MARKS PERICOPE #62

Mark #62

Torah Address

9:2-8

Shemot 27:20-28:43

Oral Torah

Torah Seder: Shemot 27:20-28:43

Ashlamatah: Hosea 14:7-Joel 1:5+2:14
Malachai 3:4-24
Tehillim 62:1-13
Mishnah/ Oral Torah:
My Translation

Greek

Mark 9:2-8 2 And after six days Yeshua took

Tsefet and Yaakov and Yochanan and brought them
into a high mountain alone. And He transformed in
front of them. 3 And His clothing began shining,
outstandingly white as snow such as no launderer on
earth had the capacity to whiten them. 4 And they
saw Eliyahu with Moshe, and they were talking with
Yeshua. 5 And independently Tsefet said to Yeshua,
Rabbi, it is good for us to be here. And let us make
three Sukkot, one for You, and one for Moshe, and
one for Eliyahu. 6 For he did not know what
decision to make, for they acted out of fear. 7 And a
cloud arose over them. And a voice (bat kol) came
out of the cloud, saying, This the son I love. Listen
to Him. 8 And unexpectedly, looking around, they
no longer saw anyone, except Yeshua alone with
themselves.

Mark 9:2-8 2 Kai. meta. h`me,raj e]x

paralamba,nei o` VIhsou/j to.n Pe,tron kai. to.n
VIa,kwbon kai. to.n VIwa,nnhn kai. avnafe,rei auvtou.j
eivj o;roj u`yhlo.n katV ivdi,an mo,nouj kai.
metemorfw,qh e;mprosqen auvtw/n( 3 kai. ta. i`ma,tia
auvtou/ evge,neto sti,lbonta leuka. li,an( oi-a gnafeu.j
evpi. th/j gh/j ouv du,natai ou[twj leuka/nai 4 kai.
w;fqh auvtoi/j VHli,aj su.n Mwu?sei/ kai. h=san
sullalou/ntej tw/| VIhsou/ 5 kai. avpokriqei.j o`
Pe,troj le,gei tw/| VIhsou/\ r`abbi,( kalo,n evstin h`ma/j
w-de ei=nai( kai. poih,swmen trei/j skhna,j( soi. mi,an
kai. Mwu?sei/ mi,an kai. VHli,a| mi,an 6 ouv ga.r h;|dei
ti, avpokriqh/|( e;kfoboi ga.r evge,nonto 7 kai.
evge,neto nefe,lh evpiskia,zousa auvtoi/j( kai. evge,neto
fwnh. evk th/j nefe,lhj\ ou-to,j evstin o` ui`o,j mou o`
avgaphto,j( avkou,ete auvtou/ 8 kai. evxa,pina
peribleya,menoi ouvke,ti ouvde,na ei=don avlla. to.n
VIhsou/n mo,non meqV e`autw/n

DELITZSCH HEBREW TRANSLATION

3
2
5

4


6



8
7

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CHIASTIC MARK
Scholars have suggested that the Mesorah of Mordechai is constructed I a chiastic fashion. A
chiastic structure is a literacy mechanism that builds to a point and then wanes like the waxing and
waning of the moon. This type of structure is very complex. It is great accomplishment of mental
genius to produce such a complex document. I will not elaborate on this structure for the sake of
time. I will only reiterate the idea of profound complexity. However, I would like to point out one
thing that I believe we often miss because we do not understanding the complexity of this
presentation of the Mesorah.
I will begin by asking a question. Do you real know what Tsefet was like? When we see Tsefet in
the previous sections of Mordechai, we often have the image of someone impetuous and impulsive.
Seldom will scholars present a logical Tsefet to their readers. When we look at the complex
structure of the chiastic Mordechai, we begin to see the mental genius of Tsefet. Scholars suggest
that Mordechai (Tsefet) counted each pericope and the words of each pericope to harmonize the
delicately balanced presentation of the Mesorah. The current pericope is the top dead center of
Mordechai. Mordechai has reached his pinnacle. The real genius behind this mechanism is Tsefet.
Mordechai is simply the scribe penning the words of Hakham Tsefet. Herein we see a different
picture of Hakham Tsefet. I actually purposefully did not use Hakham until this point. Why?
Because very few actually see Tsefet as Hakham Tsefet. As I suggested above, Hakham Tsefet is
usually presented in a more negative light. Understanding the genius behind the structure of
Mordechai, gives us insight into the mental genius of Hakham Tsefet. There is a great deal more to
say about this subject. However, for the sake of time and space we will stop at this point.
Nevertheless, I believe this gives us a great deal of insight to consider regarding the true genius and
character of Hakham Tsefet.

