May you be blessed as you read the following notes, attempting to “connect the dots from the covenant to the renewed covenant and back again”. Yeshua said, “if you are thirsty, come to me”. What is the condition of your heart? God will not only hear your heart’s cry today, but His answer will bring a blessing to your life that you will be able to share with others. May your heart be blessed as you say, Baruch Atah Adonai.

Parashah #50: Ki Tavo (When you come) D’varim 26:1-29:9

There are 6 of the 613 mitzvots in this week reading. They cover donations to the temple, sacrifices, and Relationship to God.

The main mitzvot/command which we are commanded to do is: Relationship to God, which is Dt 28:9. ADONAI will establish you as a people separated out for himself, as he has sworn to you – if you will observe the mitzvot of ADONAI your God and follow his ways.

Dt 26:2 Donation to the temple, was 1/60th of the crops at that time.

Dt 26:5 Aram ארמי Arammiy pronounced ar-am-mee. Arammiy is an Syrian or Aramean = “exalted” (1 Chr 7:14).

The only place in scripture where Yakov/Jacob is called a Syrian. Avram’s/Abraham’s relatives are called Syrians (Gen 25:20; 28:5; 31:20, 24). They were not descendants of Aram the son of Shem, but of Arphaxad the son of Shem, (Gen 11:10-32). They were Syrians because of living in that region, Syria or Padan-Aram (Gen 28:2-7; 31:8; 33:18; 35:9, 26; 46:15). Arphaxad whose name means healer, is in the lineage to Yeshua.

When looking at the (Gk) αἰχμάλωτος aichmalotos pronounced aheekh-mal-o-tos, from aichme αιχμη (a spear) and a derivative αλωτος a captive from the root word ἅγιον hagion pronounced hag’-ee-on. A sanctuary, holy place, holiest of all, holiest, reverend, worthy of veneration, of things which on account of some connection with God possess a certain distinction and claim to reverence, as places sacred to God which are not to be profaned, temple (Act 6:13; 7:33; 21:28; Mt 24:15) Holy of holies (Heb 9:3, 8; 10:19; 13:11) Jerusalem (Mt 4:5; 27:53; Rev 11:2; 21:2; 22:19). Who or what is being exalted. In the renewed covenant there are examples.

1. Of persons whose services God employs, for example, apostles (Lk 1:35, 72; Mt 7:6; Jude 20; 2 Pet 2:21; 2 Ti 1:9)
2. Set apart for God, to be as it were, exclusively his (Lk 2:23; Mk 1:24; Lk 4:34; Jn 6:69; 10:36; 1 Jn 2:20). Applied to believers as those whom God has selected (Jn 17:14, 16) by the power of God’s Spirit, are made partakers of God’s salvation. (1 Pe 2:9; Act 9:32; Rom 1:7; 8:27; 12:13; 16:15; 1 Cor 6:1, 2; Php 4:21-23; Col 1:12; Heb 6:10; Jude 3; Rev 5:8)
3. Services and offerings. Prepared for God with solemn rite, pure, clean (1 Cor 7:14; Eph 1:4; 5:3, 27; Col 1:22; Rom 11:16).
4. In a moral sense, pure sinless upright holy (1 Pet 1:16; 1 Cor 7:34; Mk 6:20; Act 3:14; Rev 3:7; 6:10; 1 Pet 1:15; Jn 17:11; 2 Pet 3:11).

Dt 26:13 Donations to the temple. When the word “forgotten” is used in this verse keep in mind, it was not a charity but a lifestyle principle act.

Remember the words of James in 2:16, when he said, “Go in peace; stay warm and well fed, but…..”.  Every act in communal life should naturally be one of generosity, looking after each other, when our heart sees a need, not a once off charity here and there, as society is apt to do. If one has the means and has been blessed then part of that blessing should be extended in helping others. Blessings come in many forms. There are daily opportunities all around. James and Yeshua expressed this principle. Use your discernment also as you continue the reading on blessing and cursing.

Dt 27:4, 13 Mount Eival/Ebal עיבל Eybal pronounced ay-bawl means heaps. Perhaps from an unused root probably meaning to be bald; Ebal = “stone” or “bare mountain”. This mountain of cursing, is situated north of Shechem and opposite Mount Gerizim.

Moshe assigned the children of Leah and Rachel to the mount of blessing (21 for obedience) except for Rueben and Zebulum, the eldest and the youngest son of Lean. These were assigned to the mount of cursing (12 for disobedience done in secret) with sons of the 2 handmaids. Zebulum, the least of Leah. Rueben sinned with his father’s wife for which he lost his birthright. (Gen 35: 22; 49:3-4; 1 Chr 5 :1-2).

Note also there are 20 additional curses of consequence stated in Chapter 28, as well as the 21 blessings for obedience.

As already stated above, the 610th of the 613th mitzvot in this week’s reading, highlights the Relationship to God in Dt 28:9. ADONAI will establish you as a people separated out for himself, as he has sworn to you – if you will observe the mitzvot of ADONAI your God and follow his ways.

Interesting that as soon as a command of God is stated, or a blessing, closely following there is a warning, or an opposing threat of the adversary.

Dt 29:2(3) temptations מסה maccah pronounced mas-saw from a primitive root verb נסה nacah naw-saw. Meaning to prove, tempt, assay, adventure, try. To expand: trial, despair, test, proving.

Now, in the Greek of that primitive root verb, it means δίψος dipsos pronounced dip-sos which means, thirst. (for what, who).  (You may be noticing that the shadow of Yeshua is being threaded and woven through the scriptures, with his character and nature.) Romans 10:4 For the goal at which the Torah aims is the Messiah, who offers righteousness to everyone who trusts.

Dt 29:2(3) signs אות owth pronounced oth probably from אות uwth pronounced ooth (in the sense of appearing); from a primitive root verb meaning consent, agree. Also encompasses token, ensign(s), miracles, signal,  a distinguishing mark, banner, remembrance, miraculous sign, omen, warning, standard, proof.

Dt 29:2(3) Miracles מופת mowpheth pronounced mo-faith or מפת mopheth pronounced mo-faith in the sense of conspicuousness; wonder, sign, miracle, wondered at, portent, a wonder (as a special display of God’s power), token (of future event).

יפה from a primitive root verb “yaphah” Strong’s Hebrew: <3302> pronounced yaw-faw has the meaning: fair, beautiful, deck it, to be bright, be beautiful, be handsome, be fair, to be beautiful, to beautify.

Now in the Greek αἰσχύνη aischune pronounced ahee-skhoo’-nay from from aischos (disfigurement, i.e., disgrace). Be ashamed, to disfigure, to dishonour, to suffuse with shame, make ashamed, be ashamed; shame, dishonesty. The confusion of one who is ashamed of anything, sense of shame, ignominy, disgrace, dishonour, a thing to be ashamed of.

In essence to correct something supernaturally, to be made whole again, back in God’s original design. Who does this and through whom? Who was the example to follow, of how, and to do this? Who brings restoration?

Dt 29:6(7) (Heb) Sichon סִיחוֹן  pronounced see-khone or סיחן Ciychon [transliteration], [phonetic spelling/pronounced] see-khone means “tempestuous or warrior”. From the same unused root meaning סוח Cuwach pronounced soo-akh meaning Suah = “sweeping”, to wipe away. The primary biblical hebrew word “to wipe away, blot out, or erase” is machah מָחָה.

(Take note: when we look for the meaning of a word, look at the modern day hebrew, biblical hebrew, context of the word and the root meanings. There can be mutiple hebrew words with the same meaning. I suggest looking at the root of words to help in the understanding. As an excerice break down a word, letter by letter, to obtain deeper understanding. I don’t profess to be an expert, in anyway, shape or form, I’m a student of the word just like you.)

Each letter has a primary, another, and shadow meaning. From above, in the word ciychown, (Reading from right to left, the first letter is samek).

Samek/Samekh is the fifteenth letter of the Hebrew alphabet and has a numerical value (gematria) of 60. It makes an “s” sound. The samek’s primary meaning = God’s protection, God’s support. Another meaning is Abundance, Memory, Shelter, Joy, Mysteries of God. And the Shadow meaning = Too dependent upon a person or thing. Jewish sages view the endless loop of the letter Samekh as a symbol of God’s encompassing providence, cyclical time, and the eternal rhythm of creation.

The verb samach means to lean on or sustain. It is famously used in the phrase sometheh noflim (“He who supports the fallen”).

The middle letter in word Ciychown is a chet/cheth. The shadow meaning here = Sin, destruction, paralyzing fear, Rudeness Pushiness. (Hopefully you are getting a picture of a word).

Dt 29:6(7) Heshbon חשׁבון Cheshbown 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 29:8(9) prosper שׂכל sakal pronounced saw-kal, a primitive root verb. Prosper can be for improvement or not. Who gets the glory of it?

Expanding this meaning: understand, act wisely, consider, instruct, act prudently, skill, teach, be/act circumspectly, prosper. To look at or upon, have/give insight, to give attention to, consider, ponder, be prudent, have comprehension, to cause to consider, have success, to cause to prosper, to lay crosswise, cross (hands).

Now in the Greek, it is ἤρεμος eremos pronounced ay’-rem-os. An adjective meaning perhaps by transposition. (through the idea of stillness), quiet, tranquil.

Who do we recall in scripture, the hands crossing over? And the consequence of that action.

When we read this transpositioning in Greek, ((Gk Lexion) <2048>) it has a different concept and outcome, even though it is still under the word prosper. ἔρημος eremos pronounced er’-ay-mos means solitary, lonely, desolate, uninhabited, used of places a desert, wilderness, deserted places, lonely regions, an uncultivated region fit for pasturag, used of persons, deserted by others, deprived of the aid and protection of others, especially of friends, acquaintances, kindred, bereft, of a flock deserted by the shepherd, of a woman neglected by her husband, from whom the husband withholds himself.

A bit of historical background, juxtaposing to what prosper means;

(Gk) Ἡρῴδης Herodes hay-ro’-dace compound of heros (a “hero”) and here outlined is Herod, Antipas, Herod, the Great, Herod Agrippa. Herod means “heroic”, but for whom?

