Search
Archive
Categories

News Letter 5847-013
8th day of the 3rd month 5847 years after the creation of Adam
The 49th day of the Counting of the Omer
The 3rd Month in the Second year of the third Sabbatical Cycle
The Third Sabbatical Cycle of the 119th Jubilee Cycle
The Sabbatical Cycle of Earthquakes Famines, and Pestilences.
June 12, 2011

Shabbat Shalom Brethren,
You are the wheat of Shavuot and Yehshua is the redeemer who collects us at Shavuot

Psa 19:14 Let the words of my mouth and the meditation of my heart Be pleasing before You, O יהוה, my rock and my redeemer. Yehovah Tsori Vegoali

We have now counted to the 49th day. Have any of you noticed that each week I give you the count as to where we are in the count towards the Jubilee year?

The current year of 5847 is the number of years since the creation of Adam.

Then if we read Gen 6:3 And יהוה said, “My Spirit shall not strive with man forever in his going astray. He is flesh, and his days shall be one hundred and twenty years.”

The word years here can also mean periods of time; so 120 periods of time could also mean 120 Jubilee cycles.

120 from Gen 6:3 X 49 years for each Jubilee cycle gives your 5880 years as the next 49th year. 5881 as the 120th Jubilee year which begins the 7th millennium as year one. This is just 34 years from now which is 2045.

Before any of you jump to the wrong conclusion read Mat 24:19 “And woe to those who are pregnant and to those who are nursing children in those days! 20 “And pray that your flight does not take place in winter or on the Sabbath. 21 “For then there shall be great distress,1 such as has not been since the beginning of the world until this time, no, nor ever shall be. Footnote:1Or great pressure, or great affliction.22 “And if those days were not shortened, no flesh would be saved, but for the sake of the chosen ones those days shall be shortened.

And in our many studies we have shown you that those years are shortened from 5880 to 5869 when the events of Pentecost will be fulfilled. This is the year Satan is locked away at the end of the tribulation and so 3 ½ year earlier is 5866 which is the beginning of the Great Tribulation.

Each week I also give you the current Sabbatical cycle. We are in the third Sabbatical cycle. Just like in our count to Pentecost where we count the day and the week, I have been telling you the Sabbatical week, or cycle. We are currently in the third Sabbatical week. There are 7 Sabbatical weeks in a Jubilee cycle.

I also have been telling you the curses that are expected during this third Sabbatical cycle as shown to us in Lev 26 and Math 24 and Ezekiel 14.

And then I give you the current Gregorian date so you know how to cross reference the two.

Right now we are in the 16th year and third Sabbatical week of counting the Jubilee years; and just 19 years from the start of the Great tribulation. We are just 9 years from the destruction of the USA and UK and her commonwealth countries in 5856 or 2020 on the Gregorian calendar.

Luk 17:26 “And as it came to be in the days of Noaḥ, so also shall it be in the days of the Son of Aḏam: 27 “They were eating, they were drinking, they were marrying, they were given in marriage, until the day that Noaḥ went into the ark, and the flood came and destroyed them all. 28 “And likewise, as it came to be in the days of Lot: They were eating, they were drinking, they were buying, they were selling, they were planting, they were building, 29 but on the day Lot went out of Seḏom it rained fire and sulphur from heaven and destroyed all.30 “It shall be the same in the day the Son of Aḏam is revealed.

When you read these verses you should by now realize what this is talking about. It is talking about the exact same day in the count to Pentecost, each and every time. This is telling us the exact same year that the flood came in the sixth Sabbatical cycle and is the exact same year that Sodom and Gomorrah were destroyed, in the sixth Sabbatical cycle and it is this precise exact same time in the coming sixth Sabbatical cycle that “It shall be the same in the day the Son of Aḏam is revealed.”

That year Brethren is 2033 when Satan is locked away.

Now you know why we do the count each year to Pentecost to know when our redeemer comes.

In the news this week are the following;
http://articles.cnn.com/2009-02-06/world/china.drought.half.century_1_worst-drought-drought-hit-yellow-river?_s=PM:WORLD
China is suffering another natural disaster — this time, the worst drought in half a century. The land is parched and the irrigation dams have dried up. Crops and livestock are dying.

China on Thursday raised the drought-emergency-alert level from orange to red and allocated an additional $44 million dollars on top of the $13 million in emergency aid already released.

Since November northern and central China has had little rain. Many places have not had rainfall for more than 100 days.
The Yangtze River, which carries 80% of China’s river freight, has been closed to ocean-going vessels in response to historically low water levels.

The water level along the lower reaches of the river near the city of Wuhan was just above three metres (10 feet) on Thursday, the Chang Jiang Waterway Bureau said on its website.

A day earlier, the bureau closed a 228-kilometre (140-mile) stretch above Wuhan to ocean-going vessels due to shallow water in an effort to prevent the ships from bottoming out.

Further up the river, the massive Three Gorges Dam, the world’s biggest hydroelectric project, has discharged more water to alleviate the drought conditions down river, state press reported.

http://chinadigitaltimes.net/china/drought/ You can read more about the severity of this drought and how the Chinese are trying to divert huge rivers over long distances to help ease the problem.

For the second summer in a row, crops around the globe are being devastated.

Farms have been wiped out by droughts in some places and flooding in others.

In the U.S., Texas is withering from its worst drought since 1895 even as floods across the South impact 3.6 million acres of farmland. (see Drought map at http://www.drought.unl.edu/dm/monitor.html ) Europe’s wheat crop is under threat thanks to the driest growing conditions in a generation, while floods are impacting potential harvests in Canada and have already destroyed much of the wheat crop in Australia.

As a result, prices are about to go through the roof, and supplies will be short this fall.

Rising demand and bad weather had already stretched the global food supply chain to the limit. The UN fao Food Price Index rose 25 percent last year. In February, it hit a record high.

“[J]ust when you thought things couldn’t get any worse, food prices are about to rocket higher in coming weeks,” writes Ian Cooper, editor of the Wealth Daily column. “We’re descending into a food crisis that’ll ravage the world as we know it,” Cooper says. “We should prepare ourselves now to see food shortages.”

It’s one thing to have to pay more for food, assuming you have the money. But what if the food isn’t even there?

In Matthew 24, Yehshua was asked by His disciples about what signs would precede His Second Coming. One of the signs He said to look for was: “… and there shall be famines, and pestilences, and earthquakes, in [different] places” (verse 7). Yehshua said His return would be preceded by an uptick in natural disasters.

http://crisisboom.com/2011/06/02/european-drought-raises-fears-of-food-riots/ And on top of all this we are now reading of the drought in Europe. Do you still not believe what the Sabbatical cycles are teaching you?

This coming famine has been foretold to us in the Sabbatical cycles and the curses in Lev 26.

We are now at day 49 of the counting of the Omer. On Sunday June 12th this year it will be the 50th day, The Jubilee Day. And on this day another wave offering is to be given.

I have emphasized the importance of the first wave offering and how it represented those saints who had lived and died up until that time. Scriptures tell us that no man has gone to heaven except the son of man who came down from heaven. Joh 3:12 “If you do not believe when I spoke to you about earthly matters, how are you going to believe when I speak to you about the heavenly matters? 13 “And no one has gone up into the heaven except He who came down from the heaven – the Son of Aḏam.

But most of the Christian world believes you go to heaven as soon as you die, and yet when they are about to die, most do not want to go and others mourn the supposed fact that the deceased has now gone to heaven or maybe hell. See the article Heaven or Hell which at http://www.sightedmoonnl.com/?page_id=530

And yet here is Yehshua Himself saying that no one has gone to heaven. Not Moses, or David a man after Yehovah’s own heart nor Isaiah or any of the other prophets. So what is going on here?

When you keep the Count to Pentecost and you take part in the wave offering after Passover then these things should begin to make sense to you and wrong Christian teachings will be shown as such and then you can discard those pagan practices.

The wave offering of Pentecost, the wave offering of Shavuot, the waving of the two loaves of Leavened Bread is tied right back into the wave offering of Passover. And it also explains a great deal about the 144,000 that are spoken of in revelation. Do you understand this?

Are you also aware that this wave offering is teaching us something else and ties our understanding into the 8th Day Feast that comes at the end of The Feast of Tabernacles or Sukkot?

Are you aware of the teachings about the three deacons of the Constellation of Cancer which is also known in ancient days as the Sheep Fold. The First deacon is the little Bear or Ursa Minor or little Dipper. This represents the first wave offering at Passover.

The next deacon is the Big Bear or Ursa Major or the Big Dipper. This represents the wave offering at Pentecost which is yet future.

The third and final deacon is the Heavenly ship Argo, which is named after our Toronto Football team. I am teasing you. But this third deacon represents the events that are to happen on the 8th Day Feast.

The first two wave offerings are pointing to this great harvest yet to come and represented by this third deacon of this constellation of Cancer.

Do you grasp the magnitude of this day we are about to keep called today Pentecost?

Joh 4:32 And He said to them, “I have food to eat of which you do not know.” 33 Then the taught ones said to each other, “Did anyone bring Him food to eat?” 34 יהושע said to them, “My food is to do the desire of Him who sent Me, and to accomplish His work. 35 “Do you not say, ‘There are still four months, and the harvest comes’? See, I say to you, lift up your eyes and see the fields, for they are white for harvest – already! 36 “He who is reaping receives a reward, and gathers fruit for everlasting life, so that both he who is sowing and he who is reaping rejoice together. 37 “For in this the word is true, ‘One sows and another reaps.’38 “I sent you to reap that for which you have not laboured. Others have laboured, and you have entered into their labours.”

Brethren Yehshua was telling them that the harvest in the fall, which takes place at Sukkot was still four months off. The harvest in the fall which is represented by the Good Ship Argo in the third deacon of Cancer, is the harvest of all of mankind who have ever lived, and who will be given the opportunity to live under the teachings of Yehshua at that time.

But what Yehshua was saying was that the harvest now is ready. The fields are already white. Four months before Sukkot puts us at the Feast of Pentecost, the Big Dipper which is the wave offering of wheat loaves. At this time the wheat fields are already white and ready for the harvest.

How many times have we been compared to wheat in the parables of Yehshua?

Mat 3:7 And seeing many of the Pharisees and Sadducees coming to his immersion, he said to them, “Brood of adders! Who has warned you to flee from the coming wrath? 8 “Bear, therefore, fruits worthy of repentance, 9 and do not think to say to yourselves, ‘We have Aḇraham as father.’1 For I say to you that Elohim is able to raise up children to Aḇraham from these stones. Footnote: 1John 8:33-34, Rom. 9:8. 10 “And the axe is already laid to the root of the trees. Every tree, then, which does not bear good fruit is cut down and thrown into the fire. 11 “I indeed immerse you in water unto repentance, but He who is coming after me is mightier than I, whose sandals I am not worthy to bear. He shall immerse you in the Set-apart Spirit and fire.12 “His winnowing fork is in His hand, and He shall thoroughly cleanse His threshing-floor, and gather His wheat into the storehouse, but the chaff He shall burn with unquenchable fire.”

Mat 13:10 And the taught ones came and said to Him, “Why do You speak to them in parables?” 11 And He answering, said to them, “Because it has been given to you to know the secrets of the reign of the heavens, but to them it has not been given. 12 “For whoever possesses, to him more shall be given, and he shall have overflowingly; but whoever does not possess, even what he possesses shall be taken away from him. 13 “Because of this I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand. 14 “And in them the prophecy of Yeshayahu is completely filled, which says, ‘Hearing you shall hear and by no means understand, and seeing you shall see and by no means perceive, 15 for the heart of this people has become thickened, and their ears are hard of hearing, and their eyes they have closed, lest they should see with their eyes and hear with their ears, lest they should understand with their heart, and turn back, and I heal them.’ 16 “And blessed are your eyes because they see, and your ears because they hear, 17 for truly I say to you, that many prophets and righteous ones longed to see what you see, and did not see it, and to hear what you hear, and did not hear it. 18 “You, then, hear the parable of the sower: 19 “When anyone hears the word of the reign, and does not understand it, then the wicked one comes and snatches away what was sown in his heart. This is that sown by the wayside. 20 “And that sown on rocky places, this is he who hears the word and immediately receives it with joy, 21 yet he has no root in himself, but is short-lived, and when pressure or persecution arises because of the word, immediately he stumbles. 22 “And that sown among the thorns is he who hears the word, and the worry of this age and the deceit of riches choke the word, and it becomes fruitless.1 Footnote: 1Lk. 21:34, 2 Tim. 3:4. 23 “And that sown on the good soil is he who hears the word and understands it, who indeed bears fruit and yields – some a hundredfold, some sixty, some thirty.” 24 Another parable He put before them, saying, “The reign of the heavens has become like a man who sowed good seed in his field, 25 but while men slept, his enemy came and sowed darnel among the wheat and went away.
26 “And when the blade sprouted and bore fruit, then the darnel also appeared. 27 “And the servants of the master of the house came and said to him, ‘Master, did you not sow good seed in your field? From where then does it have the darnel?’ 28 “And he said to them, ‘A man, an enemy did this.’ And the servants said to him, ‘Do you wish then, that we go and gather them up?’ 29 “But he said, ‘No, lest while you gather up the darnel you also uproot the wheat with them. 30 ‘Let both grow together until the harvest, and at the time of harvest I shall say to the reapers, “First gather the darnel and bind them in bundles to burn them, but gather the wheat into my granary.” ’ ”

Yehshua told Peter He was as wheat.
Luk 22:31 And the Master said, “Shimʽon, Shimʽon! See, Satan has asked for you to sift you as wheat. 32 “But I have prayed for you, that your belief should not fail. And when you have turned, strengthen your brothers.”

