Archives for 2025

Memorials in the Bible

A memorial is an object which serves as a focus for memory of something, usually a person (who has died) or an event. The most common type of memorial is the gravestone or the memorial plaque. Also common are war memorials commemorating those who have died in wars. 

God has given us many memorials. This week we will look at four of them.

OFFERING TO THE LORD

4) Jealousy Offering

Speak unto the children of Israel, and say unto them, If any man’s wife go aside, and commit a trespass against him,13 And a man lie with her carnally, and it be hid from the eyes of her husband, and be kept close, and she be defiled, and there be no witness against her, neither she be taken with the manner;14 And the spirit of jealousy come upon him, and he be jealous of his wife, and she be defiled: or if the spirit of jealousy come upon him, and he be jealous of his wife, and she be not defiled:15 Then shall the man bring his wife unto the priest, and he shall bring her offering for her, the tenth part of an ephah of barley meal; he shall pour no oil upon it, nor put frankincense thereon; for it is an offering of jealousy, an offering of memorial, bringing iniquity to remembrance. (Numbers 5:12-15)

And the priest shall set the woman before the Lord, and uncover the woman’s head, and put the offering of memorial in her hands, which is the jealousy offering: and the priest shall have in his hand the bitter water that causeth the curse: (Numbers 5:18)

And the priest shall take an handful of the offering, even the memorial thereof, and burn it upon the altar, and afterward shall cause the woman to drink the water. (Numbers 5:26)

“The jealousy-offering is a unique ritual described in the Old Testament, specifically in the Book of Numbers, which addresses the issue of marital fidelity and suspicion of adultery. This offering is part of the broader Mosaic Law given to the Israelites and is detailed in Numbers 5:11-31.

Biblical Context

The jealousy-offering is part of the ceremonial law that God provided to the Israelites through Moses. It is a specific procedure for a husband who suspects his wife of infidelity but lacks concrete evidence. This ritual underscores the importance of marital faithfulness and the sanctity of the marriage covenant in the Israelite community.

Procedure

According to Numbers 5:11-31, the process begins when a husband experiences a “spirit of jealousy” and suspects his wife of being unfaithful. The husband is to bring his wife to the priest, along with an offering of barley flour. This offering is distinct in that it is not mixed with oil or frankincense, symbolizing the gravity and solemnity of the situation.

The priest then prepares a mixture of holy water and dust from the tabernacle floor, creating what is referred to as “bitter water.” The woman is made to stand before the LORD, and the priest uncovers her head, signifying her vulnerability and the seriousness of the accusation. The priest then administers an oath, and the woman must drink the bitter water. If she is guilty, the water will cause a physical reaction, described as her abdomen swelling and her thigh wasting away, which would serve as a divine judgment. If she is innocent, she will be unharmed and able to bear children.

Theological Significance

The jealousy-offering highlights several key theological themes. First, it emphasizes God’s concern for justice and truth within the covenant community. The ritual provides a means for resolving suspicion and restoring trust in a marriage, reflecting God’s desire for harmony and fidelity among His people.

Second, the offering underscores the belief in God’s direct involvement in the lives of His people. The outcome of the ritual is seen as a divine judgment, affirming that God is the ultimate arbiter of truth and righteousness.

Lastly, the jealousy-offering serves as a reminder of the seriousness of the marriage covenant. Adultery is not merely a personal failing but a breach of a sacred vow made before God. The ritual reinforces the idea that marriage is a divine institution that requires faithfulness and integrity.

Cultural and Historical Context

In the ancient Near Eastern context, the jealousy-offering is unique to Israelite law. While other cultures had various means of addressing adultery, the biblical procedure is distinct in its reliance on divine intervention rather than human judgment alone. This reflects the theocratic nature of Israelite society, where God’s law governed all aspects of life.