1. The name of a royal family that flourished among the Jews in the times of Yeshua and the Apostles. Herod the Great was the son of Antipater of Idumaea. Appointed king of Judaea B.C. 40 by the Roman Senate at the suggestion of Antony and with the consent of Octavian, he at length overcame the great opposition which the country made to him and took possession of the kingdom B.C. 37; and after the battle of Actium, he was confirmed by Octavian, whose favour he ever enjoyed. He was brave and skilled in war, learned and sagacious but also, extremely suspicious and cruel. Hence, he destroyed the entire royal family of Hasmonaeans, put to death many of the Jews that opposed his government, and proceeded to kill even his dearly beloved wife Mariamne of the Hasmonaean line and his two sons she had borne him. By these acts of bloodshed, and especially by his love and imitation of Roman customs and institutions and by the burdensome taxes imposed upon his subjects, he so alienated the Jews that he was unable to regain their favour by his splendid restoration of the temple and other acts of munificence. He died in his 70th year of age, the 37th year of his reign, the 4th before the Dionysian era. In his closing years, John the Baptiser and Messiah Yeshua were born; Matthew narrates that he commanded all the male children under two years old in Bethlehem to be slain.
2. Herod surnamed “Antipas,” was the son of Herod the Great and Malthace, a Samaritan woman. After the death of his father, he was appointed by the Romans tetrarch of Galilee and Peraea. His first wife was the daughter of Aretas, king of Arabia; but he subsequently repudiated her and took to himself Herodias, the wife of his brother Herod Philip; and in consequence Aretas, his father-in-law, made war against him and conquered him. He cast John the Baptister into prison because John had rebuked him for this unlawful connection; and afterwards, at the instigation of Herodias, he ordered him to be beheaded. Induced by her, too, he went to Rome to obtain from the emperor the title of king. But in consequence of the accusations brought against him by Herod Agrippa I, Caligula banished him (A.D. 39) to Lugdunum in Gaul, where he seems to have died. He was light minded, sensual and vicious.
3. Herod Agrippa I was the son of Aristobulus and Berenice, and grandson of Herod the Great. After various changes in fortune, he gained the favour of Caligula and Claudius to such a degree that he gradually obtained the government of all, with the title of king. He died at Caesarea, A.D. 44, at the age of 54, in the seventh [or the 4th, reckoning from the extension of his dominions by Claudius] year of his reign, just after having ordered James the apostle, son of Zebedee, to be slain, and Peter to be cast into prison: (Act 12:21).
4. (Herod) Agrippa II, son of Herod Agrippa I. When his father died, he was a youth of seventeen. In A.D. 48 he received from Claudius Caesar the government of Chalcis, with the right of appointing the Jewish high priests, together with the care and oversight of the temple at Jerusalem. Four years later Claudius took from him Chalcis and gave him instead a larger domain, of Batanaea, Trachonitis, and Gaulanitis, with the title of king. To those reigns Nero, in A.D. 53, added Tiberias and Taricheae and Peraean Julias, with fourteen neighbouring villages. He’s mentioned in Acts 25 and 26. In the Jewish war, although he strove in vain to restrain the fury of the seditious and bellicose populace, he did not desert to the Roman side. After the fall of Jerusalem, he was vested with praetorian rank and kept the kingdom entire until his death, which took place in the third year of the emperor Trajan. [the 73rd year of his life, and the 52nd of his reign] He was the last representative of the Herodian dynasty.

Word Meanings:

Sagacious = having or showing keen mental discernment, good judgement and practical wisdom).

Seditious = speech, writing or actions intended to incite people to rebel or fight against an established government or lawful authority.

Bellicose = eager, ready, or inclined to fight, argue, or start a war. Someone with a hostile, aggressive attitude.

Yesha’yahu (Isaiah) 60:1-22

Endnotes are used in this section, giving further reading. The endnotes are the single numerals in brackets. 

Yesha’yahu יְשַׁעְיָהוּ means “Yahweh is salvation”.

The least of you will become a thousand, the smallest a mighty nation. (Is 60:22)

Messiah through Paul fulfilled the fourth Servant song (Rom 15:20-21). He succeeded where failure was indicated in Isaiah 14:12-15.

Zion is to advance constantly and not back down. Believers in Messiah have God’s word. The same principle applies, use His word and keep moving forward. Don’t take any discouragement. Romans 15:20-21 was an ambitious spreading of the gospel to non-believers, where the Messiah was not known.

Isaiah names some of the nations that now have been enlightened. People from Midian, Yemen, Arabia, Lebanon and distant lands such as Britain and Japan. (1)

“Foreigners will rebuild your walls… Your gates will always stand open, they will never be shut, day or night, so that people may bring you the wealth of the nations. “

Secondly, Isaiah points out that the forces of the Adversary are defeated. Learn the lessons. “For the nation or kingdom that will not serve you will perish; it will be utterly ruined.” (2)

Twice, Isaiah names God as “the Holy One of Israel”, so in the context of this chapter it is worth noting that the demonic seem to particularly fear this name. When one demon saw Yeshua, it cried out “Have you come to destroy us? I know who you are – the Holy One of God!” A legion of demons cried out to him, “Have you come here to torture us before the appointed time?” They knew and know that they had lost. (3)

Thirdly, Isaiah tells us that the population of Zion is going to be exceedingly huge. He ends the chapter with a promise that “The least of you will become a thousand, the smallest a mighty nation.” Notice our strengths. God’s promises we cannot downsize because of our own weaknesses, because God says that their fulfilment rests primarily with him. (4). I am the Lord; in its time I will do this swiftly. (5)

There is a connection with what John sees in Rev 21. John sees an angel with a measuring rod, “He measured the city with the rod and found it to be  approx. 2 253 km/ 1 400 mi in length, and as wide and high as it is long. Zion’s size will be around three billion cubic miles.

End Notes

(1) Ephah was the oldest son of Midian (Gen 25:4). Those who once chased Israel on camel back will now bring their camels as a tribute gift to Zion (9:4 and Jdgs 6:1-6). Sheba is modern day Yemen. Kedar and Nebaloth were both sons of Ishmael in Arabia (42:11 and Gen 25:13).

(2) In the God’s reign, every citizen of Zion is tsaddiq or righteous.

(3) Mt 8:29; Mk 1:24; Lk 4:34; 8:31; Rev 12:12

(4) God emphasizes the miraculous nature of our victory by saying in 60:16, “You will drink milk from the breasts of kings”.

(5) Scripture uses the same Hebrew word to describe Zion as a shoot in 60:21 that he used to describe the Messiah in 11:1. It is also told that it is “a shoot of my planting”.

Mattityahu/Matthew 13:1-23

Mattityahu means “gift of God” or “gift of Yahweh.” It is only when a person has the living God inside of them that clarification of parables can be understood.

The parable of the Sower begins with the preaching of the Word, the planting of the seed in the hearts of people. The seed, God’s word; the various soils represented different kinds or conditions of hearts; and the varied results show the different responses to the Word of God.

The seed – the Word is living and powerful (Heb 4:12), that can be imparted to those who will believe, unlike the words of man. The truth of God must take root in the heart, be cultivated and permitted to bear fruit. In this example of the sower, three fourths of the seed did not bear fruit.

Fruit is the test of true salvation (Mt 7:16). This includes holiness (Rom 6:22), character (Gal 5:22-23), good works (Col 1:10), helping others to Yeshua (Rom 1:13), sharing what we have (Rom 15:25-28), and praising God (Heb 13:15).

The sun represents persecution, that comes because of the Word. But it helps believers grow. The sun will kill a plant with no roots. Meaning having weak faith, meager, and their decision was not sincere. “You will know them by their fruit.” “Fruit in the life, saving faith in the heart”.

19 times in Matthew 13, we find the word hear. In each one of the three gospels the closing admonition is different. Faith comes by hearing, and hearing by the Word of God (Rom 10:17; Mt 13:9; Mk 4:24; Lk 8:18). Hearing messages from God and hearing what is scripturally written should line up, test the spirit where it comes from.

13:1,2 of this portion of scripture reveals mysteries of the kingdom of heaven for Mt 13. The location for this reading is the Sea of Galiliee.

13:3-9 shows the first mystery, the parable of the Sower (Mk 4:1; Lk 8:4).

13:10-17 has the reason for speaking parables (Mk 4:10; Lk 8:9). 13:12,15 are promises, 13:14 is the eleventh prophecy fulfilled in Mt 13:14-15, Is 6:9-10; Jn 12:39-40; Acts 28:25.

13:12 the term more abundance can be viewed as increase in knowledge, while unbelievers seep into more ignorance and darkness (Rom 1:18-32; Tit 1:15; 1 Jn 3:16-20). The term taken away can illustrate the work of man’s own unbelief and rebellion and the work of the Adversary (v 15, 19; 2 Cor 4:3-4).

13:15 waxed gross (Gk) παχύνω pachuno prounounced pakh-oo’-no. From a verb derivative meaning thick, to make fat, fatten, a metaphor to make stupid (to render the soul dull or callous). People become this way little by little (Acts 28:27), and scripture warns against backsliding.

There are two blessings in this one verse for believers.

1. Conversion: a change of direction, a new walk with God (Ps 19:7; 51:13; Mt 18:3; Lk 22:32; Acts 3:19; Jas 5:19-20).
2. Bodily healing: a change of health, a healthy relationship with, in and for God (Ps 91; 103:3; Mt 8:17; Isa 53; Rom 8:11; 1 Pet 2:24; 3 Jn 2; Jas 5:14-16; Mk 16:17-18; Jn 14:12-15; 15:7,16). Its all about God and His restoration of His people.

13:21 Tribulation (Gk) θλῖψις thlipsis pronounced thlip’-sis, affliction, trouble, anguish, persecution, burdened, to be afflicted, a pressing, pressing together, pressure. A metaphor: oppression, affliction, tribulation, distress, straits.

13:21 Persecution (Gk) διωγμός diogmos pronounced dee-ogue-mos’ from διώκω dioko pronounced dee-o’-ko. A prolonged form of a primary verb dio (to flee); persecute, follow after, suffer persecution.

To expand on this word persecution is to make to run or flee, put to flight, drive away. To run swiftly, in order to catch a person or thing, to run after. To press on: figuratively, of one who in a race runs swiftly to reach the goal. To pursue (in a hostile manner), in any way whatever to harass, trouble, molest one.

There is daily and future tribulation and all levels of persecution for believers in God. May all have the perseverance and faith to withstand and be overcomers. One must do their best to keep the focus on God not the approaching storms. There is a reward for those who keep the faith.

In summary persecute means: to be mistreated, suffer persecution on account of something, without the idea of hostility, to run after, follow after; someone. A metaphor: to pursue, to seek after eagerly, earnestly endeavour to acquire.

13:21 Offended (Gk) σκανδαλίζω skandalizo pronounced skan-dal-id’-zo (“scandalize”)

To put a stumbling block or impediment in the way, upon which another may trip and fall. A metaphor: to offend, to entice to sin. To cause a person to begin to distrust and desert one whom he ought to trust and obey, to cause to fall away. To be offended in one, i.e., to see in another what I disapprove of and what hinders me from acknowledging his authority. To cause one to judge unfavourably or unjustly of another, since one who stumbles or whose foot gets entangled feels annoyed. To cause one displeasure at a thing, to make indignant, to be displeased, indignant.

In the Greek, σκάνδαλον skandalon pronounced skan’-dal-on (“scandal”). Meaning: offence, stumbling block, occasion of stumbling, occasion to fall, thing that offends. The movable stick or trigger of a trap, a trap stick, or snare. Any impediment placed in the way and causing one to stumble or fall, (a stumbling block, occasion of stumbling) i.e. a rock which is a cause of stumbling. Any person or thing by which one is (entrapped) drawn into error or sin.

Figuratively, we could apply this reading to Yeshua, whose person and ministry were so contrary to the expectations of the Jews concerning the Messiah, that they rejected him, by their obstinacy.

13:18-23 Again back to the parable of the Sower, all the words quoted are the words of Yeshua, bearing fruit. (Mk 4:13; Lk 8:11).

The word parable means to cast alongside. Put alongside to make the lesson clear. Yeshua called them the mysteries of the Kingdom of Heaven (Mt 13:11). A mystery is a spiritual truth only by divine revelation, known only to those who learn from God and obey Him.

There are reasons why Yeshua taught in Parables, it was because of the sluggishness of the people (Mt 13:10-17); and because it was prophesied in Ps 78:2 (Mt 13:34-35). He did this not to confuse or condemn, rather, he sought to excite their interest. The parables give light to those with trusting, searching hearts. But it would also bring darkness to the unconcerned and unrepentant.

Luke 21:1-4

A poor widow brings an offering. Her two copper coins seem insignificant at first. The widow’s mite does not represent the least given, but the most. Everything belongs to Him. God sees more than the portion. God measures and weighs the condition of the heart.

