Trianon event

I am announcing the upcoming meeting at the Trianon Hotel in Bonita Springs Florida, on this saturday February 21. The gathering time will be at 7:00 p.m. I hope you are able to attend and bring a friend. We look forward to meeting you there.

The message will relate to Jesus and our Jewish roots, with emphasis on the transmission of truth from "his" kingdom message" to the "apostles doctrine." I will also relate about Paul's gospel and show his view from Jewish perspective about the law of God.

Highway 41 in Bonita Springs Florida, intersecting Bay Commons Drive, is the place to arrive. The actual address is 3401 Bay Commons Drive. As usual, we will share some Hebrew words and thoughts to enrich understanding.

Ron

messiah/messias/mashiach

Messias/“mashiach”/messiah)

The word Christ is found often in the English King James Version Bible, being the Greek language term used in translation for the Hebraic concept of anoint/anointed.
The term occurs often in the New Testament section of the Christian Bible. Since Christians also use the Hebrew bible portion, which they call the Old Testament, we can easily found the ancient Hebrew source word that equates the term christ. Before it was rendered into Greek or English, the Hebrew word is משׁיח (mashiach). It’s found in 4 verses of the Christian Bible and translated with spellings of messiah and messias.

In Daniel 9:25, and Daniel 9:26, it was spelled messiah in the K.J.V. The Jewish Publication Society (JPS) rendered it “anointed leader” and “anointed one” in their translation version.

Two other verse locations in the Christian Bible (KJV), are John 1:41 and John 4:25, where a different English spelling is used for the word christ or mashiach. In those examples the spelling was messias.

The Septuagint Greek Version of the Hebrew Torah, made around 285 B.C., also used the Greek term christ, in that oldest Greek version of the bible. Supposedly, it was made by 72 scholars sent from Jerusalem to Alexandria, and for the benefit of the Royal Library there. There is also some indication that the growing Jewish population in Alexandria had become sufficiently hellenized to need a Greek translation of the Hebrew Torah ( 5 books).

In the Hebrew scriptures, the anointing not only applied to objects, kings, prophets, or things set apart, but also to authority figures chosen of God to lead His people. We even have an example of a pagan king named Cyrus (Khoresh), who didn’t know the Lord, but was anointed with authority and chosen of God to shepherd Israel (see Isaiah 45:1, למשׁיחוֹ, for His messiah/anointed).

There is a need for Christians to understand that the Hebraic concept of mashiach exists yet today among Jews, and is one of 13 basic principles of Judaism. But, Jews do not employ the Greek term christ to express that concept, and they do not believe that Jesus fulfilled the requirements. This writing is an attempt to relate when the term cristos (christ) had its beginning in scriptures, and shows how Hebrew concepts impacted the Greek world and Christianity.

If the Septuagint Greek translation of the Torah, had never been made,
the concept of messiah, would never have been expressed with the Greek term christ, except perhaps in a Greek speaking world when Christianity was first introduced. That appears to be exactly what has happened.

Some Christians think that the term mashiach or messiah/messias, is only a reference to Jesus, or originates only from the Greek New Testament term cristos (anointed). But the Hebrew Bible has numerous verses using the Hebrew term, and refers to others, and not Jesus; and in one case, the plural term is used of the sons of Aaron, showing that more than one messiah (anointed one) operated simultaneouslyהכּוֹהנים המּשׁוּחים (anointed PRIESTS), in Numbers 3:3.

Leviticus 4:3 mentions the “anointed priest” (K.J.V.), הכּהן המּשׁיח, (haKohen haMashiach or “the anointed kohen/priest”). In some sense every Levitical priest in the Hebrew Bible was a messianic type figure; a christ, if we dare to use Septuagint Greek terms. Matter of fact, Leviticus 4:5, and 4:16, also refer to each priest by the Hebrew term mashiach, and with the Hebrew direct article; “The.”

It’s also true of Leviticus 6:22. which even names sons of the priests with terms
הכּהן המשׁיח the Lord’s anointed, which in Greek would be the Lord’s Christ.

Thus, the first individual(s) in the bible to be designated or specifically linked to the term “mashiach” (messiah), were Israelite priests who literally had holy oil placed upon them.

In Lamentations 4:20, “the anointed of the Lord,” משׁיח יהוֹה(Mashiach Yehovah); is a possible reference to King Josiah, who was killed by Egyptian archers (see 2Chronicles 35:23-25). In the Septuagint, the terms used are “ho christos”. Some think it could also be a reference to captive Israel, after considering verses like Psalm 105:14-15, "mashicho" ; which refer to collective Israel; Gods anointed.

Other verses refer to both kings Saul and David as anointed (christ in the Septuagint, the mashiach in the Hebrew version).

Many verses indicate that King Saul was the Lord’s anointed (mashiach). See
1Samuel 24:10 (24:7) and 12:3, 12:5, and 1Samuel 24:6.

King David is also referred to as the Lords anointed with the terms mashiach in the Hebrew text, and christos in the Greek text. See Psalm 84:9, 89:38, 89:51, 132:10, and Psalm 132:17.

Thus, we have in the Hebrew bible: 1. the mashiach/ messiah priests, plural 2. the mashiach/messiah priest, 3. an individual mashiach/messiah spoken of twice in Daniel, 4. King Saul a mashiach/messiah anointed by a prophet, 5. King David, three times anointed with holy oil, 6. Cyrus a Persian king משׁיחוֹ (His anointed),
mashiach/messiah, 7. A reference in Lamentations 4:20, יהוֹה משׁיח (mashiach Yehovah), the anointed of the Lord.

Pointing out these things establish that certain phraseology was employed long before the Christian doctrine regarding Jesus came into being. It also shows that Hebrew to Greek translators of the Septuagint did not attach divine worship to any person described by the terms “christ” or “the christ,” (or messiah). Only in the case of Cyrus and kings, who were God’s mashiach to Israel, and who were literal kings, was subjection and obeisance the normal. Respect and honor was certainly shown all leaders and teachers, but no anointed person was worshipped as Divine.

In the case of the priests, who were reverenced as Gods anointed, prayers and worship were never at any time directed to them personally. The Jewish understanding was, and is; that an anointed person was never to be worshipped as God. Neither was any human worshipped by devout Jews, as a Divine being.

In Jewish thought, the messiah is not to take the place of God, rather he is supposed to be Gods instrument to usher in a world peace that makes the nations turn their swords into plowshares and spears into pruninghooks (see Isaiah 2). He shall judge among the nations and rebuke many people. Neither shall they learn war any more. This will be in a time when the literal walls of God’s House will be rebuilt and the nations shall say; Let us go up to the mountain of the House of the Lord, to the House of the God of Jacob, and he (mashiach) will teach us of God’s ways.

Not only did Isaiah foresee and foretell that Jerusalem and Tzion, would be the place from which the Torah (law) of the Lord, and the word of God, would go forth to all the earth, but Micah 4:2 expresses the exact same. Thus, we have the witness of two Hebrew prophets, expressing coming messianic events. Jewish sages agree that those are messianic prophecies that the anointed of the Lord will perform. Ibn Ezra went so far as to say that messiah will preside at the Temple in Jerusalem (see Artscroll Mesorah comments on Micah 4:2).

It matters little that we try to tell our Jewish friends that Jesus will fulfill those prophecies at his second coming. They just point out that he failed the first time, since the last 2,000 years have been filled with wars and bloodshed, and the Temple is not yet restored. Nevertheless, they hold hope for the coming mashiach, and though he tarry, they yet await him. I heard a cute story told once about an honest Jews comment to a Christian, who told him that messiah had already come and it was Jesus. The Jew replied; “I’m going to ask mashiach when he comes; have you been here before?”

A final thought based upon my scriptural research should be added here, since it relates well to the subject of mashiach or “anointed” ones.

In my studies I learned an amazing thing regarding the life of King David. I found him to be the only person in the Hebrew Bible that was literally anointed three times with holy oil. The first anointing was mentioned in 1Samuel 16:13, when David was a shepherd, and the Spirit of the Lord rested on David from that time.

The second literal anointing was made upon David, by the men of Judah when they made him ruler over the House of Judah as recorded in 2Samuel 2:4).

The third literal anointing was given in Hebron, according to 2Samuel 5:3, when the tribes of Israel and its elders anointed David to rule over them.

The first anointing was a prophetic anointing, to watch God’s flock (people).
The second anointing was a King’s-to rule.
The third anointing was to unify and consolidate God’s people (kingdom).

Wow! No body ever had such grace and choseness bestowed upon them by God and God’s people. I wonder, is that why messiah/mashiach will be called the son of David? Hmmm. Something to think about. An anointed, with greater qualifications than king David.

These leads me to another point. Psalm 2:6 in the K.J. Version reads: Yet have I set my king upon my holy hill of Tzion. In my studies I have never found a king or anybody yet in biblical history, anointed on mount Zion. You see the Hebrew terms; “vah ani nasachti malchi al tzion” ( עַל־ציוֹן ואני נסכתי מלכי

Another translation actually changes the verse quite a bit. “ And I have anointed My king on Tzion.” The sages know when the Spirit of the Lord spoke through the prophets, they would speak in the first or second person and various tenses.

So, there must be a future anointing on mount Zion which will exceed the triple anointing of King David. Wow! When and who? What hath God wrought?

Finally, Jesus himself spoke considerably of false christs who would appear in Matthew 24:4-5. Likewise in Matthew 24:23-24, he mentioned false christs and false prophets, and warned about such religious deception.

The terms false christs and christ, in his warnings are quite serious, and indicate much religious deception which will lead people away from truth and into error.
Christian prophecy preachers all seem to relate such verses to end time scenarios, and even use the term anti christ in a more specific sense, to refer to those of non christian views.

Fact is, that in the epistle of John (1John 2:18-19), the author also describes an antichrist, as a spirit affecting plural persons; people who began in the Christian faith, left the group and its apostolic teaching, and no longer continued in the faith delivered unto the early church. By using the terms “many antichrists”, it’s more of a reference to people who wilfully leave the faith, and are led into deception, rather than a “man of sin,” who deceives all the nations as pointed out in some verses in the Revelation.

My people, My name

My people, My name

A familiar verse from 2Chronicles 7:14, is cited by Christians and often used to inspire people to humble themselves, turn away from sin, and make prayers for forgiveness and healing. The reading is: “If My people which are called by My name, shall humble themselves, and pray, and seek My presence, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land.” 15 Now Mine eyes shall be open, and Mine ears attent unto the prayer that is made in this Place.”

This statement was originally made to Israel when the House of the Lord, was built in Jerusalem, the place which God had chosen to place His name (2Chronicles 6:6). King Solomon had built and dedicated that “House,” and God accepted it as a “place” of sacrifice, according to what was written in 2Chronicles 7:12 (I have chosen this place to Myself for an House of sacrifice).

Solomon had made many prayers and offered many sacrifices at the dedication ceremony, even 22,000 oxen, and an 120,000 sheep (2Chronicles 7:5). At that dedication service Solomon prayed for God’s blessing, and fire came down from heaven and consumed the burnt offering and the sacrifices, and the glory of the Lord filled the House” (2Chronicles 7:1).

Solomon’s many prayers for Israel and the House of the Lord, as read in 2Chronicles chapter six, were specifically answered when the Lord appeared to Solomon by night and said unto him, "I have heard thy prayer” (2Chronicles 7:12). Those few verses I have given, are an appropriate background for the promise given the nation of Israel; the people called by His name.

Israel was the name God gave to Jacob in Genesis 32:28; thy name shall be called no more Jacob, but Israel, for as a prince hast thou power with God and with men, and hast prevailed. From such bible verses we have learned that the Hebrew term “EL” is a noun used to refer to God, and since EL is attached as suffix to the word Israel, we see a Hebrew construction which implies that Jacob being renamed Israel , means that Jacob is called by God’s name.

Beginning in Genesis 46:8, a list is given of the names of the sons of Jacob who came into Egypt, and in that same verse, all of Jacob’s descendants are rightfully called the children of Israel. Repeatedly, the Hebrew Bible makes reference to the children of Israel, and the prophets use the term Jacob and Israel interchangeably in many verses (see Isaiah 41:8). Thus, not only is Jacob called by God’s name, but all his seed line by virtue of the “EL” designation IsraEL , are the people called by his name.

Solomon, at the Temple dedication, was addressing the entire nation in regard to worship, sacrifice, placement of the Divine Name, God’s house, and trouble of any kind coming upon the nation. He related that prayer for help should be initiated by humility and turning from evil. He was assured by the Lord, that prayers made by the repentant nation would be heard.

Christians often borrow the verse of 2Chronicles 7:14, and apply it to their own agenda, or need. Maybe they feel justified in such interpretation, because of verses like Matthew 18:20: For where two or three are gathered together in my name, there am I in the midst of them.

With some, it doesn’t seem to matter that they take a verse out of context. I am saying that first and foremost, the people called by God’s name is Israel; and that it is the bible based nation to which the promises first apply. God assured Solomon that prayers made in the House of the Lord in Jerusalem by a humble people, confessing sins and turning away from them, would be heard. That is good news.

Israel is not destined to destruction and failure. Israel will not be overcome by hateful enemies.

Pestilence and plague will not obliterate the holy people. When Israel humbles itself and returns to God’s teaching, its prayers will be heard and its enemies shall not prevail against them. God will take away Israel’s reproach and shame when they return to Him.

The Temple was important to Solomon and Israel, and it was important to God, because it was there that God chose to place His name forever. It was so important that scripture called it simply the house (הַבָּיִת - ha bayit). This designation is noted in 2Chronicles 7:1 and 7:3. In that same chapter, it is called 4 times the House of the Lord (בֵּית יְהוָֹה- bait Yehovah) as follows: 2Chronicles 7:2, 7:7 and twice in 2Chronicles 7:11. It is also called the the House of God in 2Chronicles 7:5 (בֵּית הָאֱלֹהִים-bait Elohim). God simply calls it this Place and this House (הַמָקוֹם הַבָּיִת הַזֶה- הַזֶה hamakom hazeh, habayit ha zeh) in 2Chronicles 7:12 and 2Chronicles 7:16.

Lastly, in chapter 7, it is called a House of Sacrifice ( bait zavach - בֵּית זַבַח) in 2Chronicles 7:12.

Thus, in chapter 7 we have: the House,
House of the Lord,
House of God,
this House,
this Place
House of sacrifice.

Every reference is specifically to the house of worship of the nation of Israel, located in Jerusalem, where God designated that His name be placed. It is also implied in 2Chronicles 6:40 and 2Chronicles 7:15, that the newly dedicated “House” be a House of Prayer.

In Second Chronicles chapter 6, Solomon’s prayer of dedication requested that prayers for forgiveness be heard and justice be given for God’s servants in recompensing the wicked. Likewise, as follows: And if thy people Israel be put to the worse before the enemy, because they have sinned against thee; and shall return and confess thy name, and pray and make supplication before thee in this House; Then hear Thou from the heavens, and forgive the sin of they people Israel, and bring them again unto the land which Thou gavest to them and to their fathers, (2Chronicles 6:24-25).

These verses bring hope to Israel, and to all the world Jewry, in a time when different hateful organizations like Hamas, and the PLO, would try to uproot Israel and Jews from the land God gave to the descendants of Jacob for ever. In spite of thousands of rockets being randomly fired by Hamas into Israel’s civilian population, with intent to wound and destroy Israelis, God will continue to sustain Israel in spite of the hardships inflicted upon them by both enemies and well meaning friends.

Truly Israel has, and is yet suffering much for the sake of the Divine Name, and the Divine Promises. It’s hardly known among Christians that Israel is written by scripture as God’s suffering servants in numerous verses (see Leviticus 25:42 and Leviticus 25:55). Although those verse refer to the plural form (servants), there are other verse locations that talk about Israel being God’s servant in the singular sense, as in Isaiah 41:8, 41:9, 44:21, etc.).

The Hebrew form ( avdi- - עַבְדִּי), is indeed singular reference to Israel, the lineage of Jacob, and the servant of Yehovah.

Many verses like these shown, are the reason why Jews believe that the famous verses in Isaiah 53, relate to Israel as God’s suffering servant, rather than to Yeshua (Jesus). Certainly, the case can be well made for the Jewish contention, by using many Hebrew Bible verses. We Christians take the New Testament as our source for Jesus as being the suffering servant, but with Jews, they take Old Testament verses and amply prove their contention that the he and him verses of Isaiah don’t contain the name Jesus, while in the servant passages of the Hebrew Bible, the servant is usually always named (such as Abraham, Jacob, Israel, David, etc.).

Reading from our Christian Bible, and taking the comments therein by faith, is our interpretive right and privilege, but it is not appropriate to wrest the Hebrew scriptures, and deny dual fulfillments of many prophetic verses, which happens so often in Christian circles. We need always to avoid certain exegesis which detracts from a simple and plain text statement.

In this time, Israel is yet the nation of God’s choosing in the world. We dare not take from them the right to pray, and to assemble and to humble themselves and seek God’s Presence (face). God has not forsaken them for ever, for it is written in Psalm 147:19- He sheweth His word unto Jacob, His statutes and judgments unto Israel. 20 He hath not dealt so with any nation, and as for His judgments, they have not known them. Halleluyah!

The people called by His name are Israel. They have suffered much under Faraoh and other evil regimes. Adolph Hitler tried to destroy Jews with a Holocaust. Now public opinion of the nations is turned against Israel for defending itself from wicked and hateful regimes. But I daresay that God will preserve Israel in spite of the suffering heaped upon them by the raging goyim.

Israel still has the open option of prayer and return, Not only the return to the land as foretold, but return to the teachings of Moses; return to the Torah of the Lord. This is what the last day Elijah will call for as stated in Malachi: Return unto Me and I will return unto you. Remember you the law of Moses My servant. which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Behold I send you Elijah the prophet before the coming of the great and dreadful day of Yehovah; and he shall turn the heart.........

There is yet great hope for Israel, and the message of the hour is to be announced - If My people which are called by My name, shall humble themselves and pray, and seek My face ---.

Yes, we can borrow those verses and use them as a pattern for our prayers, but, may we never forget in these troubling times, that the Lord spoke those promises to his treasured, holy people, the nation of Israel, for their time of need and forgiveness.

The Temple, the House, does not now fully exist (2009), yet Jews still make prayers at the Place where it once stood. The existing wall is properly known as the Western Wall, but has been known in time past as the wailing wall. Jews know that the existing wall is a place of prayer, because of verses made in the prophet-king Solomon’s dedication of God’s House. This is the Place in Israel where the Lord chose to establish His name. It was here that the people called by His name (Israel), were told that humility, repentance of sin, and seeking the Lord, would bring help from heaven in all possible situations. We agree. Shaalu shalom Yirushalayim (pray for the peace of Jerusalem).

In this time when Israel has finally decided to make an incursion into Gaza, after having suffered thousands of rocket attacks into its territory, and having concluded that the Hamas rockets attacks must be eliminated, we offer prayers for the brave Israeli troops who are the true freedom fighters of the conflict. And, we also offer prayers for their injuries and wounds and grieving families. May all non combatants who have become victims of such conflict, find relief and assistance.

Unlike their enemies, Israel has tried always to avoid targeting the innocent. For that and many other reasons, they hold the upper moral hand and sensitivity for the masses. They deserve our support and prayers.

triple anointing or double portion?

When reading bible verses about King David, I quickly realized that he had experienced three separate and literal anointings with holy oil. I also recognized that of all the preaching and teaching I had heard over many years, nobody had ever pointed that out. I had never heard it mentioned among teachings or articles by Rabbis or scholars in the Jewish community either.

I knew it must have significance, since I was also unable to find any other human in the biblical text, who had experienced three literal kingly anointings. My interest in the matter caused me to look for possible reasons why the biblical text had given us this detail. In the searching process, I learned some tremendous things about King David.

