• Torah (T): Shemot (Exodus) 29:1-46
• Prophets (P): Isaiah 61:1 – 62:5
• Apostolic (A): Hebrews 2:10-18
• Additional (ADD): Wisdom of Solomon 5:8-20

RELATED SCRIPTURES

• Judges 17:1 – 18:31 (T)
• 1 Samuel 2:11-36 (T)
• Hebrews 13:8-16 (T)
• Hebrews 10:11-23 (T)
• Hebrews 12:22-29 (T)
• 1 Peter 1:1-2 (T)
• Matthew 12:1-4 (T)
• Matthew 23:16-22 (T)
• Mark 2:18-20, Luke 5:33-35 (P)
• Revelation 19:6-9 (P)
• Psalms 22:22; Isaiah 8:18; 2 Samuel 22:3, Psalms 18:2 (A)

RELATED ADDITIONAL READINGS

• Judith 4:1-15 (T)
• Sirach 7:29-31 (T)
• Sirach 45:5-22 (T)
• Exodus 29:1-46 from the Jerusalem Targum aka Targum Pseudo-Jonathan (T)
• Antiquities of the Jews by Flavius Josephus 3.7.1-7; 3.8.9 (T)

Note: (T) means the verse relates to that week’s Torah portion. (P) means the verse relates to that week’s Prophets portion. (A) means the verse relates to that week’s Apostolic portion. (ADD) means the verse relates to that week’s Additional portion.

Torah Portion (T)

Shemot (Exodus) 16:1-36

16:1 They took their journey from Elim, and all the congregation of the sons of Israel came to the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departing out of the land of Egypt. 2 The whole congregation of the sons of Israel murmured against Moses and against Aaron in the wilderness; 3 and the sons of Israel said to them, “Would that we had died by the hand of YHWH in the land of Egypt, when we sat by the flesh pots, when we ate our fill of bread, for you have brought us out into this wilderness to kill this whole assembly with hunger.” 4 Then YHWH said to Moses, “Behold, I will rain bread from the heavens for you, and the people shall go out and gather a day's portion every day, that I may test them, whether they will walk in my Torah or not. 5 It shall come to pass on the sixth day, that they shall prepare that which they bring in, and it shall be twice as much as they gather daily.” 6 Moses and Aaron said to all the sons of Israel, “At evening, you shall know that YHWH has brought you out from the land of Egypt. 7 In the morning, you shall see the [glory] of YHWH; because he hears your murmurings against [Elohim].^(LXX) Who are we, that you murmur against us?” 8 Moses said, “Now YHWH will give you flesh to eat in the evening, and in the morning bread to satisfy you, because YHWH hears your murmurings which you murmur against him. And who are we? Your murmurings are not against us, but against [Elohim].”^(LXX) 9 Moses said to Aaron, “Tell all the congregation of the sons of Israel, ‘Come close to [Elohim],^(LXX) for he has heard your murmurings.' ” 10 As Aaron spoke to the whole congregation of the sons of Israel, they looked toward the wilderness, and behold, the [glory] of YHWH appeared in the cloud. 11 YHWH spoke to Moses, saying, 12 “I have heard the murmurings of the sons of Israel. Speak to them, saying, ‘At evening you shall eat flesh, and in the morning you shall be filled with bread. Then you will know that I am YHWH your Elohim.' ” 13 In the evening, quail came up and covered the camp; and in the morning the dew lay around the camp. 14 When the dew that lay had gone, behold, on the surface of the wilderness was a small round thing, small as the frost on the ground. 15 When the sons of Israel saw it, they said to one another, “what is he?" For they didn't know what he was. Moses said to them, “He is the bread which YHWH has given you to eat. 16 This is the thing which YHWH has commanded: ‘Gather of it everyone according to his eating; an omer a head, according to the number of your persons, you shall take it, every man for those who are in his tent.' ” 17 The sons of Israel did so, and some gathered more, some less. 18 When they measured it with an omer, he who gathered much had nothing over, and he who gathered little had no lack. They each gathered according to his eating. 19 Moses said to them, “Let no one leave of it until the morning.” 20 Notwithstanding they didn't listen to Moses, but some of them left of it until the morning, so it bred worms and became foul; and Moses was angry with them. 21 They gathered it morning by morning, everyone according to his eating. When the sun grew hot, it melted. 22 On the sixth day, they gathered twice as much bread, two omers for each one; and all the rulers of the congregation came and told Moses. 23 He said to them, “This is that which YHWH has spoken, ‘Tomorrow is a rest, a Sabbath holy to YHWH. Bake that which you want to bake, and boil that which you want to boil; and all that remains over lay up for yourselves to be kept until the morning.' ” 24 They laid it up until the morning, as Moses ordered, and it didn't become foul, and there were no worms in it. 25 Moses said, “Eat that today, for today is a Sabbath to YHWH. Today you shall not find him in the field. 26 Six days you shall gather him, but on the seventh day is the Sabbath. He will not exist in him.” 27 On the seventh day, [certain ones]^(LXX) of the people went out to gather, and they found none. 28 YHWH said to Moses, “How long do you refuse to guard my commandments and my Torot? 29 Behold, because YHWH has given you the Sabbath, therefore he gives you on the sixth day the bread of two days. Everyone sit in his place. Let no one go out of his place on the seventh day.” 30 So the people ceased on the seventh day. 31 The house of Israel called his name “Man”, and he was like coriander seed, white; and his taste was like wafers with honey. 32 Moses said, “This is the thing which YHWH has commanded, ‘Fill an omer with him to be kept throughout your generations, that they may see the bread with which I fed you in the wilderness, when I brought you out of the land of Egypt.' ” 33 Moses said to Aaron, “Take a pot, and put an omer of the Manna in it, and lay him up before YHWH, to be kept throughout your generations.” 34 As YHWH commanded Moses, so Aaron laid him up before the Witness, to be kept. 35 The sons of Israel ate the Manna forty years, until they came to an inhabited land. They ate the Manna until they came to the borders of the land of Canaan. 36 Now an omer is one tenth of an ephah.

