Category Archives: Weekly Scripture Readings

Blog Scripture Readings for 11-4 Through 11-10-18

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THIS WEEK’S SCRIPTURE READINGS FOR STUDY AND DISCUSSION:

Parashat Toldot — Genesis 25:19 – 28:9
Haftarah — Malachi 1:1 – 2:7
Prophets — Judges 11:1 – 17:13
Writings — Psalms 35:1 – 40:17
Testimony — Matthew 22:1 – 25:30

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 11/4/18 through 11/10/18.

 

What does hosanna in the highest mean?

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Matthew 21:9, Hosannah in the highest. The simple Hebrew phrase hoshana rabbah has more depth and spiritual significance than first meets the eye. Let’s explore it.

First of all, it was this phrase—hosanna in the highest—(Heb. hoshana rabbah) that the crowds of Jews exclaimed as Yeshua entered Jerusalem riding a colt in Matthew 21:9 (also Mark 11:9; Luke 19:38). This event has become known as Yeshua’s “Triumphal Entry.”

The phrase hoshana rabbah, in part, derives from Psalm 118:25, a psalm which is called the Great Hallel (Heb. meaning “praise”), and was the climax of a series of psalms that the priests would proclaim or sing from the temple in Jerusalem on various feast days including the Feast of Tabernacles.

Psalm 118 is a prophetic psalm, which speaks of the coming Messiah who was the hope of the Israelite people. The words of this psalm prophetically points to Yeshua the Messiah in every way. That’s why the crowds proclaimed “hoshana in the highest, ” at Yeshua’s entry into Jerusalem, for upon him, they had pinned their highest hopes of a Messianic figure who would deliverer them from their oppressors (in this case, the Romans).

The actual Hebrew words in Psalm 118:25 are ana YHVH hoshiah na, which can be translated as “I beg you YHVH save now,” (Green’s Interlinear), “Save now, I pray, O YHVH” (KJV), or “O [YHVH], please save us!” (The ArtScroll Stone Edition Tanach).

The phrase “Hosanna in the highest” was an added exclamation of the people, and is not a direct quote from the Tanakh. In Hebrew it would be hoshiana rabbah or hoshanna rabbah, which, according to Jewish understanding, is the name of the seventh or last day of the fall biblical Feast of Tabernacles (or Sukkot).

It was on this “last great day” of the Feast that the joyous water pouring ceremony occurred, and when the Jews prayed to receive rain from heaven to water their crops including the latter (spring) rains and the former (fall) rains. In the arid region of the land of Israel, rain was received as a gift and a favorable blessing from heaven, since it meant that the crops would flourish and famine would be averted.

Prophetically, the rains of Hoshana Rabbah speak of a time when during the Millennium (of which Sukkot is symbolic picture) YHVH will pour out the rain of his Spirit (along with his Torah and his glory) upon the world, thus spiritually cleansing and refreshing mankind resulting in a great harvest of souls into the kingdom of heaven. When this occurs, the nation of Israel will be walking in spiritual communion with its Creator. This is why the Jews sang Isaiah 12:3 on Hoshana Rabbah,which declares “Therefore with joy we will you shall draw water out of the wells of salvation.” 

Similarly, it was on Hoshana Rabbah (“the last day of the feast,” John 7:37–39) that Yeshua encouraged his followers to come to him as the spiritual River of Life. This would result in the dry ground of their spiritual lives being quenched, and in their becoming a river of life like him resulting in abundant spiritual fruits of salvation of lost souls coming to Yeshua (i.e. the regathering of the lost sheep of the house of Israel, Matt 10:6; 15:24).

This phrase hoshana rabbah can also mean, “save us O great one,” since the Hebrew word rabbah can mean “great one.” The term rabbi (the title for a Jewish Bible teacher) originates from this word. Rabbi literally means, “my great one,” which is why Yeshua forbad his disciples (and us) from taking this word as an ecclesiastical title for themselves, or from calling someone else by that title (Matt 23:8). This is a title that should be reserved only for Yeshua himself (Matt 23:10)!

Hoshana rabbah in its fullest sense means “I pray, I beseech thee to open wide, free, succor, deliver,help, preserve, rescue, bring salvation, bring victory, save greatly, in abundance, increasingly, or please deliver us Great One.”

 

Focus on Isaac and Rebekah—Who Were They?

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Isaac—A Character Sketch

He was successful and blessed. (Gen 26:12)

He was obedient to his father.

