MARK PERICOPE #63

SH

Mark

Torah Address

102 9:9-13

Oral Torah

Shemot 29:1-46

Marks Pericope: Mark 9.9-13

Torah Seder: Shemot 29.1-46
Ashlamatah: Yeshayahu 61:6-62.5;
Halakah: That the Kohanim should eat the meat of the offerings as their portion for service.
My Translation
Mark 9:9-13 9 And when they were coming down
from the mountain, He distinctly ordered them that
they should TELL no one the things the things that
they had seen until the Son of Man had risen from
the dead. 10 And they kept (guarded and held) his
saying to themselves, and they discussed (drash)
with one another what the rising from the dead
would mean. 11 And they inquired (drash) of Him,
saying, Why do the scribes (most likely the scribes
of the Prushim) say it is necessary for Eliyahu come
first? 12 And He answered and told them, Eliyahu
truly does come first and restores all things to their
former and intended state. And how has it been
written of the Son of Man that He should suffer
many things and be despised? 13 But I say to you
that Eliyahu has indeed come, and they have done to
him whatever they delighted, as it is written of him.

Greek
9

Kai. katabaino,ntwn auvtw/n evk

tou/ o;rouj diestei,lato auvtoi/j i[na mhdeni. a] ei=don
dihgh,swntai eiv mh. o[tan o` ui`o.j tou/ avnqrw,pou evk
nekrw/n avnasth/|kai. to.n lo,gon evkra,thsan pro.j
e`autou.j suzhtou/ntej ti, evstin to. evk nekrw/n
avnasth/nai 11 kai. evphrw,twn auvto.n le,gontej {Oti
le,gousin oi` grammatei/j o[ti VHli,an dei/ evlqei/n
prw/ton 12 o` de. e;fh auvtoi/j VHli,aj me.n evlqw.n
prw/ton avpokaqista,nei pa,nta\ kai. pw/j ge,graptai
evpi. to.n ui`o.n tou/ avnqrw,pou i[na polla. pa,qh| kai.
evxoudenhqh/| 13 avlla. le,gw u`mi/n o[ti kai. VHli,aj
evlh,luqen kai. evpoi,hsan auvtw/| o[sa h;qelon kaqw.j
ge,graptai evp auvto,n
Mark 9:9-16

DELITZSCH HEBREW TRANSLATION

11



12
14 13

16

15

10

Some versions read

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In this pericope, we have direct verbal and thematic connections to the previous pericope and
Shabbat haGadol. In verse 7 of the previous pericope the voice ( phn that speaks to the
talmidim saying hear him. The Greek word phn was used in the previous Torah Seder
and the pericope of Mordechai. In this pericope Yeshua answers (phmi) the question
presented by his talmidim. Therefore, we have a verbal connection between these two pericope
and the underlying concepts presented in the previous Torah Seder along with its special
Ashlamatah, i.e. Eliyahu and the Great day of the L-RD. This will be of vital import as we work our
way through this Torah Seder and Pericope of Mordechai.

THEY SHOULD NOT TELL THE THINGS THEY HAVE SEEN ON THE MOUNTAIN.
Here the Greek text is a bit elusive. It seems possible through the language of the Greek text that
they are able to tell what they have seen. However, they must NOT recount the whole story or give
its interpretation. This would indicate that they might tell the story and not the true or full meaning
of what they have seen. The Greek word digeomai means to lead through in
completion or to the end. digeomai is a classical Greek word seldom used in the
Koine Greek of the Nazarene Codicil. The word digeomai further implies pastoral guidance, care
and instruction. This is of vital importance when we realize that Yeshua is speaking only to his
inner circle of three talmidim. This pastoral guidance is a means of causing others to think or
believe certain things. Again, I note that this command was passed to the three talmidim that had
been with him on the mountain. This left the other nine talmidim without the experience. Here we
see a bit of an inner circle with Yeshua. He has selected the future leaders of His Congregation.
They will rule in Kingdom power and authority as His agents when He is gone. They would be able
to tell the stories of the events that transpired only after His resurrection. However, this left a
great question in their minds. Theories and ideas of the resurrection were undoubtedly a part of
their tradition. Therefore, they pose the question of Eliyahu and the restoration of all things.

