TORAH EMETH: 36Parsha Beha’alot cha – When you set up Badmidbar 8:1-12:16,

36Parsha Beha’alot cha – When you set upBadmidbar 8:1-12:16,Z’kharyahu 2:14-4:7, 1^st Corint.10:6-13

Portion Summary

The third reading from the book of Numbers and the thirty-sixth reading from the Torah is called Beha'alotcha (בהעלותך), a word that literally means "When you ascend." It comes from the first verse of the portion, which could literally be translated as "When you ascend the lamps" (Numbers 8:2), a reference to the fact that the priest had to step up to clean and light the lamps of the menorah. This portion is jam-packed, telling the story of the consecration of the Levites, the first Passover in the wilderness, the silver trumpets, the cloud of glory, the departure from Sinai, the grumbling in the wilderness, the first Sanhedrin and the punishment of Miriam.

Portion Outline

TORAH

Numbers 8:1 | The Seven Lamps
Numbers 8:5 | Consecration and Service of the Levites
Numbers 9:1 | The Passover at Sinai
Numbers 9:15 | The Cloud and the Fire
Numbers 10:1 | The Silver Trumpets
Numbers 10:11 | Departure from Sinai
Numbers 11:1 | Complaining in the Desert
Numbers 11:16 | The Seventy Elders
Numbers 11:31 | The Quails
Numbers 12:1 | Aaron and Miriam Jealous of Moses

PROPHETS

Zec 2:6 Interlude: | An Appeal to the Exiles
Zec 3:1 Fourth Vision: | Joshua and Satan
Zec 4:1 Fifth Vision: | The Lampstand and Olive Trees

