Welcome to Weekly Shabbath Turah Studies!
Prayerfully, there will be one of these Turah studies posted the day before Shabbath begins. Please be patient, as they are very long. We going to do a whole chapter at a time, but this was proving to make a long article, so we will do each chapter in segments for each Shabbath.
The goal of these articles is to study the Turah from beyond a surface-level perspective, and into a broad spiritual perspective. One can easily focus very intensely on one way of enacting a common of YAH. This is what became pharisaic tradition: to take one translation of the command and be very strict about its implementation, while practicing it in a mechanical, worldly way. Yahushwa, however, taught the opposite of this. He taught that we must take each command and know its broad application to life, for both body, mind and spirit–for the things of the visible physical, and for the deeper spiritual, and how they relate to YAH. Just because the string of words in the Turah can be understood in one sentence, does not mean that that is the only literal application of the string of Eberyeh words. Yahushua knew this, for he was YHWH within a man’s body, and so knew things about the Turah which the average man could not know if he was not given the spirit of YAH to understand or seek, because the man who is grounded in flesh and the world only thinks of fleshly, worldly things: like blinders on a beast which pulls a cart..
In these series of articles, we will study the Turah in-depth, for greater understanding of it, because the language of the Eberyim (Hebrews) is a very deep language, full of meaning which western languages such as greek, latin or English cannot cover in a simple translation.
These studies are by no means authoritative, nor are they likely going to cover all of the scope of the Turah. Use them as study aids to guide you in Turah, but certainly test the material in here to see if it is true. If you believe there is a wrong understanding here, or a better one, or more to be said, please comment and let us at Scrips-n-Foil know. We would like for all people to know the Turah in true Spirit, albeit YAH has different plans, for He tries the hearts of all.
We will start at Exodus 20, as this is where the re-giving of the Turah to Y’shral (Israel) comes to light. We will later continue through this into all the common-giving chapters through Deuteronomy/Debarim, and then re-visit Genesis/Bereshith and the rest of Exodus/Shemoth and whatever other chapters were passed. The chapters will be broken down into smaller chunks of verses and discussed, using both the Masoretic text (TS2009) and Septuagint [LXX] (Brenton), with major points of focus in bold underline in the Masoretic, and with the major differences between the texts bold and italic in the Septuagint reading. So here we go…
EXODUS/SHEMOTH 20 vv. 1-20
The Decalog (Ten spoken things/declarations) or
Asherth HaDebaryim (The ten Speakings/declarations/sayings/spoken words/speeches)
Commonly known as: The Ten Commandments
vv. 1-3 — Our savior YHWH
“And Aluhayim spoke all these words, saying, “I am YHWH your Aluhyim, who brought you out of the land of Mitsrayim, out of the house of slavery. You have no other mighty ones against My face.” (vv. 1-3 Masoretic)
“And [YHWH] spoke all these words saying: “I am [YHWH] thy [Aluhayim] who brought thee out of the land of Egypt, to of the house of bondage. Thou shalt have no other [mighty ones] beside me.” (vv. 1-3 LXX)
The first thing we notice here is that YHWH says he took us out of Mitsrayim (Egypt in LXX) an interesting note is that the word “Mitsrayim” is a dual word, associated with many other words having to do do with affliction, laws which are not necessarily YAH’s laws, things of militarization and military presence, things having to to do with monuments and other idolatrous things; and in even simpler forms, coming or going; and finally, in the simplest form of the root word, chaff, which Yahuswha says will be burned away in the end. These are all of the things YHWH delivered us from: oppressive forces of man; oppressive rules and regulations which YHWH did not give; all forms of idolatry and blasphemy against Him, which destroy our bodies, spirits, and minds; and from aimlessly coming and going about life, with no direction; and finally, He will save us from being the chaff of the world which is to be burned in the final judgement of existence. All of these things we served as slavemasters, and were loyal to them even though these things cared not at all for us, and only sought to opress us and destroy us. But YHWH wants to free us from these things, and have us follow Him, the Creator of Existence. Thus YHWH emphasizes this place which he took us from as “the place/house of many forms of slavery/bondages/labors” (literal translation in Eberyeh (Hebrew)).
