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TORAH PORTIONS
Welcome to the first Torah portion, in the last Torah book of Deuteronomy.
Myrbd
D'VARIM (Words)
Deuteronomy 1:1-3:22
There are 64 Aleph-Tavs in this week's Torah portion
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NOTE: All of the yous and yours underlined as "you" and "your" indicates that the you and the your are plural. Also any of the words that are in bold pink lettering as "you" refers to the feminine gender, but it is only applied when it does not commonly refer to a woman. This only is applied to this week's Torah portion text at this time.
CHAPTER 1
Deuteronomy 1:1-46
Deu 1:1 These are the words which Moses spoke to all of Israel in the going over the Jordan in the wilderness, in the in the going over [(on the plain)] opposite (at the front of, cutting short of, circumcising) Suph (Reeds), between Paran, and between Tophel, and Laban, and the Hazeroth, and Di Zahab, 2 one ten (oneteen, eleven) days from Horeb at the way of Mount Seir unto Kadesh Barnea. 3 And was in the fortieth year, in the tenth ten (tenthteen, eleven) renewed month, on the one of the renewed month, Moses spoke to the Sons of Israel according to [(as)] all which hwhy commanded him to them; 4 after he had struck ta Sihon, King of the Amorites, which was dwelling in Heshbon, and ta Og, King of the Bashan, which was dwelling in Astaroth, in Edrei: 5 In over the Jordan, in the land of Moab, had undertook (assayed, yeilded) Moses at declaring (digging) ta-this Teaching (Torah), to say, 6 hwhy, our Elohim, spoke to us in Horeb, to say, Multiple is to you dwelling in this mountain.: 7 Face, and pull up (journey) to you, and go (enter) at the mountain area of the Amorites and to all of his residents (abiders, tabernaclers) in the Arabah, in the mountain area, and in the lowland area (depressed area, sunk area), and in the negeb (south), and in the cove area (coast area) of the sea, of the land of the Canaanites and the Lebanon, unto the Great River, the River Euphrates. 8 See, I have given ta-the land to your faces: Go (Enter) and possess (occupy) ta-the land which hwhy swore to your fathers, to Abraham, to Isaac, and to Jacob, to give to them, and to their seed after them.
9 And I said to you in that time, to say, I am not able by my aloneness at bearing you up [(carrying you, lifting you up)]: 10 hwhy, your Elohim, has multiplied you, and behold, you are today as the stars of the Heavens for the multitude. 11 hwhy, the Elohim of your fathers, shall add upon (over) you a thousand times as you, and shall bless you as the which had spoken to you. 12 How can I by my aloneness bear (carry, lift up) your cumbrances (weariness), and your burdens, and your strifes (contentions)? 13 Bring to you men, wise ones, and understanding ones, and knowledgable ones, of your tribes, and I will set (put) them among your heads, 14 and you answered me, and you said, The word which you have spoken to do is good. 15 And I took ta-the heads of your tribes, men, wise ones, and knowldegable ones, and I have given them heads over (upon) you of Princes of Thousands, and Princes of Hundreds, and Princes of Fifties, and Princes of Tens, and Officers for your tribes, 16 and I commanded ta-your judges in that time, to say, Hear between your brothers and you shall judge righteously between a man, and between his brother, and between his sojourner (stranger). 17 You shall not respect (discern, scrutinize, regard, disregard) faces in the judgment; as the small, as the great, you shall hear; and you shall not be sojourn from the face of a man; for he is the judgment for (by) Elohim: and the word which shall be hard (tough) with you, you shall bring to me, and I will hear him. 18 And I commanded you in that time ta-all of the words which you were to do.
19 And we pulled up (journeyed) from Horeb, and we went ta all of that great and fearful wilderness which you have seen at the way of the mountain area of the Amorites, as the which hwhy, our Elohim, commanded us; and we came unto Kadesh at Barnea (Kadesh-Barnea), 20 and I said to you, You have come unto the mountain area of the Amorites, which hwhy, our Elohim, is giving to us. 21 See, hwhy, your Elohim, has given ta-the land to your face: Ascend, possess (occupy), as the which hwhy, Elohim of your fathers, had spoken to you; do you not fear, and do you not be dismayed (discouraged?, prostrated).
22 And you came near to me, all of you, and you said, We will send men to our faces, and they shall explore (delve) ta-the land for us, and they shall return us word ta-the way we shall ascend in her, and ta the cities which we shall come to them, 23 and the word was good in my eyes: and I took from you two ten (twoteen, twelve) men, one man for the tribe: 24 and they faced, and they ascended to the mountain area, and they came unto the Valley (Torrent) of Eshcol, and they foot-spied her, 25 and they took from the fruit of the land in their hands, and they descended (came down) to us and they returned us word, and they said, The land is good of her which hwhy, our Elohim, is giving to us. 26 And you would not consent (were willing) to the ascension, and you rebelled ta-the Mouth of hwhy, your Elohim: 27 and you grumbled in your tents, and you said, Is on the hatred of hwhy with (at) us that brought us out from the land of Egypt, to give to us in the hand of the Amorites to destroy (desolate) us. 28 Where are we ascending? Our brothers, they have melted (fainted, liquefied) ta-our hearts, to say, A people is greater and taller than us; of great and fortified (isolated, walled up, ?clipped off?) cities in the Heavens; and we saw also the sons of the Anakim there. 29 And I said to you, Do you not dread (be harassed), and do you not be afraid from them. 30 hwhy, your Elohim, that is going to your faces, He shall war for you, according to [(as)] all which had done at you in Egypt to your eyes; 31 and in the wilderness which you have seen which hwhy, your Elohim, has borne you [(carried you, lifted you up)], as the which a man shall bear (carry, lift up) ta-his son, in all of the way which you went, until you have come unto this place, 32 and on this word, you did not believe [you were not with belief)] in hwhy, your Elohim, 33 that went to your faces in the way to search (tour) for you a place for your encampment, in the Fire nightly to show you in the way which you should go in her, and in a Cloud daily. 34 And hwhy heard ta-the sound of your words, and was wroth, and swore, to say, 35 If a man, among these men, of this evil generation, shall see ta the good land which I swore to give to your fathers, 36 except (removing, save) Caleb, son of Jephunneh; he shall see her, and to him I shall give ta-the land which was walked on her, and to his sons, because which was fully following (after) hwhy. 37 Also, hwhy was angry against me on your circumstances (sakes), to say, Also you shall not go (enter) there. 38 Joshua, son of Nun, that is standing to your face, he shall enter there: strengthen him: for he shall have ta-Israel inherit her, 39 and your little ones, which you said, They shall be for a plunder (booty)! And your sons which had no knowledge of good and the evil today, they, they shall go (enter) there, and I will give her to them, and they shall possess (occupy) her. 40 And you, face to you, and pull up (journey) to the wilderness at the way of the Sea of Reeds [(Yam Suph, Red Sea)]. 41 And you answered and you said to me, We have sinned to hwhy. We, we shall ascend, and we shall war according to [(as)] all which hwhy, our Elohim, commanded us. And you girded a man ta-the vessels of his war, and you made light (ready) for the ascension to the mountain area. 42 And hwhy said to me, Say to them, You shall not ascend, and you shall not war; for I am not in your nearness; and you shall not be inflicted (stumbled, gored) to the face of your enemies. 43 And I spoke to you; and you did not listen, and you rebelled ta-the Mouth of hwhy, and you were proud, and you ascended to the mountain area, 44 and the Amorites that dwell in that mountain area came out to encounter (meet) you, and pursued (chased) you, as the which they, the bees do, and they struck you in Seir, unto Hormah. 45 And you returned, and you wept to the Face of hwhy; and hwhy did not listen in your voice, and did not give ear to you, 46 and you dwelled in Kadesh multiple days according to [(as)] the days which you dwelled.
(NOTE: Not all verses will have comments)
Verses one through three
1 These are the words which Moses spoke to all of Israel in the going over the Jordan in the wilderness, in the in the going over [(on the plain)] opposite (at the front of, cutting short of, circumcising) Suph (Reeds), between Paran, and between Tophel, and Laban, and the Hazeroth, and Di Zahab, 2 one ten (oneteen, eleven) days from Horeb at the way of Mount Seir unto Kadesh Barnea. 3 And was in the fortieth year, in the tenth ten (tenthteen, eleven) renewed month, on the one of the renewed month, Moses spoke to the Sons of Israel according to [(as)] all which hwhy commanded him to them;
This is the beginning of the end of Moses. This whole book of Deuteronomy could be also nicknamed "Moses' Farewell Speech". Moses knew that he was going to die, and he could have used as much time as he could to delay it throughout this whole book until he finished speaking to them before he went up to Mount Nebo to die. But Moses knew he couldn't delay it much longer, because the Israelites were to only be in the wilderness for forty years, which hwhy noted in the Torah portion of Sh'lakh L'kha, in the book of Numbers
Numbers 14:34 On the enrollment (scroll, number) of the days which you searched out (toured) ta-the land, forty days, a day for the year, a day for the year, you shall bear (carry, lift up) ta-your iniquities forty years, and you shall know ta-My Alienation. 35 I am hwhy, I have spoken. If not this shall I do to all of this evil Congregation that was appointed upon (over) Me: in this wilderness they shall be completed, and there they shall die.
It is calculted that nearly all of the book of Deuteronomy up to the death of Moses was about thirty seven (37) days, which I explain later.
Most of what Moses will be saying in this book will be what the Israelites did in the books of Exodus, Leviticus and Numbers, which are be repeats. I will not be commenting as much in this Torah book as I did in the past books, except in areas in Deuteronomy that were not mentioned in the previous Torah books, and maybe some repeating. Anything repetitive, I will provide the links to the Torah portions that I made comments on those topics.
Monte Judah of Lion and Lamb Ministries noted to why this Torah book is commonly known to us in English as "Deuteronomy". He noted this verse, which is noted in the Torah portion of Shophtim, in the book of Deuteronomy
Deuteronomy 17:18 And shall be, as he sits upon the throne of his kingdom, and shall write for himself ta-a second of this Teaching (Torah) upon a scroll from of the face of the Priests, the Levites:
This pertains to the section when a king comes to a throne, that he is to write for himself a Torah, which King David clearly did when he wrote in the Psalms, at times, about hwhy's Torah. Monte Judah noted that in the Greek Septuagent Text, the Greek word for "copy", which is the Hebrew word "meesh-neh", where the religious Jews use for their Jewish commentaries of the Mishnah, is "doo-tey-roh-noh-mee-ohn" (deuteronomion). The same Hebrew word "meeshneh" is also where the religious Jews use for their Jewish commentaries, called the "Mishnah". Monte Judah said that the translators used this Greek word for the title of this book, because they thought the kings were to copy this book of the Torah to the Israelites, but they were to copy all of the books of the Torah. Monte also noted that this is what happens when they look at a different language, and they used this "misnomer" for the title of this book. You can hear Monte's commentary of this account by clicking on the link below.
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DISCLAIMER
The views and opinions expressed do not necessarily reflect the views or opinions of The Aleph-Tav Project.
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MONTE JUDAH
Devarim (Excerpt)
In verse two of this week's Torah portion passage, it says that it is an eleven days journey from Horeb of Mount Seir unto Kadesh Barnea. In the Torah portion of Sh'lakh L'kha, in the book of Numbers, I noted scripture sources and calculations that the timeline the spies came back and the following day of mourning ended in the ninth day of the fifth Biblical calendar month of Av and as late as the twenty-first day.
In the Torah portion of B'ha-alothkha, in the book of Numbers, there were stops for days in between those eleven days. For example, Miriam was plagued for seven days, and the Israelites could not continue their journeying until the days of her plague ended for her to return to the Camp. But if they didn't have to stop during Moses' eleven day time line, from the date they left Mount Sinai, it is possible that they could have arrived at Kadesh Barnea on the second day of the third Biblical calendar month of Sivan, near or around the time of the Spring High Holy Day of Shavuoth.
