January 4, 2014 Shabbat Bible Study
©2014 Mark Pitrone and Fulfilling Torah Ministries
Gen.46:28 – 48:22 – 1Ki.2:1-4, 2Ki.13:14 – Ps. 39 – Rev. 21:1-10, 22:1-10
46:28-34 – Did you notice whom Yisrael chose as the leader of the fam when Yoseph was absent? Yisrael knew who the Tzadikim were. He knew who would be his principle heirs. He knew what he would do with his priesthood after the order of Melchizedek. He also knew what kind of impression Yehudah had made on Yoseph by his offer to suffer exile from his Abba in substitution for BenYamin. Is Yisrael, by sending Yehudah ahead of him, foreshadowing Yeshua’s mission to bring Yoseph to his Abba as Moshiach ‘son of Yoseph’? As soon as Yoseph got word that his Abba would meet him in Goshen, he got into his chariot and rode out to present himself to him. Yoseph seems to release 22 years worth of emotion as he wept on his Abba’s neck. I doesn’t seem to say that Yacov wept, and the conventional wisdom among the ortho-rabbis is that Yisrael was reciting the Shema as Yoseph wept on his neck. Nachmonides’ explanation is a bit different. He says that the natural antecedent to the pronoun in the phrase ‘he fell … and he wept’ is ‘his father’, not Yoseph. And I tend to agree with Ramban. I cannot believe that Yisrael’s first action upon seeing Yoseph was to recite the shema. I have no doubt that he did before long in gratitude to Y’hovah for finally reuniting him with his favorite son, but I think his reaction to seeing Yoseph after the long absence was more emotional than rational. This would also be more in line with the father of the prodigal welcoming his returning son, as well. His first recorded words to Yoseph (v.30) are also similar to the prodigal’s Abba,
Now let me die, since I have seen thy face, because thou art yet alive.
To ensure that his family would NOT assimilate into Egypt, Yoseph instructed them to say they were shepherds and cattlemen when Paroh asked. Then he set them up in Goshen, away from the mass of the Egyptian people. He explained why he was doing this for them – shepherds were abominable to Egyptians. Schottenstein’s Interlinear Chumash has an instructive comment that the present Israeli political leadership would be well to heed:
“Do not seek the grace of gentile rulers: neither emulate their ways nor mingle with them socially.”
The present nation of Israel would be so much better off by submitting to Y’hovah instead of the nations of the world system. HE would be their protection, if they would relinquish their own right hand to him. It is going to take them losing everything to the AntiMessiah for them to actually relinquish control and trust Y’hovah. And it is looking like it will be only a few more months or years before they will be forced to let go and let Y’hovah fight for them, or be annihilated. It is unfortunate that the people to whom were given the oracles of Y’hovah have to get to that state before they will trust him enough that he can actually act directly on their behalf. Unfortunately, they trust religious tradition before the Word of Y’hovah that he gave through them.
Yoseph’s instructions are to be truthful with Paroh and to respectfully emphasize their being herdsmen, so he would see the wisdom of their being isolated from Egyptian society. This isolation would serve to keep the bloodlines pure, as with antediluvian Noach. And soon, the favor of Y’hovah in Israel’s physical multiplicity would become apparent – 70 Israelites in Goshen became over 2 million (that # is VERY conservative) in only about 210 years, according to the rabbis [I think it was more like 120 years]. Q&C
47.1-27 – Yoseph took 5 of his brothers to present to Paroh. The translation of the Stone’s Chumash says he took the ‘least’ of his brethren to try to impress Paroh that they were really only suitable to be shepherds. Everywhere else, all of the patriarchs are like gods, but here, they are 5 men who are so weak and sickly looking that Paroh wouldn’t want to employ them in any position requiring vigor. According to the rabbinic tradition, Yoseph chose the Woody Allens not the Max Baers or Hank Greenbergs. Maybe he did, but I think it is the number, not the power of the men that is important. 5 = the grace of Y’hovah. 5 is the Hebrew letter ‘hey’ which represents the idea of an open window through which to behold the truth. I think these were the ones who best represented Y’hovah to Paroh. They told Paroh the truth and asked to be allowed to sojourn in Goshen. Sojourn is translated from St.1481, guhr, to turn aside for a time, to temporarily dwell with the expectation of returning home. The word is from the 2 letter root, ger, sojourner. They were not planning to stay indefinitely. Y’hovah had plans to move them out in his time, and I’m sure they were expecting it to be less than it turned out to be – according to the rabbi, about 210 years.