Luke wrote with the Gentile reader in mind, he omitted some of the strong Jewish elements of the sermons while retaining the essential truths that must be considered and applies. For some, there are ritual and moral purity and impurity.

Lk 21:2 mite (Gk) λεπτόν lepton pronounced lep-ton. A thin, small brass coin, equivalent to the eighth part of an “as,” worth about a 1/5 of a cent, in circulation in Judea.

Shofar Chests, thirteen trumpet-shaped metal collection boxes (gazophylakion) sat along the walls of the temple to receive various freewill offerings, temple taxes, and funds for wood or incense. Dropping coins into metal trumpets made a loud public sound, drawing notice to the size of the gift.

Vulnerable widows in ancient Israel belonged to the lowest and most helpless social tier. The Torah commanded society and religious leaders to protect them, making their neglect a heavy moral failure.

This story shows two sides of a coin. Yeshua warns his disciples about corrupt religious scholars who “devour widows’ houses” for personal gain while offering long public prayers. The systemic greed of some of the Jewish religious leadership directly created the extreme poverty of widows like this one.

Yeshua shifts the focus from outward, performative religious display to genuine, whole-life devotion, contrasting people giving surplus wealth with a woman giving her entire means of survival.

Acts 28:17-31

During this section Paul’s greatest concern was his witness to the Jews in Rome. They had received no special word about Paul, but they did know that the believing sect was being spoken against in many places. (Acts 28: 21-22). When you read Romans, you get the impression that the Jews in Rome had misunderstood some of his teachings (Rom 3:8-14). The apostle made it clear that his appeal to Caesar must not be interpreted as an indictment against his nation, he was a prisoner on behalf of his nation.

On the day appointed, Paul spent from morning till evening explaining the Scriptures and revealing Messiah in the Torah and the Prophets. He had dialogued this way with the Jews in synagogues and now he was sharing the Word with the leaders of many synagogues in Rome.

Paul quoted Isaiah 6:9-10, words that described their tragic spiritual condition. Yeshua had used this passage in connection with His parables of the kingdom (Mt 13:13-15; Mk 4:12; Lk 8:10). John applied them to Israel (Jn 12:39-40), and Paul quoted them (Rom 11:7-8).

Listening and hearing, seeing and perceiving are distinct elements that reveal the heart that is dull and hard. Too often those who enjoy the most spiritual privileges are not ready when they must make spiritual decisions.

The gospel that some of Jews had rejected would be proclaimed to the Gentiles. One of the major themes of Acts.

Paul kept open house and received those who wanted to discuss the kingdom of God.

Romans 11:1-15

An outline is as follows;

11:1-4 Israel’s present state and future restoration. Israel not set aside by the gospel (Rom 3:3-4).

11:5-6 A remnant saved by grace (Jer 11; 23:3; 39:10; Isa 1:9). God still wants obedience to His laws, grace is granted when falling short. Thankfully believers are grafted in, that shouldn’t taken lightly.

Isa 1:9 refers to Judah and the other tribes of Israel. God saves a remnant of them, so as to reserve their seed to fulfil with them eventually, the covenants made with Abraham, Isaac, Jocob, and David to whom He promised an eternal seed and to the seed an eternal land (Gen 12:1-3, 7; 13:14-17; 15:18-21; 17:2-8, 19; 21:12; 22:17-18; 26:3-4; 28:3-4, 13-15; 2 Sam 7). Many times God predicted the deliverance and preservation of a remnant of the 13 tribes and their final and eternal restoration under Messiah (Isa 1:9; 10:20-22; 11:10-12, 16; 38:31-32; 46:3; Jer 23:3; 31:7; 39:9; 40:11; Ezek 6:8-10; Joel 2:32; Mic 2:12; 5:3-8; Zeph 2:7-9; 3:13; Zech 8:6-12; Rom 9:27; 11:5; Rev 12:17.) Isaiah states in the coming destruction of Judah and Jerusalem only a small remnant will be saved.

11:7-10 Israel blinded through rebellion and unbelief, verse 25 as well. Verse 8 is the 12th prophecy fulfilled in Romans; Isa 29:10. The 13th prophecy also fulfilled in Romans is in 11:9-10; Ps 69:22-23.

11:11, 12 are promises, and verses 11-15 reveal that Israel is/will be provoked to jealousy. Because of obedience to God, blessings are granted to believers and will be the means of provoking some Jews to seek and claim their blessings.

11:14 provoke to emulation (Gk) παραζηλόω parazeloo pronounced par-ad-zay-lo’-o. To provoke to jealously or rivalry, to provoke to anger. From a verb, <2206> ζηλόω zeloo dzay-lo’-o. Meaning; zealously affect, more with envy, envy, be zealous, affect, desire, covet, covet earnestly. Expanding that meaning: to burn with zeal, to be heated or to boil with envy, hatred, anger.

In a good sense, to be zealous in the pursuit of good, to desire earnestly, and pursue. To desire one earnestly, to strive after, busy one’s self about him, to exert one’s self for one (that he may not be torn from me). To be the object of the zeal of others, to be zealously sought after, to envy.

Now look at the Greek assimilation of this word, with genealogy and in the historical context.

(Gk) Ἀμιναδάβ Aminadab pronounced am-ee-nad-ab. Of Hebrew origin  עַמִּינָדָב Amminadab  = “one of the prince’s people”, “my kinsman is noble“”. An ancestor of Yeshua.

Geneologically: Mt 1:4 son of Ram or Aram and father of Nahshon or Naasson, and Naasson begat Salmon, father-in-law of Aaron and an ancestor of Yeshua.

Lk 3:33 Which was the son of Aminadab, which was the son of Aram, which was the son of Esrom, which was the son of Phares, which was the son of Judah.

When you deconstruct the word Aminadab, it becomes interesting:

<05971> עם am pronounced am. Meaning: people, nation, persons, members of one’s people, compatriots, country-men, kinsman, kindred.

<05068> נדב nadab pronounced naw-dab. A primitive root verb; Meaning; offered willingly, willingly offered, willing, offered, offered freely, give willingly. To expand the meaning: to incite, impel, make willing, to volunteer, to offer free-will offerings.

The word noble: having great moral courage and honesty, belonging to a high royal or aristocratic family or looking very grand and impressive. When you observe someone which quality are they emulating and from whom?

Who is thirsty?

Discipleships and Relationships are Costly. Where there is Unity and Agreement, there is Peace, so long as boundaries are maintained.

Mt 16:24-28 has an important truth. Then Yeshua said to His disciples, “If anyone wishes to come after Me, he must deny himself, and take up his cross and follow Me. “For whoever wishes to save his life will lose it; but whoever loses his life for My sake will find it. “For what will it profit a man if he gains the whole world and forfeits his soul? Or what will a man give in exchange for his soul? “For the Son of Man is going to come in the glory of His Father with His angels, and will then repay every man according to his deeds. “Truly I say to you, there are some of those who are standing here who will not taste death until they see the Son of Man coming in His kingdom.”

Parashah #49: Ki Tetze (When you go out) D’varim 21:10–25:19

D’varim is organized as an ancient Near Eastern covenant-treaty document. Chapter 12 began a section of more specific stipulations, and this portion continues with a code of laws. The laws of the Torah are more than just legalese; they are covenant expectations that provide us with God’s directions for living life.

It is not the opinion of the writer to persuade either way in agreement or not for any particular idea. This is simply stating facts as outlined with scriptural support. A general outline can be read such as below in various cases. These are God’s laws they can be submitted to or not. Humans are given free choice. It must be remembered though, that there are always consequences to each and every action. One noticeable theme in the many themes in this reading is a “protective enclosure”.

There are many commands along side the 75 of the 613 pinpointed in this week’s reading. Directed guideline laws and categories are encompassed for; family, loans, business, treatment of slaves, dietary, judicial, blasphemy, social, idolatry and related practices, justice, concerning animals for consumption, community, agriculture, incest and other forbidden relationships, prohibitions resulting from historical events, temple, war, sacrifices, vows, donations to the temple (not required in present day), torts. Not all will be expanded upon in these notes.

God is concerned about all aspects of human life. So, let’s look at the end result and work with the past and the present. The laws stated are for benefit of all. There are laws for doing and laws for not doing. There are laws for the natural as well. There are four worlds that people live in, the natural, spiritual, political and economic. There are laws and principles that govern each of these. When one world clashes with another there is an outcome, that will affect you and those around you.

Portion Summary

Moshe emphasizes captive women must be treated with dignity. The rights of the first born should be upheld. A rebellious son is a grave concern. A hanged man still bears the image of God and must be buried before sunset. Laws address lost property, kindness to animals, and safety measures. Regulations on marriage, divorce and sexual morality preserve family integrity. Moshe outlines levirate marriage to ensure inheritance. Israel remembers Amalek’s cruelty and fulfills to destiny to blot out his memory.

Love and War D’varim 21:10–11 You shall certainly let the mother go, but the young you may take for yourself, in order that it may be well with you and that you may prolong your days.

What are some principles derived from the law of the captive woman? The Torah demands that a captive woman be granted Dignity and Honor. She is to be allowed to mourn her parents. She is to be given the honor of marriage. She is not to be taken forcibly; she is to be married and given the status of a wife. She cannot be treated as a slave, nor can she be sold.

Before the conquering soldier could consummate his desire and marry the woman, he has to allow her to mourn the loss of her family for a full month. During this time, she is to shave the hair of her head and let her fingernails grow. Shaving the head and letting the nails grow long are apparently mourning rituals of the time. Another reason for her hairless and unkept appearance are attempting to dissuade the man from marrying the captive woman by making her appear repulsive to him. Does he now look past the outside appearance and see the true value, charcter and worth.

The month of mourning is similar to a 30 day waiting period during which the man has time to reconsider his intentions. Does he really want to marry the weeping, bald woman with the long fingernails? If at the end of the thirty days the man has decided he is not pleased with her and does not want to marry the woman after all, he is to let her go free. The wisdom in this matter teaches several principles that apply to every romantic relationship. A person should never rush into marriage. Before committing to marriage, a person needs to take time to see past the other person’s sexual allure. A man needs to see through the fog of lust. “Charm is deceptive, and beauty is fleeting; but a woman who fears the LORD is to be praised” (Prov 31:30). These laws teach us to curb our natural desires and remember that the person we are so attracted to is, after all, another human being, not a sex object. The battlefield soldier had to delay gratification 30 days and wait until the wedding document was signed.

21:10 war מלחמה milchamah pronounced mil-khaw-maw, (in the sense of fighting); from a primitive root word לחם lacham pronounced law-kham to fight, to war, make war, eat, overcome, devoured, ever, prevail;  1) to fight, do battle, to eat, use as food.

There are various humane conditions in war that should be respected. War and battles should be avoided at all costs. When it is unavoidable certain terms and conditions would seem appropriate, both morally, ethically and legally. Overcoming certain behavioral traits is a battle in itself. Waring against the flesh is a continual process. Self-centeredness and non-submission to each other, in addition to non-communication, is always a direction of disaster, which can come in many forms. It goes against all the fruits of the spirit. As one reads this portion of scripture, do your best to keep the context of the times that the scripture was written. It may also highlight importance and relevance for today’s communities/society. Let the scriptures talk to you, it may highlight something that needs healing or direction.

The law of taking captives for wives and of divorcing them is outlined in verses 10-14, and verse 12-14 are commands. (Dt 24 directs some references which will be expanded upon further in notes). Law of divorce (Dt 21;10-14; 22:13-19; Isa 50:1; Jer 3:8; Mt 5:31; 19:1-8; Lk 16:18; 1 Cor 7:10-24).

