On today’s program, Episode 185, this is Part 2 of a continued dialogue I had with Andre Roosma of the Netherlands, discussing what is often referred to as Paleo-Hebrew. 

We will discuss the Hebrew language's pictographic roots and basic notions that underlie the earliest known script of the biblical laws and narratives, delving deeper into the pictographic meanings of Hebrew as the language spoken by Abraham, Moses, and David. With today's program, we will have a look at the Hebrew letters "Heh" - ה - to "Tav" - ת, their pictographic forms and meanings. 

Join me now for my discussion with Andre Roosma as we delve into the rich nuances of biblical texts, exploring their pictographic notions. 

Support the show

On today’s program, Episode 184, this is Part 1 of a dialogue I had with Andre Roosma of the Netherlands, discussing the written language of Abraham, Moses, and David, often referred to as Paleo-Hebrew. We will be speaking about the pictographic roots and basic notions that underlie the earliest biblical script. Paleo-Hebrew developed from a script that was used in the West Semitic area, ranging from current Syria to Egypt to the Sinai desert, during the second millennium BCE. It is commonly referred to as Proto-Canaanite or Proto-Sinaitic. This script later developed into what we know as the block letters of the Hebrew used during the Babylonian Exile and beyond to our present day. Our program will begin with Andre's understanding of how he pronounces the Name יהוה and why. 

In the second half of the program, we dig into the actual meanings of the Hebrew letter pictographs. Join me now for my discussion with Andre Roosma as we delve into the rich nuances of biblical texts based on their pictographic concepts. 

Support the show

On today’s show, Episode 183, this is Part 2 of a Hebrew Scripture discussion I had with Jeff Benner, founder of the online Ancient Hebrew Research Center, in 1999. Jeff Benner loves to help serious Bible readers break free from a surface-level understanding of scripture and the biblical narratives. His objective is to teach people to read the Bible through the lens of its original language, culture, and context, without requiring a full immersion in the Hebrew language. Simply learning a few basic concepts of how Hebrew is structured and how it works, Jeff is confident that you will quickly find yourself on a path to new discoveries in the Bible, uncovering concepts that you never knew were there. Join me now for my continued discussion with Jeff Benner, picking up where we left off in Part 1, as we delve further into the rich nuances of the biblical texts.

Support the show

Episode 182 PART 1, a Hebrew Scripture discussion with Jeff Benner of the website Excavating the Bible.  Jeff Benner founded the Ancient Hebrew Research Center with the objective to help serious Bible readers break free from a surface-level understanding of scripture and to begin reading the Bible through the lens of its original language, culture, and context. With today's program, Jeff will walk us through some of the deeper biblical meanings of words like Wisdom, Shalom, Faith, King, Garden (as in the Garden of Eden), and much more. I am sure you will find this study eye-opening and helpful as you learn to read the Bible in a new and fresh way. 

Support the show

On today’s show, Episode 181, this is the SECOND PART of a discussion that I had with Professional Mechanical Engineer Andrew Hoy about the biblical Hebrew Ohel Mo’ed – the tabernacle or the tent of Elohim (“God”) as described in the Bible in Exodus Chapters 26 and 27. As a professional mechanical engineer and the son of a professor of mechanical engineering, Andrew Hoy approached the subject of the tabernacle structure with exacting attention to detail, drawing on his knowledge of Hebrew, textual biblical evidence, and the mathematical constant referred to as 3.14, commonly known as “pi.” What Andrew discovered in the Exodus Hebrew texts challenged him to reconsider the traditional tabernacle model and to begin accepting the textual biblical evidence showing that the Israelite Tent or Tabernacle was a circular structure with a dome-shaped design. Join me for the second part of our discussion about what Andrew discovered about the biblical tabernacle and why the information is so vital to our Hebraic and Messianic Torah Walk of Faith. 

Support the show

On today’s show, Part 1 of 2, Episode 180, I’m speaking with Andrew Hoy about the biblical Hebrew Ohel Mo’ed – the tabernacle or the tent of Elohim (“God”) as described in the Bible in Exodus Chapters 26 and 27. As a professional mechanical engineer and the son of a professor of mechanical engineering, Andrew Hoy approached the subject of the tabernacle structure with rigorous attention to detail, drawing on his knowledge of Hebrew, textual biblical evidence, and the mathematical constant referred to as 3.14, commonly known as “pi.”

What Andrew discovered in the Exodus Hebrew texts challenged him to reconsider the traditional tabernacle model and to begin accepting the textual biblical evidence showing that the Israelite Tent or Tabernacle was a circular structure with a dome-shaped design. Join me for this next series of biblical studies with Mechanical Engineer Andrew Hoy as he shares with us what he has discovered about the biblical tabernacle and why the information is so vital to our Hebraic and Messianic Torah Walk of Faith. 

Support the show

On today’s show, episode 179, I’m speaking with David L. Jones, who grew up under the umbrella of the Southern Baptist Church in North Carolina, USA. I had a conversation with David about his spiritual journey, from his vocation as Pastor of an Independent Sunday-keeping Baptist Church to pastoring a Seventh-day Sabbath-keeping fellowship located in a high concentration area of the North Carolina Bible Belt. The area has a strong presence of Protestant evangelical and fundamentalist Christians who collectively maintain a strong influence on religious beliefs based on social and political life. 

I’ll be speaking with David about his spiritual journey, leading both he and his wife into pursuing a lifestyle according to the Laws of the Mosaic Torah, especially that of observing the Seventh-Day Sabbath and keeping biblical festivals in harmony with the teachings of the Dead Sea Scrolls Zadokite Ecclesiastical Calendar and faithfully adhering to the Torah’s clean and unclean food laws. David and the Baptist Church he was pastoring stopped putting up Christmas Trees and partaking in whole-hog barbecues, the eating of pork shoulders, bacon, and a unique blend of seafoods such as oysters, clams, and shrimp. With all these changes, we’ll learn how they affected not only his immediate family but also how the biblical Torah amazingly touched and changed the lives of the congregation he was pastoring as an Independent North Carolina Baptist Church. Further, we’ll also learn about the Jones Family singers and their love for music in the genres of Southern Gospel and Bluegrass. Please, join me now for my interview with David L. Jones. 

Support the show

On this episode, Number 178 and PART 4 of Real Israel Talk Radio, I will conclude this four-part series on WHEN A BIBLICAL DAY STARTS. 

In the first half of this show, I will address eleven (11) different Hebrew Bible passages that are careful to speak about when a biblical day begins based on a summary of Genesis 1:2-5.  

• 1.   Shachar is the early pre-morning mix referred to as dawn or daybreak, but traditionally translated into English as "there was EVENING... the first day." 
• 2.   Boker – the rising of the sun disc and light of the morning
• 3.   Erev – the late afternoon descent toward evening, leading to the setting of the sun
• 4.   Lilah – the dark of the night

 In the second half of this show, I will tie my conclusions together with the gospel narratives, expressing the chronology of Yeshua's third-day resurrection.  Traditional Catholic and Christian interpretations of this narrative present the story as though Mary and the other women came to the tomb early on Sunday morning, which Roman chronology identifies as the first day of the week. However, this is not what the narrative is expressing.  

Join me today for this final episode in this series of studies. 

-Avinoam

Support the show

Today, on this Real Israel Talk Radio program, Episode 177 and PART 3, I will continue in this series,  When Does A Biblical Day Start? With the morning or with the previous evening?  According to my understanding of Genesis 1:2-5, it appears that a biblical day begins anew with each sunrise (and actually, slightly before this at "Shachar," based on the Hebrew text of Genesis 1:4-5. Here is a basic summary of what I have covered so far:

a.   God called the LIGHT DAY, and the DARK, He called NIGHT. 

b.   He came to be erev – a pre-morning mix [later to be called shachar]

c.    Also, he came to be boker – the morning sunrise [Day]

d.   He came to be One “DAY,” Yom Echad – that is, Pre-morning AND Morning.

e.   Therefore, we are given a repeating formula for the Creation week – Day ‘X’, which is used for days 2 through 7. 

Support the show

On this episode of Real Israel Talk Radio, we will closely examine the Hebrew declarations of Genesis 1:2-5. 

Genesis 1:2. The earth was without form, and void, and darkness was on the face of the deep

Genesis 1:3. Then God said, "Let there be Light," and there was Light!"

Genesis 1:4. And Elohim (God) saw the Light, that He was Good. And Elohim (God) divided the Light from the Dark. 

Genesis 1:5. Elohim (God) called the Light DAY, and the DARK, He called NIGHT. So, erev (evening) and boker (morning) were the first day.  

Many wonder when a biblical day begins: with the morning sunrise or with the previous evening sunset.  Understanding the Hebrew texts of Genesis 1:2-5 will help us to discover the Truth of the matter. 

This is Episode 176 and PART 2 in this biblical study series.

Support the show

Today, we will examine the controversial question of “When does a Biblical day start?” This is PART 1. 

Of course, whether a biblical day starts in the morning or with the previous evening, it has been a topic of great discussion, sometimes heated, for at least twenty centuries, and that is a long time! 

From my research, I have found that both sides (pro and con) present compelling evidence supporting their respective positions. Given this, you might ask, “Why even bring up the dispute if both sides seem to make a valid case for their beliefs?” I have my reasons, which you will learn in this study series. 

To begin, rather than argue about what this or that Bible verse says or does not say, I want to take a different approach to answer the all-important question, “When does a biblical day start?” Let’s begin with learning about the known positions from within cultural Jewish history, then continue with more historical information on biblical authority and prophecy. Today, we will start with a teaching article from the Jerusalem Post published in 2009, "From Sun to Moon," when they interviewed Hebrew University Professor Rachel Elior to learn from her years of research and scholarship in the Dead Sea Scrolls. Please join me for today's Real Israel Talk Radio biblical study, Episode 175 PART 1. 

Support the show

This IS Real Israel Talk Radio Episode 173. This is the SECOND PART of a program addressing biblical forgiveness. I asked my wife, Suzanne, to present this program as a continuation of PART 1 so she can speak personally and candidly about forgiving someone from her perspective. Suzanne’s story is one that I think you might like to hear because she understands the subject of forgiveness differently from what might be typically understood by those who read biblical passages such as Matthew 6:14-15, where Yeshua was quoted as saying: 

For if you forgive men their trespasses, your heavenly Father will also forgive you. But if you do not forgive men their trespasses, neither will your father forgive your trespasses.

Today, in this second part episode about forgiveness, let’s examine the subject more closely and learn about a critical missing requirement that is often overlooked. Without this all-important element, the possibility of divine love and forgiveness cannot be activated. Let us learn more.

Support the show

Today, we will look into the biblical festival of Unleavened Bread as it is taught in Exodus 12:19-20. Specifically, we will learn that in the Bible and the New Testament, the English terms "LEAVEN" and "LEAVENED" are derived from two different Hebrew words conveying two distinct concepts. Oftentimes, it is taught that leaven is likened to SIN and PRIDE. But is it linked to these ideas?  Join us today to learn about the Biblical and Hebraic concepts of LEAVEN, LEAVENED, UNLEAVENED, and TO BE LEAVENED. This is episode 174 of Real Israel Talk Radio, beginning our 6th season! 

VERY IMPORTANT NOTE: We failed to mention Exodus 13:7 from the Hebrew text: "And no leavened bread (chametz) shall be seen among you, nor shall leaven (se'or) be seen among you in all your quarters." If you would like to have a response to this matter that we did not address in this podcast, check out the show notes. It will be explained there. 

Support the show

With this Real Israel Talk Radio episode, I am turning the program over to my wife, Suzanne so that she can speak personally and candidly about biblical forgiveness. What does it mean to forgive? We all generally maintain various ideas about forgiveness and what it looks like or, perhaps, what it should look like. Suzanne’s story is one that I think you might like to hear because, as she understands forgiveness, it does not toe the line of a typical traditional understanding. Instead, as she presents the concept, the matter seems to address something entirely different than we might typically understand. Her story is built on a heart-wrenching personal experience that rings true as it is defined according to scripture. In Matthew 6:14-15, Yeshua was quoted as saying:

For if you forgive men their trespasses, your heavenly Father will also forgive you. But if you do not forgive men their trespasses, neither will your father forgive your trespasses.

Let us examine these words more closely and see if there is something greater that we can learn from them.

Real Israel Talk Radio Episode 172

Support the show

Before fulfilling his calling in a Latin American Spanish Language Messianic ministry, Yosef Sanchez was, for many years, taking his own journey into becoming a national table tennis champion to represent Mexico in professional table tennis. With his sights focused on becoming a respected top-ten world-class table tennis player, the Almighty, Eternal One of Israel, got ahold of his life and redirected his dream. Instead of going for the Olympic gold in Table Tennis, Yosef came to be a well-known and respected trainer for the paraplegic Christina Hoffman, who, in fact, did go on to become Mexico’s world-class table tennis national champion. But this is just the beginning of the story about Yosef Sanchez. Today, he leads a Spanish-language Messianic ministry in Cancun, Mexico. Indeed, his spiritual life’s journey is engaging, taking him from world-class Table Tennis to world-class biblical research and Spanish language Messianic leadership. This Real Israel Talk Radio program, Episode 171, is the story of the life and journey of Yosef Sanchez from Cancun, Mexico. 

Support the show

I'm speaking with Robert Villa and Sherry Sanders on today's show about the Zadokite Priestly Families of 1 Chronicles 24. Both are on a research team looking into the Dead Sea Scrolls' Calendrical Documents and some detailed minutiae involving the service rotations of the Zadokite families and associated astronomical data.  Studying the documents and many like them has given them some incredible insights into the precise timing of the Zadokite Priestly calendar system. 

If you want to learn more about the Zadokite Priestly calendar, how it functions, and how it applies to the biblical calendar today, you are in the right place. On the show today, you will discover that the Zadokite calendar system addresses

A)  1 precise 364 Day solar cycle

B)  6 Years of Zadokite Priesthood service rotations per the Calendrical Documents 4Q320, 4Q321, 4Q325, and 4Q328 of the Dead Sea Scrolls. 

C)  1 - 294 Year Creation Week astronomy repetition of Genesis 1:14-19 and the 24 priestly rotations of 1 Chronicles 24.

Questions and Details:
www.gospelworthdyingfor.com

Support the show

Can we ever hope to solve the problem of nearly 2,000 years of calendar wars regarding when to keep the weekly Sabbath and the biblical feasts?

In this PART 3 episode of decoding the Dead Sea Scrolls Calendrical Documents belonging to the 24 Zadokite priestly families of 1 Chronicles chapter 24, we will learn about 18 years of research into the biblical concept of "intercalation." This is a mathematical system to reconcile the divinely timed cycles of the Sun and the Moon and how both testify as two witnesses to the proper doing of the weekly seventh-day Sabbath and all the biblical festivals. The 364-day cycle of the Sun and the 354-day cycle of the Moon each have programmed and assigned time cycles that are governed by the mathematics of intercalation. Appropriately applied in tandem with the precision rotations of the 24 Zadokite priestly families and their assigned schedules from 1 Chronicles 24, this guarantees that the seventh-day weekly Sabbath and all the biblical festivals of the Bible never shift away or drift out from their eternally appointed days and seasons. 

From all this, we will discover one thing: DO NOT intercalate and add 7 days at the Spring Equinox of 2025 to celebrate the Hebrew Bible's biblical new year on Wednesday, March 26th, 2025. Fresh, irrefutable research will now prove to us from the two witnesses of Heaven and Earth—the Sun and the Moon—that the biblical Hebrew Covenant New Year should be observed on Wednesday, March 19, 2025. Learn and discover why this is vital information to know.  

Support the show

Real Israel Talk Radio
Episode 168

On today's program, my guest is Professor Jonathan Ben Dov of Haifa University and Tel Aviv University. Professor Ben Dov received international recognition through his scholarly work on the Dead Sea Scrolls, Fragment 4Q324d, with Professor Dr. Eshbal Ratzon. Together, their work on DSS 4Q324d taught them about a little-known biblical celebration of the Hebrew Bible, referred to as the Festival of the Wood Offering on the 29th day of the 6th Month. The WOOD OFFERING FESTIVAL referred to as KORBAN ETZIM, is mentioned in the Temple Scroll 11Q19 Column 23, as well as the DSS Calendrical Document fragments 4Q324d, 4Q325, 4Q327, 4Q365RPc, Flavius Josephus' Wars of the Jews, the Hebrew Book of Nehemiah 10:34 (Heb:35), and Nehemiah 13:29. On this program we will learn about DSS 4Q324d and the Levitical Priestly Calendar of 364 Days and how it relates to the Qumran Priestly Community of the Yachad.

Support the show

EPISODE 167
INTRODUCTION TO DECODING THE ZADOKITE PRIESTLY CALENDAR (PART 1)

Following the Qumran biblical Zadokite Priests and the calendar system they inherited is an essential function of what it means for us to Hear and Do the Torah. Through their teachings, left to us through the Dead Sea Scrolls, we can know precisely WHEN to observe the festivals of the Bible and the biblical observances that are controlled and mapped to specific days and months of the year, times and seasons that cannot and must not be changed.