And Yehshua also compared His own life to that of a kernel of wheat.

Joh 12:24 “Truly, truly, I say to you, unless a grain of wheat falls into the ground and dies, it remains alone. But if it dies, it bears much fruit.

Who are the darnel, or who are the tares, which look just like the wheat but are not? We see them all the time all around us. They talk like we do and pretend to worship as we do, but when confronted about keeping the law and all the ten commandments they suddenly become tares and try to get us not to keep the Commandments any more, especially the 4th one which includes keeping the Holy Days of Lev 23 and the Sabbatical years of Lev 25.

2Ti 3:1 But know this, that in the last days hard times shall come. 2 For men shall be lovers of self, lovers of money, boasters, proud, blasphemers, disobedient to parents, thankless, wrong-doers, 3 unloving, unforgiving, slanderers, without self-control, fierce, haters of good, 4 betrayers, reckless, puffed up, lovers of pleasure rather than lovers of Elohim, 5 having a form of reverence1 but denying its power. And turn away from these! Footnote: 1See v. 13, Isa. 24:5-6, Mt. 24:12, Rom. 1:30-31, 2 Thess. 2:3-11. 6 For among them are those who creep into households and captivate silly women loaded down with sins, led away by various lusts, 7 always learning and never able to come to the knowledge of the truth. 8 And as Yoḥane and Mamrĕ opposed Mosheh, so do these also oppose the truth – men of corrupt minds, found worthless concerning the belief;9 but they shall not go on further, for their folly shall be obvious to all, as also that of those men became.

So which seed are you? The seed of Abraham unto wheat or the seed of Satan unto a tare?

Joh 8:33 They answered Him, “We are the seed of Aḇraham, and have been servants to no one at any time. How do you say, ‘You shall become free’?” 34 יהושע answered them, “Truly, truly, I say to you, everyone doing sin is a servant of sin. 35 “And the servant does not stay in the house forever – a son stays forever. 36 “If, then, the Son makes you free, you shall be free indeed. 37 “I know that you are the seed of Aḇraham, but you seek to kill Me, because My word has no place in you. 38 “I speak what I have seen with My Father, and you do what you have heard from your father.” 39 They answered and said to Him, “Aḇraham is our father.”1 יהושע said to them, “If you were Aḇraham’s children, you would do the works of Aḇraham. Footnote: 1See Mt. 3:9, Rom. 9:8. 40 “But now you seek to kill Me, a Man who has spoken to you the truth which I heard from Elohim. Aḇraham did not do this. 41 “You do the works of your father.” Then they said to Him, “We were not born of whoring, we have one Father: Elohim.” 42 יהושע said to them, “If Elohim were your Father, you would love Me, for I came forth from Elohim, and am here. For I have not come of Myself, but He sent Me. 43 “Why do you not know what I say? Because you are unable to hear My Word. 44 “You are of your father the devil, and the desires of your father you wish to do. He was a murderer from the beginning, and has not stood in the truth, because there is no truth in him. When he speaks the lie, he speaks of his own, for he is a liar and the father of it. 45 “And because I speak the truth, you do not believe Me. 46 “Who of you proves Me wrong concerning sin? And if I speak the truth, why do you not believe Me? 47 “He who is of Elohim hears the Words of Elohim, therefore you do not hear because you are not of Elohim.” 48 The Yehuḏim answered and said to Him, “Do we not say well that You are a Shomeronite and have a demon?” 49 יהושע answered, “I do not have a demon, but I value My Father, and you do not value Me. 50 “And I do not seek My own esteem, there is One who is seeking and is judging. 51 “Truly, truly, I say to you, if anyone guards My Word he shall never see death at all.” 52 The Yehuḏim said to Him, “Now we know that You have a demon! Aḇraham died, and the prophets. And You say, ‘If anyone guards My Word he shall never taste death at all.’ 53 “Are You greater than our father Aḇraham, who died? And the prophets died. Whom do You make Yourself?” 54 יהושע answered, “If I esteem Myself, My esteem is none at all. It is My Father who esteems Me, of whom you say that He is your Elohim. 55 “And you have not known Him, but I know Him. And if I say, ‘I do not know Him,’ I shall be like you, a liar. But I do know Him and I guard His Word.1 Footnote: 1See also 15:10. 56 “Your father Aḇraham was glad that he should see My day, and he saw it and did rejoice.” 57 The Yehuḏim, therefore, said to Him, “You are not yet fifty years old, and have You seen Aḇraham?” 58 יהושע said to them, “Truly, truly, I say to you, before Aḇraham came to be, I am.”1 Footnote: 1See also 1:1, 6:62, 17:5. 59 Therefore they picked up stones to throw at Him, but יהושע was hidden and went out of the Set-apart Place, going through the midst of them, and so passed by.

Listen to what Paul says about this change which is to take place at Pentecost.

1Co 15:30 And why do we stand in danger every hour? 31 I affirm, by the boasting in you which I have in Messiah יהושע our Master, I die day by day. 32 If, as men do, I have fought with beasts at Ephesos, of what good is it to me? If the dead are not raised, “Let us eat and drink, for tomorrow we die.” 33 Do not be led astray, “Evil company corrupts good habits.” 34 Wake up to soberness, righteously, and do not sin, for some do not have the knowledge of Elohim. I speak this to your shame. 35 But someone might say, “How are the dead raised up? And with what body do they come?” 36 Senseless one! What you sow is not made alive unless it dies. 37 And as to what you sow: you do not sow the body which is to be, but a bare grain, it might be wheat or some other grain. 38 But Elohim gives it a body as He wishes, and to each seed a body of its own. 39 All flesh is not the same flesh, but there is one flesh of men, and another flesh of beasts, and another of fishes, and another of birds. 40 And there are heavenly bodies and earthly bodies, but the esteem of the heavenly is truly one, and the esteem of the earthly is another, 41 one esteem of the sun, and another esteem of the moon, and another esteem of the stars – for star differs from star in esteem. 42 So also is the resurrection of the dead: it is sown in corruption, it is raised in incorruption; 43 it is sown in disrespect, it is raised in esteem; it is sown in weakness, it is raised in power; 44 it is sown a natural body, it is raised a spiritual body; there is a natural body, and there is a spiritual body. 45 And so it has been written, “The first man Aḏam became a living being,” the last Aḏam a life-giving Spirit. 46 The spiritual, however, was not first, but the natural, and afterward the spiritual. 47 The first man was of the earth, earthy; the second Man is the Master from heaven. 48 As is the earthy, so also are those who are earthy; and as is the heavenly, so also are those who are heavenly. 49 And as we have borne the likeness of the earthy, we shall also bear the likeness of the heavenly. 50 And this I say, brothers, that flesh and blood is unable to inherit the reign of Elohim, neither does corruption inherit incorruption. 51 See, I speak a secret to you: We shall not all sleep, but we shall all be changed, 52 in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. 53 For this corruptible has to put on incorruption, and this mortal to put on immortality. 54 And when this corruptible has put on incorruption, and this mortal has put on immortality, then shall come to be the word that has been written, “Death is swallowed up in overcoming.” 55 “O Death, where is your sting? O grave, where is your overcoming?” 56 And the sting of death is the sin, and the power of the sin is the Torah. 57 But thanks to Elohim who gives us the overcoming through our Master יהושע Messiah.58 Therefore, my beloved brothers, be steadfast, immovable, always excelling in the work of the Master, knowing that your labour is not in vain in the Master.

Again Brethren do you grasp the huge importance of this day of Pentecost?

Act 1:1 The first account I made, O Theophilos, of all that יהושע began both to do and to teach, 2 until the day when He was taken up, after giving instructions through the Set-apart Spirit to the emissaries whom He had chosen, 3 to whom He also presented Himself alive after His suffering by many infallible proofs, being seen by them for forty days, speaking concerning the reign of Elohim. 4 And meeting with them, He commanded them not to leave Yerushalayim, but to wait for the Promise of the Father,1 “which you have heard from Me – Footnote: 1Lk. 24:49, John 14:16 & 26. 5 because Yoḥanan truly immersed in water, but you shall be immersed in the Set-apart Spirit not many days from now.”

Act 2:1 And when the Day of the Festival of Weeks had come, they were all with one mind in one place. 2 And suddenly there came a sound from the heaven, as of a rushing mighty wind, and it filled all the house where they were sitting. 3 And there appeared to them divided tongues, as of fire, and settled on each one of them. 4 And they were all filled with the Set-apart Spirit and began to speak with other tongues, as the Spirit gave them to speak. 5 Now in Yerushalayim there were dwelling Yehuḏim, dedicated men from every nation under the heaven. 6 And when this sound came to be, the crowd came together, and were confused, because everyone heard them speak in his own language. 7 And they were all amazed and marvelled, saying to each other, “Look, are not all these who speak Galileans? 8 “And how do we hear, each one in our own language in which we were born? 9 “Parthians and Medes and Ěylamites, and those dwelling in Aram Naharayim, both Yehuḏah and Kappadokia, Pontos and Asia, 10 both Phrygia and Pamphulia, Mitsrayim and the parts of Libya around Cyrene, visitors from Rome, both Yehuḏim and converts, 11 “Cretans and Araḇs, we hear them speaking in our own tongues the great deeds of Elohim.” 12 And they were all amazed, and were puzzled, saying to each other, “What does this mean?” 13 And others mocking said, “They have been filled with sweet wine.” 14 But Kĕpha, standing up with the eleven, lifted up his voice and said to them, “Men of Yehuḏah and all those dwelling in Yerushalayim, let this be known to you, and listen closely to my words. 15 “For these men are not drunk, as you imagine, since it is only the third hour of the day. 16 “But this is what was spoken by the prophet Yo’ĕl: 17 ‘And it shall be in the last days, says Elohim, that I shall pour out of My Spirit on all flesh. And your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams, 18 and also on My male servants and on My female servants I shall pour out My Spirit in those days, and they shall prophesy. 19 ‘And I shall show wonders in the heaven above and signs in the earth beneath: blood and fire and vapour of smoke. 20 ‘The sun shall be turned into darkness, and the moon into blood, before the coming of the great and splendid day of יהוה. 21 ‘And it shall be that everyone who calls on the Name of יהוה shall be saved.’1 Footnote: 1Joel 2:28-32, Rom. 10:13. 22 “Men of Yisra’ĕl, hear these words: יהושע of Natsareth, a Man from Elohim, having been pointed out to you by mighty works, and wonders, and signs which Elohim did through Him in your midst, as you yourselves also know, 23 this One, given up by the set purpose and foreknowledge of Elohim, you have impaled and put to death through the hands of lawless men – 24 “Him Elohim raised up, having loosed the pangs of death, because it was impossible that He could be held in its grip. 25 “For Dawiḏ says concerning Him, ‘I saw יהוה before me continually, because He is at my right hand, in order that I should not be shaken. 26 ‘For this reason my heart rejoiced, and my tongue was glad, and now my flesh shall also rest in expectation, 27 because You shall not leave my being in the grave, nor shall You give Your Kind One to see corruption. 28 ‘You have made known to me the ways of life, You shall fill me with joy in Your presence.’1 Footnote: 1Ps. 16:8-11. 29 “Men and brothers, let me speak boldly to you of the ancestor Dawiḏ, that he died and was buried,1 and his tomb is with us to this day. Footnote: 1See v. 34. 30 “Being a prophet, then, and knowing that Elohim had sworn with an oath to him: of the fruit of his loins, according to the flesh, to raise up the Messiah to sit on his throne, 31 foreseeing this he spoke concerning the resurrection of the Messiah, that His being was neither left in the grave, nor did His flesh see corruption. 32 “Elohim has raised up this יהושע, of which we are all witnesses. 33 “Therefore, having been exalted to the right hand of Elohim, and having received from the Father the promise of the Set-apart Spirit, He poured out this which you now see and hear. 34 “For Dawiḏ did not ascend into the heavens, but he himself said, ‘יהוה said to my Master, “Sit at My right hand, 35 until I make Your enemies a footstool for Your feet.” ’1 Footnote: 1Ps. 110:1. 36 “Therefore let all the house of Yisra’ĕl know for certain that Elohim has made this יהושע, whom you impaled, both Master and Messiah.” 37 And having heard this, they were pierced to the heart, and said to Kĕpha and the rest of the emissaries, “Men, brothers, what shall we do?” 38 And Kĕpha said to them, “Repent, and let each one of you be immersed in the Name of יהושע Messiah for the forgiveness of sins.1 And you shall receive the gift of the Set-apart Spirit. Footnote: 1See 2:40, 3:19, 3:26. 39 “For the promise is to you and to your children, and to all who are far off, as many as יהוה our Elohim shall call.”
40 And with many other words he earnestly witnessed and urged them, saying, “Be saved from this crooked generation.”1 Footnote: 1Jer. 51:6, Phil. 2:15, Rev. 18:4.
41 Then those, indeed, who gladly received his word, were immersed. And on that day about three thousand beings were added to them. 42 And they were continuing steadfastly in the teaching of the emissaries, and in the fellowship, and in the breaking of bread, and in the prayers. 43 And fear came upon every being, and many wonders and signs were being done through the emissaries. 44 And all those who believed were together, and had all in common, 45 and sold their possessions and property, and divided them among all, as anyone might have need. 46 And day by day, continuing with one mind in the Set-apart Place, and breaking bread from house to house, they ate their food with gladness and simplicity of heart, 47 praising Elohim and having favour with all the people. And the Master added to the assembly those who were being saved, day by day.

