31 a
dividing curtain Heb. פָּרֽכֶת . [This is] a word denoting a dividing curtain. In
the language of the Sages [it is called] פַּרְגוֹד (Chag. 15a), something that separates between the
king and the people.
blue,
purple Each type was doubled in each thread with six
strands.-[from Yoma 71b]
the work
of a master weaver Heb. מַעֲשֵׂה
חשֵׁב I have already explained (verse 1) that this is weaving of two
walls, and the designs on both sides of it are unlike one another.
cherubim He shall
make designs of creatures.
32 four
pillars inserted into four sockets, with hooks attached to
them [the pillars], bent on the top [in order] to place upon them a pole around
which the top of the dividing curtain was wound. These hooks are the וָוִין [mentioned in the next verse, given this name] because they are
made in the shape of [the letter] “vav” (ו) . The dividing curtain was ten cubits long,
corresponding to the width of the Mishkan [from north to south], and ten cubits
wide, like the height of the planks. [It was] spread out at the one-third
[point] of the Mishkan [from east to west], so that from it [the dividing
curtain] toward the [Mishkan’s] interior were ten cubits, and from it [the
dividing curtain] toward the exterior were twenty cubits. Hence, the Holy of
Holies was ten [cubits] by ten [cubits], as it is said: “And you shall place
the dividing curtain beneath the clasps” (verse 33), which join the two sets of
the curtains of the Mishkan, the width of the set being twenty cubits. When he
[Moses] spread them on the roof the Mishkan from the entrance [all the way] to
the west, it [the first set of curtains] ended after two-thirds of the [way
into the] Mishkan. The second set covered [the remaining] third of the Mishkan
with the remainder [of the curtains] hanging over its rear to cover the planks.
35 And
you shall place the table The table was in the north, drawn away from the
northern wall [of the Mishkan by] two and one-half cubits. The menorah was
[placed] in the south, drawn away from the southern wall [by] two and one-half
cubits. The golden altar was placed opposite the space between the table and
the menorah, drawn a short distance toward the east. They [the table, menorah,
and golden altar] were all situated in the inner half of the Mishkan. How was
this? The length of the Mishkan from the entrance to the dividing curtain was
twenty cubits. The altar, the table, and the menorah were drawn away from the
entrance toward the western side ten cubits.-[from Yoma 33b]
36 And
you shall make a screen Heb. מָסָךְ , a curtain that is a protector opposite the
entrance, like “You made a hedge (שַׂכְתָּ) around him” (Job 1:10), an expression of
protection. [Note that the “samech” and the “sin” are interchangeable.]
the work
of an embroiderer The figures [on the screen] are produced on it with
needlework-just as the face [was] on one side, so was the face on that [other]
side.-[from Yoma 72b, Baraitha Melecheth HaMishkan, ch. 4]
an
embroiderer Heb. רֽקֵם , the name of the craftsman, not the name of the
craft. Its Aramaic translation is עוֹבַד
צַיָיר , work of an artist, but not עוֹבֵד צִיוּר , work of artistry. The measurements of the screen
were the same as the measurements of the dividing curtain, [namely] ten cubits
by ten cubits.-[from Baraitha Melecheth HaMishkan, ch. 4]
Chapter
27
1 And you
shall make the altar...and its height [shall be] three cubits The
words are [to be understood] literally. These are the words of Rabbi Judah.
Rabbi Jose says: It says here “square,” and concerning the inner altar, it says
“square” (Exod. 30:2). Just as there, its height was twice its length [i.e, it
was one cubit long and two cubits high], here too, its height was twice its
length. [This method of expounding is known as גְּזֵרָה
שָׁוָה , similar wording.] How then do I understand “and its height
[shall be] three cubits"? [This means measuring] from the edge of the
sovev [the ledge surrounding the altar] and higher.-[from Zev 60a] [According
to Rabbi Judah, the altar was literally three cubits high. According to Rabbi
Yose, it was ten cubits high, with the upper three cubits above the ledge
mentioned in verse 5]
2 its
horns shall be from it [This means] that he should not make them [the horns]
separately and [then] attach them to it [the altar].
and you
shall overlay it with copper to atone for brazenness, as it is said: “and your
forehead is brazen (נְחוּֽשָה) ” (Isa. 48:4). [I.e., נְחֽשֶת , which means copper, is also used idiomatically
to mean brazen or bold.]-[from Tanchuma 11]
3 its
pots Heb. סִּירֽתָיו , sort of kettles.-[from targumim]
to remove
its ashes Heb. לְדַשְׂנוֹ , to remove its ashes [and place them] into them
[the kettles]. This is what Onkelos rendered: לְמִסְפֵּי
קִטְמֵיהּ , to remove its ashes into them. In Hebrew, some
words [are used in such a manner that] one word [i.e., the same root] changes
in its meaning to serve [both] as building and demolishing [i.e., it has a
positive and a negative meaning], like, “it took root (וַתַַּשְׁרֵשׁ) ” (Ps. 80:10), “a fool taking root (מַשְׁרִישׁ) ” (Job 5:3), and its opposite, “and it uproots (תְשָׁרֵשׁ) all my grain” (Job 31:12); similar to this, “on
its branches (בִּסְעִיפֶיהָ) when it produces fruit” (Isa. 17:6), and its
opposite, “lops off (מְסָעֵף) the branches” (Isa. 10:33); similar to this, “and
this last one broke his bones (עִצְּמוֹ) ” (Jer. 50:17) [ עִצְּמוֹ , which usually means “became boned,” here means]
“broke his bones”; similar to this, “and stoned him with stones (וַיִּסְקְלֻהוּ בָּאֲבָנִים) ” (I Kings 21:13), and its opposite, "clear
it of stones (סַקְּלוּ מֵאֶבֶן) ” (Isa. 62:10), [meaning] remove its stones, and
so, “and he fenced it in, and he cleared it of stones (וַיִּסְקְלֵהוּ) ” (Isa. 5:2). Here too, לְדַשְׁנוֹ means “to remove its ashes (דִשְׁנוֹ) ,” and in Old French, adeszandrer, to remove
ashes.
