Study Notes Week 57

Torah Study Notes for Week 57 of the Torah Reading Cycle

Read
Aloud together to hear the Word (Leviticus 23:1-3; Nehemiah 8:1-4; Luke 4:16-17)

Torah (T): Shemot (Exodus) 7:1-25
Prophets (P): Joel 3:9-21
Apostolic (A): Revelation 11:1-19
Additional (ADD): Jubilees 48:4-8

Torah Summary
Context and coherence (Nehemiah 8:8)

Shemot (Exodus) 7:1-25

7:1 YHWH said to Moses, “Behold, I have made you as Elohim to Pharaoh; and Aaron your brother shall be your prophet. 2 You shall speak all that I command you; and Aaron your brother shall speak to Pharaoh, that he let the sons of Israel go out of his land. 3 I will stiffen Pharaoh's heart, and multiply my signs and my wonders in the land of Egypt. 4 But Pharaoh will not listen to you, so I will lay my hand on Egypt, and bring out my armies, my people the sons of Israel, out of the land of Egypt by great judgments. 5 The Egyptians shall know that I am YHWH when I stretch out my hand on Egypt, and bring the sons of Israel out from among them.” 6 Moses and Aaron did so. As YHWH commanded them, so they did. 7 Moses was eighty years old, and Aaron eighty-three years old, when they spoke to Pharaoh. 8 YHWH spoke to Moses and to Aaron, saying, 9 “When Pharaoh speaks to you, saying, ‘Perform [a sign or a]^(LXX) miracle!' then you shall tell Aaron, ‘Take your rod, and cast it down before Pharaoh, and it will become a tannin.' ” 10 Moses and Aaron went in to Pharaoh, and they did so, as YHWH had commanded. Aaron cast down his rod before Pharaoh and before his servants, and it became a tannin. 11 Then Pharaoh also called for the wise men and the sorcerers. They also, the magicians of Egypt, did the same thing with their enchantments. 12 For they each cast down their rods, and they became tanninim; but Aaron's rod swallowed up their rods. 13 Pharaoh's heart was strengthened, and he didn't listen to them, as YHWH had spoken. 14 YHWH said to Moses, “Pharaoh's heart is heavy. He refuses to let the people go. 15 Go to Pharaoh in the morning. Behold, he is going out to the water. You shall stand by the river's bank to meet him. You shall take the rod which was turned to a nachash in your hand. 16 You shall tell him, ‘YHWH, the Elohim of the Hebrews, has sent me to you, saying, “Let my people go, that they may serve me in the wilderness. Behold, until now you haven't listened.” 17 YHWH says, “In this you shall know that I am YHWH. Behold: I will strike with the rod that is in my hand on the waters which are in the river, and they shall be turned to blood. 18 The fish that are in the river will die and the river will become foul. The Egyptians will loathe to drink water from the river.” 7:19 YHWH said to Moses, “Tell Aaron, ‘Take your rod, and stretch out your hand over the waters of Egypt, over their rivers, over their streams, and over their pools, and over all their ponds of water, that they may become blood. There will be blood throughout all the land of Egypt, both in vessels of wood and in vessels of stone.' ” 20 Moses and Aaron did so, as YHWH commanded; and he lifted up the rod, and struck the waters that were in the river, in the sight of Pharaoh, and in the sight of his servants; and all the waters that were in the river were turned to blood. 21 The fish that were in the river died. The river became foul. The Egyptians couldn't drink water from the river. The blood was throughout all the land of Egypt. 22 The magicians of Egypt did the same thing with their enchantments. So Pharaoh's heart was strengthened, and he didn't listen to them, as YHWH had spoken. 23 Pharaoh turned and went into his house, and he didn't even take this to heart. 24 All the Egyptians dug around the river for water to drink; for they couldn't drink the river water. 25 Seven days were fulfilled, after YHWH had struck the river.