Everything about the inherited Zadokite priestly calendar dates and times as they relate to the festivals and the setting of the weekly Sabbath is accurately plotted based on the yearly arrival of what is called New Year’s Day; that is, Month 1 and Day 1 of the royal calendar of Heaven, hereinafter called, the Zadokite Calendar, which by the way, is different from what is known to be the “360-day Enoch Calendar,” the 354-day Lunar Calendar, or the 365 ¼ day Solar Calendar.

New Year’s Day, on the Zadokite Calendar, is based on establishing Day 1 and Month 1 as with any other calendar of the world’s material cultures. Nonetheless, believers in Yeshua, the Messiah, and the biblical texts that He taught and lived by all are hinged on asking, WHEN IS NEW YEARS DAY? If we get this wrong, then everything else downstream is directly affected. Based on the testimony of Exodus chapter 12:2, among many places, it is actually New Year’s Day, according to the Bible. So, to correctly determine New Year’s Day in the Bible, we must come to know WHEN to proclaim this very special day in any given year. This is because all the yearly festivals and the weekly Sabbaths written about in the Bible are strictly mapped to the events of Day 4 from the Genesis Creation story. This is according to the testimony of the Zadokite Priests of the Qumran, as they wrote about all this in their Calendrical Documents of what is called the Dead Sea Scrolls. Let’s get into it and find out how to determine when to define the all-important New Year’s Day that is, Day 1 and Month 1, in any given year. 

See www.gospelworthdyingfor.com and download their 2025/26 Zadokite 12-month calendar.  

Support the show

Shalom, I am Avi ben Mordechai, and this is Real Israel Talk Radio

On today’s show, the second of a two-part interview with Bruce Brill, who wrote Deceit of an Ally – A Memoir of Military Anti-Semitism, NSA’s Secret Jew Room and Yom Kippur War Treachery. 

Bruce and four other American US Army servicemen worked for the US National Security Agency (NSA) in 1973. They came to discover a true story of an Un-American Deep-State NSA Cabal in the highest echelon of Washington, D.C.’s Swamp of corruption. They came to learn that US intelligence not only knew Egypt and Syria were going to attack Israel but knew this for a certainty, knew it days in advance, and knew when the attack would commence, contradicting the US intelligence agencies' own claims that everyone was fooled and fully taken by surprise in the events of October 6, 1973, referred to as the Yom Kippur War.

Of the 1300 books written about that event, not one reveals how Israel fell prey to a deception perpetrated by their American Ally that cost Israel over 2,600 lives. Brill and his colleagues realized that Israel was NOT informed of what American intelligence knew because Israel’s top leaders were intentionally given false intelligence that the Arabs would NOT attack. Precisely fifty years later, this same Cabal of deception once again stepped into action and carried out its evil work before the alleged surprise sneak attack against Israel on October 7, 2023, leading to where we are today in Israeli and Middle East politics. 

Although the term "Jew Room" is no longer used, it has morphed in name only and is still active within the CIA/NSA American intelligence community. Find out more about it here in this podcast. Here is Bruce Brill to continue his story. 

Support the show

The True Story of an Un-American Deep-State NSA Cabal operating from the offices of their "Jew Room" in the Washington, D.C. Swamp.

Israeli Bruce Brill and four other American U.S. Army servicemen who worked for the US National Security Agency (NSA) in 1973 discovered that US intelligence not only knew Egypt and Syria were going to attack Israel but knew this for a certainty, knew it days in advance, and knew when the attack would commence. This contradicts the US intelligence agencies' claims that everyone was fooled and taken by surprise on October 6, 1973, and October 7, 2023.

Of the 1300 books written about the 1973 Yom Kippur War, not one reveals how Israel fell prey to a deception perpetrated by their American Ally that cost Israel over 2,600 precious lives. Brill and his colleagues realized that Israel was NOT informed because they were intentionally given false intelligence that the Arabs would NOT attack. Precisely fifty years later, this same Cabal once again stepped into action and carried out its evil work on October 7, 2023, leading to where we are today in Israeli and Middle East politics. 

Real Israel Talk Radio - Episode 165, PART 1

Support the show

With this episode of Real Israel Talk Radio, I want to share a bit about my life's journey so that you can better understand the changes I have experienced over several decades and why I believe what I believe. In my decades-long search to find my true Jewish identity, I have come to embrace some closure in my understanding that “home” is not a place or a thing that can be found in this world. Difficult as it is sometimes hard to admit publicly, I know that home is not a land or a country on earth. It is not a birthplace, a birthright, a birth culture, and not even an aliyah, or going up to fulfill an inheritance entitlement to a piece of Middle East real estate called “The Land of Israel.” I will go so far as to say that coming home is not even in returning to hear and do the Torah – the Law. For some, this might come across as shocking. Yet, the truth is, all these concepts are essential living expressions and metaphors for everyday life that point us to our true home, which is in the King of all Kings, who rules in and from a divine government belonging to his kingdom - the Kingdom of Heaven. This is our true home in a different dimension of time and space, understood as Jerusalem above.

This is Episode 164 of Real Israel Talk Radio

Support the show

The second of a two-part program addressing the topic of dealing with letting go of the shock of losing a loved one, whether due to a prolonged illness or the sudden and unexpected death of perhaps a husband, wife, child, mother, father, brother, sister, or an extended family member. How are we supposed to approach matters of this nature when they come to knock on our door, knowing it is clear that we must go on with life, though bereaved. It is not an easy matter to deal with. So, what is the answer? How are we to handle life when losing a loved one to the Sting of Death, which is the Last Enemy as spoken about in the Bible.

Recently, I sat down for a candid dialogue with my wife to discuss this very issue because of her own experience in suddenly losing her deep friend and husband of 22 years. I, too, have had to handle the sudden death of my son at 24 years old, as well as dealing with the death of my two sibling brothers, each within one month of the other. Of course, some of you listening here have your own survival stories to tell. Together, I think we can all learn from each other that there is comfort and hope for believers in the redemption actions of Yeshua, the Messiah. But still, even in this, the throbbing pain of the passing away of a loved one takes time and a resolve to let them go, to begin a process of healing and closure. I’m Avi ben Mordechai, and here is the continuation of my discussion with my wife on this matter of Death: The Last Enemy, Letting Go, and Healing from the Pain.

Real Israel Talk Radio Episode 163

Support the show

We understand that the pain of one who passes away is no more in this life. However, what now remains is that for us, we must go on with life, though bereaved, and frankly, this is not an easy matter to deal with. So, what is the answer?

I sat down for a candid and deeply honest dialogue with my wife to discuss this very issue. From her personal experience of losing her first husband and deep friend of 22 years, I thought you might find some of her insights encouraging. I, too, have had to handle matters of a sudden death in losing my son of 24 years old. And I am certain that here, in this listening audience, some of you folks have your own stories to tell. Together, I think we can all learn from each other that, at least, for believers in the redemption actions of Yeshua the Messiah, there is comfort, and there is hope. But still, even in this, the throbbing pain of the passing away of a loved one does not quickly fade. It takes time and a resolve to let them go, to begin the process of healing from the pain that we are all left with. Death is never a savior to take us away from pain and suffering. Death is the Last Enemy. 

Support the show

Many governments worldwide have already adopted a basic digital identification system so that their citizens can access various government facets and online goods and services securely. Soon, every country worldwide will have a Digital ID structure in place for their citizens. Of course, it will promote the look and feel of something that can be used for online convenience, ease, and personal security for identification and verification. But this is their "spin." There is much more to the worldwide Digital ID System than meets the ear and eye. The new system, now in full development and implementation, is far greater in form and function than one can even begin to imagine! Because of this, we need to understand and move forward with great awareness. We need to know what they - the global elite powers of the world - are cooking up, how their system works, and what we, as YHWH's redeemed people, need to know so that we can respond to it in a biblical way. This is episode 161 and the final segment of five parts in this series on The Coming Storm: The Global Digital ID System.

Support the show

EPISODE 160, PART 4

A new Australian Digital ID legislation was passed into Law through the Parliament in Canberra in the latter weeks of May 2024. This new Law, which comes into effect on December 1, 2024, is not predominantly a digital identification scheme to acquire public and private sector goods and services securely and conveniently. Many governments worldwide align themselves with the program, albeit under duress, if they wish to function and trade in the global commerce landscape.

On July 1, 2021, the UN officially made available a 257-page published work, “Remaking the World—The Age of Global Enlightenment.” The book is a collaboration between the Boston Global Forum (BGF) and the United Nations Academic Impact (UNAI), which are divisions of the United Nations. The UN maintains an agenda with an embedded spiritual component describing a remaking or re-creating of the world based on Genesis 1:1-3 and 1:26 but calling their new world an “Age of Global Enlightenment.”

Join me for Season 5 and Episode 160 of Real Israel Talk Radio as I discuss the Spiritual Anatomy of the Mark and the Image of the Beast. We will look into Revelation 13:18—the 666 calculated number of the Beast, potentially based on the Hebrew text of "HaNachash" in Genesis 3:1 and "HaMashiach" in Matthew 24:23-24.

Support the show

PROGRAM 3, EPISODE 159

A new Australian Digital ID legislation was passed into Law through the Parliament in Canberra in the latter weeks of May 2024. This new law, which comes into effect on December 1, 2024, is not predominantly a digital identification scheme to acquire public and private sector goods and services securely and conveniently. Many governments worldwide are aligning themselves with the program, albeit under duress, if they wish to function and trade in the global commerce landscape.

On July 1, 2021, the UN officially made available a 257-page published work, “Remaking the World—The Age of Global Enlightenment.” The book is a collaboration between the Boston Global Forum (BGF) and the United Nations Academic Impact (UNAI), which are divisions of the United Nations. The UN maintains an agenda with an embedded spiritual component describing a remaking or re-creating of the world based on Genesis 1:1-3 and 1:26 but calling their new world an “Age of Global Enlightenment.”

Join me for this season 5 and episode 159 of Real Israel Talk Radio as I discuss the Spiritual Anatomy of the Mark and the Image of the Beast. We will look into some critical biblical definitions that you need to know to avoid the new emerging "Beast System" that is now being force-fed to all the nations of the world under the U.N. Agenda 2030 plan of 17 Sustainable Development Goals.   

Support the show

PROGRAM 2, EPISODE 158. A new Australian Digital ID legislation was passed into Law through the Parliament in Canberra in the latter weeks of May 2024. This new law, which comes into effect on December 1, 2024, is not predominantly a digital identification scheme to acquire public and private sector goods and services securely and conveniently. Many governments worldwide are registering for the program, under duress, if they wish to function and trade in the global commerce landscape.

The UN is an international political body founded in 1945. Its charter slogan is: “Peace, dignity, and equality on a healthy planet.” The organization has evolved over the years to keep pace with a rapidly changing world. However, one thing has stayed the same: it remains the one place on Earth with a special status and a large dedicated building in New York City, USA, where the world’s nation leaders can gather, discuss common problems, and find solutions that benefit all humanity.

On July 1, 2021, the UN officially made available a 257-page published work, “Remaking the World—The Age of Global Enlightenment.” The book is a collaboration between the Boston Global Forum (BGF) and the United Nations Academic Impact (UNAI), which are divisions of the United Nations. The UN maintains an agenda with an embedded spiritual component describing a remaking or re-creating of the world based on Genesis 1:1-3 and 1:26 but calling their new world an “Age of Global Enlightenment.”

Join me here for season 5 and episode 158 of Real Israel Talk Radio as I will speak about the Spiritual Anatomy of the Mark and the Image of the Beast. 

Support the show

A new Australian Digital ID legislation was passed into Law through the Parliament in Canberra in the latter weeks of May 2024. This new law, which comes into effect on December 1, 2024, is not predominantly a digital identification scheme to acquire public and private sector goods and services securely and conveniently. Many governments worldwide are registering for the program, under duress, if they wish to function and trade in the global commerce landscape.

The UN is an international political body founded in 1945. Its charter slogan is: “Peace, dignity, and equality on a healthy planet.” The organization has evolved over the years to keep pace with a rapidly changing world. However, one thing has stayed the same: it remains the one place on Earth with a special status and a large dedicated building in New York City, USA, where the world’s nation leaders can gather, discuss common problems, and find solutions that benefit all humanity.

On July 1, 2021, the UN officially made available a 257-page published work, “Remaking the World—The Age of Global Enlightenment.” The book is a collaboration between the Boston Global Forum (BGF) and the United Nations Academic Impact (UNAI), which are divisions of the United Nations. The UN maintains an agenda with an embedded spiritual component describing a remaking or re-creating of the world based on Genesis 1:1-3 and 1:26 but calling their new world an “Age of Global Enlightenment.”

Join me here for season 5 and episode 157 of Real Israel Talk Radio as I will speak about 1) The coming storm of 2025/26 and what you need to know about it. 2) The spiritual anatomy of the Mark and the Image of the Beast. 

Support the show

Today, I'm speaking with Micah Kissling, who is part of MY HOUSE MINISTRIES. 

Micah, his wife, and his children live the farm life in the Midwest of America. He comes from a family of 9 siblings – six brothers and three sisters. Micah grew up in a home with daily Bible teachings and lessons. But like many people, he also had many questions that needed answers, answers that he found after he learned to examine scripture and test everything, holding on to what is true while letting go of false doctrines and so many debilitating traditions of men. 

Micha observes and follows the calendar paradigm established by the House of Tzadok in the Dead Sea Scrolls. However, he has a beautiful and unique perspective on how we should relate to all the household of faith and the Tzadokite calendar and how it applies to us in our everyday lives. Give him your ears for 50 minutes and see if his ideas resonate. Perhaps you will also get some of your questions answered. 

This is Real Israel Talk Radio, Episode 156. 

Support the show

I’m speaking with Amir Atieh of Natanael Ministries in Western Australia today. Amir was born to Israeli parents and grew up in Ramale, not too far from Tel Aviv. His life and growing up years were filled with abuse and pain on many levels. Amir grew up among secular Israelis, Christians, and Arabs, never knowing his true heritage until, one day, he learned the truth about the promised Messiah of the Hebrew Scriptures.

I had the opportunity to talk with Amir about his life's journey from a secular Israeli to a prominent and growing Messianic Voice of Truth based in Perth, Western Australia.

Join me for a chat about Amir Atieh (Arabic for a "giver"), his testimony, and his transformation from a secular Israeli to a Messianic Teacher. Visit his website: https://www.nathanael-ministries.com/

Support the show

I shall continue with where I left off in PART 1 of this two-part program on Shavuot or Pentecost. Shavu’ot, in the Bible, presents itself as an annual festival about biblical restoration, renewal, and completion. 

Today, I will return to my focus on the link between the Festival of Shavuot and what many often refer to as a concept called the "rapture."  Said differently, this idea can be better understood as to what Yeshua refers to as the resurrection of the Last Day, in Hebrew, the "Techiat HaMatim." 

Essentially, Shavuot or Pentecost is likely the Day and Hour that no one has yet experientially known...ever! Because it is yet a future event that we are all waiting for. This is what Hebrews 11:39-40 is referring to. It is the same event that Yeshua refers to in Matthew 24:33 and John 6:40 - the end and the door of summer. It's the same idea that Paul talks about as the "door of hope" in Romans 8:23-25. 

Join me today for the program, "Shavuot (Feast of Weeks/Pentecost) End Times and the Theme of the Last Day Resurrection - PART 2.

Support the show

Let’s talk about the annual celebration of the Festival of Weeks or what Yehovah refers to in Scripture as Shavu’ot or in Greek – “Pentecost.” Shavu’ot, in the Bible, presents itself as an annual festival about biblical restoration, renewal, and completion.

A harvesting of souls performed as an ingathering and separating of wheat from tares (Matthew 13:30).

A restoration to repair Adam’s treasonable transaction with the Tree of the Knowledge of Good but Evil in Genesis 3:6 and then passing that corruption down to all of us.

 A calling to freely become an ally and associate of King Messiah’s government administration on earth, as it is also in Shalem, the Kingdom of Heaven (Genesis 14:18 and 1 Corinthians 6:3)

A rebuilding of Yehovah’s Government of Heaven on earth, as it is in heaven (Acts 15:16 based on Amos 9:11).

An end of salvation through the door of summer and the start of a new component of eternal life through the door of hope (Romans 8:25 and Matthew 24:33)

A bodily transformation through a promised resurrection on the Last Day (John 6:40 and Romans 8:23)

Support the show

In this program, we will speak about Exodus 19:5-6, the Melchizedek link to the New Covenant Book of Hebrews chapters 6-8, and the exchange of the Levitical law for the higher and more superior Melchizedek law of the King/Priest Messiah. We will also look into the naming and birth of Yochanan or John the Baptist in Luke Chapter 1 as well as the significance of the ministry of John or Yochanan "the Baptist" and his immersion of Yeshua in the Jordan in Matthew 3:13 and how it relates to the ministry of Elijah in Malachi Chapters 3-4, who was a prophet divinely appointed to announce the restoration of all things before the coming of Messiah who must restore the fallen tent or Tabernacle of the House of David. 