Scriptural Reference

The primary scriptural reference for the jealousy-offering is found in Numbers 5:11-31. The Berean Standard Bible provides a clear translation of this passage, capturing the solemnity and procedural details of the ritual:

“Then the LORD said to Moses, ‘Speak to the Israelites and tell them that if any man’s wife goes astray and is unfaithful to him by sleeping with another man, but it is concealed from her husband and her impurity is undetected, since there is no witness against her and she was not caught in the act, and if a feeling of jealousy comes over her husband and he suspects his wife who has defiled herself—or if a feeling of jealousy comes over him and he suspects his wife even though she has not defiled herself—then he is to bring his wife to the priest. He must also bring an offering of a tenth of an ephah of barley flour on her behalf. He is not to pour oil or incense on it, because it is a grain offering for jealousy, a reminder offering to draw attention to iniquity.'” (Numbers 5:11-15)

This passage sets the stage for the subsequent ritual actions and the divine judgment that follows. (https://biblehub.com/topical/j/jealousy-offering.htm)

Tom Stearns, WASI Chaplain, 907 715-4001 chaplain@alaskaseniors.com

Memorials in the Bible

A memorial is an object which serves as a focus for memory of something, usually a person (who has died) or an event. The most common type of memorial is the gravestone or the memorial plaque. Also common are war memorials commemorating those who have died in wars. 

God has given us many memorials. This week we will look at four of them.

OFFERING TO THE LORD

3) Sin Offering

But if he be not able to bring two turtledoves, or two young pigeons, then he that sinned shall bring for his offering the tenth part of an ephah of fine flour for a sin offering; he shall put no oil upon it, neither shall he put any frankincense thereon: for it is a sin offering.12 Then shall he bring it to the priest, and the priest shall take his handful of it, even a memorial thereof, and burn it on the altar, according to the offerings made by fire unto the Lord: it is a sin offering.13 And the priest shall make an atonement for him as touching his sin that he hath sinned in one of these, and it shall be forgiven him: and the remnant shall be the priest’s, as a meat offering. (Leviticus 5:11-13)

Theological Significance

The Sin Offering highlights the holiness of God and the seriousness of sin. It served as a tangible reminder of the need for atonement and the cost of sin. The shedding of blood was necessary for the forgiveness of sins, as stated in Hebrews 9:22 : “Without the shedding of blood there is no forgiveness.“

The Sin Offering also foreshadows the ultimate sacrifice of Jesus Christ, who is described as the Lamb of God who takes away the sin of the world (John 1:29). In the New Testament, Christ’s sacrificial death is seen as the fulfillment of the Old Testament sacrificial system, providing a once-for-all atonement for sin (Hebrews 10:10).

Cultural and Historical Context

In the ancient Near Eastern context, sacrificial systems were common among various cultures. However, the Israelite sacrificial system was unique in its monotheistic focus and its covenantal relationship with Yahweh. The Sin Offering was integral to maintaining the purity and holiness required by the covenant, emphasizing the distinctiveness of Israel’s worship and ethical standards.

Conclusion

The Sin Offering is a profound element of the Old Testament sacrificial system, reflecting the seriousness of sin and the necessity of atonement. It points forward to the ultimate sacrifice of Jesus Christ, who provides complete and final atonement for sin, fulfilling the requirements of the law and establishing a new covenant with humanity. (https://biblehub.com/topical/s/sin_offering.htm)

Tom Stearns, WASI Chaplain, 907 715-4001 chaplain@alaskaseniors.com

Memorials in the Bible

A memorial is an object which serves as a focus for memory of something, usually a person (who has died) or an event. The most common type of memorial is the gravestone or the memorial plaque. Also common are war memorials commemorating those who have died in wars. 

God has given us many memorials. This week we will look at four of them.

OFFERING TO THE LORD

1) Atonement money

And the Lord spake unto Moses, saying,12 When thou takest the sum of the children of Israel after their number, then shall they give every man a ransom for his soul unto the Lord, when thou numberest them; that there be no plague among them, when thou numberest them.13 This they shall give, every one that passeth among them that are numbered, half a shekel after the shekel of the sanctuary: (a shekel is twenty gerahs:) an half shekel shall be the offering of the Lord.14 Every one that passeth among them that are numbered, from twenty years old and above, shall give an offering unto the Lord.15 The rich shall not give more, and the poor shall not give less than half a shekel, when they give an offering unto the Lord, to make an atonement for your souls.16 And thou shalt take the atonement money of the children of Israel, and shalt appoint it for the service of the tabernacle of the congregation; that it may be a memorial unto the children of Israel before the Lord, to make an atonement for your souls. (Exodus 30:11-16)

“The ransom is the same for all – despite the economic background one came from or the giftings one could surmise they carry, the price for atonement was the same. Atonement appeases the wrath of God by paying the price for the debt owed, the price of sin. And as we know, the wages of sin is death – or, quite literally, the payment due for sin is death.

