Study Notes Week 3

Torah Study Notes for Week 3 of the Torah Reading Cycle

• Torah (T): Bereshiyt (Genesis) 3:1-24
• Prophets (P): Jeremiah 1:1-19
• Apostolic (A): 1 Timothy 2:1-15
• Additional (ADD): Jubilees 3:17-35

Torah Summary
Context and coherence (Nehemiah 8:8)

1. 2 Corinthians 11:3 …the serpent deceived Chavah in his craftiness, so your minds might be corrupted from the simplicity that is in Messiah.
   1. נָחָשׁ nachash (H5175) is most often translated as “serpent” and comes from the word נָחַשׁ nachash (H5178) and literally means “to divine” which is to learn something through divination (the practice of seeking knowledge of the future or the unknown by supernatural means). Bibles have used the words enchantment, divine, enchanter, indeed, certainly, learn, experience, diligently, or observe to translate the word נָחַשׁ nachash. In Genesis 3:1, we learn that the nachash was a wild beast, translated as חַיַּת הַשָּׂדֶה chayat hasadeh (H2416 + H7704) in Hebrew and θηρίον thērion (G2342) in the Greek Septuagint, that was more subtle and crafty than any other wild beast. In Mark 1:13, we learn that when Yeshua was in the wilderness forty days, tempted by Satan. He was with the wild beasts (θηρίον thērion) and the angels were serving Him. We also learn that the great dragon in the Book of Revelation is the ancient nachash, “he who is called the devil and Satan.” (Revelation 12:9; Revelation 20:2)
   2. “Elohim has said” not “Adam my husband has said” Elohim has said, ‘You shall not eat of it. You shall not touch it, lest you die.’ ” Many commentators and scholars will surmise that Chavah “added to God’s word” when she said not to even touch the tree. But did she really add to His word and create a fence law? In an article titled “Eve’s Butchering of God’s Word, one pastor put it this was, “Eve’s sin was therefore conceived when she doubted God because it was then that she subtracted from His word. Then she subsequently added to His word by adding a restriction. It all began, however, when she was standing around in the one place where she should not have been.”
2. Genesis 3:5-6 The serpent said to the woman, “[Not to death will you die],^(LXX) 5 for Elohim knows that in the day you eat it, your eyes will be opened, and you will be like Elohim, knowing good and evil.” When the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took some of its fruit, and ate. Then she gave some to her husband with her, and [they]^(LXX)(SP) ate it, too.
   1. Chavah Sought Earthly Wisdom (שָׂכַל and not חָכְמָה) 
      1. שָׂכַל śāḵal (H7919) means “to intelligently understand or calculate” in the sense of being prudent or circumspect in order to be successful or prosperous. שָׂכַל śāḵal is equivalent to the Greek word κατανοέω katanoeō (G2657) and means “to contemplate” or calculate by attentive consideration of something; to fix one’s eyes or mind upon.
      2. חָכְמָה chokmah (H2451) which means to separate between what is good and what is evil.
         1. James 3:13-18 Who is wise and understanding among you? Let him show by his good conduct that his deeds are done in gentleness of wisdom. 14 But if you have bitter jealousy and selfish ambition in your heart, don’t boast and don’t lie against the truth. 15 This wisdom is not that which comes down from above, but is earthly, sensual, and demonic. 16 For where jealousy and selfish ambition are, there is confusion and every evil deed. 17 But the wisdom that is from above is first pure, then peaceful, gentle, reasonable, full of mercy and good fruits, without partiality, and without hypocrisy. 18 Now the fruit of righteousness is sown in peace by those who make peace.
   2. Genesis 3:14 [Elohim]^(LXX) said to the serpent, “Because you have done this, you are cursed above all livestock, and above every beast of the field. You shall go on your belly and you shall eat dust all the days of your life. 15 I will put hostility between you and the woman, and between your seed and her seed. He will bruise your head, and you will bruise his heel.”
      1. According to Judaism, “the gematria (numerical value) of the Hebrew word for “snake,” nachash, is equivalent to the value of the word Moshiach. Moshiach will bring an end to exile and repair the damage done to the world through the sin of the Tree of Knowledge, which was caused by a snake.” – by Chaya Shuchat “Hidden Good” on TheJewishWoman.org