You can check it out on my Torah portion of Sh'lekh L'kah by clicking on the link below to get to the webpage.
TORAH PORTION SH'LAKH L'KHA
The first day of the eleventh month in the fortieth year also revealed that it was thirty eight years after their departure from Kadesh from the account whey they spied out the land.
Notice that the eleventh Biblical calendar month occurred between the Gregorian calendar months of January-February. This was not during the summertime folks, but during the "wintertime". It was very cool, if not cold for them, and one can picture the Israelite People wearing heavier and extra garments to keep themselves warm.
I want to insert this information because we will not see this in any Torah portion. Based on the scriptures, we can figure out when Moses died.
In the book of Deuteronomy, when Moses died, the Israelites mourned for Moses' death for thirty days, which is noted in the Torah portion of V'Zoth Ha-B'rakhah, in the book of Deuteronomy
Deuteronomy 34:7 And Moses was a son of a hundred and twenty years in his death: his eye had not faint (weak, dimmed), and the freshness (force, ?vigor?) had not fled. 8 And the Sons of Israel wailed (wept) of ta-Moses in the going overs (plains) of Moab thirty days: and the days of weeping of the mourning of Moses had ended. 9 And Joshua, son of Nun, was full of the Spirit of Wisdom; for Moses had supported (laid) ta-his hands upon him: and the Sons of Israel, they listened to him, and they did as the which hwhy commanded ta-Moses.
After the death of Moses and their time for mourning, hwhy spoke to Joshua for the first time, which is noted in the book of Joshua
Joshua 1:1 And was after the death of Moses, the servant of hwhy, and hwhy spoke to Joshua, son of Nun, the minister of Moses, to say, 2 Moses, My servant, is dead; and now arise, go over this Jordan, you, and all of this People, to the land which I am giving to them, to the Sons of Israel. 3 Every place which you shall tread the sole of your foot on him, to you I have given him, as which I spoke to Moses....10 And Joshua commanded the Officers of the People, to say, 11 Go over in the midst of the Camp, and command the People, to say, Provide for yoursevles victuals; for in still of three days you are going over this Jordan to go to possess the land, which hwhy, your Elohim, is giving to you to possess her.
This is what it says later in the book of Joshua
Joshua 4:19 And the People, they ascended from the Jordan in the tenth of the first month, and they encamped in the Gilgal, in the edge, east of Jericho.
Computing the days from the tenth day of the first month, in the forty-first year, going back three days takes the time line that hwhy spoke to Joshua before they crossed over the Jordan on the seventh day of the first month of the forty-first year. Accounting the time line that the Israelites started to mourn for thirty days for the death of Moses, we can trace the date back thirty days to the seventh day of the twelfth month. I misconfigured the date as the first day of the twelfth month that Moses was born. I want to give credit is due and want to thank Mark Biltz of El Shaddai Ministries for correcting me on his birth date. Thank you Mark.
Going back about thirty seven (37) days, will take us to the beginning of this week's Torah portion of the first day of the eleventh month in the fortieth year, where Moses beginins his "Farewell Speech".
!!!hwhy Kl dbk
Also, as I noted in the beginning of this week's Torah portion passage, Moses could have delayed as much as he could to go up to Mount Nebo to die, as long as while it was in the fortieth year of their journey. If this was so, he probably wanted to delay it until his birthday.
THIS IS A REVELATION!!!
I have yet to find anyone configuring this account.
Now that the date of Moses' birth is clear, going back to this timeline account, which is noted in the Torah portion of Sh'moth, in the book of Exodus
Exodus 2:1 And a man from the house of Levi went, and took ta-a daughter of Levi. 2 And the woman, she conceived, and she birthed a son: and she saw him for he was good [(he was for goodness)], she tsaphan-hid him three months. 3 And was not able anymore at the hiding of him, and she took for him an ark of papyrus (bulrush, absorbent material), and she daubed her in the slime (bitumen) and in the pitch (asphalt), and she put (set) ta-the lad (male child) in her; and she was put (set) in the reeds upon the lip of the River (Nile). 4 And his sister, she stood from a distance to know what would be done to him. 5 And the daughter of Pharaoh, she descended (went down) to wash upon the River (Nile); And her young women were walking upon the hand of the River (Nile); and she saw ta-the ark in the midst of the reeds, and she sent ta-her female servant, and she took her. 6 And she opened her, and she saw him, ta-the lad (male child): and behold, a young boy was weeping. And she had compassion (pity) upon him, and she said, This one is from the lads (male children) of the Hebrim (Hebrews). 7 And his sister, she said to the daughter of Pharaoh, That I can go, and I can call a woman, a suckling nurse (wet nurse) from the Hebritesses (Hebrew women) for you, and she may suck nurse (wet nurse) ta-the lad (male child) for you. 8 And the daughter of Pharaoh, she said to her, Go. And the maiden (virgin, secret young girl), she went, and she called ta-the mother of the lad (male child). 9 And the daughter of Pharaoh, she said to her, Have ta-this lad (male child) go, and suck nurse (wet nurse) him for me, and I, I will give ta-your wages. And the woman, she took the lad (male child), and she suck nursed (wet nursed) him.
Going back to Moses' time line. In verse two, Moses' parents hid him for three months, and afterwards made a "mini ark" for him to take him to whomever finds him, who was Pharaoh's daughter. We calculated that Moses died on the seventh day of the twelfth month at 120 years old. This is the same day that Moses was born exactly 120 years ago. Add three months to his birth date, and this will take it to the seventh day of the third month of Sivan. It is my humble but strong opinion, the day that Moses' parents made the mini ark and Pharaoh's daughter finding him occurred on the Spring High Holy day of SHAVUOTH/PENTECOST!!!
!!!!!hwhy Kl dbk
You can find this posted on the the information of the High Holy Day of Shavuoth by clicking on the link below to get to the webpage.
SHAVUOTH
The second generation of the Israelites in the wilderness before Moses died were not circumcised for forty years until after they crossed over the Jordan, which is noted in the book of Joshua.
Joshua 5:2 At that time hwhy said unto Joshua, Make thee sharp knives, and circumcise again ta-the sons of Israel the second time. 3 And Joshua made him sharp knives, and circumcised ta-the Sons of Israel at the hill of the foreskins. 4 And this is the cause why Joshua did circumcise: All of the People that came out of Egypt, that were males, even all of the men of war, died in the wilderness by the way, after they came out of Egypt. 5 Now all of the People that came out were circumcised: but all of the People that were born in the wilderness by the way as they came forth out of Egypt, them they had not circumcised. 6 For the Sons of Israel walked forty years in the wilderness, till all of the People that were men of war, which came out of Egypt, were consumed, because they obeyed not the Voice of hwhy: unto whom hwhy sware that He would not shew them ta-the land, which hwhy sware unto their fathers that he would give us, a land that floweth with milk and honey. 7 And ta-their sons, whom he raised up in their stead, them Joshua circumcised: for they were uncircumcised, because they had not circumcised them by the way. 8 And it came to pass, when they had done circumcising all of the People, that they abode in their places in the Camp, till they were whole.
In this Joshua account, it shows that Joshua had to make the males circumcise themselves before they crossed over the river to the promised land.
This Torah verse also reveals to us a revelation, with scriptural proof. Looking at the account of the time that Aaron, the High Priest, died on Mount Hor, which is noted in the Torah portion of Masei, in the book of Numbers
Numbers 33:37 and they pulled up (journeyed) from Kadesh, and they encamped in Hor of the Mount [(Mount of the Hor, Mount Hor)], on the edge of the land of Edom, 38 and Aaron, the Priest, ascended to Hor of the Mount [(Mount of the Hor, Mount Hor)] upon the Mouth of hwhy, and was the death [(and died)] there in the fortieth year of the outgoing of the Sons of Israel from the land of Egypt, in the fifth renewed month, on the one of the renewed month, 39 and Aaron was a son of three and twenty and a hundred years in his death on Hor of the Mount [(Mount of the Hor, Mount Hor)],
Notice in verse thirty eight in the Masei passage that Aaron, the High Priest, died on the fortieth year, "six months" prior to this Torah portion account with Moses about to speak his "goodbye speech" before he dies. This reveals to us that the traditional time of the Biblical new year, of the traditional Jewish Rosh Hashanah in the seventh month of Ethanim/Tishri, on the first day of the month, was "NOT" the Biblical New Year, otherwise, the year in which the first day of the seventh Biblical month would have fallen on the forty-first year of the Israelites' journey in the wilderness for "five months" more before they would cross over to the promised land which goes against hwhy's Word to journey for only "forty" years. You can read my teaching which goes into more detail, titled "Rosh Hashanah, the Biblical New Year?". You can get to this teaching by clicking on the link below to get to the webpage.
ROSH HASHANAH, THE BIBLICAL NEW YEAR?
Verses nine through eighteen
9 And I said to you in that time, to say, I am not able by my aloneness at bearing you up [(carrying you, lifting you up)]: 10 hwhy, your Elohim, has multiplied you, and behold, you are today as the stars of the Heavens for the multitude. 11 hwhy, the Elohim of your fathers, shall add upon (over) you a thousand times as you, and shall bless you as the which had spoken to you. 12 How can I by my aloneness bear (carry, lift up) your cumbrances (weariness), and your burdens, and your strifes (contentions)? 13 Bring to you men, wise ones, and understanding ones, and knowledgable ones, of your tribes, and I will set (put) them among your heads, 14 and you answered me, and you said, The word which you have spoken to do is good. 15 And I took ta-the heads of your tribes, men, wise ones, and knowldegable ones, and I have given them heads over (upon) you of Princes of Thousands, and Princes of Hundreds, and Princes of Fifties, and Princes of Tens, and Officers for your tribes, 16 and I commanded ta-your judges in that time, to say, Hear between your brothers and you shall judge righteously between a man, and between his brother, and between his sojourner (stranger). 17 You shall not respect (discern, scrutinize, regard, disregard) faces in the judgment; as the small, as the great, you shall hear; and you shall not be sojourn from the face of a man; for he is the judgment for (by) Elohim: and the word which shall be hard (tough) with you, you shall bring to me, and I will hear him. 18 And I commanded you in that time ta-all of the words which you were to do.
We as believers in Messiah cannot do things on our own strength either, for we are all but mortals. We need our Heavenly Father's strength through the Ruakh HaKodesh (the Holy Spirit). As Yeshua noted in the Gospel of John, and as the apostle Paul noted in his letter to the assembly in Philippi
John 15:5 I am the Vine, ye are the branches: He that abideth in Me, and I in him, the same bringeth forth much fruit: for without Me ye can do nothing.
Philippians 4:13 I can do all things through Messiah, which strengtheneth me.
Indirectly related, regarding the captains over the various numbers, Yeshua did a similar thing by setting the people over hundreds and fifties before the eating, which is noted in the Gospel of Mark
Mark 6:34 And Yeshua, when He came out, saw much People, and was moved with compassion toward them, because they were as sheep not having a shepherd: and he began to teach them many things. 35 And when the day was now far spent, His disciples came unto Him, and said, This is a desert place, and now the time is far passed: 36 Send them away, that they may go into the country round about, and into the villages, and buy themselves bread: for they have nothing to eat. 37 He answered and said unto them, Give ye them to eat. And they say unto him, Shall we go and buy two hundred pennyworth of bread, and give them to eat? 38 He saith unto them, How many loaves have ye? Go and see. And when they knew, they say, Five, and two fishes. 39 And He commanded them to make all sit down by companies upon the green grass. 40 And they sat down in ranks, by hundreds, and by fifties. 41 And when He had taken the five loaves and the two fishes, he looked up to Heaven, and blessed, and brake the loaves, and gave them to His disciples to set before them; and the two fishes divided He among them all. 42 And they did all eat, and were filled. 43 And they took up twelve baskets full of the fragments, and of the fishes. 44 And they that did eat of the loaves were about five thousand men.
