The Facts Concerning the Exodus-Part VII

Why did God put so much emphasis on coming to this particular mountain, in this particular wilderness? Why didn’t he just bring them into the land? Why not give the Torah on Mount Zion, or Mount Moriah? Does God do anything without a reason or plan?

We know there are three mountains of God. We have Mount Sinai in Exo 3, we have Mount Moriah in Isa 2, and we have Mount Zion in Jer 31. We must go back to Sinai first because there is a process. Replacement Theology has been around for over 1700 years, but we are coming to realize that the Torah (Sinai) is not for salvation, but for instruction. We are on a journey and we are going to see that the Messiah will come to Mount Sinai in his return, then through Petra, the Zered and Arnon Valley and come to Jerusalem in the very footsteps of Moses as he brought Israel to the land. This will be shown beyond a reasonable doubt and not a case of Jewish tradition or midrashim. We will show you Scripture upon Scripture. But the question is, why Sinai? The enemy has robbed us of the things God has given us to teach us. But we know from prophecy that everything that has happened before will happen again. It is like a blueprint.

Deut 1.1-9 tells us about a place called Kadesh Barnea, meaning “holy place of the desert wandering.” In Deut 1.19 we learn that they come to Kadesh Barnea and the spies are sent out from there. We know that Mount Seir is given to Esau, and they are told to go through Edom, so Kadesh Barnea must be south of thereDeut 2.1-5). We know that Miriam dies in Kadesh Barnea (Num 20.1). Moses sends a message to Edom form Kadesh in Num 20.14. Kadesh is described as a “city on the edge of your border” so it must be south.

The traditional site is wrong and it is thought to be Kadesh Barnea because a piece of pottery was found with “Kadesh” upon it. When the site was examined, there was only a small city there, not a place for two million people. No graves before Solomon were found there, so where are all the bodies that died at Kadesh Barnea? A whole generation was brought there to die. The archeologists and historians are looking in the wrong place. Kadesh Barnea is not in the Sinai Peninsula, it is south of Edom. Israel left the Faiyum, crossed the Gulf of Suez three days later, went up to the Drek Seir, then south to MIdian where they were confronted by the Amalekites and then on to Mount Sinai. Israel will be north of Sinai, in the vicinity of the Red Sea (Gulf of Aqaba), near a highway called “the King’s HIghway” (Num 20.17) and they will travel east of it as they come up north to the land.

The King’s HIghway starts in a place called today as Wadi Rum (valley of the moon). You can locate it on any map, and you will find it is a huge area of nearly 300 square miles. This is Kadesh Barnea, or Wadi Rum, and it fits all the biblical descriptions (Deut 8.15). It is famous even today for snakes and vipers, and we know that the Brazen Serpent incident happened there in Num 21. The movie “Lawrence of Arabia” was filmed there and he said once that there was a cure for snake bites, “You bind up the wound, read the Koran to the person until he died.” Horned vipers, or fiery serpents, are all over the area, plus scorpions. There is no water there but lots of room.

The Ammonites said that Israel took all their land in Judges 11.13, but Jephthah answers in Judges 11.16 that they came from the Red Sea to Kadesh Barnea and did not take away their land. So we know Kadesh is near the Red Sea. This area could have easily had room for 2 million people

We know that Miriam dies in Kadesh and she is buried on a mountain there (Josephus, Antiquities, Book 4, Chapter 4, Paragraph 6; Num 20.1). The first ashes of the Red Heifer ceremony was there. As they leave Kadesh (Deut 2.3-6) they travel up the King’s Highway and come to the borders of Edom, and then to Mount Hor (Num 20.22-23). We have the death of Aaron in Num 20.24-29; Josephus, Antiquities, Book 4, Chapter 4, Par. 7). Mount Hor is near Petra where he died. BY looking into the oast we will have a glimpse of the future.

Israel heads north and come to Bozrah on the King’s Highway. In Num 21.12 they come to the Zered Valley. In NUm 21.13 they come to the Arnon Valley, and then to the Jabbok Valley in Num 21.24-25, then to Mount Nebo. Then to Heshbon, then to Jericho through the Heshbon Valley in Num 22.1.

The Jabbok Valley relates to prophecy because Jacob came there to Peniel. We will have Sukkot and Machanaim there. David will build a fortress and will flee from Absalom there. Pella was the place where during the first Jewish revolt against Rome believers fled to. Near Pella Elijah was hidden for 1260 days in a famine. So why are all these places important. In the conclusion, we will talk about the second coming of Yeshua and show you how these places will be involved. On Rosh Ha Shannah, year 6001 from creation, the Natzal of the believers will take place. Ten days later on Yom Kippur the 2520 days of the BIrth-pains begin. After the first 1260 days, the False Messiah will persecute Israel, and they will flee into the wilderness with “wings of a great eagle” which means help from heaven, the same wilderness we have been showing (Rev 12.1-17). Where have we heard that before? Israel will be protected in the wilderness again and await the coming of Yeshua, who will gather them and come to Jerusalem, arriving on Yom Kippur (Matt 24.29-31).

In the conclusion, we need to keep these places in mind, and we will pick up with the second coming of Yeshua.

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The Facts Concerning the Exodus-Part VI

We know that Mount Sinai was called the “mountain of God” in Exo 3.12 and Jabal-AL-Lawz fits the biblical description. It is east of the gulf of Aqaba, south of Edom and in Midian. Evidence presented in books is not evidence, however, because no investigation of the site has really been done and you can’t prove it anyway, but it is possible that it is Mount Sinai.

Moses doesn’t know how the people will believe when he is told that he will go to Egypt and bring the people out of Egypt in Exo 4.1. God turns his staff into a serpent, and it will be this rod that will be used in the miracles that will follow. In Num 17.1-6 we learn about Aaron’s rod and how it came back to life and sprouted almonds. This alludes to Yeshua who was a dead branch (a term forvthe Messiah, and lived in Nazareth meaning “branch”) and how he came back to life. The almond is called the “resurrection tree” in Israel, and the KJV calls it the “hastening tree” in Jer 1.12-13. It is the first to bring forth fruit in the spring, the time Yeshua resurrected. Jabal-al-Lawz means “almond mountain.”

Israel stays at Mount Sinai for eleven months and it is believed that Moses went up the second time on Elul 1 and came back down on Tishri 10, a forty day period. Yeshua was immersed on ELul 1 and went into the wilderness for 40 days, coming back down on Tishri 10. That means he came back down on Yom Kippur and is a picture of Yeshua coming to Jerusalem on Yom Kippur based on Matt 24.29-31. The “great trumpet” is an idiom for Yom Kippur. We also know that the Mishkan was built at Sinai, so this mountain has had a tremendous impact on our lives, and it will have a role in the coming of the Messiah as we have already alluded to. There are verses we will see later that will establish that Yeshua will return to Mount Sinai and march towards Jerusalem, arriving on Yom Kippur.

So we know that the people arrive at Sinai on Sivan 3 and stay eleven months. Then they start their short trek to the north, but disobedience caused a 38 year stay at a place called Kadesh Barnea (holy desert of wandering). The they left and traveled to Mount Hor near Petra where aaron died. That means Kadesh Barnea is south of Mount Hor. Then they trek through the Zered Valley, the Arnon Valley to Heshbon and Mount Nebo. Then down the Heshbon Valley and cross the JOrdan to Jericho.

Now, Sinai means “thorny” and Horeb means “glowing heat” and seems to be a reference to the sun. It may be that it is related to “Sin” and an Egyptian deity meaning “sun” or in Assyrian meaning “moon.” Personally, we believe it is “sun” meaning “mountain of the sun.” The “sun” alludes to the Messiah in Mal 4.2, Gen 32.31; Psa 19.4-6, 27.4-5; Isa 30.26. The sun give light for life, and so does the Messiah. The moon is a lesser light and is a picture of the believers, who reflect the light of the sun. The new moon festival was given at Sinai and it is called “Rosh Chodesh.” It is called the festival of the “born again.” If Sinai is called the “mountain of the sun” (alluding to the Torah and the Messiah) and they received the Torah there, and then they go to Kadesh Barnea where all the scholars say it is, where are all the dead bodied of that whole generation that died there? That would be millions of people. But no bodies have ever been found in the traditional sites of Kadesh Barnea because they are looking in the wrong place and at the wrong time.

Kadesh Barnea (holy desert of wandering) is a place known today as Wadi Rum. Many Hollywood movies have been filmed there like “Lawrence of Arabia” and “The Martian” for instance. Wadi Rum means “valley of the moon.” So if Sinai means “mount of the sun” and they stayed at Kadesh Barnea at Wadi Rum which means “valley of the moon” we have a picture. You have all sorts of concepts speaking to us about light, new moon, marriage, covenant, wedding and much more wrapped up in all this.

God gives the Ten Commandments at Sinai, but that was not the only reason God brought the people there. They will receive instructions about the Mishkan and Moses will be in a supernatural existence there for forty days and nights, without food or water. He had “food we know not of.” But at the Golden Calf incident he breaks the tablets because Israel broke the wedding covenant, and he goes back up the mountain a second time on Elul1 and returns back on Tishri 10 (Yom Kippur) according to Jewish thought. So this is a “tavnit” or a “blueprint” of what Yeshua will do. God also commands them to build a sanctuary in Exo 25.8.

So they build the Mishkan and give special ceremonies that will teach the redemption. He teaches them about the concept of Kedusha. In fact, the Mishkan, and later the Temple, will be called the “Beit Mikdash” or House of Kedusha. The Kivod (glory) and the Shekinah (presence) and the Ruach (power) of God comes, the priests are set apart and we have festivals given, a government is set up and we will have judicial courts. The fullness of the Torah was given and there are commandments for everyone who follows the God of Abraham Nobody keeps all the commandments, just the ones that apply to you. So the mountain is called the “mountain of God’ because tells them to come to this mountain to worship and serve him.

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The Facts Concerning the Exodus-Part V

To know where Mount Sinai is, we must know where Midian is, and we must totally discard the traditional site of Sinai that goes back to the fourth century and Helena. We know Moses was tending the sheep of Jethro and he went to Sinai in Midian and not all the way around to the Sinai Peninsula, so we can rule that out.

We also know that the Amalekites were located around Petra in Edom and will fight Israel because they wanted to crush Israel before they got any stronger and closer. The Amalekites hear that Israel is coming along the Derek Seir, the way to Edom, which was a major trade route in the northern part of the Sinai Peninsula. They have heard the reports of what happened in Egypt and that they are now on their way to Seir (Edom), so they leave their capital in Petra and come to battle with them near Sinai, but where is Sinai?

We learn from Gal 1.17 that Sinai is in Arabia, and in the New Testament this area was seen as the habitation of the Nabateans. In Gal 4.25 Arabia is mentioned and it is referring to the area immediately to the east of the Gulf of Aqaba. As a result of this, information, Mount Sinai is in an area known as Midian in Arabia, and they pass by the Amalekites on their way there, who lived in the area of Petra. Mount Sinai is not in the Sinai Peninsula. We have to know where Seir, Edom and the land of Uz is located. Then we will see that the land of Uz is the same thing as Edom, Seir and Esau. What one will need to do is get some biblical maps and look up the locations and it will show you the route they took. Once that is done, you will be able to see how these areas relate to the second coming of Yeshua, which we will deal with later.

