Category Archives: Weekly Scripture Readings

I AM THAT I AM and the Weightier Matters

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Exodus 3:14–15, I AM THAT I AM. The name YHVH is Elohim’s memorial name forever. It reflects that fact that he is; that he is undefinable in human terms, and that he has always existed. This is the name by which he is to be remembered (not forgotten as is the case with the ineffable name concept of the rabbinic Jews whereby the names of deity are forbidden to be used). Exodus 3:14 and 15 read as follows:

14 And Elohim said unto Moses, I AM THAT I AM (EHYEH ASHER EHYEH): and he said, Thus shalt thou say unto the children of Israel, I AM (EHYEH YHVH) hath sent me unto you. 15 And Elohim said moreover unto Moses, Thus shalt thou say unto the children of Israel, YHVH the Elohim of your fathers, the Elohim of Abraham, the Elohim of Isaac, and the Elohim of Jacob, hath sent me unto you: this is my name [Heb. shem] for ever, and this is my memorial [Heb. zeker] unto all generations.

Here are some examples of how various Bible versions translate the name of YHVH:

  • I Am That I Am (KJV)
  • I Am Who I Am (NAS, NIV, NKJV
  • I Am That Which I Am (YLT)
  • I Shall Be As I Shall Be (The ArtScroll Stone Edition Tanach)
  • I Will Be What I Will Be (The Gutnick Edition Chumash, JPS)
  • I Will Be There Howsoever I Will Be There (The Schocken Bible)
  • I Am the Being (LXX, Brenton)

Exodus 3:15 states that YHVH is Elohim’s memorial name that Moses was to use when referring to I AM THAT I AM. I AM THAT I AM is Elohim’s actual name and what he calls himself, but men are to refer to him as YHVH, which means “the existing one, the one who is, the one who will be.” Both the former and latter are forms of the Hebrew verb hayah meaning “to be.” YHVH instructed that YHVH was to be his memorial name forever. In other words, humans were to use YHVH to remember him by. There is no indication anywhere in the Bible that it was YHVH’s intention that his name was to be forgotten or hidden through euphemization. The word memorial in Exodus 3:15 is the Hebrew word zeker and means “memorial, remembrance or memory.” There is nothing here to indicate that his name was to be forgotten.

It must be noted here that we don’t refer to YHVH as I Am, for were we to do so it would be necessary to say “I Am,” and in all reality, we aren’t the I Am, but YHVH is the I Am. Just so there is no confusion when communicating YHVH’s name in every day speech, the Bible uses, not the Hebrew ehyeh meaning “I Am,” but the form of the verb which means “He Is.” In this way, every time we say his name we’re glorifying him, and not inadvertently glorifying ourselves.

The name YHVH, referred to as the tetragrammaton, is the personal name of the Creator and occurs some 6800 times in the Tanakh. The exact pronunciation of this name has been lost down through the ages, and there is debate among well-meaning individuals on how to pronounce this four consonant Hebrew name. Because there are now vowels in this name, scholars can only speculate and make educated guesses about what the vowels between the consonants should be. No one knows for sure how to vocalize the consonants Y-H-V-H. The best scholarly opinions on this subject are just that—educated guesses.

Instead of getting all worked up about how exactly to pronounce Elohim’s name, let’s just love, worship and obey YHVH! These are the weightier matters of the Torah (Matt 23:23; 1 Cor 13:1–13). This is the distinguishing mark a true disciple of Yeshua (John 13:35), and what will separate the goats from the sheep (Matt 25:37–44)—not how we pronounce YHVH’s name!

 

Notes on Luke Chapter One

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Luke 1:6, Righteous…blameless. Zachariah and Elizabeth (Heb. Elishevah) were totally Torah-observant to the point of being blameless in YHVH’s eyes. This confirms Moses’ words in Deut 30:11–14 that Torah-obedience isn’t outside the realm of human possibility as some in the church erroneously teach today.

Luke 1:10, Praying … incense. Incense is not only a biblical metaphor for prayer (Ps 141:2; Rev 5:8; 8:3–5), but in the temple, was used while praying. 

