is what we inherited from Adam because he partook of the tree of knowledge of good and evil (morality). Now we know about who is more evil than we are, and than whom we are less righteous, and it is the root of all manner of holier-than-thou CRAP, mainly due to jealousy. It is very difficult to NOT judge others’ actions because we KNOW what’s good and what’s evil… in our subjective opinions (and you know what opinions are like). If we had NOT partaken, we could be truly OBJECTIVE and bring righteous judgment. I think this will be the REALLY big difference between our lives now and our lives in the Kingdom and ages beyond. We will be truly able to think Yah’s thoughts after him – and they are not moral in the least, but RIGHTEOUS! I COULD be wrong… but… Ah, you know!

This passage goes on to say, and I summarize, that 1). a man is responsible for his own halacha; 2). the son is not responsible for the father’s sin, 3). nor the father for the son’s. It also takes into account the genetic curse (I think that Y’hovah may actually change the genetic structure of ‘career sinners’, like alcoholics and sex offenders. This would explain recent scientific evidence that such behavioral traits are genetically inherited – hence the gracious provision of Yah empowering the breaking of the generational curse, i.e.; justification by the blood of Yeshua), the sins of the fathers are visited on the children’s children to the 3rd and 4th generation of those who hate Y’hovah, and shows that to break that generational curse, all one has to do it repent of the sins of his fathers and follow after Y’hovah’s prescribed halacha. From the Restoration scriptures:

5 “But if a man is tzadik, and does that which is according to Torah and right… 9 Has had their halacha in My mishpatim, and has kept My mishpatim, to deal truly; he is just, and he shall surely live, says the Master Y’hovah.”

10 “If he begets a son that is a robber, a shedder of dahm, or one that does any of these same kind of things… 13 Has lent on interest, and has taken increase: shall he then live? He shall not live: he has done all these abominations; he shall surely die; his dahm shall be upon him.”

14 “Now, see, if he begets a son, that sees all his abba’s sins that he has done, and considers it, and does not do anything like it… 17 That has removed his hand from harming the poor, and has not received interest nor increase, has executed My mishpatim, has had his halacha in My mishpatim; he shall not die for the iniquity of his abba, he shall surely live.” 

Let’s discuss a few of the sins mentioned. Vv.6, 11 and 15 speak of eating upon the mountains. What is that? Are we not allowed to have a picnic in the mountains? Now, I know some people who would consider it a sin to have a picnic lunch on a hilltop, but I don’t think that’s what Yah is getting at here. Mountaintops were the places where the priests of Baal and Ashtoreth and Molech and such held their ritual sacrifices and partook of flesh and blood in worship to their idols. Vv.6 and 15 tell about idolatry in the very same breath, lending credence to what I just said. When Eliyahu (1Ki.18) did battle with the 450 priests of Baal, it was on the top of Mt. Carmel in one of the numerous groves in Yisrael. He had to repair the altar of Yah, but the Baal priests just danced and screamed and cut themselves to shreds on the perfectly in order altars of Baal. They were no doubt of perfect construction; square, level and plumb, and made of perfectly cut stone, unlike the altars of Yah which were of uncut, natural stone and only as orderly as those could be made. I think that was what Yechezkel was saying here.

Vv.6, 11 and 15 also speak of defiling the neighbor’s wife. Have you ever noticed how frequently an idolater is also an adulterer or fornicator? The two seem to go hand in hand. 

Vv.7, 12 and 16 speak of oppressing the poor and needy. I hate to say this, having given 23 years of military service to the USofA, but our government wields a strong hand in oppressing the poor and needy while looking like Santa Claus to them. It does this via the welfare State, the easy credit system that makes serfs of us who were the freest people on earth, and the manipulation of the fiat money system. And they do it by taking advantage of the inability of most people to obey the 10th Commandment – Thou shalt not covet. Only someone who is sold out to Y’hovah and indwelt by the Spirit can possibly escape it, because only one empowered by Ruach haKodesh can live by his halacha. 

Now I’m going to make some enemies. What is YOUR credit life like? If you want something and don’t have the cash to purchase it, BUT you do have a credit card that by some strange chance is not maxed out, do you wait until you can pay cash or use the plastic? Here’s an interesting idea to roll around in your brain. What hand do you usually use to hand the credit card to the cashier? Your right? What does it say in Rev.13 about the right hand or the forehead? It says ‘IN their right hands…’ in the KJV.

16 “And he causes all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: 17 And that no man might buy, or sell, except he that had the mark, or the name of the beast, or the number of his name.”

Could that simply be a credit card or a smart card? Could it be that simple, and S.a.tan just uses the ‘Digital Angel’ stuff as sleight of hand, misdirection? If you don’t have the greatest testimony in your credit life, 2 things: 1). Join the club, 2). Repent and get it right. Q&C

Tehellim 72.1-14 – This is undoubtedly and universally accepted to be a Messianic psalm. It is prophetic of both the Millennial Messianic Kingdom and olam haba. As we’ll see in a few minutes, this causes a bit of consternation amongst our Yehudim brethren. The King is unquestionably Y’hovah. He was King of Yisrael (Num.23.21, 24.7, 1Sam.2.10, 10.18-19) and wanted the people to accept him as such. When they told Sh’muel that they wanted a king like the other nations, Yah told Sam not to feel slighted or rejected because it was HIS kingship and Kingdom that they were rejecting, not Sh’muel (1Sam.8.5ff). 

But our psalm goes on to bless the King’s son, both the son of David and the Son of Elohim. The description of the King’s son is exactly what we’ve been reading about all day. The psalmist (v.1) asks Yah to give the King’s son HIS righteousness. Sounds like Yeshua. It says he will judge in righteousness without respect of persons (v.2). Sounds like Yeshua and our passage from Yechezkel vv.5-9.  It says that his rule will cause the mountains and hills to bring peace BY righteousness (v.3). Sounds like the Messianic Kingdom ruled by Yeshua, who has seen the sins of his fathers after the flesh and is following the halacha of his Father l’shamayim like in Yechezkel vv.14-17. Every description of the King’s son in Ps.72 reflects the righteous man and his son who turns from the sins of his fathers in Yechezkel 18. Is it not amazing how the readings from each section of scripture fit together like a hand in a well-made glove?

David says (v.5) that the people who receive righteous judgment and equity from the King’s son will bless Yah as long as the sun and moon endure, to all generations. ALL generations doesn’t just mean that there will be some righteous offspring l’olam va’ed. It means that there will be righteous offspring, and nothing BUT righteous offspring, in the olam haba – after the dissolution and recreation of the earth that we’ll look at in our Brit portion today. 

The description of the Millennium and beyond is idyllic, and it is that way because that is how it will be. The rain will be gentle and nourishing to all manner of flora and fauna. V.7 says the King’s son will fall down like rain on new mown grass. This is an acknowledgment of the source of all the good that will be on the earth in that day. 

Vv.9-11 say that he will be the King of kings of the earth. There will be regional rulers over areas of the earth, but they will all bow the knee to HIM. I think that they are servant kings, truly out for the good of the ruled, and not like our rulers who are only interested in what’s in it for them, and if by chance it benefits someone else, well I guess that’s OK, too. Shlomo was right when he said, 

“When the tzadik is in authority the people rejoice. (Pro.29.2)” 

But not to worry, He was also right when he said, 

“The evil bow before the good, and the wicked at the gates of the righteous.” 

The Tzadik = Y’hovah Yeshua Tsidkenu. The righteous King is their example in vv.12-14, bearing righteous and equitable judgment to the common folk, the ‘rabble’. Any sub-ruler not bearing righteous rule will be put down, for Yeshua will rule with a rod of iron (Ps.2) from Yerushalayim. Q&C

In vv.15-17 we see the plenty that will be the norm in the Millennium. Remember the boom of the late 80’s and 90’s? Imagine even greater than that for 1000 years! There will be no excuse for poverty by the end of the millennium. With the conditions that will exist on earth at that time, NOONE will be able to say I’m hungry because the land won’t produce for me. If, in the Kingdom, your land isn’t producing, it’s because you aren’t keeping Torah. That is not necessarily true today, but then it will be a given. The unrighteous will stand out like sore thumbs. Laziness will have to be extreme for you not to have enough because the land will be begging for something to grow, “Please plant something in me! I am aching to be fruitful!” All you’ll need to do is plant and keep Torah. The earth will almost spue forth nourishment for us. 

These are verses that the Rabbis have major trouble with. In the Tanakh from the Jewish Publication Society these verses read, 

b“16 Let abundant grain be in the land, to the tops of the mountains; let his crops thrive like the forest of Lebanon; and let men sprout up in towns like country grass. 17 May his name be eternal; while the sun lasts, may his name endure;b let men invoke his blessedness upon themselves; let all nations count him happy.”

Do you see the little superscripts before and after the passage? That means there’s an explanatory note, which reads, “Meaning of some Hebrew phrases in these verses uncertain”!! As my friend and brother, Gordon Pannell would say, “No Daleth Heh!” The reason these verses are uncertain is that to take them at face value/pashat level, one MUST conclude that the King’s Son is none other than Y’hovah Elohim. Look again at v.5. David, in his prayer to Y’hovah Elohim says, “They shall fear you as long as the sun and moon endure, throughout all generations.” And in v.17, still making tefilla to Y’hovah, David says, “His Name shall endure l’olam va’ed: His Name shall be continued as long as the sun: and men shall be blessed in Him: all nations shall call Him blessed.” NOT your Name (v.5), but HIS Name (v.17) as long as the sun endures. Indeed, the Rabbis cannot reconcile this, as David is preaching the Netzarim doctrine of Melech Yeshua as Y’hovah. 

But consider this for a second. Grain abundant on the mountaintops? Have you ever been to the summit of Pikes Peak? There is no grass to be found anywhere. It is a huge hunk of granite 14,115 feet above sea level. Very little except lichen grows at that altitude and not much else. Imagine what it must be like at the top of Everest or K2! Those are over 29,000 feet! But there WILL be grass on their tops in the Kingdom age and beyond. Grain crops will look like the cedars of Lebanon! Can you imagine 20-30 foot stalks of barley producing so much grain that it looks like a cedar tree? And the same with wheat, maize, oats, etc? I guess we’ll be regular, huh? And men will reproduce in their towns like the grasses of the prairie. Just consider this particular phrase in light of Yeshayahu 9.6-7a, 

“For to us a son is born, to us a child is given, and the government shall be on his shoulder: and His Name shall be called Wonderful, Counselor, The Mighty-El, The Everlasting Abba, The Sar Shalom.  7 Of the increase of His government and shalom there shall be no end, upon kesay Dawid, and upon his malchut, to order it, and to establish it with mishpat and with tzedakah from now on even l’olam va’ed. The zeal of Y’hovah tzevaoth will perform this.”

Men reproducing like the grass of the prairies and Yeshua’s government increasing l’olam va’ed? I think it won’t be long before the planet Earth won’t be able to contain us and we’ll have to colonize the stars and their planets. This is speculation on my part based on putting different scriptural concepts together, but I think it’s correct. I mean, I could be wrong. But I doubt it. 

In vv.19-20 David makes one more comparison between the Name of Y’hovah and the Name of his Son (and David’s son). We all know that it was Avinu’s plan that was executed by Y’hovah Yeshua. It was Y’hovah Yeshua, had’var Y’hovah, who “bara et hashamayim v’et haAretz” in Gen.1.1, and who gave Torah to his people Yisrael in Ex.20-24. It is he who sustains the whole creation by the Word of his Power, and it is he who will dissolve it and recreate it brand new to eventually be completely inhabited by the ‘Camp of the Saints’ from Rev.20.9 (and their offspring) after the GWT judgment. So, whose name do you suppose David was talking about? Q&C

2Kefa3.1-9 – Kefa says he was reminding his readers of the prophets. I think he was specifically thinking of Ezekiel and David and the portions we looked at today. Whatever the case, he is warning them to NOT be like the scoffers, i.e.; the politicians of all stripes we alluded to before who are out for what they can get, not the greater good for those they are supposedly serving; men who say, “Where is the promise of his coming? Everything is as it has always been.” They refuse to see, i.e.; they are willfully ignorant of, the truth of the scriptures account of Y’hovah Yeshua’s creation. Since they don’t know him, they go about life sticking it to everyone they have to stick it to so they can get ahead – just exactly the opposite of V’Ahavtah [and you shall love]. 

Kefa confirms the FACT that Y’hovah created hashamayim v’haAretz and later destroyed all that had breath with a flood. Of course, science and scientists falsely so-called will dispute that fact, but that just proves their own willful ignorance, doesn’t it? Rom.1.23-27 shows a progression that starts with men changing Yah into a creature of men’s imagination and need for something bigger than himself (even if he made it himself) – idolatry, whether the scientists care to admit it or not. This idol worship is called evolution and psychology. Once Yah is just an imaginary being or one we control, his Word is no longer something to be followed or even consulted. In fact, we can decide whether or not it’s true and change it as we please. Once his Word is not absolutely true, the whole concept of sin is done away and anything goes. Evolutionary thinking took hold so quickly, it’s completely taken over the schools from grad school to pre-school, because man was looking for ANY excuse to dismiss Y’hovah and his objective (what they term ‘rigid’) commandments. Men like their sin more than their creator. And so began the decline in America and elsewhere from a basically righteous political and economic system in the 1850s that rapidly declined in the 20th century CE to a basically wicked one.

In v.7 Kefa tells us that the creation is held together by the same Word that created it and that he will dissolve it, as well. V.10 describes a nuclear fire as the means of dissolution. How will that happen? If we were to detonate every nuke in every arsenal on earth in such a way as to destroy all life as we know it, the earth would still be here. Here’s a theory of mine that may help explain it. First a little basic electrical and atomic physics. 

An atom is a very small thing. All atoms have protons and neutrons in their nuclei and electrons revolving around them, like the earth around the sun or the moon around the earth. The protons have positive electrical charges, the neutrons have no charge and the electrons have negative charges. The 2nd law of Thermodynamics states that everything is working itself toward neutrality and equilibrium, so the negative charges are trying very hard to meet up with those positive charges and reach equilibrium. Left to itself, creation will go from a state of ordered system to a state of no system, just complete equilibrium [tohu v’bohu], as existed before Y’hovah said, “Let there be light”, his first ex nihilo creation. If you don’t believe this, just look at my yard. It will convince you.

It is a law of electricity that opposite charges attract each other – equilibrium, and that like charges repel each other to seek equilibrium with an opposite. So what is it that makes the 238 protons in a uranium atom hold together? And what is it that makes the corresponding 238 electrons NOT dive into the nucleus? Here’s the theory. It is the sustaining power of the Word of Y’hovah Yeshua holding the electrons in their orbits and gluing the protons together (scientists, falsely so-called, actually took to calling the unseen theoretical sub-atomic particles that hold the protons together ‘gluons’! They’ll do anything to deny Yah). The dissolution will be even simpler for Y’hovah Yeshua than is the sustaining, because he just needs to stop overpowering the natural laws he set up. This will naturally result in the ‘splitting’ of every atom in the universe. 