The Children of Israel (carnal man) are in the second year of their coming out of Mitzaryim / Egypt (Badmidbar / Number 1:1), the Tabernacle has been set up, יהוה gives His instructions to Moshe.
This “parsha” start with the lightning of the Menorah (Lampstand) (verse 2), and the preparation of the Levites. (Verses 5-11), I will come back later to the different terms used in this verses.
Menorah: H4501 מְנוֹרָה mnowrah (men-o-raw') (or mnorah {men-o-raw'}) n-f. written mem (מ), nun (נ), vav (ו), resh (ר), He (ה). in (...) ancient Hebrew letters.
1. a chandelier[feminine of H4500 (in the original sense of H5216)] It seems both, Menorah and Levites are directly connected, as the Menorah will be lighted for the service.
Verse 2……let the seven lamps give light in front of the lamp-stand (Menorah)
We can look at what Yochanan write in the book of Revelation:Rev 1:1 Revelation of יהושע Messiah, which Elohim gave Him to show His servants what has to take place with speed. And He signified it by sending His messenger to His servant Yoḥanan,The Greek word for “revelation” is:Strong’s #G602, apokalupsis ap-ok-al'-oop-sisFrom G601; disclosure: - appearing, coming, lighten, manifestation, be revealed, revelation.Yehoshua received this revelation from Elohim in order to show to his servants (plural). To disclose is to make plain in order that all יהוה’s servants may understand what will occur soon. It is amazing, because until today there are many interpretation among the denominations, depending to which one somebody belong, the interpretation will differ.
Now let us go back to what Yehoshua reveal to His servants. Remember that the rule is what we see in the literal text in the Torah, point to a spiritual aspect!Rev 1:4 Yoḥanan, to the seven assemblies that are in Asia: Favour to you and peace from Him who is and who was and who is coming, and from the seven Spirits that are before His throne,
Rev 1:5 and from יהושע Messiah, the trustworthy witness, the first-born from the dead, and the ruler (King) of the sovereigns of the earth. To Him who loved us and washed us from our sins in His own blood,Rev 1:19 “Write therefore what you have seen, both what is now and what shall take place after these: Rev 1:20 “The secret (mystery/sod) of the seven stars which you saw in My right hand, and the seven golden lampstands (Menorah/candlesticks): The seven stars are messengers of the seven assemblies, and the seven lampstands which you saw are seven assemblies.
To look again to the word menorah in Hebrew give us more understanding:
Menorah: H4501 מְנוֹרָה מְנוֹרָה mnowrah (men-o-raw') (or mnorah {men-o-raw'}) n-f.
1. a chandelier[feminine of H4500From the root word:H4500 מָנוֹר manowr (maw-nore') n-m.
1. a yoke (properly, for plowing), i.e. the frame of a loomH5216 נִיר נִר נֵיר נֵר נֵרָה niyr (neer) (or nir {neer} also neyr {nare}; or ner {nare}; or (feminine) nerah {nay-raw'};) n-m.
1. H5135) properly, meaning to glisten2. a lamp (i.e. the burner) or light (literally or figuratively)Niyr is the word used in the first verse of the chapter:Num 8:1 And Yehovah speaketh unto Moses, saying,
Num 8:2 `Speak unto Aaron, and thou hast said unto him, In thy causing the lights (niyr) to go up, over-against the face of the candlestick do the seven lights give light.'
Now with this we can look at what Yeshua says:Joh 8:12 Therefore יהושע spoke to them again, saying, “I am the light of the world. He who follows Me shall by no means walk in darkness, but possess the light of life.”
But Yeshua says also to his talmidim (disciples):Mat 5:14 “You are the light of the world.
Here we have the connection between the seven lights (niyr) and the Menorah (candlestick), declared in the book of Revelation to be the seven assemblies.
Seven is the number for “divine perfection on earth”. Here in the book of “Revelation” Yehoshua tells Yochanan that he seven “Menorah” are “seven “Ekklesia / Assemblies”
The “menorah” also pictures the all Assembly, giving light to the world. Yehoshua says:What does also Yehoshua says before giving the statement “ I am not come to destroy the Torah”?:Mat 5:14 “You are the light of the world. It is impossible for a city to be hidden on a mountain.
Mat 5:15 “Nor do they light a lamp and put it under a basket, but on a lampstand (Menorah), and it shines to all those in the house. (The House is a microcosm of the House of Israel)
Mat 5:16 “Let your light so shine before men, so that they see your good works and praise your Father who is in the heavens.
What is light?The Torah is light:Psa 119:105 Your word is a lamp (nyir) to my feet And a light to my path.
Yeshua is the Word that became flesh.Pro 6:23 For the command is a lamp (nyir), And the Torah a light¹, And reproofs of discipline a way of lifeYou remember we have seen that the Tabernacle is a microcosm of Yehoshua and His body, the Assembly of the Set Apart Ones.You also remember that we saw that there is a principle, יהוה told Moshe:”after the pattern I showed you in the Mount”. The “pattern” is: “as above, so below” or as it is in the heaven, so shall it be on earth”. Here it is the Tabernacle. The Tabernacle was a closed place without windows (Jamieson, Fausset, Brown, commentary):
the seven lamps shall give light over against the candlestick — The candlestick stood close to the boards of the sanctuary, on the south side, in full view of the table of showbread on the north (Exo_26:35), having one set of its lamps turned towards the east, and another towards the west; so that all parts of the tabernacle were thus lighted up.
From the “Tree of Life” We know that the north where the table of showbread stood picture the House of Yehuda and the House of Israel (the two set of showbread), represent the side of “Judgment”, while the “south” where the candlestick was, is the side of “mercy, grace, favour”.The Lamp is of one part as we can see in the picture below:Jer 1:13 and the word of יהוה came to me a second time, saying, “What do you see?” And I said, “I see a boiling pot, and it is facing away from the north.”
Jer 1:14 And יהוה said to me, “Out of the north evil is set loose on all the inhabitants of the land.
Jer 1:15 “For look, I am calling all the clans of the reigns of the north,” declares יהוה. “And they shall come and each one set his throne at the entrance of the gates of Yerushalayim, against all its walls all around, and against all the cities of Yehuḏah.Jer 1:16 “And I shall pronounce My judgments against them concerning all their evil, because they have forsaken Me, burned incense to other mighty ones, and bowed themselves to the works of their own hands. One Set of the Menorah that are the three bowls on one side, toward the “East” and the other set, the three bowls on the other side, toward the “West”.Psa 103:12 As far as east is from west, So far has He removed our transgressions from us.
Mat 2:2 saying, “Where is He who has been born Sovereign of the Yehuḏim? For we saw His star in the East and have come to do reverence to Him.”
East (Ketter) is figuratively representing heavens, and west, the Kingdom (Malchut), the Earth.Here also we see the position: The middle Pillar represents Messiah on which all other are directly connected. The Set on toward the East represent the side of Yehowah’s will “ketter” and the set toward the West represent “Malchut” the KingdomFurther we know that Yehoshua say:Joh 8:12 Therefore יהושע spoke to them again, saying, “I am the light of the world. He who follows Me shall by no means walk in darkness, but possess the light of life.”Is He making allusion to the “Menorah”?Verse 4…..beaten work of gold, from its base to its blossoms it is beaten work……Beaten: Strong’s#H4749 מקשׁה miqshâh mik-shaw'Feminine of H4748; rounded work, that is, moulded by hammering (repousse): - beaten (out of one piece, work), upright, whole piece.One piece:Joh 17:21 so that they all might be one, as You, Father, are in Me, and I in You, so that they too might be one in Us, so that the world might believe that You have sent Me.
Joh 17:22 “And the esteem which You gave Me I have given them, so that they might be one as We are one,
Joh 17:23 “I in them, and You in Me, so that they might be perfected into one, so that the world knows that You have sent Me, and have loved them as You have loved Me.The “Menorah” (Candlestick) was formed by hammering. This work points to what יהוה did with יהושע as we can read in Yeshayahu 53:4…stricken, smitten of Elohim and afflicted, 5….wounded….he was bruised.
The work to make the “Menorah” pictures the life of יהושע before He was declared to be Messiah.
Heb 2:10 For^G1063 it became^G4241 him,^G846 for^G1223 whom^G3739 are all things,^G3956 and^G2532 by^G1223 whom^G3739 are all things,^G3956 in bringing^G71 many^G4183 sons^G5207 unto^G1519 glory,^G1391 to make the captain of their salvation perfect^{G5048
G3588 G747 G846 G4991} through^G1223 sufferings.^G3804 Can you see the “spiritual work” as “hammering”, through suffering?How it is with you, are you, are you also suffering, if yes, then know that like the “Menorah” was beaten, so we also must go through suffering in order to be made perfect.Verses 5-11………and do this to them to cleanse them; Sprinkle water of sin offering on them…….shall wash their garments, and cleanse themselves……
Jamieson, Fausset and Brown give following explanation:Take the Levites ... and cleanse them — This passage describes the consecration of the Levites. Although the tribe was to be devoted to the divine service, their hereditary descent alone was not a sufficient qualification for entering on the duties of the sacred office. They were to be set apart by a special ceremony, which, however, was much simpler than that appointed for the priests; neither washing nor anointing, nor investiture with official robes, was necessary. Their purification consisted, along with the offering of the requisite sacrifices (Lev_1:4; Lev_3:2; Lev_4:4), in being sprinkled by water mixed with the ashes of a red heifer (Num_19:9), and shaved all over, and their clothes washed - a combination of symbolical acts which was intended to remind them of the mortification of carnal and worldly desires, and the maintenance of that purity in heart and life which became the servants of God.
We see the limitation of understanding if we cannot connect the scriptures to the spiritual meaning. Shaul/Paul who received his revelation directly from Messiah was able to connect literal and spiritual in a mighty and often misunderstood manner (2^nd Kefa / Peter.3:16) We know that these actions represent the cleansing of the soul and the wearing of the garment of righteousness.In Badmidbar / Number 19 in the sacrifice of the Red Heifer, during the “washing ceremony” we get more details concerning the water of “sin offering”:Num 19:9 ‘And a clean man shall gather up the ashes of the heifer, and shall place them outside the camp in a clean place. And they shall be kept for the congregation of the children of Yisra’ĕl for the water for uncleanness, it is for cleansing from sin.
With that in mind we can read what Sha’ul write to the Corinthians:1Co 6:11 and such were some of you (verse 10, thieves, covetous, drunkard….). But you were washed, but you were set apart, but you were declared right in the Name of the Master יהושע and by the Spirit of our Elohim.
Heb 10:22 let us draw near with a true heart in completeness of belief, having our hearts sprinkled from a wicked conscience and our bodies washed with clean water.
The washing of garments was asked of יהוה when the Children of Israel (carnal man) came to Mount Sinai, before they could receive the Torah (Sh’mot 19:10) And YHWH said unto Moses, Go unto the people, and sanctify them today and tomorrow and let them wash their clothes,