Yeshua understood the leadership roles from this week's Torah portion passage.
Rico Cortes of Wisdom in Torah Ministries did a good teaching of this week's Torah portion passage, and how the Sanhedrin during the Second Temple Period applied its judicial system. You can access it by clicking on the link below to get to the webpage (Note: One has to be subscribed to access the web blog).
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DISCLAIMER
The views and opinions expressed are solely those of the personnel and do not necessarily reflect the views or opinions of The Aleph-Tav Project.
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In verse eleven of this week's Torah portion passage, it says that the Israel will be a thousand times as themselves. Realizing that there were between 1.8 million and 3 million people, that would be between 1.8 billion and 3 billion people. In today's population of about 7 billion people, that's between 25 percent and 43 percent. That is a huge amount of people.
Verse nineteen
19 And we pulled up (journeyed) from Horeb, and we went ta all of that great and fearful wilderness which you have seen at the way of the mountain area of the Amorites, as the which hwhy, our Elohim, commanded us; and we came unto Kadesh at Barnea (Kadesh-Barnea),
Spiritually, as we as believers in the Messiah go through our journeying in the spiritual wilderness in our walk with our Heavenly Father, it is not going to be a picnic. We will be experiencing a spiritual wilderness full of stops, as the Israelites went through, based in last week's Torah portion of Masei, and it will be a great and dreadful experience. But we can depend on hwhy, our Heavenly Father to lead us and help us during the journey. You can access the Torah portion Masei, containing the chapter with this exhaustive commentary/teaching of this wilderness journey, by clicking on the link below to get to the webpage.
TORAH PORTION MASEI
Verse twenty three
23 and the word was good in my eyes:...
Moses responded to the Israelites regarding the account that they came to Moses to suggest to spy out the land to see what route they shall go to possess her. Moses, the man of hwhy, the man that speaks to hwhy face to Face, the man that appeals to Him for the wrong that the Israelites did in the past, what did he reply to them? He pretty much said, in so many words,....'OK'. In my opinion, the Israelites were asking Moses to seek the land with ultierior motives wanting a taste of being in the land ahead of time instead of trusting hwhy through Moses to just go in. It is like the Israelites were saying "I want to see the property before I buy it". Also there is a farmer's saying that if one farmer is giving his horse for free to another, the receiving farmer would not say "I want to see its teeth before I take it", becuase traditionally, when someone gives one a horse, one does not check its teeth, otherwise, the farmer who is receiveing the horse would know how old the horse is by its teeth in front of the farmer giving it to him. The point is, that the spies saw the issues by sight instead of just going in the land. If they did, they could have saved themselves thirty eight years of suffering and death. As Rico Cortes of Wisdom in Torah Ministries says "Measure for measure", but the Israelites reaped what they sowed wordwise, since they reaped by wanting to "see" the land, they sowed by reacting to the people and fortified cities in the land by "sight".
!!!hwhy Kl dbk
In another perspective, they did not believe hwhy, which is the the First Word (Commandment), by letting hwhy lead them to the promised land. They wanted to have witnesses to "see" what was there in the land. Well, they got what they deserve. Instead of trusting hwhy's Word through Moses back in verses eight and twenty-one of this week's Torah portion chapter, they had "men" to do the talking for hwhy. Also "they" wanted to have a say how to get to the promised land, and put "their word" above "hwhy's Word". That would have been the result of taking the credit of hwhy away from Him, and a violation of the Third Word (Commandment), to not take hwhy's Name in vain, or to nought. In other words, they wanted to "help" hwhy in the matter by putting in their two cents worth in their own strength. Well, it was two cents too many and a generation short. They lost the bid to go into the promised land.
Since when did the Israelites have the say in where to go anywhere? Never.
I do not know if Moses personally knew that they were doing it with ulterior motives, or not, but it was hwhy who said to Moses this, which is noted in the Torah portion of Sh'lakh L'kha, in the book of Numbers
Numbers 13:1 And hwhy spoke unto Moses, to say, 2 Send of you men, that they may search (tour) ta-the land of Canaan, which I am giving to the Sons of Israel: one man, one man, by a tribe of his fathers, every ruler among them, you shall send.
Why the conflict of stories? I don't have an answer at this time.
It is possible that this was history repeating itself. In an earlier account, Abraham listened to Sarah's voice by taking Hagar as his wife to have sons, which is noted in the Torah portion of Lekh L'kha, in the book of Genesis
Genesis 16:1 And Sarai, the woman (wife) of Abram, did not birth to him: and to her was an Egyptian female servant, and her name was Hagar. 2 And Sarai, she said to Abram, Behold now, hwhy has restrained (refrained, withheld) me from birthing: Go now to my female servant; Perhaps I can build from her. And Abram listened to the voice of Sarai. 3 And Sarai, the woman (wife) of Abram, she took ta-Hagar the Egyptianess, her female servant, from the end of ten years to the dwelling of Abram in the land of Canaan, and she gave her to Abram, her man, to him for a woman (wife).
Abraham thought he redeemed himself by not listening to the voice of Sarah, but hwhy redeem it by telling Abraham to honor his wife's words and to send Ishmael away, which is noted in the Torah portion of Vay-Yeyra, in the book of Genesis
Genesis 21:8 And the child grew, and was weaned: and Abraham did (made) a great banquet in the day ta-Isaac was weaned. 9 And Sarah, she saw ta-the son of Hagar, the Egyptianess, whom was birthed to Abraham, with mockery (with joking). 10 And she said unto Abraham, Drive out this female servant and ta-her son: for the son of this female servant shall not possess (occupy)with my son, with Isaac. 11 And the word was much evil in the eyes of Abraham upon the account (poking, sake) of his son. 12 And Elohim said to Abraham, Shall not be evil in your eyes upon the young boy and upon your female servant; All which Sarah, she has said to you, listen in her voice; for in Isaac shall be called seed to you. 13 And also ta-the son of the female servant, I will set him for a nation, for he is your seed. 14 And Abraham arose early (woke up, loaded up, started up) in the breaking period (morning), and took bread, and a skin sack (wall sack) of water, and gave to Hagar, set upon her shoulder, and ta-the young boy, and sent her away: and she went (left), and she wandered (staggered, strayed) in the wilderness of Beer Sheba.
Indirectly related, in regard to allowing the People to go, and to do what they want to do, there was a similar account in which David's son, Absalom, pressured his father to allow Ammon to go with him, but with ulterior motives, which is noted in the book of the prophet Samuel
2 Samuel 13:23 And it came to pass after two full years, that Absalom had sheepshearers in Baal Hazor, which is beside Ephraim: and Absalom invited all the king's sons. 24 And Absalom came to the king, and said, Behold now, thy servant hath sheepshearers; let the king, I beseech thee, and his servants go with thy servant. 25 And the king said to Absalom, Nay, my son, let us not all now go, lest we be chargeable unto thee. And he pressed him: howbeit he would not go, but blessed him. 26 Then said Absalom, If not, I pray thee, let my brother Amnon go with us. And the king said unto him, Why should he go with thee? 27 But Absalom pressed him, that he let ta-Amnon and ta all of the king's sons go with him. 28 Now Absalom had commanded ta-his servants, saying, Mark ye now when Amnon's heart is merry with wine, and when I say unto you, Smite ta-Amnon; then kill him, fear not: have not I commanded you? Be courageous, and be valiant. 29 And the servants of Absalom did unto Amnon as Absalom had commanded. Then all the king's sons arose, and every man gat him up upon his mule, and fled.
Absalom did the similar thing as the Israelites did to Moses, but it wasn't a pressure to Moses, but they did with ultierior motives.
Verse twenty seven
27 and you grumbled in your tents, and you said, Is on the hatred of hwhy with (at) us that brought us out from the land of Egypt, to give to us in the hand of the Amorites to destroy (desolate) us.
Looking at the word HATRED
The Hebrew word for hatred is "sah-ney"- Shin, Nun, Aleph (ans). It comes from Strong's concordance number 8130, and its definition
"A primitive root; to hate (personally): - enemy, foe, (be) hate (-ful, -r), odious, X utterly".
This is where we our English word "sin".
Looking at the word "khah-tah"- Khet, Tet, Heh (hj), it is from Strong's Concordance number 2398, and its definition
"A primitive root; properly to miss; hence (figuratively and generally) to sin; by inference to forfeit, lack, expiate, repent, (causatively) lead astray, condemn: - bear the blame, cleanse, commit [sin], by fault, harm he hath done, loss, miss, (make) offend (-er), offer for sin, purge, purify (self), make reconciliation, (cause, make) sin (-ful, -ness), trespassive".
This is where we get the modern English word "hate". "Saney" for "Hate", and "Khatah" for "Sin". Go figure.
Verse thirty-one
31 and in the wilderness which you have seen which hwhy, your Elohim, has borne you [(carried you, lifted you up)], as the which a man shall bear (carry, lift up) ta-his son, in all of the way which you went, until you have come unto this place,
Looking at the word BEAR (CARRY, LIFT UP)
The Hebrew word for bear (carry, lift up) is "nah-sah"- Nun, Shin, Aleph (asn). It is from Strong's Concordance number 5375, and its definition
A primitive root; to lift, in a great variety of applications, literally and figuratively, absolutely and relatively: - accept, advance, arise, (able to, [armour], suffer to) bear (-er, up), bring (forth), burn, carry (away), cast, contain, desire, ease, exact, exalt (self), extol, fetch, forgive, furnish, further, give, go on, help, high, hold up, honourable (+ man), lade, lay, lift (self) up, lofty, marry, magnify, X needs, obtain, pardon, raise (up), receive, regard, respect, set (up), spare, stir up, + swear, take (away, up), X utterly, wear, yield.
Notice that this word can also be translated as "lifted up". Applying this translation to this verse, this is what it says
31 and in the wilderness, where you have seen how hwhy, your Elohim, has lifted you, as the which a man shall bear (carry, lift up) ta-his son, in all of the way which you went, until you have come unto this place.
This is a future even which Yeshua spoke this similar phrase to Nickodemus, which is noted in the Gospel of John
John 3:14 And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up:
Yeshua was referring to the Roman soldiers lifting Him up on the cross.
One poem relates to one being carried, and it is titled "Footprints In The Sand"
"One night I had a dream... I dreamed I was walking along the beach with the Lord, and Across the sky flashed scenes from my life. For each scene I noticed two sets of footprints in the sand; One belonged to me, and the other to the Lord. When the last scene of my life flashed before us, I looked back at the footprints in the sand. I noticed that many times along the path of my life, There was only one set of footprints. I also noticed that it happened at the very lowest and saddest times in my life This really bothered me, and I questioned the Lord about it. "Lord, you said that once I decided to follow you, You would walk with me all the way; But I have noticed that during the most troublesome times in my life, There is only one set of footprints. I don't understand why in times when I needed you the most, you should leave me. The Lord replied, "My precious, precious child. I love you, and I would never, never leave you during your times of trial and suffering. When you saw only one set of footprints, It was then that I carried you".