THE CLOTHING OF THE COHEN GADOL

This Torah Seder focuses on the Menorah as a Ner Tamid. (Eternal light) It then moves to the
garments of the Cohanim. Upon entering dialogue concerning the garments of the Cohanim, it
steadily describes the apparel of the Cohanim in detail. Therefore, we have a central focus on the
garments of the Cohanim in the Torah itself this week. I believe this is very important in relation to
this pericope of Mordechai.

WHAT ARE THE COHANIM WEARING?

Exodus 28:3 3 kai. su. la,lhson pa/si toi/j sofoi/j th/| dianoi,a| ou]j evne,plhsa pneu,matoj
aivsqh,sewj kai. poih,sousin th.n stolh.n th.n a`gi,an Aarwn eivj to. a[gion evn h-| i`erateu,sei moi
Exodus 28:3 3 And you shall speak to all the wise-hearted, whom I have filled with the spirit of
wisdom, that they make Aaron's garments to consecrate him, so that he may minister to Me in the
priest's office.
The Greek text is so profound it is hard to believe. In the last pericope of Mordechai, Yeshua tells us
that we must pick up our pole. In the last pericope, I translated this word pillar because it fit the
text of the Torah Seder. I was not trying to be capricious; I wanted to emphasize the connection
between the words of Mordechai and the Torah Seder. In this Torah Seder, we actually see what
His Eminence was eluding to when He talked of Cohanim carrying poles. Here we see it in action.
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However, the picture is a bit elusive. The word for pole as discussed last week was stauros. This
week we have a word that is in the same family of words. This word is stole is translated garments.
The English text offers no help when we look for this stake. However, look closely at the Greek.
Exodus 28:3 3 kai. su. la,lhson pa/si toi/j sofoi/j th/| dianoi,a| ou]j evne,plhsa pneu,matoj
aivsqh,sewj kai. poih,sousin th.n stolh.n G4749 th.n a`gi,an Aarwn eivj to. a[gion evn h-| i`erateu,sei
moi
Exodus 28:3 3 And you shall speak to all the wise-hearted, whom I have filled with the
spirit of wisdom, that they make Aaron's garments (stolh.n) to consecrate him, so that he
may minister to Me in the priest's office.
Here is the dictionary trace so that we will be able to determine the meaning of the highlighted
word.
G4749 stole stol-ay'
From G4724; equipment, that is, (specifically) a stole or long fitting gown (as a mark of
dignity): - long clothing (garment), (long) robe.
G4724 stello stel'-lo
Probably strengthened from the base of G2476; properly to set fast (stall), that is,
(figuratively) to repress (reflexively abstain from associating with): - avoid, withdraw self.
The above two words trace back to the following root word.
G2476 histemi his'-tay-mee
A prolonged form of a primary word stao (of the same meaning, and used for it in
certain tenses); to stand (transitively or intransitively), used in various applications
(literally or figuratively): - abide, appoint, bring, continue, covenant, establish, hold up, lay,
present, set (up), stanch, stand (by, forth, still, up).
What may not be obvious is that fact that the word histemi is also the root for the Greek word
stauros - the stake of pole as we discussed last week..
G4716 stauros stow-ros'
From the base of G2476; a stake or post (as set upright), that is, (specifically) a pole or
cross (as an instrument of capital punishment); figuratively exposure to death, that is, self
denial; by implication the atonement of Christ: - cross.
Consequently, we have the word stole for the Priestly garments directly related to the word
stauros. Could Yeshua have been thinking of the Cohanim when he told his talmidim to pick up
their stauros?