And cleanse themselves……..
2Co 7:1 Having, then, these promises, beloved, let us cleanse ourselves from all defilement of the flesh and spirit, perfecting set-apartness in the fear of ElohimEph 5:26 in order to set it apart and cleanse it with the washing of water by the Word,Jas 4:8 Draw near to Elohim and He shall draw near to you. Cleanse hands, sinners. And cleanse the hearts, you double-minded!
Verse 11 The King James say:
Num 8:11 And Aaron^H175 shall offer^H5130^(H853) the Levites^H3881 before^H6440 יהוה ^H3068 for an offering^H8573 of^{H4480 H854} the children^H1121 of Israel,^H3478 that they may execute^{H1961 H5647 (H853)} the service^H5656 of יהוה.^H3068 We should rather read:Num 8:11 and Aharon shall wave the Lĕwites before יהוה, a wave offering from the children of Yisra’ĕl – so shall they be for doing the service of יהוה.Wave: strong’s #H5130 נוּף nûph noofA primitive root; to quiver (that is, vibrate up and down, or rock to and fro); used in a great variety of applications (including sprinkling, beckoning, rubbing, bastinadoing, sawing, waving, etc.): - lift up, move, offer, perfume, send, shake, sift, strike, wave.Offering: Strong’s #H8573 תּנוּפה t^enûphâh ten-oo-faw'From H5130; a brandishing (in threat); by implication tumult; specifically the official undulation of sacrificial offerings: - offering, shaking, wave (offering).…..that they may execute the service of YHWH.
Nowadays we don’t have the Levitical priesthood. First because there is no Temple in Yerushalayim, but also because our Master and High Priest Yehoshua is not from the tribe of Levi, but from the Tribe of Yehuda of whom there is no priesthood spoken of (Heb. 7:11-16)Verses 17-18. for all the firstborn of the children of Israel (carnal man) are mine………..and I have taken the Levites for all the firstborn of the Children of Israel (carnal man)…….
We see the change from “First born” to the “Levites”. Today the sacrifices which are offered are the sacrifices of our lips (Hebrew 13:15).  Num 8:1 and יהוה spoke to Mosheh, saying,
Num 8:2 “Speak to Aharon, and say to him, ‘When you set up the lamps, let the seven lamps give light in front of the lamp-stand.’ ”
Num 8:3 And Aharon did so. He set up the lamps to face toward the front of the lampstand, as יהוה commanded Mosheh.
Num 8:4 and this is the work of the lampstand: beaten work of gold, from its base to its blossoms it is beaten work. According to the pattern which יהוה had shown Mosheh, so he made the lampstand.
Num 8:5 and יהוה spoke to Mosheh, saying,
Num 8:6 “Take the Lĕwites from among the children of Yisra’ĕl, and you shall cleanse them,
Num 8:7 and do this to them to cleanse them: Sprinkle water of sin offering on them, and they shall shave all their body, and shall wash their garments, and cleanse themselves,
Num 8:8 and shall take a young bull with its grain offering of fine flour mixed with oil, while you take another young bull as a sin offering.
Num 8:9 “And you shall bring the Lĕwites before the Tent of Meeting, and you shall assemble all the congregation of the children of Yisra’ĕl.
Num 8:10 “And you shall bring the Lĕwites before יהוה, and the children of Yisra’ĕl shall lay their hands on the Lĕwites,
Num 8:11 and Aharon shall wave the Lĕwites before יהוה, a wave offering from the children of Yisra’ĕl – so shall they be for doing the service of יהוה.
Num 8:12 “And the Lĕwites shall lay their hands on the heads of the young bulls. And one shall be prepared as a sin offering and the other as a burnt offering to יהוה, to make atonement for the Lĕwites.
Num 8:13 “And you shall have the Lĕwites stand before Aharon and his sons, and then wave them, a wave offering to יהוה.
Num 8:14 “Thus you shall separate the Lĕwites from among the children of Yisra’ĕl, and the Lĕwites shall be Mine.
Num 8:15 “Then after that the Lĕwites shall go in to do service in the Tent of Meeting, when you have cleansed them and waved them as a wave offering.
Num 8:16 “For they are given ones, given to Me from among the children of Yisra’ĕl. I have taken them for Myself instead of all who open the womb, the first-born of all the children of Yisra’ĕl.
Num 8:17 “For all the first-born among the children of Yisra’ĕl are Mine, both man and beast. On the day that I smote all the first-born in the land of Mitsrayim I set them apart unto Myself.
Num 8:18 “And I have taken the Lĕwites instead of all the first-born of the children of Yisra’ĕl.
Num 8:19 “And I have given the Lĕwites as a gift to Aharon and his sons from among the children of Yisra’ĕl, to do the service of the children of Yisra’ĕl in the Tent of Meeting, and to make atonement for the children of Yisra’ĕl, that there be no plague among the children of Yisra’ĕl when the children of Yisra’ĕl come near the set-apart place.”
Num 8:20 Thus Mosheh and Aharon and all the congregation of the children of Yisra’ĕl did to the Lĕwites according to all that יהוה commanded Mosheh concerning the Lĕwites, so the children of Yisra’ĕl did to them.
Num 8:21 and the Lĕwites cleansed themselves and washed their garments, and Aharon waved them, a wave offering before יהוה, and Aharon made atonement for them to cleanse them.
Num 8:22 Then after that the Lĕwites went in to do their service in the Tent of Meeting before Aharon and his sons as יהוה commanded Mosheh concerning the Lĕwites, so they did to them.
Num 8:23 and יהוה spoke to Mosheh, saying,
Num 8:24 “This applies to the Lĕwites: From twenty-five years old and above let him come into active service in the service of the Tent of Meeting,
Num 8:25 and at the age of fifty years they retire from active service of the service, and serve no more,
Num 8:26 but they shall attend with their brothers in the Tent of Meeting, to guard the duty, but shall do no service. Thus you shall do to the Lĕwites regarding their duties.”
Chapter 9.This chapter is concerning the law of Passover. Elohim brings some more details concerning this “Moed” (Feast appointed time), in case of somebody been unclean by reason of a dead body, or be far off in a journey (verse 10). They shall keep it the fourteenth day of the second month….(verse 11). Noting changed at the time of Sha’ul:Rom 16:17 Now I call upon you, brothers, watch out for those who cause divisions and stumbling, contrary to the teaching which you learned, and turn away from them.
Act 18:21 but took leave of them, saying, “I have to keep this coming festival in Yerushalayim by all means, but I shall come back to you, Elohim desiring so.” And he sailed from Ephesos.
Remember there are three Feast which Elohim commanded to be in Yerushalayim (Sh’mot 23:14, 34:23) The Feats of Unleavened Bread, The Feast of the Weeks (Shavuot), and the Feast of the Tabernacle (Yochanan 5:1, 6:4, 2:13, 7:2, Acts 2:1, 20:16, 1st Corint. 16:8)The Roman Catholic Church brought the change as it was written by the prophet Daniel:Dan 7:25 and it speaks words against the Most High, and it wears out the set-apart ones of the Most High, and it intends to change appointed times¹ and law², and they are given into its hand for a time and times and half a time. Footnotes: ¹This is another word for festivals. ²Changing the law amounts to lawlessness. Read in 2 Thess. 2:3-12 about “the lawless one” and the “lawlessness” which would take over (indeed, it has already taken over!) in the set-apart place, and also about Messiah’s judgment upon the lawless “prophets” in Mt. 7:23, and the lawless “believers” in Mt. 13:41!
Since this time believers have rejected the Torah and its instruction proclaiming “it is only for the Jews”, in spite of the proof that the disciples kept the Feast and Yehoshua also and say: “If you love me keep my commands” (Yochanan 14:15) and also:Mat 5:17 “Do not think that I came to destroy the Torah or the Prophets.¹ I did not come to destroy but to complete. Footnote: ¹The Law and the Prophets is a term used for the pre-Messianic Scriptures.
Tit 3:9 But keep away from foolish questions, and genealogies, and strife and quarrels about the Torah, for they are unprofitable and useless.
Tit 3:10 Reject a divisive man after the first and second warning,
Verse 15-20. This is a picture of the moving of the Ruach HaQodesh (Set Apart Spirit) in the life of believers today. It was not Moshe, but יהוה who commanded the Children of Israel (carnal man) to move. I have seen many times people who “want to serve “G-d” asking me that “they want to move”. We see here that the move is יהוה’s decision! You can read again what was with Y’acov who lived in Laban’s place for twenty years, or with Yosef who was twenty years in Egypt before a change came. What do they did? They waited patiently for יהוה to move in their life. Sometime it can be the most difficult, just to wait and be patient!
Psa 37:7 Rest in יהוה, and wait patiently for Him; Do not fret because of him who prospers in his way, Because of the man doing wicked devices.
Psa 37:23 The steps of a man are ordered by יהוה, And He delights in his way.
Psa 73:24 You lead me by Your counsel, And afterward receive me unto esteem.
Pro 3:6 Know Him in all your ways, and He makes all your paths straight.
What is the conclusion?Rom 8:14 For as many as are led by the Spirit of Elohim, these are sons of Elohim.
Are you led by the Ruach of Elohim, listening to the small voice in prayer? If you do, you will be on the right place at the right moment. Num 9:1 And יהוה spoke to Mosheh in the Wilderness of Sinai, in the first month of the second year after they had come out of the land of Mitsrayim, saying,
Num 9:2 “Now, let the children of Yisra’ĕl perform the Passover at its appointed time.
Num 9:3 “On the fourteenth day of this month, between the evenings, perform it at its appointed time. According to all its laws and right-rulings you perform it.”
Num 9:4 And Mosheh spoke to the children of Yisra’ĕl to perform the Passover.
Num 9:5 So they performed the Passover on the fourteenth day of the first month, between the evenings, in the Wilderness of Sinai. According to all that יהוה commanded Mosheh, so the children of Yisra’ĕl did.
Num 9:6 but there were men who were defiled for a being of a man, so that they were not able to perform the Passover on that day. So they came before Mosheh and Aharon that day,
Num 9:7 and those men said to him, “We are defiled for the being of a man. Why are we withheld from bringing near the offering of יהוה at its appointed time among the children of Yisra’ĕl?”
Num 9:8 And Mosheh said to them, “Wait, let me hear what יהוה commands concerning you.”
Num 9:9 and יהוה spoke to Mosheh, saying,
Num 9:10 “Speak to the children of Yisra’ĕl, saying, ‘When any male of you or your generations is unclean¹ for a being, or is far away on a journey, he shall still perform the Passover of יהוה. Footnote: ¹Defilement can be imparted from one to another.
Num 9:11 ‘On the fourteenth day of the second month, between the evenings, they perform it – with unleavened bread and bitter herbs they eat it.
Num 9:12 ‘They do not leave of it until morning, and they do not break a bone of it. According to all the laws of the Passover they perform it. Num 9:13 ‘But the man who is clean and is not on a journey, and has failed to perform the Passover, that same being shall be cut off from among his people, because he did not bring the offering of יהוה at its appointed time – that man bears his sin.
Num 9:14 ‘And when a stranger sojourns among you, then he shall perform the Passover of יהוה. He shall do so according to the law of the Passover and according to its right-ruling. You have one law, both for the stranger and the native of the land.’ ”