Next, Yoseph took Yisrael to present to Paroh. After Yisrael had blessed him, Paroh asked Yisrael how old he was. Ya’acov must have looked even older that his 130 years, and since Yoseph ‘stood him’ (root is amad, to stand) before Paroh, it can be inferred that Yoseph supported his Abba before Paroh. Of course, the answer to the question may have shocked Paroh, too. 130 years is not a short life, though Ya’acov said his sojourn on the earth was short compared to his patriarchs – and it was.
Chumash notes say that the blessing of Ya’acov over Paroh ended the drought after only 2 years instead of the 7 revealed in the prophecy. They say that Yoseph’s plan had already stripped the people of Egypt and surrounding lands of all their money, livestock, property and freedom. I think the process had to go at least 4 years before feudalism took hold. Whatever the case, that Paroh was the King and owned every scrap of land (except the priest’s) from Canaan to Ethiopia and Morocco is probably NOT an exaggeration. The first year, the people paid money for food and seed stock for next year. The following year, they paid with their livestock. The following year they paid with their land. And the following year, with nothing left to trade, they traded themselves and became feudal serfs to Paroh. If he wasn’t an absolute monarch before, he certainly was then.
It looks as though Yoseph moved whole neighborhoods of folks around to make the best of the situation while their salvation from starvation was fresh in their minds. This eventually became a common practice when a people were conquered by a foreign power, as when Assyria took Israel into exile. This moving of whole populations was to keep them from being too politically independent, or get too close to their new neighbors. This worked well with the Samaritans in what had been Israel, and, after Babylon, in Judah. If the conqueror didn’t replace those they displaced, the land would quickly go wild. Now, the Egyptian government pretty much pioneered this practice with the movement of large populations within the Empire. This still works to this day, as was shown in the Tianamen Square incident of 1989, I think. The local militia didn’t want to kill its own people, so the militia was withdrawn until militia from the other end of the empire could be brought in to kill the disarmed civilian opposition without mercy. Had the Egyptian people been left on their hereditary land, they might have stood up against Paroh to protect it. But with no hereditary attachment to the land, why fight for it?
Yoseph then set up an income tax. He had taxed them before, for the 7 years of plenty he’d taken 20% of the produce for storage against the 7 years of dearth to come. Now he took 20% because it actually belonged to Paroh. He COULD have taken ALL of it and made the sheeple pay for what they needed to live by promising future obligations, like the American Congress has been want to do, especially since 1813. But Yoseph gave the people at least the illusion of freedom by only exacting 1/5 of the increase.
Please notice that he took 20% of the INCREASE! Technically, what you are paid for your labor is not increase, but an even trade – value for value, as agreed to by contract between the payer and the payee. I will give you X# of hours labor for you giving me X# of shiny pieces of metal – value for value exchange, freely given labor at a freely entered rate of compensation. No one shows an ‘increase’ so there is no ‘income’. When I sell a product, I then deduct the cost of the item and the cost of advertising, paying the sales force, etc. and any profit left is increase. In the farm, there are costs of doing business that includes the seed, fertilizer, equipment to weed and till and harvest, etc., that can be deducted from the total receipts. The left over, after holding back the seed for next year, is the increase. Yoseph taxed them 20% of that increase. Dumb Rod/WaytoZion knows about what the costs of farming are better than anyone I know. The family farm is dying because of rising costs to do business. The Egyptians were actually grateful, thanked Yoseph profusely, for he “saved their lives”, and gladly became serfs to Paroh. To sell yourself as a slave to the NWO is to take the mark, so that you can buy and sell. Will you sell yourself for a few morsels of bread, or will you remain faithful to Y’hovah to the end? Is it better to live a serf or slave than to die a free man, faithful to Y’hovah?
