Parashah 44: D’varim (Words) Dt 1:1-3:22

A word of caution: Read slowly and use it “time” wisely. In light, of things, and words, importance is directed towards remembering.

Remembering God’s blessing and being led by them is the structure of this weeks reading.

It has been bought to the writer’s attention the words of Ps 62:10(9). “Ordinary folks are merely a breath and important people a sham; if you lay them on a balance scale, they go up – both together are lighter than nothing”.

Hence, learning to remember and remembering to learn is just a saying or is it. Another saying; say what you mean, mean what you say. Or, don’t be mean in what you say, could also be added.

Moshe wanted the people to remember the things that were really important for self, the community and the nation. Remembering who they were, where they came from, what God had done for them.

If we, like them, were able to remember these facts, we too can enter into our destiny triumphantly, defeat the enemy, avoid dangerous temptations and enjoy the inheritance God already prepared.

Moshe highlighted the mind and heart of God. Each law, ceremony, prohibition and memory of past events pointed to God. Through the deeds of power, and gracious truth, the Lord revealed his nature and character. The knowledge of God and our continual relationship with Him is life’s most important knowledge, it is life itself.

Seven points of remembrance are balanced throughout D’varim. For people of all time keep the following points in mind while future reading. God’s amazing design unfolds;

1. Remember the Lord – Dt 8:18
2. Remember you were slaves – Dt 5:15
3. Remember how God led you – Dt 8:2
4. Remember Mt Sinai – Dt 4:9-13
5. Remember how you provoked God – Dt 9:7
6. Remember your enemies – Dt 25:17
7. Remember what happened to Miriam – Dt 24:9

This week we focus on point one. Remember the Lord.

People in any time period aren’t any different to now. People are still searching and living in a world of superstitious idolatry in which there are many gods. One difference, some people believe in the One. Emphasising the point of being becareful not to worship someone or something as a god.

The Lord is faithful, who keeps His word and will not be false to His people. God loves his people and He wants them to love and obey Him. In His mercy, He will forgive if people repent and return to Him, while remembering rebellion isn’t tolerated. He expects all to listen, remember the Word, His word. We cannot know the will of God or worship and serve acceptably if He is not first and accepted as the only deity.

Everything we need is found in the Word (2 Peter 1:3; 2 Tim 3:16-17). There are two consuming questions that can be asked. How do you cleave to a consuming fire? And the second, what passions are being fulfilled?

In Dt 18:22, Moshe points out, “If what a prophet proclaims in the name of the Lord does not take place or come true, that is a message the Lord has not spoken (Dt 18:22). The first prophecy in Dt is 1:35-40 fulfilled, Num 14:23-35; Josh 3:5.

Wandering through Ammon Dt 2:19-23, several branches of giants are mentioned in Deut. Avims Dt 2:28-29; Num 13:26-33. Anakims, Emims (terrible ones), giants (Rephaim), Horims, Zamzummins (loved ones), and Avims (1:28, 29; 2:10-12, 20-23, 3:11-13. People may be of an opionion of where they came from. The point the writer is establishing here is, God told His people not to fear them Dt 1:28, 29. There are spiritual giants in lives today, point is, do not fear them.

• 2:20 Zamzummims prounounced (singular) zam-zome = “plotters”.
• 2:21 Anakims pronounced (singular) an-aw-kee = “long-necked”. A tribe of giants, descendants of Anak, which dwelled in southern Canaan.
• 2:23 Avims = “ruins” located in the southwest corner of the seacoast.
• 2:23 Hazerim pronounced khats-ay-reem = “villages”. Settlements of Ishmaelites.
• 2:23 Azzah prounced az-zaw = “the strong”. Another name for ‘Gaza’, a city located in the extreme southwest of close to the Mediterranean.
• 2:23 Caphtorims pronounced (singular) kaf-to-ree = “a crown”. Cretans as the inhabitants of Caphtor.
• 2:24 Arnon = “rushing stream”. Forms the border between Moab and the Amorites.
• 2:24 Sihon prounced see-khone = “warrior”. Amorites king at the time of the conquest and defeated by Moses in Transjordan.
• 2:24 Heshbon pronounced khesh-bone = “stronghold”. The capital city of Sihon, king of the Amorites, located on the western border of the high plain and on the border line between the tribes of Reuben and Gad.

Dt 2:24, 25 Second prophecy fulfilled v 26-37; Num 21.

• 2:26 Kedemoth pronounced ked-ay-mothe = “eastern”. One of the towns in the district east of the Dead Sea allotted to the tribe of Reuben and given to the Merarite Levites.
• 2:29 Esau = “hairy”. Eldest son of Isaac and Rebecca and twin brother of Jacob; sold the birthright for food when he was hungry and the divine blessing went to Jacob; progenitor of the Arab peoples.
• 2:29 Seir = “hairy” or “shaggy”. Patriarch of the Horites. The land of Edom, south of the Dead Sea.
• 2:29 Ar pronounced awr = “a city”. A city of Moab located south of the Arnon river; perhaps the capital.
• 2:29 Jordan pronounced yar-dane = “descender”. The river of Palestine running from the roots of Anti-Lebanon to the Dead Sea a distance of approx 200 miles (320 km).
• 2:30 heart obstinate/harden (heart) אמץ amats prounced aw-mats. To be strong, alert, courageous, brave, stout, bold, solid, hard, to be determined. As with all words and intentions, they can be positive or negative.
• 2:24/31 Sihon = “warrior”. Was an aggressor, Num 21:23; Judg 11:20.
• 2:32 Jahaz/Jahzah= “trodden down”. A place in Reuben east of the Dead Sea.
• 2:37 Ammon was located west and a little north of the kingdom of Sihon, south-west of Og (another giant), near the river Jabbok which separated Sihon and Og. It was on this river bank that Jacob wrestled with a Yehovah (gen 32:22-32).
• 3:1 Og (another giant).

Dt 3:2 is the third prophecy fulfilled in Dt 3-13; Dt 2:24-25, v 26, 37 is the second fulfilled prophecy of Num 21.

Dt 2:26 Before making war, Moshe had given the Amorites the opportunity of avoiding it by permitting Israel to go through their land; and he had made a promise to stay on the highway not disturbing or plundering on either side of the road, and paying for whatever the people needed (v 26-28). Moshe cited two examples – the Edomites and Moabites whose country Israel had passed around without giving them trouble (v 29). But Sihon refused, which made war (v 30-37).

• 3:9 Hermon = “a sanctuary”. Sirion = “breastplate“. And Shenir means coat of mail (v 9). Senir/Shenir = “snow mountain”. The Amorite name for Mount Hermon.
• 3:10 Gilead “rocky region”.

Fourth prophecy in Dt 3:21, 22 fulfilled; Josh 2:1-12:24.

Isaiah 1:1-27

Isa 1:5 poses a question: Why do people wilfully destroy themselves and endure the effects of sin when they could have the God’s blessings? (v 18 ; 41:17-20; 55:1-13; 58:1-14;  Jn 3:16; 7:37-39; 10:10; 14:12-15; Acts 1:4-8). It’s also the first prophecy in Isaiah 1:5-9 that is fulfilled.

Isa 1:13 vain שׁוא shav pronounced shawv or שׁו shav pronounced shav. Meaning emptiness, vanity, falsehood, nothingness, emptiness of speech, lying
worthlessness (of conduct). Iniquity און aven pronounced aw-ven.