Psalm 89:20 wrote: “ I have found David My servant; with My holy oil have I anointed him:” Those comments are based in the narrative of 1Samuel 16:1, where the Lord tells the prophet Samuel, “I have provided Me a king among his sons” (son’s of Jesse the Bethlehemite).

Samuel, in spite of his concern that Saul is presently the anointed king over Israel, obeys the Lord, finds David keeping sheep, and has him brought to him for the anointing that the Lord ordained for this son of Jesse. This is the first anointing as detailed in 1Samuel 16:13.

The Spirit of the Lord came upon David at that moment, and the author of Hebrews in the Christian Bible, borrows a portion of that phrase, and applies it to Jesus (Yeshua), saying in Hebrews 1:9; thy God hath anointed thee with the oil of gladness above thy fellows.

In a secondary sense it is applied to Jesus, but in its first and literal application it applied to David, of whom it was written; “Then Samuel took the horn of oil and anointed him in the midst of his brethren: and the Spirit of the Lord came upon David from that day forward.”

Thus, king David becomes the pattern for outstanding anointing, that lifts one above the ordinary and usual brotherhood. This also is confirmed by the Lord’s own statement in Psalm 89:23, “ Also I will make him My firstborn, higher than the kings of earth.” David is outstanding in the sense that he is named by God as “My firstborn,” a shepherd exalted above his own brothers, and higher than Israel’s first king who was rejected because he disobeyed God, and higher than any earthly king because he led God’s nation, Israel. The Hebrew terms אֶתְּנֵהוּ עֶלְיוֹן לְמַלְכֵי־אָרֶץ,
are rendered;

“I will appoint him firstborn highest of the kings of the earth,” by the Jewish Publication Society version. That is accurate, since the Hebrew phrase is reference to “give him” [firstborn status].

A very similar verse is made about Israel in Exodus 4:22, where the Lord
tells Egypt and Pharaoh; “Israel is My son, even My first-born. ...Let My son go, that he may serve Me.” The theme of Israel, as a suffering servant in Egypt, is portrayed in the Exodus, and God is asking that the children of Jacob be freed from bondage to serve Him. Truly, Israel was God’s suffering servant in the Exodus and the prophets.

Regarding David then, as God’s designated leader of a holy people, he was anointed to lead, first as a shepherd and musician over a flock, to become a king and captain over the people. The first anointing was made by the prophet, and was a prophetic anointing; a shepherd’s anointing at Bethlehem.

The second anointing for David was made at Hebron by the men of Judah, as written in 2Samuel 2:4. The people of Judah decided that David should become king over the House of Judah, since the first king Saul was dead. An anointing made by the people of God over a nation that had been separated from its own people, Israel.

They needed a king, who knew how to serve and obey God, a king that could lead them spiritually, as well as into battle. This anointing may be called a kings anointing. The second anointing- a king’s anointing.

The third anointing was made also at Hebron, but was made by the elders of Israel to convey kingship over all Israel to David. We read about it in 2Samuel 5:3. This anointing was sealed with a covenant, because the elders of Israel recalled what the prophet Samuel has said to David when God chose him to lead: “ thou shall feed My people Israel, and thou shalt be a captain over Israel.” This third and final anointing is the anointing that unites the people of God; again, one nation.

Now, Israel and Judah are solidified into one group under God. They are into covenant and unity. They can accomplish a greater future for a great nation under God’s anointed king. The three anointings of this one person did not instantly happen. It took time and circumstances to bring about God’s desired result, but in king David, God had found a man after his own heart. No wonder He appointed him “My firstborn,” just as He had done for Israel in its earliest stages of becoming a nation. According to 2Samuel 5:5, David reigned over Israel and Judah 33 years.

As firstborn, and king thrice anointed; David becomes the most exalted human ruler in the sight of God, except as found in Daniel 7:13-14. We are not amazed that David becomes a pattern for those who come after him in the royal lineage. As the most literally anointed king in all history, we have example of a “seed line,” that was promised to have a throne to set upon for ever, if they follow the teaching and way of the Lord.

It is interesting that the Lord told Samuel when he saw David: “rise and anoint him, for this is he” (1Samuel 16:12). The Hebrew terms for rise and anoint him are (קוּם מְשָׁחֵהוּ ), with the root consonants for anoint being mashach (משׁח ), three of the same consonants for mashiach (messiah).

The text wrote that the spirit of Yehovah (רוּחַ יְהוָֹה) passed over David from that day onward. Thus, the shepherd’s prophetic anointing with literal holy oil, is equated in this case with the Spirit of Yehovah, coming to and remaining with a chosen person for a specific purpose. Rashi commented that the Spirit of Yehovah is a spirit of strength, and the Targum renders it a spirit of prophecy.

David never lost respect for the anointings which the Lord gave unto him, and in 2Samuel 22:51, it is mentioned; “He sheweth mercy to His anointed, unto David, and to his seed evermore.” Also in 2Samuel 23:1, a statement is made regarding David’s last words: “the man who was raised up on high, the anointed of the God of Jacob, and the sweet Psalmist of Israel.” Likewise, the closing verses of Psalm 18 wrote: and [He] shows kindness to His anointed, to David and his seed forever.”

Tremendous respect for the “anointing” extended beyond his personal life. It was shown even to his enemy, a king who chose a path of evil that caused him to seek to destroy David. But, because Samuel the prophet had anointed Saul once with holy oil, David refused to retaliate in kind, when he could have killed king Saul
(see 1Samuel 26:10-11). Even when David learned from a young man that king Saul was wounded and near death, and claimed to have finished Saul off, fulfilling his death wish, David posed a question to the warrior. “why were you not afraid to stretch forth your hand to destroy the Lord’s anointed ? ”

Such reverence for God’s anointing, and his anointed, reaches beyond the realm of logic, and indicates a profound respect for the sacred and holy. Perhaps the triple anointing with holy oil, extends far beyond, the famed double portion of prophetic utterance.

Ron’s Trianonreport

We wish to report a measure of success in out recent Trianon meeting held in Bonita Springs Florida on Saturday evening, October 25, 2008. There were numerous first time attenders, and all agreed to return to our next scheduled meeting.

We enjoyed some music with keyboard, guitar, and group singing. Our sound technician said that all present, seemed very eager to hear and responded well, as the message went forth. There was also an effort made to stream the program live to the internet, which I understand proved successful, as well as filming the entire presentation.

I spent considerable time on the subject restoring Jesus. The subject was about giving Jesus back his Hebrew name, his language, his gospel of the kingdom according to the 4 gospel evangelists, and his religion, culture and customs.
We were looking at the subject material through Hebrew eyes and thought.

I was able to present as far as Jesus’ gospel of the kingdom according to the 4 gospel evangelists. Various verses were given from the Christian Bible to substantiate my presentation. We prayed some Hebrew prayers and explained other Hebrew verses, pertaining to Jesus name, and his language. I showed that the Greek Testament terms and spelling for Aramaic and for Hebrew, proved that Hebrew does not mean Aramaic.

At times, excitement oozed as zeal flowed from both speaker and hearers, and the gathering was blessed with joy and unity. Everyone present said they would return to the next scheduled meeting at the Trianon. Near the end of the meeting, prayer was made for the sick and needy, and at the close, cookies and coffee were provided for those present. People surrounded us, asking many questions, some of which we were able to answer, and others which were beyond a rapid answer.

So, I am announcing the next scheduled meeting at the Trianon Hotel in Bonita Springs Florida, on Saturday, November 25, at 7:00 p.m. The location is Highway 41 at the intersection of Bay Commons Drive (3401 Bay commons Drive). Please come and bring a friend, as others have mentioned they would also invite friends. Hope to see you there.

Announcement...upcoming event

Announcement...upcoming event

On Saturday evening October 25, 2008, at 7:00 p.m., I will be holding a meeting at the Trianon Hotel in Bonita Springs, Florida. Everyone is invited to attend. The location of the Trianon, is 3401 Bay Commons Drive, where it intersects Highway forty one (41).

The Meeting begins at 7:00 p.m., and is sponsored by the Light House of Jesus Christ, a 501-C3 non profit corporation, and in unity with Yad-El Ministries, a Florida not for profit corporation. Both corporations are part of a program designed to assist and enable charitable outreach, and to promote understanding of the Jewish roots of Jesus, as shown in the Gospel accounts. Some emphasis will be placed on the Hebrew language, as it relates to Greek Testament manuscripts and Jesus' Jewish roots.

As time permits there will be prayers offered for the sick, and I will bring some interesting teaching observations about Jesus and his earliest gospel form, as it relates to the Kingdom of God.

Please come and hear about the matters dearest to the heart of Jesus and his people.
Mark it down as a calendar date now, so you won’t miss the meeting. I hope to see you there: remember its on Saturday, October 25, 2008, at the Trianon. Its in Bonita Springs, Florida, on 3401 Bay Commons Drive, and Highway 41 (Tamiami Trail).

blog #26

blog# 26,... Jesus and his bible version

Have you ever stopped to consider; what bible Jesus read? Given the sense of urgency placed upon bible reading by many fundamental Christians, and the emphasis placed on particular English language versions, it might help to know which bible Jesus would have read. Of course you realize by now, that I’ve presented a loaded question, which is designed to make one think. The truth is, no matter what you or I think, the man Jesus has never read any Christian Bible Version.

We must recognize that all he learned or knew from boyhood to manhood, was learned from study and meditation upon the words of his Heavenly Father, combined with the instruction of parents and teachers, and interaction with other knowledgeable Jews.

It is common knowledge in the Jewish community about the memorization capacity of sages and scholars. Some of them had memorized every verse in the 5 Torah books, and could have written by memory alone, an entire Pentateuch Scroll. But that was forbidden, since each scribe was to have a Torah copy before him to look at for precision, when making a new Torah scroll. Nothing was left to chance, and every copy must be made according to very rigid rules, which assured accuracy and sanctification regarding the Divine Name.

I recall reading about the Vilna Gaon, (Elijah Ben Solomon), who as a child prodigy had memorized every letter and word in the Talmud. When one realizes the vast and broad scope of Talmudic material, it’s remarkable indeed that a thirteen year old was able to commit it all to memory. Especially when one considers that the 5 books of Torah, with all its words contain 304, 805 letters. Comparing that detail about the Talmud and the 63 tractates therein, we can appreciate the work and effort required to memorize both the Tanakh and the Talmud.

The explanations of the Oral Torah had been memorized over all of 1,500 years, before it was finally permitted to be written down. And, much biblical information was also committed to memory by Godly parents, who passed it down to children. Surely, Jesus had learned many things through his own studious efforts, as well as what was passed down by sages and family. Today, it is known that the Babylonian Talmud contains 20 volumes.

Even during times of extreme testing and confrontation, he often cited the phrase, “it is written.” Those references were to verses written by Moses. Before and during the times of Jesus, generations of students, had memorized, studied, and passed down volumes of information from the Torah (law), the prophets, and the writings. How could he have possibly known what was written if he never read it?

Jewish tradition has a very interesting way of making reference to the Hebrew Bible. By defining the 3 sections (divisions), of the Hebrew scrolls, and giving them their Hebrew names, a new name is gained which represents the Jewish body of sacred scripture which we call “bible.” The first word is TORAH, which specifies the first five books of Moses. Torah is generally rendered law, teaching, or instruction. That word begins with the letter T. So, we set aside the “ T,” to help form the new word, and soon add the next letter from another section of Jesus’ bible.

The second section of the Jewish Bible is called NAVIIM, and means prophets. So lets add that letter to the letter “ T.” Now with TN, we have 2 Hebrew consonant letters which represent 2 sections of the Jewish writings, Torah and Naviim (law and prophets). In a moment by taking the first three letters of the Hebrew names for 3 sections of scripture, we will have a new name for the Jewish scripture which Jews everywhere understand.

The third section is called Ketuvim, which means “writings.” The three sections of the Jewish bible then, are law, prophets, and writings. Now, let’s put each first letter of each Hebrew word on the same line and form the representative term for the Jewish bible; TNK.

When our Jewish friends refer to the Hebrew Bible, or what Christians claim is the Old Testament, they use the 3 letters which represent the Hebrew names of the 3 sections of their bible; TNK. It is vocalized by means of various spellings: Tenach, Tanakh, Tanach.

Jesus referred to the Tanakh in Luke 24:44, which wrote in part: “that all things might be fulfilled, which were written in the law of Moses, and the prophets, and in the Psalms concerning me.” The Psalms are part of the section considered “writings.”

At this point in our lesson, it is necessary to inform Christian readers that among Jewish educators, the section called the TORAH, has been considered given a higher position of honor and greater inspiration then the other 2 sections of the inspired Hebrew scriptures.

Where is authority for this? It’s based on verses in Deuteronomy 34:10-11, with Divine revelation and confirmation granted him by the Lord: “And there never arose a prophet again in Israel like Moses, whom the Lord knew face to face, for all the signs and wonders, which the Lord sent him to do in the land of Egypt, to Pharaoh and his servants, and to all his land.”

Those verses, when compared to Numbers 12:6-8, show that Moses was not inferior in any way to any prophet, seer, visionary, or dreamer. Whether awake or asleep, Moses could speak to God face to face (panim el panim), or mouth to mouth (peh el peh). He didn’t need a dream or vision or trance. I suggest it was possible, because of his extreme humility as noted in Numbers 12:3.

It has a nagging oddity about it, that one section has a higher degree of inspiration, but after all, if Moses was the greatest of all prophets ever to rise in Israel, it makes sense that since Torah wrote this about Moses, those teachings come from a man who did not see or prophesy in part, and are complete.

I have wondered at times why Christians don’t attach more honor to the words of Jesus in theology. The 4 Gospels contain all that he said and done, and he personally stated: “heaven and earth shall pass away, but my words shall not pass away” (Matthew 24:35). Yet, it seems on many matters, that the letters and epistles to churches are held in higher esteem then the words of the one whom Christians have called “Lord.” Perhaps, many theological hangups would have been avoided, if the words of Jesus had been given priority. After all, why call we him Lord, Lord, and do not the things which he said?

Jesus emphasized the law of Moses, and always upheld it. That is why he could say heaven and earth shall pass away, but my words shall not pass away. He knew that scripture could not be broken. He knew that Gods word was forever established in the heavens. As best I know, Jesus never tried to change or refute anything that Moses taught. However, in certain circumstances he openly disagreed with some Pharisaic INTERPRETATIONS of the words of Moses.

We can be assured that Jesus knew the entire Tanakh (from Genesis to Malachi). The gospel narratives show him often quoting or referencing verses from those sources. But, we also recognize after much study and comparisons, that Jesus seemed to be quite familiar with all the oral explanations of the Hebrew Bible, and evidently was able to discuss it intelligently with experts at the Temple, when he was only 12 years old (see Luke 2:42-52).

blog# 25, Bible Translation Versions

Ron’s notes, Sept. 4, 2008
Bible Translation Versions

Due to years of experience as a Christian pastor, I have naturally developed some insight about the Christian Bible. My investigation into Hebrew and Greek Bible languages enabled me to make excellent comparative analysis with English understanding of my old King James Bible Version. After all, my primary job involved preaching and teaching the bible to the people, so since new English Bible Versions were constantly being promoted and introduced to the public,
I knew I would be in a good position to explain any questionable verses or wording.

In a modern world, that is consistently changing and evolving, because of application of more technology, information, and scientific accuracy, its also good to know that some things are never to be changed, and certain basic foundational truths will always apply. I say that in regard to the Christian Bible. The basis for all bible versions is not the version itself, rather the basis of every version is the Manuscript Copy. Any, and every version should be compared to the Hebrew or Greek Text, from which it is alleged to have been translated.

A growing concern to me, had not only been the few complaints, that the older King James Version of the bible was hard to understand, but the congregation all seemed to have a different bible version they were reading from. I recognized that ever so swiftly and silently, the normal pattern of having a responsive reading for group participation, was no longer possible. Everyone was reading from a different bible. The old saying about getting everybody on the “same page,” had been trashed by different version use. The nearly 400 year old style of the English version, that kept us all verbally together, had been automatically replaced by every persons desire to have a different English translation version.

It was time to grasp the words of 1Corinthians 1:10: ...“that ye all speak the same thing, and there be no divisions among you.” That verse portion was a reference to unity in the Corinthian Church and applies to Christian doctrine as delivered by Paul to churches he founded. But, if understood in a literal sense as applicable to the Christian Bible Version in use in any congregation, it would quickly minimize any variations of wordings or interpretation of actual texts.

There must be one standard for the word of God. I came to this conclusion for several reasons. That standard is the Manuscript Copies. Pastors who can expound and explain and link to the manuscript copies, can detail any or all needed explanations. Such a plan would enable everyone to use the same bible version all the time. In cases where the pastor or teacher is not able to work with biblical languages, then he should request his hearers to all use the same Version that he employs. Again, it puts everyone in unity.

The manuscript copies never change, only translation versions change. The word of God never changes. Thus, when the bible in use is the same version for each congregation, people are able to actually memorize and quote what everyone else is reading. It’s embarrassing to hear some one quote from a little known version, a verse which nobody can identify with, because of uncertain and new wording. The abundance of English versions discourages group memorization.

A particular verse in Deuteronomy 4:2, sheds huge insight into theology and transmission of texts. “You shall not add unto the word which I command you, neither shall ye diminish ought from it, that ye may keep the commandments of the Lord your God which I command you.”

That verse also is a reference to the detailed commands given of God to Moses, and to Israel. But it goes beyond the commands and back to the very basis of what was first written. To rewrite anything that God said, or had written, must be written exactly and precisely. We may not add verbiage or detract from what God commanded Moses to write.

Numerous times I have heard public readings from Translation Versions, which included much verbiage not supported by Manuscript Texts. Since at times, I was a little familiar with those manuscript sources, I was quite shocked that any translator should take it upon himself to render into English, something that God did not truly say. First of all, Deuteronomy 4:2, is adopted by Christians into their Bible from the Jews. And because we say, it’s the word of God, it is not to be misrepresented. When a person understands Orthodox Judaism, then they know that JEWS believe that God DICTATED the entire Pentateuch to Moses, who wrote what he was told.

Secondly, Jesus said: “ one jot or one tittle shall in no wise pass from the law, till all be fulfilled (observed).” Jots and tittles are tiny strokes used on Hebrew Alphabet letters. We, may not change the tiniest letter of the Hebrew or Greek alphabet as it relates to what God has spoken to be written. The Greek text has used the word “iota,” the smallest Greek alphabet letter.

The final book in the Christian Bible, the Revelation (apokalupsis), even goes so far as to name a curse on anyone who adds unto its prophecy, the plagues written in this book (Rev. 22:18-19).

Logically, the correct interpretation, does not mean rendering the words from Greek into good English. God wants us to hear His word in our language. But when translators take the liberty of adding or detracting words unsupported by manuscript texts, they are on very dangerous ground.

It becomes a matter of choosing our wisdom above the wisdom of God. When we think we know how God should have said something, and go so far as to actually change what He had spoken, for the prophets to write, we have made ourselves in the place of God. God forbid!

The need for the “common standard” among the Christian community is more pressing than ever. In a next generation every special interest group will have their own bible, and nobody will be able to specifically define what is an accurate translation which is true as possible to the manuscript copies. Each special interest group will love their own version, because it appeals to themselves, but added verbiage and interpretative translating will cause more segmentation of the church, and endless confusion for congregations.

Then, I suppose, the only people who will really appreciate the word of God, will be those fortunate enough to have a leader who is capable of looking at, and examining the Hebrew and Greek Bible texts for precise clarification. After all, the Biblical language copies NEVER change. Pastors or teachers who are not trained in biblical languages, are not left out. They can find numerous bibles containing a numbering system coded to any particular bible version, and the Hebrew and Greek text.

