Parshah Shoftim – Judges
D’varim 16:18 – 21:9
Yesha’Yahu 51 :12-52:12, 1st Corint.5:9-13Daniel ben Ya’acov Israel
Once again in this Parahsa, Moshe is talking to the children of Israel (carnal man), what to do when they enter the promise land, in order to have a godly life, according to the Torah and not the standard of man. Every country in this world has its own laws to rule the citizens and foreigners living in this country. The laws of a country are the “mortar” which keeps the people together and insure them of their rights, these laws are known under “constitutional laws” they are the foundation of right ruling in almost all countries of the world today. Without laws, people would do whatever they want and chaos would be the result. It is amazing that no singles person today will oppose the laws from their country and even accept foreign laws when travelling to foreign countries; but Christians vehemently reject and oppose the Torah of יהוה! Torah equals instruction for righteous life! Is this too heavy and to hard? Christians will tell you that “no man can keep the Torah”. יהושע kept the Torah and he was a man like you and me! יהוה knew that the children of Israel will encounter people who are idolaters and immoral in their behaviours, when they enter the promise land.
Deu 16:18 “Appoint judges and officers within all your gates, which יהוה your Elohim is giving you, according to your tribes. And they shall judge the people with righteous right-ruling. ……
We read: Deu 1:15 “And I took the heads of your tribes, wise men and known, and made them heads over you, leaders of thousands, and leaders of hundreds, and leaders of fifties, and leaders of tens, and officers for your tribes. ..... Deu 1:16 “And I commanded your judges at that time, saying, ‘When hearing between your brothers, judge righteously between a man and his brother or the stranger who is with him......
At this time Moshe was recalling what happened at Mount Horeb when יהוה spoke to the children of Israel. This was now for the new generations.
Judges: Strong’s # 8199 שׁפט shin (300) Pe(80) tet (9) (389)shâphaṭ shaw-fat'....... A primitive root; to judge, that is, pronounce sentence (for or against); by implication to vindicate or punish; by extension to govern; passively to litigate (literally or figuratively): - + avenge, X that condemn, contend, defend, execute (judgment), (be a) judge (-ment), X needs, plead, reason, rule.
The judges will take an important position in the midst of the children of Israel. Since they came out from Mitzrayim it was Moshe who brought sentences when disputes happen between the people. After Moshe departure, Yehushua the son of Nun will keep the same position but right after his departure, the Judges will carry the ruling position for many centuries.
1Ch 23:3 And the Lĕwites were numbered from the age of thirty years and above. And their number, head by head, was thirty-eight thousand males. ...... 1Ch 23:4 of these, twenty-four thousand of were to oversee the work of the House יהוה, and six thousand were officers and judges,
2Ch 19:4 So Yehoshaphat dwelt in Yerushalayim, and he went out again among the people from Be’ĕrsheḇa to the hill country of Ephrayim, and brought them back to יהוה Elohim of their fathers. 2Ch 19:5 and he appointed judges in the land in all the walled cities of Yehuḏah, city by city, 2Ch 19:6 and said to the judges, “Watch what you are doing, for you do not judge for man, but for יהוה who is with you in the matter of right-ruling….
It is good to note that the Levites who were in service at the Tabernacle and later Temple were twenty four thousand (24.000), this help us to understand why the tithe was so important and that יהוה was watching about the good fulfilment of this “mitzvoth” (commands), the Levites having no inheritance in the land.
Believers forget to see if this authority existed when יהושע came. We know that at יהושע’s time the Sanhedrin were ruling in Israel, a pharisaic structures build of seventy one chosen people who gave the “Halacha” (the way to walk the Torah) organized by Ezra at the time of returning from Babylonian exile. Tradition among the “Jews” says that it was established by Moshe (we see it in the book of Galatians and many times in the rebuking of the Pharisee by Yeshua, this Pharisaic body of laws were called Oral Torah). The head of the Sanhedrin was the High Priest. יהושע transferred this authority to his Talmidin (disciples):
Mat 23:1 Then יהושע spoke to the crowds and to His taught ones, Mat 23:2 saying, “The scribes and the Pharisees sit on the seat of Mosheh.
Mat 16:18 “And I also say to you that you are Kĕpha, and on this rock I shall build My assembly, and the gates of the grave shall not overcome it. Mat 16:19 “And I shall give you the keys of the reign of the heavens, and whatever you bind1 on earth shall be having been bound1 in the heavens, and whatever you loosen1 on earth shall be having been loosened1 in the heavens.” Footnote: 1Binding and loosening is Heḇrew idiom for exercising authority (to prohibit and permit called in Hebrew hallaka) Comment from the writer from e-sword bible.
Unfortunately among Christians, this “binding and loosing” has become a “magic formula” to exercise power over demons! Thinking that by screaming at demons they can “bind” them and so “loose” believers from demon’s possession. This is one example of many of misinterpretation of scripture among Christianity, because of the lack of knowledge. We see Sha’ul going to Yerushalayim to speak with those who had the authority.
Gal 2:1 then after fourteen years I again went up to Yerushalayim, with Barnaḇah, taking Titus along too.......... Gal 2:9 and when Ya’acov, Kefa, and Yochanan, who seemed to be pillars (the one who having the ruler ship), perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen (Goyim, nations), and1 they unto the circumcision.
We see another action in the book of Acts where it is clear that Ya’acov the brother of יהושע was the one with Kefa and Yochanan who had authority to take decision. He was called Ya’acov the Tzadek (the just) in the literature.
Act 15:2 So when Sha’ul and Barnaḇah had no small dissension and dispute with them, they arranged for Sha’ul and Barnaḇah and certain others of them to go up to Yerushalayim, to the emissaries and elders, about this question............ Act 15:6 and the emissaries and elders came together to look into this matter. Act 15:7 And when there had been much dispute, Kĕpha rose up and said to them, “Men, brothers, you know that a good while ago Elohim chose among us, that by my mouth the gentiles (Goyim, nations) should hear the word of the Good News and believe. Act 15:13 and after they were silent, Yaʽaqoḇ answered, saying, “Men, brothers, listen to me..... Act 15:19 “Therefore I (Ya’acov) judge (give sentence) that we should not trouble those from among the (Goyim, nations) who are turning to Elohim,
We see that the followers of יהושע were under the right ruling of the apostles and the head was Ya’acov the one giving the final decision and not Kefa as the Roman Catholic Church proclaim. Ya’acov was the “join” between the community of those following the Torah of Moshes and those following also the Torah under יהושע’s authority. How it is today? Well this is a good question. If we go to Yerushalyim, we will see that the Orthodox “Jews” have their own “halacha” (right ruling) and even have set up a new “Sanhedrin”. This is not legal before Elohim. They don’t even know if these men chosen among Rabies are from among the Levites further they do not accept יהושע’s authority. For those who follow Messiah today we have to keep ourselves in the Torah has it was with the apostles until Messiah comes back. He will set up the Kingdom and put some into the judge (shoftim) position....Since the time of the Diaspora the House of Israel, Ephraim has been scattered in the four corners of the earth and didn’t even knew about her identity for more than 20 centuries. It is only in this last 20-30 years that Elohim began to draw back people to himself, making them aware of their origins.
Remember scriptures are a progressive revelation. At the right time יהוה reveal his plan to his people (Daniel 12:4).
Deu 16:19 “Do not distort right-ruling (make change). Do not show partiality, nor take a bribe, for a bribe blinds the eyes of the wise and twists the words of the righteous. Deu 16:20 “Follow righteousness, righteousness alone, so that you live and inherit the land which יהוה your Elohim is giving you. …………..
Pro 11:1 a false scale is an abomination to יהוה, But a perfect weight is His delight.
Pro 20:10 differing weights and differing measures, both of them are an abomination to יהוה.
Here we find the meaning of “righteousness”:
Isa 51:7 “Listen to Me, you who know righteousness, a people in whose heart is My Torah……….
Again and again we see the pattern for a righteous life. How can we say to love “G-d” and arrogantly reject the Torah, as it is in the world today; remember the sign between יהוה and His children is the Shabbat (Sh’mot 31:17)? The mark of the beast, the anti-messiah (anti = opposite to) is the Sunday worship enforced by the Roman Catholic under Constantine in the council of Nicea in 325 C.E.
1Jn 5:3 For this is the love for Elohim, that we guard His commands,1 and His commands are not heavy, Footnote: 1See 5:2, 2 John v. 6, John 14:15......
If we compare the saying from Yochanan with the Torah we will see that he doesn’t give a new commandment but expound it to the believers:
Exo 20:5 Thou shalt not bow down thyself to them, nor serve them: for I YHVH thy Elohim am a jealous Elohim, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me;
Exo 20:6 And shewing mercy unto thousands of them that love me, and keep my commandments. (Love and keep work together).
Deu 16:21 “Do not plant for yourself any tree as an Ashĕrah (idol) near the altar of יהוה your Elohim that you make for yourself. Deu 16:22 “And do not set up a pillar, which יהוה your Elohim hates. Deu 16:21 Thou shalt not plant thee a grove of any trees near unto the altar of YHWH thy Elohim, which thou shalt make thee.
The King James and other bibles give the word “Asherah” as “groves” , which hide the full meaning. The scripture 1998 give the right translation with “asherath”……. Asherah is Stong’s # H842 'ăshêrâh ' ash-ay-raw'......From H833; happy; asherah (or Astarte) a Phoenician goddess; also an image of the same: - grove. Compare H6253…….H 6253 ‛ashtôreth ash-to'-reth….Probably for H6251; Ashtoreth, the Phoenician goddess of love (and increase): - Ashtoreth........
Ashtoreth is also known under the name “Simeramis” the goddess of the Babylonians the wife of Nimrod and mother of Tammuz in the Babylonian tradition. We can find the pictures of Simeramis with the little baby Tammuz engraved on old coins. Today we see the same picture in many documents from the Roman Catholic Church called “Marie and Jesus”. They are the same, both, been the symbol of virgin birth and the worship of the sun as we can read in the book of YrmeYahu the prophet:
Jer 44:15 Then all the men who knew that their wives had burned incense to other mighty ones, and all the women who stood by, a great assembly, and all the people who dwelt in the land of Mitsrayim, in Pathros, answered Yirmeyahu, saying, Jer 44:16 “We are not going to listen to you in the matter about which you spoke to us in the Name of יהוה! Jer 44:17 ButH3588 we will certainly doH6213 H6213 (H853) whatsoeverH3605 H834 thingH1697 goeth forthH3318 out of our own mouth,H4480 H6310 to burn incenseH6999 unto the queenH4446 of heaven*,H8064 and to pour outH5258 drink offeringsH5262 unto her, asH834 we have done,H6213 we,H587 and our fathers,H1 our kings,H4428 and our princes,H8269 in the citiesH5892 of Judah,H3063 and in the streetsH2351 of Jerusalem:H3389 for then had we plentyH7646 of victuals,H3899 and wereH1961 well,H2896 and sawH7200 noH3808 evil.H7451
* Today the Roman Catholic Church has declared Maria to be the “Queen of Heaven”
C.J. Koster in his book The Final Restoration (reprinted as Come Out of Her My People) cites historical evidence for relating these pillars to the Egyptian and Babylonian obelisk, which was connected to sun worship and the phallic symbol. He states that these pillars were commonly erected at the entrances to pagan temples as fertility symbols in honour of the sun deity (ibid. p. 79). Even as an Egyptian obelisk of this sort sits in the very centre of the Catholic Church’s St. Peter’s Square in Rome, so, according to Koster, it is traditional for obelisk-shaped steeples to be found on Christian churches to this day (ibid., p. 81). Rives in his book Too Long In the Sun makes the same connection between the Egyptian obelisk, Canaanite standing pillars and Christian steeple (p. 136). What is the point here?
