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...Let [their censers] be made into hammered plates as a covering for the altar, for they offered them before YHWH, and they became holy. Thus they shall be a sign to the people of Israel.
Numbers 16:38
Bronze represents judgment. Because they followed wicked leaders, the people were separated from the atoning power of the altar by judgment. Traditionally, the altar was a hollow framework filled with dirt before this, and the sacrifices were offered on the surface of the dirt. Afterward, the altar is filled with dirt, but covered in bronze. This is a picture of our restoration to YHWH only being accomplished by way of a mediator who is judged in our place.
This week's Torah portion is the Sons of Korah. My recent message is very much aligned as commentary on this. Can we modern day Americans every accept authority? Most Christians will reject the Messiah because He keeps Sabbath, the holy days, and the rest of the Torah. Will you be one who says "You can't tell me what to do!" to the Messiah?
https://firstcenturychristiani....ty.net/you-cant-tell
Why it's YEhovah, but Hallelu'YAh. Dr. Nehemia Gordon on FB: In fact Judah is Yehudah, not Yahudah. Also, Yehoshua not Yahoshua. These are facts, not opinions. Yah is a poetic form of Yehovah, like Yeshurun for Yisrael. You can't determine the pronunciation of a regular form based on a poetic form, unless you want to pronounce Yisrael as Yeshurul (based on Yeshurun).
Hell (sheol) and destruction (abaddon) are before YHVH: how much more then the hearts of the children of men?
Proverbs 15:11
Sheol isn't what we normally think of as "Hell", but the grave where the dead await judgment. Abaddon is only used here and in Job, and is probably correctly translated as destruction in the KJV. I believe that Abaddon is the Lake of Fire into which Sheol will one day be cast and burned up.
https://www.americantorah.com/....2021/10/21/a-diction
Yehovah – יְהֹוָה means:
Hayah – הָיָה Hoveh – הֹוֶה Yihyeh – יִהְיֶה
He was He is He will be
– Ehyeh
Translated “I AM” in most English translations, the Hebrew meaning is closer to “I WILL BE.” It is not the Name, but it is the key to the meaning of the YHVH – יְהֹוָה.
The root of the word ehyeh – אֶהְיֶה – is hayah – הָיָה (HYH), the verb “to be.”
All Hebrew words (nouns, verbs, and adjectives) have a 3-letter root. Verbs are declined (changed in form) according to seven conjugations. Qal is the basic, simple conjugation. All other stems are derived from it. Nearly 70% of verbs are Qal. Within each conjugation, verbs are either perfect or imperfect. Perfect verbs can be understood as indicating one time action. Imperfect verbs indicate continuous action.
Keep in mind as we move forward that where English uses separate words to indicate person (I, you, he, she, we, they, my, your, his, her, our, their, etc.), Hebrew does this through prefixes and suffixes on a single word. A single Hebrew word may contain a prefix and suffix.
איתנ – EYTaN Letters (Aleph, Yod, Tav, Nun)
Below are the four prefixes of Hebrew verbs in the Imperfect (future) forms in all conjugations. When these prefixes are seen on a verb, it indicates incomplete action and is usually translated in the future tense.
א – ‘ = I Will
י – Y = He Will
ת – T = She Will
נ – N = We Will
Qal Imperfect conjugation of the root היה – HYH – “to be”:
אהיה = Ehyeh = I will be (1st person singular)
יהיה = Yihyeh = He will be (3rd per. masc. sing.)
תהיה = Tihyeh = She will be (3rd per. fem. sing.)
נהיה = Nihyeh = We will be (1st per. plural)
הָיָה הֹוֶה יִהְיֶה
Reading from right to left, the first word above Hayah (past tense) means He was. The second word Hoveh (present tense) means He is. Finally, Yihyeh (imperfect or future tense) means He is to be (He will be). Ehyeh (first person singular, imperfect tense) means I will be.
There is a Jewish song called the “Adon Olam” which contains this explanation in the following line:
והוא היה והוא הוה והוא יהיה בתפארה
V’hu hayah, v’hu hoveh, v’hu yihyeh b’tifarah.
And He is He who was, And He is He who is,
and He is He who will be in glory.
From these three words, the Tetragrammaton is formed.
יהיה – Yihyeh (He Who is to be)
הוה – Hoveh (He Who is)
היה – Hayah (He Who was)
יהוה – Ye-hov-ah!
God’s personal name is basically an acronym made from these three phrases. The first yod – י – from Yihyeh – יהיה, the heh and vav – הו – from Hoveh – הוה, and the final heh – ה – from Hayah – היה. This acronym means He will be Who He is and Who He was!
So then, if God said “Ehyeh Asher Ehyeh” (I will be who I will be), then why is His name not Yihyeh (He will be)?
God is communicating through His name His eternal ongoing nature by combining all the forms of the verb ‘to be’ into one unique name! He is letting us know that He always was, He always is, and He always will be! (Does this phrase have a familiar ring to it? It should! We will get to that later.) Yehovah was revealing His nature to Moses, speaking in the first person – I AM THAT I AM – Ehyeh Asher Ehyeh. But when He reveals His Shem HaMeforash that the Israelites are to remember and mention, He uses the third person – HE WAS, HE IS, HE IS TO BE – Hayah, Hoveh, Yihyeh. In other words, He refers to Himself as I AM – Ehyeh; we call Him Yehovah – YHVH.
The fact that God’s eternal nature is expressed in יְהֹוָה was/is easily understood by Hebrew speakers. This concept was also expressed in other ways in Scripture, and can also be seen in the Targum. Let’s take a look at this.
https://onscripture.blog/2020/....08/19/the-hidden-nam
What is faith? Have you ever tried to define it? If we cannot explain what it is, can we claim to possess it?