The land of Edom and Uz is mentioned in Job 1.1 and Lam 4.21, and Job 4.1 we learn of Eliphaz the Temanite. Gen 36.1-11 tells us Esau is Edom, he has a son named Eliphaz, and Teman is a son of Eliphaz. The Eliphaz in Job 4 was probably the son of the Teman who was the grandson of Esau. So we have several names we need to know: MIdian, Seir, Edom, Uz and Esau. These will be related to where Mount Sinai is. Now we are going to add more information.

Let’s look at some passages as to where Mount Sinai actually is. We learn from Deut 33.2 that the coming of the Lord is from Sinai, and he dawned on them from Seir (a parallelism). As a result of this information, we should look for Sinai in Seir, also known as Edom, Uz, Esau and Mount Seir.

Another term we need to know is “Mount Paran” and we need to know where it is. In Judges 5.4-5 in what is called the Song of Deborah it says God went out from Seir, and the field of Edom, even Sinai, melted at the presence of the Lord. When did he do this? In the days of Moses. Hab 3.3-4 says, “God came from Teman, and the Holy One from Mount Paran.” So, Mount Sinai has to be around the border of Edom and Midian, probably east of the Gulf of Aqaba. Once we know where these place are, the MIddle East will begin to shrink up. The stories will fit the geography in the Scriptures.

Exo 12.40-41 tells us that Israel came out of Egypt in Nisan 15, 430 years from the covenant between the halves in Gen 15. Nisan 15 will become a festival day in Lev 23. In Exo 19.1 Israel finally arrives at Mount Sinai on Sivan 3. They sanctify themselves for three days, and the Lord descends on the mount on Sivan 6. That means it took them about 47 days to get to Mount Sinai from the Faiyum in Egypt. So, they kill the lamb on Nisan 14, eat and then leave at night on Nisan 15, and cross the Red Sea on the morning of Nisan 17, and God gives the Torah on the fiftieth day. He will call this day Shavuot. These dates all become festivals and they will relate to the second coming of Yeshua.

So, what do we know so far. We know that Sinai has to be east of the gulf of Aqaba, east of Midian and south of Edom. We know that Sinai, Seir and Mount Paran are synonymous (Deut 33.2; Judges 5.4-5). We know that Teman is Edom, and Edom is Seir, and Esau is Eliphaz and Teman. Again, Sinai is not on the Sinai Peninsula.

There is a mountain about 15 miles from the home of Jethro called Al-Bad in Midian with the name “Jabal-al-Lawz” which means “almond mountain.” Josephus says that Sinai is the highest mountain around and good for pasturing. George-Foote-Moore, an archaeologist, believes it could be it but is not sure. It is 8,465 feet high. Edom is also Seir, and Seir means “wooded mountains.” It is barren now because the Ottoman Turks had a law taxing people with trees, so they cut down the trees. Jabal-al-Lawz means “almond mountain” and that is a significant name (Jer 1.12-13; Aaron’s rod was almond). Jabal-al-Lawz fits the biblical description because it is east of the Gulf of Aqaba, south of Edom and located in Midian. But the evidence for this mountain presented in books is not evidence because nobody has really gone in and done an official archaeological examination of the area because Saudi Arabia will not let anyone in to do one, so you can’t prove it. But, it is possible that it is Mount Sinai and there are some very interestings things that have been found on and around the mountain when others did get in to do an examination that was un-sanctioned by the state of Saudi Arabia.

In Part VI we will pick up here

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The Facts Concerning the Exodus-Part IV

Now we are going to deal with the crossing of the Red Sea. We have already stated that Moses journeys from Harawa (Suchos, Sukkot) with the bones of Joseph, and Pharaoh hears that they have “fled” (Exo 14.5-8). He knew that they had fled because he knew that they took the bones of Joseph and his tomb was empty, the box was gone. In Jewish writings, it is interesting to note here that as Prime MInister of Egypt he was referred to as Joseph of Ramah. In Aramaic, it is Joseph of Arimathea. We know that Joseph’s remains were in a “aron” or box or huge case. This word has special meaning in the Scriptures. So the children of Israel will have two “arons” with them in the wilderness, the aron of Joseph and the ark of the covenant. But why take the big huge case or container? To fulfill the promise to Joseph and to prove that Israel had taken him, not grave robbers or thieves (why would they take a huge box).

Once they have the remains of Joseph from Harawa in the Faiyum, they cut east for three days, cross the Red Sea or the Gulf of Suez, cut up to the Derek Seir, a trade highway to Edom, and come to Eilat at the north end of the Gulf of Aqaba (modern day Ebion-gezer). From there they will fight the Amalekites and then descend to MIdian in the area of Mount Sinai. The traditional route and the route proposed by others saying they crossed the Gulf of Aqaba is impossible.

So, at the beginning of the journey on Nisan 15 they have come to Harawa for Joseph’s remains. Another large group could have possibly left Rameses in Goshen (Faiyum) and meets up with the Joseph group at a designated point. Josephus says they crossed a very hard place to navigate through, with Pharaoh pursuing. They will cross the sea on Nisan 17 around 4 am called the “morning watch.” Then by the Derek Seir highway (way to Seir/Edom) at the north part of the Sinai Peninsula, they follow that road across to the north part of the Gulf of Aqaba at Eilat. This was a major trade route. Many picture Israel going across sand and desert but that is not what happened. Wagons, animals and people could not have gone through all that sand. They stayed on the roads and trade routes.

Num 33.1-8 says they went three days: Rameses to Sukkot (Suchos), then to Etham, then to Pi-harirot, then crossed the Red Sea in the morning watch of Nisan 17. Pharaoh pursues them into the sea and will die. Israel was still the “possession” of Pharaoh until he dies. Pharaoh is a picture of Ha Satan and death in Scripture, and their emblem was a serpent (Nachash as in Gen 3.1). He owns them unless they are redeemed of the Lord. Pharaoh owned them, God redeems them. On the tenth of Nisan the lamb is separated (Exo 12). On Nisan 14 the lamb was killed at approximately 3 pm. For three days they journey into the wilderness and cross the Red Sea during the morning watch on Nisan 17. This is a picture of what Yeshua will do 1500 years later. He comes into Jerusalem on Nisan 10 as the lamb, he is crucified on Nisan 14 and dies at 3 pm. He is resurrected from the dead at the same time Israel crossed the Red Sea on Nisan 17. Satan/Pharaoh are defeated and we are redeemed and on our way to the promised land, and another Joseph’s tomb is empty. Yeshua’s story matches the Exodus exactly. Israel goes through the “midst” of the sea and the word for “deep” is “tehomot” which means the subterranean deep, with walls on both sides like a grave.

The traditional southern theory is not accurate and is impossible according to the Torah. The “Sinai” found at the southern end of the Sinai Peninsula was “found” by Helena, the mother of Constantine, and not exactly a Bible scholar. There is no place for 2-3 million people to camp, and Sinai is in MIdian, not in the Sinai Peninsula.

This brings us to what is called the Middle Route going from the Gulf of Suez to the Arabian Peninsula, a very large land mass. We know that Moses fled to MIdian and will dwell there in Exo 2.11-22 at that is in the northwest part of Arabia. Mose keeps the flock of Jethro and comes to Mount Sinai, which is about 15 miles from Jethro’s city “Madian-polis” or Al-Bad today. Midian runs along the east side of the Gulf of Aqaba. In Exo 3.1 he comes to Horeb (Sinai) at the backside of the desert. In Hebrew “achar” mens west or at the edge of the desert. So Moses comes to the “west of the wilderness.” He took the sheep to Sinai to graze, so this rules out going all the way top the southern end of the Sinai Peninsula. We know that Israel was attacked by the Amalekites at Rephidim (lax, slack). Moses wil also strike the rock (Horeb) and water comes out, so we know they were close to Sinai. Josephus says in Antiquities, Book 3, Chapter 2 Paragraph 1, that the reputation of the Hebrews went ahead of them, and the people were to get ready. There was a city north of MIdian called Petra, and they were a part of the Amalekites. So, the Amalekites were just north of Midian

Arabia did not denote the whole peninsula between the Red sea and Persian Gulf in the New Testament, but only east and south of Israel, east of the Gulf of Aqaba. This area was settled by the Nabateans, and their capital was Petra, exactly where the Amalekites were. Israel crosses the sea, takes the Derek Seir (way to Seir) to Edom. In Part V we will begin with the question, “Where is Mount Sinai?”

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The Facts Concerning The Exodus-Part III

We know from Exo 2.15-16 that Moses fled to Midian in northwest Arabia. The TYndale Bible Dictionary has a good article on Midian. Looking at the areas around Midian on a map we have names kike Kedar, Edom, Sela (Petra) and Bozrah. These areas will relate to the second coming of Yeshua. Moses marries Zipporah and they have two children named Gershom (stranger) and Eliezer (God is my helper). This is around 1481 BC, and Moses leaves MIdian for Egypt about 1441 BC.

The traditional site for Mount Sinai is in the southern part of the Sinai Peninsula, nowhere near Midian. This site was “discovered” by Helena the mother of Constantine by divination. She found the highest peak and declared it “Mount Sinai.” The problem is, it is not Mount Sinai, which is located in Midian. Shepherds grazed around Sinai and we know Moses led Jethro’s sheep to the back of the desert. That means Sinai is to the east of Midian, near the border. How could Moses travel east to a mountain in the Sinai Peninsula to the west of Midian. God will appear to Moses there and tells him to bring Israel back to that mountain to serve him there. all the mountains of the Lord will play a role in the second coming of Yeshua, including Sinai.

The Exodus out of Egypt is called the “First or Egyptian Redemption” and Moses is the shaliach (sent one) of that redemption out of Egypt. The coming of Yeshua is called the “Second or Messianic Redemption” with Yeshua as the shaliach (sent one) to bring about that redemption out of the whole world. Joseph alluded to these two redemptions in Gen 50.25 where “visit” is mentioned twice in Hebrew, but why. Because there will be two redemptions, the Egyptian and the Messianic. Yeshua alluded to the Messianic second redemption in Luke 19.44 when he said, “You did not know the time of your visitation.”

When Moses appeared before Moses he asked that the people be let go for a three day period to sacrifice to the Lord, and then come back (Exo 3.18, 5.1-3). But the Lord told Moses he was going to take Israel to Canaan. So is there a contradiction? The answer id “No.” But how can both be true at the same time? These are two “impossible” situations that God will work out. Why doesn’t the Lord just tell Moses to tell Pharoah to let the people go so they can go to the promised land? The issue between Pharaoh and Moses is not letting them go to Canaan, but to let them go for three days only (Exo 7.16, 8.1,8. 20, 8.25-29, 9.1, 13, 10, 3-6, 8-10, 24, 11.8). Pharaoh finally relents and tells Moses they can go, “As you have said” which refers to the three days.

So Israel leaves on Nisan 15 at night (Deut 16.1) and they go to Sukkot (Suchos in the Faiyum) to retrieve the bones of Joseph. We know that God does not lead them by the way of the Philistines in Exo 13.17, but they leave Rameses which is northeast Goshen in the Faiyum to the town where Joseph was.

