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News Letter 5846-029
17th day of the 6th month 5846 years after creation
The 6th Month in of the first year of the third Sabbatical Year
The Third Sabbatical Year of the 119th Jubilee Cycle
August 28, 2010

Shabbat Shalom Family,
The Planet Jupiter will be the brightest in the night sky starting in August. This will culminate on Aug. 27 when Jupiter comes within 34.65M miles off earth. Be sure to watch the sky on Aug. 27 12:30 am. It will look like the earth has 2 moons.
The next time Jupiter may come this close is in 2287.

Again in the news this week are the following items.

Fires in Greece aided by strong winds http://ca.news.yahoo.com/s/capress/100822/world/eu_greece_wildfires

Magnitude 5.4 quake off western Greece http://ca.news.yahoo.com/s/capress/100822/world/eu_greece_earthquake

Pakistan evacuates thousands in flooded south http://ca.news.yahoo.com/s/afp/100822/world/pakistan_weather_floods

KARACHI (AFP) - Pakistani authorities evacuated tens of thousands from flood-threatened areas in the south on Sunday but insisted that the 2.5 million people of Hyderabad were safe from the nation’s worst-ever inundation.

The weak civilian government has faced an outpouring of fury over sluggish relief efforts, while officials are warning the country faces ruinous economic losses of up to 43 billion dollars, ahead of IMF talks this week.

The month-long floods have killed 1,500 people and affected up to 20 million nationwide, according to official tallies, with the threat of disease ever-present in the miserable camps sheltering penniless survivors.

http://english.aljazeera.net/news/africa/2010/08/2010824133834821879.html
Thousands left homeless in Niger

Floods have left more than 110,000 people homeless since heavy rains hit Niger, a country already struggling with a severe food crisis caused by a prolonged drought.

The country is also suffering from severe food shortages following a prolonged drought. The UN estimated that at least seven million people, more than half the population, are facing starvation in Niger.

Oxfam aid agency said on Tuesday that its aid operations were stretched to the limit as it tried to deal with “one of the worst food crises to hit the region in living memory.”

“Many crops and vegetables that would have provided crucial food to hungry families have been destroyed by floods,” Make sure you watch the video.

The third curse of Levitcus 23 is now being felt along with the second. Severe weather and drought and floods and now food shortages. Have you watched the DVD or read The Prophecies of Abraham.

I have received this note from the refugee camps in Ghana from brethren who have been reading The Prophecies of Abraham and the DVD.

Shalom how are you and your family, i pray and hope you all are well and bless. I received the book and the CD disc we were was able to listened to the audio and we find it very much beneficial to us and educative thank you very much.

But we are now going through the book , the book to is full of lot of thing we are blind to as we are reading it we are beginning to uncover some hidden thing that we never knew . We want to say thank you very much Yahweh bless you.

Have you read the Prophecies of Abraham yet?

Once again we have the opportunity to share and learn more about the deeper things of Yahovah. We learn these things in the Holy Days. Last week we looked at Yom Teruah, and most people would expect us to now look at the Day of Atonement, but they would be wrong.

Between Yom Teruah, the Feast of Trumpets, and the Day of Atonement are 10 days, also known as the 10 Days of Awe. This is a very important period of time which is never really talked about.

http://www.bethshechinah.com/Articles/01/2001_RoshHashanah-Akeda.html

Yom Teruah introduces the holiest month on the Jewish calendar known as Yamin Noraim — “The Ten days of Awe” ending ten days later on Yom Kippur, the Day of Atonement. These next ten days are intended to be a time of intense soul searching and self-examination. A time of introspection. A time of repentance and reconciliation with Yahovahand one another. It is during these next ten days that we need to repent to Yahovahfor our sin and go to those whom we have offended and make things right with each other. It is impossible to go through an entire year without offending someone. Many times we choose to ignore our responsibility to maintain a good conscience with one another and so we hold offense in our hearts. Paul said I do my best to always maintain a blameless conscience before Yahovahand man…

According to Jewish tradition when the Shofar is sounded on Yom Teruah to announce the ten day of Awe, the Gates of Heaven are opened. It is during this time that Yahovahopens three books. One for the righteous, one for the wicked, and one for those who are in between. The righteous are immediately promised a good and eternal life. The wicked are immediately condemned to death. Judgement of those in between will be decided on the Day of Atonement to determine whether ones name will be written in the Book of life. As Yom Kippur concludes the Shofar is sounded and the Gates of Heaven are closed and the decision is made to determine ones destiny, Life or death. That is why Yahovahsays choose life that you may live! The traditional greeting during these Ten days of Awe is Lashana Tova Ticka te vu - May your name be inscribed for a good year! The greeting after Yom Kippur is G’mar Chatimah Tovah which means, May your name be sealed in the Book of Life.

Within the Jewish heart there is no assurance that ones name is written in the Book of Life. Whereas for those of us who believe in Yeshua as our Messiah, we have the confidence and the assurance.

Yochanon said in 1 John 5 –
“He who has the son has this life, he who does not have the Son of Yahovahdoes not have the life.” These things I have written to you who believe in the name of the Son of God, in order that you may know that you have eternal life. And this is the confidence which we have before Him, that if we ask anything according to His will he hears us.”

It is traditional to eat a loaf of round Challah dipped in honey and eaten with apples. This custom dates back 1500 years. It expresses the hope that sweetness will enter the lives of Gods people in the coming year. During the year, bread is dipped in salt when the blessing over the bread is recited on Shabbat. On Yom Teruah, the first piece of Challah is dipped in honey and eaten to express the hope for a good sweet year, followed by dipping the apples in honey and eating it.

This feast according to the Tenach is referred to as Yom Ha Teruah or the Day of the blast of the Shofar.

The Biblical name for this Feast , is the Feast of Trumpets (Yom Ha Teruah) because it is the blowing of the Shofar that characterizes this day.

It is also known by several other names.
1. Yom Hadin – The day of Judgement
2. Yom Hazikkaron – The day of Remembrance
3. Yom Hakeseh – The hidden day

In the article titled News Letter 5844-012 3578 Understanding the 10 Days Of Awe http://www.sightedmoon.com/?page_id=255 I began to explain the deep meaning of this time period. During this series of articles that led to the publishing of the book The Prophecies of Abraham I also wrote about the very special Sabbath that falls during these ten days of Awe in two articles News Letter 5844-013 3601 Exactly when are the Two Sticks of Israel joined together? 2030! http://www.sightedmoon.com/?page_id=256
News Letter 5844-014 3696 Why Israel Returns to the Land in 2030 and Why they Leave Again, and How the Two Witnesses Cause this to Happen http://www.sightedmoon.com/?page_id=257

That special Sabbath is called Shabbat Shuva; The Sabbath of Return. Most people go from the Feast of Trumpets to the Day of Atonement and never contemplate the rich meaning of these days, Or just how extremely prophetic they are to the events of the end times.

I urge you all to review these articles above, but for now I would like to summarise them here for you to understand.

We begin this period of time with the Feast of Trumpets, Yom Teruah the blowing of the trumpet. This should give you your first big clue to go to the book of Revelations and read where each of the Trumpet blasts comes in. I will leave that to your further study on your own.

Last week we showed you that the Feast of Trumpets is the Holy Day when Yahshua was born in September 11, 3 BC. It is also the day He is to return in and begin his Judgement on the world. The Day no man knows is also what this day is called because it is the first of the month and on it we look for the new sighted moon which begins this month.

Peter says in 1 Peter 4: 17 Because it is time for judgment to begin from the House of Elohim. And if firstly from us, what is the end of those who do not obey the Good News of Elohim? 18 And if the righteous one is scarcely saved, where shall the wicked and the sinner appear?

When does this judgment begin? Judgment begins with the House of Israel! Judgment began with the first curse being applied in each Jubilee cycle. This last and current Jubilee cycle that Judgment began in 1996 with the first curse of Leviticus 26 of Terrorism followed by drought and severe weather, and then by pestilence and famine and Earthquake, which is the 7 year curse we are currently in. This is then followed by war and captivity and these are all judgments against the Nations of Israel.
In order to go into captivity you must lose the war and become captives of those who have destroyed your cities and killed most of your people. When I speak of ‘you’ I am speaking of the USA, And UK and her commonwealth and those Israelite countries of North Western Europe.

I remind you that we will not become a nation until we come out of captivity and the two houses are then joined into one.

Deuteronomy 30:1 “And it shall be, when all these words come upon you, the blessing and the curse which I have set before you, and you shall bring them back to your heart among all the gentiles where יהוה your Elohim drives you, 2 and shall turn back to יהוה your Elohim and obey His voice, according to all that I command you today, with all your heart and with all your being, you and your children, 3 then יהוה your Elohim shall turn back your captivity, and shall have compassion on you, and He shall turn back and gather you from all the peoples where יהוה your Elohim has scattered you. 4 “If any of you are driven out to the farthest parts under the heavens, from there יהוה your Elohim does gather you, and from there He does take you. 5 “And יהוה your Elohim shall bring you to the land which your fathers possessed, and you shall possess it. And He shall do good to you, and increase you more than your fathers.

Jeremiah 30:3 ‘For look, the days are coming,’ declares יהוה, ‘when I shall turn back the captivity of My people Yisra’ĕl and Yehuḏah,’ declares יהוה, ‘and I shall bring them back to the land that I gave to their fathers, and let them possess it.’ ” 4 And these are the words יהוה spoke concerning Yisra’ĕl and Yehuḏah. 5 “For this is what יהוה said, ‘We have heard a voice of trembling, of fear, and not of peace. 6 ‘Ask now, and see if a man is giving birth. Why do I see every man with his hands on his loins like a woman in labour, and all faces turned pale? 7 ‘Oh! For great is that day, there is none like it. And it is the time of Ya‛aqoḇ’s distress, but he shall be saved out of it. 8 ‘And it shall be in that day,’ declares יהוה of hosts, ‘that I break his yoke from your neck, and tear off your bonds, and foreigners no more enslave them. 9 ‘And they shall serve יהוה their Elohim and Dawiḏ their sovereign, whom I raise up for them. 10 ‘And you, do not fear, O Ya‛aqoḇ My servant,’ declares יהוה, ‘nor be discouraged, O Yisra’ĕl. For look, I am saving you from afar, and your seed from the land of their captivity. And Ya‛aqoḇ shall return, and have rest and be at ease, with no one to trouble him. 11 ‘For I am with you,’ declares יהוה, ‘to save you. Though I make a complete end of all gentiles1 where I have scattered you, yet I do not make a complete end of you. But I shall reprove you in judgment, and by no means leave you unpunished.’ Footnote: 1See 46:28, Isa. 34:2, Isa. 45:17, Dan. 2:44, Amos 9:8, Hag. 2:22.

Amos 9: 1 I saw יהוה standing by the altar, and He said, “Smite the column head, so that the thresholds shake, and break them off by the head, all of them. And the last of them I slay with the sword. Not one of them fleeing gets away, and not one fugitive of them escapes. 2 “If they dig into the grave, from there my hand does take them; and if they climb up to the heavens, from there I bring them down. 3 “And if they hide themselves on top of Karmel, from there I shall search, and take them. And if they hide from before My eyes at the bottom of the sea, from there I shall command the serpent, and it shall bite them. 4 “And if they go into captivity before their enemies, from there I shall command the sword, and it shall slay them. And I shall set My eyes on them for evil and not for good.”

Once you understand that Israel, all twelve tribes in our modern day are about to go into captivity then you should be asking when will this take place. The Sabbatical and Jubilee teachings we have been doing on this web site shows you when this captivity takes place. It comes immediately after the next curse of Lev 26. The curse of war which is what is prophesied to come after the current curse of Pestilence, famine and earthquakes.

