Post by alon on Oct 25, 2017 18:26:36 GMT -8
Next week’s reading schedule:
Date of reading: 4 November 2017/15 Cheshvan 5778
Name of Par’shah: Vayera
Par’shah: Genesis 18:22-24
Haftara: 2 Kings 4:1-37
Brit Chadashah: Luke 17:26 –37; Romans 9:6 – 9; Galatians 4:21–31; Messianic Jews (Hebrews) 6:13–20; 11:13–19; Ya‘akov (James) 2:14–24; 2 Kefa (2 Peter) 2:4–10
This week’s readings
Date of reading: 28 October 2017/ 8 Cheshvan 5778
Name of Par’shah- Lech Lecha (Go Forth; Get yourself out)
Par’shah- Genesis 12:1–17:27
Haftara- Isaiah 40:27–41:16
Brit Chadashah- do NOT have someone read as you will read most of these verses in the d’rash Acts 7:1–8; Romans 3:19–5:6; Galatians 3:15–18; 5:1–6; Colossians 2:11–15; Messianic Jews (Hebrews) 7:1–19; 11:8–12
D’rash: One of the more important things we as Meshiachim must do is learn to relate what is said in the B’rith Chadashah back to the TNK and, more importantly back to
. And in doing this we must exercise discernment! This is what I am going to attempt to do in this week’s readings.
Despair and redemption as well as the covenantal promises of El-him seem to be common threads in these readings. That and how our own plans for temporal redemption get in the way of our spiritual redemption. But the Malach HaBrit (1) is faithful to come to our aid.
Hebrews 11:8-9a, 10-12 (CJB) By trusting, Avraham obeyed, after being called to go out to a place which God would give him as a possession; indeed, he went out without knowing where he was going. By trusting, he lived as a temporary resident in the Land of the promise, … For he was looking forward to the city with permanent foundations, of which the architect and builder is God. By trusting, he received potency to father a child, even when he was past the age for it, as was Sarah herself; because he regarded the One who had made the promise as trustworthy. Therefore this one man, who was virtually dead, fathered descendants as numerous as the stars in the sky, and as countless as the grains of the sand on the seashore.
Genesis 15.9-10,17-18 (CJB) He answered him, “Bring me a three-year-old cow, a three-year-old female goat, a three-year-old ram, a dove and a young pigeon.” He brought him all these, cut the animals in two and placed the pieces opposite each other; but he didn’t cut the birds in half. … After the sun had set and there was thick darkness, a smoking fire pot and a flaming torch appeared, which passed between these animal parts. That day Adonai made a covenant with Avram: “I have given this land to your descendants — from the Vadi of Egypt to the great river, the Euphrates River —
Ad-nei Ha’Ad-nim, the L-rd of L-rds Himself walks between the animal carcasse halves as a Brazier and Torch. This practice while making a vow was common in Mesopotamia, and brought a curse on the one swearing the vow if he did not do as he said. In this case HaShem does not require anything of Avraham, as is the usual case with a covenant. These two things set this covenant apart. It is called a “Covenant of Grant,” and is usually given in recognition of past service. Yet Avraham, who had shown such great trust in Ad-nai in leaving his ancestral home had already failed dramatically in Mitzrayim, and would do so again. Still, El'R-iy, God Who Sees Me, who knows the heart saw fit to bless him both through Melki’tzedek and with this covenant.
In point of fact, almost immediately in our account Sarah and Avraham decide HaShem needs some help:
Genesis 16:1-2 (CJB) Now Sarai Avram’s wife had not borne him a child. But she had an Egyptian slave-girl named Hagar; so Sarai said to Avram, “Here now, Adonai has kept me from having children; so go in and sleep with my slave-girl. Maybe I’ll be able to have children through her.” Avram listened to what Sarai said.
But it didn’t work out too well for them:
Genesis16:4b-6 (CJB) But when she became aware that she was pregnant, she looked on her mistress with contempt. Sarai said to Avram, “This outrage being done to me is your fault! True, I gave my slave-girl to you to sleep with; but when she saw that she was pregnant, she began holding me in contempt. May Adonai decide who is right — I or you!” However, Avram answered Sarai, “Look, she’s your slave-girl. Deal with her as you think fit.” Then Sarai treated her so harshly that she ran away from her.