So here, we once again see the imagery of a payment, or wage, needing to be paid in God’s economy. Sin has separated man from God, and if given its due course, sin will lead to death and eternal separation. Through the giving of atonement money, payment was made to appease the wrath of God. Yet, this was but a shadow of the full atonement to be made in Christ, because this was not eternal and lasting atonement. In fact, this atonement payment we find outlined in Exodus 30 became the very same annual “temple tax” we read about in Matthew 17:24-27.” (https://newsongpeople.com/btonline/what-is-atonement-money)

2) Meat offering

And when any will offer a meat offering unto the Lord, his offering shall be of fine flour; and he shall pour oil upon it, and put frankincense thereon: And he shall bring it to Aaron’s sons the priests: and he shall take thereout his handful of the flour thereof, and of the oil thereof, with all the frankincense thereof; and the priest shall burn the memorial of it upon the altar, to be an offering made by fire, of a sweet savour unto the Lord: (Leviticus 2:2)

8 And thou shalt bring the meat offering that is made of these things unto the Lord: and when it is presented unto the priest, he shall bring it unto the altar.9 And the priest shall take from the meat offering a memorial thereof, and shall burn it upon the altar: it is an offering made by fire, of a sweet savour unto the Lord.10 And that which is left of the meat offering shall be Aaron’s and his sons’: it is a thing most holy of the offerings of the Lord made by fire. (Leviticus 2:8-10)

15 And thou shalt put oil upon it, and lay frankincense thereon: it is a meat offering.     16 And the priest shall burn the memorial of it, part of the beaten corn thereof, and part of the oil thereof, with all the frankincense thereof: it is an offering made by fire unto the Lord. (Leviticus 2:15-16)

“In the context of Old Testament worship, the term “meat-offering” is somewhat misleading in modern English, as it refers not to animal flesh but to offerings of grain or meal. The Hebrew term “minchah” is more accurately translated as “grain offering” or “meal offering.” These offerings were a significant aspect of the sacrificial system instituted by God for the Israelites, as detailed in the book of Leviticus.

The meat-offering was a voluntary act of worship, symbolizing the offerer’s dedication and gratitude to God. It typically consisted of fine flour, oil, and frankincense. The offering could be presented in various forms, such as uncooked flour, baked cakes, or wafers. The inclusion of oil and frankincense was significant, as oil symbolized the Holy Spirit and anointing, while frankincense represented prayer and the pleasing aroma of a life dedicated to God.

A distinctive feature of the meat-offering was that a small portion of it was consumed on the altar as a “memorial.” This act is described in Leviticus 2:2 : “and bring it to Aaron’s sons the priests. The priest shall take a handful of the fine flour and oil, together with all the frankincense, and burn this as a memorial portion on the altar, an offering made by fire, a pleasing aroma to the LORD.” The burning of this portion served as a symbolic reminder of the covenant relationship between God and His people, acknowledging His provision and sovereignty.

The remainder of the offering was given to the priests for their sustenance, as stated in Leviticus 2:3 : “The rest of the grain offering belongs to Aaron and his sons; it is a most holy part of the offerings made by fire to the LORD.” This provision underscored the communal and covenantal nature of the offerings, as the priests, who served as mediators between God and the people, were sustained by the gifts of the congregation.

The meat-offering, therefore, was not only an act of personal devotion but also a means of supporting the priestly ministry and maintaining the spiritual life of the community. It highlighted the importance of giving back to God from the blessings He had bestowed, fostering a spirit of thankfulness and reliance on His continued provision.

In the broader theological context, the meat-offering foreshadowed the ultimate sacrifice of Christ, who offered Himself as the bread of life for the salvation of humanity. As believers, the principles underlying the meat-offering encourage a life of gratitude, service, and dedication to God, recognizing that all we have is a gift from Him. (https://biblehub.com/topical/ttt/m/meat-offerings–a_small_part_of,_was_consumed_on_the_altar_for_a_memorial.htm)

3) Sin Offering

But if he be not able to bring two turtledoves, or two young pigeons, then he that sinned shall bring for his offering the tenth part of an ephah of fine flour for a sin offering; he shall put no oil upon it, neither shall he put any frankincense thereon: for it is a sin offering.12 Then shall he bring it to the priest, and the priest shall take his handful of it, even a memorial thereof, and burn it on the altar, according to the offerings made by fire unto the Lord: it is a sin offering.13 And the priest shall make an atonement for him as touching his sin that he hath sinned in one of these, and it shall be forgiven him: and the remnant shall be the priest’s, as a meat offering. (Leviticus 5:11-13)

Theological Significance

The Sin Offering highlights the holiness of God and the seriousness of sin. It served as a tangible reminder of the need for atonement and the cost of sin. The shedding of blood was necessary for the forgiveness of sins, as stated in Hebrews 9:22 : “Without the shedding of blood there is no forgiveness.“

The Sin Offering also foreshadows the ultimate sacrifice of Jesus Christ, who is described as the Lamb of God who takes away the sin of the world (John 1:29). In the New Testament, Christ’s sacrificial death is seen as the fulfillment of the Old Testament sacrificial system, providing a once-for-all atonement for sin (Hebrews 10:10).