Prophets Portion (P)

61:1 The Spirit of [the Lord]^(DSS)(LXX) YHWH is on me, because [he]^(LXX)  has anointed me to preach good news to the humble. He has sent me to bind up the broken hearted, to proclaim liberty to the captives and [recovering of sight to the blind]*,^(DSS)(LXX) 2 to proclaim the year of the favor of YHWH and the day of vengeance of our Elohim, to comfort all who mourn, 3 to provide for those who mourn in Zion, to give to them a garland for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness, that they may be called trees of righteousness, the planting of YHWH, that he may be decorated. 4 They will rebuild the old ruins. They will raise up the former devastated places. They will repair the ruined cities that have been devastated for many generations. 5 Strangers will stand and feed your flocks. Foreigners will work your fields and your vineyards. 6 But you will be called the priests of YHWH. Men will call you the servants of our Elohim. You will eat the wealth of the nations. You will boast in their glory. 7 Instead of your shame you will have double. Instead of dishonor, they will rejoice in their portion. Therefore in their land they will possess double. Everlasting joy will be to them. 8 “For I, YHWH, love justice [and]^(DSS)(LXX) I hate robbery and iniquity. I will give them their reward in truth and I will make an everlasting covenant with them. 9 Their seed will be known among the nations, and their seed among the peoples. All who see them will acknowledge them, that they are the seed which [Elohim]^(LXX) has blessed.” 10 I will greatly rejoice in YHWH! My soul will be joyful in my Elohim, for he has clothed me with the garments of salvation. He has covered me with the robe of righteousness, as a bridegroom decks himself* with a garland and as a bride adorns herself with her jewels. 11 For as the land produces its bud, and as the garden causes the things that are sown in it to spring up, so [YHWH]^(LXX) will cause righteousness and praise to spring up before all the nations.

*The Masoretic text reads, “release to those who are bound”, however, both the Septuagint (LXX) and Dead Sea Scrolls from 250 B.C. and earlier read, “recovery of sight to the blind,” and matches Luke’s quotation of this verse in Luke 4:18.

62:1 For Zion’s sake I will not hold my peace, and for Jerusalem’s sake I will not rest, until her righteousness shines out like the dawn, and her salvation like a burning lamp. 2 The nations will see your righteousness, and all kings your glory. You will be called by a new name, which YHWH’s mouth will name. 3 You will also be a crown of beauty in the hand of YHWH, and a royal diadem in your Elohim’s hand. 4 [And]^(LXX) you will not be called Forsaken any more, nor will your land be called Desolate any more; but you will be called Hephzibah, and your land Beulah; for YHWH delights in you, and your land will be married. 5 For [just as]^(LXX) a young man marries a virgin, so your sons will marry you. As a bridegroom rejoices over his bride, so your Elohim will rejoice over you.

*The word “decks” is יְכַהֵ֣ן y’khahen (from H3547) and means to adorn with special ornaments or garments for a special office or event.

Apostolic Portion (A)

2:10 For it became him, for whom are all things and through whom are all things, in bringing many children to glory, to make the author of their salvation perfect through sufferings. 11 For both he who sanctifies and those who are sanctified are all from one, for which cause he is not ashamed to call them brothers, 12 saying, “I will declare your name to my brothers. Among the congregation I will sing your praise.” (cf. Psalms 22:22) 13 Again, “I will put my trust in him.” (cf. Isaiah 8:17) Again, “Behold, here I am with the children whom Elohim has given me.” (cf. Isaiah 8:18) 14 Since then the children have shared in flesh and blood, he also himself in the same way partook of the same, that through death he might bring to nothing him who had the power of death, that is, the devil, 15 and might deliver all of them who through fear of death were all their lifetime subject to bondage. 16 For most certainly, he doesn’t give help to angels, but he gives help to the seed of Abraham. 17 Therefore he was obligated in all things to be made like his brothers, that he might become a merciful and faithful high priest in things pertaining to Elohim, to make atonement for the sins of the people. 18 For in that he himself has suffered being tested, he is able to help those who are tested.

Additional Portion (ADD)

The Wisdom of Solomon or Book of Wisdom is a Jewish work, written in Greek, and most likely composed in Alexandria, Egypt. Generally dated to the mid first century B.C. It is uncertain whether the book has a single author or comes from a school of writers, but recent scholarship has favored regarding it as a unified work. Fragments of the Wisdom of Solomon were found among the Dead Sea Scrolls in the first discovered and excavated cave at Qumran in 1949.

5:8 What did our arrogance profit us? What good have riches and boasting brought us? 9 Those things all passed away as a shadow, like a message that runs by, 10 like a ship passing through the billowy water, which, when it has gone by, there is no trace to be found, no pathway of its keel in the billows. 11 Or it is like when a bird flies through the air, no evidence of its passage is found, but the light wind, lashed with the plague of its pinions, and torn apart with the violent rush of the moving wings, is passed through. Afterwards no sign of its coming remains. 12 Or it is like when an arrow is shot at a mark, the air divided by it closes up again immediately, so that men don’t know where it passed through. 13 So we also, as soon as we were born, ceased to be; and we had no sign of virtue to show, but we were utterly consumed in our wickedness.” 14 Because the hope of the impious man is like chaff carried by the wind, and as foam vanishing before a tempest; and is scattered like smoke by the wind, and passes by as the remembrance of a guest that waits but a day. 15 But the righteous live forever. Their reward is in the Lord, and the care for them with the Most High. 16 Therefore they will receive the crown of royal dignity and the diadem of beauty from the Lord’s hand, because he will cover them with his right hand, and he will shield them with his arm. 17 He will take his zeal as complete armor, and will make the whole creation his weapons to punish his enemies: 18 He will put on righteousness as a breastplate, and will wear impartial judgment as a helmet. 19 He will take holiness as an invincible shield. 20 He will sharpen stern wrath for a sword. The world will go with him to fight against his frenzied foes.