On the same day of Pentecost that the Apostles received the gift of the Holy Spirit in 31 CE., which Joel spoke of; on this very same day back in 1379 BC, exactly 1409 years earlier Yehovah came down and spoke to the Children of Israel in no uncertain terms and told them Himself the Ten Commandments and reaffirmed the marriage contract with them; The Ketubah which Yehovah had made with Abraham 430 years before this in 1809 BC.

Exo 19:1 In the third month after the children of Yisra’ĕl had come out of the land of Mitsrayim, on this day they came to the Wilderness of Sinai. 2 For they set out from Rephiḏim, and had come to the Wilderness of Sinai, and camped in the wilderness. So Yisra’ĕl camped there before the mountain. 3 And Mosheh went up to Elohim, and יהוה called to him from the mountain, saying, “This is what you are to say to the house of Yaʽaqoḇ, and declare to the children of Yisra’ĕl: 4 ‘You have seen what I did to the Mitsrites, and how I bore you on eagles’ wings and brought you to Myself. 5 ‘And now, if you diligently obey My voice, and shall guard My covenant, then you shall be My treasured possession above all the peoples – for all the earth is Mine – 6 ‘and you shall be to Me a reign of priests and a set-apart nation.’ Those are the words which you are to speak to the children of Yisra’ĕl.” 7 And Mosheh came and called for the elders of the people, and set before them all these words which יהוה commanded him. 8 And all the people answered together and said, “All that יהוה has spoken we shall do.” So Mosheh brought back the words of the people to יהוה. 9 And יהוה said to Mosheh, “See, I am coming to you in the thick cloud, so that the people hear when I speak with you, and believe you forever.” And Mosheh reported the words of the people to יהוה. 10 And יהוה said to Mosheh, “Go to the people and set them apart today and tomorrow. And they shall wash their garments, 11 and shall be prepared by the third day. For on the third day יהוה shall come down upon Mount Sinai before the eyes of all the people. 12 “And you shall make a border for the people all around, saying, ‘Take heed to yourselves that you do not go up to the mountain or touch the border of it. Whoever touches the mountain shall certainly be put to death. 13 ‘Not a hand is to touch it, but he shall certainly be stoned or shot with an arrow, whether man or beast, he shall not live.’ When the trumpet sounds long, let them come near the mountain.” 14 And Mosheh came down from the mountain to the people and set the people apart, and they washed their garments. 15 And he said to the people, “Be prepared by the third day. Do not come near a wife.” 16 And it came to be, on the third day in the morning, that there were thunders and lightnings, and a thick cloud on the mountain. And the sound of the ram’s horn was very loud, and all the people who were in the camp trembled. 17 And Mosheh brought the people out of the camp to meet with Elohim, and they stood at the foot of the mountain. 18 And Mount Sinai was in smoke, all of it, because יהוה descended upon it in fire. And its smoke went up like the smoke of a furnace, and all the mountain trembled exceedingly. 19 And when the blast of the ram’s horn sounded long and became louder and louder, Mosheh spoke, and Elohim answered him by voice.20 And יהוה came down upon Mount Sinai, on the top of the mountain. And יהוה called Mosheh to the top of the mountain, and Mosheh went up.

If you have not yet figured out the secret teachings in the wave offerings of Passover and Shavuot then you need to go and read about this in Pentecost’s Hidden Meaning at http://www.sightedmoon.com/?page_id=21

There is so much more I could say here right now. I am constantly blown away at the amount of things I am learning as I do these studies each week. In the counting of the Omer these past 50 days, in the teachings of the Sabbatical and Jubilee cycles and how they compare to the Omer count and the huge events that take place at this time of Pentecost which we are commanded to keep along with all the other Holy Days found in Lev 23. There is so much more I want to tell you. I have begun to put it into a book and could use your prayers in finishing this task. There is just so much information to put down in an orderly fashion so you all can see and understand the huge events this day represents now, in the past and soon again in the future.

We have been showing you over the past few weeks links from Qadesh La Yahweh Press in regards to certain articles showing you the proof’s you need in order to know absolutely without any doubts when the Sabbatical years occurred in history so you too can keep them today as commanded in Lev 25. http://www.yahweh.org/yahweh2.html

Here is the list of articles we have covered so far.
http://www.yahweh.org/publications/sjc/sj12Chap.pdf The Seleucid Era in Judaea

http://www.yahweh.org/publications/sjc/sj13Chap.pdf The Siege of Bethzura and Jerusalem

http://www.yahweh.org/publications/sjc/sj14Chap.pdf John Hyrcanus’s siege of Ptolemy in the fortress of Dagon

This week we are going to look at a very short article which tells us about the decree that Julius Caesar made in regards to a Sabbatical year in 43-42 BC which he mentions concerning the Jews. http://www.yahweh.org/publications/sjc/sj15Chap.pdf

Here for the last time this year are our counting of the Omer and the psalms that go with them.

Day 49 Psalm 138:1-8
Saturday June 11 is forty-nine days, which is seven weeks of the Omer
This Day represent the last day of the Feast of tabernacles and also represents the 49th year in the Sabbatical cycles and is the year 2044

Psa 138:1 I give You thanks with all my heart; Before the mighty ones I sing praises to You.
Psa 138:2 I bow myself toward Your set-apart Hĕḵal, And give thanks to Your Name For Your kindness and for Your truth; For You have made great Your Word, Your Name, above all.
Psa 138:3 On the day I called You did answer me, You made me bold with strength in my being.
Psa 138:4 Let all the sovereigns of the earth Give thanks to You, O יהוה, When they shall hear the words of Your mouth.
Psa 138:5 And let them sing of the ways of יהוה, For great is the esteem of יהוה.
Psa 138:6 Though יהוה is exalted, He looks on the humble; But the proud He perceives from a distance.
Psa 138:7 Though I walk in the midst of distress, You revive me; You stretch out Your hand Against the wrath of my enemies, And Your right hand saves me.
Psa 138:8 יהוה does perfect for me. O יהוה, Your kindness is everlasting. Do not forsake the works of Your hands.

Shavuot
Day 50 Psalm 150:1-6
Sunday June 12 is fifty day, which is seven weeks and one day of the Omer
This day represents the 50th year of the Jubilee in 2045 which is also the first year as we will now begin the 7th Millennium.
Psa 150:1 Praise Yah! Praise Ěl in His set-apart place; Praise Him in His mighty expanse!
Psa 150:2 Praise Him for His mighty acts; Praise Him according to His excellent greatness!
Psa 150:3 Praise Him with the blowing of the ram’s horn; Praise Him with the harp and lyre!
Psa 150:4 Praise Him with tambourine and dance; Praise Him with stringed instruments and flutes!
Psa 150:5 Praise Him with sounding cymbals; Praise Him with resounding cymbals!
Psa 150:6 Let all that have breath praise Yah. Praise Yah!

This past week once again Jono hosted me on his radio show. We talked about living with an unconverted mate. You can listen to this at http://www.truth2u.org/2011/06/joe-dumond-living-with-an-unconverted-mate.html and you can also leave your comments and questions at the end of the page. There are so many who struggle with this difficult marriage situation, and I was pleased to discuss this for their sakes. I do look forward to hearing from those of you who struggle in this situation. I also wrote about this many years ago and you can read it at http://www.sightedmoon.com/?page_id=32 titled, Living with an Unconverted Mate. It would be nice if you all left your comments on the comment section of Truth2U.com

We now return to our 3 1/2 year Torah studies which you can follow at http://www.sightedmoon.com/files/TriennialCycleBeginningAviv.pdf

In addition to our regular Torah reading we have the High Holy Day scriptures as well which for Shavuot can be found at http://www.sightedmoon.com/files/TriennialCycleBeginningAviv2.pdf ;
Shavuot Feast of Weeks
Ex 19-20
We will read this portion in our regular study.

Num 28:26-31

Num 28:26 ‘And on the day of the first-fruits, when you bring a new grain offering to יהוה at your Festival of Weeks, you have a set-apart gathering, you do no servile work. 27 ‘And you shall bring near a burnt offering as a sweet fragrance to יהוה: two young bulls, one ram, and seven lambs a year old, 28 with their grain offering of fine flour mixed with oil: three-tenths of an ĕphah for each bull, two-tenths for the one ram, 29 one-tenth for each of the seven lambs, 30 one male goat to make atonement for you, 31 perfect ones they are for you. Prepare them with their drink offerings, besides the continual burnt offering with its grain offering.

Lev 23:16-22

Lev 23:16 ‘Until the morrow after the seventh Sabbath you count fifty days, then you shall bring a new grain offering to יהוה. 17 ‘Bring from your dwellings for a wave offering two loaves of bread, of two-tenths of an ĕphah of fine flour they are, baked with leaven, first-fruits to יהוה. 18 ‘And besides the bread, you shall bring seven lambs a year old, perfect ones, and one young bull and two rams. They are a burnt offering to יהוה, with their grain offering and their drink offerings, an offering made by fire for a sweet fragrance to יהוה. 19 ‘And you shall offer one male goat as a sin offering, and two male lambs a year old, as a peace offering. 20 ‘And the priest shall wave them, besides the bread of the first-fruits, as a wave offering before יהוה, besides the two lambs. They are set-apart to יהוה for the priest. 21 ‘And on this same day you shall proclaim a set-apart gathering for yourselves, you do no servile work on it – a law forever in all your dwellings throughout your generations. 22 ‘And when you reap the harvest of your land do not completely reap the corners of your field when you reap, and do not gather any gleaning from your harvest. Leave them for the poor and for the stranger. I am יהוה your Elohim.’ ”

Ruth 1-2
The Book of Ruth (מגילת רות, Megillat Ruth) corresponds to the holiday of Shavuot both in its descriptions of the barley and wheat harvest seasons and Ruth’s desire to become a member of the Israelite people, who are defined by their acceptance of the Torah. Moreover, the lineage described at the end of the Book lists King David as Ruth’s great-grandson. According to tradition, David was born and died on Shavuot.

Ruth is one of the five books of the Writings known to the Jews as the Megilloth—the other four being the Song of Solomon, Ecclesiastes, Lamentations and Esther. While the word megilloth simply means “rolls” or “scrolls,” this term is used specifically of the festival scrolls—that is, the books of the Writings read in the synagogues at feast times. One of the major threads running through the book of Ruth is that of harvest, specifically the smaller spring harvest—first of barley and then of wheat (see Ruth 1:22). For this reason Ruth is traditionally read in Jewish synagogues during the Feast of Harvest or Firstfruits (Pentecost)—which occurs during this agricultural period in May or June.