   3. Genesis 3:16 To the woman he said, “I will make a great increase of your hardship and your pregnancy, in distressing pain you will bring forth sons. Your desire (or, submission)^{(LXX)(cf. 1 Corinthians 14:34)} will be to your man, and he will rule over you.”
      1. 1 Peter 3:7 The husbands, in the same way, live with them according to knowledge, as to the weaker utensil in the feminine way,^{(gynaikeios G1134)} giving honor as also being joint heirs of the grace of life, that your prayers may not be hindered.
         1. ἀσθενής asthenēs (G772) in 1 Peter 3:7 literally means “without vigor or strength” and is equivalent to the Hebrew רָפֶה rafeh (H7504) which means, “one weakened by illness or disease.” ἀσθενής asthenēs is sometimes translated to רַךְ raḵ in Hebrew (H7390) which is often translated as tender, soft, delicate, or weak (cf. Genesis 29:17; Numbers 13:18). When referenced to the “manner” or “way of women,” רַךְ raḵ means “the tenderness of the loins or reproductive organs.” σκεῦος skeuos (G4632) refers to a utensil or implement, especially for domestic or household use as opposed to a vessel which is a “hollow container, especially one used to hold liquid, such as a bowl or cask.”
         2. The phrase “manner” or “way of women” is γυναικεῖος gynaikeios in Greek (G1134) and translated as “feminine” in the Septuagint (cf. Genesis 18:11; Leviticus 18:22; Deuteronomy 22:5). γυναικεῖος gynaikeios is only used once in the Apostolic Scriptures (cf. 1 Peter 3:7).
      2. And he will ruler over you “וְהוּא יִמְשָׁל־בָּךְ” vehu yimshol bach …And he (וְהוּא), he will rule (יִמְשָׁל) over you (בָּךְ)” Rule – מָשַׁל mashal (H4910) literally means to compare one thing to another in the sense of a rule of measurement, often a proverb or parable. For example, the Hebrew word for “Proverbs” is Sefer Mishlei (literally meaning “Book of Parables”) which contains guidance for living a wise, moral, and righteous life, in the form of proverbs and parables. מָשַׁל mashal is equivalent to the Greek word παραβολή parabolē (G3850) which is a concise and instructive saying, involving some likeness or comparison and having preceptive or admonitory force. As it relates to a husband and wife, it’s apparent that a husband’s responsibility is to teach his wife and provide guidance for living a wise, moral, and righteous life (cf. 1 Corinthians 14:34-35; 1 Timothy 2:11-15; Ephesians 5:22-28; Colossians 3:18; Titus 2:5; 1 Peter 3:1).
      3. Submission – to yield oneself under the mission of another
         1. Genesis 3:16 Your desire (or, submission)^{(LXX)(cf. 1 Corinthians 14:34)} will be to your man, and he will rule (מָשַׁל mashal) over you.”
         2. Genesis 4:7 If you do well, won’t it be lifted up? If you don’t do well, sin crouches at the door. Its desire is for you (or, to you shall be his submission),^(LXX) but you are to rule (מָשַׁל mashal) over it.”
   4. Genesis 3:17 To Adam he said, “Because you have listened to your woman’s voice, and have eaten from the tree, about which I commanded you, saying, ‘You shall not eat of it,’ the ground is cursed for your sake. You will eat from it with much labor all the days of your life. 18 It will yield thorns and thistles to you; and you will eat the plants of the field. 19 You will eat bread by the sweat of your face until you return to the ground, for you were taken out of it. For you are dust, and you shall return to dust.”
      1. Parable of the Sower
         1. Matthew 13:3-13, 18-23: He spoke to them many things in parables, saying, “Behold, a farmer went out to sow. 4 As he sowed, some seeds fell by the roadside, and the birds came and devoured them. 5 Others fell on rocky ground, where they didn’t have much soil, and immediately they sprang up, because they had no depth of earth. 6 When the sun had risen, they were scorched. Because they had no root, they withered away. 7 Others fell among thorns. The thorns grew up and choked them. 8 Others fell on good soil and yielded fruit: some one hundred times as much, some sixty, and some thirty. 9 He who has ears to hear, let him hear.” 10 The disciples came, and said to him, “Why do you speak to them in parables?” 