We can only have one master, according to Yahushwa, and in the Eberyeh mindset things are dualist: your master is either YHWH, or not YHWH (which would mean the devil/adversary/satan, etc.) YHWH is a Master of servants, just as the opponent is a master of servants. We are never free from a master. We are always servants and have no ultimate freedom. So we must choose our master. Do we want Mitzrayim, the cruel master of afflictions, sorrow, idolatry and disease; a liar and a hater of the Turah? or do we seek YHWH as our Master, who wrote all the laws on how to be a good master to servants, and to treat servants well, and to eventually free them; Who has given us a certain promise of freedom and happiness forever as long as we obey Him?
So, remember the meaning of the word “Mitzrayim” or “Egypt” when reading the scriptures, and it will be more clear to us why Y’shral’s murmurings against YHWH for taking them out of Mitzrayim and to their “death” in the wilderness, were such an insult to Him, and how we should reflect on this concept in our lives.
Thus, for this, YHWH first and foremost wants us to have no mighty ones other than Him. Literally in Eberyeh, the text translates somewhat like: “there will not exist to you, in any more continuations/regenerations/versions, any mighty ones near/before/among/above my face/presence.” You do not have to be bowing before a statue made of stone to be worshiping another mighty one, as worship is often expressed by YHWH in the Turah as serving. Giving one’s body, life, spirit, and/or mind to service of anything is worship of another mighty one, if we will break YAH’s laws to serve this thing, and if we cannot bear to part with the thing, or if it takes up more of our minds than YHWH and His truth and commands. This is further elaborated by the next verses:
Verses 4-6 — Wicked Idols
“You do not make a carved image, or any likeness of that which is in the heavens above, of which is in the earth beneath, or which is in the waters under the earth; you do not bow down to them or serve them, for I, YHWH your Aluhayim am a jealous Al, visiting the crookedness of the fathers on the children to the third and fourth generations of those who hate Me, but showing loving-commitment to thousands, to those who love Me and guard My commands.” vv. 4-6 (TS2009)
“Thou shalt not make tot thyself an idol, nor any likeness of anything, whatever things are in the heavens above, and whatever are in the earth beneath, and whatever are in the waters under the earth. Thou shalt not bow down to them, nor serve them; for I am [YHWH] thy [Aluhayim], a jealous [Al] , recompensing the sins of the fathers upon the children, to the third and fourth generation to them that hate me, and bestowing mercy on them that love Me to thousands of them, and on them that keep My commandments.” vv. 4-6 (LXX)
The word for carved image, or idol, is one which means “something carved, hewn, etc. from stone, wood, other material, etc.” and is overall related to various words involving hands, handwork, and even the work of the “hands” of the mind. Figuratively, a carved image can be that which we have molded in our own eyes to be an object of worship. It does not need to be a piece of stone or wood, as our minds have mental carving tools which can transform an otherwise futile, lifeless thing (car, money, job, personal passion/hobby) into an object of worship before our eyes, even though the physical/existential nature of the object has not changed. As was stated earlier, just because we don’t look like we are worshiping a mighty one by going to the common man’s idea of a temple and offering what would be considered sacrifices by mainstream interpretation, does not mean we are not doing so. Because, worship does not require federally recognized religions—it only requires service, as YHWH tells us.
“Any likeness” is literally described in Eberyeh as “All manifestations/likenesses/attempts to create/recreate forms” Nothing of these things in the heavens, on earth, or in the water is to be recreated so as to be bowed to or served. The practice of making “manifestations” is debatable as to what is restricted. As we know, certain things had likenesses made of them, for various reasons, but not for worship or admiration. A prime example of this is the “bronze seraph serpent” in Numbers/Bemidbar 21. It was an image of a seraph (type of fiery serpentine angel) that was only supposed to be a tool for a short period, and YAH commanded Mosheh to make it. However, it was later on turned into an object of admiration and worship—an idol—and thus it was destroyed (2 Kings 18). But even the process of making art is often for vain purposes such as aesthetic elevation and admiration of the work or the artist, or at least can easily lead to that, and thus is a dangerous practice. When practicality of an object is pushed aside for aesthetic appeal, or when there is no practical purpose for a thing whatsoever, it is easily made into a sinful vessel or article.