Verse thirty eight
38 Joshua, son of Nun, that is standing to your face, he shall enter there: strengthen him: for he shall have ta-Israel inherit her,
This is a prophecy yet to be fulfilled when the future Joshua which is in Hebrew "Y'hoshuah" meaning "Yah Saves", who will be "Yeshua", will come back to the land of Israel to reclaim it, which is noted by the apostle John, in the book of Revelation
Revelation 19:11 And I saw the heavens opened, and behold a white horse; and He that sat upon him was called Faithful and True, and in righteousness He doth judge and make war. 12 His Eyes were as a flame of fire, and on His Head were many Crowns; and He had a Name written, that no man knew, but He, Himself. 13 And He was clothed with a Vesture dipped in Blood: and His Name is called THE WORD OF ELOHIM. 14 And the armies which were in Heaven followed Him upon white horses, clothed in fine linen, white and clean. 15 And out of His Mouth goeth a Sharp Sword, that with It He should smite the nations: and He shall rule them with a Rod of Iron: and He treadeth the winepress of the Fierceness and Wrath of Almighty El. 16 And He hath on His Vesture and on His Thigh a Name written, KING OF KINGS, AND LORD OF LORDS.
Verses forty-one through forty six
41 And you answered and you said to me, We have sinned to hwhy. We, we shall ascend, and we shall war according to [(as)] all which hwhy, our Elohim, commanded us. And you girded a man ta-the vessels of his war, and you made light (ready) for the ascension to the mountain area. 42 And hwhy said to me, Say to them, You shall not ascend, and you shall not war; for I am not in your nearness; and you shall not be inflicted (stumbled, gored) to the face of your enemies. 43 And I spoke to you; and you did not listen, and you rebelled ta-the Mouth of hwhy, and you were proud, and you ascended to the mountain area, 44 and the Amorites that dwell in that mountain area came out to encounter (meet) you, and pursued (chased) you, as the which they, the bees do, and they struck you in Seir, unto Hormah. 45 And you returned, and you wept to the Face of hwhy; and hwhy did not listen in your voice, and did not give ear to you, 46 and you dwelled in Kadesh multiple days according to [(as)] the days which you dwelled.
Looking at verse forty four in this week's Torah portion passage, the Amorites chased the Israelites down as the "bees" do.
Looking at the word BEES
The Hebrew word for bees is "d'voh-rah"- Dalet, Bet, Resh, Heh (hrbd). It is from Strong's Concordance number 1682, and its definition
From H1696 (in the sense of orderly motion); the bee (from its systematic instincts): - bee.
from 1696 "dah-vahr" (rbd), and its definition
A primitive root; perhaps properly to arrange; but used figuratively (of words) to speak; rarely (in a destructive sense) to subdue: - answer, appoint, bid, command, commune, declare, destroy, give, name, promise, pronounce, rehearse, say, speak, be spokesman, subdue, talk, teach, tell, think, use [entreaties], utter, X well, X work.
This is what Rico Cortes of Wisdom in Torah Ministries calls "measure for measure" and what Brad Scott of Wildbranch Ministry calls "reaping and sowing". Going to in verses twenty two and twenty three and thity four of this week Torah portion chapter again, it says
22 And you came near to me, all of you, and you said, We will send men to our faces, and they shall explore (delve) ta-the land for us, and they shall return us word of ta-the way we shall ascend in her, and ta the cities which we shall come to them, 23 and the word was good in my eyes: and I took from you two ten (twoteen, twelve) men, one man for the tribe:... 34 And hwhy heard ta-the sound of your words, and was wroth,...
The Israelites wanted the spies to return the word, in Hebrew dah-vahr (rbd), and hwhy was wroth in their evil words (rbd). Becuase of their evil words, they reaped on the Hebrew word what they sowed on the Hebrew word by the Amalekites becoming the "bees" (rbd) to chase the Israelites down.
!!!hwhy Kl dbk
Thank you Rico and Brad.
CHAPTER 2
Deuteronomy 2:1-37
Deu 2:1 And we faced, and we pulled up (journeyed) to the wilderness of the way of the Sea of Reeds [(Yam Suph, Red Sea)], as the which hwhy spoke to me: and we circumvented (went around) ta-Mount Seir multiple days.
2 And hwhy spoke to me, to say, 3 Multiple (Much) is to you circumventing (going around) ta-this mountain: face to yourselves hiddenward (northward). 4 And command ta-the People, to say, You are going over in the border of your brothers, the sons of Esau, that dwell [(the ones dwelling)] in Seir; and they shall revere (give awe, fear) from you: and you shall heed (guard, keep, observe) much: 5 you shall not meddle (grate, stir up) against them; for I will not give unto from a treading (step) of a sole of a foot from their land to you; for I have given to Esau ta-Mount Seir of a possession (occupation). 6 You shall shever-buy food from them in the silver, and you shall eat; and you shall also bargain water from them in the silver, and you shall imbibe (drink), 7 for hwhy, your Elohim, has blessed you in all of the doing (work) of your hand: knowing your walking of ta-this great wilderness: this forty years, hwhy, your Elohim, has been with you; you have not lacked a word.
8 And we have gone over from ta our brothers, the sons of Esau, that are dwelling [(the ones dwelling)] in Seir, from the way of the Arabah, from Elath, and from Ezion Gaber, and we faced, and we went over the way of the Wilderness of Moab, 9 and hwhy said to me, You shall not siege (besiege, distress) ta-Moab, and you do not meddle (grate, stir up) against them at war: for I will not give from his land to you of a possession (an occupation); for I have given to the sons of Lot ta-Ar of a possession (an occupation). 10 The Emim, they dwelled in her to the faces [(in her former)] a great and multiple and tall people, as the Anakim; 11 they were regarded (reckoned, valued, accounted, fabricated, weaved) Rephaim (giants), also they, as the Anakim; and the Moabim, they called to them, Emim, 12 and in Seir, they dwelled to the faces [(they dwelled formerly)] the Horim; and the sons of Esau dispossessed them, and they destroyed (desolated) them from their faces, and they dwelled at their stead; as the which Israel had done to the land of his possession (occupation), which hwhy has given to them.
13 Now arise, and go over ta-the Torrent of Zered [(Nahal Zered)] to yourselves, and we went over ta-the Torrent of Zered [(Nahal Zered)]. 14 and the days which we walked from Kadesh-Barnea, which until we had gone over ta-the Torrent of Zered [(Nahal Zered)], were thirty and eight years; until all of the generation of the men of the war from the nearness of the Camp were completed (accomplished), as the which hwhy swore to them. 15 And also, the Hand of hwhy, She was against them to discomfit (disturb) them from the nearness of the Camp, until they were completed (accomplished). 16 And was, as the which they were completed (accomplished) all of the men of the war to the death [(to die)] from the nearness of the People.
17 And hwhy spoke to me, to say, 18 You are going over ta-the border of Moab of ta-Ar today: 19 and you will draw near opposite (at the front of, cutting short of, circumcising) the sons of Ammon, you shall not siege (besiege, distress) them, and you shall not meddle (grate, stir up) against them: for I will not give from the land of the sons of Ammon to yourself of a possession (an occupation); for was given her to the sons of Lot of a possession (an occupation).
20 The land of the Rephaim (giants), she was regarded (reckoned, valued, accounted, fabricated, weaved), even (also) she: the Rephaim (giants), they dwelled in her to the faces [(to the former)]; and the Ammonites, they called to themselves Zamzummim; 21 a great and multiple and tall people as the Anakim; and hwhy destroyed (desolated) them from their faces; and dispossessed them, and they dwelled at their stead:
22 as the which was done to the sons of Esau that dwelled [(, the ones dwelling)] in Seir which destroyed (desolated) ta-the Horites from their faces; and dispossessed them, and they dwelled at their stead until this day:
23 and the Avvim that dwelled [(, the ones dwelling)] in the Hazerim (walled villages) unto Azzah, the Caphtorim that came out [(, the ones coming out)] from Caphtor, destroyed (desolated) them, and they dwell at their stead.
24 Arise, pull up (journey), and go over ta-the Torrent Arnon [(Nahal Arnon)]: see, I have given in your hand ta-Sihon, King of Heshbon, the Amorite, and ta-his land: begin [(rub at)] possessing (occupying), and meddle (grate, stir up) against him at war. 25 This day, I will begin to give your terror (dread) and your reverence (aweness, fear) upon the face of the peoples under all of the Heavens, which they shall hear your hearing (report), and they shall tremble (quiver), and they shall grieve (writhe painfully) from your face.
26 And I sent messengers from the Wilderness of Kedemoth to Sihon, King of Heshbon, words of peace, to say, 27 I will go over in your land in the way: I will go in the way, I will not bend away (turn away) rightward and smallward (leftward). 28 You shall shever-sell me food on the silver, and I shall eat; and you shall give to me water on the silver, and I shall imbibe (drink): only I will go over on my feet; 29 as the which the sons of Esau that dwell [(, the ones dwelling)] in Seir, and the Moabim that dwell [(, the ones dwelling)] in Ar, they have done to me; until which I shall go over ta-the Jordan to the land which hwhy, our Elohim, is giving to us. 30 And Sihon, King of Heshbon was not willing [(would not consent)] at the letting us go over in him: for hwhy, your Elohim, has hardened (stiffened) ta-his spirit, and encouraged ta-his heart, by that giving him in your hand, as this day.
31 And hwhy said to me, See, I have begun (rubbed) giving ta-Sihon and ta-his land to your face: begin (rub) at possessing (occupying) to possess (occupy) his land. 32 And Sihon, he and all of his people, came out to encounter (meet) us to the war at Jahaz. 33 And hwhy, our Elohim, gave him to our faces; and we struck him, and ta-his sons, and ta-all of his people, 34 and we captured (caught) ta-all of his cities in that time, and we flattened (blunted) ta-every city, adult men, and the women, and the little ones, we did not let remain a survivor (remnant): 35 we only plundered the animals for ourselves, and spoiled the cities which we captured (caught), 36 from Aroer, which is upon the lip (edge) of the Torrent of Arnon [(Nahal Arnon)], and the city which is against (on) the torrent, and unto the Gilead was not of her a city which was too lofty [(was inaccessible, was defensive)] from us: ta-that all hwhy our Elohim gave to our faces: 37 only to the land of the sons of Ammon, you did not come near any hand of the Torrent Jabbok [(Nahal Jabbok)], and of the cities of the mountain area, and all which hwhy our Elohim commanded us.
(NOTE: Not all verses will have comments)
Verse one
1 And we faced, and we pulled up (journeyed) to the wilderness of the way of the Sea of Reeds [(Yam Suph, Red Sea)], as the which hwhy spoke to me: and we circumvented (went around) ta-Mount Seir multiple days.
Is it possible that the folk song "She'll Be Comin' Round The Mountain" came from this Torah verse?
Also, was this act of going around the mountain could have been a rehearsal to what was coming up at Jericho, which is noted in the book of Joshua?