Interestingly, Jewish tradition says the first Pentecost for Israel was when Yehovah gave the law at Mount Sinai and Israel accepted it, thereby truly becoming His people. Ruth is the story of a woman who accepted the laws of Yehovah and thereby became part of Yehovah’s people. It should be noted that the “harvest” of Israel as Yehovah’s people typified the spiritual harvest of spiritual Israel of whom are Yehovah’s “first fruits”. The story of Ruth helps to illustrate the fact that all people will one day be given the opportunity to follow Yehovah—and that, even today, gentiles are grafted in among Yehovah’s first fruits to be part of His early harvest. Paul (Romans 11:24-25) and Peter (Acts 10:9-15) later showed that Yehovah intended all along for the gentiles to be grafted into Israel (Isaiah 56:3-7; Leviticus 19:33).

It was also at Pentecost that the nation of Israel entered into its covenant marriage with Yehovah. And this was symbolic of the marriage relationship Yehshua was to have with Israel. Clearly, love and marriage—as representative of Yehovah’s relationship with His people—is also a theme of the book of Ruth. Boaz, picturing Yehshua, marries Ruth, who represents Israel. He is the husbandman who protects, provides for and cares for his bride.

Finally, another overarching theme of the book is clearly that of the kinsman-redeemer. “The Hebrew word for kinsman (goel) appears thirteen times in Ruth and basically means ‘one who redeems’” (The New Open Bible, 1990, introductory notes on Ruth). The need for redemption is made clear early in the story—and its accomplishment through buying back land, levirate marriage and the perpetuation of the family is the grand conclusion. The book thus “provides a clear picture of the kinsman-redeemer, an individual who through relationship is able to intervene on a family member’s behalf. In this role Boaz prefigures Yehshua, who became a real human being so that He might be our kinsman, and qualify as [that is, meet the conditions of becoming] our Redeemer” (Bible Reader’s Companion, introductory notes on Ruth). What a wonderful picture!

You will also be mindful that Boaz the redeemer of Ruth was from Bethlehem just as Yehshua our kinsman redeemer was.

Acts 2
Act 2:1 And when the Day of the Festival of Weeks had come, they were all with one mind in one place. 2 And suddenly there came a sound from the heaven, as of a rushing mighty wind, and it filled all the house where they were sitting. 3 And there appeared to them divided tongues, as of fire, and settled on each one of them. 4 And they were all filled with the Set-apart Spirit and began to speak with other tongues, as the Spirit gave them to speak. 5 Now in Yerushalayim there were dwelling Yehuḏim, dedicated men from every nation under the heaven. 6 And when this sound came to be, the crowd came together, and were confused, because everyone heard them speak in his own language. 7 And they were all amazed and marvelled, saying to each other, “Look, are not all these who speak Galileans? 8 “And how do we hear, each one in our own language in which we were born? 9 “Parthians and Medes and Ěylamites, and those dwelling in Aram Naharayim, both Yehuḏah and Kappadokia, Pontos and Asia, 10 both Phrygia and Pamphulia, Mitsrayim and the parts of Libya around Cyrene, visitors from Rome, both Yehuḏim and converts, 11 “Cretans and Araḇs, we hear them speaking in our own tongues the great deeds of Elohim.” 12 And they were all amazed, and were puzzled, saying to each other, “What does this mean?” 13 And others mocking said, “They have been filled with sweet wine.” 14 But Kĕpha, standing up with the eleven, lifted up his voice and said to them, “Men of Yehuḏah and all those dwelling in Yerushalayim, let this be known to you, and listen closely to my words. 15 “For these men are not drunk, as you imagine, since it is only the third hour of the day. 16 “But this is what was spoken by the prophet Yo’ĕl: 17 ‘And it shall be in the last days, says Elohim, that I shall pour out of My Spirit on all flesh. And your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams, 18 and also on My male servants and on My female servants I shall pour out My Spirit in those days, and they shall prophesy. 19 ‘And I shall show wonders in the heaven above and signs in the earth beneath: blood and fire and vapour of smoke. 20 ‘The sun shall be turned into darkness, and the moon into blood, before the coming of the great and splendid day of יהוה. 21 ‘And it shall be that everyone who calls on the Name of יהוה shall be saved.’1 Footnote: 1Joel 2:28-32, Rom. 10:13.

11/06/2011 Ex 19 Isaiah 15-19 Ps 129-131 John 7
Ex 19
Shavuot was also the first day on which individuals could bring the Bikkurim (first fruits) to the Temple in Jerusalem (Mishnah Bikkurim 1:3). The Bikkurim were brought from the Seven Species for which the Land of Israel is praised: wheat, barley, grapes, figs, pomegranates, olives, and dates (Deut. 8:8). In the largely agrarian society of ancient Israel, Jewish farmers would tie a reed around the first ripening fruits from each of these species in their fields. At the time of harvest, the fruits identified by the reed would be cut and placed in baskets woven of gold and silver. The baskets would then be loaded on oxen whose horns were
gilded and laced with garlands of flowers, and who were led in a grand procession to Jerusalem. As the farmer and his entourage passed through cities and towns, they would be accompanied by music and parades.

At the Temple, each farmer would present his Bikkurim to a kohen in a ceremony that followed the text of Deut. 26:1-10. This text begins by stating, ” ‘My father was a perishing Aramean, and he went down to Mitsrayim and sojourned there with few men. And there he became a nation, great, mighty, and numerous. 6 ‘But the Mitsrites did evil to us, and afflicted us, and imposed hard labour on us. 7 ‘Then we cried out to יהוה Elohim of our fathers, and יהוה heard our voice and saw our affliction and our toil and our oppression. 8 ‘And יהוה brought us out of Mitsrayim with a strong hand and with an outstretched arm, with great fear and with signs and wonders. 9 ‘And He brought us to this place and has given us this land, “a land flowing with milk and honey.” 10 ‘And now, see, I have brought the first-fruits of the land which You, O יהוה, have given me.’ Then you shall place it before יהוה your Elohim, and bow down before יהוה your Elohim, 11 and shall rejoice in all the good which יהוה your Elohim has given to you and your house, you and the Lĕwite and the stranger who is among you.

The text proceeds to retell the history of the Israelite people as they went into exile in Egypt and were enslaved and oppressed; following which God redeemed them and brought them to the land of Israel. The ceremony of Bikkurim conveys the ISrraelite’s gratitude to God both for the first fruits of the field and for His guidance throughout history (Scherman, p. 1068).

So here we are again at this special time of the year and the Torah study is about the giving of the law on the day of Pentecost.
On this very day Yehovah spoke with His own voice to all of the Israelites and gave them the Ten Commandments which all the people with one voice agreed to do; Exo 19:8 And all the people answered together and said, “All that יהוה has spoken we shall do.” So Mosheh brought back the words of the people to יהוה.

Exo 19:9 And יהוה said to Mosheh, “See, I am coming to you in the thick cloud, so that the people hear when I speak with you, and believe you forever.” And Mosheh reported the words of the people to יהוה. 10 And יהוה said to Mosheh, “Go to the people and set them apart today and tomorrow. And they shall wash their garments,11 and shall be prepared by the third day. For on the third day יהוה shall come down upon Mount Sinai before the eyes of all the people.

The people got ready on the preparation day Friday and the 49th day was Shabbat and the third day was Pentecost. How terrifyingly awesome that would have been to be there and to witness this most magnificent event. Moses was told to “set them apart today and tomorrow”. These set apart days were the weekly Sabbath which was the 49th day and Sunday which was the 50th day.

Exo 19:16 And it came to be, on the third day in the morning, that there were thunders and lightnings, and a thick cloud on the mountain. And the sound of the ram’s horn was very loud, and all the people who were in the camp trembled. 17 And Mosheh brought the people out of the camp to meet with Elohim, and they stood at the foot of the mountain. 18 And Mount Sinai was in smoke, all of it, because יהוה descended upon it in fire. And its smoke went up like the smoke of a furnace, and all the mountain trembled exceedingly. 19 And when the blast of the ram’s horn sounded long and became louder and louder, Mosheh spoke, and Elohim answered him by voice. 20 And יהוה came down upon Mount Sinai, on the top of the mountain. And יהוה called Mosheh to the top of the mountain, and Mosheh went up.

A question I ask Christians is that on this day of Pentecost this huge and awesome event took place and Yehovah gave us the 4th commandment. He made a big deal about all of the commandments. Where is the big deal about it being changed to Sunday? In the entire bible there is none because it never happened. But they still try to justify it by not keeping the Sabbath and changing it to Sunday.

Isaiah 15-19
Chapter 15
“The burden of Moab .” (v 1). In this chapter and the next, Isaiah continues his series of prophecies about the fate of the main biblical nations with a prophecy over the coming exile of the Moabites that is almost a lament.

“My heart cries out for Moab .: (v 5): Rashi (ad loc. comments): “The prophets of Israel are not like the prophets of the nations of the world. Bila’am sought to uproot Israel for no reason, while the prophets of Israel mourn over the punishments of the nations.”

The Moabites were descended from the incestuous relations between Abraham’s nephew Lot and his oldest daughter after the destruction of Sodom (Gen. 19:33-38). The mountainous strip of land east of the Dead Sea above Sodom to which Lot had fled became the inheritance of the children of Moab , while the children of Ammon, born from his relations with his second daughter, inherited the territories further north, east of the River Jordan, around the present-day Jordanian city of Amman .

The territories of the Moabites, lying largely on a plateau 4,300 feet above the level of the Dead Sea , consisted of steep but fertile hills that provided excellent pasture for their many sheep and cattle as well as abundant grain and wine. Thus although this region of the south of the modern kingdom of Jordan is not particularly famous or noteworthy today, in ancient times it was the center of a thriving kingdom with its own idolatrous religion and culture and a mighty army.

Although “cousins” of the Israelites, the Moabites were traditionally hostile to Israel in the times of Moses, the Judges and Kings. In this they were seen as the epitome of ingratitude because Abraham had taken Lot from Haran and saved him from captivity by the four kings, and in Abraham’s merit Lot was saved from the destruction of Sodom . Yet not only did the Moabites not help Israel ; they sent Bilaam to curse them and made war against them in the time of the Judges and Kings. When Sennacherib took the tribes of Reuben and Gad through their territory into exile, the Moabites mocked them saying they were simply returning to the other side of the river ( Euphrates ) from which their ancestor Abraham had come (see Rashi on v 7 of our present chapter).
The Moabites’ final expression of ingratitude was when they came to assist Sennacherib when he laid siege to Shomron for three years (see Rashi on Isaiah 16:14). In retribution, many of the Moabites themselves were taken into exile by Sennacherib, and any that were left were later exiled by Nebuchadnezzar. According to rabbinic tradition, the Moabites became completely assimilated with the other nations and all trace of them was lost (Rambam, Hilchos Issurey Bi’ah 12:25), although Jeremiah prophesied that at the end of days God will return the captivity of Moab (Jeremiah 48:47).

Vv 1-4 depict the destruction of the cities of Moab when Sennacherib would take their inhabitants into exile, and the mourning that would ensue.

Vv 5-6: Isaiah laments their destruction. The nation that was like a fat, prosperous three-year old heifer would flee screaming over their own devastation. “For the waters of Nimrim shall be desolate, for the hay is withered away, the grass fails, there is no green thing” (v 6): From this verse we can understand how lush and prosperous were the pastures of the Moabites at the height of their greatness.

Vv 7-9 explain the cause of their destruction because of their historical failure to support Israel (see Rashi on v 7, of which a synopsis was given above) and how Nebuchadnezzar - the “lion” referred to in verse 9 - would complete their desruction.

CHAPTER 16
Vv 1-4: The reason for Moab ’s punishment is that they did not help and support Israel . This is alluded to in verse 1, “Send the lamb to the ruler of the land. to the mountain of the daughter of Zion “. Meisha king of Moab had been subject to King Ahab of Israel , to whom he used to send one hundred thousand sheep (II Kings 3:4), but after the death of Ahab, he rebelled. Isaiah is saying here that the Moabites should have sent lambs to the Temple in Jerusalem , and had they done so in the time of Hezekiah they would have been saved from exile, but because of their failure to do so they would be punished.

“Take counsel, execute judgment, make your shadow as the night in the midst of the noonday: hide the outcasts, betray not the wanderer. Let My outcasts, O Moab, dwell with you” (vv 3-4). Here Isaiah asks the Moabites to give succor to the Israelites when they would later try to escape from Nebuchadnezzar’s armies by taking refuge in their territory. If they would do so they would avoid exile, but since they would not, they would be exiled.

This same verse is speaking to us in the very near future. Nebuchadnezzar represents Babylon which will be coming for Israel in the last days. At the martyrdom of the Saints at Passover in 2030 the survivors will flee across the Jordan to Moab where we will be hidden as a shadow in the night.