and its
shovels Heb. וְיָעָיו . [Its meaning is] as the Targum [Onkelos renders:
וּמַגְרפְיָתֵיה ]: shovels with which he [the kohen] takes the
ashes. They are [similar to] a kind of thin, metal lid of a pot, and it has a
handle. In Old French [it is called] videl, vedil, vadil, [all meaning] shovel.
and its
sprinkling basins Heb. וּמִזְרְקֽתָיו , with which to receive the blood of the
sacrifices. and its flesh hooks Heb. וּמִזְלְגֽתָיו . Sort of bent hooks, with which he [the kohen]
would strike the [sacrificial] flesh. They [the hooks] would be imbedded into
it, and with them, he would turn it over on the coals of the [altar] pyre in
order to hasten its burning. In Old French [they are called] crozins, [meaning
flesh] hooks, and in the language of the Sages [they are called], צִינוֹרִיּוֹת (Yoma 12a).
and its
scoops Heb. וּמַחְתּֽתָיו . They had a cavity in which to take coals from
the altar and to carry them onto the inner altar for incense [which was within
the Mishkan]. Because of their [function of] scooping (חֲתִיּֽתָן) , they are called scoops (מַחְתּוֹת) , like “to scoop (לַחְתּוֹת) fire from a hearth” (Isa. 30:14), an expression
of raking fire from its place, and likewise, “Can a man rake (הֲיַחְתֶּה) embers with his clothes?” (Prov. 6:27).
all its
implements Heb. לְכָל-כֵּלָיו . Like כָּל
כֵּלָיו . 4 grating Heb. מִכְבָּר , a word meaning a sieve (כְּבָרָה) , which is called crible [in French], [meaning] a
sort of garment made for the altar, made with holes like a sort of net. This
verse is inverted, and this is its meaning: And you shall make for it a copper
grating of netting work.
5 the
ledge of the altar Heb. כַּרְכּֽב , a surrounding ledge. Anything that encircles
anything else is called כַּרְכּֽב , as we learned in [the chapter entitled] Everyone
May Slaughter (Chul. 25a): “The following are unfinished wooden vessels: Any
[vessel] that is destined to be smoothed or banded (לְכַרְכֵּב) .” This [refers to the practice] of making round
grooves [or bands] in the planks of the walls of wooden chests and benches. For
the altar as well, he [Bezalel] made a groove around it a cubit wide. [The
groove was] on its wall for decoration, and that was at the end of three (other
editions: six) cubits of its height, according to the one who says that its
height was twice its length and [asks] how then can I understand [the verse]
"and three cubits its height"? [Three cubits] from the edge of the
ledge and higher. There was, however, no surrounding ledge [i.e., walkway] on
the copper altar for the kohanim to walk on, except on its top, within its
horns. So we learned in Zev. (62a): What is the ledge? [The space] between one
horn and the other horn which was a cubit wide. Within that there was a cubit
for the kohanim to walk, and these two cubits are called כַּרְכּֽב . We [the Sages of the Gemara] questioned this:
But is it not written, "beneath the ledge of the altar from below"?
[Thus we learned] that the כַּרְכּֽב was on its [the altar’s] wall, and the “garment”
of the grating was below it [the ledge]. The one who answered [i.e., one of the
Sages of the Gemara] replied: “There were two [ledges], one for beauty and one
so that the kohanim should not slip.” The one on the wall was for decoration,
and below it, they adorned [it with] the grating, whose width extended halfway
up the altar. Thus, the grating was a cubit wide, and this was the sign of the
middle of its [the altar’s] height, to distinguish between the upper “bloods”
and the lower “bloods” [i.e., the blood of the sacrifices required to be
sprinkled on the top of the altar and the blood of the sacrifices required to
be sprinkled on the bottom of the altar]. Corresponding to this, they made for
the altar in the Temple a kind of red line [other editions: the “girdle” of the
red line] in it [the altar’s] center [point] (Middoth 3:1) and a ramp upon
which they [the kohanim] would ascend it [the altar]. Although [the Torah] did
not explain it in this section, we were already informed in the parsha [that
begins] “An altar of earth you shall make for Me” (Exod. 20:21-23): “And you
shall not ascend with steps.” [I.e.,] you shall not make steps for it on its
ramp, but [you shall make] a smooth ramp. [Thus] we learn that it [the altar]
had a ramp. [All the above] we learned in the Mechilta (Exod. 20:23). The
“altar of earth” [mentioned in Exod. 20:21] was the copper altar, which they
filled with earth in [all] the places of their encampment. The ramp was to the
south of the altar, separated from the altar by a hairbreadth. Its base reached
[until] a cubit adjacent to the hangings of the courtyard on the Mishkan’s
southern [side], according to [the opinion of] those who say that it was ten
cubits high. According to the opinion of those who say that the words are [to
be understood] literally -"its height [shall be] three cubits" (verse
1)—the ramp was only ten cubits long. I found this in the Mishnah of Forty-Nine
Middoth. [What I stated,] that it [the ramp] was separated from the altar by
the width of a thread [i.e., a hairbreadth], [derives from] Tractate Zevachim
(62b), [where] we learned it from the text.