I firmly believe in the ‘Big Bang Theory’. 

I just don’t think it’s happened yet. Q&C

Vv10-18 – V.10 speaks of the “Day of Y’hovah coming ‘as a thief in the night’”. In 1Cor.15 Sha’ul speaks of ‘a moment, the twinkling of an eye.’ These passages are not really related, one being about the protection/translation of believers who are still living just before the wrath of Y’hovah, the other of the dissolution of all that physically exists. It is the use of terms that relates to what we were saying before. An ‘atomic moment’ is the time it takes the electron in a Hydrogen atom to orbit the nucleus. The twinkling of an eye is the time it takes for the human eye to move from one point to another and focus on the new sight. Those ‘rapture’ movies, like ‘Thief in the Night’ or ‘Left Behind’ get that part right, even though the rest of their stories are a bunch of hooey. A thief in the night comes without making an appointment with his victim, at a time he doesn’t expect a thief will come. Had he expected it, he would have been ready (Lk.12.39-40)

39 And this know, that if the owner of the bayit had known what hour the thief would come, he would have watched, and not have allowed his bayit to be broken into. 40 Be you therefore ready also: for the Ben Adam is coming at an hour when you think not. 

The day of Yah is not just one 24-hour period. It is a 1000-year period of time that begins with the calling out from the olam hazeh of believers on the final Yom T’ruah [I think] before Yeshua sets his foot on the Mount of Olives. It didn’t happen this year. Traditionally, Yom T’ruah is the day of the last trump. It is also the day and hour that no man knows; ala, the thief. 

In light of the judgment coming on the earth, including its total dissolution due to man’s sin and corruption, how ought we to live? KJV says ‘holy conversation’, while Restoration says “Shabbat-keeping piety”. Someone has taken a liberty with Yah’s Word, because you just can’t get holy conversation out of Shabbat-keeping piety, or vice versa. I reserve judgment until I see and can fathom the Aramaic text. My greek NT has ‘agiais anastrosais kai eusesseiais – righteous lifestyle and piety, or ‘holy conversation and godliness’. There is nothing in the TR in this verse (12) about Shabbat-keeping. AENT has “set-apart conduct in the fear of Elohim.” I think there’s a translator’s bias in every one of these translations. But the KJV is truest to its source, as far as I can tell. All taken together, I think ‘set apart conduct and  piety (or godliness)’ is best.

We keep ourselves set-apart in light of our knowledge of the coming reward for faithfulness to Yah’s Torah. That promise concerns a new heaven and a new earth. If he is going to dissolve it at the atomic level, he is not just tidying up the surface of the earth, he’s making all things NEW! It won’t be ’improved’ in comparison to the old, which he called ‘very good’; it’ll just be new, as good as the old before Adam’s sin, which you will remember he called “VERY GOOD”. Very means, ‘everything the word it modifies speaks of”. WE will be improved by the blood of Yeshua and all that his death and resurrection did for us. 

When Kefa says, ‘be diligent to be found at shalom’, he is echoing the book of Hebrews that says ‘let us labour, therefore, to enter into that rest.’ We need to study to show ourselves approved; workmen that need not be ashamed. We need to apply what we learn in our lives and make ourselves more like Yeshua by the power of his Ruach haKodesh. And we need to understand that, though we can be somewhat disappointed by his not coming for us yet, the reason is so we can be his witnesses before men who need his message of deliverance to peace with Y’hovah. 

V.16 speaks of Sha’ul’s epistles, which are hard for the Greco-Roman mind to grasp. Here is what Moshe Koniuchowsky says in a footnote on this passage in the Restoration Scriptures:

“The way Y’hovah has designed Paul’s letters, is that they are a bit difficult to grasp through a Greco-Roman mindset. As such, Y’hovah tests us to see if we will adopt a Hebrew mindset instead. Also by twisting the true pro-Torah meanings of Paul’s letters, we see for ourselves how highly unstable and immature we still are. So rather than complain about them and ignore them, or remove them (thinking incorrectly that they somehow violate Torah), let us use them as a test of our spiritual progress, which is what they were designed for. Even many rabbis fall into this immature and dangerous category. Y’hovah Himself calls us through Peter, to use Paul’s letters as an ongoing test of our personal maturity and stability, in the things of Yeshua and His restored kingdom.”

Wresting, or twisting, scripture is taking what Rood calls ‘numbered sound-bites’ away from their context, spinning them to our momentary advantage and then forcing them back into their original context – completely unrelated to what Yah was trying to teach us. This is the root meaning of ‘wicked’. That is what people do to Sha’ul’s writings. This is why books like ‘Galatians’ by Avi ben Mordechai and ‘Romans’ by Mark Nanos are so important. They can help us get a grip on the proper understanding in a Hebraic context. 

Remember the most important axiom of bivlical hermeneutics;  “a text out context is a pretext”. The context for v.17 is v.16. In light of what we just discussed, v.17 says that since we know about the unstable and the wicked twisting Sha’ul’s words, we need to be very careful about how we understand them. We need to guard ourselves against falling away from Torah. Again, here’s Moshe’s note:

The delusion that Paul is anti-Torah puts one in a delusion of lawlessness, when that is not the message being delivered by Y’hovah through him. Many in those days were denying Yeshua as Y’hovah’s Son, because of delusions and misconceptions about Paul. Peter steps forward to warn Torah-guarding Yisraelites not to do likewise and not to fall prey to such delusion.

This delusion is the ‘error of the wicked’ in KJV. This error or delusion can lead us to believe all kinds of lies about Sha’ul and Yeshua. In v.18 Kefa says, instead of believing these lies, grow in the unmerited favor and certain knowledge of our Master Y’hovah Yeshua haMoshiach. I’ve got nothing to add to that. Q&C

End of Shabbat Bible Study

Shabbat Bible Study for September 16, 2017

Shabbat Bible Study for September 16, 2017

©2017 Mark Pitrone and Fulfilling Torah Ministries

Leviticus 3:1-17 – Ezekiel 20:40-44, 44:10-11 – Psalm 71- Revelation 8:1-13

Links for this week:

http://en.wikipedia.org/wiki/Kosher 

http://www.blueletterbible.org/lang/lexicon/lexicon.cfm?strongs=H954&t=KJV&page=2 

https://en.wikipedia.org/wiki/Little_Ice_Age

Vayikra 3.1-17  – The word translated as ‘peace offerings’ is sh’lamim, which literally means ‘peaces’ – with an ‘a’. 

According to Korban Aharon the peace expressed by the name is the harmony between the heavenly world of the Ruach and the earthly world of materialism. One who brings a ‘peace offering’ seeks to unite the 2 worlds.

The unity sought is between the Ruach haKodesh and the world, the unity and peace that will be the norm in the New Heavens and Earth wherein righteousness shall dwell and in which there shall be no death. The peace of heaven and the peace of earth shall be one. 

When the man lays his hand on the head of the offering he is not confessing sin, as there is no atonement being sought or completed. The man instead, is offering praise and thanksgiving to Elohim for his abundant provision. And he then seals that thanksgiving and praise in the blood of that animal, which the priest sprinkles on the Brazen Altar. Then the man offering slaughters the animal and the priest sets the fat around the innards, the kidneys, the diaphragm and the liver on the wood AND on the already burning morning offering (v.5) on the altar. V.5 gives us the timing of these peace offerings as after the morning, or first offering of the day, and before the evening, or last offering of the day. I imagine that at the Chag haMatzot/Bikkurim, Shavuoth and especially at the Sukkoth Moedim, the priests could be VERY busy indeed. 

The word the KJV translates as ‘sacrifice’ is zevach and literally means ‘slaughter’, but the context is that of the ‘presentation Feasts’, when all the males were to come up 3 times in the year to the place where Y’HOVAH would place his Name, as we’ll see when we get to ch.23 in a couple of months. So Schottenstein’s Tanakh translates zevach sh’lemim as ‘feast peace’ offerings. The Chumash has a good commentary on this on pg.12 (v.1). This applies to whatever animal is brought to offer, whether bovine, ovine or avian, which can be either male or female in the case of a sh’lemim, though it must still be ‘tamim’ – unblemished, complete or perfect (KJV). 

The ovine animals are all offered in a similar way, except that there is a bit more offered from a sheep than from a goat. The entire rump of the sheep is to be offered to Y’hovah, that is, both legs are reserved for Y’hovah. There is nothing to say that the legs of lamb are reserved to Y’hovah, but it IS the part that is especially set-aside for him in the ovine peace offering. It is the best meat on the sheep (and I can attest to that – I’ve never had any BAD lamb). 

In the peace offering of sheep or goats, the owner rests his hand on the head of the animal, praises Y’hovah and gives thanksgiving while slaughtering the animal, sealing his praise and thanksgiving in the animal’s blood. He then removes all the parts that are set-apart unto Y’hovah and the priest arranges them on the fire above the previous offering(s). 

The blood and the fat are set-apart to Y’hovah, and it is a perpetual statute through ALL generations. We ought not eat the fat with the meat, and we ought to eat our meat with the blood either completely removed or cooked out. For a good article on Kosher or kashrut, see http://en.wikipedia.org/wiki/Kosher. Q&C

Yechezkel 20.40-44 – This passage deals with Yisrael’s recall to the land from the 4 corners of the earth and the offerings we WILL make there in Zion. Y’hovah’s holy mountain is the highest in Yisrael – not necessarily the physically tallest, but spiritually the tallest – the Temple Mount, the place where Y’hovah placed his Name and the only place at which he will accept offerings.

there shall all the house of Israel, all of them in the land, serve me: there will I accept them, and there will I require your offerings, and the firstfruits of your oblations (Ez.20.40) 

Vv.41-42 tell us WHEN he will accept our offerings at mount Zion. This prophecy CANNOT be fulfilled in the physical nation of Israel that now exists, for it is the work of men’s hands. And it certainly can’t possibly be fulfilled until the Temple stands in its proper place on the Temple Mount. The only way I can see the 3rd Temple being built as things are today is if the permission to do so comes from the permanent cease-fire talks with the PA. I think that even Bibi would divide the land if he could secure the Haredi vote in his government by getting the ability to build the Temple and a credible international force (meaning they would have the teeth AND the will to enforce a cease-fire) as conditions. This may take at least a temporary disarming of the PA/Hamas or the show of such. This is NOT what Y’hovah is talking about in this passage. He is talking about when Mashiach sends his messengers to the 4 corners to gather chol Yisrael to the land. Yom Kippur one year soon, when he comes with the clouds of heaven – one cloud of resurrected believers and one of heavenly messengers. He brings us to the land for the land’s sake.

10 And in that day there shall be a root of Jesse, which shall stand for an ensign of the people (Mashiach Yeshua); to it shall the Gentiles (Ephraim + whosoevers) seek: and his rest shall be glorious. 11 And it shall come to pass in that day, Adonai shall set his hand again the second time to recover the remnant (believers) of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea (Greater Exodus? Just a miraculous calling?). 12 And he (Mashiach) shall set up an ensign for the nations (the physical nation of Israel as a target?), and shall assemble the outcasts of Israel, and gather together the dispersed of Yehudah from the four corners of the earth. (YeshaYahu 11.10-12)

29 Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: 30 And then shall appear the (en)sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. 31 And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other. (Matthew 24.29-31)

13 The envy also of Ephraim shall depart, and the adversaries of Yehudah shall be cut off: Ephraim shall not envy Yehudah, and Yehudah shall not vex Ephraim. 14 But they (Yehudah and Ephraim) shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. 15 And Y’hovah shall utterly destroy the tongue of the Egyptian sea (Suez Canal? Gulf of Suez?); and with his mighty wind shall he shake his hand over the river (Euphrates?), and shall smite it in the seven streams (the Tigris-Euphrates system is fed by 7 tributaries) and make go over dryshod (Rev.16.12) 16 And there shall be an highway for the remnant of his people, which shall be left, from Assyria; like as it was to Israel in the day that he came up out of the land of Egypt (1Cor.10.11). (YeshaYahu 11.13-16) 

And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings of the east might be prepared. (Revelation 16:12)

Vv.43-44 tell what we’ll do in the land. Notice that in v.44 we are no longer Yehudah and Ephraim, but the House of Israel. Also notice that he builds with us only when we go his Way, when we put away our idols and follow him, seeking his heart.  Q&C

Yechezkel 44.10-11 – The prescribed reading is the 1st 2/5 of the paragraph that goes on to v.14. The Levites who went astray will work in the 3rd Temple, but not as priests – “they shall bear their iniquity.” Because they led Israel astray with their idolatry, they are going to get to do the slaughtering that the animal’s owner had to do in the Tabernacle and the 1st 2 Temples. My question is ‘Does this only include the Levites that went astray? Were there NO Levites who remained faithful? We are seeing the forbearance of Y’hovah. The Levites who strayed from Y’hovah, but lived through the time of trouble, will be allowed to be of service to the people in the outer courts of the Millennial Temple, but will not be allowed to enter the Holy Place. This is how they will bear their iniquity. They will be known as those who rebelled against Y’hovah and went after other Elohims, but who repented when they saw Yeshua haMoshiach coming through the clouds with power and great glory. Meanwhile, they will also know that even though they rebelled against Y’hovah, he had not utterly forsaken them. There was no divorce for them. Will this include Xian pastors who taught, in the integrity of their hearts, the dispensational replacement theology they were taught in theological cement-ary? Vv.15ff speak of the Priests, the sons of Zadok, who remained faithful and will serve in the Sanctuary and offer at the brazen altar. Q&C

Please keep your eyes open for requests David makes and imperatives he pronounces.

Tehellim 71.1- – Although this Psalm has 22 verses, it is not an acrostic. The word (v.1) that the KJV translates as ‘confusion’ is buwsh, which when considering recent American history is fitting. The word is literally ‘ashamed’, but I think the KJV guys got this one right. Gesenius’ Lexicon (which can be seen at this link http://www.blueletterbible.org/lang/lexicon/lexicon.cfm?strongs=H954&t=KJV&page=2) says this:

“The origin should apparently not be sought in the idea of blushing, but rather in that of paleness and terror… (1) to fail in hope and expectation … it is applied to enemies and wicked men put to flight after their endeavors are frustrated.”

