Shabbat Bible Study for 7 September 2019
©2019 Mark Pitrone and Fulfilling Torah Ministries
Year 1 Sabbath 23
Genesis 25:1-26:11 – Isaiah 65:23-66:8 – (No Psalm) – Hebrews 12:14-29
Gen.25.1-6 – Avraham married Keturah in his latter years and had more sons, including Midian, the progenitor of Yithro, Zipporah’s father. It is obvious that Sarah was the one who couldn’t naturally have children and on whom the miracle was performed, because Avi sure didn’t have any trouble producing kids by Keturah in his old age. Avraham sent all his children away eastward from the land and gave all his inheritance to Yitzhak. IOW, all the land the Arabs live on west or south of the Euphrates they are squatting on. They are descendants of Avraham through Hagar, Keturah and others, but they are not his seed. By the way, the rabbi’s commentary in Chumash says that Keturah was actually Hagar. His seed is counted physically only through Yitzhak, Ya’acov and the 12 tribes and spiritually only through Mashiyach
16 Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Mashiyach. 29 And if ye be Mashiyach’s, then are ye Avraham’s seed, and heirs according to the promise. [Gal.3.16, 29].
Now. Avraham gave gifts to all his children, but the inheritance he gave to only one. Avinu does the same. He gives gifts to all his physical children, the sons of Adam; but he gives inheritance only through his spiritual seed, Mashiyach.
Vv.7-11 – Avraham lived to the ripe old age of 175 years. Here’s an interesting thing – Avi married again after the death of Sarah, but he was buried with Sarah, not Keturah [Hagar?] or any of his concubines, thus showing whom HE considered to be his wife – the wife of his youth, Sarah. Remember that. That is our template, our example of godliness and righteousness in marriage. We ought not marry just to satisfy the lust of our eyes. We ought to wait on Y’hovah to provide us with the wife of our youth and be sure of what we’re doing before we marry. When I see the expression ‘wife of one’s youth’ I think ‘soul mate’. I am blessed that Y’hovah protected me until he gave me the wife of my youth. Had he left me to the lust of my eyes, my life would have been entirely different.
Looks like Yitzhak and Ishmael agreed to bury Avi with Sarah, and I expect it was a command of Avi to them long before the day came. I don’t think Ish and Yitz saw much eye to eye, so I assume that Avi gave them this instruction. Sarah was his ‘soul mate’, and he would not be buried anywhere else. Of course, as soon as the Moslemist horde got control of Hevron, they went to Machpelah and desecrated their father Abraham’s grave because the wife of his youth was buried there with him. Had he chosen to be buried with Hagar/Keturah, those barbarians would have left “Ibrahim’s” grave untouched.
19 Surely thou wilt slay the wicked, O Elohim: depart from me therefore, ye bloody men. 20 For they speak against thee wickedly, and thine enemies take thy name in vain. 21 Do not I hate them, Y’hovah, that hate thee? and am not I grieved with those that rise up against thee? 22 I hate them with perfect hatred: I count them mine enemies. 23 Search me, O Elohim, and know my heart: try me, and know my thoughts: 24 And see if there be any wicked way in me, and lead me in the way everlasting. (Ps.139.19-24)
That word xlated ‘perfect’ is Str.
8503 takliyth tak-leeth’ from 3615; completion; by implication, an extremity:–end, perfect (-ion). see HEBREW for 03615
3615 kalah kaw-law’ a primitive root; to strive to attain, whether intransitive (to cease, be finished, perish) or transitive (to complete, prepare, consume)
So the hatred David had for those who hate Y’hovah is a complete, consuming hatred. And the word xlated ‘hatred’ is Str.
8130 sane’ saw-nay’ a primitive root; to hate (personally):–enemy, foe, (be) hate (-ful, -r), odious, X utterly.