At Harawa there is a pyramid of Amenemhat III, and a mortuary temple. There is also the “Maze” for storing grain as we have mentioned earlier, described by the historian Herodotus. The tomb of Joseph was in a mortuary temple which was built in the Middle Kingdom in Egypt and not a pyramid. One was buried “under” a pyramid” and Joseph waas not. How could you know if the coffin was gone unless he was buried in a mortuary temple and not a pyramid? Joseph was in a number of “coffins” within coffins, which were placed in a stone “ark” or box called an “aron.” If you were to steal gold, grave robbers wouldn’t take the stone box, but they did when they took Joseph’s bones and that is how Pharaoh knew they were fleeing Egypt. Joseph’s tomb was empty. How do we know we are going to the promised land? Another tomb of Joseph is empty! There is a Jewish midrash that said there was a sign in the tomb of Joseph that said, “When you see this tomb empty, then know we have gone to the promised land.” When Yeshua was resurrected he left a sign, the sign of Jonah. This area is called “Sukkot” but in Greek it is Suchos. Moses comes there, then goes east towards the Red Sea, or the Gulf of Suez.

So where is the location of Sukkot from where Israel left? Gen 47.11 tells us that Rameses and Goshen are synonymous, and there is a city there called Rameses. We believe that Joseph’s Pharaoh was Amenemhat III. The Faiyum is a fertile area in middle Egypt and it is called “Suchos” in Greek. There is a lake that was used by Joseph during the seven good years there. There is a canal called the “Bahr Yusef” or the river of Joseph and it is believed that it was made during the reign of Amenemhat III by Joseph, This “canal” would drain the lake giving it 20 percent more planting area during the years of plenty, and the canal was used to irrigate other areas. He can float the grain down these canals to Harawa and the granaries. Harawa means “fellowship or friendship” and related to the word “chavurah” in Hebrew. Herodotus around 500 BC said the granaries there “surpassed the pyramids” and he said it had 12 roofed courts (one for each of Jacob’s sons?), 3000 chambers, courts and colonnades.

The Faiyum is called “Sobek” by the Egyptians and means “Crocodiles” and it was the name of a deity in the Faiyum. As we have said before, it was called “Suchos” and in Hebrew ‘Sukkot.” Exo 13.17-20 says the people went to Sukkot, to Harawa to get the remains of Joseph, and them camped in Etham. From there they go to camp before Pi-hahirot, between Migdol and and in front of Baal-zephon by the sea. Keep that in mind because we will come back to that because it relates to the three days. In Part IV we will pick up with the crossing.

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The Facts Concerning the Exodus-Part II

We know that Israel was enslaved about 80 years, but where was Joseph and the evidence of his presence in Egypt, and his people. He was 17 when he was sold, and 30 when he began to rule. We will have seven years of plenty and seven years of famine, and Jacob arrives in year two of the famine. Jacob is 130 when he comes to Egypt (Gen 47.9). El-Lisht is where Joseph was and where Pharaoh rules. This would be in Goshen, and Egypt is called Rameses at this point, which means “Ra delivers.” There will be about 210 years between Jacob and the Exodus.

Who was the Pharaoh dealing with Joseph? Who will be the Pharaoh of the Exodus? We will give our opinion on both of those questions shortly. Tradition says Rameses was the Pharaoh of the Exodus and he reigned about 1200 BC, so Jacob had to come in in 1410 BC, but the land was already called Rameses. Exo 1.11 says the Israel built two cities called Pithom and Rameses. The name Rameses was used before the Pharaoh of that name so the Exodus did not have to occur in 1200 BC. The Philistines, Edom, Moab were not established until 1200 BC. The Stele of Meranaphtah says he conquered Israel, and this may have been Rameses II by historians. But the Pharaoh of the Exodus was probably Dudimose II according to the book, “Pharaohs and Kings” by David Rohl.

We learn from Gen 46.11 that Jacob comes into the land with Levi and Kohath. Later he has a son Amram, and he is the father of Moses. So we can see there is not a lot of time between Jacob and Moses. So this helps us date the Exodus. We believe it happened about 1441 BC during the reign of the seventh king of the 18th Dynasty in Egypt. 1 Kings 6.1 says they began to build the Temple 480 years from the Exodus, which was about 961 BC, and we know that. 961 BC plus 480 BC equals 1441 BC, and this is supported by Judges 11.26. But the scholars say that can’t be true because the Exodus occurred during the reign of Rameses, which was 1304 to 1237 BC. This is based on their assumption that they built a city called Rameses, but 210 years before this the whole land was called Rameses.

So, let’s review. We have the Exodus in 1441 BC, they have been in Egypt 210 years, so that means Jacob entered in 1651 BC. Then 9 years for the seven good years and two years into the famine, making Joseph 39 years old. Joseph begins to reign in 1660 by adding 13 years from the time Joseph was sold to his coronation, making the year Joseph was sold about 1673 BC. Scholars who say there is no evidence for Joseph, a Jewish presence in Egypt, or the Exodus are simply looking in the wrong century and the wrong places! So, we need to look at the area of Egypt between 1786 to 1552 BC for evidence of this, not in lower Egypt. We need to look in MIddle Egypt in an area called the Faiyum.

The Faiyum has a canal connecting the lake (Moeris) there with the Nile, and it is man-made. The name of this canal is “Bahr Yusef” or the river of Joseph. You can look up this canal on the Internet to see pictures. We said earlier that Joseph and Pharaoh lived in a city called El-Lisht, and it was the capital city then. The Faiyum had water for planting helped by the canal, and it made it a fertile area because it had two prongs. It is believed that this canal was made during the seven years of plenty to enhance the land by Joseph, and the Pharoah was Amenemhat III. The lake there occupied one-fifth more area than it does now because it “shrunk” (once the lake was drained leaving good soil to plant in). Joseph reaps the harvest for seven years, showing the wisdom of Yehovah. There was a huge warehouse system found, and a granary in Harawa which had 3000 rooms in it and it was called “The Maze.” It was built about 1760 to 1700 BC. It was one of the wonders of the ancient world. This granary would take the grain raised in the Faiyum and then the grain could be shipped up and down the Nile during the famine. This is evidence of Joseph and this shows that the scholars have been looking for evidence in the wrong place, because they have the wrong dates.

The river of Joseph (Bahr Yusef) had two prongs and the lake was drained, leaving only good soil and expanding the overall area to plant in for the seven good years before the famine. Then the grain was floated down the canal to the granaries. There is a city called Harawa on the river of Joseph and it had this large maze/granary south of a pyramid found there. It had 3000 rooms for grain and the historian Herodotus wrote about it and said, “It’s greatness surpasses even the temples.” In Greek, this area we are talking about was called “Succos.” You will recall at the Exodus, they had to go to Sukkot (Succos) to retrieve the bones of Joseph (Exo 13.19).

This evidence seems to point out that this area is where Joseph was and where Jacob came. We have the river of Joseph; we have the Faiyum called Succos which matches Exo 13.19; the lake (Moeris) was drained for planting; and granaries were found there which alludes to the grain collected during the years of plenty.

We will pick up here in Part III.

Posted in All Teachings, Articles, Idioms, Phrases and Concepts, Prophecy/Eschatology, The Festivals of the Lord, The Tanak, Tying into the New Testament

The Facts Concerning the Exodus-Part I

We are going to begin a series of studies that will discuss the Exodus out of Egypt, where Israel was in Egypt, where the bones of Joseph were, where Israel may have crossed the Red Sea, where Mount Sinai may be located, and where Kadesh Barnea is. We will also tie these concepts into eschatology in the past, present, and future, and how they relate to the second coming of Yeshua at the end of the birth-pains.

We know from Scripture that there are three mountains of God: Mount Moriah, Mount Zion, and Mount Sinai. Most people are familiar with Mount Sinai and that’s the one we are going to take a look at. What most people don’t realize is that it will relate to the second coming of Yeshua, so we need to know where Sinai is located if we can.

There are several books that have been published over the years stating that they have found Mount Sinai. For instance, there is “The Sinai Myth” by Larry Williams, and “The Gold of the Exodus” by Howard Blum. People were flocking to these books because people are attracted to anything new and controversial. Many believe that the children of Israel were in the Nile Delta, left to go around the northern end of the Gulf of Suez, then down to the southern end of the Sinai Peninsula, then crossed the Gulf of Aqaba, over to Mount Sinai in northwestern Arabia. We will see that this route is impossible according to Scripture, but the location of Mount Sinai may be accurate.

What we are going to find out in the story of the Exodus is that it will relate to the coming of the Messiah, and it will relate to the False Messiah as well. We will also see a horror story. Some say the Exodus never happened and we will look at what they say. But we will also see what really happened in Egypt and the journey to Sinai.

To be fair, most of what is presented in these books is not evidence and so their conclusions will have to be proven, but we will see the general areas where these events happened and the general area where Mount Sinai is located at least. A particular mountain called Jabal Al Lawz is a good candidate. We will also look at where Kadesh Barnea is, where Miriam is buried. Aaron is buried on Mount Hor near Petra. The premise for how this will relate to the coming of Yeshua is found in Ecc 1.9 where it says, “That which has been is that which will be, and that which has been done is that which will be done.”

There are some facts and myths surrounding the Exodus, and we are going to try to sort out and settle some of these. The Red Sea goes into two prongs around the Sinai peninsula. Then we have Lower and Upper Egypt. The Faiyum in middle Egypt was where Joseph was, and Goshen (draw near) is in the Faiyum and was where Jacob settled. Many questions have been raised by scholars, and some say that the Exodus never occurred because there is “No evidence of a Jewish presence.” These scholars will say they found Kadesh Barnea (holy wilderness of wandering) where the ten spies were sent out. Israel lived there for 38 years and they say, “But where are the bodies of those who died?” But the issue is, they are not looking in the right place for Kadesh Barnea, and they have the wrong time because they do not believe the word of God and it leads these scholars into blindness. We will see where Kadesh Barnea is, and by what name it is known by today, and where Israel lived. The interesting fact is, many people have seen this place because it has been in many Hollywood movies.

We know that Israel was in Egypt about 210 years and an estimated 1.5 million people came out (600,000 in the army alone). But where is the evidence that they were there? Are there buildings and graves? Scholars teach the traditional route route of the Exodus to Kadesh Barnea, and we have mentioned this earlier. There are many articles on the presence of Israel in Egypt and not much evidence has been found there, say the scholars. They say all this occurred from 1250 to 1200 BC, but David reigned around 1000 BC, so where is the evidence they say? As a result, they conclude the Exodus is a myth. But what do the Scriptures say? In Gen 15 we have what is called the “Covenant between the Halves.” From Abraham and the covenant it was 220 years, and from the covenant to the departure from Egypt it was 210 years. Gal 3.13 says it was 430 years to the giving of the Torah on Mount Sinai. Looking at all that we have studied, they were in Egypt about 210 years, and they were slaves for about 80 years.

In Part II we will begin with discussing where Joseph was and some significant evidence for his presence, the Faiyum where he lived in middle Egypt, and give a timeline from the time Joseph was sold to the Exodus, and much more.

Posted in All Teachings, Articles, Idioms, Phrases and Concepts, Prophecy/Eschatology, The Festivals of the Lord, The Tanak, Tying into the New Testament

Was Yeshua Against the Torah and the Temple?

The plain, simple answer to this in “No.” That would have made him a false teacher. But we do know that false witnesses claimed that Stephen was against these things in Acts 6.13-14, and he was killed because of his testimony about Yeshua. These false witnesses accused him of teaching against the Torah and the Temple. They accused him of saying that Yeshua came to alter the customs of Moses. The key part of this is they are false witnesses. Stephen was a Hellenistic Jew who was Torah observant (Acts 6.1-5). To say otherwise is a false statement. To bring a false accusation against Stephen that he was against the Torah and the Temple means that he was in compliance with these things. This is a strange testimony for the first “Christian” martyr! The fact is, any teacher that tells you that Yeshua came to “do away with the Torah and the Temple” and he instructed his followers to do the same is a false witness. They are no different than those who rose up against Stephen. If one listens to or attends an assembly that teaches this, they are a part of a false witness against the Messiah. John had strong words against this when he said in 1 John 2.3-4, “And by this, we know that we have come to know him (in a redemptive way), if we keep his commandments. The one who says, ‘I have come to know him (in a redemptive way)’ and does not keep his commandments is a liar, and the truth is not in him.”