AND THEY DISCUSSED (DRASH) WITH ONE ANOTHER THE RISING FROM THE DEAD
They discussed: The word we mentioned above ( - digeomai) connects with the
present speech. The Greek text tells us that the discussion was one of drash. They threshed out
the ideas that Yeshua had presented them. Whoever TELLS - discusses it at length is praiseworthy.
It is clear from the continuing text that the object of the discussion was the resurrection of the dead.
It is also clear that the Scribes (Most likely the Scribes of the Prushim) taught that Eliyahus coming
must pave the way for Messiah and the resurrection. Here we have one other vital point to make.
In these passages we can see that Yeshua teaching paralleled the teaching of the Scribes and
Prushim to a point. Of course, we are taught that Yeshua vehemently opposed all the teachings of
the Prushim. This verse clearly establishes the fact that he did not. However, Yeshua builds upon
the teachings of the Scribes and further elucidates the material. We might look on the scribes as
those who were more prone to the idea of sola scriptura. Therefore, their views were almost
Karaite. The Scribes of the Prushim would have been more likely to discuss the resurrection. Of
course, this is because the Sadducees did not believe in the resurrection. However, we can still see
that they seemed to be closely associated with scripture. However, as we will see below the
teachings of the Scribes will come very close to a teaching of the Mishnah.

See appendix

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ELIYAHU TRULY DOES COME FIRST AND RESTORES ALL THINGS

With these words, the minds of the Talmidim encounter a solid enigma. How will all of these events
unfold? The minds of the talmidim are in a quandary. How can Eliyahu come and restore all
things? The questions must have permeated their minds. The Greek word for come is in the
aorist tense. Eliyahu has come. Yeshua in other places tells His talmidim that Yochanan was
Eliyahu. However, this does not solve the enigma for his talmidim. How is it that we have not
experienced the resurrection and entered the Olam haba?
One answer to the problem is that they have not been able to differentiate between the resurrection
of Messiah and the resurrection in general. Their minds seem to have a blockage of sorts. They
can see that all things will be restored when Eliyahu comes. However, they cannot synthesize the
idea of Yeshua death and resurrection as being separate from the general resurrection.
Jacob Neusner deals with issues similar to these in his work titled Making Gods Word Work. He
suggests that salvation for Yisrael functions on many levels. Yisraels history is replete with
salvations. They were saved from Mitzrayim, Babylon and other possible exterminations.
However, they will be saved in the whole restoration of Yisrael to an Edenic condition. These
complex issues have been a part of Theological debate for ages. That the Talmidim struggled with
them further amalgamates the mystery of Messiah. It is easily understood that Messiah was to
come at the end of days. What was not so clear was the aspect of this suffering servant-Messiah.
It causes Hakham Tsefet to stumble. It further amalgamated the enigma in the minds of the most
elite of the Talmidim.
Again, the ideas of the Scribes and talmidim see Messiah through the rose-colored lens of personal
predilection. This caused the great rebuke given to Hakham Tsefet. The talmidim grapple with
these ideas because they do not fit their preconceived notions of Messiah, restoration and the
resurrection of the dead. When we view Messiah through preconceived notions, he will never fit
the bill. Before we can fully appreciate Messiah, we must abandon preconceived notions of whom
and what he must be. Taxonomic classifications of Messiah and historical redemption can often be
disingenuous and misleading.
Jacob Neusner further appraises the Mishnah as an ahistorical work. Neusner speaks here ONLY of
the Mishnah, not the Talmud or Tosefta. The Mishnah cares little for eschatology and history. The
Mishnah is taxonomy of Halakha. The framers of the Mishnah posed teleology without
eschatological formulations. Time is subordinate to the sanctification of Yisrael. However,
Neusner leads us to a beautiful Mishnah that does describe the data with which that the talmidim
seem to be struggling. Not only does it describe the end of time per se, it is directly related to our
present pericope.
Sotah 9:15 When R. Meir died, makers of parables came to an end. When Ben Azzai died,
diligent students came to an end. When Ben Zoma died, exegetes came to an end. When R.
Joshua died, goodness went away from the world. When Rabban Simeon b. Gamaliel died,
the locust came, and troubles multiplied. When R. Eleazar b. Azariah died, wealth went away
from the sages. When R. Aqiba died, the glory of the Torah came to an end. When R. Hanina
Jacob Neusner, Making Gods Word Work, A guide to the Mishnah, Continuum International Publishing Group, 2004, pg.
326
Ibid 337