Isa 1:13 oblations מנחה minchah pronounced min-khaw. Gift, tribute, offering (to God), present, oblation, sacrifice, meat, grain offering.) A gift offering to secure favour, and could be either a blood (Gen 4:3-5), or bloodless gift (Gen 32:13-21).

Isa 1:18 חטא chet pronounced khate. sin, faults, grievously, offences. To miss the mark.

Only Godly living brings blessing.

Continuing on from Moshe, Isaiah states, “To the law and to the testimony, if they speak not according to this word, it is because there is no light in them” (Is 8:20). Isaiah was not afraid to let God’s light shine through him.

Isaiah’s name means salvation of the Lord. Salvation (deliverance) is the key theme of the book. The deliverance of the Lord is held in the key verse of Isaiah in 1:18. “Come now”, says ADONAI. “Let’s talk this over together. Even if your sins are like scarlet, they will be white as snow; even if they are red as crimson, they will be like wool…”

One outline can be viewed as follows, which he wrote concerning the different acts of deliverance that God would perform;

1. Sermons against Judah and Israel 1-12
2. Burden’s of judgement against the Gentiles 13-23
3. Songs of future glory 24-27
4. Woes of coming judgement from Assyria 28-35
5. Historical interlude 36-39
6. Hezekiah delivered from Assyria 36-37
7. Hezekiah delivered from Babylon 37-38

The prophet Isaiah identified himself seven times as “the son of Amoz,”  not to be confused with ” Amos. (see 1:1; 2:1; 13:1; 20:2; 37:2, 21; 38:1).

John 15:1-11

This section of the book of John, like the others mentioned, highlights relationships and responsibilities.

The I AM statemens of Yeshua the 7th and last are recorded in John’s gospel. The branches – we must abide (Jn 15:1-11) shows four elements in this allegory that Yeshua gives as an teaching illustration. The vine, the branches, the vinedresser and the fruit.

The vine representing the life and economy. There are three different types of vine recorded in scripture. Past, future and present. The past vine was the nation of Israel (see Ps. 80:8-19; Isa 5:1-7; Jer. 2:21; Ezek. 19:10-14; and Hosea 10:1). What could been done more to My vineyard, that I have not done in it?”, God asked (Isa. 5:4). But the vine produced wild grapes! Instead of practicing justice, it practiced oppression; instead of producing righteousness, it produced unrighteousness and cries of distress from the victims. Unfortunately lasting results were seen in Matt 21:33-46, where Yeshua came to the vineyard and was cast out.

The future vine “the vine of the earth” is described in Rev 14:14-20, where the world system is evident. Believers in the Messiah versus the people of the vine of the earth relying on their sustenance and satisfaction on this world.

The present vine is the true vine the Messiah, and includes the branches. Our union with Him bears fruit.

The branch, of itself is weak and useless. It’s good for either bearing or burning, but not for building (read Ezek 15). The branch cannot produce its own life; it must draw that life from the vine. Its the communion with Messiah through the Spirit that makes possible the bearing of the fruit. Many images are given of the union and communion. The body and its members (1 Cor 12). The bride and the bridegroom (Eph 5:25-33). The sheep and the shepherd (Jn 10). Daily love and devotion maintains the communion. The shepherd brings the sheep into the flock, the sheep follow in order to have protection and provision.

When we know our weaknesses and confess our need for His strength we form relationship and abide in Him. The key word is abide; its used eleven times in Jn 15:1-11. “continue” in Jn 15:9 and “remain” in Jn 15:11. Letting nothing hinder Jn 15:3. It involves obeying Him and loving Him Jn 15:9-10. Submitting in His righteousness. When a person abides in Messiah good fruit will be evident Jn 15:2.  This also entails pruning to bear more fruit Jn 15:2. Believers who abide in Him have prayers answered Jn 15:7 according to His will. They also experience a deepening love for Messiah and for other believers Jn 5:9, 12-13, and experiences of Joy Jn 15:11.

Abiding also entails worship, meditation on God’s word, prayer, sacrifice of time, and service.

The vinedresser, is in charge of caring for the vines. He prunes the branches in two ways; he cuts any dead wood that can breed disease and insects, and he cuts away living tissue so that the life of the vine will not be so dissipated that the quality of the crop is jeopardized, all for a higher quality. God desires quality and quantity. Some vineyards invest in two or three years in training the “pruners” so they know where to cut, how much to cut, and at the correct angle to cut. The pruning process hurts; but there is rejoicing when better quality of fruit is produced.

How does He prune? Sometimes used; the Word convicts and cleanses. The word purge in Jn 15:2 is the same as clean Jn 13:10; Eph 5:26-27. Sometimes chasten Heb 12:1-11.

The fruit, is not robotic mechanisms, but the living organisms producing good fruit. It has been asked, “how can I know if it is of God or not?” The reply is, “Look at the fruit, and the lasting benefit of it”. The enemy of the soul cannot produce good fruit, there may be imitation, even distortion, but it will not be of any lasting benefit, the fruit will be bought into the light and exposed. The deception is eventually detected, for real spiritual fruit has in it the seeds for more fruit. Man-made results are dead and cannot reproduce themselves. Many counterfeit are open doors of distruction, that lead many astray and waste life and God given time.

Branches do not eat the fruit, others do. We are not producing fruit to please ourselves, but to serve others. Feeding others with words of life and works. The lips of the righteous feed many Prov 10:21. We are part of a harvest Jn 4:35-38. As we grow in obedience and holiness we are bearing fruit. Rom 6:22. The fruit of the Spirit Gal 5:22,23 is a characteristic that glorifies God. Our works/service grow out of our abiding life Col 1:10. The praise that comes from our hearts is fruit to the glory of God Heb 13:15.

A true branch, united with the vine will always bear good fruit. Not every branch bears a bumper crop, just as not every field has a bumper harvest Matt 13:8, 23, but there is always fruit where there is life.

It is unwise to build a theological doctrine on a parable or allegory. Yeshua was teaching one main truth – the fruitful life of a believer. Our abiding in Yeshua certainly should produce love, joy and peace in our hearts. It is stated in Jn 3:35 that The Father has placed all things into the Son’s hand, and has revealed all things to the Son Jn 5:20. The same love that was personally experienced by the disciples can be experinced in believers too Jn 17:26. This leads to Yeshua used the picture of “the friend”. The two pictures of the believer being the branches and friends reveal both our privileges and responsibilities. As branches we have the privilege of sharing His life and the responsibility of abiding. As friends we have the privilege of knowing His will and the resposibility of obeying.

Staying close to God abiding in Him, is a central theme of these scriptures mentioned. It all about getting back to the garden of eden, the promised land of inheritance, and wholeheartedly loving God. Not mindlessly embracing the counterfeits of this world, which leads to hard heartedness. Each person must assume the burden of his own disbelief and face the giants of their own soul. It requires boldness to uncover and dispossess idolatry in its many forms. ‘”Dont be afraid because ADONAI your God will fight on your behalf” (Dt 3:21-22). Repent and be lead by righteousness (Is 1:27).