יהוה commanded Israel to destroy these pagan symbols and to have nothing to do with them. They were abominations that would defile יהוה’s set-apart people. Have his people heed, consider his command? Many of these remnants of ancient pagan cultic practices remain in both the Protestant and Catholic Churches to this day (Easter/Ishtar, Christmas/Saturnalia/ the Christmas tree/Tammuz tree/, Christmas a fertility symbol, Lent, Easter eggs and rabbits, and the list goes on and on).
Does יהוה’s command to his people of the end times generation to come out of Babylon (Rev. 18:4) take on a new meaning to you?
Deu 17:1 “Do not slaughter to יהוה your Elohim a bull or sheep which has any blemish, any evil matter, for that is an abomination to יהוה your Elohim. ……
Here we have a verse which reveal its full meaning in the “sod” but let us read:
Keil and delitzsch give following commentary: Not only did the inclination to nature-worship, such as the setting up of the idols of Ashera and Baal, belong to the crimes which merited punishment, but also a manifest transgression of the laws concerning the worship of Yehovah, such as the offering of an ox or sheep that had some fault, which was an abomination in the sight of Yehovah (see at Lev_22:20.). “Any evil thing,” i.e., any of the faults enumerated in Lev_22:22-24......
Matthew Henry add the connection to יהושע’ sacrifice : No creature which had any blemish was to be offered in sacrifice to God (Elohim). We are thus called to remember the perfect, pure, and spotless sacrifice of Messiah, and reminded to serve God(Elohim) with the best of our abilities, time, and possession, or our pretended obedience will be hateful to him. So great a punishment as death, so remarkable a death as stoning, must be inflicted on the Jewish idolater. Let all who in our day set up idols in their hearts, remember how God(Elohim) punished this crime in Israel..........
Matthew Henry warns people who make idols in their heart! We should diligently seek our heart and pray Abba יהוה to remove everything which can become an idol unto us. Do you know that even our own child can become an idol unto us? Haven’t you heard people saying when speaking of a singer: “this is my idol”? ......... Idolatry in its simple form is everything that takes place in our heart between Elohim and us. If you come to Europe, there are many modern idols: cars, houses, but also in sport, soccer, rugby, Olympic Games, (traditional honour to the g-d of this world, HaSatan) cinema’s actors……..
All these are idols turning people from worshiping the only True Elohim, יהוה!
First let us look at the meaning of the words “blameless, blemish, fault”.......
Blameless: Strong’s #H3971 מוּם mûm moom, ....... As if passive participle from an unused root probably meaning to stain; a blemish (physical or moral): - blemish, blot, spot.....
Fault or evil favouredness: Strong’s #H7451 רעה רע ra‛ râ‛âh rah, raw-aw'.....From H7489; bad or (as noun) evil (naturally or morally). This includes the second (feminine) form; as adjective or noun: - adversity, affliction, bad, calamity, + displease (-ure), distress, evil ([-favouredness], man, thing), + exceedingly, X great, grief (-vous), harm, heavy, hurt (-ful), ill (favoured), + mark, mischief, (-vous), misery, naught (-ty), noisome, + not please, sad (-ly), sore, sorrow, trouble, vex, wicked (-ly, -ness, one), worse (-st) wretchedness, wrong. [Including feminine ra’ah; as adjective or noun.]….. Let us look to some few verses speaking of blameless sacrifices in the Brit Chadashah (falsely called “New Testament” instead of “Renewed Covenant”):
Luk 23:4 Then said Pilate to the chief priests and to the people, I find no fault in this man(יהושע)...Luk 23:14 Said unto them, Ye have brought this man unto me, as one that perverteth the people: and, behold, I, having examined him before you, have found no fault in this man touching those things whereof ye accuse him:...
Joh 19:4 Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him.
Rev 14:5 and in their mouth was found no guile: for they are without fault before the throne of YHWH.....
We can see the direct link between the animals’ condition and Messiah and later with the followers of יהושע...... I have explain the “mystery” of the animal sacrifices during the time before Messiah. Why did יהוה required such kind of sacrifice from his people? Was יהוה in need of blood and meat? Was the ritual so perfectly ordained with its rituals and rules pointing to something?
Many have seen the relationship between animals and Messiah, of course יהושע is called the Lamb of Elohim (Yoch.1:29, 36, 1 Kefa 1:19, Rev. 5:6, 8, 12, 6:1…..)
The question remain, namely why יהוה required animals sacrifices, especially “clean” animals without blemish (physical defect)? The reason is that all this animals were innocent, guiltless in their behaviours, chosen to pay the price for the sin, the transgression of the children of Israel (carnal man). All this animals were grazing and chewing grass every day, a picture of believers who meditate “chew” on the Torah. The fact of chewing grass is a euphemism of mediation, taking the word again and again in his mind and dig to find the deepest meaning. We have many examples in the “brit chadashah” from Sha’ul, Yochanan, Kefa who through mediation and revelation of the Ruach HaQodesh understood what was embedded in the Torah......
Deu 17:2 “When there is found in your midst, in any of your cities which יהוה your Elohim is giving you, a man or a woman who does what is evil in the eyes of יהוה your Elohim, in transgressing His covenant, …..
Evil is directly connected with transgressing the covenant! We should think about that!
Deu 17:3 and has gone and served other mighty ones (Elohim) and bowed down to them, or to the sun or to the moon or to any of the host of the heavens, which I have not commanded, Deu 17:4 and it has been made known to you and you have heard, and has searched diligently. Then see, if true: the matter is confirmed that such an abomination has been done in Yisra’ĕl, Deu 17:5 then you shall bring out to your gates that man or woman who has done this evil matter, and you shall stone to death that man or woman with stones. Deu 17:6 “At the mouth of two or three witnesses shall he that is to die be put to death. He is not put to death by the mouth of one witness. ……..
Idolatry is great evil in the sight of Elohim, because it is the first step to depart from the truth and provoque יהוה jealousy!
Exo 20:3 Thou shalt have no other elohim before me...Exo 20:4 Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth:
Exo 20:5 Thou shalt not bow down thyself to them, nor serve them: for I YHWH thy Elohim am a jealous Elohim, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me;
Two or three witnesses:
Matthew 18:16, “But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established.”......
2 Corinthians 13:1, “This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established.”.......
1 Timothy 5:19, “Against an elder receive not an accusation, but before two or three witnesses.”..........
Hebrews 10:28, “He that despised Moses’ law died without mercy under two or three witnesses.”..........
Today the Roman Catholic Church is the religion of “Sun worship” called “Mithra”, with “Sun_day worship” honouring and worshiping “Marie the Queen of Heaven” and Christmas a pagan tradition on the 25th of December, the “rebirth of the sun”.
Not only the Roman Catholic Church, but many pagan religions in the world worship the sun, the Incas in the past century, but also today we find sun worship in South America, in India under different form, in China, and many other places.
יהוה command his people, you and me to keep ourselves from such worship, to be “Qadosh”, “Set Apart”, “Saints”. Again and again, the prophets have called the Children of Israel to turn back to the Torah, in vain:
Jer 6:16 Thus saith YHWH, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein....
Jer 7:9 Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other elohim whom ye know not;.....
Eze 8:16 And he brought me into the inner court of YHWH's house, and, behold, at the door of the temple of YHWH, between the porch and the altar, were about five and twenty men, with their backs toward the temple of YHWH, and their faces toward the east; and they worshipped the sun toward the east....
Eze 8:14 Then he brought me to the door of the gate of YHWH's house which was toward the north; and, behold, there sat women weeping for Tammuz...........
Who is Tammuz? According to the International Standard Bible Encylopedia we have following information:
Tammuz: tam´uz, tam´mōōz (תּמּוּז, tammūz; Θαμμούζ, Thammoúz):----- (1) The name of a Phoenician deity, the Adonis of the Greeks. He was originally a Sumerian or Babylonian sun-god, called Dumuzu, the husband of Ishtar, who corresponds to Aphrodite of the Greeks. The worship of these deities was introduced into Syria in very early times under the designation of Tammuz and Astarte, and appears among the Greeks in the myth of Adonis and Aphrodite, who are identified with Osiris and Isis of the Egyptian pantheon, showing how widespread the cult became. The Babylonian myth represents Dumuzu, or Tammuz, as a beautiful shepherd slain by a wild boar, the symbol of winter. Ishtar long mourned for him and descended into the underworld to deliver him from the embrace of death (Frazer, Adonis, Attis and Osiris). This mourning for Tammuz was celebrated in Babylonia by women on the 2nd day of the 4th month, which thus acquired the name of Tammuz (see CALENDAR). This custom of weeping for Tammuz is referred to in the Bible in the only passage where the name occurs (Eze_8:14). The chief seat of the cult in Syria was Gebal (modern Gebail, Greek Bublos) in Phoenicia, to the South of which the river Adonis (Nahr Ibrahı̂m) has its mouth, and its source is the magnificent fountain of Apheca (modern ‛Afḳa), where was the celebrated temple of Venus or Aphrodite, the ruins of which still exist. The women of Gebal used to repair to this temple in midsummer to celebrate the death of Adonis or Tammuz, and there arose in connection with this celebration those licentious rites which rendered the cult so infamous that it was suppressed by Constantine the Great.......
The name Adonis, by which this deity was known to the Greeks, is none other than the Phoenician אדון, 'Ādhōn, which is the same in Hebrew. His death is supposed to typify the long, dry summer of Syria and Palestine, when vegetation perishes, and his return to life the rainy season when the parched earth is revivified and is covered with luxuriant vegetation, or his death symbolizes the cold, rough winter, the boar of the myth, and his return the verdant spring........ Considering the disgraceful and licentious rites with which the cult was celebrated, it is no wonder that Ezekiel should have taken the vision of the women weeping for Tammuz in the temple as one of the greatest abominations that could defile the Holy House. See ADONIS........ (2) The fourth month of the Jewish year, corresponding to July. The name is derived from that of a Syrian god, identified with Adonis (Eze_8:14). See above, and CALENDAR.........