The priests didn’t really own anything (a vow of poverty?), so they didn’t pay taxes, and Paroh was their god and their benefactor. This is exactly what the church set up early on. The priests were on the Egyptian government payroll. They ate sumptuously from the stores Yoseph had gathered. Rav Sha’ul never took an offering for himself, though he would accept gifts given freely. He worked for his living at a trade and took up offerings for the poor Netzari, the widows and orphans in Jerusalem. Israel stayed in Goshen and had enough increase to both pay their taxes and acquire land for themselves and were fruitful in all they did. Q&C
47.28-32 – The year is @2255 AM. Ya’acov is 147 years old, and knows his time on earth is short. So he got Yoseph’s oath that he will not be buried in Egypt, but in his family tomb of Machpelah in Hevron, which he knew would probably draw Paroh’s wrath. Next week we’ll see that Paroh let Yoseph go to bury his father in Hevron ONLY because he had sworn an oath to his father, “Go up, as your father adjured you”. Adjure mean to foreswear a person to a solemn oath. Yoseph promised Ya’acov that he would personally do it.
48.1- – One day, soon after, a servant told Yoseph that his father was sick, so Yoseph took Menashe and Ephraim to his father to get his blessing on them. Ya’acov struggled, but sat up in bed when he was told Yoseph was coming, and told him how Y’hovah had blessed him at Luz/Bethel with physical multiplicity and to make him a congregation of peoples, liyk’hal amiym, and give his seed haAretz forever. Then he adopted Yoseph’s sons as his own. Yisrael said, ‘these are mine as Reuben and Simeon are mine.’ Y’hovah had given HaAretz to Ya’acov’s seed forever, and Ya’acov was about to name Ephraim as his firstborn and Menashe as his second born, so that if Ephraim were to die childless, Menashe would be expected to raise up seed for him. In a way, he is replacing Er and Onan, Judah’s sons who died. Ephraim and Menashe are now full heirs of Yisrael and any subsequent children of Yoseph and Asenath are to be listed as theirs; that is, Ephraim’s and Menashe’s; children and Yisrael’s grandchildren.
The next couple of sentences are informational and based on information found at this link, http://www.yashanet.com/studies/revstudy/rev1a.htm . (Yashanet.com is a GREAT resource.) Including Rev.7, there are 13 listings of the tribes of Israel, 2 in Gen., 1 in Ex., 3 in Num., 2 in De., 1 each in Jud. and 1 Chron., and 2 in Ezek. Yoseph is listed in only 3 of the 10 following Ex.1, being replaced by Ephraim and Menashe the rest of the way through Torah. In Rev, in Ephraim’s place Yoseph is listed along with Menashe. Speculation as to Ephraim’s status in Rev. is that Yerovoam, who caused Israel to sin in the mixed Yhwh/golden calf worship, was from Ephraim. Dan is also missing from Rev.7 presumably because Dan acquiesced in placing one of the idols in Dan, where Israel was encouraged to go for Sukkoth in the 8th month.
After he told Yoseph that his children were now his own, as far as genealogy is concerned, Ya’acov asks him “Who are these?” Now, I don’t think he was a dotard, so the question must have a remez or sod meaning. The rabbinic interpretation has a lot of merit. They say that what Yisrael perceived in his spirit was that wicked kings would proceed from both of these well raised and trained young men, Yerovoam and Ahav from Ephraim and Yehu and his sons from Menashe. This perception shocked Yisrael so much that he didn’t recognize his own grandchildren, whom he’d just made his heirs. When Yoseph assured Yisrael that they were his sons, born to him in Egypt, Yisrael asked that they be brought to him so he could bless them. Q&C
Yoseph brought them forward, Menashe, the elder on his left toward Yisrael’s right hand and Ephraim on his right toward Yisrael’s left, expecting Yisrael to just reach forward and put the birthright on Menashe. I guess Yoseph hadn’t learned the lesson about parental favoritism. But Yisrael crossed his hands to render the blessing and had it conferred before Yoseph could stop him. Now, at this point, both Yisrael and Yoseph have their right hands on Ephraim’s head. The picture could not be plainer – Ephraim is the right hand of both of his living and adoptive [graphed into] patriarchs. What he got at this point, in my opinion, was a double blessing as bachor of both Yisrael and his tzadik son, Yoseph. Ya’acov had not dared hope that he would ever see Yoseph again and now here Yisrael is putting his blessing on Yoseph’s children. Even after perceiving the wickedness that would proceed from their loins, he is still overjoyed to bless them.