The current Sabbatical cycle began at Aviv in 2010 and will end at Aviv in 2017 with the next Sabbatical year going from Aviv 2016 to Aviv 2017.

From Aviv 2017 to Aviv 2024 is the Sabbatical cycle for war in which the 12 tribes of Israel, which consists of the USA and England, Ireland, Scotland, Wales, Canada, Australia, New Zealand, South Africa, Holland, Denmark, Sweden, Finland, Norway, Belgium and the State of Israel will be defeated in war and be dragged away into another captivity just like they were in 721 BC.
This captivity is the last curse on the house of Israel as we are told in Lev 26. It begins at Aviv 2024 and goes to Aviv 2030. All of this is explained in The Prophecies of Abraham and the DVD about the Sabbatical and Jubilee years.

This week we are explaining the 10 Days of Awe. How does this tie into Israel and these Sabbatical years? The yod is the tenth letter of the Hebrew Alphabet and is connected to the Judgment. Yod Hey Vav Hey is YHVH. Yahovah is the El that judges and He does His judgment by the law He commanded us to keep.

These ten days of Awe begin on the Feast of Trumpets, In Jewish liturgy Rosh Hashanah is described as “the day of judgment” (Yom ha-Din) and “the day of remembrance” (Yom ha-Zikkaron). Some midrashic descriptions depict God as sitting upon a throne, while books containing the deeds of all humanity are opened for review, and each person passing in front of Him for evaluation of his or her deeds. http://en.wikipedia.org/wiki/Rosh_Hashanah

It is the day of remembrance because this is the day all the sins against Israel are remembered and to be paid for.
The day of the Lord is what many christians know this day as. It is not Sunday but rather it is the Day Yahshua returns. 1 Thessalonians 5:2 For you yourselves know perfectly that the day of the Lord so comes as a thief in the night. This is explained in last week’s News letter about the Feast of Trumpets; the day Yahshua returns as a thief in the night.

Because judgement at this time will already have come to the Nations of Israel, then to whom is this judgment coming upon? It is to fall upon the rest of mankind. The nations of the world have just attacked and killed the 12 twelve tribes of Israel; and now hold in captivity and are using those who have survived for sex and for slavery. Joel 3:3 They have cast lots for My people, Have given a boy as payment for a harlot, And sold a girl for wine, that they may drink.

It is at this time that things begin to change in the world during these years of captivity. Half way through it two men will come on the world scene demanding that those nations where these captive Israelites are, should be set free. The world will ignore them and abuse the captive even more.

Then the two men will stop the rain for three and half years and one quarter of all men on earth will then die. Because of this lack of rain and because the world will be in such stress , they will round up every Israelite from all over the world and ship them back to Israel in order that these two men might command it to rain once again.

Once in Israel all these people will be put to another test to see which will worship Yahovah at the right time and which will go back to the traditions. This is shown to you in Daniel when he is told about the 1260 days and the 1290 days. That year there will be a Passover kept by one group early and by another group one month later. The Second group will be martyred and the first will have fled to Moab when they see the armies surrounding Jerusalem.

Where is this in the 10 days of Awe? It is found in the understanding of the Sabbath that comes during these 10 days. It is called the Shabbat Shuva. The Shabbat of return. On this day there are some special Torah readings.

http://www.jewfaq.org/special.htm
Shabbat Shuvah

Shabbat Shuvah literally means “Sabbath of Return,” but it is also a play on the phrase “Shabbat Teshuvah” (Sabbath of Repentance). It is the Shabbat that occurs between Rosh Hashanah and Yom Kippur and is a time for reflection leading up to the atonement of Yom Kippur. Shabbat Shuvah has two special haftarah readings, one dealing with the importance of heartfelt repentance (Hosea 14:2-10) and one praising the Creator’s mercy (Micah 7:18-20).

Hosea 14: 1 O Yisra’ĕl, return to יהוה your Elohim, for you have stumbled by your crookedness. 2 Take words with you, and return to יהוה. Say to Him, “Take away all crookedness, and accept what is good, and we render the bulls of our lips1. Footnote: 1Heb. 13:15 - bulls, referring to offerings. 3 “Ashshur does not save us. We do not ride on horses, nor ever again do we say to the work of our hands, ‘Our mighty ones.’ For the fatherless finds compassion in You.” 4 “I shall heal their backsliding, I shall love them spontaneously, for My displeasure has turned away from him. 5 “I shall be like the dew to Yisra’ĕl. He shall blossom like the lily, and cast out his roots like Leḇanon. 6 “His branches shall spread, and his splendour shall be like an olive tree, and his fragrance like Leḇanon. 7 “Those who dwell under his shadow shall return. They shall revive like grain, and blossom like the vine, and become as fragrant as the wine of Leḇanon. 8 “What more has Ephrayim to do with idols? It is I who answer and look after him. I am like a green cypress tree, your fruit comes from Me.” 9 Who is wise and understands these words, discerning and knows them? For the ways of יהוה are straight, and the righteous walk in them, but the transgressors stumble in them.

Take words with you, and return to יהוה

Return to Yahovah and bring the Torah with you. Return to the Yahovah. This is the reading of this day. The Shabbat of return.
Micah 7: 18 Who is an Ěl like You – taking away crookedness and passing over the transgression of the remnant of His inheritance? He shall not retain His wrath forever, for He Himself delights in kindness. 19 He shall turn back, He shall have compassion on us, He shall trample upon our crookednesses! And You throw all our sins into the depths of the sea! 20 You give truth to Ya‛aqoḇ, kindness to Aḇraham, which You swore to our fathers from the days of old!

According to the Sabbatical and Jubilee cycle the 10 days of Awe correspond with the first year of the Captivity cycle which begins in 2024. In the middle of this cycle the two witnesses begin to call for the return of Israel to their land. By the end of this Sabbatical cycle in 2030 they will all have been brought back to the land by force from all around the world. This is when these two witnesses will be martyred and killed and left in the streets for three days before they are called up to heaven. This is also the same time at Passover when the saints will be martyred and the next 3 ½ years of the tribulation have begun which ends with the locking away of Satan on the Day of Atonement and is the year 2033.

This makes up a total of 10 years from 2024 and is what these 10 days of Awe represent. I have only summarized what is written about this time period in those articles I have mentioned at the beginning of this News Letter. For many of you this will be new and unheard of information. Do you not think you ought to read those articles to learn about this? Do you now see the importance of the Holy Days and if you do not keep them you cannot understand the plan of Yahovah. If you do not know the plan then you and your family could be in mortal danger.

Those who think they are going to heaven are mistaken. Those who think they are going to go to Israel and hold hands with Judah are also mistaken. You have to go through the ten Years of Awe, and before that you have to go through the Sabbatical cycle of war which is coming in just 7 years time. Knowing these things do you really think you should be renovating your kitchen or bedroom or planning you retirement? Do you not think you should be repenting of your sins and returning to the only one who is able to save you and your children from what is promised to come?

Watch the DVD at http://www.sightedmoon.com/?page_id=251 and then read the book The Prophecies of Abraham which you can order at http://www.sightedmoonnl.com/?page_id=601

If these things I have now briefly explained to you are new to your ears then you do need to restudy many subjects starting with the Sabbatical and Jubilee years and how they are prophetic and those prophecies are happening right now and we can see them on the nightly news. But if you do not know what to look for then all that I have said will one day surprise you to death.

We continue this weekend with our regular Triennial Torah reading which can be found at
http://www.sightedmoon.com/files/TriennialCycleBeginningAviv.pdf
We are now in our 24th week of this 3 ½ year study.

28/08/2010
Gen 26

When I was researching the Sabbatical and Jubilee years one of the things I had to prove was that the curse for not keeping the Sabbatical years were to be found throughout history. By chronology I was able to locate the curse of drought which is the second curse of Lev 26, and it occurred in Abraham’s time and now again during the life cycle of Isaac. What this proved was that the law of the Sabbatical and Jubilee years was in effect even before the land was given to the children of Abraham. This then means that this law like all the other laws were in effect since the creation of Adam.

Then when I applied this understanding to Noah and plotted his chronology it too fit the curses of the Sabbatical and Jubilee cycles, I learned how the life cycles of the Patriarchs were teaching us prophecy. All we have to do is read it.

We know from the Bible that the Phillistines were a seafaring people who immigrated to Israel from Crete. For example, Amos said “Did I not bring up Israel from the land of Egypt, as well as the Phillistines from Caphtor (Crete)…?” (Amos 9:7). Similarly, Yirmiyahu said, “For G-d is plundering the Phillistines, the remnants of the isle of Caphtor” (Jer. 47:4). And Yechezkel said, “Behold, I am extending My hand against the Phillistines, and I will eliminate the Cretians” (Eze. 25:16). Historians have confirmed this from Egyptian inscriptions dating to the period of Raamses III that discuss an influx of people from islands into Israel.

Isaac was contending with Abimelech King of the Philistines during the years of 1708 BC to 1690 BC. Abimelech represents Satan and or Babylon. As you read the scriptures always remember that each time Israel interacts with certain figures of countries it is a prophetic picture of future events. Israel is still in the loins of Isaac and or Jacob.

You should also note the Philistines are at this time in history fairly righteous not wanting to incur any sin by having lain with Rebeccah; Verse 10.

Where was Gerar? The following verse tells us that Gerar was near Kadesh, also called Kadesh-Barnea. “Avraham journeyed from there to the region of the south (the Negev) and settled between Kadesh and Shur, and he sojourned in Gerar” (Genesis 20:1). Clearly, Gerar is near Kadesh in the Negev, the south of Israel. While archaeologists claim that Gerar is near Beersheva based on Genesis 21:32, we can see that this is not conclusive at all. The verse reads, “Thus, they entered into a covenant at Beersheva; Avimelech then arose, with Phichol the general of his legion, and returned to the land of the Phillistines.” Quite the opposite. We see that Gerar and the land of the Phillistines is not near Beersheva. Additionally, we see that for Yitzchak to travel from Gerar to Beersheva he first had to go past Nachal Gerar (Gen. 26:17), Esek (ibid. 20), Sitnah (ibid. 21), and Rechovot (ibid. 22). However, archaeologists need to place Gerar near Beersheva in order for it to be part of the area that later books of the Bible identify as Phillistine territory.

The Phillistines that appear in the books of Judges and Samuel lived in the five towns of Gaza, Gat, Ashdod, Ekron, and Ashkelon. Gerar, however, is never mentioned after the Torah (except for repetition in Chronicles). All of the five towns mentioned in later books as being Phillistine are near the Mediterranean Sea. If Gerar was the capital of the Phillistine territory, it must also have been near the sea and not in the Negev near Kadesh-Barnea. This land by the sea was called by earlier books Canaanite land and not Phillistine land. For example, Numbers 13:29 speaks of the expansive kingdom of the Canaanites as spanning from the Jordan river to the Mediterranean Sea. “And the Canaanite dwells by the Sea and on the bank of the Jordan.” There is no mention that the Phillistines lived by the sea.

In Genesis, we find Avimelech who is the king of Gerar and the Phillistines. In later books, each of the five towns had a governor, a seren, who are always referred to collectively (e.g. Judges 16:8). Even in the days of King David, the king of Gat was not called the king of the Phillistines. There was evidently no central leadership. Additionally, the ancient translations render seren as tyran, evidently from the Greek tyrannos. Similarly, Yirmiyahu speaks of the kings of the land of the Phillistines (Jer. 25:20) in the plural, implying that there was no single ruler like there was in the earlier days of Avimelech.