How many of us have this much passion for the truth of Y’hovah, that we hate his enemies with a consuming, gut-burning odium? It’s what ought to burn in us over the odious Moslemists who would have such a hatred for Y’hovah’s called out people that they will desecrate their own father’s grave to destroy his wife’s grave. Q&C
Vv.12-18 – The sons of Ishmael lived in the land south of and east of Yisrael’s land grant. Notice that he is Avraham’s son by Hagar, Sarah’s handmaid, but Yitzhak’s mother, Sarah, is not mentioned. The miraculous circumstances surrounding Yitzhak’s birth are so well known as to obviate who his mother is. Why else would the Moslemists need to desecrate her grave so badly as to desecrate Ibrahim’s grave to get to her? Human hatred is so defiling as to tear one apart from within to the point where he’ll say, “I’ll desecrate my most revered father’s grave in order to get that woman’s bones and scatter them to the winds.” Blind hatred becomes blind rage.
I haven’t done it, but I think a study in the names of Ishmael’s children would be interesting and informative as to their character and prophetic significance to Yisrael.
Vv.19-34 – Chumash has an interesting sentence in the prefatory comments to this sidrah on pg.135,
Yitzhak and Rivkah produced 2 sons; one the personification of righteousness and the other the personification of wickedness, and it was the lot of the parents to make the distinction so that the nation of Israel would be pure.
I think that’s true, and it would be well for us to remember this when we look at Ya’acov’s purchase of the birthright later, and his garnering of the blessing in a couple of weeks. I think I’ll give a short preview of what I think about that today, just to get y’all thinking.
When scripture says ‘generations’ it doesn’t necessarily speak of a period of time. When we try to define a generation, we usually think of it as a number of years, like 20 or 40 or even 70 or 120. But scripture doesn’t usually mean that. The ‘generations of Yitzhak’ are all the things he did and the children he had, like the generations of Noach (6.9). In Gen.6 we see the definition of generations. Not only does it say, “These are the generations of Noach”, but it goes on in v.7 to tell you that he was “perfect in his generations”, which I take to mean that his DNA was unscathed by the sinful condition of the world we see in vv.1-7. Basically, it’s the actions and events that Yitzhak [and Noach] generated that are his generations.
Notice that the first thing reported about Yitzhak’s life is that he took Rivkah to wife, and that he prayed for her barren condition to be remedied. How long did Yitzhak entreat Y’hovah for his wife? I’d say from the minute he had an idea that she was unable to conceive children. It could have been from the first, or it may have been some months or years after their marriage. It could well have been 19.25 years. He would not need to entreat for her barren condition once she conceived, but He probably changed his entreaty to one of protection for Rivkah and her children. She must have felt the movement of the twins within her womb and wondered what was going on, for she asked Y’hovah about it.
Chumash has an interesting note on vv.22-23, pg.136, right column. Y’hovah told her [not any unnamed prophet] about the twins within her, the general character of each kid and how their lives would go. When they were born, the first one out was red and hairy, so they called him Esav, which means ‘rough, sensibly felt’; you knew when this kid was around. His name is derivative of the root asah עשה, to make or create. Esav was a doer because he could. Those who can do; those who can’t teach.
Ya’acov was more a teacher. Ya’acov was a thinker more than a doer, and that may be why their parents treated them differently. IMO, Yitzhak saw Esav as ‘a man’s man’, and Ya’acov as a ‘girly-man’. Rivkah saw Ya’acov’s intelligence and ability to see through a problem and the path to its solution, while she saw Esav as more a brute or a bull in a china shop, just forcing his way through trouble and prevailing by brute strength. Both methods work, but the latter is a lot messier than the former. Where the KJV says Ya’acov was a ‘plain’ man, the word translated as ‘plain’ is the H8535 tam, from the root tamam תמם, ‘to cease or require nothing more’. Here is what Strong’s has as a definition of tam,
8535 tam tawm from 8552; complete; usually (morally) pious; specifically, gentle, dear:–coupled together, perfect, plain, undefiled, upright. see HEBREW for 08552
Why would the only definition NOT speaking of his character be applied to Ya’acov in KJV? This is the only use in the books of Moshe where the word ‘plain’ is used as an adjective to describe anything. Every other definition of the word tam has to do with completeness. And every other use of the word ‘plain’ [74 uses in 71 verses] in KJV describes an open, level area, and it is from entirely different Hebrew words and roots. I’m afraid the Chumash has a better translation; more consistent, anyway, when it says ‘wholesome’, though that is as much opinion as anything, though it still conveys the idea of completeness or ‘piousity’.
