Exploration 90 – Counting the Omer – Counting to Pentecost

15 And ye shall count unto you from the morrow after the sabbath, from the day that ye brought the sheaf of the wave offering; seven sabbaths shall be complete:
16 Even unto the morrow after the seventh sabbath shall ye number fifty days; and ye shall offer a new meat offering unto the Lord.

Leviticus 23:15-16 King James Version

The sheaf of the wave offering comprised a dry measure of barley called an omer. Along with the Passover this counting is a remembrance of the Exodus and the time it took the Israelites to reach Mount Sinai to receive the Torah.

The morrow after the sabbath begins on Saturday evening and extends to Sunday evening. That is the time of the wave sheaf offering. That first day of the week is counted as Day One. The next day is counted as Day Two. This counting continues until we reach the forty-ninth day which is the seventh sabbath. The fiftieth day is Shavuot an appointed time of YeHoVaH (מוֹעֲדֵ֣י יְהוָ֔ה) on the biblical calendar. Since the wave sheaf offering does not always align with Easter, Shavuot can become obscured with the focus on Pentecost (fifty days after Easter) in the solar, liturgical calendar most of us use today.

In both Shavuot and Pentecost there is a receiving from YeHoVaH. At Shavuot the Israelites received the Torah, the instruction, at Mount Sinai. At Pentecost the early Messianic believers received the Holy Spirit during the appointed time of Shavuot in Jerusalem. Before Yeshua’s fulfillment of the Passover as the perfect sacrifice and His fulfillment of Unleavened Bread as the first fruits, wave sheaf offering after His Resurrection, Shavuot was a remembrance of that past event of receiving the Torah and a rehearsal for receiving the Holy Spirit.

Now that Shavuot has also been fulfilled it remains an appointed time for remembrance of both events. Keeping these appointed times reminds us where we are in the story of redemption, a story that had been laid out before us in advance and reinforced through the yearly appointed times of the biblical calendar.

The difference between cyclic pagan calendars and this forward directed biblical calendar is the story of redemption from the Exodus to Yeshua’s Resurrection to the coming of His Messianic Kingdom. That story is not something that can be derived from human experimentation and reasoning nor from New Age nature sentimentality.

As I see it, this story comes only through biblical revelation which makes the biblical calendar unique. However, if you think there is some other competing world narrative worth considering, let me know in the comments.

To whom also he shewed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God:
And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me.
For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.

Acts 1:3-5 King James Version

Weekly Parashah Readings
Parashah: Acharei Mot, 29 Nissan, 5782 – April 30, 2022
Torah: Leviticus 16:1-18:30
Haftarah: Ezekiel 22:1-19
Brit Chadashah: Hebrews 9:11-28
Resources: Chabad, Hebrew4Christians, Weekly Torah Readings, Calendar

Meadow

Exploration 89 – Easter, Good Friday and the Passover Seder

Thou shalt have none other gods before me.

Deuteronomy 5:7 King James Version

This is a long post. It is more a set of notes to myself. You might want to skip it. If not, let’s go down the rabbit hole.

This is how I currently see the chronology of events represented by the traditions of Good Friday and Easter Sunday. You are welcome to set me straight in the comment section.

  • Yeshua (Jesus) fulfilled the sign of Jonah. He was in the tomb three days and three nights. (Matthew 12:38-41) That was the length of time Jonah was in the great fish. (Jonah 1:17) Hence we have a length of 72 hours, no more, no less.
    Clearly one cannot fit three days and three nights between Friday afternoon and Sunday morning. What we have are two full nights, one full day and two partial days.
  • Yeshua died on an afternoon and He was in the tomb before sunset on the Day of Preparation before the first day of Unleavened Bread, a special Sabbath. (Matthew 27:45-65, Mark 15:33-44, Luke: 23:50-56)
  • The women went to the tomb on the first day of the week, Sunday, and an angel rolled back the stone showing them that the tomb was empty. (Matthew 28:1-8)
    I used to think Yeshua rose with the rising sun on Easter Sunday. What I understand now is Yeshua rose on the late Sabbath before sunset, 72 hours after His burial, prior to the morning of the first day of the week when the women looked for him but found the tomb empty.
  • In summary, Yeshua could not have been crucified on a Friday. He was crucified on the fourth day of the week (Wednesday) in the afternoon as the Passover lambs were being sacrificed. His Resurrection occurred three days and three nights later on the Shabbat (Saturday) afternoon before sunset. Celebrations of Resurrection Day should focus on the setting sun, not the morning sunrise.