Joshua 6:1 Now Jericho was straitly shut up because of the Sons of Israel: none went out, and none came in. 2 And hwhy said unto Joshua, See, I have given into thine hand ta-Jericho, and ta-her king thereof, and the mighty men of valour. 3 And ye shall compass ta-the city, all ye men of war, and go round about ta-the city once. Thus shalt thou do six days. 4 And seven Priests shall bear before the Ark seven Trumpets of Yoveyl (Ram) Horns: and the seventh day ye shall compass ta-the city seven times, and the Priests shall blow with the Trumpets. 5 And it shall come to pass, that when they make a long blast with the Yoveyl (Ram) Horns, and when ye hear ta-the sound of the Trumpet, all the People shall shout with a great shout; and the wall of the city shall fall down flat, and the People shall ascend up every man straight before him. 6 And Joshua, son of Nun, called the Priests, and said unto them, Take up ta-the Ark of the Covenant, and let seven Priests bear seven Trumpets of Yoveyl (Ram) Horns before the Ark of hwhy. 7 And he said unto the People, Pass on, and compass ta-the city, and let him that is armed pass on before the Ark of hwhy. 8 And it came to pass, when Joshua had spoken unto the People, that the seven Priests bearing the seven Trumpets of Yoveyl (Ram) Horns passed on before hwhy, and blew with the Trumpets: and the Ark of the Covenant of hwhy followed them. 9 And the armed men went before the Priests that blew with the Trumpets, and the rereward came after the Ark, the Priests going on, and blowing with the Trumpets. 10 And Joshua had commanded ta-the People, saying, Ye shall not shout, nor make any noise with ta-your voice, neither shall any word proceed out of your mouth, until the day I bid you shout; then shall ye shout. 11 So the Ark of hwhyta-the city, going about it once: and they came into the Camp, and lodged in the Camp. 12 And Joshua rose early in the breaking period (morning), and the Priests took up ta-the Ark of hwhy. 13 And seven Priests bearing seven Trumpets of Yoveyl (Ram) Horns before the Ark of hwhy went on continually, and blew with the Trumpets: and the armed men went before them; but the rereward came after the Ark of hwhy, the Priests going on, and blowing with the Trumpets. 14 And the second day they compassed ta-the city once, and returned into the Camp: so they did six days. 15 And it came to pass on the seventh day, that they rose early about the dawning of the day, and compassed ta-the city after the same manner seven times: only on that day they compassed ta-the city seven times. 16 And it came to pass at the seventh time, when the Priests blew with the trumpets, Joshua said unto the people, Shout; for hwhy hath given you ta-the city. 17 And the city shall be accursed, even it, and all that are therein, to hwhy: only Rahab, the harlot, shall live, she and all that are with her in the house, because she hid ta-the messengers that we sent. 18 And ye, in any wise keep yourselves from the accursed thing, lest ye make yourselves accursed, when ye take of the accursed thing, and make ta-the Camp of Israel a curse, and trouble it. 19 But all of the silver, and gold, and vessels of copper and iron, are consecrated unto hwhy: they shall come into the Treasury of hwhy. 20 So the People shouted when the Priests blew with the Trumpets: and it came to pass, when the People heard ta-the sound of the Trumpet, and the People shouted with a great shout, that the wall fell down flat, so that the People went up into the city, every man straight before him, and they took ta-the city. 21 And they utterly destroyed all that was in the city, both man and woman, young and old, and ox, and sheep, and ass, with the edge of the sword.
All I can say is that the Israelites had enough practice runs going around Mount Seir.
Verse seven
7 for hwhy, your Elohim, has blessed you in all of the doing (work) of your hand: knowing your walking of ta-this great wilderness: this forty years, hwhy, your Elohim, has been with you; you have not lacked a word.
Looking at the word WORD
The Hebrew word for word/thing is "dah-vahr"- Dalet, Bet, Resh (rbd). It is from Strong's concordance number 1697, and its definition
From H1696; a word; by implication a matter (as spoken of) of thing; adverbially a cause: - act, advice, affair, answer, X any such (thing), + because of, book, business, care, case, cause, certain rate, + chronicles, commandment, X commune (-ication), + concern [-ing], + confer, counsel, + dearth, decree, deed, X disease, due, duty, effect, + eloquent, errand, [evil favoured-] ness, + glory, + harm, hurt, + iniquity, + judgment, language, + lying, manner, matter, message, [no] thing, oracle, X ought, X parts, + pertaining, + please, portion, + power, promise, provision, purpose, question, rate, reason, report, request, X (as hast) said, sake, saying, sentence, + sign, + so, some [uncleanness], somewhat to say, + song, speech, X spoken, talk, task, + that, X there done, thing (concerning), thought, + thus, tidings, what [-soever], + wherewith, which, word, work.
Notice that it translates "word". This is the common translation of this Hebrew word. This translation reveals to us a type and shadow of a future account, and it is Yeshua, "the Living Word", manifested in the flesh, going into the wilderness for forty days, which is noted in the Gospel of Matthew
Matthew 4:1 Then was Yeshua led up of the Spirit into the wilderness to be tempted of the devil. 2 And when He had fasted forty days and forty nights, He was afterward an hungred. 3 And when the tempter came to Him, he said, If Thou be the Son of Elohim, command that these stones be made bread. 4 But He answered and said, It is written, Man shall not live by bread alone, but by every Word that proceedeth out of the Mouth of hwhy. 5 Then the devil taketh Him up into the Holy City, and setteth Him on a pinnacle of the Temple, 6 And saith unto Him, If Thou be the Son of Elohim, cast Thyself down: for it is written, He shall give his angels charge concerning Thee: and in their hands they shall bear Thee up, lest at any time Thou dash thy foot against a stone. 7 Yeshua said unto him, It is written again, Thou shalt not tempt hwhy, thy Elohim. 8 Again, the devil taketh Him up into an exceeding high mountain, and sheweth Him all of the kingdoms of the world, and the glory of them; 9 And saith unto Him, All of these things will I give Thee, if Thou wilt fall down and worship me. 10 Then saith Yeshua unto him, Get thee hence, Satan: for it is written, Thou shalt worship hwhy, thy Elohim, and Him only shalt thou serve. 11 Then the devil leaveth Him, and, behold, angels came and ministered unto Him.
Yeshua had to redeem the Israelites that suffered in the wilderness for "forty years" through their errors and mistakes, and Yeshua redeemed it in "forty days", and the only "thing" that He did not lack was "the Word", as Yeshua is "The Living Word".
Ending this week's Torah portion passage with the apostle Paul's letter to the assembly in Phillipia
Phillipians 4:11 Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content.
In this week's Torah portion passage application, we as believers in Yeshua are to be content in the Word, who is Yeshua.
Verses thirteen and twenty four
13 Now arise, and go over ta-the Torrent of Zered [(Nahal Zered)] to yourselves,...
24 Arise, pull up (journey), and go over ta-the Torrent Arnon [(Nahal Arnon)]:...
Notice that Moses didn't say? And hwhy said to me"? Why didn't Moses say it that way in both of these verses? I don't have an answer to that at this time, but it is an interesting notion.
Verse fourteen
14 and the days which we walked from Kadesh-Barnea, which until we had gone over ta-the Torrent of Zered [(Nahal Zered)], were thirty and eight years; until all of the generation of the men of the war from the nearness of the Camp were completed (accomplished), as the which hwhy swore to them.
The Israelites took thirty eight years to get to Paran. In the Torah portion of B'ha-alothkha, in the book of Numbers 10:11-12, the Israelites left Mount Sinai and the Wilderness of Sinai in the second year on the twenty first day of the Biblical second month of Ziv/Iyar, in which they stayed there for over eleven months, and they traveled to the Wilderness of Paran. When Moses said Kadesh-Barnea in verse fourteen of this week's Torah portion passage, he was talking about Kadesh back in the Torah portion of Sh'lakh L'kha, in the book of Numbers 13:26, when the spies returned from spying out the land and bringing back the fruit that was in it, and as noted in the Sh'lakh L'kha passage, they started their thirty eight year wilderness tour from there.
Looking at the word KADESH BARNEA
The Hebrew name for Kadesh Barnea is "Kah-deysh Bahr-ney-ah" (enrb sdq). It is from Strong's Concordance number 6947, and its definition
From the same as H6946 and an otherwise unused word (apparently compounded of a correspondent to H1251 and a derivative of H5128) meaning desert of a fugitive; Kadesh of (the) Wilderness of Wandering; Kadesh-Barnea, a place in the Desert: - Kadesh-barnea.
Kadesh
from 6946 "kah-deysh", and its definition
The same as H6945; sanctuary; Kadesh, a place in the Desert: - Kadesh. Compare H6947.
from 6945 "kah-deysh", and its definition
From H6942; a (quasi) sacred person, that is, (technically) a (male) devotee (by prostitution) to licentious idolatry: - sodomite, unclean.
from 6942 "kah-dash", and its definition
A primitive root; to be (causatively make, pronounce or observe as) clean (ceremonially or morally): - appoint, bid, consecrate, dedicate, defile, hallow, (be, keep) holy (-er, place), keep, prepare, proclaim, purify, sanctify (-ied one, self), X wholly.
Barnea
Bar
from 1251 "Bahr" (rb), and its definition
(Chaldee); corresponding to H1250; a field: - field.
from 1250 "bahr" and its definition
From H1305 (in the sense of winnowing); grain of any kind (even while standing in the field); by extension the open country: - corn, wheat.
from 1305 "bah-rahr" (rrb), and its definition
A primitive root; to clarify (that is, brighten), examine, select: - make bright, choice, chosen, cleanse (be clean), clearly, polished, (shew self) pure (-ify), purge (out).
This word from Strong's Concordance number 1250 is where get our modern English word "barley"
Nea
from 5128 "noo-ah" (ewn), and its definition
A primitive root; to waver, in a great variety of applications, literally and figuratively (as subjoined): - continually, fugitive, X make to [go] up and down, be gone away, (be) move (-able, -d), be promoted, reel, remove, scatter, set, shake, sift, stagger, to and fro, be vagabond, wag, (make) wander (up and down).
There is a similar definition:
from 5269 "ney-ah" (hen), and its definition
From H5128; motion; Neah, a place in Palestine: - Neah.
Also the next Strong's word is 5270 "noh-ah" (hen), and its definition
From H5128; movement; Noah, an Israelitess: - Noah.
This is the same Noah in the Torah portion of Pinkhas, in the book of Numbers, who was one of the five daughters of Zelophehad, who pleaded their case to Moses regarding their father's estate.
Overall, to the best of interpretation, "Kadesh-Barnea" means "Dedicated to the Scattered Chosen", meaning that this was the same place where the Israelites, the "Chosen People", sent the twelve spies to search out the land, and ten of them gave the evil report that spead throughout the People, which resulted in hwhy "dedicating" all of the males twenty years and upward to be "scattered" in the wilderness until they were all dead.
Indirectly related, there is a scripture in the Tanakh that relates to the number thirty eight, which is noted in the book of Chronicles
1 Chronicles 23:1 So when David was old and full of days, he made ta-Solomon, his son, king over Israel. 2 And he gathered together ta-all of the Princes of Israel, with the Priests and the Levites. 3 Now the Levites were numbered from the age of thirty years and upward: and their number by their polls, man by man, was thirty and eight thousand.
There were 38,000 priests during the transferring of Kingships between David and Solomon.
Also indirectly related, there is a Brith Khadashah (New Covenant) account that connects the thirty eight years, which is noted in the Gospel of John
John 5:1 After this there was a Feast of the Jews [Shavuoth (Pentecost)]; and Yeshua went up to Jerusalem. 2 Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches. 3 In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. 4 For an angel went down at a certain season [Shavuoth (Pentecost)] into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. 5 And a certain man was there, which had an infirmity thirty and eight years. 6 When Yeshua saw him lie, and knew that he had been now a long time in that case, He saith unto him, Wilt thou be made whole? 7 The impotent man answered Him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. 8 Yeshua saith unto him, Rise, take up thy bed, and walk. 9 And immediately the man was made whole, and took up his bed, and walked: and on the same day was the High Shabbath. 10 The Jews therefore said unto him that was cured, It is the High Shabbath day: it is not lawful for thee to carry thy bed. 11 He answered them, He that made me whole, the same said unto me, Take up thy bed, and walk. 12 Then asked they him, What Man is that which said unto thee, Take up thy bed, and walk? 13 And he that was healed wist not Who it was: for Yeshua had conveyed Himself away, a multitude being in that place. 14 Afterward Yeshua findeth him in the Temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing come unto thee. 15 The man departed, and told the Jews that it was Yeshua, which had made him whole.
In my opinion, this lame man was a symbolic manifesto of the Israelites bearing their symbolic lameness by going through the wilderness for thirty eight years since the incident of Kadesh-Barnea without crossing over to the promised land. When the lame man rose, took up his bed and walked, it was also symbolic to the Israelites rising, taking up their arms and crossing over the Jordan to inherit the land.