Apostolic Summary
Context and coherence (Nehemiah 8:8)

There are two primary factors that determine the lens through which you interpret the book of Revelation.
1. The first is when you believe it is fulfilled.
  1. Is this a narrative of future or past events?
2. The second is whether you believe the text is literal or symbolic.
  1. What’s the difference between the two?
The question of whether or not scripture should be taken literally is a huge point of confusion for many sincere Believers.
1. “A literal hermeneutic means the words are understood in their plain, ordinary, and natural sense. The starting point is what the text says at face value, considering grammar, vocabulary, and historical context. It takes into account the original audience, language, and setting to understand what the author intended. Literal does not mean ignoring metaphors or symbolism. It means interpreting them as intended by the author (e.g., “The Lord is my shepherd” is understood as a metaphor, not that God is literally a sheep herder). Unlike allegorical interpretation, which seeks hidden or mystical meanings, a literal hermeneutic prioritizes the straightforward sense of the text” (Bible Study Tools).
2. “Can/Should we interpret the Bible literally?” from Gotquestions.org:
  1. “Not only can we take the Bible literally, but we must take the Bible literally. This is the only way to determine what God really is trying to communicate to us. when we make ourselves the final arbiters of which parts of the Bible are to be interpreted literally, we elevate ourselves above God. Who is to say, then, that one person’s interpretation of a biblical event or truth is any more or less valid than another’s? The confusion and distortions that would inevitably result from such a system would essentially render the Scriptures null and void. The Bible is God’s Word to us and He meant it to be believed—literally and completely” (Gotquestions.org).
3. By these definitions, all scripture should be understood as literal
  1. “Literal”:
    1. “Taking words in their natural meaning”. From Late Latin literalis, “of or belonging to letters or writing.”
  2. “Allegorical”
    1. “A speaking about something else”. From allos (“beyond”), describing one thing under the image of another.
Allegorizing was a Hellenistic habit of some of the early church fathers like Philo of Alexandria.
1. It was often used to change the meaning of texts that seemed offensive or against established norms.
  1. Rather than accept the plain and natural meaning of words, they were assigned new meanings, usually in a way that was more spiritual or morally relevant.
  2. By assigning new meaning to words, Scripture could be detached and disconnected from its binding authority on man.
2. Allegory is very rare in the Biblical text and should be viewed with a high degree of skepticism.
  1. One of the only, if not the only, example of allegory in scripture is in Galatians 4:21-26.
3. Many modern Bible teachers interpret scripture with a hermeneutic that is at best, highly subjective and at worst, purely allegorical or mystical.
  1. “But refuse foolish and ignorant speculations, knowing that they produce quarrels” (2 Tim. 2:23).

KEY POINT:

Scripture should always be interpreted literally – i.e. according to the plain, ordinary, and natural grammatical and historical sense of the text.

The error in modern interpretations of the book of Revelation is that “literal” is confused with “literalistic”.
1. Literalistic (adj) – “using a method of interpretation regarded as woodenly, inflexibly, or simplistically literal in its perceived neglect of such considerations as context, genre, and intent of the author or artist; overliteral”.
When we read different genres (e.g. types) of scripture, we should use different hermeneutical methods to understand its meaning.
1. Scripture of the apocalyptic genre like the book of Revelation, uses highly symbolic and figurative language that must be interpreted accordingly.
  1. The names of the symbols are literal, but they represent something else.
    1. John actually saw candlesticks (ch. 1), a lamb with seven horns and seven eyes (ch. 5), a beast coming out of the sea (ch. 11) and a dragon (ch. 12).
      1. We cannot abandon our shared concept of what a lamb or a dragon literally is.
      2. Nor can we choose any arbitrary meaning we want for what the lamb or dragon might represent.
    2. Instead, we need to labor in study with humility and discipline to try and determine what these symbols represent in God’s Word so that we can understand what John thought the vision meant to him and by extension, to his readers.
      1. In other words, we anchor ourselves in the text (literal) but we employ proper hermeneutics to understand the genre and properly interpret the language as figurative and symbolic.
2. This is common sense, but for some reason, it is not so common when it comes to the book of Revelation. Why is this?
  1. Most “teachers” of the book of Revelation are selective and subjective literalists in their interpretation.
    1. By abandoning the proper rules of hermeneutics, they avoid scrutiny and reframe conjecture and speculation as spiritual or mystical insight.
      1. “This is just what the Lord showed me”.
  2. Since 95% of teachers are Futurist – meaning they believe the events of Revelation are going to happen in the future – it’s even easier to avoid critique and scrutiny of their claims since none of them have been proven wrong yet.
3. Overall, I believe this symptomatic of a few things.
  1. #1 — The general diminishing in value of God’s Word that results from a willingness to teach it without concern for the “stricter judgment” of teachers (Jam. 3:1).
  2. #2 – A lack of discipleship that would teach basic rules of hermeneutics to all Believers.
  3. #3 – The leaven of Gnosticism bearing fruit in an age where many are fearful about the future.
The following are three basic rules for interpreting symbolic or figurative portions of Scripture, courtesy of Dr. Milton Terry: (https://archive.org/details/biblicalhermeneu00terr/page/n5/mode/2up)
1. What are the probable points of resemblance between this sign and the thing which it is intended to represent?
2. Would every thoughtful mind acquainted with the works and ways of God generally accept the interpretation of the symbol?
3. Is there a consistent and uniform manner of applying the interpretation that adheres to a regular and harmonious treatment of the objects introduced into the representation?