The Church of God, one Christian group that seems willing to give the Bible priority over Church tradition, produced a detailed Timeline from Passover (the 14th of Abib (Nisan)) to the Wave Sheaf Offering on the first day after the weekly Shabbat. The chart shows the parallel between what happened in Exodus with what happened in the Gospels. The only part of their timeline I suspect may not be correct is the year of the Crucifixion and Resurrection. They claimed it occurred in 31 AD. I am more convinced by Navah’s view that it occurred in 28 AD.

Why does this matter?

  • The neglect of biblical feasts and the rejection of the Shabbat suggests a cultural anti-Judaism that goes back before the time of Constantine when it became institutionalized Church tradition justified by attacking Judaizers.
  • However, the use of an alternate pagan calendar also suggests a drift into idolatry through compromise. People attacking this compromise sometimes point out that there is no need to rename Yeshua to something that sounds like JeZeus except to indirectly focus on the Greek deity Zeus.

To see the idolatry connection, Michael Rood gave an account of where Easter came from in his teaching on the Book of Esther (“Easter”, as he called her) (about 34:00 to 38:00). He talked about the tale of Nimrod who became the sun god upon death and Semiramis, his wife, who was impregnated by that sun god to give birth to Tammuz on December 25th where the Julian calendar put the winter solstice. He included the reincarnation of Semiramis as Easter from an egg landing in the Euphrates along with rabbits and a reference to Playboy since this is all about pagan fertility worship.

For more details on this, mostly in agreement with Rood but from a Church of God perspective, see Christopher Eames’ article, Easter – In the Hebrew Bible?

When I wonder how the Israelites could have fallen into idolatry, I think about the deviation of the Christian liturgical calendar from the agricultural calendar presented in the Torah. I am equally puzzled how that could have happened. The Israelites had to obey their judges or kings, but when prophets came to correct them, I suspect many figured what they were doing was close enough in their own eyes to be acceptable to YeHoVaH (God). That’s probably what I would have thought were I one of them.

Today I ask myself something similar: Are Easter and Good Friday close enough to the Passover, the sign of Jonah and the Wave Sheaf Offering to be acceptable to Yeshua even though we lose the significance of the events evident to early Messianic believers and risk participating witlessly in pagan ritual practices?

Not everyone agrees with the above. For example, Jonathan Sarfati of Creation Ministries International presented a detailed opposing view. He asserted that Easter is not of pagan origin and tried to fit three days and three nights between Friday afternoon and Sunday morning by counting partial days as full days.

Some want to promote an even further compromise of Christianity with paganism. For example, Rudolf Steiner, an Austrian occultist, presented a description of Good Friday and Easter from a pagan perspective. Here Christianity is just another religion in a cyclic calendar going from springtime rebirth at Easter to autumn anticipation of death on All Saints Day (after Halloween). This sentiment seems typical of what C.S. Lewis called Pantheism in the “Christianity and ‘Religion’” chapter of Miracles.

The reason to present the occult views of Steiner is to see how the pagan cyclic calendar contrasts with the biblical calendar of Leviticus 23 that reveals a direction to history. The biblical calendar identifies the appointed times of YeHoVaH (מוֹעֲדֵ֣י יְהוָ֔ה). These appointed times are more than annual holidays. YeHoVaH gave them to us to remember what He had already done to move history according to His will. For example, on Passover we remember the Exodus and now also Yeshua’s redemptive sacrifice in the Crucifixion. YeHoVaH also gave them to us to prepare for future events such as the Second Coming and the Messianic Kingdom with the Feast of Trumpets, Yom Kippur and Succoth.