And regarding things such as symbols: many of these things are not of human origin, though some are, however they all tend to be used for occult practices, relating either to mystery schools or to magic practices which were delivered from the fallen Watcher angels, and none of these things have any use. They should not be made or worn or used for practice. Albeit they are all around us and it is good to recognize them, so as to know certain things to avoid, to adopt them and give them positive spiritual, or aesthetic significance if not good. 5-point, six-point stars, trees of life, various crosses, designs of fish, tridents, flour-de-lis, pyramids and eyes, etc. These things are rooted in such pagan or fallen practices. Talismans and charms worn about the body and esteemed as powerful (good-luck charms, juju, mojo, etc.) fall into this category as well, as all of these things assume that there is power in a lifeless object to help you or benefit you or protect you, rather than just keeping YAH as your strength and shield. We should glorify our Creator by showing that his people need no physical representation of spiritual protection, but have it be known through word and action that the Creator of existence is our only help, protection, and guide, and that our strength is in our relationship to Him by obedience to Him.
In Eberyeh, the word translated as “bow” means literally “to lower”, and implies not just doing a bow gesture, but also giving anything some form of ultimate authority, showing reverence to them as if they are infallible and worthy of all obedience and servitude. This is not righteous. YHWH judges all in the same perspective: child, elder, rich, poor, king, slave. For we are all capable of breaking Turah, and teaching others to do so. So, albeit there are expectancies for respect and honor to be given to certain individuals (parents, elders), we are by no means permitted to elevated them to the level of divinity, and how much more so for just images of things which represent people or entities! This applies to angels as well, for they are not incorruptible, as many texts have shown us, and they are not the Creator. If anything can be burned away in the fire of the judgement before the renewal of the world, then it should be regarded as equal status of everything else, and not regarded as anything to follow or obey no matter what, for if anything or anyone tempts you to break YHWH’s commands, or makes rules or laws requiring to do so, this one is corrupt in the eyes of the Creator, and is by no means anything to revere above Him or even near Him. We should not bow or submit to anyone or anything when they tell us to break YHWH’s commandments. Even a person’s parents, though should always be shown respect, should not be obeyed if they tell their son or daughter to break YHWH’s commandments, as this would be disobeying our true Father in heaven in order to obey creations of flesh who are under the same subjugation as you and me. “For the Turah prevails even over affection for parents, so that virtue is not abandoned for their sakes.” (4 Maccabees 2:10)
When YHWH says “visiting the crookedness” or “recompensing the sins” it can be better understood in Eberyeh as “overseeing the punishment.” This is not the same understanding as immediate punishment for sin, in which YAH says that “The fathers do not die for the sons, nor the sons for the fathers, but each dies for his own sins” (Deu/Deb 24:16), but rather, this is understood as generational cursing, in which the seed of a person is corrupted by their impurity and wickedness, whereby it could have been pure if they did not hate YAH and disobey Him. Such corruption of a man or woman’s seed is inevitably handed down to the child. Adam and Chuwah’s transgression in the garden was the first instance of this, whereby all of humanity began to deteriorate and compound curses by disobedience, passing it on to their children. And even when a man or woman turns to YHWH and does righteousness, and does not hate YHWH by disobeying him; their seed will still pass on a corrupted nature due to their former corruption and that of their parents, and so on back. This is why me must also acknowledge the sins of our fathers (Lev./Way. 26:40) It is also said, “From the wicked goes forth wickedness” (Jasher 7:48).
However, YHWH will be good to us, and show us mercy if we turn to him and keep his commandments. There is debate whether the “thousands” (אלפים) spoken of in the Hebrew text is plural thousands, or 1000 generations; however, the septuagint clears this up well, clearly denoting the third and fourth as γενεας or “generations”, while not giving the word for thousands any indcation that it is generations. This would certainly confirm Yahushwa’s many statements about not many being saved in the end, and is much incentive for us to be diligently seeking truth, knowledge and righteousness so as not to stumble in any point, and to be able to be presented to YHWH as a diligint follower, always seeking to do righteousness and make sacrifice from our lives to serve Him.