GREEK AND YESHUA

Now, I will not elaborate on the amount of Greek was spoken by those in Eretz Yisrael. However,
Greek played its part on the land since the time of Alexander the Great. Just how much Greek
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Yeshua actually spoke is a matter of some conjecture. All the same, it is plausible to believe that he
had a positive command of Greek. It was VERY common for Hakhamim to have mastered several
languages. We know that Hakham Shaul knew and spoke Greek.1 I believe that the cited verse tells
us that Hakham Shaul spoke Hebrew as a primary language. However, he was able to have a
conversation in Greek with his Roman guards and captors. While I do not believe that Greek was
the primary language of the Jews in Galilee, I do believe they may have has a constructive grasp of
the language. This being the case I believe that Yeshua was able to converse in Greek with little or
no problem. There are scholars who would suggest that the LXX played a prominent part in the
daily Jewish life of the first century Jew. I am not here to argue this point. I am only suggesting that
possibility that Greek was a very important part of those who lived in Galilee. If this were remotely
possible then Yeshua would have been able to understand the connotations of using the Greek word
stauros in the speech of our last pericope. He would also have understood that the word for
garments (stole) used this week would have been in the same word family as stauros.
Again, I use the word if this were true this would have been the perfect model to teach his
talmidim of Divine Service. If this were the case, his words might have read something more like
wear the garments of the Cohen and you will see how vital the mastery of self really is. This idea
would have been consistent with Pharisaic thought. The Prushim maintained the idea that the
Malchitzedek Priesthood was becoming more and more relevant. This was because the Priesthood
that they were experiencing was a mockery. Therefore, I believe the idea of making this connection
is plausible.
I draw upon the connection of the garments of the Cohanim for more than one reason. Firstly, this
is a theme of the Torah Seder this week. Secondly, Hakham Tsefet specifically mentions the
clothing of Yeshua in this pericope. I believe the radiance of Yeshua clothing is worth mentioning.
The Greek word stilbo (G4744) is also in the family of words that we have mentioned above.
Equally, this word, while in the family of words related to stauros, does not specifically trace its root
to the word histemi. Regardless this word is worth investigation. The Louw-Nida Lexicon
suggests this word means to radiate or reflect light. In the case of the Master, I believe that both
definitions are credible. Although, I believe that the later is of greater importance to understanding
of the material Hakham Tsefet was trying to present. Hakham Tsefet makes sure that we know
that Yeshua is conversing with Moshe Rabbenu and Eliyahui haNavi. Again, Hakham Tsfet has
some sublime message. Despite the sublime message, the pshat allows us to draw a logical
conclusion as to what Hakham Tsfet was trying to convey. The trio of images is not some sublime
illusion to the Trinity or other such nonsense. The trio of images is three aspects of the Torah.
Yeshua represents the Mesorah, a reflection of the Torah. Alternatively, we might say that Yeshua
represents the Mesorah as the brilliant radiance of the Torah. I realize that the Zohar is the
radiance of the Torah. Nonetheless, I suggest that the Zohar reflects the brilliance of the pshat.

ON THE MOUNTAIN
We are not told where this mountain is or where the events took place. It might be reasonable to
logically deduce the idea that the events of this pericope most likely took place on Mt Herman.
This would fit the scenario of the past few readings from Mordechai. The location for the previous
readings has been Caesarea Philippi. It would be logical to deduce that the present pericope took
place in the same region. However, Mordechai does not tell us that the events took place on Mt
1

Acts 21:35-37

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Herman. The logic behind this must mean that the mountain is not important. Mordechai does not
want to draw attention to any specific mountain. His focus is the events that took place on the
mountain. I believe he also wants to layer this text with sublime implications. Again, we can see
the mental genius of Hakham Tsefet. Still, we are confined to Pshat. Although, the architect of
this story lays the foundation for more sublime thoughts and interpretations. In Pshat, a mountain
is a mountain. On deeper levels, mountains convey more transcendent connections between
worlds.

AND AFTER SIX DAYS

Like the above statement concerning the mountain, this temporal statement is a bit sublime.
Hakham Tsefet wants us to know exactly how many days for some specific reason. However, the
layers of Mordechais Mesorah are established for specific reason. Still, when a text is permeated
with layers, each layer has something relevant to offer. Here I will further the genius of Hakham
Tsefet. In my learned opinion, I see Hakham Tsefet making a direct reference to the idea that this
pericope is to be read on a GRAND Shabbat, all be it Shabbat haGadol.
Pesach is the Festival of freedom. It was also the new beginning for Yisrael who was birthed out
of another nation. Hakham Tsefet built the story line so that it would reach its pinnacle here in this
particular narrative. While scholars suggest that the chiastic structure now begins a downward
incline, I believe Hakham Tsefet built to this point so that we would have a second beginning in
Mordechai. I do NOT believe this is by chance. I believe it is by genius design. The Mountain
narrative is Mordechais new beginning which corresponds with Shabbat haGadol and Pesach.

