Gay Marriage

The Bible directly states that a gay relationship is wrong:

Lev 18:22
22 You will not lie with a man (זָכָר) as with woman (נְקֵבָה): it is abomination (תּוֹעֵבָה).
MKJV

But it is much deeper than that. Homosexuality is a sign of something much, much worse (not saying it is a greater sin). Such a thing is naturally shameful and done in secret. When it is no longer done in secret it shows that our society has become full-fledged ungodly. Abomination here is toavah (תּוֹעֵבָה) meaning ‘disgusting’. Pictographically it means, ‘behold, the sign that the house of the eye has been established.’ The eye is that symbol on the back of our dollar bill. Its modern origins date back to ancient Babylon with the tower of Babel. However, it’s meaning dates back to when Adam and Eve sinned. The Serpent promised them illumination; that is what the eye in this context represents, the promise of the Serpent. Satan appears as a messenger of light because our Savior, God is light. The anti-messiah spirit doesn’t just mean ‘against to the Messiah’ but to copy Him in every way shape and form to deceive the very elect if it were possible.

Part of the reason why this is such an issue in the Church is because it has been taught the Torah, the first five books of the Word of God, has been crucified. To what degree a person believes this to be so determines where they stand on homosexuality. But it was established at creation and embedded in nature that heterosexuality is how God formed our world to operate.

Gen 1:27
27 So God created man in his own image, in the image of God created he him; male (זָכָר) and female (נְקֵבָה) created he them.
KJV

Zachar (זָכָר) means ‘male’. The action is ‘to remember’ by speaking and acting on behalf of another, ‘to give’; the concrete is ‘male’ or to ‘perforate’; and the abstract is ‘memorial’. One modern English term would be ‘penis’.

N’qavah (נְקֵבָה) means ‘female’. The action is ‘to pierce, to receive’; the concrete is ‘female, hole’ or ‘to be perforated’. One modern English term would be ‘vagina’.

The concepts that go along with these words have more to do than just with anatomy; they include the God-given function of a male and female (not roles!). A male is to be the initiator, that is why the sign of the covenant is in his flesh; circumcision. That which initiates must first be set apart and cleansed before it can give the seed (Word of God) to another. That is why our hearts must be circumcised. If it is not then the seed we produce is not the Word of God but our own seed or that of the Adversary. This is why the Messiah was born a male; He is to initiate or act on behalf of God.

A female is to be a receiver. This is why the Messiah was born of a virgin. A virgin is someone who has not known a man and received his seed. The seed that produced the Messiah came from God passed down through Eve, not a man (Gen 3:15). The female is to take what she has received and use it to produce a blessing. We, the Bride of the Messiah, are to take on the function of the female. God is the one who initiates, gives us His seed/ Word, and we are to use it to produce a blessing in our life and the lives of others.

1 John 4:19
We love Him because He first loved us.
KJV

In the society we live in today, nobody knows the functions of a male or female. This can be viewed as the spiritual preparation for the physical manifestation of blatant homosexuality. Our generation no long knows what to think of such things. Most don’t feel that is right, but neither do they feel that it is necessarily wrong. Yet, because of the draw of society, they are forced to at the very least tolerate it and be so ‘open minded’ that their brain falls out. If a person or organization does not tolerate it, they are attacked, ridiculed, and viewed as ‘primitive’ and ‘barbaric’. It should be obvious that such behavior is not born of God but from our Adversary. Our Adversary always expresses a perverted function of the female when he is week; namely he gets what he wants via coercion and deception. When he becomes strong, he expresses a perverted function of the male; namely he gets what he wants by force and abuse. We are on the verge of reentering the Dark Ages when Christians and Jews who cling to God will be persecuted, even unto to death. Our Messiah said such would be so in the End of Days.

We are not responsible to judge those who are not born of faith. Even those born of faith, we must be given the responsibility of a judge before we judge them. Our society today is composed of Godlessness. We and those who cherish our country long to hold on to what we have and many strive to do so. The only way we can change the fabric of society is to change the individuals who make up that society which is something only God by His spirit can ultimately do. In regards to the Church; homosexuality is a sin like any other. If a person truly has a sincere relationship with Jesus, they will strive to remove sin from their life as we all should. Paul never tolerated sin. If a person continued in his sin and did not repent, Paul admonished the churches he was responsible for to excommunicate them. If we practiced the same today, churches would be pretty empty.