Our discussion will also examine the context of Matthew 15:24-25 as it speaks about a Canaanite Woman and the bread that falls from the Master's Table. Further, we will also look into Galatians 3:19, which concerns a reference to the law of the Levitical Priesthood and how this speaks about the Melchizedek priesthood calling in light of the Spirit and Power of Elijah.

Among the many religious issues of the Jewish people during the late Second Temple Period, a major point of conflict was about the festival and civil calendars of Judaism. Understanding this brings a further disclosure about the Priestly House of Tzadok in light of the 1947 discovery of the Dead Sea Scrolls in the nearby caves of the Qumran area in the State of Israel.  

Support the show

The Second Temple Period of Judaism was a unique time in the history of the Jewish People. Among the many religious issues of the Jewish people at that time, one major point of conflict was that of the calendar. You wouldn’t think that this would be such a major issue, however, we know this to be true historically, thanks in part to the 1947 discovery of the Dead Sea Scrolls.  

On my program today, we will hear from Eddie Chumney of Hebraic Heritage Ministries. Eddie has dedicated a lot of research time to sorting out Judaism’s calendar issues of the past two millennia and how they touch us now, particularly as it relates to the Jewish Messianic Movement that we know today. 

Support the show

This is PART 2 of my interview with Barrie Schwortz, the Official Documenting Photographer for the 1978 Shroud of Turin Science Team. 

Barrie had been asked to join the Shroud Science team due to his extensive specialized skills in photography and his subsequent contract work with the Los Alamos National Laboratory, analyzing films and photos of U.S. Government atomic bomb blasts.
 
Today, let’s continue with the interview that I began with Barrie Schwortz in PART 1 and hear more about the knowledge that he gained in working with the Shroud of Turin science experts, and what they learned and discovered about this ancient cloth. 

Support the show

With this episode of Real Israel Talk Radio, we will speak with Barrie Schwortz who was the Official Documenting Photographer for the Shroud of Turin Science Team in 1978. Barrie Schwortz will speak with us about the Shroud as evidenced by his extensive professional photography background.

Barrie had been asked to join the Shroud of Turin Science team back in 1978 due to his extensive professional work with the Los Alamos National Laboratory, scientifically analyzing films and photos of U.S. Government atomic bomb blasts.

Join us now as we learn a little something about the life of Barrie Schwortz and about the knowledge that he gained in working with the Shroud of Turin science experts, and what they learned and discovered about this ancient cloth.

This is PART 1 of the interview, Real Israel Talk Radio Episode 148.

Support the show

Each year at the season of Passover, multitudes of millions of Jewish people from all over the world, as well as those who are not natively born to the Jewish faith and culture, all gather together around each of their local family tables to remember a very special festival that is called Passover in the Bible. Why do they do this? What does it all mean, and particularly, HOW is the Passover table service conducted?

With today’s episode of Real Israel Talk Radio (with an extended running time of one hour and 42 minutes),  I am going to present to you what I understand and appreciate about the Passover.  I will share with you my version of the biblical Haggadah or retelling of the Passover story. However, I will tell you the story from my point of view rather than from the culturally typical Jewish point of view. This means the readings and explanations that you will hear me speak about from my Haggadah will present according to a more non-traditional Jewish Seder. Essentially, my focus IS NOT designed to elevate the customary "fun" of the Passover with all of its typical table rituals, songs, and ceremonies that have come to shape the Jewish Passover of today. From my point of view, most of those rituals and ceremonies are merely SHADOWS of the True Passover as it relates to an unseen REALITY. My Passover Haggadah is designed to help us understand NOT WHAT the Passover is as a series of songs, prayers, and fun family time, but rather WHO the Passover is from a redemptive point of view.

From my point of view, the Passover service is NOT a noun to elevate all the related ceremonies and table rituals of the event because I think this is a mistaken focus. As you will come to see from this program, the Passover is a verb designed to elevate an all-important Messianic redemption, which will point us to the solemn actions of the One called Yeshua, the Messiah. As I understand the event, the Passover, is about honoring the Messianic narratives of the New Covenant. Please, do come along for this journey into learning about the Passover from our presently-unseen Messianic Redeemer – One who WAS, who IS, and who IS TO COME.

Support the show

NOTE: The following program was recorded in late August of 2023. Sadly, near the end of November 2023, attorney Iver Bruce Bye was the victim of a horrible assault on his life. He passed away on June 8, 2024, due to the serious head injuries that he received. Though it could be classified as murder, I do not want to go that far until I've had an opportunity to speak with his wife, Linda.   Iver was a faithful believer in Yeshua and the Torah. We shall meet him again on the Last Day great resurrection as Yeshua promised in John 6:40.

Enjoy the program.

Previously, in Part 1, we heard from California Attorney Iver Bye, who spoke about American Law and how it often relates to what is found written in the Bible. In today's program, Part 2, Attorney Iver Bye will talk more about the definitions of legal words. He will also take us on a brief journey into the backstory of the U.S. Constitution and a little about the framers and founders who brought us this essential document that defines the United States of America.

Attorney Iver Bye has been active in courtroom trials and criminal law since graduating from law school in the late 1970s. However, what sets this attorney apart from many others in his legal profession is that over the past many decades, Iver has remained devoted to Biblical teachings and how they relate to us in everyday life. Let us now continue with where we left off from our last program.

Support the show

NOTE: The following program was recorded in late August of 2023. Sadly, near the end of November 2023, attorney Iver Bruce Bye was the victim of a horrible assault on his life. He passed away on June 8, 2024, due to the serious head injuries that he received. Though it could be classified as murder, I do not want to go that far until I've had an opportunity to speak with his wife, Linda.   Iver was a faithful believer in Yeshua and the Torah. We shall meet him again on the Last Day great resurrection as Yeshua promised in John 6:40. 

Enjoy the program. 

I had the privilege of having a face-to-face conversation with California Attorney Iver Bye about Biblical Law and Teaching ("Torah") versus American Jurisprudence. Attorney Iver Bye has specialized in courtroom criminal law since graduating from law school in the late 1970s. If you are interested in learning about Divine Wisdom, Teaching (Torah), and Law and how it relates to American and Common Law, stay with us for this hour-long program.

Attorney Iver Bye grew up in Spokane, Washington. After some 45 years in the legal profession, Attorney Iver Bye continues with his law practice in Victorville, which is located in the high desert of Southern California in the USA. Join us for this Part One episode, which addresses Biblical Law and Teaching (Torah) and American Jurisprudence. This is Real Israel Talk Radio Episode 145.

Support the show

In this Real Israel Talk Radio episode, I will close my 30-part series on the Last Passover Week Chronology of Yeshua. With this extended study (one hour and six minutes), I will summarize all I have presented since starting the series.  I will begin and end with three questions:

1)  How did Yeshua manage to DO (meaning, TO BE THE PASSOVER LAMB) and also to EAT the Passover Lamb with his disciples precisely according to Exodus Chapter 12?

2)  How did Yeshua come to be called the PASSOVER Lamb? 

3)  What does it mean that Yeshua, the Passover Lamb, died for the sins of the world?

Join me for this final program summary in this 30-part series.

Support the show

We read from the Hebrew text of Psalm 110:4 - "Yehovah has made AN OATH and will He will not be comforted [with any other decree], “You are a Cohen or Priest forever through The WORD of Melchizedek.” English translations usually express this as “The Order of Melchizedek,” but based on the context of Psalm 110:4, it is not about a religious or spiritual group, order, or society.

The Hebrew root supporting "The Order" of Melchizedek is D-V-R (Dalet-Vet-Resh), which is about Yehovah’s SPEECH or WORD. Therefore, I am suggesting that we should understand “the Order of Melchizedek” not as some kind of religious order but rather as a COMMAND and OATH from the WORD of Yehovah delivered to the nation through Yehovah's messengers of Heaven who made regular visits to the House of the Sons of Tzadok at Qumran.

This very well might explain one of today’s Jewish Orthodox Songs of the Sabbath - “Shalom Aleichem.”  Could the lyrics of this song for the Sabbath Day have come from the early first-century Zadokite believers in Yeshua who were known to be associates and supporters of the Prophets, Priests, and Judges of the House of Tzadok? Is it possible that this song inadvertently slipped past the ancient Rabbinic censors and, through Rabbinic tradition, managed to make it into the weekly liturgy of today's Judaism?

Today, we will also ask why Paul wrote the words of Colossians 2:16-19. And also, why Yeshua said to Nicodemus in John 3, The wind blows where it wishes, and you hear the sound of it, but cannot tell where it comes from and where it goes. So is everyone who is born of the Spirit. Nicodemus answered and said to Him, “How can these things be?”Yeshua answered and said to him, “Are you the Teacher of Israel and do not know these things?"

These matters and so much more will be addressed in this study of the Qumran Zadokites.

This is Episode 143 and PART 29 in a series of studies about the Qumran Zadokites, the New Covenant or "New Testament" writings, and Judaism.

Support the show

Beginning around 150 years before Yeshua, the Pharisee was called a Hasid because the Hebrew term means a “loyalist.” In other words, Pharisees were political and religious loyalists supportive of the family dynasty of the Hasmoneans. The Tzadokim, or Sadducees, relates to the term Zadok, which was a different group of priests not related to the Sons of the House of Tzadok at Qumran. It appears from surviving documents of the time that they took their name from Zadok, an early disciple of Antigonus of Sokho in Judea. He produced a faction of disciples who called themselves Tzadokim.

With today's episode of Zadokite studies, we will focus on much of the specific Zadokite terminology that is associated with the Zadokite supporters and allies of Jerusalem who called themselves "The Way" (see Acts 24:15-16). This is the same group that Sha'ul or Paul came out of while en route to Damascus of Qumran. His story is found in the Book of Acts 9. With your readings in the "New Testament," you will recognize much of this terminology:

• Sons of Light
• Belial vs. Sons of Darkness
• The Elect or Chosen Ones
• Teacher of Righteousness or Justness
• Angels and Angelic visitations
• The New Covenant
• The Holy Spirit and Walking in the Spirit vs. the reasoning and logic of the Rabbis.
• The Temple or Tabernacle and the Human body
• Prophecy and spiritual gifts
• Measurements of Heaven, Earth, and Elohim citing Length, Depth, Breadth, Width, and Height.
• The Knowers of Kingdom Mysteries
• Justice vs. Injustice
• Evil vs. Good
• The Pit, She’ol, and the Shadow of Death
• The festival calendar of the Pharisees and Temple Priests vs. the festival calendar of the Priestly Zadokites.

Zadokite lessons on these themes make up the body of Zadokite teaching traditions, which I believe are the traditions that Paul refers to in 1 Corinthians 11:2.

Join us for this summary of the rise, fall, and rising again of the Sons of Tzadok through Melchizedek/Yeshua, Yehovah's King and Priest of the Heaven's City of Shalem, also called the Kingdom of Heaven (Genesis 14:18).

This is Real Israel Talk Radio, Episode 142, and PART 28 in the teaching series about the history of the House and Sons of Tzadok at Qumran.

Support the show

What we know is that the Levitical Sadducees were not legally of the bloodline of Aaron to Eleazar to Phinchas to Tzadok. Rather, they were more likely of the line of Aaron’s son Ithamar, whose priestly line ended in the days of King Solomon, but they continued seeking priestly legitimacy going back to the days of the Hasmoneans. Consider that they held prominent political and religious appointments that were NOT the rightful and true House of Tzadok in the days of King David.

When Stephen said, “Which of the prophets did your fathers not persecute,” this appears to refer to the Hassidim (Pharisees) or religious loyalists belonging to the religious arm of the Hasmoneans in the years 140 – 50 BCE, which was precisely the time when the Priests of the House of Tzadok were being exiled, executed, and stripped of their ancient spiritual authority. This further validates the House of Tzadok as prophets because they themselves claimed ongoing divine revelation through the Holy Spirit in all their teachings.

When Yeshua revived Lazarus from the dead on the fourth day, it seems that he legitimized the eternal authority of the Genesis 14:18 High Priest and King Melchizedek. With the resurrection of Lazarus (Elazar), it appears to be Yeshua’s declaration that he was Melchizedek who was reviving the Zadokite Priesthood originating with Melchizedek, which was then given to Aaron who passed down his authority to Elazar, to Phinehas, to Zadok, to John the Baptist and finally made complete in and through Yeshua. By believing in Yeshua, we inherit a position among the Sons of Tzadok in the exalted priestly line of Melchizedek through Yeshua, the King, and Priest of Shalem (Genesis 14:18). With Elazar’s resurrection on the Fourth Day, this looks like an allusion to the Malachi 4:2 (Hebrew: 3:20) prophecy of the Angel or Messenger of Yehovah - Melchizedek - who comes with healing in his wings as Tzadok ("Righteousness") on DAY 4, which is precisely what the Priests of Zadok believed.

The story of the fourth-day resurrection of Elazar powerfully appears as a teaching allusion to the Kingdom of Heaven - Shalem, and the resurrection of the Great King – Melchizedek, who is King and Priest of that city spoken of in the Book of Revelation, a city called the New Jerusalem (Revelation 3:12 and 21:2), which is why the Zadok festival calendar was so important to the House of Tzadok (and should likewise be important for all of us too).

Between the Hasmoneans and Yeshua, the Zadokites were considered as good as dead as they were replaced by a new political and religious system controlled by the Hassidim (Pharisees) and Tzadokim (Sadducees).  In the meantime, the House of Tzadok lived out their Prophetic Priestly lives in the Qumran area, "outside the camp,” which is what is written in the Book of Hebrews 13:13-14. 

Join us for this concluding summary of the rise, fall, and rising again of the Sons of Tzadok through Melchizedek/Yeshua, King and Priest of Shalem (Genesis 14:18).

This is Real Israel Talk Radio, Episode 141, and PART 27 in the teaching series about Yeshua's last Passover week chronology and the history of the House and Sons of Tzadok.

Support the show

Avi ben Mordechai here. Shalom! You are tuned into Real Israel Talk Radio. Today’s show is  “Why I Exchanged My Christmas Tree for a Menorah,” a special edition 2023 teaching hosted by my wife Suzanne.

Suzanne will share with you some of her thoughts about the tradition of Christmas and the Christmas Season. All of what Suzanne will speak about today is easily verified from documented history and so, it is really nothing new. I asked Suzanne to present her perspective growing up in South Africa with the annual family celebration of Christmas because, like many of you, it was something that she had to grow out of, leaving behind a lot of memories linked to the event. But she knew that she had to move forward with her spiritual walk in the New Covenant of Yeshua. You will hear more about this on today's program, along with what Christmas means and how, over time, crept into Christian culture and has remained so for a very long time.

After listening to this special program, if you wish to hear more on various topics of interest, from time to time, Suzanne hosts an encouragement program for women called THE SWAG WAY – an acronym for Suffering Women Alive for God. If you wish to hear more from Suzanne, you can also send her a message on her Facebook Page, THE SWAG WAY.

I’m Avi ben Mordechai, and Yah willing, I’ll be back next time to finish up my multipart teaching series about the Rise and Fall of the Zadokites, the Tzadok Calendar, and Yeshua’s Last Passover Week Chronology details along with a summary of those events that historically have influenced Judaism down to this very day. See you next time for the next podcast, Episode 141, and PART 27 on Yeshua's last Passover Week Chronology, and a bit of a closing history lesson about the historical rise and fall of the House of Tzadok.

This is Real Israel Talk Radio. Shalom!

Support the show

Yeshua (Jesus) was known by three titles: 

1. The Word made Flesh (John 1:14)
2. Melchizedek, King of the Celestial Kingdom of Shalem (John 18:36)
3. Melchizedek, Priest of the Kingdom of Shalem (Genesis 14:18)

From Genesis 14:18 to Daniel 9:24 to Revelation 21:2-3, the message remains the same because Yeshua is the same yesterday, today, and forever (Hebrews 13:8).

With today's podcast, Episode 139, and Part 26 in this series about Yeshua and the House of Tzadok, we will learn more about the Qumran community of priests and what they understood concerning the coming New Covenant as it relates to Daniel 9:24 and Exodus 19:6. It is not just about maintaining an inheritance of integrity among the Sons of Tzadok. This is also about the Sons of Light who came to be called by other terms such as "Members of the Covenant," A Community of the Faithful," and "Associates of an Everlasting Society." 

Today, we will learn more about the Kingdom of Heaven (Matthew 4:17, meaning the Kingdom of Shalem), the priesthood "Crown" of Exodus 28:36-38, and the credit that we have as Sons of Tzadok through Melchizedek (Romans 4:5-6, 21-22; Hebrews 13:9-11). 

This 50-minute episode is jam-packed with lots of biblical references that will keep you busy in your biblical study of the History of the House of Tzadok. 

Join us for Real Israel Talk Radio, Episode 139, and Part 26 in my closing series of studies on the last Passover Week Chronology and Timeline of Yeshua. 

Support the show

Within the priestly line of Tzadok, there were several well-known priests, according to Nehemiah 11:11, which included such personalities such as Jeremiah the Prophet (Jeremiah 1:1) and Ezra the Priest/Scribe (Ezra 7:1-5).