We have many symbols of sun worship in the Catholic Church
THE Mother and the Child from the book of Alexander Hislop “The two Babylon”:
The Mother and Child, and the Original of the Child
While this was the theory, the first perons in the Godhead was practically overlooked. As the
Great Invisible, taking no immediate concern in human affairs, he was "to be worshipped
through silence alone," that is, in point of fact, he was not worshipped by the multitude at all.
** Indrani, the wife of the Indian god Indra, from Asiatic Researches, vol. vi. p. 393.The same thing is strikingly illustrated in India at this day. Though Brahma, according to the sacred books, is the first person of the Hindoo Triad, and the religiion of Hindostan is called by his name, yet he is never worshipped, and there is scarcely a single Temple in all India now in existence of those that were formerly erected to his honour. So also is it in those countries of Europe where the Papal system is most completely developed. In Papal Italy, as travellers universally admit (except where the Gospel has recently entered), all appearance of worshipping the King Eternal and Invisible is almost extinct, while the Mother and the Child are the grand objects of worship.
Exactly so, in this latter respect, also was it in ancient Babylon. The Babylonians, in their
popular religion, supremely worshipped a Goddess Mother and a Son, who was represented in pictures and in images as an infant or child in his mother's arms. (Figs. 5 and 6) From Babylon, this worship of the Mother and the Child spread to the ends of the earth. In Egypt, the Mother and the Child were worshipped under the names of Isis and Osiris. * In India, even to this day, as Isi and Iswara; ** in Asia, as Cybele and Deoius; in Pagan Rome, as Fortuna and Jupiter-puer, or Jupiter, the boy; in Greece, as Ceres, the Great Mother, with the babe at her breast, or as Irene, the goddess of Peace, with the boy Plutus in her arms; and even in Thibet, in China, and Japan, the Jesuit missionaries were astonished to find the counterpart of Madonna *** and her child as devoutly worshipped as in Papal Rome itself; Shing Moo, the Holy Mother in China, being represented with a child in her arms, and a glory around her, exactly as if a Roman Catholic artist had been employed to set her up. ****
* Osiris, as the child called most frequently Horus. BUNSEN.......** KENNEDY'S Hindoo Mythology. Though Iswara is the husband of Isi, he is also represented as an infant at her breast........*** The very name by which the Italians commonly designate the Virgin, is just the translation of one of the titles of the Babylonian goddess. As Baal or Belus was the name of the great male divinity of Babylon, so the female divinity was called Beltis.
The dove, the chosen symbol of this deified queen, is commonly represented with an olive
branch in her mouth (Fig. 25), as she herself in her human form also is seen bearing the olive
branch in her hand; and from this form of representing her, it is highly probable that she has
derived the name by which she is commonly known, for "Z'emir-amit" means "The branchbearer."
The olive branch is found today in the flag of the UN?????
Fig. 38: shamash tablet
Although the god whom Isis or Ceres brought forth, and who was offered to her under the
symbol of the wafer or thin round cake, (service of the R.C.C today in their Sunday service) as "the bread of life," was in reality the fierce, scorching Sun, or terrible Moloch, yet in that offering all his terror was veiled, and everything repulsive was cast into the shade. In the appointed symbol he is offered up to the benignant Mother, who tempers judgment with mercy, and to whom all spiritual blessings are ultimately referred; and blessed by that mother, he is given back to be feasted upon, as the staff of life, as the nourishment of her worshippers' souls. Thus the Mother was held up as the favourite divinity.(is not Marie called “Queen of heaven?)...... And thus, also, and for an entirely similar reason, does the Madonna of Rome entirely eclipse her son as the "Mother of grace and mercy............
How many symbols are to be found in the Roman Catholic Church today, it is amazing that Christians can be so blind and refuse to see the truth, especially those bound in the worship of “Marie”.
Deu 17:7 “The hand of the witnesses shall be first against him to put him to death, and the hand of all the people last. So you shall purge the evil from your midst.
We see in these verses how in the community everybody is concerned. Idolatry again is what turns people from the truth and this has been a snare to the House of Israel since the time after Sh’lomo. After the departure of יהושע, not later than the second century, people began to turn to another form of following Messiah. Constantine and his followers twisted the truth to build a new religion called Christendom a mix of traditional Judaism and pagan worship. Remember יהושע never came to build the “church”, nor Christianity. He came to restore the House of Ya’acov and rule over it as the legitimate King descendant of David:
Luk 1:30 and the angel said unto her, Fear not, Miriam: for thou hast found favour with YHWH........ Luk 1:31 and, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name Yehoshua. Luk 1:32 He shall be great, and shall be called the Son of the Highest: and YHWH Elohim shall give unto him the throne of his father David: Luk 1:33 and he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end...........
No error, “forever” is not a limited time:
No Strong’s # G3756 οὐ ou oo................; A primary word; the absolutely negative (compare G3361) adverb; no or not: - + long, nay, neither, never, no (X man), none, [can-] not, + nothing, + special, un ([-worthy]), when, + without, + yet but. See also G3364, G3372....... End: Strong’s # G5056 Τέλος telos tel'-os......From a primary word τέλλω tellō (to set out for a definite point or goal); properly the point aimed at as a limit, that is, (by implication) the conclusion of an act or state (termination [literally, figuratively or indefinitely], result [immediate, ultimate or prophetic], purpose); specifically an impost or levy (as paid): - + continual, custom, end (-ing), finally, uttermost. Compare G5411.........
Can we still doubt that our Master will never rule the “Church”? His Kingdom is over the House of Ya’acov (all Israel), Halleluyah!
The price to serve others mighty ones (gods) is the death penalty by stoning. How it is today? Do you think it is different? People who worship other “gods” are already dead in their sins, for the wage of sin is death (Romans 6;23) .
Rom 8:10 And if Messiah (not Jesus) is in you, the body is truly dead on account of sin, but the Spirit is life on account of righteousness.
Eph 2:1 and you were dead in trespasses and sins,1 Footnote: 1v.5 and 5:14, Mt. 8:22, Rom. 8:6, Col. 2:13, 1 Tim. 5:6, 1 John 3:14, Rev. 3:1......Eph 2:2 in which you once walked according to the course of this world, according to the ruler of the authority of the air, of the spirit that is now working in the sons of disobedience (people of the world),1 Footnote: 1Eph. 5:6, Col. 3:6.........
We shall understand that to follow other “gods” is a sentence of death. To follow Messiah יהושע is life. There is no middle path. The day will come very soon and has already come when יהוה will judge the world for his rebellion and evil way. All those who will worship the beats and carry the mark will be destroyed. There are no differences, not the one who served the “G-d” of the “Old testament” and those following “Jesus the g-d” of the “new testament”. There is no such thing. The Brit Chadasha is the Fulfilment of the promises from the Tanak (O.T).......
Deu 17:8 “When any matter arises which is too hard for you to judge, between blood and blood, between plea and plea, or between stroke and stroke – matters of strife within your gates – then you shall rise and go up to the place which יהוה your Elohim chooses, Deu 17:9 and shall come to the priests, the Lĕwites, and to the judge who is in those days, and shall inquire. And they shall declare to you the word of right-ruling, ……..
As we saw in 1st Chronicle 23:4, the judges were chosen from among the Levites……
Judgment was based on the Torah only and those appointed for the task were under יהוה overview. A study of the Psalm 82 shows how the judges departed from the right rulings from the Torah…………
Deu 17:10 and you shall do according to the word which they declare to you from that place which יהוה chooses. And you shall guard to do according to all that they instruct you. Deu 17:11 “Do according to the Torah in which they teach you, according to the right-ruling which they say to you. You do not turn to the right or to the left from the word which they declare to you.
Nehemiah and Ezra at the return of seventy years Babylonian captivity replaced the Torah in the midst of the life of the people and the Levites taught the Torah.
Neh 8:9 and Neḥemyah, who was the governor, and Ezra the priest, the scribe, and the Lĕwites who taught the people said to all the people, “This day is set-apart to יהוה your Elohim…..
Deu 17:12 “And the man who acts arrogantly, so as not to listen to the priest who stands to serve there before יהוה your Elohim, or to the judge, that man shall die. So you shall purge the evil from Yisra’ĕl. Deu 17:13 “And let all the people hear and fear, and no longer do arrogantly. Deu 17:14 “When you come to the land which יהוה your Elohim is giving you, and shall possess it and shall dwell in it, and you shall say, ‘Let me set a sovereign over me like all the gentiles that are around me,’ Deu 17:15 you shall certainly set a sovereign over you whom יהוה your Elohim shall choose. Set a sovereign over you from among your brothers, you are not allowed to set a foreigner over you, who is not your brother. …….
יהוה knew beforehand that the children of Israel would ask for a King. Don’t forget that the number of man is the number “six” and this number represents the imperfection of man apart from יהוה. This came to pass after the judges ruled over the children of Israel at the time of Samuel, who was a prophet chosen by Elohim. The first king to come will be Saul the Benjamite. To have a King was not to eradicate the authority of יהוה, as long as the King followed the Torah. Prophecies were given to appointed men like Moshe in order to fulfill what יהוה says of himself:
Isa 46:9 Remember the former things of old: for I am El, and there is none else; I am Elohim, and there is none like me,...Isa 46:10 Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure:
Moshe speak of choosing a King once they will be in the land. This prophecy is spoken before the Children of Israel will enter the land and ask for a king. I found the timing in International Standard Bible Encyclopaedia:
The period of the Judges extends from the death of Joshua to the establishment of the monarchy. How long a time elapsed between these limits is a matter of wide difference of opinion. The chronological data in the Book of Jgs, i.e. omitting Eli and Samuel, make a total of 410 years. But this is inconsistent with 1Ki_6:1, where the whole period from the Exodus to the 4th year of Solomon is reckoned at 480 years. Various attempts have been made to harmonize these divergent figures, e.g. by eliminating the 70 years attributed to the Minor Judges (Jdg_10:1-5; Jdg_12:7-15), by not counting the 71 years of foreign domination, and by theory that some of the judges were contemporaneous. It is probable that the 480 years of 1Ki_6:1 was a round number and did not rest on exact records. Indeed, it is doubtful if there was any fixed calendar in Israel before the time of the monarchy. The only way then to determine the length of the period of the Judges is from the date of the Exodus. The common view is that the Exodus took place during or just after the reign of Merenptah in the latter half of the 13th century BC. This, however, leaves hardly more than 150 years to the period of the Judges, for Saul's reign fell in the 2nd half of the 11th century BC. Hence, some, to whom this seems too short, assign the Exodus to the reign of Amenophis II, about 1450 BC. This harmonizes with the 480 years of 1Ki_6:1, and is supported by other considerations (POT, 422-24). Still others have connected the Exodus with the expulsion of the Hyksos about 1580 BC (G.A. Reisner); and this would fit in very well with the chronological data in the Book of Jgs. The objection to the last two views is that they require a rather long period of subjection of the Israelites in Canaan to Egypt, of which there is no trace in the Book of Judges. See, further, JUDGES, BOOK OF, IV............