Having an annual calendar with a divinely revealed direction through the years and not just a birth-death-rebirth annual cycle of nature makes the Messianic story unique and something far beyond the imagination of pagan religions.


What about the Passover Seder?

I am grateful to Geri Ungurean, a Jewish Christian, for mentioning the video below on her blog. The Last Supper as recorded in the Gospels and reenacted by the early Messianic believers may be the origin for the Passover Seder. Such a ritual would be needed after the destruction of the temple. Those at the table in the video were discussing such a view from Israel Jacob Yuval in his paper, “The Haggadah of Passover and Easter“. For those who want to know more about Haggadah see chabad.org, a Jewish site.

As I see it the Last Supper occurred at the beginning of the 14th of Abib, the day of Passover after sunset. After the meal they went to the garden where Yeshua was arrested. Before the end of the day with the coming sunset, Yeshua died and was buried. Yeshua fulfilled the Passover by becoming the sacrificial lamb.

At the moment I am concerned with reconciling Matthew 26:17 with John 13:1. Did the Last Supper occur after Passover on the first day of Unleavened Bread (Matthew) or at the beginning of Passover (John), the day before that? Justin J. van Rensburg translates Matthew 26:17 as And a former day of Pesach [Passover], the talmidim came and said to him, “In what place do you want that we prepare the Pesach?” which would resolve my concern if the Hebrew manuscript he was using from the Vatican Library is an authentic copy of the original Hebrew autograph.


Weekly Parashah Readings
Parashah: Passover Day 8, 22 Nissan, 5782 – April 23, 2022
Torah: Exodus 12:21-51; Numbers 28:16-25
Haftarah: Joshua 3:5-7; Joshua 5:2 – 6:1; Joshua 6:27
Brit Chadashah: Luke 22:7-20; John 1:29-31; 1 Cor 15:20-28
Resources: Chabad, Hebrew4Christians, Weekly Torah Readings, Calendar

Old Golf Course
Old Golf Course

Exploration 88 – Faith Without Practice Is Dead

But wilt thou know, O vain man, that faith without works is dead?

James 2:20 (King James Version)

If faith without works is dead, what are works without faith? Answers that come to mind are magic or manipulation. Rather than pitting faith against works perhaps we should aim to avoid both faith without works and works without faith.

That makes me wonder what the Greek word ἔργων or the Hebrew word מעשים might mean besides “works”, “deeds” or “actions”? Could one understand this as “faith without practice is dead” or “faith without exercising it is dead”?

Regardless, Audrey Mack compares faith to muscles. We all have muscles, but some of us are weaker than others. Muscles become stronger as we exercise them. So does faith.


Weekly Parashah Readings
Parashah: Passover 15 Nissan, 5782 – April 16, 2022
Torah: Exodus 12:21-51; Numbers 28:16-25
Haftarah: Joshua 3:5-7; Joshua 5:2 – 6:1; Joshua 6:27
Brit Chadashah: Luke 22:7-20; John 1:29-31; 1 Cor 15:20-28
Resources: Chabad, Hebrew4Christians, Weekly Torah Readings, Calendar

Exploration 87 – Praying In Tongues

Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit.

1 John 4:13 King James Version

David Pawson asked in the lecture below (about 12:00) why are believers so certain they are saved?