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b. Dosa died, wonder workers came to an end. When R. Yose Qatnuta died, pietists went
away. (And why was he called Qatnuta? Because he was the least of the pietists.) When
Rabban Yohanan b. Zakkai died, the splendor of wisdom came to an end. When Rabban
Gamaliel the Elder died, the glory of the Torah came to an end, and cleanness and
separateness perished. When R. Ishmael b. Phabi died, the splendor of the priesthood came
to an end. When Rabbi died, modesty and fear of sin came to an end. R. Pinhas b. Yair says,
When the Temple was destroyed, associates became ashamed and so did free men, and
they covered their heads. And wonder workers became feeble. And violent men and big
talkers grew strong. And none expounds and none seeks [learning] and none asks.
Upon whom shall we depend? Upon our Father in heaven.
R. Eliezer the Great says, From the day on which the Temple was destroyed, sages began to
be like scribes, and scribes like ministers, and ministers like ordinary folk. And the
ordinary folk have become feeble. And none seeks.
Upon whom shall we depend? Upon our Father in heaven.
With the footprints of the Messiah: presumption increases, and dearth increases. The vine
gives its fruit and wine at great cost. And the government turns to heresy. And there is no
reproof. The gathering place will be for prostitution. And Galilee will be laid waste. And
the Gablan will be made desolate. And the men of the frontier will go about from town to
town, and none will take pity on them. And the wisdom of scribes will putrefy. And those
who fear sin will be rejected. And the truth will be locked away. Children will shame elders,
and elders will stand up before children.
For the son dishonors the father and the daughter rises up against her mother, the
daughter-in-law against her mother-in-law; a mans enemies are the men of his own house
(Mic. 7:6).
The face of the generation in the face of a dog. A son is not ashamed before his father.
Upon whom shall we depend? Upon our Father in heaven.
R. Pinhas b. Yair says, Heedfulness leads to cleanliness, cleanliness leads to cleanness,
cleanness leads to abstinence, abstinence leads to holiness, holiness leads to modesty,
modesty leads to the fear of sin, the fear of sin leads to piety, piety leads to the Holy Spirit,
the Holy Spirit leads to the resurrection of the dead, and the resurrection of the dead comes
through Elijah, blessed be his memory, Amen.( This Mishnah is best viewed when laid out as I have it in the
Appendix.)

As Neusner describes the events of this Mishnah we see that the generations are in a state of moral
decline. The result is Divine intervention through the agent of Messiah with the harbinger of
Eliyahu. However, I again note the difference between the general resurrection and the
resurrection of Messiah. On this matter, the Sages and Mishnah are silent.

Jacob Neusner, The Mishnah A New Translation, (New Haven & London: Yale University Press) 1988.
Jacob Neusner, Making Gods Word Work, A guide to the Mishnah, Continuum International Publishing Group, 2004, pg.
338

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THE CONSECRATION OF THE COHANIM, THE CORE OF OUR TORAH SEDER.

#102 (Sh) The Cohanim must be allowed to eat of the korbanot chatat.
Mitzvah

Torah Address

Oral Torah

P89

Shemot 29:33; Vayikra 10:7

Zevachim

Special Notes: Cohanim are to eat from the Korbanot.