Mentioned in Dt 24: Law of Divorce some uncleanness in her pertains to; a hebrew word ערוה ervah pronounced er-vaw. Shame (Isa 20:4); and nakedness (Gen 9:2-23; 42:9, 12; Ex 20:26; 28:42; Lev 18:6-19; 20:11-21; 1 Sam 20:30; Isa 47:3; Lam 1:8; Ezek 16:36-37; 22:10; 23:10, 18, 29; Hos 2:9). It comes from a primitive root verb from ערה arah pronounced aw-raw, which means to make bare. (Removal of a covering – Spiritually, physically, emotionally) = disappointment, and extreme dislike.

Because of the moral laxity there would have been multiple executions, if it weren’t for Moshe modifying the law, although that can’t be proved either at this point. In some cases, the wife was able to clear herself by a solemn oath (Num 5:11-13), and in other cases, allowing the husband to put his wife away privately without bringing her to trial verse 1-4; Mt 1:19).

Basically ervah means; uncover, discover, emptied, rase, leave destitute, make naked, poured out, poured, spreading. To extend this means; to be bare, be nude, uncover, leave destitute, discover, empty, raze, pour out, to bare, lay bare, to lay bare by emptying, empty, to pour out, to make naked, strip bare (of sexual offences).

In summary: to be poured out, be exposed, to expose oneself, make oneself naked, pouring oneself, spreading oneself, vomit forth.

It was clear that divorce was not commanded, but permitted because of the hardness of heart Dt 24: 1. Mt 19:8 states that both parties were free to marry another. Dt 24:2; Dt 24:3 indicates a bill of divorcement. The first husband could not take that same woman as his wife a second time, it was an abomination to God Dt 24:3-4.

In those times the wife became the actual property of the husband, and he became her lord and master (Ex 21:7-11; 1 Cor 11:3; Eph 5:22-23; Col 3:18; 1 Pet 3:5-7). Easy divorce was common among all nations. Still it leaves disaster.

Children, Obey Your Parents D’varim 21:18; Eph 6:1. The Talmud states for stoning in this instance, “There never has been a case of a ‘stubborn and rebellious son’ brought to trial and never will be” (b.Sanhedrin 71a). Prov 29:15 says that a man who does not discipline his son hates his son, but a man who loves his son disciplines him diligently. Discipline teaches a child wisdom, “but a child who gets his own way brings shame to his mother”. Another proverb states that disciplining a child will not kill him, but warns that withholding discipline could both kill him and doom his soul.

The Torah lists five character qualifications. The son must be stubborn, rebellious, disobedient, a glutton, and a drunkard. In Luke 7:34, the Master alluded to this passage when He said, “The Son of Man has come eating and drinking, and you say, ‘Behold, a gluttonous man and a drunkard.’” 

The commandment to stone a stubborn and rebellious son has a reputation of being one of the harshest commands of Torah. The sages teach that this commandment was never actually carried out. Instead, it represented an extreme standard to warn parents about the grave responsibility of raising their children in an upright manner.

This commandment also reminds us that before God, all human beings are “stubborn and rebellious” sons and daughters. We are wayward at heart and disobedient to our Father in heaven. We have all merited a death sentence before the heavenly court, “For all have sinned and fall short of the glory of God” (Rom 3:23), and “the wages of sin is death” (Rom 6:23).

The law of no respect of persons in the house is also reiterated in James 2:9. Here in Dt 21:15-17 there is a parallel. Verses 16, 17 are commands.

Death comes in many forms and in verses 18 to 21 there is one type of death, a consequential putting out of the family and community a protective enclosure which is outlined for rebellious sons. Rebelliousness in nature; in that submission has been overcome with willful disobedience to authority. This breakdown of a family unit and or community unit causes wounds that stain the unity and peace of all, including the person who has committed no self-control with total selfishness.

Verses 19 to 21 are commands with scriptural support for parents who are in desperate need. The enemy of the soul comes to steal, kill and control. It’s because of willful rebellion, that wailful parents cry for help. Society provides merciful standpoints, but sometimes unfortunately there are outcomes that no one likes to see. Opportunities are given for submission to correct certain behaviours.

King David did not fulfill the responsibility of training his children. As a result of permissive parenting, several of David’s sons met tragic ends. His son Amnon raped his step-sister Tamar. It is not recorded that David did anything about it. David’s son Absalom, Tamar’s brother murdered Amnon as vengeance for the rape. David did not properly deal with Absalom’s vigilante action. He merely exiled him temporarily. Absalom led a rebellion against David and was eventually speared by David’s men. David’s son Adonijah attempted to usurp the throne. Solomon had him struck down with the sword for his rebellion. Scripture reads that David never crossed his sons at any time. He never asked them, “Why have you done so?” (1 Kings 1:6). In other words, he never held them accountable for their behavior. Had David disciplined his sons when they were young, rebuking misbehavior and punishing disobedience, the outcome may have been different.

The law of execution by hanging is one extreme end to a problem. This also is stated in Gal 3:13. The commands in Dt 21:22, 23 give a guideline showing that even the land can be defiled.

Lost and Found D’varim 22:1. According to the Torah, we have an obligation to return a lost object to its owner. If you see your fellow’s livestock straying, you aren’t allowed to ignore the wayward animals; you have to return them to their owner. A person might be tempted to keep something he found, but if there is any way of finding the owner and returning the object, the person must do so. This is part of being a people of integrity, a people worthy of God’s name. This is part of loving others. “Treat people the same way you want them to treat you, for this is the Torah and the Prophets” (Mt 7:12). The principle of love and assistance applies to almost any practical need a person might have. Throughout every day, there are dozens of opportunities to fulfill this commandment, D’varim 22:4.

Who is impressed by a person who is always attentive to needs and generous with his time and efforts.

In Chapter 22:1-3 all commands, outlines the stray animal laws. Animals displaced are to be cared for in all circumstances.

The Least of the Commandments D’varim 22:6–7; Some questions are posed.

What are the weighty matters of the Torah (Mt 23:23)?

What is the principle behind the commandment?

Dt 22:4, 6, 7 are commands and humane laws.

The intermediary verse 5 has a law against dressing like the opposite sex. This confusional act is also not acceptable to our creator. One could ask the question, why is this verse in the middle of this humane law context?

Dt 22:8 a command, encompasses a law of accident prevention. Today there are health and safety laws for society. Roofs in the East were flat. A protective enclosure, a banister was needed to keep people from falling off, day and night. In the warmer months meals were eaten on the roof as well as sleeping arrangements. The wall was about 3 feet high on all sides of the flat roof.

Unequally Yoked D’varim 22:10 You shall not plow with an ox and a donkey together. Another question is posed.

What relationship rule does Paul derive from D’varim 22:10?

Dt 22:9-11 commands come under the law of segregation which are also mentioned in Ex 23:32. It highlights seeds, animals and clothing. Where there are two in agreement – yoked together there is an element of peace. Confusion of two different basic elements or types being together, is to be avoided. Disunity for what could have be a peaceful concept and outcome.

The law of fringes or borders on garments is also mentioned in Mt 23:5.

Dt 22:12 a command has the word fringes גדל gᵉdil pronounced ghed-eel, (in the sense of twisting); wreath (1 Kgs 7:17), twisted threads, tassels (on clothes), festoons (on capitals of columns). Num 15:38-39 tassel ציצת tsiytsith pronounced tsee-tseeth means fringe, lock.

Ex 12:34 Here it refers to tassels hanging from the corners of the under garments. Outer garments were usually made of wool or hair of varying degrees of fineness. Used as a night covering and something used to carry things on a journey.

Getting back to the basic family unit, there is a law for protecting an innocent wife, in cases also mentioned in Num 5:11-31 and Dt 24:1 notes.

In times past, there wasn’t a social security system. Women generally had no means of supporting themself or children in a safe environment. The commanding verses of Dt 22:15-19 outlines a humane protection summary.

Sex Outside of Marriage D’varim 22:20 But if this charge is true, that the girl was not found a virgin … This poses an important question.

In what way did the bride shame her father’s household?

Death for non-virgins, again commands, outlined in Dt 22:20, 21. Purity compromised has many reasons, mercy and compassion for all attained. Standards of acceptability assist the healthy function of society. If everybody has the strength to keep standard then all works well. Our creator also supplies a way out when there is temptation of any sort.

Death as already been stated comes in many forms. Death for adultery a command mention in verse 22 also has references in Ex 20:14. Death of a relationship is never pleasant.

Everyone would like contentment but that is not always possible, which leads to death for rape of betrothed in the cites. The command in verse 24 is also mentioned in Ex 22:16.

Death for rape of betrothed in the fields is mentioned in verse 25-27, 25 and 26 being commands.

Dt 22 Verses 28 and 29 shows the subject of a law for death for rape of unbetrothed also cross referenced in Ex 22:16.

Law of incest a command in verse 30 is also cross referenced in Lev 18:6.

God has His commands and reasons for D’varim 23:1-3.

The law of love for enemies 23:6 is also cross referenced in Ex 23:4.

The law of love and reasons for Edomites and Egyptians also cross referenced in Ex 22:21. Dt 23:7,8 are commands.

In D’varim 23:9 a command reads the law against pagan practice. Dt 14:1 summarizes 2 commands of pagan practices.

1. Do not cut your flesh or hair in honor of worship to any god. It was the custom among Canaanite nations to cut the flesh to manifest sincerity in worship and earnestness in prayer to idol gods as in 1 Kings 18:28. More often this was done for the dead (Lev 19:28; 21:5). This was considered meritorious and a help to washing away sins.
2. Do not make any baldness between your eyes for the dead. It was a custom in certain nations to cut the hair off and consecrate it to the gods; in others the practice was to cut the hair a certain way in mourning for the dead. Israel was forbidden such marring of the body or cutting of the hair for 2 reasons;
   1. You are a holy people to Yehovah your Elohim, (Creator)
   2. God has chosen you to be a peculiar people to Himself, entirely different from the heathen and their superstitious practices.

It seems humans need a constant reminder to do the right thing, whether for self, community, the outstretching land and nation all encompassing. The basic pattern of relationship overflows out like a whirlpool to society and beyond.

Carry a Shovel D’varim 23:13 And you shall have a spade among your tools, and it shall be when you sit down outside, you shall dig with it and shall turn to cover up your excrement.

What is the broader application of the commandment to carry a shovel?

Grounds for Divorce D’varim 24:1 When a man takes a wife and marries her, and it happens that she finds no favour in his eyes because he has found some indecency in her, and he writes her a certificate of divorce and puts it in her hand and sends her out from his house …

According to Yeshua, what constitutes legitimate grounds for divorce?

What is “hardness of heart”?

Compassion and Righteousness (D’varim 24:13) It will be righteousness for you before the LORD your God. A command.

What are the Torah’s laws meant to instill in us?

Dt 24:14, 15 both commands come under the Law against oppression. Ex 22:21 List 4 commands. Do not vex a stranger, do not oppress him. Do not afflict a widow. Do not afflict an orphan.

Dt 24:16 a command, comes under the law of individual responsibility Ezek 18 and 33.

Dt 24:17, 18 both commands, comes under the law against injustice Ex 23:6; Dt 16:19.

Dt 24:19-22 all commands, comes under the law of gleanings. Lev 19:9; 23:22.

Dt 25:1-3 all commands, comes under the law of punishment by scourging. Lev 19:20; 2 Cor 11:23-24; Heb 11:36; 1 Pet 2:24.

