Parashah Studies


Parashah 35: Naso “Elevate!”

B'midbar(Numbers) 4:21-7:89 Psalm 67 Shof-tim (Judges) 13:2-25 Yochanan (John) 12:20-36

by Messianic Teacher Dr. Daniel Boley

Numbers 4 21 Adonai said to Moshe, 22 Take a census of the descendants of Gershon also, by clans and families; 23 Count all those between thirty and fifty years old, all who will enter the corps doing the work of serving in the tent of meeting. (cf vs 34, 43, 47) • Gershon (meaning “exile”) is first mentioned in Gen 46:11 along with his brothers, K'hat (meaning “assembly”) and M'rari (meaning “bitter”); their father was Levi (meaning “joined to”). ◦ We are not told in Scripture why Levi gave these names to his sons. We are told, however, that the families were chosen to serve the LORD in the Tabernacle. ▪ Where we have come from is not nearly so important as where we are going. • Good, bad, or ugly, we all have a past, but in Messiah every one of us can have a great future. • “between thirty and fifty years old” ◦ Mature enough to handle things responsibly; young enough to handle the rigors of the job. ▪ Do not lay hands on anyone hastily … (1 Tim 5:22a ~ don't be too quick to ordain / promote someone into ministry) • Here is a statement you can trust: anyone aspiring to be a congregation leader is seeking worthwhile work. 2 A congregation leader must be above reproach, he must be faithful to his wife, temperate, self-controlled, orderly, hospitable and able to teach. 3 He must not drink excessively or get into fights; rather, he must be kind and gentle. He must not be a lover of money. 4 He must manage his own household well, having children who obey him with all proper respect; 5 for if a man can't manage his own household, how will he be able to care for God's Messianic Community? 6 He must not be a new believer, because he might become puffed up with pride and thus fall under the same judgment as did the Adversary. 7 Furthermore, he must be well regarded by outsiders, so that he won't fall into disgrace and into the Adversary's trap. 8 Likewise, the shammashim must be of good character, people whose word can be trusted. They must not give themselves to excessive drinking or be greedy for dishonest gain. 9 They must possess the formerly hidden truth of the faith with a clean conscience. 10 And first, let them be tested; then, if they prove themselves blameless, let them be appointed shammashim. 11 Similarly, the wives must be of good character, not gossips, but temperate, faithful in everything. 12 Let the shammashim each be faithful to his wife, managing his children and household well. 13 For those who serve well as shammashim gain good standing for themselves and much boldness in the trust that comes through Yeshua the Messiah. (1 Tim 3:1-13, cf Titus 1:6-9) 24 The Gershon families are to be responsible for serving and for transporting loads. 25 They are to carry the curtains of the tabernacle, the tent of meeting, its covering, the fine leather covering above it, the screen for the entrance to the tent of meeting, 26 the tapestries for the courtyard, and the screen for the entrance to the courtyard by the tabernacle and around the altar, along with the ropes and all the utensils they need for their service; and they are to do the work connected with these things. • This clan was assigned by God to carry curtains, coverings, screens, ropes, etc. ◦ Every work of ministry is important in serving the LORD and helping the body of Messiah function. ▪ The Holy Spirit, writes in 1 Corinthians 12, One and the same Spirit is at work in all these things, distributing to each person as He chooses. 12 For just as the body is one but has many parts; and all the parts of the body, though many, constitute one body; so it is with the Messiah. 13 For is was by one Spirit that we were all immersed into one body, whether Jews or Gentiles, slaves or free; and we were all given the one Spirit to drink. 14 For indeed the body is not one part but many. 15 If the foot says, “I'm not a hand, so I'm not part of the body,” that doesn't make it stop being part of the body. 16 And if the ear says, “I'm not an eye, so I'm not part of the body,” that doesn't make it stop being part of the body. 17 If the whole body were an eye, how could it hear? If it were all hearing, how could it smell? 18 But as it is, God arranged each of the parts in the body exactly as He wanted them. 19 Now if they were all just one part, where would the body be? 20 But as it is, there are indeed many parts, yet just one body. 21 So the eye cannot say to the hand, “I don't need you”; or the head to the feet, “I don't need you.” 22 On the contrary, the parts of the body that seem to be less important turn out to be all the more necessary; 23 and upon the body parts we consider less dignified we bestow greater dignity; and the parts that aren't attractive are the ones we make as attractive as we can, 24 while our attractive parts have no need for such treatment. Indeed, God has put the body together in such a way that He gives greater dignity to the parts that lack it, 25 so that there will be no disagreements with in the body, but rather all the parts will be equally concerned for all the others. 26 Thus if one part suffers, all the parts suffer with it; and if one part is honored, all the parts share its happiness. 27 Now you together constitute the body of the Messiah, and individually you are parts of it. 28 And God has placed in the Messianic Community first, emissaries; second, prophets; third, teachers; then those who work miracles; then those with gifts of healing; those with ability to help; those skilled in administration; and those who speak in various tongues. 29 Not all are emissaries, are they? Not all are prophets, are they? Or teachers? Or miracle-workers? 30 Not all have gifts of healing, not all speak in tongues, not all interpret, do they? 31 Eagerly seek the better gifts. But now I will show you the best way of all. 13:1 I may speak~ in the tongues of men, even angels; but if I lack~ love, I have become merely blaring brass or a cymbal clanging. 2 I may have~ the gift of prophecy, I may fathom all mysteries, know all things, have~ all faith – enough to move~ mountains; but if I lack~ love, I am nothing. 