A LIFE OF CONSECRATION
The past several Torah Sederim have either directly or indirectly dealt with the lives of the
Cohanim. I believe that this is an underlying theme of Yeshua Shabbat sermons and lessons for the
past several weeks.
In the previous pericope of Mordechai we have connected the clothing of the Cohanim with the
starous (stake pole). His Eminence, Hakham Dr. Yosef ben Haggai suggested that the language of
Yeshua implied taking up the pillars of the Mishkan and carrying them in Divine service. This idea
can also be stated in terms of accepting your role as a Priest in this present age. We have in this
pericope a continuity of Priestly service. The previous two pericope taught us to conduct our lives
as Cohanim. The theme of Cohanic service continues in this pericope. In other places Hakham
Shaul tells us that the laborer is worthy of his hire. It is also noteworthy to determine that
Mordechai uses pastoral vocabulary in this pericope. (See digeomai above and in
the Appendix) The present Torah Seder focuses on the anointing and dedication of the Cohanim. I
would also like to point out that the hegeomia are servants, just as the Cohanim are the servants
of Yisrael. Consequently, the theme of Cohanic service fits the present and past pericope of
Mordechai. Therefore, the words of Yeshua in our past pericope might read, take your part in
priestly service and walk as I walk.
Many of the things that the Prushim wanted to incorporate into daily life were things the emulated
Priestly service. In a past pericope of Mark, we saw Yeshua contend with the Prushim about when
to wash the hands on Shabbat. (Mk 7) The core of all these ideas and notions is the Priesthood. In
my learned opinion, the above-mentioned restoration is the restoration of the Priesthood to its
rightful place among the firstborn.
History and the Mishnah records times when the firstborn offered offerings at the bamah high
places. These high places were simply private altars rather than the communal altars where
specific offerings could only be made by the Cohanim. Tractate Zevachim, mentioned above as a
part of the Halachic portion of this pericope details when these bamah could be constructed.
Zevachim 14:4 Before the tabernacle was set up, the high places were permitted, and [the
sacrificial] service [was done by] the first born [Num. 3:1213, 8:1618]. When the
1 Tim 5.18
See appendix
These high places must not be confused with the high places where the pagan cultists offered sacrifices to the pagan
deities.
Zevachim 14:4-10, see also Ramban, The Torah; with Rambans Commentary Translated, Annotated, and Elucidated,
Sefer Devarim, Artscroll Series, Mesorah Publications ltd, June 2008 pg 295 note 53 (Dvarim 12:9)

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tabernacle was set up, the high places were prohibited, and the [sacrificial] service [was
done by] priests. Most Holy Things were eaten within the veils, Lesser Holy Things [were
eaten] throughout the camp of Israel.
14:5 They came to Gilgal. The high places were permitted. Most Holy Things were eaten
within the veils, Lesser Holy Things, anywhere.
14:6 They came to Shiloh. The high places were prohibited. There was no roofbeam there,
but below was a house of stone, and hangings above it, and it was the resting place [Dt.
12:9]. Most Holy Things were eaten within the veils, Lesser Holy Things and second tithe
[were eaten] in any place within sight [of Shiloh].
14:7 They came to Nob and Gibeon. The high places were permitted. Most Holy Things
were eaten within the veils, Lesser Holy Things, in all the towns of Israel.
14:8 They came to Jerusalem. The high places were prohibited. And they never again were
permitted. And it was the inheritance [Dt. 12:9]. Most Holy Things were eaten within the
veils, Lesser Holy Things and second tithe within the wall.
14:9 All the Holy Things which one sanctified at the time of the prohibition of the high
places and offered at the time of the prohibition of high places outside . lo, these are
subject to the transgression of a positive commandment and a negative commandment, and
they are liable on their account to extirpation [for sacrificing outside the designated place,
Lev. 17:89, M. 13:1A].
[If] one sanctified them at the time of the permission of high places and offered them up at
the time of the prohibition of high places, lo, these are subject to transgression of a positive
commandment and to a negative commandment, but they are not liable on their account to
extirpation [since if the offerings had been sacrificed when they were sanctified, there
should have been no violation]. [If] one sanctified them at the time of the prohibition of
high places and offered them up at the time of the permission of high places, lo, these are
subject to transgression of a positive commandment, but they are not subject to a negative
commandment at all.
14:10 These are the Holy Things offered in the tabernacle [of Gilgal, Nob, and Gibeon]: Holy
Things which were sanctified for the tabernacle. Offerings of the congregation are offered in
the tabernacle. Offerings of the individual [are offered] on a high place. Offerings of the
individual which were sanctified for the tabernacle are to be offered in the tabernacle. And
if one offered them up on a high place, he is free. What is the difference between the high
place of an individual and the high place of the community? Laying on of hands, and
slaughtering at the north [of the altar], and placing [of the blood] round about [the altar],
and waving, and bringing near. R. Judah says, There is no meal offering on a high place [but
there is in the tabernacle] and the priestly service, and the wearing of garments of
ministry, and the use of utensils of ministry, and the sweet-smelling savor and the dividing
line for the [tossing of various kinds of] blood, and (6) the rule concerning the washing of
hands and feet. But the matters of time, and remnant, and uncleanness are applicable both
here and there [by contrast to M. 14:3F-I].