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

Let’s turn now to our portion in Revelation 11.
1. “I was given a reed like a measuring rod and was told, ‘Go and measure the temple of God and the altar, with its worshipers. But exclude the outer court; do not measure it, because it has been given to the Gentiles. They will trample on the holy city for 42 months” (Rev. 11:1-2).
2. Which Temple is John being shown?
  1. Is this Herod’s temple that was likely still standing in John’s day?
  2. Or is it a yet to be built 3rd temple?
    1. “Most futurist dispensationalists agree that the temple here in view is the one that is yet to be rebuilt by the Jews for the reinstitution of the Old Testament sacrificial cultus. Ryrie writes: ‘This temple is the one which will be rebuilt in Jerusalem (cf. v. 8) during the tribulation and in which the ancient Jewish rights will be reinstituted” (Gregg, Four Views of Revelation, p.221).
  3. Remember the first factor that determines how you interpret the book of Revelation?
    1. Futurist Dispensationalism places all of John’s vision after chapter 4 in the future, so this mention of the temple requires a 3rd temple exist.
  4. However, since the book was penned by John sometime in last 40 years of the 1st century and according to him, its purpose is “to show to His bondservants, the things which must soon take place” (Rev. 1:1; 22:6), isn’t the most logical interpretation is that he is being shown Herod’s temple.
3. Alternatively, the angel might be showing John the heavenly Temple or sanctuary of God.
  1. But note the mention of the outer court in verse 2.
    1. It seems unlikely that there is a courtyard for the Gentiles in heaven.
What exactly does the angel ask John to do?
1. Revelation 11:1 NASB1995 “Then there was given me a measuring rod (#2563) like a staff; and someone said, ‘Get up and measure the temple of God and the altar, and those who worship in it'”.
  1. 2563. kalamos — “reed; pen”.
    1. Usage: The term describes a reed—common, hollow, and easily swayed—yet also straight and useful for measuring or writing.
  2. Same word used in Revelation 21:15.
    1. “The one who spoke with me had a gold measuring rod to measure the city, and its gates and its wall” (Rev. 21:15).
2. Unlike the angel, John’s kalamos seems to have a different function.
  1. Not so much measuring size and distance, since only angels can measure a temple with a yard stick.
3. The measuring rod is “like a staff”.
  1. A long, straight stick used by a shepherd.
  2. Tool of judgment – i.e. guidance and correction for the sheep.
    1. “’As I entered into judgment with your fathers in the wilderness of the land of Egypt, so I will enter into judgment with you,’ declares the Lord God. ‘I will make you pass under the rod, and I will bring you into the bond of the covenant’” (Eze.20:36-37).
    2. “For every tenth part of herd or flock, whatever passes under the rod, the tenth one shall be holy to the Lord” (Lev. 27:32).
4. The angle tells John to measure “those who worship in it” (Rev. 11:1).
  1. This refers to the covenant people of Israel and not those in the outer court of the Gentiles, who have been appointed as the enforcers of God’s judgment for 42 months.
What is the meaning of 42 months and 1260 days?
1. Three and a half years is a period of time linked to the judgment on Jerusalem prophesied in the book of Daniel.
  1. “Thus he said: ‘The fourth beast will be a fourth kingdom on the earth, which will be different from all the other kingdoms and will devour the whole earth and tread it down and crush it. As for the ten horns, out of this kingdom ten kings will arise; and another will arise after them, and he will be different from the previous ones and will subdue three kings. He will speak out against the Most High and wear down the saints of the Highest One, and he will intend to make alterations in times and in law; and they will be given into his hand for a time, times, and half a time. But the court will sit for judgment, and his dominion will be taken away, annihilated and destroyed forever. Then the sovereignty, the dominion and the greatness of all the kingdoms under the whole heaven will be given to the people of the saints of the Highest One; His kingdom will be an everlasting kingdom, and all the dominions will serve and obey Him’” (Dan. 7:23-27).
    1. I believe this prophecy of the Fourth Beast is most likely speaking of Greece led by Antiochus Epiphanes.
2. The historical events prophesied by Daniel and fulfilled during the reign of Antiochus Epiphanes formed the basis for the festival of Hanukkah, celebrated by Yeshua and His disciples in John 10.
3. Moreover, they provide the type and shadow for future events mentioned by Yeshua.
  1. “Therefore, when you see the abomination of desolation which was spoken of through Daniel the prophet, standing in the holy place— let the reader understand— then those who are in Judea must flee to the mountains” (Mat. 24:15-16).
4. The duration of forty-months and 1260 days is the same duration of time in which the woman is pursued by the dragon (Rev. 12:6,14) and the beast blasphemes (Rev. 13:5).
5. Josephus describes in Book of the Wars how the worst of the siege of Jerusalem by the Romans armies tool place during a three and half year period (64-68 CE).
Who are the Two Witnesses?
1. Most Dispensationalist teachers are fairly adamant that these are two literal men who have yet to be born.
  1. They point to the multiple references to their physical bodies (vs. 8-10) and the detailed description of their powerful ministry of signs and wonders.
    1. “The identity of the two witnesses has understandably given rise to a variety of speculations. Most Futurists take them to be two actual men who will arise to prophesy in Jerusalem in the Tribulation. The similarities of their miracles to those of Moses and Elijah have encouraged some to believe that the witnesses are Moses and Elijah themselves” (Gregg, p.229).
2. The two witnesses are a perfect example of why we can’t use a literalistic view when interpreting Revelation.
  1. The clear and plain (i.e. literal) description in the text seems to refer to actual human beings – men with physical bodies who use their mouths to testify in Jerusalem.
    1. The text does not seem to use symbols that represent something else.
  2. At the same time, John is describing things that have a figurative and nonliteral representation – “fire comes from their mouths and devours their enemies” (vs. 5).

