DEVARIM (DEUTERONOMY) 33:1 – 34:12 – Wezot haBerakah – And this is the blessing

This final portion of the Torah of Mosheh is called - וְזֹאת הַבְּרָכָה – ‘Wezot haBeraḵah – which means ‘And this is the blessing’, and comes from the root words: 1) זאֹת zoth – Strong’s H2063, which is translated as, this, this one, here, which, the one and 2)  בְּרָכָה beraḵah – Strong’s H1293 which means, a blessing, benefit, blessings, generous which comes from the primitive root - בָּרַךְ  baraḵ – Strong’s H1288 and means, to abundantly blessand literally carries the meaning, to kneel or bow down, to show respect, to bring a gift to another while kneeling out of respect’.

The ancient script has the Hebrew word for blessבָּרַךְ baraḵ – Strong’s H1288 pictured as:

kaphreshbeit

Beyt בָּ:

The ancient script has this letter as beit, which pictures a tent floor plan and means, ‘house’ or ‘tent’. It represents family and the importance of those who are inside the tent as opposed to the tent structure itself.

Resh – רַ:

The ancient pictographic script has this letter pictured as resh, which is ‘the head of a man’ and carries the meaning of ‘top, beginning, first, chief’, as in being the top of the body or the head of a tribe and the one who rules; and also speaks of possession or inheritance that is decided by the chief.

Kaph – ךְ:

The ancient pictographic script has this letter pictured as – kaph – which is a picture of an open palm of a hand and can symbolise that to which submission is given – ‘under the hand

Once again, we are able to clearly see who it is who blesses us –

THE HOUSE/ASSEMBLY OF ELOHIM IS BLESSED AS THE HEAD/CHIEF, COMES DOWN AND EXTENDS HIS OPEN AND REVEALED HAND TO HIS OWN!

The head of the House has shown His hand – what a blessing!!!

Before his death, Mosheh blessed the children of Yisra’ĕl with these words that are contained here in this chapter and here in verse 1 we see Mosheh being referred to as: ‘Mosheh the man of Elohim’. This title, ‘man of Elohim’ is a title that we also see being given in Scripture to the prophets:

Melaḵim Aleph/1 Kings 12:22But the word of Elohim came to Shemayah the man of Elohim, saying,

The name Shemayah – שְׁמַעְיָה Strong’s H8098 means,heard by יהוה, and here we find a great lesson in how those who are heard by יהוה can be greatly used as a true ambassador of יהוה. Those who hear, guard and do are in effect ‘men/women of Elohim’. This Shemayah was the prophet that was told by יהוה to go and speak to Reḥaḇ’am and all the House of Yehuḏah with the tribe of Binyamin and tell them not to go up and fight against the House of Yisra’ĕl.

Melaḵim Aleph/1 Kings 13:1And see, a man of Elohim went from Yehuḏah to Bĕyth Ěl by the word of יהוה, while Yaroḇ’am was standing by the altar to burn incense.

This ‘man of Elohim’ went and boldly spoke up against the abominable worship that Yaroḇ’am was performing and spoke out against the altar that Yaroḇ’am had built and was burning incense on. He then prophesied how in generations to come that a future king called Yoshiyahu would be born and destroy the false priests who burn incense on this false altar!

This took huge courage! Of course Yaroḇ’am was ticked off and stretched out his hand to this man of Elohim and commanded that he be seized. As this wicked king gave these orders his hand dried up and he could not bring it back to himself. He then begged for the prophet to pray for his healing, which he did and the king’s hand was restored and then he tried to bribe the man of Elohim with refreshments and gifts.

Melaḵim Aleph/1 Kings 17:18And she said to Ěliyahu, “What have I to do with you, O man of Elohim? Have you come to me to bring my crookedness to be remembered, and to kill my son?

The name of this prophet - אליּהוּ Ěliyahu – Strong’s H452 means, my Ěl is Yah, Yah is Ěl. It was here that he was told to go and speak to the wicked king of the House of Yisra’ĕl, Aḥaḇ.

Melaḵim Aleph/1 Kings 20:28And there came near a man of Elohim and spoke to the sovereign of Yisra’ĕl, and said, “Thus said יהוה, ‘Because the Arameans have said, “יהוה is Elohim of the hills, but He is not Elohim of the valleys,” therefore I shall give all this great company into your hand, and you shall know that I am יהוה.’

This ‘man of Elohim’ came and spoke to Aḥaḇ and told him that יהוה would give the Arameans into their hand, not because the House of Yisra’ĕl was good but because the Arameans limited יהוה to being and Elohim of the mountains only and reckoned that if they got Yisra’ĕl to meet them in the valley then they would be able to defeat them. יהוה then sent this man of Elohim to tell Ahab that the enemy of Yisra’ĕl would be given into their hand in order to show all nations that power of the Hand of יהוה.

Melaḵim Bět/2 Kings 4:7So she went and informed the man of Elohim, and he said, “Go, sell the oil and pay your debt. And you and your sons live on the rest.

This ‘man of Elohim’ was the prophet Elisha. אֱלִישָׁע Elisha – Strong’s H477 means, Ěl is salvation, which is the contracted form of אֱלִישׁוּעַ  Elishua – Strong’s H474 meaning, ‘ĚL is Salvation’, coming from 2 words; אֵל el –Strong’s H410 meaning, ‘mighty, strong, power and short for Mighty One (Elohim)’ and יָשַׁע yasha – Strong’s H3467 meaning, ‘to deliver, save, salvation’. This is the man of Elohim that received a double portion anointing and succeeded the prophet Ěliyahu.

In these above examples of the recorded accounts of a few faithful men that were called ‘man of Elohim’ during the time of the various kings of Yisra’ĕl and Yehuḏah we are able to glean valuable insight in terms of the courageous and bold character that a true ‘man of Elohim’ displays as a faithful ambassador and spokesman for יהוה our Elohim.

These are simply a few examples we see in the text, and we also must take note that we see Dawiḏ, the beloved king, also being called ‘the man of Elohim’:

Neḥemyah/Nehemiah 12:24And the heads of the Lěwites were Ḥashaḇyah, Shĕrĕḇyah, and Yĕshua son of Qaḏmi’ĕl, with their brothers opposite them, to praise, to give thanks, watch opposite watch, according to the command of Dawiḏ the man of Elohim.

This ‘title’ is used for many of the prophets and is also used for Dawiḏ, as well as The Messenger of יהוה; yet what we take note of is that in the Torah it is only used here in Deḇarim/Deuteronomy and so this record of Mosheh being called ‘the man of Elohim’, is the only time in the Torah that anyone is called by this. We must also recognise that Mosheh did not call himself this, but rather these last couple of chapters, or epilogue, was written by Yehoshua, and gives Mosheh this proper title – a title that was highly regarded as a clear significant picture of one who followed יהוה wholeheartedly.

We also see Sha’ul using this in his letters to Timotiyos, which reveals a great deal of respect and high regard that Sha’ul saw in Timotiyos and the qualities of a true man of Elohim reflect total dedication and commitment, for which we are called to walk in as we walk in Messiah – the ultimate MAN of Elohim!!!

Timotiyos Aleph/1 Timothy 6:11 “But you, O man of Elohim, flee from all this, and pursue righteousness, reverence, belief, love, endurance, meekness.

Timotiyos Bět/2 Timothy 3:16-17All Scripture is breathed by Elohim and profitable for teaching, for reproof, for setting straight, for instruction in righteousness, 17 that the man of Elohim might be fitted, equipped for every good work.

We are able to recognise and learn that which equips us to be fitted for every good work, as a ‘man of Elohim’, is the Word of Elohim, which יהושע Messiah came to reveal in the flesh as the perfect example by becoming THE MAN OF ELOHIM, so that we can walk worthy of the calling we have received in Messiah to walk upright in a crooked world!

These final words of Mosheh would have certainly been very touching, as he was not sick but knew that his time was almost up, as he was told that he would not enter into the Promised Land; which led him to impart his final blessing to all the tribes of Yisra’ĕl.  This ‘man of Elohim’, who had laid down his life for יהוה’s chosen people, expresses the hope that he has for Yisra’ĕl, who he knew would turn away from following in the instructions of Elohim, that they would return to his words that he was instructed by Elohim to deliver. We who are returning to walk in the Torah of Elohim are finding the true blessing of walking in the Truth that we had been so far from as our forefathers had wandered from the truth by serving vain traditions that profit nought!

With this blessing we see the heart of Mosheh, as we come to understand in Hebrew that to bless, which literally means ‘to bend the knee’, is a powerful illustration of the deep care and concern the one blessing has for his hearers.

We bless יהוה as we submit to His instructions and serve Him with all we have; yet we also see that יהוהblesses us’ – how?

He does so with the same joy and eagerness a loving father does to lower himself to speak to his children on their level – and this is what יהוה did when He came down to ‘our level’ in order to take away our sins and allow us to return to Him and walk in His blessing.

In terms of a blessing it seems fitting to recap on how the children of Yisra’ĕl were to be blessed according to the instructions given to Mosheh which he was to speak to Aharon and his sons, which we find in

Bemiḏbar/Number 6:22-27And יהוה spoke to Mosheh, saying, 23 “Speak to Aharon and his sons, saying, ‘This is how you bless the children of Yisra’ĕl. Say to them: 24יהוה bless you and guard you; 25 יהוה make His face shine upon you, and show favour to you; 26 יהוה lift up His face upon you, and give you peace.”’ 27 “Thus they shall put My Name on the children of Yisra’ĕl, and I Myself shall bless them.

 

THE PRIESTLY BLESSING

יהוה spoke to Mosheh and told him to tell Aharon how he was to bless the children of Yisra’ĕl, and by this יהוה would put His Name on us as He Himself would bless us. Let us take a closer look at the words of this ‘blessing’ and get a further understanding to it powerful meaning:

1 – BLESS – is the Hebrew word - בָּרַךְ baraḵ – Strong’s H1288 and means, to abundantly blessand literally carries the meaning, to kneel or bow down, to show respect, to bring a gift to another while kneeling out of respect’.

2 – GUARD/KEEP – in the Hebrew is שָׁמַר shamar – Strong’s H8104 – ‘keep watch, preserve, guard, protect’.

3 – FACE - is from the root word - פָּנִים panim or פָּנֶה paneh – Strong’s 6441 – ‘face, faces, appearance, presence and can also carry the understanding of the presence or wholeness of being.

4 – SHINE - אוֹר or’ – Strong’s H215 – ‘light (noun) and give light or shine (verb) – bring illumination’.

5 – FAVOUR - חָנַן ḥanan – Strong’s H2603 – ‘merciful, favour and also carries the meaning of providing protection.

6 – GIVE -שׂוּם suwm - Strong’s H7760 – ‘to put, to place, to set; set down in a fixed and arranged place

7 – PEACE - שָׁלוֹם shalom – Strong’s H7965 – ‘wholeness, completeness, soundness, welfare, peace, health, prosperity, well-being, safety, protection, and is from the primitive root שָׁלֵם shalem – Strong’s H7999 which means, to be complete or sound, rewarded, make full restitution’.

7 powerful words that are contained in this blessing as commanded by יהוה that not only blesses us and puts His Name upon us, but also wonderfully expresses His marvellous love and compassion for us and what He does for us through His blessing us as He in a sense has ‘bowed down/ come down’ and given us the gift of life through His own as he promises to guard and protect us and keep us safe in Him. This blessing in light of the understanding of the meaning of these 7 words could be expresses in English as follows:

יהוה shall come down to you presenting you gifts and will guard you with a hedge of protection.

יהוה shall illuminate the wholeness of His being toward you, bringing order and beautify you and He will give you love, comfort and sustenance.

יהוה shall lift up His wholeness of being and look upon you and He will set in place all you need to be whole and complete.

Let us now continue with this ‘blessing’ portion that ends the Torah of Mosheh (Berěshith/Genesis to Deḇarim/Deuteronomy):

Verse 2

Mosheh begins by reminding them of how יהוה had delivered them and at Mount Sinai, from His Right Hand He gave them a ‘law of fire’. The Right Hand of Elohim is metaphoric of the work of Messiah, the ‘outstretched Arm’ and mighty Hand of Elohim that works deliverance and the term ‘law of fire’, which was for them, was a means to purify and refine them.

Tehillah/Psalm 12:6 “The Words of יהוה are clean Words, silver tried in a furnace of earth, refined seven times.

The Hebrew wording that is translated as ‘law of fire’ is אֵשׁ דַּת esh dath – Strong’s H799 and comes from two words: 1) אֵשׁ esh – Strong’s H784 which means, fire, flaming, burning, flashing and 2) דָּת dath – Strong’s H1881 which means, decree, law, edict, regulations.

This was a clear reminder of the 10 Words that the entire nation heard יהוה speak, as He came with great thundering and fire, and these words were written on two tablets of stone as a witness before Yisra’ĕl.

This law of fire is ‘at/from’ His Right Hand, and the term יָמִין yamin – Strong’s H3225 means, right hand, and The Right Hand of Elohim is a title for יהושע, who is the fullness of the Torah – for that is why He came – to fully meet its requirements that we may walk in Him – the Living Torah – and live!

This would be encouraging to Mosheh as he would recognise that all that he had worked for would be fully accomplished by the Right Hand of יהוה, and so this forms the basis for his blessing the nation before he departs.

Luqas/Luke 12:49 “I came to send fire on the earth, and how I wish it were already kindled!

These were the words of יהושע Messiah, and from this we clearly see what He was proclaiming – He came to proclaim the ‘law of fire’ for us, in order that we are properly refined through His Word ‘now’, lest we face the fire of judgement at the second resurrection for not submitting to His clear instructions! His desire that it were already kindled shows how He longs to be with His prepared Bride, and so He has ‘blessed us’ by giving us that which refines and purifies, and sets us apart as His called out and chosen Bride – that is His Torah!

In verse 3 we can see from the words that are used a picture of sitting at His feet and receiving His words, which is a clear picture for us in making sure we are guarding to keep the Sabbath and all the Appointed Times (Feasts) of יהוה.

The verb translated as ‘sat down’ is תָּכָה taḵah – Strong’s H8497 which means, to follow, to be led, sat down, to be assembled and is only used here in Scripture. The idea of ‘sitting down’ at the feet of the Master, as an assembled body, shows obedient submission to hear, learn, and then guard to do all that is instructed from the Master.