Related Scriptures

17:1 There was a man of the hill country of Ephraim, whose name was Micah. 2 He said to his mother, “The eleven hundred pieces of silver that were taken from you, about which you uttered a curse, and also spoke it in my ears—behold, the silver is with me. I took it.” His mother said, “May YHWH bless my son!” 3 He restored the eleven hundred pieces of silver to his mother, then his mother said, “I most certainly dedicate the silver to YHWH from my hand for my son, to make a carved image and a molten image. Now therefore I will restore it to you.” 4 When he restored the money to his mother, his mother took two hundred pieces of silver, and gave them to a silversmith, who made a carved image and a molten image out of it. It was in the house of Micah. 5 The man Micah had a house of elohim, and he made an ephod, and teraphim, and filled the hand of one of his sons, who became his priest. 6 In those days there was no king in Israel. Everyone did that which was right in his own eyes. 7 There was a young man out of Bethlehem Judah, of the family of Judah, who was a Levite; and he lived there. 8 The man departed out of the city, out of Bethlehem Judah, to live where he could find a place, and he came to the hill country of Ephraim, to the house of Micah, as he traveled. 9 Micah said to him, “Where did you come from?” He said to him, “I am a Levite of Bethlehem Judah, and I am looking for a place to live.” 10 Micah said to him, “Dwell with me, and be to me a father and a priest, and I will give you ten pieces of silver per year, a suit of clothing, and your food.” So the Levite went in. 11 The Levite was content to dwell with the man; and the young man was to him as one of his sons. 12 Micah filled the hand of the Levite, and the young man became his priest, and was in the house of Micah. 13 Then Micah said, “Now I know that YHWH will do good to me, since I have a Levite as my priest.”

18:1 In those days there was no king in Israel. In those days the tribe of the Danites sought an inheritance to dwell in; for to that day, their inheritance had not fallen to them among the tribes of Israel. 2 The children of Dan sent five men of their family from their whole number, men of valor, from Zorah and from Eshtaol, to spy out the land and to search it. They said to them, “Go, explore the land!” They came to the hill country of Ephraim, to the house of Micah, and lodged there. 3 When they were by the house of Micah, they knew the voice of the young man the Levite; so they went over there and said to him, “Who brought you here? What do you do in this place? What do you have here?” 4 He said to them, “Thus and thus has Micah dealt with me, and he has hired me, and I have become his priest.” 5 They said to him, “Please ask counsel of Elohim, that we may know whether our way which we go will be prosperous.” 6 The priest said to them, “Go in peace. Your way in which you go is before YHWH.” 7 Then the five men departed and came to Laish and saw the people who were there, how they lived in safety, in the way of the Sidonians, quiet and secure; for there was no one in the land possessing authority, that might put them to shame in anything, and they were far from the Sidonians, and had no dealings with anyone else. 8 They came to their brothers at Zorah and Eshtaol; and their brothers asked them, “What do you say?” 9 They said, “Arise, and let’s go up against them; for we have seen the land, and behold, it is very good. Do you stand still? Don’t be slothful to go and to enter in to possess the land. 10 When you go, you will come to an unsuspecting people, and the land is large; for Elohim has given it into your hand, a place where there is no lack of anything that is in the land.” 11 The family of the Danites set out from Zorah and Eshtaol with six hundred men armed with weapons of war. 12 They went up and encamped in Kiriath Jearim in Judah. Therefore they call that place Mahaneh Dan to this day. Behold, it is behind Kiriath Jearim. 13 They passed from there to the hill country of Ephraim, and came to the house of Micah. 14 Then the five men who went to spy out the country of Laish answered and said to their brothers, “Do you know that there is in these houses an ephod, and teraphim, and a carved image, and a molten image? Now therefore consider what you have to do.” 15 They went over there and came to the house of the young Levite man, even to the house of Micah, and asked him how he was doing. 16 The six hundred men armed with their weapons of war, who were of the children of Dan, stood by the entrance of the gate. 17 The five men who went to spy out the land went up, and came in there, and took the engraved image, the ephod, the teraphim, and the molten image; and the priest stood by the entrance of the gate with the six hundred men armed with weapons of war. 18 When these went into Micah’s house, and took the engraved image, the ephod, the teraphim, and the molten image, the priest said to them, “What are you doing?” 19 They said to him, “Hold your peace, put your hand on your mouth, and go with us. Be a father and a priest to us. Is it better for you to be priest to the house of one man, or to be priest to a tribe and a family in Israel?” 20 The priest’s heart was glad, and he took the ephod, the teraphim, and the engraved image, and went with the people. 21 So they turned and departed, and put the little ones, the livestock, and the goods before them. 22 When they were a good way from the house of Micah, the men who were in the houses near Micah’s house gathered together and overtook the children of Dan. 23 As they called to the children of Dan, they turned their faces, and said to Micah, “What ails you, that you come with such a company?” 24 He said, “You have taken away my elohim which I made, and the priest, and have gone away! What more do I have? How can you ask me, ‘What ails you?’ ” 25 The children of Dan said to him, “Don’t let your voice be heard among us, lest angry fellows fall on you, and you lose your life, with the lives of your household.” 26 The children of Dan went their way; and when Micah saw that they were too strong for him, he turned and went back to his house. 27 They took that which Micah had made, and the priest whom he had, and came to Laish, to a people quiet and unsuspecting, and struck them with the edge of the sword; then they burned the city with fire. 28 There was no deliverer, because it was far from Sidon, and they had no dealings with anyone else; and it was in the valley that lies by Beth Rehob. They built the city and lived in it. 29 They called the name of the city Dan, after the name of Dan their father, who was born to Israel; however the name of the city used to be Laish. 30 The children of Dan set up for themselves the engraved image; and Jonathan, the son of Gershom, the son of Moses*, and his sons were priests to the tribe of the Danites until the day of the captivity of the [ark]**. 31 So they set up for themselves Micah’s engraved image which he made, and it remained all the time that Elohim’s house was in Shiloh.

