Fear Not -Yea – Isaiah 41:10

There are several interesting Hebrew words in this verse

but primarily it’s saying that,

when we face a real threat

our Heavenly Father is telling us not to fear. 

Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness. Isaiah 41:10. 

This word for fear as used here,

is a fear for one’s own personal safety. 

In Strongs #3372 

it references [e] tî·rā
תִּירָא֙
fear
V‑Qal‑Imperf‑2ms

In #3372 Strongs also lists the Hebrew word:

yare’: Fear, revere, be afraid

Original Word: יָרֵא
Part of Speech: Verb
Transliteration: yare’
Pronunciation: yah-ray’
Phonetic Spelling: yaw-ray’
Definition: Fear, revere, be afraid
Meaning: to fear, to revere, cause to frighten

Corresponding Greek – G5399 (φοβέω, phobeo): 

To fear, be afraid, reverence

– G5401 (φόβος, phobos): Fear, terror, reverence

The Hebrew verb yare

primarily conveys the idea of fear,

which can range from:

a sense of terror or dread to reverence and awe.

In the context of the Bible, yare

is often used to describe the fear of God,

which encompasses:

both a profound respect and

a recognition of His power and holiness.

This fear is not merely about being afraid but involves a deep reverence and commitment to God’s commandments and will. In ancient Israelite culture, fear of the Lord was a foundational aspect of religious life. It was understood as the beginning of wisdom, Proverbs 9:10, and was integral to maintaining a covenant relationship with God. This fear was not just an emotional response but a guiding principle that influenced ethical behavior, worship, and community life. The concept of fearing God distinguished the Israelites from surrounding nations, emphasizing a unique relationship with a holy and sovereign deity.

The reason we need not fear

is because our

Heavenly Father is with us –

Emmanuel.  עִמָּנוּאֵל

Strongs #6005  Immanuel. (sometimes spelled with an I.)

Derived from the Hebrew words עִם   im, with,

אֲנַחְנוּ  anu, us,

and אֵל  El, God.

He is our spiritual Father and we are His spiritual children.

But He does not stop there He goes on to say:

“Be not dismayed.”  

 in Hebrew the word dismayed is

tisheta’ 

8159 [e]
tiš·tā‘
תִּשְׁתָּ֖ע
Be dismayed
V‑Qal‑Imperf‑2ms

shaah: To look, gaze, regard, pay attention

Original Word: שָׁעָה
Part of Speech: Verb
Transliteration: sha`ah
Pronunciation: shah-ah
Phonetic Spelling: (shaw-aw’)
Definition: To look, gaze, regard, pay attention, to gaze at, about, to inspect, consider, compassionate, be nonplussed, bewildered, anxious, fearful.

This word occurs only once, in this verse, and apparently comes from a Semitic root meaning – to be blind! 

When someone is really frightened or angry, they become irrational and are blind to the real situation, and all they can do is imagine all the horrible things that are about to happen. Being overwhelmed by the circumstances in which they find themselves in which could be some sort of extreme physical or emotional crisis, their reactions become completely unreasonable. In such situations we often say that: a person reacted in blind panic/fear or bind rage/anger.

However our heavenly Father is reassuring us I am with you.

A promise also found in Zephaniah 3:17 among many others.

The LORD your God in your midst, 

7130 [e]
bə·qir·bêḵ
בְּקִרְבֵּ֖ך‪
in your midst
Prep‑b | N‑msc | 2fs

qereb: midst, inner part, inward part, among, within

7130 Original Word: קֶרֶב
Part of Speech: Noun Masculine
Transliteration: qereb
Pronunciation: keh’-reb
Phonetic Spelling: (keh’-reb)
Definition: midst, inner part, inward part, among, within
Meaning: the nearest part, the center From an unused root meaning to approach or come near

The Hebrew word qereb primarily denotes:

the inner part or midst of something.

It is often used to describe the innermost parts of a person, such as the heart or soul, and can also refer to the physical center or interior of a group or object. In a broader sense, it can mean “among” or “within,” indicating presence or inclusion within a group or community. In ancient Hebrew culture, the concept of the “inner part” or “midst” was significant both physically and spiritually.

The heart or inner being was considered the seat of emotions, thoughts, and will. 

This means He is in our midst i.e. literally within us, which is supported by Messiahs statement in John 17:23 I in them, and You in Me; that they may be made perfect in one, and that the world may know that You have sent Me, and have loved them as You have loved Me.

There were many gods out there but all these other gods required, pleading, begging with sacrifices, sometime human sacrifices, to get answers and help from them. In contrast, if we go to the God of Abraham, Isaac and Jacob, the God of Israel and the Father of our Messiah, Yeshua HaMashiach. He will say, I will not only be with you but I am already with you, without the demands made by ‘demonic foreign gods/entities’.

Furthermore we are told in this verse that He will 

strengthen us.  