Rev 12:12 “Because of this rejoice, O heavens, and you who dwell in them! Woe to the earth and the sea, because the devil has come down to you, having great wrath, knowing that he has little time.” 13 And when the dragon saw that he had been thrown to the earth, he persecuted the woman who gave birth to the male child. 14 And the woman was given two wings of a great eagle, to fly into the wilderness to her place, where she is nourished for a time and times and half a time, from the presence of the serpent. 15 And out of his mouth the serpent spewed water like a river after the woman, to cause her to be swept away by the river. 16 And the earth helped the woman, and the earth opened its mouth and swallowed up the river which the dragon had spewed out of his mouth. 17 And the dragon was enraged with the woman, and he went to fight with the remnant of her seed, those guarding the commands of Elohim and possessing the witness of יהושע Messiah.

To know what this water was, that Satan spewed out, we just have to go to;
Rev 17:15 And he said to me, “The waters which you saw, where the whore sits, are peoples, and crowds, and nations, and tongues.

When we go to Daniel we learn a number of things. First of all we learn about prophecy that is happening right now; Egypt Libya and Kush which could be either or both Ethiopia and Sudan. Right now the king of the north, Europe, is attacking Libya, not for moral reasons of peace although this is what they say, but for oil which is also what Sudan has and which is also monitored by NATO forces as I write.

Dan 11:40 “At the time of the end the sovereign of the South shall push at him, and the sovereign of the North rush against him like a whirlwind, with chariots, and with horsemen, and with many ships. And he shall enter the lands, and shall overflow and pass over, 41 and shall enter the Splendid Land, and many shall stumble, but these escape from his hand: Eḏom, and Mo’aḇ, and the chief of the sons of Ammon. 42 “And he shall stretch out his hand against the lands, and the land of Mitsrayim shall not escape. 43 “And he shall rule over the treasures of gold and silver, and over all the riches of Mitsrayim, and Libyans and Kushites shall be at his steps. 44 “Then reports from the east and the north shall disturb him, and he shall go out with great wrath to destroy and put many under the ban, 45 and he shall pitch the tents of his palace between the seas and the splendid set-apart mountain, but shall come to his end with none to help him.

When you see Egypt and Libya and Kush fall to NATO forces you will also see these NATO forces take over the Holy Land at this same time. Again all in the name of peace.

It is after this time by a certain number of years that all of Israel will be gathered back to the Land for Passover and there will be two Passovers that year. Right after the first Passover many will flee to Moab and the rest will be martyred as we are told in Revelation 12.

And at some point during this time, tidings from the North and East trouble the beast power which will divert his attention from the refuges in Moab.

Rev 16:12 And the sixth messenger poured out his bowl on the great river Euphrates, and its water was dried up, in order to prepare the way of the sovereigns from the east. 13 And I saw coming out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet, three unclean spirits, as frogs, 14 for they are spirits of demons, doing signs, which go out to the sovereigns of the entire world, to gather them to the battle of that great day of יהוה the Almighty.

V 5: “And in mercy a throne will be established and he shall sit upon it in truth.” Our commentators interpret this verse as an allusion to the throne of Hezekiah (see Rashi ad loc.). This was greatly strengthened after the overthrow of Sennacherib, which came after he had already exiled the Moabites. The House of David itself was descended from the Moabite princess Ruth, daughter of King Eglon, who was King David’s great grandmother. Ruth embodied the spark of holiness that came down from the line of Abraham’s nephew Lot . When she converted, the vital spark for whose sake Moab was kept alive left it, and thus the kelipah (husk) - the remaining people of Moab - fell away into exile, while the throne of David was simultaneously strengthened.

That is the Talmud’s take on this verse. I believe this to be the Messiah.

Vv 6-11: The arrogance of Moab . Their destruction is compared to that of a fruitful vine.

“Therefore my heart shall moan like a lyre for Moab ” (v 11). Again the Israelite prophet shows his great compassion for the suffering of the nations with this metaphor evoking the plaintive melody of the lyre.

V 12: The Moabites’ prayers to their gods will not help them.

Vv 13-14: Prophecy on the looming calamity that would strike Moab after their three years in the service of Sennacherib besieging Shomron like wage laborers: its glory would be cast down and the tiny remnant would be left with no power.

Jeremiah also speaks of Moab.
Jer 48:1 Concerning Mo’aḇ. This is what יהוה of hosts, the Elohim of Yisra’ĕl said, “Woe to Neḇo! For it is ravaged, Qiryathayim is put to shame, captured. The high stronghold is put to shame and broken down. 2 “There is praise for Mo’aḇ no longer. In Ḥeshbon they have devised evil against her, ‘Come and let us cut it off as a nation.’ O Maḏmĕn, you are also cut off, a sword goes after you. 3 “Listen! An outcry from Ḥoronayim, ravaging and great destruction! 4 “Mo’aḇ shall be destroyed, her little ones shall cry out. 5 “For on the ascent to Luḥith they go up weeping bitterly. For in the descent of Ḥoronayim the enemies shall hear a cry of destruction. 6 “Flee, deliver your own lives! And be like a bush in the wilderness. 7 “For because you have trusted in your works and your treasures, you shall be captured. And Kemosh shall go forth into exile, his priests and his heads together. 8 “And a ravager shall come into every city, no one escapes. And the valley shall perish, and the plain be destroyed, as יהוה has spoken. 9 “Give wings to Mo’aḇ, for she has to flee away, and her cities become a ruin, with no one to dwell in them. 10 (Cursed is he who is slack in doing the work of יהוה, and cursed is he who withholds his sword from blood). 11 “Mo’aḇ has been at ease from his youth, and he has settled on his dregs, and has not been emptied from vessel to vessel, nor has he gone into exile. Therefore his flavour has stayed in him, and his fragrance is unchanged. 12 “Therefore see, the days are coming,” declares יהוה, “when I shall send him tilters, who shall tilt him over and empty his vessels and break the bottles. 13 “And Mo’aḇ shall be ashamed because of Kemosh, as the house of Yisra’ĕl was ashamed of Bĕyth Ěl, their refuge. 14 “How do you say, ‘We are mighty and strong men for battle’? 15 “Mo’aḇ is ravaged and her cities have been entered. And her chosen young men have gone down to the slaughter,” declares the Sovereign, whose Name is יהוה of hosts. 16 “The calamity of Mo’aḇ is near to come and his affliction hurries fast. 17 “Lament for him, all you who are around him. And all you who know his name, say, ‘How the strong sceptre has been broken, the staff of splendour!’ 18 “Come down from your esteem, and sit in thirst, O inhabitant, daughter of Diḇon. For the ravager of Mo’aḇ shall come against you, he shall destroy your strongholds. 19 “Stand by the way and watch, O inhabitant of Aroʽĕr. Ask him who flees and her who escapes; say, ‘What has been done?’ 20 “Mo’aḇ has been put to shame, for it has been broken down. Howl and cry! Let it be heard in Arnon that Mo’aḇ is ravaged. 21 “And judgment has come on the plain country, on Ḥolon and on Yaḥtsah and on Mophaʽath, 22 and on Diḇon and Neḇo and on Bĕyth Diḇlathayim, 23 and on Qiryathayim and on Bĕyth Gamul and on Bĕyth Meʽon, 24 and on Qeriyoth and on Botsrah, and on all the cities of the land of Mo’aḇ, far or near. 25 “The horn of Mo’aḇ has been cut off, and his arm has been broken,” declares יהוה. 26 “Make him drunk, because he has made himself great against יהוה. Mo’aḇ shall splash in his vomit, and he shall also be in mockery. 27 “And was not Yisra’ĕl a mockery to you? Was he found among thieves? For whenever you speak of him, you shake your head. 28 “O inhabitants of Mo’aḇ, leave the cities and dwell in the rock, and be like the dove making a nest in the sides of the cave’s mouth. 29 “We have heard of the pride of Mo’aḇ (he is very proud!), of his loftiness and arrogance and pride, and of the haughtiness of his heart.” 30 “I know his wrath,” declares יהוה, “and his boastings are untrue, and his deeds are false. 31 “Therefore I wail for Mo’aḇ, and I cry out for all Mo’aḇ. I mourn for the men of Qir Ḥeres. 32 “O vine of Siḇmah! I weep for you with the weeping of Yaʽzĕr. Your branches have passed over the sea, they have come to the sea of Yaʽzĕr. The ravager has fallen on your summer fruit and your grape harvest. 33 “Joy and gladness have been taken away from the orchard and from the land of Mo’aḇ. And I have made wine to cease from the winepresses. No one treads with shouting – the shouting is no shouting! 34 “From the outcry of Ḥeshbon unto Elʽalĕh, unto Yahats, they shall raise their voice, from Tsoʽar to Ḥoronayim, like a three-year-old heifer, for even the waters of Nimrim are dried up. 35 “And I shall make an end in Mo’aḇ to him who offers in the high places and burns incense to his mighty ones,” declares יהוה. 36 “So My heart sounds for Mo’aḇ like flutes, and My heart sounds for the men of Qir Ḥeres like flutes. Therefore the wealth they made shall be gone. 37 “For every head is bald, and every beard clipped – cuts on all the hands, and sackcloth on the loins. 38 “On all the house-tops of Mo’aḇ and in its streets it is all lamentation, for I have broken Mo’aḇ like a vessel in which no one delights,” declares יהוה. 39 “How has she been broken down! They shall wail! How has Mo’aḇ turned her back with shame! So Mo’aḇ shall be a mockery and a horror to all those about her.” 40 For thus said יהוה, “See, he soars like an eagle, and shall spread his wings over Mo’aḇ. 41 “Qeriyoth shall be captured, and the strongholds seized. And the heart of the mighty men in Mo’aḇ on that day shall be like the heart of a woman in labour. 42 “And Mo’aḇ shall be destroyed as a people, because he has made himself great against יהוה. 43 “Fear and the pit and the snare are upon you, O inhabitant of Mo’aḇ,” declares יהוה. 44 “He who flees from the fear falls into the pit, and he who gets out of the pit is caught in the snare. For I am bringing upon Mo’aḇ the year of their punishment,” declares יהוה. 45 “Those who fled stood powerless under the shadow of Ḥeshbon. But a fire shall come out of Ḥeshbon, and a flame from the midst of Siḥon, and consume the brow of Mo’aḇ and the crown of the head of the sons of uproar. 46 “Woe to you, O Mo’aḇ! The people of Kemosh have perished, for your sons have been taken into exile, and your daughters into exile. 47 “But I shall turn back the captivity of Mo’aḇ in the latter days,” declares יהוה. Thus far is the judgment of Mo’aḇ.

Chapter 17
As we saw in the prophecies of Isaiah to Ahaz (Isaiah 7), Syria and Israel were allies. Chapter 17 starts out as a prophecy against Damascus, the capital of Syria, but by verse 3 the subject is Ephraim and the rest of Israel more than it is Syria.
The dating of this prophecy is not certain. The Assyrians had, at the time of Israel’s first deportation in 732 B.C., also destroyed Damascus and taken its citizens captive north to Kir, thereby fulfilling, at least in part, a prophecy of Amos (2 Kings 16:9; Amos 1:3-5). Yet we know that the Assyrians later came against Damascus again, around 720 B.C., and retook it. For this reason, since the prophecy mentions the “remnant of Syria” (Isaiah 17:3), many date the prophecy to the early reign of Hezekiah—to between 729 and 722 B.C.—following the early deportations of Israel and Syria and yet prior to their later fall.

However, Isaiah 17:12-18:7, which contains a message to Ethiopia (Hebrew Cush), seems to be part of the same prophecy or “burden” as the early part of Isaiah 17. And there is reason for dating this section to around 715 B.C. At that time, around the death of Ahaz, “a Cushite dynasty took over Egypt…and probably sent ambassadors to Jerusalem” (Nelson Study Bible, note on 18:1). This is a reference to “Shabako, the Nubian successor to Osorkon [IV],” the latter, apparently known also as King So (2 Kings 17:4), having been defeated by Sargon II of Assyria in 716 (Eugene Merrill, Kingdom of Priests: A History of Old Testament Israel, 1987, pp. 412-413). Thus, as our previous few readings have borne some relation at least to 715 B.C.—and our next reading will refer to an event dated to 713-712 B.C.—this dating seems likely. And the first part of Isaiah 17 seems to date from the same time since, as mentioned, Isaiah 17-18 appears to be a single prophecy.