3 And if I give all my possessions to feed the poor, and if I surrender my body to be burned, but do not have~ love, it profits me nothing. • The Discovery Bible's symbols help us see beyond the surface of our English translations, e.g. ◦ Red words above are emphatic in the original Greek of the New Covenant writings. ◦ ~ indicates the present tense. ~ prompts the reader to envision the process (progress, repetition) of the ongoing action. The original text calls for Spirit-illuminated imagination to grasp its vivid application. The reader fills out the beyond-translation sense of ~ by inserting a helping word appropriate to the context like: constantly, over-and-over again, habitually, progressively, intermittently, continuously (uninterruptedly), etc. Example: (John 3:16) “For God so loved the world, that He gave His only begotten Son, that whoever believes in (into 1519/eis) Him shall not perish, but have~ eternal life.” This conveys faith-believing that reflects true union with Christ: to continually possess eternal life both now in this life and after death. ◦  Greek Perfect points to the abiding significance (effect) of completed action – the lingering result grows out of the action viewed as completed (= "and now still is"). The result is discerned from the context. Example: (1 Thes 1:4) beloved of God (Gk perfect passive participle, literally, "being loved by God")  stresses the continuing result of being divinely-loved – the "continuing [impact of] love which God uniquely shows to men" (L. Morris, Thessalonians, 54). Illustrating "in plain English" A boy runs into the house with shoes full of mud and his mother exclaims, "You stepped in the mud!" "Stepped" moves the thought from the cause (muddy shoes) to its existing result – soiling her new carpet! Charles Ellicot observes  (Greek perfect) always extends the past into the present – which √ (aorist) does not inherently do (see at Eph 2:8). [The lingering result of the  is usually not explicitly stated but rather implied in the context. The ongoing effect of  is usually on the object (receiver) of the action (but can be on the subject).] The abiding state of the action and its effect is thought-provoking, pulling readers "inside the text" as they fill this in while reading along in-context. The existing result of  can be key to grasping the real meaning of the passage. 27 Aharon and his sons are to supervise all the work of the Gershon clan in transporting loads and serving, and to assign them who is to carry what. 28 This is how the Gershon families are to serve in the tent of meeting, and they are to be under the direction of Itamar the son of Aharon the cohen. • Order, authority and accountability are God ordained. ◦ The absence of these things is not “freedom,” it is “chaos.” 29 As for the descendants of M'rari, take a census by clans and families 30 of all those between thirty and fifty years old, all who will be in the corps doing the work of serving in the tent of meeting. 31 Their service for the tent of meeting will be to carry the frames, crossbars, posts and sockets of the tabernacle; 32 also the posts for the surrounding courtyard, with their sockets, tent pegs, ropes and other accessories, and everything having to do with their service. You are to assign particular loads to specific persons by name. 33 This is how the M'rari families are to serve in the tent of meeting, directed by Itamar the son of Aharon the cohen. • The order, authority and accountability continue. • We are reminded in these passages that the LORD is interested and concerned with the details of our lives, even to the point of specifying people by name … and more. ◦ The Great I AM spoke the universe into existence with such life and creative force that life and reproduction continue to this day: so awesome is He. Yet, He so carefully attends to all of creation that He holds our very atoms together. 37 These are the ones counted from the K'hat families of all those serving in the tent of meeting, who Moshe and Aharon enumerated, in keeping with the order given by Adonai through Moshe (emphasis added). • 41 … in keeping with the order given by Adonai. • 45 … in keeping with the order given by Adonai through Moshe. • 49 According to Adonai's order they were appointed by Moshe, each one to his specific service or work. …. ◦ When something is mentioned in God's Word it is important; when it is mentioned twice it is emphatic, but four times in the same passage!! ▪ “order” here is the Hebrew פִּי [pē], the masculine singular construct of פֶּה [peh] meaning • Strong's: the mouth (as the means of blowing), whether literal or figurative (particularly speech); specifically edge, portion or side; adverbially (with preposition) according to: from ◦ פָּאָה [pah-ah] meaning ▪ Strong's: to puff, i.e. blow away ▪ BDB: to cleave in pieces, to break into pieces, to shatter; (Hiphil) to cleave in pieces, to dash to pieces • BDB: the mouth (of a man; as organ of speech; of animals); a mouth, an opening, an orifice (used of a well, a river, etc) ◦ It is by the mouth of the LORD and His spoken word ▪ that the heavens and the earth and all that is in them were created (Gen 1), ▪ that the earth was destroyed (Gen 6:7ff), ▪ that man's grandiose plans and language were confused (Gen 11:7ff) ▪ that Avram was separated out and called into a covenant relationship with the One True God (Gen 12:1ff) ▪ that that covenant was established with Yitz'chak (Gen 26:2ff) and Ya'akov and his descendants (Gen 28:13ff) ▪ that He Himself became a human being and tabernacled with us (John 1:1, 14) that we might become the children of God (John 1:12-13), and through Messiah heirs according to the promise (Gal 3:29) ◦ “service” and “work” in this passage come from the two Hebrew words, עַבֹדָה [ah-vo-dah] and מַשָּׂא [mah-sah] meaning: ▪ עַבֹדָה [ah-vo-dah] • Strong's: work of any kind, from ◦ עָבַד [ah-vahd]: ▪ Strong's: to work (in any sense); by implication, to serve, till, (causatively) enslave, etc. ▪ BDB: (in the Qal verb form) to labor, to work, to do work; to work for another, to serve another by labor; to serve as subjects; to serve (God); to serve (with Levitical service) • BDB: labor, work; labor (of a servant or a slave); labor, service (of captives or subjects); service (of God) ▪ מַשָּׂא [mah-sah] • Strong's: a burden; specifically, tribute, or (abstractly) porterage; figuratively, an utterance, chiefly a doom, especially singing; mental, desire; from ◦ נָשָׂא [nah-sah] ▪ Strong's: to lift, in a great variety of applications, literal and figurative, absol. and rel. ▪ BDB: (in the Qal verb form) to lift, to lift up; to bear, to carry, to support, to sustain, to endure; to take, to take away, to carry off, to forgive • BDB: 1) load, bearing, tribute, burden, lifting: a load, a burden; lifting, uplifting, that to which the soul lifts itself up; bearing, carrying; tribute, what is carried or brought or borne 2) utterance, an oracle, a burden, as a proper noun Massa = “burden” 3) a son of Ishmael • The single spaced “List of distinct cell types in the adult human body” on Wikipedia takes seven screens to scroll through (and I have a large screen). Notice that this is a list of distinct cell types! (, accessed 15 Jun 15) ◦ According to “ask a biologist,” there are about 37.2 trillion cells in the adult human body. To try and picture that, this means that if you lined up all the cells of an average human, end to end, the line could circle the earth almost 19 times! (, accessed 15 Jun 15) ◦ For just as the body is one but has many parts; and all the parts of the body, though many, constitute one body; so it is with the Messiah. 13 For it was by one Spirit that we were all immersed into one body, whether Jews or Gentiles, slaves or free; and we were all given the one Spirit to drink. … 27 Now you together constitute the body of the Messiah, and individually you are parts of it. (1 Cor 12:12-13, 27) ▪ God brings certain individually unique cells in the human body together to form organs and systems that perform certain functions, work, and service for the benefit of the body as a whole. In the same way, He brings unique individuals together to perform certain work and services within the congregation that ultimately benefit the Body of Messiah as a whole. Numbers 5 1 Adonai said to Moshe, 2 Order the people of Isra'el to expel from the camp everyone with tzara'at, everyone with a discharge and whoever is unclean because of touching a corpse. 