553 [e]
’im·maṣ·tî·ḵā
אִמַּצְתִּ֙יךָ֙
I will strengthen you
V‑Piel‑Perf‑1cs | 2ms

The word 

strengthen in this verse is 

‘amats 

which from its Semitic root carries the idea of 

imparting courage. 

amets: To be strong, to be courageous, to be firm, to strengthen

Original Word: אָמַץ
Part of Speech: Verb
Transliteration: amats
Pronunciation: ah-MAYTS
Phonetic Spelling: (aw-mats’)
Definition: To be strong, to be courageous, to be firm, to strengthen
Meaning: to be alert, courage

Corresponding Greek: The Greek equivalent often used in the Septuagint for ‘amets is ἐνδυναμόω (endunamoō), which means to empower or strengthen.

The Hebrew verb אָמֵץ  – ‘amets, primarily conveys the idea of strength and courage. It is often used in contexts where individuals are encouraged to be resolute and steadfast, especially in the face of challenges or adversaries. The term can also imply the act of strengthening or fortifying oneself or others, both physically and spiritually.

In ancient Israelite culture, strength and courage were highly valued traits, especially for leaders and warriors. The concept of ‘amets is deeply embedded in the narrative of the Israelites, who often faced formidable enemies and daunting tasks. The exhortation to be strong and courageous is a recurring theme in the Hebrew Bible, reflecting the need for reliance on God’s power and promises in overcoming obstacles.

This is exactly what those who have endured horrific circumstances will testify, they received the impartation of courage at the moment they needed it most.

Then we have a very interesting word that follows.

It is the word 

yea.

In the English language, Yea can be used as an informal adverb meaning yes or to affirm, or as a noun to indicate an affirmative vote. When used in a vote, yea can be pronounced like yay.

 In the Hebrew this word is ‘ap.  

637 [e]
’ap̄-
אַף־
Yes
Con

 

‘Ap is a common word throughout the various Semitic languages. 

In the Old Testament /TaNaKH, it is rendered as: 

even, indeed, surely, furthermore, how then, how much more, and also. 

637 aph: Also, indeed, even, moreover

Original Word: אַף
Part of Speech: conjunction
Transliteration: aph
Pronunciation: ahf
Phonetic Spelling: (af)
Definition: Also, indeed, even, moreover
Meaning: meaning accession, yea, adversatively though

Greek- G2532 (καί, kai) – often translated as “and,” “also,” or “even.” G1161 (δέ, de) – often translated as “but,” “and,” or “moreover.”

The Hebrew word aph is a versatile particle used primarily as a conjunction or adverb. It is often employed to add emphasis or to introduce an additional thought or idea. In English, it is commonly translated as also, indeed, even, or moreover. This word serves to strengthen the statement it accompanies, highlighting the importance or certainty of the assertion. In ancient Hebrew, conjunctions and adverbs like aph played a crucial role in the structure and flow of narrative and poetic texts. The use of aph reflects the Hebrew language’s tendency to build upon ideas, creating a layered and nuanced expression of thought. (PaRDeS). This linguistic feature is evident in the Hebrew Bible, where aph often introduces a significant or unexpected element, underscoring the depth and complexity of the biblical message.

Its Semitic root however, has the idea of 

how much more. 

In modern English we would probably say one of the following:

But even better yet than that: significantly more than; considerably more than; to a greater extent; and, even more than meets the eye.

So our Heavenly Father is telling us that:

He will not only give us 

courage 

but better yet/ how much more,

He will help us. 

This word for help has a very interesting meaning.

5826 [e]
‘ă·zar·tî·ḵā,
עֲזַרְתִּ֔יךָ
I will help you
V‑Qal‑Perf‑1cs | 2ms

In Hebrew it is ‘azaretika 

from the root word ‘azar Strongs #5826

azar: To help, to support, to assist

Original Word: עָזַר
Part of Speech: Verb
Transliteration: `azar
Pronunciation: ah-ZAR
Phonetic Spelling: (aw-zar’)
Definition: To help, to support, to assist
Meaning: to surround, protect, aid, help support

Greek – G997 (boētheō): To help, to come to the aid of

– G998 (boēthos): Helper, one who provides aid

The Hebrew verb azar primarily means to help or to assist. It conveys the idea of providing aid or support, often in times of need or distress. This term is frequently used in the context of divine assistance, where God is depicted as a helper to His people. It can also refer to human assistance, where individuals support one another. In ancient Israelite culture, the concept of help was deeply embedded in the community and religious life. The Israelites often found themselves in situations where they needed divine intervention, whether in battle, personal distress, or national crises. The idea of God as a helper was central to their understanding of His covenant relationship with them. This divine assistance was not just about physical aid but also encompassed spiritual and moral support.

So we see that this word has the idea of:

protection

not in the way of someone taking control and we don’t do anything

but more of the idea of:

supporting us and assisting us in the battle. 

In other words we still need to engage in the fight, but our Heavenly Father is telling us, to not be concerned in any way because,

He is watching over our backs…together with the Ephesians 6 promises of keeping our spiritual armor in place, we are assured our protection is a total of 360 degrees! 