Is the basis for our assurance the Scriptures? Not completely. The Scriptures are too objective. Pawson explained, “It says there that whoever believes is certain of Heaven, but how do I know I am included?” (about 13:50)

Is the basis for our certainty our holiness? Again, not completely. Our holiness is too subjective. Pawson explained, “If my assurance is based on my living a Christ-like life in the world, then frankly I am going to be beset by a nagging doubt again, because there are times that I know that I have not lived a Christ-like life.” (about 15:30)

Where then do we find assurance? Pawson answered: “The thing that clinches it every time is neither the Scripture nor your own sanctity, but the Spirit.” (about 17:10) Through our mouths the Spirit overflows as we testify that Jesus is Lord and God is Father. That overflow with joy is our certainty.

If we can make that testimony with our mouths, then we have all we need for the gift of tongues. This gift allows us to pray to God in languages we do not understand which keeps our minds from getting in the way. We do this privately for personal edification. That prayer is between ourselves and God.

How do we do it? Breathe in. Open the mouth. Move the lips and tongue and make sounds even if they are very quiet, under one’s breath. Trust the Spirit will come up with the perfect words of prayer and praise in agreement with the Father’s will and not our own.

Someone might complain that anyone, even those without the Spirit, could fake praying in tongues if they wanted to. True. They could, if they wanted to, but who in their right mind would want to do that for very long without the joy, thanks and praise coming from the Holy Spirit?

Nor does this mean that one must pray in tongues if one has the Spirit. It’s a privilege. One gets to do this for long periods of time if one wants to. When some demon is messing with your mind trying to push you over a cliff of anger, lust or self-centeredness or whatever, start praying in tongues. The demon won’t have a clue what you’re saying. Then send that demon over the cliff if it hasn’t already jumped.

Your body has become a temple of the Holy Spirit.


For more information on praying in tongues see Dave Roberson’s free pdf book, The Walk of the Spirit – The Walk of Power: The Vital Role of Praying in Tongues. This post is about what he referred to as “tongues for personal edification” in Chapter 5. Another useful resource is by Mahesh Chavda, The Hidden Power of Speaking in Tongues. Andrew Wommack explains how praying in tongues is done in his final lecture of the series How To Hear God’s Voice. To put this all in perspective, Ryan Reeves presents a general, historical overview of Pentacostalism.

Not all Christians accept praying in tongues. Indeed, I suspect most don’t, but I also suspect with the growth of Pentecostalism that will change. For example, John MacArthur rejected tongues because he claimed it is easy to falsify and Greg Bahnsen made a theological claim that tongues have ceased. However, I find praying in tongues to be an effective exercise that keeps my heart on the Lord and strengthens my faith.

You are welcome to express your own views in the comments below.


Weekly Parashah Readings
Parashah: Metzora 8 Nissan, 5782 – April 9, 2022
Torah: Leviticus 14:1 – 15:33
Haftarah: Kings II 7:3-20
Brit Chadashah: Matthew 8:1-17
Resources: Chabad, Hebrew4Christians, Weekly Torah Readings, Calendar

Cripple Creek
Cripple Creek, Colorado

Exploration 86 – The Dust-To-Darwin Problem

And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.

Genesis 2:7 King James Version

Bob Sorensen used the phrase “dust-to-Darwin” to describe evolution. This phrase succinctly describes the mythopoetic rationalization underlying evolutionary speculations. It brings two contrary things to mind. First, the word dust brings to mind Genesis 2:7 where we have a “dust-to-Adam” creation by God. Second, the word Darwin brings to mind those who promote a mindless, deterministic/random evolutionary explanation of how we got here.

The dust-to-Darwin problem is the realization that the speculations attempting to replace Genesis are no longer plausible, if they ever were. The problem for atheistic speculations is that science never has been on the side of atheism in spite of it being institutionally force-fed. That’s because experimental science doesn’t sit still. Scientists, some of them witlessly, keep pushing down the atheist fencing, because that fencing doesn’t fit reality.

For example, although mutations in DNA might look like the driving force of evolution, look closer and they point to genetic entropy and single, recent male and female ancestors. Although the fossil column might look like it could be dated to be hundreds of millions of years old, look closer and that dating falls apart when scientists estimate the entire geologic record would be eroded away in a mere ten million years assuming measured rates of erosion. Experimental science measured this entropy and erosion. Those measurements undermined speculative philosophy’s attempts to justify atheism.