3 Both male and female you must expel; put them outside the camp; so that they won't defile their camp, where I live among you. 4 The people of Isra'el did this and put them outside the camp – the people of Isra'el did what Adonai had said to Moshe. • To the naïve it may sound cruel to expel certain people from the camp, but the medical practice of isolation techniques has proven healthful to patient and population time and again. ◦ Unfortunately for the millions who have died throughout the millennia without its implementation, isolation technique is considered a “discovery” of modern medicine. If people throughout the ages had headed God's whole Word many plaques could have been averted, e.g. ▪ The bubonic plague that killed an estimated 50 million people in Asia, Europe, and Africa in the 14th century. (, accessed 15Jun16) ▪ The 1918 flu pandemic that killed 50-100 million world wide. (, accessed 15Jun16) ▪ The AIDS pandemic. AIDS was first recognized in 1981 and by 2009 had caused nearly 30 million deaths. (, accessed 15Jun16) ▪ The blight of abortion. “Legal abortions” in the U.S. have only been reported since 1970. Between 1970 and 2012 nearly 52 million innocents have been murdered in this way. (, accessed 15Jun16) • Granted, isolation techniques alone would not have prevented the ongoing tragedy of AIDS, nor that of abortion, but reserving sex for marriage between one man and one woman, and recognizing and preserving the sacredness of life as the Bible teaches would have. 5 Adonai said to Moshe, 6 “Tell the people of Isra'el, 'When a man or woman commits any kind of sin against another person and thus breaks faith with Adonai, he incurs guilt. • Any and all sin against another person “breaks faith with Adonai” ◦ “and so is unfaithful to the LORD” NIV ◦ “acting unfaithfully against the LORD” NASB ◦ “to do a trespass against the LORD” KJV ◦ “commit in unfaithfulness against the LORD” NKJV ◦ “betray the LORD” NLT • The key word in this phrase that expresses what an act of sin does to, or against the LORD is מַעַל [mah-ahl] meaning: ◦ Strong's: treachery, i.e. sin, from מָעַל [mah-ahl] meaning: ▪ Strong's: properly, to cover up; used only figuratively, to act covertly, i.e. treacherously ▪ BDB: to act unfaithfully, to act treacherously, to transgress, to commit a trespass (Qal) to act unfaithfully or treacherously against man, God, devoted thing, husband ◦ BDB: a unfaithful or treacherous act, a trespass against man, God • Guilt comes with sin. Regardless of whether or not we “feel” guilty, God says we are are. (See e.g. 1 John 1:8, 10) 7 He must confess the sin which he has committed; and he must make full restitution for his guilt, add twenty percent and give it to the victim of his sin. 8 But if the person has no relative to whom restitution can be made for the guilt, then what is given in restitution for guilt will belong to Adonai, that it, to the cohen – in addition to the ram of atonement through which atonement is made for him. • “confess” here comes from the Hebrew word יָדָה [yah-dah] meaning ◦ Strong's: literally, to use (i.e. hold out) the hand; physically, to throw (a stone, an arrow) at or away; especially to revere or worship (with extended hands); intensively, to bemoan (by wringing the hands) ◦ BDB: to throw, to shoot, to cast ▪ (here in the Hithpael) to confess (sin); to give thanks ▪ The Discovery Bible  Hithpael shows the subject acting with full self-involvement driven by the end-benefits. This form depicts highly motivated action given its personal benefits. The doer is shown fully involved acting "from the heart." G. Archer, "Hithpael () stresses why the doer is moved to act. The enlightened self-interest (personal dimension) is inferred from the context, i.e. intuitively picked up while reading along." (Ps 37:4) "Delight yourself (imperative, wehiʽannag) in the Lord" – moved by the great, personal benefits of knowing Yahweh. This vibrant delighting shows the subject "all there," throwing himself into the action.  asks readers to picture the subject acting enthusiastically, moved by the personal advantages gleaned from the context. (1 Ki 18:28) cut themselves, drawing out their own blood with great fervor to garner benefit for themselves by blessing pagan deities ("pouring out their lives"). (2 Ki 14:8) "They looked each other in the face" [in combat] – The looked intensely at each other's every move – because of what it personally meant to them! [is sometimes direct reflexive ("he helped himself") but is typically indirect middle ("he helped for himself"). Hithpael stresses the valid self-benefits motivating the action.] stresses the personal incentive moving the subject to act – the perceived end-benefits discerned from the context. The intensive-reflexive form of  (piel) portrays the subject acting fully for (or on) himself. The English idiom "enjoy yourself" illustrates the meaning of  which is not enjoying oneself per se, but rather fully appreciating the personal benefits of acting.  pictures the subject fully involved, acting for oneself (to one's advantage). This is signaled by its original lettering – the Hebrew prefix (hith-) presenting the subject "heartily involved."  cues readers to envision why the subject acts. That is, the enlightened self-interest (end-benefits) moving the heart-felt activity. This beyond-translation nuancing significantly shapes the original storyline/message of a passage. • Even understanding (especially understanding) the personal benefits involved, we are commanded to confess our sins and make restitution. ◦ If we claim not to have sin, we are deceiving ourselves, and the truth is not in us. 9 If we acknowledge [confess]~ our sins, since He is trustworthy and just, He will forgive them and purify us from all wrongdoing. 10 If we claim we have not been sinning, we are making Him out to be a liar, and His Word is not in us. (1 John 1:8-10) ▪ Notes on this passage gleaned from The Discovery Bible “confess” 3670 [ὁμολογέω] homologéō (from 3674/[ὁμοῡ] homoú, "together" and 3004/[λέγω] légō, "speak to a conclusion") – properly, voice the same conclusion, i.e. agree ("confess"); to profess (confess) because in full agreement; align with (endorse). [3670/homologeō ("confess") means to speak the same thing, i.e. "assent, agree with, confess, declare, admit" (Vine, Unger, White, NT, 120).] 1. "Confession" ("confessing") does not always mean to repent; it also includes agreeing with what is true, i.e. what God defines is valid. For example, all people should confess that Jesus is the Christ ("say the same thing"), i.e. that He is the Messiah. [Example: The famous Westminster Confession is a statement of agreement on doctrines, particularly for Calvinist theology.] "Confess" therefore does not merely mean "something went wrong!" J. R. Mantey (Inadequately Translated Words in the NT) likewise notes "agree" is the key idea of homologeō. Mantey lists 127 uses of 3670 (homologéō) in the papyri and finds it means "agree" 97 times, and "confess" 30 times. 