If that is so, here we have a prophecy of Israel and Syria’s fall given after Israel has already fallen. This makes it most likely an end-time prophecy. Supporting this conclusion is the repeated phrase “in that day” (17:4, 7, 9), which often refers to events surrounding the coming of the Messiah to reign over the nations (compare 2:11, 17, 20; 4:1-2; 11:10-11; 12:1, 4). Following Israel’s ancient captivity, its people journeyed, over the centuries, to northwest Europe—and are now represented, in large part, by the American and British peoples. (For more on this, request or download our free booklet The United States and Britain in Bible Prophecy).

An end-time prophecy of Damascus and Syria could apply to those living in the nation of Syria today. Or it could also refer to Aramaean peoples who were, in ancient days, deported by the Assyrians to Kir, just south of the Caucasus Mountains. Some of these people became the Armenians. And others probably migrated through the Caucasus and into Europe along with the Israelites. Besides Amos 1:3-5, additional prophecies against Damascus can be found in Jeremiah 49:23-27 and Zechariah 9:1.

The Israelites, we are told in Isaiah 17:7-8, will finally turn to God in the midst of the destruction that comes upon them. Then, following more details of that destruction in verses 9-11, the prophecy changes focus. We are told of a massive invasion force that God will punish. “The connection of this fragment with what precedes is: notwithstanding the calamities coming upon Israel, the people of God shall not be utterly destroyed…[and] the Assyrian spoilers shall perish” (Jamieson, Fausset & Brown’s Commentary, note on 17:12-18:7). Some have connected Isaiah 17:14 to the overnight destruction of the Assyrian army of Sennacherib that would occur in the days of Hezekiah (see Isaiah 37:36). While a likely forerunner, this is still predominantly an end-time prophecy.

Notice what the JFB Commentary says regarding the next section addressed to Ethiopia: “Isaiah announces the overthrow of Sennacherib’s hosts and desires the Ethiopian ambassadors, now in Jerusalem, to bring word of it to their own nation; and he calls the whole world to witness the event (vs. 3). As ch. 17:12-14 announced the presence of the foe, so ch. 18 foretells his overthrow. The heading in [the] English Version, ‘God will destroy the Ethiopians,’ is a mistake arising from the wrong rendering ‘Woe,’ whereas the Hebrew does not express a threat, but is an appeal calling attention (ch. 55:1; Zech. 2:6): ‘Ho.’ He is not speaking against but to the Ethiopians, calling on them to hear his prophetical announcement as to the destruction of their enemies” (note on Isaiah 18).

Indeed, in the end time too, the ruler of Assyria—the “king of the North”—will be an enemy of Ethiopia, as we elsewhere see him bringing the Ethiopians as well as the Egyptians under his subjection (see Daniel 11:42-43). This is another reason we may view the defeat of the enemy force in Isaiah 18 in an end-time context. Also, compare verse 6 with Revelation 19:17-18.

Finally, mention is made of a “present” being brought from Ethiopia to Jerusalem. This is stated in Zephaniah 3:10 as well: “From beyond the rivers of Ethiopia My worshipers, the daughter of My dispersed ones, shall bring My offering.”

These verses also appear related to Psalm 68, where David says to God: “Because of Your temple at Jerusalem, kings will bring presents to you… Envoys will come out of Egypt; Ethiopia will quickly stretch out her hands to God” (verses 29-31). Yet Isaiah and Zephaniah appear to indicate a particular present or offering—singular. As to what all of this might mean we can only speculate.

Interestingly, many Ethiopians practiced the Jewish religion before the days of Christ. (Note the eunuch of the Ethiopian royal court who was in Jerusalem to worship—see Acts 8:27.) In the Ethiopian national epic, the Kebra Nagast (”The Glory of Kings”), written down in the 13th century, it is claimed that this tradition goes back to the Queen of Sheba at the time of Solomon. Indeed, it states that Solomon fathered a son by her named Menelik, who then founded the dynasty of Ethiopian rulers.

Whether or not this is true is unconfirmed, as the Bible is silent on it. However, history does tell us of a number of later Jewish colonies in Egypt that eventually disappeared—and there is reason to believe that refugees from these colonies were forced south and resettled in Ethiopia. Surprisingly, Ethiopians are today actually permitted to settle in the state of Israel under the Jewish law of return. While these people are black, it is possible that many are indeed descendants of Jews who intermarried with the native population.

The Kebra Nagast, it should be mentioned in this context, prominently mentions the Ark of the Covenant, the gilded chest built in Moses’ day to hold the stone tablets of the Ten Commandments. This most sacred of Israelite relics was lost at some point between the days of Solomon and Ezra, though we don’t know when, where or how. According to the Kebra Nagast, Menelik, to safeguard it from Solomon’s growing apostasy, secretly took the ark with him to Ethiopia, leaving behind a replica that he had asked the faithful priests to make. While this sounds rather unlikely, it is nevertheless widely believed among Ethiopians today that their nation is in actual possession of the Ark of the Covenant—that it sits guarded and unapproachable in an old church in the city of Aksum in northern Ethiopia. In fact, each local church in Ethiopia has its own Tabot, or representation of the ark, to memorialize that conviction.

British journalist Graham Hancock, in his book The Sign and the Seal: The Quest for the Lost Ark of the Covenant, 1992, actually gives a more plausible explanation, different from the Kebra Nagast, as to how the ark might actually have ended up in Ethiopia. He speculates that the ark was taken out of Judah by the Levites to protect it from the apostasy of Hezekiah’s son Manasseh—that when Josiah later told the Levites to put the ark back into the temple (2 Chronicles 35:3) this was never done, as it had supposedly already been moved to a new temple at a Jewish colony in Aswan in southern Egypt. Historically, as mentioned above, these Jewish colonists were later forced to flee from the Egyptians, and Hancock provides some evidence that they migrated south into Ethiopia—with, he maintains, the Ark of the Covenant. This hypothesis is also explored in a 2002 book titled In Search of the Lost Ark of the Covenant by Robert Cornuke and David Halbrook. Author Grant Jeffrey, in Armageddon: Appointment with Destiny, 1990, while embracing the Kebra Nagast version of events, lends some support to the ark’s residing in Ethiopia today (pp. 108-122, 229-233).

Still, there are other theories about the ark's whereabouts that also appear credible—including the possibility that Jeremiah hid it or took it with him at the time of the Babylonian destruction of Jerusalem. The apocryphal book of 2 Maccabees (2:1-8) says he hid it in a cave on Mount Nebo. (Realize, however, that while the apocryphal books can be useful historical sources like many other secular writings, they are not inspired Scripture and often contain errors.) Many others believe the ark was hidden in a chamber under the Temple Mount. There is, of course, also a very strong possibility that God allowed it to be destroyed by the Babylonians along with its precious contents.

Nonetheless, given what we've seen, a number of people have suggested that the particular present the Ethiopians bring in the last days might be the actual Ark of the Covenant containing the Ten Commandments. Jeremiah says that some time into the peaceful reign of Jesus Christ, people will no longer talk about or think about the ark (Jeremiah 3:16-17)—but this would seem to imply that it will be an issue immediately before then. There is simply no way to be sure.

Finally, while such matters are certainly interesting, we should avoid getting caught up in them to the exclusion of more important spiritual study

Chapter 19
In Isaiah 19, Isaiah delivers this "burden against Egypt." Set as it is between Isaiah 18 and 20, the prophecy would appear to have been written between 715 and 709 B.C. After a period of infighting and anarchy (19:2), Egypt is to come under the dominance of an oppressive foreign power (verse 4). Historically, such oppression came a number of times—from Assyria, Babylon, Persia, Seleucid Syria, Rome and later conquerors.

(Alexander the Great was welcomed as Egypt's deliverer from Persia and some identify him with the savior of verse 20—and they see the peace between Israel, Egypt and Assyria at the end of the chapter as representative of the stability within Alexander's brief empire. But this is clearly not what is meant at all.)

The fact that Egypt is reconciled with Assyria at the end of the chapter shows that Assyria is most likely the "cruel master" mentioned earlier in the chapter (verse 4). The prophecy, therefore, might have had some fulfillment in what would begin around 45 years later—the conquest and assimilation of Egypt by the Assyrian Empire under Esarhaddon and then Ashurbanipal. These kings took over from Egypt's ruling Ethiopian dynasty.

However the entire chapter, particularly the way it ends, reveals that this prophecy mainly concerns the end time. As was mentioned in the highlights for our previous reading, the end-time ruler of Assyria—the "king of the North" of Daniel and the Beast of Revelation—will invade and oppress Egypt and Ethiopia in the years just prior to Christ's return (Daniel 11:42-43). This means that the "Savior and Mighty One" to deliver the Egyptians (verse 20) is the returning Jesus Christ, who will crush their Assyrian oppressors. (It should also be considered that Assyria of the last days is apparently the dominant power within a resurrected Babylon and Rome—so Egypt's ancient conquests by these and related empires would also appear to serve as forerunners of the coming end-time oppression.)

Verse 17 says that the land of Judah will initially be terrifying to the Egyptians. This did not happen in Isaiah's day. The reference is, again, to the last days. However, it is unclear whom the Egyptians fear. It could possibly be the resurgent Jews at Christ's return (see Zechariah 12:6; 14:14). Then again, perhaps it is the Egyptians' oppressor, the Assyro-Babylonian Beast power, that terrifies them. Its ruling dictator, the king of the North, will have set up his headquarters in Jerusalem (Daniel 11:45, KJV). But most likely it is the awesome power of the returning Christ that they fear. Perhaps they will not understand who He is. And for those who do, they may still be afraid—as they will have been enemies of the Jews and Christians before this. They might imagine terrible retribution. Yet Christ has come to rescue them as well.

Ultimately Egypt will come under His loving dominion (verses 18-22). Verse 19 points out that Egypt will one day have its own altar to God, providing us a glimpse into how God will be worshiped when more nations than Israel come under His rule. Historically, not all altars were built for the purpose of offering incense or sacrifices (compare Joshua 22). However, Isaiah 19:21 does mention sacrifice and offering (the Hebrew apparently denoting peace offering and grain offering respectively), which might be offered on that altar.

Malachi 1:11 confirms that other nations will be permitted to have centers of worship at which to offer incense to God as well as offerings (again probably grain offerings, as indicated by the Hebrew here). There is evidently no mention of burnt or sin offerings in these verses, so whether or not these will also be offered at satellite places of worship is not clear. Nevertheless, the nations—Egypt included—will still be expected to attend the feasts of God in Jerusalem or they will be disciplined by such divine measures as the removal of rainfall (Zechariah 14:16-19). God's striking of Egypt in Isaiah 19:22 may refer to these same disciplinary actions, although it could simply refer to the Assyrian oppression.

Eventually, Egypt will reconcile with God, with the people of Israel and with the Assyrians, and will become one of the leading nations in a world of peace (verses 23-25). The highway between Assyria and Egypt must necessarily run through Israel, which lies between them geographically. It is evidently the same route of return taken previously by the returning Israelite exiles from both lands (see Isaiah 11:11, 16). In this case, "the highway symbolizes good will and understanding, free and speedy access. The word, used as an image by Isaiah, indicates the close relationship between once hostile nations forged by a shared commitment to the God of the Jews. When God can say of Egypt and Assyria as well as of Israel, 'my people' (19:25), the world will have peace and blessing at last" (Lawrence Richards, The Bible Reader's Companion, 1991, note on 19:23).

Further prophecies concerning Egypt can be found in Jeremiah 46 and Ezekiel 29-32.

Ps 129-131
Psalm 129
As the first song of ascents in the fourth set of three (of the five sets of three), Psalm 129 is set in the context of distress, recalling those who have hated and abused God's people and pronouncing consequences on them.

The afflicted "me" in verses 1-2, as this is to be declared by all Israel-per the formula "Let Israel now say" (verse 1; compare 118:2; 124:1)-refers to the nation collectively and to all its citizens individually. As for their enemies here, the people of Israel throughout their history often suffered under the brutality of foreign oppressors-and even from other Israelites who were not classed with them here as part of Israel, these being disobedient to God's covenant. (Consider that faithful Israelites often suffered at the hands of their own countrymen.)

The striking imagery of plowers having plowed on Israel's back in long furrows in verse 3 probably combines different metaphors. The obvious meaning here is that of the lash cutting into the people's backs, creating bleeding furrows or stripes-as, for example, the Messiah was prophesied to experience (see Isaiah 50:6; 53:5). Yet it should be noted that God foretold Jerusalem's destruction by the Babylonians in terms of plowing: "Zion shall be plowed like a field, Jerusalem shall become heaps of ruin" (Jeremiah 26:18). The furrows in this case would be paths of destruction through the land. And this was on the back of the people in the sense of their bearing it as a burden.