7 into
the rings Into the four rings that were made for the grating.
8 hollow,
out of boards Heb. נְבוּב
לֻחֽת as the Targum [Onkelos and Jonathan] renders: חֲלִיל
לוּחִין . [There should be] boards of acacia wood from all sides with a
space in the middle. But all of it shall not be [made of] one piece of wood
[that would measure] five cubits by five cubits, like a sort of anvil [i.e.,
like one solid block].
9
hangings Heb. קְלָעִים . Made like the sails of a ship, with many holes,
braided, and not the work of a weaver. Its Aramaic translation is סְרָדִין [a sieve], like the Aramaic translation of מִכְבָּר , which is סְרָדָא , because they were [both] perforated like a
sieve.
on one
side Heb. לַפֵּאָה
הָאֶחָת . The entire side is called פֵּאָה .-[from targumim] [Although פֵּאָה usually means a corner, in
this case it refers to the entire side.]
10 And
its pillars [shall be] twenty Five cubits between [one] pillar and [another]
pillar. and their sockets [I.e., the sockets] of the pillars were
copper. The sockets rested on the ground and the pillars were inserted into
them. He [Bezalel] made a sort of rod, called pals in Old French. [It was] six
handbreadths long and three [handbreadths] wide, with a copper ring affixed to
it [each rod] in the middle. He would wrap the edge of the hanging around it
[the rod] with cords [placed] opposite every pillar. He would hang [each] rod
by its ring from the hook that was on [each] pillar. [The hook was] made
resembling a sort of “vav” (ו) its end upright and one end inserted into the
pillar, like those [hooks] made to hold up doors, which are called gons, hinges
in Old French. The width of the hanging hung below [the hooks], and this was
the height of the partitions of the courtyard.-[from Baraitha Melecheth
HaMishkan, ch. 5]
the hooks
of the pillars Heb. וָוֵי הָעַמֻּדִים . They are the hooks.
and their
bands Heb. וַחֲשֻׁקֵיהֶם . The pillars were encircled all around with
silver threads. I do not know whether [they were encircled] on their entire
surface, [or only] at their top or in their middle, but I do know that חִשׁוּק is an expression of girding [or belting], for so
we find in [the episode of] the concubine in Gibeah: “And with him was a team
of saddled (חֲבוּשִׁים) donkeys” (Jud. 19:10), which is translated into
Aramaic [by Jonathan] as חֲשִׁיקִין .
13 on the
eastern side Heb. לִפְאַת קֵדְמָה
מִזְרָחָה . The eastern side is called קֶדֶם , a word meaning the face [or front], and אָחוֹר signifies the back. Therefore, the east is called קֶדֶם , which is the face, and the west is called אָחוֹר , as it is said: “the back (הָאַחֲרוֹן) sea” (Deut. 11:24, 34:2), [which is translated
into Aramaic as] יַמָּא
מַעַרְבָא , the western sea.
fifty
cubits These fifty cubits were not all closed off with hangings, because the
entrance was there, but [there were] fifteen cubits of hangings for [one]
shoulder of the entrance from here [from one side] and similarly for the second
shoulder. There remained the width of the space of the entrance in between,
[which was] twenty cubits. This is what is said [in verse 16]: “And at the gate
of the courtyard shall be a screen of twenty cubits,” [i.e.,] a screen for
protection opposite the entrance, twenty cubits long, which equaled the width
of the entrance.
14 their
pillars three Five cubits between [one] pillar and [another]
pillar. Between the pillar that is at the beginning of the south, which stands
at the southeastern corner, until the pillar that is [one] of the three in the
east, there were five cubits. And from it [this pillar] to the second one
[there was a space of] five cubits, and from the second to the third [were]
five cubits, and likewise for the second [i.e., the northeastern] shoulder, and
four pillars for the screen. Thus, there were ten pillars on the east,
corresponding to the ten pillars on the west.
17 All
the pillars around the courtyard, etc. Since [the text] explained
only [that there were to be] hooks, bands, and copper sockets for the
north[ern] and the south[ern sides], but for the east[ern] and the west[ern
sides] no hooks, bands, or copper sockets were mentioned, therefore [the text]
teaches it here. [Lit., it comes and teaches here.]
18 The
length of the courtyard the north[ern] and the south[ern sides] from east to
west were one hundred cubits.
and the
width fifty by fifty The courtyard in the east was fifty [cubits] by fifty
[cubits] square-for the Mishkan was thirty [cubits] long and ten [cubits] wide.
He [Moses] placed its entrance on the east, at the edge of the outer fifty
[cubits] of the length of the courtyard. Thus, it [the Mishkan] was all in the
inner fifty [cubits of the courtyard], and its length ended at the end of
thirty [cubits of the inner fifty]. Hence, there was a space of twenty cubits
behind it, between the hangings in the west and the curtains of the rear of the
Mishkan. The Mishkan was ten cubits wide in the center of the width of the
courtyard. Thus, it had twenty cubits of space to the north and to the south-
from the hangings of the courtyard to the curtains of the Mishkan-and similarly
to the west. And [there was] a courtyard of fifty by fifty [cubits] in front of
it [These are the outer fifty cubits, which faced the entrance of the Mishkan.]
-[from Eruv. 23b, Baraitha Melecheth HaMishkan, ch. 5]
The
height...five cubits [I.e.,] the height of the partitions of the courtyard,
which was the width of the hangings.
and their
sockets [shall be of] copper [This is mentioned] to include the sockets of the
screen, so that you would not say [that] copper sockets were mentioned only in
regard to the pillars of the hangings, but the sockets of the [pillars of the]
screen were of another kind [i.e., a different material]. So it appears to me
that for this [reason], they [the copper sockets] were repeated.