The thing we must realize is that we are at a crossroads. God is sifting His people to find those who are truly His and those who aren’t. A separation is coming and will soon be at hand. Those who are truly His will be hated by both the world and those who say they are His but are of the synagogue or church of Satan. We need to make sure our heart and life is right. He has promised that in this sifting none of those who are His will be lost.

Amos 9:9
9 For, lo, I will command, and I will sift the house of Israel among all nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth.
KJV

We are on the verge of being called out of Egypt. Something I realized just the other day when I was reading about God make a way so He could dwell among His people:

You know how the books in the Torah are named based on one of the first word that appear and how that is the theme of the book? If we squish them together they tell us a story.

• בְּרֵאשִׁית – in the beginning; family of heads; first family
• שְׁמוֹת – names; character
• וַיְּקְרָא – and he called/ proclaimed
• בְּמִדְבַּר – in the wilderness; word/ thing (of God) produce a family
• דְּבָרִים – words; things (of God)

So what we have is, “The names and character of the first family which God proclaimed His word producing a family according to the things of God.”

• b’rashiyth tells a story about the first family God called.
• shemoth tells a story of the character of the family He called to which He gave His name and showed His character. Namely, He is the one who delivers us, leads us into the wilderness to speak to us and enter into an intimate relationship with us and makes a way so He can dwell among us.
• viyiqra tells a story about how the people He called fellowship with Him, how they set themselves apart, and He gives them His moedim.
• b’midbar tells a story of how God purifies His people removing the rebellious making a people ready to enter His rest; it is by His word.
• d’bariym tells a story about how Israel must hear and obey His word. If they do not then they will be under a curse but if they do then they will be blessed. It also foretells of a generation (the last) that will embrace the words/ things of God and be His people and He will be their God.

Remember to look up, our Redeemer is drawing close.

Sabbath Foundation Stones – Part 2

Case Studies:

Ex 16:23-30
23 And he said unto them, This is that which the LORD has said, To morrow is the rest of the holy sabbath unto the LORD: bake that which you will bake to day, and seethe that you will seethe; and that which remains over lay up for you to be kept until the morning.
24 And they laid it up till the morning, as Moses bade: and it did not stink, neither was there any worm therein.
25 And Moses said, Eat that to day; for to day is a sabbath unto the LORD: to day you will not find it in the field.
26 Six days you will gather it; but on the seventh day, which is the sabbath, in it there will be none.
27 And it came to pass, that there went out some of the people on the seventh day for to gather, and they found none.
28 And the LORD said unto Moses, How long are you going to refuse to keep my commandments and my laws?
29 See, for that the LORD has given you the sabbath, therefore he gives you on the sixth day the bread of two days; abide every man in his place, let no man go out of his place on the seventh day.
30 So the people rested on the seventh day.
MKJV

This is a historical account of something God specifically commanded the children of Israel in the wilderness. The facts that we must consider are:

1. We have not been delivered from Egypt.
2. We are not being led through the wilderness
3. We are not eating manna.

Some of the questions this may prompt us to ask are:

1. Are we supposed to prepare our food the day before the Sabbath?
2. Are we not allowed to prepare food on the Sabbath?
3. Should we cook twice as much bread the day before the Sabbath?
4. Are we not allowed to cook on the Sabbath?
5. Should we stay home on the Sabbath?
6. What does it mean ‘every man abide in his place’?

We all answer these questions differently. We all apply these verses differently. We all have our reasons. None of us are right and none of us are wrong.

In my opinion, this is saying that we really won’t know how to keep the Sabbath until we are led into the wilderness and fed with manna. None the less we do our best.

Num 15:32-35
32 And while the children of Israel were in the wilderness, they found a man that gathered sticks upon the sabbath day.
33 And they that found him gathering sticks brought him unto Moses and Aaron, and unto all the congregation.
34 And they put him in ward, because it was not declared what should be done to him.
35 And the LORD said unto Moses, The man shall be surely put to death: all the congregation shall stone him with stones without the camp.
KJV

Facts we must consider:

1. This was a specific incident.
2. A man was gathering sticks on the Sabbath.
3. He was arrested because they didn’t know how to punish him even though in Ex 31:14 said he should be killed/ cut off and there were judges in Israel.
4. It was brought before God; i.e. it was matter of the heart.
5. He was killed.

Some of the questions this may prompt us to ask are:

1. Is it wrong to gather sticks on Sabbath?
2. Are we not supposed to carry firewood on Sabbath?
3. Should we be gathering anything on the Sabbath?
4. Does this even have anything to do with the gathering sticks?