Dt 25:4 a command, comes under the law of care for beasts of labor. 1 Cor 9:7-14.

Dt 25: 5-10 all commands, come under the law of perpetual families. Mt 22:23-33.

Dt 25:11, 12 has a assault and battery insert. Ex 21:18. These commands do not literally mean taking physical action. What hardened heart issues are being discussed.

Dt 25:13-16 all commands, come under Merchantile laws. Lev 19:36; Prov 16:11; 20:21.

And finally Dt 25:17-19, 17 and 19 are commands, verse 19 is the 17th prophecy in D’varim fulfilled, the law of vengeance. Ex 17:8-13.  Amalek preyed upon the weak and vunerable. In Judges and 1 Samuel scripture points to Saul. Although he broke the power of Amalek he didn’t fulfil some requirements. Thus Saul was rejected and destroyed. Later the remmant was destroyed by the Simeonites in the days of Hezekiah (1 Chr 4:39-43). Haman, rebellious in character and nature and his rebellious sons were the last recorded Amalekites. They were destroyed in the time of Esther.

Matthew 24:29-42

Within this section we read the parables of the fig tree Mt 13:28; Lk 21:29.

All signs of this prophecy will take place in one generation Mk 13:30; Lk 21:32-33.

Exact date of His coming unknown (Mk 13:34; Acts 1:7.

Messiah’s coming will bring destruction to many Lk 17:22; 1 Th 5:1; Jude 14.

Armageddon: Lk 17:26; 21:34; Rev 19:21; Zech 14:16; Ezek 39:2.

Verse 42 is a command of significance.

Mt 24:35 words (Gk) logos

John denotes the essential Word of God, the personal wisdom and power in union with God. His minister in creation and government of the universe, the cause of all the world’s life both physical and ethical, which is the procurement of man’s salvation. God’s words give life.

This term Logos was familiar to the Jews and in their writings long before a Greek philosopher named Heraclitus used the term around 600 B.C. to designate the divine reason or plan which coordinates a changing universe. This word was well suited to John’s purpose in John 1:1.

In conclusion, this portion reads to reveal purity, show mercy and kindness to all God’s creatures, to exercise compassion and empathy, and to do our best to alleviate the suffering and emotional pain of others is God’s will. In that case, it’s not a small commandment at all. Instead, it belongs to a category of laws that Yeshua called the “weightier provisions of the Torah” (Mt 23:23).

Who is watching the signs of the times? Who is waiting, seeing prophecy being fulfilled? Who knows the prophecy who is coming? Who is God fearing and who is fearing man? Who is watching at the gate, your gate, the city gate, and seeing the stubborn, rebellious lives wildly drunk on wickedness and bribes scattered throughout society, along with false charges? A clarion call is going throughout the Nations; the land has become defiled just like the people. In Chapter 23 of D’Varim, the word curse קללה qᵉlalah pronounced kel-aw-law is someone who turns away from learning, turns their head away only showing the back of the head in definance, not face to face, to face the truth.  God hears the cries of the less fortunate, He sees the hardened hearts. You measure and judge for yourselves, you make the change. Do not be faint hearted, you have not been rejected.

Extra Note: (On 5786 Av 29, (12 August 2026), Solar Eclipse (Total) Europe, North/East Asia, North/West Africa, much of North America, Pacific, Atlantic, Arctic. On 5786 Elul 14, 15 (27, 28 August 2026), Lunar Eclipse (Partial) much of Europe, South/West Asia, Africa, much of North America, South America, Pacific, Atlantic, Indian Ocean, Antarctica.)) See further notes below.

Parashah #48 Shof’tim (Judges) D’Varim 16:18-21:9

This week covers topics and commands (guidelines) for and against; Community, Idolatry and Related Practices, Sacrifices (Not current), Justice, Monarchy, Prohibitions Resulting from Historical Events, Torah, Priests, Concerning Animals for Consumption, Donations to the Temple (Not current), Temple and the Priests (Not current), Loans, Business, Treatment of Slaves, War.

Lets look at some keys words in this weeks portion of scripture.

Dt 16:18 Judges שׁפט shaphat shaw-fat’ a primitive root word – noun and verb; judge, plead, avenged, condemn, execute, judgment, defend, deliver, govern, vindicate, punish

• to act as law-giver or judge or governor (of God, man)
• to rule, govern, judge
• to decide controversy (of God, man)
• to execute judgment
• discriminating (of man)
• vindicating
• condemning and punishing
• at theophanic advent for final judgment
• to enter into controversy, plead, have controversy together
• to be judged
• judge, opponent-at-law (participle)

Dt 16:18 Officers שׁטר shoter pronounced sho-tare. Act part of, an otherwise unused root probably meaning to write. Ruler, overseer.

In support of: θύρα Thura pronounced thoo’-rah. From a root word [“door, gate “]

• the vestibule
• used of any opening like a door, an entrance, way or passage into
• in a parable or metaphor
• the door through which sheep go in and out, the name of him who brings those who follow his guidance
• “an open door” is used of the opportunity of doing something
• the door of the kingdom of heaven (likened to a palace) denotes the conditions which must be complied with, in order to be received into the kingdom of God.

Dt 16:18 gates שׁער sha‘ar pronounced shah’-ar. From the noun and adjective Illyricum = “the lyric band”. In scripture, Illyricum is an ancient Roman province on the eastern coast of the Adriatic Sea. It marks the northwestern border of Macedonia and covers parts of modern-day Albania, Croatia, Bosnia and Herzegovina, Serbia, Montenegro, and Slovenia. (Rom 15:19)

gate, city, door, port, porters

• gate (of entrance)
• (of space inside gate, i.e., marketplace, public meeting place)
• city, town
• gate (of palace, royal castle, temple, court of tabernacle)
• dwelling place of God

Yesha’yahu 51:12-53:12

Note: A bit of background and numerals in brackets are foot/endnotes.

God is patient as He waits for the correct timing of fulfilling the prophecy of 51:12-16. If Isaiah had listened to the words of the prophecy in 49:1-2, he would know it is not yet time for the Messiah to arise. Now is the time for God’s people to trust in their God’s wisdom and sovereignty and perfect timing. Now is the time for Zion to be hidden in the shadow of his hand, meditating on his words while it awaits the perfect moment for the Messiah to come. They need not fear during the long delay. (1)  He is still “the Lord your Maker” and The Lord your God’ and he, still says to them “You are my people. (2)

God sounds a fresh prophesy in 51:17-23 (3). It’s the Jewish exiles in Babylon who need to look lively, because their reaction to the destruction of Jerusalem will dictate how long they have to spend in far-off Babylon. ‘Awake, awake! Rise up, Jerusalem, you who have drunk from the hand of the Lord the cup of his wrath.” They are not to be like the sleeping drunkards, (Connecting point: D’Varim 21:20) who opens the eyes only to look for a fresh bottle of wine for breakfast. Their days of heavy drinking from the cup of the Lord’s judgment are over. (4) Now it is Babylon’s turn. The Jewish exiles need to be clear thinking, as they commit themselves to swift repentance and to a speedy return to Mount Zion.

The final wake up call comes in 52:1-12. This time he cries out to Zion itself, declaring to this great symbol of his people throughout history that its problems never stem from his sleepiness, but only ever from their own. ‘Awake, awake, Zion, clothe yourself with strength! Pit on your garments of splendour, Jerusalem, the holy city.” (5) He tells them that the promise which he made in 40:29-31 about clothing weak human flesh with divine strength was not a promise for the Messiah alone. Divine strength is to be their everyday attire. Knowing that his people always struggle to believe this, God spells it out for us by saying literally, “clothe yourself with your strength” and “put on your garments of splendour.” God is stronger than we think and he offers to clothe us with his strength whenever we admit our naked weakness. We don’t have to work hard to obtain God’s strength, it has already given while still sleeping!

Three things are needed to live in the good of this. First, we need to recognize that God has called us to be very different from the world (52:1-6). The Holy One of Israel has called us presently to be his “holy city”, so we must not allow any room in our lives for things that are “uncircumcised and defiled”. If we have learned anything from the history of Israel in Egypt, Assyria and Babylon, it is that sin never pays. It merely drags those who ought to be reigning on thrones with the Lord down into the dust. (6) It merely causes the Lord’s name to be despised by unbelievers, who assume his people’s actions must be a reflection on his character (7).

Second, we need to recognize the Messiah for who He is (52:7-10). The Lord exclaims in both the Hebrew text and the Greek Septuagint, “How beautiful on the mountains are the feet of the one who brings good news!” He is therefore talking primarily about his Messiah. It’s Paul who expands on his meaning by changing the words slightly in Romans 10:15 to “How beautiful are the feet of those who bring good news!” Our strength depends on our seeing the Messiah for who he really Is, and other people’s strength depends on our proclaiming this good news to them. Most people around the world are longing, like Isaiah, for God to help them. We get to tell them that he has. We get to fulfil the prophecy that “The Lord will lay bare his holy arm in the sight of all the nations.”

Third, we therefore need to recognize that we have a powerful opponent in this mission (52:11-12). Although Isaiah no longer utters the name of defeated Babylon, these verses are an obvious reprise of his warning in 48:20. (8) The earthly city of Babylon fell in 539 and 520 BC, but Paul quotes from these verses in 2 Cor 6:17 to warn us that the struggle between spiritual Zion and Babylon still carries on; Zion must not only come out of Babylon, but it must also drive what belongs to Babylon out of Zion!               .

Foot/Endnotes to this section:

1. Fear of God ends, fear of man (51:12), but those who stop fearing God, always start fearing people (51:13).
2. We need to exhibit this same patient faith ourselves; Psalm 121:3-4 tells us that the community is never in disarray because the Lord is asleep. It is only ever in disarray because we are.
3. Isaiah’s wake-up call in 51:9 was the simple עור uwr prounounced oor, meaning “Awake, awake!” (a primitive root through the idea of opening the eyes. Also comes from the primitive root – naked, to be exposed, be bared, be laid bare); in the (Gk) ἐκλείπω ekleipo pronounced ek-li’-po. A verb that can also emphasise fail, to leave out, omit, pass by, to leave, quit, to leave off, cease, stop, of the failing or eclipse of the light of the sun and the moon.

Extra Note: (On 5786 Av 29, (12 August 2026), Solar Eclipse (Total) Europe, North/East Asia, North/West Africa, much of North America, Pacific, Atlantic, Arctic. On 5786 Elul 14, 15 (27, 28 August 2026), Lunar Eclipse (Partial) much of Europe, South/West Asia, Africa, much of North America, South America, Pacific, Atlantic, Indian Ocean, Antarctica.))

On August 12, 2026, the moon is positioned directly between the Earth and the Sun in a New Moon phase (in the sign of the Lion). The moon reaches its exact new moon phase conjunction at 8:36 PM local Jerusalem time in Israel. At this precise time, the moon lies nearly directly between the Earth and the sun in the sky, rendering it essentially invisible (a waning crescent transitioning to a new moon) and positioned close to the sun’s coordinates.

The Lord intensifies his wake-up call in 51:17 by making the verb reflexive: hith’Orñ hith’Orñ, meaning “Wake yourself, wake yourself!”.