We pray this on our enemies before every Bible Study, that the enemies not be allowed to know what we know, or what Y’hovah is revealing to us. And we are after Y’hovah’s heart in this, for he wants us to know his will and plans for us and for the world and to not be confounded by his Word. Our part in this is to seek his face and stay in his Word, both in our minds and hearts and works. The more we study to show ourselves approved and obey him, the less confusion we will have (and the crazier we’ll make our enemies). In v.2 David uses 2 words to convey the idea of Y’hovah’s deliverance, Tatziylayni, you shall deliver me, and Hoshiyayni, save me. Hoshiyayni is the singular form of the word the rabble used when Yeshua entered J’lem on the back of a donkey, “Hoshiyaynu” – Save us! In each case, it is the lesser imploring the greater to act for him in a way he cannot act for himself. The crowd on that Shabbat morning knew as well as David did here that they were in the presence of their King. Tatziylayni is a hiphil imperfect tense. Hiphil expresses a need to be acted on (causative action) and imperfect means that the action has been started, but is incomplete. So David is expressing to Y’hovah that he has no ability to deliver himself, but that he is trusting Y’hovah to do it for him, as Y’hovah has commanded in v.3. Y’hovah is David’s tzur tamiyd, strong habitation. In 78 uses of the word tsur, 64 are translated as ‘rock’, and the first 3 uses are in Ex.17.6 and 33.21, 22 – all referring to Mashiach in metaphor. 

Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel. (Exodus 17:6)

This is that Rock that followed them through the wilderness (according to Ramban, cf. Chumash on Num.20.8, pg.139) and to which Paul alludes in 1Cor.10.4.

And Y’hovah said, Behold, there is a place by me, and thou shalt stand upon a rock: And it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by: (Exodus 33:21,22)

This refers to the fact that we are hid in Mashiach or with him in Elohim (Rom.3.24, 8.1-2, 39, 12.5, 1Co.1.2, 15.22, 2Cor.3.14, Gal.3.28, Eph.2.13, Col.3.3, 1Pe.3.16, list is not exhaustive). We are hidden in our strong habitation, Mashiach Yeshua. There are 2 more references to rocks in this verse, cela, a craggy and high rock, and Matzud, a strong fortress like a castle, which implies stone construction. 

David wants deliverance from the hand (yad) that does work of the wicked, rasha, and from the hand (caph) that holds of unrighteous, avael, and cruel men (chometz). 2 different hands, left and right?, and 3 different types of persecution/tribulation. Rasha is the opposite of tzedika. I think the rasha combines the avael and chometz, and refers to the truly wicked spirit of haSatan. Q&C

Vv.5-6 should give any believer who is contemplating abortion pause and cause him/her to stop in his/her tracks. Y’hovah supervised the growth of that child from its conception, and knew him/her from BEFORE the foundation of the earth

According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: (Ephesians 1:4)

V.7 applies directly to me, for I AM a wonder of Y’hovah’s super-abundant grace and his power to deliver from death and destruction. And for that reason I live in v.8, and know he will fulfill v.9 in me. 

Vv.10-11 seem to have been rearing their ugly heads within the community of faith – with honest and faithful Hebroots teachers of Torah and others being slandered by other teachers who seem to be self-serving. The result has been a better venue for the Hebrew Roots teaching on Internet and cable outlets, but the enemy put up some obstacles to the truth going forth. We ought to petition Elohim as David does in vv.12-13, for these teachers and for our own souls; for if the slander succeeds, the voice of truth’s influence will be significantly diminished. If those who have been slandered live in vv.14-16, they SHALL see victory, for the fight is Y’hovah’s, and they will stay focused on Y’hovah’s righteousness (not even making mention of their own), as did David. Have you seen David make reference to his OWN righteousness? He shows forth only Y’hovah’s righteousness (tziydkatecha) and salvation (t’shuatecha) for all to see, not his own. Here is something for us to take away from this Psalm, to apply to our own selves; don’t defend yourself and maintain your own righteousness before men – let Y’hovah defend you. Expect HIM to be your shield and strong tower, your covert and rereward. And remind him of his promise to be all that (AND a bag of chips). 

David does his own ‘Mi kamocha’ in v.19; literally saying that Y’hovah has no equal, or really any rival – though haSatan wishes he could be. Then he says that he will show Y’hovah’s strength (zeruatecha) and power (gevuratecha) even in his old age. Gevurah is the sephera of Elohim’s justice that corresponds to the sephera chesed of Y’hovah’s goodness [Rom.11.25] and that have their perfect ‘child’ in the Tzadik Mashiach, Yeshua. 

David is already assured of his future resurrection in v.20, and knows that his greatness and peace will be even greater in it (v.21). The construction of v.22 makes me think that the psaltery is not a musical instrument, but the truth itself, as it is sung with a harp’s accompaniment.

We greatly rejoice when we talk of his righteousness, and our enemies are confounded and ashamed when we praise him for it. Q&C

Gilyahna 8 – There are 4 ‘rounds’ of judgments that come on the earth; 7 seals, 7 trumpets, 7 thunders and 7 vials. It looks as if a pattern is developing, until the 6th trumpet is sounded. When the 7th seal is opened, the 7 trumpets are brought out. All is going according to pattern until the 6th trumpet is sounded, for that is when the 7 thunders are revealed to Yochanan, but he is told to seal them up. Then all 7 thunders speak before the 7th trumpet is sounded, which brings forth the 7 vials. Pattern broken in the middle of being set, SO!? … No set pattern. 

Now, while contemplating that, look at Lev.26.14ff, esp. vv.18, 21, 24 and 28 – 4 promises of 7x more punishment. What Yochanan is describing in Revelation may be exactly what Y’hovah described in Lev.26.14ff. And it may all be fulfilled in the 7 years of impending and increasing judgment on the earth.

Could Yochanan be describing in metaphor the exile of Ephraim into the whole world in the seals and the major exiles of Yehudah in the trumpets [Babylon], the thunders [Greece/Seleucid] and vials [Rome, both in the land and throughout the western world] of Revelation?  I saw the possibility but I have not fleshed out the details yet, and the idea could be way off base. Ephraim Israel was cut off in around 722-721 BCE and sent into captivity, and really has never returned to their inheritance because they went after Yerovoam’s false Y’hovah worship as their basic false doctrine and got steadily worse with 1 or 2 brief revivals to that original false Y’hovah worship. The kingdom of Israel never returned to TRUE Y’hovah worship for political reasons and after they were carried off very few returned to the land, even with Nehemiah and Ezra, when about 42,000 Yehudim returned and no Israelis are mentioned. But after Israel was carried of and given a ‘get’ by Y’hovah, Yehudah didn’t ‘get’ it [both in Jer.3.8], and they TOO were carried off to exile into Babylon. When they got to Babylon, enough made teshuvah that Y’hovah brought those who had repented home – the aforementioned 42,000. But they did not remain faithful either, and Alexander and Antiochus came along and conquered the land only about 150-200 years after Yehudah’s return to the land. This time they were not carried off, but experienced a kind of exile ‘en situs’ [latin] ‘in place for legal purposes’. Israel finally defeated the Greeks, with the help of Rome, under the Maccabean Priests, and had true autonomy for a few decades before Rome asserted its domination and reinstated the ‘exile en situs’ for about 100-150 years before Bar Kokhba’s revolt and the nearly 1900 year exile from the land that really still is in effect, except for the sliver of land the political nation of Israel was doled by the UN in 1947. This is not the deliverance that Y’hovah promised them, but a man-made substitute. When Y’hovah delivers chol Beit Ya’acov to the land, I think it will be to the whole land in the Messianic Kingdom of Y’hovah Yeshua.

IF this cockamamie scheme has any legs, Israel COULD be experiencing the Thunders, as we speak. In the scripture, we have seen the 6 seals, which would be speaking of the Ephraimite exile in our cockamamie scheme. The last seal is opened in our passage today, which introduces the Trumpets, of which we will see the 1st 4. 

8.1-6 – Brief intermission before the 1st trumpet, the 7th seal is opened. The greek word translated ‘about ½ an hour’ is G2256 hemiorion – ½ Orion. Orion is one of the easiest constellations in the night sky to recognize. It covers a large portion of the southern sky and actually resembles an hourglass with sand trickling through the ‘waist’. Orion is also called ‘the Hunter’ as it also resembles an archer with a sword girded at his waist; sword = sand trickling if we mix the metaphors. The archer is aiming at ‘Taurus’, the Re’em, H7214 and if you follow the upward slope of the archer’s belt out a bit you will see a bright red star that corresponds to the eye of the Re’em. Re’em is the Hebrew word that is translated as unicorn in KJV [rhinoceros?] and as wild ox in Stone’s TNK. I reality, the re’em was a HUGE and fiercely belligerent bovine animal. Here’s Wiki [it’s just GOTTA be true] on the subject:

reem (plural reemsA large horned animal in ancient Hebrew literature, variously identified with the wild ox or aurochs (Bos primigenius), the Arabian oryx, or a mythical creature (compare unicorn).

Here’s the opening for “auroch” from Wiki:

The aurochs … is an extinct species of large wild cattle that inhabited Europe, Asia, and North Africa. It is the ancestor of domestic cattle. The species survived in Europe until the last recorded aurochs died in the Jaktorów Forest, Poland, in 1627.

At any rate, when v.1’s 7th seal is opened there is silence for about ½ and hour in heaven – perhaps so the angels who are about to wind the trumpets can get a good, deep breath. If our cockamamie scheme has any legs, this might be the 115 year wait for Yehudah’s Babylonian exile to begin. The 7 angels who are given the trumpets may be the same angels we saw in ch.2-3; the angels of the 7 kehalim or congregations. They are no longer on earth, but in the throneroom awaiting orders. Do not mistake this for a ‘rapture’. After all, the Ruach of Y’hovah left the Temple before the Yehudi exile began due to the spiritual condition of Yehudah’s priesthood, which was worshipping the sun as it rose in the east, having their backs to the Temple in 

10 So I went in and saw; and see every design of creeping things, and abominable beasts, and all the idols of Beit Yisrael, portrayed upon the wall all around. 11 And there stood before them the seventy men of the zechanim of Beit Yisrael, and in the midst of them stood Ya-azanyah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. 

12 Then said He to me, Ben-adam, have you seen what the zechanim of Beit Yisrael do in the dark, every man in the rooms of his idols? For they say, Y’hovah does not see us; Y’hovah has forsaken the land. 

13 He said also to me, Turn again, and you shall see even greater abominations that they do. 14 Then He brought me to the door of the gate of Y’hovah’s Bayit which was toward the north; and, see, there sat women weeping for Tammuz. 

15 Then said He to me, Have you seen this, O Ben-adam? Turn again, and you shall see greater abominations than these. 16 And He brought me into the inner courtyard of Y’hovah’s Bayit, and, see, at the door of the Hekel of Y’hovah, between the porch and the altar, were about twenty-five men,2 with their backs toward the Hekel of Y’hovah, and their faces toward the east; and they worshipped the sun toward the east.

17 Then He said to me, Have you seen this, O Ben-adam? Is it a small thing for Beit Yehudah that they commit the abominations that they commit here? For they have filled the land with violence, and have returned to provoke Me to anger: and, see, they put the branch to My nose. 18 Therefore will I also deal in anger: My eye shall not spare, neither will I have pity: and though they cry in My ears with a loud voice, yet will I not listen to them.

3 And the tifereth of the Elohim of Yisrael had gone up from the cheruv, where it had been, to the threshold of the Bayit. And He called to the Man clothed with linen, whose loins were girded with sefirot;

18 Then the tifereth of Y’hovah departed from off the threshold of the Bayit, and stood over the cheruvim. 19 And the cheruvim lifted up their wings, and mounted up from the earth in my sight: when they went out, the wheels also were beside them, and everyone stood at the door of the east gate of Y’hovah’s Bayit; and the tifereth of the Elohim of Yisrael was over them above. [Yechezkel 8.10-18, 9.3, 10.18-19]

Just because the angels of the kehalim are not on the earth does NOT mean that the congregations are not on the earth. In the passage in Ez.9, the man clothed in linen goes out to place a mark on the foreheads of those who mourn over the spiritual state of the priesthood and the people of Israel. The tifereth; KJV says ‘glory’; of the Elohim of Israel left the earth and left the ‘worshippers in word only’ behind, with a promise to return to them when they repent and start going his way. What we saw in Ez.8.10-18 certainly describes the average pew-warmer in the congregations of the world’s religious system; including the average Xian and Yehudi kehalim, Israel, that pay lip-service to the truth of scripture, but fail to act on that truth. 

In vv.3-5, ‘another angel’, besides the 7 angels with the trumpets, goes to the altar and is given ‘much incense’ and then to the altar of burnt offering to get the coals of fire and places it on the incense in the censer and casts it to the earth. Remember that in Revelation an angel COULD be a resurrected/translated human being, as we see in ch.22. I can only assume that the prayers of the saints are imprecations on the wickedness of the world system, and that this ‘other angel’ corresponds to the man dressed in linen in Ez.9 and with our Tzadik Rebbe, Y’hovah Yeshua haMashiach. Perhaps this corresponds to Matt.24.9-14?

9Then shall they deliver you up to be afflicted, and shall kill you: and you shall be hated by all nations for My Name’s sake. 10 And then shall many be offended, and shall betray one another, and shall hate one another. 11 And many false neviim shall rise, and shall deceive many. 12 And because Torah-less-ness shall abound, the ahava of many shall grow cold [evidenced by the lack of weeping over the state of ‘the world system’?]. 13 But he that shall endure to the end, the same shall be saved. 14 And this besorah of the malchut shall be proclaimed in all the olam hazeh for a witness to all nations; and then shall the end come. [Matt.24 – Restoration]

And only then do the 7 angels sound their trumpets. Q&C

V.7 has the 1st angel wind his trumpet. The hail and fire mingled with blood looks like a combination of the plague on Egypt in Ex.9.23-25 and the hail that fell on the Canaanites in Josh.10.11.