From my point of view, this incident had nothing to do with gathering sticks. The verses preceding set the stage (Num 15:27-31). In summary, God had just addressed sinning through ignorance verses sinning presumptuously. This should shed more light on Ex 31:12-17 where it is commanded that someone who defiles the Sabbath is to be killed/ cut off.

Ex 35:2-3
2 Six days will work be done, but on the seventh day there will be to you an holy day, a sabbath of rest to the LORD: whosoever does work therein will be put to death.
3 You will kindle no fire throughout your habitations upon the sabbath day.
MKJV

This isn’t a case example, but it is open to a wide variety of interpretations. Some of the questions this may prompt us to ask are:

1. Is it forbidden to light a fire on the Sabbath?
2. Am I not allowed to put firewood on the fire?
3. Should I not get angry on the Sabbath?
4. Maybe I shouldn’t start an argument on the Sabbath?
5. I heard this means I’m not allowed to do anything that creates a spark?

All these questions hinge on how a person understands ‘kindle’ and ‘fire’. After this Moses proceeds in taking up a collection from those who are willing to give and then lists the items sought for. Perhaps this has something to do with the commandment just given.

This last case example I’d like to address is probably the most controversial.

Neh 13:15-22
15 In those days saw I in Judah some treading wine presses on the sabbath, and bringing in sheaves, and lading asses; as also wine, grapes, and figs, and all manner of burdens, which they brought into Jerusalem on the sabbath day: and I testified against them in the day wherein they sold victuals.
16 There dwelt men of Tyre also therein, which brought fish, and all manner of ware, and sold on the sabbath unto the children of Judah, and in Jerusalem.
17 Then I contended with the nobles of Judah, and said unto them, What evil thing is this that you do, and profane (חלל – 15) the sabbath day?
18 Did not your fathers the same, and did not our God bring all this evil upon us, and upon this city? yet you bring more wrath upon Israel by profaning (חלל – 15) the sabbath.
19 And it came to pass, that when the gates of Jerusalem began to be dark before the sabbath, I commanded that the gates should be shut, and charged that they should not be opened till after the sabbath: and some of my servants set I at the gates, that there should no burden be brought in on the sabbath day.
20 So the merchants and sellers of all kind of ware lodged without Jerusalem once or twice.
21 Then I testified against them, and said unto them, Why do you lodge about the wall? if you do so again, I will lay hands on you. From that time forth came they no more on the sabbath.
22 And I commanded the Levites that they should cleanse themselves, and that they should come and keep the gates, to sanctify the sabbath day. Remember me, O my God, concerning this also, and spare me according to the greatness of thy mercy.
MKJV

Facts we must consider:

1. Some in Judah were directly violating the Sabbath.
2. Nehemiah confronted those in Judah who were violating the Sabbath.
3. Nehemiah did not confront the people of Tyre.
4. Nehemiah brought the matter before the nobles of Jerusalem or those who were responsible and laid the burden of making the Sabbath common (חלל) upon them.
5. God brought evil upon Jerusalem in the days of their predecessors because they made the Sabbath common (חלל) also.
6. Nehemiah closed the gates of Jerusalem before the Sabbath and didn’t open them until after.
7. Because Nehemiah was ultimately responsible for Jerusalem, he threatened to lay hand on (kill/ cut off) the merchants and sellers lodged outside the wall on the Sabbath.
8. The Levites needed to purify themselves, take charge of the gates, and set the Sabbath apart.
9. Nehemiah begged God for his mercy.

Some of the questions this may prompt us to ask are:

1. Is it wrong to camp outside Jerusalem on the Sabbath?
2. Are we not allowed to buy anything on the Sabbath?
3. Should we require others to observe the Sabbath?
4. Is it only the leaders who are responsible when the Sabbath is made common on a large scale?
5. Does this mean we should eat at a restaurant on Sabbath?

From my perspective, this incident had to do with making the Sabbath common (חלל). What actually happened are simply the symptoms. They don’t tell us anything regarding the heart nor establish or define behavior that makes the Sabbath common (חלל). The key word in this example is common (חלל), i.e. Judah was treating the Sabbath like every other day.

Briefly I’d like to mention the Sabbatical years (Lev 24). Mankind and animals have a daily cycle. I.e. the earth does one rotation every day. Likewise the earth has cycle but it is a year. It takes one year for the earth to complete one rotation around the sun. The seasons are likened unto the day of a man. Spring is the morning when the earth awakes and comes to life. Summer is the afternoon when the sun burns hot. Fall is the evening when the earth begins to cool and settle down. Winter is the night when the earth is dormant and rests. Hence seven earth cycles === seven human cycles and why the earth must observe the Shabbat every seven years like mankind does every seven days.