One day, Esav came in from a hunt in the fields and saw Ya’acov cooking a pot of stew [presumably from red lentils], dropped into a Lazy Boy recliner [or whatever they had for ‘easy chairs’ in Canaan at the time], said [in a Mark paraphrase], “Man, I am BUSHED! I feel like I could just die”, and asked for a bowl of ‘that red red’ (adom adom). Jake said Esav could have a bowl of soup if he’d give Jake his birthright. Ol’ Red (Edom) thought about that and said, “What good is a birthright to a dead man? SOLD! American!” After he ate the bowl of soup, he walked away and thought nothing of it, which is EXACTLY what ‘despise’ means. Despise is translated from the Hebroot 959, bazah בזה, ‘to scorn’. It does not mean ‘hate’ as most think it does today, but ‘to consider useless, worthless or contemptible.’ So Esav considered his bachor rights as useless or worthless to him and Ya’acov received the birthright, as I think Rivkah and Yitzhak intended. Esav was neither defrauded nor taken advantage of and entered into a contract, eyes wide open. He won’t WANT to see it that way later, but that is how it is. Q&C
Gen.26.1-11 – Chumash’s prefatory comment on pg.139 is instructive. So is the comment on v.2, pg.139-140. Yitzhak pulled an Avraham on Avimelech. Could this be the SAME Avimelech that Avraham had done this to? In next week’s Torah portion we’ll see the name Phichol as Avimelech’s chief of military staff. Either he’s the same guy, or that name is a title. If it was the same Avimelech, what do you think he thought of this Avrahamson [Abramson/Abramovitch] family? If it were me, I would never trust another one. Notice also that even the Canaanites knew about adultery and that such sins had their consequences. If this were the same Avimelech, he would remember what had happened when Avraham and Sarah had done it. If it was his son, he would have heard the story, may have been among the first born AFTER the incident. Either way, I’d have been ticked. The king showed remarkable restraint under the circumstances.
The question is why didn’t Yitzhak trust in Y’hovah enough to know that he’d protect him and his family. Was he not there when Avraham had picked up the knife to slay him? Perhaps he was not walking close to Y’hovah at the time of this incident. But how could that be, when Y’hovah had just talked with him face to face? Perhaps it was a momentary lapse into sight-walking. But Y’hovah did protect him by having Avimelech look out the window at the opportune moment to see Yitzhak ‘sporting’ with Rivkah in a way in which no man ‘sports’ with his sister. The Hebroot is tzakhak צחק, ‘to laugh at or disparage’, ‘to play’. They were not tossing a football in the back yard. I think Avimelech remembered either the Avraham/Sarah incident, or was aware of it and moved to save his people the same fate they’d had to deal with 60 years previous. They all had been plagued with a stopping of every excretion, including sweat and other stuff – the discomfort of that particular plague would cause a genetic or racial memory that would not easily be forgotten. And the guy who might bring it about would not be considered friendly to them. But that same memory would cause Avimelech to protect Yitzhak and Rivkah from harm, in hope of getting as great a deliverance and blessing as had occurred a generation before. Q&C
Is.65.23-25 – Read from v.17 to catch the context. And remember to remove this from the post on WP, stupid. The first couple of verses here better fit last week’s Torah portion than this week’s. Eliezer praying and not even able to complete the formulation of the words he wanted to say before they were answered. As for Yitzhak, I think that over the 19¼ years that he entreated Yah for Rivkah he prayed at least 2 or 3 full prayers, but Yah didn’t answer him until his time. And when he dug wells (Gen.26.12ff, we’ll see it next week), the Plishtim stole them from him until he finally found one where they didn’t want to live. Here’s what was so cool about Yitzhak – he never let the Plishtim get him down. He kept on digging until he found a well they didn’t want. But v.23’s prophecy wasn’t fulfilled in Yitzhak’s experience until he was in Rehoboth (a broad place – noone else around). Perhaps it wasn’t a well they didn’t want so much as a well where Y’hovah wanted him to be. Was he finally living far enough from the world’s system?