Even more fundamentally, the dust-to-Darwin problem is that the philosophy of atheism offers no plausible way for any kind of dust to get here in the first place without God. It presents no plausible explanation for how that dust came alive without God. It has no plausible way to explain why men and women are inhabiting earth right now without God.

But the most serious part of the dust-to-Darwin problem comes when normal, ordinary people realize that they have been deceived, fooled into filtering reality through atheistic mythology.


Weekly Parashah Readings
Parashah: Tazria 1 Nissan, 5782 – April 2, 2022
Torah: Leviticus 12:1 – 13:59
Haftarah: Ezekiel 45:18 – 46:15; Isaiah 66:1; Isaiah 66:23-24; Isaiah 66:23
Brit Chadashah: John 6:8-13; Matthew 8:1-4
Resources: Chabad, Hebrew4Christians, Weekly Torah Readings, Calendar

Exploration 85 – Oral Torah

23 Then spake Jesus to the multitude, and to his disciples,
Saying The scribes and the Pharisees sit in Moses’ seat:
All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not.

Matthew 23:1-3, King James Version

The oral Torah is part of the tradition of Rabbinic Judaism in addition to the written Torah of the Bible. Not all Jews accept this second Torah. Those who don’t are called Karaite Jews.

Nehemia Gordon, a Karaite Jew, described this oral Torah in the first half of the lecture below. Given Yeshua’s (Jesus’s) objections to the Pharisees he suspected Yeshua was an early Karaite Jew (although Christian and Messianic believers know He is much, much more).

Being also a Hebrew scholar who studied the Shem Tov Hebrew manuscript of Matthew as well as one who found other manuscript copies of it Gordon attempted to answer a question about Matthew 23:3 that has puzzled some. In spite of Yeshua’s objection to the oral Torah of the Pharisees why did He tell His disciples to do whatever “they bid you observe”?

Gordon observed that in the Hebrew manuscript of Matthew Yeshua told his disciples to do whatever “he” bid you observe where the “he” referred to Moses, not the Pharisees. If this section of the manuscript is more authentic, the puzzlement can be explained by a scribal error.

His explanation is in the second half of his talk starting about 1:15:50 in the video. For more details see his book, The Hebrew Yeshua vs. the Greek Jesus.


I am grateful to Benjamin Andreessen’s very detailed posts on this and similar topics in his MeWe group Hebrew Shalom.

To hear a positive view of the oral Torah see Rabbi Berel Wein’s informative and short presentation of Jewish history especially episodes Rebellion Against Rome and Exile, What Is the Talmud, and Writing of the Talmud.


Weekly Parashah Readings
Parashah: Shemini 23 Adar II, 5782 – March 26, 2022
Torah: Leviticus 9:1 – 11:47
Haftarah: 2 Samuel 6:1-7:17
Brit Chadashah: Hebrews 7:1-19; Hebrews 8:1-6
Resources: Chabad, Hebrew4Christians, Weekly Torah Readings, Calendar

Shapes and Colors, Light and Shade

Exploration 84 – Yehováh, Not Yahweh

Some people pronounce the divine name in the Bible represented by the four Hebrew letters, yud-hey-vav-hey, YHVH, יְהוָ֤ה, as “Yahweh”, but is that correct?

The following are some arguments in favor of Yehováh (accent marked on the last syllable to distinguish it from “Jehovah”) as the divine name.