2. Confessing sin is essential to spiritual growth and hence characterizes mature believers – i.e. it is not merely for immature Christians! 1 Jn 1:9,10: "9If we constantly confess (3670/homologéō) our sins (note the Gk present, continuous tense), He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness. 10If we say that we have not sinned, we make Him a liar and His word is not in us." God blesses people who keep "short accounts" with Him, i.e. regularly confesses sin (which does "pinch" the human ego!). It is a mistake to avoid confessing sin by using cute words and phrases like: "My insecurities made me do this"; "My fears made me shut down"; or "My old nature took over." Note: The Bible never uses the phrase "old nature" or "sinful nature." These phrases relate more to modern psychology than biblical psychology. No believer has two human natures, i.e. a "dark-side me" lurking within and forever causing internal "civil war." There is struggle in the spiritual life (see Ro 7), but the Bible explains this problem as sin we choose to foster, i.e. failing to confess (3670/homologéō) it to the Lord. No one becomes schizophrenic after they are saved because no one has "two me's" living in them! 3. 3670 (homologeō) means "expressing the same viewpoint." For believers, this is agreeing with God as a result of experiencing His inworking of faith (4102/pístis, "divine-persuasion"). 3670/homologeō ("to agree") includes readily acknowledging all that deserves to be affirmed (declared), and calling sins the sin that they are. The basis of this is: loving what God loves and hating what God hates. ["If you don't feel close to God . . . guess who moved!"] Reflection: J. C. Ryle, "The person who is most holy is the one who most wholly agrees with God." Focus-emphasis is common in the original (Hebrew and Greek) text and is shown in The Discovery Bible by words highlighted in red. Scripture emphasizes key words that call for full focus – i.e. to define and extend their fuller meaning in that particular context. Scripture often uses emphatic word order to build paragraph-coherence. Emphasized words are pivots around which other terms resolve ("center" for paragraph-unity). Example: (1 Jn 2:20) "But you have an anointing from the Holy One, and you all know" (NASB). "You" and "anointing" and "all" are emphasized in the original text to prompt special consideration. "You" underlines how each believer is a priest with direct access to God's presence. This "anointing" enables believers to be directly taught by the Holy Spirit. [Also observe the contrast-emphasis ("all") meaning: "Not just some believers!" They are all already indwelt by the Holy Spirit who teaches them the preferred-will of God (cf. Jn 16:8-13, 2307/thelēma).] Contrast-emphasis is common in the original (Hebrew and Greek) text and is shown in The Discovery Bible by words highlighted in red (here: bold) and followed by . Every language at times uses words to imply the opposite of what is actually stated. This literary device, called "contrast-emphasis," is relatively common in Scripture (often signaled by unexpected word order or form in the original Hebrew and Greek text). Words emphasized in the original text are highlighted in red in The Discovery Bible and followed by . Example: (Rev 19:10) "Worship God" – not me but only God! Contrast-emphasis can also signal intensification – meaning "not a little" ("not a low degree")! Take for example emphasizing that something is big. A contrast-emphasis exclaims, "It is definitely not small (like perhaps it was expected to be)!" ~ Greek Present ~ prompts the reader to envision the process (progress, repetition) of the ongoing action. The original text calls for Spirit-illuminated imagination to grasp its vivid application. The reader fills out the beyond-translation sense of ~ by inserting a helping word appropriate to the context like: constantly, over-and-over again, habitually, progressively, intermittently, continuously (uninterruptedly), etc. Example: (John 3:16) “For God so loved the world, that He gave His only begotten Son, that whoever believes in (into 1519/eis) Him shall not perish, but have~ eternal life.” This conveys faith-believing that reflects true union with Christ: to continually possess eternal life both now in this life and after death. Illustrating "in plain English": ~ envisions the development or repetition of the action – "never ending" except as limited by the context. Helping adverbs like constantly (continuously, habitually) complete the original sense of the ~. For example, when ~ is used of breathing, eating, or sleeping, it represents a constant action. Scripture examples: (Jn 6:29) "Jesus answered and said to them, 'This is the work (Gk singular) of God to-the-end-that you continuously believe~ into (1519/eis) Him (Gk accusative case) whom He has sent'." Jesus summarizes the goal of the Christian life: "to continuously (uninterruptedly) believe into/unto Him." The connection with Jesus keeps on developing and ongoingly demonstrates His glorious work (of inbirthing faith). (Jn 7:17) "If anyone continuously wishes~ to continuously do~ His will (2307/thelēma), he will know about (concerning) the teaching – whether it is of God, or I speak from Myself." The divine promise calls for our ongoing, continuous desire~ to obey God's preferred-will (2307/thélēma). (Lk 5:17) "And it came about . . . there were some Pharisees and teachers of the law sitting there . . . and the power of the Lord was [there] for Him to constantly, supernaturally-heal~." ~ here pumps the heart and fires imagination to envision repeated, supernatural healings. The jaw-dropping picture shares what it means to be in the presence of Jesus! In brief: ~ expresses action as ongoing – a process that progresses, repeats, etc. Readers picture this process as the Holy Spirit guides sanctified imagination. The repetition (prolongment) conveyed by the ~ can relate to the same situation, or (more commonly) applies to multiple situations. The ongoing process often calls people to endure or stay consistent in the situation at hand. [~ flags the Greek infinitive, subjunctive, and optative moods. In the subjunctive and optative moods ~ conveys anticipated action.]  