於2017-01-11發佈


每週一妥拉 2017/1/8-1/14 

從古時起,世界各地的猶太會堂會一週一次在安息日讀經,從摩西五經(妥拉)到先知的書(先知書)。每週的讀經內容都有一個希伯來名稱,其出自經文內容起頭的字。每週慣例讀經的實例剛好記載在路加福音四章16節,耶穌來到拿撒勒的會堂,讀了一段先知書(以賽亞書61章)。我們發現每週一次閱讀這些內容,不僅提供我們機會,與世界成千上萬的猶太人來確認神話語的內容,在我們為以色列與猶太人的代禱上,聖靈更時常貼切的啟發具體的內容禱告。

這週的閱讀1/8-1/14/2017稱為『住在VaYechi
妥拉創世記47:28-50:26
先知書:列王記上2:1-12

這週的妥拉閱讀將帶領我們進入創世記的末了,內容是關於約瑟在埃及最後十七年的生活,他對以法蓮與瑪拿西的祝福、他對十二個兒子最後的預言、他的死亡、他的骸骨帶回希伯崙埋葬,以及約瑟在埃及活到一百一十歲的種種。

*創世記47:29. 以色列的死期臨近了,他就叫了他兒子約瑟來,說:我若在你眼前蒙恩,請你把手放在我大腿底下,用慈愛和誠實待我,請你不要將我葬在埃及。』我們發現約瑟以許多方式預表要來的救主耶穌,在這裡雅各對約瑟說『若在他眼前蒙恩』,請將他帶出埃及好與他父親同葬。正如我們先前提到『慈愛』和『誠實』這兩個字常在妥拉中一起出現。約翰福音1:16-17告訴我們:從祂豐滿的恩典裡,我們都領受了,而且恩上加恩。妥拉本是藉著摩西傳的;恩典(慈愛)和真理(誠實)都是由彌賽亞耶穌基督來的。』正如約瑟會以慈愛和誠實將他父親帶出埃及,進入他父親所埋葬的應許之地,耶穌也會讓那些信靠祂恩典和真理的人脫離死亡的綑綁,進入祂父神的同在和安息處!

*創世記47:31b.約瑟就向他起了誓,於是以色列在床頭上【或作扶著杖頭】敬拜神。』希伯來文『床』(mita)和『杖』(mateh)是同一個字根。希臘七十編譯本新約在這裡翻成『杖』,這顯然是新約聖經所提到的意思,希伯來書11:21雅各因著信,臨死的時候,給約瑟的兩個兒子各自祝福,扶著杖頭敬拜神。』聖經清楚指示,雅各在敬拜和信心上變得更剛強(留意他對神的歸屬48:3; 48:9,11, 15-16; 48:20-21),這使他能在49章釋放出先知性話語的聖潔權柄。

*創世記48:5.我未到埃及見你之先,你在埃及地所生的以法蓮和瑪拿西這兩個兒子是我的,正如流便和西緬是我的一樣。 』事實上,因著流便的罪,他長子的名分透過以法蓮與瑪拿西這兩個兒子,歸到拉結的長子約瑟身上(參考歷代志上5:1-2)。早在雅各祝福之前,約瑟的二個兒子在這節經文裡,以法蓮的名字已經放在前面。他的名字在未來有時會被用來代表以色列:『因為我是以色列的父,以法蓮是我的長子(耶利米書 31:9)

*創世記48:7. 至於我,我從巴旦來的時候,拉結死在我眼前,在迦南地的路上,離以法他還有一段路程,我就把他葬在以法他的路上(以法他就是伯利恆)。』這裡簡短提到拉結的死,在她死後40年,雅各對她仍充滿柔情。49:31顯示雅各對利亞的感情也有增加。前幾週曾提過,這段經文,還有創世記35:19和撒母耳記上10:2指出拉結的墳墓是葬在伯利恆附近,而非猶太拉比傳說的伯利恆裡面。

*創世記48:20. 當日就給他們祝福說:以色列人要指著你們祝福說:願神使你如以法蓮、瑪拿西一樣。』在許多希伯來的家庭裡,今日在許多猶太人的家庭,父親在星期五晚上安息日晚餐前仍用這段話為兒子祝福。