Also, Achish the king of Gat seems to have a Greek name while Avimelech the king of Gerar has a distinctly Semitic name.
More than that, we quoted above many verses later in the Bible that say that the Phillistines were immigrants from Caphtor/Crete. However, Genesis 10:14 says that the Phillistines were descended from the Casluchim and not the Caphtorim who are mentioned immediately afterwards.

What all this tells us is that there were two kingdoms of the Phillistines. In the time of the patriarchs, there was a nation that lived in the Negev called the Phillistines whose capital was Gerar. This nation ceased to exist sometime during the conquest of Israel. After that, Cretians immigrated to Israel and settled in a different part of the land - near the sea. They had a different political structure and location than the earlier group but adopted their name, perhaps to give themselves an ancient claim of authority. We see this happening today with the Palestinians who adopted an ancient name in order to lay claim to the land of Israel.

The only thing that connects these two separate people is the name Phillistines. However, their histories and civilizations were very different. The nation that historians have identified as Phillistines and corroborated as being immigrants during the twelfth century BCE were the second wave of Phillistines. They were highly influenced by the Greeks and may have been the Pelasgians mentioned in the Iliad as being allied with Troy and in other ancient Greek works. Perhaps the similarity of their name with that of the early Phillistines caused the latter’s name to be adopted instead.

The earlier Phillistines, who have eluded the sight of many historians, are the people mentioned in the Torah. They had a central government with one king who had a Semitic name. Their capital was in Gerar, in the Negev.

From http://www.aishdas.org/toratemet/en_beshalach.html

As in the days of Abraham, the land of Canaan experienced another drought and famine—and, having the example of his father before him, Isaac journeyed south with the probable intent of going into Egypt where food would be more likely available, that country being sustained by the annual inundation of the Nile. His journey took him to the southern Philistine city of Gerar, whose king bore the hereditary title Abimelech (meaning “Father King” or “My Father Is King”). That several kings bore the title of Abimelech is amply proven by archaeological discoveries.

Verse 2 records that Yahovah told Isaac, “Do not go down to Egypt; live in the land of which I shall tell you.” This implies that Yahovah generally directed Isaac’s movements, for if Yahovah had merely wanted Isaac to remain in Canaan, He would have simply said, “Live in the land,” omitting “of which I shall tell you.” The latter phrase implies continued guidance. This is interesting because we are told that Abraham, although going into Canaan, went “not knowing where he was going” (Hebrews 11:8), and that Yahovah had said, “Get out of your country to a land that I will show you” (Genesis 12:1), implying that although Abraham knew he was heading toward Canaan, he did not know whether he would remain there or if Yahovah would lead him elsewhere.

Isaac’s movement toward Egypt was stopped by God’s directly intervening to guide his movements within Canaan. For the moment, Yahovah gave no further direction than to remain in the land of Canaan (verse 3).

Notice also that in both Genesis 12 and 26 we have the repeated pattern of Yahovah commanding his servant (Abraham or Isaac, respectively) to go to a land that He would show him, followed immediately by a giving or reaffirming of what has come to be called the Abrahamic Covenant. Genesis contains several examples of this kind of couplet—as you read through the book, you should keep your eyes open for them. One of the couplets is Abraham and Isaac’s denial of their wives, in each case to a king titled Abimelech (Abraham also did so to Pharaoh, Genesis 12). These couplets have led some to suggest that the book of Genesis was stitched together from several different and contradictory traditions—in this case, one tradition having Abraham denying his wife, and another tradition having Isaac denying his wife. The truth is that there are no contradicting traditions. Abraham and Isaac both did the same things, the son imitating the father, perhaps for the same reasons.

Though the incidents with Abraham occurred before Isaac was born, Isaac probably heard about them, perhaps viewing such an approach as acceptable. In Isaac’s case, however, he did not have his father’s excuse that his wife actually was his sister. So this was blatantly a lie (although it could perhaps be argued that a close relative could be called a sister). In any case, this was clearly wrong and illustrates the fact that a bad example can go a long way.

Still, despite Isaac’s problems, he was a man who, like all of us, was growing in faith. Indeed, his is a tremendous example of perseverance. God greatly blessed him (26:12-14). But enemies tried to thwart him, filling in wells that his father’s servants had dug. Isaac’s answer: dig new wells. When the same enemies then quarrelled with him over a new well, he dug another well, and then another, and then another. Country singer Paul Overstreet actually wrote a song inspired by all of this called “Dig Another Well.” It talks about the devil thwarting our efforts—stopping up our wells—and then says, “When I go out for my morning drink, and get a dipper full of dirt, my heart does sink, but I think of old Ike and I have to grin—God blessed me once and He can do it again.” And the song’s advice to those facing such circumstances: “Just pick up your shovel, and dig another well.”

Paul Overstreet
Dig Another Well lyrics
Well Ike had a blessing from the Lord up above
He gave him a beautiful woman to love
A place to live and some land to farm
Two good legs and two good arms

Well the devil came sneaking around one night
Decided he would do a little evil to Ike
Figured he would hit old Ike where it hurts
So he filled up all of Ike’s wells with dirt

And when Ike went out for his morning drink
He got a dipper full of dirt and his heart did sink
But he knew it was the devil so he said with a grin
God blessed me once and he can do it again.
He blessed me once and he can do it again.

So when the rains don’t fall and the crops all fail
And the cows ain’t puttin’ any milk in the pail
Don’t sit around waitin’ for a check in the mail
Just pick up the shovel and dig another well.
Pick up the shovel and dig another well.

Now me and old Ike got a lot in common
The Lord blessed me with a beautiful woman
He gave me a job he gave me a home
He gave me a well to call my own.

Now when I go out for my morning drink
And get a dipper full of dirt my heart does sink
But I think of old Ike and I have to grin
Cause God blessed me once and he can do it again.
He blessed me once and he can do it again.

When the rains don’t fall and the crops all fail…
And the cows ain’t puttin’ any milk in the pail
Don’t sit around waitin’ for a check in the mail
Just pick up the shovel and dig another well.
Pick up the shovel and dig another well.

— Instrumental —

Well, the good book says Ike finally won
(Pick up the shovel dig another well)
The devil got tired and he left him alone
(Pick up the shovel dig another well)
All I know someday I’m gonna win too
(Pick up the shovel dig another well)
‘Cause the good book tells me what to do
(Pick up the shovel dig another well)
Pick up the shovel and dig another well.

Pick up the shovel and dig another well.
Pick up the shovel and dig another well…

Rabbi Reuven Mann http://www.mesora.org/isaacswells.htm

When Isaac entered Garar, he did as Abraham his father, and claimed his wife Rebecca was his sister, to protect his own life. After time had passed, we read that the king, Avimelech, had looked from his window, witnessing Isaac engaged in some activity with Rebecca which clearly conveyed that their relationship was in fact not siblings, but husband and wife. Avimelech rebuked Isaac for endangering his people, one of whom might have taken Rebecca, bringing sin to them. Avimelech then commanded his people that no one should harm Isaac and Rebecca.

We then read that Isaac reaped a hundredfold, and grew very successful. His successes did not cease. The Philistines envied Isaac for this. There is an interesting Rashi on this section. He writes, “Better the dung of the mules of Isaac, than the silver and gold of Avimelech.” This is a strange idea: why would people prefer the former? The Torah goes on, “All the wells that his (Isaac’s) father’s servants had dug in the days of Abraham his father, the Philistines had and stopped up and filled with dirt.” For what reason does the Torah inform us of this obscure fact?

Ramban states there is no honor to Isaac in this whole story. So why was it recorded? He answers that the point of this section is to allude to something hidden: these three wells allude to the three Temples. The first well was named Esek, meaning contention. The first Temple was amidst much contention. The second well Isaac dug was named Sitna, for the hatred displayed by the Philistines towards Isaac. Similarly, during the second Temple, there was much hatred. Rechovos was the name of the third well, over which the philistines did not quarrel. Rechovos means breadth, as in the breadth of mind now afforded to Isaac. And in the third Temple, there will be peace. Rabbi Israel Chait commented that although there may be some future correlations, there must also be something in each Torah account, to which we may relate to in the here and now.

Emergence of the Second Patriarch
In what sense were Abraham and his son Isaac patriarchs? Isaac differed from Abraham. Abraham made his mark through his ability to interact with the world. He debated with many, and although eventually exiled, he resumed his teachings. However, there is another element responsible for their success at spreading knowledge of God: Divine providence. Yahovah miraculously saved Abraham on many occasions, paving the way for his continued teachings, while also creating his unparalleled reputation. Isaac was different. He was an “Oleh Temima”, a “wholly burnt offering” of sorts. His energies were not directed to the world of the social, but exclusively towards knowledge. Coming so close to death when he was bound to the altar had a profound effect on the personality of Isaac. Thus, Yahovah told Isaac not to descend to Egypt; he was a different personality. So how did Isaac play a role as a patriarch?

Both famines were a result of providence. But in Isaac’s case, it did not have the purpose as a test, as was the case with regards to Abraham. During the famine in Isaac’s era, Yahovah instructed him to remain in the land. Why was this necessary?

The Wells
The wells were essential for Isaac’s emergence in his role as an independent patriarch. We are told that Isaac became very wealthy. But he does not cease in his monetary growth, as was the case with Avimelech. Avimelech was stagnant in his wealth. Therefore, the Philistines said they preferred Isaac’s mule dung to Avimelech’s riches. This means they respected Isaac who could take dung (famine) and make successes from it. This wealth created a great respect for Isaac. Avimelech then asked Isaac to leave Garar, as his continued dwelling in Garar made Avimelech, the king, look bad by comparison.

But the Philistines became envious. We learn that they filled up Abraham’s well. This demonstrated their denouncing of Abraham’s philosophy. Why didn’t the Philistines fill Abraham’s wells earlier? It is because when they saw the greatness of Isaac, they now learned that Abraham’s ideology was not a “flash in the pan”, a one-time movement. Isaac’s continuation of Abraham’s philosophy now created friction in Garar, as they could no longer view Abraham’s era as eclipsed by time. His philosophy was sustained through Isaac; there is a dynasty. The Philistines’ realization that Abraham’s philosophy was continuing was intolerable to their corrupt lifestyle. Had Abraham passed, along with his monotheistic views, they could let matters go. But this was not the case any longer. Thus, they desired to rebel against Abraham’s sustained philosophy. But the Philistines could not harm Isaac. They respected his wealth. So they attacked Abraham through stopping up his wells.

Isaac left, but then returned. Why? He did so for the express purpose of reopening Abraham’s wells. He made a separate journey back after having left, precisely to demonstrate why he came back: to resuscitate Abraham’s fame and teachings. What was the response of the Philistines? They strove with Isaac over his new wells. The Philistines attempted to negate the greatness of Isaac. The Philistines did not say, “ours is the water” as in the first well, demonstrating that the water was not the issue. Rather, Isaac’s fame was what they deplored. After a certain amount of time, they saw they could not bring down Isaac. The Philistines eventually succumbed to another emotion: their underlying respect for Isaac’s success. The adage, “If you can’t beat them, join them” enunciates this very change in the Philistines. Thus, the final well, which Isaac’s servants dug, was named “breadth.” Isaac was no longer attacked, as the emotion of adulation replaced the Philistines’ prior repulsion. This point is when Avimelech desired to secure a truce. Wealth draws people. This was the method through which Isaac became renowned.