In Hebrew the word for ‘feet’ is רַגְלַיִם – ‘raglayim’ which is the plural of the word רֶגֶל regelStrong’s H7272 which means ‘a foot/feet or to walk, and speaks of one’s obedience to walking according to the commands of Elohim and obeying His call to keep His feasts as commanded, as we take note that this word is also translated as ‘times’ in:

Shemoth/Exodus 23:14 “Three times in the year you are to observe a festival to Me.

Here the word רַגְלַיִם – ‘raglayim’ is used in reference to the 3 times a year all males were to appear before Elohim at Yerushalayim which would collectively cover all 7 Feasts/Appointed Times of Elohim, marking out the clear need to walk according to His word and guard the Appointed Times or Feasts of יהוה!

Yoḥanan Aleph/1 John 2:6The one who says he stays in Him ought himself also to walk, even as He walked.

Our need to be faithfully sitting at His feet and receiving His Words should be a natural response to His love for us.

We are clearly told here in this verse that He, that is יהוה, loves the peoples and the Hebrew root verb that is translated here as ‘loves’ is חֹבֵב hoe – Strong’s H2245 which means, to love fervently, cherish and is only used in this verse in Scripture and this word implies a deep care for a group of people through the acts of love and emphasises an intense love done, implying association and great care.

Yoḥanan Aleph/1 John 4:10In this is love, not that we loved Elohim, but that He loved us and sent His Son to be an atoning offering for our sins.

Yoḥanan Aleph/1 John 4:19We love Him because He first loved us.

Eph’siyim/Ephesians 2:4-7 “But Elohim, who is rich in compassion, because of His great love with which He loved us, 5 even when we were dead in trespasses, made us alive together with Messiah – by favour you have been saved – 6 and raised us up together, and made us sit together in the heavenlies in Messiah יהושע, 7 in order to show in the coming ages the exceeding riches of His favour in kindness toward us in Messiah יהושע.

Romiyim/Romans 5:8-9 “But Elohim proves His own love for us, in that while we were still sinners, Messiah died for us. 9  Much more then, having now been declared right by His blood, we shall be saved from wrath through Him.

The reason for me mentioning the above passages in regards to Elohim’s great love for us is to highlight the fact that because of His great love with which He has loved us, and with which He continues to do so, we are to respond to His love by loving Him back; and this we do by sitting at His feet and hearing His Words that instructs us in righteousness and set-apartness, so that we can guard to do all His commands, for that is love for Elohim!

Yoḥanan Aleph/1 John 5:2-3By this we know that we love the children of Elohim, when we love Elohim and guard His commands. 3 For this is the love for Elohim, that we guard His commands, and His commands are not heavy

All the ‘set-apart ones’ are in His hand!

The Hebrew wording that is translated as ‘all His set-apart ones’ is כָּל־קְדֹשָׁיוkal-qedoshayu which comes from the two root words: 1) כֹּל kol – Strong’s H3605 which means, whole, all, everything, entire, throughout, wholehearted, perpetual, completely, continually, and comes from the primitive root verb כָּלַל kalal – Strong’s H3634 which means, to complete, perfect, perfected. Why I am emphasizing this word for ‘all’ is because it is just that – all – not just some and not even 99% but ALL! … and … 2) קָדוֹשׁ qaḏosh – Strong’s H6918 meaning, ‘consecrated, set-apart’, which we have been called to be:

Shemoth/Exodus 19:6 “and you shall be to Me a reign of priests and a set-apart nation.’ Those are the words which you are to speak to the children of Yisra’ĕl.

Being set-apart has to do with separation and that is exactly what we have been called to do – be separated from that which is of the world, while still living in the world:

Qorintiyim Bet/2 Corinthians 6:17 “Therefore, “Come out from among them and be separate, says יהוה, and do not touch what is unclean, and I shall receive you.

To be set-apart means that we must not be found to be whoring after the nations, as Yisra’ĕl did and were vomited out by the land, but rather be shining the light of the Truth through our undefiled set-apart living unto the Master in every area of our lives!

The Greek word that is used here in the LXX (Septuagint) for ‘set-apart’ is ἁγιάζω hagiazō – Strong’s G37 which means, make set-apart, be set-apart, to separate from profane things and dedicate to Elohim, which comes from the primitive root ἅγιος hagios – Strong’s G40 and its fundamental idea is one of ‘separation, consecration, and devotion to the service of Elohim’.

To be set-apart means to be devoted and dedicated to serving Elohim and to do so involves the need to be separated from the profane or common, lest the mixing of the two hinders the ability to distinguish between the set-apart and the profane! The desire of Elohim is our set-apartness:

Tas’loniqim Aleph/1 Thessalonians 4:3-7 “For this is the desire of Elohim: your set-apartness! – that you should abstain from whoring, 4 that each one of you should know how to possess his own vessel in set-apartness and respect, 5 not in passion of lust, like the gentiles who do not know Elohim, 6 not to overstep and take advantage of his brother in this matter, because the Master is the revenger of all such, as we indeed said to you before and earnestly warned. 7 For Elohim did not call us to uncleanness, but in set-apartness.

The set-apart ones are in His Hand, which implies protection and care, while those who are not set-apart shall not be in His Hand but thrown outside!

The Hebrew word קָדוֹשׁ qaḏosh – Strong’s H6918 meaning, ‘consecrated, set-apart’, comes from the root verb קָדַשׁ qaḏash – Strong’s H6942 which means, set-apart, consecrated, dedicated’.

The Hebrew word for ‘set-apart/set-apartness’, as most of you may know, comes from the noun קֹדֶשׁ qoḏeshStrong’s H6944 – and it means ‘apartness/ consecrated/ dedicated/ that which is dedicated and separated unto יהוה’. The word is really self-explanatory and carries with it great weight in its identification of truly setting something or someone apart from another with a clear distinction of being marked as separate and apart from the rest.

The Hebrew word קֹדֶשׁ qoḏeshStrong’s H6944 which means ‘apartness/ consecrated/ dedicated/ that which is dedicated and separated unto יהוה’, is rendered as follows in the ancient pictographic letter/symbols:

shindaletquph

 Quph – קֹ:

This is the letter ‘quph’, which is pictured as quph , and is a ‘horizon’ and depicts the elements of ‘time’, as it pictures the sun in its rising and setting. It therefore carries the meaning of ‘circle’ or ‘to go around’, representing for us both, appointed cycles or times as well as eternity and speaks of continual adherence to the Appointed Times.

Dalet – דֶ:

This is the letter ‘dalet’ which is pictured as dalet, which is a ‘tent door. It can also have the meaning of a back and forth movement, as one goes back and forth through a tent door and so speaks of an access point. It can also carry the meaning of ‘dangle’ or hanging as the tent door would hang from the roof pole of the tent. It speaks a great deal in terms of understanding the door of the tent of appointment as the only means of access. And we also know that Messiah is ‘The Door’, for we only are able to have access into the Kingdom through Him! The commands are also to be written on the doorposts teaching us to remember to guard the commands of Elohim as we go out and come in, so that our going out and coming is in peace!

Shin - שׁ:

This is the letter ‘shin’ which in the ancient script is pictured as shin, which is ‘two front teeth’ and carries the meaning of ‘sharp or press, chew or devour’; which is what the teeth do, and also speaks of the sharpened word that comes forth from the mouth as the teeth ‘chew’ or ‘meditate’  on the Truth, making what comes forth pure and sharp! It also carries the understanding of consuming or destroying – as teeth do to food.

 

Looking at the rendering of this Hebrew word קֹדֶשׁ qoḏeshStrong’s H6944 in the pictographic form that renders set-apartness or to be set-apart we, are able to see what this clearly implies as we take note that this word can render for us the following meaning:

CONTINUALLY COMING TO THE DOOR OF APPOINTMENT TO MEDITATE ON THE WORD!

 

Our ability to be properly set-apart involves our ability to properly meditate on the Word on a daily basis as well as making sure that we do not neglect the set-apart Appointed Times that are clearly commanded as ‘set-apart gatherings’, which are All the Appointed Times of יהוה, as outlined and instructed in Wayyiqra/Leviticus 23, which includes the weekly Sabbath!

Wayyiqra/Leviticus 23:2-4 “Speak to the children of Yisra’ĕl, and say to them, ‘The appointed times of יהוה, which you are to proclaim as set-apart gatherings, My appointed times, are these: 3 ‘Six days work is done, but the seventh day is a Sabbath of rest, a set-apart gathering. You do no work, it is a Sabbath to יהוה in all your dwellings. 4 ‘These are the appointed times of יהוה, set-apart gatherings which you are to proclaim at their appointed times.

 

The Sabbaths and Appointed Times of יהוה are the set-apart gatherings that are to be proclaimed and kept! The noun קֹדֶשׁ qoḏeshStrong’s H6944 is used here 3 times along with the word ‘gatherings’, which in Hebrew is the word מִקְרָא miqraStrong’s H4744, meaning: assembly/ group/ convocation/ a collective of people gathered for a purpose/a calling together. Without going into further detail here, I think that the Scriptures are very clear about the set-apart gatherings of יהוה, as they are exactly that – SET-APART GATHERINGS! Simply put: we are commanded to gather!

Berěshith/Genesis 2:3And Elohim blessed the seventh day and set it apart, because on it He rested from all His work which Elohim in creating had made.

Elohim set the Sabbath apart from the very first time there was a 7th day and remains set-apart forever! While all mankind did not keep the Sabbath set-apart, יהוה made a Covenant with Aḇram and chose Yisra’ĕl to be a nation of priests and gave them the Sabbath as a sign between us and Him for ever, that it is He who sets us apart!

When we grasp this properly as we should then to blur the line of separation between the set-apart and the profane cannot be done at all, especially when it comes to the Sabbath! Please note that our lives are to be set-apart unto Elohim every single day, yet the Sabbath is distinguishably different from the rest of the week and our observance of the weekly Sabbath and Appointed Times of יהוה as being commanded set-apart gatherings that we faithfully observe without fail will mark us as a people that are being set-apart by יהוה!

Those who are not set-apart are not in His Hand!!!

The set-apart ones gather as commanded and sit at the Master’s feet to receive His Words through a proper hearing in order to guard to do all He commands us through His Torah and instructions for set-apart living!

The Hebrew word that is translated here as ‘from Your words’ is מִדַּבְּרֹתֶיךָmidaberotheyḵa and the root word used here for ‘words’ is דַּבֶּרֶת dabbereth – Strong’s H1703 which is only used here in Scripture and is possibly used as a poetic collective of all the words that Mosheh spoke by command from Elohim to all Yisra’ĕl. This word is the intensive word from the primitive root verb דָּבַר daḇar – Strong’s H1696 means, ‘to speak, command, counsel, declare, proclaimed, converse, warn, threaten, promise’.

The 5th book of the Torah (Deuteronomy), which is called “DEḆARIM” – דְּבָרִים - is the plural of the word דָּבָר daḇar – Strong’s H1697 meaning, speech, word, commandment, chronicles, message which comes from the primitive root verb דָּבַר daḇar – Strong’s H1696. Deḇarim (Deuteronomy) is often understood as the ‘powerhouse’ that holds the vision and the mandate we have in יהושע Messiah. We who choose to ‘walk and obey’ the ‘Words’ of יהוה that we ‘hear, guard and do’ find that it becomes a place of anointing, righteousness and empowerment.

As Mosheh ends His words, in these last 2 chapters of the Torah of Mosheh, we recognise the value of the Word of Elohim that is given through Mosheh!

The Word of Elohim (includes the collection of all His instructions contained throughout the Scriptures) is that which washes us, teaches us, and trains us in righteousness – and by the life, death and resurrection has been poured out for us so that we may have abundant life in Him!

As we consider this word - דְּבָרִים Deḇarim- plural of the word דָּבָר daḇar – Strong’s H1697, in the ancient pictographic script, we are able to recognise the importance of the Word of Elohim, and how it is His Word that prepares us as His Ready Bride!

In the ancient script the word דְּבָרִים Deḇarim, looks like this:

memyadreshbeitdalet

Dalet – דְּ:

The ancient script has this letter as dalet and is pictured as a ‘tent door’. It can also have the meaning of a back and forth movement, as one goes back and forth through a tent door; and so speaks of an access point. It can also carry the meaning of ‘dangle’ or hanging, as the tent door would hang from the roof pole of the tent. It speaks a great deal of understanding the door of the tent of appointment as the only means of access, showing us the importance of the Appointed Times/Feasts of יהוה. Therefore our need to gather as we are commanded to, is the starting point for us to embrace, learn and understand what His Word teaches and instructs us to do.

Beyt - בָ:

The ancient script has this letter as beit, which pictures a tent floor plan and means, ‘house’ or ‘tent’. It represents family and the importance of those who are inside the tent as opposed to the tent structure itself. We also recognise that the House/Dwelling Place of Elohim is the body of Elohim that is built up as living stones in our Master, יהושע Messiah. A house/tent speaks of your family and to whom you belong and under whom you submit and adhere to, as the House of Elohim has clear instructions for those in the House! The Light (that is His Word) is for those in the House!

Reshרִ:

The ancient script has this letter as resh and is pictured as ‘the head of a man’ and has the meaning of the head of a man as well as ‘chief, top, begging or first’. Top, as in the top or head of a body, and chief, as in a head of a tribe or people; as well as the one who rules the people. Every House has a head of the home, and all in the House submit to the instructions of the One who is head of the home, listening to and obeying the words that the Head speaks!

Yod – י:

The ancient script has this letter as yad which is ‘an arm and hand’, and carries the meaning of ‘work, make, throw’, from the primary functions of the arm and hand, and it also represents worship or giving thanks in the extending of hands as a gesture of this. The work of one’s hands is the basic meaning of this letter! And this letter also pictures for us the outstretched Arm and working Hand of Elohim, that is not too short to save!

Mem – ם:

The ancient script has this letter as mem and is pictured as ‘water’, and also carries the meaning of ‘chaos’ (from the storms of the sea) and can also picture that which is mighty or massive as well as the unknown. We are also able to understand this letter as representing the nations, for the nations are often likened to the seas in Scripture.

Water is also a very clear picture for us of that which washes or cleanses us, as we understand from the picture of the bronze laver in the Tabernacle that was used to clean the priests, and was made from the bronze mirrors that was used by the women who worshipped at the Door of the Tabernacle. As we look into the mirror of the Word of Elohim, we are to allow it to cleanse us and cause us to remember how we are to look, speak and act, in complete adherence to His clear words of instructions contained therein!