Yisrael pronounces the same blessing over both young men, but the right hand was on Ephraim, making him principle heir. He pronounced the blessing of the Elohim who’d protected Ya’acov and his family, who had renamed him Yisrael, who had watched over him and his for their safety and good, and then blessed them to go forward in the names of all their Patriarchs, that they would become not just peoples, but multitudes. After Yoseph tried to redirect Yisrael’s hands, he was told, ‘They’ll both be great nations, but Ephraim will be greater than his brother. Ephraim would become a “multitude of nations” in v.19, literally the “fullness of the gentiles” in Rom.11:
25 For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. 26 And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: 27 For this is my covenant unto them, when I shall take away their sins.
The Hebrew phrase is ‘m’lo hagoyim’, which is a perfect translation of the greek to Hebrew in Rom.11.25. This passage is what Paul was referring to. The man had Torah in mind with everything he wrote. He was working to reconcile Yehudah and Ephraim.
Why do you suppose Yisrael gave Yoseph Shechem (it’s in the Hebrew, though not translated in the KJV), one portion above his brethren? Well, for one, he was conferring his blessing upon Yoseph. But I think the second reason is that Yoseph had married Asenath, who may be Dinah’s daughter by Shechem’s rape (refer to the discussion from last week at Way To Zion audio). Shechem is in Menashe’s inheritance on the west of Yarden, between Ebal and Gerizim. Q&C
1Ki.2:1-4 – WOW! What a WEEK we’re having! First we have Yisrael on his deathbed. Now it’s David! David told Shlomo that he was going to his rest, and that Shlomo would be on his own, but that if he would stay true to Y’hovah, to have his halacha after his will and to guard his chukim [statutes], his mitzvoth [commandments], his mishpatim [judgments] and his aydothim [testimonies] – cacatuv b’torat Moshe – AS THEY WERE WRITTEN in the Torah of Moshe, that he would prosper in all he would do and where he would go. And for as long as he did what David his abba said, he did prosper. There isn’t anything there about keeping the halacha of the rabbis, as they were passed down by word of mouth from Moshe to Yehoshua to the judges to the kings or through the Levites from Moshe until then. It was a mitzvah of Y’hovah through Moshe that the king was to write himself a copy of Torah as one of his first official duties. De.17.
14 When thou art come unto the land which Y’hovah Elohecha giveth thee, and shalt possess it, and shalt dwell therein, and shalt say, I will set a king over me, like as all the nations that are about me; 15 Thou shalt in any wise set [a] king over thee, Y’hovah Elohecha shall choose: from among thy brethren shalt thou set king over thee: thou mayest not set a stranger over thee, which is not thy brother. 16 But he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses: forasmuch as Y’hovah hath said unto you, Ye shall henceforth return no more that way. 17 Neither shall he multiply wives to himself, that his heart turn not away: neither shall he greatly multiply to himself silver and gold. 18 And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book out of [the one] before the priests the Levites: 19 And it shall be with him, and he shall read therein all the days of his life: that he may learn to fear Y’hovah Elohayiv [his God], to keep all the words of this law and these statutes, to do them: 20 That his heart be not lifted up above his brethren, and that he turn not aside from the commandment, to the right hand, or the left: to the end that he may prolong days in his kingdom, he, and his children, in the midst of Israel. (Deut.17.14-20)
There is no record of ANY king of Israel or Judah having done this. Had Shlomo done this, there would probably not have been a division of the land after his death, because the chances are slim at best that he’d have treated 10-Israel and Yerovoam so badly as to have driven them to rebellion. Had Rehovoam done this as Shlomo got old, the chances that he’d have listened to his boyhood buddies instead of the priests would have been slim and none. But we know what happened. Shlomo didn’t write a copy of Torah for himself to have at his side, so he multiplied wives and horses and chariots and silver and gold, and as such he treated a loyal man like Yerovoam in such a way as to drive him to Egypt, where he would learn of Apis and Hathor and make golden calves and call them Y’hovah and place them in Bethel and Dan. NO King of Israel or Judah did this one thing. The closest thing we have to it is YoshiYahu, at age 24, when the priests FOUND the copy of Torah that had been lost in the Temple. 2Ki.22:
8 And Hilkiah the high priest said unto Shaphan the scribe, I have found the book of Torah in the house of Y’hovah. And Hilkiah gave the book to Shaphan, and he read it. 9 And Shaphan the scribe came to the king, and brought the king word again, and said, Thy servants have gathered the money that was found in the house, and have delivered it into the hand of them that do the work, that have the oversight of the house of Y’hovah. 10 And Shaphan the scribe shewed the king, saying, Hilkiah the priest hath delivered me a book. And Shaphan read it before the king. 11 And it came to pass, when the king had heard the words of the book of Torah, that he rent his clothes.