19 All
the implements of the Mishkan that were required for its assembling and its
disassembling, e.g., sledge hammers to drive in the pegs and the pillars. the
pegs [These were] like copper bars, made for the curtains of the tent and for
the hangings of the courtyard, tied with cords all around [them] at their bases
[i.e., at the bases of the curtains and the hangings], so that the wind would
not lift them up. But I do not know whether they [the pegs] were driven into
the ground or whether they were tied [with cords] and hung-their [heavy] weight
weighted down the bottoms of the curtains so that they would not move in the
wind. I say, however, that their name [i.e., pegs] indicates that they were
driven into the ground. Therefore, they were called יְתֵדוֹת , and this verse supports me [my assertion]: “a tent
that shall not fall, whose pegs (יְתֵדֽתָיו) shall never be moved” (Isa. 33:20).
Ketubim
Targum Psalm 61:1-9
|
RASHI
|
TARGUM
|
|
1. For the
conductor, on neginath, of David.
|
1. For praise, with
the psalms of David.
|
|
2. Hearken, O God,
to my request, listen to my prayer
|
2. Accept, O Lord,
my petition, hear my prayer.
|
|
3. From the end of
the earth I call out to You when my heart becomes faint; on the rock that is
higher than I, You lead me.
|
3. From the ends of
the earth I will pray in Your presence when my heart is weary; lead me to a
strong fortress built on a rock that is higher than I.
|
|
4. For You were a
shelter for me, a tower of strength in the face of the enemy.
|
4. For You have been
security for me, in truth, a stronghold before the enemy.
|
|
5. I shall dwell in
Your tent to eternity; I will take shelter in the covert of Your wings
forever.
|
5. I will dwell in
Your tent forever, I will be secure in the shade of Your presence forever.
|
|
6. For You, God,
have hearkened to my vows; You have given the heritage of those who fear Your
name.
|
6. For You, O Lord, have heard my vows; You
have given the inheritance to those who fear your name.
|
|
7. Add days to the
days of the king, his years as every generation.
|
7. You will add days
to the age to come, the days of the King Messiah; his years are like the
generations of this age and the generations of the age to come.
|
|
8. May he dwell
forever before God; kindness and truth should be prepared to guard him.
|
8. He will dwell
forever in the presence of the Lord; goodness and truth from the Lord of the
World will guard him.
|
|
9. So will I sing
praises to Your name forever, when I pay my vows every day.
|
9. Therefore will I
praise Your name forever, when I pay my vows in the day of the redemption of
Israel, and in the day the King Messiah is anointed to be king.
|
|
|
|
Rashi on Psalm 61:1-9
3 From the end of the earth although
I am far from my men whom I send against my enemies in battle.
I call out to You when my heart becomes faint because
of them. Now, about what do I call out to You? That You lead me on a rock,
which is higher and stronger than I.
5 I shall dwell in Your tent to eternity Grant me
the privilege in this world and in the world to come.
6 You have given the heritage of those who fear Your
name You have restored the cities of their heritage through me.
7 Add days to the days of the king If it
has been decreed upon me to die young, add days to my days until my years will
equal seventy years, as the years of every generation.
8 May he dwell [May] the king dwell
forever before God.
kindness and truth with which he engages
himself will be prepared to guard him.
should be prepared Heb. מן . Preparation, as (Jonah 4:6): “And the Lord...
appointed (וימן) a kikayon.”
9 So will I sing praises Just as
You will benefit me, so will I sing praises to Your name by paying my vows
every day.
Ashlamatah: Yechezkel
(Ezekiel) 16:10-19, 60
10 I clothed you also with richly woven work, and shod
you with sealskin, and I wound fine linen about your
head, and covered you with silk.
11
I decked you also with ornaments, and I put bracelets upon your hands, and a
chain on your neck.
12
And I put a ring upon your nose, and earrings in your ears, and a beautiful
crown upon your head.
13
Thus were you decked with gold and silver; and your raiment was of fine linen,
and silk, and richly woven work; you did eat fine flour, and honey, and oil;
and you did wax exceeding beautiful, and you were
meet for royal estate.
14
And your renown went forth among the gentiles for your beauty; for it was perfect,
through My splendor which I had put upon you, says Ha-Shem GOD.
15
But you did trust in your beauty and play the harlot because of your renown,
and did pour out your harlotries on every one that passed by; his it was.
16
And you did take of your garments, and did make for yourself high places decked
with divers colors, and did play the harlot upon them; the like things will
not come, neither shall it be so.
17
You did also take your fair jewels of My gold and of My silver, which I had
given you, and made for yourself images of men, and did play the harlot with
them;
18
and you did take your richly woven garments and cover them, and did set Mine
oil and Mine incense before them.
19
My bread also which I gave you, fine flour, and oil, and honey, wherewith I fed
you, you did even set it before them for a sweet savor, and thus it was;
says Ha-Shem GOD.
60
Nevertheless I will remember My covenant with you in the days of your
youth, and I will establish unto
you the everlasting covenant.