Luke 1:19, Gabriel. Beside this reference, Gabriel is only elsewhere mentioned in Daniel (Dan 8:16; 9:21). Gabriel means “strong, mighty man or warrior of El.” Michael is the only other archangel mentioned in the Scriptures (Dan 10:13, 21 12:21; Jude 9; 12:27).

Luke 1:20, Because you did not believe. There is a lesson for us in YHVH muting the mouth of Zachariah for a season. If the spiritual leaders are unable to believe what YHVH has told them already, how can he give them more revelation—more things to speak and teach about? If we’re not hearing new revelation from Elohim, maybe it’s because we haven’t believed what he has already told us.

Luke 1:28, Blessed are you among women. These words of Gabriel were repeated verbatim in Elizabeth’s prophecy concerning Yeshua (verse 42). Doubtless this was a supernatural confirmation to Mary concerning her role as the mother of the Messiah, for how could her cousin have known what the angel had spoken to her previously?

Luke 1:36, Elizabeth your relative. While Mary was of the royal lineage of David through her father, she also was a relative on her mother’s side of Elizabeth, the priest-wife of Zacharias, who was a daughter of Aaron (Luke 1:5).  In Matthew one and Luke three two different genealogies are given for Yeshua, both of which  go back to King David. One is presumed to be that of Joseph and the other is that of Mary. In this way, Yeshua was a direct descendant of David legally through Joseph, his step-father, and genetically through Mary, his mother. Does this mean that Mary was of priestly as well as Davidic lineage. Yes, but not patrilineally, only matrilineally. In the Scriptures, tribal lineage was determined through the father’s family line and not the mother’s. 

In the case of Mary and Elizabeth, they would have shared common grandparents making them cousins. Their grandfather would have been a priest. In the case of Elizabeth, her father—the son of her priestly grandfather—would have carried the priestly line making her a daughter of Aaron (Luke 1:5). In the case of Mary, her mother would have been her priestly grandfather’s daughter meaning that she was of priestly lineage but not her children, unless she married a priest.

It seems that Yeshua would have carried some priestly blood in his genes, but he was not legally a priest through patrilineal descent. To be sure, Yeshua was a priest, but not one of Aaronic lineage but after the order of Melchizedek, which was the priesthood of the firstborn son passed on generationally. Yeshua was the first born son of Elohim eternally, which is why he is presently at the right hand of Elohim acting as our Great High Priest (Heb 1:3 cp. 3:1; 4:4; 8:1).

Therefore, Mary laid claim to a Davidic as well as a priestly lineage (Jesus the Messiah, by Edersheim, p. 105). This means that Yeshua was not only of direct Davidic lineage but was of priestly lineage as well.

Has also conceived…in her old age. Was Mary an older, barren woman like Elizabeth? If not, why the word also?

 

Notes on Exodus Chapters One and Two

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Overview of the Book of Exodus (Main Themes)

Exodus (Heb. Shemot) is the book whose principle theme is redemption—Israel’s deliverance from Egypt. Here we learn how YHVH saves his people and we are shown that his people are redeemed in order to worship him. 

The Theme of Redemption

Say, therefore, to the sons of Israel, “I am YHVH, and I will bring you out from under the burdens of the Egyptians, and I will deliver you from their bondage. I will also redeem you with an outstretched arm and with great judgments. Then I will take you for My people, and I will be your Elohim; and you shall know that I am YHVH your Elohim, who brought you out from under the burdens of the Egyptians. I will bring you to the land which I swore to give to Abraham, Isaac, and Jacob, and I will give it to you for a possession; I am YHVH.” (Exod 6:6–8, emphasis added)

Worship

And he said, “Certainly I will be with you, and this shall be a token unto you, that I have sent you, when you have brought forth the people out of Egypt, you shall serve Elohim upon this mountain.” (Exod 3:12, emphasis added)

And I say unto you, “Let my son go, that he may serve me, and if you refuse to let him go, behold, I will slay your son, even your firstborn.” (Exod 4:23, emphasis added)

And you shall say unto him, “YHVH Elohim of the Hebrews has sent me to you, saying, ‘Let my people go, that they may serve me in the wilderness, and, behold, until now you would not hear.’” (Exod 7:16, emphasis added)

The Basic Outline of Exodus

Chapters 1–6 show us the need for redemption.