23 And Moshe stretched forth his rod toward the shamayim: and Y’hovah sent thunder and hail, and the fire ran along upon the ground; and Y’hovah rained hail upon the land of Mitzrayim. 24 So there was hail, and fire mingled with the hail, very grievous, such as there was none like it in all the land of Mitzrayim since it became a nation. 25 And the hail smote throughout all the land of Mitzrayim all that was in the field, both man and beast; and the hail smote every herb of the field, and broke every eytz of the field. [Shemoth 9.23-25, Restoration Scriptures]

11 And it came to pass, as they fled from before Yisrael, and were going down to Beth-Horon, that Y’hovah cast down great stones from the shamayim upon them to Azekah, and they died: there were more who died with hailstones than those whom the children of Yisrael killed with the sword. [Yehoshua 10.11, Restoration]

Then there is a passage in Yechezkel 38 dealing with Gog uMagog;

22 And I will plead against him with pestilence and with blood; and I will rain upon him, and upon his bands, and upon the many people that with him, an overflowing rain, and great hailstones, fire, and brimstone. [Yechezkel 38.22 KJV]

Remember that this is NOT the wrath of Y’hovah, yet. That will come in Rev.16, which has its own hailstorm

21 And there fell upon men a great hail out of the shamayim, every stone about the weight of a talent: and men blasphemed Y’hovah because of the plague of the hail; for the plague of it was exceedingly great. [Gilyahna 16.21, Restoration]

I don’t know if the blood falls with the hail or is shed on account of the hail. I don’t think it will make a lot of difference to the ones it falls on. The word translated hail in Ex.9 is barad, H1258, and means to fall. The greek word in Rev. is G5465 khalaho, meaning to let down or strike. The use of “hail” is letting us know that something is dropping from the sky, not necessarily that it is ice balls. I seriously doubt that this hail is like the ice balls that fall during a severe thunderstorm, though it may be, as a special work of Yah. For a hailstorm to produce stones of 100 – 200 pound’s weight would take some incredibly severe and unusual winds. Hailstones are usually multi-layered ice balls formed by water condensing and freezing, then dropping a short distance and then being blown back up into the cloud to have more water condense on it and freeze, and then fall again. This cycle would have to repeat itself hundreds of times to create a stone of a pound’s weight. A hailstone of 100-200 pound’s weight would require miraculously powerful updraft winds over a miraculously long period of time. Of course, people who know this will understand that it is no random storm that could produce such hail and that it can only be the work of Y’hovah. Even so, that the hail is accompanied by fire suggests its source could be volcanic and not meteorological. IOW, I think this is more likely either volcanic or astronomical in nature. Meteorites would produce a more world-wide phenomena than either volcanic or weather-related would. So, that is my own opinion of the physical source of the ‘hail’ that will rain destruction on the earth in general; a meteorite storm. Of course, it could also be explained by a war in a region of the earth. 1/3 of the trees being destroyed would also wreak havoc on the world’s ecosystem. Talk about carbon dioxide in the air? Remove 1/3 of the trees and ALL the grass and watch those ‘greenhouse gasses’ multiply quickly. If it results from a war, that would truly cause homocentric global warming. 

Vv.8-9 has a great mountain being cast into the sea, which lends credence to the meteorite storm as the source of the ‘hail’ in v.7. If some astronomical phenomenon causes a large chunk of planetary or asteroid material to break up and cross earth’s revolutionary path, it could produce all of these things. The 1/3 part of the sea turning to blood could be a metaphor as well. Remember that the sea is a metaphor for the world system. There are lots of different ways this could manifest itself. The first that comes to my mind right now is a plague of hemorrhagic fever, like ebola. If that is what fulfills this prophecy, 1/3 of the world’s population would suffer from the plague, perhaps in a worldwide epidemic or just over a large region. This could be a special miracle of Y’hovah or, more likely in today’s world, a result of biological warfare. However, v.9 speaks of the navigable waterways of the earth, almost certainly, where 1/3 of the sea creatures and 1/3 of the ships are destroyed. If this is a result of warfare, the 1/3 sea creatures and 1/3 ships could be the same things, for the ships have life aboard – human life. OTHER possibilities could also exist. Those come readily to my mind. Q&C

Vv.10-13 – The 3rd trumpet introduces an undoubtedly astronomical sign and judgment that kinda ices the idea that the 1st 2 were also astronomical. This COULD be something along the lines of the big ‘scare’ of 2011 about the comet/planet ‘Nibiru’ that turned out to be so much wind of noxious fumes. That may have been a real phenomenon, but I think it was nothing but hype that played on the fears of people with a cursory knowledge of scripture. None of these events will REALLY occur until Anti-Mashiach [AM] makes himself known to us, I think by setting himself up AS Elohim in the Temple in J’lem. While we are in the end of days, we are NOT, to my understanding, in the “Great Tribulation”. While there are many candidates for the AM and FP on the world scene, NONE has fulfilled what he MUST do to qualify, to my knowledge and IM[not so]HO;

3 Let no man deceive you by any means: for that Yom shall not come, except there come a falling away first, and that man of sin will be revealed, the son of perdition; 4 Who opposes and exalts himself above all that is called Elohim, or that is worshipped; so that he as Elohim sits in the Beit HaMikdash of Elohim, declaring himself to be Elohim. [2Thes.2.3-4, Restoration]

Had anyone done this BEFORE the ‘Nibiru’ hype, that would have been a possible fulfillment of this trumpet, assuming the preceding trumpets had preceded it AND had anything the fits the description actually occurred. 

The name of the star being Wormwood refers to the bitterness of the waters upon its surface contact. This could be bitterness like in Num.5, when the woman suspected of adultery drinks the water to make her belly swell and thigh to rot if she is guilty. The first use of ‘wormwood’ is in 

14 Neither with you only do I make this covenant and this oath; 15 But with that standeth here with us this day before Y’hovah Elohenu, and also with that not here with us this day:  16 (For ye know how we have dwelt in the land of Egypt; and how we came through the nations which ye passed by; 17 And ye have seen their abominations, and their idols, wood and stone, silver and gold, which among them:) 18 Lest there should be among you man, or woman, or family, or tribe, whose heart turneth away this day from Y’hovah Elohenu, to go serve the Elohims of these nations; lest there should be among you a root that beareth gall and wormwood;  19 And it come to pass, when he heareth the words of this curse, that he bless himself in his heart, saying, I shall have peace, though I walk in the imagination of mine heart, to add drunkenness to thirst: 20 Y’hovah will not spare him, but then the anger of Y’hovah and his jealousy shall smoke against that man, and all the curses that are written in this book shall lie upon him, and Y’hovah shall blot out his name from under heaven. [Devarim 29.14-20]

Every use [7 of them] of Wormwood [or hemlock, once] in TNK [and the only 2 uses of it in Brit Chadasha is here in v.11] is translated from H3939, la’anah, hemlock or wormwood. La’anah is literally to curse, and only figuratively means ‘bitter things’. This bitterness has nothing to do with a chemical reaction on the sides of your tongue and everything to do with evil happenings in ones life, like the woman’s belly swelling and thigh rotting. 

12 ¶ Shall horses run upon the rock? will plow with oxen? for ye have turned judgment into gall, and the fruit of righteousness into hemlock: [Amos 6.12]

7 Ye who turn judgment to wormwood, and leave off righteousness in the earth, [Amos 5.7]

Amos was primarily prophesying about 10-Israel, as we can see in Amos 1.1.

THE words of Amos, who was among the herdmen of Tekoa, which he saw concerning Israel in the days of Uzziah king of Yehudah, and in the days of Jeroboam the son of Joash king of Israel, two years before the earthquake.

His are the last uses of la’anah in TNK. He is speaking of an unequal yoke in 6.12, a horse with an ox, trying to get a plow to bust sod where all there is around them is flinty rock. The idea is the uselessness of trying to understand what the Ruach is trying to teach you with an uncircumcised heart and mind. That brings nothing but wasted effort and frustration; the ‘blah-blah’ of excellent but unintelligible words that changes the good Y’hovah has for us into a curse. Amos 5.7 speaks of an identical outcome from the same course of action. When we expend a lot of effort on a useless endeavor, it becomes a cause of bitterness to us. When we try to understand spiritual truth with our human understanding, we are engaged in futility. 

In.Rev.8, the sweet water has turned bitter or poisonous. The 2014 flooding in Phoenix, Ariz. comes to mind, where they got 6 months of rain in under 4 hours. There are pictures on the internet of whole neighborhoods swimming in the 4’ deep water. The filth and petrochemicals that contaminated that water would, I think, make it very unwise to bathe in it. I seriously doubt that you will see horses drinking that water, something cowboys in the Old West would watch for. Why do you suppose they sent boats out to rescue flood victims and had boil orders for the water supply in N’ahlins after Katrina [or anywhere else there is a general flood]? One reason is the filth and disease that that water would be spreading around. The fresh water had become ‘wormwood’, bitter. 

In vv.12-13, the 4th trumpet is winded and the light of the sun, moon and stars is decreased by 1/3. There are a lot of possible natural sources for this phenomenon. When a volcano erupted in the 1830s, the resultant ash darkened the sky for almost 3 years and it contributed to the Little Ice Age. From that source of all objective truth; Wikipedia,

Throughout the Little Ice Age, the world experienced heightened volcanic activity. When a volcano erupts, its ash reaches high into the atmosphere and can spread to cover the whole earth. This ash cloud blocks out some of the incoming solar radiation, leading to worldwide cooling that can last up to two years after an eruption. Also emitted by eruptions is sulfur in the form of sulfur dioxide gas. When this gas reaches the stratosphere, it turns into sulfuric acid particles, which reflect the sun’s rays, further reducing the amount of radiation reaching Earth’s surface. …

The 1815 eruption of Tambora in Indonesia blanketed the atmosphere with ash; the following year, 1816, came to be known as the Year Without a Summer, when frost and snow were reported in June and July in both New England and Northern Europe.

Also, if there were a nuclear exchange, it would force LOTS of dust and debris into the upper atmosphere, causing much the same effect. COMBINE the 2 and watch out! THAT possibility is especially chilling; pun intended. 

It actually seems that the light is not only diminished by 1/3, but the actual time that the light is visible is diminished by 1/3; about 4 hours of both the day and night. How THAT could happen naturally is WAY beyond me and so I think that IF that is what is being said here it HAS to be miraculous and an undeniable sign from Y’hovah Elohenu. 

After the darkness descends on the 1/3 part of the day and night, an angel is seen and heard, I assume by the entire earth’s population, giving warning of the last 3 trumpets that are yet to be winded. Imagine the abject terror that will ensue in the world. Q&C

End of Shabbat Bible Study

Shabbat Bible Study for September 9, 2017

Shabbat Bible Study for September 9, 2017

©2017 Mark Pitrone and Fulfilling Torah Ministries

Leviticus 1:1- 2:16 – Isaiah 43:21, Jeremiah 31:19, Micah 6:9-7:8 – Psalm 70 – 1 Corinthians 3:1-23

Links for this week:

http://www.messianic.ws/Commentary%20Y-2/Y2-25.htm 

Vayikra 1.1-2.16  – After the transgression of Ex.32, only about 40-50 days transpired until work began on the Mishkan/tabernacle and its furnishings; about 100 day out of Goshen. Leviticus COULD have been given to Moshe and recorded while the tabernacle was being built. But Leviticus and the sacrifices were not given until AFTER the transgression of the Covenant. Therefore, I think that Y’hovah never MEANT it to be given; that he’d acted as if Israel would be true to its word until she proved otherwise. The only blood offerings were supposed to be freewill and sin offerings and the daily oblations, not trespass or atoning sacrifices. The sacrifices outlined in Leviticus are, therefore, ‘the law that was added for transgressions’ that Rav Sha’ul peaks of in 

19 What purpose then does the Law serve? It was added because of transgressions, until the Zera should come to whom the promise was made; and heavenly malachim through the hands of a Mediator ordained it. [Gal.3.19 Restoration]. 

In the entire covenant that Moshe received from Y’hovah in Ex.24-32 there was not one trespass offering; I think because Y’hovah took Israel at its word to abide by the 10 Commandments, at least until they actually transgressed them. It is possible that Sha’ul was thinking in terms of the morning and evening offerings when he wrote “I die daily”. 

Last week we left Moshe standing outside the Tent of Meeting (Ohel haMoayd) because the Kavod of Y’hovah was filling the tent so that even Moshe could not enter it. There is no break in the narrative action. Vayikra 1 immediately follows Shemoth 40 with barely time to take a breath. 

35 And Moshe was not able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of Y’hovah filled the tabernacle … 1 And Y’hovah called unto Moshe, … (Ex.40.35 – Lev.1.1; the ellipse replaces some details, not narrative.)

There were no burnt offerings that were acceptable to Y’hovah unless they were animals of the flock or herd – sheep, goats or cows. All whole burnt offerings were to be males of the first year, and ‘without blemish’, no obvious abnormality 

15 And they shall not profane the holy things of the children of Israel, which they offer unto Y’hovah; 16 Or suffer them to bear the iniquity of trespass, when they eat their holy things: for I Y’hovah do sanctify them. 17 And Y’hovah spake unto Moshe, saying, 18 Speak unto Aaron, and to his sons, and unto all the children of Israel, and say unto them, Whatsoever of the house of Israel, or of the strangers in Israel, that will offer his oblation for all his vows, and for all his freewill offerings, which they will offer unto Y’hovah for a burnt offering; 19 at your own will a male without blemish, of the beeves, of the sheep, or of the goats. 20 Whatsoever hath a blemish, shall ye not offer: for it shall not be acceptable for you. 21 And whosoever offereth a sacrifice of peace offerings unto Y’hovah to accomplish vow, or a freewill offering in beeves or sheep, it shall be perfect to be accepted; there shall be no blemish therein. 22 Blind, or broken, or maimed, or having a wen, or scurvy, or scabbed, ye shall not offer these unto Y’hovah, nor make an offering by fire of them upon the altar unto Y’hovah. (Lev.22.17-25). 

If the offering was a bullock (steer) it was killed between the laver and the Tent. The head, fat and parts to be offered were laid on the wood of the altar and burnt, while the innards and legs were washed in the laver before being placed on the altar to be burnt. If the offering was a sheep or goat it was killed to the north side of the altar, the head and fat placed on the wood for the fire and the innards and legs washed in water and then placed on the fire and burnt like the bullock. Why the different places for the different types of animals, flock or herd? Was the place of the flock offering the ‘sides of the north’ seen in Is.14.13, or Ex.24.35? The butchering itself seems to be identical, except for the size of the animal and the place where it was offered. The only thing I can think of is that the blood of the goats or sheep was not as profuse as the steer’s and any loss in transit may render the offering invalid. That is PURELY speculation. That the one offering the animal, and NOT the priest, was the one to butcher it must have driven home the seriousness that the sin had in Y’hovah’s eyes. This offering was done before Y’hovah with the back to the rising sun and facing toward the Kodesh Kadashim. 

If the one who offered the animal could afford to bring a steer, that was preferable. But if he could not afford an animal like that, he could bring a sheep or goat. If he couldn’t even afford a goat, he could bring a dove. The sense I get from this is that Y’hovah never forces us to do what we are unable to do, but he EXPECTS us to do what we CAN do to the best of our abilities. Whether herd, flock or dove, the sincere offering has a sweet ‘smell’ to Yah.

Therefore to him that knoweth to do good, and doeth it not, to him it is sin. (James 4:17)

Q&C

2.1-16 – KJV has ‘meat offering’, but there is no flesh offered in it. The Hebrew word is minchah, and means to apportion or bestow – it’s usually a freewill offering and is bloodless, though there is often a stipulation to a burnt offering that it be accompanied by a minchah, as well. I assume that this is a kind of firstfruits offering, where a ‘portion’ of the harvest is brought as a thanksgiving offering to Y’hovah for his abundance to us. It is not specified how much flour or whatever is brought, only that a handful is burnt and that the rest is the priests’ for their own use without leaven.