Had Shlomo just listened to and kept the words of David, he may not have gone the way he did and done some of the biblically stupid things he did. Shlomo began the process of removing the Davidic covenant from his heirs that was finally realized in Y’konyahu, who was so wicked that Y’hovah pronounced the curse that kept his descendants from prospering on David’s throne (Yirm.22.28-30)
28 this man Coniah [is] a despised broken idol, a vessel wherein no pleasure; wherefore are they cast out, he and his seed, and are cast into a land which they know not? 29 O earth, earth, earth, hear the word of Y’hovah. 30 Thus saith Y’hovah, Write ye this man childless, a man shall not prosper in his days: for no man of his seed shall prosper, sitting upon the throne of David, and ruling any more in Yehudah.
Not even one king kept that simple commandment of Y’hovah. Had even ONE done so, things would probably have been different.
2Ki.13:14 – Yehoash went to visit Eliysha on his deathbed and wept over the loss he was about to suffer. He was worried about how he would defeat Syria without Eliysha’s counsel, for it truly was as if Eliysha was in the war councils of Hadad. Y’hovah had told him how to arrange every battle and defeat Syria almost without firing a shot. Hadad thought he had a spy in his council chambers. Well, he did – Ruach haKodesh, who fought for Yisrael. Yehoash knew that without Eliysha, his kingdom would have ended long before. When a godly counselor dies, the nation he counsels suffers greatly. I wish we had at least 1 in the administration of the USofA. Q&C
Ps.39 – Vv.1-2 are definitely Messianic verses, for Yeshua absolutely observed them before the Sanhedrin, Herod and Pilate. When the enemy is questioning you, keep your yap shut. As I said last week, you answer ONLY what you are asked and you answer truthfully. Volunteer NO information. Make them investigate. Make them do their jobs, don’t do any of it for them. You have the right to remain silent – so shut your yap!
As David mused, his Irish rose. He was being rebuked for a transgression and wanted to know what his end would be. He knew that his life was in Y’hovah’s hands, that all his days were but a breath to Y’hovah. He knew that the best man was as a vain thing before Y’hovah.
Everything men do are vain before Y’hovah, who can wipe them away like so much dust off a mantelpiece. We gather silver and gold, as Shlomo did, and then we die and can do nothing with it except pass it to our children who, hopefully, will use it wisely. Alas, that was not the case for Rehovoam, was it? So David wants to know what his end will be in this episode of rebuke. Will he be gathered to his fathers or delivered yet again by his Y’hovah? He demands deliverance and another chance to get it right, so those who hate Y’hovah won’t get the glory. He acknowledged his uselessness and his utter dependence on the grace of Y’hovah, whose rebukes prove that the best man is a vain thing.