In the dictionary, this word is associated with belief and hope, and while this is true in Hebrew as well, the meaning of the word emuna (אֶמוּנָה) is much more comprehensive.
The first thing we must understand is that the noun emuna comes from a verb. This verb is aman (אָמַן). Amán means to believe, but it also has several physical or practical implications, as we will see below.
“And he believed in Yehovah, and He accounted it to him for righteousness.”
- Genesis 15:6
The verb “believed” (הֶאֱמִן) here comes from the verb amán (אָמַן). And in the context of the story of Abraham, we see how he was a man of action and received this visitation from Yehovah after he had already left his homeland. His emuna led him to take action.
Emuna is related to truth:
“A faithful witness does not lie, but a false witness will utter lies.”
- Proverbs 14:5
“Open the gates, that the righteous nation which keeps the truth may enter in.”
- Isaiah 26:2
Read the full blog post by clicking here: https://aroodawakening.tv/emuna/
And the earth opened its mouth and swallowed them up, with their households and all the people who belonged to Korah and all their goods.
Numbers 16:32 ESV
Evidently some of Korah's sons did not support his rebellion and so were not considered part of "all the people who belonged" to him, because they lived to write some of the Psalms. Just as Abraham IS the father of those who keep his faith, Korah is NOT the father of those who reject his faithlessness.
BIBLE STUDY LESSON 14
SERIES S --- THE SON OF YHVH
TO WORSHIP YHVH
THE PHARISEE AND THE TAX COLLECTOR
From Matthew 19:1-15; Mark 10:1-16; Luke 18:1-17
Yeshua told the disciples a story one day to show how they must continue to pray without losing hope that YHVH would answer. [A judge in a certain city had no respect for YHVH or man,] Yeshua told them. [But a widow in that city kept coming to that judge, begging him to help protect her from someone. At first, the judge ignored her, but the woman persisted, so the judge finally decided, ‘I have no respect for YHVH or man, but I will help this woman so that she will stop bothering me, for otherwise she will wear me out.’ Now if the unrighteous judge said that, think how YHVH, the righteous Judge, will bring justice for His people who plead with him day and night? Certainly, He will answer their prayers without delay. However, when I return, how many will I find persistently praying?] Yeshua told another parable to illustrate people who think themselves righteous, and look at others with scorn. [Two men went into the temple to pray,] He said. [One was a Pharisee, who thought himself quite righteous. He prayed to himself, ‘YHVH, I thank You that I am not a robber, a cheat, an adulterer or a sinner like that tax collector over there. I fast twice each week and pay tithes of everything I receive.’ The other man was a tax collector, who had probably cheated people. He stood to one side and beat on his chest in repentance and cried out, ‘YHVH have mercy on me, a sinner.’ This cheating, but repentant, tax collector was so ashamed of his sin that he would not even look toward heaven as he prayed, but he, and not the Pharisee, returned home forgiven! Whoever tries to lift himself up in pride shall be humbled, and whoever humbles himself shall be lifted up in honour.] Leaving Galilee, Yeshua went toward Judea, crossing first to the east of the Jordan River. Crowds swarmed around Him as usual and He taught them. Some Pharisees joined the crowds and tried to trap Yeshua with a question about divorce. [Is it lawful for a man to divorce his wife for any reason?] they asked. [Don’t you remember what the Scriptures say about marriage?] Yeshua asked. [It tells us that YHVH made man and woman, and when a man leaves father and mother to marry, he and his wife become one flesh, so they are no longer two, but are one. Man must not separate what YHVH has joined.] [Then why did Moses permit divorce by giving a certificate to a wife and sending her away?] they asked. [Moses did this because of the hardness of hearts,] Yeshua answered. [But it was not YHVH’s plan in the beginning. I tell you also that whoever divorces husband or wife, except for unfaithfulness, and then marries another, commits adultery.] The disciples asked Yeshua about this when they were alone in a house. [If that is the way things are, isn’t it better for people not to marry?] they asked. [Not everyone can accept this,] Yeshua replied. [Only those to whom it is given. Some are born without the ability to unite with a mate, others were made that way by people, and still others refrain from the marriage relationship so they may serve YHVH. Whoever can accept this, let him do it.]
COMMENTARY
WIDOWS
Jewish Law required that people show mercy to a woman whose husband had died. In that way, the Israelites were not like their neighbours, who made no special allowances for widows. Since a woman was totally dependent on her husband for her possessions, food and shelter, Jewish law spelled out very clearly what was to be done for a widow. If the widow had sons, she became their responsibility. If she had none, she could return to her parents, stay with other members of her family, or remain with her husband’s family. She could remarry. Under certain circumstances, she could marry her husband’s brother or his closest male relative; the son of such a union, called a levirate marriage, was considered the dead man’s child. The widow who had little or no income was protected from starvation by Jewish Law. Reapers were commanded to leave grain standing in the corners and edges of the field for the widow to take. A portion of olives and grapes was also left in the orchards and vineyards for her. Every third year, some of the Israelites’ tithe was set aside for the needs of widows. It was forbidden to take a widow’s mourning clothes as security for a loan. Nor could her last ox be taken as payment. But in spite of the Law’s Commandments, the people of Israel did not always show mercy to widows. Often even before her husband was buried, creditors threatened to take away almost everything she owned. If she did not have enough money to pay back her husband’s debts, her house or land could be claimed as payment. If she was so poor that she had nothing, the creditors would take her children as slaves. The Old Testament prophets warned the disobedient Israelites of YHVH’s judgment for their sins, including the bad treatment of widows. Yeshua, too, spoke about the dishonest judge who would not defend the widow until she wore him down with her pleas.
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