14 And this the law of the meat offering: the sons of Aaron shall offer it before Y’hovah, before the altar. 15 And he shall take of it his handful, of the flour of the meat offering, and of the oil thereof, and all the frankincense upon the meat offering, and shall burn upon the altar a sweet savour, the memorial of it, unto Y’hovah. 16 And the remainder thereof shall Aaron and his sons eat: with unleavened bread shall it be eaten in the holy place; in the court of the tabernacle of the congregation they shall eat it. 17 It shall not be baken with leaven. I have given it their portion of my offerings made by fire; most holy, as the sin offering, and as the trespass offering. 18 All the males among the children of Aaron shall eat of it; a statute for ever in your generations concerning the offerings of Y’hovah made by fire: every one that toucheth them shall be holy. (Leviticus 6.14-18)

Possibly, this is a portion of the tithe set aside for orphans, widows and Levites and the amount of that tithe brought to the priests is a matter of what Y’hovah lays on the individual heart. The ‘handful’ according to Schottenstein’s Chumash, is what fits in 3 fingers. The minutia of Talmud is pretty awe inspiring, and not always in a good way.

If the offering is something oven-baked, it MUST be unleavened and either have oil and frankincense mixed into the cakes’ dough or rubbed on the finished ‘wafer’ (tortilla?) product. Home-made tortillas is what we use for our unleavened bread for the Feast week, especially after we use up the leftover matzoth from Pesach. V. 6 says the pan-baked wafers (tortillas) are to have oil poured on them – no specifics on the amount. I wonder if I can add spices, like you get with the bread at Carrabba’s? YUMM-IE! 

The reason Y’hovah gives in v.11 for not adding leaven is that NO burnt offing is to have any leaven or honey in it. Leavened bread and honey are acceptable first-fruits offerings in v.12, but those are not to be burnt. I think leaven represents sin, and therefore, imperfection or blemish, like a blemish on an animal. The freewill offering must be as set-apart as the animal offering, the best that the Israelite has to offer. Every meal offering is to be made with salt, as well. The Ramban has an interesting application of this on pg.11 of Schottenstein’s Chumash (bottom of the right commentary column). 

Vv.14-16 speak of the Omer offering to be offered on Hag haBikkurim, which I believe is the 1st day of the week following the weekly Shabbat during the Feast of Unleavened Bread (based on the Feast of Shavuoth occurring on the day after the weekly Shabbat 7 weeks later, cf. Lev.23). The ears are to be aviv, or ‘ripe’. These aviv ears of barley are roasted slightly to dry them sufficiently to grind them. Therefore, the Karaites seem to have this particular part right, as they will not declare the New Year unless the barley is in the state where it can be ‘parched’ with fire to be ground to flour. The rabbinic interpolated calendar is usually pretty darned close and sometimes right on the money, but since it doesn’t rely on actual observation of the barley crop, it can be wrong IMO. The same goes, to my mind, to all the other calendrical systems in use today by well-meaning Messianics. I think this scripture should end debate, but I doubt that it will. Q&C

Isaiah 43:21 – This deals with Israel’s commonwealth (Eph.2.11ff), not just the physical nation of Israel. It includes both houses of Israel, Yehudah and Ephraim, and also the ‘whosoevers’ who have no blood tie to Israel, but who are ‘the called according to his purpose’;

And we know that all things work together for good to them that love Elohim, to them who are the called according to his purpose. (Romans 8:28)

In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will: (Ephesians 1:11)

Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Mashiach Yeshua before the world began, (II Timothy 1:9)

21 This people have I formed for myself; they shall shew forth my praise. (Is.43.21)

Only the One who knows the end from the beginning, the Almighty Y’hovah, could have predestinated us and called us according to his purpose before the world began.

Jeremiah 31:19 – This passage actually begins in v.18

18 I have surely heard Ephraim bemoaning himself; “Thou hast chastised me, and I was chastised, as a bullock unaccustomed: turn thou me, and I shall be turned; for thou Y’hovah Elohai. 19 Surely after that I was turned, I repented; and after that I was instructed, I smote upon my thigh: I was ashamed, yea, even confounded, because I did bear the reproach of my youth.” 20 Ephraim my dear son? a pleasant child? for since I spake against him [3.7-9 below], I do earnestly remember him still: therefore my bowels are troubled for him; I will surely have mercy upon him, saith Y’hovah. (Jeremiah 31.18-20)

6 Y’hovah said also to me in the days of Yoshiyahu the melech, Have you seen that which backsliding Yisrael  has done? She is gone up to every high mountain and under every green eytz, and there has played the harlot. 7 And I said after she had done all these things, Teshuvah to Me. But she made no teshuvah. And her perverted sister Yahudah saw it. 8 And I saw, that for all the reasons which backsliding Yisrael committed adultery I had put her away, and given her a Get of divorce; yet her perverted sister Yahudah feared not, but went and played the harlot also. [Jer.3.7-9]

A bullock unaccustomed to the yoke is one that hasn’t been trained in that by which he is kept in close proximity to Mashiach Yeshua, and through which he carries our load.

28 Come unto me, all that labour and are heavy laden, and I will give you rest. 29 Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. 30 For my yoke easy, and my burden is light. (Matthew 11.28-29)

The whole context of that Matthew passage is repentance and returning to Torah from the traditions of men. Yeshua’s yoke is Torah. Torah is that by which he carries our burden, for it is HE who carries us in it. It is a Torah commandment (Dt.22.10) to not plow with a donkey and an ox together. Why? Because of the inefficiency of it – the little donkey is going to either get in the ox’s way and be trampled by him or be hanged by him. It is a similar picture to Yeshua being yoked to you or me except that Yeshua is carrying all the weight, including ours, in the same way that he carried the ark and the priests who put their shoulders to it believing that he would supply the ability. The yoke of man’s traditions is a heavy burden, like the donkey trying to carry the ox. The yoke of the Word of Y’hovah is light. Yeshua made this point when he said

1 Then spake Yeshua to the multitude, and to his disciples, 2 Saying, The scribes and the Pharisees sit in Moshe’ seat: 3 All therefore whatsoever they bid you observe; observe and do; but do not ye after their works: for they say, and do not. 4 For they bind heavy burdens and grievous to be borne, and lay on men’s shoulders; but they will not move them with one of their fingers. 5 But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments, 6 And love the uppermost rooms at feasts, and the chief seats in the synagogues, 7 And greetings in the markets, and to be called of men, Rabbi, Rabbi… Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves. (Matthew 23.1-7, 15)

It was the traditions of the rabbis that were the heavy burden, not the Word of Y’hovah. We need to become accustomed to Yeshua’s yoke – his Torah, and get away from the yoke of tradition, whether of rabbinic or Xian origin.

In our Jeremiah passage, Ephraim was chastised because he had the Torah, but he refused to follow it, going instead after the doctrines of the kings of 10-Israel. They went up to Dan for the feasts instead of J’lem, because it was both economically and politically expedient for the kings of Israel to keep the people away from there for fear that they would STAY in J’lem, either physically or in their hearts. It is the same in much of today’s evangelical Xianity. It is at the very LEAST economically better to continue the misapplication of scripture to keep the people in the pews ignorant of Torah for fear that they will do it and be blessed in their deeds (Jms.1.25) and then continue therein, in stead of what Xianity tells them.

Micah 6:9-7:8 – The idea carries on here in Micah 6, using the metaphor of unjust weights and measures. If we come to knowledge of Truth and do not live in the Truth, we will reap the harvest of our evil deeds. 

Therefore to him that knoweth to do good, and doeth it not, to him it is sin. (James 4:17)

And, once again, in this passage they were going after the yoke of Israel’s kings and not the yoke of Y’hovah. The imprecations here are very reminiscent of those in Dt.28.15ff. If you know what you’re supposed to do, how you are supposed to live, and you don’t do it, those curses will come upon you with the purpose of getting you to examine yourself and repent of the evil. 

Ch.7 seems to be the continuation from ch.6, where we have seen our condition and come to understand that we are being chastised and are now lamenting our sin and repenting of it. We are at the bottom, we have been cultivating the grapes, but someone has come before us and harvested that on which we worked all year. While we were living in sin, the world got worse and worse. It is to the point where there is little we can do to right it. The description in vv.1-2 surely sound like our day and age, or what certainly looks to be on the verge of realization. V.3 sounds like our ‘criminal’ court system – willing to find for he who pays the larger bribe. The best man in government is a crook. But, in v.4, the day their watchmen warned them of and the visitation he told them was coming is on them. In this day in v.5, it is very unwise to trust any man, but to keep your counsel close. Your own family will sell you out for a morsel of bread in v.6, so it is best in v.7 to just keep your trust and life in the hands of Yeshua. The enemy may seem to get the better of you, to take you down and exile you. But it would be better for them to NOT rejoice over your calamities, for Y’hovah will hear your cries and recompense judgment on them. While we may fall, Y’hovah will raise us up; when we sit in the darkness (of exile), He will be our light. Q&C

Tehellim 70 – The Psalm follows the same path as Micah. David is in affliction, makes his need known to the Almighty, expecting the source of his trouble to be stopped and his deliverance assured by the Almighty’s hand. V.1 makes it pretty plain that Elohim and Y’hovah are one and the same Almighty, does it not?  David tells each aspect of the Almighty to help him quickly. He knows in v.2 that he can’t defeat his enemies in his own strength, that they are too powerful for him in the physical. So in v.3 he adjures the Almighty to confound them and shame those who want his life or to see him hurt. They are looking for anything that can be twisted to look bad for him so they can accuse him of sin where there is none and he wants their efforts to redouble against them. This sounds suspiciously like today’s ‘fake news” reporting. Then he blesses all whose hearts are after the Almighty’s so that they may have the desires of their heart and magnify and exalt the Almighty therein. (I assume he sees himself among this group.) He then acknowledges his inability to affect his deliverance from the mighty men who are against him and that he expects Y’hovah to deliver him from them without delay. 

David made no requests of Y’hovah in this Psalm. He gave 8 directives to the Almighty. Q&C

I think that we need to understand, as I have often explained before, that understanding the pronouns is very important in all of Sha’ul’s writing to the kehalim in the nations. Paul is writing to the kahal in Corinth, which was a very ‘worldly’ city in Greece, and I think he uses pronouns here in the same way he did with the Ephesians, Romans and Galatians [at least]. When he uses a 2nd person plural pronoun [you/ye], he is addressing the Ephraimites to whom his mission is, to gather them/us from the 4 corners of the earth. When he uses the 1st person plural nominative case [we], he is almost invariably referring to Yehudah; and when he uses the 1st person plural objective case [us], he is usually referring to both groups together as the corporate body of Mashiach.

Beginning in 2.7, Rav Sha’ul contrasts the things of Ruach haKodesh with the things of the ruach of man or of the world system, and it is important for us to see this context, so here it is [KJV – w/Mark edits for clarity and ‘proper divine titling’, IM(not so)HO]:

1Co 2:7 But we speak the wisdom of Elohim in a mystery, the hidden [that is, sod] which Elohim ordained before the world unto our glory: 8 Which none of the princes of this world knew: for had they known they would not have crucified the Master of glory. 9 But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which Elohim hath prepared for them that love him. [YeshaYahu 64.4] 10 But Elohim hath revealed unto us by his Ruach: for Ruach searcheth all things, yea, the deep [sod – ‘mystical’] things of Elohim. 11  For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of Elohim knoweth no man, but the Spirit of Elohim. 

1Co 2:12 Now we have received, not the ruach of the world, but the Ruach which is of Elohim; that we might know the things that are freely given to us of Elohim. 13 Which things also we speak, not in the words which man’s wisdom teacheth, but which Ruach haKodesh teacheth; comparing spiritual things with spiritual. 

14  But the natural man receiveth not the things of Ruach of Elohim: for they are foolishness unto him: neither can he know because they are spiritually discerned. 15 But he that is spiritual judgeth all things, yet he himself is judged of no man. 16 For who hath known the mind of Y’hovah, that he may instruct him? But we have the mind of Mashiach. 

The Corinthians were surrounded by man’s wisdom; indeed Corinth was a SEAT of natural, worldly wisdom and that needed to be overcome by Y’hovah’s Wisdom in Torah [say thank you, Rico]. Paul had just told them that the world’s wisdom was not a thing to be grasped because it contained no ‘real’ life. Now, “Chock Fulla’Nuts” may be heavenly coffee, but Y’hovah’s chochmah is chock full of life. In the contrast between the world’s wisdom and Y’hovah’s, Sha’ul is telling the Corinthians they need to abandon what is, at best, a counterfeit wisdom that makes one THINK he has knowledge, but is ultimately useless. The pashat is as far as the ‘natural’ man can see. Milk is as much as he can digest. With that background, let us move to our portion. 

1 Corinthians 3:1-23 – The believers in Corinth were just that, but they were not walking according to the Word of Y’hovah, which is

All scripture given by inspiration of Elohim, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of Elohim may be perfect, throughly furnished unto all good works. (II Timothy 3:16-17)

What are those ‘good works’ if not the righteousness of which scripture instructs us? It doesn’t just tell us proper doctrine. It also reproves us (shows us our guilt and where we fall short), corrects and instructs us in righteousness (shows us how we are supposed to live), for the purpose of completing us and giving us the ability to do what we’ve been saved to do in 

For we are his workmanship, created in Mashiach Yeshua unto good works, which Elohim hath before ordained that we should walk in them. (Ephesians 2:10)

We aren’t OUR workmanship, but his. And we are saved for the PURPOSE [called according to His purpose?] of doing good works – living in Torah. 

The Corinthians were carnal; they wanted the position of righteousness, but also freedom to live their own way. They wanted life like in the time of the judges of Israel, when “there was no king in Israel and every man did that which was right in his own eyes”. That kind of freedom is not what we were saved to. If we want to live according to the flesh, we have no need of the Ruach haKodesh, which gives us the POWER to live according to the Spirit of Y’hovah’s Word. 

We have LIBERTY in Mashiach, not so much freedom. Liberty is freedom that is self-constrained, not controlled by a despot or human authority. We constrain our freedom to the limits HE has set and, when we do, we are at liberty. In the original political, Constitutional meaning, liberty was freedom to act according to the dictates of the Word of Y’hovah. Our Constitution, according to John Adams, was designed for “a good and godly people; it is wholly inadequate to govern any other.” That is the meaning of liberty. 

But whoso looketh into the perfect Torah of liberty, and continueth, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed. (James 1:25)

That word translated ‘continueth’ is Grk parameno ‘to abide near’ or ‘to stand in’. So when we look into and live in the ‘perfect Torah of Liberty’, we are not forgetful hearers of the Word, but doers of the Word. The Corinthians weren’t living in the Word, but were forgetful hearers. 