  • Benjamin Andreessen in a recent post to his Hebrew Shalom MeWe group noted that Nehemia Gordon found manuscripts with full vowel pointings and cantillation marks for the divine name Yehováh. He also gives a brief history starting with the Samaritans and leading to Gesenius for why Yahweh might even be considered today as a possible ancient pronunciation suggesting there is not enough evidence to support it.
  • Navah provides an explanation favoring the Yehováh pronunciation and an explanation why the Hebrew letter vav would have been pronounced in ancient times with a “v” rather than a “w” sound as it is done by many Hebrew speakers today. He takes a different view of Gesenius than Gordon does.
  • The following video summarizes Al Garza’s argument for Yehováh.
Jewish Sources for Pronouncing YHVH, Dr. Al Garza

Here are arguments favoring “Yahweh”.

  • Justin J. Van Rensburg created fifteen video responses to Gordon (see the Hebrew Gospels). His arguments are based on “ketiv qere perpetuum” explained in video 3, that some readings of the vowel pointings are gibberish explained in video 5 and a claim that the vav had a “w” pronunciation in ancient times in video 15.
  • Brown-Driver-Briggs constructed vowel pointings for the Yahweh sound, but that assumes the vav had a “w” sound in ancient times and the visible vowel pointings in the Masoretic text were faulty. They also used the JEDP documentary hypothesis to classify the evidence. Since I maintain that Moses wrote most of the Torah, I find what they have to say suspicious.

If anyone has more information, or a strong opinion one way or the other, you are welcome to comment.

There is a third position presented by the International Alliance of Messianic Congregations and Synagogues Steering Committee (One Law, Two Sticks, 1-15-2014, page 10) : The problem with praying to God by His so-called “sacred name,” was that nobody was really quite sure what it was. Some said it was “Jehovah,” while others decided it was “Yahweh,” and there were other forms as well. This position would prefer a title such as Lord or Adonai than a specific name.

Until recently this third position was the one I followed saying “May the Lord bless you” rather than may Yahweh or Yehováh bless you. However, it raises the question: Should I be invoking a title when the Hebrew text offers an explicit name?

This issue concerns me because I have unwittingly believed things that I later wished I had not. Until I read Andreessen discuss the “Yahweh heresy” and its suspected origins in “liberal Theology” I had no problem with the ancient Yahweh pronunciation although I didn’t use it. Now I wonder whether the introduction of Yahweh a couple of centuries ago had been part of a larger deception. I don’t want to be fooled any more.

In the video below Nehemia Gordon provided evidence for the divine name being Yehováh citing 16 rabbis who explicitly stated that the correct vowels were sheva, cholam, and kamatz. He did not find anywhere in the database of historical Jewish documents the name Yahweh (about 29:00 in the video). This is the view I now favor.


Weekly Parashah Readings
Parashah: Tzav 16 Adar II, 5782 – March 19, 2022
Torah: Leviticus 6:1 – 8:36
Haftarah: Jeremiah 7:21-28; Jeremiah 9:22-23
Brit Chadashah: Hebrews 7:24 – 8:6
Resources: Chabad, Hebrew4Christians, Weekly Torah Readings, Calendar

Fallen Palm Branch

Exploration 83 – The Hebrew New Testament

…what’s it matter if it’s written in Hebrew or Greek and the answer to that is it doesn’t matter at all unless you care about the truth of Scripture and if you care about the truth of Scripture it makes a huge difference because everything we know about our Hebrew Messiah we know through a Greek filter….

Dr. Miles R. Jones, A Sit-Down Conversation with Dr. Miles R, Jones,
The Messianic Torah Observer Ministry of QFC, (about 1:14:25 in the video)

In a series of brief articles Jeff Brenner outlined an argument that Hebrew was the original source language for the New Testament. Here are four topics he covered:

  • Recent archeological evidence shows that the language of the Israelites during the Second Temple Period was Hebrew.
  • Evidence from the book of Maccabees and Josephus show the rejection of Hellenistic culture by the Jewish people.
  • Evidence from Church Fathers and the text suggests the Gospel of Matthew was originally written in Hebrew.
  • Hebrew words are transliterated in the Greek texts suggesting the Greek text is a translation from Hebrew.