KEY POINT:

The key to understanding Revelation is to remember that, as apocalyptic literature it is figurative, but that the rest of scripture can define the meaning of its symbols.

What is the biblical significance of “two witnesses”?
1. The standard of the Torah required at least two witnesses for a condemnation to be considered legal.
  1. “On the testimony of two witnesses or three witnesses, the condemned shall be put to death; he shall not be put to death on the testimony of only one witness” (Deu. 17:6; ref. 19:15).
2. As God’s chosen witnesses, the prophets of the Tanakh witnessed on God’s behalf to ensure righteous judgment.
3. These individuals are described explicitly as “the two olive trees and the two lampstands, and they stand before the Lord of the earth” (Rev. 11:4).
  1. This language is taken directly from Zechariah 4.
    1. “Then I said to him, ‘What are these two olive trees on the right of the lampstand and on its left?’ And I responded the second time and said to him, ‘What are the two olive branches which are beside the two golden pipes, which empty the golden oil from themselves?’ So, he answered me, saying, ‘Do you not know what these are?’ And I said, ‘No, my lord.’ Then he said, ‘These are the two anointed ones, who are standing by the Lord of the whole earth’” (Zec. 4:11-14).
4. They are called prophets in verse 10 and the description of their ministry borrows directly from the lives of Moses and Elijah.
5. Together these elements compose a representation or figure of a prophetic witness to the righteous judgment of God against those who have been measured and found wanting.
But what about their literal dead bodies?
1. Of the three references in verses 8 and 9, the first two are of a singular dead body,
  1. “[A]nd their dead body is upon the broad place of the great city that is called spiritually Sodom, and Egypt, where also our Lord was crucified” (Rev. 11:8 YLT).
  2. Their resurrection and ascension to heaven after three and a half days reinforces the idea of a spiritual witness or testimony during the judgment on Jerusalem.
What (and when) is the Seventh Trumpet?
1. Back in chapter 10, the angel prepared us for what this would signify.
  1. “[B]ut in the days of the voice of the seventh angel, when he is about to sound, then the mystery of God is finished, as He announced to His servants the prophets” (Rev. 10:7).
    1. “It was revealed to them that they were not serving themselves, but you, in these things which now have been announced to you through those who preached the gospel to you by the Holy Spirit sent from heaven—things into which angels long to look” (1 Pet. 1:12).
2. Revelation is the uncovering or unveiling of the mystery of God (https://thecord.life/notes/week148/)
  1. “Apocalyptic (adj.): the original general sense was ‘prophetic’ (1680s); the meaning ‘pertaining to the imminent end of the world’ is attested by 1864. From Church Latin apocalypsis “revelation,” from Greek apokalyptein “uncover, disclose, reveal” (Etymonline.com).
3. The “Great Expectation” of Israel was that through this Son of Man, the Concealed One, YHWH Elohim would establish His reign throughout the whole earth. This event would represent the dominion of the pagan kings being taken away forever and the opening of the door for the souls in those nations to be brought into covenant with YHWH.
4. Expectation (n.) – “state or condition of waiting or awaiting with confident anticipation,” from Latin expectare “await, look out for; desire, hope, long for, anticipate; look for with anticipation,” from ex– “thoroughly” (see ex-) + spectare “to look,”
Here at this moment in Revelation 11:15, at the seventh and final trumpet blast, the reign of the King has arrived.
1. What is the significance of this?
  1. “The primary factor that determines the lens through which you interpret the book of Revelation is when you believe it is fulfilled.”
    1. How do these verses fit within the Futurist Dispensationalist perspective?