They are full of envy, strife, divisions in v. 3 … you know … Messianic. All through this letter Sha’ul emphasizes the Sh’ma – unity in the body. And this is not his emphasis in 1Corinthians alone, but in most of his letters. It is Y’hovah’s desire that we come to full unity.

I therefore, the prisoner of Y’hovah, beseech you that ye walk worthy of the vocation wherewith ye are called, 2 With all lowliness and meekness, with longsuffering, forbearing one another in love; 3 Endeavouring to keep the unity of the Spirit in the bond of peace… 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 Mashiach: 14 That we be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, cunning craftiness, whereby they lie in wait to deceive; 15 But speaking the truth in love, may grow up into him in all things, which is the head, Mashiach: 16 From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love. (Ephesians 4:1-3, 13-16)

The body is supposed to edify itself in love, not destroy itself by ending fellowship over ‘doubtful disputations,’ which are defined as stuff that is interpreted or inferred from Torah, not what is expressly laid out in Torah. Let’s agree on the peshat and allow our brethren to (or acknowledge that we can) be wrong on the remez or sod, and still have fellowship in love of Mashiach. When we separate ourselves from brethren over carnal things, we are showing ourselves to be carnal and not after the Spirit of Elohim. 

Paul goes into the “I am of Paul”, and “I am of Apollos” thing. So you are after a fallen MAN, and thereby do injury to the body of Mashiach?! And you think you are spiritual? We are all ministers of the Kingdom of Elohim; ambassadors to the world system. So why are we at odds over stupid stuff? Why do some stop fellowship with other believers over stuff that is of no consequence, like the calendar we use, which is a doubtful disputation. These are things we can agree to disagree over and then sit down and break bread, for it is not a condition of my salvation whether I keep the intercalated calendar or the Karaite or the equinoctial or whatever. Is your heart to do as you believe Y’hovah wants you to do? Then, by all means do it. Do you have something you can teach me about Torah? Teach me. Do I have to hold to everything you teach, or you to me? No. We are allowed to disagree, IF we can love each other through it. 

THAT is what Paul is saying in this passage. (UH! OH! Now I’m in trouble with someone because I called him Paul!) Sha’ul’s understanding of the Sh’ma comes out in v.6 – “I have planted, Apollos watered and Elohim gave the increase.” He goes on to say that neither he nor Apollos was anything, but that Ruach haKodesh did the REAL work of salvation. As Y’hovah manifests himself in different ways and in different times by different people (Heb.1.1), so does he use ALL vessels that are sold to HIS use. For example, Jeff Gilbert and I are of different opinions on certain issues, but each of us is following Y’hovah as he has shown himself to us, and we genuinely love one another. We are fellow-laborers with our King. 

[As an aside – when my son Daniel went back to Colorado after coming to my side when I had the ‘ordeal’ with the tree, the next Shabbat he went to synagogue and who walks up to him but Jeff Gilbert. Jeff tapped Daniel on the shoulder and said, “Did you hear what happened to Mark Pitrone?” I had met Jeff at Monte’s Sukkoth in 08 and I truly did not remember him from Adam. But he remembered me and had his fellowship and everyone he knew in the world praying for me. When Daniel said, “Well, yeah. He’s my dad,” there was a time of joy and fellowship like Daniel had not had with a ‘stranger’ in a long time. Jeff got the whole scoop from Daniel and Hannah (my daughter). And Jeff has commented on a number of occasions how impressed he is with my children. They are chips off the ol’ block – and they have got him snowed!] Q&C

Vv.10-15 – A wise ‘master builder’ always sets a firm, level and square foundation before he starts building the body of the building. Without that kind of foundation, the body will never be right. Once the foundation is set, it is up to the individual subcontractors to ensure a fit frame and finish. I pray that the frame and finish I provide here is fit to the Master’s use and that I adequately prepare the body to go out and make disciples for Yeshua. The foundation is Mashiach Yeshua, the living Word of Elohim, the living Torah. As far as the written Word of Elohim goes, Torah is the foundation and it is level, square and plumb. To start with a foundation of Revelation is as backward as it can be, but many do this. Without a proper understanding of the books of Moshe, NOTHING will make biblical sense and we’ll be “tossed by every wind of doctrine” (Eph.4.14), especially when it comes to prophecy, since biblical history IS prophecy of the end of days. If we build on the foundation with ‘good works’ the building will be fit; if we build with ‘evil works’ the building will fall apart. Our works will be tried by fire – tribulation. If it stands the trial, the building was properly built. Since the foundation of Mashiach and his Word was good, any deficiency in the building is the fault of the subcontractor – in this case, me. 

If you think you won’t go through tribulation, think again. Yeshua PROMISED you that you would see tribulation. But he also PROMISED that he would carry you through it, if you trust in HIM and not in yourself. Are you prepared to go through the fire? Will your works be tempered and made more pure by that fire, or will your works be burnt up? Do you remember the Torah portion for today? The burnt offerings of flesh and unleavened bread? Do you see the connection? Those offerings had to be perfect and without spot, or unleavened with sin. These are the final days of the 6th biblical month that ends with Yom Teruah – probably next Thursday evening, possibly not until erev Shabbat. Are you ready for the shofar blast that signifies the ‘last trump’ according to many Messianic teachers? If THIS Yom Teruah is Resurrection Day, will you be taken to the protection Mashiach has for his faithful, or will you get to try and survive the 10 days of awe in your own strength? I do not think this is the last Yom Teruah. In fact, I am relatively certain we have at least 4 years before that time, since there is no Temple and the 144K and the 2 witnesses have yet to be anointed and the man of sin is not yet revealed. But this is the time when we are to be examining our lives and making sure we are right with our Elohim. If next Thursday IS the Last Trump, will you be found faithful? If you are a house of wood, hay and stubble, built on the foundation of Mashiach, you will be delivered to life eternal, yet as by fire. Don’t let yourself be caught napping. Build your structure of good works – gold, silver and precious stones – on the firm foundation of Mashiach and his Word.

Vv.16– – Notice the number of the pronouns – they are telling. Ye = 2nd person plural. The recipients are the Temple of Elohim and the Spirit of Elohim dwells in them – one Spirit indwelling the whole ‘building’, as the Kavod of Y’hovah completely filled the Mishkan in last week’s Torah portion. This is a corporate indwelling, as in 

For where two or three are gathered together in my name, there am I in the midst of them. (Matthew 18:20)

There is also a personal indwelling of the Spirit. 

What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of Elohim, and ye are not your own? (I Corinthians 6:19)

The point of this passage is that any single man that defiles the congregation, he will answer to Elohim himself. The destruction could be temporal or spiritual, complete or partial. Don’t trust in men; not yourself, not me, not any mortal man; because we are all imperfect and will disappoint you. Trust only in Y’hovah, the Elohim of Avraham, Yitzhak and Ya’acov. He is steadfast. He is trustworthy. He will never disappoint you. Y’hovah knows our thoughts, that all our thoughts are vain. So let’s get the division of men-pleasers and man-following right out of our thought process. Keep your eyes on Mashiach Yeshua and Avinu. Neither Paul, nor Mark, nor Kefa, nor Apollos paid your ransom. Yeshua did. Trust in him, for he is the one who bought you with a price

For ye are bought with a price: therefore glorify Elohim in your body, and in your spirit, which are Elohim’s. (I Corinthians 6:20) 

Q&C

End of Shabbat Bible Study

Shabbat Bible Study for September 2, 2017

Shabbat Bible Study for September 2, 2017

©2017 Mark Pitrone and Fulfilling Torah Ministries

Shemoth 39:33-40:38, YeshaYahu 33:20-34:8, Tehellim 69, Gilyahna 15:1-8

Links for this week:

http://philologos.org/__eb-nis/three.htm 

http://tzion.org/Tree_Sefiroth.htm 

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

Shemoth 39.33-43 – Last week we went beyond our portion to the end of ch.39 where we saw that Betzaleel and Aholiav had completed the work on the Mishkan and all its furnishings and brought them to Moshe for final QA and construction. We saw in vv.32, 42 and 43 that when Moshe saw the completed work, b’nei Yisrael had made everything exactly as he had instructed Betzaleel and Aholiav, who had supervised all the work b’nei Yisrael had done. We saw how Moshe had been shown the true Mishkan in heaven while he was 40 days in the mount in the presence of Y’hovah in his throneroom (which explains how he could go 40 days without food or water – he was outside time and space while he was there, so there would be no passage of time or need to nourish his body). We saw that Y’hovah had instructed Moshe individually by component what he wanted built according to the pattern he’d shown Moshe in the mount. Moshe would then give the instruction of what to build and how it was to look to Betzaleel and leave it to Ruach to guide Betzaleel and Aholiav in their respective tasks. And when it was all done in vv.42 and 43, Moshe looked at all of it and saw that Ruach had led those 2 men to successfully convey to each workman under his charge the way to complete the task perfectly, as they had done so. The expression ‘as Y’hovah had instructed Moshe, so did they’ (vv.32 & 42) is repeated twice in the present tense, and then was reiterated in the past perfect tense, ‘as Y’hovah had instructed Moshe, so they had done.’(v.43) 

We then saw that the rabbis explain that this is a point by point ‘atonement’ for the different ways they had transgressed the covenant with the golden calf (which is understandable in a metaphorical sense, but is ultimately ‘malarkey’, as death is the wages for sin (Rom.3.23), not just a perfect work in opposition to ‘missing the mark’, which is what is expected if one is to work his own way to justification and life eternal). 

Our personally “Fulfilling Torah perfectly” was never anyone’s way to eternal life, as many Xians church erroneously teach. Had it been, there would be no eternal life except Y’hovah’s. Our way to eternal life is by the blood of Mashiach, which paid the ransom for those held captive; us! That buys us back from the adversary to whom we’d sold ourselves and whom we could not repay, for his per sin price was one death.  All we could ever attain in this life was ‘blamelessness’. 

5 Or have ye not read in the law, how that on the sabbath days the priests in the temple profane the sabbath, and are blameless? [Matt.12.5]

5.There was in the days of Herod, the king of Judæa, a certain priest named ZacharYahu of the course of AviYahu: and his wife of the daughters of Aharon, and her name Elisheva. 6 And they were both righteous before Elohim, walking in all the commandments and ordinances of Y’hovah blameless. [Lk.1.5-6]

THAT is our model; not sinless perfection, but blamelessness before him. We are blameless when we confess our sin and turn from it to him. 

8 Who shall also confirm you unto the end, blameless in the day of our Master Yeshua haMoshiach. [1Cor.1.8]

15 That ye may be blameless and harmless, the sons of Elohim, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world; [Phil.2.15]

23 And the very Elohim of peace sanctify you wholly; and your whole spirit and soul and body be preserved blameless unto the coming of our Master Yeshua haMoshiach. [1Thes.5.23]

14 Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless. [2Pe.3.14]

Remember Heb.10;

12 But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of Elohim; 13 From henceforth expecting till his enemies be made his footstool. … 16 This the covenant that I will make with them after those days, saith the Master, I will put my laws into their hearts, and in their minds will I write them; 17 And their sins and iniquities will I remember no more. [quoting YirmeYahu 31] 18 Now where remission of these, no more offering for sin. … 26 For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, …29 Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of Elohim, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? [Heb.10.12-13, 16-18, 26, 29]

Only Y’hovah Yeshua is sinless, the ‘last Adam’ [1Cor.15.45]. But because he paid the ransom to the adversary [he certainly did not pay it to himself, did he?], we can now be blameless without having to offer animals to satisfy haSatan’s blood lust. The blood was NOT to appease Y’hovah, who knew from before the beginning that we would sin and thereby lose our inheritance to the adversary. 

6 In burnt offerings and for sin thou hast had no pleasure. 7 Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O Elohim. 8 Above when he said, Sacrifice and offering and burnt offerings and for sin thou wouldest not, neither hadst pleasure which are offered by the law; 9 Then said he, Lo, I come to do thy will, O Elohim. He taketh away the first [burnt offerings], that he may establish the second [doing Y’hovah Elohenu’s will]. 10 By the which will we are sanctified through the offering of the body of Yeshua haMoshiach once. [Heb.10.6-10]

Ch.40.1-16 – “B’yom Chodesh harishon, b’echad lachodesh – In the day of the first new moon, in the first day of the month” can only mean the biblical/’spiritual’ Rosh HaShana is the first day of the 1st month, not the first day of the 7th month, because Y’hovah had commanded Moshe in 

This month shall be unto you the beginning of months: it shall be the first month of the year to you. (Exodus 12:2)

So, the Mishkan was to be inaugurated, built, anointed and offered at on the 1st day of the 2nd year out of Egypt. In vv.1-16 we see the order that the service would have on the 1st Rosh HaShanah in the Wilderness. This was, by the way the ONLY Rosh HaShanah, they were intended to spend in the wilderness. The Wilderness Adventure was supposed to end when they came to Kadesh (Num.13), only a few weeks hence. 

Y’hovah gives Moshe specific instructions on the order that was to be followed when they broke camp and pitched again. First, the Ark was placed and covered with the inner veil. The sanctified ark was not to be seen by the congregation – only the High Priest was to see it. Then the Table of Showbread was placed, then the Menorah was placed opposite the Table and then the Incense altar was placed before the ark on this side of the veil. Next the outer veil was placed where it was to be erected. Next, the Altar was placed near where the entrance to the court was to be and then the laver was placed between the altar and the outer veil and the water to fill the laver was placed nearby. Next, the court’s curtains were placed and the curtain that was the door of the court was placed. 

Then was given specific instructions on the order the anointing was to take. The Mishkan and it’s furnishings and utensils first, then the altar of burnt offering, then the laver were to be anointed to set them apart for the Aharonic priesthood to serve through. And the promise was given (v.15) that the Aharonic priesthood would be everlasting, or until the end of this ‘Generation’ or Creation. But this heaven and earth will pass and a New heaven and a New Earth will be created, where the Aharonic priesthood will cease to be, for there will be no sin or death there. Up to this point, the anointing of the Kohanim was personal, not for their progeny. But here they are promised the priesthood ‘forever’. Moshe now did what b’nei Yisrael had done in the making of the Mishkan, exactly as Y’hovah had instructed him.

Moshe anointed it all, beginning with the Mishkan and all its utensils, then the altar of burnt offering and all its utensils, making the altar kodesh kadashim. Chumash has a good comment on this use of kodesh kadashim for the altar, as opposed to the Mishkan on pg.291. There was no place or thing on earth that was more kodesh than the spiritual space that was the Kodesh Kadashim, the one place on earth where Y’hovah himself had deigned to place his Shekinah. That 10 cubit square area of the earth was translated into heaven itself for as long as Y’hovah decided to rest there. He would move his presence in the pillar of cloud or fire and stop exactly where he wanted Moshe to place the ark and the construction of the Mishkan and tent of meeting would begin from there. Next he anointed the Laver’s basins and its stand to make them ‘holy’. 