  • At age 37 Abraham bound Isaac to the altar (in Heb. called the akeidah, Gen 22).
  • Isaac was obedient to marry Rebekah, his parents’ choice, unlike Esau who married a heathen girl.
  • He trusted and had faith in his parents even as he trusted his life with his father at the akeida.
  • He had deep and personal relationship with YHVH.
  • Here we learn that obedience to and faith in and love for parents leads to devotion to YHVH. Honoring one’s parents is the key to honoring YHVH and entering into relationship with him. That is why the fifth commandment to honor one’s parents is placed after the commands to love Elohim. In Genesis 24:63 and 25:21, (see The Stone Tanach rendering of this verse in addition, The ArtScroll Beresheis, p. 1048, which says Isaac prayed abundantly and urgingly, i.e. persistent prayer, a penetrating prayer or request), we see that Isaac had a deep and personal relationship with his Creator.

He had strong faith.

  • Though childless and barren, Isaac and Rebekah kept their faith in the promises of YHVH alive (Gen 25:19–26). In verse 21 we see Isaac seeking YHVH for the answers to life’s dilemmas and tough problems (he had a vibrant and abiding relationship with his Heavenly Father). The same can be said of Rebekah (v. 22).
  • He was a peacemaker with his neighbors to his own hurt in that he didn’t assert his personal (even legal) rights.
  • Though opposed in the digging of wells, he refused to feud over his legal rights to these wells. He avoided strife and quarreling with his neighbors. After digging the third well, YHVH brought comfort to Isaac’s weary soul (Matthew Henry’s Commentary, p. 38).
  • He was charitable toward his unsaved neighbors. Though Abimelech and his people had wronged Isaac, he did not rebuke them for stealing the first two wells. Was this a sign of Isaac’s meekness or weakness? Some biblical scholars say no (e.g., Matthew Henry) and some say yes (e.g., Gleanings in Genesis by Arthur Pink, p. 233).

What are some comparisons between the three patriarchs?

  • Abraham was the man of the altar. He built altars as a form of worship to YHVH. The altar is mentioned more times in connection with Abraham than the other two patriarchs.
  • Isaac was the man of the well. Wells are mentioned seven times in connection with Isaac.
  • Jacob was the man of the tent. ­The tent is mentioned more times in connection with Jacob.

What are the spiritual implications of the altar, the well and the tent?

The Abrahamic Covenant is the covenant of salvation (by grace through faith, see Rom 4). The spiritual significance of the altar, well and the tent are expressed in the layout of the Tabernacle (or tent) of Moses in the wilderness, which is a picture of the steps one must take to receive YHVH’s free gift of salvation or redemption from sin’s death penalty. In one’s Continue reading →

 

Finding a Wife for Isaac—A Lesson in Faith and Obedience

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Genesis 24:2, So Abraham said. In appointing Eliezer to find a wife for Isaac, Abraham was deputizing him to become the friend of the bridegroom, or the family representative in this important mission. (For more on this subject, see notes at John 3:29.)

Genesis 24:2, 9, Your hand under my thigh. (Heb. yarek; see also Gen 47:29) Abraham’s servant literally placed his hands on Abraham’s testicles swearing an oath on Abraham’s projected progeny, even as in modern times we place our hands on the Bible. Interestingly, the word testicle or teste derives from the Latin words testis meaning “testimony, testify and testament.” Yarek is the same word the KJV translates “hollow of his thigh” in Genesis 32:25 and 32, although, in this case, it seems to be referring to the tendon of the hip.

Genesis 24:4, Take a wife for my son Isaac. Some Bible students see in Abraham’s sending Eliezer his servant an allegory of our Heavenly Father choosing a bride for Yeshua, his Son with the help of the Set-Apart Spirit. The analogy goes like this: When speaking to Abraham, YHVH refers to Isaac as “your only son…whom you love” (Gen 22:2). In this statement, it’s hard to miss the similarity with the well-known John 3:16 passage where Yeshua refers to himself as the only begotten Son whom his Father in heaven loves. Isaac is an obvious prophetic picture of Yeshua in that Abraham sacrificed a ram in place of his only son whom he loved on the very spot where, one thousand years later, the Temple of Continue reading →

 

“YHVH, help us to forgive others as you have forgiven us…”

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Roman denarius—a small silver coin

Matthew 18:24, 28, Ten thousand talents…a hundred denarii. A talent was a unit of measure for gold and silver and was equivalent to about 75 lbs. One talent of silver at a rate of $15 per ounce would be worth $36,000. Ten thousand talents of silver would be worth about $18 million. A denarius was equivalent to a fair day’s wages (Matt 20:2). If one earns $40,000 in a year and works 260 days per year, then 100 denarii would be equivalent to about $15,384. 

