"Speak to the Israelites and tell them that throughout the generations to come they are to make for themselves tassels for the corners of their garments, with a blue cord on each tassel. Speak to the IsraelitesThis phrase underscores the direct communication between God and His chosen people, the Israelites. The Hebrew root for "speak" is "דבר" (dabar), which implies not just casual conversation but a formal declaration or command. This highlights the importance of the message being delivered. Historically, the Israelites were a covenant people, and this command reinforces their identity and relationship with God. It is a reminder of their unique role and responsibilities as His people. and tell them that throughout the generations to come
The phrase emphasizes the perpetual nature of the command. The Hebrew word for "generations" is "דֹּר" (dor), indicating a continuous lineage. This command was not meant to be temporary but was to be observed by all future descendants. It reflects the timelessness of God's laws and the enduring nature of His covenant with Israel. This continuity serves as a reminder of the eternal truths and principles that God imparts to His people. they are to make for themselves tassels
The "tassels" or "צִיצִת" (tzitzit) in Hebrew, were physical reminders of the commandments. Archaeological findings, such as ancient garments with similar tassels, support the historical accuracy of this practice. The tassels served as a visual cue to live a life in accordance with God's laws. They were a daily, tangible reminder of the spiritual and moral obligations of the Israelites. on the corners of their garments
The "corners" or "כָּנָף" (kanaph) in Hebrew, refers to the edges or extremities of the garment. This placement is significant as it symbolizes the encompassing nature of God's commandments, covering all aspects of life. The corners of the garment were the most visible parts, ensuring that the tassels were always in sight, thus constantly reminding the wearer of their covenant with God. with a blue cord on each tassel
The "blue cord" or "תְּכֵלֶת" (tekhelet) was a specific dye, often associated with royalty and divinity, derived from a particular sea snail. The color blue in the Bible often symbolizes the heavens and the divine. The inclusion of a blue cord in the tassels served as a reminder of God's heavenly authority and the divine origin of the commandments. It was a call to holiness and a life set apart for God, reflecting His majesty and sovereignty. Persons / Places / Events 1. MosesThe leader of the Israelites, who received the law from God and communicated it to the people. 2. The IsraelitesThe chosen people of God, who were given specific commandments to follow as part of their covenant relationship with Him. 3. TasselsFringes or threads attached to the corners of garments, serving as a physical reminder of God's commandments. 4. Blue CordA specific element of the tassels, symbolizing heavenly authority and divine commandments. 5. Generations to ComeIndicates the perpetual nature of this commandment, emphasizing its importance for all future descendants of Israel. Teaching Points Reminder of God's CommandmentsThe tassels serve as a physical reminder to keep God's commandments, encouraging believers to find ways to keep God's Word at the forefront of their daily lives. Symbol of HolinessThe blue cord represents a call to holiness and separation unto God, urging Christians to live distinctively in a way that reflects their faith. Generational FaithfulnessThe commandment to wear tassels "throughout the generations" underscores the importance of passing down faith and obedience to future generations. Heart over AppearanceWhile the tassels are an outward sign, the true focus should be on the heart's obedience to God, reminding believers to prioritize inner transformation over external appearances. Christ as FulfillmentThe law, including the command to wear tassels, points to Christ, who fulfills the law. Believers are called to live in the freedom and guidance of the Holy Spirit. Bible Study Questions 1. How can we incorporate reminders of God's commandments into our daily lives in a way that is meaningful and not merely ritualistic? 2. In what ways does the blue cord on the tassels symbolize our call to holiness today? 3. How can we ensure that our faith and obedience to God are passed down to future generations? 4. What are some modern-day practices that might parallel the wearing of tassels, and how can we ensure they reflect genuine faith? 5. How does understanding Christ as the fulfillment of the law change our perspective on Old Testament commandments like the wearing of tassels? Connections to Other Scriptures Deuteronomy 22:12This verse also commands the Israelites to make tassels on the four corners of their garments, reinforcing the importance of this practice. Matthew 23:5Jesus criticizes the Pharisees for their ostentatious display of tassels, highlighting the need for genuine obedience rather than mere outward show. 1 Samuel 15:22Emphasizes that obedience to God's commands is more important than ritualistic practices, which can relate to the purpose behind wearing tassels. Galatians 3:24-25Discusses the law as a tutor leading to Christ, which can be connected to the purpose of the tassels as reminders of God's law. Revelation 19:8Describes the fine linen of the saints, symbolizing righteous acts, which can be seen as a New Testament parallel to the purpose of the tassels. People Aaron, Ephah, Israelites, MosesPlaces Egypt, Wilderness of ParanTopics Attach, Bid, Blue, Border, Borders, Cord, Corner, Corners, Edges, Fringe, Fringes, Garments, Generations, Hast, Israelites, Lace, Ornament, Ribband, Ribbon, Ribin, Robes, Skirt, Skirts, Sons, Speak, Tassel, Tassels, Themselves, Thread, Threads, Throughout, TwistedDictionary of Bible Themes Numbers 15:38 5258 cloth
5507 rope and cord
5694 generation Numbers 15:37-39 8764 forgetting God Numbers 15:38-40 8467 reminders
8670 remembering Numbers 15:38-41 7462 tassel Library List of Abbreviations Used in Reference to Rabbinic Writings Quoted in this Work.
THE Mishnah is always quoted according to Tractate, Chapter (Pereq) and Paragraph (Mishnah), the Chapter being marked in Roman, the paragraph in ordinary Numerals. Thus Ber. ii. 4 means the Mishnic Tractate Berakhoth, second Chapter, fourth Paragraph. The Jerusalem Talmud is distinguished by the abbreviation Jer. before the name of the Tractate. Thus, Jer. Ber. is the Jer. Gemara, or Talmud, of the Tractate Berakhoth. The edition, from which quotations are made, is that commonly used, Krotoschin, …
Alfred Edersheim—The Life and Times of Jesus the MessiahWe are Drawing Near the End, and to the Highest Conclusions of True Human Wisdom...