Num 9:15 and on the day that the Dwelling Place was raised up, the cloud covered the Dwelling Place, the Tent of the Witness. From evening until morning it was above the Dwelling Place like the appearance of fire.
Num 9:16 Thus it was continually: the cloud covered it by day, and the appearance of fire by night.
Num 9:17 and whenever the cloud was taken up from above the Tent, after that the children of Yisra’ĕl would depart. And in the place where the cloud dwelt, there the children of Yisra’ĕl would camp.
Num 9:18 at the command of יהוה the children of Yisra’ĕl departed, and at the command of יהוה they camped. They remained camped as long as the cloud dwelt above the Dwelling Place.
Num 9:19 Even when the cloud lingered many days above the Dwelling Place, the children of Yisra’ĕl guarded the Charge of יהוה, and did not depart.
Num 9:20 and so it was, when the cloud was above the Dwelling Place a few days: according to the command of יהוה they camped, and according to the command of יהוה they would depart.
Num 9:21 and so it was, when the cloud dwelt only from evening until morning: when the cloud was taken up in the morning, then they departed. Whether by day or by night, whenever the cloud was taken up, they departed.
Num 9:22 Whether two days, or a month, or a year that the cloud lingered above the Dwelling Place to dwell upon it, the children of Yisra’ĕl camped, and did not depart. But when it was taken up, they departed.
Num 9:23 at the command of יהוה they camped, and at the command of יהוה they departed. They guarded the Charge of יהוה, at the command of יהוה by the hand of Mosheh.
Chapter 10.Verse 2-3.Make two silver trumpets………of beaten work…..3 and when they shall blow………
The Hebrew word for “beaten work” sometime translated as “whole piece” is the same word used for “Menorah”, the Candlestick (8:4).This is the word: Strong’s #4749 מקשׁה miqshâh mik-shaw'Feminine of H4748; rounded work, that is, moulded by hammering (repousse): - beaten (out of one piece, work), upright, whole piece.The trumpet was made of silver (verse 10). Silver is a picture of ransom paid by Yehoshua for our redemption. The silver trumpet is not to be confounded with the “Shofar” the Ram horn. The Trumpet as specific use:Ø When the congregation shall assemble themselves (verse 3).
Ø When blowing an alarm (verse 5, Hebrew Teruah).
Ø In the Solemn Feast days.
Ø At the New moon to proclaim the beginning of the New month (Rosh Chodesh) (verse 10)
Ø Over the sacrifices, over the peace offering (verse 10).
The other trumpet was the “Shofar”, Strong’s #H7782, written shin (300), vav(6), Pe(80), resh(200), (586) in the original sense of “incising”, a cornet (as giving a clear sound), or curved horn, trumpet.The verses where we can find the word “trumpet”: for example:Ø Sh’mot 20:18, when the Children of Israel (canal man) were gathered at Mount Sinai the sound of the Ram’s horn, the Shoffar.
Exo 20:18 And all the people saw the thunders, the lightning flashes, the sound of the ram’s horn (Shofar), and the mountain smoking. And the people saw it, and they trembled and stood at a distance, Ø For the Yovel year Vayiqra 25:9….in the tenth Day of Atonement (Yom Kippur), on the tenth day of the seventh month also with the shofarLev 25:9 ‘You shall then sound a ram’s horn (Shoafr) to pass through on the tenth day of the seventh month, on the Day of Atonement cause a ram’s horn to pass through all your land.
Ø When יהוה shall subdue the nations, Psalm 47:5.The Ram’s horn
Psa 47:5 Elohim shall go up with a shout, יהוה with the sound of a ram’s horn (Shofar).jk
Ø In the new moon, Psalm 81:3, and solemn day, that is The Feats of Unleavened
Psa 81:3 Blow the ram’s horn (Shofar) at the time of the New Moon, At the full moon, on our festival day..Ø To be sounded against Israel/Ephraim, Hoshea 8:1.
Hos 8:1 “Put the ram’s horn (Shofar) to your mouth, like an eagle against the House of יהוה, because they have transgressed My covenant, and they have rebelled against My Torah.
Ø In the day of יהוה, Yael (Joel) 2:1.
Joe 2:1 Blow a ram’s horn in Tsiyon, and sound an alarm in My set-apart mountain! Let all the inhabitants of the earth tremble, for the day of יהוה is coming, for it is near.
Ø For fasting Yael 2:15, this is the collective fast during Yom Kippur.
Joe 2:15 Blow a ram’s horn (Shofar) in Tsiyon, set apart a fast, call an assembly.
Ø For the destruction of Moab, Amos 2:2.
Amo 2:2 “But I shall send fire upon Mo’aḇ, and it shall consume the palaces of Qeriyoth. And Mo’aḇ shall die amid uproar, with a cry and with the sound of a ram’s horn (Shofar).
Ø For the advent of Messiah, Z’charayahu 9:14.
Zec 9:14 And יהוה shall appear for them, and His arrow go forth like lightning, and the Master יהוה sound the ram’s horn. And He shall go with whirlwinds from the south,
Jos 6:4 “And let seven priests bear seven rams’ horns before the ark, and on the seventh day go around the city seven times while the priests blow the horns.
Jos 6:8 And it came to be, when Yehoshua (son of Nun) had spoken to the people, that the seven priests bearing the seven rams’ horns before יהוה passed over and blew the horns, and the ark of the covenant of יהוה went after them.
Jos 6:9 And the armed men went before the priests who blew the horns, and the rear guard came after the ark, going on and blowing the horns.
Jos 6:13 And seven priests bearing seven rams’ horns before the ark of יהוה were walking, going on, and they blew the horns, and the armed men went before them. But the rear guard came after the ark of יהוה, going on, and blowing the horns.
  Ø When Yehushua (son of Nun) surrender Yericho, Yehoshua/Joshua 6:4, 8, 9, 13, 16.
Jos 6:4 “And let seven priests bear seven rams’ horns before the ark, and on the seventh day go around the city seven times while the priests blow the horns.
Jos 6:8 And it came to be, when Yehoshua had spoken to the people, that the seven priests bearing the seven rams’ horns before יהוה passed over and blew the horns, and the ark of the covenant of יהוה went after them.
Jos 6:9 And the armed men went before the priests who blew the horns, and the rear guard came after the ark, going on and blowing the horns.
Jos 6:13 And seven priests bearing seven rams’ horns before the ark of יהוה were walking, going on, and they blew the horns, and the armed men went before them. But the rear guard came after the ark of יהוה, going on, and blowing the horns.
Ø When Messiah comes back, Matt. 24:31, 1^st Corint.15:52.
Ø Today it is the shofar which is sounded in Yerushalayim to announce the Shabbat
When the Silver Trumpet is sounded?There are three trumpets that have a name, with each a specific day in the year-        The First is connected with Shavuot the Feast of the Weeks.
-        The second Connected with the resurrection of the dead, the Last trump 1Co 15:52 in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.
The day of the resurrection of the dead which is connected with Yom Teruah, the first day of the seventh month.Rev 10:7 but in the days of the sounding of the seventh messenger, when he is about to sound, the secret of Elohim shall also be ended, as He declared to His servants the prophets.
-        The Great Trump associated with Yom Kippur
Mat 24:31 “And He shall send His messengers with a great sound of a trumpet, and they shall gather together His chosen ones from the four winds, from one end of the heavens to the other.
Verses 22-23. The children of Ephraim and Manasseh ware counted among the children of Israel according to their banner, this is very interesting, as we read Revelation 7:4-8 we find Manasseh (verse 6), but not Ephraim.
It has been a riddle for many scholars and I have read many explanation, but was not convinced, until one day I read again this chapter and saw following:Revelation chapter 7 place the tribes of Israel all counting 12 000 men, two tribes are missing: Ephraim and Dan. The chapter do not ended verse 8:Rev 7:9 After this I looked and saw a great crowd which no one was able to count, out of all nations and tribes and peoples and tongues, standing before the throne and before the Lamb, dressed in white robes, and palm branches in their hands, Rev 7:10 and crying out with a loud voice, saying, “Deliverance belongs to our Elohim who sits on the throne, and to the Lamb!” Rev 7:11 and all the messengers stood around the throne and the elders and the four living creatures, and fell on their faces before the throne and worshipped Elohim,
Rev 7:12 saying, “Amĕn! The blessing, and the esteem, and the wisdom, and the thanksgiving, and the respect, and the power, and the might, to our Elohim forever and ever. Amĕn.” Rev 7:13 and one of the elders responded, saying to me, “Who are these dressed in white robes, and where did they come from?”
Rev 7:14 And I said to him, “Master, you know.” And he said to me, “These are those coming out of the great distress (tribulation), having washed their robes and made them white in the blood of the Lamb.
Rev 7:15 “Because of this they are before the throne of Elohim, and serve Him day and night in His Dwelling Place. And He who sits on the throne shall spread His Tent over them.
Rev 7:16 “They shall hunger no more, neither thirst any more, neither shall the sun strike them, nor any heat,
Rev 7:17 because the Lamb who is in the midst of the throne shall shepherd them and lead them to fountains of waters of life. And Elohim shall wipe away every tear from their eyes.”
There was a great crowd (verse 9), Yochanan is asking who are those people? He wants to know. The Messenger tells him that they are those who came from the great tribulation in order to wash their robe (verse 14), to make them white in the blood of the Lamb.Who are this people? Are they not those from Ephraim who have not repented and have gone through the great tribulation in order to be made acceptable before יהוה and our Master Yehoshua?
It is more interesting because the writer mentions Yoseph (verse 8) instead of Ephraim while he indicate Manashe in the group! My wife gave this commentary: May be some from Ephraim were counted in Yoseph having repented and counted worthy to be part of the 12 000!Hos 5:3 “I have known Ephrayim, and Yisra’ĕl has not been hidden from Me. For now, O Ephrayim, you have whored, Yisra’ĕl is defiled.
Hos 5:4 “Their deeds do not allow them to turn back to their Elohim, for the spirit of whorings is among them, and they do not know יהוה.
Today most of those from Ephraim do not even know their identity they call themselves “Christians” and follow the doctrine of demons. During the great Tribulation, many will backslide and turn to Satan, because the truth is not in them, only those who will be ready to pay the price and give their life will be washed for their testimony concerning Messiah.Those of Ephraim who have already turned back to the Torah are no more called “Ephraimites”, but Israel (Eph.2:19, Luke 1:33). The day will come when each of us will be brought to the tribe he belongs to remember Ephraim (The House of Israel) is made of Ten tribe! Concerning the missing tribe of Dan, in the same chapter of revelation, it is taught that it is Dan who will be instrument to judge the House of Ya’acov. This is based on following verses:Gen 49:16 Dan^H1835 shall judge^H1777 his people,^H5971 as one^H259 of the tribes^H7626 of Israel.^H3478 Gen 49:17 Dan^H1835 shall be^H1961 a serpent^H5175 by^H5921 the way,^H1870 an adder^H8207 in^H5921 the path,^H734 that biteth^H5391 the horse^H5483 heels,^H6119 so that his rider^H7392 shall fall^H5307 backward.^H268