Summary:
Shabbat is only given to God’s people; what the other sixty-nine nations do in this regard is none of our concern. Observing the Sabbath isn’t that hard. We simply tend to make it more complicated than it needs to be. Most of the things we do for Shabbat are open to interpretation. Such things are neither right nor wrong. Everybody has their reasons. The important thing is that we do what we feel are supposed to do. The hardest part in all of this is the things we don’t know. Often it’s the unknowing that reigns causing us to do nothing or something. There are no modern-day unadulterated examples for us to follow. Everybody is simply doing their best.

It helps to see how other people observer Shabbat but how other people observe the Sabbath shouldn’t be the determining factor for how we observe it. People share their perspective in one of two ways. One will be in condemnation expecting you to see things the same way they do. The sole purpose is to enslave you and place a burden upon you and make life laborious. This is of the spirit of Babylon/ Egypt. The other will be in love to strengthen you on your journey home. After all, love (אהבה – ahavah) means ‘behold what is provided to strengthen the house/ family’.

We are all on a journey of repentance (שוב) meaning we are pressing towards home. Love strengthens us on our journey while condemnation is an attempt to thrust us into the ditch. Everyone has their own halakah (הלכה) or walk and is at a different spot on the path which is righteousness. But most importantly, it isn’t about the journey, it’s about home or who is there; relationship. That is where our focus, our three eyes, should be. This is the purpose of Shabbat, so that we can focus on that relationship and be strengthened on our journey.

I’d  like to thank Matthew Day, Julia Whitney, and Dawn Woodson for inspiring me to research and write this.

Sabbath Foundation Stones – Part 1

To understand the Sabbath, what it is and what we are to do and not to do, we must start in the beginning and understand what the words mean.

Gen 2:1-3
2:1 Thus the heavens and the earth were finished (כלה – 1a), and all the host of them.
2 And on the seventh (שביעי – 2) day God ended (כלה – 1a) his work (מלאכה – 3) which he had made (עשה – 4); and he rested (שבת – 5a) on the seventh (שביעי – 2) day from all (כל – 1b) his work (מלאכה – 3) which he had made (עשה – 4).
3 And God blessed (ברך – 6) the seventh (שביעי – 2) day, and sanctified (קדש – 7) it: because that in it he had rested (שבת – 5a) from all (כל – 1b) his work (מלאכה – 3) which God created (ברא – 8) and made (עשה – 4).
KJV

We need to look at what most of the words mean to get a concept for what is being talking about.

Definitions:
(1a) Kalah (כלה) means ‘complete’. It is a verb. Pictographically it means ‘behold the yoke is subdued’. Conceptually it means to bring something to full completion or finish it.

(1b) Kol (כל/ כול) means ‘all’. It is a noun. The concept is what has been completed makes secure. For example, a person typically waits until fruit is ripe before he harvests it and eats it. At no other point will it be as complete as it is at that time hence it is its all, everything, or whole.

(2) Shevee’ee (שביעי/ שביע) means ‘seventh’. It comes from sheva (שבע/ שבעה) which means ‘seven’, ‘oath’, and ‘complete’. Pictographically it means, ‘perceive and work at pressing towards home’. The ayin (ע) is the eye. It represents our three eyes; two to see the physical and one (our mind’s eye) to see the spiritual. (I’m not referring to mysticism and its concepts.) Conceptually it means looking at and thinking about what needs to be done to return home and do it.

(3) Melakah (מלאכה) means ‘work’. It is a noun. Pictographically it means ‘behold the produce of the yoke strengthens the hand’. The mem (מ) is open meaning to ‘give birth’ or ‘produce’. Conceptually it means to prepare for a journey or event. It comes from the word ‘lak’ (לך) meaning to ‘walk’. Notice this is a reversal of ‘kal’ (כל) which is the root of ‘kalah’ (כלה) meaning that something is not complete. Related words are ‘walk’, ‘travel’, ‘journey’ and ‘messenger’.