Cultural and Historical Context

In the ancient Near Eastern context, sacrificial systems were common among various cultures. However, the Israelite sacrificial system was unique in its monotheistic focus and its covenantal relationship with Yahweh. The Sin Offering was integral to maintaining the purity and holiness required by the covenant, emphasizing the distinctiveness of Israel’s worship and ethical standards.

Conclusion

The Sin Offering is a profound element of the Old Testament sacrificial system, reflecting the seriousness of sin and the necessity of atonement. It points forward to the ultimate sacrifice of Jesus Christ, who provides complete and final atonement for sin, fulfilling the requirements of the law and establishing a new covenant with humanity. (https://biblehub.com/topical/s/sin_offering.htm)

4) Jealousy Offering

Speak unto the children of Israel, and say unto them, If any man’s wife go aside, and commit a trespass against him,13 And a man lie with her carnally, and it be hid from the eyes of her husband, and be kept close, and she be defiled, and there be no witness against her, neither she be taken with the manner;14 And the spirit of jealousy come upon him, and he be jealous of his wife, and she be defiled: or if the spirit of jealousy come upon him, and he be jealous of his wife, and she be not defiled:15 Then shall the man bring his wife unto the priest, and he shall bring her offering for her, the tenth part of an ephah of barley meal; he shall pour no oil upon it, nor put frankincense thereon; for it is an offering of jealousy, an offering of memorial, bringing iniquity to remembrance. (Numbers 5:12-15)

And the priest shall set the woman before the Lord, and uncover the woman’s head, and put the offering of memorial in her hands, which is the jealousy offering: and the priest shall have in his hand the bitter water that causeth the curse: (Numbers 5:18)

And the priest shall take an handful of the offering, even the memorial thereof, and burn it upon the altar, and afterward shall cause the woman to drink the water. (Numbers 5:26)

“The jealousy-offering is a unique ritual described in the Old Testament, specifically in the Book of Numbers, which addresses the issue of marital fidelity and suspicion of adultery. This offering is part of the broader Mosaic Law given to the Israelites and is detailed in Numbers 5:11-31.

Biblical Context

The jealousy-offering is part of the ceremonial law that God provided to the Israelites through Moses. It is a specific procedure for a husband who suspects his wife of infidelity but lacks concrete evidence. This ritual underscores the importance of marital faithfulness and the sanctity of the marriage covenant in the Israelite community.

Procedure

According to Numbers 5:11-31, the process begins when a husband experiences a “spirit of jealousy” and suspects his wife of being unfaithful. The husband is to bring his wife to the priest, along with an offering of barley flour. This offering is distinct in that it is not mixed with oil or frankincense, symbolizing the gravity and solemnity of the situation.

The priest then prepares a mixture of holy water and dust from the tabernacle floor, creating what is referred to as “bitter water.” The woman is made to stand before the LORD, and the priest uncovers her head, signifying her vulnerability and the seriousness of the accusation. The priest then administers an oath, and the woman must drink the bitter water. If she is guilty, the water will cause a physical reaction, described as her abdomen swelling and her thigh wasting away, which would serve as a divine judgment. If she is innocent, she will be unharmed and able to bear children.

Theological Significance

The jealousy-offering highlights several key theological themes. First, it emphasizes God’s concern for justice and truth within the covenant community. The ritual provides a means for resolving suspicion and restoring trust in a marriage, reflecting God’s desire for harmony and fidelity among His people.

Second, the offering underscores the belief in God’s direct involvement in the lives of His people. The outcome of the ritual is seen as a divine judgment, affirming that God is the ultimate arbiter of truth and righteousness.

Lastly, the jealousy-offering serves as a reminder of the seriousness of the marriage covenant. Adultery is not merely a personal failing but a breach of a sacred vow made before God. The ritual reinforces the idea that marriage is a divine institution that requires faithfulness and integrity.