As we consider the very powerful word - דְּבָרִים Deḇarim – in the ancient pictographic text, we are able to grasp a fuller understanding of the importance of the Words of Elohim, and we are able to see from the collection of these letters the following:

AS WE COME TO THE DOOR (MESSIAH), AND GUARD HIS APPOINTED TIMES/FEASTS THAT ARE COMMANDED FOR THE HOUSE/DWELLING PLACE OF ELOHIM, WE SUBMIT UNDER THE HEAD OF THE HOUSE/BODY, FOR IT IS BY HIS OUTSTRETCHED ARM AND HAND THAT WE ARE DELIVERED OUT OF THE NATIONS AND CLEANSED TO BE A SET-APART BRIDE, THAT SUBMITS TO THE COMPLETE AUTHORITY OF THE WORDS OF OUR MASTER AND KING!

The true set-apart ones of Elohim receive all His words and do not cast aside any of His Torah!

Verse 4

The ‘Torah’ commanded to us by Mosheh is an ‘inheritance’ of the assembly of Ya’aqoḇ! This is a very important statement being made here and carried a great lesson for us in recognising that we, who are of the assembly of Ya’aqoḇ (those who are overcomers in Messiah, have an inheritance that must be guarded at all costs – and that is the Torah of Elohim as commanded through Mosheh!

The word translated as ‘command’ is the Hebrew צַוtzav’ from צָוָה tsavah – Strong’s H6680 which means, ‘to lay charge, give charge, command, order, decree, i.e., state with force/authority what others must do’.

Mosheh gave the orders and decrees concerning how we are to live as a set apart and chosen nation, belonging to Elohim – clear commands, orders and decrees that set us apart from the nations.

The Hebrew word תּוֹרָה- Torah Strong’s H8451 means utterance’, ‘teaching’, ‘instruction’ or ‘revelation’ from Elohim’ and comes from the primitive root יָרָה yarah – Strong’s H3384 meaning, to shoot, aim, throw, instruct, direct, teach.

Therefore what we can clearly see here is that there are two aspects to the word Torah:

1) Aiming or pointing in the right direction and

2) Movement in that direction.

In other words it means that you aim or point in the right direction and you move in that direction. You can see that this meaning is way different from how so many assume it as being a ‘burden’ that is typically associated with the word ‘Law’. It is also interesting and wonderful for me how the word Torah clearly reveals the Messiah, let me show you how. The ancient pictographic script of the Hebrew language was symbols or pictures that each carried a meaning or meanings, and when symbols were collectively put together they would spell a word that carried a meaning or clear description.

The word Torah is a combination of four symbols: (Remember Hebrew is read right to left):

 hayreshwawtaw(Ancient Hebrew) and   תּוֹרָה (Modern Hebrew)

 

taw = תּ (t tav) a “two sticks crossed” or a ‘stake’ which means ‘to seal or covenant’ or ‘mark’ or ‘sign

waw = וֹ (w vav) a “nail” or a “peg” which means ‘to add or secure or hook

resh = רָ (r resh) a “head” which means “a person, the head or the highest” or “first” or “top” or “beginning

hay =   ה (h hay) a “man with arms raised” which means “to reveal” or “behold” or “what comes from

Combining these symbols gives us a profound definition of the word ‘Torah’ as:

WHAT COMES FROM THE MAN NAILED TO THE ‘STAKE’ OR UPRIGHT POLE

and

BEHOLD THE MAN WHO SECURES THE COVENANT

and

TO A STAKE IS NAILED THE HIGHEST, IT IS REVEALED IN TORAH’.

 

This can also reveal to us the One who is our Head, Messiah, came to reveal to us His Torah, and secures the Covenant in His own Blood, being nailed to the stake in order to secure and renew His Covenant with the ‘two sticks’ that are brought together as One – The House of Yisra’ĕl and the House of Yehuḏah!

Wow – how awesome is this!!! Now – does this sound like a heavy law??? Not at all!!! This description or definition does not make me think of fines or of a judge or of punishment or even of prison! יהושע tells us that His yoke is easy – His yoke is Torah!

Understanding then that sin (חַטָּאָה ḥatta’ah – Strong’s H2403) means ‘to miss the mark or target’ – then it is so very clear that the Torah (instructions and commands) become very vital to us if we do not want to miss the purpose and fulfilment of our life or ‘miss the mark’. Remember, the term ‘Torah’ can give us the understanding of aiming in the right direction and moving in that direction. Sha’ul describes this as fixing our eyes on יהושע – the author and perfecter of our faith. We aim our sights at יהושע, lock them in and run with perseverance that which has been marked out. Sin is missing the mark and running off the mark as you take your eyes off of יהושע!!! The Torah is the way to aim and go, in Him!

Understanding the very misunderstood term ‘Torah’ could therefore be more accurately defined as:

 

THE INSTRUCTIONS OF ELOHIM FOR HIS SET APART PEOPLE AS WAS GIVEN THROUGH MOSHEH AND REVEALED BY THE LIFE, DEATH AND RESURRECTION OF THE MESSIAH: יהושע

 

The Torah came through Mosheh on Stone Tablets and then through the flesh in Messiah יהושע! No more on stone, now on flesh!!! The Word became flesh!

The Torah contains instructions, guidance and direction for those who desire to live righteous, set apart lives in accordance with the will of Elohim, which יהושע show us by walking in Him. Whoever claims to live in Him must walk as יהושע did (Yoḥanan Aleph/1 John 2:6). How did יהושע walk? He walked according to Torah!

While these instructions were written on scrolls by Mosheh, they ultimately are written by the Almighty on the hearts of Believers, aměn! Having said all this, it is very clear then that the word ‘instruction’ has a much different connotation to the word ‘law’.

Mosheh tells us that the Torah is our inheritance, and the Hebrew word translated as ‘inheritance’ is מוֹרָשָׁה morashah – Strong’s H4181 which means, a possession, inheritance, heritage’; and here this implies something that is to be seized and occupied and not something that we sit around and wait for our fathers to die on order to receive it. Our ability to ‘seize and occupy’ the inheritance that we have in Messiah is by our fervent obedient love for יהוה, as we love Him with all we are and have and love our neighbours as ourselves, then we truly can begin to walk in the inheritance of the pure instructions of Elohim that protects us and leads us on the path of righteousness.

What is also interesting to take note of here is that the inheritance of the Torah is given to the assembly, and therefore clearly speaks of our need to be a people who assemble together on the Sabbaths and Appointed Feasts of Elohim.

If we are not ‘assembling’ then we do not possess the inheritance of the Torah as we should! The Sabbaths and Feasts of יהוה cannot be done ‘alone’ or in isolation – they are called ‘set-apart gatherings’, and when we obey and assemble, and learn to hear, guard and do the Words of יהוה, then we can begin to truly take possession of the Torah that identifies us and marks us as the royal priesthood, chosen nation and set-apart people for a possession of Elohim!

The Hebrew word translated as ‘assembly’ is קְהִלָּה qehillah – Strong’s H6952 which means, assembly, congregation which comes from the root word קָהָל qahal – Strong’s H6951 meaning, assembly, congregation, convocation, and can mean the gathering of the set-apart ones for Sabbaths, New Moons and Feasts, as well as a convening for a meeting of the people, and can certainly give reference to a gathering of all for right-ruling and judgement.

יַעֲקֹב Ya’aqoḇ – Strong’s H3290 means, grabs the heel, and this comes from the word עָקֵב  aqeḇ - Strong’s H6119 which means, heel, footprint, hind part. The ‘heel’ is the last part of the body to come out of the womb and so this word also speaks of the hind or latter part; and with Ya’aqoḇ catching the ‘heel’ of Ěsaw  we see how, even at birth, he sought the ‘blessing’ of the first born! As we look at his life, we can also learn a great deal regarding the blessings of יהוה that ‘followed hard after his heel’ when he walked in obedience to the instructions of Elohim!

From birth we can see how Ya’aqoḇ strove for what he wanted and sought after:

Hoshěa/Hosea 12:3-5He took his brother by the heel in the womb, and in his strength he strove with Elohim. 4 He strove with the Messenger and overcame, he wept and sought His favour. He found Him in Bĕyth Ěl, and there He spoke to us – 5 even יהוה Elohim of hosts, יהוה is His remembrance.

Here Ya’aqoḇ was owning up to the fact that he was the ‘heel grabber’, as he acknowledged who he was in the face of intense wrestling with the Word – and this is what true wrestling with the Word will do to us – it will humble us and cause us to truthfully acknowledge who we are. By this confession of his true identity and character that was being stripped and shaped by the Word, Ya’aqoḇ could now receive his new identity in Elohim – a new name to the one who had overcome!

Ḥazon/Revelation 2:17He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes I shall give some of the hidden manna to eat. And I shall give him a white stone, and on the stone a renewed Name written which no one knows except him who receives it.

Ya’aqoḇ received a renewed name as a result of having overcome the striving with Elohim and men!

 

Verse 5 – Sovereign in Yeshurun! יְשֻׁרוּן Yeshurun – Strong’s H3484 comes from the word יָשַׁר yashar – Strong’s H3474 which means, straight, right, pleasing, be level, upright, just and lawful.

This is what יהוה has chosen Yisra’ĕl for - to be straight and upright and walk in His Torah, shining the Light of His Besorah (Good News) amidst a crooked world.  His promises are sure and secure for His called upright ones.

He is sovereign of the upright ones, and He is coming as the Righteous King to gather the tribes of Yisra’ĕl, and the term Yeshurun is used as a symbolic term of all 12 Tribes of Yisra’ĕl serving together in unity!

The Blessings for each tribe:

As we go through these blessings for each individual tribe we are able to glean some very valuable insights and lessons in how we, as the body of Messiah, are to walk in the blessing of our Messiah as we remain in Him and guard His commands.

 

Verse 6 – Re’uḇĕn

Re’uḇĕn - רְאוּבֵן - Strong’s H7205 means,behold a son, and here Mosheh’s first words for the tribe of Re’uḇĕn was ‘let Re’uḇĕn live and not die’, and further says, ‘let his men be numbered’. This in fact was the only blessing that Mosheh had for Re’uḇĕn!!! This blessing was a call to survival for the children of Re’uḇĕn. What we need to remember is how Re’uḇĕn defiled his father’s bed, and uncovering you father’s nakedness was a death sentence:

Wayyiqra/Leviticus 20:11 “And a man who lies with the wife of his father has uncovered the nakedness of his father, both of them shall certainly be put to death, their blood is upon them.

This is exactly what Re’uḇĕn had done:

Berěshith/Genesis 35:22And it came to be, when Yisra’ĕl dwelt in that land, that Re’uḇĕn went and lay with Bilhah his father’s concubine. And Yisra’ĕl heard about it. Now the sons of Ya’aqoḇ were twelve

The words of Ya’aqoḇ to Re’uḇĕn before he died were:

Berěshith/Genesis 49:3-4Re’uḇĕn, you are my first-born, my power and the beginning of my strength, the excellency of exaltation and the excellency of power. 4 “Boiling like water, you do not excel, because you went up to your father’s bed, then you defiled it – he went up to my couch.

By this ‘blessing’ here being given by Mosheh, we see how Mosheh, in a sense, took back the curse in a hope that the sons of Re’uḇĕn would repent and be increased, possibly because the Torah had not yet been given at the stage he defiled his father’s bed, so that he would not lose the inheritance promised to His fathers. This is a powerful picture of Messiah who has taken away the curse of the Torah, by taking the curse  - which is death – upon Himself, in order that we may live and increase; and Messiah being the first-born of all creation restores the ‘first-born status’ in His own blood!

For those who repent and turn to the Master there is always hope of being restored in order to be numbered and increase. The Hebrew word translated as ‘numbered’ is מִסְפָּר mispar – Strong’s H4557 which means, number, tally, account, counted which comes from סָפַר saphar – Strong’s H5608 which means, to count, recount, relatewhich is the denominative verb of סֵפֶר sepher – Strong’s H5612 which means, a missive, document, writing, book, scroll, letters, and is used to describe the Book of the Torah!

In other words, what Mosheh was speaking over the sons of Re’uḇĕn is that their names not be blotted out from the book of life but rather be numbered or counted among the rest of Yisra’ĕl and be a living part of the body of Messiah!

As we consider this blessing we are able to recognise how important it is for us to be numbered in Messiah and that we are to continually be a ‘counting people’ who daily ‘count the cost’ of following our Master and Redeemer, יהושע Messiah. And to be faithful in being a ‘counting people’, we need to realise that we cannot do this without the Word of Elohim – as we are to meditate on His Torah day and night and allow this סֵפֶר sepher or Book of the Torah to lead us each and every day:

Yehoshua/Joshua 1:8 “Do not let this Book of the Torah depart from your mouth, but you shall meditate on it day and night, so that you guard to do according to all that is written in it. For then you shall make your way prosperous, and act wisely.

If we do not count we cannot be cleansed! To count means to reflect on where we are and repent of our sin.

The word סָפַר saphar (spelt from right to left is with a סָ - samek, פַ - pey, ר – resh).

Now when we see these symbols as written in the ancient script we get a wonderful picture of what true cleansing entails when we ‘count’:

THE ANCIENT FORM OF WRITING THE WORD “COUNT” – SAPHAR!

 reshpeysamek

Samek - סָ:

The ancient script has this letter pictured as samek, which is a thorn and has the meanings of ‘pierce and sharp’ and can also carry the meaning of ‘a shield’, as thorn bushes were used by shepherds to build a wall to enclose their flock in the night against the attack of predators. Another meaning would be ‘to grab hold of’ as a thorn is a seed that clings to hair and clothing.

The Word of Elohim is sharper than a doubled edged sword and when we find that we do not grab hold of His Word and allow His Word to be our shield of faith, we may find ourselves being pierced through with sin and compromise! Our praise we have for our Master is that in Him we are upheld forever, for He is the shield of our Help, as He Himself took the crown of thorns upon His head, bearing our sin and shame that we may be found to be shielded in Him! It can also give a meaning of ‘turning’, for it is the thorn that turns us away from danger to that which is secure.

 

Pey – פָּ:

This is the letter ‘pey’, which is pictured as pey, which is an ‘open mouth’ and carries the meaning of ‘speak and blow’, from the functions of the mouth, and can have the meaning of ‘scatter’ by blowing. It can also mean sword or beard as in things with edges, as well as a region in depicting a place with edges or boundaries. It also can represent that which has been spoken forth from the words of one’s mouth, as being established!