V.25 [the whole passage, really] speaks of the Olam Haba, the world to come. Many confuse this with the Millennial Kingdom, but it isn’t, for there will still be death in the Kingdom. It may be a LOT less pervasive, but it will still exist, for there will still be sin. Sin will just be suppressed, not nonexistent. It will only be in the RE-Created world that sin and the memory of its effects will be expunged from the Sons of Adam.
66.1-4 – The chapter opens with some questions from Y’hovah. Vv.1&2 are written in parallel form. The first ½ of each verse speaks to what Y’hovah created, while the questions in second ½ of v.1 are answered in the second ½ of v.2. Where is the house that we built for him? Where is his rest? Only those who are poor in spirit and of a contrite heart will gain his favor and be his resting place. “Heaven his throne and the earth his footstool” reminds me once again of the Tree of Sefiroth, where the Son stands on the earth and his crown is in the heavens.
The priest described in v.3 is just going through the motions. He doesn’t understand the weight of his calling. He sees the substitutionary death of the animal in his place as his due, and that sacrifice has become an abomination to Y’hovah instead of a sweet savor. Are you repelled by the animal sacrifice because it makes you mindful of your sin that it covers, or because you feel it’s cruel to the animal? Do you think and see as Y’hovah thinks and sees, or as a man? Is.1.11-20;
11 To what purpose [or ‘end’ – FT] is the multitude of your sacrifices unto me? saith Y’hovah: I am full of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he goats. 12 When ye come to appear before me, who hath required this at your hand, to tread my courts? 13 Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting. 14 Your new moons and your appointed feasts my soul hateth: they are a trouble unto me; I am weary to bear them . 15 And when ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood. 16 Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; 17 Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. 18 Come now, and let us reason together, saith Y’hovah: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. 19 If ye be willing and obedient, ye shall eat the good of the land: 20 But if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of Y’hovah hath spoken it .
V.18 [^up there^] has Y’hovah asking us to think HIS thoughts after him. When we do that, when we see the substitutionary sacrifice as HE sees it, THEN we are made pure in his eyes and receive his blessing. When all we see is the death of the animal, we are listening to some OTHER Ruach than El Shaddai’s and we need to rebuke that spirit in us.
In v.4 we see that Y’hovah uses what we fear to judge us. If we fear him he judges us according to his righteousness. If we fear men or any nation, he will use it to judge us with the intent to bring us back to him in repentance. When we hear his voice call us our affliction will be light. When we refuse and go our own way, he deals with us in the spirit of 28.14-15;
14 Wherefore hear the word of Y’hovah, ye scornful men, that rule this people which is in Jerusalem. 15 Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves:
This describes the men in charge in both J’lem and DC. Q&C
Vv.5-8 – This speaks of our Xian and rabbinic brethren who will not associate with us because we won’t keep their feasts or traditions, but will instead obey Y’hovah. They are doing this to ‘Gaw-awd’s GLO-ray’ in their minds, saying, “Let GAW-awd be GLO-rified”, but they will miss his coming. Expecting to be removed from Ya’acov’s trouble, Xians will be tempted to dismiss all the truth they’ve accepted when they see the lie (2Thes.2) they’ve been taught through their church’s Xian Talmudic traditions. Our rabbinic brethren have also been taught their special version of the lie (2Thes.2) that Yeshua was NOT Mashiyach through their synagogue’s Talmudic traditions.
V.6 – Those who reject the truth of Tanakh for traditions of men will hear the voice of noise from the city, the voice from the temple, the voice of Y’hovah who brings recompense to those who refuse his Word. I think this is the Wrath of Y’hovah (Rev.16).