There are surviving Hebrew manuscripts that could be viewed as copies of copies leading back to original autographs not translations from the Greek or Aramaic. Here are some sources describing and translating these manuscripts.

  • George Howard translated the Shem Tob Hebrew text of Matthew in The Gospel of Matthew according to a primitive Hebrew text (1987). He knew of nine manuscript copies. Michael Rood claimed there are now 28 known surviving manuscript copies of the Hebrew Matthew (about 7:50 in the video, The Greek Jesus vs the Hebrew Yeshua).
  • Michael J. and Justin J. Van Rensburg recently finished translating the Hebrew manuscripts of Revelation, James and Jude found in Cochin, India (Ms. Oo.1.16 and Ms. Oo.1.32 from the Cambridge University Library). They argue that these manuscripts can be traced to Hebrew originals. They have finished translating the Hebrew manuscripts of Matthew, Mark, and John and they are in the process of translating Luke coming from Vat. Ebr. 100.
  • Miles Jones organized a team which finished translating the Epistle of James last summer from a copy in the British Museum. The question of the authenticity of this manuscript (Royal MS 16 A II) as a copy of an original Hebrew autograph is still open.

To understand why these manuscripts are important here are two problems that have been resolved by studying them.

  • Hebrew manuscripts make clear that the name Joseph referenced in Matthew 1:16 was the name of Miriam’s (Mary’s) father, not husband. Her husband’s name was also Joseph. Without that correction, Jesus was not in the actual line of David. See Michael Rood’s Is Jesus THE Messiah? for why this matters.
  • Hebrew manuscripts make clear that Jesus did not tell his disciples to obey the scribes and Pharisees in Matthew 23:3, but Moses. Jesus consistently rejected the Oral Torah of the Pharisees. See Nehemia Gordon, The Hebrew Yeshua vs. the Greek Jesus, for more information on the Oral Torah of Rabbinic Judaism and the copying error that led to the confusion.

Weekly Parashah Readings
Parashah: Vayikra 9 Adar II, 5782 – March 12, 2022
Torah: Leviticus 1:1 – 5:26
Haftarah: Samuel I 15:1-34
Brit Chadashah: Hebrews 10:1-18
Resources: Chabad, Hebrew4Christians, Weekly Torah Readings, Calendar

Leaves and Bay

Exploration 82 – Ruth

Elimelech, his wife, Naomi, and their two sons, Mahlon and Chilion, went to Moab to escape the famine in Bethlehem. There Mahlon married Ruth (Ruth 4:10) and Chilion married Orpah. There also Elimelech died as well as his sons Mahlon and Chilion. Naomi told her daughters-in-law to stay with their families in Moab, but Ruth would not leave her.

16 And Ruth said, Intreat me not to leave thee, or to return from following after thee: for whither thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God:
17 Where thou diest, will I die, and there will I be buried: the Lord do so to me, and more also, if ought but death part thee and me.

Ruth 1:16-17 King James Version

Ruth went with Naomi back to Bethlehem. She gleaned in the fields of Boaz, a kinsman of Naomi’s husband Elimelech (Ruth 2:1). He married Ruth and she bore Obed, an heir for Mahlon, the son of Elimelech. After Obed came Jesse the father of David in whose line was born Yeshua HaMashiach (Jesus) of a virgin named Miriam (Mary) (Matthew 1).

17 And the women her neighbours gave it a name, saying, There is a son born to Naomi; and they called his name Obed: he is the father of Jesse, the father of David.

Ruth 4:17 King James Version

Weekly Parashah Readings
Parashah: Pecudei 2 Adar II, 5782 – March 5, 2022
Torah: Exodus 38:21 – 40:38
Haftarah: Kings I 7:51 – 8:21
Brit Chadashah: Hebrews 1:1-14
Resources: Chabad, Hebrew4Christians, Weekly Torah Readings, Calendar


I am looking for a name to replace “Sunday Walk”. I am trying “Exploration”.

Bougainvillea
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