 

Resh - ר:

The ancient script has this letter pictured as resh, which is ‘the head of a man’ and carries the meaning of ‘top, beginning, first, chief’, as in being the top of the body or the head of a tribe and the one who rules; and also speaks of possession or inheritance that is decided by the chief. Our true life of praise unto יהוה, our Head, begins when we fear Him, for He is the beginning of our strength, and true separated praise entails a true fear of the One who is Chief over us!

 

When seeing the construct of this word for count in its ancient form we have a clear picture of how cleansing entails true repentance through being able to correctly count! This ancient grouping of letters can carry various meanings for us, and in terms of being a people who count, we realise that this can only be done when we:

GRAB HOLD OF THE WORD OF THE HEAD!

This picture, in terms of counting, teaches us that our shield and refuge is in our Head and Master, who teaches us through His Word to number our days and we recognise THAT WHEN WE BRING OUR SINS (pictured by the thorn) AND CONFESS THEM (open mouth) TO יהושע OUR MESSIAH (head of a man); THEN HE IS THE ONE WHO CLEANSES US!

In the message given to the assembly in Sardis, the warning to them was that they were to wake up and strengthen what remained, and were commanded to watch and repent, with the promise for those who overcome being given the assurance of their names being retained in the book of life:

Ḥazon/Revelation 3:5He who overcomes shall be dressed in white robes, and I shall by no means blot out his name from the Book of Life, but I shall confess his name before My Father and before His messengers.

Verse 7 – Yehuḏah

Yehuḏah - יְהוּדָה - Strong’s H3063 meanspraised’.

Mosheh continues to confirm the blessing given to Yehuḏah by Ya’aqoḇ in Berěshith/Genesis 49, who confirms the establishment of leadership from the tribe of Yehuḏah, from which the sceptre would not depart until Shiloh comes and to whom is the obedience of all the peoples – that is יהושע Messiah. In one aspect we also recognise how Yehuḏah had in some way already become estranged from the rest of his brothers as early as:

Berěshith/Genesis 38:1And at that time it came to be that Yehuḏah left his brothers, and turned aside to a man, an

Aḏullamite whose name was Ḥirah.

And here in this blessing of Mosheh we see the prophetic call for Yehuḏah to once again be joined to his brothers, as we recognise a blinding in part has come over Yehuḏah until the fullness of the nations is grafted in (Romiyim/Romans 11)!

This blessing is a blessing of unity to come:

Yeshayahu/Isaiah 11:12-13 “And He shall raise a banner for the nations, and gather the outcasts of Yisra’ĕl, and assemble the dispersed of Yehuḏah from the four corners of the earth. 13 And the envy of Ephrayim shall turn aside, and the adversaries of Yehuḏah be cut off. Ephrayim shall not envy Yehuḏah, and Yehuḏah not trouble Ephrayim.

Over many centuries we have also seen how Elohim has been a help against the enemies of Yehuḏah (Jews), helping them overcome many oppressors.

Verse 8-11 – Lĕwi

Lĕwiלֵוִי – Strong’s H3878 meaning, joined to

Urim and Tummim

אוּרִים Urim – Strong’s H224 means ‘lights, illuminations’, and is the plural of אוּר ur – Strong’s H217 which actually means, a flame, fire, fires, lightor light of fire.

תֻּמִּים Tummim – Strong’s H8550 means ‘perfections, and is the plural of תֹּם tom – Strong’s H8537, and carries the meaning ofcompleteness, prosperity, perfect integrity.

While there is no evidence to clearly tell us what the Urim and Tummim consisted of, be it stones or any other substance, what we can see is that the High Priest would use these in order to get right-ruling and so speaks of seeking the perfect truth from יהוה. What is very interesting and worthy of noting is that the first letter of ‘Urim’ is the א ‘aleph’ and the first letter of Tummim is the ת ‘taw’:

Ḥazon/Revelation 1:8I am the ‘Aleph’ and the ‘Taw’, beginning and end,” says יהוה “who is and who was and who is to come, the Almighty.

Yeshayahu/Isaiah 44:6 “Thus said יהוה, Sovereign of Yisra’ĕl, and his Redeemer, יהוה of hosts, ‘I am the First and I am the Last, besides Me there is no Elohim.

What are the urim and tummim? They are the things that illuminate and perfect – it represents ‘The Perfect Light’.

We know that יהושע is the Light and He was the Perfect Lamb, and so this represents for us our need to hunger and thirst for righteousness and be perfect before Elohim, for He is perfect and we are called to be the salt and light, which we can only be when we seek out His Right-Ruling and walk according to that which is to be upon our heart – His Torah (notice the positioning of the Urim and Tummim in the breastplate – by the heart!!!)

Shemoth/Exodus 28:30 “And into the breastplate of right-ruling you shall put the Urim and the Tummim, and they shall be on the heart of Aharon when he goes in before יהוה. And Aharon shall bear the right-ruling of the children of Yisra’ĕl on his heart before יהוה, continually.

Messiah, our perfect light and perfect high priest bears the right-ruling of Yisra’ĕl continually, and as we live in Him, He writes His Torah on our hearts and so it is in our hearts and mouths that we may do it, as His Truth sheds perfect light on all matters!

This was the office of the priesthood and their responsibility – to shed the perfect light on all matters through the teaching of the Torah, teaching the difference between the clean and the unclean, and between the set-apart and profane.

Mal’aḵi/Malachi 2:7For the lips of a priest should guard knowledge, and they seek the Torah from his mouth, for he is the messenger of יהוה of hosts.

The ‘urim and tummim’ belong to ‘Your lovingly committed one’ – here we see clearly that which belongs to the ‘lovingly committed ones' of Elohim, to all who are the body of Messiah as a royal priesthood – that is the pure light and Truth of His Word living in us that we may be the salt and light of the earth! Aḏam

The Hebrew root word translated as ‘lovingly committed’ is חָסִיד ḥasiḏ – Strong’s H2623 and means, kind, pious, lovely, faithful’ and comes from the primitive root verb חָסַד ḥasaḏ –Strong’s H2616 meaning, to be kind, to show yourself kind, loving-kindness, mercy, unfailing love, and a derivative of this word is חֶסֶד eseḏ – Strong’s H2617 and means, goodness, kindness, deeds of devotion, faithfulness and appears 248 times in the Tanak (OT) and translated as, ‘mercy, kindness, goodness, favour’.

Another word used in the Tanak (O.T.) which is often translated as ‘grace’ or ‘favour, kindness’ is the Hebrew word חֵן en – Strong’s H2580 meaning, grace, adornment, favour, gracious and comes from the primitive root חָנַן anan – Strong’s H2603 meaning, show favour, be gracious to, dealt graciously with, given to them voluntarily, shown favour. These two words (en and anan) are collectively used 147 times in the Tanak (O.T.).

In the Hebrew the concept of חֵן en and חֶסֶד eseḏ goes hand in hand in understanding our loving relationship with יהוה. חֵן en can best be described as ‘a gracious and favourable action passing from a superior to an inferior’ and is an action that cannot be forced upon or demanded!

This, in many ways, carries the same concept of the ‘Christian’ idea or concept of ‘grace’ as understood through the Greek word χάρις charis – Strong’s G5485 meaning, grace, kindness, blessing, favour. חֵן en is poured out as a gift to a people who have no ‘claim’ to it as it is given freely and so we see that this certainly is not a ‘new’ concept as it is a continuous theme right through the Scriptures as seen in the Loving Kindness extended by יהוה to Yisra’ĕl, His Covenanted people! What we must understand though is that both חֵן en and חֶסֶד eseḏ are uniquely related in terms of understanding the fullness of our relationship with our Creator.

What we find in Scripture is that חֶסֶד eseḏ is used only where there is a prior relationship bond, be it through family, marriage or kinship, and it is used in regards to a bond or relationship that produces in the bond itself a requirement or an obligation for action, where both parties share חֶסֶד eseḏ and can expect from each other and even demand in a sense reciprocal responsibilities, and so חֶסֶד eseḏ is not a free gift, but is rather the devotion and faithfulness shown as a result of a covenanted relationship! What we need to recognize is that חֵן en is offered on the basis of חֶסֶד eseḏ as a result of a Covenant. Yisra’ĕl and יהוה are obligated to each other, in marriage, as a result of the Covenants made by יהוה with Aḇraham, Yitsḥaq and Ya’aqoḇ!

חֵן en may certainly be, and actually is, the primary reason behind the establishment of the Covenants of Promise, however the moment the Covenants were made, obligation became attached to it by both parties. And while Yisra’ĕl constantly broke their obligation to the Covenants we see how lovingly committed יהוה is by extending His favour to us, an undeserving people and by His חֵן en (being gracious toward us and adorning us with favour in His eyes) He has extended to us His Kindness - חֶסֶד eseḏ – that is – His loving-commitment to the Covenants which He remains faithful to in being obligated and fully committed to; and thus because of His  חֵן en which is freely given to us, we too are now by our acceptance of His free gift also required to express true loving-commitment in understanding our obligation to guarding the Covenants of Promise we have been grafted into by the Blood of Messiah!

Understanding this helps us recognise that in order for us to be faithful in walking in the everlasting loving-commitment of יהוה and remain lovingly-committed to serving and worshipping Him in Spirit and Truth; we must hold fast to being obedient as we guard His commands!

As we consider these two very powerful words in the ancient pictographic script, we can grasp a better idea of what it means for us to be ‘saved by grace (favour)’ and our responsibility to responding to the ‘favour and loving-commitment’ of Elohim!

In the ancient pictographic script, the Hebrew word חֵן en – Strong’s H2580 meaning, grace, adornment, favour, gracious looks like this:

nunchet

et חַ

The ancient script has this letter as chet which is a tent wall’, and carries a meaning of separation’, as a tent wall separates two halves of the tent; or it can also reflect the outside walls that separate the people inside from that which is outside and so can also symbolise protection and security to those inside, while picturing a cutting off of those who are outside. Hence this letter can mean ‘established, secure’ as well as ‘cut off, separated from’. As a tent wall we are also able to recognise the picture of stones being built up to make a complete wall, and represents a ‘boundary’, or better understood as our ‘boundaries’ in recognising the need to walk within the boundaries of the Torah and not step outside of that which has been prescribed for us!

Nun – ן:

The ancient pictographic script has this letter pictured as nun, which pictures asprouting seedand gives the idea of continuation or an offspring or an heir, speaking of that which sprouts forth to be the heir of the promise of continuation, and represents one’s life expectancy.

By the clear loving-commitment of our Master, Saviour and Elohim we have been saved by His favour (grace) and when looking at this word in the pictographic symbols we are able to see that we are:

SEPARATED, BUILT UP AND ESTABLISHED BY THE SEED – WHICH IS MESSIAH!

The covenants of promise that we were once far off from us, as we were without Messiah and excluded from citizenship in Yisra’ĕl, have been brought near by the Blood of Messiah!

Eph’siyim/Ephesians 2:11-13 “Therefore remember that you, once nations in the flesh, who are called ‘the uncircumcision’ by what is called ‘the circumcision’ made in the flesh by hands, 12 that at that time you were without Messiah, excluded from the citizenship of Yisra’ěl and strangers from the covenants of promise, having no expectation and without Elohim in the world. 13 But now in Messiah יהושע you who once were far off have been brought near by the blood of the Messiah.

Galatiyim/Galatians 3:16 “But the promises were spoken to Aḇraham, and to his Seed. He does not say, “And to seeds,” as of many, but as of one, “And to your Seed,” who is Messiah.

Realising how we have been separated by The Seed, through the favour He has shown us, we also need to realise that, as living stones being built up in Messiah, that we are to make sure that we do not let loving-commitment and truth forsake us!

Mishlĕ/Proverbs 3:3Let not loving-commitment and truth forsake you – bind them around your neck, write them on the tablet of your heart

In the ancient pictographic form, the Hebrew word for ‘loving-commitment’ - חֶסֶד ḤESEḎStrong’s H2617 looks like this:

daletsamekchet

et חַ

The ancient script has this letter as chet which is a tent wall’, and carries a meaning of separation’, as a tent wall separates two halves of the tent; or it can also reflect the outside walls that separate the people inside from that which is outside and so can also symbolise protection and security to those inside, while picturing a cutting off of those who are outside. Hence this letter can mean ‘established, secure’ as well as ‘cut off, separated from’. As a tent wall we are also able to recognise the picture of stones being built up to make a complete wall, and represents a ‘boundary’, or better understood as our ‘boundaries’ in recognising the need to walk within the boundaries of the Torah and not step outside of that which has been prescribed for us!

Samek - סָ:

The ancient script has this letter pictured as samek, which is a thorn and has the meanings of ‘pierce and sharp’ and can also carry the meaning of ‘a shield’, as thorn bushes were used by shepherds to build a wall to enclose their flock in the night against the attack of predators. Another meaning would be ‘to grab hold of’ as a thorn is a seed that clings to hair and clothing.

The Word of Elohim is sharper than a doubled edged sword and when we find that we do not grab hold of His word and allow His Word to be our shield of faith, we may find ourselves being pierced through with sin and compromise! Our praise we have for our Master is that in Him we are upheld forever, for He is the shield of our Help, as He Himself took the crown of thorns upon His head, bearing our sin and shame that we may be found to be shielded in Him! It can also give a meaning of ‘turning’, for it is the thorn that turns us away from danger and to that which is secure.

Daletדֶּ

The ancient script has this letter as dalet and is pictured as a ‘tent door’. It can also have the meaning of a back and forth movement as one goes back and forth through a tent door and so speaks of an access point. It can also carry the meaning of ‘dangle’ or hanging as the tent door would hang from the roof pole of the tent. It speaks a great deal in terms of understanding the door of the tent of appointment as the only means of access.

When understanding חֶסֶד ḤESEḎ in these ancient pictographic letters we are able to clearly see that the boundaries for the way in which we are to live have been established and the entrance to walking in חֶסֶד ḤESEḎ (loving-commitment) is by our coming to the Door – that is our Master and Saviour - יהושע Messiah!

WE AS LIVING STONES ARE TO GRAB HOLD OF AND CLING TO THE DOOR!

The commands that are to be written upon the doorposts is there to remind us that we are to submit to the rules of the House – and as we recall to mind the חֶסֶד ḤESEḎ of יהוה, we can be comforted and encouraged to remain lovingly-committed to walking in and guarding His Covenant with us, unhindered by the vain threats and ridicule of others!

And to do that we must learn from the errors of the past and not be rebellious like Yisra’ĕl was when they tried Elohim at Massah and contended with Him at Meriḇah.