*Most translations read, “the son of Menasseh…” However, as detailed in the Keil and Delitzsch Commentary on the Old Testament, “He was a son of Gershom, the son of Moses (Exo 2:22; Exo 18:3; 1Ch 23:14-15). Instead of בּן־משׁה, our Masoretic text has בּן־מנשּׁה with a hanging נ . With regard to this reading, the Talmud (Baba bathr.f. 109 b) observes: “Was he a son of Gershom, or was he not rather a son of Moses? as it is written, the sons of Moses were Gershom and Eliezer (1Ch 23:14), but because he did the deeds of Manasseh (the idolatrous son of Hezekiah, 2 Kings 21) the Scripture assigns him to the family of Manasseh.” On this Rabbabar bar Channa observes, that “the prophet (i.e., the author of our book) studiously avoided calling Gershom the son of Moses, because it would have been ignominious to Moses to have had an impious son; but he calls him the son of Manasseh, raising the n, however, above the line, to show that it might either be inserted or omitted, and that he was the son of either מנשּׁה (Manasseh) or משׁה (Moses), – of Manasseh through imitating his impiety, of Moses by descent” (cf. Buxtorfi Tiber. p. 171).”

**French Oratorian Biblical scholar Charles François Houbigant contends, that, instead of haaretz, “the land,” we should read haaron, “the ark;” for the [Vav,] wav, and [Nun,] noon final, might easily be mistaken for [Tsade,] tzadday final; which is the only difference between the two words. This conjecture is the more likely, as the next verse tells us, that Micah’s graven image continued at Dan “all the time that the house of Elohim was at Shiloh;” which was till the ark was taken by the Philistines. – Treasury of Scripture Knowledge (TSK) by Torrey, Reuben Archer; Canne, John

2:11 Elkanah went to Ramah to his house. The child served YHWH before Eli the priest. 12 Now the sons of Eli were wicked men. They didn’t know YHWH. 13 The custom of the priests with the people was that when anyone offered a slaughter, the priest’s servant came while the flesh was boiling, with a fork of three teeth in his hand; 14 and he stabbed it into the pan, or kettle, or cauldron, or pot. The priest took all that the fork brought up for himself. They did this to all the Israelites who came there to Shiloh. 15 Yes, before they burned the fat, the priest’s servant came, and said to the man who slaughtered, “Give flesh to roast for the priest; for he will not accept boiled flesh from you, but raw.” 16 If the man said to him, “Let the fat be burned first, and then take as much as your soul desires;” then he would say, “No, but you will give it to me now; and if not, I will take it by force.” 17 The sin of the young men was very great before YHWH; for the men despised YHWH’s offering. 18 But Samuel ministered before YHWH, being a child, clothed with a linen ephod. 19 Moreover his mother made him a little robe, and brought it to him from year to year when she came up with her husband to offer the yearly slaughter. 20 Eli blessed Elkanah and his wife, and said, “May YHWH give you seed from this wife for the petition which was asked of YHWH.” Then they went to their own home. 21 YHWH visited Hannah, and she conceived and bore three sons and two daughters. The child Samuel grew before YHWH. 22 Now Eli was very old; and he heard all that his sons did to all Israel, and how that they slept with the women who served at the door of the Appointed Tent. 23 He said to them, “Why do you do such things? For I hear of your evil dealings from all these people. 24 No, my sons; for it is not a good report that I hear! You make the people of YHWH disobey. 25 If one man sins against another, Elohim will judge him; but if a man sins against YHWH, who will intercede for him?” Notwithstanding, they didn’t listen to the voice of their father, because YHWH intended to kill them. 26 The child Samuel grew on, and increased in favor both with YHWH and also with men. 27 A man of Elohim came to Eli and said to him, “YHWH says, ‘Did I reveal myself to the house of your father when they were in Egypt in bondage to Pharaoh’s house? 28 Didn’t I choose him out of all the tribes of Israel to be my priest, to go up to my altar, to burn incense, to wear an ephod before me? Didn’t I give to the house of your father all the offerings of the sons of Israel made by fire? 29 Why do you kick at my slaughter and at my offering, which I have commanded in my habitation, and honor your sons above me, to make yourselves fat with the best of all the offerings of Israel my people?’ 30 “Therefore YHWH, the Elohim of Israel, says, ‘I said indeed that your house and the house of your father should walk before me forever.’ But now YHWH says, ‘Far be it from me; for those who honor me I will honor, and those who despise me will be cursed. 31 Behold, the days come that I will cut off your arm and the arm of your father’s house, that there will not be a bearded man in your house. 32 You will see the affliction of my habitation, in all the wealth which I will give Israel. There will not be a bearded man in your house forever. 33 The man of yours whom I don’t cut off from my altar will consume your eyes and grieve your heart. All the increase of your house will die in the flower of their age. 34 This will be the sign to you that will come on your two sons, on Hophni and Phinehas: in one day they will both die. 35 I will raise up a faithful priest for myself who will do according to that which is in my heart and in my mind. I will build him a sure house. He will walk before my anointed forever. 36 It will happen that everyone who is left in your house will come and bow down to him for a piece of silver and a loaf of bread, and will say, “Please put me into one of the priests’ offices, that I may eat a morsel of bread.” ‘ ”

13:8 Yeshua the Messiah is the same yesterday, today, and forever. 9 Don’t be carried away by various and strange teachings, for it is good that the heart be established by grace, not by foods, through which those who were so occupied were not benefited. 10 We have an altar from which those who serve the holy tabernacle have no right to eat. 11 For the bodies of those animals, whose blood is brought into the holy place by the high priest as an offering for sin, are burned outside of the camp. 12 Therefore Yeshua also, that he might sanctify the people through his own blood, suffered outside of the gate. 13 Let’s therefore go out to him outside of the camp, bearing his reproach. 14 For we don’t have here an enduring city, but we seek that which is to come. 15 Through him, then, let’s offer up a slaughter of praise to Elohim continually, that is, the fruit of lips which proclaim allegiance to his name. 16 But don’t forget to be doing good and sharing, for with such slaughters Elohim is well pleased.