Cultural and Historical Context

In the ancient Near Eastern context, the jealousy-offering is unique to Israelite law. While other cultures had various means of addressing adultery, the biblical procedure is distinct in its reliance on divine intervention rather than human judgment alone. This reflects the theocratic nature of Israelite society, where God’s law governed all aspects of life.

Scriptural Reference

The primary scriptural reference for the jealousy-offering is found in Numbers 5:11-31. The Berean Standard Bible provides a clear translation of this passage, capturing the solemnity and procedural details of the ritual:

“Then the LORD said to Moses, ‘Speak to the Israelites and tell them that if any man’s wife goes astray and is unfaithful to him by sleeping with another man, but it is concealed from her husband and her impurity is undetected, since there is no witness against her and she was not caught in the act, and if a feeling of jealousy comes over her husband and he suspects his wife who has defiled herself—or if a feeling of jealousy comes over him and he suspects his wife even though she has not defiled herself—then he is to bring his wife to the priest. He must also bring an offering of a tenth of an ephah of barley flour on her behalf. He is not to pour oil or incense on it, because it is a grain offering for jealousy, a reminder offering to draw attention to iniquity.'” (Numbers 5:11-15)

This passage sets the stage for the subsequent ritual actions and the divine judgment that follows. (https://biblehub.com/topical/j/jealousy-offering.htm)

Tom Stearns, WASI Chaplain, 907 715-4001 chaplain@alaskaseniors.com

Memorials in the Bible

A memorial is an object which serves as a focus for memory of something, usually a person (who has died) or an event. The most common type of memorial is the gravestone or the memorial plaque. Also common are war memorials commemorating those who have died in wars. 

God has given us many memorials. This week we will look at four of them.

OFFERING TO THE LORD

2) Meat offering

And when any will offer a meat offering unto the Lord, his offering shall be of fine flour; and he shall pour oil upon it, and put frankincense thereon: And he shall bring it to Aaron’s sons the priests: and he shall take thereout his handful of the flour thereof, and of the oil thereof, with all the frankincense thereof; and the priest shall burn the memorial of it upon the altar, to be an offering made by fire, of a sweet savour unto the Lord: (Leviticus 2:2)

8 And thou shalt bring the meat offering that is made of these things unto the Lord: and when it is presented unto the priest, he shall bring it unto the altar.9 And the priest shall take from the meat offering a memorial thereof, and shall burn it upon the altar: it is an offering made by fire, of a sweet savour unto the Lord.10 And that which is left of the meat offering shall be Aaron’s and his sons’: it is a thing most holy of the offerings of the Lord made by fire. (Leviticus 2:8-10)

15 And thou shalt put oil upon it, and lay frankincense thereon: it is a meat offering.     16 And the priest shall burn the memorial of it, part of the beaten corn thereof, and part of the oil thereof, with all the frankincense thereof: it is an offering made by fire unto the Lord. (Leviticus 2:15-16)

“In the context of Old Testament worship, the term “meat-offering” is somewhat misleading in modern English, as it refers not to animal flesh but to offerings of grain or meal. The Hebrew term “minchah” is more accurately translated as “grain offering” or “meal offering.” These offerings were a significant aspect of the sacrificial system instituted by God for the Israelites, as detailed in the book of Leviticus.

The meat-offering was a voluntary act of worship, symbolizing the offerer’s dedication and gratitude to God. It typically consisted of fine flour, oil, and frankincense. The offering could be presented in various forms, such as uncooked flour, baked cakes, or wafers. The inclusion of oil and frankincense was significant, as oil symbolized the Holy Spirit and anointing, while frankincense represented prayer and the pleasing aroma of a life dedicated to God.

A distinctive feature of the meat-offering was that a small portion of it was consumed on the altar as a “memorial.” This act is described in Leviticus 2:2 : “and bring it to Aaron’s sons the priests. The priest shall take a handful of the fine flour and oil, together with all the frankincense, and burn this as a memorial portion on the altar, an offering made by fire, a pleasing aroma to the LORD.” The burning of this portion served as a symbolic reminder of the covenant relationship between God and His people, acknowledging His provision and sovereignty.

The remainder of the offering was given to the priests for their sustenance, as stated in Leviticus 2:3 : “The rest of the grain offering belongs to Aaron and his sons; it is a most holy part of the offerings made by fire to the LORD.” This provision underscored the communal and covenantal nature of the offerings, as the priests, who served as mediators between God and the people, were sustained by the gifts of the congregation.