Further it is explained that Samson who was from the tribe of Dan eat the honey from the Lion carcasses, an allegory for Dan to remove the leadership from Yehuda ( the Lion). So it is said in the tradition that the anti-messiah should come from Dan. In today’s understanding it looks like it is not so but the near future will tells us!

Jdg 14:8 and when he returned later to take her, he turned aside to look at the carcass of the lion (symbol of the tribe of Yehuda), and saw a swarm of bees (symbol of the tribe of Dan) and honey in the carcass of the lion.

Jdg 14:9 and he took some of it in his hands and went along, eating. And he came to his father and mother, and gave them, and they ate. But he did not make known to them (he hid) that he took the honey out of the carcass of the lion.
The bees are on the Flag of the tribe of Dan! Dan was jealous of Yehuda leadership.Time will tell us if the anti-messiah will come from the tribe of Yehuda, There is an allusion in the book of Daniel saying that anti-messiah could be from among the Israelite:Dan 11:37 Neither shall he regard^{H5921 H3808 H995} Elohim^H430 of his fathers,^H1 nor the desire^H2532 of women,^H802 nor regard any^{H3605 H3808 H995} Eloah:^H433 for^H3588 he shall magnify himself^H1431 above^H5921 all.^H3605 Dan 11:38 But in^H5921 his estate^H3653 shall he honour^H3513 the Eloah^H433 of forces:^H4581 and a god^H433 whom^H834 his fathers^H1 knew^H3045 not^H3808 shall he honour^H3513 with gold,^H2091 and silver,^H3701 and with precious^H3368 stones,^H68 and pleasant things.^H2530We see here that the anti-messiah will follow and Eloah (singular) not known from his Fathers (plural) meaning ancestors.Here the explanation which give sense to this presumption:Keil and Delitzsch write in their commentary on Daniel 11:37-38:A verbal proof that נָשִׁים חֶמְדַּת denotes the Anaïtis or Adonis as the favourite deity of women has not been adduced. For these words, desiderium mulierum, denote not that which women desire, but that which women possess which is desirable; cf. under 1Sa_9:20. But it is impossible that this can be Anaïtis or Adonis, but it is a possession or precious treasure of women. This desirable possession of women is without doubt love; so that, as C. B. Michaelis has remarked, the expression is not materially different from נָשִׁים אַהֲבַת, the love of women, 2Sa_1:26. The thought: “he shall not regard the desire of women, or the love of women,” agrees perfectly with the connection. After it has been said in the first clause: he shall set himself free from all religious reverence transmitted from his fathers, from all piety toward the gods in which he had been trained, it is then added in the second clause: not merely so, but generally from all piety toward men and God, from all the tender affections of the love of men and of God. The “love of women” is named as an example selected from the sphere of human piety, as that affection of human love and attachment for which even the most selfish and most savage of men feel some sensibility. Along with this he shall set himself free from כָּל־אֱלוֹהַּ, from all piety or reverence toward God or toward that which is divine (Klief.). This thought is then established by the last clause: “for he shall magnify himself above all.” To כֹּל עַל we may not supply אֱלוֹהַּ; for this clause not only presents the reason for the foregoing clause, וגו כָּל־אֱלוֹהַּ עַל, but for both of the foregoing clauses. Hitzig and Kliefoth are right in their interpretation: “above everything, or all, gods and men,” he shall magnify himself, raise himselfVerse 38:according to the following passage, this god was not known to his fathers. That could not be said either of Mars, or Jupiter, or Melkart. Add to this, “that if the statement here refers to the honouring of Hercules, or Mars, or Zeus, or Jupiter, then therewith all would be denied that was previously said of the king's being destitute of all religion” (Klief.). The words thus in no respect agree with Antiochus, and do not permit us to think on any definite heathen deity. כַּנּו עַל does not signify on his foundation, pedestal (Häv., v. Leng., Maurer, Hitzig, Ewald), because the remark that he honoured God on his pedestal would be quite inappropriate, unless it had been also said that he had erected a statue to him. כַּנּו עַל has here the same meaning as in Dan_11:7, Dan_11:20, Dan_11:21 : “in his place or stead” (Gesenius, de Wette, Kliefoth, and others). But the suffix is not, with Klief., to be referred to כֹּל עַל: in the place of all that, which he did not regard, but it refers to כָּל־אֱלוֹהַּ: in the place of every god; which is not overthrown by the objection that in that case the suffix should have been plur., because the suffix is connected with the singular אלוה. The “god of fortresses” is the personification of war, and the thought is this: he will regard no other god, but only war; the taking of fortresses he will make his god; and he will worship this god above all as the means of his gaining the world-power. Of this god, war as the object of deification, it might be said that his fathers knew nothing, because no other king had made war his religion, his god to whom he offered up in sacrifice all, gold, silver, precious stones, jewels.
Shaul explain:2Th 2:4 who opposes and exalts himself above all that is called Elohim or that is worshipped, so that he sits as Elohim in the Dwelling Place of Elohim, showing himself that he is Elohim.
Jamieson Fausset and brown give interesting details concerning the “desire of women”:Neither ... regard ... the desire of women — (Compare Eze_24:16, Eze_24:18). The wife, as the desire of man’s eyes, is the symbol of the tenderest relations (2Sa_1:26). Antiochus would set at naught even their entreaties that he should cease from his attack on Jehovah’s worship [Polanus]. Maurer refers it to Antiochus’ attack on the temple of the Syrian Venus, worshipped by women (1 Maccabees 6:1, etc.; 2 Maccabees 1:13). Newton refers it to Rome’s “forbidding to marry.” Elliott rightly makes the antitypical reference be to Messiah. Jewish women desired to be mothers with a view to Him, the promised seed of the woman (Gen_30:23; Luk_1:25, Luk_1:28).
Let us go back to the Parasha,10: 29-32. The offer done to Hobab the son of Raguel which is another name for Moshe’s father in law Yethro, is to walk with יהוה’s people and receive His protection, as it is many times mentioned in the Torah:
Exo 12:49 “There is one Torah for the native-born and for the stranger who sojourns among you.”
Num 9:14 ‘And when a stranger sojourns among you, then he shall perform the Passover of יהוה. He shall do so according to the law of the Passover and according to its right-ruling. You have one law, both for the stranger and the native of the land.’ ”This brings light to what Shaul say to the believers in Ephesus:Eph 2:19 So then you are no longer strangers and foreigners, but fellow citizens with the set-apart ones and members of the household of Elohim,¹ Footnote: ¹Rom. 11:17-24, Isa. 14:1.
This mean, if members, then the Torah is also to be accepted! One law for the stranger and the native of the land, One Torah for the native born and for the stranger…Why does Christianity reject the Torah’s authority, if not to follow the anti-messiah? What they don’t understand, it is that they follow the “god of this world” (2nd Corint.4:4). Satan is not embodied in the form of man he is spirit who blind the mind of those who are in rebellion against יהוה and Yehoshua Messiah.
Num 10:1 and יהוה spoke to Mosheh, saying,
Num 10:2 “Make two silver trumpets for yourself, make them of beaten work. And you shall use them for calling the congregation and for breaking camp.
Num 10:3 “And when they blow both of them, all the congregation shall meet before you at the door of the Tent of Meeting.
Num 10:4 “And if they blow one, then the leaders, the heads of the thousands of Yisra’ĕl, shall gather to you.
Num 10:5 “And when you blow a shout, the camps that lie on the east side shall depart.
Num 10:6 “And when you blow a shout the second time, then the camps that lie on the south side shall depart – they blow a shout for them to depart.
Num 10:7 “And when the assembly is to be assembled, you blow, but do not shout.
Num 10:8 “And the sons of Aharon, the priests, blow with the trumpets. And it shall be to you for a law forever throughout your generations.
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 10:10 “And in the day of your gladness, and in your appointed times, and at the beginning of your months, you shall blow the trumpets over your burnt offerings and over your peace offerings. And they shall be a remembrance for you before your Elohim. I am יהוה your Elohim.”
Num 10:11 And it came to be on the twentieth day of the second month, in the second year, that the cloud was taken up from above the Dwelling Place of the Witness.
Num 10:12 and the children of Yisra’ĕl departed, setting out from the Wilderness of Sinai. And the cloud dwelt on it in the Wilderness of Paran.
Num 10:13 Thus they departed the first time, according to the command of יהוה by the hand of Mosheh.
Num 10:14 and the banner of the camp of the children of Yehuḏah departed first according to their divisions. And over their army was Naḥshon, son of Amminaḏaḇ.
Num 10:15 and over the army of the tribe of the children of Yissasḵar was Nethanĕ’l, son of Tsuʽar.
Num 10:16 and over the army of the tribe of the children of Zeḇulun was Eliyaḇ, son of Ḥĕlon.
Num 10:17 And the Dwelling Place was taken down. And the sons of Gĕreshon and the sons of Merari departed, bearing the Dwelling Place.
Num 10:18 and the banner of the camp of Re’uḇĕn departed according to their divisions. And over their army was Elitsur, son of Sheḏĕy’ur.
Num 10:19 and over the army of the tribe of the children of Shimʽon was Shelumi’ĕl, son of Tsurishaddai.
Num 10:20 and over the army of the tribe of the children of Gaḏ was Elyasaph, the son of Deu’ĕl.
Num 10:21 and the Qehathites departed, bearing the set-apart objects, while the Dwelling Place was set up before they came.
Num 10:22 and the banner of the camp of the children of Ephrayim departed according to their divisions. And over their army was Elishama, son of Ammihuḏ.
Num 10:23 and over the army of the tribe of the children of Menashsheh was Gamli’ĕl, son of Peḏahtsur.
Num 10:24 and over the army of the tribe of the children of Binyamin was Aḇiḏan, son of Giḏʽoni.
Num 10:25 Then the banner of the camp of the children of Dan, which formed the rear guard of all the camps, departed according to their divisions. And over their army was Aḥiʽezer, son of Ammishaddai.
Num 10:26 and over the army of the tribe of the children of Ashĕr was Paḡʽi’ĕl, the son of Oḵran.
Num 10:27 and over the army of the tribe of the children of Naphtali was Aḥira, the son of Ěnan.
Num 10:28 such was the order of setting out of the children of Yisra’ĕl, according to their divisions, when they departed.
Num 10:29 and Mosheh said to Ḥoḇaḇ, the son of Reʽuw’ĕl (Jethro) the Miḏyanite, Mosheh’s father-in-law, “We are setting out for the place of which יהוה said, ‘I give it to you.’ Come with us, and we shall do good to you, for יהוה has spoken good concerning Yisra’ĕl.”
Num 10:30 and he replied to him, “I am not going, but I am going to my own land and to my relatives.”
Num 10:31 Then he said, “Please do not leave us, because you know how we are to camp in the wilderness, and you shall be our eyes.
Num 10:32 “And it shall be, when you go with us, then it shall be that whatever good יהוה does to us, the same we shall do to you.”
Num 10:33 so they set out from the mountain of יהוה on a journey of three days. And the ark of the covenant of יהוה went before them for the three days’ journey, to seek out a resting place for them.
Num 10:34 and the cloud of יהוה was above them by day when they went out from the camp.
Num 10:35 and it came to be, whenever the ark set out, that Mosheh said, “Rise up, O יהוה! And let Your enemies be scattered, and let those who hate You flee before You.”
Num 10:36 and when it rested, he said, “Return, O יהוה, to the countless thousands of Yisra’ĕl.”
Chapter 11This chapter deals with the lust of the things of Egypt, an allegory for the world today. Egypt was a microcosm of the world system today.Verse 1……..when the people were as complainers it was evil in the ears of יהוה……
Read what Yehoshua told his disciples: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.
Yochanan writes:
1Jn 2:15 Do not love the world nor that which is in the world. If anyone loves the world, the love of the Father is not in him.¹ Footnote: ¹Jm. 4:4.
1Jn 2:16 because all that is in the world (Egypt) – the lust of the flesh, the lust of the eyes, and the pride of life – is not of the Father but is of the world. The Greek word used here for “lust” is strong’s #G1939 epithumia ep-ee-thoo-mee'-ahFrom G1937; a longing (especially for what is forbidden): - concupiscence, desire, lust (after).The Hebrew word used in Badmidbar 11:4 is:Strong’s #H8378 תּאוה ta'ăvâh tah-av-aw'From H183 (abbreviated); a longing; by implication a delight (subjectively satisfaction, objectively a charm): - dainty, desire, X exceedingly, X greedily, lust (ing), pleasant. See also H6914.H183 'âvâh aw-vaw' A primitive root; to wish for: - covet, (greatly) desire, be desirous, long, lust (after).
Once again we see the natural pointing to the spiritual.Verse 5.They remembered the fish, the cucumbers, the melons, the leeks, onions and garlic. Yehoshua warn us that those who look back are not worthy of the Kingdom.
The end result was that thousands of people died in their lust (verses 33-34).The name of the place “ Kibroth Ha’Ta’avah” means “The grave of lust”!The psalmist writes:Psa 81:10 “I am יהוה your Elohim, Who brought you out of the land of Mitsrayim; Open your mouth wide, and I fill it.
Psa 81:11 “But My people did not listen to My voice, And Yisra’ĕl would not submit to Me.
Psa 81:12 “So I gave them over to their own stubborn heart, To walk in their own counsels.