Chronology: ------- The period covered by the history of the Book of Jdg extends from the death of Joshua to the death of Samson, and adds perhaps a later reference in Jdg_18:31, “all the time that the house of God was in Shiloh” (compare 1Sa_1:3). It is, however, difficult, perhaps impossible, to compute in years the length of time that the writer had in mind. That he proceeded upon a fixed chronological basis, supplied probably by tradition but modified or arranged on a systematic principle, seems evident. The difficulty may be due in part to the corruption which the figures have suffered in the course of the transmission of the text. In 1Ki_6:1 an inclusive total of 480 years is given as the period from the Exodus to the building of the Temple in the 4th year of the reign of Solomon. This total, however, includes the 40 years' wandering in the desert, the time occupied in the conquest and settlement of the Promised Land, and an uncertain period after the death of Joshua, referred to in the Book of Jdg itself (Jdg_2:10), until the older generation that had taken part in the invasion had passed away. There is also to be reckoned the 40 years' judgeship of Eli (1Sa_4:18), the unknown length of the judgeship of Samuel (Jdg_7:15), the years of the reign of Saul (compare 1Sa_13:1, where, however, no statement is made as to the length of his reign), the 40 years during which David was king (1Ki_2:11), and the 4 years of Solomon before the building of the Temple. The recurrence of the number 40 is already noticeable; but if for the unknown periods under and after Joshua, of Samuel and of Saul, 50 or 60 years be allowed - a moderate estimate - there would remain from the total of 480 years a period of 300 years in round numbers for the duration of the times of the Judges. It may be doubted whether the writer conceived of the period of unsettlement and distress, of alternate oppression and peace, as lasting for so long a time......The chronological data contained in the Book of Judges itself are as follows:....... A total of 410 years, or, if the years of foreign oppression and of the usurpation of Abimelech are omitted, of 296......It has been supposed that in some instances the rule of the several judges was contemporaneous, not successive, and that therefore the total period during which the judges ruled should be reduced accordingly. In itself this is sufficiently probable. It is evident, however, that this thought was not in the mind of the writer, for in each case he describes the rule of the judge as over “Israel” with no indication that “Israel” is to be understood in a partial and limited signification. His words must therefore be interpreted in their natural sense, that in his own belief the rulers whose deeds he related exercised control in the order named over the entire nation. Almost certainly, however, he did not intend to include in his scheme the years of oppression or the 3 years of Abimelech's rule. If these be deducted, the resultant number (296) is very near the total which the statement in 1Ki_6:1 suggests....... No stress, however, must be laid upon this fact. The repeated occurrence of the number 40, with its double and half, can hardly be accidental. The same fact was noted above in connection with earlier and later rulers in Israel. It suggests that there is present an element of artificiality and conscious arrangement in the scheme of chronology, which makes it impossible to rely upon it as it stands for any definite or reliable historical conclusion........
Even with the difficulties encounter in the chronology we see that Moshe had divine revelation and spoke according to what יהוה told him.....Can you see the similarity with Yehoshua?
Joh 8:28 Then said יהושע unto them, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things.
Deu 17:16 “Only, he is not to increase horses for himself, nor cause the people to return to Mitsrayim to increase horses, for יהוה has said to you, ‘Do not return that way again.’
First of all, horses are not clean animals according to the Torah. Horses were used by pagan nation to carry people. It demonstrates the power of pagan armies when they came to attack with their horses’ armies.
You may think that today it is “old fashion” to speak from attack with horses? This is a difficult for many people to understand prophecy because the prophets used often the terms “horse” in their description of attack. People imagine today that no army will come attacking with horses. I will pretend that modern armies have more horses as before! Consider this; since the creation of motors for cars and tractors, and all what use motor power to move; we measure the power in “p.h”. This two letters are for “Power Horse” a motor as many power horses. The mighty boast themselves:” my car has 250 p.h., and my, 350 p.h. The army use Tanks with 1000 p.h! Do you think there are no more Horses, is it a coincidence?
Deu 17:17 “And he is not to increase wives for himself, lest his heart turn away, nor is he to greatly increase silver and gold for himself. ……
1Ki 11:1 and Sovereign Shelomoh loved many foreign women in addition to the daughter of Pharaoh: Mo’aḇite, Ammonite, Eḏomite, Tsiḏonian, and Ḥittite women....... 1Ki 11:3 and he had seven hundred wives, princesses, and three hundred concubines. And his wives turned away his heart. 1Ki 11:4 and it came to be, when Shelomoh was old, that his wives turned away his heart after other mighty ones. And his heart was not perfect with יהוה his Elohim, as was the heart of his father Dawiḏ. …….
One of the purposes of many wives was to assure the multiplication of the Children of Israel, the descendants of Abraham, Itzak and Ya’acov….
Shelomoh was a King who had the greatest wisdom among men this is amazing when we saw that he follows pagan wives who enticed him after other elohim…..
Today we meet again and again among believers, unfortunately among messianic young men who run after pagan girls, thinking that they will join them in their belief! May be, but there is also the possibility that this pagan girls turn their heart from the truth, and they don’t see the danger.
Deu 17:18 “And it shall be, when he sits on the throne of his reign, that he shall write for himself a copy of this Torah in a book, from the one before the priests, the Lĕwites. Deu 17:19 “And it shall be with him, and he shall read it all the days of his life, so that he learns to fear יהוה his Elohim and guard all the Words of this Torah and these laws, to do them, ……
Here we read that the King had to write a copy of the Torah in a book and had to read it all the days of his life. The reason was to learn to fear Elohim and guard or keep all the commandments.
It is very interesting to have this mentioned in the Torah. You may say, “yes it was for the kings, today we have no kings “, wait a moment and read:
Rev 5:9 and they sang a renewed song, saying, “You are worthy to take the scroll, and to open its seals, because You were slain, and have redeemed us to Elohim by Your blood out of every tribe and tongue and people and nation,....Rev 5:10 and made us kings and priests to our Elohim, and we shall reign upon the earth.”1 Footnote: 1Dan. 7:18-27...........
Are we not made King today under Messiah יהושע? Are you not called to learn the Torah and apply it all the days of your life? The following word gives us the reason for a King of learning Torah ......
Deu 17:20 so that his heart is not lifted up above his brothers, and so as not to turn aside from the command, right or left, so that he prolongs his days in his reign, he and his children, in the midst of Yisra’ĕl.
17:14-20 I will add the notes from Nathanael Lawrence concerning the King and his position: ---- A king in Israel. It is YHVH’s will for Israel to be ruled by a king. In the Messianic Era (Millennium), King Messiah, Son of David, will rule not only Israel but also the entire world from Jerusalem. YHVH ordained righteous leadership to help guide his people in the ways of truth and righteousness. When there is no leadership everyone does what is right in his own eyes as occurred during the time of the judges. As the ArtScroll Stone Edition Chumash points out, “Two of the saddest episodes after Israel arrived in its Land—the graven image of Micah (Jud. 17-18) and the atrocity involving the concubine at Gibeah (Jud. 19-21)—are described by Scripture as having been possible only because there was no king in Israel (Jud. 18:1; 19:1); had there been the leadership and discipline of a righteous king, he would never have permitted such outrages to take place” (pp. 1028-1029). Do you resist יהוה -ordained leadership (Yehoshua)? Because you have been “burned” by unscrupulous and self-serving leaders in the past? Do you refuse to recognize YHVH-ordained leadership and receive the blessings that such leadership can bestow on your life? .....
Today the leadership is in every household kept by the father , he is the king (the ruler) and the priest (spiritual leader) before YHWH over the wife and his children. Some want the leaders of their Assembly to have the “authority”, but this is NOT what the scriptures says, but gives the leader a shepherd function to guard the sheep in a safe pasture (Torah):
Act 20:27 For I have not shunned to declare unto you all the counsel of YHVH.
Act 20:28 Take heed therefore unto yourselves, and to all the flock, over the which the Holy Spirit hath made you overseers (shepherd), to feed the assembly of YHVH, which he hath purchased with his own blood.
Deu 18:1 “The priests, the Lĕwites, all the tribe of Lĕwi, have no part nor inheritance with Yisra’ĕl. They are to eat the offerings of יהוה made by fire, and His inheritance. Deu 18:2 “But among his brothers Lĕwi has no inheritance. יהוה is his inheritance, as He has spoken to him. Deu 18:3 “And this is the priest’s right from the people, from those who bring an offering, whether it is bull or sheep: they shall give to the priest the shoulder, and the two cheeks, and the stomach; ……
Again Keil and Delitzsch give us more inside in this verse, some taken from Josephus the Jews historian who lived in יהושע’s time.
The Rights of the Priests and Levites. - With reference to these, Moses repeats verbatim from Num_18:20, Num_18:23-24, the essential part of the rule laid down in Num 18: “The priests the Levites, the whole tribe of Levi, shall have no part nor inheritance with Israel.” “All the tribe of Levi” includes the priests and Levites. They were to eat the “firings of Yehovah and His inheritance,” as described in detail in Num 18. The inheritance of Yehovah consisted of the holy gifts as well as the sacrifices, i.e., the tithes, firstlings, and first-fruits. Moses felt it to be superfluous to enumerate these gifts one by one from the previous laws, and also to describe the mode of their application, or define how much belonged to the priests and how much to the Levites. However true it may be that the author assigns all these gifts to the Levites generally, the conclusion drawn from this, viz., that he was not acquainted with any distinction between priests and Levites, but placed the Levites entirely on a par with the priests, is quite a false one. For, apart from the evident distinction between the priests and Levites in Deu_18:1, where there would be no meaning in the clause, “all the tribe of Levi,” if the Levites were identical with the priests, the distinction is recognised and asserted as clearly as possible in what follows, when a portion of the slain-offerings is allotted to the priests in Deu_18:3-5, whilst in Deu_18:6-8 the Levite is allowed to join in eating the altar gifts, if he come to the place of the sanctuary and perform service there. The repetition in Deu_18:2 is an emphatic confirmation: “As He hath said unto them:” as in Deu_10:9.
Deu 18:4 the first-fruits of your grain and your new wine and your oil, and the first of the fleece of your sheep, you give to him. ………………
Fleece: Comment from John Gill:……………It may be observed in this account, that as much wool was to be given as would make a small garment; enough, says one of the commentators (s), to make a little garment to minister in; and the least garment fit for a priest to minister in is a girdle.