I know that some people prefer English Translation Versions which consistently supply descriptive and elaborate terms, which they say, help explain what God intended to be known. The argument is, that it enhances understanding. But, why have humans ADDED explanatory words unsupported by the Manuscript copies? If it’s fair to deviate from what God literally said in any case, why is it not fair to write entirely what is desired, into the text of what God caused to be written? Matter of fact, that is what is ongoing, in some new modern English Versions.

I recall in my studies about an English Version Bible, which had many notes in the margins, and those notes were claimed on some occasions, to have entered from the margins into the actual texts. That particular bible version was soon replaced by a new version which did not take that liberty. It seems to me, that no matter how we try to make God’s word easier to understand, the only way to defeat the maze of translation differences, which in the end make things even more confusing, is to encourage people to study the Bible, and compare every concern with a good Hebrew or Greek Concordance.

Didn’t Jesus say; “search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” (John 5:39). We are told to “search,” and not just to read what some translator had added to the word of God via verbiage. Perhaps nothing destroys the initiative to “study” more than reading a new bible translation. Why do the work, when a stranger has done it for you? When we study to show ourselves approved by God, the satisfaction of learning by careful examination of the word of God, is far superior to interaction with those who do not fear or tremble enough before the Lord. That lack of respect is shown by the willingness to change what God has plainly spoken and written.

As time progresses, there could be so many varying Christian Bible Versions, that the new convert could easily become confounded, having become familiar with the fact that wording differs from one English version to another. The natural response would be; which one of these bibles is right? I have actually seen people in bible book stores ask a salesperson that same question. The response many times was; it depends on what you are looking for in a translation.

Why should anyone have to look for anything in a translation, except a good English rendering of what the manuscripts have revealed? Talk of dynamic equivalents and modern English renderings may be all right for the experts of parables, allegories, and secrets, but the average person simply wants to know what God has spoken, minus all the additions of man.

Christians have often been critical of Jews, saying that it’s not possible to keep 613 of God’s laws, as written in the Torah. All to often, it’s forgotten that Americans must keep thousands of city, county, state and federal laws. Thousands, of which have not have been nailed to the cross. So many of our laws are unknown to the average person, and its amazing when we learn that we are in violation. I say that for a reason.

The bible is not only a brief synopsis about God and creation, its about a nation of people who He taught and made holy, as they chose to obey His voice. He made that people guardians of His words, which eventually became known among us as the “bible.” When we read the bible, we learn where we fit in, and what is expected of us by the Lord. We learn that His word is holy and pure and not to be tampered with. We learn that morality, integrity, and honesty are given within our humanity. His word, plain and simple, has been written for all to understand. Why would anybody tamper with what God had written, except to make it simply plain, and readable?

The knowledge of what God expected from Israel and the Jews, is written by his faithful prophets. If the number of His commands to them was 613, so be it. Possibility exists that it can be done. The Christian Bible says of Zacharias and Elizabeth in Luke 1:6: “And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.” Wow! Who ever said, that nobody could possibly keep all the law???

God gave all the details/ordinances, and they are in the book called the “bible.” Somebody said once, “the devil is in the details.” Whoever originated that phrase, must not have read much bible, because in the bible God gives details galore about every aspect of human life and worship. That’s why we should not mess with the text. It involves details which we need to know, and details known only to the Lord.

If God is involved in the details of life, then it only makes sense that we should learn where those details are found. The Christian Bible provides information under the everlasting and adoptive covenants.

I am not saying any particular English version is perfect above all others. Martin Luther is reported to have said; there is no substitute for reading the bible in its original languages.

I do agree with that comment. My favorite bible version has always been the K.J.Version. But in many cases it does not clearly align to the Greek manuscript. I have always told the congregation when I run across such matters. They were shocked at times when learning that words like Lucifer, Calvary, Jesus, Easter, and Devils, do not even align the Greek and Hebrew texts, and should never appear in an English version bible. But the traditions developed from such versions, have actually become stronger than the Greek text itself.

I encouraged the people to get a Strong’s concordance and check me out when I preached. This, some did, while others trusted my word. But in any case, nobody was ever able to come to me and say, your explanations were not aligned with the manuscripts.

So this message is like the shofar blast of Rosh Hashanah. It’s designed to alert and awaken the conscience of the sleeper. Hopefully, it will not take a hundred blasts of the rams horn, to alert the people to revere the Lord, and tremble at His word.

blog# 24, Jesus...and prayer

blog #24, Jesus... and “prayer,” in the gospels

The Hebrew word for prayer is tefilah, and its English form “prayer,” is located 114 times in the King James Version. In Hebrew and Christian thought, prayer consists of 2 elements. First, it involves supplication or petition, and secondly, it involves thanksgiving or praise. There are also forms of corporate (group), and individual prayer. Jesus made reference to individual prayer in Matthew 6:6, and used the word “secret” to define that individual form of prayer. He also used the terms “closet” and “door” in regard to secret prayer. It may be that this was an allusion to prayer made under the prayer shawl.

The first *recorded prayer I found in the bible with an answer, was Abraham’s prayer for Abimelech and his house in Genesis 20:7, and Genesis 20:17. It resulted in “healing.”

Elements of prayer are shown in verses like Nehemiah 1:6, which indicate that confession of known individual sins, or group sins of believers, are part of corporate or individual prayers. The wording of Psalm 39:12, hints that prayers mixed with tears (godly sorrow), can bring quick response. Psalm 65:3 relates that eventually “all flesh” will pray to God. According to Proverbs 15:8, God delights in the prayer of the upright, and then in Proverbs 15:29, He heareth the prayer of the righteous.

I have no memory of reading any verses in the 4 Gospels, where Jesus ever told his disciples to pray to himself. I often have heard Christians pray to Jesus, and have even heard media religious leaders use that same manner of petition and praise to Jesus. I know that people approached Jesus according to Gospel accounts, and made many requests, for healing, deliverance, and help. But, his method of theology was very much aligned with Judaism. He always said and did things to direct people toward Father God, rather than himself.

What then did he actually teach about prayer and worship? Did he tell people to pray to idols, images, angels or deceased and holy people? Or did he teach them to pray to the God of Israel, his Father?

The Christian Bible gives abundance of verses, which indicate exactly what Jesus explained. Your Father which seeth in secret shall reward you openly ( Matthew 6:4). And to whom did he teach men should pray? Pray to thy Father which is in secret (Matthew 6:6). And what manner of address? Our Father which art in heaven (Matthew 6:9).

Jesus mentioned that men should pray to the One in heaven, saying: One is your Father which is in heaven (Matthew 23:9). He further informed his immediate followers about prayer agreements; saying, anything that they shall ask, it shall be done for them of my Father which is in heaven (Matthew 18:19).

That statement when correctly interpreted, must take into account, the words of 1John 5:14-15, “that if we ask anything according to His will, He hears us. And if we know that He hears us, whatsoever we ask, we know that we have the petitions that we have asked of Him.”

Because Christians embrace the doctrine of a Triune God, or a Trinity of separate god persons, maybe it makes some sense to them, that separateness and equality, are features of each person, and it matters not to them to whom they pray. But Jesus always taught in harmony with Jewish thought and tradition. His manner was always about the Heavenly Father, and himself being a servant empowered by God. The same view was projected among his followers.

In one example about prayer, the following observation is noted about accusations of idolatry among Christians, by Jews who pray only to One. “Some authorities also distinguish between Catholic and Protestant forms of Christianity, the latter being considered as less idolatrous” (Encyclopedia of the Jewish Religion). When prayers are made to Jesus, and statues or images are employed, it is not hard at all to understand why Jews would conclude that idolatry.

The subject is vast, but for practical purposes, here is a simple outline to help people know some things about prayer.

Places to effectively pray-God’s House- the assembly, a most likely place to pray
(1Kings 8:29, Isaiah 56:7). At Gods altar -Solomon made prayer and supplication kneeling before the altar of the Lord (1Kings 8:54), in trouble or some unlikely
places (Jonah 2:7-8, belly of hell), on a mountain (Mark 6:46), in a solitary spot
(Mark 1:35).

Have a time to pray, morning prayer (Psalm 5:3), hour of prayer (Acts 3:1),
pray without ceasing (1Thessalonians 5:17), This means be instantly ready to pray in any situation, when possible to do so in a sensible and safe manner.

Reasons to pray, spiritual communication and talks with God (1Corin. 14:4, and Jude 1:20), watchfulness for church leaders and holy people (Ephesians 6:18), prayer for necessary “things” (Mark 11:24), prayer with faith and anointing for healing the sick (James 5:14-15), prayer for Israel and the Jews (Psalm 122:8), prayer for governmental leaders and nations (1Timothy 2:12).

But what about unanswered prayers?
Not praying according to God’s specific will (see 1John 5:14 and 1John 3:22).
Praying wrongly regarding someone whom God is chastising for sins, or whom the heavenly Father is busy correcting (see Jeremiah 7:16 and Jer. 11:14). When
faith is being tested on a matter and patience is needed (Hebrews 10:35-36)

An example of how Jesus prayed.
Hebrews 5:7: “who in the days of his flesh when he had offered up prayers and supplications with strong crying and tears unto Him that was able to save him from death, and was heard in that he feared; Though he were a son, yet learned he obedience by the things which he suffered.”

* There may be earlier biblical hints of “prayer,” such as, men walking with God, or men beginning to call on the name of the Lord, or men building altars unto the Lord, or Abraham falling on his face before the Lord, or Abraham pleading for the righteous of Sodom. But the account of Abraham praying for Abimelech and his entire household, specifically mentions the word “pray” and “prayer,” and also shows the answer to that prayer (see Genesis 20:7 and Genesis 20:17)

Jesus ...his kingdom perspective on wealth

blog#23, Jesus... his kingdom perspective on wealth
(From an original blog made on Tuesday, September 16, 2008, edited, and spell checked on Thursday October 3, 2008, in this corrected blog.)

In Matthew 6:29, Jesus made reference to Solomon: “And yet I say unto you, that even Solomon in all his glory, was not arrayed like one of these”... In a previous verse he had commented; “consider the lilies of the field, they toil not, neither do they spin”. The reason he had mentioned Solomon’s wealth and glory, was his concern about treasure, wealth, or money, becoming the driving force behind everyday life and existence, among the people of God..

In Matthew 6:19-34 (15 verses), Jesus emphasized that God would provide for every necessity, of his children. He focused on teachings his students, to NOT allow mammon to become the master of life. He said; “You cannot serve God and mammon” (Matthew 6:24). The term “mammon,” is a Chaldean loan word incorporated into Hebrew, and is yet in use today. It means “money.” In pursuit of the regular necessities for life (food, drink, shelter, clothing), Jesus had warned, no man can serve two masters. Keep every priority in order, is a true spiritual mantra.

He alluded to Solomon and all his glory with his kingly raiment. At the same time, without negating sensible preparation and planning, he asserted; “consider the lilies.” His comparative analysis of flowers of the fields with Solomon’s raiment, and glory, showed a concern of God even for nature itself. His words; “take therefore no thought for the morrow,” made in regard to eating, drinking or clothing; is reference to anxiousness, and not to sensible preparation. Jesus taught people to trust God and not to worry. If God clothed the grass of the fields in natural beauty, why would He not clothe the children of faith, who are far more important than fading flowers?

That formula is not inconsistent with the Tanakh (Hebrew Bible). It was written in Proverbs 23:4, “Labor not to be rich; cease from thine own wisdom.” One’s total energies should be well concentrated to serve God first, and things can fall into place. But, as in everything else, we must have balance in our ambitions. Maybe that’s why the Tanakh also wrote in Ecclesiastes 10:19: “a feast is made for laughter, and wine maketh merry, but MONEY answereth all [things].” When people have money, it can be used to have a feast, throw a party, and thereby produce temporary joy and happiness. Proper use of money, does provide answers to some problems.

Folks often have said, that money is the root of all evil. That’s a falsehood! The Christian Bible wrote, “the love of money is the root of all evil” (1Timothy 6:10). To covet money is a form of idolatry. So, loving God with all the heart, soul, and strength, is the balance and understanding for how to apply the use and desire for money.

The author of Epistole Yakov (epistle of Jakob/James), in his letter to the twelve tribes scattered abroad, wrote: “Go to now you rich men, weep and howl for your miseries that shall come upon you”... (James 1:1 and James 5:1). He stressed that the long time wealth of the wicked (gold and silver), was accumulated by evil practices; fraud, dishonesty, and slaughter (Yakov 5:1-6). He reminds Christians who have been similarly oppressed by evil and rich masters, to be patient, and recall that the prophets had austerity and suffering heaped upon them, and to follow their example of enduring patience.


The example used in reference to Solomon and his glory, is not the only time Jesus alluded to him. In Matthew 12:42, Jesus shares his knowledge about Solomon, and the Queen of Sheba.

She came from the utmost part of the earth to investigate the rumored wisdom of Solomon. Thus, Jesus pointed to the glory of Solomon and the wisdom of Solomon. The biblical account of Solomon and the Queen of Sheba is given in 1Kings 10:1-9. The Tanakh wrote, that in the same year when the Queen of Sheba visited Solomon, his wealth was increased by 666 talents of gold, among other valued items. The Queen of Sheba gifted Solomon with 120 talents of gold herself. Now, 666 talents of gold, if weighing 113 pounds and 10 ounces per talent, equates 75, 324.6 pounds of gold. In today’s market value, we guestimate $700.00 per ounce: that represents 52 million, 727 thousand, and 220 dollars (52, 727, 220.00 ). Wowee! Only one year of personal wealth?

The wisdom of Solomon given by God, brought revenue beyond belief to the king. We can only imagine the value and purchasing power of such gold three thousand years ago. Mind boggling indeed.

The Queen of Sheba came to Israel to investigate the rumored wisdom of Solomon. She was more than pleased when discovering the reports were true. The great woman was happy to hear, see, and learn from Solomon. So happy, that she gave him 120 talents of gold, and other valuable items. Her journey from the uttermost parts of the earth to hear the wisdom of Solomon was mentioned in Matthew 12:42, where Jesus contrasted it to a lack of Israeli interest by his generation, in his ministry and message of the kingdom of God.

His comments and comparisons were strikingly bold: “behold, a greater than Solomon is here.” He had also said; “the Queen of the South shall rise up in the judgment with this generation; and shall condemn it.” Was it proper for Jesus to view himself greater than Solomon? Was Jesus an egotist as a Rabbi friend once told me? Was it appropriate to say, that this generation would be condemned in the judgment? Or was he on a Divine mission, knowing who he was, and who had sent him to the Israelis?

It should be noted that in Matthew 12:24-39, Jesus’ detractors were present, and had became so verbally abusive and vociferous they had accused him of practicing demonic matters. Jesus considered them blasphemers, since they did not credit the finger of God with healing and deliverance in his ministry. Rather, those Pharisees accused him of demonic activity. Maybe that’s why Jesus reacted so strongly against what he considered a generation of hypocritical Pharisee’s. He felt that denial of God’s work among His people, and attribution of such to Satan, was indeed blasphemy. Whenever religious people attribute healing, deliverance, and miracles, among the people of God, to the work of demons, it is a very serious charge, and is not to be taken lightly. Jesus labelled such vocal hypocrisy to blasphemy of the Holy Spirit (Matthew 12:32).

Jesus also dealt somewhat with the subject of “riches” in his parable or proverb about the “rich man” in Luke 12:16, saying: “The ground of a certain rich man, brought forth plentifully:

And he thought within himself, saying, What shall I do , because I have no room where to bestow my fruits? And he said, this will I do: I will pull down my barns; and build greater; and there will I bestow all my fruits and all my goods. And I will say unto my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry. But God said unto him, fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided?”

Jesus assesses his own parable with certain and clear comprehension, saying; “so is he that layeth up treasure for himself, and is not rich toward God” (Luke 12:21). Riches cannot detract from those who are “rich” toward God. Thus, ignoring soul preparation while in pursuit of wealth is unwise.

In other gospel verses Jesus advises followers to, “sell that you have and give alms; provide for yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth. For where your treasure is, there will your heart be also.”

Because Jesus knew that some people would allow money or riches to master them, he warned sternly against riches; saying in Mark 10:23: “How hardly shall they that have riches enter into the kingdom of God!” A similar warning is given in Mark 10:24: “Children, how hard it is for them that trust in riches to enter into the kingdom of God.” In other passages Jesus refers to the deceitfulness of riches which choke the word of God in ones life (Matthew 13:22).

Then in Luke 16:11, he says; “If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?” Those words imply that people who handle money properly in worldly matters, can also be trusted with accounting for spiritual matters.

I firmly believe that God desires his children to be blessed and happy. He wants every necessity of life to be provided for them. And, the biblical concept of working for pay when possible, so that one may enjoy the fruits of his labors, is a certain principle.

Prayer about Kyle...and congress

Prayer about Kyle... and congress
12:07 A.M., September 28, 2008

Our Father, our King. Whom have we in heaven but You, and having You, there is none on earth that we desire. We beseech Your attention now to a growing problem at this very hour of 12:07 A.M., approaching Sunday morning, September 28, 2008.

From You the Guardian of Israel, who watches all creation, we request mercy and intervention for the entire Eastern sea coast and the Northeast shoreline of the United States. A tropical storm named Kyle, has suddenly been upgraded to a category one hurricane. Forecasters say that winds of possible 75 miles per hour may batter the coast, with waves, and much water. We are concerned now because of possible loss of human lives, and rains have already saturated many coastal areas.

Forgive us for lack of earlier interest about this, since we had listened to weather reports which had indicated only a tropical storm and heading to the North in a projected path. And we had assumed an overly calm demeanor. For the sake of all others affected by this development, we plead with You to have mercy upon the land and the people of our nation. Spare the nation from the fury of that storm, just as You have done on previous occasions. We ask that lives be saved, and homes be spared, beach erosion be minimized, and emergency needs be met. Whatever is dear to the hearts of people, their livestock, their pets, belongings or property.

Father, there is not much time, and reports suggest that by Sunday evening all those regions will have been impacted. But, You are El Elyon, and there is no limit to Your ability to intervene. You made the thunder, the lightning, the winds, and the rain. You the God of Elijah, who spoke in a still small voice in the midst of winds and storm at the mountain. Get glory and honor for the sake of Your people and Your name. Speak now please. Speak now and calm the storm.

We close this prayer with another petition, and also offer praise to You for our great nation and its good people. Help our congress and leaders, as they seek a way to deal with and correct financial problems on Wall Street, banking, homeowners, construction, and Insurance groups. Forgive us for collective greed, and spiritual wickedness in high political places. May our hearts be turned to You, and to ethics, integrity, and honesty. Grant unity among our leaders, so that a good plan shall be implemented on behalf of all the people, with oversight, accountability, and success.

On account of Your great compassion we ask, and we ask not on the basis of our own righteousness, goodness, or merit. In Your Divine name we pray and trust.

Jesus...Judaism...and the fringe

blog#22,
Jesus...Judaism...and the prayer shawl

Moses had written and commanded Israel under Gods direction, that every male should have “fringes” (KJV), on the border of his garment. The English Translation wording is found in Numbers 15:38-40, as follows:

“Speak unto the children of Israel, and bid them that they make them fringes in the borders of their garments throughout their generations, and that they put upon the fringe of the borders a ribband of blue: And it shall be unto you for a fringe, that you may look upon it, and remember all the commandments of the Lord, and do them.”...

The Hebrew Bible term for fringes is tzitzit (plural tzitziot). The verses refer to a garment known today as “tallit katan” (small prayer shawl), differentiating between the “tallit gadol,” which is the larger tallit and used mostly when praying. The smaller tallit is worn during the day by observant male Jews. Looking on a fringe or tzitzit (some render it tassel), was to be a constant reminder to the Jew, to remember and to do all the Lord’s commandments, as given by Moses from God.