Verses twenty through twenty three
20 The land of the Rephaim (giants), she was regarded (reckoned, valued, accounted, fabricated, weaved), even (also) she: the Rephaim (giants), they dwelled in her to the faces [(to the former)]; and the Ammonites, they called to themselves Zamzummim; 21 a great and multiple and tall people as the Anakim; and hwhy destroyed (desolated) them from their faces; and dispossessed them, and they dwelled at their stead:
22 as the which was done to the sons of Esau that dwelled [(, the ones dwelling)] in Seir which destroyed (desolated) ta-the Horites from their faces; and dispossessed them, and they dwelled at their stead until this day:
23 and the Avvim that dwelled [(, the ones dwelling)] in the Hazerim (walled villages) unto Azzah, the Caphtorim that came out [(, the ones coming out)] from Caphtor, destroyed (desolated) them, and they dwell at their stead.
Looking at the following words:
REPHAIM
The Hebrew word for Rephaim is "rah-phah"- Resh, Peh, Aleph (apr) from "R'phah-eem" (Myapr). It is from Strong's Concordance number 7497, and its definition
From H7495 in the sense of invigorating; a giant: - giant, Rapha, Rephaim (-s). See also H1051.
from 7495 "rah-phah" , and its definition
A primitive root; properly to mend (by stitching), that is, (figuratively) to cure: - cure, (cause to) heal, physician, repair, X thoroughly, make whole. See H7503.
Rephaim could mean "giant", "mend", "heal", "repair", or "make whole".
AMMONITES
The Hebrew word for Ammonites is "Ah-moh-nee"- Ayin, Mem, Vav, Nun, Yod (ynwme) from "Ah-moh-neem" (Mynwme). It is from Strong's Concordance number 5984, and its definition
Patronymic from H5983; an Ammonite or (adjectively) Ammonitish: - Ammonite (-s).
from 5983 "ah-mohn" (Nwme), and its definition
From H5971; tribal, that is, inbred; Ammon, a son of Lot; also his posterity and their country: - Ammon, Ammonites.
from 5971 "ahm" (Me), and its definition
From H6004; a people (as a congregated unit); specifically a tribe (as those of Israel); hence (collectively) troops or attendants; figuratively a flock: - folk, men, nation, people.
from 6004 "ah-mahm" (Mme), and its definition
A primitive root; to associate; by implication to overshadow (by huddling together): - become dim, hide.
Ammonites could mean "people", or "hide".
ZAMZUMMIM
The Hebrew word for Zamzummim is "Zahm-zohm"- Zayin, Mem, Zayim, Mem Sophit (Mzmz), though the full name is "Zahm-zoo-meem"- adding Yod, Mem Sophit at the end (Mymzmz). It is from Strong's Concordance number 2157, and its definition
From H2161; intriguing; a Zamzumite, or native tribe of Palestine: - Zamzummim.
from 2161 "zah-mahm" (Mmz), and its definition
A primitive root; to plan, usually in a bad sense: - consider, devise, imagine, plot, purpose, think (evil).
Zamzummim could mean "plot", "devise", "imagine", or "plot".
ANAKIM
The Hebrew word for Anakim is "Ah-nah-kee"- Ayin, Nun, Kuph, Yod (yqne) from "Ah-nah-keem" (Myqne). It is from Strong's Concordance number 6062, and its definition
Patronymic from H6061; an Anakite or descendant of Anak: - Anakim.
from 6061 "ah-nahk" (qne), and its definition
The same as H6060; Anak, a Canaanite: - Anak.
from 6060 "ah-nahk" (qne), and its definition
From H6059; a necklace (as if strangling): - chain.
from 6059 "ah-nahk" (qne), and its definition
A primitive root; properly to choke; used only as denominative from H6060, to collar, that is, adorn with a necklace; figuratively to fit out with supplies: - compass about as a chain, furnish, liberally.d
from 6060 "ah-nahk" (qne), and its definition
From H6059; a necklace (as if strangling): - chain.
Anak could mean "necklace", "chain", "adorn", or "furnish".
ESAU
The Hebrew word for Esau is "Ey-sahv"- Ayin, Shin, Vav (wse). It is from Strong's Concordance number 6215, and its definition
Apparently a form of the passive participle of H6213 in the original sense of handling; rough (that is, sensibly felt); Esav, a son of Isaac, including his posterity: - Esau.
from 6213 "ah-sah" (hse), and its definition
A primitive root; to do or make, in the broadest sense and widest application: - accomplish, advance, appoint, apt, be at, become, bear, bestow, bring forth, bruise, be busy, X certainly, have the charge of, commit, deal (with), deck, + displease, do, (ready) dress (-ed), (put in) execute (-ion), exercise, fashion, + feast, [fight-] ing man, + finish, fit, fly, follow, fulfil, furnish, gather, get, go about, govern, grant, great, + hinder, hold ([a feast]), X indeed, + be industrious, + journey, keep, labour, maintain, make, be meet, observe, be occupied, offer, + officer, pare, bring (come) to pass, perform, practise, prepare, procure, provide, put, requite, X sacrifice, serve, set, shew, X sin, spend, X surely, take, X thoroughly, trim, X very, + vex, be [warr-] ior, work (-man), yield, use.
Esau could mean "rough", "execute", "accomplish", "commit", or "prepare".
SEIR
The Hebrew word for Seir is "Sey-eer"- Shin, Ayin, Yod, Resh (ryes). It is from Strong's Concordance number 8165, and its definition
Formed like H8163; rough; Seir, a mountain of Idumaea and its aboriginal occupants, also one in Palestine: - Seir.
from 8163 "sah-eer" (ryes, res), and its definition
From H8175; shaggy; as noun, a he goat; by analogy a faun: - devil, goat, hairy, kid, rough, satyr.
from 8163 "sah-ahr" (res), and its definition
A primitive root; to storm; by implication to shiver, that is, fear: - be (horribly) afraid, fear, hurl as a storm, be tempestuous, come like (take away as with) a whirlwind.
Seir could mean "goat", "devil", "hairy", "kid", "fear", "tempest", "storm", or "whirlwind".
HORIM
The Hebrew word for Horim is "Khoh-ree"- Khet, Resh, Yod (yrx). It is from Strong's Concordance number 2752, and its definition
From H2356; cave dweller or troglodyte; a Chorite or aboriginal Idumaean: - Horims, Horites.
from 2356 "khohr" (rx), and its definition
The same as H2352; a cavity, socket, den: - cave, hole.
from 2352 "khoor" (rx), and its definition
From an unused root probably meaning to bore; the crevice of a serpent; the cell of a prison: - hole.
Horim could mean "cave", "hole", "crevice", "cell", "cavity", or "bore".
AVIM
The Hebrew word for Avim is "Ah-vee"- Ayin, Vav, Yod (ywe). It is from Strong's Concordance number 5757, and its definition
Patrial from H5755; an Avvite or native of Avvah (only plural): - Avims, Avites.
from 5755 "ahv-vah" (hwe), and its definition
For H5754; Ivvah or Avva, a region of Assyria: - Ava, Ivah.
from 5754 "ahv-vah" (hwe), and its definition
Intensive from H5753 abbreviated; overthrow: - X overturn.
from 5753 "ah-vah" (hwe), and its definition
A primitive root; to crook, literally or figuratively: - do amiss, bow down, make crooked, commit iniquity, pervert, (do) perverse (-ly), trouble, X turn, do wickedly, do wrong.
Avim could mean "crooked", "trouble", "overthrow", "perverse", "iniquity", or "do wrong".
HAZERIM
The Hebrew word for Hazerim is "Kha-tsey-reem"- Khet, Tsade, Resh, Yod, Mem Sophit (Myrux). It is from Strong's Concordance number 2699, and its definition
Plural masculine of H2691; yards; Chatserim, a place in Palestine: - Hazerim
from 2691 "khah-tseyr" (rux), and its definition
From H2690 in its original sense; a yard (as inclosed by a fence); also a hamlet (as similarly surrounded with walls): - court, tower, village.
from 2690 "khah-tsoh-reyr", "khah-tsoh-tseyr", or "khah-tsahr"(rrux, ruux, rux), and its definition
A primitive root; properly to surround with a stockade, and thus separate from the open country; but used only in the reduplicated form (the second and third forms; to trumpet, that is, blow on that instrument): - blow, sound, trumpeter.
Hazerim could mean "yard", "hamlet", "tower", "village", "blow", "sound", or "trumpeter".
AZZAH
The Hebrew word for Azzah is "Ahz-zah"- Ayin, Zayin, Heh (hze). It is from Strong's Concordance number 5804, and its definition
Feminine of H5794; strong; Azzah, a place in Palestine: - Azzah, Gaza.
from 5794 "ahz" (ze), and its definition
From H5810; strong, vehement, harsh: - fierce, + greedy, mighty, power, roughly, strong.
from 5810 "ah-zahz" (zze), and its definition
A primitive root; to be stout (literally or figuratively): - harden, impudent, prevail, strengthen (self), be strong.
Azah means "strong".
CAPHTORIM
The Hebrew word for Caphtorim is "Kaph-toh-ree"- Kaph, Peh, Tav, Resh, Yod (yrtpk). It is from Strong's Concordance number 3731, and its definition
Patrial from H3731; a Caphtorite (collectively) or native of Caphtor: - Caphthorim, Caphtorim (-s).
CAPHTOR
The Hebrew word for Caphtor is "Kaph-tohr"- Kaph, Peh, Tav, Resh (rtpk) is from Strong's Concordance number 3731, and its definition
Apparently the same as H3730; Caphtor (that is, a wreath shaped island), the original seat of the Philistines: - Caphtor.
from 3730 "kaph-tohr", and its definition
Probably from an unused root meaning to encircle; a chaplet; but used only in an architectonic sense, that is, the capital of a column, or a wreath like button or disk on the candelabrum: - knop, (upper) lintel.
Caphtorim and Caphtor could mean "column", "wreath", "capital", "knop", or "lintel".
Overall, Moses was telling the Sons of Israel that the lands mentioned were not going to be theirs, because hwhy gave them to their relatives.
Question: "Anyone wonder how Moses knew all of these historical accounts"? Because he most likely learned it while he was a prince of Egypt by the Egyptian teachers, and he was most likely taught of the history of these peoples, and most likely other subjects under Egyptian instructors as well. Moses had a treasure trove of information of learning. That was one of the reasons hwhy had chosen him to be the leader for the Israelites
Verse twenty five
25 This day, I will begin to give your terror (dread) and your reverence (aweness, fear) upon the face of the peoples under all of the Heavens, which they shall hear your hearing (report), and they shall tremble (quiver), and they shall grieve (writhe painfully) from your face.
This was originated from an account regarding Jacob, which is noted in the Torah portion of Vay-Yishlakh, in the book of Genesis
Genesis 35:5 And they pulled up (journeyed): and the Terror of Elohim was upon the cities which were all around them, and they did not pursue (chase) after the sons of Jacob.
This was based on the inicident of the Schechem's son who went in unto Jacob's daughter, Dinah, and raped her. Her brothers, Simeon and Levi, plotted to destroy them through the means of making circumcised as a requirement to intermarry, which made them in a weak state, and not able to fight to their potential. The Schechemites also had ulterior motives too by getting their livestock and wealth. The brothers, most likely had a troop of their father's servants with them, and destroyed the men and the city, and took their spoils. And this account spead around the cities, and caused a dread regarding their presence. As Brad Scott of Wildbrach Ministry, and Bill Cloud of Shoreshim Ministries noted that "History repeats itself".