To walk, following Yehoshua is by faith, not in our own power, we trust him to bring us to or promise land, we don’t look back, what we have left behind is of no value and will fade away as we keep walking in the Torah. Day after day, יהוה is restoring our soul according to His will and in His time.
The mixed multitude which left Egypt following the children of Israel (carnal man) had no ancestors from Abraham, Itzak or Ya’acov. They follow the Children of Israel because they saw the great plagues upon Egypt and the protection upon the Children of Israel (carnal man)
Mixed multitude: Strong’s אספּסף'asp^esûph as-pes-oof'By reduplication from H624; gathered up together, that is, a promiscuous assemblage (of people): - mix multitude.The mixed multitude were the people living in Egypt not only Egyptians but from different nations who having seen the plagues Elohim brought to the Egyptians, chose to follow the Children of Israel, having no knowledge who is the Elohim of Abraham, Itzahk and Ya’acov. They only follow because of fear!Psa 78:24 And He rained down manna on them to eat, and He gave them the grain of the heavens.
Psa 78:25 Men ate bread of the mighty; He sent them provisions to satisfaction.
Psa 78:26 He made an east wind blow in the heavens; and by His power He brought in the south wind.
Psa 78:27 and He rained meat on them like the dust, and winged birds like the sand of the seas,
Psa 78:28 And let them fall in the midst of His camp, All around His Dwelling Place.
Psa 78:29 So they ate and were completely satisfied, For He brought them what they desired.
Psa 78:30 They had not turned away from their desire, Their food was still in their mouths,
Psa 78:31 When the wrath of Elohim came against them, And He slew among their fat ones, And He struck down the choice ones of Yisra’ĕl.
Psa 78:32 In spite of all this they still sinned, and did not believe in His wonders.
Psa 78:33 So He ended their days in a breath, and their years in trouble.
The Mixed Multitude was a “swarm of foreigners “(Keil and delitzsch). Now it is to understand that they were following the Children of Israel only because of fear and not by conviction. You certainly know that we expect another great Exodus when Yehoshua will gather us from the four corners of the earth. Will be also a mixed multitude following us?Sha’ul explain that to have fellowship with unbeliever is a forbidden for יהוה’s people:
2Co 6:14 Do not become unevenly yoked with unbelievers. For what partnership have righteousness and lawlessness? And what fellowship has light with darkness?
2Co 6:15 And what agreement has Messiah with Beliyaʽal? Or what part does a believer have with an unbeliever?
2Co 6:16 And what union has the Dwelling Place of Elohim (Temple) with idols? For you are a Dwelling Place (Temple) of the living Elohim, as Elohim has said, “I shall dwell in them and walk among them, and I shall be their Elohim, and they shall be My people.”
2Co 6:17 Therefore, “Come out from among them and be separate, says יהוה, and do not touch what is unclean, and I shall receive youYehoshua say in the Mattityahu:
Mat 7:14 “Because the gate is narrow and the way is hard pressed¹ which leads to life, and there are few who find it. Footnote: ¹Or the way is afflicted.Today doctrines have invaded the many denominations, and statistics are more important than the word. Christians boast that more and more people turn to Christianity. Is that the perquisite for everlasting life, or to enter the Kingdom of Elohim? Yehoshua says that few are those who will find the way. I hope and pray we will be among them!Today people look to pastors and their false teaching, because it is sweet to their ears, people think by “paying tithe”, even among “messianic groups” that they are “good believers”. They pay their pastors and give them position. I was among them for many years giving a lot of money to those pastors, I saw how they became fat and arrogant behind their false hypocrisy, until Elohim in His mercy called me back to him and showed me how to walk in the truth.  Num 11:1 and it came to be, when the people were as complainers, it was evil in the ears of יהוה. And יהוה heard it, and His displeasure burned. And the fire of יהוה burned among them, and consumed those in the outskirts of the camp.
Num 11:2 and the people cried out to Mosheh, and Mosheh prayed to יהוה, and the fire died down.
Num 11:3 Then he called the name of the place Taḇʽĕrah, because the fire of יהוה had burned among them.
Num 11:4 and the mixed multitude who were in their midst lusted greatly, so the children of Yisra’ĕl also wept again and said, “Who is giving us meat to eat?
Num 11:5 “We remember the fish which we ate without cost in Mitsrayim, the cucumbers, and the melons, and the leeks, and the onions, and the garlic,
Num 11:6 but now our throat is dried up. There is naught to look at but this manna!”
Num 11:7 Now the manna was like coriander seed, and its appearance like the appearance of bdellium.
Num 11:8 The people went about and gathered it, ground it on millstones or beat it in the mortar, and cooked it in a pot, and made cakes of it. And its taste was as the taste of cakes baked with oil.
Num 11:9 and when the dew fell on the camp at night, the manna fell on it.
Num 11:10 and Mosheh heard the people weeping throughout their clans, each man at the door of his tent. And the displeasure of יהוה burned exceedingly. And in the eyes of Mosheh it was evil,
Num 11:11 so Mosheh said to יהוה, “Why have You done evil to Your servant? And why have I not found favour in Your eyes, to put the burden of all these people on me?
Num 11:12 “Was it I who conceived all these people? Was it I who brought them forth, that You should say to me, ‘Carry them in your bosom, as the foster father carries a nursing child,’ to the land which You swore to their fathers?
Num 11:13 “Where am I to get meat to give to all these people? For they weep before me, saying, ‘Give us meat to eat.’
Num 11:14 “I am unable to bear all these people alone, because the burden is too heavy for me.
Num 11:15 “And if You are doing this to me, please slay me altogether, if I have found favour in Your eyes, and let me not see my evil!”
Num 11:16 Then יהוה said to Mosheh, “Gather to Me seventy men of the elders of Yisra’ĕl, whom you know to be the elders of the people and officers over them. And bring them to the Tent of Meeting, and let them stand there with you.
Num 11:17 “And I shall come down and speak with you there, and shall take of the Spirit that is on you, and put on them. And they shall bear the burden of the people with you, so that you do not bear it yourself alone.
Num 11:18 “And say to the people, ‘Set yourselves apart for tomorrow, and you shall eat meat, because you have wept in the hearing of יהוה, saying, “Who is giving us meat to eat? For it was well with us in Mitsrayim.” And יהוה shall give you meat, and you shall eat.
Num 11:19 ‘You are going to eat, not one day, nor two days, nor five days, nor ten days, nor twenty days,
Num 11:20 but for a month of days, until it comes out of your nostrils and becomes an abomination to you, because you have rejected יהוה who is among you, and have wept before Him, saying, “Why did we come up out of Mitsrayim?” ’ ”
Num 11:21 And Mosheh said, “The people in whose midst I am are six hundred thousand men on foot, and You, You have said, ‘I give them meat to eat for a month of days.’
Num 11:22 “Could flocks and herds be slaughtered for them, to be sufficient for them? Or could all the fish of the sea be gathered together for them, to be sufficient for them?”
Num 11:23 and יהוה said to Mosheh, “Is the arm of יהוה too short? Now see whether My word meets you or not!”
Num 11:24 and Mosheh went out and spoke to the people the words of יהוה, and he gathered the seventy men of the elders of the people and placed them around the Tent.
Num 11:25 and יהוה came down in the cloud, and spoke to him, and took of the Spirit that was upon him, and placed the same upon the seventy elders. And it came to be, when the Spirit rested upon them, that they prophesied, but did not continue.
Num 11:26 However, two men had remained in the camp. The name of one was Eldaḏ, and the name of the other Mĕyḏaḏ. And the Spirit rested upon them. Now they were among those listed, but did not go out to the Tent. And they prophesied in the camp.
Num 11:27 and a young man ran and informed Mosheh, and said, “Eldaḏ and Mĕyḏaḏ are prophesying in the camp.”
Num 11:28 and Yehoshua son of Nun, Mosheh’s assistant from his youth, answered and said, “Mosheh my master, forbid them!”
Num 11:29 Then Mosheh said to him, “Are you jealous for my sake? Oh, that all the people of יהוה were prophets, that יהוה would put His Spirit upon them!”
Num 11:30 and Mosheh returned to the camp, both he and the elders of Yisra’ĕl.
Num 11:31 And a wind went forth from יהוה, and it brought quail from the sea and let them fall beside the camp, about a day’s journey on this side and about a day’s journey on the other side, all around the camp, and about two cubits above the surface of the ground.
Num 11:32 and the people were up all that day, and all that night, and all the next day, and gathered the quail. He who has least gathered ten ḥomers. And they spread them out for themselves all around the camp.
Num 11:33 The meat was still between their teeth, before it was chewed, and the wrath of יהוה burned against the people, and יהוה smote the people with an exceeding great plague.
Num 11:34 Then he called the name of that place Qiḇroth Hatta’awah, because there they buried the people who had lusted.
Num 11:35 From Qiḇroth Hatta’awah the people set out for Ḥatsĕroth – and they were at Ḥatsĕroth.
Chapter 12.This chapter begin with Myriam’s plague called “tzarah” (leprosy) in Hebrew. Jealousy bring people to speak evil against other, especially when יהוה use them in His way. Myriam spoke with Aharon against Moshe, because he was married outside the Children of Israel, with a Kushite woman.
This evil talk is called in Hebrew “Lashon Hara” (evil tongue) although the report is right, it is sin to speak about somebody to discredit him/her!
The other way to speak evil is called “Motzei shem ra” (pure slander), to spray lies among the brethren.She also pointed out that יהוה spoke also through them (Myriam and Aharon), was she not a prophetess?
On the other side Moshe never intended to take position on his own (Sh’mot 4:10-13) it was solely יהוה’s decision. Myriam was plagued with Tzarah, translated as “leprosy”. Tzarah was a plague which could be seen by the people all around. It came upon somebody especially following gossip or an evil tongue, called in Hebrew “Lashon HaRa”.(Vayiqra 19:16 thous shall no go up and down as a talebearer among thy people….)
In Spite of that Moshe make intercession for her on Aharon’s demand. She was banned from the camp for seven days and was restored.Today “Lashon HaRa” is rampant among believers. We shall repent for all our gossip and pray to יהוה for a clean tongue, a tongue to lift up brothers and sisters instead of speaking evil. It doesn’t matter what people want to share, if it is something which bring trouble, it is better to turn our ears from hearing and shut the mouth of the gossiper, where there is no wood, we will have no fire (proverbs 26:20)!
Yehoshua says: By your love they will know that you are my disciples!
How can we say that we love the brothers and sisters if in their back we go on to be talebearers and speak evil? Once again it doesn’t matter if it is true. If the person concerned is not present, this is gossip! We don’t have to seek for excuse we must repent and close our mouth.Num 12:1 Now Miryam and Aharon spoke against Mosheh because of the Kushite woman whom he had taken, for he had taken a Kushite woman.
Num 12:2 and they said, “Has יהוה spoken only through Mosheh? Has He not also spoken through us?” And יהוה heard it.
Num 12:3 and the man Mosheh was very humble, more than all men who were on the face of the earth.
Num 12:4 and suddenly יהוה said to Mosheh, and Aharon, and Miryam, “You three, come out to the Tent of Meeting!” So the three came out.
Num 12:5 and יהוה came down in the column of cloud and stood in the door of the Tent, and called Aharon and Miryam. And they both went forward.
Num 12:6 And He said, “Hear now My words: If your prophet is of יהוה, I make Myself known to him in a vision, and I speak to him in a dream.
Num 12:7 “Not so with My servant Mosheh, he is trustworthy in all My house.
Num 12:8 “I speak with him mouth to mouth, and plainly, and not in riddles. And he sees the form of יהוה. So why were you not afraid to speak against My servant Mosheh?”
Num 12:9 and the displeasure of יהוה burned against them, and He left.
Num 12:10 and the cloud turned away from above the Tent, and look: Miryam was leprous, as white as snow! And Aharon turned toward Miryam, and look: a leper!
Num 12:11 and Aharon said to Mosheh, “Oh, my master! Please do not hold against us the sin in which we have done foolishly and in which we have sinned.
Num 12:12 “Please do not let her be as one dead when coming out of its mother’s womb, with our flesh half consumed!”
Num 12:13 and Mosheh cried out to יהוה, saying, “O Ěl, please heal her, please!”
Num 12:14 and יהוה said to Mosheh, “If her father had but spit in her face, would she not be ashamed seven days? Let her be shut out of the camp seven days, and after that let her be readmitted.”
Num 12:15 and Miryam was shut out of the camp seven days, and the people did not set out until Miryam was readmitted.
Num 12:16 and afterward the people departed from Ḥatsĕroth, and they camped in the Wilderness of Paran.