Then there are some who will say, “Didn’t Paul keep the Torah just to win people to Christ?” Well, that would make Paul a hypocrite and he rebuked Peter for that in Gal 2.11-14. Paul kept the Torah and taught it to others because that was what he was supposed to do, as his reasonable service to Yehovah. He kept the Sabbath, went to the festivals, performed animal sacrifices, and even had a Nazarite Vow (Acts 18.18, 21.15-26). He taught the Torah to non-Jews who believed in Yeshua, not just to Jewish people (1 Cor 11.1-2; Acts 16.21; 2 Thes 2.15, 3.6). There was a rumor about Paul started by false witnesses that he was not keeping the Torah, but it was shown to be a false rumor (Acts 21.15-26, 24.14-17).

There are also some who teach that the unclean animals in Lev 11 and Deut 14 can be eaten now, but that is because they misunderstand some of the Scriptures, like Acts 10, for instance. Peter sees a vision which showed him that the non-Jews were not to be considered unclean, and that is the conclusion Peter came to in Acts 10.28. The purpose of the vision was about bringing the Basar to the non-Jews, which was contrary to the 18 Edicts of Beit Shammai, which first-century Jews followed for the most part. These edicts were passed about 50 years earlier to separate Jews from non-Jews, but these edicts did not come from Yehovah and were totally done away with sometime before the destruction of the Temple in 70 AD by Beit Hillel who took control of the Sanhedrin. This vision was not about food, but about people.

Mark 7 describes an incident with Yeshua and his talmidim. The issue there was not about eating kosher food, but about a rabbinical ordinance that said if you ate kosher food (they would not have eaten anything else) without going through a ceremonial hand-washing ritual ordained by the Pharisees of Beit Shammai, the food they ate was unclean. Yeshua said that eating food without a ritual hand-washing ceremony did not make the food unclean, thus the kosher foods they ate remained clean. This was a ritual question that put him at odds against some Pharisees from Beit Shammai and their man-made doctrines of the time.

Yeshua said that he did not come to do away with the Torah or the Prophets in Matt 5.17-19, and that statement alone should do away with this whole question. Now, if you think that Yeshua did come to do away with the Torah, you better not study prophecy either because he did away with that, too, according to these verses. Obviously, prophecy has not been done away with, and neither has the Torah. To teach otherwise is putting yourself in direct conflict with the Messiah.

Another misunderstood Scripture can be found in 1 Tim 4.1-5. False teachers will say that all food, including the unpermitted foods in Lev 11 and Deut 14, can be eaten now if it is eaten in gratitude. But is that what it is saying? The answer to this can be found in verse 5 where it says, “for it (the food) is set apart by means of the word of God (the clean foods set aside to eat in Lev 11 and Deut 14) and prayer (the blessings before and after it is eaten-Matt 14.19; Deut 8.10). This has nothing to do with eating food like pork, shrimp, catfish, or anything that is forbidden in those chapters.

We know that Yeshua was without sin, and the knowledge of what sin is found in the Torah, and sin is the transgression of the Torah (Rom 3.20; 1 John 3.4). So, therefore, Yeshua did not sin because he was Torah observant and would not have been against the Torah or the Temple.

Posted in All Teachings, Articles, Idioms, Phrases and Concepts, Prophecy/Eschatology, The Festivals of the Lord, The Tanak, Tying into the New Testament

What Is Effectual Prayer in Jam 5.16

“Therefore confess your sins to one another and pray for one another so that you may be healed. The effectual prayer of a righteous man can accomplish much.”

Everyone wants to have effective prayer, but can we know how to do it? We believe we can and will present some insight into how we can have effectual prayer. This verse begins with saying that we should confess our sins to one another, but it does not mean we are to tell others what our sins are. It means if we have sinned against someone or offended them we should seek to reconcile with them and ask for forgiveness. Notice this verse also says the “effective prayer of a righteous man can accomplish much.” What is a “righteous man?” It is one who has a Torah-based faith in Yeshua and has the righteousness of God. What righteousness is can defined in the Torah.

The followers of Yeshua asked him to teach them how to pray. Why? Because they saw he had effectual results, so he goes into what has been called the “Lord’s Prayer.” This is not an “original” prayer because it can be found in many of the typical Jewish prayers of the time. It was a model prayer and that means we should pray as the Scriptures teach us. This prayer sums up the major themes of what true prayer is. This also shows us, contrary to what many teach today, that Jews were not “hypocrites” because they did not know what to say. Their prayers were fine, and Yeshua used them in his “model prayer.” The problem was not with words, or the form, or the content, or the petitions necessarily. All of that was how it should have been. The problem was that some did not pray with sincerity and truth. There was no repentance or faith. The best prayer is useless if it doesn’t express the true intentions of the heart, intentions, and desires. The Lord looks at the heart and judges any prayer by the faith with which it was offered. Any Jewish person who heard Yeshua pray this model prayer would have agreed with its contents and would have found it to be acceptable.

However, there is a warning to praying the same words over and over again, thinking much repetition will gain favor. This was the mentality of of some people in a book called the “Didache” which is a second-generation Christian writing and “catechism” dealing with Christian ethics. This book says that the Lord’s Prayer should be said three times a day like Jewish prayers. This carries the tendency to turn prayer into a performance instead of the language of faith, love, and thankfulness. Prayer is a real dependence on Yehovah. That is the true essence of prayer, but the form and content, no matter how orthodox, is worthless if the heart is not humble before the Lord and if the prayer is not the true utterance and expression of the person’s heart. Yeshua’s prayers were effective and that is why his followers asked to “teach us to pray.”

Look at how the Mishkan, or Tabernacle, was constructed. It starts with the Ark of the Covenant and works its way outward in Exo 40. This is how God sees us. It is as if he is in the Holy of Holies looking “out” if you will. The Mishkan was a House of Prayer and how it was constructed gives us a clue to effective prayer. But, when you approach the Mishkan from the outside going in, the Lord gives us a lesson on how to approach him.

The Mishkan in Hebrew means “a dwelling presence” and it is where the Shekinah, Kivod, and the Ruach Ha Kodesh manifested. You can see the root for “Shekinah” (or “shki’nah”) in the word “Mishkan.” It was called the House of Prayer, just like all the succeeding Temples were. In Exo 25.8 God showed the “tavnit” or blueprint of the Mishkan and that was where he would dwell among his people. The presence of God moved from Sinai to the Mishkan and it moved with the people when they entered Canaan because they could not go all the to Sinai anymore. Moses is given the pattern for everything connected with the Mishkan and its construction. Then in Exo 40 he tells Moses to set up the Mishkan and tells him how to do it. In a way, that is how the Lord sees us. If he is in the Holy of Holies looking out, that is how the Mishkan was set up, from the inside out. That is how he sets up his “mishkan” in us, from the inside first, then working outward. But, when we approach the Lord in prayer it is just the opposite. Coming into his presence (“shki’nah”), the first thing you encounter is the veil at the door and an anointed priest, a picture of Yeshua. Then we come to the altar, a type of the cross. Then we have the Kior (laver) which held water, a type of the word of God (Eph 5.26), where we wash our hands and our feet daily after walking in a corrupt world. Moving past the Kior we enter the Mishkan. On the north side, which alludes to the intellect, we have the Shulchan Ha Lechem Ha Pannim, or the bread of the faces, which speaks of provision not only spiritually but physically. On the south side, which alludes to faith, we have the Menorah, which speaks of bearing the light of understanding. In the middle we, before the veil, we have the Mizbeach Shell Zahav, or the golden altar of incense, speaking of prayer. Then we have the veil, and behind the veil, we have the Aron Kodesh or the Holy Ark of the Covenant where God’s commandments await you. All of these speak of the Messiah. This is how we come to the Lord, not only in salvation but daily

Most people have no problem coming into the Mishkan, and encountering the priest and the altar. They have no problem with the Kior which symbolizes the word of God and a daily washing. They have no problem moving on with the idea of God’s provision of “bread” or the “light” that gives us understanding, or even prayer symbolized by the golden altar of incense, but many stop right there. They have a problem with that “servant” business symbolized by the commandments in the Ark. They will say, “All I need is Jesus (the priest)” or “All I need is back out there on the altar (the cross).” They will say, “I want mercy (the mercy seat on the Ark)” but don’t want what is down there in that box, the commandments. But in the Brit Chadasha, or renewed covenant, it says that the Torah will be written on the heart, desires, intention, and thoughts of one who is truly born from above as God builds his body into his “mishkan.” For effectual prayer, we must keep the commandments. We should ask ourselves, “Am I following the pattern or blueprint God gave me to approach him in prayer?” Do we follow the pattern given to Moses?

Many people say that following the pattern God gave to Moses (Torah) is “legalism” but Moses had effectual prayers. Elijah followed Moses and he had effectual prayer. Yeshua followed Moses and he had effectual prayer. The Shaliachim (apostles) followed Moses and they had effectual prayer. Paul followed Moses (Acts 21.15-26, 24.14) and he had effectual prayer. What some call “legalism” God calls “obedience.” So, for effectual prayer ask yourself, “How is my mishkan set up?” When things don’t go right and our prayers seem unanswered, we need to ask ourselves, “Are things set up according to the pattern?” “Is everything in order and set up in the right place, with nothing missing?” We should ask ourselves, “Have I come to the door and encountered the priest Yeshua?” “Have I come to the altar of the cross with the right sacrifice?” “Have I got bread on the table?” “Have I got the proper light of understanding shining on my Menorah?” “Am I praying correctly and have the proper incense at the altar of incense?” “Have I got the commandments in my heart (Ark)?” For effectual prayer, start looking at these things and see if we are approaching the Lord according to the pattern he has set up. If everything is in order, then wait on the Lord. He has promised to speak to us “between the wings of the cherubim” on the Ark (Exo 25.22).

Posted in All Teachings, Articles, Idioms, Phrases and Concepts, Prophecy/Eschatology, Questions, Tying into the New Testament

What is the Law of Liberty in Jam 1.25 and 2.12

This is another verse that has been misinterpreted by many teachers. Simply put, the “law of liberty” is another name for the Torah commands found in what is called the Tanak (Torah, Nevi’im, Ketuvim). That was the only Scripture all the writers of the Gospels and Epistles knew. Every doctrine they taught could be backed up in the Tanak. The word “Torah” means “instruction, guidance and teaching” and it is translated in English as “law.” But it should be understood in the sense of “teaching” or “guidance.” Now, what does “liberty” mean? The Torah and its commandments have always been seen by believers as liberty (1 John 5.3). In Exo 32.16 we have an allusion to this concept of freedom where it says that God “engraved” the tablets given to Moses with his own hand. The Hebrew word for engraved is “charut” but it has the same root in Hebrew as the word for freedom, which is “cherut.” In Psa 119.45 it says “I will walk at liberty for I seek they precepts.” Psa 119 is written in a poetical style that has 22 sections, one each for every letter in the Hebrew alphabet. Each section has eight verses that begin with each succeeding letter, beginning with “aleph.” This goes from aleph to tav (the last letter), which symbolizes the word of God. Each verse of Psa 119 (176 verses) mentions the commandments. So there is no doubt what the writer had in mind when he wrote “precepts.”