A good question is: Did Jesus wear the tzitzit garment? Does the Christian Bible provide any information which indicates that Jesus kept or obeyed that teaching? The simple answer to both questions posed is yes. I will provide some verses, but we should first learn some important detail related to the word tzitzit.

The Talmud relates in Nedarim 25a, the wearing of the tzitzit equals the observe of the whole Torah. How can that be? Explanation is found in the knowledge that the Hebrew language also has a numerical value for each alphabet letter. The number value of the word tzitzit is 600. Sages then added the number of threads and knots in one of the four corners of the garment, which is 13 (eight threads and five knots), and the sum is 613. This is also the exact number of Torah commandments. Thus, the Talmudic statement about tzitzit, and Torah commands, equal the same in number value.

In Mark 6:56, an account is given of Jesus and his followers: “And whithersoever he entered, into villages or city or country, they laid the sick in the streets, and besought him that they might touch if it were but the border of his garment: and as many as touched it were made whole.”

Notice the terms “border of his garment.” Then we should examine the Strong’s Exhaustive Concordance of the Bible, under the italicized number 2899, for a link to the Greek word rendered border. The word is “kras’pedon.” The definitions are listed as; fringe or tassel.

Similar gatherings and events are mentioned in the Gospels (see Matthew 9:20-21, Matthew 14:36, and Mark 5:27-28). In each case the separate gospel authors used the same root term “kras’pedon.” How can we doubt that this was simply the fringe or tzitzit?

Jesus was wearing the fringed garment, and the people were crowded around him, pressing and surging forward to touch it. And in the process, folks were being made well and healed.

More evidence exists beyond the gospel verses. The translation word used in the Septuagint Greek, that is rendered from the Hebrew text in Numbers 15:38-40, and refer to tzitzit, is the same as used in Christian Greek Testament copies. The word is “kras’peda.” Keep in mind that the Five Torah books are reported to have been made around the date 285 BCE, for Jews of Alexandria, who possibly had lost the use of their mother tongue.

In Jesus’ early ministry, many people sought healing from him. Some trusted any word he might say to them. Others wanted him or his disciples to lay hands on them and anoint and pray. But in numerous gospel narratives, and perhaps because of huge crowds, they sought only to touch the hem of his garment, and as many as touched “it,” were made whole. Heaven rewarded the faith of those who reached and touched.

prayer for the Jews

Ron’s prayer for Jews-Christians

Heavenly Father, please open the gates of heaven to receive our prayers. Your great and manifold compassions, make us aware that we may gain Your favor and generous mercies in our petition. Likewise, Your tremendous love for Your people, gives us reason to seek Your Presence.

We are involved in sensitive and difficult situations at times, as we interact with the “people of the book.” They are Your people, and we ask for guidance, assistance, and favor from You, as we befriend and love them in Your name.

Much harm has been done the Jews, bringing suffering, death, and disgrace to many families. History shows that Christians have caused such damage among Jews, and it makes us feel very saddened and ashamed. Our fathers and leaders of the church, bear some responsibility, whether by direct influence or indirect. And, although we ourselves have not participated in forms of anti Shemitic conduct or words, we feel a compulsion to mention it to You.

We do now make public disapproval of any and all anti-Shemitic conduct, past or present. Forgive us, if in any way we have been too silent concerning this horrible history.

We understand that terrible and horribly deep scars have been etched into Jewish minds because of the crusades wherein many innocents were murdered by Christian Crusaders. Please help all those families today. Enable relatives and survivors to rise anew with hope in You. Heal the wounds as only You can do.

May we who are Christians, begin a new history today. May our dealings with the Jews be based sincerely on actions and words of profound respect. May we always be honest and without deceit. May we all from this day forward, be a greater and true blessing to one another.

Our hearts are heavy about these things, so please, if it is Your will, respond quickly. Open a new door of mutual respect, so that in the end, Your Torah teachings and concepts and words, can enable us to walk and work together in a basic unity.

We know that beside You, there is no other. We ask these favors and mercies in the name of Him, whose word is exalted with His Name. Amen.

Hurricane Ike

Third hurricane prayer (about Ike) Sept. 4th, Thursday, 11:00 a.m.

Heavenly Father, Most High God, You are the Almighty. Again we offer thanks to You for all that we have, and possess, and all that we are. Because of Your changeless great compassion and kindness, we exist, as does Your people Israel.

We come once again with a third request, and beseech You to not be weary with our imploring and pleading. Remember Your servant Avraham who besought You repeatedly on behalf of sparing the righteous. In the light of destructive Hurricane Ike’s force, and its present direction, toward the U.S. Eastern sea coast, we ask that You be pleased to direct it away from our coasts, so as to greatly lessen the potential impact.

As always, we have only Your compassion and wisdom to rely upon in this regard. O Thou who hearest prayer, unto thee shall all flesh come. Continue to give us mercy, spare human lives, provide for all needs, including emergency food and water where needed. Enable human agencies to assist the people with necessary clothing and shelter.

Remember the request of Your servant, who petitioned You no less than 6 times in Genesis 18, about one particular matter. Remember us for good, and forgive us all our transgressions and failure, both national and personal. Turn away the angry force of wrath, and accept our humility in Your Presence. We ask these things in Your name. Amen.

Holy Spirit... in Mark's Gospel?

blog#21

The Introduction of the term “Holy Spirit” (ruach hakodesh), in Mark’s Gospel 1:8, at first glance, appears to be non-Jewish phraseology. Some explanation is required for the Jewish perspective, in order to establish a proper Christian understanding of the Jewish view.

The Jewish religion is strictly monotheistic (One God), and does not promote a multiple persons god, as is common to Christian theology. Their creed of faith is somewhat defined in the word “shema” (hear). The Hebrew words then explain to Israel, that the Lord your God is One. The term for “one” is “ekhad,” and it is a cardinal number when counting. It does not in this verse, refer to a unity or collective noun. If we were counting in Hebrew to number one, we should say: ekhad (masculine form for the number one).

Christians identify the Father, Son, and Holy Spirit, as three separate god persons within a unity. Some define with the term Trinity, others use the word Triune. This method of explanation is generally given, in spite of the fact that various gospel verses plainly state, that the Father of Jesus is the Holy Ghost (Holy Spirit). A reading of Matthew 1:18, and Matthew 1:20, shows that the miraculous conception reported in that gospel, was caused by the Holy Spirit. This of course is not reference to God having sexual activity with a woman, rather a stress upon fatherhood via miraculous means, and identifying the One who caused the child to be.

Luke’s Gospel author identifies the Father of Jesus as the “Highest,” the “Holy Spirit,” and “God” (read Luke 1:31-35). Somehow, Christian theologians had developed a concept that the Holy Spirit is a separate god person than the Heavenly Father.

Truth is; the terminology “Holy Spirit” (Heb.= ruach hakodesh), was not unknown or unused by sages and Rabbis of Judaism. Educated Jews who are familiar with oral traditions, Talmud, and writings of the sages, run across the term Holy Spirit in various writings. Even in the Tanakh (Hebrew Bible), the term Holy Spirit occurs three times. Notice Isaiah 63:10, Isaiah 63:11, and Psalm 51:13 (Hebrew verse numbering). The Hebrew readings confirm that God is called the Holy Spirit (ruach hakodesh) in those verse locations.

The penitent Psalm of David (Psa. 51:13), says: “ruach kadshikha al tikach mimeni,” Don’t take Your Holy spirit from me. He was addressing God when he prayed this prayer of repentance requesting forgiveness.

But among Jewish leaders and teachers, the Holy Spirit was not known as a different entity then the Father in Heaven. Whereas, among Christians, belief exists that the Father and the Holy Spirit are separate entities, detractors could easily debate that two separate god persons are the father of a divine son. It might be argued in defense, that such logic is not faith based. But, it was we Christians who introduced the term “persons” to define God. Big Mistake! Persons usually always mean “people.” We admit that logic is not always faith, but bible based logic rests solidly on cumulative bible verses.

In John’s Gospel 4:24, Jesus properly identified his belief in God saying: God is a Spirit, and they who worship Him must worship Him in spirit and truth. He properly asserted that God is Spirit. Joshua used “wholeheartedly” in a similar verse, which reflects what Joshua told Israel in Joshua 24:14. “And now fear Hashem, and serve Him with wholeheartedness and truth.”

When using combinations of gospel verses as a basis for a belief system, we could come to recognize that the Father and the Holy Spirit are the same entity. If as in Judaism, they represent Divine names for the One God, then the terms Father, Son, and Holy Ghost, could be understood as more links by Christians, in a chain of revelation, of the One God with many names.

The Holy Spirit phraseology, when understood in Jewish context, is a referral to the actions and activities of the One God, who alone rules in the heavens and the earth. It is the Divine spirit emanating from God. Often in the Tanakh (Hebrew Bible), the term used is Spirit of the Lord, or Spirit of God. Jewish writers agree that the phrase “Holy Spirit” is more or less synonymous with God. Sometimes it signifies His sustaining and inspiring presence. It seems a shocker to some Jews, when they learn that the term Holy Spirit was used among prophets, sages, and kings.

It’s a term that indicates the “nearness of God, and at times is quite identical to another Hebrew phrase; the shechinah (dwelling, presence); which expresses the Divine immanence in the world. More often, the sages say, it is employed to describe the endowment of a person with special gifts or prophecy; God’s direct influence upon man.

It was said that, “men of prehistoric times, being able to use the Holy Spirit, gave names to their children which indicated events that were to happen to them later in their lives” (see Genesis 10 and Gen. R. XXXVII. 7). The same teaching admitted: “we on the other hand, who cannot employ the Holy Spirit, name our children after our ancestors.”

Mark’s Gospel author spoke of one coming after the forerunner who would baptize or inundate repentant and observant ones with the Holy Spirit, in a manner similar to how the Baptist used water. Did Mark’s author know about the rabbinic concept that the Shechinah and the Holy Spirit indicate the nearness of God? Was that author aware of an oral teaching which was later written in the Talmud, that as surely as the wicked drive away the Divine presence by sins, that the righteous restore its blessing to the human race?

Tradition has originally stated that the Holy Spirit was in the lower regions; ‘when Adam sinned it ascended to the first heaven; when Cain sinned to the second; In Enoch’s generation to the third; In the flood generation to the fourth; In the Tower of Bavel generation to the fifth; the men of Sodom caused the Divine Presence to depart to the sixth; and the Egyptians in the time of Avraham to the seventh heaven.’

In contradistinction, seven righteous men arose and made the Shechinah descend, beginning with Avraham and ending with Moses (Moshe), who caused it to come down from above to below on earth. The coming one written about by Mark, and declared by the Baptist-was he the prophet beyond Joshua, and like Moses, and mentioned by Moses in Deuteronomy 18:18-19? In some way the Baptizer knew things about the restoration of the Holy Spirit to the lower levels, and indicated that one coming after him, would begin the process anew.

These questions and many others are under constant investigation by bible students who not only look for basic foundational truths established in biblical history, but examine the same verses to see if any other hints and omens are provable and pertinent.

hurricane Hanna blog

Second hurricane prayer (about Hanna)

Our Father, God of Avraham, Yitzhak, and Yaakov. Lord, God of Elijah, El Elyon are You. We offer thanks to You, the calves of our lips giving honor to Your name. Thanks for the mercies and kindness manifest throughout hurricane Gustav, and the consideration You so freely gave to our petition. Thanks for all the detail You involved Yourself in to assist our people.

Once again, we are faced with media reports of other approaching hurricanes named Hanna and Ike. We do need Your Divine assistance and intervention. We are nearly powerless except for limited human preparation, against such potentially destructive force of nature. Turn Hanna away from the Gulf Coast region and remember the Atlantic Seaboard. Show the nations and the people, that Your kindness and compassion is far greater than the destructive force of nature.

You alone, know the exact amount of rain and fresh water needed for our sustenance and supply. Please be mindful for our sakes. Likewise, You alone know the amount of wind force we can tolerate in any storm. Limit these forces in accordance with Your Divine wisdom. We also ask that You remember all the people of the islands, who have faced the torrents of water pouring down, and the windy gusts which have brought devastation and suffering. May it be that food, water, clothing, and shelter, arrive for every person's storm need.

Not on account of our righteousness do we ask, but on account of Your great mercies.
Again, we ask all these great favors in Your Divine name. Amen.

hurricane prayer

blog prayer

Heavenly Father, God of Abraham, Isaac, and Jacob. Lord God of Elijah, God of mercies and great compassion:

We invoke your Divine name on behalf of the U.S. Gulf Coast and all its residents and properties. Reports are telling us of a Hurricane Gustav approaching and about to hit near New Orleans Louisiana any moment, described as category three in force. We ask Your help for the entire Gulf Coast Region.

It is written that You make the deep to boil like a pot, and that You have Your way in the wind and in the whirlwind. No force exceeds Your word and will, and all forces are under Your command.

Please now, protect all the involved people and their properties, their animals and possessions. Spare from injury and harm. Lessen the impacts of the winds and preserve the lives of all personnel who of necessity remain behind to serve and protect. Let the line of supplies of food and water be speedy and precise. May no good strategy fail the emergency teams. Remember all travellers in the regions.

We trust in You, who at the word of Your servant Elijah caused rains to come to Israel in time of drought, and by that same word and servant, caused the rains and winds to cease in the appointed time. Quickly calm these hurricane winds and waves in Your great wisdom and power.

These favors are asked in the Divine name and because of the knowledge of your great mercies.

Amen.

blog#20, Jesus... in Mark's Gospel

blog#20, Jesus...in Mark’s Gospel

My Hebrew teacher was a very interesting person whose husband was a professor at the local University. She was a “sabra,” an Israeli Jew, born in Israel. I had hired her to check my Hebrew-English translation skills of the Gospel of Mark, and to correct or further my language progress. In the process, for the first time in her life, she had to read the Gospel of Mark in Hebrew; a text which had been rendered from a Greek copy into Hebrew, by a pastor/teacher scholar, who led an Israeli congregation for 47 years.

As she read the Hebrew Gospel of Mark, she would tell me from time to time: Ron, Jesus is a good person, you need to tell this to my people. My response at the time was: “no, YOU need to tell your people.” All she had ever heard about Jesus, was certain demeaning Jewish traditions which had reached her ears. She was impressed by the Hebrew Gospel of Mark.

Another thing she told me, which I have recalled is; truth has layers, like an onion, which must be peeled off, to uncover and expose its reality. Best I can recall, we also talked about the archaeologist, who must carefully peel back the layers of soil to reach the object of discovery.

We had agreed that her knowledge of Hebrew language, customs, traditions, and all she had learned in her native Israeli upbringing, was very helpful in reading the Gospel of Mark. I would say as she made discussion points; you should be teaching this. Her reply was; Of course, Ron, it’s my language. I knew quite well later what I had only suspected in earlier times, that an educated Jewish mind, like hers, would understand earliest teachings given by Jesus.

A Hebrew translation version of the Greek Gospel of Mark, in the Mark 1:1 location reads: “tchilat besorat Yeshua hamashiach [ben Elokim].” A usual English rendering might be; “A beginning of the good news of Yeshua the anointed, [God’s son].” The notion that behind our Greek Gospel accounts, lies a Hebrew language, Hebrew culture, and Hebrew people, is quite provable. So, when the Greek words are placed back into Hebrew, its quite easy to see there is much information to be gained from Hebrew culture that is totally lost or missing in Greek logia.

It’s also rapidly noticed that nearly every person mentioned in the Gospel’s had a Hebrew name. Wow! That’s also true regarding “Jesus.”

In spite of the Anglicized form, which has been so widely published in Western markets, we can quickly notice that the word “Jesus,” has a Hebrew origin, and its non Anglicized form is simply “Yeshua.” The Greek form was Eeaysooce, as noted in the Greek manuscript copies; “Arche tou euangeliou Eeaysoo christou (huiou theou).” But, it arrived to us in English, via transliteration, translations, and because of language shifts, as “Jesus” [Geez-uhs).

One Christian scholar called that development, and its continuation, “euphemistic profanity.” The foundations of faith are not only based on faith itself, but should also be founded upon accurate knowledge. And, all that is placed upon the foundation of faith, should continue to be biblically provable by manuscript evidences, as the truth is “rightly divided.”

As my teacher read my English translation version, made from the Hebrew, she stopped to exclaim after the first verse: "O Ron you know, don’t you?" I said: "know what"? She replied: "You know that Jesus’ name was Yeshua". My response was: "I only rendered the Hebrew letters of the text accurately into Yeshua, instead of Jesus." She grinned and said: “We Jews have always known”. I was happy to know that she didn’t think I was another silly uneducated person.

Situations like those, made me more determined than ever that I would peel back everything needful to get to the core of truth. More examples follow.

In our Greek copies of Mark 1:1, where Jesus is called “christ,” the simple reading might indicate that Jesus last name is “Christ.” But, its not so in the Jewish setting. By translating from Greek back to Hebrew, the term ‘hamashiach” appears. Jews knew about mashiach (messiah), But the Greek term christ was not significant among Jews. Thus, the “christ” term is not traceable back to Hebrew culture and language, and because it’s a Greek word, appears to be a foreign introduction to Hebraic thought. Jews expected a “messiah,” but it’s extremely improbable, that Orthodox Jews in the first century had an expectation of a Christ, rather they were aware of a “mashiach” (anointed one) to come. They still today expect a “mashiach” (messiah).

In our Christian Bible, Jesus was given only the name “Yeshua”, as a birth name. Careful reading of Matthew 1:21, explains in angelic words to Yosef (Joseph): she shall bring forth a son, and you shall call his name “Jesus” [Yeshua]. The term “Christ” is not written there. In obedience to the angelic command, Joseph called the child’s name “Jesus” [Yeshua] (Matthew 1:25).

Hebrew readers and scholars are able to trace the term “yeshua” to a noun in Exodus 15:2 (K.J.V.), where it was written that “the Lord has become my salvation” (yeshuah).

Luke 1:21, confirms again, the one word phrase about the Hebraic name for Jesus. His last name was not “Christ.” Paul also understood the one name that Jesus was given. Read Philippians 2:9-10, which was written: “Wherefore God also hath highly exalted him, and given him a name which is above every name: That at the name of Jesus [Yeshua] every knee should bow,” ... Christian Bible evidence is precise: God gave the boy the name Yeshua.

Although, some knew the boys name, and somewhat of his role in history from the start, and some prophecies and revelations were shared before hand, it was a process of time and unfolding events, that caused many to think that he was “hamashiach” (the messiah). After time passed, the descriptive term, the Christ, was added to describe the views of his followers about him. But “Christ” was never part of his birth name. The language of conveyance was Greek, so the term christ stuck, though the original concept of anointing was not Grecian.

Further, the English word “gospel,” which we know, and as relates to the message of the death, burial, and resurrection of Jesus, is not what is implied in Mark 1:1 (beginning of the gospel of Jesus Christ). In Hebrew thought and language, the term used in the prophet Isaiah is “besorah,” and relates to a “message;” news, either good or bad (besorah/besorat). At first, in the beginning, Jesus’ besorah, his message, his gospel, was about the Kingdom of Heaven/God.

The gospel which was at first preached by Jesus and his apostles was good news about the Kingdom of Heaven. It also involved healing, miracles, and signs and wonders, which all enforced the theme, that the Kingdom of heaven was “at hand.” He also sent his disciples to preach that gospel (Luke 9:6), before they even knew of his coming death, burial and resurrection.

Mark’s gospel (good news), was the spreading of the besorah (message) began by Jesus in the earliest form. He takes the reader in Mark 1:2-3, to the words of Isaiah the prophet, and the writings of Malachi, combining them for emphasis of Hebrew prophetic fulfillment (compare Malachi 3:1 and Isaiah 40:3). In Mark 1:4, he asserts that John the Baptizer fulfills the role of forerunner for Jesus. In Mark’s gospel, John was part of the “beginning” of the gospel of Jesus.