(4) Asah (עשה/ עסה) means ‘do’. It is a verb. Pictographically it means ‘behold, see to and think about what needs to be consumed, divided and destroyed’ and/ or ‘behold, see to and think about what needs to be pierced, acquired and defended’ depending upon a person’s view of the ‘sin’ (שׂ). Conceptually it’s everything that needs to be done to make something. For example, in order to make bread a person must bake it. Before it is baked, all the ingredients need to be mixed. Before that, they need to be gathered. Before that, they need to be grown and harvested. Before that they must be plated. Before that the seeds must be acquired. Making bread requires a person to plan ahead thinking about and doing everything that needs to be done before the bread can ultimately be consumed and provide life.

(5a) Shabath (שבת) means ‘cease’. It is a verb. Pictographically it means ‘a mark that separates a house’ and ‘the sign of the one pressing towards home’. The concept of ‘rest’ comes from the act of being at home. A brother word is ‘yashav’ (ישב) which means ‘sit’, ‘settle’ or ‘reside’ as a verb and ‘chair’ as a noun; i.e. ceasing from doing something in order to rest and/ or celebrate.

(6) Barak (ברך) means ‘kneel’. It is a verb. Pictographically it means ‘the open hand of the head of the house’. Conceptually a person kneels to allow the head of the house to place his hand upon that person’s head to bless him. Scientifically there is a transfer of energy when this is done causing the recipient’s DNA to beneficially change hence changing the recipient’s life for the better.

(7) Qadash (קדש) means ‘set apart’. It is a verb. Pictographically it means ‘separate with a door at the end of the day’. All of these letters have to do with separating meaning to ‘completely divide’. The shin (ש), teeth, separates something by dividing it. The dalet (ד), door, separates what is inside the house, wall, or sheep pen from what is outside yet can open to allow passage. The quf (ק), setting sun, separates the end of one day from the beginning of another. Conceptually qadash is the act of completely separating someone or something by placing it in the house before dark. Traditionally people came home before dark and stayed in and around their home until daylight because it was dangerous to be out at night.

(8) Bara (ברא) means ‘fill’. It is a verb. Pictographically it means ‘family of heads strengthens’. It is an agricultural term conceptually referring to a ripe head of wheat. Scripturally, God is the only one that ‘bara’ creates, fills up, or makes fat.

Conceptual Review:
Before we go into these verses it’s important to note what creation was all about. B’rosheeth (בראשית), the beth (ב) is a house. We are being told how God put His house in order. The seventh day is the completion of that order or the state of the house when it is in order.

Starting in chapter 2 verse 1 we see that the heavens and the earth and everything in them were complete. Heavens, while literal, also represent the spiritual, the thing of God, and that which is unseen aka frequency. The earth, also literal, also represents the physical, the things of mankind, and that which is seen. Kalah (כלה) is in the completed action form. I.e. God subdued what He was working on to His satisfaction thus it was complete. This word is related to kallah (כללה) which is ‘bride’. In a sense, what is being said is that everything He completed is now ready for His bride.

In verse 2, the KJV rearranges the words to make it more readable but there is pattern here. More properly it should read:

Gen 2:2
And God had finished on the seventh day His work which He had done, and He rested on the seventh day from all the work He had done.

Rest (שבת) is equal to (===) being complete (כלה). Rest, being complete, the seventh day is separate from the other six days in that not everything was complete i.e. it was in the process of being completed. That process includes thinking about, seeing to and doing what needs to be done to bring it to completion. The purpose is to prepare for an event, namely the wedding because that’s what this is all about; building a house by taking a bride. But before a bride can be taken, everything must be prepared. When everything is prepared, then there is a wedding. During that event, we shabbath or cease and celebrate enjoying what has been prepared.

Verse 3 starts off by telling us that God blessed the seventh day or instilled it with energy. Following the pattern, rest (שבת) === being complete (כלה) === blessing (ברך). Scientists that study circadian rhythm have found that mankind and animals have a seven day rest cycles. According to their research, if a person or animal doesn’t rest once every seven days it is detrimental to their health. However, they did not specify which day this was. This is one evidence of the blessing of Shabbat.

God also set the seventh day apart or completely separated (קדש) it from the other six days. On that day the door will be shut. Those outside His house and not part of the wedding feast will be completely cut off from those in His house at the wedding feast. Hence why the conclusion in the parable of the Ten Virgins and perhaps why Nehemiah decided to shut the gates of Jerusalem on the Sabbath (Matt 25:1-12, Neh 13:19). Outside His house is darkness and destruction while inside His house is light and great joy.