10:11 Every priest indeed stands day by day serving and offering often the same slaughters, which can never take away sins, 12 but he, when he had offered one slaughter for sins forever, sat down on the right hand of Elohim, 13 from that time waiting until his enemies are made the footstool of his feet. 14 For by one offering he has perfected forever those who are being sanctified. 15 The Holy Spirit also testifies to us, for after saying, 16 “This is the covenant that I will make with them after those days,” says YHWH, “I will put my Torah on their heart, I will also write them on their mind;” then he says, 17 “I will remember their sins and their iniquities no more.” 18 Now where forgiveness of these is, there is no more offering for sin. 19 Having therefore, brothers, boldness to enter into the holy place by the blood of Yeshua, 20 by the way which he dedicated for us, a new and living way, through the veil, that is to say, his flesh, 21 and having a great priest over Elohim’s house, 22 let’s draw near with a true heart in fullness of faith, having our hearts sprinkled from an evil conscience and having our body washed with pure water, 23 let’s hold fast the confession of our hope without wavering; for he who promised is faithful. 24 Let’s consider how to provoke one another to love and good works, 25 not forsaking our own assembling together, as the custom of some is, but exhorting one another, and so much the more as you see the Day approaching. 26 For if we sin willfully after we have received the knowledge of the truth, there remains no more a slaughter for sins, 27 but a certain fearful expectation of judgment, and a fierceness of fire which will devour the adversaries. 28 A man who disregards the Torah of Moses dies without compassion on the word of two or three witnesses. 29 How much worse punishment do you think he will be judged worthy of who has trodden under foot the Son of Elohim, and has counted the blood of the covenant with which he was sanctified an unholy, and has insulted the Spirit of grace? 30 For we know him who said, “Vengeance belongs to me. I will repay,” says the Lord. Again, “The Lord will judge his people.” 31 It is a fearful thing to fall into the hands of the living Elohim. 32 But remember the former days, in which, after you were enlightened, you endured a great struggle with sufferings: 33 partly, being exposed to both reproaches and oppressions, and partly, becoming partakers with those who were treated so. 34 For you both had compassion on me in my chains and joyfully accepted the plundering of your possessions, knowing that you have for yourselves a better possession and an enduring one in the heavens. 35 Therefore don’t throw away your boldness, which has a great reward. 36 For you need endurance so that, having done the will of Elohim, you may receive the promise. 37 “In a very little while, he who comes will come and will not wait. 38 But the righteous one will live by faith. If he shrinks back, my soul has no pleasure in him.” 39 But we are not of those who shrink back to destruction, but of those who have faith to the procurement of the soul.

12:22 But you have come to Mount Zion and to the city of the living Elohim, the heavenly Jerusalem, and to innumerable multitudes of angels, 23 to the festal gathering and assembly of the firstborn who are enrolled in the heavens, to Elohim the Judge of all, to the spirits of just men made perfect, 24 to Yeshua, the mediator of a renewed covenant, and to the blood of sprinkling that speaks better than that of Abel. 25 See that you don’t refuse him who speaks. For if they didn’t escape when they refused him who warned on the land, how much more will we not escape who turn away from him who warns from the heavens, 26 whose voice shook the land then, but now he has promised, saying, “Yet once more I will shake not only the land, but also the heavens.” 27 This phrase, “Yet once more” signifies the removing of those things that are shaken, as of things that have been made, that those things which are not shaken may remain. 28 Therefore, receiving a Reign that can’t be shaken, let’s have grace, through which we serve Elohim acceptably, with reverence and awe, 29 for our Elohim is a consuming fire.

1:1 Peter, an emissary of Yeshua the Messiah, to the chosen ones who are living as foreigners in the Diaspora in Pontus, Galatia, Cappadocia, Asia, and Bithynia, 2 according to the foreknowledge of Elohim the Father, in sanctification of the Spirit, that you may obey Yeshua the Messiah and be sprinkled with his blood: Grace to you and peace be multiplied.

12:1 At that time, Yeshua went on the Sabbath day through the grain fields. His disciples were hungry and began to pluck heads of grain and to eat. 2 But the Pharisees, when they saw it, said to him, “Behold, your disciples do what is not lawful to do on the Sabbath.” 3 But he said to them, “Haven’t you read what David did when he was hungry, and those who were with him: 4  how he entered into Elohim’s house and ate the bread of the presence, which was not lawful for him to eat, nor for those who were with him, but only for the priests?

23:16 “Woe to you, you blind guides, who say, ‘Whoever swears by the temple, it is nothing; but whoever swears by the gold of the temple, he is obligated.’ 17 You blind fools! For which is greater, the gold or the temple that sanctifies the gold? 18 And, ‘Whoever swears by the altar, it is nothing; but whoever swears by the gift that is on it, he is obligated?’ 19 You blind fools! For which is greater, the gift, or the altar that sanctifies the gift? 20 He therefore who swears by the altar, swears by it and by everything on it. 21 He who swears by the temple, swears by it and by him who has been living in it. 22 He who swears by the heavens, swears by the throne of Elohim and by him who sits on it.

Mark 2:18 John’s disciples and the Pharisees were fasting, and they came and asked him, “Why do John’s disciples and the disciples of the Pharisees fast, but your disciples don’t fast?” 19 Yeshua said to them, “Can the groomsmen fast while the bridegroom is with them? As long as they have the bridegroom with them, they can’t fast. 20 But the days will come when the bridegroom will be taken away from them, and then they will fast in that day.

Luke 5:33 They said to him, “Why do John’s disciples often fast and pray, likewise also the disciples of the Pharisees, but yours eat and drink?” 34 He said to them, “Can you make the friends of the bridegroom fast while the bridegroom is with them? 35 But the days will come when the bridegroom will be taken away from them. Then they will fast in those days.”

Revelation 19:6 (P)

19:6 I heard something like the voice of a great multitude, and like the voice of many waters, and like the voice of mighty thunders, saying, “Halleluyah! For YHWH our Elohim, the Almighty, reigns! 7 Let’s rejoice and be exceedingly glad, and let’s give the glory to him. For the wedding of the Lamb has come, and his wife has made herself ready.” 8 It was given to her that she would array herself in bright, pure, fine linen, for the fine linen is the righteous acts of the holy ones. 9 He said to me, “Write, ‘Blessed are those who are invited to the wedding supper of the Lamb.’ ” He said to me, “These are true words of Elohim.”