 There is one more word in this same verse that has the

 ‘ap/yea – (better yet) 

in front of it and that is:

yea, I will uphold thee with the right hand of my righteousness

Here it is stating that our Heavenly Father will not only give us

courage /amatz to enter this conflict,

but better than that,

He is watching over our backs.

 Isaiah 58:8 Then your light will break forth like the dawn, and your healing will quickly appear; then your righteousness will go before you, and the glory of the Lord will be your rear guard. And Isaiah 52:12. For the LORD will go ahead of you; yes, the God of Israel will protect you from behind.

Click link below for more on Him watching our backs: https://www.minimannamoments.com/in-times-of-need-and-during-days-of-uncertainty-whos-got-our-vav/

BUT….

even better than all of that

He is upholding us. 

This word for 

upholding is: 

tamak

tamak: To hold, support, uphold, sustain

Original Word: תָּמַךְ
Part of Speech: Verb
Transliteration: tamak
Pronunciation: tah-mak’
Phonetic Spelling: (taw-mak’)
Definition: To hold, support, uphold, sustain
Meaning: to sustain, to obtain, keep fast, to help, follow close, grasp (1), grasped (1), held (1), held fast (1), hold (1), hold her fast (1), hold fast 

Word Origin: A primitive root to sustain; by implication, to obtain, keep fast; figuratively, to help, follow close — (take, up-) hold (up), maintain, retain, stay (up), stick fast to which in its root form means: to take hold, hold fast, or glue oneself to something. 

Corresponding Greek G2902 (krateo): To hold fast, to seize

– G472 (antichomai): To hold against, to withstand

The Hebrew verb tamak primarily means to hold or support. It conveys the idea of grasping firmly, sustaining, or upholding something or someone. In the context of the Hebrew Bible, it often refers to God’s sustaining power or the act of supporting others, both physically and spiritually. In ancient Hebrew culture, the concept of support and sustenance was vital, especially in a community-oriented society where mutual aid was essential for survival. The imagery of holding or supporting is often used metaphorically to describe God’s relationship with His people, emphasizing His role as a sustainer and protector. This reflects the agrarian/agricultural and pastoral lifestyle of the Israelites, where physical support was often necessary for daily life.

The best part is that our Heavenly Father will not only give us courage /amatz

and watch our backs,/ azaretika, but 

He will tamak/tamas/glue Himself to us,

And because He will never be defeated, if we are glued to Him, we will not be defeated either, He will literally stick with us to the end! No doubt most readers have super-glued themselves to an item or their own hand, so we know what that means.

Those who have witnessed our Heavenly Fathers miraculous intervention, could testify to the truth of Isaiah 41:10; for as they faced that situation they found courage from and, assurance that, God was watching their backs. But most importantly that the presence of God was glued/tamar to them.

Maybe we do not feel as if we have all this courage and support yet, and hopefully none of us will face insurmountable odds that threaten our very lives. However, if we or our loved ones ever do, one thing we know, courage strength will come and it will glue us to our Father. It will be there when we need it, Isaiah 41:10 assures us of that.

With all our daily news reports and media platforms raising awareness of negative world events; without a deep personal relationship with our Heavenly Father we might easily begin to fear and be dismayed. The Word of God has been preserved for thousands of years so that we can read, absorb and trust in the Truths it contains. It is our daily bread of life/Chaim and as we feast on all the promises and encouragements within, we will not fear because He will uphold us with

the right hand of His righteousness.

yamin: Right hand, right side, south

3225 [e]
bî·mîn
בִּימִ֥ין
with right hand
Prep‑b | N‑fsc

Original Word: יָמִין
Part of Speech: Noun Feminine
Transliteration: yamiyn
Pronunciation: yah-MEEN
Phonetic Spelling: yaw-meen’
Definition: Right hand, right side, south
Meaning: the right hand, side, the south. Derived from the root יָמַן yaman, meaning “to go to the right” or “to choose the right.”

Corresponding Greek G1188 (dexios): Refers to the right hand or right side, often used in the New Testament to convey similar meanings of power and authority.

The Hebrew word yamin primarily refers to the right hand or right side. It is often used in the Bible to denote strength, authority, and favor, as the right hand was traditionally considered the hand of power and skill. Additionally, yamin can refer to the south, as directions were often oriented with the east as the primary point of reference, making the right side the south. In ancient Near Eastern cultures, the right hand was associated with power and honor. It was customary for the right hand to be used in greetings, oaths, and blessings. The right hand was also symbolic of divine favor and protection. In biblical times, sitting at someone’s right hand was a position of prestige and authority, as seen in royal courts and among disciples.

tsedeq: Righteousness, justice, rightness

6664 [e]
ṣiḏ·qî.
צִדְקִֽי׃
My righteous
N‑msc | 1cs

Original Word: צֶדֶק
Part of Speech: Noun Masculine
Transliteration: tsedeq
Pronunciation: tseh’-dek
Phonetic Spelling: tseh’-dek
Definition: Righteousness, justice, rightness
Meaning: the right, equity, prosperity. Derived from the root צָדַק (tsadaq), meaning “to be just” or “to be righteous.”