The reason being, that John the Baptizer’s first sermons, were about the nearness of the Kingdom of Heaven with warnings to repent (Matthew 3:2). Evidence abounds in Mark 1:5, that all these events transpired in the land of Judea, among people of Jerusalem, and at the Jordan River, as many repentant ones confessed sins and immersed themselves because of John’s announcements.

This brings us to another interesting point about “John.” His Hebrew name was Yochanan, which means grace of Yehovah. The Hebrew term is Yochanan hamatbil, and implies that John was the one who caused [people] to dip, immerse, baptize themselves because of repentance.

With all these Hebraic names, theological themes, and traditions, how could anyone even begin to think that the gospel stories originated in Greek culture or literature?

Various scholars have opined and stated in times past, that the Greek Gospels are a result of every mans effort to spread a Hebraic life story about Jesus, into languages among the people of many nations. Other comments were made by the likes of early church fathers, among whom were Papias, Irenaeus, Eusebius, Epiphanius, and Jerome. Each of them alludes to a Hebrew Gospel origin. It probably wasn’t until the middle ages, when an erring theory developed that Hebrew meant “Aramaic.”

The first 8 verses of Mark chapter one, are powerful and rapidly moving in sequence, as the author outlines some detail about a prophet, whom he considered the forerunner, and messenger of God with good news. The eighth verse ends with the amazing prophecy that another one is coming after that one. One who is greater than he, and one before whom he is unworthy to bow and untie the thong of his sandal (ayneneni raooey likhroa berekh l’fanav ool’hatir et s’rokh n’alav). Then, the amazing words: “I indeed have baptized you with water: but he shall baptize you with the Holy Spirit.”

Who could this possibly be, before whom a fearless outspoken preacher, would feel so unworthy, as to bend and untie the thong of his sandals? Who was this coming one, that could inundate a soul with the Holy Spirit?

blog#19...Jesus and parables (continued)

blog#19, Jesus...and parables (continued)

A normal first response regarding my comment about a secondary purpose of “parables” is; that it seems so unfair that the wisdom of God would conceal a parable meaning from one group or segment, while bringing enlightenment to another segment of the same group. Jesus had spoken of eyes which did not see, and in the same thirteenth chapter of Matthew, spoke of eyes which did see and ears which did hear. He blessed those who saw and heard.

Perhaps the eleventh principle of Judaism, as expressed by Maimonides, and found in the morning prayers, brings better insight as to the Jewish understanding of why God withholds from one while blessing another. ‘He rewards man with kindness according to his deeds. He sends evil to the wicked according to his wickedness.’

The equation only seems unfair, until we learn that God deals with rebellious mankind in the same measure that man approaches God. The measure for measure outlay can be changed by humility and repentance. One scripture verse which supports the measure for measure concept is located in Psalm 18:26-27: “With the pure You act purely, and with the perverse You are wily, It is You who deliver lowly folk, but haughty eyes You humble” (JPS Hebrew English Tanach).

Jesus’ comments in Matthew 13:15, clarify that God would heal and restore those who did repentance, and their eyes, ears, and hearts would be fruitful of understanding. But, as with parables, even so with any of the teachings of the Kingdom of Heaven: understanding always eventually comes to the pure of heart.

The rabbi had told his immediate disciples: “But blessed are your eyes for they see: and your ears for they hear. For verily I say unto you, that many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.” Being called and invited into the “inner circle,” has a way of separating folks from other folks.

Jesus’ parable about the Kingdom of Heaven being like treasure hidden in a field (Matthew 13:44), which when a man finds, he sells all he has, to acquire the money to purchase the field, and with great joy becomes possessor of the treasure and property, reveals an amazing concept. Some things are worth owning for yourself, no matter the cost. But, who would place such a value upon the things of God? Only the pure and humble in heart. And, who would think that something so great as the Kingdom of Heaven could be hidden? Hmmm!

We must not forget that the principle of “measure for measure,” has limitations in scripture. A wonderful passage in Psalm 103:10, reads: “He has not dealt with us according to our sins, nor has he repaid us according to our iniquities. For as high as the heavens are above the earth, so has His kindness prevailed over those who revere Him.” The compassionate Father who loves His people, never gives them a full measure of reward for transgressions, lest justice should overrule mercy, and destroy the holy people. Aren’t we glad that his full anger is not aroused, and time is granted for repentance?

As it is written: " The kindness of Hashem [the Lord] is forever and ever, upon those who revere Him, and His righteousness is for children’s children. To those who keep His covenant, and to those who remember his commands to fulfill them” (see Psalm 103:17-18).

No wonder the prophecy was clearly given to Israel, in spite of its sins and transgressions: “ I am the Lord, I change not; therefore ye sons of Jacob are not consumed.” Because God never fully recompenses His people as they fully deserve; Israel exists yet today. And not only Israel, we who haven’t fully obeyed God in every detail, because we cling to Him, will not experience the full measure of His wrath. Amein!

blog#18, Jesus...and parables

blog#18, Jesus...and parables

Recently I mentioned about a pool of Hebrew sayings (parables), numbering near 5,000 and about 800 of them, are called king-parables. The sages drew from them and used them as a teaching tool. Readers of the Christian Bible, also know that Jesus used parables in his teachings quite liberally. But what is a parable, and how does such a tool enhance teaching? First, lets examine the Greek word “parable.”

A Strong’s Concordance with a Hebrew Greek Lexicon, lists the word parable/s, as found in about 62 bible verses (King James Version). The coded Greek number is 3850, and comes to us from “para” and “ballo”(2 Greek words), having these listed meanings; to throw alongside [for comparison], similitude, comparison, adage, figure, proverb. Parables were sometimes a short simple story which communicated a moral or spiritual truth. Some parables used figurative or symbolic language to convey a particular lesson. Jesus was not the first to teach with parables.

We Christians fail to recognize the abundance of parables in our bible. For instance, the book called Proverbs. In Hebrew it reads, Mishlei Shlomoh ven David, melekh Yisrael-It could also read: Parables of Solomon son of David, king of Israel. The Hebrew term rendered Proverbs, could have also been translated “parables.” The particular word “mashal”, and its plural form mishlei, actually has a listed meaning of parable/s under Strong’s Hebrew Lexicon #4912.

When we take the Hebrew word mashal/mishlei, knowing that it means parable/s, suddenly we realize that king Solomon’s so called book of Proverbs, is in truth, a book of Parables. Now we can grasp significant truth, namely, that the 31 chapters of Proverbs, is a book of Parables. And, what shall we say of Ecclesiastes, and Song of Songs?

But, we are not overly surprised, since 1Kings 4:32 relates of Solomon: “And he spake three thousand parables: and his songs were a thousand and five.” Long before the man Jesus came along, parables were used by Hebrew thinkers as teaching tools. Jesus was following in a great tradition of teaching. The Talmud expresses parables in many lessons, and I accept that many of them were part of an unwritten oral tradition.

Solomon’s father, king David, was also quite a literary genius with Divine inspiration. Sages say, that king David in composing the Psalms, drew upon the works of ten psalmists-including Moses, who wrote Psalms 90-100. Rashi says, that David incorporated them into Psalms. One view in the Talmud conveyed; David was the author of them all, presumably drawing upon ideas or texts and weaving them into his own compositions.

Even the non Hebraic prophet, Balaam, made use of parables in his prophecy in Numbers 23:7, Numbers 24:3, and Numbers 24:20. He realized that he couldn’t curse Israel. He envisioned the goodliness of Jacob’s tents and tabernacles, and saw that Amalek would perish. God opened his eyes, and allowed His Presence to come upon him, even though Balaam was willing to try and assist Balak. His parables are contained in narratives in the Book of Numbers.

Parables express the wisdom of God as revealed to His sages. Parables also seem to serve a two fold purpose. Matthew chapter thirteen and verse two, reveals about the huge crowds which followed Jesus, saying: “great multitudes were gathered together unto him...and he spake many things unto them in parables.” Jesus also, used the parable as a teaching tool.

Within that thirteenth chapter of Matthew alone, there exists 7 parables. A Parable of the sower, parable of the wheat and tares, parable of the mustard seed, the parable of the hidden leaven, parable of the hidden treasure, a parable of the pearl of great price, and the parable of the cast net and the sea. Jesus links each parable to a movement of God, which he calls, the Kingdom of Heaven.

According to Matthew 13:35, the author felt that Jesus’ use of parables was a fulfillment of prophetic utterance, made by Asaph, [rewritten by king David], and found in Psalm 78:2. “I will open my mouth with parables; I will utter things which have been kept secret from the foundation of the world. I will utter riddles from antiquity, that which we have heard and know, and our fathers told us.” This verse states that parables were passed down from the fathers of Israel to their children from old times, and that the parables themselves are revealing, yet express riddles of ancient history.

Psalm 78 enumerates many details of Israel’s history. According to Rabbi Hirsch (R. Hirsch), ‘the events of Israel’s history are parables-object lessons for all times. The principles demonstrated by these events serve to explain the otherwise inexplicable riddles of subsequent Jewish history.’

Truly, Psalm 78 shows both the successes and failures of some of Israel’s people. One segment of Israel receives the reproof of Psalm 78:37: “For their heart was not right with Him, neither were they stedfast in His covenant.” And another verse wrote: “But they continued more to sin against Him, to rebel against the Most High in the desert ” (Psalm 78:17).

Such comments indicate that Israel’s people and existence itself, is sort of a riddle from ancient times. Why would there exist among a holy people, a population segment whose hearts were not right with God, or those who were not stedfast with Him and His covenant? Fact is, that in any religious tradition, there are folks who do not live up to the “faith,” and there are also folks in any society which are not completely faithful to the cause. But, in Israel’s case, because of the manifold manifestation of God’s mighty miracles, its seems more of a riddle than usual, because they are the biblical holy people, to whom God gave the “oracles” (logia=divine words).

The same chapter in Psalm 78:10, says of an Israeli population segment, “lo shamru berit Elokim, oov torato meianu lalechet.” They did not guard the covenant of God, and His Torah, they refused to follow. The riddle deepens, but we do notice a people within a people, parables as a teaching tool, and the passing down from fathers to children of many sayings and traditions.

Reading farther in Matthew chapter 13:14, Jesus adds another reference from the prophecy of Isaiah, combining it with the Psalm 78:2, and shedding more insight upon the twofold purpose of parable teaching. “By hearing, ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive” (see Isaiah 6:9). Thus, the segment of people within a people, the ones whose hearts are not steadfast with God, the ones who do not keep covenant, those who rebel constantly against the Most High, become unfruitful in understanding because of the parable teaching tool.

At the same time, those whose hearts are fixed on God and love Him, with all the heart, and with all the soul, and with all the might, and observe His teaching; upon hearing the parable, are able to eventually grasp the message which God sends them. Thus, the parable to one is an enigma, but to the other it becomes a blessing.

Why else would Jesus say; “Because to you it is given to know the mysteries of the Kingdom of Heaven, but to them it is not given” (Matthew 13:11)? This makes the prophecy of Isaiah so enlightening. For in them is fulfilled the prophecy of Isaiah: “For this peoples heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should repent, and I should heal them.”

In the wisdom of God, the parable is designed to enlighten and assist the understanding of the sincere person who puts trust in God. Conversely, the parable is designed in the wisdom of God, to confuse the non repentant religionist, thus keeping that one on the outer edge of faith, even though that one travels with a believing group. Until they repent, no parable will ever hold true significance for that one.

A popular saying with Jesus was: He that has ears let him hear. The phrase is located in Matthew thirteen, about 4 times. Its found elsewhere too, but in the seven prophetic messages to the seven churches of Asia, its given a total of 7 times by the Holy Spirit to the churches. Yet, the text says that JESUS was actually doing the talking.

You see, to Jesus, hearing was not hearing; unless the words were permitted to sink down into your ears [heart] (see Luke 9:44). Parables should be meditated upon, applying the moral and spiritual truths to ones own life. But parables are not necessarily designed to teach theology, rather they teach principles of the Kingdom of Heaven in this world.

Blog#17, Jesus...and his "kingdom" Gospel

blog#17, Jesus... and his “kingdom” Gospel

Early in his ministry when Jesus first began preaching and teaching, gospel authors recorded in four verse locations the word “gospel,” describing his proclamations. The Greek manuscript copies used the same root word each time: yoo-ang-ghel’-ee-on (see Strong’s Greek Lexicon # 2098). In approximately another 104 New Testament verses, the same term was also rendered gospel/gospel’s. The English term “gospel” is sometimes rendered “good news,” or “glad tidings” in various translation versions.

Was the gospel that Jesus preached, the same message that Paul declared was the gospel in Galatians 1:7-9? Before a person attempts to answer that question too quickly, some verses should be examined and carefully considered. Let’s read some verses which mention Jesus preaching “the gospel of the kingdom.”

I’ll call this first evidence for my presentation, exhibit number one. We read in Mark 1:14-15: “Now after that John was put in prison, Jesus came into Galilee, preaching the Gospel of the Kingdom of God, and saying; The time is fulfilled, and the Kingdom of God is at hand: repent ye, and believe the gospel.” Examine closely the twice mentioned term “gospel,” and understand that it’s called the Gospel of the Kingdom of God, and that repentance and belief in the message was stressed.

Exhibit number two is a verse located in Matthew 4:23: “And Jesus went about all Galilee, teaching in their synagogues, and preaching the Gospel of the Kingdom, and healing all manner of sickness and all manner of disease among the people.” Notice, the earliest form of the Gospel of the Kingdom, was proclaimed by Jesus in Galilean SYNAGOGUES. Wow! An earliest gospel form; preached in synagogues-accompanied with mighty works.

My third exhibit is a verse located in Matthew 9:35: “And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the Gospel of the Kingdom, and healing every sickness and every disease among the people.” Once again; this early form of the gospel being preached by Jesus, was IN THE SYNAGOGUES.

A fourth exhibit to substantiate my assertion is found in Luke 9:2. Jesus sent the twelve to preach the KINGDOM of GOD, and to heal the sick. From Luke 1:1, up to Luke 9:2, there has been no mention of the death, burial and resurrection of Jesus, or any possible connection thereto. The disciples have no clue that Jesus must die for the sins of the people, yet they are sent to preach the “Kingdom of God,” and heal the sick. Then, in Luke 9:6, “they departed, and went throughout the towns, preaching the GOSPEL, and healing everywhere.”

Truthfully speaking, Luke 9:6 could be another evidence of my assertion; exhibit number five. Even the apostles, at first, preached an early gospel form, minus the elements of the death, burial, and resurrection of Jesus. They, as yet, had no knowledge of Jesus’ coming death.

Only later, in Luke 18:32-34, when Jesus begins to open up a little and foretell to the twelve what is soon to happen to him; how he is to be delivered to the Gentiles, to be mocked, be spitefully entreated, and spitted on, put to death, and to rise again the third day, the disciples are dumfounded. They know nothing about a gospel of Jesus’ death, burial, and resurrection as yet.

Matter of fact, Luke 18:34 writes: “and they understood none of these things: and this saying was hid from them, neither knew they the things which were spoken.”

These verses provide more than enough evidence to support my observations. In every case the word “gospel,” was used in a specific way related to the Kingdom of God, yet differing from the “gospel,” as defined and detailed in Paul’s letters (epistles).

Paul clearly outlines his “gospel” in 1Corinthians 15:1-8. It consisted of the elements of death, burial, and resurrection of Jesus. The “gospel” Paul preached, relates to the believer receiving, and standing by faith/belief, in that body of truth-the death, burial, and resurrection of Jesus.

We are compelled to admit on the basis of scriptural evidence, and on the basis of knowledge of teachings acceptable in first century synagogues, that the Gospel of the Kingdom of God, was the earliest form of the gospel. It stands to reason that if Jesus would have preached about his own death, burial, and resurrection, in his first synagogue meeting, there would have never been a second synagogue meeting with him preaching.

The “good news” was about the Kingdom of God. Personal promotion was not the Jewish way during worship, and the Kingdom of God was about God’s rule. Besides, serious bible students are aware of Jesus’ ministry time line, and various stages leading up to his prophecies of impending death. In those early days, his disciples could never begin to fathom the depths about his coming death or resurrection. He hardly talked about it, until the time began to draw near. They were still “hung up” on kingdom truths, even after the descent of the Holy Spirit. See Acts 1:6, when the disciples asked him when the kingdom would be restored again to Israel.

The nearness, or “at hand” phrases about the kingdom of God, seemed to be emphasized by miracles and healings, as well as parables with deeper meanings about God’s rule in human affairs.

The prophecy and writings of Isaiah 52:7-9, had said: How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that sayeth unto Tzion, Thy God reigneth!” The same Greek Septuagint root words are used which we found in the Christian Greek manuscripts (Strong’s # 2098).

It was a gospel of joyful proclamation, of a time foreseen by Isaiah. Israel would be freed from Assyrian captivity. the Lord would return to Tzion, Jerusalem will be redeemed from waste places (ruin), and the Lord would comfort His people. All the earth would see the salvation of our God (yeshuat Elokenu). The nation would be restored after being humbled, and a final redemption would happen in God’s scheme.

Isaiah felt it in his prophecies when the Spirit of the Lord came upon him, as stated in Isaiah 61:1-2. “The Spirit of the Lord God is upon me; because the Lord has anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives; and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn;”

Jesus also, felt the same anointing and fulfillment, as he stated, after standing and reading from the scroll in Luke 4:16-19. He opened the scroll and read the same verses from Isaiah. His vision of the kingdom era brought the same joy, which that prophet had experienced. Freedom and liberation from captivity, preaching good news to the poor, healing and deliverance for those captive to sin and disease. Restoration of sight for the blind.

Jesus, in prophetic ecstasy, felt he was the catalyst for fulfillment of those words. His mighty works indicated the same. The evidence of visitation from God, to the people of Israel, in the time of Jesus, is quite certain, and is possibly verifiable beyond even those source documents of the Christian Bible (gospels).

Flavius Josephus wrote about Jesus in Antiquities XVIII, 63-64. But, since it has such favorable comments about Jesus, some scholars believed it was an interpolation or forgery woven into the text of Josephus. One scholar, an expert on Second Temple History, pointed to the end of the passage which reads; “and unto this day there are still people who are called Christians .”

The expert argued, “it is unlikely, that such a sentence would be a forgery, and it appears that these are the words of Josephus himself.” Later, another professor found a different version of Josephus, a tenth century Arabic Version. The reading is reported as follows:

‘At this time there was a wise man who was called Jesus, and his conduct was good, and he was known to be virtuous. And many people from among the Jews and the other nations became his disciples. Pilate condemned him to be crucified and to die. And those who had become his disciples did not abandon their loyalty to him. They reported that he had appeared to them three days after his crucifixion, and that he was alive. Accordingly they believed that he was the Messiah, concerning whom the prophets have recounted wonders.’

May we assume that the Arabic text, which contains no trace of a Christian view, actually relates what Josephus wrote about Jesus, rather than the supposed Greek interpolation?

Jesus...miracles and wonders in the Gospels

blog#16, Jesus...miracles and wonders in the Gospels

Matthew 11:20, mentions that Jesus began to reproach the cities wherein most of his “mighty works” were done. The next verse (v.21), lists Chorazin and Bethsaida, as being upbraided by him, because they had witnessed so many “mighty works,” yet had not repented.

Afterward, in Matthew 11:23, Jesus mentions another city that had witnessed so many of God’s mighty works under his ministry. “And thou, Capernaum, which art exalted unto heaven, shall be brought down to hades: for if the mighty works which have been done in thee, had been done in Sodom, it would have remained until this day.” Jesus named 3 cities that saw and witnessed many “mighty works;” Chorazin, Bethsaida, and Capernaum.