The name of the place where Yisra’ĕl rebelled in the Wilderness was called “Massah” and “Meriḇah”: Massah - מַסָּה Strong’s H4532 meaning, temptation, test, try, prove and מְרִיבָה Meriḇah – Strong’s H4808 means, strife, contentionsand comes from the root word רִיב riḇ – Strong’s H7378 meaning, to strive, contend, argue, complain, find fault, quarrel. This was a place where they constantly found fault with their ‘Wilderness’ sojourning and having to listen to Mosheh and Aharon!

This was a place where, instead of their hearts being united in set-apartness, were hardened and cried out in contention against the Word of Elohim, the very thing we are to guard against:

Tehillah/Psalm 95:7-8 “For He is our Elohim, and we are the people of His pasture, and the sheep of His hand. Today, if you would hear His voice:  8 do not harden your hearts as in Meriḇah and as in the day of Massah in the wilderness

We ought to be urging and encouraging each other on in remaining faithful and obedient in love.

Shemuʼěl Aleph/1 Samuel 15:23For rebellion is as the sin of divination, and stubbornness is as wickedness and idolatry. Because you have rejected the word of יהוה, He also does reject you as sovereign.

What must be a very clear and sobering reminder to us here is that rebellion is as the sin of divination, which is not to be found in the House of Yisra’ĕl!!!

Rebellion is simply the act of rejecting the need to ‘listen up – today’ and guard to do all that has been spoken and instructed by יהוה, and when people rebel against the need to hear, guard and do, they risk the reality of being rejected as the called-out priesthood that we ought to be:

Hoshěa/Hosea 4:6My people have perished for lack of knowledge. Because you have rejected knowledge, I reject you from being priest for Me. Since you have forgotten the Torah of your Elohim, I also forget your children.

Our responsibility as a royal and chosen priesthood in Messiah, who has ‘been joined to’ Him by His Blood, is to guard and teach His right-rulings as we ‘go and make taught ones of the nations, teaching them all He has commanded’!!!

With this commission we have a great responsibility to guard against grumbling and trying Messiah!

 

Qorintiyim Aleph/1 Corinthians 10:5-12 “However, with most of them Elohim was not well pleased, for they were laid low in the wilderness. 6 And these became examples for us, so that we should not lust after evil, as those indeed lusted. 7 And do not become idolaters as some of them, as it has been written, “The people sat down to eat and to drink, and stood up to play.” 8 Neither should we commit whoring, as some of them did, and in one day twenty-three thousand fell, 9 neither let us try Messiah, as some of them also tried, and were destroyed by serpents, 10 neither grumble, as some of them also grumbled, and were destroyed by the destroyer. 11 And all these came upon them as examples, and they were written as a warning to us, on whom the ends of the ages have come, 12 so that he who thinks he stands, let him take heed lest he fall.

In Verse 11 the word translated as ‘strength’ in the Hebrew is חַיִל ḥayil – Strong’s H2428 which means, strength, efficiency, wealth, army, ability, capability, excellence and comes from the root word חִיל ḥil – Strong’s H2342 which means, to be firm, strong, endure, prosper’. This word חַיִל ḥayil is used in and is translated as ‘able’ where Mosheh was told to look for ‘able’ men to be leaders and rule over the Yisra’ĕl:

Shemoth/Exodus 18:21 “But you yourself, seek out from all the people able men, who fear Elohim, men of truth, hating unfair gain. And place these over them to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.

Here in this blessing of Mosheh, he is asking יהוה to bless the ‘ability, efficiency and strength’ of Lĕwi (the priesthood) to teach His right-rulings and Torah to Yisra’ĕl, and to accept the work of their hands.

Those who find strength in Elohim go from strength to strength and become capable and firm members of the body of Messiah! It is in the Master that we are equipped to go from strength to strength!

In the Hebrew ancient pictographic symbols, the word for ‘capable, able, brave’ - חַיִל ḥayil was written as follows:

lamedyadchet

chet    - this is the Hebrew letter ‘ḥet’, which in the early script is pictured as a tent wall’, and carries a meaning of separation’, as a tent wall separates two halves of the tent, or can also reflect the outside walls that separate the people inside from that which is outside and so can also symbolise protection and security to those inside, while picturing a cutting off of those who are outside. Hence this letter can mean ‘established, secure’ as well as ‘cut off, separated from’. A wall is also built up by stones, which can also picture for us as living stones being built up in Messiah!

yad     - this is letter ‘yad or yod’ which in the ancient script is pictured as ‘an arm and hand’ and carries the meaning of ‘work, make, throw’, from the primary functions of the arm and hand, and it also represents worship or giving thanks in the extending of hands as a gesture of this. The work of one’s hands is the basic meaning of this letter!

lamed       - this is the Hebrew letter ‘lamed’, which is pictured as a ‘shepherd’s staff’, representing authority’ and can give the meaning of ‘to or toward’ and can represent that which pushes or pulls a flock in a direction, and can speak of authority or a yoke that is used to lead and guide, as well as the ability to bring back by Authority, as well as be submitted under the Authority of the Good Shepherd!

When we see these letters in the ancient script being used to describe someone who is considered ‘brave, and able’ we can certainly glean from this the following:

THE TRUE BRAVE AND ABLE ONE IN THE BODY OF MESSIAH IS THE ONE WHO TRULY REPRESENTS WHAT IT MEANS TO BE SEPARATED AS A LIVING STONE, AND SUBMITTED TO DOING THE WORK OF OBEDIENT SERVICE, BEING LED UNDER THE AUTHORITY OF OUR GOOD SHEPHERD, AND EQUIPPED TO TEACH AND LEAD OTHERS TO MATURITY IN MESSIAH!

We, who fear Elohim and work righteousness, are accepted in the Beloved:

Ma’asei/Acts 10:34-35 “And opening his mouth, Kěpha said, “Truly I see that Elohim shows no partiality, 35 but in every nation, he who fears Him and works righteousness is accepted by Him.

Part of this blessing in the appeal for יהוה to ‘smite the loins of the enemies of Lĕwi’ we see the promise contained in the blessings of יהוה involves the assurance of protection, and all who are against us for walking in and teaching righteousness, right-ruling and the Torah, are against the One whom we follow and serve:

Luqas/Luke 10:16 “He who hears you hears Me, he who rejects you rejects Me, and he who rejects Me rejects Him who sent Me.

It shall be more bearable for the land Seḏom and Amorah in the day of judgement than for the city or people who reject the Truth and refuse to receive the words of the Kingdom that we are to teach and proclaim! (Luqas/Luke 10:10-12)

Lĕwiלֵוִי – Strong’s H3878 meaning, joined to, in the ancient script looks like this:

yadwawlamed

lamed     - this is the Hebrew letter ‘lamed’, which is pictured as a ‘shepherd’s staff’, representing ‘authority’ and can give the meaning of ‘to or toward’ and can represent that which pushes or pulls a flock in a direction, and can speak of authority or a yoke that is used to lead and guide, as well as the ability to bring back by Authority.

waw      - this is the Hebrew letter ‘waw’ or ‘vav’ which in the ancient script is pictured as a peg or ‘tent peg’, which was used for securing or tying the tent or other items. The possibility of it having a Y-shape is to show that it prevents the rope form slipping off. The root meaning of this letter is ‘to add, secure or hook’.

yad   - this is the Hebrew letter ‘yad or yod’ which in the ancient script is pictured as ‘an arm and hand’ and carries the meaning of ‘work, make, throw’, from the primary functions of the arm and hand, and it also represents worship or giving thanks in the extending of hands as a gesture of this. The work of one’s hands is the basic meaning of this letter!

BY THE BLOOD OF MESSIAH WE HAVE BEEN JOINED TO HIM AND SUBMIT UNDER HIS AUTHORITY, BY HIS SECURING FOR US AS A PRIESTHOOD IN HIS COVENANT, THROUGH THE WORK OF HIS HAND

One of the great blessings we are able to glean from Lĕwi is how we are to operate as faithful set-apart priesthood in the order of Malkitseḏeq.

Verse 12 – Binyamin

בִּנְיָמִין  Binyamin – Strong’s H1144 means, ‘son of my right hand’.

The threshing floor of Dawiḏ (the Beloved) that was bought and later the place of the Temple was partly located on Binyamin’s tribal allotment.

Binyamin has always had a strong connection between the two tribes that have in a sense carried much of the burden of Yisra’ĕl – that being Yehuḏah and Yosĕph. We see the promise of Yehuḏah to protect Binyamin being given to Ya’aqoḇ before taking Binyamin down to Yosĕph in Mitsrayim. This is also why the House of Yehuḏah is made up of the two tribes Yehuḏah and Binyamin, as Binyamin would fall under the promised protection of Yehuḏah as the older brother.

Berěshith/Genesis 43:8And Yehuḏah said to Yisra’ĕl his father, “Send the boy with me, and let us arise and go, and live and not die, both we and you and also our little ones.

What we also must take note of is that while Binyamin remained under the ‘House of Yehuḏah’, Binyamin is Yosĕph’s only full-blooded brother with them both being the sons of Raḥĕl.

Binyamin therefore has become the ‘link’ in a sense between Yosĕph and Yehuḏah. Binyamin meaning, ‘the son of my right hand’ points prophetically to Messiah who was from the Tribe of Yehuḏah, who is to be praised and who bears the government on His shoulders, which is the shadow picture that Yosĕph  gives us in pointing also to Messiah.

Yeshayahu/Isaiah 9:6 “For a Child shall be born unto us, a Son shall be given unto us, and the rule is on His shoulder. And His Name is called Wonder, Counsellor, Strong Ěl, Father of Continuity, Prince of Peace.

A great picture we can also see from this blessing on Binyamin is how Sha’ul, who was from the tribe of Binyamin, was called to go to the nations and be the ‘link’ or connection between the two Houses of Yehuḏah and Yisra’ĕl, calling back the lost sheep and being used in a powerful way of joining the two Houses together as one in Messiah!

 

Verse 13-17 – Yosĕph

יוֹסֵף Yosĕph  – Strong’s H3130 – ‘he increases or Yah has added’.

The land of Yosĕph is blessed, and we take note how both tribes of Yosĕph  (Menashsheh and Ephrayim) had well-watered territories that were abundantly fruitful. Here we see the great picture for those whom יהוה calls and adds to the Body of Messiah being blessed and enabled to bear much fruit as they remain in Him, bearing fruit in and out of season, always being ready to give an answer for their faith in Messiah. With Yosĕph’s life being a great shadow picture of Messiah who, after being rejected by his own, delivered his brother’s from death, giving them the best of the land where they could be fruitful and multiply, we are able to see how the remnant of Ya’aqoḇ shall be fruitful among the nations

Miḵah/Micah 5:7And the remnant of Ya’aqoḇ shall be in the midst of many peoples, as dew from יהוה, as showers on the grass, which do not wait for man nor delay for the sons of men.

Dew’ is Scripture is often likened to the Word of יהוה:

Deḇarim/Deuteronomy 32:2Let my instruction fall as rain, My speech drop down as dew, As fine rain on the tender plants, And as showers on the grass.

The Hebrew root word translated as ‘speech’ is אִמְרָה imrah – Strong’s H565 and means, utterance, speech, command, and this word is predominantly used in Scripture in reference to the Word of יהוה:

Tehillah/Psalm 12:6 “The Words of יהוה are clean Words, silver tried in a furnace of earth, refined seven times.

Tehillah/Psalm 18:30 “The Ěl – His way is perfect; the Word of יהוה is proven; He is a shield to all who take refuge in Him.

Tehillah/Psalm 119:140 “Your word is tried, exceedingly; and Your servant has loved it.

His ‘instructions and commands’ – that is His Word – fall down as rain and drops down as dew! His word must ‘sink in’ like dew settles on the ground and saturates the ground completely!

The word for ‘drop down’ is נָזַל nazal – Strong’s H5140 meaning, to flow, trickle, drop, distil and the Hebrew word for ‘dew’ is טַל tal – Strong’s H2919 which means, night mist, dew’!

What is clearly a great picture for us, in this regard, is how, in the Wilderness, the morning dew was accompanied with the ‘manna’ and remained when the dew had vanished!

His ‘manna’ (Word) came down as ‘dew’, and was available for all! Figuratively, the favour/delight of יהוה, His speech and the blessing of the unity of the brethren are likened or compared to the fall of dew:

Mishlĕ/Proverbs 19:12 The sovereign’s wrath is like the roaring of a lion, but his delight is like dew on the grass.

Tehillah/Psalm 133:3 “Like the dew of Ḥermon, that comes down on the mountains of Tsiyon. For there יהוה commanded the blessing, life forever!

יהוה’s watching over us is like a cloud of dew that refreshes in the heat of the harvest:

Yeshayahu/Isaiah 18:4 “For thus יהוה said to me, “I am still, and I watch in My dwelling place like dazzling heat in sunshine, like a cloud of dew in the heat of harvest.

As His word saturates us, we, in turn, must be like dew among the nations – saturating all around us with the clear Word of Elohim as seen through our lives – in our actions and in our speech, being able to teach with boldness and clarity!

 

Verse 16 – the choicest of the earth and all that fills it – the good pleasure of Him who dwelt in the bush:

Ya’aqoḇ prophesied that Ephrayim (which means doubly fruitful) would become the completeness of the nations:

Berěshith/Genesis 48:19But his father refused and said, “I know, my son, I know. He also becomes a people, and he also is great. And yet, his younger brother is greater than he, and his seed is to become the completeness of the nations.

Romiyim/Romans 11:25 “For I do not wish you to be ignorant of this secret, brothers, lest you should be wise in your own estimation, that hardening in part has come over Yisra’ĕl, until the completeness of the nations has come in.

He who dwelt in the bush – that is יהוה who appeared to Mosheh from the burning bush! The good pleasure of יהוה is in His lost sheep returning, as they submit under the authority and Headship of יהושע Messiah.

In verse 17 we see the blessing of Yosĕph being likened to the splendour of a first-born bull/ox and horns like the horns of an ox/wild ox! This pictures exactly the purpose for which Yosĕph was born.

The first-born bull/ox belonged to יהוה, and could not be kept for self or redeemed, as it belonged to יהוה alone. This is a powerful picture of Messiah, who was born for the single purpose of belonging to יהוה in order to be wholly offered up for all to be redeemed. The horns of the ox picture the strength of Yosĕph  as seen in his two sons, Menashsheh and Ephrayim, sent out to the ends of the earth in order to bring back the remnant of Ya’aqoḇ.