Previously, I focused on the priestly line of Aaron and how it came to be established through his firstborn son, Eliezer, who passed on his elected authority to Pinchas, who then passed his authority on to Tzadok  (1 Chronicles 24:3 and Nehemiah 12:4) as he was the chosen priest for the House of Solomon, the Son of David. Further downline, according to Luke 1, Zecharias was chosen by lot to offer incense in the House of Yehovah. But remember, only those of the House of Tzadok were permitted for the job according to 1 Chronicles 23:13 and Numbers 4:16, and Zecharias was called "righteous" and "blameless." 

Zecharias and Elisheva brought a son into the world who was named Yochanan or John.  But why did the Angel Gabriel tell Zechariah to name his yet unborn child Yochanan or John? There appears to be a connection to the last known and legitimate high priest in the line of Aaron, dating to around 175 BCE. The priest was called in Greek Onias III, but according to the Scroll of Ben Sirach Chapter 50, Verse 1, his name in Hebrew was בֶּן יוֹחָנָן הַכֹּהֵן (“Yochanan the Priest”), corresponding to the abbreviated name "Honi." 

In naming the child Yochanan or John, it connected the earthly Zadokite priesthood of John the Baptist to the last known and legitimate Zadokite priesthood of Yochanan (Onias III) just before the whole Zadokite line was removed from their Temple service about 50 years before the birth of Yeshua. Through John the Immerser, the nearly broken Zadokite priesthood of Earth was given legitimacy to the Melchizedek/Zadokite line of Heaven,  establishing an eternal connection to Melchizedek/Yeshua (Genesis 14:18) to Daniel 9:24. 

Join us for Real Israel Talk Radio, Episode 138, and Part 25 in my series on the last Passover Week Chronology and Timeline of Yeshua. 

Support the show

Today's episode continues our study of the well-known House of Tzadok (the "Zadokites") as it relates to the life of Yeshua, Hebrew Scripture, and the New Covenant.

Recall from Hebrew Scripture a hereditary line that began with Abraham and then to Isaac, to Jacob. Then, through Leah, Jacob's wife, she conceived and gave birth to Levi, which means “attached” or “joined.”  Through her son Levi, a son was born - Kohat. He later produced Amram. Amram added two sons, Moses and Aaron. These two were split into two unique branches, each with special functions.

The branch of Aaron came to be established through his sons. They were Eliezer, Itamar, Nadav, and Avihu. These four were set apart to serve as Priests to El Elyon in the Tabernacle. Still, Scripture tells us that Aaron's sons Nadav and Avihu died as a punishment for their rebellion. Then, Aaron's son Itamar later produced sons, establishing the House of Ithamar. Still, due to more rebellion, that house of descendants was forever forbidden to serve in the priesthood, leaving only Aaron's firstborn son, Eliezer, who was chosen to carry on the hereditary line of the Aaronic priesthood. Later, Eliezer passed on his elected authority to Pinchas, who passed it down to a man named Tzadok. He became the chosen priest for the House of David and Solomon.

Just before the birth of Yeshua, John (Yochanan), the Son of Zechariah and Elisheva (Luke 1:5), received the Mantle of Zadok authority. He transferred his authority over to Yeshua, son of Miriam and Yosef, but in a way that appears to be an "upline" transfer (kind of like a spiritual loop) which returns to its beginning through the Order of Melchizedek (Genesis 14:18), who was and continues as King Tzadok of the celestial city of Shalem. All who come into the New Covenant by receiving the testimony of Yeshua are then included into the chosen and elected priesthood status of the Order of Melchizedek, at least, according to Exodus 19:5-6, and are therefore called the "Sons of Tzadok" and Yehovah's "Sons of Light."

Let's look into this historical line of Tzadok in today's study, Episode 137 and Part 24 in the Chronology of Yeshua's Last Passover Week.

Support the show

With today's episode, we will learn about the well-known House of Tzadok (the "Zadokites") from Hebrew Scripture. We will look at four specific aspects of their collective life as they wrote about it in the Dead Sea Scrolls. We will learn that

•  The House of Tzadok was not associated with the so-called Community of the Essenes

•  The House of Tzadok took Hebrew scripture at its face value and believed themselves to be the Elect or Chosen of Yehovah to teach and to judge all the families of Israel 

• The House of Tzadok received divine revelation from the Angel of the Countenance ("Angel of the Face"); this is the One that Genesis 14:18 refers to as "Melchizedek"

• The House of Tzadok defined the lifeblood of their work within the context of priestly prophets and counterparts to the celestial works of Yehovah's angels in Heaven. 

This is Episode 136 and Part 23 in this series about the life teachings, death, resurrection, and ascension of Yeshua HaMashiach. Join us for all these details and more on this episode of Real Israel Talk Radio.

Support the show

Let us examine the biblical terminology often called “First Fruits” or “Bikkurim.” This terminology is often confused with another ceremony called the Omer Wave-Sheaf offering, more accurately referred to in biblical parlance as Reisheet Katzir – Harvest of the First Cutting of the Grain.

"First Fruits" is about the scriptural festival of Shavuot or Pentecost. The timing of the festival was understood from Leviticus 23:15-16 and based on two different points of view. 

• 1. The House of the Pharisaic Separatists performed their wave sheaf offering of freshly cut barley on the 16th day of the first chodesh or month. The 16th came to be called Day 1 in the 50-day count of the Omer. Also, their counting of seven weeks of Sabbaths began during the Festival of Matza (Unleavened Bread). 

• 2. The House of Tzadok performed their wave sheaf offering of freshly cut wheat on the 26th day of the first chodesh or month. The 26th came to be called Day 1 in the 50-day count of the Omer. Also, their counting of seven weeks of Sabbaths began at the end of the Festival of Matza (Unleavened Bread). 

 These two conflicting counts are easily resolved in a study of the timeline of Yeshua's 3rd-day resurrection (Matthew 28:1, Mark 16:1-2, Luke 24:1, John 20:1) and 40th-day ascension (Acts 1:3). 

The chronology of both events is played out based on the following  timelines: 

• The 19th Day of the 1st Month ("Aviv" or "Nisan") after Yeshua’s Sabbath resurrection to the 28th Day of the 2nd month is 40 days (Acts 1:3)

•  The 26th Day of the 1st Month ("Aviv" or "Nisan" = Day 1 of the Omer) to the 28th Day of the 2nd month is the 33rd Day of the Omer (Acts 1:9 - Lag B’Omer). 

• The 2nd Day of the 2nd Month ("Iyar") to the 15th Day of the 3rd month (Shavuot or Pentecost) is the morrow after 7 Sabbaths (Leviticus 23:15-16).

We will take a look at all these details on this episode of Real Israel Talk Radio. Join us!

Support the show

Once again, remember that in Pharisaic and Second Temple times, two different festival calendars were operationally running side by side. 

1)     The Pharisaic and Sadducean traditional sighted moon calendar. One day always advances to the next day, beginning with sunset. 

2)     The House of Tzadok priestly calculated sevens' solar calendar. One day always advances to the next day, beginning with sunrise.

Typically, Matthew 28:1 is interpreted and read precisely as the NKJV presents it: "Now, after the Sabbath, as the first day of the week began to dawn...she (Miriam) came to see the tomb." 

This said, let’s look at what I think is likely being expressed, at least according to the redactor of the Greek text: "But now, at a late hour of the Sabbaths…she (Miriam) was coming to see the tomb."  This is speaking about the arrival time of the women at a late hour while it was still Sabbath, which can only mean one thing; their arrival was according to the Tzadok sunrise-to-sunrise reckoning.

Then, we read: "...the dawning (of the morning light) was toward the First of the Sabbaths."

Writing the narrative this way strongly mirrors how the Pharisees understood Leviticus 23:15. "And you shall count to yourselves, from the morrow of the sabbath, from the gathering in of your harvest - an Omer, seven sabbaths, complete!" This is about when to start the count of the Omer AND ALSO when to start the count of the seven sabbaths leading up to the Feast of Weeks, called Shavuot or Pentecost.

Ultimately, Matthew 28:1, Mark 16:1-2, Luke 24;1, and John 20:1 all embrace a kind of dual timestamp from two different points of view: Pharisaic AND House of Tzadok chronology. But why? I will show you and speak of much more related to Yeshua's last Passover Week timeline of events on today's Real Israel Talk Radio episode, Episode 134, and Part 21.

Support the show

If we want to understand the timing of Yeshua's Third-Day resurrection, we must first understand how the priestly families of the House of Tzadok ("Zadok") defined a day.

For the priestly House of Tzadok (Ezekiel 44:23-24), a 24-hour day was measured from sunrise to sunrise.  For the Pharisee Separatists, a 24-hour day was measured from sunset to sunset. These measurements of the passage of time were two reckoning systems that operated side-by-side at the time of Yeshua’s public ministry.

Also, to understand the timing of Yeshua's Third-Day resurrection, it is important to recognize how these two religious groups defined the starting and ending dates for the 50 days and 7 Sabbaths Count of the Omer based on Leviticus  23:15. 

Join us for this two-part podcast in my teaching series, "An Analysis of the Passion Week Timeline of Yeshua's Crucifixion to His Resurrection - PART 20: Event Numbers 25-26. This episode will set the stage to help us better understand the resurrection timing that is reflected in the recorded resurrection narratives of Matthew 28:1, Mark 16:1-2, Luke 24:1, and John 20:1. 

Support the show

We will learn four important principles in this extended (90-minute) podcast for Passover and Unleavened Bread (Festival of Matza). In fact, I think the information in this podcast is vital to learn and understand, particularly in these days in which we are living. Therefore, I strongly encourage you to download, listen and share this special 90-minute program with others. I think our time is very short, and we must get focused on biblical truth more than ever before.  Here are the four principles that we are going to learn about Yeshua's crucifixion:

1)     Yeshua, with his disciples, slaughtered, roasted, and ate a Passover Lamb on the 14th of the first month, precisely according to the instructions written in Exodus Chapter 12.

2)     Yeshua was slaughtered (crucified) on the 16th of the first month, which is always remembered as the Second Day of Unleavened Bread (the Second Day of Matza).

3)     Yeshua was dead for a composite period of three days and three nights multiplied by three, beginning on the 16th of the first month and concluding on the 18th of the first month. When Yeshua said, "three days and three nights,"  it was never meant to be understood as a precise 72 hours or six periods of 12 day hours and 12 night hours. Biblically, a composite day was always understood as one or more day and/or night parts coming together to define one composite "Day." This is where we get the Hebraic concept that part of a day or part of a night is still called a Day or a Night. Hebraic time is all about composites.

4) Yeshua stepped into the role of a Sin Offering but not on the 14th - Passover. There is a fundamental reason why his death happened the way it did, and we will understand the basis from the prophecies of Ezekiel 44:23-24, Malachi 2:7-8, and 2 Chronicles 29:1-16. 

If you listen to any of these episodes in this series, I strongly recommend that you, at least, bend your ear to this one crucial special 90-minute episode. I remain confident that you will not regret the time spent.   

Support the show

On our podcast today, we'll look at the gospel narratives showing us that it was now early Thursday morning the second day of Unleavened Bread (Aviv 16) according to the House of Tzadok reckoning of the annual festivals BUT according to Judean reckoning, it was Aviv (Nisan) 14 - the Passover Preparation Day (John 19:14). Yeshua was once again brought before Pilate for a SECOND INTERVIEW early in the morning at about 0600 hours. His FIRST INTERVIEW was the day before, on Wednesday morning at about 0600 hours.

With today's study, we'll examine what happened to Yeshua after Pilate sent him off to his crucifixion in John 19:17. We will also look at the ritual  "Clean Place" on the Mount of Olives referred to in Hebrews 13:11-13.

With today's study, we'll also examine the context of Matthew 23:37-39 when Yeshua said, "You will not see me again until you say, Blessed is He who comes in the Name of Yehovah."  We will learn that this statement is linked to the phrase, "The Teacher of Righteousness" (HaTadik - Qumran Texts 4Q491, 4Q171) and "The Just One" (Acts 3:13-14). Yeshua made a clear reference to this in Matthew 23:10 and Sha'ul or Paul also made a clear reference to this in 2 Corinthians 6:5-7:1.

I'll have a lot more to say about all of this on today's podcast Episode 131, PART 18, Events 21-23, in our study of the events of Yeshua's last Passover week, which led to his crucifixion and his third-day resurrection.

Support the show

It is often assumed that Yeshua’s overnight inquisition was under the auspices of a legal hearing conducted by Annas and his family. Be assured, there was nothing legal about it. The real and legal trial of Yeshua began at sunrise and continued through the bulk of the daylight hours.

In the early morning of the fourth day of the week - "Wednesday" - at about 0600 hours on what was the first day of Unleavened Bread (according to the Sons of Tzadok calendar of sevens),  Yeshua's legal "criminal" trial began under Caiaphas and the Jerusalem Sanhedrin in their Chamber of Hewn Stones. After hearing his testimony, the court transferred him to Roman Prefect Pontius Pilatus.

"Pilate" spoke to Yeshua (John 18) in a FIRST interview and then concluded that he had done nothing deserving of crucifixion. Meanwhile, the collective voice of the Judeans grew louder in protest.  On hearing that Yeshua was from Galilee, Pilate decided to send Yeshua to Herod who happened to be in Jerusalem. Herod mocked Yeshua and then sent him back to Pilate. In the meantime, the legal Jerusalem Sanhedrin conducted more courtroom deliberations and heard more testimony.

By sunset, they had already ruled for Yeshua's crucifixion. However, under the Judean Oral Law legal system, the court had to wait until the next day (the following morning) to make their ruling official as it is written in the Mishnah at Sanhedrin IV:1 -

• In cases of capital law, the court may conclude the deliberations and issue the ruling even on that same day to acquit the accused but must wait until the following day to find him liable (meaning the accused will likely not be acquitted). Therefore, since capital cases might continue for two days, the court does not judge cases of capital law on certain days, neither on the eve of Shabbat nor the eve of a Festival.

Therefore, early the next morning on the fifth day of the week - "Thursday" - the second day of Unleavened Bread (according to the Sons of Tzadok priestly calendar reckoning), the Sanhedrin sealed their official ruling and sent Yeshua back to Pilate for a SECOND interview to authorize his crucifixion under Judean court order. Pilate washed his hands in the matter and declared, "Behold the Man!" and Yeshua was led away to his crucifixion at about 0900 hours.

Let's learn more about all of this with today's episode 130 and PART 17 in our study of the events of Yeshua's last Passover week, which led to his crucifixion and his third-day resurrection.

Support the show

In today's program, we will continue with our study in Event Number 14 and look into the life of Annas also called Ananias or Annas, and his son-in-law Caiaphas as referenced in Luke 3:1 and Luke 16:19-31. A coregency of two high priests was not permitted in biblical law, and yet here we see that both are in fact called "high priests." So, what's up with this? 

We will also take a deep dive into the timing of Peter's three denials of Yeshua and the two crows of the Rooster. We will study the timing of these Tuesday overnight events announcing Peter's third and final denial of Yeshua with the second crowing of the Rooster happening during Yeshua’s transfer from Annas to Caiaphas.  We will learn about three important timestamps: 

• The time is about 0500 hours, nearing sunrise on what we would call Wednesday morning, the first day of Unleavened Bread according to the calendar reckoning of the Sons of Tzadok. 

• The Roman Third Watch of the Night had arrived as it did every night, leading to a 0300 hours blast of a Roman trumpeter (a "Rooster") announcing a change in overnight military guard duty. 

•  The Crow of the Rooster is also known as the Call of the Man. He functioned as the Jerusalem Temple's Alarm Clock. This call of the Rooster took place at about 0500 hours, followed by a 0600 hours change of the Judean Temple guard at sunrise.

Join us for the lesson today in Episode 129, Part 16, and Events 14-16 in the chronology of Yeshua's last week and Passover event.  

Support the show

With today's program, let's begin with the arresting officers of the Judean High Court recorded in John 18:12 - 

• Then the detachment [of troops] and the captain and the officers of the Judeans arrested Yeshua and bound him. 

Those who were sent to apprehend Yeshua in the Garden of the Mount of Olives were officers dispatched by the Temple priests and the religious Judeans, sent to arrest Yeshua and deliver him to the religious authorities for breaching Jewish religious laws. These officers of the religious court are referred to in Greek as hyperetes (literally an “under-rower”) – assistants, attendants, helpers, servants to the priestly class – the possible equivalent of what was called a chazzan in the synagogue of Judaism. In Yeshua’s time, some among them were also members of a society of religious separatists, scholars, and enforcers of Judean Oral tradition. They pursued a centuries-long struggle against the high priestly sons of Tzadok, who were charged with judging and teaching in the Land based on Ezekiel 44:15-16 and 23-24. But their religious authority was removed by Pharisaic interests among those seeking to democratize the Judean religion. 