11 He answered them, “To you it is given to know the mysteries of the Kingdom of Heaven, but it is not given to them. 12 For whoever has, to him will be given, and he will have abundance; but whoever doesn’t have, from him will be taken away even that which he has. 13 Therefore I speak to them in parables, because seeing they don’t see, and hearing, they don’t hear, neither do they understand…18 “Hear, then, the parable of the farmer. 19 When anyone hears the word of the Kingdom and doesn’t understand it, the evil one comes and snatches away that which has been sown in his heart. This is what was sown by the roadside. 20 What was sown on the rocky places, this is he who hears the word and immediately with joy receives it; 21 yet he has no root in himself, but endures for a while. When oppression or persecution arises because of the word, immediately he stumbles. 22 What was sown among the thorns, this is he who hears the word, but the cares of this age and the deceitfulness of riches choke the word, and he becomes unfruitful. 23 What was sown on the good ground, this is he who hears the word and understands it, who most certainly bears fruit and produces, some one hundred times as much, some sixty, and some thirty.”
         2. Luke 8:11-14 “Now the parable is this: The seed is the word of Elohim…What fell among the thorns, these are those who have heard, and as they go on their way they are choked with cares, riches, and pleasures of life; and they bring no fruit to maturity.
      2. The Bread is the Word, teachings are the yeast that makes the bread rise
         1. Deuteronomy 8:3 He humbled you, allowed you to be hungry, and fed you with manna, which you didn’t know, neither did your fathers know, that he might teach you that man does not live by bread only, but man lives by every word that proceeds out of YHWH’s mouth.
         2. Matthew 4:4 Yeshua answered him, saying, “It is written, ‘Man shall not live by bread alone, but by every word of Elohim.’ ” (cf. Deuteronomy 8:3)
         3. Matthew 16:5-12 The disciples came to the other side and had forgotten to take bread. 6 Yeshua said to them, “Take heed and beware of the yeast of the Pharisees and Sadducees.”…Then they understood that he didn’t tell them to beware of the yeast of bread, but of the teaching of the Pharisees and Sadducees.
      3. Someone has to teach
         1. Acts 8:30-33 Philip ran to him, and heard him reading Isaiah the prophet, and said, “Do you understand what you are reading?” 31 He said, “How can I, unless someone explains it to me?” He begged Philip to come up and sit with him.
            1. ὁδηγέω hodēgeō (G3594) means to be a guide or a teacher to lead one’s way (cf. Exodus 13:17; Exodus 15:13; Psalm 5:8; Psalm 23:23; Psalm 25:5; Psalm 86:11; Psalm 119:35).
3. Did the first man, Adam, try to eat from the Tree of Life and live forever in a fallen state?
   1. Genesis 3:22-24 [Elohim]^(LXX) said, “Behold, the man has become like one of us, knowing good and evil. Now, [let us send him out]^(mss) lest he reach out his hand, and also take of the tree of life, and eat, and live forever.” 23 Therefore [YHWH]^(LXX) sent him out from the garden of Eden, to till the ground from which he was taken. 24 So he drove out the man; and he placed keruvim at the east of the garden of Eden, and a flaming sword which turned every way, to guard the way to the tree of life.
      1. Revelation 22:12-16 “Behold, I am coming soon! My reward is with me, to repay to each man according to his work. 13 I am the Alef and the Tav, the First and the Last, the Beginning and the End. 14 Blessed are those who do his commandments, that they may have the right to the tree of life, and may enter in by the gates into the city. 15 Outside are the dogs, the sorcerers, the sexually immoral, the murderers, the idolaters, and everyone who loves and practices falsehood. 16 I, Yeshua, have sent my angel to testify these things to you for the assemblies. I am the root and the seed of David, the Bright and Morning Star.”
   2. 1 Timothy 2:14 says Adam wasn’t deceived, so what was he thinking?
      1. 1 Corinthians 15:45 So also it is written, “The first man Adam became a living soul.” (cf. Genesis 2:7) The last Adam became a life-giving spirit.”
      2. Ephesians 5:25 Husbands, love your wives, even as Messiah also loved the assembly and gave himself up for her.