The Greek term associated with all these examples where the English renders “mighty works,” is doo’-na-mis (Strong’s Greek Conc. # 1411). It’s used also in Matthew 13:54-58, which informs us of limitations upon Jesus’ ministry, in his own region, and because of family familiarity. The 58th verse says: “And he did not many mighty works there because of their unbelief.” Doubts can certainly hinder some “mighty works.”

I recall a verse found in Psalms 78:41 (K.J. Version): “Yea, they turned back and tempted God, and limited the Holy One of Israel.” Israel had provoked God and grieved Him in the wilderness, and thereby had placed limitations upon themselves and God’s power. Psalm 78:32 gives us insight to the “limitation” : “for all this they sinned still, and believed not for His wonderous works.” The wording, believed not, and unbelief, are the same in meaning.

However, they were many other instances without limitation reported by the Gospels. Notice, Luke 9:43: And they were all amazed at the mighty power of God, but while they wondered every one at all things which Jesus did, he said unto his disciples”...Then again in Luke 19:37, when all the people saw him descending Mount Olivet; they exclaimed with loud voices: Praise God, ...for all the mighty works that they had seen...

The two disciples on the road to Emmaus sum up the reputation of Jesus among the people in Luke 23:19: ...Concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people”...

Mark 9:39, is also interesting, for in that verse the word “miracle” is rendered by K.J. Version translators, from the same Greek word doo’-na-mis, which in those other examples was rendered “mighty works.”

It’s found again in Acts 2:22, where Peter uses it of Jesus, saying: “Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders, and signs, which God did by him in the midst of you”...

We are unable to read the Gospels, without being impressed over and over by the mighty works of God, when Jesus healed, delivered, and exorcised demons from the people. Peter used three words to express the demonstration of God’s mighty power. 1. dunamis, 2. teras, 3. seimion. In order as shown, miracle, wonder, and sign.

In Rabbinic thought, that God performed miracles was never questioned, but their purpose was to ‘sanctify His great Name in the world.’ In addressing the people of Israel, God is accredited with these words: All the miracles and mighty acts which I have performed for you, were not with the object that you should give me a reward, but that you should honor Me like dutiful children and call Me your Father (Exod. R. XXXII.5).

Gospel narratives also use the term “healing” in some King James Version examples. Those verses reveal an abundance of cures taking place during Jesus’ ministry. Matthew 4:23 is one case: “And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people.” Matthew 9:35, Luke 9:6, and Luke 9:11, are all verses that also use the word healing/ed. Our Greek source is ther- ap -yoo’ -o (Strong’s # 2323). From it we have evolved an English word similar in meaning: therapy.

The Hebrew Bible contains instances where God declares to “am Yisrael” (people of Israel); I am the Lord healing you (Exodus 15:26). The descriptive Divine name there is Yehovah Rophekha. But, What is simply said there in one of the two Hebrew phrases is: HEALING YOU. Thus, Yehovah Rapha is not technically accurate since the Hebrew suffix calls for “you.”

An accurate translation would be: For I am Yehovah your Healer (note, I use the hybrid form Yehovah, rather than the 4 letter Tetragrammaton). Thus, to assert and invoke the Divine name without the inclusive term “YOU,” falls short of scriptural completion.

God wanted to heal, not only the bitter waters of Marah, but He desired to heal “am Yisrael,” and gave specific conditional promises which would remove diseases from them, that had been experienced by Israel’s enemies.

Other verses indicate the same. Look at Exodus 23:25: “and you shall serve the Lord your God, and He shall bless thy bread, and thy water; and I will take sickness away from the midst of thee.” The concern of the Lord for Israel’s well being in the harsh desert climate, and their sojourning is expressed so nicely in Deuteronomy 8:4: “Thy raiment waxed not old upon thee, neither did thy foot swell, these forty years.”

The God of Avraham, the God of Yitzhak, and the God of Yaakov, has always provided for His children, even in hard times. Is not His name also Yehovah Yireh (Jehovah Jireh)? Yehovah will see [to it/provide].

King David, in Psalms 103:3, recognized the benefits of the Lord and stated this: “who forgiveth all thine iniquities; who healeth all thy diseases.” Forgiveness and healing were not just invented at the cross of Golgotha. God has been forgiving and healing people since the earliest of times. Remember in Genesis 20:17, when Avraham prayed for Avimelech, after the man restored his wife? The verse says: “So Avraham prayed unto God: and God healed Avimelech, and his wife, and his maidseravants; and they bare [children].”

That is the first time in the English Bible version, where a healing takes place as a direct result of prayer, and the word “healed” appears.

Jesus...and Gospel accounts of miracles

blog #15, Jesus...and Gospel accounts of miracles

Gospel narratives abound with reports of healings and miracles, which happened for people during the teaching and ministry of Jesus. But, can we rely on the stories, as reported to us, or are they just exaggerations or rumors reported by Gospel authors?

We prefer to believe that the Gospel authors are simply revealing what they saw and heard, as they related the amazing things which they witnessed (See Luke 1:1-2 and Acts 1:1).

Notice John 21:24-25, “This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true. And there are also many other things which Jesus did, the which if they should be written everyone, I suppose that even the world itself could not contain the scrolls that should be written. Amen.”

We find it difficult to dispute what claimed “eyewitnesses,” have declared, since we were not there, and since John introduced the “amen,” thus attesting to the veracity and authenticity of events which the disciples witnessed. Imagine; a person so inspired by what he saw and heard of teachings, signs, wonders and miracles, that he thought many many more scrolls should be written. Even enough to fill the world. Impressive indeed, enough so as to promote a great supposition.

What did they actually see and hear? Individual and mass or group healings beyond imagination, I suspect. I am citing some verse examples from the Gospel of Mark. Notice Mark 1:32-34: And at even, when the sun did set, they brought unto him all that were diseased, and them that were possessed with demons. And all the city was gathered together at the door. And he healed many that were sick of various diseases, and cast out demons; and suffered not the demons to speak, because they knew him ...

Look also at more mass healings and miracles in Mark 3:10: For he had healed many; insomuch that they pressed upon him for to touch him, as many as had plagues. And unclean spirits, when they saw him, fell down before him and cried [out]...Notice the words in both verses; he healed many, and he had healed many...

Nothing I have cited thus far, is an example of an individual healing, and there are other mass healing verses as well. For the sake of impression, I point to a man delivered from a demon in a synagogue in Mark 1:23-26, a paralyzed man let down through a roof in Mark two, the man in a synagogue, healed of a withered arm in Mark three, the demon filled man having legions cast out near Gadera in Mark five, or even the synagogue ruler’s daughter revived from death in Mark 5:22.

Another example of group, or mass healings, that cannot be numbered is noticed in Mark 6:54-56: "And when they were come out of the ship, straightway they knew him, and ran through that whole region round about, and began to carry about in beds those that were sick, where they heard he was. And wheresoever he entered, into villages, or city, or country, they laid the sick in the street, and besought him that they might touch if it were but the border of his garment: and as many as touched him were made whole.” Whew!

In today’s world, it would be like healing the entire sick ward in a hospital, and sending them all home well.

The Greek Testament terms in those verse of Mark 6:54-56, are “too kraspe’doo himati’oo autoo,” coming to us in Anglicized form as “the border of his garment.” The Septuagint translation uses the same Greek term in Numbers 15:38-42 (Kraspe’da), and it refers to the special garment commanded the Jewish male to be worn with “fringes” (TziTzit). The people were reaching to touch his prayer shawl fringes.

We believe that Jesus’ miracles, healings, and exorcisms were real, and not exaggerated. The Hebrew Bible gives various details about Moses and the prophets working signs, wonders, and miracles under God’s authority (see Exodus 4:28-31). It’s also known that exorcism, or expelling demons, happened in the Hebrew Bible. Notice, 1Samuel 16:14-23, wherein it is written that when David played the harp, the evil spirit was exorcised from Saul.

Although belief in and about demons have played a relatively unimportant role in Judaism, rabbinic literature does not deny their existence. But Judaism does stress, that its monotheistic God has absolute and sovereign control in all matters.

Power over demons was attributed to king Solomon in Exod. R. XXX. 16 : Many spirits and demons did Solomon vanquish,” although the power deserted him later in life, because, as it is said, ‘Until Solomon sinned, he ruled over the demons’ (Pesikta 45b).

blog#14, Jesus...scribes and Pharisees

blog#14, Jesus...scribes and Pharisees

In Matthew chapter twenty three, Jesus said: “woe unto you...Pharisees.” In seven different verses of that chapter, Jesus called those particular Pharisees present, hypocrites. Notice Matthew 23:13, 23:14, 23:15, 23:23, 23:25, 23:27, and Matthew 23:29. Wowee! Seven woes spoken against 2 groups present at the meeting that day (scribes and Pharisees).

What is a Pharisee? The Hebrew root term is parash (Strong’s Concordance #6567), and means to separate, (disperse). The plural form is p’rushim, and arrives in English as Pharisees. This Jewish group of separatists, who practiced ritual purity and freedom from defilement, are mentioned in the Talmud.

But the Talmudic report is not completely good about all of them. It divides Pharisees into 7 classes, and satirizes 5 of the 7 classes of Pharisees as hypocrites. Two groups are without criticism. 1. The Pharisee who loves God. 2. The Pharisee who fears God.

In the Gospels, certain Pharisees are constantly in conflict with Jesus. Considering the Talmud’s comments, and what the Christian Bible relates in dialogue between Jesus and certain Pharisees, we are able to have a better picture of what was happening.

We can all understand the friction about differing religious interpretations, but when hypocrisy is involved, friction turns into force of a relentless sort. Especially, when one teacher starts blasting the others with scalding words like “hypocrite.” The gentle Jesus that Christians envision, was outspoken and very critical of hypocrites and pretenders.

Were all Pharisees hypocrites? No, of course not. We cannot rightly condemn every Pharisee because a vocal group gets all the attention, by regularly tangling with an itinerant rabbi. Matter of fact, to condemn good people, is like painting with a broad brush, while trying to do detailed work. Suffice it to say, that the “in house” observation by Talmudic sages, and the words of Jesus, combine to give us more insight than previously.

That segment of Pharisees who constantly antagonized Jesus in the Gospel narratives, is not truly a matter of anti Shemetism, showing in a literary device, rather its an observation about hypocritical “in house” behavior. It would be different if Jesus’ detractors were not Jews, but they were.

So, we who are outside the pale of Judaism must recognize that the arguments, made by Jesus were a polemic against some Jewish hypocrisy, and not against all Pharisees.

Josephus, also sheds insight on the Pharisees in Antiq. XIII. X. 6, saying; The Pharisees have delivered to the people a great many observances by succession from their fathers which are not written in the law of Moses; and for that reason it is said that the Sadducees reject them, and say that we are to esteem those observances to be obligatory which are in the written word, but are not to observe what are derived from the tradition of our forefathers; and concerning those things it is that great disputes have arisen among them.

In defense of the good Pharisee, one scholar wrote: “that of all that is said against rabbinic Judaism in the writings of the Church Fathers, there is not a single accusation of hypocrisy levelled against the sages.” Jesus also spoke on behalf of the observant Pharisee, saying; the scribes and Pharisees sit in Moses seat: all therefore whatsoever they bid you observe, that observe and do;”

The distinction is clear enough; Jesus was referring to negative Pharisees, rather than the rest of the Pharisees, when he blurted out; “ but do not ye after their works: for they say, and do not.

For they bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers. But all their works they do for to be seen of men (Matthew 23:2-5).

He truly resented those who taught and interpreted Torah, but themselves didn’t practice all the addendums they promoted. It’s like an old English adage; don’t do as I do: do as I say. Leaders should set examples for followers, and not just “lord” it over them.

Jesus also denounced “scribes” who aligned themselves with a hypocritical type Pharisee, and also pronounced “woe” 7 times against them. I found the term “scribes” about 55 times (plural), in the four Gospels, and in many cases it was mentioned with the word Pharisees alongside.

The word for “scribes,” found in the Greek manuscript copies is gram-mat-yooce (Strong’s #1122). It means a writer, or secretary and relates to one well versed in the law, or holy scriptures. Authority seems to have been granted them in a general way by virtue of their occupation, but did not include decisive power. Some leaders allied themselves with scribes because of the respect attached to them by the Jewish people due to their knowledge of the law.

Thank God for all the sages who lived for God, and practiced what they preached. Thank God for every scribe which was instructed in the Kingdom of Heaven.

blog#13, Jesus...Hebrew in Greek Gospels?

Blog#13, part 2, Jesus...Hebrew in Greek Gospels

Matthew 6:9-13, has gained the tradition of being called “the Lord’s Prayer.” This may have happened because Jesus, as teacher of his students, gave them a pattern for prayer, or maybe it is called the Lord’s Prayer, simply because the prayer is directed to the Lord in heaven. Maybe, it should be called, the “disciples prayer.”

One disciple had asked him to teach us to pray, as John also taught his disciples (Luke 11:1). He didn’t say, teach us HOW to pray, he asked teach us TO pray. I’m using a more complete form of that prayer which is found, beginning Matthew 6:9.

The Greek copy begins with the the terms “Pater humon,” which literally comes into English as, Father of us, or Our Father. But by following the suggested pattern of turning Greek Gospel words back into Hebrew, we immediately come up with the term “Avinu.” The Hebrew or Jewish mindset quickly associates it with the same word appearing in much Hebrew liturgy and prayers. It occurs over and over during Yom Kippur (day of atonement) prayers.

The “Avinu Malkenu” (our Father, our King) begins the prayers which rise repeatedly from worshipper’s lips, as they petition God to listen, and to open the gates of heaven.

The service order goes something like this: all rise, Torah ark is opened, Avinu prayers are made, Avinu blessings are asked with request to be inscribed in the Book of Life, all are seated, and the Torah ark is closed.

Talmudic sources assign some of the lines of the original Avinu Malkenu to Rabbi Akiva about 40-135 A.D, who made the prayer for rain in a time of drought. Over a period of time the formula was repeated with other requests, until today, some 44 supplications related to Avinu Malkenu are used by certain congregations. Akiva’s term “Avinu,” is also used by Jesus. We know that Avinu impacted Judaism for generations, and we do know that the concept of “Avinu” is very Jewish. We also know that Jesus used the Avinu for the Lord’s prayer example.

Its reported by scholars, that Martin Luther once said in reference to Hebrew language, the Hebrews drink from the spring, the Greeks from the stream that flows from it, and the Latins sfrom a pool [farther]\ downstream. Another scholar had said; Hebrew enables us to see the Old Testament from inside instead of peering through the telescope of a version. Those comments, help bible readers to appreciate the importance of knowledge of Hebrew language and culture.

Traditional views of some Rabbis, expressed that Hebrew is the language of prayer and recital of the shma (Deuteronomy 6:4). The Hebraic terms “lashon hakodesh,” reveal that Hebrew is also known as the Holy Tongue. However, Rabbis also relate that one may pray in ANY language, since God knows them all, and the lack of knowledge of Hebrew, should not prevent a Jew (or Christian), from praying in his native tongue. The Jesus Avinu goes as shown below:

Avinu shebashamayim yit-kadash sh-mekha,
Our Father which is in heaven, holy is your name.

Tavo mal-chuteikha ye-aseh r-tzon-kha k-mo vashamayim ken ba-aretz,
Your kingdom come, Your will be done, as in the heavens, so in the earth.

et lechem chukenu ten-lanu hayom oo-slach lanu et chovotenu ka-asher salach-nu
gam anach-nu l-chayavenu.
Give us today our daily bread, and forgive us our debts, when we also forgive our debtors.

veh-ahl t-veeinu lidei nisayon ki im chal-tzenu min hara, ki l-kha ha-mam’lekha v-hag-vurah v-hatif-eret l-olam-ei olamim amein.
And don’t lead us into the hands of temptation, except You rescue us from the evil, for Yours is the kingdom, and the might, and the glory, for ever and ever, amen.

The Matthew 6:9 phrase; “Hallowed be Thy name” refers to the sanctity of the Divine name and relates to Exodus 20:7. A similar terminology, sanctification of the Name (kiddush haShem), is an expression in Hebrew which refers to an act wherein an individual is willing to be martyred for the sake of heaven, thus honoring God. Its not suicide, which is forbidden in Judaism. Rather, it relates to Deuteronomy 6:6, which says; love the Lord your God.. with all your... soul. Thus, one must be willing to love Him, even if He take thy soul.

Matthew 6:10, “thy kingdom come.” Numerous verses in the Hebrew Bible (O.T.), specify that God is king, and that His rule extends to every realm of all creation. In Psalm 24, The Divine name, Lord of Hosts (YeHoVaH Tzevaot), is called, “King of Glory” (melekh ha kavod). Followers of Jesus are supposed to pray to the Father and seek for His kingdom to come to this world, a primary focus being the “rule” of God in ones heart and life.

Matthew 6:11, “our daily bread;” most who followed Jesus’ teachings were of the poorer social order, and had to work hard for a living, and trust and pray for daily food.

Matthew 6:12, “forgive us our debts, as we forgive our debtors;” the verses which follow express that “trespasses” is the appropriate explanation for “debts.” The Greek word is “parapto-mata” (Strong’s # 3900), and is defined as a side-slip, (lapse or deviation), unintentional error, wilful transgression.

Matthew 6:13, “lead us not into temptation; but deliver us from evil.” God’s purpose in allowing us to be tempted or tested, is that we might call upon Him, and be thereby rescued.

Matthew 6:13, “ For thine is the kingdom,” The rule of God the King, prevails over all His willing subjects, and ultimately, his might, will at the end, prevail against even the unwilling. Isaiah 45:23 says: ...Unto Me every knee shall bow, every tongue shall surely swear. The statement is a follow up to Isaiah 45:22: Look unto Me, and be ye saved, all the ends of the earth: for I am God, and there is none else.”

blog# 12, Jesus...using Hebrew in Greek Gospels?

blog# 12, Jesus...using Hebrew in Greek Gospels?

As a young teen after my conversion to Christianity, and reading the Christian Bible completely through, I wanted self assurance that what I was reading in the bible, was correctly understood by myself. I was able to recognize quickly by God’s grace, that along with my bible, a great study tool for achieving my goal was a Strong’s Exhaustive Concordance of the Bible with the Hebrew-Greek Lexicon. I could link my King James Version with English words to Hebrew and Greek manuscripts, because of the numbering systems.

I also wanted to understand what certain words, phrases, and sentences, meant to the people of the times of the prophets, and of Jesus, and to know how to apply them to our days and times.
That was the beginning of my quest for biblical knowledge, and it was sparked by illumination by the Spirit of the Lord. He enabled me to begin examination of Hebrew and Greek texts, and to investigate Hebrew culture and long established traditions. After all I reasoned, if Jesus taught, spoke, and delivered his parables in Hebrew, I would do well to learn as much Hebrew language and culture as possible while studying the bible. The discipline of "study" with intensity, began during those early years, and it has kept my thirst for truth well satisfied.

Some things stood out during reading of the Gospels and Acts. Luke 23:38, John 19:20, and Acts 26:14, all mentioned the use of the Hebrew tongue. The narrative about the inscription on Golgotha’s, cross (tree), and the language that Jesus used was Hebrew on Damascus road when answering Saul of Tarsus, who asked; Who art thou, Lord? Why did the New Testament manuscript copies say Hebrew? If Aramaic was intended to be the translation rendering, what happened?

Investigation showed that the Greek manuscript texts in those examples, did not give a Greek spelling equating the word Aramaic. The K.J. Version translators were correct in writing "Hebrew" in those verses. I had heard argument that Hebrew meant Aramaic when it appeared in the New Testament. Why didn’t scholars believe what the manuscripts wrote in that matter? Or, was this a form of intellectual dishonesty? Regardless of the reasons that caused some to say that Hebrew meant Aramaic, I knew better after having looked long and hard at manuscript copies.