The meat-offering, therefore, was not only an act of personal devotion but also a means of supporting the priestly ministry and maintaining the spiritual life of the community. It highlighted the importance of giving back to God from the blessings He had bestowed, fostering a spirit of thankfulness and reliance on His continued provision.

In the broader theological context, the meat-offering foreshadowed the ultimate sacrifice of Christ, who offered Himself as the bread of life for the salvation of humanity. As believers, the principles underlying the meat-offering encourage a life of gratitude, service, and dedication to God, recognizing that all we have is a gift from Him. (https://biblehub.com/topical/ttt/m/meat-offerings–a_small_part_of,_was_consumed_on_the_altar_for_a_memorial.htm)

Tom Stearns, WASI Chaplain, 907 715-4001 chaplain@alaskaseniors.com

Memorials in the Bible

A memorial is an object which serves as a focus for memory of something, usually a person (who has died) or an event. The most common type of memorial is the gravestone or the memorial plaque. Also common are war memorials commemorating those who have died in wars. 

God has given us many memorials. This week we will look at four of them.

OFFERING TO THE LORD

1) Atonement money

And the Lord spake unto Moses, saying,12 When thou takest the sum of the children of Israel after their number, then shall they give every man a ransom for his soul unto the Lord, when thou numberest them; that there be no plague among them, when thou numberest them.13 This they shall give, every one that passeth among them that are numbered, half a shekel after the shekel of the sanctuary: (a shekel is twenty gerahs:) an half shekel shall be the offering of the Lord.14 Every one that passeth among them that are numbered, from twenty years old and above, shall give an offering unto the Lord.15 The rich shall not give more, and the poor shall not give less than half a shekel, when they give an offering unto the Lord, to make an atonement for your souls.16 And thou shalt take the atonement money of the children of Israel, and shalt appoint it for the service of the tabernacle of the congregation; that it may be a memorial unto the children of Israel before the Lord, to make an atonement for your souls. (Exodus 30:11-16)

“The ransom is the same for all – despite the economic background one came from or the giftings one could surmise they carry, the price for atonement was the same. Atonement appeases the wrath of God by paying the price for the debt owed, the price of sin. And as we know, the wages of sin is death – or, quite literally, the payment due for sin is death.

So here, we once again see the imagery of a payment, or wage, needing to be paid in God’s economy. Sin has separated man from God, and if given its due course, sin will lead to death and eternal separation. Through the giving of atonement money, payment was made to appease the wrath of God. Yet, this was but a shadow of the full atonement to be made in Christ, because this was not eternal and lasting atonement. In fact, this atonement payment we find outlined in Exodus 30 became the very same annual “temple tax” we read about in Matthew 17:24-27.” (https://newsongpeople.com/btonline/what-is-atonement-money)

Tom Stearns, WASI Chaplain, 907 715-4001 chaplain@alaskaseniors.com

Memorials in the Bible

Good morning,

A memorial is an object which serves as a focus for memory of something, usually a person (who has died) or an event. The most common type of memorial is the gravestone or the memorial plaque. Also common are war memorials commemorating those who have died in wars. 

God has given us many memorials. This week we will look at three of them.

PRIEST’S GARMENTS

28 And they shall bind the breastplate by the rings thereof unto the rings of the ephod with a lace of blue, that it may be above the curious girdle of the ephod, and that the breastplate be not loosed from the ephod.29 And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goeth in unto the holy place, for a memorial before the Lord continually.30 And thou shalt put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron’s heart, when he goeth in before the Lord: and Aaron shall bear the judgment of the children of Israel upon his heart before the Lord continually. (Exodus 28:28-30)

Exodus 28:28-30 describes the Urim and Thummim and their purpose in the breastplate of judgment worn by the High Priest, Aaron. The verses state that the High Priest would bear the names of the twelve tribes of Israel on his heart, and that the Urim and Thummim would be placed within the breastplate to help him discern God’s will and make judgments on behalf of the people. 

The Urim and Thummim were a pair of objects, often described as stones, used by the high priest of ancient Israel to seek divine guidance. They were kept in the breastplate of the priestly garment, called the ephod. The Urim and Thummim were used to determine God’s will in important matters, such as seeking answers to questions or judging the innocence or guilt of individuals. 