*創世記48:21. 以色列又對約瑟說:我要死了,但神必與你們同在,領你們回到你們列祖之地。』神必與你們同在』,雅各認識並信靠以馬內利─與我們同在的神。神在伯特利應許雅各:『我也與你同在。你無論往哪裡去,我必保佑你,領你歸回這地,總不離棄你,直到我成全了向你所應許的。』(28:15)在那裡雅各承諾,倘若神會『與他同在』,保佑他,將他安全領回這地,祂將成為他的神。在雅各的一生中,神多次提醒會與他同在(創世記31:3; 31:42; 32:24,28; 35:13)。雅各下到埃及前在別是巴獻祭,神再次對他說:『我要和你同下埃及去』(創世記46:4)。

*創世記48:22. 並且我從前用弓用刀從亞摩利人手下奪的(一個山坡)那塊地,我都賜給你,使你比眾弟兄多得一分。』倘若這節經文指的是雅各參與的真實戰役,在聖經中並沒有記載(有可能是他在33:19買地時所發生的,他為了和平放下武器,這和平後來被西緬和利未破壞了?)這段經文含糊之處至今仍讓聖經學者難以理解,主要難解的是在於這裡翻譯成『一個山坡』的字,希伯來文為shekhem ehad,ehad的意思是『一個』,shekhem有可能是『山肩或山脊』,或是示劍(Shechem)的城鎮。顯然約瑟瞭解它指的是在示劍附近的一塊地,因為他在四百年後被埋在示劍,就是在雅各從前用一百塊銀子向示劍的父親、哈抹的子孫所買的那塊地裡;這就作了約瑟子孫的產業。(約書亞記24:32)

shekhem ehad也成為一個俚語,意指『並肩站立』或『如同一人』,未來給以法蓮和瑪拿西的地會在一起。當shekhem ehad這兩個字出現在西番雅書3:9,顯然也是相同的意思:那時,我必使萬民用清潔的言語好求告我─耶和華的名,同心合意地shekhem ehad事奉我。』

創世記49: 1-27

49章,以色列給他兒子的預言有著極大的奧秘,我們不應隨意註解,就連我們今日所擁有的希伯來聖經,都很難瞭解確切的意思。創世記49:1說這些話是末後會臨到以色列的事情。因此我們相信,這些預言很有可能與今日和未來雅各的後裔和土地有關(儘管目前多數的猶太人並不知道他們是哪一個支派)。四百年過後,摩西補充了更多關乎十二支派的預言(申命記33章,其中有些『話已經隱藏封閉,直到末時』(但以理書12:9)。 當我們閱讀時,讓我們為這些預言禱告,神口所出的話決不徒然返回(以賽亞書55:11),卻要成就祂所喜悅的,在我發他去成就的事上必然亨通。

*創世記49:5-7.西緬和利未是弟兄;他們的刀劍是殘忍(希伯來文:哈瑪斯)的器具。我的靈啊,不要與他們同謀;我的心哪,不要與他們聯絡;因為他們趁怒殺害人命,任意砍斷牛腿大筋。他們的怒氣暴烈可咒;他們的忿恨殘忍可詛。』人的怒氣並不能成就神的義(雅各書1:20)。在這兩兄弟的事件中,帶來對許多無辜人無理的殘殺。此外這件事也導致他們未來產業的失去與分散;西緬的領土附在猶大的領土內,而利未完全沒有獨自分開的領土。

*創世記49:10-11. 圭必不離猶大,杖必不離他兩腳之間,直等細羅【就是賜平安者】來到,萬民都必歸順。猶大把小驢拴在葡萄樹上,把驢駒拴在美好的葡萄樹上。他在葡萄酒中洗了衣服,在葡萄汁中洗了袍褂。』這段經文在歷史上充滿極大的奧秘,其中一部份與『示羅/細羅』(Shiloh)這個字所代表的希伯來文翻譯有關。然而,經文清楚說到他們會來到『杖』真實歸屬的那位,祂配得『萬民歸順』。在新約裡似乎有更進一步的線索:馬太福音21:2-7提到當耶穌進到耶路撒冷,會有一隻驢駒拴在那邊;啟示錄7:14則提到那些用羔羊的血把衣裳洗白淨的,而啟示錄19:13說那稱為誠信真實(11節),祂穿著濺了血的衣服;祂的名稱為神之道。