Chapters 7–11 show us the power or might of the Redeemer as the ten plagues are poured out upon Egypt.

Chapters 12–18 show us the character of redemption; purchased by blood and emancipated by power.

Chapters 19–24 teaches us the duty of the redeemed.

Chapters 25–40 instructs us about the restoration of the redeemed—provisions are made for the failures of the redeemed when they fall spiritually.

The Metaphors in Exodus

Egypt is a metaphor for the world, the place of sin and bondage where one is held captive before being delivered or redeemed by the power of YHVH and the blood of Yeshua, the Lamb of Elohim. It is interesting to note that ­although Egypt was the land of science and art, it was simultaneously the land of death in that their religion that is was morbidly fixated with death. 

Pharaoh is a metaphor for Satan, a merciless taskmaster who opposes the people of YHVH every step of the way.

Pharaoh’s magicians represents demonic spirits that are active in the world and are doing Pharaoh’s (Satan’s) bidding in opposing Israel, the people of Elohim, and Elohim’s plans.

Moses is a prophetic metaphor for Yeshua (his first coming), the Deliverer of his people from the bondage and power of sin, death and hell, which is the power of the enemy, Satan.

The blood of the lamb on the door posts is a metaphor for Yeshua, the Redeemer, whose death on the cross atoned for man’s sins causing YHVH’s judgment against sin to pass over his people.

The crossing of the Red Sea is a metaphor the saint’s union with Messiah Yeshua in his death and resurrection via the ritual of tevilah (immersion or baptism) at a mikvah (a gathering of waters).

The journey through the wilderness is a metaphor for the trials and testing that occur during the redeemed believer’s spiritual walk through this life with YHVH’s provision to meet every need and his protection from every attack of the adversary.

The giving of the Torah represents one’s spiritual walk after having exited spiritual Egypt, and teaches YHVH’s people the importance of obedience and submission that they owe him for freeing them from Satan and the world. He is now their new Master.

The Tabernacle of Moses with its furnishings is a picture, layout or blueprint of the steps in YHVH’s plan of redemption (salvation) for mankind and the steps in man’s spiritual maturation into intimacy with the Father through Yeshua the Messiah. It is like a giant gospel tract!

Exodus 1:11, Taskmaster…afflict them. Taskmaster literally means “gangs of government officials who exacted or levied tribute or taxes from the Israelites by forcing them to work as serfs.” These government bureaucratic goons forced the Israelites, through affliction, into compulsory service involving government works projects. The Egyptians imposed a fascistic socialistic system upon the Israelites, which was a form of slavery. 

Exodus 1:19–21, Midwives said. The righteous, Elohim-fearing midwives (v. 17), chose to obey Elohim rather than to follow government edicts that violated the laws of the Creator. This necessitated them lying to the Egyptians to preserve the lives of the innocent babies. This teaches us that it is not only acceptable to lie, but it is even commendable in YHVH’s eyes, to preserve life (see also Josh 1:17 where Rahab lied to protect the Israelite spies from certain death, and 1 Sam 20:6 where David had Jonathan lie for him to save his life from the murderous Saul). For their work of preserving innocent lives, YHVH blessed the midwives (vv. 20–21). In reality, the midwives were pro-life, anti-abortion activists who were given a place of honor in YHVH’s hall off fame for the righteous.

Exodus 2:16; 3:1 (also 18:1), Priest of Midian. Heb. kohen meaning “priest, principal officer or chief ruler.” In the days prior to the Levitical priesthood, the Bible considers a father to be the priest of his family (see Exod 19:22, 24). Since Torah mentions three times that Jethro was the priest of Midian, evidently he was more than just a spiritual leader to his family; he was likely also a regional leader.

 

Blog Scripture Readings for 12-23 Through 12-29-18

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THIS WEEK’S SCRIPTURE READINGS FOR STUDY AND DISCUSSION:

Parashat Shemot — Exodus 1:1 – 6:1
Haftarah — Isaiah 27:6 – 28:13; 29:22-23
Prophets — 2 Samuel 8:1 – 14:33
Writings — Psalms 82:1 – 88:18
Testimony — Luke 1:1 – 2:51

Most of this week’s blog discussion points will be on these passages. If you have general comments or questions on the weekly Scripture readings not addressed in a blog post, here’s a place for you to post those. Just use the “leave a reply” link below.