The fleece was the wool sheared from the lamb..........;
Deu 18:5 “For יהוה your Elohim has chosen him (the Levite) out of all your tribes to stand to serve in the Name of יהוה, him and his sons forever. Deu 18:6 “And when the Lĕwite comes from one of your gates, from where he has sojourned among all Yisra’ĕl, and shall come with all the desire of his being to the place which יהוה chooses, Deu 18:7 then he shall serve in the Name of יהוה his Elohim, like all his brothers the Lĕwites, who are standing there before יהוה. Deu 18:8 “They are to have portion for portion to eat, besides what comes from the sale of his inheritance. Deu 18:9 “When you come into the land which יהוה your Elohim is giving you, do not learn to do according to the abominations of those gentiles. Deu 18:10 “Let no one be found among you who makes his son or his daughter pass through the fire, or one who practices divination, or a user of magic, or one who interprets omens or a sorcerer, …………..
Child sacrifice (the ancient form of modern abortion/infanticide), though a pagan practice that יהוה abhorred, was practiced by both houses or kingdoms of Israel as they drifted into syncretism with the heathen cultures around them (see 1 Kgs. 11:7; 2 Kgs. 23:10,13; 16:3; 21:6; Jer. 7:31; 11:5; Ezek. 16:20; 23:37). Baal appears to be a synonym of Molach (see Jer. 19:5 and the Ency. Britan. eleventh edit., vol. 18, p. 676). The dead bodies of sacrificed children were thrown into the garbage dump of the Valley of Hinnom (Gehinnom) or Tophet just below the Temple Mount in Jerusalem (Jer. 7:31; 19:5-6). Apparently, the children were not burned alive, but were slain (by knife) like any other sacrifice before being thrown into the fire and then into the garbage dump (ibid.). The ancients sacrificed their children to appease their bloodthirsty gods of prosperity, sensuality and fertility (The Story of Civilization, vol. 1, by Will Durant, pp. 66-67, 297).
Deu 18:11 or one who conjures spells, or a medium, or a spiritist, or one who calls up the dead. Deu 18:12 “For whoever does these are an abomination to יהוה, and because of these abominations יהוה your Elohim drives them out from before you. …………
יהוה do not require all this practices He is the one who speak to His people. It is amazing to look into the church today, especially those from among the charismatic movement who boast themselves to have different gifts, prophecy, healing, and discernment of spirits ….. And all these “gifted” people are all Torah’s breaker! Where does this gift come from? Deu 18:13 “Be perfect* before יהוה your Elohim, ……
Compare what Yehoshua says:
Mat 5:48 “Therefore, be perfect*,1 as your Father in the heavens is perfect. Footnote: 1Ex. 17:1, Ps. 119:1, 1 John 2:5, Heb. 6:1. .....
1Jn 2:5 but whoever guards His Word, truly the love of Elohim has been perfected1 in him. By this we know that we are in Him.
- The word “perfect” here means “mature”
We can clearly see that the perfection is directly connected with the keeping of the Torah…. Deu 18:14 for these nations whom you are possessing do listen to those using magic and to diviners. But as for you, יהוה your Elohim has not appointed such for you. ………. Moshe explain this is not the way יהוה has chosen for you, let all the other nations do that but not you. Deu 18:15 “יהוה your Elohim shall raise up for you a Prophet like me from your midst, from your brothers. Listen to Him, Deu 18:16 according to all you asked of יהוה your Elohim in Ḥorĕḇ in the day of the assembly, saying, ‘Let me not hear again the voice of יהוה my Elohim, nor let me see this great fire any more, lest I die.’ Deu 18:17 “And יהוה said to me, ‘What they have spoken is good. Deu 18:18 ‘I (Yehovah) shall raise up for them a Prophet like you out of the midst of their brothers. And I shall put My Words in His mouth, and He shall speak to them all that I command Him. Deu 18:19 ‘And it shall be, the man who does not listen to My Words which He speaks in My Name, I require it of him. Deu 18:20 ‘But the prophet who presumes to speak a word in My Name, which I have not commanded him to speak, or who speaks in the name of other mighty ones, even that prophet shall die.’ Deu 18:21 “And when you say in your heart, ‘How do we know the word which יהוה has not spoken?’ – Deu 18:22 when the prophet speaks in the Name of יהוה and the word is not, or comes not, that is the word which יהוה has not spoken. The prophet has spoken it presumptuously. Do not be afraid of him.
15 – 22: A prophet, not prophets plural but “a prophet” like Moshe verse 15? Now this is what we read in the book of Yochanan. The way to recognize the true prophet was by his Word. Miracles were done by Elohim through the man who was a vessel of honor. We are going to read some few words to see what people at יהושע’s time thought concerning him…..
Joh 1:45 Philip found Nethanĕ’l and said to him, “We have found Him whom Mosheh wrote of in the Torah, and the prophets: יהושע of Natsareth – the son of Yosĕph.” Joh 6:14 Then the men, having seen the sign that יהושע did, said, “This is truly the Prophet who is coming to the world.”
Joh 7:40 Many from the crowd, when they heard the word, then said, “This truly is the Prophet.”
Joh 4:48 יהושע then said to him, “If you people do not see signs and wonders, you do not believe at all.”………….
The first three quotations are direct connected to the words from Moshe. Yehudin knew that “a prophet like Moshe” will come. They were mislead by the ruling Pharisee (Today’s rabbies) who like privilege and position. The last verse confirms that the people were looking for miracle; they were under the influence of the Pharisaic teaching called by Sha’ul “works of the law” The ma’asim, takanot and Getzerim were rules instituted by the Pharisee The oral tradition of man which put men in bondage.
Mattityahu 15:3, 9 But He answering, said to them, “Why do you also transgress the command of Elohim1 because of your tradition, 9 Mat 15:9 ‘But in vain do they worship Me, teaching as teachings the commands of men.’ ”1 Footnote: 1Isa. 29:13, Mk. 7:7, 2 Ki. 17:19. .........
Isa 29:13 And יהוה says, “Because this people has drawn near with its mouth, and with its lips they have esteemed Me, and it has kept its heart far from Me, and their fear of Me has become a command of men that is taught……………
For those still believing that “Jesus is G-d” they should read these verses and understand. That “a prophet from among their brothers” was to be a descendant of the Children of Israel later we find that יהושע will come from the lineage of King David from the tribe of Yehudah (b’reshit/Gen. 49:10). Unfortunately we see and read again and again that among messianic and from those keeping the Torah, many believe “Yeshua” to be “Elohim the Father”, which is in no case, Elohim been a title “Mighty One” who was also give to judges and leaders among the Children of Israel.
I will write a separate “midrash” concerning this topic to demonstrate that יהושע must be the descendant of King David according to the “seed” in order to pretend the position of “King of Israel”. Another point is make clear verse 16: “according to all you asked of יהוה your Elohim in Ḥorĕḇ in the day of the assembly, saying, Let ‘me not hear again the voice of יהוה my Elohim, nor let me see this great fire any more, lest I die”. From this point on, יהוה will not speak directly to man but through the prophet, and this will last until the day of Pentecost when the Ruach HaQodesh came upon the disciples of יהושע.
Deu 19:1 “When יהוה your Elohim cuts off the nations whose land יהוה your Elohim is giving you, and you dispossess them and dwell in their cities and in their houses, Deu 19:2 separate three cities for yourself in the midst of your land which יהוה your Elohim is giving you to possess. Deu 19:3 “Prepare a way for yourself, and divide into three parts the border of your land which יהוה your Elohim is giving you to inherit, that anyone who killed someone shall flee there. Deu 19:4 “And this is the matter of the one who killed someone who flees there and live: He who smites his neighbor unintentionally, not having hated him in time past, Deu 19:5 even he who goes to the forest with his neighbor to cut timber, and his hand swings a stroke with the axe to cut down the tree, and the head slips from the handle and strikes his neighbor so that he dies – let him flee to one of these cities and live, Deu 19:6 lest the revenger of blood, while his displeasure is hot, pursue the one who killed someone and overtake him, because the way is long, and shall smite him, though he was not worthy of death, since he had not hated him before. Deu 19:7 “Therefore I am commanding you, saying, ‘Separate three cities for yourself.’
Deu 19:8 “And if יהוה your Elohim enlarges your border, as He swore to your fathers, and has given you the land which He promised to give to your fathers – Deu 19:9 when you guard all this command to do it, which I am commanding you today, to love יהוה your Elohim and to walk in His ways all the days – then you shall add three more cities for yourself besides these three, Deu 19:10 so that innocent blood is not shed in the midst of your land which יהוה your Elohim is giving you as an inheritance, or blood-guilt shall be upon you. Deu 19:11 “But when anyone hates his neighbor, and shall lie in wait for him and rise against him and smite the life from him so that he dies, then he shall flee to one of these cities, Deu 19:12 and the elders of his city shall send and bring him from there, and give him into the hand of the revenger of blood, and he shall die.
Deu 19:13 “Your eye shall not pardon him, but you shall purge the blood of innocent blood from Yisra’ĕl, so that it might be well with you. …..
Verses 2-9 I will insert a comment from Matthew Henry which make the connection with Messiah: ---- Here is the law settled between the blood of the murdered, and; provision is made, that the cities of refuge should be a protection, so that a man should not die for that as a crime, which was not his willing act. In Messiah, the Master, our Righteousness, refuge is provided for those who by faith flee unto him. But there is no refuge in יהושע Messiah for presumptuous sinners, who go on still in their trespasses. Those who flee to Messiah from their sins shall be safe in him, but not those who expect to be sheltered by him in their sins.
Better understanding concerning these cities is given us by Keil and Delitzsch as concerning numbers and place of those cities: ---- The laws concerning the Cities of Refuge for Unintentional Manslayers are not a mere repetition of the laws given in Num 35:9-34, but rather an admonition to carry out those laws, with special reference to the future extension of the boundaries of the land...As Moses had already set apart the cities of refuge for the land on the east of the Jordan (Deu_4:41.), he is speaking here simply of the land on the west, which Israel was to take possession of before long; and supplements the instructions in Num_35:14, with directions to maintain the roads to the cities of refuge which were to be set apart in Canaan itself, and to divide the land into three parts, viz., for the purpose of setting apart these cities, so that one city might be chosen for the purpose in every third of the land. For further remarks on this point, as well as with regard to the use of these cities (Deu_19:4-7), see at Num_35:11. - In Deu_19:8-10 there follow the fresh instructions, that if יהוה should extend the borders of Israel, according to His promise given to the patriarchs, and should give them the whole land from the Nile to the Euphrates, according to Gen_15:18, they were to add three other cities of refuge to these three, for the purpose of preventing the shedding of innocent blood. The three new cities of refuge cannot be the three appointed in Num_35:14 for the land on this side of the Jordan, nor the three mentioned in Num_35:7 on the other side of Jordan, as Knobel and others suppose. Nor can we adopt Hengstenberg's view, that the three new ones are the same as the three mentioned in Deu_19:2 and Deu_19:7, since they are expressly distinguished from “these three.” The meaning is altogether a different one. The circumstances supposed by Moses never existed, since the Israelites did not fulfil the conditions laid down in Deu_19:9, viz., that they should keep the law faithfully, and love יהוה their God (cf. Deu_4:6; Deu_6:5, etc.). The extension of the power of Israel to the Euphrates under David and Solomon, did not bring the land as far as this river into their actual possession, since the conquered kingdoms of Aram were still inhabited by the Aramaeans, who, though conquered, were only rendered tributary. And the Tyrians and Phoenicians, who belonged to the Canaanitish population, were not even attacked by David.