Corresponding Greek: – G1343 (δικαιοσύνη, dikaiosynē):Often translated as “righteousness” in the New Testament, reflecting the same moral and ethical standards as “tsedeq.”

The term Right Hand of Righteousness is a significant biblical phrase that symbolizes:

strength, authority, and the divine power of God. It is often associated with God’s ability to uphold, protect, and deliver His people.

In the New Testament, Yeshua HaMashiach/Jesus Christ is described as being seated at the right hand of God, signifying His authority and divine status. Mark 16:19 

 In Ephesians 1:19-21, we see Yeshua/Jesus above all others by Him being seated at the right hand of the Father.

The term God’s right hand in prophecy, refers to the Messiah to Whom is given the power and authority to subdue His enemies, Psalm 110:1; Psalm 118:16. We find a quote in Matthew 22:44 from Psalm 110:1, which is a Messianic Psalm. “The Son of David” is claimed by the Lord Jesus Christ/Yeshua haMashiach, as He is the “greater son of David” or the Messiah. In this passage of Matthew 22, Yeshua/Jesus questions the Pharisees about who they think the Christ or the Messiah is. While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? Whose son is He? They say unto him, The Son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The LORD said unto my Lord, Sit thou on my right hand, till I make Thine enemies thy footstool? If David then call Him Lord, how is He his son? Matthew 22:41-45, KJV. The position of the Messiah is at God’s right hand.

The fact that Yeshua/haMashiach/Jesus Christ is at theright hand of God” was a sign to the disciples that He had indeed gone to heaven. In John 16:7-15, Yeshua/Jesus told the disciples that He had to go away and He would send His Ruach haKodesh/Holy Spirit. So the coming of His Ruach haKodesh/Holy Spirit in the upper room on the day of Shavuot/Pentecost in Acts 2:1-13, was proof positive that Yeshua/Jesus was indeed in heaven seated at the right hand of God. This is confirmed in Romans 8:34 where Paul writes that Messiah/Christ is sitting at God’s right hand making intercession for us.

Therefore, what we can say is that God’s right hand, refers to the Messiah, the Lord Jesus Christ/Yeshua haMashiach, and He is of equal position, honor, power, and authority with God our Heavenly Father, John 1:1-5. The fact that Messiah/Christ is sitting, refers to the fact that His work of redemption is done and when the fullness of the Gentiles is brought in Romans 11:25, Messiah/Christ’s enemies will be made His footstool. When the end of the age comes, all prophecy will be completed, and time will be no more.

God’s right hand refers to the Messiah Himself, Who died to give us eternal life. His promise is that He will never leave us nor forsake us and moments before His ascension into heaven, these are the words that Yeshua/Jesus spoke I will be with you always. This was His final encouragement to a group of people whose world had been turned upside down and inside out. Some of us may be experiencing our world turned upside down today and if so, then this is an appropriate time to remember nothing happens that He does not know about, and He will intervene when we ask for His help. He is there, the ever-present God reinforcing His omnipresence and faithfulness and providing comfort and hope to every believer facing fiery tests and trials.

He is Yahweh/Jehoveh/Yehoveh Shammah, –

the Lord is there.

Ez.48:35.

and

El Roi –

The God Who Sees me,

Genesis 16:14-15.

So the next time we read Yea in a version of the Bible,

remember that

Yea –ap…means:

also; even much more than that;

but even better yet than that;

significantly more than;

considerably more than;

to a greater extent;

and, even more than meets the eye…..

and apply its meaning because

yea… even much more….

can we can trust in

and rely on His promise

when He said…

surely I am with you always,

to the very end of the age.

Matthew 28:20.

Shalom, shalom mishpachah/family

and cheverim/friends!

It’s all about Life and Relationship,

NOT Religion.

You are greatly loved and precious in His sight.

NOT SURE?

YOU CAN BE..

SAY THE FOLLOWING FROM YOUR HEART RIGHT NOW…

Heavenly Father I come to you in the Name of Jesus/Yeshua asking for forgiveness of my sins for which I am truly sorry. I repent of them all and turn away from my past.

I believe with my heart and confess with my mouth that Jesus/Yeshua is your Son and that He died on the cross at calvary to pay the price for my sin, so that I might be forgiven and have eternal life in the kingdom of Heaven. Father I believe that Jesus/Yeshua rose from the dead and I ask you to come into my life right now and be my personal Savior and Lord and I will worship you all the days of my life. Because your word is truth I say that I am now forgiven and born again and by faith I am washed clean with the blood of Jesus/Yeshua. Thank you that you have accepted me into your family in Jesus’/Yeshua’s name. Amen.

Sounding The Trumpet?

Trumpets and horns/shofars are mentioned many times in Scripture. The trumpet/shofar was used to call the Hebrew nation to assembly and was most commonly used as a warning of, and summons to, war; and throughout the Bible during Appointed Times of the Lord, in processions, musical performances, and acts of devotion. 

Judg. 3:27; 1 Cor. 14:8. 

Only the Priests were allowed to sound these silver trumpet shofars.