7 And he put them on the shoulders of the ephod, that they should be stones for a memorial to the children of Israel; as the Lord commanded Moses. (Exodus 39:7)

Exodus 39:7 describes the placement of the onyx stones on the shoulders of the ephod, the priestly garment. The stones were engraved with the names of the six tribes of the Israelite tribes. This symbolized the priests carrying the burden of the people’s names, or interceding for them. 

Tom Stearns, WASI Chaplain, 907 715-4001 chaplain@alaskaseniors.com

Memorials in the Bible

Good morning,

A memorial is an object which serves as a focus for memory of something, usually a person (who has died) or an event. The most common type of memorial is the gravestone or the memorial plaque. Also common are war memorials commemorating those who have died in wars. 

God has given us many memorials. This week we will look at three of them.

PRIEST’S GARMENTS

9 And thou shalt take two onyx stones, and grave on them the names of the children of Israel:10 Six of their names on one stone, and the other six names of the rest on the other stone, according to their birth.11 With the work of an engraver in stone, like the engravings of a signet, shalt thou engrave the two stones with the names of the children of Israel: thou shalt make them to be set in ouches of gold.12 And thou shalt put the two stones upon the shoulders of the ephod for stones of memorial unto the children of Israel: and Aaron shall bear their names before the Lord upon his two shoulders for a memorial. (Exodus 28:9-12)

Exodus 28:9-12 describes the creation and placement of the onyx stones on the ephod. These stones, engraved with the names of the twelve tribes of Israel, are to be worn by the high priest on his shoulders, serving as a memorial of the people before the Lord. The stones, set in gold, are to be attached to the ephod’s shoulder pieces. 

An ephod was a sacred vestment, an apron-like garment, worn by the High Priest of Israel in ancient times. It was made of fine materials like gold, blue, purple, and scarlet yarns, and finely twisted linen. The ephod was an important part of the priestly ritual and was often associated with seeking divine guidance through the Urim and Thummim, which were attached to it. 

Tom Stearns, WASI Chaplain, 907 715-4001 chaplain@alaskaseniors.com

Memorials in the Bible

Good morning,

A memorial is an object which serves as a focus for memory of something, usually a person (who has died) or an event. The most common type of memorial is the gravestone or the memorial plaque. Also common are war memorials commemorating those who have died in wars. 

God has given us many memorials. This week we will look at three of them.

God’s Name

14 And God said unto Moses, I Am That I Am: and he said, Thus shalt thou say unto the children of Israel, I Am hath sent me unto you.15 And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, the Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations.16 Go, and gather the elders of Israel together, and say unto them, The Lord God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared unto me, saying, I have surely visited you, and seen that which is done to you in Egypt: (Exodus 3:14-16)

In Exodus 3:14-16, God reveals his name to Moses as “I AM WHO I AM” and instructs him to tell the Israelites that “The God of your fathers has sent me to you.” Exodus 3:14 This reveals God’s self-existence and faithfulness, and also instructs Moses on how to communicate this revelation to the people. God also commands Moses to gather the elders of Israel and deliver a message about his intervention and the promised land, Exodus 3:16 demonstrating his commitment to their liberation from slavery.

Thy name, O Lord, endureth for ever; and thy memorial, O Lord, throughout all generations. (Psalm 135:13)

LORD GOD

4 Yea, he had power over the angel, and prevailed: he wept, and made supplication unto him: he found him in Bethel, and there he spake with us;5 Even the Lord God of hosts; the Lord is his memorial.6 Therefore turn thou to thy God: keep mercy and judgment and wait on thy God continually. (Hosea 12:4-6)

Hosea 12:4-6 emphasizes the contrast between Jacob’s powerful encounter with God at Bethel and the Israelites’ current state of disobedience. It highlights Jacob’s struggle with the angel, his perseverance, and the importance of returning to God, maintaining love and justice, and waiting for God’s guidance. 

PRIEST’S GARMENTS

9 And thou shalt take two onyx stones, and grave on them the names of the children of Israel:10 Six of their names on one stone, and the other six names of the rest on the other stone, according to their birth.11 With the work of an engraver in stone, like the engravings of a signet, shalt thou engrave the two stones with the names of the children of Israel: thou shalt make them to be set in ouches of gold.12 And thou shalt put the two stones upon the shoulders of the ephod for stones of memorial unto the children of Israel: and Aaron shall bear their names before the Lord upon his two shoulders for a memorial. (Exodus 28:9-12)

Exodus 28:9-12 describes the creation and placement of the onyx stones on the ephod. These stones, engraved with the names of the twelve tribes of Israel, are to be worn by the high priest on his shoulders, serving as a memorial of the people before the Lord. The stones, set in gold, are to be attached to the ephod’s shoulder pieces. 