The full “Read Through The Scriptures In A Year” schedule, broken down by each day, can be found on the right sidebar under “Helpful Links.” There are 4 sections of scripture to read each day: one each from the Torah, the Prophets, the Writings, and from the Testimony of Yeshua. Each week, the Torah and haftarah readings will follow the traditional one-year reading cycle.

Weekly Blog Scripture Readings for 12/23/18 through 12/29/18.

 

The Corpse of Jacob Shows the Way to the Promised Land?

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Genesis 50:11, Beyond the Jordan. Beyond is the Hebrew word eber meaning “across.” This was the roundabout way of reaching Machpelah.

The Jewish and Christian commentaries I have studied don’t give a good reason for Jacob’s burial entourage taking this most indirect route to the burial cave of the patriarchs.

It’s possible that Jacob was, out of faith in the promises of Elohim, prophetically tracing the steps his descendants would take several generations later in entering the Promised Land. It’s almost as if Jacob was showing the future generations of Israelites the route he wanted them to take from Egypt to the Promised Land to fulfill biblical types and shadows.

 

Mark 16:9–20—Include or Exclude from the Bible? That is the question.

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Mark 16:9–20, The Great Commission. Many modern scholars call into question the genuineness of these last twelve verses. For a discussion on whether these verses of Mark’s Gospel should be included in the Bible, see E. W. Bullinger’s (1837-1913) The Companion Bible (appendix 168). 

Bullinger states that it is true that the two oldest Greek manuscripts of the Testimony of Yeshua (from the fourth century) don’t contain these verses. On the other hand, more than six hundred other Greek manuscripts do contain them as do the oldest Syriac (Aramaic) manuscript known as the Peshitto (which Bullinger believes is from the second century) and the Curetonian Syriac (from the third century). He notes that Jerome when translating the Bible into Latin (The Vulgate, A.D. 382) had access to Greek manuscripts older than any now extant,which is why he included these twelve verses in his Bible. Additionally, he notes that the Gothic Version (A.D. 350), the Coptic (fourth or fifth century), the Armenian (fifth century), Ethiopic (fourth to seventh centuries) and Georgian (sixth century) versions all contain these last twelve verses. Bullinger goes on to say that there are nearly one hundred ecclesiastical writers before the oldest extant Greek manuscripts who attest to the authenticity of these verses. Moreover, between A.D. 300 and 600 there are about two hundred more writers who do.

Bullinger gives two reasons why he believes these verses may have been omitted from several of the oldest Greek NT manuscripts. After the destruction of Jerusalem in A.D. 70 extending forward one hundred years, there is a complete blank regarding the history of the early church and a complete silence about this era from Christian writers. Therefore, no one knows what was going on in the church during this period including whether such signs and wonders as enumerated in these last verses in Mark’s Gospel were still occurring. He speculates that when later translators came to the last twelve verses of Mark and saw no trace of these spiritual gifts currently occurring in the fourth century church, some marked them as doubtful, spurious or even omitted them altogether. This same doubt has been passed on to modern scholars.

I vote that we leave these verses in the Bible!

 

Genesis 49 Prophesies Yeshua the Messiah

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I post this article on my blog almost every year at this time, since it’s such a cool prophecy concerning Yeshua the Messiah. I hope you agree after you’ve read it. —Natan

Genesis 49:10–12, The scepter. Below is my commentary on these verses.

The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk.

This passage is a clear reference to the Messiah and the Messianic Age (the time when Messiah would come to rule the earth) and has been so recognized by the Jewish sages from time immemorial (The ArtScroll Stone Edition Chumash, p. 279). “The general consensus (with few exceptions) of Rabbinic interpretation is that this phrase [Until Shiloh arrives] refers to the coming of the Messiah …” (The ArtScroll Bereishis/Genesis Torah commentary, p. 2152). In fact, Onkelos [a second-century scholar who translated the Torah (Pentateuch) into Aramaic] in his Aramaic version of the Torah translates this version as follows: “Until the Messiah comes, to whom the kingdom belongs” (ibid.). Rashi (b. 1040 and recognized by Jewish scholars as probably the preeminent Torah commentator Continue reading →