Next he brought Aharon and his sons, Nadav, Avihu, Elazar and Ithamar to the entrance to the Ohel Moad, the Tent of Meeting, and immersed them in water (Stone’s Tanakh). He brought them to the Laver (this is an inference, since I can’t think of where else Moshe could immerse them in a mikvah at the Tent of Meeting, unless it was assembled in front of the Rock of Rephidim that provided their water, which would demand that at least the shore of that pool or creek would be within the court and that ain’t likely). Then he dressed Aharon in his High Priestly vestments and anointed him and them. Then he dressed the ‘boys’ in their service garments and anointed them. Q&C

Vv.17-38 – Then Moshe erected the Mishkan. The Chumash makes a good point, that Moshe could not have done the entire construction himself. [Share the prefatory note on vv.17-38 on pg.292] How could he have placed the Mishkan, by which I mean the innermost covering of the Tabernacle, on top of the 18-foot tall boards? This was something with which he needed a lot of help. But it also says that Moshe did the construction with no indication that anyone assisted him. The inference I take here is that Y’hovah helped him, perhaps by holding the Mishkan up while Moshe but up the boards under it (which is how the peshat reads – he put up the Mishkan, THEN he erected the boards) or by carrying Moshe above the boards after he took hold of the Mishkan to stretch over the boards. One thing is certain – they didn’t have a crane out there to put the pieces together. Then he put the ohel, or tent, over top of the Mishkan and then the ohel’s cover over top of it from above. And they did this 42 times in the Wilderness Adventure. Moshe did these things ‘as Y’hovah had commanded Moshe’, which means in the same manner as and at the time of the commandment. Thereafter, the priests built the Mishkan.

After he put up the Mishkan and the ohel moayd (tent of meeting), he took the tables of testimony, which he had kept in a wooden box in his own tent (Ramban) and placed them in the ark, then the Mercy seat on it and then the staves in the rings. Then he covered it from above. Then he took the ark into the Mishkan and put up the veil between the ark and the incense altar. Were these all miraculous performances of his duties? I think so. I think, and some of the rabbis think the same, that when Moshe went to obey Y’hovah in all that he’d commanded him, Y’hovah honored his faith by performing the task through him. Mo knew that HE couldn’t do any of this himself, but when he was faithful to obey, Y’hovah was faithful to empower him to do it. It would be the same when it was time to break camp and move, when the priests put their shoulders to the staves to move the ark and other furnishings of the Mishkan (and perhaps the Mishkan itself) Y’hovah carried it and them. Again “as Y’hovah had commanded Moshe” means that Moshe did not hesitate to obey in any and every detail. 

Next, he placed the Table of Showbread on the north side of the Tent of Meeting, and set the Bread on it, “as Y’hovah had commanded Moshe”. Next came the menorah on the south side of the Ohel Moad, which he dressed and lit, “as Y’hovah had commanded Moshe”. Next was the incense altar against the veil and before the ark and the first offering of incense, I assume at the morning offering, and also “as Y’hovah had commanded Moshe”. 

Then he put up the outer veil between the Tent of meeting and the court. Next he went to the open end of the court to anoint the altar of burnt offering, where he then offered the first burnt offering and meal offering, “As Y’hovah had commanded Moshe”. Next he went to the Laver that was before the outer veil of the Ohel Moad and there Moshe, Aharon and all his sons washed their hands and feet both coming and going from the altar to the tent and from the tent to the altar, “As Y’hovah had commanded Moshe.” They washed the defilement of the world off themselves before entering the Ohel Moad, and then washed the blood of the offering off before it could be defiled by the world they were re-entering.

In all of this, I am assuming that Aharon and his sons are watching as the instructions are being given by Y’hovah and repeated and performed by Moshe. 7 times the phrase was repeated, “as Y’hovah had commanded Moshe”. 7 is the number representing spiritual completion or perfection. There are 9 mentions of Moshe DOING his work, which = 32, 3 being the number of divine perfection, according to E.W. Bullinger’s book Number in Scripture, which you can see online at http://philologos.org/__eb-nis/three.htm. If you like number studies, this is probably the best book for it from the Messianic point of view. 9 is the number that represents finality in judgment, and as Bullinger says (under the entry for #9), 

“The gematria of the word “Dan,” which means a judge, is 54 (9×6).”

9×6 designates the final judgment of man, which may be why Dan is not mentioned in Rev.7; it isn’t yet time for man’s final judgment. That is 1000 years hence at the GWT of Rev.20.10ff.

The last mention of Moshe’s work on ch.40 is when he ‘completes’ it in v.33. That makes the 10th reference to Moshe’s work, and, according to Bullinger, 10 is one of the 4 perfect numbers (from the entry for #3),

Three is the first of four perfect numbers (see p. 23).

    * Three denotes divine perfection;

    * Seven denotes spiritual perfection;

    * Ten denotes ordinal perfection; and

    * Twelve denotes governmental perfection.  

10 denotes ‘ordinal’ perfection – ordinal meaning to put in order, or an authoritative decree. Remember the 10 commandments and the 10 sefiroth? 10 denotes perfect order. 

As Moshe had blessed the congregation and the work they had done in making all the stuff for the court and the Mishkan, so Y’hovah now blessed chol Yisrael and the work that they and Moshe had done by resting his kavod on and within the Mishkan and the Tent of Meeting. His presence SO filled the Ohel Moad that even Moshe could not get inside it. Y’hovah was VERY pleased with the Mishkan; so much so that either the cloud or the fire of his presence was ever on the Mishkan, except when it was time for Yisrael to move. Then it went before the people until the next camp, where it would stop and mark the site for the ark again. When encamped, the presence rested on and in the Mishkan for all the people of Israel to witness. Q&C

YeshaYahu 33:20-34:833.20-24 – This whole passage is directed at the Assyrian, the Anti-Mashiach spirit. The words that the KJV translates as ‘city of our solemnities’ are the Hebrew words kir’yath moadenu, city of our appointed times or feasts. Our portion is millennial, as there is deliverance yet to be done and it is therefore NOT olam haba, and I think it is either Armageddon [very beginning of the Millennium] or the LAST Sukkoth of the Kingdom [very end of the Millennium] that we see in 

7 And when the thousand years are expired, Satan shall be loosed out of his prison, 8 And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. 9 And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from Elohim out of heaven, and devoured them. (Revelation 20.7-9)

The great battle all through history has been Jacob vs. Esau, the tzadik vs. the rasha, the wicked, and this is no different. It doesn’t matter of what bloodline you are physically, but where your heart is and what it is after. If a physical Edomite desires the heart of Y’hovah to be his own, he is tzedikah. If a physical Israelite is after his own lusts and cares nothing for the hart of Y’hovah, he is rasha, of the spirit of Esau and an Edomite. There are a LOT of Edomites who rise to political power in Israel and the United States, not to mention the rest of the world. The predominant spirit of this world’s politics and economics is Edomite, while the predominant Spirit of the opposition to the wickedness of our politics and economics is truly of Y’hovah. 

In our portion, the threat is from the Anti-Mashiach, Gog uMagog spirit that is and has always been in rebellion against Y’hovah. But even though the VAST majority of the earth’s population will come up against the King and the camp of the saints, there will be nothing to fear, for Y’hovah himself will fight for us once again, while sustaining all our needs (v.21).

Please picture or look at the tree of Sephiroth at http://tzion.org/Tree_Sefiroth.htm.  In v.22 we see the center of the tree; Chesed, Gevurah and Tifereth. Elohim, our Judge, is Gevurah, righteousness and justice. Y’hovah, our Lawgiver, is Chesed, merciful and gracious. Y’hovah Elohenu is our Tzadik and King, our MelechTzadik, the perfect melding of the two extremes, the narrow Way and the strait Gate. He, Y’hovah Yeshua Moshienu, will deliver us.

Vv.23-24 explain in what MANNER Y’hovah Elohenu will deliver us. The wicked will bring all kinds of devices against us, but we are equipped to deal with it by the gracious provision of Y’hovah. When it says ‘thy tacklings are loosed’ it means they are unable to bring their devices to bear against the King and his subjects. ‘Loosed’ = loss of organization, disbursed. They had all these marvelous toys to use against us and no matter how hard they try, their stuff won’t work, much like Hamas’ missiles and tunnels. The lame in this passage are us, the citizens of J’lem and the camp of the saints who have no weapons to fight with and are completely unprepared for battle with this large, predatory army. Our trust is in Y’hovah Tsidkenu, Yeshua Malchenu, and we, who were thought to be sheep for slaughter, will go out and take the predators as prey after the King is through with them. Q&C

34.1-8 – YeshaYahu addresses his intended audience in v.1 – the nations of the whole earth. He is warning them of what is going to happen to them if they persist in coming against HIS land of Israel and his people whom he has placed there [are you listening, Hamas?]. This is not to say that every inhabitant of the land are his people, but that his people are there and even those Edomites that live among them in His land will receive his protection, as the Egyptians who spread the blood of the lamb on their doorposts were passed over by the Angel of Death. Mere association with the people of Y’hovah confers blessings, as in

If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away. 13 And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him. 14 For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean; but now are they holy. 15 But if the unbelieving depart, let him depart. A brother or a sister is not under bondage in such but Elohim hath called us to peace. 16 For what knowest thou, O wife, whether thou shalt save husband? or how knowest thou, O man, whether thou shalt save wife? (1Corinthians 7.12b-16)

Same principle; different application. These who associate with the people of Y’hovah will be held accountable for what they know to do but don’t do – like trusting Y’hovah for deliverance to life eternal. 

In vv.2-3, we see that this is specifically about Armageddon, because after the final Gog uMagog rebellion at the end of the Kingdom, there won’t be time for the bodies to putrefy before the GWT judgment begins. But the clean-up after Armageddon, which is a partial, intermediate fulfillment of the original Gog uMagog prophecy, will take quite some time;

9 And they that dwell in the cities of Israel shall go forth, and shall set on fire and burn the weapons, both the shields and the bucklers, the bows and the arrows, and the handstaves, and the spears, and they shall burn them with fire seven years: 10 So that they shall take no wood out of the field, neither cut down out of the forests; for they shall burn the weapons with fire: and they shall spoil those that spoiled them, and rob those that robbed them, saith Adonai Y’hovah. 11 And it shall come to pass in that day, I will give unto Gog a place there of graves in Israel, the valley of the passengers on the east of the sea: and it shall stop the noses of the passengers: and there shall they bury Gog and all his multitude: and they shall call The valley of Hamongog. 12 And seven months shall the house of Israel be burying of them, that they may cleanse the land. 13 Yea, all the people of the land shall bury; and it shall be to them a renown the day that I shall be glorified, saith Adonai Y’hovah. 14 And they shall sever out men of continual employment, passing through the land to bury with the passengers those that remain upon the face of the earth, to cleanse it: after the end of seven months shall they search. 15 And the passengers pass through the land, when seeth a man’s bone, then shall he set up a sign by it, till the buriers have buried it in the valley of Hamongog. 16 And also the name of the city Hamonah. Thus shall they cleanse the land. (Ezekiel 39.9-16)

There won’t be that much time after the Millennium. Besides, the fire from heaven will consume their bodies. Perhaps there is stuff among them that will be useful in the New Earth? I don’t see why, but only Y’hovah knows. But this describes Armageddon’s immediate aftermath, I think.

V.4 speaks at least of nukes going off, but may be describing the dissolution of Creation. If it is nukes, they are intended for J’lem and the ‘invader’, the returning Mashiach. If today’s news has anything to do with this prophecy (and I think it does, at least as a partial fulfillment) Iran will be sending nuke armed missiles at J’lem and Zion and they will fall JU-U-u-ust a BIT short – like in the middle of Edom – Bozrah (v.6). That might even look like the stars of heaven falling, eh? Bozrah was a center of the sheep and goat trade, like Chicago became America’s beef packing center in the late 19th and early 20th C, so the idea of blood everywhere fits, as well. The King, meanwhile, will protect his own from the rads, if that’s what this is, but the land that receives the nukes becomes, humanly speaking, uninhabitable. I think that this is where the giant bug originated in that 1960s cult-classic song (it’s on youtube), The Cockroach that Ate Cincinnati. 

Why did the KJV translate r’aym as unicorn? I found a reasonable explanation in that source of ALL objective truth – Wikipedia (http://en.wikipedia.org/wiki/Unicorn

The translators of the Authorized King James Version of the Bible (1611) followed the Greek Septuagint (monokeros) and the Latin Vulgate (unicornis)[14] and employed unicorn to translate re’em, providing a recognizable animal that was proverbial for its un-tamable nature.

It is the untamable nature of Edom/Assyria that we need to see here. Gog uMagog cannot be tamed, and the best representatives of that spirit in today’s world are the radical Moslemists. Y’hovah is going to ‘tame’ them in the day of his vengeance and year of recompenses for the ‘Controversy of Zion’. In today’s world, I see that controversy manifesting in the Israel/Philistine ‘Peace Process’, or what I like to call “The Roadmap to Hell.” If Israel’s Edomite government keeps betraying the Elohim of Avraham, Yitzhak and Ya’acov, it may provide the impetus for a large group of orthodox and Messianic Jews to secede from Israel and create a State of Zion in the hills of Yesha. Such a State would never be recognized by the other Edomite nations or their organization on Rockefeller donated land in Manhattan, the United Nations. That SECESSION could also be called “The Controversy of Zion”. Q&C

Tehellim 69.1-8 – This psalm applies to the saints in tribulation, but, being a Messianic psalm, is also a prophecy that found fulfillment in the life and the death of Yeshua. It opens with the word hoshieni, save or deliver me. This is the singular form of the people’s cry to Yeshua as he entered the city through the Sheep Gate on the Shabbat before Pesach in his last year of purely physical life. They were calling out “Hoshienu”, “Save US! Baruch haba b’Shem Y’hovah!”