Mordechai
(Mark) 8:34 – 9:1
|
CLV
|
A,B,R.’s Version
|
Greek
|
Delitzsch
|
|
34. And, calling the
throng to him, together with his disciples, he said to them, "If anyone
is wanting to come after me, let him renounce himself and pick up his cross
and follow me."
|
34. And Y’shua
called the crowds with his disciples and said to them, “He who desires to
follow after me should deny himself and take up his stake and follow after
me.
|
34. Καὶ
προσκαλεσάμενος
τὸν ὄχλον
σὺν τοῖς
μαθηταῖς
αὐτοῦ εἶπεν
αὐτοῖς· ὅστις
θέλει
ὀπίσω μου
ἀκολουθεῖν,
ἀπαρνησάσθω
ἑαυτὸν καὶ
ἀράτω τὸν
σταυρὸν
αὐτοῦ, καὶ
ἀκολουθείτω
μοι.
|
34וַיִּקְרָא
אֶל־הָעָם
וְאֶל־תַּלְמִידָיו
וַיֹּאמֶר
אֲלֵיהֶם
הֶחָפֵץ
לָלֶכֶת אַחֲרַי
יְכַחֵשׁ
בְּנַפְשׁוֹ
וְיִשָׂא
אֶת־צְלוּבוֹ
וְיֵלֵךְ
אַחֲרָי׃
|
|
35. For whosoever
may be wanting to save his soul will be destroying it, yet whoever shall be
destroying his soul on account of me and of the evangel will be saving
it."
|
35. For everyone who
desires to save his soul will lose it, and any who loses his soul for my
sake, and because of my good news, will save it.
|
35. ὃς
γὰρ ἃν θέλῃ
τὴν ψυχὴν
αὐτοῦ
σῶσαι,
ἀπολέσει αὐτήν·
ὃς δ᾿ ἂν
ἀπολέσει
τὴν ψυχὴν
αὐτοῦ ἕνεκεν
ἐμοῦ καὶ
τοῦ
εὐαγγελίου,
οὗτος σώσει
αὐτήν.
|
35 כִּי
כָּל־אֲשֶׁר
יַחְפֹּץ
לְהַצִּיל
אֶת־נַפְשׁוֹ
יְאַבְּדֶנָּה
וְכֹל
אֲשֶׁר
תֹּאבַד נַפְשׁוֹ
לְמַעֲנִי
וּלְמַעַן
הַבְּשׂוֹרָה
הוּא
יַצִּילֶנָּה׃
|
|
36. For what is it
benefiting a man to gain the whole world and forfeit his soul?
|
36. For what is
profited a man if he should gain all the world, and he should lose his soul?
|
36. τί
γὰρ
ὠφελήσει ἄνθρωπον
ἐὰν
κερδήσῃ
τὸν κόσμον ὅλον,
καὶ
ζημιωθῆναι
τὴν ψυχὴν
αὐτοῦ;
|
36כִּי
מַה־יִּסְכֹּן
לְאָדָם
שֶׁיִּקְנֶה
אֶת־כָּל־הָעוֹלָם
וְנִשְׁחֲתָה
נַפְשׁוֹ׃
|
|
37. For what may a
man give in exchange for his soul?
|
37. Or what will a
man give in exchange for his soul?
|
37. ἤ
τί δώσει ἄνθρωπος
ἀντάλλαγμα
τῆς ψυχῆς
αὐτοῦ;
|
37אוֹ
מַה־יִּתֵּן
אִישׁ
פִּדְיוֹן
נַפְשׁוֹ׃
|
|
38. For whosoever
may be ashamed of me and my words in this generation, an adulteress and
sinner, the son of mankind also will be ashamed of him whenever he may be
coming in the glory of his Father, with the holy messengers."
|
38. For all who are
ashamed of me and my words in this sinful and adulterous generation, the son
of man will also be ashamed of him when he comes in the glory of his Father
with his set apart messengers.”
|
38. ὃς
γὰρ ἐὰν
ἐπαισχυνθῇ
με καὶ τοὺς
ἐμοὺς λόγους
ἐν τῇ
γενεᾷ
ταύτῃ τῇ
μοιχαλίδι
καὶ
ἁμαρτωλῷ,
καὶ ὁ Υἱὸς
τοῦ
ἀνθρώπου
ἐπαισχυνθήσεται
αὐτὸν ὅταν ἔλθῃ
ἐν τῇ
δόξῃ τοῦ
πατρὸς
αὐτοῦ μετὰ
τῶν
ἀγγέλων
τῶν ἁγίων.
|
38כִּי
הָאִישׁ
אֲשֶׁר־הָיִיתִי
אֲנִי וּדְבָרַי
לוֹ
לְחֶרְפָּה
בַּדּוֹר
הַנֹּאֵף וְהַחוֹטֵא
הַזֶּה
אַף־הוּא
יִהְיֶה
לְחֶרְפָּה
לְבֶן־הָאָדָם
בְּבוֹאוֹ
בִּכְבוֹד
אָבִיו
עִם־הַמַּלְאָכִים
הַקְּדוֹשִׁים׃
|
|
|
|
|
|
|
1. And he said to
them, "Verily, I am saying to you that there are some of those standing
here who under no circumstances should be tasting death till they should be
perceiving the kingdom of God having come in power."
|
1. And he would say
to them, “Truly I say to you, that there are some who are standing here who
will not taste death until they see the kingdom of Elohim which has come in
power.”
|
1. Καὶ
ἔλεγεν
αὐτοῖς·
ἀμὴν λέγω
ὑμῖν ὅτι
εἰσί τινες
τῶν ὧδε
ἑστηκότων, οἵτινες
οὐ μὴ
γεύσωνται
θανάτου ἕως ἂν
ἴδωσι τὴν
βασιλείαν
τοῦ Θεοῦ
ἐληλυθυῖαν
ἐν δυνάμει.
|
1וַיֹּאמֶר
אֲלֵיהֶם
אָמֵן אֹמֵר
אֲנִי לָכֶם
כִּי יֵשׁ
בָּעֹמְדִים
פֹּה אֲשֶׁר
לֹא־יִטְעֲמוּ
טַעַם מִיתָה
עַד
כִּי־יִרְאוּ
מַלְכוּת
הָאֱלֹהִים בָּאָה
בִגְבוּרָה׃
|
|
|
|
|
|
Hakham’s
Rendition & Commentary
34. So,
mustering the congregation together with his disciples toward himself, he said
to them, "If anyone continues purposing
to come behind (or: after) me, let him once [and] for all completely
renounce himself and pick up his pole (or: stake), and [thus] let him be
continuously (habitually; progressively) following me.