  HAFTAROHFor this Haftorah I have chosen a commentary from Keil and Delitzsch, which is quite interesting in their perspective, be patient in reading and you will see beautiful things, I have replace the word “church” with “assembly and “L-rd” with the Name of our heavenly Father: In this and the following visions the prophet is shown the future glorification of the Assembly of the יהוה. Zec_3:1.The subject to וַיַּרְאֵנִי is Jehovah, and not the mediating angel, for his work was to explain the visions to the prophet, and not to introduce them; nor the angel of Jehovah, because he appears in the course of the vision, although in these visions he is sometimes identified with Jehovah, and sometimes distinguished from Him. The scene is the following: Joshua stands as high priest before the angel of יהוה, and Satan stands at his (Joshua's) right hand as accuser. Satan (hassâtân) is the evil spirit so well known from the book of Job, and the constant accuser of men before God (Rev_12:10), and not Sanballat and his comrades (Kimchi, Drus., Ewald). He comes forward here as the enemy and accuser of Joshua, to accuse him in his capacity of high priest. The scene is therefore a judicial one, and the high priest is not in the sanctuary, the building of which had commenced, or engaged in supplicating the mercy of the angel of יהוה for himself and the people, as Theodoret and Hengstenberg suppose. The expression עֹמֵד לִפְנֵי furnishes no tenable proof of this, since it cannot be shown that this expression would be an inappropriate one to denote the standing of an accused person before the judge, or that the Hebrew language had any other expression for this. Satan stands on the right side of Joshua, because the accuser was accustomed to stand at the right hand of the accused (cf. Psa_109:6). Joshua is opposed by Satan, however, not on account of any personal offences either in his private or his domestic life, but in his official capacity as high priest, and for sins which were connected with his office, or for offences which would involve the nation (Lev_4:3); though not as the bearer of the sins of the people before יהוה, but as laden with his own and his people's sins. The dirty clothes, which he had one, point to this (Zec_3:3).
But יהוה, i.e., the angel of יהוה, repels the accuser with the words, “יהוה rebuke thee;... יהוה who chooseth Jerusalem.”
(Note: The application made in the Epistle of Jude (Jud_1:9) of the formula “Jehovah rebuke thee,” namely, that Michael the archangel did not venture to execute upon Satan the κρίσις βλασφημίας, does not warrant the conclusion that the angel of יהוה places himself below יהוה by these words. The words “יהוה rebuke thee” are a standing formula for the utterance of the threat of a divine judgment, from which no conclusion can be drawn as to the relation in which the person using it stood to God. Moreover, Jude had not our vision in his mind, but another event, which has not been preserved in the canonical Scriptures.)
The words are repeated for the sake of emphasis, and with the repetition the motive which led Jehovah to reject the accuser is added. Because יהוה has chosen Jerusalem, and maintains His choice in its integrity (this is implied in the participle bōchēr). He must rebuke Satan, who hopes that his accusation will have the effect of repealing the choice of Jerusalem, by deposing the high priest. For if any sin of the high priest, which inculpated the nation, had been sufficient to secure his removal or deposition, the office of high priest would have ceased altogether, because no man is without sin. גָּעַר, to rebuke, does not mean merely to nonsuit, but to reprove for a thing; and when used of God, to reprove by action, signifying to sweep both him and his accusation entirely away. The motive for the repulse of the accuser is strengthened by the clause which follows: Is he (Joshua) not a brand plucked out of the fire? i.e., one who has narrowly escaped the threatening destruction (for the figure, see Amo_4:11). These words, again, we must not take as referring to the high priest as an individual; nor must we restrict their meaning to the fact that Joshua had been brought back from captivity, and reinstated in the office of high priest. Just as the accusation does not apply to the individual, but to the office which Joshua filled, so do these words also apply to the supporter of the official dignity. The fire, out of which Joshua had been rescued as a brand, was neither the evil which had come upon Joshua through neglecting the building of the temple (Koehler), nor the guilt of allowing his sons to marry foreign wives (Targ., Jerome, Rashi, Kimchi): for in the former case the accusation would have come too late, since the building of the temple had been resumed five months before (Hag_1:15, compared with Zec_1:7); and in the latter it would have been much too early, since these misalliances did not take place till fifty years afterwards. And, in general, guilt which might possibly lead to ruin could not be called a fire; still less could the cessation or removal of this sin be called deliverance out of the fire. Fire is a figurative expression for punishment, not for sin. The fire out of which Joshua had been saved like a brand was the captivity, in which both Joshua and the nation had been brought to the verge of destruction. Out of this fire Joshua the high priest had been rescued. But, as Kliefoth has aptly observed, “the priesthood of Israel was concentrated in the high priest, just as the character of Israel as the holy nation was concentrated in the priesthood. The high priest represented the holiness and priestliness of Israel, and that not merely in certain official acts and functions, but so that as a particular Levite and Aaronite, and as the head for the time being of the house of Aaron, he represented in his own person that character of holiness and priestliness which had been graciously bestowed by God upon the nation of Israel.” This serves to explain how the hope that God must rebuke the accuser could be made to rest upon the election of Jerusalem, i.e., upon the love of יהוה to the whole of His nation. The pardon and the promise do not apply to Joshua personally any more than the accusation; but they refer to him in his official position, and to the whole nation, and that with regard to the special attributes set forth in the high priesthood - namely, its priestliness and holiness. We cannot, therefore, find any better words with which to explain the meaning of this vision than those of Kliefoth. “The character of Israel,” he says, “as the holy and priestly nation of God, was violated - violated by the general sin and guilt of the nation, which God had been obliged to punish with exile. This guilt of the nation, which neutralized the priestliness and holiness of Israel, is pleaded by Satan in the accusation which he brings before the Maleach of יהוה against the high priest, who was its representative. A nation so guilty and so punished could no longer be the holy and priestly nation: its priests could no longer be priests; nor could its high priests be high priests any more. But the Maleach (angel) of יהוה sweeps away the accusation with the assurance that יהוה, from His grace, and for the sake of its election, will still give validity to Israel's priesthood, and has already practically manifested this purpose of His by bringing it out of its penal condition of exile.”
After the repulse of the accuser, Joshua is cleansed from the guilt attaching to him. When he stood before the angel of יהוה he had dirty clothes on. The dirty clothes are not the costume of an accused person (Drus., Ewald); for this Roman custom was unknown to the Hebrews. Dirt is a figurative representation of sin; so that dirty clothes represent defilement with sin and guilt (cf. Isa_64:5; Isa_4:4; Pro_30:12; Rev_3:4; Rev_7:14). יהוה had indeed refined His nation in its exile, and in His grace had preserved it from destruction; but its sin was not thereby wiped away. The place of grosser idolatry had been taken by the more refined idolatry of self-righteousness, selfishness, and conformity to the world. And the representative of the nation before יהוה was affected with the dirt of these sins, which gave Satan a handle for his accusation. But יהוה would cleanse His chosen people from this, and make it a holy and glorious nation. This is symbolized by what takes place in Zec_3:4 and Zec_3:5. The angel of יהוה commands those who stand before Him, i.e., the angels who serve Him, to take off the dirty clothes from the high priest, and put on festal clothing; and then adds, by way of explanation to Joshua, Behold, I have caused thy guilt to pass away from thee, that is to say, I have forgiven thy sin, and justified thee (cf. 2Sa_12:13; 2Sa_24:10), and clothe thee with festal raiment. The inf. abs. halbēsh stands, as it frequently does, for the finite verb, and has its norm in הֶעֱבַרְתִּי (see at Hag_1:6). The last words are either spoken to the attendant angels as well, or else, what is more likely, they are simply passed over in the command given to them, and mentioned for the first time here. Machălâtsōth, costly clothes, which were only worn on festal occasions (see at Isa_3:22).; They are not symbols of innocence and righteousness (Chald.), which are symbolized by clean or white raiment (Rev_3:4; Rev_7:9); nor are they figurative representations of joy (Koehler), but are rather symbolical of glory. The high priest, and the nation in him, are not only to be cleansed from sin, and justified, but to be sanctified and glorified as well.
Zec 3:6-10
In these verses there follows a prophetic address, in which the angel of יהוה describes the symbolical action of the re-clothing of the high priest, according to its typical significance in relation to the continuance and the future of the kingdom of God. Zec_3:6. “And the angel of יהוה testified to Joshua, and said, Zec_3:7. Thus saith יהוה of hosts, If thou shalt walk in my ways, and keep my charge, thou shalt both judge my house and keep my courts, and I will give thee ways among these standing here. Zec_3:8. Hear then, thou high priest Joshua, thou, and thy comrades who sit before thee: yea, men of wonder are they: for, behold, I bring my servant Zemach (Sprout). Zec_3:9. For behold the stone which I have laid before Joshua; upon one stone are seven eyes: behold I engrave its carving, is the saying of יהוה of hosts, and I clear away the iniquity of this land in one day. Zec_3:10. In that day, is the saying of יהוה of hosts, ye will invite one another under the vine and under the fig-tree.” In Zec_3:7 not only is the high priest confirmed in his office, but the perpetuation and glorification of his official labours are promised. As Joshua appears in this vision as the supporter of the office, this promise does not apply to Joshua himself so much as to the office, the continuance of which is indeed bound up with the fidelity of those who sustain it. The promise in Zec_3:7 therefore begins by giving prominence to this condition: If thou wilt walk in my ways, etc. Walking in the ways of יהוה refers to the personal attitude of the priests towards יהוה, or to fidelity in their personal relation to God; and keeping the charge of יהוה, to the faithful performance of their official duties (shâmar mishmartī, noticing what has to be observed in relation to יהוה; see at Lev_8:35). The apodosis begins with וְגַם אַתָּה, and not with וְנָתַתִּי. This is required not only by the emphatic 'attâh, but also by the clauses commencing with v^egam; whereas the circumstance, that the tense only changes with v^enâthattī, and that tâdīn and tishmōr are still imperfects, has its simple explanation in the fact, that on account of the gam, the verbs could not be linked together with Vav, and placed at the head of the clauses. Taken by themselves, the clauses v^egam tâdīn and v^egam tishmōr might express a duty of the high priest quite as well as a privilege. If they were taken as apodoses, they would express an obligation; but in that case they would appear somewhat superfluous, because the obligations of the high priest are fully explained in the two previous clauses. If, on the other hand, the apodosis commences with them, they contain, in the form of a promise, a privilege which is set before the high priest as awaiting him in the future - namely, the privilege of still further attending to the service of the house of God, which had been called in question by Satan's accusation. דִּין אֶת־בֵּיתִי, to judge the house of God, i.e., to administer right in relation to the house of God, namely, in relation to the duties devolving upon the high priest in the sanctuary as such; hence the right administration of the service in the holy place and the holy of holies. This limitation is obvious from the parallel clause, to keep the courts, in which the care of the ordinary performance of worship in the courts, and the keeping of everything of an idolatrous nature from the house of God, are transferred to him. And to this a new and important promise is added in the last clause (וְנָהַתִּי וגו). The meaning of this depends upon the explanation given to the word מַהְלְכִים. Many commentators regard his as a Chaldaic form of the hiphil participle (after Dan_3:25; Dan_4:34), and take it either in the intransitive sense of “those walking” (lxx, Pesh., Vulg., Luth., Hofm., etc.), or in the transitive sense of those conducting the leaders (Ges., Hengst., etc.). But apart from the fact that the hiphil of הָלַךְ in Hebrew is always written either הוֹלִיךְ or הֵילִיךְ, and has never anything but a transitive meaning, this view is precluded by the בֵּין, for which we should expect מִבֵּין or מִן, since the meaning could only be, “I give thee walkers or leaders between those standing here,” i.e., such as walk to and fro between those standing here (Hofmann), or, “I will give thee leaders among (from) these angels who are standing here” (Hengstenberg). In the former case, the high priest would receive a promise that he should always have angels to go to and fro between himself and יהוה h, to carry up his prayers, and bring down revelations from God, and supplies of help (Joh_1:51; Hofmann). This thought would be quite a suitable one; but it is not contained in the words, “since the angels, even if they walk between the standing angels and in the midst of them, do not go to and fro between Jehovah and Joshua” (Kliefoth). In the latter case the high priest would merely receive a general assurance of the assistance of superior angels; and for such a thought as this the expression would be an extremely marvellous one, and theבֵּין would be used incorrectly. We must therefore follow Calvin and others, who take מַהְלְכִין as a substantive, from a singular מַהְלֵךְ, formed after מַחְצֵב, מַסְמֵר, מַזְלֵג, or else as a plural of מַהֲלָךְ, to be pointed מַהֲלָכִים (Ros., Hitzig, Kliefoth). The words then add to the promise, which ensured to the people the continuance of the priesthood and of the blessings which it conveyed, this new feature, that the high priest would also receive a free access to God, which had not yet been conferred upon him by his office. This points to a time when the restrictions of the Old Testament will be swept away. The further address, in Zec_3:8 and Zec_3:9, announces how God will bring about this new time or future.