Greek Perfect points to the abiding significance (effect) of completed action – the lingering result grows out of the action viewed as completed (= "and now still is"). The result is discerned from the context. Example: (1 Thes 1:4) beloved of God (Gk perfect passive participle, literally, "being loved by God") –  stresses the continuing result of being divinely-loved – the "continuing [impact of] love which God uniquely shows to men" (L. Morris, Thessalonians, 54). Illustrating "in plain English": A boy runs into the house with shoes full of mud and his mother exclaims, "You stepped in the mud!" "Stepped" moves the thought from the cause (muddy shoes) to its existing result – soiling her new carpet! Charles Ellicot observes  (Greek perfect) always extends the past into the present – which √ (aorist) does not inherently do (see at Eph 2:8). [The lingering result of the  is usually not explicitly stated but rather implied in the context. The ongoing effect of  is usually on the object (receiver) of the action (but can be on the subject).] The abiding state of the action and its effect is thought-provoking, pulling readers "inside the text" as they fill this in while reading along in-context. The existing result of  can be key to grasping the real meaning of the passage. • Restitution must be made, even if the actual person sinned against is gone. ◦ Restitution, plus! ▪ E.g. restore what was taken, plus twenty percent, plus the required sin offering. • All sin costs! We all need to be aware of that; and regularly reminded. ◦ The total costs for our sins is far, far more than what we could ever hope to pay. ▪ Thankfully, Yeshua paid the total debt on our behalf. All we need to do is turn around and receive it. 11ff This passage deals with a husband who has become jealous over his wife who may or may not have been unfaithful to him. This would be a case with insufficient evidence for stoning according to the laws governing those caught in adultery (e.g. Ex 20:14; Lev 20:10). It is a law of protection for women who, in some cultures (e.g. Islam), need only to be accused of impropriety to be stoned to death. • Vs 16-17 The woman is brought before the LORD with specific elements ◦ holy water (taken from the laver); ◦ dust of the tabernacle floor (holy ground; reminds us of creation and that the LORD knows all); ◦ clay pot (earthen vessel: reminds us of the fragility of life, and that all we carry within us is in a body formed by His hands [we are like clay in the hands of the Potter]), and ◦ verse 23, the ink of the written curses (i.e. the Word of God) ▪ Since the Fall, every person born with a human father has the propensity to sin, and has sinned. Along with confession comes mercy, forgiveness, and restoration as seen in verses 5-8 of this same chapter. • The idea seems to be that even to this point, if the woman confesses, there is still hope. If she compounds her trouble by not “coming clean” before the LORD, she brings a curse upon herself. • If she has no wrongdoing to confess, there is nothing to worry about, and God blesses the innocence with open fruitfulness. • “Rabbinic teaching identifies the term 'jealousy' here with active warning. The meaning of the text will then be: the husband had previously warned his wife in the presence of two witnesses not to meet the man privately. defiled … not defiled. The meaning of the two contrasting clauses is: she may have been defiled or may not have been defiled. All the husband knows is that she disregarded his warning” (Rashi, Sforno, The Soncino Chumash, 819). • “The only basis for this action is the jealousy of the woman's husband. The word used to describe the nature of the crime in verse 12 usually refers to a breach of faith or an act of sacrilege.... It is therefore likely that the woman has previously been asked to swear an oath to her innocence and is now being accused of swearing falsely. Such an accusation may come about if the woman is now found to be pregnant and the husband contends that the child is not his. '[Trial by] Ordeal' describes a judicial situation in which the accused is placed in the hand of God using some mechanism, generally one that will put the accused in jeopardy. If the deity intervenes to protect the accused from harm, the verdict is innocent. … The accused who is exposed to these threats is in effect being assumed guilty until the deity declares otherwise by action on her behalf. In contrast, the procedure in this text invokes neither magic nor danger but simply creates a situation for God to respond to. Thus the woman here is presumed innocent until circumstances (directed by the Lord) show otherwise.” (Walton, Matthews, Chavalas, The IVP Bible Background Commentary; Old Testament, 145) • Not that no husband is ever unfaithful, or that no wife ever gets jealous, but in that this passage deals only with the wife who has possibly been unfaithful, in that sense, this passage can picture us with the LORD as a husband that jealously watches over us. If we have been unfaithful to Him and then come into His presence and partake of godly things (here pictured by holy water and dust from the floor of the Tabernacle) we bring a curse upon ourselves. ◦ First, by being unfaithful to the LORD our Husband, and ◦ Second, by partaking holy things while unrepentant ▪ Our “private parts” (heart, spirit, soul) will shrivel up, becoming hard, dry, and calloused ▪ Our “stomachs swell” – a sign of severe under- or malnourishment ◦ Innocence / faithfulness is rewarded with being blessed and fruitful. This is represented by implied intimacy and reproduction. ▪ How blessed are those who reject the advice of the wicked, don't stand on the way of sinners or sit where scoffers sit! 2 Their delight is in Adonai's Torah; on His Torah they meditate day and night. 3 They are like trees planted by streams – they bear their fruit in season, their leaves never wither, everything they do succeeds. 4 Not so the wicked, who are like chaff driven by the wind. 5 For this reason the wicked won't stand up to the judgment, nor will sinners at the gathering of the righteous. 6 For Adonai watches over the way of the righteous, but the way of the wicked is doomed. (Psalm 1) ▪ But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 23 humility, self control. Nothing in the Torah stand against such things. 24 Moreover, those who belong to the Messiah Yeshua have put their old nature to death on the stake, along with its passions and desires. 25 Since it is through the Spirit that we have Life, let it also be through the Spirit that we order our lives day by day. (Gal 5:22-25) • One of the New Testament passages recommended for reading along with this parashah is John 8:1-11. ◦ It is important to recognize that, unless otherwise specified, John uses terms such as “the Jews” to refer to the mostly Hellenized leadership in Jerusalem that was more loyal to Pilate and Rome than to God. Different factions within this group came into confrontation with Yeshua on numerous occasions, but the Jews as a whole embraced Jesus and His teaching. ◦ In this account of the woman caught in adultery there are a number of unanswered questions, e.g. ▪ How did these men know where and when to find her? ▪ Where is the man; why wasn't he brought in? (Lev 20:10) ▪ This was the morning after Sukkot when the Temple court would have been very crowded. Why then and there? Why not in private? ▪ What did Yeshua write in the dirt? A few possibilities: • the sins of the woman's accusers • the Ten Commandments ◦ or even the first letters of the aleph-bet: written right-to-left they are sequential letters; because every letter has a numerical value, written in a column they always represent the Ten Words • the passage(s) that indicate the proper steps to take when confronting sin • the names of the woman's accusers ◦ Jeremiah 17:13 says, Hope of Isra'el, Adonai! All who abandon You will be ashamed, those who leave You will be inscribed in the dust, because they have abandoned Adonai, the source of living water. ▪ The Hebrew word normally translated “hope” is תִּקְוָה [tik-vah] as we see in Ruth 1:12. In Jer 17:13 the word translated “hope” is מִקְוֶה [mik-veh] meaning • Strong's: something waited