The trumpets most people think of are those in the Book of Revelation, seven trumpets are sounded, one at a time, to cue apocalyptic events seen by John in his vision Revelation 1:1,9. The seven trumpets are sounded by seven angels and the events that follow are described in detail from Revelation Chapts. 8 -11.

Readers may be familiar with the term the last Trump/trumpet which is part of the description in the Paul’s 1st letter to the assembly in Corinth. It is actually a reference to the 100th trumpet blast sounded during the Feast of Trumpets. The 100th Trump is the final or the last trump; and this is one of those references in which Hebrew idioms must be understood as it represents a specific moment at the very end of the proceedings.

The Trumpet Shofar blasts have names:

The Tekiah – is a long, single blast. It was straight, plain, smooth, continuous note and it is to symbolize the expression of joy and contentment.

The Shevarim – is three short blasts. A combination of three broken notes to symbolize weeping.

The Truah – Extremely short blasts which are a combination of nine staccato notes in a very quick succession of short trill. This symbolizes trepidation, sorrow and sobbing.

The Tekiah Gedolah – Means “the last trump.” This one symbolizes the hope of redemption. It is a very long, final note.

For more in depth on this subject links below:

https://www.minimannamoments.com/midweek-mannabite-the-sound-of-the-trumpet/

https://www.minimannamoments.com/blowing-your-own-trumpet-2/

https://www.minimannamoments.com/apocalypse-of-the-trump-shofar-notes-and-numbers-the-sound-of-a-mystery/

In the 100 trumpet blasts during the Appointed Time/feast of trumpets, the first of the three categories above are combined back and forth until there is a total of 99 sounds. Then comes the 100th, the Tekiah Gedolah, a very long-sustained note – as long as the trumpeter had breath to hold it, and this is known as the last trump.

Mentioned in 1 Thessalonians 4:13-18; 1 Corinthians 15:50-58 and Matthew 24:31 “And He will send His angels with a great sound of a trumpet, and they will gather together His elect from the four winds, from one end of heaven to the other.”

This scripture below in Matthew 6:1-4  includes the words

sounding a trumpet

and it is Jesus/Yeshua warning His disciples about their attitude to giving and it hearkens back to instructions about giving in Deuteronomy 15:7-11.

7 if there is a poor man among your brothers within any of the gates in the land that the LORD your God is giving you, then you are not to harden your heart or shut your hand from your poor brother.  8 Instead, you are to open your hand to him and freely loan him whatever he needs.…9 Be careful not to harbor this wicked thought in your heart: “The seventh year, the year of release, is near,” so that you look upon your poor brother begrudgingly and give him nothing. He will cry out to the LORD against you, and you will be guilty of sin.… 10 Give generously to him, and do not let your heart be grieved when you do so. And because of this the LORD your God will bless you in all your work and in everything to which you put your hand.… 11 For there will never cease to be poor in the land; that is why I am commanding you to open wide your hand to your brother and to the poor and needy in your land.…

Below versions of Matthew 6:2

1Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven. 2Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward. 3But when thou doest alms, let not thy left hand know what thy right hand doeth: 4That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly. KJV.

New American Standard Bible
“So when you give to the poor, do not sound a trumpet before you, as the hypocrites do in the synagogues and on the streets, so that they will be praised by people. Truly I say to you, they have their reward in full. 

do not sound a trumpet before thee is an idiom meaning:

when giving alms don’t announce it with trumpets.

We have an idiom which is similar when we say:

‘sounding your own trumpet’

its’ meaning: a person is boasting of their own deeds.

This figure of speech/idiom, describes a vain/prideful person as being “their own trumpeter,” or making a “flourish of trumpets” about their own acts, probably common in every country where trumpets have been used. What is meant in scripture is that, whether it is in the offering receptacles of the synagogue, or the alms given to beggars in the streets; there was such a show of generous giving designed to cause men to stare and admire.

To better understand Messiah Jesus, it is beneficial to try to understand the social and cultural background of His Life and times.

Using the Hebrew language is the best way we can get an authentic concept for the culture that has so influenced our lives today. 

WEBSTER’S DICTIONARY DEFINES “IDIOMS” AS:
A speech form or an expression of a given language that is peculiar to itself grammatically or cannot be understood from the individual meanings of its elements

A. A specialized vocabulary used by a group of people; jargon: legal idiom.
B. A style or manner of expression peculiar to a given people.

We look and no doubt when we read this phrase

we naturally think…

Sounding the Shofar

is referring to

sounding the trumpets/blowing the shofar.

Sounding the trumpet as found in Matthew 6:1-4, is a warning by the Messiah to His Disciples, not to sound the trumpet when giving Alms.

During the first century, Alms was a synonym for a charitable gift that was required to be given to the poor.

The word alms

in the Aramaic language is the word

zedhqatha

which means:

a right, or righteous act, the proper thing to do.