V.7-8 – speak of the birth of Zion in a day. This is NOT May 14, 1948, though that was a partial fulfillment of this prophecy. It is yet future, and its ultimate (I think) fulfillment is seen in Rev.12.
1 And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: 2 And she being with child cried, travailing in birth, and pained to be delivered.
The description is that of the constellation Bethulah, the virgin, who actually has the sun traversing through her during the fall feasts and the new moon of the 7th month is sometimes actually under her feet. She is the beginning of the Hebrew dendera and above her head are all the other ‘signs’ of the zodiac, representing the tribes of Israel. Zion is that virgin who births a nation in a day – probably right before the Wrath of Y’hovah at the Last Trump, the day of Yom T’Ruah.
THIS year, that day is upon us, as sundown beginning the next shabbat will begin the 15th of the lunar month, the full moon. For this to happen in the calendar year 2019, the pace of stuff will have to quicken JU-U-ust a bit. But it is a remote possibility. I actually think it may be up to 7 years before this is completely fulfilled. As of end Shabbat, 13Jul2019, the Rubicon of Iranian nuclear weaponry has not been crossed. If, as I read this, Israel or the US have NOT destroyed Iran’s nuke program, it won’t be done for fear of a general middle-east war over the nuclear fallout of any future destruction of the Russian built plant. Gog uMagog’s forces are pretty much set up. All they need is a catalyst to invade Israel. Q&C
Heb.12.14-29 – How can we follow what we don’t know? If we are to follow peace and holiness with all men we need to be AT peace with Y’hovah by being set-apart unto him. Otherwise there is no real peace, only a cessation of armed conflict – a cease-fire. They cry out “PEACE! PEACE! But there is no peace.” Keep your eyes open and stay alert to subtle destructive forces that will rob you of your power (grace) to live according to Y’hovah’s Word. If we refuse his Word (Tanakh’s teaching), we become those we saw in YeshaYahu 66.6 above. Live circumspectly, watching for that which will trip you up and destroy your walk with Y’hovah Yeshua. If you let the Word slip away, you will stumble over that which makes you bitter. Don’t follow men. They will disappoint you every time.
Follow Y’hovah and his Word, for he will NOT disappoint you. He keeps his promises to us. It’s when men disappoint us that the root of bitterness shoots out and seems to actively grab us to make us fall. Esav sold his birthright for a bowl of soup because he wasn’t thinking about the implications of his actions. He was thinking of his belly and was only looking at the here and now. But when it was time for the blessing, his bitterness came to the front and he held the birthright and the blessing against Ya’acov. The root of Esav’s bitterness was his contempt for what? Outwardly, his contempt was for his birthright, but ultimately it was contempt for his parents, thereby showing his contempt for Y’hovah. So, it was all Esav’s fault. Ya’acov merely took advantage of his brother’s unthinking, bull-in-a-china-closet way of life. Esav’s contempt for his birthright cost him the blessing of the bachor as well. Because he had no repentance for his contempt toward his birthright, and though he ‘sought the blessing bitterly with tears’, he was rejected. Actions have consequences, even if we think we’ll work around them. In Dt.29.14-20 (esp. vv.18-20):
14 Neither with you only do I make this covenant and this oath; 15 But with him that standeth here with us this day before Y’hovah Elohenu, and also with him that is not here with us this day: 16 (For ye know how we have dwelt in the land of Egypt; and how we came through the nations which ye passed by; 17 And ye have seen their abominations, and their idols, wood and stone, silver and gold, which were among them:) 18 Lest there should be among you man, or woman, or family, or tribe, whose heart turneth away this day from Y’hovah Elohenu, to go serve the gods of these nations; lest there should be among you a root that beareth gall and wormwood [bitterness]; 19 And it come to pass, when he heareth the words of this curse, that he bless himself in his heart, saying, I shall have peace, though I walk in the imagination of mine heart, to add drunkenness to thirst: 20 Y’hovah will not spare him, but then the anger of Y’hovah and his jealousy shall smoke against that man, and all the curses that are written in this book shall lie upon him, and Y’hovah shall blot out his name from under heaven.