for, i.e. confidence (objective or subjective); also a collection, i.e. (of water) a pond, or (of men and horses) a caravan or drove • BDB: hope (hope; ground of hope; things hoped for, outcome); collection, collected mass • defines the mikveh as: (lit. “collection or gathering [of water]”); ritual bathing pool in which a person immerses himself as part of the transition to ritual purity (, accessed 18Jun16) • Immersion in a mikveh is a normal part of Jewish life, with every major event or change of status, as we see throughout the Old Testament. Part of the preparation for a wedding is the bride's best friend helping her go through a mikveh (the origin or the maid of honor). (The groom's best friend [best man] will help him.) ◦ In the Hebrew there is a wordplay in Jer 17:13 by using מִקְוֶה [mik-veh] and then referring to the LORD as our source of living water. ▪ Those who know Messiah are collectively called His Bride (e.g. Rev 19:7; 21:9; 22:17). ▪ We need to be washed in the water of His Word (Eph 5:26), and ▪ Make ourselves ready (Rev 19:7) ▪ Even if we say certain words and raise our hands or walk to the front of the sanctuary when asked, if there is no lasting change and we abandon His ways, isn't that the same as just having our names “inscribed in the dust” (Jer 17:13) rather than “written in the Lamb's Book of Life” (Rev 21:27)? Numbers 6 1 Adonai said to Moshe, 2 “Tell the people of Isra'el, 'When either a man or a woman makes a special kind of vow, the vow of a nazir, consecrating himself to Adonai …. • Long before the New Covenant priesthood of all believers was inaugurated by Yeshua (see e.g. 1 Pet 2:5, 9) women as well as men could consecrate themselves to the LORD. • It is important to note that being a “Nazarite” by this passage is different from being a “Nazarite” by being from the town of Nazareth. We know Yeshua was from Nazareth and therefore a “Nazarite” in that sense. We do not know if He was a “Nazarite” according to Numbers 6. ◦ Called To Be Different God called his people to an important mission: "You are my witnesses...that I am God" (Isa 43:12). God placed the Israelites at the crossroads of the world so that through them, the world would know that Yahweh is the one true God. They were standing stones that testified to God and his plan to reclaim his world through his Son, Jesus. There was danger in the Israelites' mission, however. The very world they confronted with God's message had a seductive value system of its own. Israel's faithfulness to God's call would hinge on complete devotion to Yahweh. God knew how vulnerable his people were to the ungodly practices of the culture around them, so he supported them in their struggle. He intervened at crucial times to provide a sense of trust. He gave them a yearly calendar of feasts to remind them what it meant to be his people. The ark of the covenant was a constant reminder of his presence. He also gave them visual symbols and lessons to strengthen their devotion. For example, they sewed tassels on the corners of their robes to remind them of God's commands not to prostitute themselves "by going after the lusts of [their] own hearts and eyes" (Num 15:37-40). THE NAZARITE The most unusual prop to the Israelites' faith was the Nazarite. Any Israelite (man or woman) who wanted to be set completely apart for God would take a vow of separation. According to the law of Moses, there were three requirements to be a Nazarite. First, the person promised to abstain from any grape products. This included fermented wine or vinegar, grape juice, and grapes or raisins. Such a person would be odd in a culture where fresh water was hard to come by, wine was the standard beverage, and the grape was a staple of the people's diet. Some scholars believe that the grape symbolized the fertility of Canaan in the same way wheat represents the abundance of Kansas. The person who avoided grapes in any form displayed a willingness to reject the Canaanites' belief in the gods of fertility who caused the grape to grow. This is certainly possible. In any case, because of their diet, Nazarites would have appeared very different from the other Israelites. Second, the Nazarite promised not to touch a dead body. Some scholars believe this meant human bodies only; but others believe it meant any dead creature, human or animal. In a meat-eating society, a vegetarian would be unusual. (This might also explain the odd diet of John the Baptist, who followed some Nazarite practices.) Third, the Nazarite did not use a razor on any part of the head. The appearance of this unshaven separatist would have created a stir wherever he went, even in a society in which beards were common. The unusual practices of the Nazarites constantly reminded the Israelites of the need to separate themselves from sin and from the pagan culture around them. The Nazarites were living visual aids. Their entire lives said, "Just as we are different from you, so you must be different from the secular world around you." Their devotion to God encouraged his people in the struggle to be faithful to him. WHY SAMSON THE NAZARITE FAILED Samson the Nazarite tried to be God's instrument without separating himself from the Philistines, and as a result, he failed. He broke all three of his vows. He killed a lion with his bare hands (all other killings involved weapons), he attended a drinking party as the guest of honor, and he allowed Delilah to cut his hair. Each time, he placed his own desires before those of God, and each time God's strength left him, leaving him the weakest of the weak. Only when Samson finally acknowledged God as the source of his strength was he able to defeat the Philistines, but he lost his life in the process (Judg 6:28-30). We can learn as much from Samson's failures as we can from his successes. The lessons of his story are as relevant today as they were in the time of the judges. (Raynard Vander Laan, That the World May Know, inputted to my computer on 12/11/11 from his first “Faith Lessons” series; book lost.) 22 Adonai said to Moshe, 23 “Speak to Aharon and his sons, and tell them that this is how you are to bless the people of Isra'el: you are to say to them, 24 “Y'varekh'kha Adonai v'yishmerekha. [May Adonai bless you and keep you.] 25 Ya'er Adonai panav eleikha vichunekka. [May Adonai make His face shine on you and show you His favor.] 26 Yissa Adonai panav eleikha v'yasem l'kha shalom. [May Adonai lift up His face toward you and give you peace.]' 