Even now though, HaShem is faithful to Avraham, fulfilling his plea before it was made:
Genesis 16:7-11 (CJB) The angel of Adonai found her by a spring in the desert, the spring on the road to Shur, and said, “Hagar! Sarai’s slave-girl! Where have you come from, and where are you going?” She answered, “I’m running away from my mistress Sarai.” The angel of Adonai said to her, “Go back to your mistress, and submit to her authority.” The angel of Adonai said to her, “I will greatly increase your descendants; there will be so many that it will be impossible to count them.” The angel of Adonai said to her, “Look, you are pregnant, and you will give birth to a son. You are to call him Yishma‘el [God pays attention] because Adonai has paid attention to your misery.
Genesis 17:18-21 (CJB) Avraham said to God, “If only Yishma‘el could live in your presence!” God answered, “No, but Sarah your wife will bear you a son, and you are to call him Yitz’chak [laughter]. I will establish my covenant with him as an everlasting covenant for his descendants after him. But as for Yishma‘el, I have heard you. I have blessed him. I will make him fruitful and give him many descendants. He will father twelve princes, and I will make him a great nation. But I will establish my covenant with Yitz’chak, whom Sarah will bear to you at this time next year.”
We see the same pattern of despair over the result of our lack of faith and the redemption of YHWH-Nissi, G-d Our Victory in our haftara:
Isaiah 40:27,41:14 (CJB) Why do you complain, Ya’akov; why do you say, Isra’el, “My way is hidden from Adonai, my rights are ignored by my God”? … Have no fear, Ya‘akov, you worm [“tola”- alternate meaning “crimson one” ed.], you men of Isra’el!’ I will help you,” says Adonai; “Your redeemer is the Holy One of Isra’el.”
So G-d is faithful to keep His oaths: a faithfulness which even attaches to others in our lives. And at this point in our readings we must use discernment in reading interpretations of the Word. Dr. Stern did a commendable job in a one man Bible translation (using the RSV as a guide); especially as he introduces Hebraic terminology to his readers. But he is Two, believing there is one for the Jews and another for Gentile believers. And this view creeps into his translations:
Galatians 3:15-18 (CJB) Brothers, let me make an analogy from everyday life: when someone swears an oath, no one else can set it aside or add to it. Now the promises were made to Avraham and to his seed. It doesn’t say, “and to seeds,” as if to many; on the contrary, it speaks of one — “and to your seed” — and this “one” is the Messiah. Here is what I am saying: the legal part of the, which came into being 430 years later, does not nullify an oath sworn by God, so as to abolish the promise. For if the inheritance comes from the legal part of the , it no longer comes from a promise. But God gave it to Avraham through a promise.
He isn’t wrong here, but he is heading in that direction. We shouldn’t be focusing on a set of laws for our salvation. That is the promise of Yeshua and His work on earth that guarantees salvation for those who trust and repent. Not those who are perfect in following the “Law,” because that would be by our own efforts. No, it is to those who strive to keep His “instructions” who are redeemed. Stern is right about that; and he’s right that HaShem does not change His covenantal promises. However let’s go one verse past the recommended reading, and we see:
Galatians 3:19 (CJB) So then, why the legal part of the? It was added in order to create transgressions, until the coming of the seed about whom the promise had been made. Moreover, it was handed down through angels and a mediator.
HaShem, our Faithful G-d gave us instructions in order to create transgressions? This is straight out of Replacement Theology, which says the “Jews were just here as a bad example so we’d know that it is impossible to be saved by the Law.” The Jews of the TNK knew that they were not saved by works, and so do we! We follow His instructions out of love born of knowing He first loved us and would not give us anything bad. We also take Him at His word, that if we don’t do as He says the negative consequences He warns us about will happen.