Deu 19:14 “Do not remove your neighbor’s boundary, which those in the past have set, in your inheritance which you inherit in the land that יהוה your Elohim is giving you to possess. ……………
Josephus the Jewish historian write in book 4:8 18. Let it not be esteemed lawful to remove boundaries, neither our own, nor of those with whom we are at peace. Have a care you do not take those landmarks away which are, as it were, a divine and unshaken limitation of rights made by God himself, to last forever; since this going beyond limits, and gaining ground upon others, is the occasion of wars and seditions; for those that remove boundaries are not far off an attempt to subvert the laws.
If you come to the Philippines, the boundaries stones are still present today to mark the landmark between different owners and they are many times the reason for quarrels.
Deu 19:15 “One witness does not rise up against a man concerning any crookedness or any sin that he commits. At the mouth of two witnesses or at the mouth of three witnesses a matter is established.
What did happen at יהושע’s trial:
Mat 26:59 and the chief priests, and the elders, and all the council were seeking false witness against יהושע to put Him to death,
Mat 26:60 but found none. Although many false witnesses came forward, they found none. But at last two false witnesses came forward,
Deu 19:16 “When a malicious witness rises up against any man to accuse him of turning aside,
Deu 19:17 then both men who have the dispute shall stand before יהוה, before the priests and the judges who serve in those days. Deu 19:18 “And the judges shall diligently search and see if the witness is a false witness, who has falsely accused his brother, Deu 19:19 then you shall do to him as he thought to have done to his brother. Thus you shall purge the evil from your midst. Deu 19:20 “And let the rest hear and fear, and never again do this evil matter in your midst.
It seems that in Yehoshua’s day, this particular law was forgotten!
It seems that in Yehoshua’s day, this particular law was forgotten!
Deu 19:21 “And let your eye not pardon, life for life, eye for eye, tooth for tooth, hand for hand, foot for foot.
To this יהושע says: ----- Mat 5:38 “You heard that it was said, ‘An eye for an eye and a tooth for a tooth,’
Mat 5:39 but I say to you, do not resist the wicked. But whoever slaps you on your right cheek, turn the other to him also.
Jamieson, Fausset and Brown explain יהושע teaching as following: Ye have heard that it hath been said — (Exo_21:23-25; Lev_24:19, Lev_24:20; Deu_19:21)......An eye for an eye, and a tooth for a tooth — that is, whatever penalty was regarded as a proper equivalent for these. This law of retribution - designed to take vengeance out of the hands of private persons, and commit it to the magistrate - was abused in the opposite way to the commandments of the Decalogue. While they were reduced to the level of civil enactments, this judicial regulation was held to be a warrant for taking redress into their own hands, contrary to the injunctions of the Old Testament itself (Pro_20:22; Pro_24:29)......
Pro 20:22 Do not say, “I repay evil.” Wait for יהוה, and He saves you.
Pro 24:29 Do not say, “Let me do to him as he did to me; I repay each according to his work.”
Rom 12:19 Beloved, do not revenge yourselves, but give place to the wrath, for it has been written, “Vengeance is Mine, I shall repay,” says יהוה.
We can dig further and read the explanation from John Gill, too many people think that this law was a barbarian and brutal behavior, after reading we will find out that there were clear rules and most of time the matter was set with a fine to be paid:
Then thou shalt give life for life; if death to the woman, so Jarchi and Aben Ezra interpret it; to which agrees the Targum of Jonathan,"but if there is death in her (in the womb), then ye shall judge or condemn the life of the murderer for the life of the woman; ''about which, Jarchi says, there is a difference among their doctors (of the law); some say life properly, absolutely the person himself; others say money, but not life properly; for he that intends to kill one and kills another is acquitted from death, but must pay to the heirs the price (of the person killed) as that person might be sold for in the market: and indeed it seems hard that a person that kills another at unawares should die for it; it is more reasonable that the punishment should in such a case be commuted for something less than life; and that though no satisfaction was to be taken for a wilful murderer, Num_35:31, yet it seems to imply that it might be taken for one that was so without design; as by another law cities of refuge are appointed for the manslayer at unawares: the canons of the Jews, according to Maimonides (b), run thus;"he that strikes a woman, and she miscarries and dies, although it is done ignorantly; lo, such an one is free from payment, and he does not pay anything, as it is said, "if there is no mischief, &c." the Scripture does not distinguish between what is done ignorantly and presumptuously, in a thing in which there is not death by the sanhedrim, to free him from payment; in what things? when he intends the woman; but if he intends his neighbor and strikes the woman, though she dies, since her death is, without intention, lo, this is a thing in which there is not death by the sanhedrim, and he pays the price of the birth:''the Septuagint version interprets this, not of the woman that miscarries and dies, but of the child that becomes an abortive; if that was not formed and shaped, then only a fine was to be laid, but if it was come to its proper form and shape, and so was animated or quickened, then life was to go for life: and so, according to the Salic laws, he that killed an infant in its mother's womb was to pay 8000 pence, which made two hundred shillings; but if he was the cause of a woman's miscarriage, by blows or otherwise, if the birth was animated, according to the civil law, he was to be punished with death (c): but one would think, where this is only accidental and not intended, such a punishment is too rigid and severe: however, neither this nor what follows were left to the will of a private person to inflict at his pleasure, but to the civil magistrate; and therefore no ways encourages private revenge, in favour of which it was applied by the Pharisees in Messiah's time, whose gloss he refutes, Mat_5:38 nor are the words directed to the offender in this and the following cases, but to Moses, and so to all judges under him and in succession, who were to see these laws put in execution.
(b) Chobel Umazzik, c. 4. sect. 5. 6. (c) Vid L'Empereur in Misn. Bava Kama, c. 3. sect. 2.....Here comments concerning Mattityahu 5:38:
John Gill: ---- Mat 5:38 Ye have heard that it hath been said,.... That is, to, or by them of old time, as is expressed in some of the foregoing instances, ---- an eye for an eye, and a tooth for a tooth, Exo_21:24. This is "lex talionis", the "law of retaliation"; which, whether it is to be understood literally, or not, is a matter of question. The Baithuseans, or Sadducees, among the Jews, took it in a literal sense, and so does Josephus, who says (b), he that shall blind, i.e. put out a man's eyes, shall suffer the like. But the Jewish doctors of the law generally understood it of paying a price equivalent to the damage done, except in case of life. R. Sol. Jarchi (c) explains the law thus: --- "He that puts out his neighbor's eye, must give him דמי עינו, "the price of his eye", according to the price of a servant sold in the market; and so the same of them all; for, not taking away of the member is strictly meant.'' …………. And, says Maimonides (d), ….."if a man cuts off his neighbor's hand, or foot, he is to be considered as if he was a servant sold in a market; what he was worth then, and what he is worth now; and he must pay the diminution which is made of his price; as it is said, "eye for eye". From tradition it is learned, that this for, spoken of, is to be understood of paying money; this is what is said in the law, "as he hath caused a blemish in a man, so shall it be done to him again". Not that he is to be hurt, as he has hurt his neighbor; but inasmuch as he deserves to want a member, or to be hurt as he has done; therefore he ought to pay the damage.'' And Josephus himself (e) says, that he must be deprived of that, which he has deprived another of, except he that has his eye put out is willing to receive money; and which, he observes, the law allows of. Now our Master here, does not find fault with the law of retaliation, as delivered by Moses, but with the false gloss (comment) of the Scribes and Pharisees; who, as they interpreted it of pecuniary mulcts, as a compensation for the loss of a member, which sometimes exceeded all just and due bounds; so they applied it to private revenge, and in favor of it: whereas this law did not allow of a retaliation to be made, by private persons, at their pleasure, but by the civil magistrate only. (b) Antiq. Jud. l. 4. c. 8. sect. 35. (c) In Exod. xxi. 24. (d) Hilchot Chebel. c. 1. sect. 2, 3. (e) In loc. supra citat. Chapter 20.
Deu 20:1 “When you go out to battle against your enemies, and shall see horses and chariots and people more numerous than you, do not be afraid of them, for יהוה your Elohim, who brought you up from the land of Mitsrayim, is with you.
Deu 20:2 “And it shall be, when you draw near to the battle, that the priest shall come and speak to the people, Deu 20:3 and shall say to them, ‘Hear, O Yisra’ĕl: You are drawing near today to battle with your enemies. Do not let your heart faint, do not fear, or tremble, or be afraid before them, Deu 20:4 for יהוה your Elohim is He who goes with you, to fight for you against your enemies, to save you.’ ……..
Jamieson, Fausset and Brown explain again these verses
Deu 20:2-4 ........ when ye are come nigh unto the battle, that the priest shall approach and speak unto the people — Jewish writers say that there was a war priest appointed by a special ceremonial to attend the army. It was natural that the solemn objects and motives of religion should have been applied to animate patriotism, and so give additional impulse to valour; other people have done this. But in the case of Israel, the regular attendance of a priest on the battlefield was in accordance with their theocratic government, in which everything was done directly by God through His delegated ministers. It was the province of this priest to sound the trumpets (Num_10:9; Num_31:6), and he had others under him who repeated at the head of each battalion the exhortations which he addressed to the warriors in general. The speech (Deu_20:3, Deu_20:4) is marked by a brevity and expressiveness admirably suited to the occasion, namely, when the men were drawn up in line.
through His delegated ministers:
Who are they today,:
1Co 6:2 Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters?
Num 10:9 “And when you go into battle in your land against the enemy that distresses you, then you shall shout with the trumpets, and you shall be remembered before יהוה your Elohim, and you shall be saved from your enemies. Num 31:6 and Mosheh sent them on the campaign, one thousand from each tribe, them and Pineḥas son of Elʽazar the priest on the campaign, with the set-apart utensils and the trumpets for sounding in his hand. Deu 20:5 “And the officers shall speak to the people, saying, ‘Who is the man who has built a new house and has not dedicated it? Let him go and return to his house, lest he dies in the battle and another man dedicates it. Deu 20:6 ‘And who is the man who has planted a vineyard and has not begun to use it? Let him also go and return to his house, lest he dies in the battle and another man should begin to use it.
Deu 20:7 ‘And who is the man who is engaged to a woman and has not taken her? Let him go and return to his house, lest he dies in the battle and another man takes her.’ Deu 20:8 “And the officers shall speak further to the people, and say, ‘Who is the man who is afraid and tender of heart? Let him go and return to his house, lest the heart of his brothers faint like his heart.’ …….