MESSIAH MUST SUFFER AND BE DESPISED

The Greek word used here for suffering is (paskh). It does not take a great deal of logic to
see that suffering is associated with Pesach or the Passover. Obviously, this word incorporates a
great deal of imagery. Personally, I see this as a direct connection with the Pesach Seder and

Jacob Neusner, The Mishnah A New Translation, (New Haven & London: Yale University Press) 1988.

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Festival we have just experienced. After the resurrection of Messiah, we are able to recount, TELL
( )the story that is told at the Seder table. Messiah seems to personify the suffering of Yisrael
when they were in Mitzrayim. We are told that we must see ourselves as having been delivered
from Mitzyarim during the Seder. Yeshua suffering is also a reminder that we were once in
bondage. The pericope further connects with the Torah Seder through the warning of Yeshua.
The Greek word used is () (diastellomai diastell). This classic Greek word
seldom used in the Nazarene Codicil exists in our present pericope. Mordechai uses it to describe
the warning Yeshua gives to his talmidim NOT to TELL the story v 9. ()
(diastellomai diastell) is a compound word that must be dissected to be understood. The diaprefix means with, through or by means of. (stell), the second half of our word is most
interesting. The primary meaning is to set in order. This sounds like the Hebrew word Seder to
me. However, what further interests me, is the fact that it relates to the root of G2476. This word
has been redundant throughout our pericope for several weeks. Again, the clothing of the Cohanim
flows from this same root. Part of the ceremonial initiation of the Cohanim required bread made
without leaven, further connecting everything to the Festival of unleavened bread and a Paschal
offering. Other lexicons define stell differently. Some suggest the possible idea of going on a
journey. This journey would remind us of the Exodus further connecting our pericope with
Pesach and the Maggid.
The translators of the LXX used words very meticulously. Discerning their system is very complex.
They often select a Greek word as a Hebrew substitute with no apparent relation to the core context
of the narrative. Contemporary lexicons struggle to understand their system. One Greek word can
replace dozens of Hebrew words and vice versa. I bring all of this into the present discourse for one
specific reason. The Greek word diastell has 21 Hebrew possibilities. One of the Hebrew
possibilities is the word ( bhen) meaning thumb or big toe found in Shemot 29.20 of our
Torah Seder.

wyn"B' !z<ao %WnT.-l[;w> !roha] ; !z<ao %WnT.-l[; hT't;n"w> AmD"mi T'xq. ;l'w> lyIa;h'-ta, T'j.x;v'w> 20
x:Bze >Mih-; l[; ~D"h-; ta, T'q.r:z"w> tynIm'y>h; ~l'g>r: !h,Bo-l[;w> tynIm'y>h; ~d"y" !h,Bo-l[;w> tynIm'y>h;
bybis'
While the Greek word diastell has 21 Hebrew possibilities the Hebrew word ( bhen) being
translated back to Greek has only two possibilities. One is the Greek word (akron) for the
extremity. The other word is our word diastell.
We have one more very interesting play on words between the Hebrew and Greek of this pericope.
Yeshua distinctly ordered his three talmidim NOT to TELL the story of the mountain until after his
raising from the dead, as noted above. His command is again our Greek word diastell. This Greek
word parallels another very interestin Hebrew word found in our Torah Seder in Shemot 29.9.
Ex 29:9 And thou shalt gird them with girdles, Aaron and his sons, and put the bonnets on
them: and the priest's office shall be theirs for a perpetual statute: and thou shalt consecrate
Aaron and his sons.
See Appendix - G4724 (stell)
Bernard A. Taylor, Analytical Lexicon of the Septuagint, Expanded Edition, Hendrickson Publishers, 2009, pg.
501.
G206 (akron)

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t'aLemiW ~l'A[ tQ;xul. hN"huK. ~h,l' ht'y>h'w> t[oB'g>mi ~h,l' T'vb. ;x'w> wyn"bW' !roh]a; jnEb.a;
wyn"B-' dy:w> !roh]a;-dy ~t'ao T'r>g:x'w>
Our Hebrew word is H2708
( chuqqh) generally translated statute. We should remember
that the Hebrew statute is often a command given that supersedes logic. In relation to our
present pericope the words
- diastell would have defied the logic of the talmidim fitting the
context of our present pericopes narrative.
() (exoudeno exoudene) indicates that Messiah must be viewed with
contempt and counted as nothing. It also implies that he be counted as if he never existed. The
Tanach uses this classical Greek word sparingly. The Nazarene Codicil uses it only once, that case
being our present pericope of Mordechai. In most cases, () (exoudeno
exoudene) means to be determined as nothing or looked upon with contempt. Here the language
seems reminiscent of the conceptual imagery of Yeshayahu 53.