 

Verse 18-19 – Zeḇulun and Yissasḵar

זְבוּלֻן  Zeḇulun – Strong’s H2074 – ‘exalted, exalted abode, dwelling

יִשָּׂשכָר  Yissasḵar – Strong’s H3485 – ‘there is recompense

The term ‘in your going out’ is a militaristic type of language, and this blessing was a much needed comfort to these two tribes, which also speak of our ability to stand firm in Messiah and fight the good fight of our faith, as we recognise the recompense we have in Messiah who is exalted and dwells on high! The command here for both these tribes also remind us how we are to be a ‘rejoicing people’ as we ‘go out’ onto the battlefield of life, as well as rejoicing when we come together ‘in the tents’ – meaning when we assemble as a body on the Sabbath days and Feast of יהוה.

The root word used here for ‘rejoice’ is שָׂמַחsamaḥ’ – Strong’s H8055 and means, ‘to rejoice, be glad, be joyful, delight in and be elated’. A derivative of this word is שָׂמֵחַsameaḥ’- Strong’s H8056 and carries the same meaning as well as implying ‘to be merry. Both of these words are used in the command to rejoice in Deḇarim/Deuteronomy 16:14-15 in reference to Sukkot – the feast of rejoicing!

The word samaḥ can also carry the meaning ‘to brighten up’, giving us the picture how we are to carry His joy as the light of the world and let praise and rejoicing abound!

Tehillah/Psalm 97:12 “Rejoice in יהוה, you righteous, and give thanks at the remembrance of His Set-apartness.

Pilipiyim/Philippians 4:4 “Rejoice in יהוה always, again I say, rejoice!

This command to rejoice is very important, as we need to realise that we are to also make sure that everyone else is rejoicing too – even the Lĕwite who is to be teaching you – everyone must participate in rejoicing before יהוה. If a person is not joyful then they should not be where the rejoicing is, lest he causes others to stumble!!!

In the ancient pictographic script this word שָׂמַח samaḥ looks like this:

chetmemshin

Shin - שָׂ:

This is the letter ‘shin’ which in the ancient script is pictured as, shin, which is ‘two front teeth’ and carries the meaning of ‘sharp or press, chew or devour’; which is what the teeth do, and also speaks of the sharpened word that comes forth from the mouth, as the teeth ‘chew’ or ‘meditate’ on the Truth, making what comes forth pure and sharp! It also carries the understanding of consuming or destroying – as teeth do to food. This can give us the meaning of WORD or Words.

 

Mem – מַ:

The ancient script has this letter as mem and is pictured as ‘water’, and also carries the meaning of ‘chaos’ (from the storms of the sea) and can also picture that which is mighty or massive as well as the unknown. We are also able to understand this letter as representing the nations, for the nations are often likened to the seas in Scripture. This also carries for us the picture of washing, as we understand the function of water being that which cleanses us and sustains us, showing us how we are washed and sustained by the Living Waters of the Word! This letter also can represent any liquid, especially blood!

etח:

The ancient script has this letter as chet which is a tent wall’, and carries a meaning of SEPARATION’, as a tent wall separates two halves of the tent; or it can also reflect the outside walls that separate the people inside from that which is outside and so can also symbolise protection and security to those inside, while picturing a cutting off of those who are outside. Hence this letter can mean ‘established, secure’ as well as ‘cut off, separated from’. As a tent wall we are also able to recognise the picture of stones being built up to make a complete wall, having been separated from the world and built up in the master!

When looking at this word in its pictographic form, in terms of our command to rejoice, we are able to see why we are able to rejoice as we recognise the following:

THE WORD THAT WASHES US HAS SEPARATED US AND SECURED US!

This is a clear reason to rejoice, for as long as we allow the Word to wash us and keep us clean, we are able to confidently make our boast in Elohim, whom we praise and rejoice in, as we are built up as living stones in the Master; living stones that offer up lives as a daily living offering with rejoicing praise!

In verse 19 we see the effect of true and pure rejoicing in יהוה that we always ought to be doing – and that is calling peoples to the mountains to offer slaughterings of righteousness. The picture of calling people to the mountains is a clear reference to calling people back to the Covenants of Promise, as we can offer up our lives as a daily living offering, set-apart and well pleasing to Elohim, which is our reasonable worship.

In our ability to learn to walk with rejoicing in the Torah and learn His ways each week on Shabbat as a body together, we are able to draw from the riches of His esteem and find great treasures hidden in His Word, as His Word is made plain to us by His Spirit that teaches!

Having said that we therefore recognise as a redeemed people, who are to be rejoicing in יהוה always, we have a great responsibility in calling many back to the Covenants of Messiah!

Verse 20-21 – Gaḏ

גָּד Gaḏ – Strong’s H1410 – ‘a troop, as in a group of soldiers or a collection of people’ as well as ‘fortune’. Gad can have both a positive and negative connotation to it as we also known that while Gad is the name of one of the sons of Ya’aqoḇ, it was also the name of a Kenaʽanite deity of ‘luck’ and was an ancient Mitsrian deity of the ‘sun’ tracing its roots back to Nimrod worship; however for the listing of the tribes in Ḥazon/Revelation 7 we can understand it as being the troop or gathering of the people of Messiah as one during the tribulation!

Gaḏ chose the best land on the east of the Yardĕn, yet remained faithful as he came with the heads of the people to help the rest of the tribes secure their allotments across the Yardĕn. Having been referred to as one who did the righteousness and right-rulings of יהוה with Yisra’ĕl is a great blessing and further shows us the strength of the one who ‘dwells as a lion’ and fights valiantly for his brothers by carrying out the Master’s will.

In one aspect we can see from the blessing of bravery given to Gaḏ that in the illustration of tearing off the arm and also the crown, the picture of destroying the works and authority of the enemy is done by ‘doing’ the righteousness and right-ruling of יהוה; and today we are able to do this as we walk in total obedience as we tear down and destroy that which sets itself up against the Most-High:

Qorintiyim Bět/2 Corinthians 10:3-6For though we walk in the flesh, we do not fight according to the flesh. 4 For the weapons we fight with are not fleshly but mighty in Elohim for overthrowing strongholds, 5 overthrowing reasonings and every high matter that exalts itself against the knowledge of Elohim, taking captive every thought to make it obedient to the Messiah, 6 and being ready to punish all disobedience, when your obedience is complete.

We take note of the mighty brave men who had separated themselves to Dawiḏ, with some of them being from the tribe of Gaḏ, as seen in:

Diḇre haYamim Aleph/1 Chronicles 12:8And some Gaḏites separated themselves to Dawiḏ at the stronghold in the wilderness, mighty brave men, men trained for battle, who could handle shield and spear, whose faces were like the faces of lions, and were as swift as gazelles on the mountains

Verse 22 – Dan

 דָּן  Dan - Strong’s H1835 meansjudge

The reference to Dan being a lion’s cub can be in reference to their location on the border as being one that guards from the enemies of Yisra’ĕl. When Dan did not successfully conquer their new territory in the Promised Land they moved northward to scout out a new home, and when they found a town in the territory of Menashsheh that had not been conquered they took that town, formerly called Layish and renamed it Dan (Shophetim/Judges 18). לַיִשׁ Layish – Strong’s H3919 means, lion, and here could be a link to this prophetic ‘blessing’ of Mosheh, who described Dan as a tribe who would leap from where they were allotted to be fruitful, and Mosheh’s blessing was a prophetic call to return to their allotted inheritance. In a metaphoric sense we are able to hear the call for many to return to their inheritance in Messiah, the True Judge, as we become children of light (lion’s cub’s) leaping away from the ways of the world back to Messiah, in whom we are able to bear much fruit!

This blessing for Dan can give us the encouragement to walk boldly in righteousness, as we see from Shelomoh’s words in:

Mishlĕ/Proverbs 28:1The wrong shall flee though no one pursues, but the righteous are as bold as a lion.

With Dan not being mentioned in the list of tribes in Ḥazon/Revelation 7 we are also reminded that if we do not allow the Word to judge us now, then we may be in danger of facing the severe Judgement Day of יהוה.

 

Verse 23 – Naphtali

נַפְתָּלִי  Naphtali – Strong’s H5321 means, ‘my wrestling’.

Our ‘wrestling’ is not against flesh and blood, but against principalities and powers and authorities and spiritual matters of wickedness in the heavenlies; and as we stand firm in the truth, wrestling with all endurance we are reminded to be satisfied and content in Messiah, despite our circumstances. Satisfied and filled with the blessing of יהוה will cause us to be able to possess our inheritance!

The word translated as ‘satisfied’ is שָׂבֵעַ saḇea – Strong’s H7649 which means, satisfied, full, ripe and by implication can mean, satisfied by nourishment, and comes from the verb שָׂבַע saḇa – Strong’s H7646 meaning, to be satisfied.

We know that יהוה satisfies our desires with good things and He satisfies His people with bread – which is symbolic of His Word that satisfies!

Tehillah/Psalm 132:15 “I greatly bless her provision, I satisfy her poor with bread.

Tehillah/Psalm 147:14 “Who makes peace in your borders, He satisfies you with the finest wheat

Tehillah/Psalm 103:5 “Who satisfies your desire with the good, your youth is renewed like the eagle’s.

Mishlĕ/Proverbs 19:23The fear of יהוה leads to life, and he remains satisfied, he is not visited by evil.

The Hebrew word translated as ‘possess’ is יָרֵשׁ yaresh – Strong’s H3423 which means ‘to dispossess, drive out, expel, disinherit, bring to ruin, destroy’, and can also means ‘to take possession of an inheritance, occupy or seize’. What this in a sense means is that we are to dispossess or disinherit in order to possess and inherit – make sense? We have inherited a whole lot of lies – lies that have caused us to sin and be lawless and so we need to dispossess and disinherit those very lies and take back ground that is rightfully ours as our inheritance in Messiah, as we take possession by guarding His commands and walking in His ways, being stripped of all lies and falsehood, and being satisfied with the Bread of Life that sustains and satisfies us!

Verse 24-25 – Ashĕr

אָשֵׁר  Ashĕr – Strong’s H836 – ‘blessed or joyful one, granted good favour

The tribal allotment of Ashĕr in the Promised Land is in the shape of a shoe that faces south and modern discoveries of large oil deposits have been located beneath the area which forms the ‘toe’ of the shoe!

The dipping of the foot in oil also can give reference to the state or position of secure protection in the almighty as we see Iyoḇ using this descriptive language in reference to the days when he was protected by Elohim:

Iyoḇ/Job 29:2-6Oh, that I were as in months past, as in the days when Eloah protected me; 3 when His lamp shone on my head, when I walked in the dark by His light; 4 as I was in the days of my autumn, when the intimacy of Eloah was on my tent; 5 when the Almighty was still with me, when my children were around me; 6 when my steps were bathed with cream, and the rock poured out rivers of oil for me.

What we can also learn from this on a metaphoric level is how we are truly blessed when we walk in the ‘anointing’ of our Master by walking according to the Spirit and not the flesh, as we recognise the picture of ‘oil’ representing the Spirit, of which we are to ensure that our lamps are filled with, by being watchful in guarding to walk according to the clear instructions of Elohim!

Galatiyim/Galatians 5:25 “If we live in the Spirit, let us also walk in the Spirit.

Romiyim/Romans 8:1 “There is, then, now no condemnation to those who are in Messiah יהושע, who do not walk according to the flesh, but according to the Spirit.

Sandals of iron and bronze symbolize strength to walk as one should, being steadfast and secure in Messiah.

With feet like iron we can see how our walk can sharpen each other:

Mishlĕ/Proverbs 27:27Iron is sharpened by iron, and a man sharpens the face of his friend.

Having feet also of bronze speaks of being secure, as we know that the pegs of the Tabernacle were made of bronze and held all together! The laver was also of bronze and represents the mirror of the Word that washes; and so we in our steadfast walk are to be a mirror reflection of the Truth as we live according to the clear Torah of Elohim.

We are reminded to be joyful in our steadfastness in Messiah, standing firm on His truth and continually walking in His ways and the narrow path that leads to life.

Verse 26 – after speaking the blessing to all the tribes Mosheh collectively addresses the nation as ‘Yeshurun’ which, as discussed above in verse 5, is used as a symbolic term of all 12 Tribes of Yisra’ĕl serving together in unity who are to be straight and upright and walk in His Torah!

There is no other nation who has an Elohim like us!

Tehillah/Psalm 86:8 “There is none like You among the mighty ones, O יהוה; And like Your works there are none.

Deḇarim/Deuteronomy 4:7-8For what great nation is there which has Elohim so near to it, as יהוה our Elohim is to us, whenever we call on Him? 8 “And what great nation is there that has such laws and righteous right-rulings like all this Torah which I set before you this day?

Yirmeyahu/Jeremiah 10:6 “There is none like You, O יהוה. You are great, and great is Your Name in might.

 

Mosheh closes this blessing with the clear reminder of just how blessed we, as the nation of Yisra’ĕl are – the chosen, set-apart bride of Elohim – who delivers, blesses, protects, provides, nourishes, satisfies and establishes us in every way, in Messiah our Redeemer and King!

As we consider the collection of these blessing we are certainly enabled through the Word to receive the richness of the blessings we have in our Master and Elohim, as we walk upright in Him and guard His way in all we do.

 

Why no Shim’on?

What many often seem to overlook, without realizing it, when going through this Chapter 33 is the fact that Shim’on is not mentioned among the tribes. While this may seem very puzzling, upon further study regarding this it becomes abundantly clear the reason that we do not see his name being mentioned in the blessings!

The name Shim’on - שִׁמְעוֹן - Strong’s H8095 means,heard, which comes from the root word שָׁמַעshama’ – Strong’s H8085, which carries the meaning not just simply to hear, but rather, to hear with attention and comprehend and discern and give heed to what is being spoken. In order to recognise the lesson that is being given to us here in the exclusion of Shim’on being recorded in the final blessings of Mosheh we must understand that this called out nation of Yisra’ĕl was about to enter in to the Promised Land! We know that the reason for Shim’on not being mentioned is not because he did not enter in or that he does not have part in the inheritance, for we are able to see his name being mentioned in Ḥazon/Revelation 7 with the reference given to the 12,000 from each tribe that are sealed.

In the account of Ḥazon/Revelation the tribe of Dan is not mentioned in the 12 but does not exclude him from being part of the nation!

Each time we see the tribes being mentioned according to the names of the sons of Ya’aqoḇ/Yisra’ĕl we are able to learn vital lessons, as we take note that they are not always given in birth order, but often are given in order of tribal allotments, which in itself carry great meaning for us, which you can see our commentaries in regards to the tribal encampments.