Yahovah orchestrated a famine, as the perfect backdrop to emphasize Isaac’s wealth. No one else prospered during this famine. Ultimately, Isaac returns to Abraham’s teaching ground, Beer Sheva. Isaac arrived physically at this location, and philosophically at his goal to be engaged in study. Thus we read, “He called out in God’s name”, meaning, he resumed teaching about God, his primary goal. We also learn that God’s plan was successful, as we read that Avimelech traveled to Isaac, recognizing his greatness. Isaac’s fame was now positive. Avimelech did not desire any truce with Isaac while he dwelled in Garar. It was only after his successes. Subsequent to his exile, Isaac became very wealthy, and this wealth was the groundwork necessary for others to recognize Isaac’s philosophy.

The Philistines realized that by applying Isaac’s philosophy, one could achieve success. This was exceptionally profound, while they endured a famine.

1 Sam 6-8
Not only were the men stricken with emerods, (hemorrhoids), but there was also a great numbers of mice in the land of the Philistines. The contamination by these pests had spread through every household, and the people of the Philistines wanted no more of Yahovah’s punishments.

To remedy this problem they determine to load a cart with golden haemorrhoids and golden rats as a peace offering. But they also took two cows with young calves. The leaders had the calves placed in one of their cities and then sent the cows away. The leadership is hoping the cows would go to the cities where the calves were housed and then they would be able to collect all that gold as this would have proven these curses were just happen chance. And this is why the cart was followed by the leaders of Philistine. It is only natural for a cow to seek her calf and scripture even said the cows were lowing as they went; that is they were moowing calling for the calf. The fact that they did not go to the calves but went to this city is proof of Yahovah at work here.

Once the cart arrived in Beth Shemesh the men of Israel looked inside. This act caused 50,070 men to die from a plague. But this text is corrupted and some have taken it to read that 70 men died and 50 oxen.

From Josephus we read
But now it was that the wrath of Yahovah overtook them, and struck seventy persons of the village of Beth Shemesh dead, who, not being priests, and not so worthy to touch the ark, had approached to it. Those of that village wept for these that had thus suffered, and made such a lamentation as was naturally to be expected on so great a misfortune that was sent from God; and every one mourned for his own relations.

Footnote: These seventy men, being not so much as Levites, touched the ark in a rash or profane manner, and were slain by the hand of Yahovah for their rashness and profaneness.

So why did this sad event take place on what should have been such a joyful day? We find the answer in Number 4: 17 And יהוה spoke to Mosheh, and to Aharon, saying, 18 “Do not cut off the tribe of the clans of the Qehathites from among the Lĕwites, 19 but do this to them, and they shall live and not die when they approach the most set-apart objects: Aharon and his sons shall go in and appoint each of them to his service and his burden. 20 “They are not, however, to go in to watch while the set-apart objects are being covered, lest they die.”

It was Levites who took the ark off the cart in verse 15, but these other men who looked inside were not Levites and they died for this trespass.

The point to this chapter is that we had better listen to Yahovah and pay attention to the things and ways that He holds dear.
There was no reason that the people of Beth-shemesh should have suffered and lost one life over this matter, if they would have had just one student of the Word of Yahovah there, he would have known that what they were doing was wrong, and he could have warned them of the consequences. The mice and pork are the same affect before Yahovah for they are both unclean animals. There purpose is to eat up the filth and keep the earth clean of dying things and the poisons are retained within their bodies. When you eat such things you take in all the poisons that they have taken in, and it causes poor health to your body. The mice are not an animal of sacrifice, and it is just as bad as some of the traditions used today to take the place of Yahovah’s Word such as the rapture doctrine, Easter (feast of Ishtar) Christmas and many other things which Christianity has held as being of God.

Though you may think you are doing Yahovah a favour, and respecting him for doing the religious things that man has created, it is an insult to substitute Yahovah’s things and ways for those created by man.

Ps 55-56
http://www.ucg.org/brp/brp.asp?get=daily&day=31&month=July&year=2005&Layout=“Be Merciful to Me, O God, for Man Would Swallow Me Up” (Psalms 54-57)

Psalm 55 is the last maskil of David in a sequence of four. As before, the word Neginoth in the superscription, perhaps part of a postscript to Psalm 54, is probably correctly translated in the NKJV as “stringed instruments.”

David cries out to Yahovah in this song about many enemies acting against him, though his focus is on one in particular. The psalm addresses the pain of being betrayed by a friend-one David knew well who even worshiped Yahovah at the tabernacle alongside him (verses 12-14). Besides being painful on its own, a betraying friend is an enemy with vital knowledge-an adversary particularly adept at causing harm and inflicting pain. David addresses both elements here when he says, “If an enemy were insulting me, I could endure it; if a foe were raising himself against me, I could hide from him” (verse 12, NIV).

The friend having “broken his covenant” (verse 20) could mean an informal one of friendship or a formal oath of loyalty to David as king-perhaps part of an oath of office. The man’s loyalty and slick speech, David says, were a pretence-all part of a calculated plan to stab him in the back (verse 21).

David doesn’t name the friend, but many believe the person meant here was his counsellor and prime minister Ahithophel, who betrayed him in joining and essentially directing Absalom’s rebellion (see 2 Samuel 15-17). Further, many see a connection between Psalm 55 and Psalm 41:9: “Even my own familiar friend in whom I trusted, who ate my bread, has lifted up his heel against me.” However, Psalm 41 also concerns an illness that befell David-and there is no record of him being ill when Absalom rebelled (though, as pointed out previously, it is not hard to imagine that his deep depression could have made him physically sick). It could be that Psalm 41 and Psalm 55 concern two different friends at different times-or that both concern the same friend but not Ahithophel. In any case, these two psalms are certainly linked by theme if not by occasion. That being so, we should recall that Psalm 41:9 is quoted in the New Testament as a prophecy of the betrayal of Jesus by Judas Iscariot. The betrayal in Psalm 55 would seem to prefigure this as well, as many have recognized.

The NKJV translates David’s prayer in verse 15 as: “Let death seize them; let them go down alive into hell”-that is, not just the one treacherous friend but others who were set against him also. In no way does this refer to people descending into a burning hellfire and remaining conscious. Rather, the word translated “hell” here simply means, as the NIV renders it, “grave.” In using the word “alive,” David could conceivably be calling for what happened to Korah and the other rebels against Moses in the wilderness when the earth opened up and swallowed them-whereupon they were instantly killed. Yet it seems likely that he simply means for their deaths to come while they are in full vigour and not after they have lain on their sickbeds in old age. David later expresses his belief that this will happen when he says near the end of the psalm, “Bloodthirsty and deceitful men shall not live out half their days” (verse 23).

How are we to understand David’s call for death on his enemies, as it may seem very unchristian in light of Jesus’ instruction to love our enemies and pray for our persecutors? One book explains regarding such imprecations (callings for curse or judgment on others) in the psalms: “These invocations are not mere outbursts of a vengeful spirit; they are, instead, prayers addressed to God. These earnest pleadings to Yahovah ask that he step in and right some matters so grossly distorted that if his help does not come, all hope for justice is lost.

“These hard sayings are legitimate expressions of the longings of Old Testament saints for the vindication that only God’s righteousness can bring. They are not statements of personal vendetta, but utterances of zeal for the kingdom of Yahovah and his glory. The attacks that provoked these prayers were not just from personal enemies; rather, they were rightly seen as attacks against Yahovah and especially his representatives in the promised line of the Messiah. Thus, David and his office bore the brunt of most of these attacks, and this was tantamount to an attack on Yahovah and his kingdom!

“It is frightening to realize that a righteous person may, from time to time, be in the presence of evil and have little or no reaction to it. But in these psalms we have the reverse of the situation. These prayers express a fierce abhorrence of sin and a desire to see God’s name and cause triumph. Therefore, those whom the saints opposed in these prayers were the fearful embodiments of wickedness.

“Since David was the author of far more imprecatory psalms than anyone else, let it also be noted that David exhibited just the opposite of a vindictive or vengeful spirit in his own life. He was personally assaulted time and time again by people like Shimei, Doeg, Saul and his own son Absalom. Never once did he attempt to effect his own vindication or lift his hand to exercise what many may have regarded as his royal prerogative….

“Finally, these imprecations only repeat in prayer what Yahovah had already stated elsewhere would be the fate of those who were impenitent and who were persistently opposing Yahovah and his kingdom. In almost every instance, each expression used in one of these prayers of malediction may be found in plain prose statements of what will happen to those sinners who persist in opposing God” (Walter Kaiser Jr., Peter Davids, F.F. Bruce and Manfred Brauch, Hard Sayings of the Bible, 1996, comments on Psalm 137:8-9).

David, we should also remember, was a prophet expressing God’s judgment. Furthermore, here in Psalm 55 he even seems to make allowance for repentance when he says that it is such people’s lack of repentance that is the basis for their punishment: “God, who is enthroned forever, will hear them [i.e., the evil they say and do] and afflict them…men who never change their ways and have no fear of God” (verse 19, NIV).

Conversely, David has confidence that Yahovah will sustain His faithful people. He tells the righteous to “cast your burden on the LORD, and He shall sustain you” (verse 22). The apostle Peter later says the same in 1 Peter 5:6-7: “Therefore humble yourselves under the mighty hand of God, that He may exalt you in due time, casting all your care upon Him, for He cares for you.”

Psalm 56 is the first of five Davidic psalms in a row bearing the title mikhtam (56-60). As explained in the Bible Reading Program comments on Psalm 16 (another mikhtam), the meaning of this word is uncertain. It may mean a writing or inscription-and could perhaps denote something first written as a poem (though we know from the examples here that these were set to music, at least at some point, and some express a desire to play instruments or sing). As noted previously, these mikhtams are all written in the face of great danger.

We earlier read Psalm 56 in conjunction with the account of David fleeing from Saul into Philistine territory and being taken into custody by the Philistines at Gath-the event mentioned in the superscription (see the Bible Reading Program comments on 1 Samuel 21:1-12; Psalm 56). This was immediately before David feigned madness to escape from the Philistines, after which he composed Psalm 34 in thanks to God.

David complains that his enemies are many and that they hound him all day (56:2). Having been on the run from Saul, it is likely that David was thinking a great deal about him and his forces and not just the Philistines-though they were certainly included.
David talks through his fears in prayer: “Whenever I am afraid, I will trust in You…. In Yahovah I have put my trust; I will not fear. What can flesh do to me?” (verses 3-4; compare the same basic refrain in verses 4 and 10-11; see also 118:6). It was fear of Saul that had driven David from Israel and into Philistine territory. So he was clearly learning some lessons here.

David then once more describes the actions of his enemies (Psalm 56:5-7) before again expressing trust in Yahovah to help him. The Nelson Study Bible says that “alternating passages of pain and faith are a characteristic of the lament psalms…[and] the poet typically complains about lies, the misuse of language, and deceit” (notes on Psalm 56:3-4 and verse 5).

Thinking about his life on the run and all his suffering, David knows that Yahovah is aware and keeps track of it (verse 8) . David realizes Yahovah is for him-on his side (verse 9; compare Romans 8:31). Yahovah has been faithful to him in saving and helping him (Psalm 56:13)-and David will be faithful to Yahovah (verse 12).

Some time ago I received a study from a Brother about forgiveness and how it seemed to clash with those other teachings of the scriptures. Instead of asking Yahovah to forgive, scriptures seem to tell us that David asked Yahovah to remember their transgressions to repay them for these acts just as we have just read in the Psalms.

What do Luke 23:34, Acts 7:60 and Psalm 3 have in common?
(Luke 23:34 [KJV])
Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots.

(Acts 7:59-60 [KJV])
And they stoned Stephen, calling upon [God], and saying, Lord Jesus, receive my spirit.
And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep.

(Ps 3:7 [KJV])
Arise, O LORD; save me, O my God: for thou hast smitten all mine enemies [upon] the cheek bone; thou hast broken the teeth of the ungodly.