After bringing an answer to this, we will then ask the question, why did Yehudah or Judas identify Yeshua to the Temple priesthood attendants using a kiss? Why does the man John Mark give us this particular story detail? We'll look at this within the context of Psalm 2. 

We'll also look into the testimony of John Mark, who is mentioned in Acts 15:37, among other places. He was a wealthy young man, scholar, priestly ruler, and scribe. But more so, it appears that he was sympathetic to the cause of the Qumran sons of Tzadok but also worked as an officer of the high court under Annas and Caiaphas. However, at the same time, he was also a secret believer in Yeshua. 

Join us for the lesson today in Episode 128, Part 15, and Events 12-14 in the chronology of Yeshua's last week and Passover event.  

Support the show

Let's begin with Matthew 26:30.  "And when they had sung a hymn, they went out to the Mount of Olives."

 We must ask the question, Why did Yeshua go out to Har HaZeitim, that is, the Mount of Olives? And on leaving the guest room late on Passover, what song did they sing on their way to the Mount of Olives? 

    The Mount of Olives is a mountain of three peaks that separates the Judean Desert in the east from the city of Jerusalem in the west. An alternate name given to the Mountain, as cited in the Judean Talmud and the Midrash, is “Har HaMishcha,” which means the Mount of Anointment, named after the anointing oil that was prepared from the olives that grew there. In Hebrew, Mishcha also means to pull, draw, or lead something or someone to or towards something. This is the wordplay that is used when Yeshua was led away to his crucifixion. Given the idolatry and corruption that was so much a part of the Jerusalem spiritual leadership, Har HaMishcha – the Mount of Anointment and the Mount of Drawing down, pulling, or leading also came to be called Har haMashchit – the Mount of Corruption, which is a play in Hebrew. You can see this in 2 Kings 23:13. Should it be any surprise to us that Yeshua:

•           1) Prayed on the Mount of Anointment
•           2) Arrested as a religious criminal on the Mount of Anointment
•           3) Crucified on the Mount of Anointment 
•           4) Buried on the Mount of Anointment 
•           5) Resurrected on the Third Day on the Mount of Anointment
•           6) Ascended to the Right of the Father from the Mount of Anointment
•           7) Returns to the Mount of Anointment as our King, the Son of David 

      As for the song or songs that were sung on the walk to the Mount of Anointment, did Yeshua sing the Hillel (Psalms 113-118)? Not likely. If not the Hillel, what was sung? We'll find our answer in the Dead Sea Scrolls and the Qumran texts of 11Q5. 

     Join us for this episode number 127 and PART 14 in our study of the last Passover week of Yeshua on Real Israel Talk Radio

Support the show

Let us read from Matthew 26:20-23. (and also John 13:26). When evening had come, He sat down with the twelve. Now, as they were eating, He said, “Assuredly, I say to you, one of you will betray Me.” And they were exceedingly sorrowful, and each of them began to say to Him, “Master, is it I?” He answered and said, “He who dipped his hand with Me in the dish will betray Me.

In this series episode, let’s talk about the Passover tradition of dipping. The practice of dipping implies that Yeshua was likely bringing to memory a betrayal event involving Joseph because, in Hebrew, the word for dipping – taval (T-V-L– Tet Vet Lamed)  is, in fact, found in Genesis 37:31 in the story of Joseph’s coat of colors, which is dipped into a basin of blood by Joseph's brothers. In the language of John 13:26, the Greek terminology is a bit different. Still, it is related as a word that has a similar meaning to the Hebrew term T-V-L, "taval."  So, the word for dipping in John 13:26 is different from LXX (Septuagint) Greek in Genesis 37:31; they both express similar ideas.   

As the brothers of Joseph betrayed him with blood, so another betrayal was now in progress again, but this time, a betrayal of Messiah Yeshua ben Joseph fulfilling the words of Psalm 41:10 (English: v.9). All this looks to be how the House of Tzadok told the story, unlike the Judeans, who essentially skipped over the problem of the retelling of the betrayal story of Joseph and, instead, went straight to the lesson of the Passover redemption from slavery to freedom and the Hebrew nation's hope. In other words, the ancient Judean Seder was (and still is today) more focused on those evil Egyptians and not those evil brothers of Joseph because that might be way too uncomfortable! 

You will learn more today with this lesson - PART 13 - in this series on the events that shaped the last week of Yeshua's timeline chronology. 

Support the show

The four-gospel accounts of Yeshua’s crucifixion and third-day resurrection do not seem to flow chronologically as we might like them to. Collectively, the gospel narratives inform us of the events of his last week in a rather disjointed and, in some cases, totally confusing way. Often, as we try to follow the events and make good sense of them, it brings up more questions than it does answers.

With today's podcast, Episode 125, and Part 12, I will continue to analyze the final week of Yeshua's ministry week leading up to his crucifixion and third-day resurrection.

For example, here is a comparison of statements as they appear in the gospel narratives.

Mark 14:12. Now, on the first day of Unleavened Bread, when they killed the Passover lamb, His disciples said to Him, “Where do You want us to go and prepare, that You may eat the Passover?”

Right. So, Yeshua's disciples are already slaughtering the Passover Lamb. Then, Yeshua sits down to eat the Passover, and firmly, it is at night.

John 13:30. "...and it was night."

So then, during supper, Yeshua said to his disciples

Luke 22:15. "With fervent (a longing) desire, I have desired to eat this Passover with you before I suffer."

Okay, I got it. Yeshua's disciples slaughter a Passover lamb, and they ask him where he wants to eat the Passover. Then, they eat the Passover at night, and during supper,  He tells them that He desires to do this BEFORE He suffers.  But then there is this statement about the religious leaders who would prefer not to get him crucified on Passover lest they stir up the people during the Feast.
 
Mark 14:2. The chief priests (the heads of the Cohanim) and the scribes sought how they might take him (Yeshua) by trickery and put him to death. But they said, “Not during the feast, lest there be an uproar of the people.”

Yet, Yeshua is crucified during the Feast, and, in fact, the day of his crucifixion is on the Preparation Day for Passover:

John 19:14. "Now it was the Preparation Day of the Passover...

But the Jerusalem religious leaders don't want to become unclean when coming into contact with Pilate and his ritual impurity in what they knew to be a "defilement of the deep." 

John 18:28. Then they led Yeshua from Caiaphas to the Praetorium, and it was early morning. But they themselves did not go into the Praetorium, lest they should be defiled, but that they might eat the Passover.

So, what is going on here? Can all of this be reconciled so that it makes perfect sense? Absolutely, one hundred percent! It all makes perfect sense.  With today's podcast program, you will discover, in part, how this "confusing" narrative conundrum is solved.

To help you follow along with today's lesson, I encourage you to navigate my website and access a copy of the Chronology Calendar of Events on Exhibits "A" and "B." You will likely need this if you want to follow the biblical study material I'll share today.

Here is a link to access the page where you can find the podcast study helps: www.cominghome.co.il/podcasts/general-5

Support the show

The four-gospel accounts of Yeshua’s crucifixion and third-day resurrection do not seem to flow chronologically as we might like them to. Collectively, the gospel narratives inform us of the events of his last week in a rather disjointed and, in some cases, totally confusing way. Often, as we try to follow the events and make good sense of them, it brings up more questions than answers.

With today's podcast, Episode 124, and Part 11, I will continue to analyze the final week of Yeshua's ministry week leading up to his crucifixion and third-day resurrection. For example, it appears that Yeshua observed Passover with his disciples, as is recorded in Mark 14:12 (also in Matthew 26:17 and Luke 22:7).

Yeshua and His Disciples:

Now on the first day of Unleavened Bread, when they killed the Passover lamb, His disciples said to Him, “Where do You want us to go and prepare, that You may eat the Passover?”

Then, we learn about this timeline of events:

The Judean Pharisees and Temple Authorities:

John 18:28. Then they led Yeshua from Caiaphas to the Praetorium, and it was early morning. But they themselves did not go into the Praetorium, lest they should be defiled, but that they might eat the Passover.Mark 14:2. The chief priests (the heads of the Cohanim) and the scribes sought how they might take him (Yeshua) by trickery and put him to death. But they said, “Not during the feast, lest there be an uproar of the people.”John 19:14-16. Now it was the Preparation Day of the Passover and about the sixth hour... Then they took Yeshua and led Him away.

In summary, we have this sequence of events to address:

Judean Pharisees and Temple Authorities versus Yeshua and His Disciples:

1. And it was early morning, but they themselves did not go into the Praetorium, lest they should be defiled, but that they might eat the Passover.
2. Not during the feast, lest there be an uproar of the people.
3. Now it was the Preparation Day of the Passover.
4. Where do You want us to go and prepare that You may eat the Passover?

Later on that night, Yeshua was betrayed by Yehudah, captured and arrested in the Garden of Gethsemane, brought to face an all-night inquisition before high priest Annas, brought to Judean Governor Pilate for sentencing, and then on the Roman execution stake nearly all day.  How in the world does all this fit into the timeline so that Yeshua can eat the Passover lamb, and yet he is crucified as the Passover lamb?

With today's podcast program, you will discover part of how this narrative conundrum is solved.

To help you follow along with today's lesson, I encourage you to navigate my website and access a copy of the Chronology Calendar of Events on Exhibits "A" and "B." You will likely need this if you want to follow the biblical study material I'll share today. Here is a link to access the page where you can find the podcast study helps: www.cominghome.co.il/podcasts/general-5

Support the show

The four-gospel accounts of Yeshua’s crucifixion and third-day resurrection do not seem to flow chronologically as we might like them to.

Collectively, the four gospel narratives appear moderately disjointed and, in some cases, totally confusing! Suppose you have done any detailed comparison readings of the chronology of Yeshua's final Passover week, as many biblical scholars have done throughout the centuries. In that case, you will inevitably run across many chronological inconsistencies. As you try to follow the events and make good sense of them, you will know precisely what I am talking about.

With today's podcast, Episode 123, and Part 10, I will continue analyzing the final week of Yeshua's ministry week leading up to his crucifixion and third-day resurrection. In today's program, I will point out the biblical rules of the Passover as they are written about in Exodus 12:8 and Exodus 12:18. I will compare those Passover rules with the timeline of Yeshua's last week in Luke 22:1-2, Matthew 26:1-2, John 13:27-30, and Mark 14:12. In doing so, I believe it will help all of us develop some good clarity about what is really going on.  

To help you follow along with today's lesson, I encourage you to navigate my website and access a copy of the Chronology Calendar of Events on Exhibits "A" and "B." You will likely need this if you want to follow the biblical study material I'll share today. Here is a link to access the page where you can find the podcast study helps: www.cominghome.co.il/podcasts/general-5

Support the show

The four-gospel accounts of Yeshua’s crucifixion and third-day resurrection do not seem to flow as smoothly as we might like them to.

Collectively, the four gospel narratives appear moderately disjointed and, in some cases, downright confusing! Suppose you have done any severe and previous comparison readings of all the chronology, as many biblical scholars have done throughout the centuries. In that case, you will know precisely what many of these issues are all about.

With today's podcast, Episode 122 and Part 9, I will continue analyzing the final days of Yeshua's Passover week leading to his crucifixion and third-day resurrection. I'll introduce you to the basis of the timeline based on Mark 11:20-21 and the Gospel of Luke and what shaped the events of Yeshua's final week to become 27 main events over the course of 10 days.

To help you follow along with today's lesson, I encourage you to navigate my website and access a copy of the Chronology Calendar of Events on Exhibits "A" and "B." You will likely need this if you want to follow the biblical study material I'll share today. Here is a link to access the page where you can find the podcast study helps: www.cominghome.co.il/podcasts/general-5

Support the show

The four-gospel accounts of Yeshua’s crucifixion and third-day resurrection do not seem to flow as smoothly as we might like them to.

Collectively, the four gospel narratives appear moderately disjointed and, in some cases, downright confusing! Suppose you have done any severe and previous comparison readings of all the chronology, as many biblical scholars have done throughout the centuries. In that case, you will know precisely what many of these issues are all about.

With today's podcast, Episode 121 and Part 8, I will continue analyzing the final days of Yeshua's Passover week leading to his crucifixion and third-day resurrection. I'll introduce you to the basis of the timeline based on Exodus 12:1-2 and John 12:1 and what shaped the events of Yeshua's final week to become 27 main events over the course of 10 days.

To help you follow along with today's lesson, I encourage you to navigate my website and access a copy of the Chronology Calendar of Events on Exhibits "A" and "B." You will likely need this if you want to follow the biblical study material I'll share today. Here is a link to access the page where you can find the podcast study helps: www.cominghome.co.il/podcasts/general-5

Support the show

The four-gospel accounts reporting on Yeshua’s crucifixion and third-day resurrection do not seem to flow as smoothly as we might like them to flow.

Collectively, the four gospel narratives appear moderately disjointed and, in some cases, downright confusing! If you have done any previous and serious comparison readings of all the chronology, as many biblical scholars have done throughout the centuries, you will know precisely what many of these issues are all about.

With today's podcast, Episode 120 and Part 7, I will continue analyzing the final days of Yeshua's Passover week leading to his crucifixion and third-day resurrection. I'll introduce you to the basis of the timeline based on Exodus 12:1-2 and what shaped the events of Yeshua's final week to become 27 main events over the course of ten days. I will also explain the biblical spring festival of Rosh HaShanah and its link to the gospel narrative in John 12:1. 

To help you follow along with today's lesson, I encourage you to navigate my website and access a copy of the Chronology Calendar of Events on Exhibits "A" and "B." You will likely need this if you want to follow the biblical study material that I'll be sharing with you today. Here is a link to access the page where you can find the podcast study helps: www.cominghome.co.il/podcasts/general-5

Support the show

Luke 3:23 tells us: 

• Now Yeshua himself began His ministry at about thirty years of age.  

Specifically, in what year might this be referring? And more importantly, in what year did his Roman crucifixion and third-day resurrection occur? For our End Times or Last Day Messianic Hope, I think it is vital for us to study out an answer to this question so that we can watch and wait for the fulfillment of Romans 8:23-25 as Sha'ul or Paul wrote saying: 

• We also have the first fruits of the Spirit, even we ourselves groan within ourselves, eagerly waiting for the adoption, the redemption of our body. For we were saved in this hope, but hope that is seen is not hope; for why does one still hope for what he sees? But if we hope for what we do not see, we eagerly wait for him with perseverance.

The core of this message is linked to Yeshua's teaching in Mark 13:35-37. 

• Watch therefore, for you do not know when the master of the house is coming—in the evening, at midnight, at the crowing of the rooster, or in the morning—lest, coming suddenly, he find you sleeping. And what I say to you, I say to all: Watch!

In this podcast study - Episode 119 and Part 6 in my chronology series about Yeshua's last Passover week timeline of events, it is my understanding that Yeshua's ministry began with his immersion in the Jordan River in what we would call Year 26 and Yeshua completed his ministry with his crucifixion and third-day resurrection in Year 27. I understand that Yeshua's earthly ministry was one year, NOT 3.5 years, based on the Passover lamb redemption motif in Exodus 12:5. 

• Your lamb shall be without blemish, a male one year old.

This statement can only mean that Yeshua's public ministry spanned two Passover festivals and no more. But how is this likely when the gospel narratives record three Passover festivals in John 2:23, John 6:4, and John 11:55? 

Unraveling all of this is all of what my study is about for today. And it is a critical study because of the current state of global affairs. Some nefarious and dark forces are at work seeking to establish a 1,000-year earthly dystopia for their coming king, the Nachash of Genesis 3:1. But, he is not our coming king, and we need to watch and pay attention for our final redemption is near.

Together, let us learn about Yeshua and his redemption in year 27 and how it might fit in with the biblical prophecies of

Psalm 90:4

• For a thousand years in Your sight [are] like yesterday when it is past, and [like] a watch in the night.

2 Peter 3:8

• But, beloved, do not forget this one thing, that with Yehovah one day [is] as a thousand years, and a thousand years as one day. 

Hosea 6:1-2

• Come, and let us return to Yehovah; for he has torn, but he will heal us; he has stricken, but He will bind us up. After two days, he will revive us; on the third day, He will raise us up so that we may live in His sight.

Support the show

In John 11:9-10, Yeshua speaks of walking in the Light and walking in the darkness. Walking in the darkness means the Light is not in him. The same message is echoed in John 12:36, "While you have the Light, believe in the Light, that you may become Sons of Light." 

Sha'ul (Paul) speaks in a similar way when writing 1 Thessalonians 5. Verse 1 - But concerning THE TIMES (of the disputed calendars of that era vs. THE SEASONS (the moedim of the biblical festivals) brethren, you have no need that I should write to you…Verse 5 - But you, brethren, are not in darkness, so that this day should overtake you as a thief. You are all Sons of Light and Sons of the Day. We are not of the Night nor of Darkness.

For the believers in Yeshua's day, the metaphor was well understood. According to the full context, Yeshua addresses absolute Pharisaic insistence on holding on to a calendrical doctrine of Second Temple Period festivals. Yeshua addresses those who absolutely SHOULD KNOW BETTER but instead echo Jeremiah 6:16, "We will not walk in Him." So, he declares the divine Word saying to all festival calendar truthseekers, "You are Sons of Light." The "Sons of Darkness" are, within the context, those who do not want to walk as Yeshua walked.