What James had in mind was the Torah when he wrote 1.25 and 2.12. He said that in everything we say and everything we do, we are to keep in mind that we will be judged according to the Torah. It has not been done away with or replaced as some teach. To say that the law has been done away with is like saying “teaching from God has been done away with.” Sunday has not replaced the Sabbath as the Lord’s Day, we cannot eat pork, lobster, shrimp, catfish, scorpions, frogs, or any of the unclean creatures listed in Lev 11; we cannot hate our neighbor but love him through our actions; we cannot commit adultery or worship or possess idols or graven images of God (Deut 4.15-19) and so on. We are to obey the Torah as it applies to whoever you are (1 Cor 7.17-19). We have seen people picket a restaurant because they found a roach in their food. They were outraged and wanted monetary compensation, and yet those very same people will go out and pay ten dollars a pound for a lobster. Both creatures are “arthropods” and perform the same basic function on the earth. The lobster has been called the “roach of the sea” by some.

The point is, if one follows the Torah you wouldn’t eat either one, and that truth sets you free. Civil or criminal law to a criminal is an enemy because it restricts him. He cannot carry out his criminal behavior without problems if he gets caught. But to a law-abiding citizen, that same law is an assurance of peace, safety, and security, and it ensures freedom. It is the same thing with a spiritual law found in the Torah. The “spiritual criminal” (called “lawless” in Matt 7.23; 1 John 3.4) wants to throw off the Torah and God’s law because it binds him, it restricts him, he is not free to carry out what he wants to do. He wants to work on Saturday and make money; he wants to eat pork and lobster and unclean creatures because he likes them. He wants to get even with his neighbor, curse his rulers, celebrate pagan festivals, and has idols in his possession or congregation because he is a law unto himself.

But, the one who believes in the Torah can walk in liberty because he is free from spiritual anarchy. He loves the commandments because he is free to serve the Lord. He knows what is sin and what is not because the Torah defines what sin is (Rom 3.20). When people tell the story of the Exodus they always quote Moses as telling Pharaoh, “Let my people go” but they forget the rest of what he told him. He said, “Let my people go (literally “send my people out”) that they may serve me.” Their freedom was given to them so they could go to Mount Sinai and receive the Torah (instruction) and serve the Lord as his people. Spiritually, it is the same today. We are set free by the blood of the Lamb and we go to Mount Sinai to receive instruction (Torah) on how we are to serve the Lord. Most so-called believers want to go around Sinai right into the promised land, but it doesn’t work that way.

How the Torah sets us free and why it is called the “law of liberty” can be described like this. Yeshua said, “The truth shall set you free.” And we know that the Torah is truth (Psa 119.160; John 17.17-26). If truth sets free, then error binds. We don’t worry about a lot of false teachers or doctrines out there. If someone tells me that the law has been done away with, I know they are wrong and I am free. If someone tells me that Sunday is the Lord’s Day, I know that is wrong because the Scriptures tell me otherwise, so I am free from wondering about who is right. When someone tells me I can eat whatever I want, I can go to the Scriptures and see if it is true or not. Again I am free because I will find out who is right on that point. When I am confronted with paganism and idolatry, I can go to the Torah and check out what God says about it, again “free.” We can save ourselves a lot of time, money, and heartache by filtering the teachings of so many through the Torah and the other Scriptures, and become free. We have not reached where we should be, but when one is delivered from bondage by the blood of the Lamb, make sure we stop at Mount Sinai to receive our instruction (Torah, teaching). And as we travel through this wilderness on our way to the promised land of the Olam Haba, we are free to serve the Lord.

Posted in All Teachings, Articles, Idioms, Phrases and Concepts, Prophecy/Eschatology, The Festivals of the Lord, The Tanak, Tying into the New Testament

1 Cor 11.1-16 and Head Coverings

There seems to be a lot of confusion about this practice in a Torah-based faith in Yeshua, so we are going to give some concepts on this subject, not only concerning men’s head coverings but also women’s. We are going to go to 1 Cor 11.1-16 for instruction to get the whole context about this as far as a believer in Yeshua is concerned. Many have seen Jewish men wearing a “kippah” or “Yarmulke” and many teach that this is a biblical command, but in reality, there is no biblical command for men to wear a head covering. A kohen or priest was to cover his head while serving in the Temple but that was because he was anointed with the holy anointing oil, but that certainly did not apply to a non-priest. The practice for covering the head is one of those traditions that evolved over the centuries. In the movie called “Fiddler on the Roof” there are comments about wearing a head covering, and when Tevye is asked about its origin he says, “I don’t know.” We have all heard the song from the movie called “Tradition” because that’s what it was, a tradition. The Kippah shape is interesting. Some say it relates back to the practice of idolaters shaving their heads, or “tonsure”, in a circle because they were sun worshipers. Some Christian denominations have a history of sun worship and they wear head coverings in the shape of a “sun disk” and the modern kippah is patterned after that. But, like Tevye, they would have to say when asked about its origin, “I don’t know.” So, let’s look at what Paul says and let’s put it into a first-century, biblical, Jewish context because that is where he was coming from.

In 1 Cor 11, he begins to comment about the proper relationship between a husband and a wife in public worship in regard to authority and influence. Being a Greek city, these non-Jewish believers were heavily influenced by its surrounding culture and traditions. Paul is trying to teach the Corinthians about the Torah and how to walk in the Scriptures, which was totally different from the culture and thought processes they had come out of and were familiar with. That is why he starts out in Chapter 11 by exhorting them to follow him because he follows Yeshua. We know that Yeshua followed the Torah so that means Paul followed the Torah and he tells the Corinthians to follow the Torah. He praises them because they follow the traditional and biblical concepts he has taught them so far. He then gives the spiritual application of what he is about to teach them in v 3 and it is the verse that is the basis on how v 4-16 should be interpreted. He says Messiah is the head (of influence) over the man, and the man is the head (of influence) over his wife and God is the head (of influence) over the Messiah. What he is basically saying is that he, Paul, is not the “head (of influence).” He has already clarified that fact in 1 Cor 1.11-17. So he gives a basic spiritual hierarchy and then begins to deal with a problem in the congregations there. In v 4 he says that any man who has his “head (of influence)” covered (by any other man or institution) disgraces his head (of influence), who is Yeshua. We are not to follow after or submit to any man-made authority that violates what the Lord has already said (Acts 5.29).

In v 5 he goes on to say that any woman (wife) who has her head uncovered (by ignoring her husband’s head of influence as specified in v 3) disgraces her head (her husband) and she is like one who “shaves her head”, and he is referring to the practice of prostitutes who shaved their hair off. In other words, she is like a spiritual prostitute because she has “cut off” her spiritual covering. As you can see, Paul is teaching Torah concepts on how a husband and a wife relate to one another, especially in regard to public worship (praying, prophesying, teaching). He says that for a wife to shave her head literally would be disgraceful, so it is also disgraceful to “shave her head spiritually” by going against her husband’s authority and head of influence.

In v 7 he says that it is disgraceful for a man to have his head covered (by any authority or institution other than Messiah, his head of influence) since he is the image of God and the woman is the glory of her husband. This is because the woman came from man and was created for his sake. Therefore a wife should have her husband as her head of influence. He goes on to say that this is done “because of the angels” and he is referring to the fact that some of them weren’t satisfied with their place and tried to usurp the authority that was not given to them, and they fell. So it is a warning about going against God-given authority, especially in a family. In v 13 he says that we are to judge ourselves as to whether it is proper for a wife to pray to God by going against her husband (being uncovered). He says that even nature itself teaches us that if a man has long hair he dishonors himself because it was seen as effeminate in the first century, but if a woman does it is a glory to herself. In a spiritual sense, it is the same way. A husband who covers himself with any man-made institution or authority (long hair) dishonors Messiah, but a wife who covers herself with her God-given “covering” (her husband) is doing the right thing because her glory (husband) was given to her, just like her hair in a natural sense. Her hair is a built-in “badge” of her femininity. Paul concludes this teaching by saying that if anyone wants to argue about what he is saying “don’t bother” because there is no other practice in the congregations.

So, in short, Paul is not teaching about literal head coverings. There are no Torah teachings about that. But there are plenty of teachings in the Scriptures about how a husband and a wife are to relate to one another (Gen 2.16; Num 30.1-16 for instance), especially in a congregational setting, and that is what he is talking about in 1 Cor 11. Evidently, the Corinthians were having some issues in this area very similar to what we experience in this culture today, because our Western culture is based on Greek thought as opposed to Hebraic thought, and few husbands and wives today are taught God’s ways in the Torah. So, it was the same back then. These people were coming out of a Torah-less (lawless) society and Paul had to teach them the “traditions” (Greek “paradosis” or “tradition by instruction based on the Torah-“1 Cor 11.2).

These principles hold true today. A man is not to have any spiritual institution or authority as his head of influence over him other than Messiah and the Word of God, and his wife should place herself under his authority as her head of influence and not rebel against his leadership in a spiritual or congregational setting. Now if she believes he is wrong, she can submit him to his head of influence (Messiah) in prayer and let God deal with him. David did the same thing to Saul (David’s head of influence) when he said he would let God judge between them, but David was not going to lift his hand against Saul because he (Saul) was David’s head of influence as king and was placed there by God. This subject can bring up all kinds of scenarios, but that is the basic instruction Paul is giving to the Corinthians and it has nothing to do with literal head coverings. If one wants to pray with their head literally covered or uncovered, that is a personal preference and should not be imposed on others.

Posted in All Teachings, Articles, Idioms, Phrases and Concepts, Prophecy/Eschatology, The Festivals of the Lord, The Tanak, Tying into the New Testament

The Love of Many Shall Grow Cold-Matt 24.12

Before we look at what it means for love to grow cold, we need to define a couple of words in context. The verse reads, “and because lawlessness is increased most people’s love shall grow cold (NASB).” The first word we need to define is “lawlessness.” In Greek, the word for the Torah is “nomos” and when you put an “a” before it, it means “against or none” or “lawless.” In other words, “anomos” means “against or no Torah.” Being lawless means one is against obeying the Torah for whatever reason. People believe that the “law has been done away with” or that they have been “set free from the law” but that is lawlessness (Torah-less-ness). The other word we need to define is “love.” The word in Greek is “agape” and that is God’s kind of love, love that is unmerited. It’s charitable love and that is the idea that Paul was conveying in 1 Cor 13 where love is action not an emotion. So with that in mind, let’s look at the verse again in context.

Yeshua is giving signs of the coming destruction of Jerusalem and the Temple and the end of the age (Matt 24.1-3). We won’t go into all that now, but you can go to our study of Matthew in the teaching called, “Brit Chadasha Foundations-Concepts in Matthew-Chapter 24” for a deeper understanding. But he says in v 12 that because people have a disregard for the laws of God in the Torah their God-kind of love will grow cold. So, you have to ask, “Cold in what way?” There are three areas we will look at. First, their love for God will grow cold, which is really what Yeshua had in mind here. He said, “If you love me, keep my commandments (in the Torah).” Deut 6.4 says we should love Yehovah with all our hearts (desires, intentions), minds (intellect), and strength (physical action). Yeshua said this was the greatest commandment. Well, how do you love the Lord? You do it by obeying his Torah as it applies to you by your actions. When you don’t obey him by your actions, you are “lawless” or a law unto yourself by your action and deeds. The Torah has no effect on you. That is not loving the Lord, so your love for him will grow cold. Paul wrote to the Ephesians that their love for God and the saints was well known (Eph 1.15), but then later in Rev 2.4, Yeshua says they have left their first love and that they should repent and do the deeds (the Torah) they did at first by being obedient. Now for love to “grow cold” you must have had a love in the first place, which was for the Lord. But through self-centeredness, it grew cold.