Jesus/Yeshua was obviously not against giving to the poor as He had already agreed with the need for these Alms to be given as commanded in the Torah, God’s teaching and instruction in Deuteronomy 15:10; and that there was a reward for all who offered gifts to the poor. The Ancient Hebrews believed that there were 3 evidences of the purity of a man’s heart that would be seen, if the man or woman had repented of sin and was faithfully following the Lord.

These 3 qualities were: Prayer, Charity and Repentance.

Collection boxes are still in Jewish Communities today, and are called tzedakah boxes or righteousness boxes.
Every person is expected to do mitvahs = good deeds.
Tzedakah box,

also known by its Yiddish word, pushke, is a:

receptacle for collecting money that is designated for charity.

The Hebrew word tzedakah comes from the root tzedek,

meaning: justice.

Giving money and resources to those in need

is understood to be an act of justice.

Many families decorate boxes or cans, and make a habit of putting money in them before Shabbat. When they are full the money is taken out and given to a person or organization in need.

Tzedakah (צְדָקָה) often translated as charity, is a mainstay in Israel of Jewish life. The sages teach that the world was built upon kindness. Tzedakah goes one step beyond.

The name “ Tzedek Box” comes from the Hebrew root צ.ד.ק. meaning “righteousness.” 

Tzedakah is a way of looking at the world and understanding the human role in creating a more perfect world—and by doing so, imitating qualities of the Divine. 

tzedakah (charity and righteousness),

chesed (kindness), and

mishpat (justice).

The “right hand” is the higher spiritual element in us that leads to acts of true charity; 

the “left” is the baser, self-seeking nature.

As far as 

Let not thy left hand know…..

This phrase was probably proverbial, and points to and in a way, overemphasizes, extreme secrecy. It’s possible that there may be some reference to the practice of using the right hand as was usual in offering gifts at the altar and was thought to exclude the mingling of motives.

Many people were forced into begging because of unjust rulers who placed heavy taxes and tributes on them, reducing some people to a level of poverty. They were then forced to beg to survive, yet these were hardworking people, the ones who found it extremely embarrassing to beg for a handout. That is maybe why Jesus/Yeshua used this old Aramaic expression when He said do not let your left hand know what your right hand is doing, in other words do not let anyone know that you are giving alms so as not to embarrass the person who is receiving the support. Jewish sages teach that to humiliate a person in public is as bad as committing murder, so was Jesus/Yeshua only enforcing this understanding of a zedhqatha or alms, the doing of a righteous act?

To understand Let not thy left hand know what thy right hand doeth, as a proverbial expression for doing a thing secretly is also to do it as secretly as it is done consistently, first with the fact that an individual is choosing to do it at all; and secondly, doing it in the most effectual manner for the need and never speaking of it afterward, unless there be good reasons for making it known.

That thine alms may be in secret. May be known to none but God, whose glory thou must have in view in all thy works, whether of piety, justice, or charity, and whose will it must be thy intention to obey in all things. And thy Father, which seeth in secret. Who knows every circumstance of mews most retired and private actions; himself shall reward thee openly.  

Tamara qarna are the exact words used in the Aramaic Bible for sound the trumpet.

However the rabbinic textual experts, render this as do not pass the trumpet. Qarna means the horn of an animal, which would fit the description of a shofar. In the first century synagogues the poor box or the alms box was in the shape of a shofar and in many cases was a real shofar. It would be in a quiet area of the synagogue where people could discretely drop in coins for the poor and was western equivalent to the poor box in a church. 

It was not the act of giving in public that Messiah had a problem with, but the fact that the men in the synagogue had started passing around the shofar and taking note of who gave what and how much. Sometimes the religious men in the synagogue would even take the shofar out into the streets and call upon people to drop some coins in the trumpet; and this may be what Messiah was addressing, not blowing a trumpet but passing a trumpet or offering plate?

More than likely it was the attempt by some religious people to bring attention to how much they gave that He was addressing.

The words probably refer to the clang of the coins as they fell into the metal trumpet-shaped alms-boxes in the synagogue. This clanging sound came as sweet music to the ears of the proud giver; and it seems the pharisees never missed an opportunity to show off their self righteousness and would drop large handfuls of coins into these wooden containers which would make a very loud sound as the coins raced through the narrow funnel!

In the tzedakah boxes,

this was known as 

“sounding the trumpets”

in an attempt to draw peoples attention to

the givers act of “righteousness”. 

Giving is about our neighbor not ourselves, so He cautioned the disciples and apostles to not sound the trumpets when giving, as they were required to do!

In the time of the 2nd Temple, in the Outer Court known as the Women’s Court; and under the colonnades is where 13 wooden collection boxes for alms for the widows, the poor, and the orphans were. They were narrow at the mouth and very large and wide at the bottom, with trumpet-shaped bronze funnels to guide the coins into the box.

This area was the actual Temple Treasury, a storehouse; in Hebrew אוצר ‘otsar.

A related term, the korbanas, is found in the New Testament Matthew 27:6 where the money of Judas Iscariot couldn’t be received into the temple “treasury”, or κορβανᾶς korbanas, because it was “blood money”. 

Josephus explains this term korbanas as the temple treasury – 

ton hieron thesauron, kaleitai de korbanas 

(War of the Jews 2.9.4; #175).