And what about the faithfulness of HaShem in His promises, which Dr. Stern alluded to twice just previously? Young, who habitually tends to follow the KJV interpretation in this case gets it right:
Galatians 3:19 (YLT) Why, then, the law? on account of the transgressions it was added, till the seed might come to which the promise hath been made, having been set in order through messengers in the hand of a mediator --
With this in mind let’s look at some of the other readings:
Colossians 2:13-15 (CJB) You were dead because of your sins, that is, because of your “foreskin,” your old nature. But God made you alive along with the Messiah by forgiving you all your sins. He wiped away the bill of charges against us. Because of the regulations, it stood as a testimony against us; but he removed it by nailing it to the execution-stake. Stripping the rulers and authorities of their power, he made a public spectacle of them, triumphing over them by means of the stake.
The term being translated “it” here is “autos.” According to Strong’s this can be interpreted in either the singular or the plural. Now the first “it” does seem to be referring to a list of charges, so the singular would be correct. However the subject of the passage does not change, so if it is the list of charges being spoken of that second and third “it” should in fact be “them!” They, plural, meaning the charges are what is on the list, singular. Furthermore, the word translated “them” in the next sentence is the same, “autos.” This to me indicates intentional deceit, if not by Dr. Stern then by the earlier translators he relied on and apparently agreed with.
Stern however, seemingly influenced by Christian theology, renders the term “it” all three times, insinuating “it” is the which was nailed to the execution stake. HaSem’s instructions are nullified so that we won’t sin any more. Makes about as much sense as Yeshua giving the “Law” so He could come and suffer in order to remove the Law; which is what is being said here.
So be careful and exercise discernment when reading any translation of scripture. And discernment doesn’t just mean looking for what is wrong. We must also use it to see the truth in scripture:
Proverbs 2:3,5 (CJB) yes, if you will call for insight and raise your voice for discernment, … then you will understand the fear of Adonai and find knowledge of God.
author: Daniel Alon Caan
Sources: JPS Study TNK, Rabbi Stanley, my father and others
Notes:
(1) Malach HaBrit- Messenger of the Covenant (Malachi 3:1)
(2) “-“ within a name of G-d should be read as an “o”
Date of reading: 4 November 2017/15 Cheshvan 5778
Name of Par’shah: Vayera
Par’shah: Genesis 18:22-24
Haftara: 2 Kings 4:1-37
Brit Chadashah: Luke 17:26 –37; Romans 9:6 – 9; Galatians 4:21–31; Messianic Jews (Hebrews) 6:13–20; 11:13–19; Ya‘akov (James) 2:14–24; 2 Kefa (2 Peter) 2:4–10
This week’s readings
Date of reading: 28 October 2017/ 8 Cheshvan 5778
Name of Par’shah- Lech Lecha (Go Forth; Get yourself out)
Par’shah- Genesis 12:1–17:27
Haftara- Isaiah 40:27–41:16
Brit Chadashah- do NOT have someone read as you will read most of these verses in the d’rash Acts 7:1–8; Romans 3:19–5:6; Galatians 3:15–18; 5:1–6; Colossians 2:11–15; Messianic Jews (Hebrews) 7:1–19; 11:8–12
D’rash: One of the more important things we as Meshiachim must do is learn to relate what is said in the B’rith Chadashah back to the TNK and, more importantly back to
. And in doing this we must exercise discernment! This is what I am going to attempt to do in this week’s readings.Despair and redemption as well as the covenantal promises of El-him seem to be common threads in these readings. That and how our own plans for temporal redemption get in the way of our spiritual redemption. But the Malach HaBrit (1) is faithful to come to our aid.
Hebrews 11:8-9a, 10-12 (CJB) By trusting, Avraham obeyed, after being called to go out to a place which God would give him as a possession; indeed, he went out without knowing where he was going. By trusting, he lived as a temporary resident in the Land of the promise, … For he was looking forward to the city with permanent foundations, of which the architect and builder is God. By trusting, he received potency to father a child, even when he was past the age for it, as was Sarah herself; because he regarded the One who had made the promise as trustworthy. Therefore this one man, who was virtually dead, fathered descendants as numerous as the stars in the sky, and as countless as the grains of the sand on the seashore.