Secondly, let’s look at family love. Not obeying the Lord will affect this area, too. To grow cold means to lose the warmth of love for the family and become self-absorbed, self-centered, and uncaring for your family. All of these are contrary to God’s word, of course. Do you know any relationship fails? It is because one person stops being kind to the other. When parents are unkind to their children, the relationship fails. When a spouse is abusive, is that being kind to the other? Again, when one does not follow what the Lord says in the Torah (is lawless) then the love for your family will grow cold.

Third, let’s look at love for your neighbor. Society is plagued with this. People stop acting charitably towards one another as a result of their own sin, or lawlessness. 2 Tim 3.1-4 says, “But realize this, that in the last days, difficult times will come. For men will be lovers of self, lovers of money, boastful, arrogant, revilers, disobedient to parents, ungrateful, unholy (not adhering to the kedusha God has defined in the Torah), unloving, irreconcilable, malicious gossips, without self-control, brutal, haters of Good (as defined in the Torah), treacherous, reckless, conceited, lovers of pleasure rather than lovers of God (by obeying the Torah).” You see, what it all comes down to is when we love God and our neighbor, our love will not grow cold. Now, that doesn’t mean that others won’t mistreat us, cheat on us, hate us, curse us, try to destroy us, leave us, and do all manner of evil against us because they will. People who love themselves tend to gravitate towards people who are kind and charitable because it’s all about what the other person can give them. Many relationships fail because those that are self-absorbed associate with one who is not like that, and they have no intention of giving to the other, but it is what the other can do for them, and it eventually destroys that relationship. In the same way, it’s like that with the Lord. He is a giver and charitable and the selfish want a relationship with him for what they can get out of him. But when he wants them to obey his word in the Torah, they won’t do it and will say, “I have been set free from all that”, and their love grows cold. We show that we love God by our actions, and those actions should line up with what he has commanded us to do in the Scriptures. If we do, then our love for God, our family, and our neighbor will not grow cold.

Posted in All Teachings, Articles, Idioms, Phrases and Concepts, Prophecy/Eschatology, The Festivals of the Lord, The Tanak, Tying into the New Testament

God Has Always Known Us

There are many verses that indicate that the Lord has known us, even before we were ever born, and we will deal with a few examples of this, but the list is even longer. God is outside of time, and he is not limited in what he does or knows like we are. He doesn’t learn new things. And not only that, he controls all things as well, even who is born, where they are born, when they are born, and what they will do. That is the whole concept behind the prophecies in the Bible. He knows the players, sends them into the game, and he controls and brings about the situations that will fulfill his prophecies and his desired purposes.

For example, Pharaoh was created and raised up by God for the very purposes that came about in the Exodus from Egypt. He was placed in history at that particular moment. Paul even refers to this in Rom 9.17. In Isa 45.1, Isaiah actually names a Persian king named Cyrus (Koresh) about 200 years before he was born and tells us what he was going to do, and that Yehovah was the one who raised him up to his throne to bring these prophecies to come to pass. Dan 8.5-8 is a prophecy about Alexander the Great and what would happen to him, all according to God’s plan for him. Josephus tells us about the time Alexander enters Jerusalem and he says he had a vision of the high priest and when he met him it was exactly what he saw in the vision. Then it says Alexander was shown the book of Daniel and how one of the Greeks was predicted to defeat the Persians (see Antiquities of the Jews, Book 11, Chapter 8.4-5). Alexander’s success wasn’t because he was such a great general, it was because it was predestined to happen by the God of Israel. Dan 8 goes on to describe many historical kings that would come along and what they would do in relation to the people of Israel. It is the Lord who raises kings or presidents to power, and it is the Lord who deposes kings and presidents (Dan 2.21).

In Jer 1.5 it says that God knew Jeremiah before he was ever formed in his mother’s womb. In Psa 139.13-16 the doctrines of the omniscience and omnipresence of God are described. In Psa 139.16 it says that God’s eyes saw the writer’s “unformed substance” and it was written in a scroll containing all the days ordained for him, “when there were none.” Eph 1.4 says that God chose a believer in him before the foundation of the world, and compare this with Rom 8.29-30 and you will see that everything was “set” before we ever drew our first breath. Paul was set apart before he was born in Gal 1.15. That is why we are saved by God’s grace and not by works. He saved us before we had any works and ordained to save us before the world was. Acts 13.48 says, “and as many as he had appointed to eternal life believed.”

There are many verses that teach us that God knew us and planned out our lives before we were ever born, and that applies to the unbeliever as well, and there is no doubt about that. Pharaoh, Esau, Nebuchadnezzar, and Pilate for example all came along in history according to the plan of God. We could mention Judas, who was specifically born to do what he did; the birth of Isaac was predicted a year before, and even given the name he was to be called; Jacob and Esau had their life planned by the Lord before they were born; John the Immerser is another one named before he was born, and what he was going to do. Yeshua told Nathanael that before Phillip called him, he saw him under the fig tree, which is an idiom for the Messianic Kingdom (John 1.48). The greatest example of these concepts is Yeshua himself. When Yeshua called his talmidim to follow him, he knew who they were and where they were going to be and he went looking for them. So, God ordained and knew us before the universe was ever created, by name, and what our lives would be, and no human being is an accident with the Lord and everyone has a specific role in God’s plans. Everyone that played a role in the life of Yeshua was ordained to be born and live at that time, even Yeshua’s enemies.

For an in-depth study on this concept and the concept of “Election” see our study called, “The Sovereignty of God and the Elect” on this website.

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What Does It Mean When the Scriptures Say To Know the Lord?

This is one of the most important concepts in the Scriptures to understand, but many misunderstand it. Basically, it means to “know the Lord in a redemptive way.” So when you see that phrase “know the Lord” think “in a redemptive way” along with it. In Jer 9.23 it says that if we are to boast, we are to boast in the fact that we know him (in a redemptive way). So, we are going to give a few examples and concepts to help give a better understanding of what it means to “know the Lord.”

In Gen 4.1 it says that Adam “had relations” with his wife Chava and she conceived. The Hebrew word for “had relations” is “yada” and it is an intimate knowledge. It doesn’t get any closer than that physically speaking. Now, in a spiritual sense, how can this be applied? In Hosea 2.20 it says that the Lord (Yehovah) is going to betroth himself to his people, and they will “know the Lord (in a redemptive way).” But the Hebrew word for “know” there is “yada’at.” It combines “yada” with another Hebrew word for knowledge called “da’at.” So, this knowledge is intimate and deep. But what exactly is it and how do we know that we know the Lord in a redemptive way? People say all the time that they know the Lord, but that does not mean they are redeemed, and it is not an intellectual knowledge alone. There is a difference between “knowing someone” and really “KNOWING someone.”

Now turn to Hos 4.6 and you will recognize this verse right off because it is quoted by people all the time, but they never recite the whole verse in its context. It says, “My people are destroyed for a lack of knowledge” and most people stop there. They say it in the context that you need the information they have in their books or videos on health or prosperity or their interpretation of particular verses. You don’t have what they are trying to put forth and you need it! However, is that what the Lord is saying? When you read it in Hebrew it says, “My people are destroyed for the lack of “the” knowledge.” The word “ha’da’at” is used there, so the next question is, “What is the knowledge?” The rest of the verse gives us the answer. It goes on to say, “Because you have rejected “the” knowledge, I will also reject you from being my priest since you have forgotten the law (Torah commandments) of your God, I also will forget your children.”

Do you see what he is saying? The Torah commandments are “the” knowledge that the people rejected. When the New or “renewed” Covenant is in full force in the Olam Haba, which is not right now in the Olam Ha Zeh, it says that “all will know the Lord” in a redemptive way (Jer 31.31-34). That means everyone will be redeemed in the Olam Haba, or the World to Come. In other words, the Torah commands are the knowledge we need to acquire, God will write them on our hearts. and we will obey them if we know the Lord. It is the evidence and proof that we really do know the Lord in a redemptive way. In 1 John 2.3-4 it says, “And by this we know that we have come to know him (in a redemptive way) if we keep his commandments. The one who says, ‘I have come to know him’ and does not keep his commandments, is a liar and the truth is not in him (also see Matt 7.21-23,19.17; John 14.15; Titus 1.16; Jam 2.26).”

In other words, if someone says they know the Lord and does not keep the commandments, contradicts himself because his walk is not consistent with his words. The redemption is all the work of God (John 1.13), not just a rote, mundane ritual of observance and walking down an aisle void of any real intentions of the heart. When one becomes born again, the Spirit of God puts the desire to keep the commandments in that person’s heart. This is called the “circumcision of the heart (Deut 30.6; Jer 31.31-34).” One will have a desire to want to keep the Sabbath; eat kosher meat that is allowed in Lev 11; get away from false doctrine paganism and idolatry; love your neighbor and walk in the way of righteousness as defined in the Torah. If you don’t have this desire, it is an indication that you do not know the Lord in a redemptive way, but it is not too late. Repent of sin (as defined in the Torah-1 John 3.4) and believe in Yeshua as your redeemer, and ask God to be born from above and to write his laws on your heart, because that is how we know we have come to know him in a redemptive way.

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How Do You Know What Commandments To Keep Today?

This is a common question, so first of all, we need to define what “keep and observe” means in regard to the Torah. To “keep and observe” the commandments means to incorporate the things of God into our lives, and to stay true to the pattern or blueprint God has given, by doing certain things, at certain times, by certain people, at certain places. So with that definition in mind, let’s look at how this applies.

Let’s look at a few examples. Take a look at the korbanot, or sacrifices. Do they apply today? The answer would be “No” because there is no Temple, no priesthood, no holy vessels, and no altar, etc. According to the pattern God has given, they can only be done in the place where God chose to put his name, and that place is Jerusalem and the Temple, with a functioning priesthood and altar. However, just because a certain commandment can’t be done according to what God said by doing certain things, at certain times, by certain people, at certain places, does not mean we shouldn’t know and study them. The biblical festivals cannot be kept today either because they involved Temple worship, a priesthood, an altar, and korbanot. Yeshua’s death has little to do with why we don’t do them and has everything to do with having a functioning Temple and priesthood. Paul and the first-century believers kept the festivals in Jerusalem because that was the only place they could be kept. They offered animal sacrifices in the Temple 30 years after Yeshua’s death in Acts 21.15-26.

Tithing is another commandment that cannot be done today for the very same reasons. Tithing was done only if you lived in the land and made a living in agriculture, and the tithe was given to the Levites and they distributed it to the priests and the needy. False teachers will say that the “Law has been done away with” and yet tell their people to tithe, and people do it because they have little to no understanding on how to interpret the Scriptures. Eating biblically allowed meats applies today because you don’t need a Temple or a functioning priesthood to avoid pork, or shellfish, or meats not allowed in Lev 11 and Deut 14. The commandments that tell us not to murder, lie, steal, and idolatry to name a few still apply because this applies everywhere. Biblical giving can be done anywhere.