And the multitudes that went before, and that followed, cried, saying, Hosanna to the Son of David: Blessed is he that cometh in the name of Y’hovah; Hosanna in the highest. (Matthew 21:9)

9 And they that went before, and they that followed, cried, saying, Hosanna; Blessed is he that cometh in the name of Y’hovah: 10 Blessed be the kingdom of our father David, that cometh in the name of Y’hovah: Hosanna in the highest. (Mark 11:9-10)

12 On the next day much people that were come to the feast, when they heard that Yeshua was coming to Jerusalem, 13 Took branches of palm trees, and went forth to meet him, and cried, Hosanna: Baruch haMelech Yisrael haba b’shem Y’hovah; Blessed the King of Israel that cometh in the name of Y’hovah. 14 And Yeshua, when he had found a young ass, sat thereon; as it is written, 15 Fear not, daughter of Sion: behold, thy King cometh, sitting on an ass’s colt. 16 These things understood not his disciples at the first: but when Yeshua was glorified, then remembered they that these things were written of him, and they had done these things unto him. 17 The people therefore that was with him when he called Lazarus out of his grave, and raised him from the dead, bare record. 18 For this cause [i.e., calling Elazar from his tomb, bound with the burial clothes] the people also met him, for that they heard that he had done this miracle. 19 The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him. (John 12:12-19)

The Iuaidoi, which is the greek word that gets translated ‘Jews’ in English bibles, the political leaders of the religion and NOT the average person of Israel, recognized the cry as a call for personal deliverance to King Mashiach, and they wanted Yeshua to rebuke them;

12 And Yeshua went into the temple of Elohim, and cast out all them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves, 13 And said unto them, It is written, My house shall be called the house of prayer; but ye have made it a den of thieves. 14 And the blind and the lame came to him in the temple; and he healed them. 15 And when the chief priests and scribes [the Iuaidoi] saw the wonderful things that he did, and the children crying in the temple, and saying, Hosanna to the Son of David; they were sore displeased, 16 And said unto him, Hearest thou what these say? And Yeshua saith unto them, Yea; have ye never read, Out of the mouths of babes and sucklings thou hast perfected praise? (Matthew 21:12-16)

Son of David is an appellation of the King Mashiach. The people were looking for King Mashiach to come and deliver them from Roman oppression. They knew who Yeshua could be, but most failed to realize that Mashiach, the Son of Yoseph, the suffering servant of Is.53, had to come first to deliver them from their spiritual bondage to sin, though some understood,

And all bare him witness, and wondered at the gracious words which proceeded out of his mouth. And they said, Is not this Yoseph’s son? (Luke 4:22)

Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Yeshua of Nazareth, the son of Yoseph. (John 1:45)

In both of these instances, the speaker could be thinking of Miriam’s husband, but they were, nonetheless, prophesying of his ‘True Identity’. I think Philip knew, by Ruach’s witness to his heart, who Messiah Yeshua was from the very start. 

Vv.1-6 can be applied to David and Yeshua, and v.5 refers to the speaker’s sin, so that cannot be Mashiach, but most of the rest is of dual application. Pretty much from v.7 on this psalm is all about Mashiach, but couched in terms that also apply to tribulation saints. 

Sinking in deep mire and being in deep water in v.2 (and 14) reference exile in the nations, where I can find no solid ground on which to stand. I can only cry out for help. Hoshieni! In v.3, I am at the end of my strength, on the verge of death, while awaiting Y’hovah’s deliverance. V.4b is a reference to Mashiach ben Yoseph, who paid a debt he didn’t owe, restoring what he didn’t take. In everyday life, it’s like usury, tribute or taxes. David prays that none who are after Y’hovah’s heart will stumble due to his sin. I pray the same for everyone listening to me, that my sins would not be a cause for any to stumble. 

It was for Y’hovah’s sake in v.7 that Mashiach ben Yoseph (Yeshua) bore the reproach and paid the debt for what others did. He took the judgment of Elohim on himself so that Y’hovah could be righteous in his mercy and grace to usward. Yeshua became like a stranger to his Yehudi brethren [v.8], as is seen in Matt.21.15, above, and in Jn.7, his mothers other sons refused him

3 His brethren therefore said unto him, Depart hence, and go into Judaea, that thy disciples also may see the works that thou doest. 4 For no man doeth any thing in secret, and he himself seeketh to be known openly. If thou do these things, shew thyself to the world. 5 For neither did his brethren believe in him. 6 Then Yeshua said unto them, My time is not yet come: but your time is alway ready. 7 The world cannot hate you; but me it hateth, because I testify of it, that the works thereof are evil. 8 Go ye up unto this feast: I go not up yet unto this feast; for my time is not yet full come. 9 When he had said these words unto them, he abode in Galilee.

10 But when his brethren were gone up, then went he also up unto the feast, not openly, but as it were in secret. (John.7.3-10)

Ephraim was estranged from Y’hovah and Yehudah due to our sins, and Yeshua made our return possible by his death on the tree. Q&C

Vv.9-13 – We’ve seen (v.9a) Yeshua’s zeal for Y’hovah’s house in Matthew 21.12-13. The reproach of men who reproach Y’hovah often fall on us all, doesn’t it? We experience 9b in everyday life, whether we know it or not, because an unbelieving ‘someone’ we know is thinking of how we think we are ‘holier than they’, even though we know our own sinfulness much better than they do. It is their consciousness of their sin that we expose to them, by our lifestyle that is so very different from theirs, not so much what we say to them directly. We don’t really have to point out their sin in words – our witness to the truth of the Word in our lives riles them enough. I am accused of condemning people all the time, when I seldom say anything about it to them, because I am unashamed to live according to his Word and to use it as my standard for life. We are reproached for weeping, we are reproached for fasting, we are reproached for our sorrow over our sin. But I do not pray to those who reproach me. My supplications are to Y’hovah Elohai who loves me, and bore my reproach on the tree. 

The ‘acceptable time’ comes from ratsown ayth, which is based on the roots ratsah, meaning to satisfy a debt, and ad, meaning duration or perpetuity. This acceptable time was when my debt was satisfied in perpetuity – when Yeshua suffered and died in my place, when the mercy of Y’hovah met the truth of Elohim in the person of Messiah Yeshua. 

Mercy and truth are met together; righteousness and peace have kissed each other. (Psalms 85:10)

Let not mercy and truth forsake thee: bind them about thy neck; write them upon the table of thine heart: (Proverbs 3:3)

By mercy and truth iniquity is purged: and by the fear of Y’hovah men depart from evil.(Proverbs 16:6)

That mire in v.2 is what I am delivered from in v.14. Notice that this is not a request for deliverance. It is an imperative, “Deliver me … Let me not …”. There is full assurance that Y’hovah Elohenu SHALL do it. We have that assurance by his promises to us as Avraham’s seed.

And if ye Mashiach’s, then are ye Avraham’s seed, and heirs according to the promise. (Galatians 3:29)

They which are the children of the flesh, these not the children of Elohim: but the children of the promise are counted for the seed. (Romans 9:8)

Vv.14-15 prompt me to say, “Keep me in your Torah and your Torah in my mind and heart in the midst of exile and persecution, that I may be found a child of promise.” 

Vv.16-19a should be our cry to Y’hovah to deliver the promise to us. Vv.19b-28 should be our supplication to Elohim to tribulate those who tribulate us. Please notice again that there are few requests being made, but imperatives being voiced based on promises Y’hovah Elohenu has made. “LOOK at what they are doing to YOUR CHILDREN and give them their come-up-ances.” 

In v.21 we see what Ruach revealed to the authors of the besoroth as applying to Mashiach. (cf.Mk.15.23 and Lk.23.36)

They gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink. (Matthew 27:34)

29 Now there was set a vessel full of vinegar: and they filled a spunge with vinegar, and put it upon hyssop, and put it to his mouth. (John 19:29)

The reference is to the bitter water given to the wife of the jealous husband (Num.5.10-31), one of the reproaches Yeshua bore in our stead. The table becoming a snare shows that their bellies have become their gods, and their eyes being darkened they are unable to see their spiritual condition – they think they do Elohim a favor by persecuting us. We saw v.25-26 delivered in our Haftarah today because they pile onto those whom Y’hovah is chastening.

The sword of Y’hovah is filled with blood, it is made fat with fatness, and with the blood of lambs and goats, with the fat of the kidneys of rams: for Y’hovah hath a sacrifice in Bozrah, and a great slaughter in the land of Idumea (Isaiah 34:6)

By adding iniquity to their iniquity, Y’hovah gives them over to it and effectively blots their names out of the Book of Life. I think this is saying that EVERY name is written into the book of life from conception, but that by their conscious, volitional choices to walk in their own ways and to despise him and his promises, they cause him to blot their names out of it. I think this is the manner in which those who are too young to know or unable, for whatever reason, to make a volitional choice are given life eternal. Elohim has to REMOVE them from the book of life. This was David’s main concern in 

7 Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow. 8 Make me to hear joy and gladness; the bones thou hast broken may rejoice. 9 Hide thy face from my sins, and blot out all mine iniquities. 10 Create in me a clean heart, O Elohim; and renew a right spirit within me. 11 Cast me not away from thy presence; and take not thy holy spirit from me. 12 Restore unto me the joy of thy salvation; and uphold me free spirit. 13 will I teach transgressors thy ways; and sinners shall be converted unto thee. 14 Deliver me from bloodguiltiness, O Elohim, thou Elohim of my salvation: my tongue shall sing aloud of thy righteousness. 15 O Master, open thou my lips; and my mouth shall shew forth thy praise. 16 For thou desirest not sacrifice; else would I give: thou delightest not in burnt offering. 17 The sacrifices of Elohim a broken spirit: a broken and a contrite heart, O Elohim, thou wilt not despise. (Tehellim 51.7-17)

Vv.29-36 – David says that our songs of praise on our hearts are more desirous to Y’hovah than bulls and goats on the altar. The sacrifices on the altar must have been a source of pride to those who offered them, because David says that the realization of vv.29-31 make the humble glad. I think humble (v.32) speaks to those of humble means as well as hearts, for Y’hovah hears the poor and those in exile (prisoners – v.33).

Vv.34-36 tell us that when Elohim saves Zion and builds the cities that the enemy has laid waste, the creation itself will praise him for his elect have been delivered to dwell therein. This is NOT being fulfilled right now, for as quickly as the ‘good’ build the wastes of Zion, the wicked destroy them. As ‘good’ as it may be that Israel has been established as a political entity, it is the work of men, and is NOT the ultimate fulfillment of Y’hovah’s promise to build the waste cities. 

In this, as well as other things, I agree with the Chabadniks of the early-middle 20th Century. Mashiach will accomplish this upon his coming to the Mount of Olives one Yom Kippur very soon. I also agree with them that once the nation was established we needed to support it. I DON’T think we need to subsidize it, but we need to treat it at least as well as we do any other nation of the earth. We must support it’s right to defend itself against the attacks of its enemies, the neighborhood bullies, and allow it the means to do so. Q&C

Gilyahna 15.1-18 – Tehellim 69.24 is fulfilled in our passage today and its continuation in ch.16.

Pour out thine indignation upon them, and let thy wrathful anger take hold of them. (Psalms 69:24)

I saw another sign. The last sign was in 12.3

1 And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: 2 And she being with child cried, travailing in birth, and pained to be delivered. 3 And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. (Revelation 12.1-3)

Sign and wonder in these verses are translated from the same greek word, semeion. A sign or a wonder is an event or thing that is outside the normal, miraculous. There are 3 semeion that occur in the book of Revelation, and here they all are. In all the other 4 instances of the word’s use in Revelation (13.13 & 14, 16.14 and 19.20) it refers to someone who performs wonders or miracles, not describing the miracles themselves. The first 2 were not miracles of Yah in my opinion. This one is; 7 of Y’hovah’s messengers with 7 vials filled with the plagues of his wrath. This is the sign of signs. Perhaps this is the one Yeshua spoke of in answer to the talmidim’s question in Mat.24.3.

And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. (Matthew 24:30)

Perhaps the sign of his coming is the wrath of Y’hovah being poured out by the messengers and the cloud of witnesses he brings with him. If this is the case, the ‘Days of Awe’ will be very awesome, indeed. The AENT has a different translation on the word ‘victory’ in v.3. AENT says “‘innocent’ over the Beast”. This implies the ‘guilt’ of those who were marked or bowed before the image or used his number. (See note on AENT pg.692) Now, consider the implications of using the economic system of the Beast in the days of tribulation, as only those who were ‘innocent’ are standing on the sea of glass mingled with fire and singing the song of Moshe and of the Lamb. They are also playing harps. In Psalm137.1-2 we see this

1 By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion. 2 We hanged our harps upon the willows in the midst thereof. (Psalm137.1-2)

Don McLean wrote a dirge to verse 1 for his 1st album. The implication is that they are depressed and cannot sing. Their captors want them to sing a song of Zion, but they cannot sing a joyful song in their exile. That’s why we hung our harps on the boughs of trees. It reminds me of the first scene of “Blazing Saddles”, except without the comic racism. (‘Black Bart’ singing a Cole Porter number from Anything Goes makes me scream with laughter at the ridiculosity, which is the point of the whole movie – the ridiculosity of racism.) 

That the saints playing the harps sing 2 songs, the song of Moshe [SoM] and the song of the Lamb, links the 2 inexorably in my mind. The song of Moshe is the song they sang upon reaching the Midianite shore of the Red Sea and watched as Paroh and his armies were stranded in miry clay as the waters of the sea came crashing down around to drown them (SoM = Ex.15.1ff). Egypt had forced Israel to make bricks and also the slime for mortar while forcing them to drown all their males in the river. They were paid in kind. Truly, who shall not fear Y’hovah Elohenu after he delivers his people from the whole earth’s oppression? I think this may be the song of Zion the Babylonians wanted to hear Israel sing, intending to mock them. We will sing it in exultation on the sea of glass. It also reminds me of the Renewed Covenant in Jer.31, especially v.34.

34 And they shall teach no more every man his neighbour, and every man his brother, saying, Know Y’hovah: for they shall all know me, from the least of them unto the greatest of them, saith Y’hovah: for I will forgive their iniquity, and I will remember their sin no more.

The 7 messengers are saints themselves, judging by their apparel – linen, clean and white. In Tanakh, Y’hovah is in linen and girt with gold

Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: 6 His body also like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. (Daniel 10:5-6)

That is none other than Yeshua as he appears in Rev.19, and his Bride is clothed in HIS righteousness, so the 7 messengers could be saints – or angels. One of the 4 living creatures (to not confuse folks with the beast designation) gave the 7 messengers each a golden vial full of the plagues of Y’hovah’s wrath. Now consider for a minute that this is Y’hovah’s wrath, not Elohim’s. Y’hovah is the RIGHT side of the Almighty, the merciful, gracious and loving Father, not the true and righteous justice of the Spirit of Elohim. Remember that when the brimstone rained down on Sodom and Gomorrah, the sulphur fumes knocked the inhabitants out in a matter of a minute or 2, so that even in his righteous judgment, Y’hovah was merciful. His mercy will be manifest in the duration of the plagues – 10 days, I think – the days of awe. 

In our Torah for today we saw that when the glory of Y’hovah filled the Tent of Meeting even Moshe could not enter. It’s the same with the Temple in the heavens at this time. No man can enter. Does this include Yeshua? If so, he has his marching orders. He is astride his steed, his clouds of angels and witnesses are gathered and ready and he is awaiting the fulfillment of the plagues on the earth. Q&C

End of Shabbat Bible Study