The listing of the blessings that is done here in this Chapter 33 is not in birth order, nor according to the allotted encampments.

With Shim’on not being mentioned we are able to take note that in Ya’aqoḇ’s words that were spoken to his sons before he died, as recorded in Berěshith/Genesis 49, we see that Shim’on and Lĕwi are mentioned together and are described by Ya’aqoḇ as having implements of violence as their weapons. They were the ‘fighters’ so to speak, which is not all bad!

To Ya’aqoḇ both Shim’on and Lĕwi may have seemed to be too violent in their judgements and decision making.

We know that it was the tribe of Lĕwi who stood up for יהוה at Mount Sinai, and as a result were designated to be priests in the place of the firstborn of all Yisra’ĕl. Ya’aqoḇ may have been referring to what these two did to Ḥamor and his son Sheḵem and the men of their city in revenge for how their sister Dinah had been defiled!

We are able to learn both positive and negative attributes from these two, and that is that we should not be given to violence and rage, but we must be willing to stand up and fight the good fight of belief and not shrink back, but put on the whole armour of Elohim and fight with His Word in our hand (that is by faithfully doing what it commands), and not be given to anger that can cause us to sin.

I firmly believe that there is good reason for Shim’on not being mentioned here, as we recognise the prophetic picture in this record giving us a clear and sober warning against those who turn their ear away from hearing the Torah of Elohim. Those who have not heard and turn a deaf ear to the Truth will not enter into the Promises of Elohim and will not enter into His reign, while those who have been faithful in hearing, guarding and doing the Torah will enter in! At this point of the journey the nation of Yisra’ĕl had wandered in the Wilderness for 40 years due to the stubbornness and rebellion of their fathers who had been delivered from Mitsrayim, and those who stubbornly refused to listen to Mosheh were destroyed and only the new generation that arose in the Wilderness could enter. בְּמִדְבַּר – ‘Bemiḏbar, as we know means ‘in the Wilderness ’and comes from the root word - מִדְבָּר miḏbar – Strong’s H4057 meaning, ‘wilderness, desert’ and can also mean ‘mouth’. This word comes from the primitive root - דָּבַר daḇar – Strong’s H1696 meaning, ‘to speak, command, counsel, declare, proclaimed, converse, warn, threaten, promise’ and a derivative of this word is also translated as ‘speech, word, commandment/s, message’.

The meaning of Bemiḏbar as mentioned means ‘in the wilderness’ and the literal meaning of this actually carries the concept of ‘The place of words’ or ‘The place of speaking’. What we learn straight away from the setting of this Book is this: ‘IT IS TIME TO LISTEN!’ It is here, in the wilderness, where Yisra’ĕl learnt to hear the ‘voice’ of יהוה and be in the necessary place to listen to what was spoken through Mosheh.

 

This generation that was receiving the blessings of Mosheh were one’s who were ready to enter in and take possession of the Promised Land, showing us that these were people who had now learnt to listen and have heard correctly. Those who did not were dealt with in the Wilderness. At this point in time Mosheh was giving his farewell speech and he would not be with them any longer, telling them what to do. It was time to take all that they had heard and walk in bold faith under the leadership of Yehoshua! As we consider the prophetic nature of these blessing and the exclusion of Shim’on we take careful note of how important it is for us to be a people who diligently hear, guard and do the truth. When our Master and Elohim comes to fetch His Bride, only the wise remnant who have been faithful in hearing the Word and walking in it will be joined to Him and be taken into His eternal promise of life, while those who have turned a deaf ear will be cast out and destroyed!

I hope that this simple yet powerful understanding for the exclusion of Shim’on in these final blessings makes perfect sense and awakens the sobering reality of how important it is for people to have an ear to hear the Truth! Our Master said to each of the 7 assemblies in Ḥazon/Revelation at the end of each message, “He who has an ear let him hear what the Spirit says to the assemblies”.

 

Verse 27 – The Elohim of old is our refuge and He drives out our enemies and says ‘destroy’! The Hebrew word that is translated as ‘destroy’ is from the root word שָׁמַדshama Strong’s H8045 which means ‘to be exterminated or destroyed, eradicate, annihilate, decimate, overthrow and get rid of’.

Tehillah/Psalm 145:20 “יהוה preserves all those loving Him, but all the wrong ones He destroys.

Tehillah/Psalm 37:38-39 “But the transgressors shall be destroyed together; the latter end of the wrong shall be cut off. 39 But the deliverance of the righteous is from יהוה, their strength in time of distress.

The Hebrew word translated as ‘refuge’ here in Deḇarim/Deuteronomy 33:27 is מְעֹנָה meonah – Strong’s H4585 which means, habitation, dwelling, refuge, den, and is the feminine of the word מָעוֹן ma’on – Strong’s H4583 which means, dwelling pace, habitation, den, refuge, which is used in Tehillah 90, which is titled in Hebrew as ‘The prayer of Mosheh, the man of Elohim’, and this word מָעוֹן ma’on – Strong’s H4583 is used in the opening statement of how Elohim has been a refuge for us in all generations:

Tehillah/Psalm 90:1 “יהוה, You have been our refuge In all generations.

 

Verse 28Ya’aqoḇ dwells in safety! The Hebrew word translated as ‘safety’ is בֶּטַח betaḥ - Strong’s H983 which means, security, confidence and comes from the root בָּטַח bataḥ - Strong’s H982 which means, to trust, rely on. We can put our firm trust in our Master and Elohim, as we ‘walk in Him and walk as He walked’!

This word for ‘trust’ – בָּטַח bataḥ – Strong’s H982 – in the ancient pictographic script looks this this:

chettetbeit 

beit This is the letter ‘Beyt’, which is written as בָּ in the Modern Hebrew text of this word we are looking at. This pictographic letter is a picture of ‘a tent floor plan’ and means, ‘house’ or ‘tent’. It represents family and the importance of those who are inside the tent as opposed to the tent structure itself, and represents the Dwelling Place of the Most-High, which we are, as we are ‘living stones’ that are being built up in Messiah.

tet This is the letter ‘Tet’, which is written as ט in the Modern Hebrew text of this word. The original pictograph for this letter is pictured as ‘a container made of wicker or clay’. Containers were a very important item among the nomadic Hebrews. They were used for storing grains and other items. Wicker baskets were used as nets for catching fish. The meaning of this letter is ‘basket, contain, store and clay’. It can also mean ‘surround’ as a basket is used to ‘surround’ something in order for it to be protected and secure.

chet This is the letter ‘et, which is written as חַ in the Modern Hebrew text of this word.  The ancient pictographic letter is pictured as a tent wall’, and carries a meaning of SEPARATION’, as a tent wall separates two halves of the tent. It can also reflect the outside walls that separate the people inside from that which is outside and can therefore also symbolise protection and security to those who are inside, while picturing ‘a cutting off’ of those who are outside. Hence this letter can mean ‘established, secure’ as well as ‘cut off, or separated from’.

As a tent wall we are also able to recognise the picture of stones that are being built up to make a complete wall, having been separated from the world and built up in the Master!

When we look collectively at these pictographic letters that form this word we are able to glean some valuable insight into the encouraging message that is being given through this word, as the following meaning can be rendered from these pictures:

THE HOUSE OF THE BASKET IS SAFELY ESTABLISHED!

Our Master and Elohim has firmly established the end from the beginning and for this reason we are able to put out complete trust in Him and stay in Him as He is coming to gather us to himself and let His kingdom be firmly established forever, where He will rule and reign with His adorned and capable Bride!

Yirmeyahu/Jeremiah 17:7-8 “Blessed is the man who trusts in יהוה, and whose trust is יהוה. 8 “For he shall be like a tree planted by the waters, which spreads out its roots by the river, and does not see when heat comes. And his leaf shall be green, and in the year of drought he is not anxious, nor does he cease from yielding fruit.

Trust in יהוה – the very thing that every true believer must do at all times!

Trust in יהוה – the very thing that every true believer must do at all times!

In saying that the blessed man not only trusts in יהוה, but also that the blessed man’s trust is יהוה, we are able to see that to trust in יהוה is not just something that we do as an active response to a particular circumstance, but rather it is who we are – we are ‘trusters’ – who are continually trusting יהוה in all things, aměn!

What then is true ‘trust’?

Trust is the assured reliance on the character, ability, strength or truth of someone or something. It is a dependence upon one, or one in which confidence is placed. It is the confidence, reliance and resting of the mind in the integrity/friendship of another person.

When you make the bold statement that you ‘trust in יהוה’, do you really mean it? Or do you allow doubts and fears to come and cause you to waver in your ability to fully trust – especially when things do not seem to go your way?

Pure trust in יהוה results in the blessing of being stable and unshaken by unfavourable circumstances that we may find ourselves in. As Yirmeyahu writes here – when יהוה is your trust you will not get affected by the heat or pressures of life – in other words when the heat is turned up and persecutions are on the rise or difficult circumstances and trials are hitting you from all sides – the true truster in יהוה stands unaffected!!! Are you a true truster in יהוה, or are you easily shaken?

 

For more on ‘trusting יהוה’ please see the sermon notes of a message called, ‘TRUST IN יהוה AND BE NOT SHAKEN!’ from our site (http://atfotc.com) under the sermons 2013-2014 menu or click on the following link:

http://atfotc.com/index.php/our-sermons/sermons-2013-2014/475-trust-in-yhwh-and-be-not-shaken-psalm-125

as well as the message called: THE STEADFAST HAVE PEACE FOR THEY TRUST IN יהוה!’, which can be found on our site (http://atfotc.com) under the sermons 2015/2016 menu or by clicking on the following link:

 http://atfotc.com/index.php/our-sermons/sermons-2015-2016/638-the-steadfast-have-peace-for-they-trust-in

 

Verse 29 – Who is like you?

Mosheh ends this great blessing with some powerful departing words that would stir the faith of this set-apart and chosen nation whom יהוה has saved. There is no other nation like Yisra’ĕl, and when we recognise this we ought to be strengthened in our faith that gives us courage to stand firm in our Master and Elohim.

I have discussed on many occasions the fact that Yisra’ĕl means, ‘one who rules with El’.

Yisra’ĕlיִשְׂרָאֵל Yisra’ĕl – Strong’s H3478 which means, he who prevails, overcomes with El, which comes from the primitive root words, אֵל ĕl – Strong’s H410 which means, Mighty, power, shortened form of Elohim – Mighty One and the root word verb שָׂרָה sarah – Strong’s H8280 which means, to persist, exert oneself, persevere, wrestle, contend’, is spelt the same as the name of Aḇraham’s wife, שָׂרָהSarah’ – Strong’s H8283 which means ‘princess or noble woman’; which is the feminine of the word שַׂר sar – Strong’s H8269 which means, prince, captain, chieftain, ruler!

Only those who endure and overcome in Messiah, by the guarding and keeping of His Torah, will receive a crown of life, to rule with Him as princes in His Kingdom! We are a royal priesthood and in a manner of speaking with Aḇraham as our father in the faith we are also children of Sarah the ‘princess’ and so are also ‘princes’ in the Kingdom of our King, and we who overcome shall rule with Him!

Mosheh was encouraging them to recognise the great blessing it is to have יהוה as their Elohim!

Tehillah/Psalm 33:12 “Blessed is the nation whose Elohim is יהוה, the people whom He has chosen as His own inheritance.

Shemu’ĕl Bět/2 Samuel 7:22-24You are great indeed, O Master יהוה. For there is none like You, and there is no Elohim but You, according to all that we have heard with our ears. 23 “And who is like Your people, like Yisra’ĕl, the one nation on the earth whom Elohim went to redeem for Himself as a people, to make for Himself a Name, and to do for You greatness, and awesome deeds for Your land before Your people, whom You redeemed for Yourself from Mitsrayim, from the nations and their mighty ones? 24 “And You have established for Yourself Your people Yisra’ĕl as Your own people forever, and You, יהוה, have become their Elohim.

 

Tehillah/Psalm 146:5-8 “Blessed is he who has the Ěl of Yaʽaqoḇ for his help, whose expectancy is in יהוה his Elohim, 6 Maker of the heavens and earth, the sea and all that is in them, who is guarding truth forever, 7 doing right-ruling for the oppressed, giving bread to the hungry. יהוה releases those who are bound, 8 יהוה opens the eyes of the blind, יהוה raises those who are bowed down, יהוה loves the righteous.

The reason I am mentioning these verses it to simply highlight the Truth that Mosheh is telling us at the end of Deḇarim/Deuteronomy 33.

יהוה is our shield, and the Hebrew word for shield is מָגֵן magen – Strong’s H4043 which means, shield, buckler, defence, and is also understood as representing ‘a wall of protection’.

Tehillim/Psalm 28:7 “יהוה is my strength, and my shield; my heart has trusted in Him, and I have been helped; therefore my heart exults, and with my song I thank Him.

Why I am mentioning this verse is to highlight the clear trust Dawiḏ had in יהוה in all circumstances and could declare that he blesses יהוה at all times! How about you? How confident are you in knowing that יהוה hears the voice of your prayers?

How ready are you to bless יהוה at all times, even when faced with intense trials and difficult circumstances?

Dawiḏ was bold and confident, yet not arrogant! He could be because he knew who his Rock was and he guarded righteousness! He could bless יהוה at all times because he knew that יהוה was his strength and his shield!

Is יהוה your strength and your shield or do you find yourself seeking strength from other sources or even from within yourself and find yourself hiding behind excuses instead of facing battles and letting יהוה be your shield by putting complete faith and trust in Him and His Word?

The phrase, ‘יהוה is my strength and my shield…’ is written in Hebrew as יהוה עֻזִּי וּמָגִנִּייהוה uzziy umaginniy and the word used here for ‘my strength’ is עֻזִּיuzziy, which comes from the word עֹז oz – Strong’s H5797 which means, strength, might, fortress, power, stronghold, and this comes from the root verb עָזַז azaz – Strong’s H5810 which means, to be strong, be brazen, prevail, display boldness’.

The Hebrew word used here for ‘and my shield’ is וּמָגִנִּיumaginniy, which comes from the word מָגֵן magen – Strong’s H4043 which means, shield, buckler, defence, and is also understood as representing ‘a wall of protection’.  

This kind of shield being spoken of here would often be as large as a door that would cover the whole man or even a door which could also cover the entrance to a cave; and many of the ancient shields were typically made of wood and covered with animal’s skins. When we think of the picture of this kind of shield, we can immediately see this pointing to יהושע Messiah, who is The Door, and in reference to the Tabernacle, we remember that the Set-Apart Place that had coverings of animal skins, we are able to understand that יהוה is our shield and we find our refuge in Him!