YESHUA AND GREEK

In the last pericope of Mordechai I offered some thoughts on Yeshua education in Greek. This
week I would like to quote a Tosefta to further our understanding of His demand of Greek. In Sotah
15.8 we are told that Rabban Gamaliel taught Greek to His Talmidim. The Sons of Rabban Gamaliel
are His talmidim who were close to the Government. It is my understanding that they were close
to the Roman Government. However, this serves the government of G-ds kingdom in a very
positive way. It is undoubtedly for this reason that we know that Hakham Shaul knew how to speak
Greek. (Acts 21.37)
T. Sotah 15.8 In the war against Vespasian they decreed concerning the wearing of wreaths
by bridegrooms [M. Sot. 9:14A]. And what are the sorts of bridegroom's wreaths [against
which they decreed]? Those made of salt or brimstone. But those made of roses and
myrtles they permitted. In the war against Titus [better: Quitus] they made a decree against
crowns for brides. And what are the sorts of crowns for brides against which they made
their decree? Gold-embroidered silks. But she may go forth in a cap of fine wool. And that
a man should not teach Greek to his son [M. Sot. 9:14] They permitted the household of
Rabban Gamaliel to teach Greek to their sons, because they are close to the government.
It therefore makes sense that the school of Hillel taught its students Greek. This would be a vital
tool when working with the text of the LXX and foreign students such as Stephen. (Acts 6-7) I am by
no means suggesting that Greek was their dominant language. I am suggesting that Greek was a
vital tool in their methods of Bible study. This being the case, I believe that Yeshua had a very
powerful command of Greek.

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APPENDIX
digeomai (Compound -

[to lead, think], [to expound], [to outdo],

[narrative]

1. This word means a. to lead, b. to think, believe, regard as. In the NT it occurs in sense a.
only in the present participle (see 2.), but is widespread in sense b. (though not found in the
Johannine writings). To esteem is the point in 1 Th. 5:13 (as in Thucydides 2.89.9).
2. a. (mostly plural) is used for community leaders in Heb. 13:7, 17, 24. These are
examples of faith (v. 7) and pastors responsible to God (v. 17); they are thus to be obeyed (v. 17),
and are mentioned before the saints (v. 24). Yet according to Lk. 22:26 the is to be as
one who servesa necessary check on officialdom. Judas and Silas are called leading men among
the brethren in Acts 15:22.
b. can also be leaders outside the community, e.g., military leaders in 1 Macc. 9:30,
national leaders in Ezek. 43:7, princes in 1 Clem. 5.7, leading priests in the papyri. Quoting Mic.
5:1ff., Mt. 2:6 has the term for a national ruler, and Acts 7:10 has it for Joseph as the governor of
Egypt. A common predicate of Hermes is adopted when Paul is called the in
Acts 14:12 (cf. Hermes as ).
Of the two meanings a. to introduce, adduce, and b. to expound, recount, the NT
uses only b. (Jn. 1:18; Lk. 24:35; Acts 10:8; 15:12; 21:19). The word is a technical one for the
exposition of poetry, law, oracles, etc. In Jn. 1:18, where there is no object, the sense is to reveal.
This occurs in the NT only in Rom. 12:10. Since it can hardly mean to take the lead or
to go first, we do best to see it in analogy to Phil. 2:3 and render to esteem more highly (cf. 2
Macc. 10:12).
In Lk. 1:1, Luke refers to those who have undertaken to compile a narrative of the things
concerning Jesus. The word is used from the time of Plato for an oral or written record. Attempts
to give a special sense in support of the theory that random extracts form the basis of the
present Gospels have met with little success. [F. BSCHEL, II, 907-09]

Kittel, Gerhard, and Friedrich, Gerhard, Editors, The Theological Dictionary of the New Testament, Abridged in One Volume,
(Grand Rapids, Michigan: William B. Eerdmans Publishing Company) 1985.
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G4724 (stell)
1.) to set, place, set in order, arrange
1.a.) to fit out, to prepare, equip
1.b.) to prepare one's self, to fit out for one's
self
1.c.) to fit out for one's own use
1.d.) to prepare one's self, to fit out for one's
self
1.e.) to fit out for one's own use
1.e1.) arranging, providing for this, etc.
2.) to bring together, contract, shorten
2.a.) to diminish, check, cause to cease
2.b.) to cease to exist
2.c.) to remove one's self, withdraw one's self,
to depart
2.d.) to abstain from familiar intercourse with
one
Etymology: probably strengthened from the
base of G2476

