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׃
|
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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.
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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;
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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׃
|
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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.
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1וַיֹּאמֶר
אֲלֵיהֶם
אָמֵן אֹמֵר
אֲנִי לָכֶם
כִּי יֵשׁ
בָּעֹמְדִים
פֹּה אֲשֶׁר
לֹא־יִטְעֲמוּ
טַעַם
מִיתָה עַד
כִּי־יִרְאוּ
מַלְכוּת
הָאֱלֹהִים
בָּאָה
בִגְבוּרָה׃
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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)
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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*
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*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