Additional Readings​

The Book of Judith relates the story of God’s deliverance of the Jewish people. This was accomplished “by the hand of a female”—a constant motif meant to recall the “hand” of God in the Exodus narrative. The work may have been written around 100 B.C., but its historical range is extraordinary.

4:1 The sons of Israel who lived in Judea heard all that Holofernes the chief captain of Nebuchadnezzar king of the Assyrians had done to the nations, and how he had plundered all their temples and destroyed them utterly. 2 They were exceedingly afraid before him, and were troubled for Jerusalem, and for the temple of the Lord their Elohim; 3 because they had newly come up from the captivity, and all the people of Judea were recently gathered together; and the vessels, the altar, and the house were sanctified after being profaned. 4 And they sent into every coast of Samaria, to Konae, to Beth-horon, Belmaim, Jericho, to Choba, Aesora, and to the valley of Salem; 5 and they occupied beforehand all the tops of the high mountains, fortified the villages that were in them, stored supplies for the provision of war; for their fields were newly reaped. 6 Joakim the high priest, who was in those days at Jerusalem, wrote to those who lived in Bethulia, and Betomesthaim, which is opposite Esdraelon toward the plain that is near to Dothaim, 7 charging them to seize upon the ascents of the hill country; because by them was the entrance into Judea, and it was easy to stop them from approaching, inasmuch as the approach was narrow, with space for two men at the most. 8 And the sons of Israel did as Joakim the high priest had commanded them, as did the senate of all the people of Israel, which lived at Jerusalem. 9 And every man of Israel cried to Elohim with great earnestness, and with great earnestness they humbled their souls. 10 They, their wives, their children, their cattle, and every sojourner, hireling, and servant bought with their money put sackcloth on their hips. 11 Every man and woman of Israel, and the little children, and the inhabitants of Jerusalem, fell before the temple, and cast ashes upon their heads, and spread out their sackcloth before the Lord. They put sackcloth around the altar. 12 They cried to the Elohim of Israel earnestly with one consent, that he would not give their children as prey, their wives as plunder, the cities of their inheritance to destruction, and the sanctuary to being profaned and being made a reproach, for the nations to rejoice at. 13 The Lord heard their voice, and looked at their affliction. The people continued fasting many days in all Judea and Jerusalem before the sanctuary of the Lord Almighty. 14 And Joakim the high priest, and all the priests who stood before the Lord, and those who ministered to the Lord, had their hips dressed in sackcloth, and offered the continual burnt offering, the vows, and the free gifts of the people. 15 They had ashes on their hats. They cried to the Lord with all their power, that he would look upon all the house of Israel for good.

Sirach, or Wisdom of Sirach, and also known as the Book of Ecclesiasticus (abbreviated Ecclus.) or Ben Sira, is a work of ethical teachings, from approximately 200 to 175 B.C., written by the Jewish scribe Ben Sira of Jerusalem, on the inspiration of his father Joshua son of Sirach, sometimes called Jesus son of Sirach or Yeshua ben Eliezer ben Sira. The Sirach was almost completely uncovered in Hebrew in the Dead Sea Scrolls, at Masada, and the Cairo Geniza. The multiplicity of manuscript fragments uncovered in the Cairo Genizah evidence its authoritative status among Egyptian Jewry until the Middle Ages. Quotes from Sirach can be found in Rabbinic literature in multiple places  including the Talmud in Bava Kamma 92b:13 and Hagigah 13a:2. Additionally, the Gospels and other Apostolic Scriptures quote from the Book of Sirach including the Song of Miriam in Luke 1:52 (cf. Sirach 10:14); the description of the seed in Mark 4:5, 16–17 (cf. Sirach 40:15); the statement by Yeshua in Matthew 7:16,20 (cf. Sirach 27:6); and Ya’aqov (James) 1:19 (cf. Sirach 5:11).

7:29 Fear the Lord with all your soul; and revere his priests. 30 With all your strength love him who made you. Don’t forsake his ministers. 31 Fear the Lord and honor the priest. Give him his portion, even as it is commanded you: the first fruits, the trespass offering, the gift of the shoulders, the slaughter of sanctification, and the first fruits of holy.

45:5 He made him to hear his voice, And led him into the thick darkness, And gave him commandments face to face, Even the law of life and knowledge, That he might teach Jacob the covenant, And Israel his judgments. 6 He exalted Aaron, a holy man like to him, Even his brother, of the tribe of Levi. 7 He established for him an everlasting covenant, And gave him the priesthood of the people; He blessed him with comely ornaments, And girded him about with a robe of glory. 8 He clothed him with the perfection of exultation; And strengthened him with apparel of strength, The linen trousers, the tunic, and the ephod. 9 And he compassed him with pomegranates of gold, And with many bells round about, To send forth a sound as he went, To make a sound that might be heard in the temple, For a memorial to the children of his people; 10 With a holy garment, with gold and blue and purple, the work of the embroiderer, With an oracle of judgment, even with the Urim and Tummim; 11 With twisted scarlet, the work of the craftsman; With precious stones graven like a signet, in a setting of gold, the work of the jeweller, For a memorial engraved in writing, after the number of the tribes of Israel; 12 With a crown of gold upon the mitre, having graven on it, as on a signet, [QODESH] HOLINESS, An ornament of honor, a work of might, The desires of the eyes, goodly and beautiful. 13 Before him there never have been any such; No stranger put them on, but his sons only, and his seed perpertually. 14 His slaughters will be wholly consumed Every day twice continually. 15 Moses filled his hands, And anointed him with holy oil: It was to him for an everlasting covenant, And to his seed, all the days of the heavens, To minister to him, and to execute also the priest’s office, And bless his people in his name. 16 He chose him out of all living To offer slaughter to the Lord, Incense, and a sweet savor, for a memorial, To make reconciliation for your people. 17 He gave to him in his commandments, Yes, authority in the covenants of judgments, To teach Jacob the testimonies, And to enlighten Israel in his law. 18 Strangers gathered themselves together against him, And envied him in the wilderness, Even Dathan and Abiram with their company, And the congregation of Qorach, with wrath and anger. 19 The Lord saw it, and it displeased him; And in the wrath of his anger they were destroyed: He did wonders upon them, To consume them with flaming fire. 20 And he added glory to Aaron, And gave him a heritage: He divided to him the first fruits of the increase; And first did he prepare bread in abundance: 21 For they will eat the slaughters of the Lord, Which he gave to him and to his seed. 22 However in the land of the people he will have no inheritance, And he has no portion among the people: For he himself is your portion and inheritance.