Verses 7-11 — YHWH’s Name, and the Shabbath
“You do not bring the name of YHWH your Aluhayim to naught, for YHWH does not leave the one unpunished who brings His Name to naught. Remember the Shabbath day, to set it apart. Six days you labor, and shall do all your work, but the seventh day is a Shabbath of YHWH your Aluhayim. You do not do any work—you, nor your son, nor your daughter, nor your male servant, nor your female servant, nor your cattle, nor your stranger who is within your gates. For in six days YHWH made the heavens, the earth, the sea, and all that is in them, and then rested the seventh day. Therefore YHWH blessed the Shabbath day and set it apart.” (Masoretic) (TS2009)
“Thou shalt not take the name of YHWH your Aluhayim in vain; for YHWH your Aluhayim will not acquit him that takes His name in vain. Remember the sabbath day to keep it holy. Six days thou shalt labor, and shalt perform all thy work. But on the seventh day is the sabbath of YHWH thy Aluhayim; on it thou shalt do no work, thou, nor thy son, nor thy daughter, thy servant nor thy maidservant, thine ox nor thine ass, nor any cattle of thine, nor the stranger that sojourns with thee. For in six days [YHWH] made the heaven and the earth and the sea and all thins in them, and rested on the seventh day; therefore [YHWH] blessed the seventh day, and hallowed it.” (LXX)
There are two major things here in verse 7 that are not expressed well in either English or Greek, and those are what are translated as “name” and “naught/vain”. In the language of the Eberyim, the word used here for name means more than we know as “name”, as most people’s names today are only seen as arbitrary designations. However, the Eberyeh definition of the word did not just mean what someone was called, but referred to the very nature of the person, too. When YHWH is saying not to bring his name to “naught”, He is not just speaking of His designated Name, but about His character, His representation, His full definition. YHWH tells us that all the Turah is good, so for one to say that there are things in Turah that are not good, and yet never verbally spoke or wrote or thought the name YHWH, this is speaking evil against His name, as His character describes His whole Turah as good. Greek did a fair job translating this, as the word that language uses is the same word used for things such as properties, laws, nature, as well as names, since the greek understanding of naming thins was still to name them based of their description.
However, the word “naught and vain” are extremely poor translations, as the word used in Eberyeh is one which describes destruction, ruin, evil, lies, falsehood or corruption, as well as uselessness/vanity, whereas the Greek word simply means vanity. Albeit to do such an act would, in the end, be worthless, and to make YHWH seem worthless is awful, it is better to understand what it is that would be manifesting such transgression.
Now the rest of the verses we see about the Shabbath. The Shabbath is a subject completely on its own, but will still focused on in context here. First, the word “shabbath” by nature has to do with the number 7, and uses a root that is used for other 7-related words. The common word “Sabbath” comes from the greek pronunciation of “shabbath”, as the greeks did not have a word for the honorable seventh, and so it was transliterated rather than giving it the greek name of the common 7th, which is far different. It is also quite clear from these verses alone that the Shabbath comes after 6 days of work, creating a constant cycle of W-W-W-W-W-W-R-W-W-W-W-W-W-R… YHWH does everything in beautifully perfect patterns which can be understood as waveform frequencies. Here we can see YHWH’s beauty in the cycles of the Shabbaths and the seven days of the week:
Here we have a wave-form representation of the weeks, and their shabbaths. Should we start on one point, then after 12 cycles of shabbaths, we will restart the cycle on the same point. Here we have YHWH’s numbers 7 and 12 working beautifully together, showing YAH’s glory and wisdom. YAH clearly said work six days, and rest the seventh; there is no reason, scriptural or otherwise, to deviate from this. This practice of ours—working six days and resting on the seventh—represents what YHWH did when He created existence. It took six of our days for him to create the world, and rested on the seventh of our days. It also represents what He will do with the world, for YHWH has His days, and His days are like 1000 years for us (Psalm 90:8 ; 2 Peter 3:8 ; Jubilees 4:30) for in six of His days He will permit us to do as we will, and never let the land rest, and be lawless. But come the time for the 7th day of His, He will not permit us to do so, and He will allot the world her shabbaths for as many 7 year shabbaths as she had life: the world and her land will exist for 7000 years, and every 7 years we are to let the land rest. thus we shall have 1000 years of Messianic reign, wherein the land shall enjoy her shabbaths. (Lev/Way 26:34). After this will be the “new day of the week” and this is called the 8th day, and it will last forever as the renewal of the earth, and all will be perfect. For the 1st day of the week is always a new beginning, but after 7000 years, it will be the final new beginning, and so no longer will there be a 1st day of the week, but an eternal 8th day of the week. There is clearly deep significance to 6 days then the 7th, and to study and embrace these things will give one deeper appreciation of the unchanging Shabbath, and allow us to praise YHWH better.