Apostolic Summary
Context and coherence (Nehemiah 8:8)

1. Apostolic portion – 1 Timothy 2 plus a quick review of chapter 1 for context.
   1. Examine these passages with the broader theme of teaching.
      1. What is it? How is done? Who should do it? Why does it matter?
2. First Timothy – chapter 1:
   1. Vs. 3-4 — Paul charges Timothy to address certain issues with the teachers in the community. 
      1. #1. Don’t teach strange (#2085) doctrines.
         1. G2085. heterodidaskaleó – “to teach a different doctrine”.
            1. Corresponding Hebrew Entries: While there is no direct Hebrew equivalent for ἑτεροδιδασκαλέω, the concept of false teaching can be related to Hebrew terms such as שֶׁקֶר (sheqer, meaning “falsehood” or “lie”) and תּוֹעֵבָה (to’evah, meaning “abomination”).
      2. #2. Don’t pay attention to myths and endless genealogies.
      3. #3. Don’t turn aside to fruitless discussion that only leads to speculation (#2214) and not to furthering the administration (#3622) of Elohim.
         1. G2214. zétésis — (a feminine noun) – a meaningless question to investigate a specific practice (as the outgrowth of a principle). 
         2. G3622. oikonomia – “management of household affairs, stewardship, administration”.
            1. From οἶκος (oikos, meaning “house”) and νόμος (nomos, meaning “law” or “management”)
      4. #4. Don’t teach the Law to assert your own authority; instead, teach it lawfully according to its intended purpose. 
   2. Vs. 5 — Remember the goal (telos) of teaching:
      1. “But the goal of our instruction is love from a pure heart and a good conscience and a sincere (#505) faith” (1 Tim. 1:5).
         1. G505. anupokritos – “sincere, genuine, without hypocrisy”.
            1. Word Origin: Derived from the Greek prefix “ἀ-” (a-) meaning “not” and “ὑποκριτής” (hypokritēs) meaning “hypocrite” or “actor.”

PREMISE:

By definition, teaching (scripture) is an authoritative activity with an intended purpose defined by the Chief Administrator, not the teacher himself. The qualities of the teaching and the character of the teachers will establish order or disorder and brings function (Tov) or dysfunction (Rah) to the community of faith.

1. Vs. 6-11 – understand the purpose of the Law of God.  
   1. The Torah is God’s teaching and instructions given to further the administration of the Gospel (vs. 4).
   2. The Torah is made for the unrighteous person (vs. 9) because it contains and restrains unrighteousness.
      1. Eight of the Ten commandments are prohibitions (i.e. “You shall not”).
         1. “ Why the Law then? It was added on account of the violations, having been ordered through angels at the hand of a mediator, until the Seed would come to whom the promise had been made” (Gal. 3:19).
   3. Immorality and unrighteousness is contrary to sound (#5198) teaching — because it is un-Lawful — i.e. violates God’s teachings and instructions.
      1. 5198. hugiainó – “to be sound, to be healthy, to be well”.
      2. Corresponding Hebrew Entries: While there is no direct Hebrew equivalent for ὑγιαίνω, the concept of health and soundness can be related to Hebrew words like שָׁלוֹם (shalom, Strong’s H7965), which encompasses peace, completeness, and welfare.