The second half of verse 3 is a repetition following the pattern of verse 2 but something is added here; created (ברא) describing a completed action. This comes after the blessing (ברך) and separating (קדש) because after that time, described in the previous paragraph, the wheat is fully ripe; Israel has been harvested and brought into the barn. In essence, all of Israel, the full house has been saved.

There is a lot more being said here that I will talk about as we explore three places it gives us defining commandments for the Shabbath.

Ex 20:8-11
8 Remember (זכר – 9) the sabbath (שבת – 5b) day, to keep it holy (קדש – 7).
9 Six days you will labour (עבד – 10), and do (עשה – 4) all (כל – 1b) your work (מלאכה – 3):
10 But the seventh (שביעי – 2) day is the sabbath (שבת – 5b) of the LORD your God: in it you will not do (עשה – 4) any work (מלאכה – 3), you, nor your son, nor your daughter, your manservant, nor your maidservant, nor your cattle, nor your stranger (גר) that is within your gates:
11 For in six days the LORD made (עשה – 4) heaven and earth, the sea, and all (כל – 1b) that is in them, and rested (נוח – 11) the seventh (שביעי – 2) day: wherefore the LORD blessed (ברך – 6) the seventh (שביעי – 2) day, and hallowed (קדש – 7) it.
MKJV

Definitions:
(5b) Shabbath (שבת) means ‘ceasing’. It is a feminine noun and pictographically means the same as 5a.

(9) Zachar (זכר) means ‘remember’. It is a verb. Pictographically it means ‘harvest the head and disperse’. Conceptually, harvesting (ז) a head (ר) of grain is done when it is ripe. The hand (כ) must open releasing the grain to be eaten and planted. Likewise an event must first happen before the things that were a part of that event can be remembered. It is kept alive by speaking about and reenacting it. Like grain which has an annual or biannual cycle, an event is remembered on the day in which it happened according to its cycle. And like grain, an event can happen again and again.

(10) Avad (עבד) means ‘server’. It is a verb. Pictographically it means ‘watch over the door of the house’. Conceptually it is thinking about and seeing to the matters of the house or family.

(11) Nuwch (נוח) means ‘rest’. It is a verb. Pictographically it means ‘life inside the wall is secure’. Conceptually, when the business of life around a person has stopped and they are safe at home, there is state of rest or peace that is felt deep down. For example, a mother is planning supper for her family. She goes to the store, buys everything, and navigates busy traffic to get home. Then she unpacks the groceries, makes supper and everyone sits down to enjoy a fabulous meal. After, the family is busy in the kitchen cleaning up and putting everything away for the night. The kids go to bed and she and her husband are finally able to sit down and unwind. In that moment there is a weight of heaviness lifted after the completion of the tasks with the cessation of activity. She is able to relax before bed where she gets and even deeper rest (ideally).

Conceptual Review:
The first thing God commands us about the Sabbath in verse 8 is ‘remember’ (זכר); speak on behalf and reenact. The Sabbath is a proper noun like Independence Day. It is referring to a specific event in the past; in this case, Gen 2:1-3. Every time Sabbath is used as a noun, it is referring back this event. This is very important to understand.

The second thing He commands us is to set it apart (קדש). Verse 9 and 10 tell us how. Six days we are to see to our house and family (עבד). Six days we are to see to what needs to be consumed, divided, destroyed and made (עשה) to prepare for an event (מלאכה); in this case the Sabbath. And we are to bring it to completion (כל).

The seventh day is the Sabbath. It is not only set apart from the other six days but it is a mark that sets us, Israel, the house of God apart from the other sixty-nine houses or nations.

Notice that the Shabbat is specifically associated with the ‘seventh’ (שביעי) day. Seventh and Shabbat are related. Though they don’t share the same root, they share the same first two letters (שב). Shabbat is always associated with the ordinal seventh. This is important to remember when studying scripture that mentions the Sabbath. I may touch on an example later. Unlike cardinal numbers, ordinal numbers can’t exist independently. For there to be a seventh there must a sixth, fifth and so on until the first, rosh (ראש) or head.

God then goes into detail as to who this applies to. Son and daughter are pretty obvious. A manservant (עבד) is a man (not woman) who has been acquired to attend to the matters of the house. A maidservant (אמה) is a woman (not man) who has been acquired for marriage and/ or to attend to the matters of a mother (אם). Cattle, behimah (בהמה) is a large tame beast used for food or work. A stranger, ger (גר) is a convert or adopted son or daughter i.e. Israel.