Hebrew Possibilities for diastell

G1291 ()
(diastellomai diastell)

1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
12.
13.
14.
15.
16.
17.
18.
19.
20.
21.

see st. dia stello H914

see st. dia stello H931
Shemot 29.20
see st. dia stello H1494
see st. dia stello H1605
see st. dia stello H2095
see st. dia stello H2505
see st. dia stello H3045
Shemot 29.46
see st. dia stello H5344
Isa 62.2
see st. dia stello H5493
see st. dia stello H6381
see st. dia stello H6475
see st. dia stello H6504
see st. dia stello H6544
see st. dia stello H6544
see st. dia stello H6555
see st. dia stello H6566
see st. dia stello H6942
Shemot 29.1
see st. dia stello H7121
see st. dia stello H7136
see st. dia stello H7429
see st. dia stello H7760

badal hi.,ni.
bohn pi.
gazaz ni.
gaar
zahar hi.,ni.
chalaq
yada hi.
naqav
sur hi.
pala pi.
patsah
parad ni,hi
para
para hi.
parats ni.
paras pi.
qadash hi.
qara
qarah hi.
ramas
sum

M. Sotah 9:15 When R. Meir died, makers of parables came to an end.

When Ben Azzai died, diligent students came to an end.
When Ben Zoma died, exegetes came to an end.
When R. Joshua died, goodness went away from the world.
When Rabban Simeon b. Gamaliel died, the locust came, and troubles multiplied.
When R. Eleazar b. Azariah died, wealth went away from the sages.
When R. Aqiba died, the glory of the Torah came to an end.
When R. Hanina b. Dosa died, wonder workers came to an end.
When R. Yose Qatnuta died, pietists went away.
(And why was he called Qatnuta? Because he was the least of the pietists.)
When Rabban Yohanan b. Zakkai died, the splendor of wisdom came to an end.
When Rabban Gamaliel the Elder died, the glory of the Torah came to an end, and cleanness and
separateness perished.
When R. Ishmael b. Phabi died, the splendor of the priesthood came to an end. When Rabbi died,
modesty and fear of sin came to an end.
R. Pinhas b. Yair says, When the Temple was destroyed, associates became ashamed and so did
free men, and they covered their heads.
And wonder workers became feeble.
And violent men and big talkers grew strong.
And none expounds and none seeks [learning] and none asks.
Upon whom shall we depend? Upon our Father in heaven.
R. Eliezer the Great says, From the day on which the Temple was destroyed, sages began to be like
scribes, and scribes like ministers, and ministers like ordinary folk.
And the ordinary folk have become feeble.
And none seeks.
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Upon whom shall we depend? Upon our Father in heaven.

With the footprints of the Messiah: presumption increases, and dearth increases.
The vine gives its fruit and wine at great cost.
And the government turns to heresy.
And there is no reproof.
The gathering place will be for prostitution.
And Galilee will be laid waste.
And the Gablan will be made desolate.
And the men of the frontier will go about from town to town, and none will take pity on them.
And the wisdom of scribes will putrefy.
And those who fear sin will be rejected.
And the truth will be locked away.
Children will shame elders, and elders will stand up before children.
For the son dishonors the father and the daughter rises up against her mother, the daughter-in-law
against her mother-in-law; a mans enemies are the men of his own house (Mic. 7:6).
The face of the generation in the face of a dog. A son is not ashamed before his father.
Upon whom shall we depend? Upon our Father in heaven.
R. Pinhas b. Yair says, Heedfulness leads to cleanliness, cleanliness leads to cleanness, cleanness
leads to abstinence, abstinence leads to holiness, holiness leads to modesty, modesty leads to the
fear of sin, the fear of sin leads to piety, piety leads to the Holy Spirit, the Holy Spirit leads to the
resurrection of the dead, and the resurrection of the dead comes through Elijah, blessed be his
memory, Amen.

Jacob Neusner, The Mishnah A New Translation, (New Haven & London: Yale University Press) 1988.

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