You may be looking at these passages and wondering what they have to do with each other. It may be obvious what Luke 23:34 and Acts 7:60 have in common, but it is not obvious what Psalm 3 has in common with the above two passages. If we analyze the two passages of Luke and Acts, we may be able to see how Psalm 3 and several other Scriptures listed below are associated.
Let’s look at the interlinear of both the Greek and the Aramaic.

We will start with Acts 7:60 in the Greek.

Acts 7:60 Greek Study Bible (Apostolic / Interlinear)
θεὶς δὲ τὰ γόνατα ἔκραξεν φωνῇ μεγάλῃ• κύριε, μὴ στήσῃς αὐτοῖς ταύτην τὴν ἁμαρτίαν, καὶ τοῦτο εἰπὼν ἐκοιμήθη.

Notice that in the Greek the negative (“NO”) is before the word for “standing”. When we look at the translation of the text, there is no word for “standing”. Actually the opposite is true, we have the word “lay”.
(Acts 7:60 [KJV])

And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep.

The interesting part with the translation in the English is that not only is the negative associated with the verb “stand” (the negative of stand is lay), but it is also then added into the sentence text. Let’s look now at the Aramaic. Remember that the Aramaic is read from right to left.

Acts 7:60 Aramaic NT: Peshitta
ܘܟܕ ܤܡ ܒܘܪܟܐ ܩܥܐ ܒܩܠܐ ܪܡܐ ܘܐܡܪ ܡܪܢ ܠܐ ܬܩܝܡ ܠܗܘܢ ܗܕܐ ܚܛܝܬܐ ܘܟܕ ܗܕܐ ܐܡܪ ܫܟܒ

We see here in the Aramaic the same as we see in the Greek. The negative is applied to the verb “stand” and there is no other negative anywhere in the text.

It seems from the “original” texts that a better translation of the text would be one of the two translations:
And he kneeled down, and cried with a loud voice, Lord, stand not this sin to their charge. And when he had said this, he fell asleep.

or
And he kneeled down, and cried with a loud voice, Lord, lay this sin to their charge. And when he had said this, he fell asleep.

My personal opinion on this translation is the latter of the two options. This makes Stephen’s words completely different than what they have been rendered in the translation and the teaching in his death is now different. Before we make too many conclusions, let’s look at the next Scriptural example, Luke 23:34.

The Greek text of Luke 23:34 places the negative before the conjunction in the sentence.

(Luke 23:34 [KJV])
Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots.

The English translation renders this verse with the negative after the conjunction and the following verb. Let’s look at the Aramaic to see if the same is true. Remember that Aramaic must be read from right to left.

We see here again that the same is true in the Aramaic text; the negative comes before the conjunction.

Now we should ask “What is the purpose of the conjunction in this request?” If we look at the text, we can see that if we removed the conjunction, each part of the request would stand by itself. The text would read: “Father forgive them not. They are aware of what they are doing.” The conjunction brings the two statements together and makes them relevant to each other. “Father forgive them not for they are aware of what they are doing.”

Looking at these texts gives us a significantly different perspective. In both of these cases, Acts 7:60 and Luke 23:34, an innocent man is being put to death and each one is being stoned. (If you are new to thought of Messiah being stoned to death while hanging on a tree, please see the additional study at http://www.beamesderfer.com/index.php?option=com_content&view=article&id=71:the-stoning-of-messiah&catid=40:perspectives&Itemid=84)

The below verses are additional support for calling those who knowingly sin to be remembered by our Father. What we must understand is that neither Messiah, Stephen or David raised a hand against those people who persecuted them, but they did call on our Father to remember the sins of those individuals.

(Deut 28:7 [KJV])
The LORD shall cause thine enemies that rise up against thee to be smitten before thy face: they shall come out against thee one way, and flee before thee seven ways.

(Ps 59:1-5 [KJV])
To the chief Musician, Altaschith, Michtam of David; when Saul sent, and they watched the house to kill him. Deliver me from mine enemies, O my God: defend me from them that rise up against me.

Deliver me from the workers of iniquity, and save me from bloody men.

For, lo, they lie in wait for my soul: the mighty are gathered against me; not [for] my transgression, nor [for] my sin, O LORD.
They run and prepare themselves without [my] fault: awake to help me, and behold.

Thou therefore, O LORD God of hosts, the God of Israel, awake to visit all the heathen: be not merciful to any wicked transgressors. Selah.

(Ps 68:21 [KJV])
But God shall wound the head of his enemies, [and] the hairy scalp of such an one as goeth on still in his trespasses.

(Rev 11:3-5 [KJV])
And I will give [power] unto my two witnesses, and they shall prophesy a thousand two hundred [and] threescore days, clothed in sackcloth.

These are the two olive trees, and the two candlesticks standing before the God of the earth.
And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed.

(Jer 18:18 [KJV])
Then said they, Come, and let us devise devices against Jeremiah; for the law shall not perish from the priest, nor counsel from the wise, nor the word from the prophet. Come, and let us smite him with the tongue, and let us not give heed to any of his words.

(Jer 18:19-25 [KJV])
Give heed to me, O LORD, and hearken to the voice of them that contend with me.

Shall evil be recompensed for good? for they have digged a pit for my soul. Remember that I stood before thee to speak good for them, [and] to turn away thy wrath from them.

Therefore deliver up their children to the famine, and pour out their [blood] by the force of the sword; and let their wives be bereaved of their children, and [be] widows; and let their men be put to death; [let] their young men [be] slain by the sword in battle.

Let a cry be heard from their houses, when thou shalt bring a troop suddenly upon them: for they have digged a pit to take me, and hid snares for my feet.

Yet, LORD, thou knowest all their counsel against me to slay [me]: forgive not their iniquity, neither blot out their sin from thy sight, but let them be overthrown before thee; deal [thus] with them in the time of thine anger.

(Ps 109:1-31 [KJV])
To the chief Musician, A Psalm of David. Hold not thy peace, O God of my praise;
For the mouth of the wicked and the mouth of the deceitful are opened against me: they have spoken against me with a lying tongue.

They compassed me about also with words of hatred; and fought against me without a cause.
For my love they are my adversaries: but I [give myself unto] prayer.
And they have rewarded me evil for good, and hatred for my love.
Set thou a wicked man over him: and let Satan stand at his right hand.
When he shall be judged, let him be condemned: and let his prayer become sin.
Let his days be few; [and] let another take his office.
Let his children be fatherless, and his wife a widow.
Let his children be continually vagabonds, and beg: let them seek [their bread] also out of their desolate places.
Let the extortioner catch all that he hath; and let the strangers spoil his labour.
Let there be none to extend mercy unto him: neither let there be any to favour his fatherless children.
Let his posterity be cut off; [and] in the generation following let their name be blotted out.
Let the iniquity of his fathers be remembered with the LORD; and let not the sin of his mother be blotted out.
Let them be before the LORD continually, that he may cut off the memory of them from the earth.
Because that he remembered not to shew mercy, but persecuted the poor and needy man, that he might even slay the broken in heart.

As he loved cursing, so let it come unto him: as he delighted not in blessing, so let it be far from him.
As he clothed himself with cursing like as with his garment, so let it come into his bowels like water, and like oil into his bones.
Let it be unto him as the garment [which] covereth him, and for a girdle wherewith he is girded continually.
[Let] this [be] the reward of mine adversaries from the LORD, and of them that speak evil against my soul.
But do thou for me, O GOD the Lord, for thy name’s sake: because thy mercy [is] good, deliver thou me.
For I [am] poor and needy, and my heart is wounded within me.

I am gone like the shadow when it declineth: I am tossed up and down as the locust.
My knees are weak through fasting; and my flesh faileth of fatness.
I became also a reproach unto them: [when] they looked upon me they shaked their heads.
Help me, O LORD my God: O save me according to thy mercy:
That they may know that this [is] thy hand; [that] thou, LORD, hast done it.
Let them curse, but bless thou: when they arise, let them be ashamed; but let thy servant rejoice.
Let mine adversaries be clothed with shame, and let them cover themselves with their own confusion, as with a mantle.
I will greatly praise the LORD with my mouth; yea, I will praise him among the multitude.
For he shall stand at the right hand of the poor, to save [him] from those that condemn his soul.

These passages above all point to asking our Father to remember the sins of those who sin against us, and our reliance upon our Father’s justice and judgment to be adequately applied to all those who sin against us. It is not for us to take these matters into our own hands.

(Deut 32:35 [KJV])
To me [belongeth] vengeance, and recompence; their foot shall slide in [due] time: for the day of their calamity [is] at hand, and the things that shall come upon them make haste.

(Heb 10:28-31 [KJV])
He that despised Moses’ law died without mercy under two or three witnesses:
Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?
For we know him that hath said, Vengeance [belongeth] unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people.

[It is] a fearful thing to fall into the hands of the living God.

The actions of the individuals surrounding the death of Yahushua and Stephen are acts against Torah.? It is because the acts are against Torah that they are to be remembered and that those who commit those acts would have consequences according to Torah. In this Yah is glorified and we are simply asking for a just scale in the Day of Judgment. We are not wishing undo harm on those who deserve it, but that Yah judges according to His Word.? Even in the case of David and Jeremiah, the request of remembering their sins was toward those who were seeking to murder them for no Torah justifiable reason - i.e. they were innocent. This would bring us back to what is coming in the future and the coming persecutions… those who seek to kill us in the future, we are not to fight against but rather set an example to all around that we do not fear death (see Paul’s 2nd letter to Timothy), but their act is an abomination to Yah and we should want that all acts against His Torah be handled according to Torah. Yah tells us in Ezekiel that the righteous and the wicked will be remembered in their final acts, not the cumulative acts of their life.

Shalom

Mark 3 -4:23
3:4 And He said to them, “Is it right to do good on the Sabbath, or to do evil, to save life or to kill?” But they remained silent.
Many use this verse to justify not keeping the Sabbath, but Yahshua was not working’ What they fail to realize is that He was in fact keeping the Sabbath.

I also read in the King James the name of Simon and want to point it out to you. Simon was Zealot not a Canaanite.
http://en.wikipedia.org/wiki/Simon_the_Zealot

The apostle called Simon Zelotes, Simon the Zealot, in Luke 6:15 and Acts 1:13; and Simon Kananaios or Simon Cananeus (”Simon” signifying שמעון “hearkening; listening”, Standard Hebrew Šimʿon, Tiberian Hebrew Šimʿôn), was one of the most obscure among the apostles of Jesus. Little is recorded of him aside from his name. A few pseudepigraphical writings were connected to him, and Jerome does not include him in De viris illustribus.

The name of Simon occurs in all the passages of the synoptic gospels and Acts that give a list of apostles, without further details.
Simon, whom he named Peter, and Andrew his brother, and James and John, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Simon who was called the Zealot, and Judas [”the son” is interpolated] of James, and Judas Iscariot, who became a traitor. (Luke 6:12-16, RSV)

To distinguish him from Simon Peter, he is called Kananaios, or Kananites (Matthew 10:4; Mark 3:18), and in the list of apostles in Luke 6:15, repeated in Acts 1:13, Zelotes, the “Zealot”. Both titles derive from the Hebrew word qana, meaning The Zealous, though Jerome and others mistook the word to signify the apostle was from the town of Cana (in which case his epithet would have been “Kanaios”) or even from the region of Canaan. As such, the translation of the word as “the Cananite” or “the Canaanite” is purely traditional and without contemporary extra-canonic parallel.