Yet because the Lord is righteous, the enemies of Israel have never ultimately prevailed (Psalm 129:2). God has always at some point delivered His people, intervening to "cut in pieces the cords of the wicked" (verse 4)-that is, the figurative cords they have used to bind God's people and to scourge them. God's past deliverance is the basis of faith in His future intervention.
Verses 5-8, the second stanza of the psalm, then declare an imprecation or curse on the wicked oppressors, expressing God's judgment. The psalmist asks that all who hate Zion and what it represents-God, His laws, His covenant nation, His Kingdom-"be turned back in shame" (verse 5, NIV). And "consistent with the agricultural language of the psalm, the people pray that the wicked may wither like 'grass on the roof' (v. 6 [NIV]; 2 Kings 19:26; Isa 37:27). Roofs were flat; and during periods of moisture or precipitation, grassy weeds might sprout and grow in the shallow dirt. However, the plants soon withered when deprived of moisture (cf. Matt 13:5-6). The grass may grow, but it is so useless that a reaper need not cut it down with a scythe nor bind it into sheaves ([Psalm 129] v. 7). It is a wasted growth. So it will be with the wicked" ( Expositor's Bible Commentary, note on verses 5-8).

In verse 8, the righteous are reminded to not inadvertently pronounce a blessing on those who are cursed through a typical greeting or bidding of farewell using God's name (compare 2 John 9-11).

In an ultimate sense, this song of ascents looks forward to the fulfillment of the fall festivals in the return of the Messiah, Jesus Christ, when Israel-meaning both God's physical nation and His spiritual people, are delivered from their bondage in this world, their oppressors being both human and, primarily, demonic. The cords of Satan and sin will be broken, God's people will at last be set free, and Satan and his followers will be brought to shame

Psalm 130
Though Psalm 130 begins in the depths of despair, it rises, as the second song of ascents in the fourth set of three, to a primary focus of confident hope and trust in God-in His faithfulness to forgive and redeem. In its acknowledgment of sin and need for forgiveness, the song is classed as a penitential psalm. "Its placement following a psalm of imprecation (Ps. 129) is fitting. After all, a person might take such joy [or comfort] in the destruction of the wicked that he or she no longer would consider his or her own heart before the Lord" ( Nelson Study Bible, note on Psalm 130). The pilgrims may have sung this psalm in the manner of a group confessional, seeking God's forgiveness in preparation for keeping the Feast of Tabernacles. In this sense, it would seem related to the Day of Atonement, concerned with humbling oneself and seeking reconciliation with God just before the joyful celebration of Tabernacles.

The psalm opens with the picture of one who is drowning in sorrow over his sins, calling to God for help, referring to Him throughout as both " Lord " ( Yhwh , Eternal One) and "Lord" (Master). The psalmist knows that he, representative of all God's people, has failed in obedience to the Master. Yet he also knows that God has made provision for this failure.

Verse 3 rhetorically asks who could stand if God were to mark iniquities-that is, if a running tally of our sins was His means of judging us. The answer is none of us-for all have sinned (Romans 3:23) and the ultimate penalty of sin is death (6:23). Ezra expressed wonder at God's people standing in His presence despite their sins: "O Lord God of Israel, you are righteous, for we are left as a remnant, as it is this day [though deserving of complete destruction]. Here we are before You, in our guilt, though no one can stand before you because of this!" (Ezra 9:15). This is possible because God, in His love for humanity, instituted an alternate means of satisfying justice, whereby mercy could be granted instead. This alternate means was the sacrifice of Jesus Christ-who bore the penalty of our sins in His suffering and crucifixion-foreshadowed in the sacrificial system of ancient Israel.
The psalmist looks to God for forgiveness (Psalm 130:4), knowing that God is willing to forgive (see Exodus 34:7). It is instructive to note that God offers forgiveness that He "may be feared" (Psalm 130:4). This does not mean that God's forgiveness is something to be feared. Solomon similarly prayed in his prayer at the dedication of the temple for God to forgive His people when they repented "so they will fear you all the time they live in the land you gave our fathers" (1 Kings 8:40). The point is that God's willingness to forgive is what encourages people to enter into a relationship with Him-to committing their lives to obeying Him from then on in proper fear. We should especially consider that forgiveness is not intended to lead to careless abandon but to careful obedience. God does not offer a cheap grace where He continually forgives us without real repentance. He requires a change of life, though this too is possible only through Him.

Confident in God's forgiveness, the psalmist waits in assured hope of God's promises (Psalm 130:5)-hopes and watches even more than "watchmen wait for the morning" (verse 6, NIV). The psalmist may refer here to guards who watched over the city at night-who looked forward to their shift ending and getting some rest. Others suggest that the watchers were Levite priests observing the first signs of dawn to begin preparation for the morning sacrifices. Perhaps the figure concerns longing for the darkness of night to end with the dawning of day-as representative of longing for some present trial brought on by sin to end or of Israel's national history of trials to end with the dawning of the coming day of God.

In verse 7 the psalm exhorts the nation to the same confident hope: "O Israel, hope in the Lord "-words also found in the conclusion of the next psalm (131:3), serving to link these songs. For with God, 130:7 continues, there is hesed -steadfast, loyal love and mercy. He had done so much to redeem them already-delivering them from Egypt, giving them a land, rescuing them from enemies time and again. God would redeem them in an ultimate sense in time to come-from their sins and its consequences through the Messiah, who would die for their sins and rescue them from all foes, physical and spiritual (see verses 7-8). This redemption was on the minds of pilgrims as they made their way to God's feasts-just as it should be on our minds today
Psalm 131 is the third of four psalms of David among the songs of ascents. As the third song of ascents in the fourth set of three, we would expect its theme to be blessing and peace in Zion-and this does fit with the mention of David, the king in Jerusalem, having a calmed and quieted soul and of Israel living in the hope of God forever (verses 2-3). The same exhortation for Israel to hope in God in Psalms 130:7 and 131:3 serves to link these two psalms thematically-as does proximity and the continued mood of humility before God.

In light of his accomplishments, David could have been proud. Yet he presents himself to the Lord as a humble man. At heart he is not arrogant or filled with self-importance, nor does he have aspirations for personal greatness (verse 1). He does not deem himself more capable than he is, recognizing his limitations (same verse).

He is at peace and content in God's presence, like a weaned child who no longer frets and cries for milk from his mother's breast (verse 2). A breastfeeding baby can be satisfied-but only temporarily. Note furthermore that this does not mean David views himself as independent of God and no longer in need of His provision. Indeed, a weaned child must still be taken care of and fed by his or her mother. Certainly God will continue to provide and care for all His people-and they should look to Him in confident hope for the present and for eternity to come (verse 3).

Thus, humility, maturity to a point of settled and ongoing contentment, and faith in God's promises are important focuses to maintain in observing God's festivals and in living godly lives generally in the lifelong march to His Kingdom

John 7
At the Feast of Tabernacles. I can’t help but wonder why Christians do not realize that Yehshua kept the Feast of tabernacles and taught during it. But they too do not keep the Torah just as Yehshua said of those in His day.

Joh 7:19 “Did not Mosheh give you the Torah? Yet not one of you does the Torah!1 Why do you seek to kill Me?” Footnote: 1See Mt. 5:20.

Once again how appropriate that on this weekend of Pentecost we have this awesome teaching from Yehshua Himself.

Joh 7:37 And on the last day, the great day of the festival, יהושע stood and cried out, saying, “If anyone thirsts, let him come to Me, and let him who believes in Me drink. 38 “As the Scripture said, out of His innermost shall flow rivers of living water.” 39 And this He said concerning the Spirit, which those believing in Him were about to receive, for the Set-apart Spirit was not yet given,1 because יהושע was not yet esteemed.

Isa 44:3 ‘For I pour water on the thirsty, and floods on the dry ground. I pour My Spirit on your seed, and My blessing on your offspring, 4 and they shall spring up among the grass like willows by streams of water.’ 5 “One says, ‘I belong to יהוה; another calls himself by the name of Yaʽaqoḇ; another writes with his hand, ‘Unto יהוה,’ and names himself by the name of Yisra’ĕl. 6 “Thus said יהוה, Sovereign of Yisra’ĕl, and his Redeemer, יהוה of hosts, ‘I am the First and I am the Last, besides Me there is no Elohim.

Jer 2:12 “Be amazed, O heavens, at this, and be frightened, be utterly dried up,” declares יהוה.13 “For My people have done two evils: they have forsaken Me, the fountain of living waters1, to hew out for themselves cisterns, cracked cisterns, which do not hold water.

Jer 17:13 O יהוה, the expectation of Yisra’ĕl, all who forsake You are put to shame. “Those who depart from Me shall be written in the earth, because they have forsaken יהוה, the fountain of living waters.”

Zec 14:8 And in that day it shall be that living waters flow from Yerushalayim1, half of them toward the eastern sea and half of them toward the western sea, in summer as well as in winter.

Rev 22:1 And he showed me a river of water of life, clear as crystal, coming from the throne of Elohim and of the Lamb. 2 In the middle of its street, and on either side of the river, was the tree of life, which bore twelve fruits, each tree yielding its fruit every month. And the leaves of the tree were for the healing of the nations.

Rev 22:17 And the Spirit and the bride say, “Come!” And he who hears, let him say, “Come!” And he who thirsts, come! And he who desires it, take the water of life without paying!

Psa 36:8 They are filled from the fatness of Your house, And You give them drink from the river of Your pleasures.9 For with You is the fountain of life; In Your light we see light

Pro 14:27 The fear of יהוה is a fountain of life, To turn away from the snares of death.

Joh 4:10 יהושע answered and said to her, “If you knew the gift of Elohim, and who it is who says to you, ‘Give Me to drink,’ you would have asked Him, and He would have given you living water.” John 7:37-39. 11 The woman said to Him, “Master, You have no vessel, and the well is deep. From where, then, do You have living water? 12 “Are You greater than our father Yaʽaqoḇ, who gave us the well, and drank from it himself, and his sons, and his cattle?” 13 יהושע answered and said to her, “Everyone drinking of this water shall thirst again, 14 but whoever drinks of the water I give him shall certainly never thirst. And the water that I give him shall become in him a fountain of water springing up into everlasting life.” 15 The woman said to Him, “Master, give me this water, so that I do not thirst, nor come here to draw.”

Joh 6:63 “It is the Spirit that gives life, the flesh does not profit at all. The words that I speak to you are Spirit and are life.1 Footnote: 1See v. 68, and 1 Cor. 15:45. Word and Spirit are in unity.

1Co 10:1 For I do not wish you to be ignorant, brothers, that all our fathers were under the cloud, and all passed through the sea, 2 and all were immersed into Mosheh in the cloud and in the sea, 3 and all ate the same spiritual food, 4 and all drank the same spiritual drink. For they drank of that spiritual Rock that followed, and the Rock was Messiah.

Rev 7:16 “They shall hunger no more, neither thirst any more, neither shall the sun strike them, nor any heat, 17 because the Lamb who is in the midst of the throne shall shepherd them and lead them to fountains of waters of life. And Elohim shall wipe away every tear from their eyes.”

Rev 21:6 And He said to me, “It is done! I am the ‘Aleph’ and the ‘Taw’, the Beginning and the End. To the one who thirsts I shall give of the fountain of the water of life without payment. 7 “The one who overcomes shall inherit all this, and I shall be his Elohim and he shall be My son.

Eze 36:25 “And I shall sprinkle clean water on you, and you shall be clean – from all your filthiness and from all your idols I cleanse you. 26 “And I shall give you a new heart and put a new spirit within you. And I shall take the heart of stone out of your flesh, and I shall give you a heart of flesh, 27 and put My Spirit within you1. And I shall cause you to walk in My laws and guard My right-rulings and shall do them. Footnote: 1See 11:19-20, 37:6-14, 39:29.

Eze 11:19 “And I shall give them one heart, and put a new spirit within you. And I shall take the stony heart out of their flesh, and give them a heart of flesh, 20 so that they walk in My laws, and guard My right-rulings, and shall do them. And they shall be My people and I shall be their Elohim.

Eze 39:29 ‘And no longer do I hide My face from them, for I shall have poured out My Spirit on the house of Yisra’ĕl,’ declares the Master יהוה.”

Joe 2:29 “And also on the male servants and on the female servants I shall pour out My Spirit in those days.

Act 10:44 While Kĕpha was still speaking these words, the Set-apart Spirit fell upon all those hearing the word. 45 And those of the circumcision who believed were astonished, as many as came with Kĕpha, because the gift of the Set-apart Spirit had been poured out on the gentiles also, 46 for they were hearing them speaking with tongues and extolling Elohim. Then Kĕpha answered, 47 “Is anyone able to forbid water, that these should not be immersed who have received the Set-apart Spirit – even as also we?” 48 And he commanded them to be immersed in the Name of יהושע Messiah. Then they asked him to remain a few days.