Affliction on the poor, needy and oppressed is not tolerated by the Lord. He hears the cries of them. Hardening from the effects of sin across genrations leads to stiff necked people with uncirumcised hearts and ears. This continually opposes the Ruach haKodesh. Idolatry in any form will be destroyed. It must also be remembered we don’t fight against flesh and blood, but of principalities, rulers and powers. What and how we use words will echo in eternity. Through it all, “Do not be afraid”. Live a balanced life in righteousness.

Faith and courage are both tested by circumstances. One often jumps to conclusions when one tries to judge the actions of another. Proverbs 14:29, 30 says, “He who is slow to wrath has great understanding, But he who is impulsive exalts folly. A sound heart is life to the body, But envy is rottennes to the bones.”

Judges 11:1-33

A leader was in demand, (Judg 11:1-29, 32-33). Now we are introduced to Jephthah יפתח Yiphtach pronounced yif-tawkh whose name means “he opens”, the Gileadite, (a branch of the tribe of Manasseh), the man God chose to lead Israel to victory.

What kind of man was he? The unwanted brother (vv 1-3). Jephthah wasn’t to blame for his birth. His father, Gilead, had only one wife, but he consorted with a concubine and fathered a son. At least Gilead acknowledged the boy and took him into his home, but his other sons didn’t accept this “son of a strange woman.” When Gilead died and the inheritance was to be divided, the legitimate sons drove Jephthah away. Little did they realize they were rejecting a future judge of Israel.

Jephthah left his father’s territory and went north to the land of Tob, (the name means “good”), which was near Syria; and there he became captain of a band of “adventurers” (v 3). The ‘Hebrew word means “to make empty” and refers to idle people looking for something to do. (See 9:4, the “vain and light persons” who followed Abimelech. Here the word means “to be reckless.”) Jephthah was already known as “a mighty man of valor” (v 1). Thus he had no trouble forming a band of brigands.

The unopposed leader (vv 4-11). Jephthah’s brothers didn’t want him, (Similar to Yosef’s brothers), but the elders of Israel needed him and sent deputation eighty miles to the land of Tob to ask him to take charge. Jephthah reply sounds a good deal like what the Lord had said to the people when the turned to Him for help (10:13-14). Apparently the Jewish leaders had cooperated with Gilead’s sons in expelling the unwanted brother from the land, but Jephthah listened to them and made sure their offer was valid. He was willing to lead them against the enemy if the elders would name him ruler of Gilead.
You can’t help but appreciate the way Jephthah emphasized the Lord in all his negotiations with the leaders of Israel. It was the Lord who would give the victory (11:9), not Jephthah; and the agreement between him and the elders must be ratified before the Lord at Mizpah (v 11; see 1 Sam 11:15). Jephthah didn’t see the challenge as a political opportunity for himself but as an occasion ‘for trusting the Lord and serving Him‘. In addition, the writer of Hebrews makes it clear Jephthah was a man of faith, not an opportunist (Heb. 11:32).

One can’t help but wonder how his brothers felt when the man they renounced returned home as the captain of the army and the leader of the land. More than one “underdog” in Scriptupe had the same experience. Yosef, was rejected by his brothers and later became a saving leader. It also took King David seven years to gain the full support of twelve tribes of Israel. For that matter, Yeshua was rejected by some people, and still is, but that doesn’t mean that prophecy won’t be fulfilled.

The unsuccessful diplomat (vv 12-28). Before declaring war, Jephthah tried peaceful negotiations with the Amnonites, but the negotiations failed. Neverrtheless, this section does tell us two things about Jephthah: (1) He knew the Scriptures and the history of his people, and (2) he was not a hothead who was looking for a fight. Being a military man himself, Jephthah knew that a war could result in thousands of Jewish men being killed and he wanted to avoid that if at all possible.

The King of Ammon (father of Jerahmeel, worshipped Molech, god of the Ammonites), declared that he and his men were only reclaiming land that the Jews, under the leadership of Moshe, had stolen from them. If Israel would restore that land, he would call off his troops. But Jephthah presented four compelling arguments that should have convinced the Ammonites that they were wrong.

1. He presented the facts of history (vv 14-22).
2. His argument was that the Lord had given Israel the land (vv 23-24)
3. Jephthah’s argument was that Israel had lived on the land for centuries (vv 25-26).

“Three hundred years” is a round figure, but it comes close to the total number of years given in the Book of Judges for the periods of oppression and of peace. Israel had dwelt in the Transjordan area for three centuries, and that was reason enough to claim title to the land as their own. Why was the King of Ammon making his claims now? During those three centuries, the people of Ammon didn’t try to reclaim their territory. In fact, back in the days of Moses, even the King of Moab hadn’t tried to get his land back! If the Ammonites had a legitimate claim to the territory, they should have said something centuries ago!

Jephthah’s final argument was that the Ammonites were actually fighting against the Lord (vv. 27-28). Jephthah hadn’t declared war on Ammon; it was Ammon that declared war on Israel. But if God gave Israel the land, then the Ammonites were declaring war on the Lord God; and that could only mean disaster and defeat for Ammon. Jephthah had tried to reason, with the King of Ammon, but he wouldn’t listen.

The undefeated warrior (vv 29-33). Empowered by the Spirit of God (see 3:10; 6:34), Jephthah called for volunteers (12:12) and mustered his army. In order to be certain of victory, he foolishly made a bargain with God, a subject we shall take up later. The Lord gave him victory over the Ammonites, and he captured twenty of their strongholds as he pursued the fleeing enemy army. This would guarantee freedom and safety for the Jews as they traveled in the Gilead territory.

The writer of Hebrews wrote that Jephthah was a man of faith and his victory was a victory of faith (Heb 11:32). People sometimes get hung up on the issues of war, of who is right and who is not. The fact and basic principle is one of faith. Who one has faith in. Only The God Most High knows all the motives of a persons heart and only He knows the plan of outcome. It is His plan of events. The circumstances of birth or of family are not a handicap to the person who will live by faith. So then as we have read and heard numerous times, “Faith comes by hearing, and hearing by the Word of God” (Rom 10:17). And this is the victory that has overcome the world our faith (1 Jn 5:4). Through the faith of Jephthah, the Ammonites didn’t threaten the Israelites for another fifty years. (1 Sam 11:1).

When The God Most High requests something of someone, it’s wise to be obedient with His strength and His courage and have perseverance.

 

 

 

 

 

 

 

 

 

 

Matt 6:33 Seek first the Kingdom of God. [In all things]

Parashah 37: Shlach L’kha (Send on your behalf) Numbers 13:1-15:41; Joshua 2:1-24; Hebrews 3:7-19

There are many ways of putting someone to death. It can come in the form of words that are spoken, to the finality of actions. Death comes in many forms. In Genesis through to Revelation, we read of spiritual death [separation] through to physical death. There are many lessons in God’s word. If one searches, many thought provoking details can be attained in “every word of God”.