Unpardonable Sin
28 “Truly, I say to you, all the sins shall be forgiven the sons of men, and whatever blasphemies they speak, 29 but he who blasphemes against the Set-apart Spirit has no forgiveness forever, but is subject to everlasting judgment,” 30 because they said, “He has an unclean spirit.”

http://www.ucg.org/bible-faq/unpardonable-sin-god-forgive.htm

What is the unpardonable sin? What sin won’t God forgive?

Some worry they have committed an unpardonable sin. Jesus Christ’s perfect sacrifice can cover any sin, so what could make a sin so bad God wouldn’t forgive it.

Many have asked about what is often called the unpardonable sin.

Christ mentioned this unforgivable sin in Mark 3:28-29, where it is described as blasphemy against the Holy Spirit. It had to do with denying the authority and power of God. Mark explains that Christ was responding to an accusation from His detractors, who said, “He has an unclean spirit” (verse 30). They meant that His authority came from Satan, not from God. Although these accusers knew that Christ was the Son of God, they accused Him of being a fraud. Christ warned them that they were in danger of committing a sin for which there was no forgiveness.

What is the fate of one who does not repent of this sin? The unrepentant will die in a lake of fire at the end of the age (Matthew 10:28; Revelation 20:14-15). It’s not that one sin is more terrible than another is, but rather that any sin we don’t repent of will result in death. Hebrews 6:4-6 and Hebrews 10:26-27 both mention this sin as well, warning us not to “fall away” or to “sin willfully.” How does one know if he has crossed the point of no return?

So long as one desires to repent, to get his or her life back in order spiritually, God will always forgive. Sadly, it is possible to come to a state of not caring about and not looking for forgiveness. If there’s no repentance, there can be no forgiveness. That’s when a person is in danger of the unforgivable sin. A person can come to that place either by simply drifting away or by sharply turning away from God in angry hostility.

At any time, God can and will forgive the sin of departing from Him, if the sinner wants forgiveness and genuinely repents. God inspired John to write, “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9). Clearly, God will extend mercy to all who sincerely repent and change—regardless of their sin. Christ’s words, coupled with the warnings in Hebrews, are sobering. Nonetheless, we should hold fast to the hope that God will grant us repentance when we turn to Him.

Let’s broaden the subject to consider a related aspect. Quite apart from the unpardonable sin, many sincere religious people do not understand that sin is the transgression of God’s law (1 John 3:4). Most churches teach and practice a theology much different from the way of life followed by the early New Testament Church of God.

Yahshua told Peter that we should forgive our brother 70 X 7, do you think Yahovah would do any less.

What is the Fathers Will?

Mark 3::35 “For whoever does the desire of Elohim is My brother and My sister and mother.”1 Footnote: 1Mt. 12:50, Lk. 8:21.
Mathew 7: 21 “Not everyone who says to Me, ‘Master, Master,’ shall enter into the reign of the heavens, but he who is doing the desire of My Father in the heavens. 22 “Many shall say to Me in that day, ‘Master, Master, have we not prophesied in Your Name, and cast out demons in Your Name, and done many mighty works in Your Name?’ 23 “And then I shall declare to them, ‘I never knew you, depart from Me, you who work lawlessness!’

Yahshua tells us that on the day of judgement that many will kneel before Him bragging about what they have done in His name. They will, while on bended knees, while grovelling at His feet, with hope in their voices say “Lord, Lord, remember all the things I did in Your name, I prophesied, I spoke in tongues, I healed the sick, I cast out devils, I, I, I…” Why will they be grovelling in hope instead of standing tall in confidence? They will be grovelling and squirming because of two things the Lord has warned us about in these three verses, two things they ignored.

But, Yahshua will say to them “depart from Me, you who work lawlessness.”

They healed the sick, the drove out devils, they spoke in tongues, they prophesied, they did wonderful works in the name of the Lord, why are they going to eternal damnation, what is it that they didn’t do, how is it that they missed doing the one thing they had to do, ” whoever does the desire of my Father “?

What is the will of the Father?

Mathew 18:2 And יהושע called a little child to Him, set him in their midst, 3 and said, “Truly, I say to you, unless you turn and become as little children, you shall by no means enter into the reign of the heavens. 4 “Whoever then humbles himself as this little child is the greatest in the reign of the heavens. 5 “And whoever receives one little child like this in My Name receives Me. 6 “But whoever causes one of these little ones who believe in Me to stumble, it is better for him that a millstone be hung around his neck, and that he be drowned in the depth of the sea. 7 “Woe to the world because of stumbling-blocks! For it is necessary that stumbling-blocks come, but woe to that man by whom the stumbling-block comes! 8 “And if your hand or foot causes you to stumble, cut it off and throw it away from you. It is better for you to enter into life lame or crippled, rather than having two hands or two feet, to be thrown into the everlasting fire. 9 “And if your eye causes you to stumble, pluck it out and throw it away from you. It is better for you to enter into life with one eye, rather than having two eyes, to be thrown into the fire of Gehenna. 10 “See that you do not despise one of these little ones, for I say to you that in the heavens their messengers always see the face of My Father who is in the heavens. 11 “For the Son of Aḏam has come to save what was lost. 12 “What do you think? If a man has a hundred sheep, and one of them goes astray, would he not leave the ninety-nine on the mountains, going to seek the one that is straying? 13 “And if he should find it, truly, I say to you, he rejoices more over that sheep than over the ninety-nine that did not go astray. 14 “Thus it is not the desire of your Father who is in the heavens that one of these little ones should be lost.

Again What is the Will of the Father? Do you not yet know this?

John 14: 15 “If you love Me, you shall guard My commands.1 Footnote: 1See Ex. 20:6, vv. 21&23,. 16 “And I shall ask the Father, and He shall give you another Helper, to stay with you forever – 17 the Spirit of the Truth, whom the world is unable to receive, because it does not see Him or know Him. But you know Him, for He stays with you and shall be in you.

1 John 5: 1 Everyone who believes that יהושע is the Messiah has been born of Elohim, and everyone who loves the One bringing forth also loves the one having been born of Him. 2 By this we know that we love the children of Elohim, when we love Elohim and guard His commands. 3 For this is the love for Elohim, that we guard His commands,1 and His commands are not heavy,. 4 because everyone having been born of Elohim overcomes the world. And this is the overcoming that has overcome the world: our belief. 5 Who is the one who overcomes the world but he who believes that יהושע is the Son of Elohim?

2 John 1: 6 And this is the love, that we walk according to His commands.1 This is the command, that as you have heard from the beginning, you should walk in it.

The Will of the Father is that you keep the commandments. Why? John 14:15 If you Love me You will keep them. Those who say they love Him and keep not the commandments are liars.

1John 2: 3 And by this we know that we know Him, if we guard His commands.1 Footnote: 1See 3:6. 4 The one who says, “I know Him,” and does not guard His commands, is a liar, and the truth is not in him. 5 But whoever guards His Word, truly the love of Elohim has been perfected1 in him. By this we know that we are in Him.

1John 3: . 6 Everyone staying in Him does not sin. Everyone sinning has neither seen Him nor known Him.1 Footnote: 1See 2:4 & 3 John v. 11. 7 Little children, let no one lead you astray. The one doing righteousness is righteous, even as He is righteous.1 Footnote: 1See 2:29. 8 The one doing sin is of the devil, because the devil has sinned from the beginning. For this purpose the Son of Elohim was manifested: to destroy the works of the devil.1 Footnote: 1See Titus 2:14. 9 Everyone having been born of Elohim does not sin, because His seed stays in him, and he is powerless to sin, because he has been born of Elohim.

That is the Fathers Will, that you keep the commandments. And now that you are the light of the world what must you do?
4: 20 “And those sown on good soil, are those who hear the word, and accept it, and bear fruit, some thirtyfold, and some sixty, and some a hundred.” 21 And He said to them, “Would a lamp be brought to be put under a basket or under a bed? Is it not to be put on a lampstand? 22 “For whatever is hidden shall be revealed, and whatever has been kept secret, shall come to light.1 Footnote: 1Lk. 8:17.

You brethren are the light to the world of the truth that you are learning. Do not hide in your rooms. Do not get under a basket so no one can see your good works. Tell people about what you are learning and share it with them. Let you light shine. Let them know to return to the Torah as Yahshua truly taught. Not this christainity that does away with the law. That is not the Fathers will. The Fathers will is that we do keep His Torah and this is how we show Him that we love Him. If you are not keeping the Torah then you are liars and will be told on the fateful day I never knew you depart from me. Be a light and begin to tell what you know. Let it shine.

We are also going to continue to study the 613 laws of Torah which we can read at http://www.jewfaq.org/613.htm
We are doing 7 laws each week and this week we shall study laws 163-169. We also have commentary, with editing from me, again from http://theownersmanual.net/The_Owners_Manual_02_The_Law_of_Love.Torah

163 Not to boil meat with milk (Ex. 23:19) (CCN91). See Separation of Meat and Dairy.

(163)Do not boil meat with milk. “The first of the firstfruits of your land you shall bring into the house of Yahweh your God. You shall not boil a young goat in its mother’s milk.” (Exodus 23:19; cf. Exodus 34:26, Deuteronomy 14:21) This is a mitzvah that observant Jews today can really get their teeth into, so to speak. It’s a great example of how things can get totally out of hand if we refuse to pay attention to what Yahweh actually said and obviously meant. The first thing to go was the parent-child connection: instead of a young goat being boiled in its own mother’s milk, it was any kid being boiled in any goat’s milk. Then it was any meat being boiled in any kind of milk. Pretty soon, that became a blanket prohibition against eating dairy products (milk, cream, cheese, etc.) in the same meal with meat. Then the rabbis extended this simple instruction to forbid eating milk and poultry together. (Better safe than sorry, right?) The Talmud subsequently took the game to the next level, prohibiting the cooking of meat and fish together or even serving them on the same plates. For some unknown reason, though, it’s supposed to be okay to eat fish and dairy together. You can also eat dairy and eggs in the same meal. Confused yet?

All this behavioral evolution is brought to you by people who swear that an “oral law” explaining everything was delivered to the elders at the same time Moses was being given the written Torah. These traditions, they say, were orally transmitted, flawlessly, from rabbi to student for almost two thousand years until somebody finally wrote it all down, calling it the Mishnah—which in turn became the basis of the Talmud—which in turn is chock full of contradictory rabbinical opinion. An oral law, orally transmitted for millennia without corruption? Yeah, picture that. Face it, guys. The oral law isn’t worth the paper it’s printed on.

But it gets worse. According to the rabbis, not only can’t you eat meat with dairy products (and so forth), you can’t even use the same utensils—pots, pans, dishes, silverware, etc.—to prepare and serve them. And cleaning up is a problem, too: you have to use separate sinks, or run fleishik (meat) and milchik (dairy) paraphernalia separately in the dishwasher (admittedly a compromise—you’re ideally supposed to have two dishwashers). We are solemnly assured that G-d is terribly impressed with people who actually negotiate this outrageous obstacle course.

What’s really going on here? Go back to where the rabbis made their first wrong turn. “You shall not boil a young goat in its mother’s milk.” It’s a parent-child illustration—again. And again, it’s a Messianic prophecy with an instructive principle attached. The “mother” once again represents Yahweh’s Spirit in this illustration, and the “young goat” represents the Messiah, specifically in His role as sin-bearer in our stead. And the “milk” is that which comes from the Spirit to sustain us, to help us grow, to keep us healthy—it’s nothing short of God’s holy Word. So what is the mitzvah telling us? We are never to use God’s Word as a weapon against God’s work. Ironically, the Jews have made a contact sport out of this very practice for thousands of years, and we just saw a classic example of it. Another example: TV preachers whose “ministries” have more to do with funding than with fundamental truth. Another: sects or denominations that use a few carefully selected passages to create doctrines and dogma designed to subjugate, control, and fleece the would-be faithful. Another: politicians who piously play the “Christian card,” wooing the religious right while sacrificing the clear precepts of Yahweh on the altar of political expediency. Another: businessmen who think of the church or synagogue merely as fertile fields for new commercial contacts. I think you get the picture.

http://www.keithhunt.com/Kidmilk.html
In 1195, Maimonides suggested:

“As for the prohibition against eating meat [boiled] in milk, it is in my opinion not improbable that - in addition to this being undoubtedly very gross food and very filling - idolatry had something to do with it. Perhaps such food was eaten at one of
the ceremonies of their cult or one of their festivals” (The Guide to the Perplexed 111:48).