Verses twenty six through twenty nine
26 And I sent messengers from the Wilderness of Kedemoth to Sihon, King of Heshbon, words of peace, to say, 27 I will go over in your land in the way: I will go in the way, I will not bend away (turn away) rightward and smallward (leftward). 28 You shall shever-sell me food on the silver, and I shall eat; and you shall give to me water on the silver, and I shall imbibe (drink): only I will go over on my feet; 29 as the which the sons of Esau that dwell [(, the ones dwelling)] in Seir, and the Moabim that dwell [(, the ones dwelling)] in Ar, they have done to me; until which I shall go over ta-the Jordan to the land which hwhy, our Elohim, is giving to us. 30 And Sihon, King of Heshbon was not willing [(would not consent)] at the letting us go over in him: for hwhy, your Elohim, has hardened (stiffened) ta-his spirit, and encouraged ta-his heart, by that giving him in your hand, as this day.
I want to compare this to the account of Moses asking the leader of Edom to go through their territory, which is noted in the Torah portion of Khukath, in the book of Numbers
Numbers 20:14 This is the Torah (Teaching) when an Adam shall die in a tent: anyone that comes to the tent, and all which are in the tent, shall be unclean seven days. 15 And every open vessel, which has no lid (bracelet, fastening) of thread upon him, he shall be unclean. 16 And anyone which shall touch upon (over) the face of the field, on a pierced one (slain one) of a sword, or on a dead one, or on a bone of an Adam, or on a grave, shall be unclean seven days. 17 And they shall take for the unclean one from the ashes of the burning up of the Sin Offering (Purge Offering), and shall give Living Water upon him to a vessel: 18 And a clean man shall take hyssop, and shall dip in the water, and shall spurt (besprinkle, sprinkle) upon (over) the tent, and upon (over) all of the vessels, and upon (over) the souls which they were there, and upon (over) the one touching on the bone, or on a slain one, or on the dead, or on the grave: 19 And the clean one shall spurt (besprinkle, sprinkle) upon (over) the unclean one on the third day, and on the seventh day: and shall cleanse (purify) him on the seventh day, and shall wash his Garments, and shall bathe in the water, and shall be clean on the mixing period (evening). 20 And a man which shall be unclean, and she shall not be purified (cleansed), and that soul, she shall be cut off from the midst of the Assembly, for ta-the Sanctuary of hwhy was made unclean (defiled), the Water of Impurity was not strewed (sprinkled) upon (over) him; he shall be unclean. 21 And she shall be to them for a Statute of Ages, and from the strewer (sprinkler) of the Water of Impurity shall wash his Garments; and the one touching on the Water of the Impurity shall be unclean until the mixing period (evening).
Notice the comparison of the "person" between these two messages. The first message in Khukath passage showed that Moses wrote "we", compared to this week's Torah portion's passage where he wrote "I". Also notice that the offering to pay in the first letter in the Khukath passage was was not noted in any specific element(s), but the second letter of this week's Torah portion passage specifically noted that the "he" will pay in "silver". The reason that I'm pointing these out, because the first message did "not" have hwhy involved. Also, when Moses asked the Moabites in this first time, because the voice was not of one person, but a "people". Also, hwhy did not honor it, because the Israelites were not to pursue anywhere near the border, opposite of the promised land, while they still had to journey for another thirty eight years, because of the evil report of the ten spies which the Israelites accepted. This caused the Israelites to not have the ability to overcome the men in the land, instead of trusting in hwhy that He would fight for them and overcome them. That is why the Israelites did not have favor to go through their land, whether by favor or by force. But in the second letter, Moses wrote in the "1st person pronoun", and the specific payment type to Sihon in silver. That "person" respresented in the letter was hwhy talking, and one can also say the future Yeshua the Messiah. The silver was also a type and shadow of the symbolic redemption in the future Yeshua the Messiah by paying the price on the cross to redeem us of our sins. By this second letter, hwhy and the future Yeshua, the Messiah, were on Moses and the Israelites' side, and were going to fight for them, as well as preparing the Israelites to cross over the Jordan by the time they arrived at Jordan-Jericho.
Verse thirty
30 And Sihon, King of Heshbon was not willing [(would not consent)] at the letting us go over in him: for hwhy, your Elohim, has hardened (stiffened) ta-his spirit, and encouraged ta-his heart, by that giving him in your hand, as this day.
Sound familiar to anyone? How about the Exodus account in which hwhy hardening Pharaoh's heart and stiffening his spirit in order for hwhy to bring on the ten plagues before the Israelites could leave Egypt. You can find these accounts in my exhaustive commentaries, in the Torah portions of Va-Eyra and Bo, by clicking on the links below to get to the webpages.
TORAH PORTION VA-EYRA
TORAH PORTION BO
Spiritually speaking, this was an act of opening and shutting doors. This is how hwhy, our Heavenly Father, shows us in our lives as believers in Yeshua which doors He will allow us to enter and not to enter. Also, the lands could be symbols of different means, i.e. jobs, locations, purchasing homes, etc., that hwhy, our Heavenly Father, would prevent us from going through certain spiritual doors.
CHAPTER 3
Deuteronomy 3:1-22
Deu 3:1 And we faced, and we ascended at the way of the Bashan: and Og, King of the Bashan, came out to encounter (meet) us, he and all of his people, to the war at Edrei. 2 And hwhy said to me, do you not fear him: for I have given in your hand, him, and ta-all of his people, and ta-his land; and you shall do to him as the which you have done to Sihon, King of the Amorites, which was dwelling in Heshbon. 3 And hwhy, our Elohim, also gave in our hands ta-Og, King of the Bashan, and ta-all of his people: and we struck him until had failed a survivor remaining to him. 4 And we captured (caught) ta-all of his cities in that time, a city was not of her which we did not take from them, sixty cities, all of the region (measured line region?) of Argob, the kingdom of Og in the Bashan. 5 All of these cities were fortified (isolated, walled up) of soaring (lofty) walls, double doors, and bars; by apart with the much multiple unwalled cities. 6 And we flattened (blunted) them, as the which we did to Sihon, King of Heshbon, the flattening (blunting) of every city, adult men, the women, and the litlle ones. 7 And all of the animals, and the spoil of the cities, we plundered (bootied) for ourselves.
8 And we took in that time ta-the land from the hand of the two kings of the Amorites which were in over the Jordan, from the Torrent of Arnon [(Nahal Arnon)] unto Mount Hermon; 9 The Sidonim, they call to Hermon, Sirion; and the Amorites, they call to him, Senir; 10 all of the cities of the level areas (straight areas), and all of the Gilead, and all of the Bashan, unto Salchah and Edrei, cities of the kingdom of Og in the Bashan. 11 For only Og, King of the Bashan, remained from the remnant of the Rephaim (giants); behold, his bed was a bed of iron; that not is she in Rabbath of the sons of Ammon? Nine cubits was her length, and four cubits was her width on the cubit of a man.
12 And we possessed (occupied) ta-this land in that time, from Aroer, which is upon the Torrent of Arnon [(Nahal Arnon)], and the half mountain area of the Gilead, and his cities, I gave to the Reubenites and to the Gadites. 13 And the rest of the Gilead, and all of the Bashan, from the kingdom of Og, I gave to the half tribe of the Manasseh; all of the region (measured line region?) of the Argob, by all of the Bashan, that is called the land of Rephaim (giants). 14 Jair, son of Manasseh, took all of ta-the region (measured line region?) of Argob unto the border of the Geshurites and the Maachathites; and called them upon his name, ta-the Bashan, Havoth Jair [(Towns of Jair, Living Areas of Jair)], unto this day. 15 And to Machir I gave ta-the Gilead. 16 And to the Reubenites and to the Gadites I gave from the Gilead and unto the Torrent of Arnon [(Nahal Arnon)] of the midst of the valley (nahal), and the border, and unto the Torrent Jabbok [(Nahal Jabbok)], the border of the sons of Ammon; 17 and the Arabah, and the Jordan, and the border, from Chinnereth, and unto the sea of the Arabah, the Salt Sea, under the Ravine (Springs Slopes?) of the Pisgah [(Ashdoth Pisgah)] rayrisingward.
18 And I commanded you in that time, to say, hwhy, your Elohim, has given to you ta-this land to possess (occupy) her: you shall go over equipped to the face of your brothers, the Sons of Israel, all of the sons of valor, 19 only your wives, and your little ones, and your livestock, I know for multiple livestock belongs to you, they shall dwell in your cities which I have given to you; 20 until which hwhy shall make rest to your brothers, as yourselves, and they, also they have possessed (occupied) ta-the land which hwhy, your Elohim, is giving to them in over the Jordan: and you shall return a man to his possession (occupation)which I have given to you. 21 ta-And I commanded Joshua in that time, to say, Your eyes have seen ta all which hwhy, your Elohim, has done to these two kings: so shall hwhy do to all of the kingdoms which you are going over to there. 22 You shall not fear them: for hwhy, your Elohim, He shall war for you.
(NOTE: Not all verses will have comments)
Verse two
2 And hwhy said to me, do you not fear him: for I have given in your hand, him, and ta-all of his people, and ta-his land; and you shall do to him as the which you have done to Sihon, King of the Amorites, which was dwelling in Heshbon.
Looking at the following words:
SIHON
The Hebrew word for Sihon is "See-khohn"- Samek, Yod, Khet, Nun Sophit (Nxyo) is from Strong's Concordance number 5511, and its definition
From the same as H5477; tempestuous; Sichon, an Amoritish king: - Sihon.
from 5477 "soo-akh" (xwo), and its definition
From an unused root meaning to wipe away; sweeping; Suach, an Israelite: - Suah.
Sihon must have been "swept" during a storm, or a flood, or his was mother was in a stream, and Sihon was swept in it before he was rescued by someone, whether the mother or another person.
HESHBON
The Hebrew word for Heshbon is "Khesh-bohn"- Khet, Shin, Bet, Vav, Nun Sophit (Nwbsx). It is from Strong's Concordance number 2809, and its definition
The same as H2808; Cheshbon, a place East of the Jordan: - Heshbon.
from 2808 "khesh-bohn", and its definition
From H2803; properly contrivance; by implication intelligence: - account, device, reason.
from 2803 "khah-shahb" (bsx), and its definition
A primitive root; properly to plait or interpenetrate, that is, (literally) to weave or (generally) to fabricate; figuratively to plot or contrive (usually in a malicious sense); hence (from the mental effort) to think, regard, value, compute: - (make) account (of), conceive, consider, count, cunning (man, work, workman), devise, esteem, find out, forecast, hold, imagine, impute, invent, be like, mean, purpose, reckon (-ing be made), regard, think.
Putting the two definitions together, it makes a phrase:
"Swept with cunningness"
This is how HaSatan attemps to attack us as believers in the Messiah, by sweeping us with cunningness with something that sounds good, but it is against our relationship as believers with the Heavenly Father.
Verse eleven
11 For only Og, King of the Bashan, remained from the remnant of the Rephaim (giants); behold, his bed was a bed of iron; that not is she in Rabbath of the sons of Ammon? Nine cubits was her length, and four cubits was her width on the cubit of a man.
Moses noted Og, King of the Heshbon, as being one of the remnant of the giants. His bed was made of Iron to withhold his weight and size. His bed was 9 cubits long, literally in Hebrew "her length", and 4 cubits wide, literally "her breadth". This shows us that a bed is female, just like a city is female, and just like a soul is female. Og's bed, in our modern U.S. measurements were 13 1/2 feet long and 6 feet wide. This was one big and tall dude.
Looking at the word OG
The Hebrew word for Og is "Ohg"- Ayin, Vav, Gimel (gwe). It is from Strong's Concordance number 5747, and its definition
Probably from H5746; round; Og, a king of Bashan: - Og.
from 5746 "oog" (gwe), and its definition
A primitive root; properly to gyrate; but used only as denominative from H5692, to bake (round cakes on the hearth): - bake.
This guy was one "big round dude".