1. Chapter 2 — Paul’s specific charge to Timothy.
   1. “This command I entrust to you, Timothy, my son, in accordance with the prophecies previously made concerning you, that by them you fight the good fight, keeping faith and a good conscience, which some have rejected and suffered shipwreck in regard to their faith” (1 Tim. 1:18-19).
      1. Note the authority structures implied in this passage:
         1. Father to son.
         2. Military commander to soldier.
         3. Captain to seaman.
   2. Vs. 18 (YLT) – “having faith and a good conscience, which certain having thrust away, concerning the faith did make shipwreck”.
      1. “Having faith” – not mere mental assent (i.e. believing) but rather possessing and guarding (Shamar) the faith – i.e. the Gospel message and commission.
      2. “[Having] a good conscience” – guarding a functional (Tov) sense of right and wrong as defined by the teachings and instructions (Torah) of Elohim.
      3. “Certain having thrust away” – setting aside “sound teaching” leading to disorder, dysfunction and wreckage for their own faith and those “on their ship”.

 Exhortation
Counsel, comfort, and encouragement (Acts 13:14-15)

1. A topic of this importance requires clarity and transparency to ensure order and shalom.

PREMISE:

By the design of His creation, YHWH has given men authority. It is an intrinsic element related to order, not worth or value. Moreover, it is not absolute nor unconditional, and it is granted via delegation from Yeshua, to Whom belongs all authority in heaven and on earth. Under the reign of Elohim, there is no double-standard for men and women – there is one Law and one faith for both.

1. Chapter 2 lists Paul’s priorities for Timothy, and by extension, elders in the community.
   1. Priority #1 – Prayer for our leaders. 
      1. They are the administrators of homes, communities, cities, and nations.
         1. “Father, grant them wisdom to administrate (i.e. govern) according to Your righteous laws so that there would be order and justice, yielding the peaceful fruit of righteousness. Amen”.
      2. The teachings and instructions of God (Torah), properly administrated by righteous leaders, establish the reign of God (i.e. kingdom) and lead to the salvation of individuals and societies.
         1. “Observe them carefully, for this will show your wisdom and understanding to the nations, who will hear about all these decrees and say, ‘Surely this great nation is a wise and understanding people’” (Deut. 4:6).
         2. “For when the earth experiences Your judgments, the inhabitants of the world learn righteousness” (Isa. 26:9).
         3. “See, a king will reign in righteousness and rulers will rule with justice. Each one will be like a shelter from the wind and a refuge from the storm, like streams of water in the desert and the shadow of a great rock in a thirsty land. Then the eyes of those who see will no longer be closed, and the ears of those who hear will listen” (Isa. 32:1-3).
         4. “All discipline for the moment seems not to be joyful, but sorrowful; yet to those who have been trained by it, afterwards it yields the peaceful fruit of righteousness” (Heb. 12:11).
      3. How should we interpret the fact that Paul says, “pray for all men“?
         1.  By and large, men were the only ones in positions of authority at this time.
         2. This implicit assumption is fundamental to interpreting Paul.
            1. Biblical hermeneutics = Observation –> Interpretation –> Application.
            2. We depart from sound teaching when we interpret and apply Paul’s teaching into one of two ditches:
               1. Paul means that only men should have authority at all times in every situation.
               2. Because of the historical and cultural context, Paul’s perspective on the authority given to men is always based on his own understanding, not the creation order.
            3. “Well, Pete – doesn’t “all men” mean, “only men”?
               1. If this is true, then Paul is teaching that God does not desire that women and children are saved.
                  1. “[God] desires all men to be saved and to come to the knowledge of the truth” (1. Tim 2:4).

KEY POINT:

The goal of our instruction is love from a pure heart and a good conscience and a sincere faith. We desire a righteousness from God, free of speculation and an assertion of our authority over His. 

1. Priority #2 – Men are to be free from wrath (#3709) and dissension (#1261).
   1. G3709. Orgé – “wrath, anger, indignation”.
      1. “[F]or the anger of man does not achieve the righteousness of God” (Jam. 1:20).
   2. G1261. dialogismos – “reasoning, thought, argument, debate, doubt”.
      1. Usage: “The term ‘dialogismos’ refers to the process of reasoning or deliberation, often involving internal thoughts or debates. It can denote both positive and negative connotations, such as thoughtful consideration or skeptical questioning”.
         1. Positive:
            1. Respectful debate to establish sound teaching and doctrine. 
            2. Skeptical questioning to rightly divide the Word of truth from the traditions of men.
         2. Negative:
            1. Arguments based in personal agendas or egos that divide, bring disorder and create disorder in relationships. 
            2. Excessive skepticism that fosters doubt and insecurity in the core truths of the faith and/or distracts from the stewardship of the Gospel.