Read what יהושע says:
Luk 9:62 But יהושע said to him, “No one, having put his hand to the plough, and looking back, is fit for the reign of Elohim.”1 Footnote: 1Lk. 14:26, John 12:24-26.
Luk 14:26 “If anyone comes to Me and does not hate his father and mother, and wife, and children, and brothers, and sisters, and his own life too, he is unable to be My taught one (disciple, talmidid). Luk 14:27 “And whoever does not bear his stake and come after Me is unable to be My taught one. Luk 14:28 “For who of you, wishing to build a tower, does not sit down first and count the cost, whether he has enough to complete it?
Joh 12:25 “He who loves his life shall lose it, and he who hates his life in this world shall preserve it for everlasting life. Joh 12:26 “If anyone serves Me, let him follow Me. And where I am, there My servant also shall be. If anyone serves Me, the Father shall value him. ......
The Children of Israel (carnal man) had many things which hold them back from serving Elohim, sometime it was recognized by יהוה himself and he gave them the opportunity no to take part at the battle knowing that the carnal nature has its own weakness. In Messiah יהושע there is no way back, we follow our Master from the day on we recognize him as our Master.
Deu 20:9 “And it shall be, when the officers have finished speaking to the people, that they shall appoint commanders of the divisions to lead the people. Deu 20:10 “When you draw near to a city to fight against it, then you shall make a call for peace to it. Deu 20:11 “And it shall be that if it accepts your call for peace, and shall open to you, then all the people found in it are to be your compulsory labor, and serve you. Deu 20:12 “But if it does not make peace with you, and shall fight against you, then you shall besiege it, Deu 20:13 and יהוה your Elohim shall give it into your hands, and you shall smite every male in it with the edge of the sword.
Deu 20:14 “Only the women, and the little ones, and the livestock, and all that is in the city, all its spoil, you take as plunder for yourself. And you shall eat the enemies’ plunder which יהוה your Elohim gives you. Deu 20:15 “Do so to all the cities which are very far from you, which are not of the cities of these nations. Deu 20:16 “Only, of the cities of these peoples which יהוה your Elohim gives you as an inheritance, you do not keep alive any that breathe, Deu 20:17 but you shall certainly put them under the ban: the Ḥittite and the Amorite and the Kenaʽanite and the Perizzite and the Ḥiwwite and the Yeḇusite, as יהוה your Elohim has commanded you, Deu 20:18 lest they teach you to do according to all their abominations which they have done for their mighty ones, and you sin against יהוה your Elohim.
Deu 20:19 “When you besiege a city for a long time by fighting against it to take it, you do not destroy its trees by wielding an axe against them. If you do eat of them, do not cut them down. For is the tree of the field a man to be besieged by you? Deu 20:20 “Only the trees which you know are not trees for food you do destroy and cut down, to build siege-works against the city that is fighting against you, until it falls……..
Let us red again a very good explanation from Jamieson, Fausset and Brown……..Deu 20:10-20 ----- When thou comes nigh unto a city to fight against it, then proclaim peace unto it — An important principle is here introduced into the war law of Israel regarding the people they fought against and the cities they besieged. With “the cities of those people which God doth give thee” in Canaan, it was to be a war of utter extermination (Deu_20:17, Deu_20:18). But when on a just occasion, they went against other nations, they were first to make a proclamation of peace, which if allowed by a surrender, the people would become dependent [Deu_20:11], and in the relation of tributaries the conquered nations would receive the highest blessings from alliance with the chosen people; they would be brought to the knowledge of the Elohim of Israel and of Israel’s worship, as well as a participation of Israel’s privileges. But if the besieged city refused to capitulate and be taken, a universal massacre was to be made of the males while the women and children were to be preserved and kindly treated (Deu_20:13, Deu_20:14). By this means a provision was made for a friendly and useful connection being established between the captors and the captives; and Israel, even through her conquests, would prove a blessing to the nations......
Deu 21:1 “When anyone is found slain, lying in the field in the land which יהוה your Elohim is giving you to possess, and it is not known who smote him, Deu 21:2 then your elders and your judges shall go out, and they shall measure the distance from the slain man to the cities round about. Deu 21:3 “And it shall be that the elders of the city nearest to the slain man shall take a heifer which has not been worked and which has not pulled with a yoke, Deu 21:4 and the elders of that city shall bring the heifer down to a wadi with flowing water, which is neither ploughed nor sown, and they shall break the heifer’s neck there in the wadi. Deu 21:5 “And the priests, the sons of Lĕwi, shall come near, for יהוה your Elohim has chosen them to serve Him and to bless in the Name of יהוה, and by their mouth every strife and every stroke is tried. Deu 21:6 “And let all the elders of that city nearest to the slain man wash their hands over the heifer whose neck was broken in the wadi. Deu 21:7 “And they shall answer and say, ‘Our hands have not shed this blood, nor have our eyes seen it. Deu 21:8 ‘O יהוה, forgive Your people Yisra’ĕl, whom You have redeemed, and do not allow innocent blood in the midst of Your people Yisra’ĕl.’ And the blood-guilt shall be pardoned to them. Deu 21:9 “Thus you purge the guilt of innocent blood from your midst when you do what is right in the eyes of יהוה. ………………
To finish this Parasha I will quote from Matthew Henry: Deu 21:1-9
If a murderer could not be found out, great solemnity is provided for putting away the guilt from the land, as an expression of dread and detesting of that sin. The providence of God has often wonderfully brought to light these hidden works of darkness, and the sin of the guilty has often strangely found them out. The dread of murder should be deeply impressed upon every heart, and all should join in detecting and punishing those who are guilty. The elders were to profess that they had not been any way aiding or abetting the sin. The priests were to pray to God for the country and nation, that God would be merciful. We must empty that measure by our prayers, which others are filling by their sins. All would be taught by this solemnity, to use the utmost care and diligence to prevent, discover, and punish murder. We may all learn from hence to take heed of partaking in other men's sins. And we have fellowship with the unfruitful works of darkness, if we do not reprove them.........
1Ti 5:22 Lay hands suddenly on no man, neither be partaker of other men's sins: keep thyself pure.......
Keep yourself pure: Sin makes one impure and to be partaker of other men’s sins make us impure before Elohim! We should think about that and see that some sins are not even acknowledge among believers today: Gossiping, Tale bearing, false report, rejection of the commands.......
Don’t be surprise, because many today take the Torah on the light shoulder and forget for instance that Shabbat is Qadosh and keep their habits during Shabbat, texting, while a Elder or another read the Torah, travelling by jeepney during the Shabbat, thus making “money transaction” and breaking the commandments. I have even seen some going to buy during Shabbat. This shouldn’t be brethren because we are commanded to be Qadosh (Vayyiqra / Lev. 11:44, 1 kefa:Peter 1:16).
Jamieson Fausset and Brown give following commentary:
Deu_21:1-9. Expiation of uncertain murder...... If one be found slain ... lying in the field, and it be not known who hath slain him — The ceremonies here ordained to be observed on the discovery of a slaughtered corpse show the ideas of sanctity which the Mosaic law sought to associate with human blood, the horror which murder inspired, as well as the fears that were felt lest God should avenge it on the country at large, and the pollution which the land was supposed to contract from the effusion of innocent, unexpiated blood. According to Jewish writers, the Sanhedrin, taking charge of such a case, sent a deputation to examine the neighbourhood. They reported to the nearest town to the spot where the body was found. An order was then issued by their supreme authority to the elders or magistrates of that town, to provide the heifer at the civic expense and go through the appointed ceremonial. The engagement of the public authorities in the work of expiation, the purchase of the victim heifer, the conducting it to a “rough valley” which might be at a considerable distance, and which, as the original implies, was a wady, a perennial stream, in the waters of which the polluting blood would be wiped away from the land, and a desert withal, incapable of cultivation; the washing of the hands, which was an ancient act symbolical of innocence - the whole of the ceremonial was calculated to make a deep impression on the Jewish, as well as on the Oriental, mind generally; to stimulate the activity of the magistrates in the discharge of their official duties; to lead to the discovery of the criminal, and the repression of crime.
Keil and Delitzsch give more details: ----- The reason for grouping together these five laws, which are apparently so different from one another, as well as for attaching them to the previous regulations, is to be found in the desire to bring out distinctly the sacredness of life and of personal rights from every point of view, and impress it upon the covenant nation. The elders were to take a heifer (young cow), with which no work had ever been done, and which had not yet drawn in the yoke, i.e., whose vital force had not been diminished by labour (see at Num_19:2), and bring it down into a brook-valley with water constantly flowing, and there break its neck. The expression, “it shall be that the city,” is more fully defined by “the elders of the city shall take.” The elders were to perform the act of expiation in the name of the city. As the murderer was not to be found, an animal was to be put to death in his stead, and suffer the punishment of the murderer. The slaying of the animal was not an expiatory sacrifice, and consequently there was no slaughtering and sprinkling of the blood; but, as the mode of death, viz., breaking the neck (vid., Exo_13:13), clearly shows, it was a symbolical infliction of the punishment that should have been borne by the murderer, upon the animal which was substituted for him. To be able to take the guilt upon itself and bear it, the animal was to be in the full and undiminished possession of its vital powers. The slaying was to take place in a אֵיתָן נַחַל, a valley with water constantly flowing through it, which was not worked (cultivated) and sown. This regulation as to the locality in which the act of expiation was to be performed was probably founded upon the idea, that the water of the brook-valley would suck in the blood and clean it away, and that the blood sucked in by the earth would not be brought to light again by the ploughing and working of the soil........ Deu_21:6-8…… The elders of the town were to wash their hands over the slain heifer, i.e., to cleanse themselves by this symbolical act from the suspicion of any guilt on the part of the inhabitants of the town in the murder that had been committed (cf. Psa_26:6; Psa_73:13; Mat_27:24), and then answer (to the charge involved in what had taken place), and say, “Our hands have not shed this blood (on the singular שָׁפְכָה, see Ewald, §317, a.), and our eyes have not seen” (sc., the shedding of blood), i.e., we have neither any part in the crime nor any knowledge of it: “grant forgiveness (lit., 'cover up,' viz., the blood-guiltiness) to Thy people...and give not innocent blood in the midst of Thy people Israel,” i.e., lay not upon us the innocent blood that has been shed by imputation and punishment. “And the blood shall be forgiven them,” i.e., the bloodshed or murder shall not be imputed to them. On נִכַּפֵּר, a mixed form from the Niphal and Hithpael, see Ges. §55, and Ewald, §132, c.....Deu_21:9.......In this way Israel was to wipe away the innocent blood (the bloodshed) from its midst (cf. Num_35:33). If the murderer were discovered afterwards, of course the punishment of death which had been inflicted vicariously upon the animal, simply because the criminal himself could not be found, would still fall upon him...........