請禱告:神對以色列啟示猶大支派中的獅子,大衛的根已經來到,祂還要再來成為萬王之王,萬主之主!』(啟示錄5:5; 19:16)。

*創世記49:29-31. (雅各)又囑咐他們說:我將要歸到我列祖【原文作本民】那裡,你們要將我葬在赫人以弗崙田間的洞裡,與我祖我父在一處,就是在迦南地幔利前、麥比拉田間的洞;那洞和田是亞伯拉罕向赫人以弗崙買來為業,作墳地的。他們在那裡葬了亞伯拉罕和他妻撒拉,又在那裡葬了以撒和他的妻子利百加;我也在那裡葬了利亞。利亞在這裡被提到的方式,有人認為這代表她生命的最終,在許多年過後,她本來是失寵(原文是被恨:創世記29:31),逐漸得著雅各的好感,事實上得著了他的愛。 

*創世記50: 19-20. 約瑟對他們說(在他們的父親雅各死後對他的眾兄弟說話)不要害怕,我豈能代替神呢?從前你們的意思是要害我,但神的意思原是好的,要保全許多人的性命,成就今日的光景。』我們曉得萬事都互相效力,叫愛神的人得益處,就是按祂旨意被召的人。』(羅馬書 8:28) 

下週的閱讀進度(1/15-1/21/2017)被稱為『名字』(Sh'mot),妥拉─出埃及記1:1-6:1;先知書─以賽亞書27:6-28:13; 29:22-23。 

馬汀和娜瑪賽維士(Martin & Norma Sarvis
於耶路撒冷



THIS WEEK'S TORAH PORTION:

From ancient times there has been a weekly portion (Parashah) from the first five books of Moses (The Torah) and an ending (Haftarah) from the Prophets read on the Sabbath in synagogues around the world. This portion is given a Hebrew name drawn from the opening words of the Torah passage. An illustration of this practice appears to have been recorded in Luke 4:16 where Yeshua (Jesus) arrived in the synagogue in Nazareth and was asked to read the portion (Isaiah 61) from the Prophets. We have found that in perusing these weekly readings, not only are we provided opportunity to identify in the context of God's Word with millions of Jewish people around the world, but very often the Holy Spirit will illumine specific passages pertinent that week in our intercession for the Land and people of Israel. All texts are those of English translations of the Scriptures.

The readings for this week 8-14 January 2017 are called VaYechi- "And [Jacob] Lived":
TORAH: Genesis 47:28-50:26
HAFTARAH: I Kings 2:1-12

This week's readings bring us to the end of the Book of Genesis.

They encompass the last seventeen years of Jacob's life in Egypt, his blessing of Ephraim and Manasseh, his final prophetic Word over his twelve sons, his death, the return of his body to Hebron for burial, and the life of Joseph in Egypt until his death there at the age of 110.

*Genesis 47:29. "Now if I have found favor in your sight, please.deal kindly and truly with me. Please do not bury me in Egypt, but let me lie with my fathers; you shall carry me out of Egypt and bury me in their burial place." We have noticed in how many ways Joseph presents a picture of the coming Savior, Yeshua. Here Jacob requests of him to "deal kindly and truly with me" and "carry me out of Egypt to lie with my fathers". As we have mentioned before, the words "kindly" and "truly" are chesed and emet-two words we have seen and shall see together often in the Torah. John 1:16-17 tells us, "And of His fullness we have all received, and grace for grace. For the Torah was given through Moses, but lovingkindness and truth (Modern Hebrew translation: chesed v'emetcame through Yeshua the Messiah." As Joseph would in kindness and truth be faithful to take his father out of Egypt and to the Promised Land where his fathers were buried, so Yeshua carries those who entrust themselves to his chesed and emet out of the bondage of death and into the presence of His Father and the resting place of those who have gone before!