1. Paul’s priorities for women in the community (1 Tim. 2:9-15).
   1. Priority #1 – For both men and women, the external reflects the internal (e.g. heart). 
      1. “[I]n like manner also the women, in becoming (#2887) apparel, with modesty (#127) and sobriety (#4997) to adorn themselves, not in braided hair, or gold, or pearls, or garments of great price, but — which becomes women professing (#1861) godly piety (#2317) — through good works” (1 Tim. 2:9-10 YLT).
         1. G2887. kosmios – “orderly, virtuous, decent, modest, well-ordered”.
            1. Word Origin: Derived from κόσμος (kosmos), meaning “order” or “world.”
         2. G127. aidós – “modesty, reverence, shame, respect”.
            1. Word Origin: Derived from the Greek root αἰδέομαι (aideomai), meaning “to be ashamed” or “to have a sense of honor.”
         3. G4997. sóphrosuné – “soundness of mind, self-control, temperance, moderation”.
            1. Word Origin: Derived from the Greek root words σῶς (sōs, meaning “safe” or “sound”) and φρήν (phrēn, meaning “mind” or “understanding”).
         4. G1861. epaggellomai – “to promise, to proclaim, to announce”.
         5. G2317. theosebeia – “reverence for God, fear of God, godliness, piety”.
      2. Key Points:
         1. A woman first and foremost professes her fear of God (i.e. her submission to His authority and order) through her behavior (e.g. “good works”).
         2. When a woman’s faith is sincere (i.e. free from hypocrisy), her external appearance will conform to certain qualities (e.g. orderly, reverent and respectful of herself and others). 
   2. Our role in the community is to teach and model godliness for others, not to judge how well they adhere to the standard. This responsibility belongs to the one whom God has placed in authority in her life – i.e. father or husband. 
      1. For those not in authority, judgment can be complex.
         1. We do it by nature, but we feel (or might not feel) guilty about it.
         2. We know that we need to do it at times but also remember Yeshua’s prohibition in Matthew 7:1: “Do not judge, so that you will not be judged”. (See also Luk. 6:37; Rom. 2:1).
      2. “But the LORD said to Samuel, ‘Do not look at his appearance or at the height of his stature, because I have rejected him; for God sees not as man sees, for man looks at the outward appearance, but the LORD looks at the heart’” (1 Sam. 16:7).
         1. The literal Hebrew is “to look” and “to see” – i.e. with the eyes. However, the meaning of the text relates to judgment.
            1. Why would God command Samuel not to look at Saul’s appearance when He states that man can only see the outside while God can see the inside (i.e. character)?

KEY POINT:

As humans, we can only see the external appearance of a person and how they behave. However, this does mean that we cannot judge a person’s heart (i.e. character) because one’s behavior (and appearance) reflects their heart (Mat. 15:19; Mar. 7:21; Luk. 6:45). Rather, we should be attentive to the comparison of a person’ words (e.g. profession/confession) with their actions, to help guide the person to a more sincere (i.e. non-hypocritical) faith. 