27 In this way they are to put My name on the people of Isra'el, so that I will bless them.” • This prayer is often called the Aaronic Blessing, or the Aaronic Benediction, (here with the transliterated Hebrew). • In verse 24 “bless you” is from the Hebrew בָּרַךְ [bah-rahkh] meaning: ◦ Strong's: to kneel; by implication to bless God (as an act of adoration), and (vice-versa) man (as a benefit); also (by euphemism) to curse (God or the king, as treason) ◦ BDB: (here in the Piel verb form, imperfect) to bless ◦ Vine's: Verb: Barak occurs about 330 times in the Bible, first in Gen 1:22: “And God blessed them, saying, Be fruitful and multiply, ...” God's first word to man is introduced in the same way: “And God blessed them, and God said unto them, Be fruitful, and multiply ...” v. 28. Thus the whole creation is shown to depend upon God for its continued existence and function (cf Ps 104:27-30). Barak is used again of man in Gen 5:2, at the beginning of the history of believing men, and again after the Flood in Gen 9:1: “And God blessed Noah and his sons ….” The central element of God's covenant with Abram is: “I will bless thee … and thou shalt be a blessing: And I will bless them that bless thee … and in thee shall all families of the earth be blessed” Gen 12:2-3. This “blessing” on the nations is repeated in Gen 18:18; 22:18; and 28:14 (cf Gen 26:4; Jer 4:2). In all of these instances, God's blessing goes out to the nations through Abraham or his seed. The covenant promise called the nations to seek the “blessing” (cf Isa 2:2-4), but made it plain that the initiative in blessing rests with God, and that Abraham and his seed were the instruments of it. God, either directly or through His representatives, is the subject of this verb over 100 times. The Levitical benediction is based on this order: “on this wise ye shall bless the children if Israel … the Lord bless thee … and they shall put my name upon the children if Israel; and I will bless them” Num 6:23-27. The passive form of barak is used in pronouncing God's “blessing on men,” as through Melchizedek: “Blessed of Abram of the most high God ...” Gen 14:19. “Blessed be the Lord God of Shem ...” Gen 9:26 is an expression of praise. “Blessed be the most high God, which hath delivered thine enemies into thy hand” Gen 14:20 is mingled praise and thanksgiving. A common form of greeting was, “Blessed be thou of the Lord” 1 Sam 15:13; cf Ruth 2:4; “Saul went out to meet [Samuel], that he might salute him 1 Sam 13:10; “greet,” NASB and NIV. The simple form of the verb is used in 2 Chron 6:13: “He … kneeled down ….” Six times the verb is used to denote profanity, as in Job 1:5: “It may be that my sons have sinned, and cursed God in their hearts.” Noun: berakah [בְּרָכָה] “blessing.” … The word appears most frequently in Genesis and Deuteronomy. The first occurrence is God's blessing of Abram: “I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shall be a blessing [berakah]” Gen 12:2. When expressed by men, a “blessing” was a wish or prayer for a blessing that is to come in the future: “And [God] give thee the blessing of Abraham, to thee, and to thy seed with thee; that thou mayest inherit the land wherein thou art a stranger, which God gave unto Abraham” Gen 28:4. This refers to a “blessing” that the patriarchs customarily extended upon their children before they died. … Blessing was the opposite of a cursing (qelalah): “My father peradventure will feel me, and I shall seem to him as a deceiver; and I shall bring a curse upon me, and not a blessing” Gen 27:12. The blessing might also be presented more concretely in the form of a gift. For example, “Take, I pray thee, my blessing that is brought to thee; because God hath dealt graciously with me, and because I have enough. And he urged him, and he took it” Gen 33:11. When a “blessing” was directed to God, it was a word of praise and thanksgiving, as in: “Stand up and bless the Lord your God for ever and ever: and blessed be thy glorious name, which is exalted above all blessing and praise” Neh 9:5. The Lord's “blessing” rests on those who are faithful to Him: “A blessing, if ye obey the commandments of the Lord your God, which I command you this day ...” Deut 11:27. His blessing brings righteousness Ps 24:5, life Ps 133:3, prosperity 2 Sam 7:29, and salvation Ps 3:8. The “blessing” is portrayed as rain or dew: “I will make them and the places round about my hill a blessing; and I will cause the shower to come down in his season; there shall be showers of blessing” Ezek 34:26; cf. Ps 84:6. In the fellowship of the saints, the Lord commands His “blessing”: “[It is] as the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the Lord commanded the blessing, even life for evermore” Ps 133:3. In a few cases, the Lord made people to be a “blessing” to others. Abraham is a blessing to the nations Gen 12:2. His descendants are expected to become a blessing to the nations Isa 19:24; Zech 8:13.  On this last point cf Gal 3:26-29: For in union with the Messiah, you are all children of God through this trusting faithfulness; 27 because as many of you as were immersed into the Messiah have clothed yourselves with the Messiah, in whom 28 there is neither Jew nor Gentile, neither slave nor freeman, neither male nor female; for in union with the Messiah Yeshua, you are all one. 29 Also, if you belong to the Messiah, you are seed of Avraham and heirs according to the promise.  In Numbers 6:24 “and keep you” is from the Hebrew שָׁמַר [shah-mahr] meaning:  Strong's: properly, to hedge about (as with thorns), i.e. guard; generally, to protect, attend to, etc.  BDB: to keep, to have charge of; to keep, to guard, to keep watch and ward, to protect, to save life – watch, a watchman (participle); to watch for, to wait for; to watch, to observe; to keep, to retain, to treasure up (in memory); to keep (within bounds), to restrain; to observe, to celebrate, to keep (sabbath or covenant or commands), to perform (a vow); to keep, to preserve, to protect; to keep, to reserve  In verse 25 “and show you his favor” (or in some translations, “be gracious to you”) is from the Hebrew חָנַן [khah-nahn] meaning:  Strong's: properly, to bend or stoop in kindness to an inferior; to favor, bestow; causatively to implore (i.e. move to favor by petition)  BDB: (here in the Qal verb form) to show favor, to be gracious  In verse 26 “peace” is שָׁלוֹם [shah-lom] usually translated “peace.” Too often “peace” in our minds equates with “absence of conflict,” and while this may be included in שָׁלוֹם includes much more. This is a little paper I originally put together in 10/13 touching on this wonderful word the LORD made: Shalom Along with the word hallelujah, the word shalom [שָׁלוֹם] is probably, the best known word in Biblical Hebrew! Shalom is usually translated as “peace,” but this translation alone may be misleading. What happens when we look deeper into the Biblical Hebrew itself and peel back a few layers of translation? Once again, we can begin to see something we could not see before. It is intriguing that the word Shalom (Root: SH-L-M) is connected with such verbs as “leHaShlim,” which means “to fulfill that which is lacking” and “leShalem” which means “to make a payment”. Therefore, when we read in the Scriptures, “Peace be with you!” (Shalom Aleichem) knowing that the word Shalom is connected not only with peace, but also with fulfillment of something lacking or a paid bill on our behalf, it helps us to grasp Biblical teachings and context much better than we could before. In a prophesy about Messiah / Christ Isaiah 9:6 says, "For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace." Jesus / Yeshua is our Prince of Peace: but He is also the "SaR" - the Chief and Commander of Peace: our Shalom. Being related to words that mean "to fill or complete what is lacking," and "to pay a debt," points to our Prince of Peace, our Sar Shalom, Who fills and completes what is lacking both in us and in our relationship