*Genesis 47:31b (NASB)"Then Israel bowed in worship at the head of the bed." The Hebrew word for "bed" (mita) bears the same letters as the word for "staff" (mateh). The translators of the Greek Septuagint used in New Testament times (translated several hundred years earlier), chose the meaning "staff" here. This evidently is what is referred to in the New Covenant Scripture Hebrews 11:21, "By faith Jacob, when dying, blessed each of the sons of Joseph, bowing in worship over the head of his staff." What is clear is that Jacob had become strong in worship and in faith (notice his attributions to God in 48:3; 48:9,11, 15-16; 48:20-21), and it was this which enabled him to deliver in holy authority the prophetic utterances of chapter 49.

*Genesis 48:5. "And now your two sons, Ephraim and Manasseh, who were born to you in the land of Egypt before I came to you in Egypt, are mine; as Reuben and Simeon, they shall be mine." In fact, because of Reuben's sin against his father (see I Chronicles 5:1-2), his birthright was transferred to Joseph, the first-born of Rachel, and thence to his two sons. Of these two sons, already here, even before Jacob delivers his blessing, Ephraim is named first. In the future his name would at times be used as a synonym for Israel, "For I am a Father to Israel, and Ephraim is my First Born" (Jeremiah 31:9).

*Genesis 48:7 (ESV)"As for me, when I came from Paddan, to my sorrow Rachel died in the land of Canaan on the way, when there was still some distance to go to Ephrath, and I buried her there on the way [from Bethel] to Ephrath (that is, Bethlehem). In this brief mention of Rachel's death, one senses the tenderness which Jacob still felt for her over forty years after her death (49:31 may show an affection which had also grown for Leah). As has been mentioned, this passage, along with 35:19 and I Samuel 10:2, also point towards the location of Rachel's tomb as being in the area of Benjamin (just northwest of Jerusalem) rather than southward, adjacent to Bethlehem as is held by Rabbinic tradition.

*Genesis 48:20. "By you Israel will bless, saying, 'May God make you as Ephraim and as Manasseh!'" This blessing is still spoken today by a father over his sons in many Jewish households on Friday evenings before the Erev-Shabbat meal.

*Genesis 48:21 (ESV)"Then Israel said to Joseph, 'Behold, I am about to die, but God will be with you and will bring you again to the land of your fathers." "God will be with you!" Jacob had come to know and trust in Imannu-El.-the "With-Us God". God had promised this to Jacob at Bethel ("Behold, I am with you and will guard you wherever you go.for I will not leave you." 28:15), where Jacob promised that if He would be "with him" and guard him, and bring him back safely, he YHVH would be his God. There were many other times within his long life when he would be reminded of God's presence with him (Genesis 31:3; 31:42; 32:24,28; 35:13). At Beersheba, where Jacob offered sacrifices before going down to Egypt, God again spoke to him, "I will go down with you to Egypt." (Genesis 46:4).

*Genesis 48:22. Moreover, I have given to you rather than to your brothers one mountain slope that I took from the hand of the Amorites with my sword and with my bow." If the last part of these verses refers to an actual battle in which Jacob took part, it is not recorded in Scripture (Might Jacob have yielded up his weapons as a sign of peace, when purchasing the land in 33:19-a peace later violated by Simeon and Levi?). The Hebrew for this passage contains obscurities which continue to puzzle Biblical scholars into our own day. The main difficulties center around the words translated here "mountain slope". The Hebrew words are shekhem ehad. Ehad means "one" and shekhem may refer to a "shoulder", or a "shoulder or ridge of a mountain"-or to the town of Shechem (Modern-day Nablus) itself. Evidently Joseph understood it to mean a portion of land in the vicinity of Shechem, since he would over 400 years later be buried "at Shechem, in the plot of ground which Jacob had bought from the sons of Hamor the father of Shechem for one hundred pieces of silver, and which had become an inheritance of the children of Joseph (Joshua 24:32). Shekhem Echad also forms an idiom meaning "shoulder to shoulder" or "as one man"-and the future territories of inheritance for both Ephraim and Manasseh would come together at this point. This is obviously the meaning when these two words appear again in Zephaniah 3:9 (which some here see as prophesying the rebirth of the Hebrew language precedent to God's restoring Israel to her land), "For then I will restore to the peoples a pure language, that they all may call on the name of the LORD, to serve Him with one accord.