The Tzadok Sevens Solar Calendar (also the Tzadok Base Seven Calendar) shows the biblical calendar that Yeshua walked by. It identifies the year of Yeshua's crucifixion and third-day redemptive resurrection - Year 27 C.E.

Join me today and learn about the Calendar of the Sons of Light. Learn how it confirms Year 27 as the work of Yeshua's Redemption.  Real Israel Talk Radio Episode 118 and PART 5: my Analysis of Yeshua's Last Passover Week Timeline of Events.

Support the show

To follow along with this study, access the calendar handouts on my website at http://www.cominghome.co.il. Navigate to Free Resources and then click on the dropdown menu Podcast Extras.

Many are not aware of the numerous time and date calendar issues that were predominant in the days of Yeshua. At the time of Yeshua’s ministry, there were at least three different calendars that were simultaneously functional – One was the Roman secular calendar and two were Jewish religious calendars. Consequently, when reading through the narratives of Yeshua’s last Passover week, it is easy to miss what’s going on behind the scenes because of the workings of those calendars within the context of Second Temple Jewish religious culture and law.

Today, in this program Episode 117 and Part 4 in my series on the last Passover week of Yeshua, we will examine the five different day parts of a biblically Hebraic day. This will lead us to learn that Yeshua was observing a sunrise to sunrise calendar paradigm and rejecting the Pharisaic sunset to sunset calendar paradigm.

Support the show

Navigate here to help you follow along with the calendars that I built for this episode of Real Israel Talk Radio. OR go to www.cominghome.co.il and click on "Free Resources." Then click on "Podcast Extras."

If you are a detail and numbers person, you will want to listen to this Real Israel Talk Radio program.  This is Episode 116 and PART 3 in my continued analysis of Yeshua’s last Passover week timeline related to the time and date structures of the Jewish and Roman Second Temple Period. With today's episode, we'll learn some core concepts about three principle calendars competing with each other in the time of Yeshua. The three calendars I am speaking about are:

• A) The Secular Roman Calendar
• B) The "Official" Religious Judean Pharisaic Calendar
• C) The "Unofficial" Tzadok Sevens Calendar of the Qumran Priestly Community

On this podcast, we will also learn some details about the Roman counting and naming of day and night hours while comparing this to the Jewish counting and naming of day and night hours.

We'll also learn about the Passover terminology "Beyn HaArbayim," often translated into English as "twilight." But is this a reference to twilight? Not according to the Hebrew language. It specifically refers to the structure of each day comprised of two evenings. The first evening begins after 12-noon and the second evening begins with sunset at 6:00. The Hebrew term "Beyn HaArbayim" defines that time as about 1500 hours or 3:00, when Yeshua died on that Roman crucifixion tree, fulfilling the command of the slaughter of the Passover lamb in Exodus chapter 12.

If you like details and numbers then you will appreciate all this and a lot more coming at you with today's podcast program on the structure of Second Temple Period time and date, day and night. And to help you along, follow along with the transcription of the show contents.   

Support the show

Navigate here.  To help you follow along with this analysis, study the timeline calendars that I built for this series. OR go to www.cominghome.co.il and click on "Free Resources." Then click on "Podcast Extras."

This program of Real Israel Talk Radio is Episode 115. This is a PART 2 analysis of Yeshua’s Passion Week Timeline: 27 Detailed Events of his Last Passover Week Chronology.

The gospel records speak of many events playing out in Yeshua’s last Passover week. Let's examine 27 events with a believable story of what happened and when.

1) Was Yeshua crucified on a "Wednesday" or a "Thursday"?

2) Did Yeshua resurrect on a Shabbat ("Saturday") or the First Day of the Week ("Sunday")?

3) Did Yeshua celebrate a legal Passover? If so, on what night did that Passover take place?

4) Was Yeshua interrogated in front of Pontius Pilate once or twice? And if twice, perhaps on two different days?

5) When did the women of Yeshua's community prepare the spices for his burial?

Join me for today's episode in this podcast series for chronology analysis of Yeshua's Passion Week Timeline: From Passover to His Crucifixion to His Third-Day Resurrection.

Support the show

This program of Real Israel Talk Radio is Episode 114. This is a PART 1 analysis and overview of Yeshua’s "Passion Week" Chronology of Yeshua: Passover to Crucifixion to Third Day Resurrection.

The texts of the four gospel accounts report on Yeshua’s last-week crucifixion and his third-day resurrection. With this multi-series, I hope to offer plausible answers to many problematic texts in Yeshua’s “Passion Week” chronology (as it is called).

A comparison read through all the documented events does not flow as smoothly as we might like it to flow. Collectively, a read of the texts seems to appear moderately disjointed and, in some cases, downright confusing. In the past, if you have done any serious comparison readings, you will immediately notice the problems. Many centuries of biblical scholars have had similar issues. In reading through the texts, you will know the issues and the problems they create.

With today's overview program PART 1, we will be looking at a handful of the typical itemizations of gospel narrative events in that final week of Yeshua. We will look at all the events through the lenses of some of the various religious traditions.

We will have a hard look at many of the problematic texts and in so doing, come up with a chronology that actually works, and works well, especially in what we would call Year 27 C.E. (of the "Common Era").

And, please, help yourself to the attached program outline and transcript for this PART 1 episode in the Passion Week Chronology of Yeshua: Passover to His Crucifixion to His Third Day Resurrection. 

Support the show

Millions of biblical readers and Bible teachers still have "old school" thinking when it comes to the biblical definition of "chodesh" or "rosh chodesh." The meaning is typically the "new moon." But the truth is, chodesh does not mean "moon" and rosh chodesh does not mean new moon.

Come, learn about Lo Adu Rosh as a postponement rule for the Feast of Trumpets or Yom Teruah. Learn about Lo Badu Pesach which is postponement rule for the festival of Passover.

Also, see an alternative reading for the Moon text in the Hebrew of Psalm 104:19 and Psalm 89:36-37.

This is Real Israel Talk Radio Episode 113 and PART 17 in the DSS series and the New Covenant.

Support the show

Matthew 16.1-4:

Then the Pharisees and Sadducees came and testing him asked that He would show them a Sign from Heaven. He answered and said to them, “When it is evening you say, fair weather, for the sky is red; and in the morning, foul weather today, for the sky is red and threatening.” Hypocrites! You know how to understand the face of the sky, but you cannot the Signs of the Times.

What did Yeshua mean with the statement, “But you cannot understand the Signs of the Times”? Here is the apparent answer from the Qumran texts of the Dead Sea Scrolls:

Qumran 4Q271 Fragment 4, Column II, Line 5: English translation - Israel in all these matters, behold, [it is defi]ned in «The book [of the Divisions of The Times according to their Jubilees and their Weeks».]

The words appearing in the Hebrew text are “sefer machlakot haetim” - scroll of the divisions of the times. This points us to the Book of Jubilees retelling of the Day 4 Genesis creation story. Therefore, to learn Yeshua's lesson on the Signs of the Times OR the Divisions of the Times, our best understanding comes from Day 4 of the creation narrative in Genesis 1:14-19. This is a biblical metaphor about the purpose of the Sun and the Moon.

1) The Greater Luminary – the Sun – is a parable and metaphor of Messiah's Sons of Light. The Sons of Light live IN the world but are not OF the world. 

2) The Lesser luminary – the Moon – is a parable and metaphor of Messiah's Light in the darkness. We are like the light of the Moon testifying of his festival truths in a world of spiritual darkness and night.

Support the show

The Hebrew word chesed is most often understood and translated to mean “mercy.” The problem is that chesed does not at all carry this meaning in biblical Hebrew.  Any respectable scholar of the Hebrew language will tell you the word's true meaning. But, putting academic respectability aside, if we simply allow the precise meaning of ancient paleographic or pictographic Hebrew to define chesed, it will show us the term is about fidelity, faithfulness, and covenant loyalty.

Within the context of Yeshua’s dialogue with the Pharisees and Sadducees comparing the loyalty of his disciples with the loyalty of David in Matthew 12:1-8, Yeshua quotes Hosea 6:6, “Idesirefidelity, faithfulness, and covenant loyalty and not sacrifice.” However, the religious separatists who condemned Yeshua’s disciples for unlawful violations of the Sabbath, referring to the oral interpretations and traditions of the Sabbath, were functionally embracing a double standard. They were acting with covenant disloyalty, and Yeshua was not at all bashful about saying so.

Join us for this final episode in Matthew 12:1-8 and the story of Yeshua's disciples plucking heads of grain from a grainfield on the Sabbath and the Pharisees accusing them of lawlessness.  But it was not Yeshua's disciples, and it was not even David in 1 Samuel 21 who sported disloyalty. In the eyes of Yeshua, covenant disloyalty was at and in the heart of the Pharisee and the Sadducee. 

Real Israel Talk Radio Episode 111 and Part 15. 

Support the show

A deeper look into Matthew 12:5-7. 

• ...Or have you not read in the law that on the Sabbath the priests in the temple profane the Sabbath, and are blameless? Yet I say to you that in this place there is One greater than the temple. But if you had known what this means, I desire mercy and not sacrifice, you would not have condemned the guiltless

It was not Yeshua’s disciples who were lawless; that is, they were not disloyal and covenant breakers with Yehovah. In fact, just the reverse. The Pharisaic Religious authorities and the Sadducean Cohanim in the Jerusalem Temple were the true lawless ones. The whole lot of them were effectively illegitimate and Yeshua had something to say about it.

The Pharisees were illegitimate as a religious separatist movement of the Jewish nation. They began ruling the nation in the late 1st Century B.C.E. following the years of the post-Hashmonaim period of the Maccabees as Judaism was becoming more and more Hellenistic. The Pharisees began to establish themselves as the only Jewish national-religious body authorized to interpret and teach the Mosaic Law.

As for the Sadducean Priests, they too were illegitimate. They earned a reputation among the Jewish people as Temple usurpers through their political appointments to the office of Rulers and Judges NOT divinely approved from the House of Tzadok through Aaron, the brother of Moses. It was this House of Tzadok priesthood who preserved so many of the Dead Sea Scrolls for us.

Yeshua insinuated that the Pharisees took on a spiritual role that was not theirs to take. And as far as the Sadducean priesthood was concerned, they had no authorization or rights to function as the nation's Judges and to eat from the Temple sanctuary table loaves of bread referred to as Lechem haPanim (the Showbread). 

To appreciate the Truth of this lesson from Yeshua one must turn to the story of the Cana’an woman from Tzur and Sidon in Matthew 15:21-28. 

• ...“It is not good to take the Son’s Bread and throw to the little dogs...Yes Master, yet even the little dogs eat the crumbs which fall from their masters’ table”

Also, we must look at Acts 23:1-5. 

• Then Paul said to him, “God will strike you, you whitewashed wall! For you sit to judge me according to the law, and do you command me to be struck contrary to the law?”

Also, we must look at Acts 4:1-3  and 18-20. 

• Now as they (Peter and John)  spoke to the people, the priests, the captain of the temple, and the Sadducees came upon them, being greatly disturbed that they taught the people and preached in Yeshua the resurrection from the dead...But Peter and John answered and said to them, “Whether it is right in the sight of God to listen to you more than to God, you judge."
  
  

This is Real Israel Talk Radio Episode 110 and PART 14 in the DSS series. 

Support the show

On today's episode of Real Israel Talk Radio, I will seek to unravel Yeshua's lessons on loyalty. This is program episode 109 and Part 13 on the Qumran Dead Sea Scrolls and their link to the story of the Pharisees and their accusations against Yeshua and his disciples about Sabbath unlawfulness.

Generally, it seems to me that when the Bible expositors unpack the story from Matthew 12:3-4, which is part of the overall context in the eight verses of this narrative, the takeaway lesson is not all about showing mercy and compassion. Although showing compassion and mercy is something to cultivate, it is NOT the takeaway lesson from this New Covenant story.

When the Pharisees accused Yeshua's disciples of their Sabbath lawlessness, Yeshua then brought up the story of David in 1 Samuel 21 and what he did when he was given the old loaves of sacred bread on the Table inside the Tabernacle; that is,  the "Lechem haPanim" - the "showbread" of the priestly "Bread of the Faces."

First, we must ask, what exactly did David do or not do? We'll get the backstory on this program and tie it together with another of Yeshua's encounters in Matthew 15:25-27. We'll learn what this means: 

• He (Yeshua) answered and said, “It is not good to take the children’s bread and throw it to the little dogs. And she said, “Yes, Master, yet even the little dogs eat the crumbs which fall from their masters’ table."

Join us for this episode of Real Israel Talk Radio. 

Support the show

When Bible expositors unpack Matthew 12:1-8, they often conclude that showing someone compassion and mercy overrides the Sabbath's biblical laws and many other laws. In other words, a focus on demonstrating the love and compassion of the Almighty Eternal One for every soul is more important and not getting bogged down in the minutia of biblical laws.

I want to show that the story's conclusion is not about Sabbath laws. It is not about showing compassion. It is not about showing mercy. Of course, we should naturally show compassion and mercy to those around us. However, we should not draw the lesson from this text. Because this is NOT what the plot is all about. We will see the true lesson unfold, diving deeper into the eight verses of the narrative.

To summarize, the storyline is about legalizing double standards. Biblical and societal laws are there for someone else to observe, but they are NOT put in place for me to observe. With this program, Episode 108 and PART 12 in my DSS series, it is a deep dive into the teaching that Yeshua presented in Matthew 12:1-8.

At that time Yeshua went through the grainfields on the Sabbath. And his disciples were hungry and began to pluck heads of grain and to eat.

The lesson appears as a demonstration that Yeshua and his disciples DID NOT submit to the Pharisaic authorities. They did not submit to their interpretations or religious practices. Instead, Yeshua considered the Scribes, Pharisees, and Temple priests as self-appointed spiritual Teachers, Interpreters, and Judges of the Mosaic Law (collectively the “Torah”). One point of the story defines Sabbath work while addressing covenant loyalty. Let's look into this together.

Support the show

A conclusion of my views on the 50-Day and 7-Sabbaths Count of the Omer in the  New Covenant narrative from Acts 20:6-12.  Specifically, I will address details on the following points:

1) Acts 20:7.  "Paul, ready to depart the next day, spoke to them and continued his message until midnight." In biblical Hebraic thought, we learn that midnight means an hour of judgment, salvation, and resurrection. The midnight definition is also the middle second watch of three watches of the night; that is, about 10:00 pm - 2:00 am (towards 3:00 am).

2) Acts 20:9 "…as Paul continued speaking, he (Eutychus) fell down from the third story [loft] and was taken up dead." The biblical Last Day resurrection model in Ephesians 5:13-14: "But all things that are exposed are made manifest by the Light, for whatever makes manifest is Light.  Therefore, He says: 'Awake, you who sleep, arise from the dead and Messiah will give you Light.'"

3) Matthew 28:1.  "Now, after the Sabbath, as the first day of the week began to dawn, Mary Magdalene and the other Mary came to see the tomb." Unpacking the Greek grammar to help us to accurately understand Yeshua's Third Day resurrection. Also, helping to understand the biblical sunrise-to-sunrise day instead of the traditional Rabbinic sunset to sunset paradigm.

Join me for today's podcast. This podcast concludes my presentation on the Book of Acts Chapter 20:6-12 - DSS Episode 107 and PART 11 in the New Covenant biblical chronologies.

Support the show

With today's program, I will address the following points:

A) When does a biblical day begin and end in the Bible? Sunset to Sunset OR Sunrise to Sunrise?

B) In 2 Chronicles 3:1-2, why did King Solomon begin his work with the House of Yehovah on the First Sabbath of the Seven Sabbaths in the 50-Day Count of the Omer? And did he actually violate the Creator's Sabbath work prohibition of Exodus 31:15-16?

C) What is the actual significance of the 50-Day and 7-Sabbath Count of the Omer?  

Previously, we studied the following points: 

1) But we sailed away from Philippi after the Days of Unleavened Bread. We learned that Sha’ul and his physician friend Dr. Luke left the sailing port belonging to Philippi on the 22nd Day of the first Chodesh or first month. 

2) In five days joined them at Troas. We learned that Sha’ul and Dr. Luke arrived in the Roman City of Troas in time to join the believing community there for the 26th Day of the first Chodesh or month. On that 26th Day of the first Chodesh or first month, they began their 50-Day Count of the Omer, the same day that the Qumran House of Tzadok taught their followers based on the Book of Jubilees.

3) We stayed seven days. Here, we learned that Sha’ul, Dr. Luke, and the whole Yeshua-believing community of Troas waited until Day 7 in the Count of the Omer, and then on that Seventh Day, which was a weekly Sabbath, they all came together to break bread as we learn from the narrative in Acts 20:7.