      1. “Christ begins to reign after the tribulation and before the Great White Throne Judgment. This period, known as the millennium, is described in the Book of Revelation as a 1,000-year reign during which Jesus will reign over Israel and all nations, bringing peace and fulfillment of God’s promises. The reign is characterized by the resurrection of the righteous and the imprisonment of Satan, marking a distinct period in God’s plan for humanity” (Gotquestions.org).
      2. “The one thousand years happens after Christ comes again, or he comes pre, before the millennium — and that is why it is called Premillennialism. Then, after Christ comes to a very rebellious earth and establishes his reign, there is a long, long period of glorious rule of Christ on the earth.” (John Piper, “When will Christ return?”).
Because the Futurist Dispensationalist perspective places the events of Revelation 11 in the future, the most important result of Messiah’s ascension – i.e. His reign over the kingdoms of this world – is also postponed to the future.
1. Many scholars qualify this by referring to a spiritual reign (Mat. 28:18; Col. 1:13), in which Christ is already reigning spiritually since His resurrection and ascension. This is often called the “already” aspect of the Kingdom of God. At the same time, there is a future physical reign (Not Yet). This is why the premillennial Dispensationalist view interprets Revelation 20 as describing a future period when Christ will reign physically on earth—often referred to as the Millennium. This is expected to begin after His Second Coming.
But what does the text say?
1. “The seventh angel sounded his trumpet, and there were loud voices in heaven, which said: ‘The kingdom of the world has become the kingdom of our Lord and of his Messiah, and he will reign for ever and ever.’ And the twenty-four elders, who were seated on their thrones before God, fell on their faces and worshiped God, ‘We give thanks to you, Lord God Almighty, the One who is and who was, because you have taken your great power and have begun to reign” (Rev. 11:15-17).
2. “And Jesus came up and spoke to them, saying, ‘All authority in heaven and on earth has been given to Me’” (Mat. 28:18).
3. “But each in his own order: Messiah the first fruits, after that those who are Messiah’s at His coming, then comes the end, when He hands over the kingdom to our God and Father, when He has abolished all rule and all authority and power. 25 For He must reign until He has put all His enemies under His feet” (1 Cor. 15:23-24).
4. “’But as for Me, I have installed My King Upon Zion, My holy mountain. I will surely tell of the decree of the LORD: He said to Me, “You are My Son, Today I have begotten You. Ask of Me, and I will surely give the nations as Your inheritance, And the very ends of the earth as Your possession. You shall break them with a rod of iron; You shall shatter them like earthenware'” (Psa. 2:6-9; ref. Acts 4:25-26; 13:33).
5. “The LORD says to my Lord: ‘Sit at My right hand Until I make Your enemies a footstool for Your feet.’ The LORD will stretch forth Your strong scepter from Zion, saying, ‘Rule in the midst of Your enemies’” (Psa. 110:1-2; ref. Mat. 22:44; Mar. 12:36; Luk. 20:42-42; Acts 2:34-35).

KEY POINT:

Messiah’s reign over all the nations began at His ascension and will continue for eternity.

How do we apply this to our lives?
1. #1 – Dismiss the idea that the world is somehow under Satan’s authority until Yeshua returns to defeat him.
2. #2 – Labor for Messiah’s kingdom with faith that He has already accomplished everything that is needed for our victory.
  1. Live from victory, not towards it.

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. 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?”
5. What did you learn from the study today?
6. How do you understand the book of Revelation?
7. How do our beliefs about Messiah’s Lordship over the world affect our lives?

Additional Notes