1. Priority #2: Establishing God’s order in community depends on male leadership for teaching and instruction.
   1. “Let a woman in quietness (#2271) learn in all subjection (#5292)” (1 Tim. 2:11 YLT).
      1. G2271. hésuchia  — “quietness, silence, tranquility”.
         1. Word Origin: Derived from the Greek adjective ἡσύχιος (hésuchios), meaning “quiet” or “tranquil.”
         2. See also H8252. Shaqat.
      2. G5292. Hupotagé – “submission, subjection”.
         1. Word Origin: Derived from the verb ὑποτάσσω (hupotassō), meaning “to arrange under” or “to subject.”
         2. See also H8085 and H3665.
   2. “and a woman I do not suffer to teach (#G1321), nor to rule (#G831) a husband/man (#G435), but to be in quietness (#G2271) (” (1 Tim. 2:12 YLT).
      1. G1321. Didaskó – “to teach, instruct”.
         1. Usage: The Greek verb “didaskó” primarily means to teach or instruct. It is used in the New Testament to describe the act of imparting knowledge or skills, often in a formal or authoritative manner. In the NT, 1321 /didáskō (“teach”) nearly always refers to teaching the Scriptures (the written Word of God).
      2. G831. Authente – “to have authority, to exercise authority, to dominate”.
         1. Word Origin: Derived from αὐθέντης (authentēs), meaning “one who acts on his own authority” or “an absolute master.”
         2. Corresponding Hebrew Entries: While there is no direct Hebrew equivalent to αὐθεντέω, the concept of authority can be related to Hebrew terms such as מָשַׁל (mashal, Strong’s H4910) meaning “to rule” or “to have dominion.”
         3. HELPS Word-Studies: authentéō (from 846 /utos, “self” and entea, “arms, armor”) – properly, to unilaterally take up arms, i.e. acting as an autocrat – literally, self-appointed (acting without submission).
      3. G435. Anér – “man, husband”.
         1. Usage: The Greek word “anér” primarily refers to an adult male, distinguishing him from a boy or a woman. It is often used to denote a man in the context of his role as a husband. In the New Testament, “anér” is used to describe men in various roles, including leaders, husbands, and individuals in a community. The term emphasizes the gender and often the maturity or status of the individual.
         2. NAS Exhaustive Concordance:
            1. Brethren (13), gentlemen (1), husband (39), husbands (13), man (71), man’s (2), men (70), virgin* (1).
         3. See also H376 and H582.
      4. G2271. Hésuchia  — “quietness, silence, tranquility”.
   3. Key Points of Observation:
      1. The context of this passage is appropriate behavior for women in the sphere of the community of faith.
      2. Sound teaching and instruction flow from an authority structure based on male leadership. 
      3. This structure establishes order in the community and facilitates an environment of rest and tranquility for women (shalom).
2. Paul’s premise is based on an appeal to the creation order, not cultural norms.
   1. “For it was Adam who was first created, and then Eve. And it was not Adam who was deceived (#538), but the woman being deceived (#1818), fell into transgression” (1 Tim. 2:13-14).
      1. G538. apataó – “to deceive, to lead astray”.
         1. Usage: properly, deceive, using tactics like seduction, giving dis­torted impressions, etc. 538 /apatáō (“lure into deception”) emphasizes the means to bring in error (delusion).
      2. G1818. exapataó – “to deceive thoroughly, to beguile, to lead astray”.
         1. Usage: The verb ἐξαπατάω is used in the New Testament to describe the act of thoroughly deceiving or leading someone astray. It implies a deep level of deception, often with the intent to mislead someone away from truth or righteousness. This term is used to highlight the seriousness and depth of the deception involved.
         2. 1818 eksapatáō (from 1537ek, “wholly out/from,” intensifying 538 /apatáō, “deceive”) – properly, thoroughly deceived (“hood-winked”), describing someone taken in, and enslaved by, Satan (sin, darkness); eksapatáō (“deceived into illusion”) emphasizes the end-impact of deception – i.e. missing true reality because “biting on the bait that brings the hook!”
      3. Key Points:
         1. In the creation order, Adam comes before Eve in position.
            1. He was created first (1 Tim. 2:13).
            2. He is the image and glory of God, and she is the glory of him (1 Cor. 11:7).
            3. He is not of her (G1537.ek – “out of; from”) but she of him (1 Cor. 11:8). 
            4. He was not created for her sake, but she for his sake (1 Cor. 11:9).
         2. Eve was (thoroughly) deceived into transgressing God’s teaching and instructions. Adam did it with full knowledge.

KEY POINT:

Scripture teaches that the authority for men to lead and teach in the community is integral to the design of creation, and not a condition imposed by God as a result of the Fall.