We are drawing near the end, and to the highest conclusions of true human wisdom; and full of deepest interest it is to mark the character of these conclusions. Reason speaks; that faculty that is rightly termed divine, for its possession marks those who are "the offspring of God." He is the Father of spirits, and it is in the spirit that Reason has her seat; whilst in our Preacher she is enthroned, and now with authority utters forth her counsels. Here we may listen to just how far she can …
F. C. Jennings—Old Groans and New Songs Seventh Day. Holiness and Obedience.
Ye have seen what I did to the Egyptians, and how I bare you on eagles' wings, and brought you unto myself. Now therefore, if ye will obey my voice indeed, and keep my covenant, ye shall be a peculiar treasure unto me above all people: ye shall be unto me an holy nation.'--Ex. xix. 4-6. Israel has reached Horeb. The law is to be given and the covenant made. Here are God's first words to the people; He speaks of redemption and its blessing, fellowship with Himself: 'Ye have seen how I brought …
Andrew Murray—Holy in Christ The Healing of the Woman - Christ's Personal Appearance - the Raising of Jairus' Daughter
THERE seems remarkable correspondence between the two miracles which Jesus had wrought on leaving Capernaum and those which He did on His return. In one sense they are complementary to each other. The stilling of the storm and the healing of the demonised were manifestations of the absolute power inherent in Christ; the recovery of the woman and the raising of Jairus' daughter, evidence of the absolute efficacy of faith. The unlikeliness of dominion over the storm, and of command over a legion of …
Alfred Edersheim—The Life and Times of Jesus the Messiah Among the People, and with the Pharisees
It would have been difficult to proceed far either in Galilee or in Judaea without coming into contact with an altogether peculiar and striking individuality, differing from all around, and which would at once arrest attention. This was the Pharisee. Courted or feared, shunned or flattered, reverently looked up to or laughed at, he was equally a power everywhere, both ecclesiastically and politically, as belonging to the most influential, the most zealous, and the most closely-connected religions …
Alfred Edersheim—Sketches of Jewish Social Life Degrees of Sin
Are all transgressions of the law equally heinous? Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others. He that delivered me unto thee, has the greater sin.' John 19: 11. The Stoic philosophers held that all sins were equal; but this Scripture clearly holds forth that there is a gradual difference in sin; some are greater than others; some are mighty sins,' and crying sins.' Amos 5: 12; Gen 18: 21. Every sin has a voice to speak, but some …
Thomas Watson—The Ten Commandments The Worship of the Synagogue
One of the most difficult questions in Jewish history is that connected with the existence of a synagogue within the Temple. That such a "synagogue" existed, and that its meeting-place was in "the hall of hewn stones," at the south-eastern angle of the court of the priest, cannot be called in question, in face of the clear testimony of contemporary witnesses. Considering that "the hall of hew stones" was also the meeting-place for the great Sanhedrim, and that not only legal decisions, but lectures …
Alfred Edersheim—Sketches of Jewish Social Life Jesus' Last Public Discourse. Denunciation of Scribes and Pharisees.
(in the Court of the Temple. Tuesday, April 4, a.d. 30.) ^A Matt. XXIII. 1-39; ^B Mark XII. 38-40; ^C Luke XX. 45-47. ^a 1 Then spake Jesus ^b 38 And in his teaching ^c in the hearing of all the people he said unto ^a the multitudes, and to his disciples [he spoke in the most public manner], 2 saying, ^c 46 Beware of the scribes, ^a The scribes and the Pharisees sit on Moses' seat: 3 all things whatsoever they bid you, these do and observe: but do not ye after their works: for they say, and do not. …
J. W. McGarvey—The Four-Fold Gospel Jesus Heals on the Sabbath Day and Defends his Act.
(at Feast-Time at Jerusalem, Probably the Passover.) ^D John V. 1-47. ^d 1 After these things there was a feast of the Jews; and Jesus went up to Jerusalem. [Though every feast in the Jewish calendar has found some one to advocate its claim to be this unnamed feast, yet the vast majority of commentators choose either the feast of Purim, which came in March, or the Passover, which came in April. Older commentators pretty unanimously regarded it as the Passover, while the later school favor the feast …
J. W. McGarvey—The Four-Fold Gospel The Third Day in Passion-Week - the Last Controversies and Discourses - the Sadducees and the Resurrection - the Scribe and the Great Commandment - Question
THE last day in the Temple was not to pass without other temptations' than that of the Priests when they questioned His authority, or of the Pharisees when they cunningly sought to entangle Him in His speech. Indeed, Christ had on this occasion taken a different position; He had claimed supreme authority, and thus challenged the leaders of Israel. For this reason, and because at the last we expect assaults from all His enemies, we are prepared for the controversies of that day. We remember that, …
Alfred Edersheim—The Life and Times of Jesus the Messiah Numbers
Like the last part of Exodus, and the whole of Leviticus, the first part of Numbers, i.-x. 28--so called,[1] rather inappropriately, from the census in i., iii., (iv.), xxvi.--is unmistakably priestly in its interests and language. Beginning with a census of the men of war (i.) and the order of the camp (ii.), it devotes specific attention to the Levites, their numbers and duties (iii., iv.). Then follow laws for the exclusion of the unclean, v. 1-4, for determining the manner and amount of restitution …
John Edgar McFadyen—Introduction to the Old Testament Links Numbers 15:38 NIVNumbers 15:38 NLTNumbers 15:38 ESVNumbers 15:38 NASBNumbers 15:38 KJV
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