Observe and highlight what God said in this reading;

God said…

• Num 13:2
• Num 14:11-12
• Num 14:20–25
• Num 14:27-35
• 15:2-16
• 15:18-31
• 15:35
• 15:38-41

When Cross References are attained, with the verses ADONAI said, there is a pattern;

• Num 13:22 with Josh 15:14 outside this reading
• Num 13:33 with Josh 11:21 outside this reading
• Num 14:24 with Josh 14:6-15 outside this reading
• Num 14:22-23 with Heb 3:18
• Num 14:29 with Heb 3:17

God said… Num 13:1-15:41	When Cross References are attained, with the verses ADONAI said;	Cross References in Joshua 2:1-24, with Num 13:1-15:41	Cross References Hebrews 3:7-19, with Num 13:1-15:41
Num 13:2
Num 14:11-12
Num 14:20–25	Num 14:22 none of the people who saw my glory and the signs I did in Egypt and in the desert yet tested me these ten times and did not listen to my voice, 23 will see the land I swore to their ancestors! None of those who treated me with contempt will see it.		Heb 3:18 And to whom was it that he swore that they would not enter his rest? Those who were disobedient.
Num 14:27-35	Num 14:29 your carcasses will fall in this desert! Every single one of you who were included in the census over the age of twenty, you who have complained against me,		Heb 3:17 And with whom was God disgusted for forty years? Those who sinned — yes, they fell dead in the Wilderness!
15:2-16
15:18-31
15:35
15:38-41

 

 

 

 

 

 

 

 

 

 

 

 

Note: that of the 613 mitvots, God said… from the first listing in Num 15:18-31 and Num 15:38-41.

#384	Donations to the Temple	Num 15:20	20 Set aside from your first dough a cake as a gift; set it aside as you would set aside a portion of the grain from the threshing-floor.	(We are now the temple, the building, the final temple is not in place as yet.)
#385	Torah	Num 15:38	38 “Speak to the people of Isra’el, instructing them to make, through all their generations, tzitziyot on the corners of their garments, and to put with the tzitzit on each corner a blue thread.
#386	Prohibitions Resulting from Historical events	Num 15:39	39 It is to be a tzitzit for you to look at and thereby remember all of Adonai’s mitzvot and obey them, so that you won’t go around wherever your own heart and eyes lead you to prostitute yourselves;

Hebrews 3:7-19

⁷ Therefore, as the Ruach HaKodesh says, “Today, if you hear God’s voice,
⁸ don’t harden your hearts, as you did in the Bitter Quarrel on that day in the Wilderness when you put God to the test.
⁹ Yes, your fathers put me to the test; they challenged me, and they saw my work for forty years!
¹⁰ Therefore, I was disgusted with that generation — I said, ‘Their hearts are always going astray, they have not understood how I do things’;
¹¹ in my anger, I swore that they would not enter my rest.” [Num 14:21-23]

¹² Watch out, brothers, so that there will not be in any one of you an evil heart lacking trust, which could lead you to apostatize from the living God! ¹³ Instead, keep exhorting each other every day, as long as it is called Today, so that none of you will become hardened by the deceit of sin. ¹⁴ For we have become sharers in the Messiah, provided, however, that we hold firmly to the conviction we began with, right through until the goal is reached. [a promise] 

¹⁵ Now where it says, “Today, if you hear God’s voice, don’t harden your hearts, as you did in the Bitter Quarrel,”

¹⁶ who were the people who, after they heard, quarrelled so bitterly? All those whom Moshe brought out of Egypt. ¹⁷ And with whom was God disgusted for forty years? Those who sinned — yes, they fell dead in the Wilderness! [ Num 14:29] ¹⁸ And to whom was it that he swore that they would not enter his rest? Those who were disobedient. ¹⁹ So we see that they were unable to enter because of lack of trust.

Heb 3:11 anger – agitation of the soul, of a state/distance of separation, by which the union or fellowship of the two is destroyed.

 

 

 

 

 

 

Parental and leadership character; strengths and weaknesses will come out at different points in one’s life. If weaknesses are not actively dealt with, then faults will affect a person whether being mentored or not. What legacy is being left behind. One either learns and inherits from their heritage or embarks on leaving a stain. What’s in a name? Do we realise how much God loves us. Prior planning prevents poor performance. All these ideas are intrinsically intertwined.

Parashah #36: B’ha’alotkha (When you set up) B’Midbar Numbers 8:1-12:15

Everyone is a lamp. Does one have pure light or dimness? Does one hide light under some obstacle?

11 character qualities that influence others and that will leave a legacy behind are like the characteristics of Yeshua all in the wisdom of the Father:

1. Leading with humility. Humility offers encouragement that gives life, pride offers disouragement that gives death. As quoted in Phil 2:3 Don’t let selfishness and prideful agendas take over. Embrace true humility, and lift your heads to extend love to others. Phil 2:3
2. Leading with love. Gal 5:13 states, Serve one another humbly in love. Showing kindness, treating with honor, dignity and respect for ourselves develops those same qualities for others, all with patience.
3. Leading with accountability. What and who is motivating us. Rom 14:12 states, each of us will give an account of ourselves to God. Just like Yeshua, we will have to do the same. Does our decisions align with our life purpose and long term goals? What are the desired outcomes of one’s life? Writing the plan on paper sets up accountability, bringing clarity and substantially increased motivation to follow through. Accoutability is the Lord’s instrument to protect you from yourself and from the penalty of poor decision-making.
4. Leading with relationships. Construct boundaries. This follows on from authentic accountability, it requires and may carry caring confrontation. We are known for uniqueness, temperament and deeply valued by God. Wisdom in leadership invests in the present for the desired outcomes in the future.
5. Leading with teachability.
6. Leading with discipline.
7. Leading with gratitude. Forgivness is cause for gratitude and thanksgiving.
8. Leading with generosity.
9. Leading with forgiveness.
10. Leading with encouragement.
11. Leading with faithfulness.

Every living moment is showing what is in the heart. If the heart is full of pride, the words will be laced with a verbal poison of judgement and superiority. If the heart is full of humility, the speech will be seasoned with grace and mercy. If the heart is consumed with fear, it will communicate worry and dread. If the heart is comforted by God’s love, it will have the capacity to give words of comfort.

Micah 6:8 sums up the aspirations of a good leader. “… to be just, and to love [and to diligently practice] kindness (compassion), and to walk humbly with your God.”

Moshe = “drawn”, the prophet and lawgiver, leader of the exodus. He did his best to use the 11 points mentioned above. He sometimes failed just as we do. Just as Moshe was drawn out of the water. We also will be drawn by God into a better life, so long as we submit to God, and the righteousness of others. We just have to use that radical submission. It is a clarion call for all.

Num 8:3 and 8:13 Notice the lamps, Aharon and his sons:

• Aharon אהרון Aharown pronounced a-har-one, = “light bringer“, brother of Moses, a Levite and the first high priest of Israel and head of the whole priestly order (Ex 4:14; Lk 1:5; Act 7:40; Heb 5:4; 7:11; 9:4 ). Had one set of sons dies because they took initiative without asking. Another set of sons was almost consumed because they did not obey all the way.
• Nadab and Abihu were the firstborn sons who died immediately after offering “unauthorized fire” (incense not commanded by God) in the tabernacle, an act of severe ritual violation (Lev 10:1-2).

Ex 6:23 Nadab נדב Nadab pronounced naw-dawb = “generous”, struck dead before the sanctuary in the wilderness for kindling the censers with strange fire. From the primitive root, offered willingly, willingly offered, offered freely, give willingly;

Ex 6:23 Abihu אביהוא Abiyhuw pronounced ab-ee-hoo = “he is (my) father”, destroyed for sacrificing strange fire to God.