What do all these people have in common? The person being commanded to remember and set apart Shabbat is directly responsible for them and what they do (within your gates). The stranger, ger (גר), has no inheritance in the land and therefore must work for a living much like we do now.

It does not mention goy (גוי), one from the nations, toshav (תושב), a foreigner dwelling in the land, or zuwr (זור), a foreigner temporarily visiting (on vacation). Why? Because they are not part of the House of God therefor they are not marked or set apart from the other nations. What they decide to do is their prerogative.

Verse 11 reveals the order in which the Sabbath is to be practiced. Notice the pattern that parallels to Gen 2. First there is the preparation, then the resting, then the blessing, then the separating. All must be present.

Deut 5:12-15
12 Keep (שמר – 12) the sabbath (שבת – 5b) day to sanctify (קדש – 7) it, as the LORD your God hath commanded thee.
13 Six days you will labour (עבד – 10), and do (עשה – 4) all (כל – 1b) your work (מלאכה – 3):
14 But the seventh (שביעי – 2) day is the sabbath (שבת – 5b) of the LORD your God: in it you will not do any work (מלאכה – 3), you, nor your son, nor your daughter, nor your manservant, nor your maidservant, nor your ox, nor your ass, nor any of your cattle, nor your stranger (גר) that is within your gates; that your manservant and your maidservant may rest (נוח – 11) as well as you.
15 And remember (זכר – 9) that you were a servant in the land of Egypt, and that the LORD your God brought you out from there through a mighty hand and by a stretched out arm: therefore the LORD your God commanded you to keep (שמר – 12) the sabbath (שבת – 5b) day.
MKJV

Definitions:
(12) Shamar (שמר) means ‘guard’. It is a verb. Pictographically this means ‘consume the headwater’ and ‘destroy the headwater’. Conceptually water is life. It is most pure at its source. The source must be protected with one’s life. If it is polluted the water brings death. A polluted source must be destroyed.

Conceptual Review:
There are some differences here compared to Ex 20. In this instance, the commandment starts out with ‘guard’ (שמר). In other words, the Sabbath is a source of life and a person should protect is with his life. Also, this dissertation is given about forty years after Ex 20. Now that the people knew how to remember (זכר) the Sabbath, they needed to protect and preserve (שמר) what they had learned.

Verse 14 adds that our manservant and maidservant are to rest in the same capacity in which we are commanded to rest. Verse 15 goes on to explain why. We were once (are) servants in Egypt but God delivered (will deliver) us hence we are indebted to Him making us His servants. This same kindness that God extends to us we are to extend to those who are indebted to us.

Additionally, when we remember (זכר) the Sabbath, we are to זכר what God has done for us and will do for us again. God delivering us from Egypt is equivalent to (===) remembering (זכר) the Sabbath. In the beginning God formed mankind before He planted a garden. Mankind was formed in the wilderness in the world (Egypt) outside Eden and then God placed him inside Eden. That is why at the end of the age when the Millennial Sabbath begins, it is preceded by deliverance from Egypt or the world.

The progress of deliverance from Egypt to living in Eden is likened unto a day. A day begins in darkness before the day dawns. When the day dawns there is a mingling of light until the sun is above the horizon. Even so, Egypt is the darkness. When the day dawns, we have left Egypt and are in the wilderness. As we progress towards the promise land, the sun, light of Torah dawning in our life, expels the darkness. But we are not fully delivered from Egypt until the Torah, Yahshua, fully lights our life. Then we enter into Eden into the city New Jerusalem Yahshua has prepared for us while we were in darkness (Egypt and wilderness).

Ex 31:12-17
12 And the LORD spoke unto Moses, saying,
13 Speak also unto the children of Israel, saying, Verily my sabbaths (שבת – 5b) you will keep (שמר – 12): for it is a sign (אות – 13) between me and you throughout your generations; that you may know (ידע – 14) that I am the LORD that does sanctify (קדש – 7) you.
14 You will keep (שמר – 12) the sabbath (שבת – 5b) therefore; for it is holy (קדש – 7) unto you: every one that defiles (חלל – 15) it will surely be put to death: for whosoever does (עשה – 4) any work (מלאכה – 3) therein, that soul will be cut off from among his people.
15 Six days may work (מלאכה – 3) be done (עשה – 4); but in the seventh (שביעי – 2) is the sabbath (שבת – 5b) of rest, holy to the LORD: whosoever does (עשה – 4) any work (מלאכה – 3) in the sabbath (שבת – 5b) day, he will surely be put to death.
16 Wherefore the children of Israel shall keep (שמר – 12) the sabbath (שבת – 5b), to observe the sabbath (שבת – 5b) throughout their generations, for a perpetual covenant.
17 It is a sign (אות – 13) between me and the children of Israel for ever: for in six days the LORD made (עשה – 4) heaven and earth, and on the seventh (שביעי – 2) day he rested (שבת – 5a), and was refreshed (נפש – 16).
MKJV