35. For, whosoever may continue purposing to save his soul
(or: the soul-life pertaining and
having its source in himself; or: the soul which is himself) will destroy and
lose it (or: her). Yet whoever destroys his soul (or: soul-life) on account of
me and for the sake of the Masorah (Jewish oral
Law) will deliver (rescue; save) it (or: will restore her to health,
wholeness and her original state and condition).
36. For what continues benefiting
a person to gain (acquire possession of) the whole world (ordered system of
culture, religion, government or economy; universe) and to undergo forfeiture
of his soul (or: to receive damage or detriment to his soul-life or the soul
which is him)?
37. For what can a person give as
a price paid in exchange for and equivalent to his soul (or: his soul-life; the
soul which is himself)?
38. "Furthermore, whosoever
may be ashamed of or embarrassed because of me and my Words within the midst of
this adulterous and erring generation, the Son of the Man will also be ashamed
of and embarrassed because of him - whenever he will come within the midst of
his Father's glory and with the set-apart agents."
1. Then He continued saying to them, "Amen
ve Amen, I am now saying to you that there are certain ones of those standing
here who under no circumstances can taste of death until they can (may) see
God's governance being having already come within the midst of power and
ability."
Commentary
v. 34 - So,
mustering the congregation together with his disciples toward himself – concerning
the Greek word for “mustering” - προσκαλεσαμενος
– Proskalesamenos (G4341), Marcus states:
“This is principally a legal term, but it can also have
a military nuance (= muster), and this would be in accordance with the military
atmosphere of our passage. Since the OT exodus traditions regard the Israelites
in the wilderness as an armed camp, it is also relevant that Exodus 3:18 and
5:3 LXX use προσκαλέομαι
(Proskaleomai) for God’s calling the Israelites to
follow Moses into the wilderness.”
The
Septuagint in exodus 5:3 reads:
καὶ (And – G2532) λέγουσιν
(they say – G3004) αὐτῷ
(to him – G1473) Ὁ
(the – G3588) θεὸς
(God – G2316) τῶν
(of the – G3588) Εβραίων
(Hebrews – G4341) προσκέκληται
(mustered – G4341) ἡμᾶς·
(us – G1473) πορευσόμεθα
(we will go – G4198) οὖν
(then – G3767) ὁδὸν
(on a journey – G3598) τριῶν
(of three – G5140) ἡμερῶν
(days – G2250) εἰς
(into – G1519) τὴν
(the – G3588) ἔρημον,
(wilderness – G2048) ὅπως
(that – G3704) θύσωμεν
(we may sacrifice – G2380) τῷ
θεῷ (to the god – G2316) ἡμῶν, (our – G1473) μήποτε
(lest at any time – G3379) συναντήσῃ
(might meet with – G4876) ἡμῖν
(us - G1473) θάνατος
(death – G2288) ἢ (or – G2228) φόνος (murder –
G5408). - And they said to him, The
God of the Hebrews has mustered us to Him: we will go, therefore,
on a three days' journey into the wilderness, that we may sacrifice to our God,
lest at any time death or slaughter happen to us.
The verse
continues its militaristic tone: "If anyone continues purposing to
come behind (or: after) me ...” The Greek phrase translated as “to
come behind (or: after) me” is ὀπίσω μου.
Again Marcus
notes:
This phrase is used in military contexts for following
someone into battle (see, e.g., judges 3;28; 4:14; 6:34-35; I Kings 11:7) as
implication already present in Mark 1:17.
Note
that our translation has endeavoured to render in English the exact literal
connotation of the verbal conjugations in Greek - "If anyone continues
purposing to come behind (or: after) me ...” The action must be
continual throughout the life of a disciple, that is, the demand for
discipleship by the master requires a continual purposing to be mustered (as
part of an elite army). Anything less corrupts and distorts the meaning of true
discipleship. In modern military parlance the phrase could be translated as “fall
behind me.” Therefore the verse qualifies true discipleship as similar to
serving in an elite unit of the armed forces. The cohesion, discipline,
purpose, call to sacrifice, and relationship between the master and his
disciples is even perhaps superior to that found in elite units of the military
of any advanced nation.
“let
him once [and] for all completely renounce himself” – The
disciple is required like anyone enlisting as a cadet in the armed forces, to
nullify his own goals and wants, and accept as his own the Master’s goals, carefully
learn from him and faithfully obey him. Becoming a disciple of the master
entails a complete nullification of the ego, and at the same time adopt the
goals and aspirations of the master. This is clearly seen in the military
uniform. In civil clothes there is wide scope for originality and difference,
but in the armed forces all wear exactly the same uniform. The opportunity for
originality and human ingenuity is now to be channelled in the execution of the
tasks and missions being entrusted to us, similarly as in the military. This
action and decision is to be taken “once and for all” and there
is no turning back! For, “turning back” is akin to committing an act of treason
against the King of the Jewish people, and deserving the death penalty.