Genesis 49: 1-27

There are great mysteries concerning much of the poetic prophecy released by Israel over his sons in Chapter 49. We shan't presume to comment on all of these. There are difficulties in the exact meaning of the Hebrew text as we have it today, and there are mysteries regarding exactly what would be the interpretation of some of the prophetic words which Jacob speaks forth. Genesis 49:1 states that they speak of what will befall Israel in the last days. We believe it therefore highly possible that they may have bearing on the identity of the descendants of Jacob and their land today and in days ahead (This in spite of the fact that presently most Jews have no idea from which tribe they are descended). Over 400 years later, they would be supplemented with further prophetic words by Moses (Deuteronomy 33). Perhaps, as with words shown to Daniel (Daniel 12:9), some of these are "words closed up and sealed till the time of the end." As we read, let us pray that these words, sent forth by the Spirit will not return to God void (Isaiah 55:11), but will indeed accomplish what He pleases, and prosper that for which they were sent out!

*Genesis 49:5. "Simeon and Levi are brothers; instruments of cruel violence (Hebrew: hamas) their trade. Let my soul not enter into their secret council, their assembly my presence shun. For in their fury they slaughtered men, at their pleasure they tore down ramparts. Cursed be their fury so fierce, and their wrath so remorseless! I will divide them in Jacob and scatter them in Israel." The wrath of man does not produce the righteousness of God (James 1:20); in the case of these two brothers, it produced senseless slaughter of many innocent men. It would also result in loss or dispersion of much of their future inheritance; Simeon's territory would be enclosed within that of Judah, and Levi would have no separate territory at all.

*Genesis 49:10-11. "Judah is a lion's whelp.The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh comes; and to Him shall be the obedience of the people. Binding his donkey to the vine, and his donkey's colt to the choice vine, He washed his garments in wine, and his clothes in the blood of grapes." There has historically been great mystery surrounding this passage, part of it related to what exactly is meant by the Hebrew word transliterated "Shiloh". It appears clear, nevertheless, that it is speaking of One who is to come to whom the "scepter" truly belongs, and who will be worthy of "the obedience of the people." There seem to be further hints in the New Testament: Matthew 21:2-7 refers to a donkey tied with its colt upon which Yeshua would enter Jerusalem; Revelation 7:14 speaks of those whose garments will have been "washed and made white in the blood of the Lamb"; and Revelation 19:13 foretells One called "Faithful and True" clothed with a vesture dipped in blood, and His name is also called "The Word of God."

PLEASE PRAY: for revelation in Israel that the "Lion of the Tribe of Judah, the Root of David" has come-and is coming again as King of Kings and Lord of Lords! (Revelation 5:5; 19:16).

*Genesis 49:29-31. "Then [Jacob] charged them and said to them: I am to be gathered to my people; bury me with my fathers in the cave that is in the field of Ephron the Hittite.There they buried Abraham and Sarah his wife, there they buried Isaac and Rebekah his wife, and there I buried Leah." Something in the way she is mentioned in this passage suggests that by the end of Leah's life (and the many years following), she who had been hated (Genesis 29:31) had grown in Jacob's affections, and indeed his love.

*Genesis 50:19-20. JOSEPH (To his brothers after the death of their father Jacob): "Do not be afraid, for am I in the place of God? But as for you, you meant evil against me; but God meant it for good, in order to bring it about as it is this day, to save many people alive."- "For we know that all things work together for good to those who love God, to those who are the called according to His purpose" (Romans 8:28). 

Martin & Norma Sarvis
Jerusalem

[The readings for next week (15-21 January 2017) are called Sh'mot-"Names"TORAH: Exodus 1:1-6:1; HAFTARAH: Isaiah 27:6-28:13; 29:22-23]