• Eleazar אלעזר El‘azar pronounced el-aw-zawr = “God has helped“, succeeded his father Aaron as High Priest, overseeing the tabernacle and the Levites, and played a key role in appointing Joshua and dividing the Promised Land (Num 3:22; 20:28).
• Ithamar איתמר Iythamar pronounced eeth-aw-mawr = “coast of palms”, from an unused root תמר  tamar pronounced taw-mawr meaning to be erect; also served as a priest but held a secondary role, primarily overseeing the Levites during the transport of the tabernacle, while the High Priestly lineage remained with Eleazar’s descendants (Num 3:29-32).

When looking at the Greek καλύπτω kalupto pronounced kal-oop’-toc akin to <2813> and <2928>;

cover, hide, veil
1a) to hinder the knowledge of a thing

(Is this a coincidence with Yosef? which will be read later in Jn 19:31-37 notes).

There are 5/613 mitzvots (commandments) mentioned in this parashah. #379, 380 Sacrifices Num 9:11, #381, 382 Sacrifices Num 9:12, #383 Sacrifices Num 10:9-10.

• Humble leaders use brokenness as a path way to greater intimacy with God, trusting God with the outcome. What are we sacrificing? We can’t give (love) what we haven’t got (love). If there’s brokenness it will evolve into bitterness, a suicide to the soul. God is calling every person to greater intimacy with Him. Receive the love so that it can be breathed into another life. The measure of our forgiveness forms the depth of our love. Love is foundational and expressed by obedience.

Zechariah 3:1-4:7

Taken into sections;

3:1-2  is the 5th vision: Joshua the high priest and Satan.

3:3-5 Priesthood restored (Ex 28), 3:4-5 are promises.

3:6-7 Charge to Joshua

3:8 Is a prophecy and a command. The 6th vision: God’s servant, the Branch.

3:9 His anointing (Mt 3:16)

3:10 Universal prosperity (Mic 4)

4:1-4 has the 7th vision in Zechariah: The golden candelstick and the 2 olive trees (Rev 11:3-4). 4:6 is a promise. 4:7-10 is the 6th prophecy fulfilled.

Zech 4:1 the angel showing the prophet these visions, came again and walked him, showing him a golden candlestick with a bowl on the top of it, have seven lamps. He also showed the prophet 2 olive trees, one on the right and the other on the left side of the candlestick and its bowl. They poured oil into the bowl which fed the 7 lamps. The olive trees are explained to be the two anointed ones that stand before the Lord of the whole earth. (v11-14; Rev 11:4).

4:5-7 The anointing of Zerubbabel with the Spirit and power. Verse 7 highlighting the prophecy.

An outline of this section can be as such; The high priest: Israel cleansed 3:1-10. The olive trees: God empowers His people – 4:1-14. God and His leaders Zech 3-4.

God cleanses His people for service Zech 3:1-10. Haggai’s first message 1:1-11 and Zechariah’s call to repentance 1:1-6 was evidence that the spiritual level of the remnant was low. Most of these people had been born in Babylon where there wasn’t much good leadership example or instruction to nourish their worship of Yehovah. The difficult circumstances in their own land tested their faith. The enemy of our souls will use anything to prove what faith level is in the heart. God in His wisdom helps us focus on Him and His promises.

The accused (3:1, 3) Joshua, stood before the Lord as a representative of Israel, a people He had called to be a holy nation of priests (Ex 19:5-6). Joshua and Zerrubbabel were ‘men symbolic of things to come’ v 8.

John 19:31-37

Here we have one of the 52+ references to Yeshua. Jn 19:36, ‘For these things happened in order to fulfill this passage of the Tanakh. Not one of his bones will be broken’. Cross References Ex 12:46, ‘It is to be eaten in one house. You are not to take any of the meat outside the house and you are not to break any of its bones’. Num 9:12, ‘they are to leave none of it until morning and they are not to break any of its bones. They are to observe it according to all the regulations of Pesach’.

Two lots of people were involved in the Lord’s burial: Roman soldiers (Jn 19:31-37), and the Jewish believers (Jn 19:38-42). He dismissed His spirit at ‘the ninth hour’ which was 3:00 pm (Matt 27:45-50). The last 3 words from Messiah were spoken within a short period of time just before He laid down His life.

The Roman soldiers did not do what they were commanded to do by Roman law – break the victim’s legs – but they did do what they were not supposed to do – pierce the side. In both matters they fulfilled the very Word of God. The bones of the Passover lamb were not to be broken (Ex 12:46; Num 9:12; Ps 34:20). His side was to be pierced (Zech 12:10; Rev 1:7).

John saw the significance of the blood and the water from the wound in the side. It proved that Messiah had a real body (1 Jn 1:1-4) and experienced real death. When John wrote the book, there were false teachers in the community claiming that Messiah did not have a truly human body. There may also be a symbolic meaning; the blood speaks of justification – guilt of sin, the water of sanctification and cleansing – stain of sin. Some scholars connect Jn 19:34 with 1 Jn 5:6. In 1 Jn 5, John deals with evidence of Messiah, he presents 3 witnesses: the Spirit, the water and the blood (1 Jn 5:6, 8).

Two high ranking men, Yosef and Nicodemus prepared Yeshua’s body for burial and to place it in a proper tomb. These two men Yosef and Nicodemus are like book ends to Eleazar and Ithamar. Eleazar’s (High Priest) lineage brought Messiah (High Priest). Aharon a “light bringer”, and Nicodemus brought into the light. Nicodemus name means conqueror, Messiah conquered. The other coincidences the writer leaves for you to see.

Nicodemus (Gk) Νικόδημος Nikodemos pronounced nik-od’-ay-mos = “conqueror”. A member of the Sanhedrin, from the root word <3534> νῖκος nikos pronounced nee’-kos from <3529>; meaning victory, to utterly vanquish.

When you assemble the data available about Yosef of Arimathea, we learn he was rich (Mt 27:57), a prominent member of the Jewish council (Mk 15:43), a good and righteous man who had not consented to what the council did (Lk 23:50-51), a member of the believing minority (Mk 15:43 Lk 2:25-28), and a disciple of Messiah (Jn 19:38). It was he who asked for the body and, with his friend Nicodemus gave a decent burial.

Matthew, Luke and John all indicate the tomb was new. It was Yosef’s (Matt 27:60). John indicates that Yosef was a secret disciple for fear of the Jews. The Greek word translated ‘secretly’ could be translated ‘having been secreted’. In Matthew 13:35 this same very form is translated ‘have been kept secret’. In a divine point of view, he was being protected so he could be available to bury the body of Messiah.

Nicodemus the man who started off with confusion at night (Jn 3) ended up with open confession in the daylight. Nicodemus and Yosef were not ashamed to be publicly identify with Messiah. When the two men touched His dead body, they defiled themselves and could not participate in Paesch.  They certainly couldn’t secure a tomb at the last minute, nor purchase 65 pounds of spices quickly during Paesch when many merchants wouldn’t be doing business.

Mary of Bethany had anointed His body for burial (Mk 14:8; Jn 12:1-8). Other women watched the two men minister to Messiah and witnessed the burial (Matt 27:61; Mk 15:47). They planned to return after the Shabbat and complete the burial procedures (Lk 23:55-24:1). At a critical council meeting recorded in Jn 7:45-53, Nicodemus boldly stood up and defended the Messiah. His associates ridiculed him for thinking that a prophet could come out of Galilee.