This nature of the Shabbath—in its first institution and its final application—should give us an understanding of why none are to do any work. No creative or laborious work is to be done, as this is a time when YAH rested from all His labors, and will be a solemn time of straightening for the remnant of mankind. Even though some might say that certain things—such as gardening or riding bikes—are enjoyable tasks, and are not like work to them; this is thought from our own hearts, and we must wonder what YHWH considers them to be, not what we consider them to be. If one is digging weeds and dressing flower beds, they are doing work on the land, not letting it rest, and as well acting to do so. However much one might think that the process of gardening is relaxing, it is not rest to YHWH. We must move beyond our personal desires, and wonder what rest is in a spiritual sense. One can begin with the previous description of the coming messianic age, and search scriptures to find what this will be like. However, further deep Turah study can show us the spiritual nature of our existence, and will give us a deeper understanding of what it is to rest.
As the Turah reveals the physical alongside the spiritual, so must Shabbath be understood. One of the major things Yahushwa came to do was reveal the spirit of the Turah. Seeing as how man, when given the Turah, did not regard the spiritual, he only made keeping the Turah a mechanical, spiritless process. This results in two things we see even today: 1) People not seeing the depth of Turah, and so give it less esteem than it deserves, and so do not follow commandments properly, seeking instead to mold the commands around their own hearts so as to make them compatible; or 2) taking one particular nature of the command and creating extremely meticulous, rigid methods of following them based on meaningless human practices and habits, effectively focusing in on only one application of a command while disregarding the true broad applications of it that are practiced by true spiritual understanding (this was the problem of the pharisees).
Verses 12-17 — Final Commands of the First 10 Spoken Words
” ‘Respect your father and your mother, so that your days are prolonged upon the soil which YHWH your Aluhayim is giving you. You do not murder. You do not commit adultery. You do not steal. You do not bear false witness against your neighbor. You do not covet your neighbor’s house, nor his male servant, nor his female servant, nor his donkey, or whatever belongs to your neighbor.’ ” (Masoretic) (TS2009)
“Honor thy father and thy mother, that it may be well with thee, that it may be well with thee, and that thou mayest live long on the good land, which [YHWH] thy [Aluhayim] gives to thee. Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not kill. Thou shalt not bear false witness against thy neighbor. Thou shalt not covet thy neighbors’ wife; thou shalt not covet thy neighbor’s house; nor his field, nor his servant, nor his maid, nor whatever belongs to thy neighbor.” (LXX)
When it comes to the command “honor your father and mother”, in hebrew it is more literally translated “bring honor upon your father and mother”. This can be done by one respecting their parents to their face, but also when they are not around, by esteeming them and not speaking or acting in such a way that brings them any disgrace. If a person rises before their parents and obeys their commands, and speaks meekly and respectfully before them, they do well; but does this mean anything if their conduct away from them is speaking harsh words against them to others? If one is respectful to their father’s face, but then speaks to others about their father’s various blunders and misfortunes in choices, what are they doing? They are not being disrespectful to their father’s face, but they are disgracing him to other people, and this is an evil thing.
As well, if a person behaves in a brutish manner, acting proudly and ill-mannered, they bring their parents shame by making it seem as though their parents could not teach their child manners. Wether this is true of them or not, one should at least make efforts to correct where their parents failed at parenting, rather than bring obvious shame to their parents.
Where it reads that doing this will “prolong your days upon the soil which YHWH your Aluahyim is giving you”, this is often mistranslated, because in a worldly sense, it seems strange: the proper translation is “so that they prolong you on the ground…”. One might wonder why this power is given to the parents, as it is a command of YHWH’s that we are obeying. If we show blatant disrespect to our parents, they are likely to disinherit us in some way. As well, this can happen if we bring shame on them and it is discovered by them; or, if we do anything that causes them to lose their property, and thus disinherit us. All these thing will be done by the hand of YAH though our parents in some way in our lives if we forsake His command.