The glazophylakion or “treasury,”

a repository of treasure, especially of public treasure, a treasury.

Strongs # 10049

glazophylakion – gad-zof-oo-lak’-ee-on

גלזופילאקיון

The Temple was surrounded by a court called the

Temple Court or azarah in Hebrew.

The inner area of the Temple contained 3 courts. As noted the Eastern most court was the Court of the Women and it contained the Temple treasury where people donated their money Mark 12:41 – 44. Three gates lead into this court; one on the north, one on the south and a third on the east. This third gate on the east side is almost certainly the Beautiful gate that was mentioned in Acts 3.

The Nicanor Gate which was much larger and ornate. It led from the Court of the Women west into the Court of Israel which was elevated by 15 steps. Women were not allowed to go any further than this.

Hieron is the word used to designate the Court of Women, it was closed to Gentiles but open to Jewish women. Jewish men could congregate in that area as well, but the men could also move on to the Court of Israel, into which the women had no access. As well as being the area in the Temple where the women could pray, Luke 2:37, the Court of Women was the one place in the Temple where all Israelites could gather. Because of this, it naturally became the place where Messiah spoke when He taught in the temple, John 8:20; 18:20. It was there that His enemies found Him sitting and teaching one morning, when they came dragging a woman who had been taken in adultery during the preceding night (8:2).

The illustrations above show the colonnade around the court and within it, against the wall were placed the 13 chests.

Maimonides wrote: “There were always thirteen collection boxes available to the public in the Holy Temple. Each box was in the shape of a ‘horn’, the first was for the collection of the half-shekel donations of the current year. The second was for the collection of the previous year’s half-shekel donations…” The collection boxes were in the shape of a ‘horn’, narrow on top, to prevent thieves from reaching inside and taking money.

11 of these chests were carefully marked and were for the voluntary offerings of money and there were 2 at the Shushan gate for the half shekel tax. Nine of the 13 were for the receipt of what was legally required by worshipers, the other 4 were strictly for voluntary gifts.

Historical documents show that Trumpets 1 and 2 were set aside for the annual half shekel temple tribute. It was into Trumpet 3 that the women who had to bring turtle doves for a burnt and a sin offering, dropped the equivalent in money. This was removed daily and a corresponding number of turtle doves were offered. This saved the work of so many separate sacrifices and also shielded the modesty of those who did not want their offering to be known publicly. In Luke 2:22, 24 it may have been into this trumpet that Mary put the value of her offering. Trumpet 4 also received the value of the offerings of young pigeons or doves.

Trumpet 5 was for contributions towards wood used in the temple. Trumpet 6 was for the incense.

Trumpet 7 was for contributions towards the golden vessels for the ministry.

Trumpets 9, 10, 11, 12 & 13 were for what was left over from trespass offerings, offerings of birds, the offering of the Nazarite, of the cleansed leper, and voluntary offerings.

It’s possible this is where John 7 & 8:20, records that Messiah was teaching on the Feast of Tabernacles/Sukkot. Because each one was specifically marked for its’ purpose, it also shows that this is how Jesus/Yeshua could distinguish between the contributions of the rich from that of the poor widow in Mark 12:41; Luke 21:1.

Messiah was observing the people and what they were bringing. He had an advantage over other would be observers, in that He knew the hearts of each of those in this gathering.

Jesus/Yeshua made the comparison between the gifts that the rich people gave with the two mites. The two small coins donated by the widow might not have made much noise when she deposited them; (Greek: lepta, singular: lepton). These coins (lepta) were so small that they had no designated equal in the imperial monetary system of the day and it is significant that she gave both of them, holding back nothing for herself.

This woman was giving, all her life (holon ton bion in Mark 12:44). Messiah knew that, if a woman was reduced even to ten coins, the loss of a single one of them, was a huge concern. Luke 15:8–10.

Giving her all for God, this widow became a symbol, or type, of Messiah Himself, who will lay down his life (bios) His ALL, to further and fulfill His Fathers’ Kingdom plan and purpose.

How did He know that this widow had cast in two little coins? The sound these coins made against the metal would have indicated how much people were offering.

‘And he sat down opposite the Treasury and watched how the crowd dropped money into the Treasury, and many who were rich dropped in large amounts.’

He sat down opposite 

He wanted to watch men as they gave, so that from it, He could teach a lesson to His disciples. No doubt some of the richer walked up flamboyantly dropping large sums of money in and were no better than the Rabbis who had been described previously. They were not giving to God with the right attitude but were buying publicity and respect, then there were others, humbly and truly expressing their gratitude to God. Mark 12 41.

It is not given exactly where Messiah was sitting while He made His observations, unless He was sitting on the steps. Neither are we told into which of the receptacles she dropped her life savings, her small yet profound gift. One wonders if she put her coins into the treasury for a sin offering rather than for the voluntary offering? There was a precise amount given for the different sin offerings, such as the price of the turtle dove or pigeon, but this amount probably didn’t even meet the requirements, but it was all she had. Was she desperate for forgiveness for some sin at that time? Could she have been a victim of manipulation on the part of the scribes? Maybe she in danger of losing her home to the scribes, as Jesus had alluded to earlier?