The miracle, which is to be seen in Joshua and his priests, consists rather in the fact that the priesthood of Israel is laden with guilt, but by the grace of God it has been absolved, and accepted by God again, as the deliverance from exile shows,” and Joshua and his priests are therefore brands plucked by the omnipotence of grace from the fire of merited judgment (Kliefoth). This miracle of grace which has been wrought for them, points beyond itself to an incomparably greater and better act of the sin-absolving grace of God, which is still in the future.This is the way in which the next clause, “for I bring my servant Zemach,” which is explanatory of 'anshē mōphēth (men of miracle), attaches itself. The word Tsemach is used by Zechariah simply as a proper name of the Messiah; and the combination ‛abhdī Tsemach (my servant Tsemach) is precisely the same as ‛abhdī Dâvid (my servant David) in Eze_34:23-24; Eze_37:24, or “my servant Job” in Job_1:8; Job_2:3, etc. The objection raised by Koehler - namely, that if tsemach, as a more precise definition of ‛abhdī (my servant), or as an announcement what servant of יהוה is intended, were used as a proper name, it would either be construed with the article (הַצֶּמַח), or else we should have עַבְדִּי צֶמַח שְׁמוֹ as in Zec_6:12 - is quite groundless. For “if poets or prophets form new proper names at pleasure, such names, even when deprived of the article, easily assume the distinguishing sign of most proper names, like bâgōdâh and m^eshūbhâh in Jeremiah 3” (Ewald, §277, c). It is different with שְׁמוֹ in Zec_6:12; there sh^emō is needed for the sake of the sense, as in 1Sa_1:1 and Job_1:1, and does not serve to designate the preceding word as a proper name, but simply to define the person spoken of more precisely by mentioning his name. Zechariah has formed the name Tsemach, Sprout, or Shoot, primarily from Jer_23:5 and Jer_33:15, where the promise is given that a righteous Sprout (tsemach tsaddīq), or a Sprout of righteousness, shall be raised up to Jacob. And Jeremiah took the figurative description of the great descendant of David, who will create righteousness upon the earth, as a tsemach which יהוה will raise up, or cause to shoot up to David, from Isa_11:1-2; Isa_53:2, according to which the Messiah is to spring up as a rod out of the stem of Jesse that has been hewn down, or as a root-shoot out of dry ground. Tsemach, therefore, denotes the Messiah in His origin from the family of David that has fallen into humiliation, as a sprout which will grow up from its original state of humiliation to exaltation and glory, and answers therefore to the train of thought in this passage, in which the deeply humiliated priesthood is exalted by the grace of יהוה into a type of the Messiah. Whether the designation of the sprout as “my servant” is taken from Isa_52:13 and Isa_53:11 (cf. Isa_42:1; Isa_49:3), or formed after “my servant David” in Eze_34:24; Eze_37:24, is a point which cannot be decided, and is of no importance to the matter in hand. The circumstance that the removal of iniquity, which is the peculiar work of the Messiah, is mentioned in Eze_37:9, furnishes no satisfactory reason for deducing ‛abhdī tsemach pre-eminently from Isa_53:1-12. For in Zec_3:9 the removal of iniquity is only mentioned in the second rank, in the explanation of יהוה 's purpose to bring His servant Tsemach. The first rank is assigned to the stone, which Jehovah has laid before Joshua, etc.
The answer to the question, what this stone signifies, or who is to be understood by it, depends upon the view we take of the words עֵינַיִם ... עַל אֶבֶן. Most of the commentators admit that these words do not form a parenthesis (Hitzig, Ewald), but introduce a statement concerning הִנֵּה הָאֶבֶן. Accordingly, הִנֵּה הָאֶבֶן וגו is placed at the head absolutely, and resumed in עַל אֶבֶן אַחַת. This statement may mean, either upon one stone are seven eyes (visible or to be found), or seven eyes are directed upon one stone. For although, in the latter case, we should expect אֶל instead of עַל (according to Psa_33:18; Psa_34:16), שִׂים עַיִן עַל does occur in the sense of the exercise of loving care (Gen_44:21; Jer_39:12; Jer_40:4). But if the seven eyes were to be seen upon the stone, they could only be engraved or drawn upon it. And what follows, הִנְנִי מְפַתֵּחַ וגו, does not agree with this, inasmuch as, according to this, the engraving upon the stone had now first to take place instead of having been done already, since hinnēh followed by a participle never expresses what has already occurred, but always what is to take place in the future. For this reason we must decide that the seven eyes are directed towards the stone, or watch over it with protecting care. But this overthrows the view held by the expositors of the early assembly, and defended by Kliefoth, namely, that the stone signifies the Messiah, after Isa_28:16 and Psa_118:2, - a view with which the expression nâthattī, “given, laid before Joshua,” can hardly be reconciled, even if this meant that Joshua was to see with his own eyes, as something actually present, that God was laying the foundation-stone. Still less can we think of the foundation-stone of the temple (Ros., Hitz.), since this had been laid long ago, and we cannot see for what purpose it was to be engraved; or of the stone which, according to the Rabbins, occupied the empty place of the ark of the covenant in the most holy place of the second temple (Hofmann); or of a precious stone in the breastplate of the high priest. The stone is the symbol of the kingdom of God, and is laid by יהוה before Joshua, by God's transferring to him the regulation of His house and the keeping of His courts (before, liphnē, in a spiritual sense, as in 1Ki_9:6, for example). The seven eyes, which watch with protecting care over this stone, are not a figurative representation of the all-embracing providence of God; but, in harmony with the seven eyes of the Lamb, which are the seven Spirits of God (Rev_5:6), and with the seven eyes of יהוה (Zec_4:10), they are the sevenfold radiations of the Spirit of יהוה (after Isa_11:2), which show themselves in vigorous action upon this stone, to prepare it for its destination. This preparation is called pittēăch pittuchâh in harmony with the figure of the stone (cf. Eze_28:9, Eze_28:11). “I will engrave the engraving thereof,” i.e., engrave it so as to prepare it for a beautiful and costly stone. The preparation of this stone, i.e., the preparation of the kingdom of God established in Israel, by the powers of the Spirit of יהוה, is one feature in which the bringing of the tsemach will show itself. The other consists in the wiping away of the iniquity of this land. Mūsh is used here in a transitive sense, to cause to depart, to wipe away. הָאָרֶץ הַהִיא (that land) is the land of Canaan or Judah, which will extend in the Messianic times over the whole earth. The definition of the time, b^eyōm 'echâd, cannot of course mean “on one and the same day,” so as to affirm that the communication of the true nature to Israel, namely, of one well pleasing to God, and the removal of guilt from the land, would take place simultaneously (Hofmann, Koehler); but the expression “in one day” is substantially the same as ἐφάπαξ in Heb_7:27; Heb_9:12; Heb_10:10, and affirms that the wiping away of sin to be effected by the Messiah (tsemach) will not resemble that effected by the typical priesthood, which had to be continually repeated, but will be all finished at once. This one day is the day of Golgotha. Accordingly, the thought of this verse is the following: יהוה will cause His servant Tsemach to come, because He will prepare His kingdom gloriously, and exterminate all the sins of His people and land at once. By the wiping away of all guilt and iniquity, not only of that which rests upon the land (Koehler), but also of that of the inhabitants of the land, i.e., of the whole nation, all the discontent and all the misery which flow from sin will be swept away, and a state of blessed peace will ensue for the purified assembly of God. This is the thought of the tenth verse, which is formed after Mic_4:4 and 1Ki_5:5, and with which the vision closes. The next vision shows the glory of the purified assembly.
        Zec 3:1 And he showed me Yehoshua the high priest standing before the messenger of יהוה, and Satan standing at his right hand to be an adversary to him.
Zec 3:2 and יהוה said to Satan, “יהוה rebuke you, Satan! יהוה who has chosen Yerushalayim rebuke you! Is this not a brand plucked from the fire?”
Zec 3:3 And Yehoshua was dressed in filthy garments, and was standing before the messenger.
Zec 3:4 and He answered and spoke to those who stood before Him, saying, “Remove the filthy garments from him.” And to him He said, “See, I have removed your guilt from you, and shall put costly robes on you.”
Zec 3:5 And I said, “Let them put a clean turban on his head.” Then they put a clean turban on his head, and they put garments on him. And the messenger of יהוה stood by.
Zec 3:6 and the messenger of יהוה witnessed to Yehoshua, saying,
Zec 3:7 “Thus said יהוה of hosts, ‘If you walk in My ways, and if you guard My duty, then you shall also rule My house, and also guard My courts. And I shall give you access among these standing here.
Zec 3:8 ‘Now listen, Yehoshua the high priest, you and your companions who sit before you, for they are men of symbol. For look, I am bringing forth My Servant – the Branch¹. Footnote: ¹Or Sprout. See Isa. 4:2, Isa. 11:1, Jer. 23:5, Jer. 33:15, Zech. 6:12.
Zec 3:9 ‘See the stone which I have put before Yehoshua: on one stone are seven eyes. See, I am engraving its inscription,’ declares יהוה of hosts, ‘and I shall remove the guilt of that land in one day.
Zec 3:10 ‘In that day,’ declares יהוה of hosts, ‘you shall invite one another, under the vine and under the fig tree.’ ”
Zec 4:1 and the messenger who was speaking to me came back and woke me up as a man is awakened from sleep.
Zec 4:2 and he said to me, “What do you see?” So I said, “I have looked, and see: a lampstand all of gold with a bowl on top of it, and on the stand seven lamps with seven spouts to the seven lamps.
Zec 4:3 “And two olive trees are by it, one at the right of the bowl and the other at its left.”
Zec 4:4 Then I responded and spoke to the messenger who was speaking to me, saying, “What are these, my master?”
Zec 4:5 and the messenger who was speaking to me answered and said to me, “Do you not know what these are?” And I said, “No, my master.”
Zec 4:6 and he answered and said to me, “This is the word of יהוה to Zerubbaḇel, ‘Not by might nor by power, but by My Spirit,’ said יהוה of hosts.
Zec 4:7 ‘Who are you, great mountain, before Zerubbaḇel? A plain! And he shall bring forth the capstone with shouts of “Favour, favour to it!” ’ ”
  1Co 10:6 and these became examples for us, so that we should not lust after evil, as those indeed lusted.
1Co 10:7 and do not become idolaters as some of them, as it has been written, “The people sat down to eat and to drink, and stood up to play.”
1Co 10:8 Neither should we commit whoring, as some of them did, and in one day twenty-three thousand fell,
1Co 10:9 neither let us try Messiah, as some of them also tried, and were destroyed by serpents,
1Co 10:10 neither grumble, as some of them also grumbled, and were destroyed by the destroyer.
1Co 10:11 and all these came upon them as examples, and they were written as a warning to us, on whom the ends of the ages have come,
1Co 10:12 so that he who thinks he stands, let him take heed lest he fall.
1Co 10:13 No trial has overtaken you except such as is common to man, and Elohim is trustworthy, who shall not allow you to be tried beyond what you are able, but with the trial shall also make the way of escape, enabling you to bear it.
May YHWH bless you and keep you as you walk in the Torah, the way of life, following our Master Yehoshua HaMoschiach

3 commentaires:

The Good Tale30 mai 2013 à 20:09
The true Gospel is now delivered to you from the wilderness Rev 12:6 as a witness Matt 24:14.
Our heavenly Father will not put any child of his into a hell fire no matter what their sins. It never entered the heart or mind of God to ever do such a thing Jer7:31, Jer 19:5. Anyone preaching a hell fire to God's children is deceived.The true word of God John 1:1 is now delivered Rev 12:5 start at this website http://minigoodtale.wordpress.com/

God chose a woman Rev 12 to be the prophet like unto Moses and Elijah Matt 17:3, Acts 3:21-23, Luke 1:17. Those professing themselves to be Christians would be wise to hear all Acts 3:23 BEFORE making any judgment. The proof of what I tell you is in the hearing.

Prove ALL things 1 Thes 5:21. Satan has deceived the whole world Rev 12:9 until now.
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Daniel ben Ya'acov Ysrael31 mai 2013 à 01:46
Ce commentaire a été supprimé par l'auteur.
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