The lesson of Yeshua’s parable abut the unforgiving servant is obvious. If one’s master forgives him of a debt that’s impossible to repay ($36 million), then one should forgive one’s neighbor the small debt of $15,384.

Likewise, if Yeshua through his death on the cross forgives a repentant sinner of the wages of sin, which is death (an impossible debt for a sinner to pay), then shouldn’t the same forgiven sinner likewise forgive those who have offended him (Matt 18:6–8) or sinned against him (verse 15–19)?

 

Blog Scripture Readings for 10-28 Through 11-3-18

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THIS WEEK’S SCRIPTURE READINGS FOR STUDY AND DISCUSSION:

Parashat Chayei Sarah — Genesis 23:1 – 25:18
Haftarah — 1 Kings 1:1–31
Prophets — Judges 5:1 – 10:18
Writings — Psalms 28:1 – 34:22
Testimony — Matthew 18:21 – 21:46

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 10/28/18 through 11/3/18.

 

The Three Types or Levels of Demonization

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Matthew 17:21, This kind [of demon]. There are different kinds of demons that influence humans. The Testimony of Yeshua speaks of being “possessed with a demon” or “demons,”  “vexed with a demon,” or “severely possessed with a demon” (Matt 4:24; 8:16, 28, 33; 9:32; 12:22; 15:22; Mark 1:32; 5:15, 16, 18; Luke 8:36; John 10:21). 

All these ideas are expressed by the Greek word daimonizomai meaning “to be under the power of or possessed by a demon, or demonized.” There are levels of demonization.

The Bible reveals that demons can influence humans (e.g. from fiery darts of Satan shot at the saints by which he attempts to influence them [Eph 6:16], by lying to humans [1 Kgs 22:22–23], through unclean spirits [e.g. Matt 12:43; Mark 1:23, 26; 3:30] and by literally living in or possessing a person. The latter is the most extreme form of demonization. In this passage, a demon lived inside of a child (v. 18), and when Yeshua rebuked the demon, it came out of the child.

When a person is possessed with a demon, prayer and fasting may be necessary on the part of the deliverer to cast out the demon. This is because the deliverer has, to one degree or another, himself been weakened spiritually by faithlessness and perverseness and therefore lacks the spiritual power and faith to cast out the demon (vv. 17, 22), or because he has been negatively influenced by those around him who are this way (v. 17), and thus has been weakened by his spiritual environment. This is why Yeshua, at times, had to put the spiritually weak and faithless people out of the room before healing a sick person (Mark 5:40). Prayer and fasting energizes a person spiritually by afflicting the soul (the mind, will and emotions) and forcing it into conformity with the word, will and Spirit of Elohim through which one gains the spiritual power to accomplish supernatural feats such as  casting out demons.

When Yeshua speaks of “this kind” of demon (v. 18). What did he mean? What kind of demon? The Bible reveals that there are various levels and types of evil, satanic spirits (e.g. Eph 6:12). The Book of 1 Enoch teaches and second temple Jewish sages based on this that demons were the disembodied spirits of the nephilim (see Gen 6:2–4), who after their human bodies died continued to live (as ghost-like figures) roaming in search of a body (human or animal) or object to possess (1 Enoch 15:8–10). This may be what Yeshua is referring to here.

With regard to the origin of demons, the 1906 Jewish Encyclopedia under the articles entitles “Demonology” states,

The speculation regarding the nature and origin of these demons and their leaders led as early as the second pre-Christian century, in those fragments preserved under the name of the Book of Enoch, to the story of the fall of the angels (Enoch, vii.-viii.; lxix.). Like Beelzebub, or Lucifer (Isa. xiv. 12; compare Slavonic Enoch, xxix. 4), two hundred ‘Irin or “watchers” fell, attracted by the beauty of the daughters of men (Gen. vi. 4); only tradition obviously differed as to the leader of the rebellious host, whether it was Azazel or Shamazai. At any rate, they acknowledged the supremacy of Satan (liii. 3, liv. 6), though occasionally many satans are mentioned (xl. 7 et al.), and these fallen angels became “the evil spirits” (xv. 8, xix. 19) who taught mankind all the arts of deception, witchcraft, and sin (vii.-viii., lxix.). But their children, the offspring of this mixture of an earthly and a celestial race, became, when slain, the hybrid race of disembodiedspirits or demons doing the work of destruction until the Day of Judgment (xvi. 1).