4. Matthew 20:11-23 and 26:30 tell us that Yeshua has now drunk God’s cup of judgment for us. As Isaiah 52:3 reminds us, our soberness was bought at the redemption price.
5. Now the same simple command as 51:9 – “Awake, awake!” In parallel, Ezra 1:5 uses this same verb to tell us God woke up Jewish hearts to leave Babylon in 538 BC.
6. The enemy of the soul loves to drag believers down into the dust through his voice of condemnation. One needs to remind the Adversary of 40:23 and 52:2. We are seated on heaven’s throne in Yeshua.
7. Paul quotes 52:5 in Romans 2:24 it’s a sobering thought that our sin and weakness makes other people despise God, but it is also encouraging. It means He longs to raise us up to vindicate his own power.
8. The Israelites left Egypt in a hurry (D’Varim 16:3), so the scripture points out that this new Exodus is better by telling us that we have all the time we need while still breathing to leave It all behind.

Yesha’yahu uses vivid metaphors to describe the human condition in 64:6. The middle word of the book of Yesha’yahu,  (which has 66 chapters) is the first word of Chapter 34. In Hebrew, the first word is קרב qarab pronounced kaw-rab, which means “near” or “draw near.” Believers while they have breath are able to draw near to “The One” who matters.

Mattityahu 5:38-42; 18:15-20

Verses 5:39-42 are commands. 18:15-17 are commands, and 18:18-20 are promises. 18:16 refers to Dt 19:15.

5:38 eye ὀφθαλμός ophthalmos pronounced of-thal-mos. Sight, Metaphor: the eyes of the mind, the faculty of knowing. (Symbolically, ways of seeing something).

5:38 tooth  ὀδούς odous pronounced od-ooce. On perhaps from the base of ἐσθίω esthio pronounced es-thee’-o. Strengthened for a primary εδω edo (to eat); used only in certain tenses, eat, live, devour (Symbolically, what is being devoured, consumed).

18:17 “he shall neglect to hear“. παρακούω parakouo pronounced par-ak-oo’-o. Meaning causally or carelessly or amiss, to be unwilling to hear, on hearing to neglect, to pay no heed to, to refuse to hear, pay no regard to, disobey.

 

 

See and know what you are and believe it, this is covered in chapters 8-11 of D’varim/Dt. This is only the beginning. Then worship Him in truth in chapters 12-13; 18:9-22 of D’varim. Believers are advised to worship in Spirit and Truth Yochanan/Jn 4:24; 2 Cor 3:17. Honour and obey God so that it may go well with you …

Parashah #47 Re’eh (See) D’varim 11:26-16:17

11:29 Gerizim = “cuttings off”. A mountain in northern Israel in Ephraim near Shechem from which the blessings were read to the Israelites on entering Canaan; site of the Samaritan temple built after the captivity.

11:29 Ebal = “stone” or “bare mountain”, north of Shechem and opposite Mount Gerizim.

11:30 Canaanites = see Cana “zealous”.

11:30 Gilgal= “a wheel, rolling”. the first site of an Israelite camp west of the Jordan, east of Jericho, here Samuel was judge, and Saul was made king; later used for illicit worship. A dwelling place of prophets in northern Israel about four miles (7 km) from Shiloh and Bethel. A region conquered by Joshua, site unsure.

11:30 Moreh = “teacher”. The oak tree at Shechem where Abram stopped when he first entered Canaan; close to the mountains of Ebal and Gerizim. The hill in the valley of Jezreel at which the Midianites were camped when Gideon attacked them.

11:31 Jordan = “descender”. The river running from the roots of Anti-Lebanon to the Dead Sea a distance of approx 200 miles (320 km).

11:32 statutes חק choq pronounced khoke. An enactment, decree, ordinance, prescribed limit, boundary.

11:32 judgments משׁפט mishpat pronounced mish-pawt. An act of deciding a case. A process, procedure, litigation (before judges), rectitude (attributes of God or man), An act of deciding a case.

14:22 seed = זרע zera prounounced zeh’-rah.

Yesha’yahu (Isaiah) 54:11-55:5

Note: A bit of background and numerals in brackets are endnotes.

In 54:4-8 God promises to make the New Jerusalem his Bride. Her predecessor’s flirtation with the great prostitute Babylon caused him to turn his back on her, but now he promises no longer to treat her like a jilted newlywed or a lonely widow.

He will act as her husband again and, in so doing, he will give her back the full benefit of bearing his name. He spells this name out for her in five different ways in 54:5. He is her “Maker”, “the Lord Almighty”, “the Holy One of Israel” her “Redeemer” and “the God of all the earth”. Given that her husband has these five title names, it’s not hard to see why Zion needed to increase the size of her tent in 54:1-3 in anticipation of a massive family of children. God’s judgment has been brief and his grace will spring eternal. (1)

In 54:9-10 the renewal of his covenant with Zion will last forever. The people of Judah could not understand the scope and scale of his forgiveness before they heard him sing his final Servant Song, but now they realize that the ink with which he writes his New Covenant is the righteous blood of his Messiah. Suddenly it all makes sense. If a rainbow in the sky proclaimed the permanence of the covenant achieved by righteous Noah and a wooden ark, how much more permanent is the covenant which has been achieved by the righteous Messiah and a cross. (2)

In 54:11-12 the Lord sings about the new walls and gates of Zion. She will not be rebuilt with stones quarried from a hillside, but with living stones – people quarried from the world and declared, righteous through the substitutionary sacrifice of the Messiah. (3) The ancient high priests of Israel engraved the names of the twelve tribes of Israel onto twelve small jewels on the front of their, clothing, but the Lord will turn every believer into a jewel as large as one of the massive building blocks which ancient city-dwellers quarried to construct their mighty walls. (4)

If Paul tells us in Gal 4:27 that not every Jew is truly part of Zion, it shouldn’t surprise us that not everyone who claims to be a believer is one either. (5) Yeshua meant it when he told people in Matt 9:29, “According to your faith will it be done to you.”

He knows more about the weaknesses of believers, which is why this promise comes as part of his pledge to make weak people strong. “I will rebuild you with stones of turquoise… I will make your battlements, of rubies,” a promise, putting the burden for this makeover on His own shoulders.

We can read a longer description of the Bride, the New Jerusalem, in Rev 21. Yosef’s brothers form its gates. The twelve disciples form foundation stones.

In 54:13 God promises that even the weakest believer will experience transformation, (paraphrasing). Yeshua quotes from this verse in Jn 6:45 when people doubt his authority because he is humble. He is transforming ordinary lives. Any believer who reads the scriptures, who worships, who prays and who pursues the place God has for them in Zion will find that they know God as their closest friend. They will discover that he is able to transform them into a very beautiful brick in the wall. (6)

In 54:14-17 The scripture ends with a promise that can never be undone. God points out that even Satan is one of his creatures, so he can ensure every one of Satans attacks on Zion’s walls ends in failure. Like Sennacherib breaking the teeth of his army on the walls of Old Jerusalem, any time Satan tries to reverse God’s plans it always backfires.

Marvel at what the Lord has made out of the smouldering ruins of Zion. Marvel that this encore is a song that the Lord sings right now over you.’ (7)

Endnotes for this section:

1. God is not downplaying the horrors of the Babylonian exile by calling it “a brief moment” in 54:7. He is simply contrasting it with his “everlasting kindness” In 54:8. Paul does the same in 2 Cor 4:17.
2. See B’resheet/Gen 6:9; 8:21-22; 9:8-17. Zion therefore needs to go forth, increase and multiply (9:7).
3. 1 Pet 2:4-10 describes believers as God’s new Temple rather than as God’s new city, but the Renewed Testament deliberately mixes its metaphors. Peter states that we have become the New Mount Zion.
4. Sh’mot/Ex 28:9-21 The historian Josephus tells us in his Antiquities of the Jews (15.11.3) that some of the stones that were used for rebuilding Jerusalem were 11 metres long, 5.5 metres wide and 3.6 metres high.
5. Paul warns us in Rom 15:7 that a proper response to the Gospel means viewing other believers as God views them and not as the lens of our own self-centredness perceives them to be.
6. Verse 13 has profound implications for how we disciple people. The Lord takes the primary responsibility for discipling believers. We merely need to work alongside what he is doing.
7. In the fourth Servant Song. The Messiah was the Lord’s servant. In 54:17, you are now his servant too.

1 Cor 5:9-13

Commands: verses 9-11, 13.

5:10 fornicators πόρνος pornos pronounced por’-nos. A man who prostitutes his body to another’s lust for hire.

5:10 covetous πλεονέκτης pleonektes pronounced pleh-on-ek’-tace. One eager to have more, esp., what belongs to others, greedy of gain.

5:10 extortioners ἅρπαξ harpax pronounced har’-pax. Rapacious, ravenous, a robber.

5:10 idolaters εἰδωλολάτρης eidololatres pronounced i-do-lol-at’-race. A worshipper of false gods. Used of any one even a believer, participant in any way in the worship of the heathen, esp. one who attends their sacrificial feasts and eats of the remains of offered victims. A covetous man as a worshipper of Mammon.

5:11 railer λοίδορος loidoros pronounced loy’-dor-os. From loidos (mischief); Reviler, insurgents.

5:11 drunkard μέθυσος methusos pronounced meth’-oo-sos. Besides the obvious, it also is a metaphor of one who has shed blood or murdered profusely.

5:13 wicked person πονηρός poneros pronounced pon-ay-ros. A person bringing toils, annoyances, perils; of a time full of peril to a person of faith and steadfastness; causing pain and trouble.

In this section, it is emphsised the importance of separation from the world, at the same time not be isolated. We don’t avoid contact but contamination.

1 Yochanan/John 4:1-6

This section is not discussing how to remove evil spirits. A general outline is set out below in how to have protection in God’s love as we are commanded to test all spirits (1 Cor 12:3) as in verse 1. How to test the spirits verses 2, 3. How to overcome demons verse 4. Marks of demon inspired false teachers (1 Tim 6:3; 2 Tim 3:2; 2 Pet 2:10-22) in verse 5. Marks of true believers verse 6.

4:1 The word spirit (Gk) pneuma is used 385 times in the renewed covenant. 1 Jn 4:4 is important advice, “Greater is He who is in you, than he who is in the world”. This indwelling of believers is also quoted in 1 Jn 4:13; 3:24. It is a reassurance we are not alone.

7 ways to test false prophets (Gk) pseudoprophetes. Read 2 Pet 2:1; which is the 3rd prophecy in 2 Pet 2:1-3 being fulfilled. Read also Mt 7:15-16, note verse 15 is a command of Yeshua; 24:11, 24; Mk 13:22; Lk 6:26; Acts 13:6; Rev 16:13; 19:20; 20:10.

1. Their confession of Yeshua (v 2-3)
2. Their relationship with the world (v 5; 2:15-17; James 4:4)
3. How they receive in what they believe (v 6)
4. Their attitude towards the commandments of God (v 6; 3:20-24; Jn 14:15)
5. Love of the believers/brethren (4:7-21; 3:11-16; Jn 13:34-35; 15:12-15)
6. Indwelling of the Ruach HaKodesh (v 4-6)
7. The word of God (v 6; 5:10; 2 Tim 3:16; 2 Cor 4:4)

The Ruach HaKodesh is the Spirit of Truth (Jn 14:16-17; 15:26; 16:13) and the spirit of error is Satan (2 Cor 4:4; 11:14-15; Mt 13:19; 1 Tim 4:1-2).

 

God looks into and searches out the ways, deeds, character, of people, in order to adjudge them their lot accordingly, whether joyous or sad is the result. It’s all in the weight of the scales. Some people tempt God by exhibitions of distrust, by impious or wicked conduct, it’s reckless rebellion. Tests from wherever for people, are for the purpose of ascertaining quality. It’s again about purity, which has been reiterated time and time again. God has compassion on us and for us, this is not to be taken lightly. The promises and commands are not to be taken lightly. There must be an element of trust and reverence. There are a few in this weeks reading.