An ephod was a sacred vestment, an apron-like garment, worn by the High Priest of Israel in ancient times. It was made of fine materials like gold, blue, purple, and scarlet yarns, and finely twisted linen. The ephod was an important part of the priestly ritual and was often associated with seeking divine guidance through the Urim and Thummim, which were attached to it. 

28 And they shall bind the breastplate by the rings thereof unto the rings of the ephod with a lace of blue, that it may be above the curious girdle of the ephod, and that the breastplate be not loosed from the ephod.29 And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goeth in unto the holy place, for a memorial before the Lord continually.30 And thou shalt put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron’s heart, when he goeth in before the Lord: and Aaron shall bear the judgment of the children of Israel upon his heart before the Lord continually. (Exodus 28:28-30)

Exodus 28:28-30 describes the Urim and Thummim and their purpose in the breastplate of judgment worn by the High Priest, Aaron. The verses state that the High Priest would bear the names of the twelve tribes of Israel on his heart, and that the Urim and Thummim would be placed within the breastplate to help him discern God’s will and make judgments on behalf of the people. 

The Urim and Thummim were a pair of objects, often described as stones, used by the high priest of ancient Israel to seek divine guidance. They were kept in the breastplate of the priestly garment, called the ephod. The Urim and Thummim were used to determine God’s will in important matters, such as seeking answers to questions or judging the innocence or guilt of individuals. 

7 And he put them on the shoulders of the ephod, that they should be stones for a memorial to the children of Israel; as the Lord commanded Moses. (Exodus 39:7)

Exodus 39:7 describes the placement of the onyx stones on the shoulders of the ephod, the priestly garment. The stones were engraved with the names of the six tribes of the Israelite tribes. This symbolized the priests carrying the burden of the people’s names, or interceding for them. 

Tom Stearns, WASI Chaplain, 907 715-4001 chaplain@alaskaseniors.com

Memorials in the Bible

Good morning,

A memorial is an object which serves as a focus for memory of something, usually a person (who has died) or an event. The most common type of memorial is the gravestone or the memorial plaque. Also common are war memorials commemorating those who have died in wars. 

God has given us many memorials. This week we will look at three of them.

God’s Name

LORD GOD

4 Yea, he had power over the angel, and prevailed: he wept, and made supplication unto him: he found him in Bethel, and there he spake with us;5 Even the Lord God of hosts; the Lord is his memorial.6 Therefore turn thou to thy God: keep mercy and judgment and wait on thy God continually. (Hosea 12:4-6)

Hosea 12:4-6 emphasizes the contrast between Jacob’s powerful encounter with God at Bethel and the Israelites’ current state of disobedience. It highlights Jacob’s struggle with the angel, his perseverance, and the importance of returning to God, maintaining love and justice, and waiting for God’s guidance. 

Tom Stearns, WASI Chaplain, 907 715-4001 chaplain@alaskaseniors.com

Memorials in the Bible

Good morning,

A memorial is an object which serves as a focus for memory of something, usually a person (who has died) or an event. The most common type of memorial is the gravestone or the memorial plaque. Also common are war memorials commemorating those who have died in wars. 

God has given us many memorials. This week we will look at three of them.

God’s Name

14 And God said unto Moses, I Am That I Am: and he said, Thus shalt thou say unto the children of Israel, I Am hath sent me unto you.15 And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, the Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations.16 Go, and gather the elders of Israel together, and say unto them, The Lord God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared unto me, saying, I have surely visited you, and seen that which is done to you in Egypt: (Exodus 3:14-16)

In Exodus 3:14-16, God reveals his name to Moses as “I AM WHO I AM” and instructs him to tell the Israelites that “The God of your fathers has sent me to you.” Exodus 3:14 This reveals God’s self-existence and faithfulness, and also instructs Moses on how to communicate this revelation to the people. God also commands Moses to gather the elders of Israel and deliver a message about his intervention and the promised land, Exodus 3:16 demonstrating his commitment to their liberation from slavery.

Thy name, O Lord, endureth for ever; and thy memorial, O Lord, throughout all generations. (Psalm 135:13)

Tom Stearns, WASI Chaplain, 907 715-4001 chaplain@alaskaseniors.com