It was Yosef that arranged to have the tomb hewn out, and the men assembled the cloths and spices needed for the burial. The Shabbat was about to dawn, Messiah had finished the work of the ‘new creation’ (2 Cor 5:17) and He would rest.

Joseph יוסף Yowceph pronounced yo-safe = “Jehovah has added“, “let him add”. Who favoured Messiah. (Mt 27:57, 59; Mk 15:43, 45).

Of Hebrew origin Arimathaea Ἀριμαθαία Arimathaia pronounced ar-ee-math-ah’-ee-ah, = “heights”. Of Hebrew origin 07414> הרמתים; Ramah pronounced raw-maw = “hill“.

Arimathaia: it’s also the name of several cities. The one mentioned in (Mt 27:57; Mk 15:43; Lk 23:51; Jn 19:38) appears to have been the same as the birthplace of Samuel in Mount Ephraim.

When looking deeper into the word hill; On the south of the Valley of Hinnom. It’s so called from a tradition, that the house of the high priest Caiaphas, when the rulers of the Jews resolved to put Christ to death, stood here. It is named (Hill of Evil Counsel).

Hebrews 3:1-6

3:1-2 are commands.

3:1 profession ὁμολογία homologia pronounced hom-ol-og-ee’-ah from the same as <3670>; agreement; terms of surrender;

• profession, confession (Tim 6:13), professed

1) profession (v1, 4:14;10:23; 1 Tim 6:12; 2 Cor 9:13)
1a) subjectively: whom we profess to be ours
1b) objectively: profession [confession] i.e., what one professes [confesses]. <551> ἀπείραστος apeirastos pronounced ap-i’-ras-tos.

• cannot be tempted, that can not be tempted by evil, not liable to temptation to sin

3:6 is a promise. 3:3-6 Because He is Creator (Jn 1:3; Eph 3:9; Col 1:15-18).

3:6; 10:23; 1 Th 5:21; hold fast (Gk) κατέχω katecho pronounced kat-ekh’-o. from <2596> and <2192>;

hold, hold fast, keep, possess, stay, take, have, make

1) to hold back, detain, retain
1a) from going away
1b) to restrain, hinder (the course or progress of)
1b1) that which hinders, Antichrist from making his appearance
1b2) to check a ship’s headway i.e. to hold or head the ship

withhold: (2 Th 2:6), hold: (Rom 1:18; 7:6; Heb 3), retain: (Ph’m 13), stay: (Lk 4:42), let: (2 Th 2:7), keep: (Lk 8:15; 1 Cor 11:2), keep in memory: (1 Cor 15:2), take: (Lk 14:9), seize on: (Mt 21:36), possess: (1 Cor 7:30), make toward: (Acts 27:40)

5 things we must do to the end;

1. Endure to the end (Mt 10:22; 24:13; Mk 13:13). Resist the enemy.
2. Hold fast the hope of eternal life to the end (Heb 3:6)
3. Hold the beginning of our confidence steadfast to the end (Heb 3:14)
4. Show the same diligence to the full assurance of the hope to the end (Heb 6:11)
5. Overcome and keep Messiah’s works to the end (Rev 2:26)

Where true leadership begins, begins with you…

 

Daily everyone can take something, or someone and lift them up. Too often we have seen or been the recipient of being pulled down, leaving lasting effects of deep wounding/hurt. It doesn’t take much to be kind and considerate, this also can have lasting effects. Yeshua demonstrated perfect examples of behaviour. Keeping silent at times can speak volumes.

Parashah #35: Naso (Take) B’Midbar Numbers 4:21-7:89

Continuing from Parashah #34, we see further logistical organisational management at work in this week’s Torah portion; Assigning the duties. This is explained in Numbers Chapters 3-4. It also highlights that the Nation needed uplifting too. The community project launched by Moshe, had to be successful as Paesch was approaching.

Naso נָשֹא a (Heb) meaning “lift up,” “carry,” or “elevate”. It’s the first word of Num 4:22, commonly used to mean “take a census” or “raise the head” (Naso et rosh) of the Levite families. From a primitive root word נשׂא nasa pronounced naw-saw.

• bare, lift, bear, take, carry, (take, carry) away, borne, armourbearer, forgive, accept, exalt, regard, obtained, respect

• to lift, bear up, carry, take
  lift up
  to bear, carry, support, sustain, endure
  to take, take away, carry off, forgive
  to be lifted up, be exalted
  to lift oneself up, rise up
  to be borne, be carried
  to be taken away, be carried off, be swept away
  to lift up, exalt, support, aid, assist
  to desire, long (figuratively)
  to carry, bear continuously
  to lift oneself up, exalt oneself
  to cause one to bear (iniquity)
  to cause to bring, have brought

What, and who, do we lift up in our lives, what is the motive?

The actual ages of the following names, the writer was unable to reach a result at this time.

Num 4:23 “counting all those between 30 and 50 years old, all who will enter the corps doing the work of serving in the tent of meeting”. There are parallels between being sent into exile and out of Egypt and Yeshua.

The three sons of Levi serving: Gershon = 2630 (Num 4:39), K’hat/Kohath =  2750 (Num 4:36), M’rari/Merari = 3200 (Num 4:44), Totalling = 8580.

1 Chr 6: (A further expansion that reveals some lineage);

These are the names of the sons of Gershon: Libni and Shimei.

The sons of Kohath: Amram, Izhar, Hebron and Uzziel.

The sons of Merari: Mahli and Mushi. These are the clans of the Levites listed according to their fathers:

Of Gershon: Libni his son, Jahath his son, Zimmah his son

Joah his son, Iddo his son, Zerah his son and Jeatherai his son.

The descendants of Kohath: Amminadab his son, Korah his son, Assir his son

Elkanah his son, Ebiasaph his son, Assir his son

Tahath his son, Uriel his son, Uzziah his son and Shaul his son.

A dictionary of terms, and just the first line of sons;

Num 4:22 Strong’s <01648> Gershon גרשׁון  Gerᵉshown pronounced gay-resh-one = “exile“, from the primitive root word גרשׁ  garash pronounced gaw-rash. Meaning to drive out, cast out, thrust out, drive away, put away, divorced, driven, expel, drive forth, surely, troubled, cast up, divorced woman.

From corresponding <388> ἀνασταυρόω anastauroo pronounced an-as-tow-ro’-o. From <303> by, apiece, every man, each, several, two and two, among, through, between.

From <4717> crucify afresh, to raise up upon a cross, crucify. (Gk) σταυρόω stauroo pronounced stow-ro’-o.

• to stake, drive down stakes

to fortify with driven stakes, to palisade

to crucify

to crucify one

metaphorically: to crucify the flesh, destroy its power utterly (the nature of the figure implying that the destruction is attended with intense pain)

Num 4:23 The sons of Gershon by clans, were Libni and Shimei (Ex 6:17; 1 Chr 6:17).

Ex 6:17 Libni לבני  Libniy pronounced lib-nee = “white”, from <03835> a primitive root; לבן  laban pronounced law-ban. (Laban (Hebrew: לָבָן, romanized: Lāḇān) is a Hebrew name meaning “white” or “shining”. Laban was the brother of Rebekah, and father of Leah and Rachel, who famously employed his nephew Jacob for 14 years).