Genesis 15.9-10,17-18 (CJB) He answered him, “Bring me a three-year-old cow, a three-year-old female goat, a three-year-old ram, a dove and a young pigeon.” He brought him all these, cut the animals in two and placed the pieces opposite each other; but he didn’t cut the birds in half. … After the sun had set and there was thick darkness, a smoking fire pot and a flaming torch appeared, which passed between these animal parts. That day Adonai made a covenant with Avram: “I have given this land to your descendants — from the Vadi of Egypt to the great river, the Euphrates River —
Ad-nei Ha’Ad-nim, the L-rd of L-rds Himself walks between the animal carcasse halves as a Brazier and Torch. This practice while making a vow was common in Mesopotamia, and brought a curse on the one swearing the vow if he did not do as he said. In this case HaShem does not require anything of Avraham, as is the usual case with a covenant. These two things set this covenant apart. It is called a “Covenant of Grant,” and is usually given in recognition of past service. Yet Avraham, who had shown such great trust in Ad-nai in leaving his ancestral home had already failed dramatically in Mitzrayim, and would do so again. Still, El'R-iy, God Who Sees Me, who knows the heart saw fit to bless him both through Melki’tzedek and with this covenant.
In point of fact, almost immediately in our account Sarah and Avraham decide HaShem needs some help:
Genesis 16:1-2 (CJB) Now Sarai Avram’s wife had not borne him a child. But she had an Egyptian slave-girl named Hagar; so Sarai said to Avram, “Here now, Adonai has kept me from having children; so go in and sleep with my slave-girl. Maybe I’ll be able to have children through her.” Avram listened to what Sarai said.
But it didn’t work out too well for them:
Genesis16:4b-6 (CJB) But when she became aware that she was pregnant, she looked on her mistress with contempt. Sarai said to Avram, “This outrage being done to me is your fault! True, I gave my slave-girl to you to sleep with; but when she saw that she was pregnant, she began holding me in contempt. May Adonai decide who is right — I or you!” However, Avram answered Sarai, “Look, she’s your slave-girl. Deal with her as you think fit.” Then Sarai treated her so harshly that she ran away from her.
Even now though, HaShem is faithful to Avraham, fulfilling his plea before it was made:
Genesis 16:7-11 (CJB) The angel of Adonai found her by a spring in the desert, the spring on the road to Shur, and said, “Hagar! Sarai’s slave-girl! Where have you come from, and where are you going?” She answered, “I’m running away from my mistress Sarai.” The angel of Adonai said to her, “Go back to your mistress, and submit to her authority.” The angel of Adonai said to her, “I will greatly increase your descendants; there will be so many that it will be impossible to count them.” The angel of Adonai said to her, “Look, you are pregnant, and you will give birth to a son. You are to call him Yishma‘el [God pays attention] because Adonai has paid attention to your misery.
Genesis 17:18-21 (CJB) Avraham said to God, “If only Yishma‘el could live in your presence!” God answered, “No, but Sarah your wife will bear you a son, and you are to call him Yitz’chak [laughter]. I will establish my covenant with him as an everlasting covenant for his descendants after him. But as for Yishma‘el, I have heard you. I have blessed him. I will make him fruitful and give him many descendants. He will father twelve princes, and I will make him a great nation. But I will establish my covenant with Yitz’chak, whom Sarah will bear to you at this time next year.”
We see the same pattern of despair over the result of our lack of faith and the redemption of YHWH-Nissi, G-d Our Victory in our haftara:
Isaiah 40:27,41:14 (CJB) Why do you complain, Ya’akov; why do you say, Isra’el, “My way is hidden from Adonai, my rights are ignored by my God”? … Have no fear, Ya‘akov, you worm [“tola”- alternate meaning “crimson one” ed.], you men of Isra’el!’ I will help you,” says Adonai; “Your redeemer is the Holy One of Isra’el.”