TRANSFORMATION
The Greek text of Mordechai uses a word that is seldom used throughout the Tanach and Nazarene
Codicil. The Greek metamorphoo (met-am-or-foh'-o) is only used four times in the
Nazarene Codicil.2 The English word metamorphosis is derived from this Greek word. The ideal
analogy for the definition of this word is the caterpillar. The caterpillar changes forms through
the process of metamorphosis. Therefore, we see that metamorphosis is a process of change. The
key to this change, transformation metamorphosis is found in Hakham Shauls letter to the Romans
where he tells us that the change comes through mental exercise. I believe that this perfectly
depicts the idea of metamorphosis. The key element in the metamorphosis of Yeshua talmidim is
the Mesorah. Through constant study and meditation, the student is transformed into a new
creature.
The Greek word is only used once in the LXX. The Symmachus translation to the LLX in Psalms 33
(34) where David changes his appearance before Avi-melekh.

Matthew 17:2, Mark 9:2, Romans 12:2 and 2 Corinthians 3:18

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THE FULLER OF MORDECHAI AND THE FULLER OF MALACHI.

His Eminence points out the verbal connection between Mordechai and Malachi in his comments
for this week. I would like add an addendum to this verbal connection.
Mordechai uses the Greek word gnapheus (gnaf-yuce'). Malachi uses the Greek word
pluno (ploo'-no). The Greek word gnapheus is a compound word. The gena, which begins
the compound, means began to. The apheus is related to ritual purity. The root of the
word aphe means plague or infection. Our connection here is the Leper. The leper is
ritually impure until the Cohen renders the Leper clean. The Greek word used by the translators of
the LXX in Malachi is pluno. This word is a sister word to nipto (nip'-to) G3538 v. 1. to
cleanse 2. (ceremonially) to wash with water {(especially the hands, feet or face)} which you can
see has the same connotations as apheus. Therefore, our verbal connection is through the
Priesthood, which I mentioned above is one of the core ideas of this Torah Seder. At this point, I
shall also mention that the Greek Nazarene Codicil is not always perfectly matched with the Greek
of the LXX. Language changes with time. Therefore, the Classic Greek (Hebrew Greek) of the LXX
can be readily compares to the so called Koine of the Nazarene Codicil. Albeit, the Greek of both
the LXX and the Nazarene Codicil do not perfectly fit the so-called lingua franca case in point. My
point is the reason that these words do not perfectly fit is because the Greek is trying to convey a
Hebrew thought. Hence, sister (synonymous) words are often perfect verbal tallys through
conceptual communication.

Apokrinomai (Ap-ok-ree'-nom-ai)
Hakham Tsfet answered: 9:5 and 6 The choice of words is peculiar. The Greek text uses the word
apokrinomia. This word is also a compound word. It is composed of the prefix apo meaning off
or away. The second word, which plays the greater part, is the word krino. The word krino is
a judiciary word, a word used in a judiciary fashion. Verse 5 of our present pericope marks
Hakham Tsefet surprise and striking awe. Verse 6 tells us that he did not know how to answer
(apokrino) and became overwhelmed and awed. We might surmise that Hakham Tsefet did not
know how to judge the events appropriately. Conversely, the word apokrino indicates that
Hakham somehow judged himself. The real answer is given in light of the rebuke from last
weeks Pericope. The rebuke or demonstration of who was right and who was wrong plays its way
out in our present pericope. Hakham Tsefet is judged by the current events and he firmly realizes
it. This is because he is so awed that he does not know how to answer appropriately. Whatever,
preconceived ideas he held concerning Messiah have now been dispelled. Hakham Tsefet
somehow sees the real mission and person of Messiah. While many scholars try to suggest that the
trio of talmidim were in great fear, this does not fit the context of the narrative. Hakham Tsefet
answers, it is GOOD for us to be here. Therefore, we must conclude that they were not afraid.
Rather, they were overwhelmingly awed by what they saw and heard.