• make white, make, make brick, be white, be whiter

• to be white

to make white, become white, purify

to show whiteness, grow white

to become white, be purified (ethical)

to make bricks

(Gk) γενεά genea pronounced ghen-eh-ah from a presumed derivative of <1085>; generation, time, age, nation

• fathered, birth, nativity

that which has been begotten, men of the same stock, a family

the several ranks of natural descent, the successive members of a genealogy

metaphorically: a group of men very like each other in endowments, pursuits, character

in a sense, a perverse nation

the whole multitude of men living at the same time

an age (i.e. the time ordinarily occupied by each successive generation), a space of 30-33 years.

Libni, a son of Gershon and grandson of Levi (Exod 6:17; Num 3:18; 1 Chr 6:17, 20). “Libnites” is the patronymic given to his descendants (Num 3:21; 26:58). Libni also is cited as a son of Merari (1 Chr 6:29).

According to 1 Chr 6:20 (and the corresponding list in 1 Chr 6:42), Libni had at least one son named Jahath. The lineage listed in 1 Chr 6:20-21 shows Jahath was the father of Zimmah.

Ex 6:17 Shimei שׁמעי  Shim‘iy pronounced shim-ee =”renowned”. from 08088, Greek 4584. <08088> שׁמע shema‘ pronounced shay’-mah. fame, report, hear, tidings, bruit, loud, speech. Shimei = “harkeners: my report”, the father of Mattathias in the genealogy of Christ.

• report, a hearing

(Gk) 4584 ἱεροπρεπής hieroprepes pronounced hee-er-op-rep-ace., from <2413> and the same as <4241> as become holiness

• befitting men, places, actions or sacred things to God

reverent

Ex 6:18 The sons of Kohath: Amram, Izhar, Hebron and Uzziel

Amram עמרם ‘Amram pronounced am-rawm = “exalted people”.

Izhar יצהר  Yitshar pronounced yits-hawr = “shining oil”, uncle of Moses and Aaron, and father of Korah; progenitor of the Izharites.

Hebron חברון  Chebrown pronounced kheb-rone = “association”, (Gk) ἀποθλίβω apothlibo pronounced ap-oth-lee’-bo, from <575> and <2346>

press, to press on all sides, squeeze, press hard, of pressing out grapes and olives

Uzziel עזיאל ‘Uzziy’el pronounced ooz-zee-ale = “my strength is God”, uncle of Moses and Aaron.

Ex 6:19 The sons of M’rari/Merari: Mahli and Mushi.

1 Chron 6:19 M’rari/Merari <04847> מררי  Mᵉrariy pronounced mer-aw-ree = “bitter“, a primitive root word. Meaning: bitter + <04751> end of wickedness, crying (figuratively), choler, grieved, vexed, grieved, provoke. <04751> מר mar / מרה  marah pronounced maw-raw. (Maror the bitter herbs eaten at the Passover Seder to symbolize the harsh slavery of the Israelites in Egypt).

We read in Ruth in Shavuot, that Naomi understandably felt bitter in some circumstances, and Ruth had compassion, and showed kindness.

Num 3:20 Mahli/Machliy מחלי pronounced makh-lee = “sick”, progenitor of the family of the Mahlites. From primitive root word <02470> חלה chalah pronounced khaw-law.

• sick, beseech, be weak, grievous, be diseased, wounded, pray, intreat, grief, grieved, sore, pain, infirmity, intreated, laid, prayer, sorry, make suit, supplication, travail.

• to be or become weak, be or become sick, be or become diseased, be or become grieved, be or become sorry

to be weak, be sick

to be or become weak, feel weak

to become sick, become ill

to entreat, pray, beg

to make oneself sick

to be made sick

to be tired

to be made weak, become weak

to make oneself sick

to make sore

to make sick

to show signs of sickness, become sick

to grieve

to be made sick

to be wounded

Mushi מושׁי Muwshiy pronounced moo-shee, = “yielding“, from מושׁ muwsh pronounced moosh, a primitive root; feel, handle.

(Gk) δειλιάω deiliao pronounced di-lee-ah’-o, from <1167>; be afraid, to be timid, fearful.

Responsibilities:

Num 4:24 Gershon families = serving in the tent of meeting and for transporting loads. Supervised by Aharon and his sons.

Num 4:31 Descendants of M’rari = To carry the loads. Directed by Itamar te sons of Aharon.

Num 4:37 Descendants of K’hat = serving

The chapters also remind us that not everybody has the same burdens to bear. The Gershonites and Merarites could put their burdens on wagons, but the Kohanthites had to carry their burdens on their shoulders. There are some burdens we can share (Gal 6:2), but there are other burdens that only we can bear (Gal 6:5).

Num 4:15 Burden משׂא massa pronounced mas-saw from <05375> song, prophecy, set, exaction, carry away, tribute

• load, bearing, tribute, burden, lifting

lifting, uplifting, that to which the soul lifts itself up

carrying

tribute, that which is carried or brought or borne

utterance, oracle, burden

It was important that the camp be orderly and the work of the tabernacle be organised. Warfare would lead to defeat, if not properly administered. We live in a time not unlike that described in the book of Judges, when everyman did what was right in his own eyes (Jud 17:6; 18:1; 19:1; 22:25). But God’s word to His people is just the opposite: See that you make all things according to the pattern shown you on the mountain (Heb 8:5; Ex 25:40). When God’s work is done God’s way, in obedience to God’s truth, it will never lack God’s blessing.

Judges 13:2-25

Jud 13:2 Zareah or Zoreah or Zorah = “hornet”, a town in Dan, residence of Manoah and the home town of Samson.

Jud 13:15 Manoah מנוח  Manowach pronounced maw-no’-akh= “rest”.

Jud 13:24 Samson שׁמשׁון  Shimshown pronounced shim-shone’= “like the sun”, a Nazarite for life, and a judge of Israel for 20 years.

From an unused root meaning to be brilliant; שׁמשׁ  shemesh pronounced sheh’-mesh, sun (as object of illicit worship), windows.

Jud 13:25 Eshtaol אשׁתאל  Eshta’ol pronounced esh-taw-ole = “entreaty”, a Danite city located within Judah.

Samson born in Zorah was unpredictable and undependable because he was double-minded, and a double minded man is unstable in all his ways (James 1:8). It has been said that your greatest ability is dependability.

Bold before men, Samson was weak before women and couldn’t resist telling them his secrets. He yielded his body to the appetites of the flesh. He fraternised with the enemy and tried to be unevenly yoked with a Philistine woman. His demise caused him to be blinded by the very enemy he was supposed to conquer. The once light of his soul came to ruins, dying blind under the ruins of a heathen temple.

He was to protect a nation, but instead 43 yrs = 15 706 approx days (365 calculating) of oppression under an enemy’s domination. As you study geography you’ll note that the national life centered around 5 key cities of Ashdod Gaza, Ashkelon, Gath and Ekron (1 Sam 6:17). The land between Israel’s hill country and coastal plains was called the ‘Shephelah’, which means low country. This oppression dates about 1095 B.C. – 1055 B.C. ending at Mizpeh (1 Sam 7). About the middle of this period occurred the battle of Aphek, where the ark was lost and 3 priests (1 Sam 4).

The Philistines disarmed the Israelites (1 Sam 13:19-23) and had little fear of a rebellion. Judges 15:9-13. Being accustomed to bondage and learning to accept the status quo is disturbing.