4) Now, on the first day of the week when the disciples came together to break bread. Here, we learned from this passage that the English translation from Greek is distorted. Literally, from the Greek text, it says: “Now on the One of the Sabbaths, the disciples came together to break bread.”  We learned that this is clearly saying that the Troas community of believers in Yeshua, on that Sabbath, began to number Seven weekly Sabbaths according to the divine command in Leviticus 23:16: “Count fifty days to the day after the seventh Sabbath; then you shall offer a new grain offering to Yehovah.”

5) Paul, ready to depart the next day, spoke to them and continued his message until midnight. This tells us that Sha’ul delivered a very long drash or lecture until about 2:00 or perhaps 3:00 in the morning. This is why Acts 20:8 says, “There were many lamps in the upper room where they were gathered together.”

Join us for our biblical study today which is a continuation of my series on the Dead Sea Scrolls and the Qumran Community House of Tzadok. This is Real Israel Talk Radio Episode 106 and Part 10. 

Support the show

As you likely know, the annual 50-Day Count of the Omer is one of many controversial issues between those who observe the traditional rabbinic lunisolar calendar and those who observe any one of several other counting traditions. The point that I am going to make on this program today is that Sha'ul and his ministry companions were all observing the Dead Sea Scrolls Qumran House of Tzadok 364-day solar calendar.

Jewish oral tradition teaches that the 50-Day Count of the Omer begins on the day after the first day of Unleavened Bread or the first day of the Festival of Matza. Since Unleavened Bread always starts on the 15th day of the first month of the biblical new year (see Exodus 12:2), therefore, the 50-Day and 7-Sabbaths Count of the Omer always begins on the 16th day of the first month.

Today, we will take a deep dive into Acts 20:2-12 and learn from the narrative that Sha'ul (Paul) and his ministry companions were not observing the official and traditional rabbinic reckoning of the festival seasons. If they were, this would require them to observe the sighted moon as a counting system. Instead, they observed a 364-day solar calendar reckoning, which is pretty evident in the narrative's chronology.

To follow the details of this biblical study here is a First Chodesh ("Month") Tzadok calendar link to help you follow along with all the details that I am speaking about.

---> https://zadokway.com/full-calendar-monthly-breakdown/
---> https://www.cominghome.co.il/tzadok-solar-calendars

Today, join us for our biblical study in the 50-Day and 7-Sabbaths Count of the Omer in Acts Chapter 20 according to the Dead Sea Scrolls Qumran Community House of Tzadok teachings from the Book of Jubilees. This program is Real Israel Talk Radio Episode 105 and Dead Sea Scrolls Program Part 9 in the Dead Sea Scrolls series. 

Support the show

Today, we will look at the testimony of Sha'ul or Paul and his spiritual transformation on the road to Damascus from a rabbinical student of Gamaliel to a Sent One of Mashiach Yeshua and the House of Tzadok.

In the Book of Acts chapters 9 and 22, Sha'ul or Paul was sure of what he saw and what he heard while he was traveling down from Jerusalem on the road to Damascus; the desert settlement of the Qumran Community House of Tzadok situated along the northwest shores of the Salt Sea or the Dead Sea. Four known biblical personalities knew the place well: the Prophet Jeremiah, Yochanan (John), the Immerser (the "Baptizer"), the Prophet Isaiah, and the Apostle Paul.

Jeremiah 9:2-3. Oh, that I had in the wilderness (aravah)—A lodging place for travelers; that I might leave my people, and go from them! For they are all adulterers, an assembly of treacherous men. And the road of their tongue is their lying bow (Hebrew: keshet; an allusion to corrupting Yah's Covenant of Genesis 9:12-14). They are not valiant for The Truth on the earth. For they proceed from evil to evil, and they do not know me," says Yehovah.

Matthew 3:1-2. In those days, Yochanan (John) the Immerser (the "baptizer") came preaching in the wilderness (Hebrew: midbar and aravah) of Judea and saying, "Repent, for the Kingdom of Heaven is near!"

Isaiah 40:3. The voice of one crying, "In the wilderness (Hebrew: midbar) prepare The Way of Yehovah; make straight in the desert (Hebrew: aravah) a highway for our God.

Acts 9:1-2. Then Sha'ul, still breathing threats and murder against the disciples of Adonai, The Master, went to the high priest and asked letters from him to the synagogues of Damascus, so that if he found any who were of The Way, whether men or women, he might bring them bound to Jerusalem.

Join me on today's program Episode 104 and Part 8 in my Dead Sea Scrolls Qumran Community series, and we will learn more about this place called Damascus, known for the writing of the Dead Sea Scroll Covenant of Damascus CD-B, 4Q267.

Support the show

What does Damascus have to do with the desert wilderness of Qumran on the northwest shores of the Dead Sea? 

Damascus in Genesis 14:15  is more than just an ancient city in the Land of Aram ("Syria"). In the previous episode in this Dead Sea Scrolls series, I presented one possible reason why the infamous Qumran Community of the Dead Sea called their settlement "Damascus." In Hebrew, it is uniquely likely to join the two Hebrew words  1) doleh = he who draws out and  2) mashkeh = a water source from a well to quench one's spiritual thirst. When put together, the two words give us a concept that relates nicely to the biblical theology of salvation and the Water of the Word. But, I think there is more to this ancient term, and we'll have a look at another reason why the Qumran Community referred to their settlement as "Damascus."

We will take a deep dive into the biblical prophecy of Amos 5:27, "Therefore I will send you into captivity beyond* Damascus, says YHVH, whose name is Elohei Tzva'ot."  

The Hebrew text is profound because the biblical idea of Damascus relates to captivity and exile, and I think that the Scribe or Scribes who wrote the Scroll of the Covenant of Damascus (CD-B, 4Q267, Fragment 2) and Rule of the Community (the Manual of Discipline)  had some deeper insight into this matter. They had eyes to see Damascus and captivity as a Death and Resurrection prophecy of the coming Messiah. A spiritual dimension of captivity remains unseen to the human eye. Nevertheless, it is still a real place of deep darkness and death. 

The concept of Paul's blinding  Damascus Road experience was not unique to him in Acts 9. Others have traveled that road, including Abraham, who went through one in Genesis 12:1. Also, Jacob walked that road in Genesis 32. In the days of Yeshua, Cephas (Peter) also traveled that road in Matthew 26:75. Indeed, every one of us must have our own Damascus Road Experience if we ever hope to expect to cross over from captivity to freedom, from death to life, from slavery to redemption. 

Join me on today's program, and we will study this out together. In the next episode, I will continue with the ideas that I present here. 

Support the show

The House of Tzadok biblical priesthood referred to Qumran as Damesek or Damascus. Meanwhile, Paul traveled to Damascus to do some work for Jerusalem’s illegitimate authorities. He came to arrest many in Yeshua known as “The Way,” charging them for rebellion against Jerusalem’s authority. Before arriving, he had an audio-visual experience changing his life and his theology forever. Of course, it begs the question: what does “Damascus” have to do with the desert wilderness of Qumran on the northwest shores of the Dead Sea? 

Consider that perhaps Damascus is a Hebrew language contraction of two terms: 1) doleh = he who draws out, 2) mashkeh = a watering source to quench one’s spiritual thirst. When put together, the two words relate well to many texts about drawing out water to quench spiritual thirst in a dry and thirsty land. For example:

Isaiah 55:1-2. Ho! Everyone who thirsts, come to the waters...and let your soul delight itself in abundance.Psalm 63:1. O God, you are my God. Early will I seek you. My soul thirsts for you; my flesh longs for you in a dry and thirsty land where there is no water. Isaiah 12:3. Therefore, with joy you will draw water from the wells of The Salvation.

John 7:37-38. If anyone thirsts, let him come to me and drink. He who believes in me, as the Scripture has said, out of his heart will flow rivers of living water.

Now, from the scroll writers of the Damascus Document we learn this:

(Damascus Document B – 4Q267, Fragment 2, Lines 7-15). God remembered the covenant with the fore[fath]ers, and raised [from Aa]ron men of knowledge and from Israel, wise men, and made them [li]sten. And they dug the well, a well about which Moses said: Numbers 21:18 «A well which the princes d[u]g, which the nobles [of the people] inquired with the staff». The well is the Law. [And those who dug it] are the repentant of I[srae]l, who lef[t] the land of J[uda]h and [lived in the dwell]ing/s/ of [Damascus;al]l of whom God [called] princes. For [they] all [sought him, and their renown has not been repudiated in anyone’s mouth. [And the spade is the interpreter] of the La[w …].

That said, on this program about the Dead Sea Scrolls - Episode 102 Part 6, we will walk the Way to Damascus of Qumran. We will challenge available evidence to understand the following better:

Acts 22:7-10 (Paul to Jerusalem's religious authorities): ...Arise and go into Damascus and there you will be told all things which are appointed for you to do.Isaiah 40:3. (Isaiah speaking for YHVH): The voice of one crying (pause), IN THE WILDERNESS (desert), prepare the way of Yehovah; make Straight in the desert a highway for our God.

Acts 9:10-12 (YHVH speaking to Hananiah),  Arise and go to the street called Straight.

Support the show

On this episode of Real Israel Talk Radio, Episode 101 and Part 5 of the Qumran and the Dead Sea Scrolls, we'll take a biblical journey from Moses and Mount Sinai to Paul and the Land of Damascus. We'll follow 1,400 years of Jewish and Hebrew National history to learn the likely reasons why Jerusalem's legitimate cohanim (priests) went out to find a new home on the northwest shores of the Dead Sea. They called themselves the "Sons of Light." We call them the Qumran Community.

During the mid-to-late Second Temple Period B.C.E. (Before the Common Era), the Maccabees (the Hashmonaim) birthed a large contingency of ambitious non-Zadokite Priests, Prophets, and Judges. They seized control of the once-revered occupations of the Zadokites. This new Jerusalem ruling authority built up a new system of religion and worship. They included new laws and traditions. But there was a rebellion against their priestly leadership.

After the ministry of Yeshua, a sect called The Way grew exponentially, posing a significant threat to Jerusalem's rulers. The danger was the House of Tzadok living on the northwest shores of the Dead Sea. One man sought to help the high priests of Jerusalem and crush this growing concern. He was Sha'ul, but he came to be known as Paul. With arrest warrants in hand, Paul took off for the Land of Damascus. The story's conclusion is well known. What's not widely known is why Qumran is called "Damascus." It's likely a contraction of two Hebrew words describing Isaiah 12:3.

Join me for this episode on the Dead Sea Scrolls and the Qumran. And be sure to follow in your Bible as we walk through 1,400 years of biblical history. We will learn who these people were and why they were there.

Support the show

This program is Real Israel Talk Radio, Episode 100. Today's show is PART 4 of a multipart series about the Dead Sea Scrolls.

In this program, we will begin putting all the pieces of the Qumran Community together and seek, from Scripture, to understand the purpose for the Qumran Community, who they were, and why they wrote the documents that we identify today as the Dead Sea Scrolls.  Let us be reminded of what Moses said by the authority that was given to him from Yehovah. Before dying, Moses warned the whole congregation of Israel:

Deuteronomy 31:29. For I know that after my death you will become utterly corrupt, and turn aside from the way which I have commanded you. And evil will befall you in the latter days, because you will do evil in the sight of Yehovah, to provoke Him to anger through the work of your hands.

Over time and history, this scenario played out over and over again. The case of what we learn about in the scroll referred to as the Damascus Document is that of the rightful authority of the Zadokite Priests to be Israel’s teachers and judges. However, due to the political and spiritual climate of the Mid to Late Second Temple Period, that specific family of priests functioning under David and his son Solomon; that priesthood family authority was replaced with a new system under a body of religious men who came to be known as the Pharisees. They grew to become a formidable power in Jerusalem with a new system of rules and laws which was NOT according to the older traditional system of the Zadokite priests who served under King David and King Solomon. 

Jerusalem's new "high priesthood" of Herodians, Scribes, and Pharisees usurped the older traditional system under the Zadokites. The calendar issue was just the spark that torched national biblical trust in Yehovah and put all trust in Jerusalem's new leadership. Like the story of Korach in Numbers 16, Jerusalem's non- Zadokite priests, Scribes, and Pharisees essentially replaced the occupations of the old Zadokite priesthood and built up a brand-new system that added many new instructions including that of implementing a new calendar. Professor Rachel Elior of the Hebrew University explained it well. 

With all this, Jerusalem came to be what Yeshua and the Prophet Jeremiah called a “Den of Thieves” and what Paul referred to in Galatians 4:25 as “Jerusalem which now is, and is in bondage with her children." Precisely, this is what led the Zadokite priests to go away from Jerusalem and to make their new home in the desert regions of the Dead Sea. There, they lived and deposited the ancient documents that we know today as "The Dead Sea Scrolls." 

Support the show

This program is Real Israel Talk Radio, Episode 99. Today's show is PART 3 of a multipart series about the Dead Sea Scrolls - an excellent program for Hebrew speakers!

To help us better understand the importance of the Dead Sea scrolls, you will hear an interview that I recorded with Dr. Rachel Elior – the John and Golda Cohen Professor of Jewish Philosophy and Mystical Thought at the Hebrew University of Jerusalem.

Between 1947 and 1956, the discovery of the Dead Sea Scrolls on the Northwestern shores of Israel's Salt Sea has captured the attention of numerous academics, religious leaders, and biblical researchers emerging from all walks of life. After about 40 years of deciphering and translating the ancient scrolls, the full editorial team of scholars working on the thousands of fragments bundled them together and began publishing their findings. Consequently, they were made widely available for anyone with interest in the study of these ancient documents. A truthful analysis of the scrolls provides us with some unique insights into the spiritual and cultural issues of the day, set within the context of what is called the Jewish Second Temple Period.

Since the early 1970s, Professor Elior's academic positions include Visiting lecturer at University College London; Princeton University; Chicago University; and Research fellow at Oxford. Professor Elior has also earned many literary excellence awards from a large cadre of well-respected Universities and study centers worldwide. Dr. Elior's books, awards, and writings are pretty extensive.

Professor Elior will be showing us the four calendar issues that were prevalent in the days leading up to the destruction of the Second Temple in the New Testament timeframe. We will hear about the Book of Jubilees related to the solar calendar of Genesis 1:14-16. We will also learn about the divine purpose of the Moon, the biblical definition of Rosh Chodesh (the "New Moon"), the group referred to as the Essenes, as well as the lunar calendar of the Pharisees; where it came from, and why it is the de facto calendar of Judaism today. 

Support the show

About 20 centuries ago, hundreds of documents from a written library of scrolls were carefully placed into clay jars and deposited for safe-keeping into many of the western caves of Israel’s Dead Sea region. The area is called the Qumran. 

Between 1947 and 1956, the scrolls’ discovery has captured the attention of numerous academics, religious leaders, and biblical researchers emerging from all walks of life.  It took about forty years, with completion in the 1990s, to finally decipher, translate, and publish the ancient documents. Consequently, the scrolls were made widely available for anyone interested in studying these ancient documents. 

Analysis of the scrolls by many world-renowned researchers and translators provides us with some unique insights into the Qumran Community and their disputes with the Jerusalem Second Temple Period Pharisees, Scribes, and Priests over a lot of calendar issues. 

I will be presenting you with an interview that I did with Dr. Rachel Elior to help us better understand the Dead Sea Scrolls, the Qumran Community, and why the documents are such an important discovery.  Professor Elior comes to us with special thanks to the Littman Library of Jewish Civilization. Professor Elior was the John, and Golda Cohen Professor of Jewish Philosophy and Mystical Thought at the Hebrew University of Jerusalem. 

Since the early 1970s, Professor Elior’s academic positions have included visiting lecturer at University College London; Princeton University; Chicago University; and Research fellow at Oxford. Professor Elior has also earned many literary excellence awards from a large cadre of well-respected Universities and study centers worldwide. Dr. Elior’s books, awards, and writings are quite extensive. 

Join me on this podcast to welcome Professor Dr. Rachel Elior of the Hebrew University Jerusalem.

Support the show

About 20 centuries ago, hundreds of documents from a written library of scrolls were carefully placed into clay jars and deposited for safe-keeping into many of the western caves of Israel's Dead Sea region. The area refers to the Qumran.

The discovery of the Dead Sea Scrolls captured the attention of numerous academics, religious leaders, and biblical researchers emerging from all walks of life. Since their discovery between 1947 and 1956, deciphering and translation continued well into the 1990s. All work is now published and is widely available for anyone interested in studying these ancient documents.

An analysis of the scrolls through the eyes of the many researchers and translators involved in the project will provide us with some unique insights into the spiritual and cultural issues of the mid to late Jewish Second Temple Period.

To help us understand the Dead Sea scrolls and their importance, I spoke with Dr. James C. Vanderkam, retired Professor of Hebrew Scriptures at Notre Dame University's John A. O'Brien Department of Biblical Theology. Professor VanderKam received his doctorate from Harvard University in 1976. As a member of the editorial committee preparing the Dead Sea Scrolls for publication, he edited thirteen volumes in the series Discoveries in the Judaean Desert.

In addition to publishing numerous essays in journals and books, professor Vanderkam's other published works include a Commentary on the Book of Jubilees, Studies in the Hebrew Bible and Second Temple Literature, An Introduction to Early Judaism), The Meaning of the Dead Sea Scrolls, High Priests after the Exile, The Book of Enoch, and The Dead Sea Scrolls and the Bible.