He commands Y’hovah to shema to him, to listen to his cry for mercy, to not ignore his cry for deliverance, while acknowledging that, before Y’hovah, he is but a stranger – that he truly knows nothing of his ways, and that his fathers back to Avraham had no real clue as to the set-apartness of Y’hovah. So he commands Y’hovah to spare him so that he can get back to status quo ante – before he transgressed. Those are imperative statements, not requests. Of course, David knew enough of Y’hovah’s heart to know what He wanted to do, so his imperatives are in the will of Y’hovah. Q&C
Rev.21:1-10 – Yochanan saw the New heaven and new Earth in which there was no more sea and the New Jerusalem descending from Elohim to the New Earth. The sea has always represented the masses of unbelieving humanity, the world system, in biblical prophecy. That there is no more sea is significant in that light. When Y’hovah recreates the universe there will be no sin and, as such, no sinful world system. THIS will be a place where he can finally bring his Bride – his Father’s House is the New Earth, wherein dwells righteousness, including Avinu. He will dwell permanently with us on his New Earth. The tears that he will wipe away are those of sorrow for the ones who were cast into the LoF and thoroughly consumed. How will he wipe those tears away? I mean, how will they STAY away? The only thing that makes sense to me is that our memories will be expunged of what causes us sorrow, whether personal like loss of reward for evil done in the flesh or memories of loved ones lost. By what mechanism he does that is conjecture. I know of nothing in scripture that sheds light on that. If anyone has knowledge of how Y’hovah will do this, please let us know. As to tears of joy, the joy will be so all-pervasive as to exclude tears, because the idea of joyful tears requires there be a contrast. Joy will be a constant condition. It is in v.5 where I see that he’s removed the evil inclination/OSN from those who were faithful unto the end, who came up to Jerusalem for the last millennial feast of Tabernacles – he makes ALL things NEW. Don’t ask me what the mechanism is by which he does that, either. All I know is that those words are ‘faithful and true’, that those saints go somewhere, and I see a New Heaven and a New Earth that will be ruled by Moshiach ben David. Is.9:
6 For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty Elohim, The everlasting Father, The Prince of Peace. 7 Of the increase of government and peace no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of Y’hovah Tzavaoth will perform this.
‘No end of the increase of government and peace’ = New Heavens/New Earth. No death, no sin, but ever increasing population to govern in peace = expansion of that government and population to the other planets and the stars, ALL of which are brand new and unsoiled by sin, and, therefore, PERHAPS all habitable. That thought kinda gives new weight to the parable of the pounds in Lk.19, doesn’t it?
Do you know the biblical definition of a liar (v.8)? 1Jn.2.
So, if you SAY you know him, but your lifestyle and normal walk is that you do not keep his commandments, you are a liar and you have no place in the New Creation.
Rev.22:1-10 – The Aleph and Tav of 21.6, the one that points out the direct object of Y’hovah’s Creation, said he would give of the water of the river of life freely to any who thirst. Here we see the water proceeds out of the throne of Y’hovah and the Lamb, which is a parallelism of echadness. The river flows down the median of the boulevard of the city and is straddled by the roots of the tree of life.
Jer.17.7 Blessed is the man that trusteth in Y’hovah, and whose hope Y’hovah is. 8 For he shall be as a tree planted by the waters, and spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit.
The tree is obviously nourished by the water, for its leaves heal the nations. Do you suppose all 70 nations of the earth are represented in the Bride? Could well be.
“There shall be no more curse” – The curse of sin is exile and death, so there will be no more death. The totality of who Abba is will be always on our minds and thoughts. There will be no need of phylacteries to remind us. We will be ever mindful of him.
Is.2.2 And it shall come to pass in the last days, the mountain of Y’hovah’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. 3 And many people shall go and say, Come ye, and let us go up to the mountain of Y’hovah, to the house of the Elohim of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth Torah, and the word of Y’hovah from Jerusalem.
The phrase, “No need of candle, nor light of the sun,” does not say that they do not exist. They are unnecessary in the city, because Y’hovah is there. He is the source of ALL light – his light, his Shekinah, permeates the city, where there is no need of the sun or any other source of light. In the city and, therefore, in the Bride, light just IS. It will emanate from and permeate everything.
Yochanan fell down at the feet of the angel and was immediately scolded for it, “HEY! I’m just a guy like you! I am a doer of the commandments. Don’t you dare worship me! You worship Elohim!”
There are 7 practical applications (5 of which are seen in vv.1-10) of the truth of Rev.22;
1) Trust the Truth of Y’hovah, v.6; 2) Live with Y’hovah in our thinking, v.7; 3) Do the commandments, vv.7&9; 4) Worship Elohim, v.9; 5) Share the Truth of Elohim, v.10; 6) receive the fruit of your labor, v.12; 7) Walk in his grace, v.21. Q&C
End of Shabbat Bible Study
 Schottenstein’s Interlinear Chumash, pg. 288, note for 31-34