Such discoveries caused me to delve deeper into the study of Hebrew, and compare with Greek readings. I began to find out all kinds of interesting things relating to long established English traditions. Examples are the words, "Lucifer, Calvary, Devils (instead of demons), Easter, James, and Jesus. Get ready for a gentle jolt, because none of those words actually match the Greek and Hebrew texts in translation or transliteration. Stunning and disappointing! Five of those terms don’t even belong in an English speakers bible, and one is a poor rendering of a Hebrew to Greek to English transliteration.

Hebrew words and names abound throughout the New Testament. The Hebrew-Aramaic word mix is evident in the gospels, and diligent Hebrew students know that over 10% of Hebrew is long time Aramaic loan words. Shemitic languages share some word meanings, guttural sounds, and all have mostly three root consonants. This may have thrown some scholars and teachers off track, since the Gospel of Mark contains some Aramaic terms.

But Mark, and the other three gospels also contain purely Hebrew words. Case in point is proven by Matthew 28:20, Mark 16:20, Luke 24:55, and John 21:25. Each of the 4 Gospels end with the English word "amen." Recollection kicks in and a prayer endorsed by Jesus in Matthew 6:12, also contains an "amen." Wow! King James Version translators saved 5 amens for us from the Greek Gospel text copies, by transliterating them from Greek to English, instead of rendering them into an English word.

But, what is the word amen doing hiding in a Greek text? Amen is not a Greek word. Further investigation shows what is unbelievable; Over 100 amens occur in the 4 Gospels, but its obscured by the fact that in nearly every case, English translators rendered them "Verily." So, why are Greek words in the mouth of Jesus, as he talks to his 12 or 82 disciples? Fact is that "amen" is an ancient Hebrew word. The Greek New Testament has plenty of Hebrew words and thoughts therein. The Hebrew story about Jesus and the Gospels were evidently turned into Greek.

Some grammarians have put periods in the wrong place in regard to the term amen. Sentences do not start with amen among Hebrew speakers. Amen is like the word "selah"- pause, mediate, think about it. Always look at what was said in the text before the "amen" occurs. The Spirit of the Lord teaches us by our renewed nature, that amen is a response. Have you ever been in a church service or otherwise when something good was said, and a congregant sounds out; amen?

A Hebrew Greek scholar acquaintance of mine once said, that the [gospel] evangelists have tended to treat "amen" as a Greek word- . In the Hebrew Bible (O.T.), the amen response appears with even the double "amen," just as it occurs in the Gospel of John, where we find the Verily, Verily, phrases. But our amen ends a particular matter. The same at the close of every prayer; a response: amen, amen, and amen. So be it.

Recent scholarship and more profound studies, discovery of the Bar Kochba letters, the Hebrew Ben Sira (Ecclesiasticus) of the Dead Sea Scrolls, and language of the Jewish sages, show that it is accepted that most people were fluent in Hebrew. One professor, noted for his studies at the Hebrew University, wrote over twenty years ago; that the Pentateuch [five Torah books] was translated into Aramaic for the benefit of the lower strata of the population. The parables in the Rabbinic literature, on the other hand, were delivered in Hebrew in all periods. There is thus no ground for assuming that Jesus did not speak Hebrew; and when we are told (Acts 21:40), that Paul spoke Hebrew, we should take this piece of information at face value.

This question of the spoken language is especially important for understanding the doctrines of Jesus. There are saying of Jesus which can be rendered both into Hebrew and Aramaic; but there are some which can only be rendered into Hebrew, and none of them can be rendered only in Aramaic. One can thus demonstrate the Hebrew origins of the Gospels by retranslating them into Hebrew.

Studies of rabbinic literature show that there existed a pool of about 5,000 parables and 800 parables called "king parables." Only a scant number of these are known in Aramaic, but virtually all of them are written in Hebrew. Jesus, David, and Solomon, all used parables to teach instruction. Both Jesus and other sages drew from this pool of parables for teaching.
More later...

Jesus ...and the law of Moses

blog# 11
Jesus and the law of Moses

What was Jesus’ attitude about the law or teaching of Moses? The answer to that question is easily found when reading the four gospels. The gospel narratives contain many comments, which show his position, as he interacted with various detractors and supporters.

Personal comments show that he believed in, upheld, and practiced the law of Moses, and encouraged others to do the same. Notice Matthew 5:17-19: "Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill." He desired to correct any misconception that people might have about his relationship to the teachings of God, as given by Moses and the prophets.

Although the English version translation uses the terms, "I am not come to destroy, but to fulfill," in Jewish thought a better choice of words in translation would be, "I am not come to destroy, but to observe." Jews practice and observe the law and prophets, and that’s the joy and zeal of every "observant" Jew.

He was not concerned with a futuristic prophetic notion about fulfilling the law on behalf of others, he was talking about breaking, doing, and teaching the law. Notice his words: "Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven." Great people do and teach God’s commandments.

One who builds on a foundation already laid, is careful to continue and lay things upon that which has been solidly established. It holds true in religious instruction, just as it does in construction skills. Jesus knew that Moses’ teachings were uttered by God unto Moses and b’nei Yisrael (the children of Israel). This "peculiar" people" (K.J. Version wording), were a "treasured" people (am segulah).

At times, it seems quite clear that Jesus resented some interpretive teachings of the law made by certain scribes and Pharisees. Deuteronomy 4:2 forbids anyone from adding to or detracting from what Moses had plainly spoken. Jesus wasn’t impressed by interpretations which tended to burden the people of God, beyond what the Torah had already written. In one scenario, he accused some teachers of promoting interpretive details more than the word of God (see Mark 7:13). He claimed that by so doing, their traditions make the word of God of none effect.

Jesus believed the law of Moses was adequate in substance and detail, and punctuated that belief with a famous Hebrew saying: lo yod veh lo kotzo shel yod, which rendered from Greek to English, comes out in the King James Version as "one jot or one tittle shall in no wise pass" [from the law].

The yud (yod) is the smallest letter in the Hebrew alphabet, and in Jesus’ day, the yud had a tiny left angled down stroke known as the "thorn." The tiny stroke of the yud, was known in Hebrew as the kotz (thorn). The thorn of a yud is the tiniest stroke of a letter.

In translation from Hebrew to Greek it was rendered iota, the Greek alpha beta’s smallest letter.
Not even the tiniest stroke of a Hebrew letter would pass from the law, until all be fulfilled. Thus, observance of the law is fulfillment of God’s law for the Jew. Heaven and earth shall pass away, but my word shall not pass away (Matthew 24:35).

Observing and practicing God’s teaching makes an individual shine like a light to the world, a city set on a hill (Matthew 5:14). Jesus emphasized in Matthew 5:16, that such a person’s good works would be like a lamp on a lampstand, shining out, and would glorify the Heavenly Father.

Doing "good works" is the Jewish way, but it’s not considered as the way of salvation, although some Christians have not understood that knowledgeable Jews also believe in salvation by grace. Jews know that they have an "everlasting covenant" with God, and are not stressed about "being saved" (as we call it). Their relationship with God is based on grace and covenant.
Even Noah found grace long before the gospel of grace was ever proclaimed, and he was not Jewish. Both Christians and Jews should understand that there are three types of grace found in the bible. The first is deserved favor, the second is favor shown by mankind to his fellow, and the third is unmerited or undeserved favor.

Apostle Paul’s strong arguments in his letters to the churches, against erring theology, have produced a backlash among modern Christians about the law as conflicted with grace. Readers of those epistles have interpreted the law of God as something bad. They may have forgotten the words of Jesus to the Churches in Revelation 22:12: "Behold I come quickly; and my reward is with me, to give every man according as his work shall be."

Also in Revelation 22:14, he said: " Blessed are they that do His commandments, that they may have right to the tree of life, and may enter in to the gates of the city."


Those verses accurately reflect what Jesus believed and taught about the law of Moses, within the Jewish community. Evidence supports the view that Jews who came to faith in Jesus in the earliest church, continued to associate and worship with other Temple Jews, until it was no longer possible because of persecution and divisiveness (see Acts 21:20).

On the other hand, earliest church leaders who were all Jews, rejoiced at the repentance and faith of Gentile conversions (Acts 15:3). And, after coming together in council at Jerusalem in Acts 15:6, decided that it was not needful to circumcise believing Gentiles, neither to command them to keep the law of Moses (Acts 15:5).

In a final analysis, after James the last conference speaker spoke, it was decided that letters from the apostles and elders at Jerusalem be sent to the Gentile churches obligating them to do the following three things: 1. no idol worship, 2. no eating of blood with meat, 3. no sexual sins. The Holy Spirit also authorized those things, according to Acts 15:28. Thus, Jews and Gentiles could at least eat and talk together in mutual respect.

For those interested in learning more, James had said, "Moses of old time hath in every city them that preach him, being read in the synagogues every Sabbath day" (Acts 15:21). Jesus’ immediate followers also maintained highest respect for the law of Moses.

Jesus/Judaism/marriage

# 10
Jesus, Judaism, and marriage

Since marriage is normal and holy in Jewish thought, why then was Jesus never married? Good question! We don’t have sufficient wisdom to explain why he didn’t marry. We can only speculate based on a similar situation as found in the naviim (prophets).

Pirkei Avot 5:24, had mentioned: at eighteen for marriage.

In Jeremiah 16:1-13, that prophet was forbidden to marry by the Lord. He must devote himself to the task of preaching God’s judgment. Some teachers assert that the negative nature of such a ministry could only produce severe unhappiness for a wife as well as her mate. Jeremiah’s entire life and about 41 years of ministry were burdened with the knowledge that God would soon bring an end to Jerusalem and cast away the covenant people.

Jeremiah’s ministry caused him much sorrow, and he became known among the people as a weeping prophet. The Lord spoke to him in Jeremiah 16:2, saying; "You shall not take a wife, neither shall you have sons or daughters in this place." We speculate that God foresaw what suffering and sorrow would come to a wife and children, and spared some suffering by commanding Jeremiah not to marry.

Jeremiah, being a prophet, was aware of coming grievous deaths, unburied bodies laying like dung upon the earth, and the terrible impact of sword and famine upon the people. He chose also not to marry. He rather mourned for all the great evils that would befall his people. God had said that He would take away His peace from this people, even lovingkindness and mercies. In that situation, and because of all the judgment, marriage seemed out of the question.

Similar reasons may be why Jesus did not marry. Various verses in the Christian Bible show that Jesus had a sense of destiny that involved much sorrow and suffering. He mentioned suffering at the hands of the Gentiles (Mark 9:31, Mark 10:33-34), and rejection by the scribes and elders, who would eventually turn him over to Gentiles. He foreknew what was to come in those things.

Hebrews 5:7-8, relate how as a son he prayed and supplicated with strong crying and tears unto God. But he obeyed the Divine will, and submitted to the higher order, when his will was not permitted to prevail (see Matthew 26:39).

Near the moment of his death on the cross by Roman crucifixion, he saw fit to commend his mother into the care of John the beloved in John 19:26-27, rather then into the care of one of his four literal brothers. Imagine, if he had been a married man! What a complicated scenario.

The school-leaving age in the scheme of a Jewish child’s education is twenty. But according to the pattern mentioned in Pirkei Avot 5:24, the age for marriage is eighteen. Sources say that during the first years of marriage, the student-husband usually lived with, and was supported by his wife’s parents.

In Genesis 1: 28, it is reported that God spoke to Adam: p’ru ur'vu umil’u et ha-aretz.
Be fruitful and multiply and fill the earth...In Hebrew thought, this is the first of 613 commands in the Torah. That positive command to man, became a point of contention among Jews, since Jesus did not perform it in the procreative sense by taking a wife.

The first man Adam had neither human father or earthly mother, but Luke 3:38 names that Adam as a "son of God." Gabriel had declared that Jesus would be called son of the highest (ben El Elyon). Adam took a wife and bare children in his own image, but the second Adam took no wife and begat no literal children.

In Judaism marriage is holy and a good thing. Jewish marriages are usually arranged on a Tuesday, simply because it says in the Torah on the third creative day, that God saw that it was "good"- mentioned 2 times on that day (Genesis 1:10 and Genesis 1:12). Thus, because of the twice mentioned "good," on that third creative day, Tuesdays are great for marriage.

A wife was considered "good" also, and the Hebrew wording of Genesis 2:18: eh-eseh lo ayzer k’negdo, "I will make him a helper against him" (K.J. Version= help meet for him), is explained in Rashi’s Commentary on Genesis 2:18: man’s mate is either his helper, if he is fortunate, or against him, if he is not (Minchas Yehuda; Sifsei Chachamim).

In reference to the creation of woman, the statement "I will make," is in direct contrast to the creation of man, which wrote "let us make" (in our likeness and image). The plural sense of meaning as alluded to by the sages as meaning that man, woman, and God’s procreative ability vested in human kind is the "us." Genesis 5:3 seems to bear it out, inasmuch as it is written there that Adam begat a son in his own likeness after his image; and called his name Seth.

Jesus never married a wife or begat literal sons and daughters. But the Christian Bible identifies those who come to God by him, as sons of God (John 1:12-13, Hebrews 2:10, 1John 3:1-2).

Jesus...Jewish education/trade

Jesus at 20 years...seeking a livelihood (Avot 5:24)

Avot 5:24 had written, "at twenty years for seeking a livelihood." Did Jesus become involved in seeking a livelihood at 20 years of age? That question cannot be answered with certainty from New Testament sources. But we do know the words of the people in Mark 6:3, who were amazed at his mighty works and teachings; "Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon? And are not his sisters here with us?"

The King James version and its Greek manuscript copies, accurately name 4 brothers and mentions at least 2 unnamed "sisters" of Jesus. In spite of some contention that the verse does not actually refer to literal sisters but may mean cousins. Other scholars have even suggested that Joseph had children of his own by a previous marriage before Mary.

But gospel evidence indicates that Joseph and Mary had other children after Jesus was born. When Mark 6:3 is contrasted or compared to Mark 3:33-35, when the teaching Jesus, whose mother and brothers are standing without the crowd and calling to Jesus, become the basis of an example about the family of God.

Jesus said: Who is my mother, or my brethren? He then looks upon the crowd and says about his listeners: Behold my mother and my brethren. Whosoever shall do the will of God, the same is my brother, and my sister and mother. Such analogy would not have worked if it were not his immediate family who were calling to him while he taught the crowd.

But our real point of focus is that Jesus was called "the carpenter," at about the age of 30 years. That statement combined with the wording of Avot 5:24, possibly indicate that Jesus had been learning and practicing the trade of a carpenter for about 10 years. His reputation among the people was "the carpenter." Learning a trade doesn’t involve only one year experience in learning.

He entered into his full strength at thirty years of age when he began to preach and teach. At the same age, the Levites in the Temple began serving according to Numbers 4:3, 4:23, 4:30, and Numbers 4:35.

One of several things that Jewish fathers were to teach their sons was a trade or occupation. Can we assume that Joseph, Jesus’ adoptive father was also a carpenter? The source answer is yes. Matthew 13: 55, says that Joseph was a carpenter. The populace also assumed that Jesus was his son.

The Greek term tekton (tekton), may also mean another skilled trade. The Lidell and Scott Intermediate Greek English Lexicon lists a secondary meaning for TEKTON : generally any craftsman or workman. That information also agrees with the W.E. Vines Expository Dictionary of Biblical words: any craftsman; but especially a worker in wood.

Yes, Jesus was a skilled tradesman, just like his adoptive father, Joseph. The Talmud emphasizes a father is to circumcise his son, teach him Torah, take a wife for him, and teach him a trade.

Jesus...Jewish child and youth

Jesus ...Jewish child and youth

People have wondered why so little is written in the Gospels about Jesus during the years between his infancy, the age of twelve, and until thirty. But our information sources are few, and it is not the practice of the Christian Church to place much emphasis on non-canonized religious writings as a rule or basis for faith. The usual practice is "sola scriptura" (scripture alone).

But that does not mean that we may not go to Jewish sources for some information to shed light on ancient traditions, and practices still observed today after many many centuries. After all, Judaism is the cradle in which Christianity was born.

Jewish ideas about the upbringing of children are expressed not only in the Hebrew Bible, but in other written sources. Pirkei Avot (sayings of the fathers), is a written work containing the wisdom of the great Rabbis whose scholarship and humanity shaped the development of Judaism.

It is recorded in Avot V, 24 : "At five years the age is reached for study of the Scripture, at ten for the study of the Mishnah, at thirteen for the fulfillment of the commandments, at fifteen for the study of the Talmud, at eighteen for marriage, at twenty for seeking a livelihood, at thirty for entering into ones full strength"...

Did the parents of Jesus follow that pattern? Think of it. A five year old Jewish boy busy learning verses from the Hebrew Bible (Old Testament). The command of Deuteronomy 6:7, says: You shall teach them diligently unto your children and talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise up.

Yosef and Miriam (Joseph and Mary) surely spent much time with Jesus repeating and talking scripture. Some sources assert that the first biblical verse taught by a father to his son is found in Deuteronomy 6:4; Hear O Israel: the Lord our God is one Lord. Today, a child would say these words: "Shma Yisrael, Hashem Elohenu Hashem echad." Its called the "shma" because of the first Hebrew word.

The "shma" is comparable to a confession of faith. and focuses on the revelation to Israel that there is only one God (Elohim echad). It is generally recited twice a day, once in the morning and once in the evening. Imagine Jesus reciting this verse twice a day. For my own personal satisfaction, I have learned this verse in Hebrew by memory, and recite it, even though I’m a gentile. It’s really a powerful verse.

Prior to his teenage years, when he was 12 years old, the Gospel of Luke in 2:42-52, mentions that Jesus was subject unto his parents, even when they were grieved because of him and had scolded him. Such reverent behavior by a 12 year old boy is commendable and reflects discipline and ethics in action. But it didn’t just happen, it was behavior by choice and not by chance. It was surely because of Torah influence and parental example.

Other New Testament examples exist which show the influence of childhood upbringing.
In 2Timothy 3:14-15, we read about some religious training of a Jewish child named Timothy.
In spite of the fact that Timothy’s father was non Jewish (Greek), and his mother a Jewess (see Acts 16:1), Timothy evidently was a child well taught in the holy Hebrew Scriptures, and Paul the author of the epistle (letter), bearing Timothy’s name admits to Timothy’s knowledge of those scriptures.

In 2Timothy 1:5, Paul calls to remembrance the unfeigned faith indwelling Timothy, and his grandmother Lois, and mother Eunice. Details are lacking about these two women, but our source indicates that their knowledge of the Jewish scriptures passed along to Timothy, produced "faith," rather than a legalist attitude. Some Christian folks seem to think that any scriptures in the law section of the bible are no longer valid, and produce no true faith. Wasn’t it a Hebrew prophet named Habakkuk who said; the just shall live by his faith?

Acts 16:3, shows that Paul knew some value of keeping the law. He took the youthful convert named Timothy and had him circumcised, making it possible for the young man to travel among Jews with Paul in the ministry. This lessened the possibility of Jewish animosity, since they knew Timothy’s father was a Greek (non Jew). Perhaps that’s why Paul called Timothy "my own son (child) in the faith" (1Timothy 1:2). Timothy’s Greek father had failed to plan Timothy’s brit milah (circumcision), which in tradition was a father’s duty. Paul assumed fatherly responsibility.

This knowledge about Timothy, as found in the New Testament sources, sheds light on the actions of Jewish mothers, and indicates how they impressed upon their sons (and daughters), about the faith of their forefathers. The only bible read during the early years of the life of Timothy’s mother and grandmother was the Hebrew Bible or Septuagint, since the New testament scriptures were not even written in those early days of their lives. They passed it along to Timothy. Now, we truly understand what Paul meant when he said "scriptures." We Christians often call it the Old Testament.

Such sources coupled with traditions that never seem to change over huge periods of time, reveal how Jesus may have lived and learned as a youth. Comparative analysis sometimes helps us grasp the likelihood of example among contemporaries.