1. One related scripture:
   1. “Now I praise you because you remember me in everything and hold firmly to the traditions, just as I handed them down to you. But I want you to understand that Messiah is the head (#G2776) of every man, and the man is the head of a woman, and God is the head of Messiah” (1 Cor. 11:2-3).
      1. G2776. kephalé – “head”.
         1. Usage: The Greek word “kephalé” primarily denotes the physical head of a body, but it is also used metaphorically to signify leadership, authority, or the source of something. In the New Testament, “kephalé” is often used to describe Christ as the head of the Church, indicating His supreme authority and leadership. It also appears in discussions of marital relationships, where it denotes the husband’s role as the head of the wife, emphasizing a structure of loving leadership and responsibility.
         2. Cultural and Historical Background: In ancient Greek culture, the head was considered the most important part of the body, symbolizing life, authority, and leadership. This understanding carried over into the New Testament writings, where “kephalé” is used to convey both literal and figurative meanings. In the context of the early Christian church, the concept of headship was significant in establishing order and hierarchy within the community, reflecting both Jewish and Greco-Roman societal norms.
         3. Corresponding Hebrew Entries: – רֹאשׁ (rosh) – Strong’s Hebrew 7218, meaning “head,” “chief,” or “top.”

KEY POINT:

Authority structures in the community are intended to reflect the creation order where leadership and authority to teach is assigned to men. The intention of Elohim is to establish order that is functional and results in blessing and life, instead of disorder and dysfunction. 

1. Understanding our final verse of the portion:
   1. “[A]nd she shall be saved (#4982) through (#1223) the child-bearing, if they remain in faith, and love, and sanctification, with sobriety (#4997)” (1 Tim. 2:15 YLT). 
      1. G4982. sózó – “to save, to rescue, to deliver, to heal, to preserve”.
         1. See H3467.
      2. G1223. dia – “through, by, because of, for the sake of”.
         1. Usage: The Greek preposition “διά” (dia) is used to express the means or instrumentality by which an action is performed. It often indicates causation or reason, such as “because of” or “for the sake of.” In the New Testament, it frequently appears in contexts that describe the means by which God accomplishes His purposes, the agency of Christ in salvation, or the reason for human actions.
      3. G4997. sóphrosuné — “soundness of mind, self-control, temperance, moderation”.
   2. Several interpretations might be considered:
      1. The inclusion of the article “the” before child-bearing is a reference to the Messianic prophecy given to our first mother: “And I will make enemies of you and the woman, and of your seed and her Seed; He shall bruise you on the head, and you shall bruise Him on the heel.” (Gen. 3:15).
      2. “Notwithstanding, she shall be saved in child-bearing” — That is, says Locke, she shall be carried safely through child-bearing; a sense which Dr. Whitby illustrates at large, and which Dr. Benson seems partly to adopt, observing, ‘The apostle having intimated that the man was superior by creation, and the subjection of the woman increased by the fall, he here declares, that if the Christian women continued in holiness and charity, the curse pronounced upon the fall would be removed or mitigated.” (Benson’s Commentary).
      3. “But she was not to be regarded as degraded and abandoned. She was not to be overwhelmed by the recollection of what ‘the mother of all living’ had done. There were consolations in her case. There was a special divine interposition which she might look for, evincing tender care on the part of God in those deep sorrows which had come upon her in consequence of her transgression; and instead of being crushed and broken-hearted on account of her condition, she should remember that the everlasting arms of God would sustain her in her condition of sorrow and pain” (Barnes Commentary).

Does anyone have specific questions or need any clarification from what was said during the Summary or Exhortation?

Application & Discussion
Living the Word and following Yeshua (Acts 2:37; Romans 2:13)
Questions, input, and sharpening (Proverbs 27:17; Luke 2:46)

Romans 2:13 For it isn’t the hearers of the Torah who are righteous before Elohim, but the doers of the Torah will be justified.

James 1:22 But be doers of the word, and not only hearers, deluding your own selves.

1. 1. What questions or comments came up during your family’s discussion of this week’s study?
   2. “What other related Scriptures did you find during your study of this week’s portion?”
   3. Have you ever experienced something from this study or something related to it?
   4. “What changes do you need to make in your life to align with what you learned during this week’s Torah Study?”

Additional Study Notes