Basically, you have to ask yourself, “Can I keep this commandment and stay true to the pattern God gave us in the Scriptures by doing certain things, at certain times, by certain people at certain places?” You must find a good teacher who has a Torah-based faith in Yeshua and who you can interact with. You will learn a lot more and a lot faster than doing it by yourself. You can only rise to the level of whoever is teaching you. If you have a teacher who knows much, you will learn much. Study the verses over and over again to see what applies, and this will take a lifetime. Find a group of like-minded believers who can help you study and come to the right interpretation. Read commentaries about the verse or commandment being studied. Ask yourself if it is possible to keep that command by doing specific things, at specific times, by certain people at certain places. If the answer is “No” then you cannot keep that command at this time. Even if a Temple stood and there was a functioning priesthood, some commandments you couldn’t do anyway because you don’t live in the land. The context of each commandment needs to be understood and to “rightly divide” the word of God in order to do what God said to do.

So, in conclusion, learn the definition of “keep and observe” and then look at the commandments in the Torah to see if they apply according to their context, like, are they done only in the land; only in a standingTemple and altar; do I work in agriculture in the land; am a male or female; a king; a priest; are you Jewish or non-Jewish, etc. Start there and see where the Lord leads you.

Posted in All Teachings, Articles, Idioms, Phrases and Concepts, Prophecy/Eschatology, The Festivals of the Lord, The Tanak, Tying into the New Testament

The Significance of the Four Fasts Listed in Zech 8.19

These four fasts are still observed in many Jewish and non-Jewish Messianic circles today as a part of observing Jewish traditions, but it should be made known that they were never commanded by the Lord. In fact, Yehovah has a very interesting take on them. These fasts commemorated the following events: the fast of the fourth month is when the walls of Jerusalem were breached; the fast of the fifth month is when the city was burned; the fast of the seventh month is when Gedaliah was murdered and thecfast if the tenth month is when thexsiegebof Jerusalem began. These fast days were self-appointed times of mourning, which in and of themselves doesn’t make them wrong, but they had become mundane rituals and a way to get the Lord to do something for them at times. But that is not how the Lord works.

The key, from God’s point of view, on these fasts can be seen in Zech 7.1-14 when they asked Zechariah whether they should keep weeping in the fifth month of Av as they have done before. Yehovah answered and said, “When you fasted and mourned in the fifth and seventh months (Zech 8.19) these seventy years, was it actually for me that you fasted?” He goes on to tell them that he tried to get them to obey the Torah but they stopped listening, and that is why judgment came (7.9-14). The Lord was not interested in whether or not they continued with these practices, he never told them to do it in the first place. He was more concerned that they understood the reality of why the destruction happened. Jeremiah was told not to intercede for his people in Jer 7.16, 11.14, 14.11-12, nor to mourn over the coming judgment in Jer 16.5. In Ezek.24.16-23 Ezekiel also tells the people not to mourn over the destruction of Jerusalem and the Temple. Their fasting was an empty ritual void of any real repentance over the things that caused the destruction of the city and the Temple. If they turned to the Torah then the Lord would have found value in their fasting.

The people needed to remember why the city and the Temple were destroyed and repent, not weep and fast over the loss of a building with an empty ritual. He told them what they had to do to avoid this destruction, but they didn’t do it. They hardened their hearts so that they would not hear the Torah or listen to the prophets. In Zech 8.16 he told them what they should do instead of fasting and rituals. Then in Zech 8.19, he says that when genuine repentance back to the Torah is done, these fast days will have no significance and he is going to turn those fast days into days of feasting.

This can be applied to us today in many ways. We tend to replace genuine repentance with traditions and rituals that make us feel like we are doing something or makes us feel good about ourselves. Many observe these fasts today for the same reason. They don’t think about what the Lord told them to do, they do it because it is Jewish “tradition” because they think they must follow what the rabbis tell them to do. They believe God will respond to their efforts, or what they have given up, when he doesn’t have to respond to anything if he chooses not to. He never commanded these things to be done, to begin with, and a believer in Yeshua is not obligated to observe them. However, if one wants to fast on these days they are free to do so, but remember why these horrible things happened and not get caught up in blaming the Babylonians or the Romans for the destruction of Jerusalem and the Temple. Remember, God used them as his rod of judgment against a people that rejected the truth and that is why they came.

These four fasts would not have been necessary had the people obeyed God in the first place. Not even Jeremiah or Zechariah seemed to observe them and questioned the motivation of the people when they did. The conclusion the people should have reached was to find out what caused this terrible judgment and repented. When we find ourselves in similar situations, go before the Lord and find out what went wrong and how do we correct it. Sometimes fasting is necessary when we don’t know what to do and it helps us focus, but it should never be the main focus in and of itself.

Posted in All Teachings, Articles, Idioms, Phrases and Concepts, Prophecy/Eschatology, The Festivals of the Lord, The Tanak, Tying into the New Testament

The Terms Hebrew, Israelite, and Jew are Synonymous Terms

There are some people today who believe that these terms mean different things, but in actuality, they are really synonymous. There have been many false theological concepts that have developed over the years based on a simple misunderstanding of these terms. So, we will do a basic study of definitions to get to the heart of the matter, using Easton’s Bible Dictionary as a source.

In the Bible, there are three terms that are used to describe the same people, Jew, Israelite, and Hebrew. The name “Hebrew” is a name applied to the Israelites in the Bible used by foreigners (Gen 39.14, 17, 41.12). It is also used by the Israelites themselves when talking to a foreigner (Gen 40.15, Exo 1.9). In addition, it is used when compared to other nations (Gen 43.32; Exo 1.3, 7, 15; Deut 15.12). In the Brit Chadasha (renewed covenant) the same contrast exists (Acts 61; Phil 3.5). The name “Israel” is given to Jacob after his struggle at Peniel (Gen 32.28) because as a “prince,” he had power with God. This is the most common name given to his descendants. All twelve tribes are called “Israelites” or the “children of Israel (Josh 3.17, 7.25; Judges 8.27; Jer 3.21) and also the “house of Israel” (Exo 16.31, 40.38). This name is sometimes used for the “true Israel” (Psa 73.1; Isa 45.17, 49.3; John 1.47; Rom 96, 11.26).

After the death of Saul, the ten tribes took this name for themselves as if they constituted the whole nation (2 Sam 2.9, 10, 17, 28, 3.10, 19.40-43) and the kings of the ten tribes were called “kings of Israel” while the kings of the other two tribes were called “kings of Judah.” After the exile, the name Israel was used for all twelve tribes. The name “Jew” comes from Judah, a son of Jacob. It was first used to designate one from that tribe or to the kingdom of Judah (2 Kings 16.6, 25.25; Jer 32.12, 38.19, 40.11, 41.3). It is used in contrast to those belonging to the kingdom of the ten tribes, who were called Israelites. While in Babylon, and after, the name was given to all twelve tribes (Est 3.6, 10; Dan 3.8, 12: Ezra 4.12, 5.1-5). At the beginning, the people were called Hebrews until after the exile when the name was not used much. Paul described himself as a Hebrew in 2 Cor 11.22 and Phil 3.5, an Israelite in 2 Cor 11.22, and a Jew in Acts 21.39 and 22.3 however.

So, in conclusion, there were three names used in the Brit Chadasha to describe those who have descended from the twelve tribes. The name “Jew” in regards to their nationality and to distinguish themselves from the non-Jews, and “Hebrews” in relation to their language, customs, and lifestyle to distinguish themselves from the Greek-speaking Jews. This contrast can be seen in the book of Acts very clearly in Acts 6.1. The name “Israelite” will be used when they are described as a people chosen by God and the mandate they have to teach the nations about God, the Messiah, and the redemption (Rom 9.4-5). All three names are used to describe the descendants of Jacob or those that came from any of the twelve tribes. confusion over these biblical definitions exists today and it is caused an “identity crisis” with many believers. Several denominations today believe they are “Jews” or “Israelites” when in actuality they are not. This type of belief comes from a severe lack of teaching at one end, and a severe lack of personal study of the Scriptures on the other. Somehow, some believe they are lacking in something, have fallen short spiritually, or feel “left out” of something if they are not considered “Jewish.” As a result, there are movements that develop like the “Two-House” and “Hebrew Roots” movements and others. In actuality, God doesn’t care either way and that is quite clear from the Brit Chadasha where Paul says in 1 Cor 7.17-20 that we should walk as God has assigned us. If someone is “circumcised” or Jewish, let him not seek “uncircumcision”, and if one is called “uncircumcised (non-Jewish) let him not seek “circumcision” (or to become Jewish). He says circumcision or uncircumcision doesn’t mean anything, but the keeping of the commandments do, as they apply to both groups. Peter came to the same conclusion in Acts 10.35 where he says that God is not partial to anyone (Jew or non-Jew) and he who “fears him and does what is right (keeps the commandments as they apply to each one) is welcomed by him.” A non-Jew who believes in Yeshua is grafted into the commonwealth of Israel and they should follow a Torah-based faith in him, which means they are to follow the Torah as it applies.

Posted in All Teachings, Articles, Idioms, Phrases and Concepts, Prophecy/Eschatology, The Festivals of the Lord, The Tanak, Tying into the New Testament

Brit Chadasha Foundations-Concepts in Revelation-Chapters 1-22 Can Be Found Earlier On This Website

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Brit Chadasha Foundations-Concepts in Jude-Introduction and Chapter 1

Jude was written by one of the half-brothers of Yeshua in Matt 13.55 and Mark 6.3. His Hebrew name is “Yehudah” meaning “praise” or Judah, and in Greek, it is “Judas.” His brother Ya’akov or Jacob, rendered “James” in English Bibles, was the Nasi or “president” of the Messianic Community in Jerusalem and presided over the council in Acts 15. Jude initially did not respond favorably to the ministry of his brother Yeshua in John 7.5 like most of his immediate family, but later he became a believer in Acts 1.14. This letter was probably written from Jerusalem before the destruction of the Temple in 70 AD and it combats the heresy that the Torah was no longer valid and is very similar to Second Peter. It warns against false teachers and their doctrines. Before reading and studying this letter, we suggest that you read the teachings on this website called, “Torah and New Testament Foundations-Was Paul Torah Observant” and “Torah and New Testament Foundations-The Real Paul” before proceeding with this letter or any of the writings in the Brit Chadasha. These teachings will clearly show that the writers of these letters had a Torah-based faith in Yeshua.

v 1…Jude (Hebrew “Yehudah”-Acts 13.55; Mark 6.3), a bondservant of Yeshua the Messiah (he submitted to Yeshua’s claim to be the Messiah, King and heir), and brother of James (Hebrew “Ya’akov” or Jacob, the Nasi of the Messianic Community in Jerusalem, and called “Ya’akov” ha Tzadik” or “James the Righteous” because of his Torah observance), to those who are called (the elect of God; set apart by grace before the foundation of the world-Eph 1.4), beloved in God the Father, and kept (preserved secure-v 24) for Yeshua the Messiah.

v 2…May mercy and peace and love be multiplied to you.

v 3…Beloved (showing a strong affection), while I was making every effort to write to you about our common salvation (to both Jews and non-Jews), I felt the necessity to write to you appealing that you contend earnestly for the faith (v 9 will have a metaphor about this contention) which was once delivered to the tzadikim (saints; notice that in the first century, this “faith” or body of doctrinal truth was already delivered and it is “past tense”-this refers to Torah observance in faith-Deut 4.32-33).

v 4…For certain persons have crept in unnoticed, those who were beforehand marked out for this condemnation (before the foundation of the world some were appointed to life and others were not-Eph 1.4; Rom 9.22-23), ungodly persons who turn the grace of God into licentiousness (if the Torah had been done away with, there is no transgression of the Law and grace would not be needed-1 John 3.4; Rom 3.20; Eph 2.8; Rom 3.31), and deny our only Master and Lord, Yeshua the Messiah.