Messiah doesn’t speak to the woman or draw anyone’s attention to her actions, except to His disciples. Was she trying to go unnoticed? If she was, Jesus let her remain anonymous; however He used her heart to teach His disciples a lesson. Showing them that the size of the gift means nothing compared to the heart and motive behind it.

The people coming before and after this woman were bringing the required amounts plus their offering, over and above requirements.

We don’t know if His comments on the rich givers were referring to all that day’s contributors, or just to some of them. The account doesn’t tell the reader of their heart condition. However we do know that they could easily afford what they gave and it didn’t cause them any hardship.

The widow had nothing else to live on, because she gave everything she had. It does raise some questions, first being, why did she do that? We aren’t told if she was fulfilling a promise or was she giving in faith, expecting God to care for her because she could no longer care for herself? How much would that penny have bought in food for her?

There was also a special treasury chamber and on certain occasions the contents of the 13 chests were placed, as well as what was called a chamber of the silent, which was where individuals secretly gave money for the education of children from poor families.

The top left picture depicts the Kohen Gadol on Yom Kippur. The top right picture depicts the kohanim carrying the vessel of water filled in the Shiloach spring, into the Holy Temple’s inner courtyard. The 2nd down left picture depicts the nightly Simchat Beit Hashoeva festivity during Sukkot.

The Nikanor Gate, the eastern gate of the Court, served as both entrance and exit from the Women’s Court to the Court of Israel. It was named after the man who donated the brass doors of the gate, which he brought from Alexandria, Egypt.

As previously noted, the name, Court of the Women was not because it was exclusively for the women but because they were not allowed to go any further except for sacrificial purposes. It was probably the commonplace for worship. The musical instruments used by the Levites were kept in two rooms under the court of the Israelites and the access was from the Court of the Women. There were 15 steps which lead through the gate of Nicanor into the court of Israel. It was on these steps the Levites sang the 15 Psalms of degrees or Psalms of Ascent (psalms 120 to 134), on the Feast of Tabernacles and this is where they got their name. Here was where all that was ordered to be done before the Lord took place; it was here that the cleansed leper and the women coming for purification presented themselves to the priests.

These steps were shaped as a semicircle.

Each step was half a cubit in height.

These steps led up from the Women’s Court to the Court

(which was higher by 7.5 cubits). 

As we think about the widow, her gift has another level if by looking at her heart instead of focusing on the coins. Some individuals who only give a small portion, could represent people trying to withhold a portion of their heart from the Father?

It would be like saying to our Heavenly Father, that He can have this section of our heart, but we’ll take care of the rest on our own, whereas the widow placed her whole heart in the Fathers’ hands.

Was her heart saying? I know it’s not much, but it’s all I have, please take it and do with it as You see best. I trust You with all that I have. Please take all of me.

This is the heart condition our Heavenly Father is searching for and desires above all else – a heart that is wholly His. He doesn’t want us closing the doors of our lives against Him, where we hide the dirty washing. He wants to be able to see and have complete access to every hidden corner, because only then can we truly be His.

Maybe the following words apply to us today…

Father in Jesus Name, I truly believe I have given You access to all the rooms in my heart and life, but I admit that sometimes I try to hurry and push You out, or I only let You in after I think I have cleaned things up. There are times that things sneak in and I try to quietly shut the door thinking You won’t see it. But You always see it and yet in your loving patience You sometimes allow me to wait a little while before asking me to deal with it. Even though You speak to me gently, it often takes a louder voice and brighter light before I deal with it completely. Thank You that You don’t give up on me, or on helping me clean up my life, again. I know you gave Your all for me and I want to be fully Yours, holding nothing back….

One day soon we will hear that welcome sound of the last trump it will not be the sound of coins dropping, but the sound of the trumpet of our Heavenly Father calling us home. Lets make sure we are as ready as we can be….

Shalom shalom mishpachah/family

and cheverim/friends!

You are loved, appreciated and prayed for..

It’s all about Life and Relationship,

NOT Religion.

You are precious in His sight.

NOT SURE? YOU CAN BE..

SAY THE FOLLOWING FROM YOUR HEART RIGHT NOW…

Heavenly Father I come to you in the Name of Jesus/Yeshua asking for forgiveness of my sins for which I am truly sorry. I repent of them all and turn away from my past.

I believe with my heart and confess with my mouth that Jesus/Yeshua is your Son and that He died on the cross at calvary to pay the price for my sin, so that I might be forgiven and have eternal life in the kingdom of Heaven. Father I believe that Jesus/Yeshua rose from the dead and I ask you to come into my life right now and be my personal Savior and Lord and I will worship you all the days of my life. Because your word is truth I say that I am now forgiven and born again and by faith I am washed clean with the blood of Jesus/Yeshua. Thank you that you have accepted me into your family in Jesus’/Yeshua’s name. Amen