Josephus was born Joseph ben Mattathias in 37 AD in Jerusalem of a priestly and royal family. He excelled in his studies of Jewish law and studied with the Sadducees, Pharisees, and the Essenes, eventually aligning himself with the Pharisees. In 62 AD he went to Rome to free some imprisoned priests. After accomplishing this mission through the intercession of Nero’s wife, Poppaea, he returned to Jerusalem in 65 AD to find the country in revolt against Rome. Josephus shrewdly reinterpreted the Messianic prophecies. He predicted that Vespasian would become the ruler of the ‘entire world’. His prophecy became true in 68 AD when Nero committed suicide and Vespasian became Ceasar. As a result, Josephus was freed; he moved to Rome and became a Roman citizen, taking the Vespasian family name Flavius. Vespasian commissioned Josephus to write a history of the war, which he finished in 78 AD, the Jewish War. His second major work, the Antiquities of the Jews, was completed in 93 AD. The extant manuscripts of the book Antiquities of the Jews contain two references to Yeshua of Nazareth (18.3.3. and 20.9.1.) and one reference to the imprisonment and death of John the Baptist (18.5.2.).

3.7.2. Over this he wore a linen vestment, made of fine flax doubled: it is called Chethone, and denotes linen, for we call linen by the name of Chethone. This vestment reaches down to the feet, and sits close to the body; and has sleeves that are tied fast to the arms: it is girded to the breast a little above the elbows, by a girdle often going round, four fingers broad, but so loosely woven, that you would think it were the skin of a nachash. It is embroidered with flowers of scarlet, and purple, and blue, and fine twined linen, but the warp was nothing but fine linen. The beginning of its circumvolution is at the breast; and when it has gone often round, it is there tied, and hangs loosely there down to the ankles: I mean this, all the time the priest is not about any laborious service, for in this position it appears in the most agreeable manner to the spectators; but when he is obliged to assist at the offering slaughters, and to do the appointed service, that he may not be hindered in his operations by its motion, he throws it to the left, and bears it on his shoulder. Moses indeed calls this belt Albaneth; but we have learned from the Babylonians to call it Emia, for so it is by them called. This vestment has no loose or hollow parts any where in it, but only a narrow aperture about the neck; and it is tied with certain strings hanging down from the edge over the breast and back, and is fastened above each shoulder: it is called Massabazanes.

3.7.3. Upon his head he wears a cap, not brought to a conic form nor encircling the whole head, but still covering more than the half of it, which is called Masnaemphthes; and its make is such that it seems to be a crown, being made of thick swathes, but the contexture is of linen; and it is doubled round many times, and sewed together; besides which, a piece of fine linen covers the whole cap from the upper part, and reaches down to the forehead, and hides the seams of the swathes, which would otherwise appear indecently: this adheres closely upon the solid part of the head, and is thereto so firmly fixed, that it may not fall off during the sacred service about the slaughters. So we have now shown you what is the habit of the generality of the priests.

3.7.4. The high priest is indeed adorned with the same garments that we have described, without abating one; only over these he puts on a vestment of a blue color. This also is a tunic, reaching to his feet, [in our language it is called Meeir,] and is tied round with a girdle, embroidered with the same colors and flowers as the former, with a mixture of gold interwoven. To the bottom of which garment are hung fringes, in color like pomegranates, with golden bells 13 by a curious and beautiful contrivance; so that between two bells hangs a pomegranate, and between two pomegranates a bell. Now this vesture was not composed of two pieces, nor was it sewed together upon the shoulders and the sides, but it was one long vestment so woven as to have an aperture for the neck; not an oblique one, but parted all along the breast and the back. A border also was sewed to it, lest the aperture should look too indecently: it was also parted where the hands were to come out.

3.7.5. Besides these, the high priest put on a third garment, which was called the Ephod, which resembles the Epomis of the Greeks. Its make was after this manner: it was woven to the depth of a cubit, of several colors, with gold intermixed, and embroidered, but it left the middle of the breast uncovered: it was made with sleeves also; nor did it appear to be at all differently made from a short coat. But in the void place of this garment there was inserted a piece of the bigness of a span, embroidered with gold, and the other colors of the ephod, and was called Essen, [the breastplate,] which in the Greek language signifies the Oracle. This piece exactly filled up the void space in the ephod. It was united to it by golden rings at every corner, the like rings being annexed to the ephod, and a blue riband was made use of to tie them together by those rings; and that the space between the rings might not appear empty, they contrived to fill it up with stitches of blue ribands. There were also two sardonyxes upon the ephod, at the shoulders, to fasten it in the nature of buttons, having each end running to the sardonyxes of gold, that they might be buttoned by them. On these were engraven the names of the sons of Jacob, in our own country letters, and in our own tongue, six on each of the stones, on either side; and the elder sons’ names were on the right shoulder. Twelve stones also there were upon the breast-plate, extraordinary in largeness and beauty; and they were an ornament not to be purchased by men, because of their immense value. These stones, however, stood in three rows, by four in a row, and were inserted into the breastplate itself, and they were set in ouches of gold, that were themselves inserted in the breastplate, and were so made that they might not fall out low the first three stones were a sardonyx, a topaz, and an emerald. The second row contained a carbuncle, a jasper, and a sapphire. The first of the third row was a ligure, then an amethyst, and the third an agate, being the ninth of the whole number. The first of the fourth row was a chrysolite, the next was an onyx, and then a beryl, which was the last of all. Now the names of all those sons of Jacob were engraven in these stones, whom we esteem the heads of our tribes, each stone having the honor of a name, in the order according to which they were born. And whereas the rings were too weak of themselves to bear the weight of the stones, they made two other rings of a larger size, at the edge of that part of the breastplate which reached to the neck, and inserted into the very texture of the breastplate, to receive chains finely wrought, which connected them with golden bands to the tops of the shoulders, whose extremity turned backwards, and went into the ring, on the prominent back part of the ephod; and this was for the security of the breastplate, that it might not fall out of its place. There was also a girdle sewed to the breastplate, which was of the forementioned colors, with gold intermixed, which, when it had gone once round, was tied again upon the seam, and hung down. There were also golden loops that admitted its fringes at each extremity of the girdle, and included them entirely.