Parashah #46: Ekev (Because) D’Varim 7:12-11:25

Statutes and Ordinances: Dt 7:12-24

There are in this section 7 Mitzvots/Commandments of the 613.

1. #429 Prohibitions Resulting from Historical events Dt 7:21. You are not to be frightened of them, because Adonai your God is there with you, a God great and fearsome.

2. #430 Idolatry and Related Practices Dt 7:25. You are to burn up completely the carved statues of their gods. Don’t be greedy for the silver or gold on them; don’t take it with you, or you will be trapped by it; for it is abhorrent to Adonai your God.

3. #431 Idolatry and Related Practices Dt 7:25. Don’t bring something abhorrent into your house, or you will share in the curse that is on it; instead, you are to detest it completely, loathe it utterly; for it is set apart for destruction.

4. #432 Torah Dt 8:10. So you will eat and be satisfied, and you will bless Adonai your God for the good land he has given you.

5. #433 Social Dt 10:19. Therefore you are to love the foreigner, since you were foreigners in the land of Egypt.

6. #434 Relationship to God Dt 10:20.
7. #435 Relationship to God Dt 10:20. You are to fear Adonai your God, serve him, cling to him and swear by his name.

Dt 8:3 A Promise, quoted in Matt 4:4: He ⇒ humbled you, allowing you to become hungry, and then fed you with manna, which neither you nor your ancestors had ever known, to make you understand that a person does not live on food alone but on everything that comes from the mouth of Adonai.

⇒ humbled ענה anah pronounced aw-naw. A primitive root and verb (possibly rather ident, with <06030> through the idea of looking down or browbeating).

• afflict, force, exercised, sing, Leannoth, troubled, weakened, stoop, to be depressed, be downcast.

Leannoth is a Hebrew term found in the superscription (title) of Ps 88:1 as part of the phrase Mahalath ⇒ Leannoth. Scholars believe it derives from a root meaning “to answer,” “to sing in response,” or “to afflict/humble,” pointing to a musical or liturgical direction. (Ps 88:1 A Song or Psalm for the sons of Korah, to the chief Musician  upon Mahalath ⇒ Leannoth, Maschil of Heman the Ezrahite. (For the leader. Set to Sickness that causes suffering). The title “Mahalath Leannoth” may be rendered “concerning sickness, to be sung” i.e., perhaps, to be sung in sickness.

Dt 9:23 rebelled מרה marah pronounced maw-raw. Meaning: rebellious, provoke, disobedient, against, bitter, changed, disobeyed, grievously, provocation.

• to be contentious, be rebellious, be refractory, be disobedient towards, be rebellious against
• to be disobedient
• towards father
• towards God
• to show rebelliousness, show disobedience, disobey.

Dt 10:6 Mosera or Moseroth = “bonds”, a place near Mount Hor (Num 33:30, 31). Aaron’s burial place (Num 20:22; 21:4; 33:37).

Dt 10:7 Gudgodah = “the slashing place” (in the sense of cutting);

Dt 10:7 Jotbath = “pleasantness”

Dt 10:22 Tab’erah תבערה pronounced tab-ay-raw = “burning”. A place in the wilderness of Paran. The pillar of cloud and light is still present. They have been camped at Sinai 325 days. The cloud rises and directs them first to Taverah in the Wilderness of Paran where many complain and are consumed by fire. Hence the meaning “burning” (Num 9-10).

Dt 6:16; 10:22 Massah מסה Maccah pronounced mas-saw = “temptation”. The place in the wilderness where the Israelites tested Jehovah. Also ‘Meribah’.

Dt 10:22 Kivroth-Hattaavah קברות התאוה Qibrowth hat-Ta’avah pronounced kib-roth hat-tah-av-aw = “graves of lust”. A station of Israel in the wilderness 3 campsites away from Sinai near the gulf of Akabah. Here the people murmured about their food, and quail were sent and they ate of them until thousands of people died of gluttony. It has been just a year since the quail came over the first time. Hence the meaning “graves of lust” (Num 11).

Dt 10:23 Kadesh-Barnea קדשׁ ברנע Qadesh Barnea pronounced  kaw-dashe bar-nay- ah. A derivative of meaning desert of a fugitive; meaning = “holy”. A city in the extreme south of Judah, same as ‘Kedesh’ and ‘Kadesh’. Israel wandered about various parts for 38 years. Spies were sent into Canaan and preceeded as far as Hebron, (Valley of Eshicol. Korah instituted a rebellion Aaron’s rod budded and Miriam died (Num 12-19)).

Dt 11:24 Euphrates = “fruitfulness”.

Yesha’yahu (Isaiah) 49:14-51:3

Isaiah 49:15 Compassion רחם racham pronounced raw-kham. Meaning to do with: mercy, pity, love, merciful, Ruhamah, surely.

Ruhamah is a Hebrew name meaning “pitied” or “having obtained mercy”. It appears as a symbolic name in Hosea 2:1 as a sign of God’s restored mercy toward Israel. (Contrasts with Lo-Ruhamah, meaning “not pitied” or “no mercy,” which was given to the prophet’s daughter earlier to show judgment).

• to love, love deeply, have mercy, be compassionate, have tender affection, have compassion
• of God, man
• to be shown compassion, be compassionate

(Gk) ἁγνεία hagneia prounced hag-ni’-ah, purity, sinlessness of life (1 Tim 4:12; 5:2)

1 Timothy 4:12 “Don’t let anyone look down on you because you are young, but set an example for the believers in speech, in conduct, in love, in faith, and in purity”. Is a call to young believers and leaders to earn respect through their actions rather than their age.

1 Timothy 5:2 instructs believers to treat older women as mothers (Respect: Honoring older women with the same care given to a mother) and younger women as sisters with absolute purity (with moral cleanliness and platonic respect).

Mattityahu (Matthew) 4:1-11

4:1 Wilderness ἔρημος eremos pronounced er’-ay-mos. Meaning to do with: solitary, lonely, desolate, uninhabited.

• used of places
• a desert, wilderness
• deserted places, lonely regions
• an uncultivated region fit for pasturage
• used of persons
• deserted by others
• deprived of the aid and protection of others, especially of friends, acquaintances, kindred
• bereft
• of a flock deserted by the shepherd
• of a woman neglected by her husband, from whom the husband withholds.

Commands:

Matt 4:4 But he (Yeshua) answered, The Tanakh says, “Man does not live on bread alone, but on every word that comes from the mouth of ADONAI“. (Dt 8:3) A promise, mentioned above.

The Setting: In the wilderness during his temptation by the Adversary after fasting for forty days and nights.

The Temptation: The Tempter (the Adversary) tells Yeshua to turn stones into bread to prove he is the Son of God.

The Response: Yeshua quotes from the Tanakh (Dt 8:3 a promise, mentioned above), showing that obeying God’s voice and spiritual truth is more important than physical food.

Matt 4:7 Yeshua replied to him, But it also says, “Do not put ADONAI your God to the test” (Dt 6:16) mentioned above.

The Setting: In the wilderness during his temptation by the Adversary after fasting for forty days and nights.

Geographically: (Dt 6:16) Refers to the place where the Israelites tested God’s patience by doubting His presence and provision during their time in the wilderness. Mentioned above, Dt 6:16; 10:22 Massah מסה Maccah pronounced mas-saw = “temptation”. The place in the wilderness where the Israelites tested Jehovah. Also ‘Meribah’.

The Temptation: The Adversary places Yeshua on the high point of the Temple and tells him to jump, quoting scripture to argue that God’s angels will protect him.

The Response: Yeshua responds from the Torah (Dt 6:16), refusing to force a miraculous display of God’s protection. (Dt 6:16) mentioned above.

Matt 4:10 Away with you, Satan! Yeshua told him, For the Tanakh says, “Worship Adonai your God, and serve only him”. (Dt 6:13-14) (verse 13) You are to fear Adonai your God, serve him and swear by his name. (verse 14)  You are not to follow other gods, chosen from the gods of the peoples around you.

Luke 4:1-13

Commands:

Lk 4:4 Yeshua answered him, The Tanakh says, “Man does not live on bread alone”. (Dt 8:3) A promise mentioned above.

The Setting: The wilderness during a forty-day period of testing, right after Yeshua was hungry from fasting.

The Temptation: After forty days of fasting, when Yeshua is hungry and tempted to turn a stone into bread.

Lk 4:8 Yeshua answered him, The Tanakh says, “Worship Adonai your God and serve him only.” (Dt 6:13-14) mentioned above.

The Setting: The wilderness, during the temptation by the Adversary.

Lk 4:12 Yeshua answered him, It also says, “Do not put Adonai your God to the test”. (Dt 6:16) mentioned above.

The Setting: The wilderness during the temptation of Jesus by the Adversary. 

Geographically and The Temptation: The Adversary previously quoted Scripture telling Yeshua to jump from the pinnacle of the Temple. Yeshua responds with (Dt 6:16) to reject testing God.

Promise:

Lk 4:4 Yeshua answered him, The Tanakh says, “Man does not live on bread alone”. (Dt 8:3) A promise mentioned above.

If no one tells you about purity, will you know what it is or who it is or how it can be attained, even if it applies. It’s a daily discipline.

An outline of VAYIKRA (LEVITICUS)

Key theme: The holiness of God “Be holy, for I am holy”. It’s all about purity.

Key verses: (11:44-45)

1. A. HOLY OFFERINGS (1-7)
2. Laws for the worshipers (1:1-6:7)
3. Laws for the priests (6:8-7:38)
4. B. HOLY PRIESTHOOD (8-10; 21-22)
5. Consecration (8-9)
6. Admonition (10)
7. Qualification (21-22)
8. C. A HOLY NATION (11-17)
9. Clean and unclean food (11)
10. Childbirth (12)
11. Diseases and defilement (13-15)
12. The Day of Atonement (16-17)
13. D. A HOLY LAND (18-20, 23-27)
14. Immorality (18)
15. Idolatry (19)
16. Capital offenses (20)
17. Annual feasts (23)
18. Blasphemy (24)
19. Sabbatical Year (25)
20. Blessings and cursings (26-27)

Being Acquainted with Leviticus

1. The Sacrifices and the Messiah (Lev 1-7)
2. A Kingdom of Priests (Lev 8-10)
3. Cleanliness and Godliness (Lev 11-12)
4. The Great Physician (Lev 13-15)
5. Israel’s High and Holy Day (Lev 16)
6. Holiness Is a Practical Thing (Lev 17-20)
7. The Cost of Spiritual Leadership (Lev 21-22)
8. The Calendar That Tells the Future (Lev 23)
9. Holy, Holy, Holy (Lev 24)
10. This Land Is God’s Land (Lev 25)
11. The Word “If” (Lev 26-27) 

The Manual of Sacrifice (Lev 1-7)

1. The Whole Burnt Offering (Lev 1:1-17)
2. The Grain Offering (Lev 2:1-16)
3. The Fellowship Offering (Lev 3:1-17)
4. The Purification Offering (Lev 4:1-5:13)
5. The Guilt Offering (Lev 5:14-6:7)
6. Instructions for the Administration of Offerings (Lev 6:8-7:38)

Historical Narrative (Lev 8-10)

7. The Ordination of the Priests (Lev 8:1-36)
8. The Inauguration of Sacrificial Worship (Lev 9:1-24)
9. The Unfortunate Incident of Nadab and Abihu (Lev 10:1-20) 

The Manual of Purity (Lev 11-16)

10. Clean and Unclean Animals (Lev 11:1-47)
11. Uncleanness at Childbirth (Lev 12:1-8)
12. Skin Diseases and Contamination in Clothing (Lev 13:1-59)
13. Purification from Contamination (Lev 14:1-32)
14. Contamination in Buildings (Lev 4:33-57)
15. Bodily Discharges (Lev 15:1-33)
16. The Day of Atonement (Lev 16:1-34) 

The Holiness Code (Lev 17-27)

17. Slaughter and Sacrifice (Lev 17:1-16)
18. Sexual Relations (Lev 18:1-30)
19. Instructions in Worship and Ethics (Lev 19:1-37)
20. Penalties for Offenses (Lev 20:1-27)
21. Priests and Offerings (Lev 21:1-22:33)
22. The Festival Calendar (Lev 23:1-44)
23. Daily Worship (Lev 24:1-9)
24. Blasphemy: An Incident and Instruction (Lev 24:10-23)
25. The Sabbath and Jubilee (Lev 25:1-55)
26. Blessings and Curses (Lev 26:1-46)
27. Redemption and Vows (Lev 27:1-34)

Learning from Leviticus (A Summary) Responsibilities of the Bride and Groom fulfilled in D’Varim.