Can you say…

יהוה עֻזִּי וּמָגִנִּי 

יהוה uzziy umaginniy

Dawiḏ could because he knew who the Rock of his deliverance was and he recognised the need to guard righteousness and not be led astray by the wicked who deceive with their vain lip service. He could bless יהוה at all times and declare:

יהוה is my strength and my shield” - יהוה uzziy umaginniy

Dawiḏ says in verse 7 that because his heart has trusted in יהוה that his heart exults and with song he gives thanks.

The Hebrew word that is translated as ‘exults’ is עָלַז alaz – Strong’s H5937 – This word is used 16 times in the Tanak and carries the meaning ofrejoice, become jubilant, triumph, exult’:

Ḥaḇaqquq/Habakkuk 3:17-19Though the fig tree does not blossom, and there is no fruit on the vine, the yield of the olive has failed, and the fields brought forth no food, the flock has been cut off from the fold, and there is no herd in the stalls, 18 yet I exult in יהוה, I rejoice in the Elohim of my deliverance. 19 יהוה the Master is my strength. And He makes my feet like those of deer, and makes me walk on my high places. To the chief singer with my stringed instruments.

Straight up we can learn that our ability to exult and be jubilant in our Master cannot (and must not) be determined by the circumstances we find ourselves in, but rather we must always be able to exult and give praise to Him, regardless of how good or tough it may be! Because we know who our Rock is and our feet are firmly planted in His Word as we stand in Him armed in His Truth with the complete armour of Elohim.

 

Dawiḏ then makes it clear that יהוה is the strength of His people and calls upon יהוה to save His people and His inheritance and be their Shepherd!

As we consider the words of this Tehillah/Psalm 28 we must take time to reflect and ask if we are able to declare as Dawiḏ declared:

יהוה is my strength and my shield” – יהוה עֻזִּי וּמָגִנִּייהוה uzziy umaginniy

 

Are you able to bless יהוה at all times because you know that you know Him because you guard His commands and are not being led astray by falsehood and ear tickling words that deceitfully lead astray and cause division or have you found yourself doubting about whether or not יהוה hears your prayers with thanksgiving? If there is any doubt then perhaps it is a sure sign that the complete armour of Elohim is not being properly worn and both feet are not firmly rooted in love, as compromise may has caused a drifting away from set-apartness with the first love actually been lost!

Can you, with song, thank Elohim, our Rock and shield?

The Hebrew word for ‘I thank Him’ in Tehillah/Psalm 28:7 is אֲהוֹדֶנּוּ – ‘ahoḏennu’ which is constructed from two root words:

1) הוּאhuw – Strong’s H1931 which is a pronoun that means, he, she, it, him, her, and:

2) יָדָה yaḏahStrong’s H3034 which literally means ‘to throw, shoot or cast, to confess, laud with praise, extol, i.e., make a public confession of the attributes and acts of power of a person’ and comes from the word יָד yaḏStrong’s H3027 which means ‘hand’ and so the expression of giving thanks is understood in the Hebrew as ‘extending the hands in praise’ – that is why Sha’ul tells us in Timotiyos Aleph/1 Timothy 2:8 that men everywhere should lift up their hands that are set-apart in prayer – our expression of giving thanks with the extended hands that are set-apart is in our willing obedience to working unto Elohim (extending the hand) in all we do – and at the same time giving Him esteem and praise. Giving thanks is not a silent matter and it must be seen in our work ethic too, as our actions may often speak louder than words! With the Torah of Elohim written on the tablets of our heart – our giving thanks to Him with all our heart is a bold declaration of our loving-commitment to walking in total obedience and guarding to do all He has commanded us! It is from this root word יָדָה yaḏahStrong’s H3034 that we get the name יְהוּדָה Yehuḏah – Strong’s H3063 which means, ‘praised’.

How are your hands? Are you praising? How are you blessing יהוה? Can you lift your hands toward the set-apart speaking place and bless and praise His Name in all circumstances because your feet are firmly planted upon the Rock of our Deliverance or have the deceptive words and teachings of smooth talkers that lack heart caused you to doubt, drift and compromise, causing your ability to bless, praise and raise your hands be non-existent due to trying times?

Have you found yourself drained and crushed? Then wait on יהוה and He will renew your strength – for He is our strength and shield! As we consider how crazy the world is getting and how the wickedness of man has reached the levels of the depravity of the days of Noaḥ we must take courage and comfort in seeking our refuge and strength in Elohim alone, knowing that despite the imminent days of distress that shall soon be found, we need not fear – but rather acknowledge and declare that “יהוה is my strength and my shield” - יהוה uzziy umaginniy

The Greek word that is used here in the LXX (Septuagint) for ‘shield’ in Tehillah/Psalm 28:7 is θυρεός  thureos – Strong’s G2375 which means, a shield, and is a word that is derived from the word θύρα  thura – Strong’s G2374 which means, a door, entrance or gate. This kind of shield being spoken of would often be as large as a door that would cover the whole man, or a door which could also cover the entrance to a cave, and many of the ancient shields were typically made of wood and covered with animal’s skins. When we think of the picture of this kind of shield, we can immediately see this pointing to יהושע Messiah, who is The Door; and in reference to the Tabernacle, when we remember that the Set-Apart Place that had coverings of animal skins, we are able to understand that יהוה is our shield and we find our refuge in Him!

He is our ‘shield’ and our ‘help’ and the Hebrew word for ‘help’ is the word עֵזֶר ezer – Strong’s H5828 which means, a help, helper, one who helps and we see this word being used in a Psalm:

Tehillah/Psalm 121:1-2 “A song of degrees. I lift up my eyes to the hills; where does my help come from? 2 My help comes from יהוה, maker of the heavens and earth.

As we consider the great blessings given by Mosheh to the children of Yisra’ĕl and recognise how blessed we are in our Master and Elohim and meditate on these wonderful truths, promises and blessings are yes and amen in Messiah, then we must do our utmost in guarding the blessing as we hear, guard and do His Word with exceeding joy and thanksgiving in all we do!

CHAPTER 34

In this closing chapter we see the departure/death of Mosheh and the establishment of Yehoshua as the one who would lead Yisra’ĕl into the Promised Land.

This is in itself a powerful shadow picture of how the Torah, as pictured by Mosheh, leads us to Messiah in whom we have been given access into the Covenants of Promise.

Both Mosheh and Aharon were told they would not enter the Promised Land on the day Mosheh struck the rock instead of speaking to it, as we see in Bemiḏbar/Numbers 20.

The reason for the use of the rod was not to strike the rock but the show the people that Mosheh was יהוה’s chosen and appointed leader whom they were to listen to! The Rock was not to be struck a second time but rather spoken to, yet Mosheh struck the Rock twice with his rod.

This striking of the rock is a picture of Messiah, the Rock being struck for us:

Qorintiyim Aleph/1 Corinthians 10:4 “and all drank the same spiritual drink. For they drank of that spiritual Rock that followed, and the Rock was Messiah.

Yeshayahu/Isaiah 53:4 “Truly, He has borne our sicknesses and carried our pains. Yet we reckoned Him stricken, smitten by Elohim, and afflicted.

The picture of Mosheh striking the rock when he was told to speak to the rock was in type a prophetic shadow picture and witness as to how יהושע would be rejected by the Yehuḏim and be struck and in a sense is a prophecy of rejection; for if Mosheh had spoken to the rock we would have seen the possibility of how those who rejected and struck Messiah would have actually accepted Him for who He is and what He had come to do and would have received Him, yet they rejected and ‘struck’ Him.

We then see that due to the actions of Mosheh that both Mosheh and Aharon were told that they would not bring this people into the Promised Land. This is a picture of how Mosheh representing the Torah and Aharon representing the Priesthood cannot bring the people of Elohim into the Promised Land without Messiah.

While these elements are essential for us, both are not complete in fulfilling our redemption apart from יהושע Messiah and it is only by יהושע messiah, being the fullness of the Torah – The Living Torah and becoming our High Priest, that we can have redemption and enter into His Covenants of Promise.

Mosheh had brought the nation right to the entry point, and was shown all the Land across the Yardĕn from the top of Pisgah, which is opposite Yeriḥo.

יהוה tells Mosheh that this land that he was shown is the land which יהוה had sworn to Aḇraham, Yitsḥaq and Ya’aqoḇ.

Mosheh’s humility and obedience is an incredible witness for us, as we see how he even accepts the discipline of יהוה, as he was not physically disabled, nor was his freshness gone, yet he got to see the Land.

Mosheh got to see into the Heavens and was instructed to make the Tabernacle exactly as he was shown, and now here at the edge of the Yardĕn, he was shown the Promised Land – the Land that would be the inheritance of Yisra’ĕl who would live according to the pattern/instructions of יהוה as given through Mosheh. The Torah was not ended here, it was established – the wilderness training was done and now it was time for the nation to enter in and possess, guarding to do all they had been taught, being led by Yehoshua!

Mosheh is called ‘a servant of יהוה’ in verse 5, which teaches us a vital lesson how we are to learn from the Torah (Mosheh) how we can be faithful servants of our Master and Elohim!

The Torah is our ‘trainer’ unto Messiah – which we do not discard when we come to Messiah, on the contrary we uphold and establish the Torah as we are led by our Master and King יהושע Messiah.

Galatiyim/Galatians 3:24-27 “Therefore the Torah became our trainer unto Messiah, in order to be declared right by belief. 25 And after belief has come, we are no longer under a trainer. 26 For you are all sons of Elohim through belief in Messiah יהושע. 27 For as many of you as were immersed into Messiah have put on Messiah.

 

Mosheh had ‘trained’ Yisra’ĕl to the point of entry, and now as children of the promise they were able to enter in under the leadership of Yehoshua as they would all ‘pass through the Yardĕn’, which is a picture of immersion, which many who were born in the wilderness had not been through the waters, as their fathers who had been through the Sea of Reeds.

In our immersion in the name of יהושע Messiah, we ‘put on Messiah’ and are no longer under a trainer but are now sons of the Living Elohim in who we move and live and are – therefore we uphold, establish and guard the Torah which instructs us in righteousness. True servants of Elohim guard righteousness!

The Hebrew word for ‘servant’ is עֶבֶד eḇeḏ – Strong’s H5650 meaning, ‘servant, slave, bondservant, and as a child of Yisra’ĕl, which we have become by the Blood of Messiah, we are servants of יהוה:

Wayyiqra/Leviticus 25:55 “Because the children of Yisra’ĕl are servants to Me, they are My servants whom I brought out of the land of Mitsrayim. I amיהוה  your Elohim.

The equivalent Greek word for servant is δοῦλος doulos – Strong’s G1401 and is translated as, ‘slave, servant, bondservant, bondslaves – both men and women’, and is used repeatedly throughout the renewed Writings. The word ‘eḇeḏ is used 800 times in the Tanak (O.T.) and is used as a noun which describes the one who ‘works or tills’ according to the instructions of His Master, and comes from the primitive root verb עָבַד aḇad – Strong’s H5647 meaning, ‘to work, serve, observe, do the work, cultivate, worship’ and carries the understanding of ‘expending considerable energy and intensity in performing a task or function’ – in other words – ‘giving it your all’!

In the ancient pictographic script, the Hebrew word עֶבֶד eḇeḏ is pictured as:

daletbeitayin

 Ayin - עֶ

The original pictograph for this letter is ayin and represents the idea of seeing and watching, as well as knowledge as the eye is the window of knowledge

Beyt - בֶ:

The ancient script has this letter as beit, which pictures a tent floor plan and means, ‘house’ or ‘tent’. It represents family and the importance of those who are inside the tent as opposed to the tent structure itself.

Dalet - ד

The ancient script has this letter as dalet and is pictured as a ‘tent door’. It can also have the meaning of a back and forth movement as one goes back and forth through a tent door and so speaks of an access point. It can also carry the meaning of ‘dangle’ or hanging as the tent door would hang from the roof pole of the tent. It speaks a great deal in terms of understanding the door of the tent of appointment as the only means of access.

When we look at this word in the ancient script for a servant, we can see that it speaks of:

ONE WHO WATCHES AT THE DOOR OF THE HOUSE” –

This is what our Master calls us to do; and when we consider that יהושע Messiah is The Door, then we further see our need to continually be looking at Him, guarding to do all His commands – and this is how we too keep watch over the House/Body of Messiah!

We are not told how Mosheh died, nor are we told where he was buried, and I believe that this is so that no one would try to make a monument or worship site unto Mosheh, nor could anyone try to ‘die the same death’ in trying to be like Mosheh, the man of Elohim, and therefore no doctrines could be built around these events of his departure.

The words Mosheh heard before his death were, “You do not pass over there!” Perhaps the saddening thought of not being able to enter may have killed him, yet we also see how even in his death he was obedient to the commands of Elohim, and died at the mouth of יהוה.

Mosheh was 120 years old yet he had not grown faint or weary and his vigour and freshness was still intact, and this is a great lesson for us in that while he knew he was not going to enter into the Promised Land he still remained faithful to the task of leading this nation to its inheritance, and we can learn from this that we too must never give up the fight of faith as we are strengthened through the Word and leading of the Spirit, being ardent in duty, steadfast, immovable and always excelling in the work of the Master. We do not know what tomorrow holds, yet as we fix our eyes on Messiah and look forward with great expectancy, we remain faithful to the task right here and know, not worrying what tomorrow holds!

Yisra’ĕl mourned for 30 days, and Yehoshua being filled with the Spirit of wisdom became the leader of this chosen nation!

In the closing verses Yehoshua credits Mosheh for being a prophet like none other, who knew יהוה face to face and did all the signs and wonders that he was sent to do in Mitsrayim before Pharaoh, and all the fearsome deeds he did before all Yisra’ĕl. Mosheh’s life was not a failure, his life was one of fulfilled purpose and we see from this how the Torah helps us in following Messiah, our Head, in living a life full of purpose in serving the King, and walking according to his Kingdom rules that have been firmly established and taught by Mosheh, and revealed through the life, death and resurrection of Messiah.

As we end this Torah portion, and come to the end of the Torah (5 books of Mosheh) we recognise that these are the instructions for set-apart living which we establish and confirm in living obediently in the Master יהושע Messiah, who by His Blood extended His favour toward us that we too may enter into the Covenants of Promise and be called children of Elohim!

Shalom!