That will be Esav’s fate, for he is the template to which Y’hovah refers in Dt.29, and anyone else’s who despises his birthright. Esav sought his blessing from Yitzhak with tears, not repentance. This includes you or me, if we eschew Mashiyach for the ease of this life. Rav Sha’ul speaks to this in Rom.11.16-22:
16 For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches. 17 And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree; 18 Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. 19 Thou wilt say then, The branches were broken off, that I might be graffed in. 20 Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear: 21 For if Elohim spared not the natural branches, take heed lest he also spare not thee. 22 Behold therefore the goodness and severity of Elohim: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off.
He is alluding to Dt.30.14-19:
11 For this commandment which I command thee this day, it is not hidden from thee, neither is it far off. 12 It is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it? 13 Neither is it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it? 14 But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it. 15 See, I have set before thee this day life and good, and death and evil; 16 In that I command thee this day to love Y’hovah Elohecha, to walk in his ways, and to keep his commandments and his statutes and his judgments, that thou mayest live and multiply: and Y’hovah Elohecha shall bless thee in the land whither thou goest to possess it. 17 But if thine heart turn away, so that thou wilt not hear, but shalt be drawn away, and worship other gods, and serve them; 18 I denounce unto you this day, that ye shall surely perish, and that ye shall not prolong your days upon the land, whither thou passest over Yarden to go to possess it. 19 I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live:
When we choose to obey him, we are choosing life. When we choose to walk in our own way, we are choosing to perish. In Ezek.3. we see this:
17 Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me. 18 When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand. 19 Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul. 20 Again, When a righteous man doth turn from his righteousness, and commit iniquity, and I lay a stumblingblock before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand.
Our justification is through the blood of Mashiyach, not our works. But we can leave our justification in the weeds by walking in our own way after having knowledge of the truth (Heb.10.26). When we refuse to obey when we KNOW that obedience is the standard, THAT is willful sin. THAT needs confession and repentance. In our favor, the blood of Mashiyach is also that which makes it possible to repent and confess our sins. ALL sins are forgiven as we walk in Mashiyach. But when we go our own way, we are on our own until we repent, confess our sin and walk humbly with Elohenu (Mic.6.18). We are COMMANDED to obey Y’hovah’s Word and he gives us the Ruach as the source of power (grace) to do it. When we don’t use the power he’s provided, it isn’t HIS fault, but ours, and he has provided an advocate for our defense – Yeshua Moshienu. We simply need to decide to confess our sin, turn back to him and obey him. Unrepented and unconfessed sin is what keeps us in exile from Y’hovah. He’s waiting for us to turn to him for deliverance from exile, like the prodigal’s father waited for him to turn. Q&C
Vv.22-24 – I think Hebrews was written to Aharonic priests, which ties to our haftarah today. These were believing Kohanim [Acts 6.7] in Mashiyach who were thinking of going back to the Temple sacrifices, which is why Paul [or his talmid who wrote Hebrews] told them there is ‘no more sacrifice for sin’ in 10.26. We don’t go to Mt. Sinai in Arabia or Mt. Zion on earth, but to the New Jerusalem, Zion – a city not made with hands, described in v.22-24. The general assembly of the kahal of the b’khorim is the gathering of all the saints of all time and is referring IMO to Yom T’Ruah [first day this past week], Resurrection Day and the Wedding Ceremony.
Vv.25 – The blood of Avel pled vengeance; the blood of Yeshua pleads forgiveness. Heed Yeshua’s call, for if they heard a voice from Sinai and refused to shema it, how much worse will it be for those who refuse to hear his voice from heaven.
Vv.26-29 – Speak of the dissolution of the heavens and earth, as we saw in Is.66 today. The Word of Y’hovah is a fire, as we know from Ex.3, and a consuming fire, as we know from v.29, Dt.4 and 9 and 2Pet.3. Q&C
End of Shabbat Bible Study