Now, spiritually speaking, we must bring honor on our father and mother, so that they keep us in our inheritance. We know who our spiritual Father is, and that is the Most High, YHWH. But then who is the mother, as we must bring honor to both? As controversial as it sounds, the mother is the Spirit of YHWH, the spirit of Wisdom, the Holy Spirit or Ruach haKodesh. Seeing as we are only children of YHWH is we are reborn by the spirit, who else bears children but a woman? We are spiritually conceived by the seed of YHWH into the Spirit of Wisdom, and we are born new creatures by her, from the Father YHWH. Yahushwa spoke of this in John 3. As well, he said if one cannot even understand earthly matters, then how can they understand the heavenly matters? (John 3:12). Indeed it seems a controversial understanding of the Spirit of YHWH, when we are constantly told by churches that the Spirit is a male force, but upon deeply contemplating this and studying the depth of scripture, such a proposal that the Spirit is masculine is blasphemous.
So considering this, then we must honor both the Father (YHWH) and the mother (The set-apart Spirit of wisdom and truth, who comes from YHWH). Without respecting, obeying, and giving honor to both of these, we will be disinherited from the promise of the “good land” or the grounds we were promised as eternal inheritances. Just as one can disrespect their mother and father to their faces, and as well when they are not visibly present; so can one curse YHWH and His Spirit directly, or that person can bring Them shame by their conduct among others (Exodus 20:7).
In the command to not murder, this is covered under the word which expressly means “to kill with especially ruthless intent. literally, to dash to pieces”. This is why we see other commands protecting individuals who accidentally kill a person, without having the desire to kill them, nor having any ill-will for the person to begin with (Deuteronomy 19); or, if a thief is breaking into a house, the owner can protect his house hold and kill him while the thief is still breaking in (Exd/Shem 22:2). This common against murder does not apply to right judgements, nor self-defense, but solely to one having in his or her own mind to do evil to a person by murdering them. Such an act is carried out only by a severe emotion or corrupt desire to do so, and is done by hatred of one’s fellow man. It is the physical carrying-out and finalizing of an already perpetuated sin. As Yahushwa said, “to hate one in your heart is to murder him (Matthew 5:21-22)” and this is true, because murdering flesh is only the continuation of an ongoing sin. One cannot commit this sin without already having the sin in them to begin with, so enmity against our fellowman must be silenced and put down, and be reconciled for peace, for no spiritual good comes from such hateful emotions.
Now YAH says not to commit adultery. This is straightforward in the physical understanding, albeit most do not understand what it is to be adulterous, as most do not understand marriage. Many believe that they cannot have sex until they “get married”, and usually that marriage is made by a ceremony carried out by a priest of some religion or a judge of some national government. The marriage is not considered real until it is federally recognized. However, you will find nowhere in scripture that any ceremony needs to be done in order for a man and a woman to be married, nor that they must be recognized as married with legal documentation that is on file with their government. Sadly, this is what people think must be done before one has sex, so as to be pure before marriage.
But in truth, one is married when one chooses their mate—a man with a woman—and consummates it with sex. Thus they are married. No ceremony or federal recognition required. The scope of this subject is covered greater within Turah, and so its details will be covered along the way. However, it should be noted that the same word used for adultery between men and women is the same word used by the prophets for adultery between man against YHWH. So as one goes about life and Turah study, we must be conscious as to what constitutes adultery in the flesh, so as to be able to reckon it in the spiritual, so as not to be adulterous to YAH.
Also, another topic of some sensitivity is the subject of one husband with many wives. Albeit there is no sin in this, it is certainly better to have only one wife. YHWH created man with only one woman alongside him. YHWH created only one Ruach from Himself. We see in the Turah a command for Y’shral’s kings not to multiply wives for themselves, and as this was ignored by even the greatest of Y’shral’s kings, they suffered for it for the very reasons the command was given. However, in a spiritual perspective, all of us who are of Y’shral are spiritually considered YHWH’s bride. This is why many wives are permitted, because it represents something spiritual. However, YHWH’s many wives of Y’shral proved the Turah: that many of them would lead astray and be wicked and disobedient, and that things would become complicated and eventually a mess. This is what happens when one has many wives. However, in the new age to come, when YAH makes a new heaven and earth, His many wives, as many as He has left, will all be as one, and with one uniform bearing of the Set-apart Spirit, and so He will have one wife: all those who truly bear His Set-apart Spirit which He created from Himself long ago, the first of creations.