with God by paying our debt! Hebrew words can be masculine or feminine, (like in many languages, e.g. Spanish, French, Dutch, etc). To make a Hebrew word feminine you add an "aH" to the end. In the case of "SaR" that becomes "SaRaH" meaning “princess”! A related thought from Isaiah 57:19, “I will create the right words: 'Shalom shalom to those far off and to those nearby!' says Adonai; 'I will heal them!'” • “I will create” here is from the one Hebrew word בָּרָא [ba-ra] (here an active participle in the Qal form) meaning: to shape, to fashion, to create (always with God as subject) ◦ used of heaven and earth ◦ used of individual man ◦ used of new conditions and circumstances ◦ used of transformations • The Creator creates, and what He creates is all-encompassing (unless He otherwise specifies): it affects everything – spirit, soul, body; past, present, future. It is beyond putting into words. Nothing is ever half-done with HaShem. • “the right words” is a paraphrase of נוֹב שְׂפָתָיִם (sometimes translated as the fruit or praise of the the lips) ◦ נוֹב [nōv] = produce (i.e. fruit: literally or figuratively) ◦ שְׂפָתָיִם [seh-pha-ta-yim] is the plural of שָׂפָה [sa-phah] = ▪ the lip (as a natural boundary); ▪ by implication, language; ▪ by analogy, a margin (of a vessel, water, cloth, etc.) • Shalom shalom (שָׁלוֹם שָׁלוֹם): while commonly translated “peace” שָׁלוֹם is not necessarily, or not completely, the absence of conflict, but rather a state of being that can carry a person through whatever circumstances they may find themselves in. True שָׁלוֹם can only come from HaShem, and that only really when we are in right relationship with Yeshua Mashiach. שָׁלוֹם also encompasses (and is therefore sometimes translated as): ◦ completeness (i.e. in number) ◦ safety, soundness (in body) ◦ welfare, health, prosperity ◦ peace, quiet, tranquility, contentment ◦ peace, friendship (used of human relationships; with God especially in covenant relationship) ◦ peace (from war) ◦ peace (as adjective) • Part of the significance of this pronouncement, this blessing, is that the greater the understanding of the individual making the pronouncement, the more encompassing it is. In this case the pronouncement comes from יהוה Who is Omniscient (All-Knowing) and the Creator of this language. • יהוה is also Eternal, which means His desire is that we experience His presence and blessings eternally • “Eternal” is more than beyond a very, very, very long time. Within the eternal, the confines of time and space are shattered. Time is no more. Eternal, with Yeshua, by nature, also includes all that is good, right, and perfect multiplied exponentially beyond even what we can imagine. But, as the Tanakh says [the Hebrew Scriptures], “No eye has seen, no ear has heard and no one's heart has imagined all the things that God has prepared for those who love him.” (1 Cor. 2:9) • It is also highly significant that shalom is repeated in Isaiah 57:19. When something is repeated like this in Hebrew it makes it emphatic. • to those far off and to those nearby! • רָחוֹק [ra-khoq] = remote (literally or figuratively) of place or time … … and • קָרוֹב [qa-rōv] = near of place, time, personal relationships • says Adonai – יהוה • within this Name are many facets, many aspects of His character that are sometimes spelled out and listed individually, a very few of which are listed here: LORD God All-Knowing (Omniscience) All-Powerful (Omnipotent) Eternal Almighty Self-Sufficient Righteous Just Holy Pure Sovereign Creator Provider Healer the God Who Sees Redeemer Master our Banner Sanctifier our Peace our Righteousness Shepherd Is There Names of God by Nathan Stone discusses 12 names by which the LORD is known in the Tanakh; Names of the Holy Spirit by Ray Pritchard 87; Names of Christ by T.C. Horton and Charles E. Hurlburt more than 300. All three are published by Moody Press. • I will heal them! ◦ Reiterated from the previous verse making it emphatic! SHALOM! Numbers 7 1 On the day Moshe finished putting up the tabernacle, he anointed and consecrated it, all its furnishings, and the altar with its utensils. After anointing and consecrating them, 2 the leaders of Isra'el, who were heads of their father's clans, made an offering. These were the tribal leaders in charge of those counted in the census. 3 They brought their offering before Adonai, six covered wagons and twelve oxen – a wagon for every two leaders and for each an ox – and presented them in front of the tabernacle. 4 Adonai said to Moshe, 5 “Receive these from them; they are to be used for the service in the tent of meeting. Give them to the L'vi'im, to each as needed for his duties.” 6 So Moshe took the wagons and oxen and give them to the L'vi'im. 7 He gave two wagons and for oxen to the descendants of Gershon, in keeping with the needs of their duties. 8 Four wagons and eight oxen he have to the descendants of M'rari, in keeping with the needs of their duties, directed by Itamar the son Aharon the cohen. 9 But to the descendants of K'hat he gave none, because their duties involved the holy articles, which they carried on their own shoulders. • Wagons, or carts, were given to the Levites for the Tabernacle and its furnishings: but not all ◦ The “holy articles” were to be carried on the shoulders of the Levites from the family of Kohath. ▪ 2 Sam 6:1-2, 6-7 Again David summoned all the picked troops of Isra'rl, 30,000 men. 2 Then David, taking along the entire force he had with him them, set out for Ba'alei-Y'hudah to bring up from there the ark of God on a new cart and brought it out of the house of Avinadav on the hill, with 'Uzah and Achyo, the sons of Avinadav, driving the new cart. … 6 When they arrived at Nakhon's threshing-floor, the oxen stumbled; and 'Uzah put out his hand to steady the ark of God. 7 But Adonai's anger blazed up against 'Uzah, and God struck him down on the spot for his offense, so that he died there by the ark of God.  The new cart may have been because the cart used by the Philistine's cart may have been used for unholy things (e.g. moving dung).  Was the idea of moving the ark by cart a carryover from the Philistines, or possibly from the passage in Numbers?  We are not told in Scripture, but was Abinadab descended from the Kohath's mentioned in Numbers 7?  Either way, they got it wrong; “just a little off”  How much does it matter if we are “just a little off”?  If we are dealing with a 10-digit number and are only one digit off, does it really matter?  What if that 10-digit number is a telephone number? Does it matter if we are “just a little off”?  How much more important is it when we are talking about following God's Word?

Parashah Schedule

To view the current week's reading, view the schedule.

What's a Parashah?

Parashah is a Hebrew word that means portion. 

Synagogues around the world read the same parashah each Shabbat. The Torah is divided into 54 weekly portions so that the whole Torah is read annually. Selections from the Haftarah (Prophets) are also read each week, and in Messianic congregations, selections from the Brit Chadashah (New Testament) are included. Holiday selections are also listed for the Feast Days.

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