Hli,aj su.n Mwu?sei/

Something is out of place. Can you see it? Who came first? Moshe or Eliyahu. The answer of
course is Moshe. Why then does Hakham Tsefet place Eliyahu before Moshe? I do not believe that
this is so profound. It is a simple allusion to the fact that this Pericope is to be read on Shabbat

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haGadol. Eliyahu is mentioned before Moshe because the Ashlamatah centers on Eliyahu and his
message of the Great Day.

VERBAL CONNECTIONS
I have created a table of Greek Hebrew words that connect through verbal tally this week. It
should be noted that there are several versions of the Greek text of the Tanach and the Nazarene
Codicil. This often means that one is forced to look at several versions of text. Likewise, what
appears in one text does not always appear in another. I try, with limited time and resource, to
look at as many versions as possible when looking for these verbal connections.
Verbal Tally connecting Mordechai #62 to Shemot
Mark 9:2

Six

Shemot
28:10

To take
27:20
28:5
28:9

Hebrew

vve
hV'vi
xq;l'
Wxq.yIw>
Wxq.yI
T'xq. ;l'w>

Mark 9:3
27:20
Mark 9:4

rAaM'l;
!v,x

28:15
28:22
28:23*2
28:24
28:26
28:28
28:29*3
28:30
Mark 9:5
Tent

27:21
28:43

Mark 9:7
Saying
Son
27:20
27:21*2
28:1 *3
3

Greek

e[x
e[x

paralamba,nw

leuko,j
lu,cno3
4

lh,ao
lh,aoB.
lh,a-o la,

skhna,j

lwq
!Be
ynEB.-ta,
wyn"b'W
ynEB.
wyn"B-' ta,w>

fwnh
ui`o,j

Note that the root word for lu,cno (lamp) is leuko,j white. see Str G3088 and G3022
Herein lays a very profound phenomenon. The Translators of the LXX translated the Hebrew word !v,x (choshen) with
the Greek word lego. This being the case this word is found at least six times in our Torah Seder. Also worth
mentioning is the fact that the Hebrew word !v,x (The word for Breastplate) is given four (4) different Greek words to
translate from. , , , and .
4

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Mark 9:2

Shemot

28:4
28:9
28:11
28:12
28:21
28:29
28:30
28:38
28:40
28:41
28:43

Hebrew

ynEB.
ynEB.
wyn"b'l.W
ynEB.
ynEB.
ynEb.l
ynEB.
ynEB.
ynEB.
ynEB.
ynEb.liw>
wyn"B-' ta,w>
wyn"B-' l[;w>

Greek

MITZVOT AND THIS TORAH SEDER AND MORDECHAIS PERICOPE

Mitzvot

#98
#99
#100
#101

perpetual lights
Garments of Cohanim
Breastplate
Not to tear the garments

#98 (SH) Kindling the Menorah in the Sanctuary

Mitzvah
Torah Address
#P25
Shemot 27:21

27:21
28:4
28:28
28:32

Oral Torah
Yoma 1:2; Men 3:7; 4:4; 9:5 Tam. 1.1, 4;
3:1, 6, 9; 6:1; 7:2 Kel. 11:6; 12:2 Orl 11:8

Special Notes: To arrange lamps in the Sanctuary

#99 (SH) Cohanim must wear special garments

Mitzvah
Torah Address
#P33
Shemot 28:4

Oral Torah
Kil. 9:1; Zev 2:1; 14.10; Yoma 3:4,7; 7:1-5;
Meg. 1:9; Hag. 2:4; Yev. 15:1; Mak. 2:6;
Hor. 3.4; Par. 4.1
Special Notes: For the priests to wear priestly garments for their service.

#100 (SH) The Breastplate should be attached to the Ephod

Mitzvah
Torah Address
Oral Torah
#N87
Shemot 28:4, 28
Zev 2:1; Yoma 3:4,7; 7:5
Special Notes: That the breastplate shall not be loosened from the ephod.
#101 (SH) Not to tear the Garments of the Priest
Mitzvah
Torah Address
#N88
Shemot 28:32
Special Notes: That a high priest's robe not be torn.
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Oral Torah
Yoma 72a