Where YHWH says “do not steal” he does not simply mean going into a store and grabbing merchandise and running out. The Eberyeh word He gave us for this means “To steal, take by stealth, carry away, to deceive, either literally or figuratively”. So not only should one not physically grab someone’s property by force and run off with it, but they should not be doing anything which would persuade people to give him their money, if there is falsehood in their exchange. Even though con-artists tend to work by have people willingly give them their money, their merchandise, delivery and all aspects of their craft are centered around falsehood.
Therefore, we must be wary of what we do to earn money or acquire property, etc., so that we are careful not to do anything that would have people willing handing over their things for false reasons.
In fact, this command also encompasses lying in general, and overall covers all forms of deceit.
Next we see not to bear false witness. In english this is vague, but YAH tells us in Eberyeh that this means much. The Eberyeh words which are translated as bear false witness mean: “To not speak, receive, or pay any attention” regarding “your fellow-man/friend/companion/anyone” a “Testimony/claim/witness/protest/warning/” that is “False (relative word to “voracious appetite, the likeness of a predatory animal”; as well as a word for “the winking of the eye”)” One needs only to combine these various definitions together to understand the variety of instances in which we must be wary of, as it is simply more than telling an overt lie about someone in order to have them wrongly accused of doing something. In fact, this commandment does not need to only apply to telling or believing lies about people for negative reasons, but also for positive reasons; for it is no better in the eyes of YAH to exalt a man to glory for something he never did, and therefore deceive people, than it is to bring a man to shame for something he never did, since both are abominable falsehoods which will bring an evil mind on the people.
The final command of the Ten Spoken Words is the command to not covet. This Eberyeh word for covet is a word meaning “to desire, lust, take pleasure in, covet, delight in”. So the depth of this is more than just not looking at something and wanting it, but also to avoid even taking enjoyment in other peoples things. YAH gave a long list of things, finalized by the word meaning “all things” pertaining to your fellow-man, so as to emphasize not feeling these desires or enjoyments of anything that is not something YHWH gave us.
Now it seems understandable that we should not look at someone else’s belongings and have it in our hearts to want it, as this will corrupt our spirits to sorrow for not having material things, and instantly breeds ingratitude to YHWH alongside it, which is evil. However, it seems less sensible that we should not even take pleasure in that which is not ours, right? If our fellow-man allows us to use something of his or hers, we are to avoid taking pleasure it it? Even though this seems extreme, we must first understand that though we can enjoy its use, what we should not do is develop an attachment for it “to delight in it” and consider deep in our hearts how wonderful the object is, because we are quickly developing an emotional (and therefore, spiritual) attachment to something that is not YAH, and therefore will be burned away in the end of things, as something that is made to have never existed. This deep enjoyment of someone else’s things also will quickly lead to covetousness of the thing, which as was said before leads to ingratitude to YHWH.
The importance of all of this is that YHWH gives us things, and He takes things from us. So does He do with everyone else. But, as Yahushwa said, we are not to be seeking the things of this world anyway. Yahushwa gave us the greatest revelation of creation, and brought the spirit of understanding to the people to recognize this: that the things of this world essentially do not exist, and that this world is only a womb in which some will be born unto the true world, while others are made to be as if they never existed to begin with, which will also be the fate of the 1st world. But, this world and the material things in it are a great trial against us, to see if we will take the things of a world that is essentially just a mirage, and lust for them and live for them, rather than desire the world to come which is real and eternal.