v 5…Now I desire to remind you, though you know all things once and for all (once knew this so I am going to remind you), how the Lord, after saving a people out of the land of Egypt, subsequently destroyed those who did not believe (only two people who originally came out of Egypt made it into Canaan-Joshua and Caleb).

v 6…And the angels who did not keep their own domain (a second case), but abandoned their proper abode (their happy condition and state in heaven), he has kept in eternal bonds under darkness (of this present world in the Olam Ha Zeh) unto the judgment of the great day (2 Pet 2.4);

v 7…as Sodom and Gomorrah, and the cities around them, in like manner to these committing immorality, and going after other flesh (detestable gratifications contrary to nature), are exhibited (laid down) as an example (a specimen) in undergoing the punishment of eternal fire (Josephus, Wars of the Jews, Book 4, Chapter 8.4 says, “It is related how, for the impiety of its inhabitants, it was burnt by lightning; in consequence of which there are still the remainders of the divine fire; and the traces (or shadows) of the five cities are still to be seen, as well as the ashes growing in their fruits, which fruits have a color as if they were fit to be eaten…”).

v 8…Yet in the same manner (likewise) these filthy dreamers defile the flesh, reject authority and revile dignities (leaders and authorities from God)

v 9…But Michael the Archangel, when he disputed with the devil and argued about the body of Moses, did not pronounce against him a railing judgment, but said, “The Lord (Yehovah) rebuke you (this event is not mentioned anywhere in Scripture, but there is an apocryphal book called the “Ascension of Moses” that mentions a similar event; on a parabolic level this is to illustrate his point that there will be a struggle between Yeshua and the believer, who is a type of “Michael” meaning “who is like God”; the Torah symbolized by the “body of work written by Moses ” called the Torah; and Ha Satan who wants to “dispute over the Torah/Moses”).

v 10…But these men revile the things which they do not understand and the things which they know by instinct like unreasoning animals, by these things are destroyed.

v 11…Woe (lamentations await you) to them! For they have gone the way of Cain (who murdered because of envy and the feat of losing his first-born status) and for pay they rushed headlong into the error of Balaam (who lead Israel into replacement theology-Num 31.16) and perished in the rebellion of Korah (who was not anointed to do the job of Aaron and Moses, and was not satisfied with his role but coveted a status that did not belong to him and contrary to the Torah).

v 12…These men (false teachers) are those who are hidden reefs (to shipwreck you) in your love-feasts (meals consecrated to God; Lord’s Supper) when they feast with you without fear (of God; making it a place of gluttony-1 Cor 11.20-22) caring for themselves; clouds without water (dry; no proper teaching); carried along by winds (of false doctrine-2 Pet 2.17); autumn trees without fruit (has leaves or an outward profession, but no fruit of true doctrine-Matt 7.15-23); doubly dead (they seem dead for two seasons; no hope that they will revive and be of value), uprooted (cast out by God-Matt 7.19);

v 13…wild waves of the sea (restless; can’t be controlled-Isa 57.20), casting up (foaming) up their own shame (like a rabid dog); wandering stars (stars with regular movement and places can be used by seamen to navigate; those with no regular movement or places are useless for finding your way; such are the false teachers), for whom the black darkness has been reserved forever (2 Pet 2.17- their final consignment).

v 14…And about these also Enoch the seventh from Adam prophesied (relating to the coming of Messiah), saying, “Behold, the Lord came with myriads (ten thousand is a “myriad” in Greek) of his holy ones (the “clouds” of Isa 60.8; Deut 33.2; Rev 1.7),

v 15…to execute judgment upon all and to convict all the ungodly of all their ungodly way, and of all the harsh things which ungodly sinners have spoken against him (possibly quoting from a midrash on Deut 33.2 found in the Jewish book called “The Book of Enoch”-1 Enoch 60.8).”

v 16…These are grumblers (murmurers), finding fault, following after their lusts; they speak arrogantly, flattering people for the sake of advantage (to make a gain of them).

v 17…But you, beloved. ought to remember the words that were spoken beforehand by the apostles (“shaliachim” or sent ones) of our Lord Yeshua the Messiah (who warned of false prophets and teachers),

v 18…that they were saying to you, “In the last time (at the end of the Olam Ha Zeh) there shall be mockers, following after their own ungodly lusts (quotes 2 Pet 3.3).”

v 19…These are the ones who cause divisions (separate themselves into parties to whisper and plot), worldly-minded, devoid of the Spirit (not under his control or according to his purposes).

v 20…But you, beloved, building yourselves up on your most holy faith (a Torah-based faith in Yeshua); praying in the Holy Spirit (according to his purposes and control);

v 21…keep yourself (watch, guard) in the love of God (our love to him by action-Deut 6.4-9; John 14.15), waiting anxiously (looking) for the mercy of our Lord Yeshua the Messiah to eternal life.

v 22…And have mercy on some, who are doubting (with some, approaching them with tenderness and affection will help reprove them if they have gone aside into error);

v 23…save others with fear, snatching them out of the fire, hating even the garment polluted by the flesh (these classes of people have been victims of false teachers and their doctrines, and we must adapt ourselves wisely to the circumstances of those we are trying to reach; their “garment” is a picture of their sin which we are not to partake of and alluding to the Torah practices of Lev 15.4, 10, 17; 21.11; Num 6.6, 19.11).

v 24…Now to him who is able to keep you from stumbling, and to make you stand in the presence of his glory blameless (Col 1.22) with great joy (ever wonder why there is no sin in the Olam Haba? It’s because God keeps us, and when that stops, there is evil-Zeph 3.11-13; Jer 32.39-40; Ezek 36.27; 1 Kings 19.18; Luke 15.1-6; 1 Cor 1.8; Heb 12.2; Col 1.17; Phil 2.13; this verse brings us right back to Jude 1; all of this can be explained by asking the question, “Why did Yehovah create the Tree of Good and evil if he knew Adam would sin, or why did he allow Satan to fall?” Let’s look at this question. God never discovers anything or learns anything new. There is no additional knowledge with him. The first thing we must come to grips with is God determines the outcome before things ever happen. He knows everything, even who will be saved before the world was created because it is his choice-Eph 1.4; 13.48; John 1.13. Yehovah is perfect and self-existent-the only “good”-Mark 10.18. Jude 24 says that God is able to keep us from falling. Ever wonder why there is no sin in the Olam Haba? Why doesn’t man sin again and start the whole thing over again? Well, first God is by himself, and Satan is out there with him. Satan was doing his job and God “kept him” until he ceased doing that and look what happened, evil is found. God is saying, “I am going to demonstrate what happens when I don’t hold on; God holds things together until he doesn’t (Col 1.17). God had a plan of redemption before anyone needed to be redeemed. He was showing what happens when he is absent, what happens without him. This brings us to Adam. Adam was “good” but not perfect. Adam’s innocence had one command, ‘Do not eat from the Tree of Good and Evil.” But Adam sinned, and we are not responsible for that, but we are responsible for the sins we commit. The “sin nature” is spiritual, not physically passed. Notice that Adam began blaming others for his sin right away, so did Chava (Eve). Why? Man has an inclination to sin and do evil. Our desires supersede God’s word. But God has promised in the New Covenant in Jer 31.31-34 to “blot out” the remembrance of our fleshly sin nature in the Olam Haba);

v 25…to the only God our savior through Yeshua the Messiah our Lord, be glory, majesty, dominion and authority, both now (in the Olam Ha Zeh) and forever (in the Olam Haba). Amen (so be it; to be trusted).

Posted in All Teachings, Articles, Idioms, Phrases and Concepts, Prophecy/Eschatology, The Festivals of the Lord, The Tanak, Tying into the New Testament

Brit Chadasha Foundations-Concepts in Third John-Introduction and Chapter 1

The author of this letter is not named, but tradition says it was written by Yochanon (John), the Shaliach of Yeshua. It was written to a believer named Gaius and other Torah observant believers in Yeshua, at the end of the first century. It seems the assembly of Gaius was being disturbed by an overbearing man named Diotrephes who was not accepting what the writer and others had to say. This letter is a halachic commentary on the Torah. Before reading and studying any of the books of the Brit Chadasha (renewed covenant), we suggest that you read the teachings on this website called, “Torah and New Testament Foundations-Was Paul Torah Observant” and “Torah and New Testament Foundations-The Real Paul” before proceeding with any study of these books. It will show that Paul and the writers had a Torah-based faith in Yeshua.

v 1…The elder (Hebrew “zekan”-the writer was an elder in the Messianic Community; if this was John, he would be around 100 years old) to the beloved Gaius (a personal friend) whom I love in the truth (or truly, sincerely).

v 2…Beloved, I pray that in all respects you may prosper (act wisely in temporal things) and be in good health (in body), just as your soul (spirit, mind, heart) prospers (spiritually).

v 3…For I was very glad when brethren came and bore witness to your truth (that he walked in a Torah-based faith in Yeshua), how you are walking in truth (the Torah-Psa 119.142, 151, 160).

v 4…I have no greater joy than this, to hear of my children (“tekna”-spiritual children) walking in the truth (Torah).

v 5…Beloved, you are acting faithfully in whatever you accomplish for the brethren, and especially strangers (was hospitable);

v 6…and they bear witness to your love before the assembly (“kahal”-the congregation); and you will do well to send them on their way (their journey) in a manner worthy of God.

v 7…For they went out (on their journey) for the sake of the Name (on Yehovah’s behalf) accepting nothing from the Gentiles (but depended on the aid of the believers for their support-without charge to those they were preaching among).

v 8…Therefore we ought to support such men that we may be fellow workers with the truth (not everyone can go preach, but all may give something to support those who do).

v 9…I wrote something to the assembly (about support); but Diotrephes who loves to be first among them (to be recognized), does not accept what we say (seemed to rule with force and cruelty; forced his clerical supremacy even over what the writer was saying; if this was John, he overruled what a shaliach of Yeshua said, and Yeshua knew him personally).

v 10…For this reason, if I come (to where Diotrephes was), I will call attention to his deeds (expose them to the whole assembly) which he does, unjustly accusing us with wicked words (evil words to destroy the writer’s intent; his idle babble), and not satisfied with this (matter, but wanting more vicious forms of evil), neither foes he himself receive the brethren (does not show hospitality that is due him), and he forbids those who desire to do so (but we influenced them not to), and puts them out of the assembly (tossed them out, excluded them from fellowship; excommunicated those who stood up to him).

v 11…Beloved, do not imitate what is evil, but what is good (1 Cor 11.1-2-don’t mimic the evil). The one who does good is of God (resembles him); the one who does evil has not seen God (spiritually).

v 12…Demetrius has received a good testimony from everyone, and from the truth itself (a Torah-based believer in Yeshua); and we also bear witness (he had a good report from the writer and others), and you know our witness is true.

v 13…I had many things to write to you, but I am not willing to write them to you with pen and ink,

v 14…but I hope to see you shortly, and we shall speak face to face (mouth to mouth). Peace to you (“shalom aleichem”). The friends (of mine) greet you. Greet the friends (that were with Gaius) by name (a good shepherd knows his sheep by name).

Posted in All Teachings, Articles, Idioms, Phrases and Concepts, Prophecy/Eschatology, The Festivals of the Lord, The Tanak, Tying into the New Testament