We can see that the process of sanctification reach from our own personal life and extend to whatever happen in our midst. We must be aware of that in order to be “Qadosh”, Set Apart, for יהוה is watching his people. Unfortunately many have become lukewarm and neglect many areas in their daily life. We are called to admonish and encourage one another daily, to pray for one another. If we want to see our Master in our time, we must put that before our eyes, rejecting of the commands, or to be lazy in the Torah is against Set apartness!
In conclusion we can say that Eretz Ysrael is the land for the QADOSH AM (people) of Yehovah, and that in order to keep the Land and by implication the people Qadosh (set apart), this laws were given to sanctify both Land and people.
YeshaYahu 51:12 – 52:12
יהוה Promise comfort to his people. יהוה is compassionate and will bring back his people to the perfect state of relationship through Messiah יהושע. He sent his prophet to encourage the people and to give them hope in the future through his word. It takes sometime centuries before anything come to pass has it was with יהושע. People were aware of the promise, but waited centuries before they could see him. Unfortunately they were fallen after man’s tradition of the Pharisee and unable to discern, having found their “comfort zone”, compromising in order to get their own ways! Today we are called to study the word, the Torah, to search out the “Tanak” with the help of the “Brit Chadasha” which expound to us by the writings of the apostles the promises of old. We must keep firm these promises knowing that the one who has called us is faithful. How can it be if we neglect the learning and spend our Shabbat just on laying down, making our own “stories”. HaSatan has the way open to blindfold those who have not the Torah in their heart, and when the time of great oppression will come none of us will be able to stand. Let us be like the Bereans searching the word, spending time to pray, honouring the Shabbat and trusting Abba יהוה according to his promises.
Isa 51:12 “I, I am He who comforts you. Who are you that you should be afraid of man that dies, and of the son of man who is made like grass? Isa 51:13 “And you have forgotten יהוה your Maker who stretched out the heavens and laid the foundations of the earth, and you continually fear, all the day, because of the rage of the oppressor, as he has prepared to destroy. And where is the rage of the oppressor? Isa 51:14 “Bowed, he hastens to be loosened, that he should not die in the pit, and that his bread should not fail. Isa 51:15 “But I am יהוה your Elohim, stirring up the sea, and its waves roar. יהוה of hosts is His Name. Isa 51:16 “And I have put My Words in your mouth, and with the shadow of My hand I have covered you, to plant the heavens and lay the foundations of the earth, and to say to Tsiyon, ‘You are My people.’ ” Isa 51:17 Awake, awake yourself! Rise up, O Yerushalayim, you who have drunk at the hand of יהוה the cup of His wrath. You have drunk the dregs of the cup of reeling, and drained it out. Isa 51:18 Of all the sons she bore, she has none to guide her. And of all the sons she has brought up, none takes her by the hand. Isa 51:19 Both these are coming upon you – who is sorry for you?: Ruin and destruction, scarcity of food and sword. How shall I comfort you?
Isa 51:20 Your sons have fainted, they lie at the head of all the streets, like a gazelle in a net. They are filled with the wrath of יהוה, the rebuke of your Elohim. Isa 51:21 Therefore please hear this, you afflicted and drunk, but not with wine.
Isa 51:22 Thus said your Master, יהוה and your Elohim, who pleads the cause of His people, “See, I shall take out of your hand the cup of reeling, the dregs of the cup of My wrath – never again shall you drink it. Isa 51:23 “And I shall put it into the hand of those who afflict you, who have said to your being, ‘Bow down, and we pass over you.’ And you made your back like the ground, and as the street, to walk over.”
Keil and Delitzsch give following commentary:
Isa 52:1-2 ……. The same call, which was addressed in Isa_51:9 to the arm of Yehovah that was then represented as sleeping, is here addressed to Jerusalem, which is represented as a sleeping woman. “Awake, awake; clothe thyself in thy might, O Zion; clothe thyself in thy state dresses, O Jerusalem, thou holy city: for henceforth there will no more enter into thee one uncircumcised and unclean! Shake thyself from the dust; arise, sit down, O Jerusalem: loose thyself from the chains of thy neck, O captive daughter of Zion!” Jerusalem is lying upon the ground stupefied with the wrath of God, and exhausted with grief; but this shameful prostration and degradation will now come to an end. She is to rise up and put on her might, which has long been broken down, and apparently has altogether disappeared, but which can and must be constantly renewed, because it rests upon the foundation of an inviolable promise. She is to wake up and recover her ancient power, and put on her state robes, i.e., her priestly and royal ornaments, which belong to her as a “royal city,” i.e., as the city of Yehovah had His anointed one. For henceforth she will be what she was always intended to be, and that without any further desecration. Heathen, uncircumcised, and those who were unclean in heart and flesh (Eze_44:9), had entered her by force, and desecrated her: heathen, who had no right to enter the congregation of Yehovah as they were (Lam_1:10). But she should no longer be defiled, not to say conquered, by such invaders as these (Joe_3:17; Nah_2:1; compare Joe_3:7 with Nah_2:1). On the construction non perget intrabit = intrare, see Ges. §142, 3, c. In Isa_52:2 the idea of the city falls into the background, and that of the nation takes its place. ירולשׁם שְׁבִי does not mean “captive people of Jerusalem,” however, as Hitzig supposes, for this would require שְׁבִיָה in accordance with the personification, as in Isa_52:2. The rendering supported by the lxx is the true one, “Sit down, O Jerusalem;” and this is also the way in which it is accentuated. The exhortation is the counterpart of Isa_47:1. Jerusalem is sitting upon the ground as a prisoner, having no seat to sit upon; but this is only that she may be the more highly exalted; - whereas the daughter of Babylon is seated as a queen upon a throne, but only to be the more deeply degraded. The former is now to shake herself free from the dust, and to rise up and sit down (viz., upon a throne, Targum). the chains of her neck (the chethib התפתחו, they loosen themselves, is opposed to the beautiful parallelism); for she who was mourning in her humiliation is to be restored to honour once more, and she who was so shamefully laden with fetters to liberty....... Barnes give following: ---- Isa 52:2 ---- Shake thyself from the dust - To sit on the ground, to sit in the dust, is an expression descriptive of mourning Job_2:13. Jerusalem is here called on to arise and shake off the dust, as indicating that the days of her grief were ended, and that she was about to be restored to her former beauty and splendor...... Arise and sit down - There is an incongruity in this expression in our translation, which does not occur in the original. The idea in the Hebrew is not that which seems to be implied in this expression to arise and sit down in the same place, but it means to arise from the dust, and sit in a more elevated, or honourable place. She had been represented as sitting on the earth, where her loose flowing robes would be supposed to become covered with dust. She is here called on to arise from that humble condition, and to occupy the divan, or a chair of dignity and honour. Lowth renders this, ‘Ascend thy lofty seat,’ and supposes it means that she was to occupy a throne, or an elevated seat of honor, and he quotes oriental customs to justify this interpretation. Noyes renders it, ‘Arise and sit erect.’ The Chaldee renders it, ‘Rise, sit upon the throne of thy glory.’..... Europeans would require a chair, but the natives here prefer the ground. In the heat of summer and autumn, it is pleasant to them to while away their time in this manner, under the shade of a tree. Richly adorned females, as well as men, may often be seen thus amusing themselves. As may naturally be expected, with whatever care they may, at first sitting down, choose their place, yet the flowing dress by degrees gathers up the dust; as this occurs, they, from time to time, arise, adjust themselves, shake off the dust, and then sit down again. The captive daughter of Zion, therefore, brought down to the dust of suffering and oppression, is commanded to arise and shake herself from that dust, and then, with grace, and dignity, and composure, and security, to sit down; to take, as it were, again her seat and her rank, amid the company of the nations of the earth, which had before afflicted her, and trampled her to the earth.’...... Loose thyself from the bands of thy neck - Jerusalem had been a captive, and confined as a prisoner. She is now called on to cast off these chains from her neck, and to be again at liberty. In captivity, chains or bands were attached to various parts of the body. They were usually affixed to the wrists or ankles, but it would seem also that sometimes collars were affixed to the neck. The idea is, that the Jews, who had been so long held captive, were about to be released, and restored to their own land.
Isa 52:1 awake, awake! Put on your strength, O Tsiyon, put on your garments of splendour, O Yerushalayim, the set-apart city! For no more do the uncircumcised and the unclean come into you.
Compare with: ---- Rev 22:14 Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.Rev 22:15 For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie.
Isa 52:2 Shake yourself from the dust, arise, and sit down, O Yerushalayim. Loose yourself from the bonds of your neck, O captive daughter of Tsiyon! Isa 52:3 For thus said יהוה, “You have been sold for naught, and you are redeemed not with silver.” Isa 52:4 for thus said the Master יהוה, “At first My people went down into Mitsrayim to sojourn there, and Ashshur oppressed them without cause.
Isa 52:5 “And now, what have I here,” declares יהוה, “that My people are taken away for naught? Those who rule over them make them wail,” declares יהוה, “and My Name is despised all day continually. Isa 52:6 “Therefore My people shall know My Name, in that day, for I am the One who is speaking. See, it is I.” Isa 52:7 How pleasant upon the mountains are the feet of him who brings good news, who proclaims peace, who brings good news, who proclaims deliverance, who says to Tsiyon, “Your Elohim reigns!” Isa 52:8 The voice of your watchmen! They shall lift up their voices, together they shout for joy, because eye to eye they see the return of יהוה to Tsiyon. Isa 52:9 Break forth into joy, sing together, you waste places of Yerushalayim! For יהוה shall comfort His people, He shall redeem Yerushalayim. … Isa 52:10 יהוה shall lay bare His set-apart arm in the eyes of all the nations. And all the ends of the earth shall see the deliverance of our Elohim. Isa 52:11 Turn aside! Turn aside! Come out from there, touch not the unclean. Come out of her midst, be clean, you who bear the vessels of יהוה. … Isa 52:12 for you shall not come out in haste, nor go in flight. For יהוה is going before you, and the Elohim of Yisra’ĕl is your rear guard.
Sha’ul is making clear from whom he is speaking “any man that is called a brother”. He admonish the brothers to be separate from such one Unfortunately we hear again and again negative reports among the congregation, wickedness is rampant and many leaders have not the courage to clean their “house” the result of it is strife, bitterness and split, no more unity but instead gossip take place and bitterness of heart. How it is when it is a relative, a brother or father or a mother or the brother in law, should we take this in account? No the answer is clear “I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such a one no not to eat”!
Are you ready to follow the instructions, or will you find excuse which bring trouble among the Household, the assembly, or among the brothers?
1Co 5:9 I wrote unto you in an epistle not to company with fornicators:
1Co 5:10 Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world. 1Co 5:11 But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat. 1Co 5:12 For what have I to do to judge them also that are without (outside the faith in Messiah)? do not you judge them that are within (those from the Assembly)? 1Co 5:13 But them that are without (not in Messiah) YHWH judgeth. Therefore put away from among yourselves that wicked person.
May יהוה bless you and keep you through our master יהושע as you follow the Torah of life!