King Og could be compared to Goliath of Gath, which is noted in the book of the Prophet Samuel
1 Samuel 17:4 And there went out a champion out of the camp of the Philistines, named Goliath, of Gath, whose height was six cubits and a span. 5 And he had an helmet of copper upon his head, and he was armed with a coat of mail; and the weight of the coat was five thousand shekels of copper. 6 And he had greaves of copper upon his legs, and a target of copper between his shoulders. 7 And the staff of his spear was like a weaver's beam; and his spear's head weighed six hundred shekels of iron: and one bearing a shield went before him.
Goliath was 9 cubits and a span high, almost fourteen feet high, longer than king Og's bed, when he faced David in the Valley of Elah.
This scripture also contains Goliaths other relatives, which is noted in the book of the Chronicles
1 Chronicles 20:4 And it came to pass after this, that there arose war at Gezer with the Philistines; at which time Sibbechai, the Hushathite, slew ta-Sippai, that was of the sons of the giant: and they were subdued. 5 And there was war again with ta-the Philistines; and Elhanan, son of Jair, slew ta-Lahmi the brother of Goliath, the Gittite, whose spear staff was like a weaver's beam. 6 And yet again there was war at Gath, where was a man of great stature, whose fingers and toes were four and twenty, six on each hand, and six on each foot: and he also was the son of the giant. 7 But when he defied ta-Israel, Jonathan, son of Shimea, David's brother, slew him. 8 These were born unto the giant in Gath; and they fell by the hand of David, and by the hand of his servants.
Looking at the words BASHAN
The Hebrew word for Bashan is "Bah-shahn"- Bet, Shin, Nun Sophit (Nsb). It is from Strong's Concordance number 1316, and its definition
Of uncertain derivation; Bashan (often with the article), a region East of the Jordan: - Bashan.
It says unknown, but looking further, we find this:
from Strong's Concordance number 1317 "Bosh-nah", Bet, Shin, Nun, Heh (hnsb), and its definition
Feminine from H954; shamefulness: - shame.
from 954 "boosh" (swb), and its definition
A primitive root; properly to pale, that is, by implication to be ashamed; also (by implication) to be disappointed, or delayed: - (be, make, bring to, cause, put to, with, a-) shame (-d), be (put to) confounded (-fusion), become dry, delay, be long.
We get our English words "abashed" and "abased" from this Hebrew word. This location must have been one "shameful" place.
Putting the two definitions together, it makes a phrase:
"A circle of shame"
We as believers in the Messiah could go into a state of a circle of shame in our lives, whether by sin, or in a mistake, or something else. No matter what the circumstance that leads to this state, we can cry out to our Abba, Father, to help us, or to forgive us, or to show us what to do to redeem the issue, or to fix the issue, etc.
In relation to the place of the Bashan, this is what David noted in the book of the Psalms
Psalms 22:11 Be not far from me; for trouble is near; for there is none to help. 12 Many bulls have compassed me: strong bulls of Bashan have beset me round.
David was relating his enemies to the "Strong Bulls of Bashan", or "Strong Bulls of Shame". What they did was an act of shame, or "Bashan", against David. This was a fulfilled by Yeshua being crucified on the cross by His enemies, the Pharisees and the Saducees, whom could also be nicknamed "The Strong Bulls of Bashan (The Strong Bulls of Shame)". They should have been severly ashamed for what they did to Yeshua, but Yeshua paid the price for us by taking our shame to the cross through exposing the area of shame, which is Yeshua's private parts where the area of shame is located.
!!!!!hwhy Kl dbk
Verse twelve through seventeen
12 And we possessed (occupied) ta-this land in that time, from Aroer, which is upon the Torrent of Arnon [(Nahal Arnon)], and the half mountain area of the Gilead, and his cities, I gave to the Reubenites and to the Gadites. 13 And the rest of the Gilead, and all of the Bashan, from the kingdom of Og, I gave to the half tribe of the Manasseh; all of the region (measured line region?) of the Argob, by all of the Bashan, that is called the land of Rephaim (giants). 14 Jair, son of Manasseh, took all of ta-the region (measured line region?) of Argob unto the border of the Geshurites and the Maachathites; and called them upon his name, ta-the Bashan, Havoth Jair [(Towns of Jair, Living Areas of Jair)], unto this day. 15 And to Machir I gave ta-the Gilead. 16 And to the Reubenites and to the Gadites I gave from the Gilead and unto the Torrent of Arnon [(Nahal Arnon)] of the midst of the valley (nahal), and the border, and unto the Torrent Jabbok [(Nahal Jabbok)], the border of the sons of Ammon; 17 and the Arabah, and the Jordan, and the border, from Chinnereth, and unto the sea of the Arabah, the Salt Sea, under the Ravine (Springs Slopes?) of the Pisgah [(Ashdoth Pisgah)] rayrisingward.
This is a list of other cities and their definitions in this week's Torah portion chapter:
Looking at the following words:
ARGOB
From the Hebrew word for Argob is "Ahr-gohv"- Aleph, Resh, Gimel, Bet (bgra). It is from Strong's Concordance number 709, and its definition
From the same as H7263; stony; Argob, a district of Palestine: - Argob.
from 7263 "reh-gehv" (bgr), and its definition
From an unused root meaning to pile together; a lump of clay: - clod.
Argob could mean "stony", "pile together", "lump of clay", or "clod".
GESHURITES
The Hebrew word for Geshurites is "Geh-shoo-ree"- Gimel, Shin, Vav, Resh, Yod (yrwsg). It is from Strong's Concordance 1651, and its definition
Patrial from H1650; a Geshurite (also collectively) or inhabitant of Geshur: - Geshuri, Geshurites.
from 1650 "g'shoor" (rwsg), and its definition
From an unused root (meaning to join); bridge; Geshur, a district of Syria: - Geshur, Geshurite.
Geshuri means "bridge".
MAACHATHITES
The Hebrew word for Maachathites is "Mah-ah-khah-thee"- Mem, Kaph, Ayin, Tav, Yod (ytekm). It is from Strong's Concordance number 4602, and its definition
Patrial from H4601; a Maakathite, or inhabitant of Maakah: - Maachathite.
from 4601 "mah-ah-khah" or "mah-ah-khath" (hekm, tekm), and its definition
From H4600; depression; Maakah (or Maakath), the name of a place in Syria, also of a Mesopotamian, of three Israelites, and of four Israelitesses and one Syrian woman: - Maachah, Maachathites. See also H1038.
from 4600 "mah-akh" (Kem), and its definition
A primitive root; to press, that is, to pierce, emasculate, handle: - bruised, stuck, be pressed.
Maachathites could mean "press", "pierce", "pressed", "handle", or "emasculate".
HERMON
The Hebrew word for Hermon is "Khehr-mohn"- Khet, Resh, Mem, Vav, Nun Sophit (Nwmrx). It is from Strong's Concordance number 2768, and its definition
From H2763; abrupt; Chermon, a mount of Palestine: - Hermon.
from 2763 "khah-rahm" (mrx), and its defintion
A primitive root; to seclude; specifically (by a ban) to devote to religious uses (especially destruction); physically and reflexively to be blunt as to the nose: - make accursed, consecrate, (utterly) destroy, devote, forfeit, have a flat nose, utterly (slay, make away).
Hermon could mean "devoted", "destroy", "slay", or "accursed".
This is where we get our modern English word "harm".
SIRION
The Hebrew word for Sirion is "Seer-yohn"- Shin, Resh, Yod, Nun Sophit (Nyrs). It is from Strong's Concordance number 8303, and its definition
The same as H8304 (that is, sheeted with snow); Shirjon or Sirjon, a peak of the Lebanon: - Sirion.
from 8304 "s'rah-yah" or "s'rah-yah-hoo" (hyrs or whyrs), and its definition
From H8280 and H3050; Jah has prevailed; Serajah, the name of nine Israelites: - Seraiah.
Sir-
from 8280 "sah-rah" (hrs), and its definition
A primitive root; to prevail: - have power (as a prince).
-ion
from 3050 "Yah" (hy), and its definition
Contracted for H3068, and meaning the same; Jah, the sacred name: - Jah, the Lord, most vehement. Cp. names in “-iah,” “-jah.”
from 3068 "Y'hoh-vah [or Y'hoh-wah, Yahh-wah]" (hwhy), and its definition
From H1961; (the) self Existent or eternal; Jehovah, Jewish national name of God: - Jehovah, the Lord. Compare H3050, H3069.
from 1961 "hah-yah" (hyh), and its definition
A primitive root (compare H1933); to exist, that is, be or become, come to pass (always emphatic, and not a mere copula or auxiliary): - beacon, X altogether, be (-come, accomplished, committed, like), break, cause, come (to pass), continue, do, faint, fall, + follow, happen, X have, last, pertain, quit (one-) self, require, X use.
According to Strong, Sirion for its sake means "sheeted with snow", but its root means "prevailed".
SENIR
The Hebrew word for Senir is "S'neer"- Shin, Nun, Yod, Resh (ryns). It is from Strong's Concordance number 8149, and its definition
From an unused root meaning to be pointed; peak; Shenir or Senir, a summit of Lebanon: - Senir, Shenir.
Senir means "pointed".
SALCHAH
The Hebrew word for Salchah is "sahl-khah" (hklo). It is from Strong's Concordance number 5548, and its definition
From an unused root meaning to walk; walking; Salcah, a place East of the Jordan: - Salcah, Salchah.
Salach means "walking".
EDREI
The Hebrew word for Edrei is "Eh-dreh-ee"- Aleph, Dalet, Resh, Ayin, Yod (yerda). It is from Strong's Concordance number 154, and its definition
From the equivalent of H153; mighty; Edrei, the name of two places in Palestine: - Edrei.
from 153 "eh-drah" (erda), and its definition
(Chaldee); an orthographical variation for H1872; an arm, that is, (figuratively) power: - force.
from 1872 "d'rah" (erd), and its definition
(Chaldee); corresponding to H2220; an arm: - arm.
from 2220 "z'roh-ah" (ewrz, erz, hewrz, herz), and its definition
From H2232; the arm (as stretched out), or (of animals) the foreleg; figuratively force: - arm, + help, mighty, power, shoulder, strength.
from 2232 "zah-rah" (erz), and its definition
A primitive root; to sow; figuratively to disseminate, plant, fructify: - bear, conceive seed, set with, sow (-er), yield.
Edrei could mean "force", or "arm".
You can read the account in the account of the Reubenites and the Gadites possession of their lands, which is noted in the Torah portion of Matoth, by clicking on the link below to get to the webpage.
TORAH PORTION MATOTH
Verses twenty-one and twenty two
21 ta-And I commanded Joshua in that time, to say, Your eyes have seen ta all which hwhy, your Elohim, has done to these two kings: so shall hwhy do to all of the kingdoms which you are going over to there. 22 You shall not fear them: for hwhy, your Elohim, He shall war for you.
This is the only account recorded by far that Moses made a direct commandment to Joshua to when it will be the time for him to go over the Jordan. This is like hwhy telling Yeshua when he is to go to earth to save the people about 2,000 years ago, and hwhy will be telling Yeshua again to go back down in the near future, which is it noted in the Gospel of Matthew
Matthew 24:34 Verily I say unto you, This generation shall not pass, till all of these things be fulfilled. 35 The heavens and earth shall pass away, but My Words shall not pass away. 36 But of that day and hour knoweth no man, no, not the angels of the heavens, but My Father only. 37 But as the days of Noe were, so shall also the coming of the Son of Man be. 38 For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, 39 And knew not until the flood came, and took them all away; so shall also the coming of the Son of Man be.
It will be when hwhy, the Heavenly Father, will say to Yeshua, "It is time to go back down", and we are to look up for our redemption, which is noted in the Gospel of Luke
Luke 21:28 And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh.
That ends this week's Torah portion commentary.
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SHABBATH SHALOM
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