Unlike most of the previous judges Samson didn’t deliver the people from foreign domination, but he began what others would finish (13:5). He did though take the prayers of Samuel (1 Sam 7) and the conquests of David (2 Sam 5:17-25) to complete the victory.

Like John the Baptist, Samson would be a Nazirite from his mother’s womb (Lk 1:13-15). The word Nazirite means ‘to separate, to consecrate’. A Nazirite vow can be for a specified/limited time, in Samson’s case it was for a life time.

The time of Judges was one of and anarchy, but there were homes still devoted to prayer and the Lord. Parents were already instructed how to bring up children in Dt 6. God had answered Manoah’s prayer and gave him an opportunity to ask an important question, which the angel of the Lord didn’t answer. “When your words are fulfilled, what is to be the rule for the boy’s life and work?” v 12. The messenger simply repeated the warning he had given to Manoah’s wife. Manoah wanted to know the messenger’s name. The man wouldn’t tell his name except to say it as ‘wonderful’, see Gen 32:29. This is the same word used to name the Messiah to in Is 9:6. It is translated ‘wondrously’ in Judges 13:9 ‘an amazing thing’. A rock was used as an altar and the visitor ascended in a flame.

Samson’s inconsistent life brought shame to his father’s house.

While other judges were said to be clothed with God’s Spirit (3:10; 6:34; 11:29), only of Samson is it said, “the Lord blessed him” (13:24; Lk 1:80; 2:52). The source of his strength was God’s Spirit (13:25; 14:6, 19; 15:14). Unfortunately, he failed as a leader, we don’t read he rallied the troops. He did might feats, but they all were solo. Readers are reminded in Ps 2:11 to serve the Lord with fear (respectful) and rejoice with trembling. One could say he lived by sight and not by faith. He was controlled by the lust of the eyes (1 Jn 2:16). He was pleasing himself (Jud 14:3, 7; 2 Cor 5:14-15).

When God is not permitted to rule in our lives, He overrules and works out His will in spite of our decisions. God will accomplish His purposes either with us or in spite of us (Es 4:10-14).

John 7:53-8:11

Jn 8:6 ” … and with [his] finger <1147> (Gk)  δάκτυλος daktulos pronounced dak’-too-los wrote <1125>…”

The finger of God is also in Ex 8:19 <0676>; Ex 31:18 <0676>; Dt 9:10 <0676>; and Lk 11:20 <1147>.

Jn 8:11 condemn κατακρίνω katakrino pronounced kat-ak-ree’-no, damn to give judgment against, to judge worthy of punishment, by one’s good example to render another’s wickedness the more evident and censurable.

Ex 22:9 is the first mention of the word condemn רשׁע rasha pronounced raw-shah a primitive root. (Gk) ζωή zoe pronounced dzo-ay from <2198>

• wickedly, wicked, departed, trouble, vexed, wickedness

• to be wicked, act wickedly

to be wicked, act wickedly

to be guilty, be condemned

to condemn as guilty (in civil relations)

to condemn as guilty (in ethical or religious relations)

to act wickedly (in ethics and religion)

<2198; <2222> life, lifetime

• the state of one who is possessed of vitality or is animate

every living soul

of the absolute fulness of life, both essential and ethical, which belongs to God, and through him both to the hypostatic “logos” (Divine word) and to Messiah/Christ in whom the “logos” put on human nature

life real and genuine, a life active and vigorous, devoted to God, blessed, in the portion even in this world of those who put their trust in Messiah/Christ.

1 Jn 3:21 last mention of condemn. (Gk) καταγινώσκω kataginosko pronounced kat-ag-in-o’-sko. (Abridged bible Version” says: Beloved, if our heart condemns us not, [then] have we confidence toward God.

from 2596 and 1097; condemn, blame

• to find fault with, blame

to accuse, condemn

Jn 8:11 sin ἁμαρτάνω hamartano pronounced ham-ar-tan’-o

• trespass, offend, for your faults

• to be without a share in

to miss the mark

to err, be mistaken

to miss or wander from the path of uprightness and honour, to do or go wrong

to wander from the law of God, violate God’s law, sin

Note verses 8:6, 8 twice wrote in the dust of the temple court.

Acts 21:17-32

Acts 21:24 purify (Gk) ἁγνίζω hagnizo pronounced hag-nid’-zo

purify (one’s) self

• ceremonially

to cleanse themselves from levitical polution by means of prayers, abstinence, washings, sacifices (Jn 11:55 )

to take upon oneself a purification (Ac 21:24,26 24:18) and is used of Nazarites or those who had taken upon themselves a temporary or life long vow to abstain from wine and all kinds of intoxicating drink, from every defilment and from shaving the head.

morally (Jas 4:8; 1 Pet 1:22; 1 Jn 3:3)

Acts 21:25 abstaining from what had been sacrificed to idols, from blood, from what is strangled and from fornication.

idols (Gk) εἰδωλόθυτον eidolothuton pronounced i-do-loth’-oo-ton

• things offered unto idols, things offered in sacrifice to idols, things sacrificed unto idols, meats offered to idols

• sacrificed to idols, the flesh left over from the heathen sacrifices

it was either eaten at the feasts or sold (by the poor and the miserly) in the market

From root word εἴδωλον eidolon pronounced i’-do-lon from <1491>; an image (i.e. for worship);

• an image, likeness

i.e., whatever represents the form of an object, either real or imaginary

• used of the shades of the departed, apparitions, spectres, phantoms of the mind, etc.

the image of a heathen god

a false god

strangled πνικτός pniktos pronounced pnik-tos

from <4155>;

• suffocate, strangled

• what is strangled, i.e., an animal deprived of life without the shedding of blood

of cooking: our “smothered” as a culinary term

fornication πορνεία porneia pronounced por-ni’-ah

from 4203;

• illicit sexual intercourse

adultery, fornication, homosexuality, lesbianism, intercourse with animals etc.

sexual intercourse with close relatives; Lev 18:6-23

sexual intercourse with a divorced man or woman; Mk 10:11,12

metaphorically: the worship of idols

of the defilement of idolatry, as incurred by eating the sacrifices offered to idols

πορνεύω porneuo pronounced porn-yoo’-o

from <4204>; commit fornication

• to prostitute one’s body to the lust of another
• to give one’s self to unlawful sexual intercourse

to commit fornication

metaphorically: to be given to idolatry, to worship idols

to permit one’s self to be drawn away by another into idolatry

Acts 21:29 Trophimus Τρόφιμος Trophimos pronounced trof’-ee-mos = “nutritious”, from <5160> τροφή trophe pronounced trof-ay’, means some meat, and Goyim friend of the apostle Paul, from the Roman province of Asia.

Missionary Companion: He traveled with Paul from Macedonia to Jerusalem at the end of Paul’s third missionary journey (Acts 20:4), serving as a representative of the Gentile churches.

Cause of Paul’s Arrest: In Jerusalem, Trophimus was seen with Paul in the city, leading Asian Jews to falsely accuse Paul of bringing a Gentile into the restricted inner temple courts. This accusation sparked a riot that resulted in Paul’s arrest (Acts 21:29).

Illness at Miletus: Years later, after Paul’s release from his first Roman imprisonment, Paul left Trophimus sick in Miletus (2 Tim 4:20).

This event suggests Paul undertook further missionary travels in Asia Minor before his final imprisonment and execution.