The Hebrew Bible (O.T.), records teachings that covers every aspect of Jewish life. Human relations, ethics, morality, governmental responsibilities, and any other matter of importance. Apostle Peter wrote of Jesus saying : who did no sin, neither was guile found in his mouth" (1Peter 2:22). Sin is transgression of the law; and Peter said that Jesus did not sin.

What did youthful Jesus look like between twelve and thirty? Was he clean shaven? Leviticus 19:27 gives details regarding the Jewish male. Ultra Orthodox communities have a tradition about Jewish boys until the age of three. They are not given the first haircut until three years old. Some time later they are introduced to the scripture in Leviticus 19:27, which says: Ye shall not round the corners of your head, neither shalt thou mar the corners of thy beard. This is explained as not "cutting the side burns" (peyot).

Now you know why Jesus and Orthodox Jews had those long dangling side burns along with their beards. Yes, imagine Jesus at thirty years with long dangling uncut side burns. Its never difficult when you know this, to distinguish whether a Jewish male is Orthodox, Conservative, or Reform.

more to come...

Jesus/Judaism/... the "kingdom"

Blog #7, Jesus/Judaism/ and the kingdom

I recently mentioned various Greek Testament verses, in which both Jesus and John the Baptist were called "rabbi," along with others in the narrative. Serious students can examine the Greek/English verses of Matthew 23:7, 23:8, John 1:38, John 1:49, John 3:2, and John 6:25 for confirmation of that manuscript based assertion.

I had also referenced 9 gospel verses in which the English translation term "master," was supplied for the Greek manuscript embedded "rabbi." Those verse locations were Matthew 26:25, 26:49, Mark 9:5, Mark 11:21, Mark 14:45 (2), John 4:31, John 9:2, and John 11:8.

It seems that one of Jesus’ favorite topics was the Kingdom of Heaven/God. There may be close to one hundred references to the Kingdom of God/Heaven in the four gospels alone. It was the subject of many of Jesus’ parables.

The concept of "kingdom" was quite Jewish, and usually related to Israel’s place in this world and Gods rule over that people and their leader. The Hebrew term for kingdom of God is "malchut haElohim," and the Hebrew for kingdom of Heaven is "malchut hashamayim."

Since devout Jews have an aversion for making the Divine name common or profaning it, they developed a system of using an "evasive synonym" for the word G-D. Thus the term "heaven" substitutes for the word "God." By using the term kingdom of heaven instead of kingdom of God, they avoid the vanity alluded to in Exodus 20:7, you shall not take the name of the Lord your God in vain.

Thus, in spite of our English interpretations and scholarly assertions, the kingdom of God and the Kingdom of heaven are the same thing in Hebraic thought. And, best I have learned, there were no cuss words in biblical Hebrew; so taking Gods name in vain didn't involve cussing. Although Christians are taught better than using foul language.


After the resurrection, and before the Holy Spirit outpouring, the followers of Jesus were concerned about the "time" of restoring the kingdom to Israel in Acts 1:6. They asked then about that aspect of the kingdom, but Jesus was more concerned about the spreading of his message of reconciliation to the ends of the earth. Before the kingdom can come to earth or to Israel, its message must bring repentance and the rule of God to the hearts of mankind.

In Jewish thinking, one takes upon himself the yoke of the kingdom of heaven, when becoming bar mitzvah; a son of the commandment. It involves the commitment to practice and observe the teachings of God, as delivered to Moses and the prophets. A young man or woman becomes of age, and accepts the Jewish responsibility of maturity, and the yoke of God’s teaching. In that way, God becomes the king over ones life. The concept is both literal and spiritual.


Regarding the spiritual significance of the Kingdom of God in Luke 17:20, Jesus told some Pharisees that the Kingdom of God comes not with observation, but dwells within you. Yet in that same narrative section, he links a Son of Man to a coming day of judgment, and a future kingdom being ruled by the Son of Man. In that, we see a two fold aspect regarding kingship and kingdom.

Various Psalms allude to and mention God as Israel and the worlds King, and many prayers in Hebrew liturgy relate that God is King of the universe (melech ha olam).

Some Psalm verses showing God’s "rule" are found in Psalm 10:16, 24:8-10, 47:2, 47:7, 89:18, and Psalm 95:3.

Thus, "kingdom" for Jesus, had a past, present, and future connotation. He had explained that his followers should pray to the Father; "Thy kingdom come, thy will be done." Among Jews, the kingdom of God held promise of future rule in the world to come (olam haba), but the greater concern was for "this world" (olam hazeh), since it is here where we can make a real difference for the future.


In Tanakh prophecies, the reign of the messiah would be linked to a David/Solomon type rule under God, as shown in the prophecies of Daniel 7:13-14, where one like a Son of Man was given dominion, kingdom, and rule over all people, nations, and tongues. His kingship was said to be everlasting. God would anoint His king on the holy hill of Tzion (Psalm 2:6), and give him the heathen and the earth itself for a possession (Psalm 2:8).

During the days of Samuel the prophet, and Solomon the king of Israel, the concept of Israel with a Divinely appointed and anointed king was to be established "for ever" (1Samuel 13:13-14). But Israel’s first choice of king was Saul and became flawed. Although he was anointed with holy oil to rule, his failure to perform the specific will of God in the matter of the Amalekites as prophesied by Moses in Deuteronomy 25:17-19, cost him the kingdom.

God took the kingdom from Saul, and as if to emphasize Saul’s rejection, He chose David instead, who became the only man in biblical history or otherwise to be anointed with literal holy oil 3 times.


According to 2Samuel 7:14-15, Gods mercy departed form the house of Saul, and kingship was established upon the house of David, who is called Gods "firstborn". Firstly, because he was a man after Gods own heart, and secondly because David was named as God’s "servant" (avdi) in Psalm 89:20. When the Hebrew Bible names a person "avdi" (My servant), it shows great honor
and deep insight into that persons character, since God speaks of that person in those endearing terms.

A covenant existed with David and the Lord, and promised to establish his sons after him in the throne and rule of God, so long as they kept the conditions. Righteous kings were the hope of Israel’s continual rule. This is noted in the reigns of Solomon and Hezekiah. One rabbinic opinion actually states that Hezekiah was the messiah.

Jesus was never anointed during his life with literal holy oil to be either prophet or king. But his authority was given by Divine decree. Its written in Luke 1:32, that the angel Gabriel said to Miriam, his mother: He shall be called the son of the highest: and the Lord God shall give unto him the throne of his father David: and he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end."


It seems quite obvious to Christian Bible readers that Jesus identified himself often with the Son of Man in Daniel 7:13-14. The most supernatural human ruler in the bible. The Aramaic-Hebrew term "bar enosh" son of man), appears only once in the entire bible (not to be confused with ben Adam), and seems to fit Jesus after he returns to earth in the clouds of heaven as world ruler.

When the Son of man returns from heaven after having been given authority and power by the heavenly Father, he will be as the thrice anointed king of Israel: anointed as a shepherd to lead the flock, anointed as a king to rule the people, and thirdly, anointed to unite all Gods people. Thats exactly what David's third anointing accomplished-united a divided Israel.

Jesus and Judaism

Blog #6 of Jesus and Judaism
Jesus... a rabbi?

Was Jesus actually an ordained rabbi? According to information gleaned from all Gospel accounts, we must admit the answer is no. But internal sources indicate that he was called "rabbi" in various narrative situations. The Strong’s Exhaustive Concordance of the Bible (K.J.V.), shows that the Greek Testament term "rabbi" was translated 9 times into the English word "master" in the four Gospels. In another 7 gospel verses, English translators actually wrote the word "rabbi" where the Hebrew "rabbi" appeared in the gospels.

Some scholars have suggested that Jesus was an itinerant rabbi; which kind of fits the description of one who travels from place to place preaching or teaching the word of God. That description fits Jesus and numerous others mentioned in the New Testament writings. The appearance of 16 examples of the Hebrew term "rabbi" in the four Greek Gospels, indicate clearly a Hebrew language undertext and conversations within New Testament Greek Gospels.
It was not unusual in those days, for honor to be bestowed upon certain persons who travelled and taught the word of God, the honorable title of Rabbi. We find that example in the case of John the Baptist in John 3:26; and they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou bearest witness, behold, the same baptizeth, and all (men) come unto him. We have never been told by our leaders, that John the Baptizer was known by the term "rabbi" in both the Greek and English Gospels. Revealing indeed!

Far back in Hebrew Bible times, the term "Rav" had been used to show honor to officials as well. Its noted in names like Rab-Mag, Rab-Saris, and Rab-Shakeh, as found in verses like Jeremiah 39:3, and 2Kings 18:17 (K.J.V.). Those incidents were references to Babylonian and Assyrian princes. Authority figures were given a measure of respect similar to that shown to scholars or teachers. The Hebrew term "rav" means much, many, or more. When the suffix is added to "rav," it become rabbi, and relates to more than me, which of course refers to one who is more than me; my teacher. Throughout the four Gospels, the English translation term "master" has a tendency to cloud the truth about the Greek manuscript use of the term "rabbi."

The Greek New Testament Gospel narratives likewise indicate the term "teacher" (dida-skale), is interchangeable with "rabbi," as found in John 1:38.

These examples do not relate to actual ordination which in Hebrew is called semikhah (laying on of hands). But they reflect the acceptance by the people of God, of authority figures, and leaders who were given sorts of honor. There is biblical evidence in Numbers 27:18 and Numbers 27:23, where Moses laid hands on Joshua, thus establishing his successor. That transfer of authority is similar to the handing down of Torah teachings, as mentioned in Avot 1:1: "Moses received the Torah on Sinai, and handed it down to Joshua; and Joshua to the elders, the elders to the prophets; and the prophets handed it down to the men of the great assembly."

The transmission of truth into Jewish hands is also reflected in the message of Numbers 11:24-25, when Moses and the Lord ordained 70 elders who assisted in developing the nation of Israel. And Moses went out...and gathered the seventy men of the elders of Israel..."And the Lord came down in a cloud... and took of the Spirit that was upon him...and gave it unto the seventy elders." In this case the authority transfer and continuation of teaching, was given by the Lord, and according to Jewish tradition, the Talmud mentions that the seventy elders later ordained others, continuing down to The Second Temple period.

The Spirit that was upon Moses was given also unto the elders of Israel, resting upon them, and they prophesied "without ceasing " round about the Tabernacle. Likewise, two others in the camp named Eldad and Medad prophesied constantly. This shows that others even beyond selection process of the leaders, may be used of God to bring the word of the Lord to His people, and are to be honored as the bearers of His message. Eldad and Medad were not actual prophets or elders; but when it was suggested that they should not continue prophesying, Moses would not permit them to be stopped, rather expressed that he wished all Gods people should be prophets.

Jesus travelled throughout Galilee preaching and teaching about the Kingdom of God (heaven), and was honored by his hearers with the title "rabbi." He also appointed and authorized 82 of his chosen students to proclaim his good news that the kingdom of God was at hand. The honor of "rabbi" was bestowed him by thousands who listened and were helped and healed by his message. Not bad for a rabbi, who wasn’t really a rabbi by semikhah standards.

A verse in Acts 10:38 gives specific information about Jesus and his authority: "God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him." The anointing of the Holy Spirit with power was his authorization, and his good works were vindication of a miraculous sort.

In the absence of semikhah, God had issued a message from heaven at Jesus’ baptism in Matthew 3:16-17. This is known in Judaism as a bat kol, or daughter of a voice. " This is my beloved son, in whom I am well pleased." A voice from heaven (bat kol), was understood as a supernatural method of communicating God’s will to men... after the Hebrew prophets had come to an end (see Everyman’s Talmud, page 45, A. Cohen).

If Jesus was chosen of God, anointed of God, declared pleasing to God, and proved to be a doer of mighty works and deeds; then why should he not be honored by men who recognize that from his mouth come the words of God and Moses? Being authorized by the Lord to teach, is a great honor, and is more important than any title bestowed by ones hearers or peers.

Jesus and Judaism-continued

blog #5
Previous blogs regarding Jesus and Judaism have discussed the Sabbath Day, Synagogue, and Circumcision. All of those are Jewish subjects and mentioned to some extent in New Testament source documents with involvement of Jesus. I want to mention another important subject which is Passover Observance as related in Luke 2:41-42. The text says that every year his parents went to the Feast of the Passover in Jerusalem. We read that his parents observed the “custom,” and that Jesus was 12 years old at the time.

God had commanded Moses in Exodus 23:14: Three times thou shalt keep a feast unto Me in the year. The next verses reveal that Unleavened Bread/Passover, Feast of Weeks, and Tabernacles were the three. The Hebrew terms are “shalosh regalim,” and in English are named “pilgrim Festivals”. Other names those feasts are known by are Passover, Pentecost, and Sukkot.

As a twelve year old boy, Jesus was yet learning and established in the practice of the Jewish religion of his day. He celebrated Passover with his family. In todays world, he would have been approaching the time of a Bar Mitzvah ceremony, and becoming a “son of the commandment.” Alfred Edersheim in his book, the Life and Times of Jesus the Messiah, wrote; the legal age in this respect [for Bar Mitzvah] was anticipated by two years or at least by one (see Yoma 82a).

Accepting the yoke of the kingdom of Heaven, and choosing to obey God’s every teaching, was part of the 12 year old eagerness and willingness to become a mature adult. The normal Bar Mitzvah age was 13 years and one day, but Jesus during Passover in the Temple at twelve years of age, sat amidst the didaskalos/teachers, hearing, questioning, and amazing them with answers.

In later years during his ministry, he still observed Passover. Matthew 14:12 mentions a Passover meal wherein his disciples killed the lamb and prepared the meal at a selected guestchamber. It was in a large upper room, and the account tells how they broke and blessed the bread and ate.They also drank from the fruit of the vine, and then sang a hymn (Psalm).

Some Christians call this the “last supper,” but there can be no doubt that it was a celebration of the Passover. It was his last earthly Passover celebration.
The original Passover was intended to memorialize the deliverance of the nation of Israel from Egypt, and it was celebrated once every year at a specified calendar date. It took place during a time when Jews were permitted to eat only unleavened bread for 7 days. Jesus celebrated it every year once a year.

In Mark 14, after his last earthly Passover celebration, Jesus said this in Mark 14:25; Amen I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the Kingdom of God. Thus, the twofold celebration of Passover for the Christian is linked to Israel’s deliverance from Egypt, and symbolic of Christ’s body and lifegiving blood for the church.

The Church often stresses the second celebration rather than the first, which causes loss of the foundational and original meaning. Parables, symbols, and metaphors, only have real meaning when something is laid alongside a literal truth. A whole nation was delivered from death and bondage, when death skipped over homes where the blood was applied. The Passover message was Israel’s national miracle, just as much as the body and blood of Christ brings life to repentant sinners. We should celebrate what God has done at the Passover meal.

Jesus and Judaism-continuedblog

blog #4

Another indicator of the Jewishness of Jesus, revealing his background and upbringing is recorded by the author of Luke’s Gospel, and concerns the circumcision of the baby Jesus. Circumcision had been established long before the law of Moses had been given at Sinai. In Genesis 17:10, the Lord had appeared unto Abraham saying; This is My covenant, which ye shall keep, between Me and you and thy seed after thee; every man child among you shall be circumcised.

Genesis 17:12 relates that at the age of 8 days, and throughout generations, every male child of Abraham’s lineage be circumcised. In the Hebrew language the term is berit milah, and literally means covenant cut. The circumcision must take place on the 8TH day, even if it falls on a Sabbath. There is an exception to circumcision, in the case where two family members have died because of excessive bleeding (hemophilia).

Luke 2:21 gives the account of the berit milah of Jesus: And when the eight days were accomplished for the circumcising of the child, his name was called [Yeshua], which was so named of the angel before he was conceived in the womb (refer to Matthew 1:20-21).

Jewish boys received a Hebrew name on the day of circumcision, rather than an English transliteration of a Greek word, or a Greek name. A Jew is known by his own Hebrew name and that of his father (X son of Y). In that form he is “called up” to the Reading of the Law in the synagogue.

Jesus and Judaism-continued

Jesus and Judaism
part 3

In Genesis 2:1, it was written that God rested on the seventh day from all his work which He had made. The seventh day was blessed and hallowed because He had finished creation relative to earth and its needs. God did not rest because He was tired. Isaiah 40:28 teaches us: Hast thou not known? hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not neither is weary? there is no searching of His understanding.

So, a special memorial of creation was established by the Lord. A day of rest. Exodus 20:8 picks up the theme; remember the sabbath day to keep it holy. That particular day was hallowed by the Lord Himself. Not only do the ten commandments mention that Gods name is holy, but they also express that a certain day is holy.

Elsewhere, in Exodus 31:16-17, the sabbath is said by the Lord, to be a symbol of His covenant with Israel, throughout their generations for a perpetual covenant. It was said to be a "sign" between God and the children of Israel for ever. Jesus, being raised by a Jewish mother, was well aware of these teachings.

"Six days may work be done; but in the seventh is the sabbath of rest, holy to the Lord: whosoever doeth any work in the sabbath day, he shall shall surely be put to death. Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant."

Since the Christian Bible wrote in 1Peter 2:22, that Jesus was sinless, and had no deceit in his mouth, we safely assert that he kept the shabbat, and observed all Jewish laws as handed down by Moses and the elders. What else would we expect of a good and observant Jew?

Jesus and Judaism-continued

Jesus and Judaism-continued

Part 2
It seems difficult for Christian's to hear that the man Jesus never attended church. But when we realize the biblical sources about his life, it's quite clear that he attended a "synagogue." What is a synagogue? It is the normal place of worship for the Jew, since the Temple no longer exists. Yiddish speakers used the term "shul" (school) instead of synagogue. The Greek term "sunago" (Strong's Concordance # 4863), means, to lead together, to collect or convene, which is farther explained as an assemblage of persons.

In a limited sense, it is similar to the Greek term that was rendered "church" (ekklesia), which was used by Christians for their houses of gathering to worship, but was not a reference to the building, rather to the people. Jews do not use the term church to refer to their houses of worship and study.A prophecy by Ezekiel in chapter 11 and verse 16, which mentions the scattering of Israel and inhabitants of Jerusalem far off among the heathen, has strong indication that synagogues or shuls may be "little sanctuaries." Although I have scattered them among the countries, yet will I be to them as a little sanctuary in the countries where they shall come.The Hebrew term for little santuaries is l'mikdash me'at. The root for mikdash is the same term used elsewhere in the Hebrew Bible for the Holy Tabernacle, when God told Moses and Israel to make for Him a sanctuary that He may dwell among them (Exodus 25:8).

Thus, the term "little sanctuary" (KJV Bible), may have prophetic significance in that it relates to synagogues. Judaism has continued despite loss of Temple, or exile of Jews, and although the Temple existed in the time of Jesus, there also existed in Jerusalem about 460 or 480 synagogues, according to exaggerated Jewish traditions (Jer. Kethub. 35c. and Jer. Meg. 73d).If Jesus attended synagogues throughout Israel during his time, when did he attend them?

Our 12 sources in the Christian Gospels clarify that it was on "sabbath" day. But what is sabbath? In Hebrew, the correct transliteration is "shabbat." The word sabbath was taken by English translators from the Greek, rather than the Hebrew sources. Thus the "sh" sound is missing (shabbat/sabbath).
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Shalom!

Welcome to our Site!

This is the first of many blogs relating to the Hebrew language and it's Biblical application on this site. We hope that you will enjoy our content which will focus on many diverse topics and much theological content. In particular, close to my heart is the study of the Hebrew language and matters of faith. I desire to connect the Jewish roots of the Christian Church to the layperson and remind clergy of the importance that role still holds today.

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Be Blessed!

Rev Ronald L Drown
Pastor - Teacher & Instructor Of Hebrew

You can learn more about Rev Ronald Drown on his ministry site.
http://www.yad-el.com/