Definitions:
(13) Oath (אות) means ‘sign’. It is a noun. Pictographically it means ‘the strength of the cross is a nail’. Prophetically it’s a reference to Yahshua. Conceptually it is the signatures or ‘mark’ on a contractor among two or more parties that makes it legally binding.

(14) Yada (ידע) means ‘know by experience’. It is a verb. Pictographically it means ‘see and perceive the door by touching’. The door ‘ד’ divides what is inside from what is outside or what is known from what is unknown. The hand ‘י’ is used to touch and practice what is seen, and create and investigate what is perceived. It is a term of intimacy between a man and his wife. Conceptually this is knowledge or a knowing that comes from being intimate with a person or practice. For example, an experience carpenter knows how to build a house, what materials to use, and their relative properties even though he may not know their physical, biological, and chemical properties.

(15) Challal (חלל) means ‘common’, ‘begin’, ‘pierce’ and ‘defile’. It is a verb. Pictographically is means ‘burden inside and outside the wall’. The lamed ‘ל’ is a staff that can be used for leading, support, or as a yoke of burden. Conceptually it means that there is no different or distinction between what is inside and outside.

(16) Naphash (נפש) means ‘refresh’. It is a verb. Pictographically is means ‘life in the mouth separates’. When breath is drawn in deep it separates and expands the lungs. More oxygen is absorbed in the blood and more toxins and carbon dioxide is released. Conceptually life or a deep breath is drawn in in slowly and repetitiously as a way of relaxing. The noun form is nephesh (נפש) or ‘living soul’.

Conceptual Review:
Notice that the Sabbath is mentioned six times. This tells us a couple different things.

1. Six in the number for mankind. I.e. Sabbath was created for mankind.
2. Six is a reference back to the six days we are to labor and accomplish all of our work. I.e. Sabbath is how we prepare for an event greater to but equivalent to the Sabbath. Ultimately, it is the Marriage Supper of the Lamb.

Guard (שמר) is mentioned three times. Three is a reference back to the Patriarchs and the covenants. By guarding (שמר) the Sabbath, we are imitating our Forefathers and partaking in the everlasting covenant God made with them.

One of the reason’s Yahshua had to die is because we didn’t hold up our end of the covenant. Verse 13 tells us that guarding the Sabbath part of upholding our end of the contract. Gen 1:1 and 2:1-3 told us what the sign is and what it is for (sabbath and His house). Here we are told who it is with or who’s God’s house is: Israel. This contract only exists between God and His people forever. Practicing the Sabbath is how we come to intimately know our God.

Verse 14 tells us that if we make the Sabbath like every other day (חלל), the consequence is death/ being cut off. Again, notice the pattern here. Making the Sabbath like every other day (חלל) is done by working (מלאכת).

Now a deeper question must be answered, “Who is responsible for carrying out this punishment?” The key word is ‘responsible’. What gives a person this responsibility? An obvious answer is a judge. The answer our society can no longer relate to is the man or head of the house. Now a deeper question must be answered, “If have been made a judge in Israel or I am the head of the house, should I kill someone I am responsible for if they defile (חלל) the Sabbath?” To answer that, we need an answer to a deeper question, “Am I obeying the Sabbath and has God killed me for the times when I made it common (חלל)?” The answer is probably no. Just as God has extended mercy to us, we should extend mercy. Likewise, if we are not responsible for someone or they haven’t made us a judge over them, we have no right to judge them for how they keep (שמר) the Sabbath.

Verse 17 tells us that God was refreshed (נפש) on the seventh day. More properly, God breathed into the Sabbath making it a living soul just as He did after He formed Adam. In other words, the seventh day or the Millennium is when we, those who are a part of God’s house, are instilled with life again. Additionally, when we guard (שמר) the Sabbath today, we are refreshing or breathing life into our soul. Liken it unto when a man and woman kiss; they are breathing life and their spirit into each other.

The reason I went through all is to empower you to make your own decision. Everything beyond this is a matter of personal interpretation. You are ultimately responsible for how you observe Shabbat. I will go through a few examples to show what I mean.