Just because YHWH gives us material things, does that mean our desire should be for the material things, seeing as they are essentially an illusion, and will be made to not have ever existed? If not, then how much more so that we should not waste our lives longing for others’ material things which will have the same fate! All these things are a waste of our time on this world, and are distractions from the true goal. We should be thankful for what YHWH gives us, and pray He gives to us as He sees fit in His infinite wisdom, not after our own desires, and meanwhile earnestly pray for a wealth of spiritual things: righteousness, patience, knowledge, obedience, wisdom, strength, and entrance to the New Earth, etc. These things we should ask YHWH to give us in abundance and never cease to supplicate for, while meanwhile allowing YAH to give us temporary things as He sees fit, and being thankful that He is sustaining us in this temporary world while preparing us for His greater creation, because despite the seeming grandeur and intensity of this world, and all its events and great story, this world is actually the lesser creation, because it will be destroyed, and blotted out from the collective memory (however, it is likely that YAH will remember it all, and only His chosen will forget all of the hardships and evils of the past as they dwell with Him in the paradise of the new earth). Let us have our priorities in order, and therefore certainly avoid that which would lead us to give more of our mental energies towards focusing on other people’s things, and therefore less on YAH’s wonderful plan ahead.
(note: the major difference in the septuagint, despite having to simplify the Hebrew into the simplest understanding, seems to be the re-arrangement of vv.13-15)
Verses 18-21 — After the Speaking, The Fright of the People
“And all the people saw the thunders, the lightning flashes, the voice of the shophar, and the mountain smoking. And the people saw it, and they trembled, and stood at a distance, and said to Mosheh, “You speak with us and let us hear, but let not Aluhayim speak with us, lest we die.” And Mosheh said, “Do not fear, for Aluhayim has come to prove you, and in order that His fear be before you, so that you do not sin.” So the people stood at a distance, but Mosheh drew near the thick darkness where Aluhayim was.” Masoretic (TS2009)
“And all the people perceived the thundering*, and the flashes, and the voice of the trumpet, and the mountain smoking; and all the people feared and stood afar off, and said to Moses, “Speak thou to us, and let not [Aluhayim] speak to us, lest we die.” And Moses said to them, “Be of good courage, for [Aluhayim] is come to try you, that His fear might be among you, that ye sin not.” And the people stood afar off, and Moses went into the darkness where [Aluhayim] was. (LXX)
*note: in Brenton’s LXX translation, he notes that the phrase in greek literally means “saw the voice”
The first statement about seeing thunder, lightning and the voice of the shopper/trumpet is very misleading. This reads in Hebrew “and all the people perceived the voice/callings/shouting/loud noise(s); along with their burning lights; and the voice/sound/call of the shophar/trumpet blasts.”
This is confirmed in the Greek, which reads: εωρα την φωνην και τας λαμπαδας και την φωνην σαλπιγγοσ or “saw/percieved/experienced/beheld the sound/call/adress/voice and the burning light/lights/lamps/torches and the sound/call/address/voice of the trumpet (related to word meaning a loud blasting sound, akin to a trumpet) there is a different word for “thunder” in greek, as well as for “lightning” and neither of these words were used, because those who translated the Eberyeh into Greek understood the context of the passage, unlike those who are translating to english, who do YAH a great discredit to His esteem when writing “thunder and lightning”. The people witnessed YHWH speaking to them with His terrible, awesome, amazing voice, and this was accompanied not by flashes of lightning, but long, sustained burning bright lights of an alien form, which as well would be terrifying, along with the sounds of a heavenly blasting sound—a sound YHWH gave us to mimic (albeit not as gloriously) in the form of various trumpets, origionally kudu horns, but also from wood and metals.
Finally, in conclusion, the people heard all of these terrifying things, and did not want to see or hear anymore, and told Mosheh to hear the rest and have him bring it to them. They heard the first ten words/commands of YHWH, by His own voice, and would bear no more of the voice of YAH, and told Moshe to do the rest of the listening so that they could have peace, and then Mosheh would tell them the rest of the commands. So he did, and went into the thick darkness which bore YHWH inside.
These ten commands were not the only commands we are to follow. They were just the only 10 YHWH spoke to all of the people, before they asked to get the rest from the lips of Mosheh, and not the voice of YAH. It is interesting to note, though, that most people only claim that we need to follow the 10: proving the scriptures that people only want to hear the first 10, and not hear the rest (albeit many also forsake those 10 simply by forsaking the Shabbath).
Prayerfully we will all study and search out how to live according to the Most High by deeply studying His Turah, for in it is the key to life on this world and the next. Let us be zealous for the Turah of YHWH, for He is our Creator, and our Saviour! Have a blessed Shabbath!