According
to Stein, this
“renouncing oneself” is aptly described as:
This involves not the denial
of things (e.g., “giving up something for Lent”) or some sort of asceticism or
self-discipline. It is far more radical than this, for it is not the denial
of “something” but of “someone” – oneself! It requires the denying or
saying no to the self as the determiner of one’s goals, aspirations, and
desires (cf. 10:28, where the disciples state that they had left “everything”
(Greek: Panta).”
“and
pick up his pole (or: stake), and [thus] let him be continuously
(habitually; progressively) following me.” – This key
word for this pericope of Mordechai is also used in the Septuagint in Esther 7:9-10 where we
read:
9
then Bougathan, one of the eunuchs attending the king, said, “Look! Haman has
even prepared a pole for Mordechaios, who spoke on behalf of the king, and a
pole fifty cubits tall has been erected at Haman’s.” And the king said, “Let
him be crucified (Greek: Σταυρωθήτω
– Strong’s 4717) upon it.” 10
So they hanged Haman on the pole that had been prepared for Mardochaios. Then
the king got over his anger.
The Strong’s Lexicon/Concordance
defines σταυρός (stauros # G4716) as:
“From
the base of G2476; a stake or post (as set upright), that is, (specifically) a
pole or cross (as an instrument of capital punishment); figuratively exposure
to death, that is, self denial”
The Greek-English Lexicon
by Liddell & Scott, seem to imply that both the Greek words σταυρός (Stauros – G47170 and
στύλος (Stulos – G4769) as
being synonymous terms. And therefore, we have an indirect verbal tally between
our pericope of Mordechai and our Torah Seder for this week in Exodus 26:32
which the Septuagint renders as;
καὶ (And – G2532) ἐπιθήσεις (you will place –
G2007) αὐτὸ (it – G1473) ἐπὶ (upon – G1909) τεσσάρων (four – G5064) στύλων (posts – G4769) ἀσήπτων (of incorruptible
wood – G767.1) κεχρυσωμένων (being guilded – G5558)
χρυσίῳ· (in gold – G5553) καὶ (and – G2532) αἱ (the – G3588) κεφαλίδες (tips – G2777) αὐτῶν (of them – G1473) χρυσαῖ (in gold – G5552), καὶ (and – G2532) αἱ (the - G3588) βάσεις
(bases
– G939) αὐτῶν (their – G1473) τέσσαρες (four – G5064) ἀργυραῖ (made of silver –
G693).
The Hebrew equivalent
for the Greek στύλος (post) is עַמּוּד (A’amud) and meaning “column or pole.” The word “A’amud” is
derived from the root verb עמד (A’amad) and
meaning “to stand, remain, endure, take one’s stand.” Thus, the idea is of
something that stands and has long continuity.
Lane
connects the phrase “and pick up his pole
(or: stake)” with the previous
phrase; “let him once [and] for all completely renounce himself.” He
comments:
Jesus stipulated that those who
wish to follow him must be prepared to shift the center of gravity in their
lives from a concern for self to reckless abandon to the will of God. The
central thought in self-denial is a disowning of any claim that may be urged by
the self, a sustained willingness to say ‘No’ to oneself in order to be able to
say ‘Yes’ to God. This involves a radical denunciation of all self-idolatry and
of every attempt to establish one’s own life in accordance with the dictates of
the self. This demand is reinforced and intensified by the horrifying image of
a death march. Bearing the cross was not a Jewish metaphor, and Jesus’
statement must have sounded repugnant to the crowd and the disciples alike. The
saying invokes the picture of a condemned man going out to die who is forced to
carry on his back the cross beam upon which he is to be nailed at the place of
execution.”
This
reminds us of Yitschaq who carried the wood for his immolation on his back (cf.
Genesis 22:1-6), or the Levites who carried the poles of the Tabernacle also on
their shoulders. Yitschaq and later the Levites had to deny themselves in order
to see the perfect will of G-d be manifested and His governance established.
One
last insight into this verse. The pole whether it be used for hanging someone
or some thing (i.e. like the veil in the Tabernacle) was before a complex
living organism in the form of a tree which was cut down (i.e. had to
experience death) and be cleaned and treated before it could be used as a pole.
I think this imagery also plays into the idea describes in the last phrase of
this verse of Mordechai.
v.
35 - For,
whosoever may continue purposing to save his soul (or: the
soul-life pertaining and having its source in himself; or: the soul which is
himself) will destroy and lose it (or: her). Yet
whoever destroys his soul (or: soul-life) on account of me and for the sake of
the Masorah (Jewish oral Law) will deliver (rescue; save) it (or: will restore
her to health, wholeness and her
original state and condition). -
Here, we are provided
with the paradox of life itself. Christians always ask if one is saved, yet
this preoccupation with living forever is against the dictates of this verse
and many other passages in the Nazarean codicil. The critical question is not
if one is saved but rather who is the “real” master of your life, or to whom is
one living one’s own life. Our living for ourselves, and according to the
dictates of our own, or have we nullified our self and live for and according
to the will of Ha-Shem, most blessed be He?
v. 36 - For what continues benefiting a person to gain
(acquire possession of) the whole world (ordered system of culture, religion,
government or economy; universe) and to undergo forfeiture of his soul (or: to
receive damage or detriment to his soul-life or the soul which is him)? – The Psalmist puts it this way:
49:11For he sees that wise men die, the fool and the
brutish together perish, and leave their wealth to others.
49:12 Their inward thought is, that their houses
will continue forever, and their dwelling-places to all generations; they call
their lands after their own names.
49:13 But man abides not in honour; he is like the
beasts that perish.