So G-d is faithful to keep His oaths: a faithfulness which even attaches to others in our lives. And at this point in our readings we must use discernment in reading interpretations of the Word. Dr. Stern did a commendable job in a one man Bible translation (using the RSV as a guide); especially as he introduces Hebraic terminology to his readers. But he is Two
, believing there is one for the Jews and another for Gentile believers. And this view creeps into his translations:Galatians 3:15-18 (CJB) Brothers, let me make an analogy from everyday life: when someone swears an oath, no one else can set it aside or add to it. Now the promises were made to Avraham and to his seed. It doesn’t say, “and to seeds,” as if to many; on the contrary, it speaks of one — “and to your seed” — and this “one” is the Messiah. Here is what I am saying: the legal part of the
, which came into being 430 years later, does not nullify an oath sworn by God, so as to abolish the promise. For if the inheritance comes from the legal part of the , it no longer comes from a promise. But God gave it to Avraham through a promise.He isn’t wrong here, but he is heading in that direction. We shouldn’t be focusing on a set of laws for our salvation. That is the promise of Yeshua and His work on earth that guarantees salvation for those who trust and repent. Not those who are perfect in following the “Law,” because that would be by our own efforts. No, it is to those who strive to keep His “instructions” who are redeemed. Stern is right about that; and he’s right that HaShem does not change His covenantal promises. However let’s go one verse past the recommended reading, and we see:
Galatians 3:19 (CJB) So then, why the legal part of the
? It was added in order to create transgressions, until the coming of the seed about whom the promise had been made. Moreover, it was handed down through angels and a mediator.HaShem, our Faithful G-d gave us instructions in order to create transgressions? This is straight out of Replacement Theology, which says the “Jews were just here as a bad example so we’d know that it is impossible to be saved by the Law.” The Jews of the TNK knew that they were not saved by works, and so do we! We follow His instructions out of love born of knowing He first loved us and would not give us anything bad. We also take Him at His word, that if we don’t do as He says the negative consequences He warns us about will happen.
And what about the faithfulness of HaShem in His promises, which Dr. Stern alluded to twice just previously? Young, who habitually tends to follow the KJV interpretation in this case gets it right:
Galatians 3:19 (YLT) Why, then, the law? on account of the transgressions it was added, till the seed might come to which the promise hath been made, having been set in order through messengers in the hand of a mediator --
With this in mind let’s look at some of the other readings:
Colossians 2:13-15 (CJB) You were dead because of your sins, that is, because of your “foreskin,” your old nature. But God made you alive along with the Messiah by forgiving you all your sins. He wiped away the bill of charges against us. Because of the regulations, it stood as a testimony against us; but he removed it by nailing it to the execution-stake. Stripping the rulers and authorities of their power, he made a public spectacle of them, triumphing over them by means of the stake.
The term being translated “it” here is “autos.” According to Strong’s this can be interpreted in either the singular or the plural. Now the first “it” does seem to be referring to a list of charges, so the singular would be correct. However the subject of the passage does not change, so if it is the list of charges being spoken of that second and third “it” should in fact be “them!” They, plural, meaning the charges are what is on the list, singular. Furthermore, the word translated “them” in the next sentence is the same, “autos.” This to me indicates intentional deceit, if not by Dr. Stern then by the earlier translators he relied on and apparently agreed with.
Stern however, seemingly influenced by Christian theology, renders the term “it” all three times, insinuating “it” is the
which was nailed to the execution stake. HaSem’s instructions are nullified so that we won’t sin any more. Makes about as much sense as Yeshua giving the “Law” so He could come and suffer in order to remove the Law; which is what is being said here.So be careful and exercise discernment when reading any translation of scripture. And discernment doesn’t just mean looking for what is wrong. We must also use it to see the truth in scripture:
Proverbs 2:3,5 (CJB) yes, if you will call for insight and raise your voice for discernment, … then you will understand the fear of Adonai and find knowledge of God.
author: Daniel Alon Caan
Sources: JPS Study TNK, Rabbi Stanley, my father and others
Notes:
(1) Malach HaBrit- Messenger of the Covenant (Malachi 3:1)
(2) “-“ within a name of G-d should be read as an “o”