Maimonides admitted, however, that he could find no support for his theory:

“[Although] this is the most probable view regarding the reasons for this prohibition… I have not seen this set down in any of the books of the Sabeans [pagans] that I have read.”

Both the Ugaritic text and the Bible contain references to cooking a kid in milk. Ginsberg concluded that the ritual described in the Ugaritic tablet was the “same idolatrous custom that the Torah forbade.” In the Canaanite ritual, the milk in which the kid was cooked symbolized the milk that the newly born gods were given when suckled by the pagan goddesses Athirst and Rahmay. The cooking of a goat in milk was forbidden in the Bible because it “symbolizes the suckling [by the pagan goddesses} of the newborn gods!”

So here at last was the explanation of the biblical prohibition. Maimonides’ intuition was right; the biblical prohibition was a reaction against a Canaanite ritual involving the boiling of a kid in its mother’s milk.

In the ensuing years, this explanation gained wide acceptance among both Ugaritic and biblical scholars, and indeed became almost a dogma of scholarship. Anton Schoors concluded that “the parallel is most striking and the biblical prohibition is certainly directed against the practice described in this text.” Umberto Cassuto said, “It is clear that this was the practice of the Canaanites on one of their holidays” and we can now “guess that this custom was widespread in the ritual of the [Israelite’s] pagan neighbors.” And Edward Ullendorff found that the two texts “astonishing verbal resemblance helps to illuminate some of the obscurities of both: it is clear that the Pentateuch is inveighing against an obnoxious Canaanite custom, perhaps a fertility cult or some other ritually significant ceremony.”

164 Not to eat flesh with milk (Ex. 34:26) (according to the Talmud, this passage is a distinct prohibition from the one in Ex. 23:19) (CCN92). See Separation of Meat and Dairy.

(164)Do not eat flesh with milk. “The first of the firstfruits of your land you shall bring to the house of Yahweh your God. You shall not boil a young goat in its mother’s milk.” (Exodus 34:26) According to the Talmud, this passage is a distinct prohibition from the one we just reviewed. But as you can see, the wording in the Torah is virtually identical. The rabbis are hallucinating again. Notice that in both instances, this precept is contextually linked to the offering of firstfruits. In general, this indicates a spirit of grateful acknowledgement of Yahweh’s provision. In particular, the Feast of Firstfruits was one of seven specific annual holidays, or miqrym, set aside as prophetic markers of significant events in Yahweh’s plan of redemption—in this case the resurrection of the Messiah: the miqra was ultimately fulfilled on the Feast of Firstfruits in 31 A.D. Both of the Exodus passages are also concerned in a larger sense with the congregational worship of Israel, specifically the directive for all males to appear before Yahweh three times a year, at Passover/Unleavened Bread/Firstfruits in the spring, then at the Feast of Weeks, then at Trumpets/Atonement/Tabernacles in the fall. (But for what it’s worth, the precept is mentioned in the context of dietary rules in Deuteronomy 14:21.)

The first thing we need to ask ourselves is: why would Yahweh say something like this three times? What’s so all-fired important, and what could it possibly have to do with the third miqra? It is a well documented fact that both Egypt and Canaan practiced pagan fertility rites that included boiling a kid in its mother’s milk. By sprinkling the resulting broth on their gardens and fields after the harvest, they hoped to placate the gods into granting them a bountiful harvest in the coming season. By tying this odd commandment to the Feast of Firstfruits, Yahweh was in effect saying, Don’t petition the false gods of your neighbors or give them thanks; they can’t do anything for you—or against you. Worship Me alone, for I am the sole source of your blessing, the One True God. As a matter of fact, a few verses later He specifically reminded them: “You shall not bow down to their gods, nor serve them, nor do according to their works; but you shall utterly overthrow them and completely break down their sacred pillars.” (Exodus 23:24)

The specifications for the Feast of Unleavened Bread stated that a male lamb (not a goat) a year old was to be sacrificed, an offering made by roasting it in fire (not boiling it in milk) (see Leviticus 23:12). If the Israelites substituted the pagan practice for the one Yahweh had instituted, the picture He was painting would be obliterated. The lamb was a picture of innocence—ultimately a metaphor for Yahshua the Messiah—whereas the goat symbolized sin (as in the prescribed services of the Day of Atonement). Likewise, it was fire, not hot water (or milk), that stood for judgment. So boiling a goat in its mother’s milk spoke of something quite different than Yahweh’s intended picture lesson—a sinless Yahshua bearing our well-deserved punishment Himself, a sacrifice for which we should be eternally grateful. This is all a long, long way from “Don’t put cheese on your burger.”

165 Not to eat the of the thigh-vein which shrank (Gen. 32:33) (CCN1). See Forbidden Fats and Nerves.

(165)Do not eat the of the thigh-vein which shrank. “So Jacob called the name of the place Peniel: “For I have seen God face to face, and my life is preserved.” Just as he crossed over Penuel the sun rose on him, and he limped on his hip. Therefore to this day the children of Israel do not eat the muscle that shrank, which is on the hip socket, because He touched the socket of Jacob’s hip in the muscle that shrank.” (Genesis 32:30-32) Based on this incident, Jews even today consider the sciatic nerve and the adjoining blood vessels forbidden as food—it must be cut out. As a practical matter, however, this tissue is so difficult to remove, Jewish sochets normally don’t deal with it; they just sell the hindquarters to non-kosher butchers. Moses states that the practice was a longstanding tradition even in his day (five centuries or so after Jacob’s wrestling match). But nowhere in the Torah is there a hint of divine instruction about this. It’s nothing but what it purports to be—a man-made tradition.

Believe it or not, I’ve got no problem with tradition. Traditions help us get through our days without having to re-invent the wheel every ten minutes. Think of them as habits on steroids. But while I see traditions as useful, even necessary, components of our collective human psyche, I have a serious issue with the equating of our traditions with God’s commands. They are not the same thing. As a case in point, this mitzvah is clearly a tradition, not an instruction from Yahweh. Of course, there’s no particular reason not to keep the custom if it helps you define your place in the world. But don’t go saying that God told you to do it. He did nothing of the sort. This convention has no legitimate place in any listing of Yahweh’s instructions.

166 Not to eat chelev (tallow-fat) (Lev. 7:23) (CCN88). See Forbidden Fats and Nerves.

(166)Do not eat chelev (tallow-fat). “Yahweh spoke to Moses, saying, ‘Speak to the children of Israel, saying: You shall not eat any fat, of ox or sheep or goat. And the fat of an animal that dies naturally, and the fat of what is torn by wild beasts, may be used in any other way; but you shall by no means eat it. For whoever eats the fat of the animal of which men offer an offering made by fire to Yahweh, the person who eats it shall be cut off from his people.’” (Leviticus 7:22-25) The context here is instruction concerning the peace offering (which could be either a thank offering, a freewill offering, or an offering consecrating a vow). This was a sacrifice that was to be consumed by the one offering it, shared with the priests, and dedicated to Yahweh.

The “fat,” Yahweh’s portion, was defined thus: “The fat that covers the entrails and all the fat which is on the entrails, the two kidneys and the fat that is on them by the flanks, and the fatty lobe attached to the liver above the kidneys, he shall remove, as it was taken from the bull of the sacrifice of the peace offering.” (Leviticus 4:8-10) In other words, the fatty portions of the animal that existed in separate or unmixed areas, not necessarily the fat that was marbled in among the musculature. As it turns out, there are chemical differences between this “chelev” and ordinary muscle and sub-dermal fat which may explain Yahweh’s warning in a practical sense.

These fat portions of an offering were to be burned in homage to Yahweh, not eaten. The cultural baggage attached to the Hebrew word heleb tells us why. It not only means fat, but also “the best, the choice parts.” For instance, the word is used in Genesis 45:18 to describe the best the country had to offer—the “fat of the land.” So by burning it instead of eating it, one was symbolically offering Yahweh the best part of his sacrifice. It wasn’t until the twentieth century that we understood the health risks of a fatty diet. Yahweh however, having designed us, knew what was best for us—and it wasn’t fat.

Interestingly, Yahweh wasn’t particularly interested in “getting the fat portions for Himself,” only in making sure we dumb humans didn’t eat it. If a clean animal was unfit for sacrifice (having been attacked by wild beasts, for instance—see #155) its owner could still make use of the fat for purposes other than eating—making candles or soap, for example.

167 Not to eat blood (Lev. 7:26) (CCN89). See Draining of Blood.

(167)Do not eat blood. “You shall not eat any blood in any of your dwellings, whether of bird or beast. Whoever eats any blood, that person shall be cut off from his people.” (Leviticus 7:26-27) The rabbis got this one right. If the number of times we are instructed about something is any indication of the significance God attaches to it, then Yahweh considers not consuming blood to be really important. No fewer than fourteen separate times is the practice specifically condemned in scripture. Beyond these, passages like Psalm 16:4 link the drinking of blood to pagan religious rites, which were to be avoided at all costs.

Yahweh actually gave us a reason this time, explaining why blood was to be avoided—in biological terms that shed light on the spiritual aspects of the subject. “Be sure that you do not eat the blood, for the blood is the life; you may not eat the life with the meat. You shall not eat it; you shall pour it on the earth like water.” (Deuteronomy 12:23-24) This concept wasn’t new with the Mosaic Law, either. It was first introduced way back in Noah’s day, right after the flood. “Every moving thing that lives shall be food for you. I have given you all things, even as the green herbs. But you shall not eat flesh with its life, that is, its blood.” (Genesis 9:3-4) This is the first time in the Bible that God specifically put meat on the menu (although Abel kept flocks, so who knows?). And right here at the beginning, Yahweh instructs Noah not to eat blood with his meat because the life of the animal was in the blood—or as stated here, it was the blood. Again, we read: “Whatever man of the house of Israel, or of the strangers who dwell among you, who eats any blood, I will set My face against that person who eats blood, and will cut him off from among his people. For the life of the flesh is in the blood, and I have given it to you upon the altar to make atonement for your souls; for it is the blood that makes atonement for the soul.’ (Leviticus 17:10-11) Yahweh is declaring those who consume blood to be His enemies. He’s really serious about this point.

Finally, the admonition was repeated for the benefit of the gentile believers of the fledgling Ekklesia: “For it seemed good to the Holy Spirit and to us to lay no greater burden on you than these requirements: You must abstain from eating food offered to idols, from consuming blood or eating the meat of strangled animals, and from sexual immorality. If you do this, you will do well.” (Acts 15:28-29) The few words of admonition that were handed down were considered absolutely essential for their spiritual growth and well-being, and these included Yahweh’s long-standing prohibition against eating blood.

It doesn’t take a trained medical professional to understand that “the life is in the blood.” If blood isn’t constantly flowing to the tissues of the body, the result is death, in very short order. It doesn’t matter where the problem is—if the pump that’s supposed to push it through the body has been damaged, or the arteries have been obstructed, or the blood has left the body through a wound—the body doesn’t care. No blood, no life. It’s that simple.