49:14 This is the way of them that are foolish, and
of those who after them approve their sayings. Selah
v. 37 - For what
can a person give as a price paid in exchange for and equivalent to his soul
(or: his soul-life; the soul which is himself)? As the
psalmist states:
49;6 Wherefore should I fear
in the days of evil, when the lawlessness of my supplanters compasses me about,
49:7 Of them that trust in
their wealth (or theirselves), and boast themselves in the multitude of their
riches (or skills)?
49:8 No man can by any means
redeem his brother, nor give to God a ransom for him -
49:9 For too costly is the
redemption of their soul, and must be let alone forever -
49:10 That he should still
live always, that he should not see the pit.
49:11 For he sees that wise
men die, the fool and the brutish together perish, and leave their wealth to
others.
49:12 Their inward thought
is, that their houses will continue for ever, and their dwelling-places to all
generations; they call their lands after their own names.
49:13 But man abides not in
honour; he is like the beasts that perish.
49:14 This is the way of them
that are foolish, and of those who after them approve their sayings. Selah
v. 38. - "Furthermore,
whosoever may be ashamed of or embarrassed because of me and my Words within
the midst of this adulterous and erring generation, the Son of the Man will
also be ashamed of and embarrassed because of him - whenever he will come
within the midst of his Father's glory and with the set-apart agents" (Daniel
7:13-14, 22, 26). - As
the Psalmist puts it:
44:10 Now You
have cast us off and have shamed us. And You do not go forth with our armies.
Those who know the
Master, and have sworn to be faithful unto him in the face of ridicule, shame
and/or persecution, and have exchanges the master in order to obtain the
approval of human beings, communities or authorities, have indeed committed a
great sin and have alienated themselves from the rewards of their faithful
obedience .
v.
1 - Then He continued saying to them,
"Amen ve Amen, I am now saying to you that there are certain ones of those
standing here who under no circumstances can taste of death until they can
(may) see God's governance being having already come within the midst of power
and ability." – This took place after the Master’s resurrection from
the dead on Lag BaOmer and finally sealed on Shabuot of that year.
Questions for Reflection:
1.
After diligently reading and
studying the different readings for this Shabbat what reading especially
touched your heart and fired your imagination?
2.
What questions were asked of
Rashi regarding Exodus 26:31?
3.
What questions were asked of
Rashi regarding Exodus 26:32?
4.
What questions were asked of
Rashi regarding Exodus 26:36?
5.
What questions were asked of
Rashi regarding Exodus 27:1?
6.
What questions were asked of
Rashi regarding Exodus 27:2?
7.
What questions were asked of
Rashi regarding Exodus 27:3?
8.
What questions were asked of
Rashi regarding Exodus 27:5?
9.
What questions were asked of
Rashi regarding Exodus 27:10?
10.
What questions were asked of
Rashi regarding Exodus 27:13?
11.
What questions were asked of
Rashi regarding Exodus 27:18?
12.
What questions were asked of
Rashi regarding Exodus 27:19?
- What
word/words/phrase/concept of the Torah fired the imagination of our
Psalmist this week?
- How is our
Ashlamatah of Ezekiel 16:10-19, 60 related
to our Torah Seder?
- How is Mordechai (Mark)
8:34 - 9:1 related
to our Torah Seder, Psalm and Ashlamatah?
- In your opinion
what are the basic teachings of Mordechai (Mark) 8:34 – 9:1?
- In your opinion,
and taking altogether our Torah Seder, Psalm, Ashlamatah and the Pericope of Mark
for this Shabbat, what do you think is the prophetic
statement for this week?
Next
Shabbat: Shabbat HaGadol
(Nisan
12, 5770)
|
Shabbat
|
Torah Reading:
|
Weekday Torah Reading:
|
|
הַגָּדוֹל
|
|
|
|
“HaGadol”
|
Reader 1 – Shemot 27:20 – 28:5
|
Reader 1 –
Sh’mot 29:1-3
|
|
“The great”
|
Reader 2 – Shemot 28:6-8
|
Reader 2 –
Sh’mot 29:4-6
|
|
“Grande”
|
Reader 3 – Shemot 28:9-12
|
Reader 3 – Sh’mot
29:7-9
|
|
Shemot (Exodus) 27:20 – 28:43
|
Reader 4 – Shemot 28:13-21
|
|
|
Ashlamatah:
Hosea 14:7 – Joel 1:5 + 2:14
|
Reader 5 – Shemot 28:22-30
|
|
|
Special: Malachi 3:4-24*
|
Reader 6 – Shemot 28:31-35
|
Reader 1 –
Sh’mot 29:1-3
|
|
Psalm 62:1-13
|
Reader 7 – Shemot 28:36-43
|
Reader 2 –
Sh’mot 29:4-6
|
|
|
Maftir – Shemot
28:41-43
|
Reader 3 –
Sh’mot 29:7-9
|
|
N.C.: Mark 9:2-8
|
Malachi 3:4-24*
|
|
*To be read by the highest Torah
Scholar available to the congregation
Coming Festival: Passover – Evening
Monday the 29th of March, 2010
For
further study see: http://www.betemunah.org/chametz.html; http://www.betemunah.org/passover.html; http://www.betemunah.org/chronology.html; http://www.betemunah.org/redemption.html; http://www.betemunah.org/haggada.html & http://www.betemunah.org/pcustoms.html
For Your Shopping List Before
Passover See:
http://www.jsor.org/
(on the top of the page click where it says “Sephardic
Passover List for 5770 (2010) PDF -
WORD”)
Shabbat
Shalom!
Hakham
Dr. Yosef ben Haggai
Paqid
Adon Mikha ben Hillel
Esnoga Bet Emunah