3.7.6. The high priest’s mitre was the same that we described before, and was wrought like that of all the other priests; above which there was another, with swathes of blue embroidered, and round it was a golden crown polished, of three rows, one above another; out of which arose a cup of gold, which resembled the herb which we call Saccharus; but those Greeks that are skillful in botany call it Hyoscyamus. Now, lest any one that has seen this herb, but has not been taught its name, and is unacquainted with its nature, or, having known its name, knows not the herb when he sees it, I will give such as these are a description of it. This herb is oftentimes in tallness above three spans, but its root is like that of a turnip [for he that should compare it thereto would not be mistaken]; but its leaves are like the leaves of mint. Out of its branches it sends out a calyx, cleaving to the branch; and a coat encompasses it, which it naturally puts off when it is changing, in order to produce its fruit. This calyx is of the bigness of the bone of the little finger, but in the compass of its aperture is like a cup. This I will further describe, for the use of those that are unacquainted with it. Suppose a sphere be divided into two parts, round at the bottom, but having another segment that grows up to a circumference from that bottom; suppose it become narrower by degrees, and that the cavity of that part grow decently smaller, and then gradually grow wider again at the brim, such as we see in the navel of a pomegranate, with its notches. And indeed such a coat grows over this plant as renders it a hemisphere, and that, as one may say, turned accurately in a lathe, and having its notches extant above it, which, as I said, grow like a pomegranate, only that they are sharp, and end in nothing but prickles. Now the fruit is preserved by this coat of the calyx, which fruit is like the seed of the herb Sideritis: it sends out a flower that may seem to resemble that of poppy. Of this was a crown made, as far from the hinder part of the head to each of the temples; but this Ephielis, for so this calyx may be called, did not cover the forehead, but it was covered with a golden plate, which had inscribed upon it the name of Elohim in sacred characters. And such were the ornaments of the high priest.

3.7.7. Now here one may wonder at the ill-will which men bear to us, and which they profess to bear on account of our despising that Deity which they pretend to honor; for if any one do but consider the fabric of the tabernacle, and take a view of the garments of the high priest, and of those vessels which we make use of in our sacred ministration, he will find that our legislator was a divine man, and that we are unjustly reproached by others; for if any one do without prejudice, and with judgment, look upon these things, he will find they were every one made in way of imitation and representation of the universe. When Moses distinguished the tabernacle into three parts, 15 and allowed two of them to the priests, as a place accessible and common, he denoted the land and the sea, these being of general access to all; but he set apart the third division for Elohim, because the heavens is inaccessible to men. And when he ordered twelve loaves to be set on the table, he denoted the year, as distinguished into so many new moons. By branching out the candlestick into seventy parts, he secretly intimated the Decani, or seventy divisions of the planets; and as to the seven lamps upon the candlesticks, they referred to the course of the planets, of which that is the number. The veils, too, which were composed of four things, they declared the four elements; for the fine linen was proper to signify the land, because the flax grows out of the land; the purple signified the sea, because that color is dyed by the blood of a sea shell-fish; the blue is fit to signify the air; and the scarlet will naturally be an indication of fire. Now the vestment of the high priest being made of linen, signified the land; the blue denoted the heavens, being like lightning in its pomegranates, and in the noise of the bells resembling thunder. And for the ephod, it showed that Elohim had made the universe of four elements; and as for the gold interwoven, I suppose it related to the splendor by which all things are enlightened. He also appointed the breastplate to be placed in the middle of the ephod, to resemble the land, for that has the very middle place of the world. And the girdle which encompassed the high priest round, signified the ocean, for that goes round about and includes the universe. Each of the sardonyxes declares to us the sun and the moon; those, I mean, that were in the nature of buttons on the high priest’s shoulders. And for the twelve stones, whether we understand by them the new moons, or whether we understand the like number of the signs of that circle which the Greeks call the Zodiac, we will not be mistaken in their meaning. And for the mitre, which was of a blue color, it seems to me to mean the heavens; for how otherwise could the name of Elohim be inscribed upon it? That it was also illustrated with a crown, and that of gold also, is because of that splendor with which Elohim is pleased. Let this explication 16 suffice at present, since the course of my narration will often, and on many occasions, afford me the opportunity of enlarging upon the virtue of our legislator.

3.8.9. I will now treat of what I before omitted, the garment of the high priest: for he [Moses] left no room for the evil practices of [false] prophets; but if some of that sort should attry to abuse the Divine authority, he left it to Elohim to be present at his slaughters when he pleased, and when he pleased to be absent. 21 And he was willing this should be known, not to the Hebrews only, but to those foreigners also who were there. For as to those stones, 22 which we told you before, the high priest bare on his shoulders, which were sardonyxes, [and I think it needless to describe their nature, they being known to every body,] the one of them shined out when Elohim was present at their slaughters; I mean that which was in the nature of a button on his right shoulder, bright rays darting out thence, and being seen even by those that were most remote; which splendor yet was not before natural to the stone. This has appeared a wonderful thing to such as have not so far indulged themselves in philosophy, as to despise Divine revelation. Yet will I mention what is still more wonderful than this: for Elohim declared beforehand, by those twelve stones which the high priest bare on his breast, and which were inserted into his breastplate, when they should be victorious in battle; for so great a splendor shone forth from them before the army began to march, that all the people were sensible of Elohim’s being present for their assistance. Whence it came to pass that those Greeks, who had a veneration for our laws, because they could not possibly contradict this, called that breastplate the Oracle. Now this breastplate, and this sardonyx, left off shining two hundred years before I composed this book, Elohim having been displeased at the transgressions of his laws. Of which things we will further discourse on a fitter opportunity; but I will now go on with my proposed narration.