The fact that God devoted an entire book of the Bible to the subject of holiness would indicate that it’s an important subject, one that we dare not ignore. There were many fascinating details in this book, but the main lessons stand out clearly. Let’s summarize a few of these lessons and make some practical applications to our life today.

Our God is a Holy God

Whenever we minimize the holiness of God, we’re in danger of minimizing human sinfulness, and the combination of these two errors results in the minimizing of the Messiah Yeshua. If we want to preach the Gospel, we must have a holy God who abhors sin and has done something about it at great cost. It’s because God is holy, as well as loving, that the atonement is provided.

God’s holiness means His completeness “apartness” from anything that is sinful. God is different from that which is common; God is separate from that which is defiling. But God’s holiness isn’t a static thing. Gods holiness is dynamic (active and alive), a “sea of glass mingled with fire” (Rev 15:2). Everything about God is holy: wisdom, power, judgments, and even love. If His love were not a holy love, He would never have met the just demands of His own nature and His own holy law.

People today have lost the awesome sense of the holiness of God. Why?

Emphasize on holiness is diminishing. Scripture warns against “scratch people where they itch,” instead of directing them to the holy God, who deserves worship and obedience.

The absence of discipline and low standards of conduct indicates that some people don’t take holiness seriously. Think of the words of James, written to worldly believers: “Lament and mourn and weep! Let your laughter be turned to mourning and your joy to gloom” (James 4:9 NKJV).

Moses and the elders on Mount Sinai beheld the glory of God. Isaiah in the temple reported when he saw, “the Lord… high and lifted up” (Isa 6:1). Contemplate on sinfulness and God’s holiness, Job, Isaiah, Peter, and John fell on their faces in reverence with godly fear.

God wants His people to be holy

Eight times in Scripture, God said, “Be holy, for I am holy.” Since God’s commandments are God’s enablements, this commandment assures us that it’s possible to live a holy life. What health is to the body, holiness is to the soul; and the Great Physician can give us the spiritual health and wholeness that we need.

God wants His people Israel to be “a holy nation” (Ex 19:6), and this high calling applies to believers today (1 Peter 2:9).

Israel had failed and still fails to be a holy nation and therefore failed to give the witness to the world that God wanted them to apply. Not only did Israel suffer for her sins, but also the pagan world suffered by not seeing in Israel the difference it makes when you belong to a holy God. Some communities emphasizes verbal witness but neglects godly character and conduct, and both are important. Yeshua didn’t say, “Ye are the lips of the world,” but “Ye are the light of the world.” He didn’t say, “Ye are the sermons of the earth,” but “Ye are the salt of the earth.” A holy life dispels darkness and repels decay. (Whatever version of scripture one uses, the basic context still applies.)

Holiness begins at the altar

The Book of Leviticus begins at the altar where innocent sacrifices shed their blood for the guilty. It begins with the description of five sacrifices.

The first step toward holiness is the admission of one’s own sin and the recognition of Messiah and walk in His ways. We need spiritual knowledge, and we ought to resolve to cultivate Holy/Godly habits.

God’s has always had an abhorrence of sin. Unless one learns to detest sin, one may never be able to cultivate holiness.

Believing in God reveals God’s power to conquer sin. The purity of Yeshua cleanses (1 Jn 1:7, 9), and brings nearness to God (Eph 2:13), and purges us from sin (Heb 9:14). By accepting His finished work and the sanctified position in Him (13:12), one take steps toward living a holy life.

Holiness involves obedience and discipline

Besides bringing a sacrifice to the altar and going away knowing that sins had been forgiven was a temporary measure. Worshipers also had to obey the rules and regulations that the Lord gave His people concerning what was clean and what was unclean.

One should heed even investigate the dietary laws, and what they illustrate: There are some things in this world that must not get into our system because God disapproves of them. There is reasoning in not to touch a dead body or pick up a bone, and one must be careful “to keep unspotted from the world” (James 1:27). There are conditions and means if one does, God has covered that aspect. Liberty isn’t license to participate in things that aren’t good.

It isn’t enough to read and study the Bible. One suggests, “keep His commandments, and do those things that are pleasing in His sight” (1 Jn 3:22). Disciplined obedience is an important part of holy living. It’s important to discuss and debate the Bible, demonstrating its truths in our everyday lives. Listen to God himself and develop an intimate relationship. It is a clarion call.

Walk carefully to keep from being defiled (Eph 5:15). Incorporate God’s standards of holiness into every aspect of daily life: the clothes worn, the food eaten, the things touched, the people with whom one fellowships with. Marriages of husbands and wives: placing their most intimate experiences under the discipline of the Word of God. For everything in life belongs to God.

It’s only when God’s holiness increasingly begins to touch every area of our lives that we can say we’re starting to make progress in being holy.

Holiness must be from God and be genuine

One must be aware of “false zeal.” God disapproved of Nadab and Abihu, the sons of Aaron, because they brought “false fire” and false zeal into the sanctuary, violating the holy law of God. (See notes in Parashah #36)

One example, today being under the influence of alcohol, Paul’s gives an admonition, “not be drunk with wine but be filled with the Spirit” (Eph 5:18).

One must be careful that one’s “fire” is ignited by God’s Spirit from God’s altar and not by the flesh or even demonic forces. Satan is a deceiver, and one must be careful to detect and reject his counterfeits.

Holiness involves priestly mediation

Those not born in the tribe of Levi, was banned from the sacred courts of the tabernacle. He had to come to God by means of the mediation of the priests. Today all of God’s people are priests; but one must come to God through Messiah, our mediating High Priest (1 Peter 2:5).

There can be no growth in holiness apart from fellowship with God. Messiah now carries on the “unfinished work” of our sanctification as He intercedes for us. This is one of the major themes of the Book of Hebrews. He wants to “make you perfect in every good work to do His will, working in you that which is well pleasing in His sight (Heb 13:21).

God’s people today can respectfully enter into His very presence and fellowship with Him (10:19-22). Through Messiah, we have access to the throne of grace to “obtain mercy, and find grace to help in time of need” (4:16). Unless we “take time to be holy” and commune with God, we will never grow in holiness or likeness to Yeshua. Complacency is no excuse.

Lack of holiness affects the land

Some tend to think of sin as an individual activity that affects only the person. Moses made it clear that the sins of the people affected the land God had given them, and that the land would “vomit them out” if they persisted in their rebellion.

Idolatry and sexual immorality are the two sins that God especially singled out as polluting the land. “Do not defile yourselves in any of these ways, because this is how the nations that I am going to drive out before you became defiled. The land was defiled; and enveloped consequences, and the land vomited out its inhabitants” (Lev 18:24-25).

Uphold holy standards. Do communities have the authority to impose God’s laws on the pagans of the land? Profess to know God, practice holy standards. When communities become like the world, there is no influence to change the world and/or the land to be a better place. In Genesis there were mandates.

Idolatry and immorality have invaded and become acceptable in today’s society, being approved and promoted. Instead of remorse and repentance bringing people to their knees soulful weeping, harden hearts exhibit a different sort of acceptable recreation.

God’s Judgment begins “at the house of God” (1 Peter 4:17).

Holiness isn’t a private affair

The Old Testament believer was part of a worshiping community; he or she didn’t try to “go it alone.” The priests were the overseers of the spiritual life of the nation; the Levites assisted them; and each member of the nation had a part to play in the ongoing battle against the stain of sin and the world.

One of the dangerous tendencies in communities today is the emphasis on “individual believership,” as though each believer is a ‘Lone Ranger” and doesn’t need anybody else to assist them in their quest for holiness. Of course, we need individual and personal daily devotional times with the Lord, but it mustn’t end there. Everyone needs the help of other believers, and they need us.

The restful Sabbath Day is an opportunity to teach the Word, learn from each other. Each Passover is an opportunity to review God’s mercy toward His people. The Lord’s feasts bring the community together, either to repent or rejoice. When we forsake “the assembling of ourselves together” (Heb. 10:25), we rob ourselves of the blessings God gives to those who are a vital part of a worshiping fellowship.

Holiness glorifies the Lord

Since only God can make a person holy, a godly life is a pinnacle of His grace and a tribute to His power. Instruction, mentoring, and encouragement, reveals not only God, who gets the glory, but people see Messiah reproduced in His character and nature, and it changes lives.

We may not see the changes taking place, but God sees them. The important thing is that we keep measuring ourselves in the standards of God and following Yeshua. Keep yielding ourselves and letting Him be glorified in all that we are and do.

Holiness means living to please God alone

If one is walking alone in the land, and accidentally became unclean, one could do one of two things. Stay outside the camp (community) and take the necessary steps for cleansing, or one could return to the camp do nothing about it and remain defiled. But that person would be toxic and secretly defiling everything and everyone in contact.

Unless one obeyed the regulations given in God’s law and became clean again, that person would be living a lie, doing a great deal of damage and inviting disciplinary action.

One of the principles Yeshua stressed in the Sermon on the Mount is that we live our lives before the eyes of God, to please Him alone, and not before the eyes of people in order to impress them (Matt 6:1-18). There are times when what we do is misunderstood but fully understood and approved by God Most High. In other words, Yeshua wants everybody to concentrate on building character.

“Everything is uncovered and laid bare before the eyes of Him to whom we must give account” (Heb 4:13), so it’s futile to try to hide. According to 1 John 1:5-10, once we start lying to others (v 6), we’ll soon start lying to ourselves (v 8); and the result will be trying to lie to God (v 10). This leads to a gradual deterioration of character that brings collapse and shame. We seek to live a holy life, not so that we can be recognized as “holy people,” but in order to please a Holy God. We live before Him openly and sincerely, hiding nothing, fearing nothing. Having reverent fear is the only fear that’s acceptable.

Knowing God and becoming more like Him is the easiest thing in the world because God is for us and gives us all the help we want as we seek to attain the goal. But it’s the hardest thing because almost everything within us and around us fights against us, and we have to exercise a holy determination to run the race with perseverance and keep our eyes on the Lord (Heb 12:1-3). Replace defilement of any sort with holiness, that’s our part.

But it can be done; otherwise, God would never have said eight times in His Word, “Be holy, for I am holy!”

His commandments and promises are of His enablement.