Today’s Random Psalm: Psalm 110

From the Book of Psalms

Yahuah said to my Master,
“Sit at My right hand,
Until I make Your enemies Your footstool.”

Yahuah shall send the rod of Your strength out of Zion.
Rule in the midst of Your enemies.

Your people shall be volunteers
In the day of Your power;
In the beauties of holiness, from the womb of the morning,
You have the dew of Your youth.

Yahuah has sworn
And will not relent,
“You are a priest forever
According to the order of Melchizedek.”

Yahuah is at Your right hand;
He shall execute kings in the day of His wrath.

He shall judge among the nations,
He shall fill the places with dead bodies,
He shall execute the heads of many countries.

He shall drink of the brook by the wayside;
Therefore He shall lift up the head.

Bonus

Hebrews 7:1–17

For this Melchizedek, king of Salem, priest of the Most High Elohim, who met Abraham returning from the slaughter of the kings and blessed him, to whom also Abraham gave a tenth part of all, first being translated “king of righteousness,” and then also king of Salem, meaning “king of peace,” without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of Elohim, remains a priest continually.

Now consider how great this man was, to whom even the patriarch Abraham gave a tenth of the spoils.

And indeed those who are of the sons of Levi, who receive the priesthood, have a commandment to receive tithes from the people according to the law, that is, from their brethren, though they have come from the loins of Abraham; but he whose genealogy is not derived from them received tithes from Abraham and blessed him who had the promises.

Now beyond all contradiction the lesser is blessed by the better.

Here mortal men receive tithes, but there he receives them, of whom it is witnessed that he lives.

Even Levi, who receives tithes, paid tithes through Abraham, so to speak, for he was still in the loins of his father when Melchizedek met him.

Therefore, if perfection were through the Levitical priesthood, what further need was there that another priest should rise according to the order of Melchizedek, and not be called according to the order of Aaron?

For the priesthood being changed, of necessity there is also a change of the law.

For He of whom these things are spoken belongs to another tribe, from which no man has officiated at the altar.

For it is evident that our Master arose from Judah, of which tribe Moses spoke nothing concerning priesthood.

And it is yet far more evident if, in the likeness of Melchizedek, there arises another priest who has come, not according to the law of a fleshly commandment, but according to the power of an endless life.

For He testifies:
“You are a priest forever according to the order of Melchizedek.”

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Summary of Parashah Terumah

Exodus 25:1–27:19

Terumah stands as a turning point in the narrative of redemption. After deliverance from Egypt, the giving of the Torah, and covenant ratification, the focus shifts from liberation to habitation. Freedom is not the end; it is preparation for presence. Yahuah declares His intention: “Let them make Me a sanctuary, that I may dwell among them.” This statement reframes the entire wilderness journey. The exodus was not merely about escape from oppression but about establishing a dwelling place for Elohim among His people.

The offering (terumah) is voluntary. This is the first critical theological layer. Divine dwelling is built from willing hearts. The materials listed — gold, silver, bronze, fine linen, goat hair, ram skins dyed red, acacia wood, spices, oil, onyx stones — reflect both beauty and costliness. Former slaves now possess wealth taken from Egypt, and that wealth is redirected toward sacred purpose. Redemption reassigns resources.

The Ark is described first, not the altar. Presence precedes sacrifice in this construction order. The Ark is a wooden chest overlaid with gold, containing the testimony. It is crowned with a mercy seat, overshadowed by cherubim. This imagery evokes Eden — guardians of sacred space and communion between heaven and earth. The Ark becomes the focal point of divine communication. Yahuah promises to meet and speak from above the mercy seat.

The Table of the Bread of the Presence follows. Twelve loaves represent the tribes continually before Yahuah. Provision is constant, not occasional. Then comes the Menorah — hammered from a single piece of gold. Its almond blossom design recalls watchfulness (the almond tree being first to bloom). Light in the sanctuary symbolizes revelation and guidance.

The Mishkan’s structure is layered with coverings — fine linen with cherubim, goat hair, ram skins, and durable outer layers. Holiness is veiled yet accessible through appointed means. The frames, sockets, and bars create stability. Though portable, the sanctuary is not flimsy. Divine presence travels with covenant people.

The altar of burnt offering anchors the courtyard. Sacrifice establishes approach. Bronze, associated with judgment and endurance, contrasts with the gold of the inner sanctuary. Movement inward symbolizes increasing holiness.

Terumah teaches ordered worship. Every dimension is specified. Creativity operates within obedience. The Mishkan becomes a mobile Sinai — a continuing encounter.

Prophetically, Terumah anticipates greater dwelling realities. The Temple era reflects expansion, the incarnation reflects embodiment, and the final restoration envisions unhindered presence. Yet the core remains unchanged: Yahuah desires to dwell among a sanctified people.

Theologically, the parashah reveals that sacred space is constructed through generosity, obedience, beauty, and reverence. It demonstrates that divine nearness is not abstract mysticism but covenantal relationship anchored in tangible practice.

Terumah ultimately asks a question that echoes through generations: Will the redeemed people build a dwelling for the Redeemer? The answer is found not merely in architecture, but in hearts that give freely so that presence may abide among them.