From a bio-spiritual viewpoint, blood serves several functions. First it brings oxygen and nourishment to the tissues. Think of the erythrocytes—the red blood cells—as being analogous to the Holy Spirit’s sustenance in our lives. If God’s ruach/breath is not supplying every nook and cranny of the body of Christ (the Church), the parts not receiving nourishment will be in danger of dying and falling away. Just as physical life requires oxygen, spiritual life requires God’s Ruach Qodesh—His Holy Spirit. In this world, you’re not truly alive unless you have both.

Second, the blood is the vehicle through which the body is cleansed. Metabolic waste products are collected by the blood and brought to collection centers like the liver and kidneys, where they are safely extracted. If this were not done, our tissues would absorb and collect toxins and pollutants, making us sick and ultimately killing us. This is analogous to the Spirit’s influence in our lives: removing the toxicity of sin allows the growth of love, which in turn leads to joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self control.

Third, the blood protects us from disease. Its leucocytes, or white blood cells, attack microorganisms that attempt to invade our bodies from outside. Think of this function as being roughly equivalent to the Holy Spirit’s role as Comforter, the Spirit of Truth (cf. John 14:17) who gives believers discernment, the ability to fight off the attacks of Satan and spot the false teaching of his minions. If the Spirit is not present within us, we have no defense at all against these things.

There’s far more to it, of course, but I think you get the picture. On a strictly practical note, I should point out that the toxicology study we saw earlier, the one by Dr. David Macht that demonstrated the remarkable scientific accuracy of the Mosaic dietary laws (see Mitzvah #148), also had something to say about eating blood. In every animal tested, both clean and unclean, the blood turned out to be more toxic than the flesh. If we know what’s good for us, we will never question God’s word.

Blood is sacred. It bears life. That’s why the blood of bulls, lambs, and goats was deemed acceptable for the temporary atonement of man’s sins in the Old Covenant economy. As we saw above, “It is the blood that makes atonement for the soul.’ (Leviticus 17:11). Blood does for our bodies what the Holy Spirit does for our souls, providing the breath of life, food, protection, and cleansing. So after being told time after time not to consume blood, how is it that we hear this provocative—no, revolutionary—statement leaving the lips of Yahshua? “Most assuredly, I say to you, he who believes in Me has everlasting life. I am the bread of life. Your fathers ate the manna in the wilderness, and are dead. This is the bread which comes down from heaven, that one may eat of it and not die. I am the living bread which came down from heaven. If anyone eats of this bread, he will live forever; and the bread that I shall give is My flesh, which I shall give for the life of the world…. Unless you eat the flesh of the Son of Man and drink His blood, you have no life in you. Whoever eats My flesh and drinks My blood has eternal life, and I will raise him up at the last day. For My flesh is food indeed, and My blood is drink indeed. He who eats My flesh and drinks My blood abides in Me, and I in him. As the living Father sent Me, and I live because of the Father, so he who feeds on Me will live because of Me. This is the bread which came down from heaven—not as your fathers ate the manna, and are dead. He who eats this bread will live forever.” (John 6:47-51, 53-58) He’s not talking about us all becoming cannibalistic vampires here—He’s not talking about consuming his body and blood, but rather incorporating His life and Spirit. Yahshua is saying as bluntly as He can that we must assimilate Him—that he must become a part of us—if we are to experience the eternal life that only He can provide.

His flesh is His nourishing Word, and His blood is His Spirit—the breath of eternal life. “Life is in the blood.” No metaphor in the world is going to explain this adequately, but this comes close.

As we might expect from Yahweh, however, it’s not all metaphor. I’ll preface the following information with the blanket admission that I don’t have a shred of physical proof for what I’m about to tell you. I’m taking the word of men—some now passed on—who have nevertheless consistently honored Yahweh in their life, words, and work. I told most of this story in somewhat more detail in Future History, Chapter 13: “Jerusalem, Jerusalem,” so I’ll just cut to the chase. In 1982, an amateur archeologist named Ron Wyatt discovered the resting place of the Ark of the Covenant—in Jerusalem, in a cave located directly beneath the site of Yahshua’s crucifixion. The cross was held upright in a square hole cut in the limestone bedrock, and a prominent crack extended from this carved recess all the way to the hidden chamber some thirty feet below. This crevasse was apparently caused by the earthquake mentioned in Matthew 27:51. Wyatt found the inside of the crack coated with a black substance, some of which had splashed onto the top of the Ark—the mercy seat. Chemical analysis revealed the substance to be human blood. Whose? The One whose blood was supposed to be sprinkled on the mercy seat—the Lamb of God, Yahshua Himself!

It’s a great story so far, but it gets better. Wyatt, sometime before his death in 1999, had a lab in Israel test the blood (without telling them where it came from, of course). I’ll let Bill Fry, of Anchor Stone International, pick up the narrative:
“In order to perform a chromosome count (karyotype) test on human blood you must be able to isolate and culture living white blood cells. This is because white blood cells are the only cells in the blood that carry genetic material. These cells must also be alive because they have to be cultured so they mature and divide. At a certain stage of cell division the chromosomes within the cell become visible under a microscope. When this stage is reached a dye or chemical is added that stops the growth cycle. Then the chromosomes are counted by sight through a microscope…. Best case scenario, blood cells can live outside of the body approximately two weeks. A sample older than this would not contain living cells so there would be no way to perform a karyotype test. This is the reason Ron [Wyatt] so specifically pointed out that the blood of Christ was alive. Even though the dried blood sample was 2,000 years old, when rehydrated and examined under a microscope, it contained living cells, including white blood cells….

“The results of the chromosome test conclusively affirms the identity of this man as the Christ because it testifies that he was the product of a virgin birth! Under normal circumstances all human beings have 46 chromosomes, 23 from their mother and 23 from their father. There are 22 pairs of autosomes which determine things such as our height, hair and eye color, etc. The 23rd pair is the sex determinant pair. They consist of either X or Y chromosomes. The mother only has X chromosomes. The father has both X and Y chromosomes.

“If the sex-determinant pair is matched XX, the child is a female. If XY, the child is a male. Thus we see that the single chromosome provided by the father in this chromosome pair determines the gender of the child. When the blood sample Ron Wyatt took from the crack in the rock ceiling above the Mercy Seat was tested, it contained 24 chromosomes—23 from the mother and one Y chromosome from the father, 24 chromosomes. As Dr. Eugene Dunkley states in his article on the genetics of the blood of Christ, 24 chromosomes is exactly what would be expected if a man was born of a virgin. There are 23 chromosomes from the mother and a Y chromosome from a father. But that father cannot be a human father because the other 22 chromosomes on the father’s side are missing. Therefore the existence of a Y chromosome is at the very least a mystery, if not a miracle.”

This puts the maxim “The life is in the blood” in a whole new light, doesn’t it? Yes, while our bodies are alive, our blood is the conveyor of life. But in the case of Yahshua, life—eternal life—really was in the blood. It still is. In any number of ways.

168 To cover the blood of undomesticated animals (deer, etc.) and of fowl that have been killed (Lev. 17:13) (CCA49).

(168)Cover the blood of undomesticated animals (deer, etc.) and of fowl that have been killed. “Whatever man of the children of Israel, or of the strangers who dwell among you, who hunts and catches any animal or bird that may be eaten, he shall pour out its blood and cover it with dust; for it is the life of all flesh. Its blood sustains its life. Therefore I said to the children of Israel, ‘You shall not eat the blood of any flesh, for the life of all flesh is its blood. Whoever eats it shall be cut off.’” (Leviticus 17:13-14) The draining of blood is not just a ritual sacrifice procedure. It’s a health rule (in addition to its weighty symbolism), and therefore applies to wild game hunted for food as well as to domesticated animals. If meat is to be eaten safely, it must fit within the definition of a “clean” animal (with divided hooves and chewing cud) or a “clean” bird (not a carrion eater) and be completely drained of blood shortly after being killed (see #157). Moreover, the blood thus drained out must not be allowed to pool above ground, where carnivores, scavengers, and vermin could find it, but must be covered with earth. Yahweh designed us. He knows what it will take to keep us healthy.

169 Not to eat or drink like a glutton or a drunkard (not to rebel against father or mother) (Lev. 19:26; Deut. 21:20) (CCN106).

(169)Do not eat or drink like a glutton or a drunkard (not to rebel against father or mother). “If a man has a stubborn and rebellious son who will not obey the voice of his father or the voice of his mother, and who, when they have chastened him, will not heed them, then his father and his mother shall take hold of him and bring him out to the elders of his city, to the gate of his city. And they shall say to the elders of his city, ‘This son of ours is stubborn and rebellious; he will not obey our voice; he is a glutton and a drunkard.’ Then all the men of his city shall stone him to death with stones; so you shall put away the evil from among you, and all Israel shall hear and fear.” (Deuteronomy 21:18-21) And you thought spanking was over the top. The ACLU would love to get their hands on this one. This particular mitzvah puts teeth into the Fifth Commandment, “Honor your father and your mother….” (See #59.) The values Yahweh’s law instilled into Israel’s Theocratic society (and hopefully on some level, our own) manifested themselves in a citizenry that was devout, hard-working, and respectful of God and man alike. A man who despised these values and God’s instruction was likely to be just the opposite—rebellious, lazy, and self-indulgent. He would have been what was described in Mitzvah #3 as a man who blasphemes (Hebrew: naqab, meaning to puncture or perforate, figuratively to libel, blaspheme, or curse”) God, or one who, as in Mitzvah #61, curses (qalal, meaning to take lightly, to bring into contempt, or despise) his parents. Both of these offenses carried the death penalty. In the present case, the focus is brought to bear on the likely symptoms: gluttony, drunkenness, and disobedience. But it’s all the same idea: Yahweh was protecting His chosen people against apostasy and rebellion.

The religious establishment of Yahshua’s time smelled an opportunity. They thought they might be able to invoke this precept in a misguided attempt to rid themselves of that inconvenient young rabbi in their midst who kept poking holes in their pretensions. Like lawyers today, they knew it wasn’t the evidence; it was what you could make out of it. First, they’d thought (and said) that John the Baptist was a demon-possessed lunatic for dressing up like a sack of potatoes and eating locusts and wild honey in the desert—and preaching the uncomfortable truth about them. But when Yahshua came along, refusing to fast while His disciples were with Him, drinking (and making) wine—and preaching the same uncomfortable truth about the religious bigwigs—they figured they might be able to arrange a stoning party for him based on Deuteronomy 21. They figured wrong. Yahshua observed that these hypocrites were awfully hard to please: “To what shall I liken this generation? It is like children sitting in the marketplaces and calling to their companions, and saying: ‘We played the flute for you, and you did not dance; we mourned to you, and you did not lament.’ For John [the Baptist] came neither eating nor drinking, and they say, ‘He has a demon.’ The Son of Man came eating and drinking, and they say, ‘Look, a glutton and a winebibber, a friend of tax collectors and sinners!’ But wisdom is justified by her children.” (Matthew 11:16-19)

It isn’t eating (or even over-eating) that the Torah is warning against in this mitzvah. Nor is it drinking alcoholic beverages (though its excess is reproved time and again in scripture). God is warning His people about rebellion, about taking His Law lightly, about stubbornly refusing to heed His word. Deciding what (and how much) to eat is just the tip of the iceberg; all of God’s Torah has practical ramifications for us, either because it helps us live our lives according to Yahweh’s design, or because it points directly toward His plan of redemption. Disregarding the Mosaic dietary laws in the name of “freedom under Christ” is a big mistake, for these aren’t so much “laws” as they are instructions. As often as not, they carry their own penalty—the natural consequence of failing to heed the Owner’s Manual.

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