Act 11:15 “And as I began to speak, the Set-apart Spirit fell upon them, as upon us at the beginning. 16 “And I remembered the word of the Master, how He said, ‘Yoḥanan indeed immersed in water, but you shall be immersed in the Set-apart Spirit.’ 17 “So if Elohim gave them the same gift as He gave us when we believed on the Master יהושע Messiah, how was I able to withstand Elohim?”18 And having heard this, they were silent, and praised Elohim, saying, “Then Elohim has indeed also given to the gentiles repentance to life.”1 Footnote: 1 See 10:35.

Eph 5:18 And do not be drunk with wine, in which is loose behaviour, but be filled with the Spirit, 19 speaking to each other in psalms and songs of praise and spiritual songs, singing and striking the strings in your heart to the Master, 20 giving thanks always for all to Elohim the Father, in the Name of our Master יהושע Messiah, 21 subjecting yourselves to each other in the fear1 of Elohim. Footnote: 1Ex. 20:20.

We now 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. We shall study laws 444-450 We also have commentary, with editing from me, again from http://theownersmanual.net/The_Owners_Manual_02_The_Law_of_Love.Torah

(444)A kohein shall not enter the Sanctuary with disheveled hair. “Do not uncover your heads nor tear your clothes, lest you die, and wrath come upon all the people.” (Leviticus 10:6) I’m not going to bother addressing the issue of whether the original Hebrew text is talking about disheveled hair or merely an uncovered head. There is a far greater scriptural crisis here—one the rabbis habitually employ with reckless abandon: taking God’s Word out of context. Leviticus 10 is the record of the sin of Aaron’s two sons, Nadab and Abihu, who showed their contempt for Yahweh’s instructions by trying to invent a look-alike religion. “Each took his censer and put fire in it, put incense on it, and offered profane fire before Yahweh, which He had not commanded them. So fire went out from Yahweh and devoured them, and they died before Yahweh. And Moses said to Aaron, ‘This is what Yahweh spoke, saying: “By those who come near Me I must be regarded as holy; and before all the people I must be glorified.”’” (Leviticus 10:1-3) Moses then informed his brother of the hard reality: because he was the High Priest, it would be improper for Aaron to publicly mourn for his two sons (the crux of verse 6), for to do so would be to characterize Yahweh as evil for requiring holiness of His priests. Remember, the High Priest is symbolic of the Messiah, who would someday rule the earth with a scepter of iron. The people, however, were encouraged to lament the passing of Nadab and Abihu—presumably while bewailing the stupidity of their sin—knowing that they too were flawed and foolish. The bottom line: Maimonides was totally clueless in identifying this as a general precept governing priestly grooming.

(445)A kohein shall not enter the Sanctuary with torn garments. “Do not uncover your heads nor tear your clothes, lest you die, and wrath come upon all the people.” (Leviticus 10:6) Same verse, same story. The application for today’s believers should not be overlooked, of course. Yahshua our High Priest will not mourn our passing if our contempt for the Word of God is what got us killed. Yahweh’s judgments are always just. Although instances of His personal wrath (as with Nadab and Abihu) have been rare of late, don’t get complacent: all of that is about to change. The Day of Yahweh’s wrath is approaching like a freight train. If we characterize Yahweh’s justice as unfair, we will be walking into a politically correct death trap: “…lest you die, and wrath come upon all the people.”

(446)The kohein shall not leave the Courtyard of the Sanctuary during service. “You shall not go out from the door of the tabernacle of meeting, lest you die, for the anointing oil of Yahweh is upon you.” (Leviticus 10:7) We haven’t changed subjects. We’re still talking about the priests’ proper reaction to God’s wrath upon those who would usurp His authority through the practice of religion. One upon whom is the oil of anointing—metaphorical of Christ and the Holy Spirit (see Mitzvah #436)—must not (indeed, cannot) leave the tabernacle, which illustrates Yahweh’s plan of redemption. That’s why it’s called the “tabernacle of meeting”—it’s where we meet God.

Is it just me, or do you too hear echoes of the subsequent Tribulation here? God’s anointed (that’s us) are to be kept out of the coming wrath by remaining at the tabernacle of meeting (where Christ is). And we will not mourn the fate of those who have chosen to be God’s enemies. But do you remember what I said about the “people” mourning for the blasphemous Nadab and Abihu? In this sense, those not standing at the sanctuary—will surely weep bitterly when God’s wrath falls upon those whose plan was to lead them astray.

(447)An intoxicated person shall not enter the Sanctuary nor give decisions in matters of the Law. “Then Yahweh spoke to Aaron, saying: Do not drink wine or intoxicating drink, you, nor your sons with you, when you go into the tabernacle of meeting, lest you die. It shall be a statute forever throughout your generations, that you may distinguish between holy and unholy, and between unclean and clean, and that you may teach the children of Israel all the statutes which Yahweh has spoken to them by the hand of Moses.” (Leviticus 10:8-11) People do stupid things when they’re drunk, and the more responsibility they hold, the more important it is that they have all their faculties intact. The priests had the most important jobs in Israel, whether they knew it or not: acting out Yahweh’s plan of redemption through the rituals they were told to perform. Every detail of those rites pointed in some way to the sacrifice Yahweh had determined to make to atone for the sins of mankind.

Beyond that, it’s a question of who’s in charge—under whose influence are we operating? Paul admonishes us: “Do not be unwise, but understand what the will of the Lord is. And do not be drunk with wine, in which is dissipation; but be filled with the Spirit, speaking to one another in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord, giving thanks always for all things to God the Father in the name of our Lord Jesus Christ, submitting to one another in the fear of God.” (Ephesians 5:17-21) The alternative to a chemically impaired state is described here, and it’s a pretty good definition of a “priest’s” duties, parallel in many ways to Moses’ reasons for priestly sobriety given in Leviticus.

(448)Revere the Sanctuary. “You shall keep My Sabbaths and reverence My sanctuary: I am Yahweh.” (Leviticus 19:30) Since there’s no temple anymore, today’s Jews apply this precept to their synagogues instead. But as we have seen, it was the sanctuary—the precise layout, function, and order of the tabernacle and the temple that was modeled upon it—that reflected the plan of God. The synagogue (or church) today is just a building. Plain or fancy, it holds no significance beyond what’s in the hearts of the people who meet there. In fact, “reverence” for the synagogue is dangerously close to being a violation of the Second Commandment. In showing reverence for the sanctuary/tabernacle/temple, however, we are (or should be) showing respect for the God whose plan of salvation it represents. By the same token, a refusal to recognize what the sanctuary actually signifies is surely indicative of a distinct lack of reverence for it.

(449)When the Ark is carried, it should be carried on the shoulder. “But to the sons of Kohath [Moses gave no carts and oxen], because theirs was the service of the holy things, which they carried on their shoulders.” (Numbers 7:9) After the tabernacle and its appurtenances had been constructed, the people of Israel brought offerings to Yahweh—six oxcarts full. Moses gave four of these carts to the Merari Levites to help them perform their duties (Numbers 4:31-32), and two to the Levite family of Gershon (Numbers 4:25-26). However, the third family of Levites, the Kohathites, were not given carts or oxen because it was their job to carry the holy objects that were within the sanctuary, notably the Ark of the Covenant, the golden lampstand, the altar of incense, and the table of showbread, but also the little stuff—the bowls, wick trimmers, trays, and other implements and utensils.
These were all to be carried, not carted: “Then they shall take all the utensils of service with which they minister in the sanctuary, put them in a blue cloth, cover them with a covering of badger skins, and put them on a carrying beam.” (Numbers 4:12) A “carrying beam” (Hebrew: mowt) was a pole or yoke used to suspend objects for carrying—like the huge grape clusters the twelve spies brought back from Canaan. It is derived from a verb meaning “to shake,” for the carrying pole would shake as the bearers walked. Why were the tabernacle’s holy things—the objects symbolic of the Messiah—carried on a pole like this? Because the Messiah would Himself carry our sins on Calvary’s pole. He would be “shaken” on our behalf. The word “cross” in the New Testament is a mistranslation of the Greek stauros, meaning upright pole. Yahshua would be nailed to this stauros and its crosspiece (called the patibulum in Latin) in a direct parallel to the serpent in the wilderness being lifted on a pole (this time the Hebrew word is nes—a standard, banner, or signal pole) to save the snake-bitten Israelites. (Compare Numbers 21:9 to John 3:14.) The “cross” is a pre-Christian symbol that obfuscates what God was trying to teach us.

Why would God trouble himself with such elaborate word-pictures? The Psalmist explains: “Cast your burden on Yahweh, and He shall sustain you; He shall never permit the righteous to be moved [i.e., shaken—mowt].” (Psalm 55:22) The Kohathite Levites carried the Messianic symbols on a pole because the Messiah would bear our sins on a pole, all so that we would not have to carry the burden ourselves. That’s love, pure and simple. Somehow I get the feeling that Maimonides didn’t understand much of this.

(450)Observe the second Passover. “If anyone of you or your posterity is unclean because of a corpse, or is far away on a journey, he may still keep Yahweh’s Passover. On the fourteenth day of the second month, at twilight, they may keep it. They shall eat it with unleavened bread and bitter herbs. They shall leave none of it until morning, nor break one of its bones. According to all the ordinances of the Passover they shall keep it. But the man who is clean and is not on a journey, and ceases to keep the Passover, that same person shall be cut off from among his people, because he did not bring the offering of Yahweh at its appointed time; that man shall bear his sin.” (Numbers 9:10-13) The next four mitzvot concern the “second Passover.” Very specific conditions were specified for one to be able to “make up” a missed Passover: he must either be on a journey—too far away from Israel to come to the central meeting place (as was required of every Israelite male); or be ceremonially unclean because he has been near a corpse (presumably because someone in his immediate family has died). Both of these contingencies were considered unavoidable but temporary, so Yahweh made provision for the Passover miqra (including Passover, the seven-day Feast of Unleavened Bread, and the Feast of Firstfruits) to be held precisely one month later than usual. Being lazy or apathetic (or rebellious) did not make one eligible to participate in the second Passover.

Yahweh rarely stresses that a precept is particularly applicable to future generations, but here He does. It behooves us, then, to enquire as to why. To me, the answer is obvious and unavoidable, though I’m sure I’d get an argument from Maimonides: the unavoidable corpse which has rendered today’s Jews unclean is Israel itself—and the “journey” is her exile among the nations. Consider this: “If you do not carefully observe all the words of this law that are written in this book, that you may fear this glorious and awesome name, Yahweh your God, then Yahweh will bring upon you and your descendants extraordinary plagues…until you are destroyed. You shall be left few in number…because you would not obey the voice of Yahweh your God. And it shall be, that just as Yahweh rejoiced over you to do you good and multiply you, so Yahweh will rejoice over you to destroy you and bring you to nothing; and you shall be plucked from off the land which you go to possess. Then Yahweh will scatter you among all peoples… You shall find no rest…but there Yahweh will give you a trembling heart, failing eyes, and anguish of soul.” (Deuteronomy 28:58-65, abridged) Israel has been in exile, defiled by the corpse of her own nation, slain for her idolatry and unbelief.

But it’s not over for Israel. There will be a second chance to celebrate the redemption, cleansing, and resurrection of Passover. “Thus says the Lord Yahweh: Behold, O My people, I will open your graves and cause you to come up from your graves, and bring you into the land of Israel. Then you shall know that I am Yahweh, when I have opened your graves, O My people, and brought you up from your graves.” (Ezekiel 37:12-13) God in His mercy will provide a second chance for Israel (and indeed, for all mankind). That’s the good news. The bad news is that the participants missed—through uncleanness and exile—their primary opportunity to become reconciled to Yahweh. (And note that if a man consciously chose not to participate in Passover when it was scheduled, the second Passover was not available to him.) The second chance will come during the Great Tribulation—the time of Jacob’s trouble—when Yahweh will literally have to open the graves of Israel to reach them. But make no mistake: there will be no third chance. God’s once-in-a-lifetime opportunity only comes twice.

Email this article to a friend.
 digg    del.icio.us    technorati    reddit    facebook

No Comments »

No comments yet.

RSS feed for comments on this post. TrackBack URI

Leave a comment

You must be logged in to post a comment.

DVD available!


Sabbatical and Jubilee Calendar available!


Tell me more
Enter your email address to receive the Sighted Moon Newsletter.

Music player

This text will be replaced by the flash music player.

Navigation

Statistics

Hits since July 2006: 3101302
Locations of visitors to this page

Links