Join us for this interview, Episode 97 from Real Israel Talk Radio.

Support the show

Welcome to Real Israel Talk Radio Episode 96.

I reckon everyone has a life story to tell. But not everyone has a life story to tell about being an 88-year-old veteran post-WWII and Vietnam veteran soldier of the U.S. American Army. A soldier of war and, later, a warrior and combatant for the Prince of Peace.  

Today's show is a graceful and candid conversation with Retired U.S. Army Commander and Colonel Carl Smith of Oak Harbor on Whidbey Island, Washington State. 

In 1948, buck private Carl Smith advanced through U.S. Army ranks, ending his full colonel's military career. On our program today, he gives us some of the highlights of his nearly nine decades of life, which includes 33 ½ years of Army military service in post-war Japan, one tour on helicopter gunships in the Vietnam War, as well as military duties in Italy and in the halls of the United States Pentagon. 

About halfway through Colonel Smith's military career, he found himself in lockstep with a trusting faith in Yeshua the Messiah. Beginning his journey as a Soldier for Truth, he later put on the uniform of a soldier for the Torah of Truth in Yeshua the Messiah. After this, life as a U.S. Army commander changed. We'll learn about his life and stories on today's program.

Support the show

Paul closes his thoughts on Love in 1 Corinthians 13. In speaking about Love, Paul tells us that there are two preceding components: Faith and Hope. And then he boldly declares that the greatest of these is Love.  How are we supposed to understand this idea with its Hebraic foundation? What does it mean?

With this final episode - Part 30 - in my 1 Corinthians 13 series, I will unpack the biblical concept of Love as it relates back to the opening statement that Paul makes in 1 Corinthians 13:1.

FAITH in Hebrew is Emunah. The core meaning is: 

• A trainer or one who is trained
• A Tutor
• A Mentor
• A Master Coach, Guide, or Instructor
• A Craftsman
• A Specialist 
• An Artisan 
• An Artist

HOPE in Hebrew is Koveh. The core meaning is: 

• To Wait for something
• To Hope for something
• To Expect something

What is it that we are to hope for with the idea of Hope? Paul explains it with simplicity in Romans 8:23 "...We also who have the firstfruits of the Spirit, even we ourselves groan within ourselves, eagerly waiting for the adoption, the redemption of our body." Hope is about the Hebrew Techiat HaMatim -- the literal Last Day resurrection from the dead.

LOVE in Hebrew is Ahavah. The core meaning is: 

• To give a life for a life
• To demonstrate giving before receiving

These points define why Love is the greatest of all spiritual matters. Without biblical Love, faith and Hope are meaningless terms. With Love, the principal teaching of Kohelet (Ecclesiastes) 4:12 fulfills the statement: Moreover, the Rope (or Cord) of the Three is not speedily (suddenly or hastily) torn apart. What is The Rope or Cord of The Three?

Join me for this final program in my 30-part series on Defining Biblical Love. 

Support the show

This program is Real Israel Talk Radio, Part 29, Episode 94, Defining Biblical Love from 1 Corinthians 13:13. Welcome to today's show.

Here we are on the final statement that Paul makes in 1 Corinthians 13, speaking about Faith, Hope, and Love and then saying, "The greatest of these is Love."  What are we supposed to understand from this list of biblical attributes? What does it all mean?

Beginning with this episode - Part 29, and concluding with our final episode - Part 30,  I will unpack 1 Corinthians 13:13 by presenting a wrap-up summary of how we are to interpret and essentially understand the biblical definitions of FAITH, HOPE, and LOVE.

FAITH in Hebrew is Emunah. The core meaning of the term is: 

• A trainer or one who is trained. 
• A Tutor
• A Mentor
• A Master Coach, Guide, or Instructor
• A Craftsman
• A Specialist 
• An Artisan 
• An Artist 

The objective in faith is to make a faithful and accurate copy of someone or something. Through Yeshua, the Son of God is making us into the image of The Father even as the Son is made in the Image of the Father. 

HOPE in Hebrew is Koveh. The core meaning of the term is: 

• To Wait for something
• To Hope for something
• To Expect something. 

What is it that we are to hope for? Paul explains it with simplicity in Romans 8:23 "...We also who have the firstfruits of the Spirit, even we ourselves groan within ourselves, eagerly waiting for the adoption, the redemption of our body." Hope is about the Hebrew Techiat HaMatim -- the literal Last Day resurrection from the dead.

LOVE in Hebrew is Ahavah. The core meaning of the term is: 

• To give a life for a life
• To demonstrate giving before receiving

This is why Love is the greatest of all spiritual matters. Without biblical Love, faith and hope are meaningless terms. With Love, the principal teaching of Kohelet (Ecclesiastes) 4:12 is fulfilled in the statement: Moreover, the Rope (or Cord) of the Three is not speedily (suddenly or hastily) torn apart. What is The Rope or Cord of The Three? 

• OUR FAITH IN YEHOVAH BELIEVES IN THE REDEEMER YESHUA IN THE SON
• OUR HOPE IN YEHOVAH BELIEVES BY THE INSTRUCTING SPIRIT OF MESSIAH IN THE WORD
• OUR LOVE IN YEHOVAH BELIEVES IN THE LIFE OF MESSIAH IN THE FATHER

Support the show

This program is Real Israel Talk Radio, Episode 93 on Biblical Restitution to Reconcile Relational Conflicts.

Welcome to today's show which is a special program to deal with biblical restitution. Today's program presentation is by my wife, Suzanne. Next week, I will finish my teaching series on defining biblical love from 1 Corinthians 13.

In addressing broken and strained relational conflicts, we often hear a lot about the idea of forgiving each other for all kinds of wrongs committed in different situations. The one thing that I rarely hear about is the final step that is supposed to happen after forgiveness. The last step is that of the payment of restitution. In the biblical narratives, many examples are relevant to our study. In the New Covenant, consider the dialogue between Yeshua and Zacchaeus in Luke 19:8-10:

Then Zacchaeus stood and said to the Master, “Look, Sir, I give half of my goods to the poor; and if I have taken anything from anyone by false accusation, I restore fourfold." And Yeshua said to him, “Today salvation has come to this house because he also is a son of Abraham; for the Son of Man has come to seek and to save that which was lost.”

And there is this from Bamidbar (Numbers) 5:5-7:

Then Yehovah spoke to Moses, saying, “Speak to the children of Israel: ‘When a man or woman commits any sin that men commit in unfaithfulness against the Lord, and that person is guilty, then he shall confess the sin which he has committed. He shall make restitution for his trespass in full, plus one-fifth of it, and give it to the one he has wronged."

Biblically, it is one's final act towards healing a broken and strained relational conflict.

Person 1: Admit a wrong with confession (Step 1)
Person 1: A change of heart and actions with repentance (Step 2)
Person 2: A response to the confession and repentance with forgiveness (Step 3)
Person 1: A payment for damages with fair restitution (Step 4)
Person 1 & 2: The goal is achieved towards reconciliation between both parties (Step 5)

The first three steps are generally understood and applied by people who are seeking to heal relational conflicts. Step four remains elusive and seems to get lost in the healing process. It is this subject that Suzanne is going to address because it is something that has practical applications for all of us in everyday life.  

Join us today for Real Israel Talk Radio Episode 93 and our study in Exodus chapter 22 and other biblical lessons about restitution as payment for healing relational conflicts, not as a purchase price to gain forgiveness.

Support the show

This is Real Israel Talk Radio program - Episode 92 Program Part 28 - A Love for La La Land. 

Here is an interesting statement of Paul from 1 Corinthians 13:11 on the Hebraic concept of Biblical Love and what it means:

"When I was a child, I spoke as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things."

One might think to define a "child" in a way that we all would typically frame the definition. 

However, I am suggesting that Paul has a profound meaning to share based on Psalm 8:3:

"Out of the mouth of babes and nursing infants, you have ordained (laid a foundation for a shelter of protection), because of your enemies, that you may silence the enemy and the avenger (within). "

And recall that it was this Psalm that Yeshua quoted in Matthew 21:15-16:

But when the chief priests and scribes saw the wonderful that He did, and the children crying out in the temple and saying, “Hosanna to the Son of David!” they were indignant and said to Him, “Do You hear what these are saying?” And Yeshua said to them, “Yes. Have you never read, 'Out of the mouth of babes and nursing infants you have perfected praise’?' ”

Within the context of Yeshua's quote from Psalm 8:3, the Greek word nēpios ( English: "child") reflects the Hebrew term ahlal (Ayin Vav Lamed Lamed). In modern Israeli Hebrew, this word can mean an infant, but this does not fit the context of Psalm 8:3. Instead, the idea drives home the picture of a "scripture scholar toddler" who knows not how to communicate as an adult. The best that this little ahlal toddler can say is "la la la la la," implying that this little one only knows to speak with sounds, not intelligible words.

Today, we will learn about this idea and connect it to Yeshua's dialogue with some religious leaders in John 7:14-15. Then, we will tie everything together with a quote from Isaiah 5:1-4 with the Hebrew word "be'ushim" meaning stunted, retarded, odious, stinky, and smelly grapes that never develop to their full maturity.  It was the mind of Paul that developed the idea in Romans 12:2. 

Join us today for our study in 1 Corinthians 13:11 and "A Love For La La Land."  A podcast on Defining Biblical Love from 1 Corinthians 13:8.

Support the show

This is Real Israel Talk Radio program - Episode 91 Program Part 27 - YHVH's Unfailing Love. Today, we will continue with the teaching of Paul that Biblical Love never fails. 

Perhaps you have gone through (or you are presently going through) a downturn, and life is not so rosy and happy. It is not uncommon. It happens. However, when this happens, what is your response? Might I suggest the following thought? Faith is not based on how we begin the journey. Instead, it is how we end the journey. Ancient Jews of Jerusalem battled with core issues like this in their day. While going through many complicated troubles, their response to Yehovah records the Jewish response in Jeremiah 44.

 Jeremiah 44:16-18. For we had plenty of food, were well-off, and saw no trouble. But since we stopped burning incense to the queen of heaven and pouring out drink offerings to her, we have lacked everything and have been consumed by the sword and by famine.

This is a classic biblical case in believing that Yehovah's love failed for them. And for us, the feeling is sometimes expressed in the same way. But does Yehovah abandon us? Can his love fail us? No, I don't think so. Instead, we choose to abandon him, and this becomes the more significant challenge for us.

 We know that these days are challenging for many. Evil surrounds us, and human nature's wickedness appears to be prevailing.  And there is soon likely to come a day when it is not "safe" to be a Messianic believer in Yeshua or a professing Christian.  Consequently, many will likely walk away from the faith to save their life, putting Yeshua to open shame. What did Yeshua say to this matter? He said:

Mark 8:35.36. For whoever desires to save his life will lose it, but whoever loses his life for My sake and the gospel’s will save it. For what will it profit a man if he gains the whole world and loses his own soul? 

Today on Real Israel Talk Radio, I will speak about this issue and so much more. I will address our struggles with being ashamed of the Gospel. I will also talk about Jewish Oral Law and Tradition and Judaism's 13 Principles of the Faith as the Rambam wrote them.

Join us for today's podcast on Defining Biblical Love and YHVH's Unfailing Love from 1 Corinthians 13:8.

Support the show

Welcome to Real Israel Talk Radio - Episode 90 Program Part 26 - Stuck in the Mud Endurance. Today, we will continue with the teaching of Paul that Biblical Love is about "all endurance." 

The English term "endurance" can be deceiving because some things and events in life are not necessarily worth suffering for, as if we were running an endurance race.

In 1 Corinthians 13:7, the concept of endurance is more about getting stuck in the mud and not moving out of a situation due to some commitment - hovering over or remaining in a place no matter what happens - "come hell or high water" as the saying goes. When looking into biblical Hebrew, the idea can be expressed from the word "Yachel" (Yud-Chet-Lamed ), essentially giving us the idea of waiting because of being stuck in the mud, and we don't have any other options to get unstuck. 

When scripture teaches us about Yehovah's love, it shows us his commitment to helping us see everything through to the end; to not give up and run away. Yehovah desires to stick it out with us unless we kick him out and go to fight the battle alone. And make no mistake about it; he will back off if we want to do it alone. But is this good for us? No. Does he want to be "stuck in the mud" with us? Yes.  Scripture addresses this matter in Ezekiel 11:16: 

• and although I have scattered them among the countries, yet I shall be a little sanctuary for them in the countries where they have gone.” 

The Hebrew phrase for "a little sanctuary" is"miqdash ma'at," referring to a little temple or holy place. Thus, Yehovah is always with us in our exile, giving Paul a biblical thought to express from 1 Corinthians 6:16, "For you are the Temple of the living God."

Life events can throw us fast and furious curveballs.  It can give us very sour lemons. It can visit us with one of Murphy's Laws that says, "anything that can go wrong will go wrong."  But should any of this matter? No, because we must know that we will never face abandonment. In life, when we get stuck in the mud, it will always be for the good because Yehovah will be with us if we want him to be with us.  

Join us for today's podcast on Defining Biblical Love and Stuck in the Mud Endurance, Episode 90 and PART 26 from 1 Corinthians 13:7.

Support the show

Welcome to Real Israel Talk Radio - Episode 89 Program Part 25 - Defining Biblical Love. Today, we will continue with the teaching of Paul that Biblical Love is about "all hope." 

Indeed, with Paul's brief statement that Yehovah's Love is the idea of "all hope," his readers were learning to understand that Yehovah is Love through his promise of a final resurrection day, in Hebrew: techiyat hamatim. In today's program, I will briefly bring up the matter of what is called "the rapture," speaking about it from within the context of our resurrection hope. 

The term "hope" descends in meaning from the Hebrew word "Tikvah" (consider the Israeli national anthem HaTikvah) coming from the Hebrew letters Quf Vav Heh. It means to wait expectantly on Yehovah for him to act on His promise. Presently, we are still waiting on Yehovah to finish the two-part Messianic redemption story that he began.

As a result, part 1 of His redemption story gives us a new soul through Yeshua's Third Day resurrection. Part 2 of his redemption story gives us a new body through our Seventh Day resurrection through Yeshua. Nonetheless, the question remains: who qualifies to participate in that special Seventh-Day resurrection event? As I understand things, the biblical answer is not complicated. Those who continue to wait for the coming of Messiah and those who continue to expect that the final resurrection will happen are the ones who will participate in the final Last Day resurrection. 

We will learn some lessons from the following narratives to help us better understand the ideas.

        1) Joshua 2:18-21 with Isaiah 1:18-20. Accordingly, this is about Rachav (Rahab) and the Hebrew spies when they came to Rahav in the city of Jericho. Given salvation was conditional to her and her entire family just before the violent crash of the walls of Jericho. 

        2) Jeremiah 17:13 with John 8:2-11. Accordingly, this is teaching that Yehovah is the Mikveh of Israel (purification waters of Messianic hope). Yeshua expressed The Truth with the story of a woman brought for judgment due to some alleged adultery. 

Join us for today's podcast on Defining Biblical Love, Episode 89 and PART 25 on 1 Corinthians 13:7.

Support the show

Today with Real Israel Talk Radio - Episode 88 Program Part 24 - Defining Biblical Love from 1 Corinthians 13, we'll address the statement that Paul makes  saying that Biblical Love is all about "hope." 

Here, I am going to talk about what biblical hope means. In our everyday world, we find ourselves often hoping for a better life, for a better job, for good weather, for a loved one's well-being; for lots of things in our everyday material world. In the spiritual world that surrounds us, there too is the element of hope. To find out what this is all about, we have to look at the biblical narratives and teachings. In doing so, we'll find out that to have "hope," it hinges on entering into the biblical Door of Hope -- in Hebrew: "Petach Tikvah."  And so, what is this exactly? It's all about a promised Last Day Resurrection from the dead, which, of course, was something very close to the heart of Yeshua in passages such as Daniel 12:2, John 5:27-29, John 11:23-24, 1 Corinthians 15:50-55, and 1 Thessalonians 4:16, among many other places.

When Paul makes his very brief statement that Yehovah's Love is "all hope,"  he is clearly calling his readers to understand that Yehovah's love is expressed through his promise that there will be for all of us believers in Yeshua, a great Last Day resurrection that is going to come suddenly. Will we be looking for it? Awaiting it? Prepared for it?

In this episode of Defining Biblical Love, we'll address the beautiful connection between Proverbs 13:12 and Romans 8:22-23. It really is a wonderful story and deserves to be told because without hope, the human heart will grow sick. We'll also learn about the Holy Spirit or the Spirit of THE WORD as a feminine attribute of Yehovah, expressed through personifications of a Comforter and a Helper, based on Genesis 2:20 - the Ezer K'negdo.

All of this will give us the packaging for Paul's lesson on biblical love that Yehovah's Love is all about "hope" -- the hope of the Great Resurrection that also brought Yeshua up from The Death on the Third Day.

Join us for this episode of Defining Biblical Love PART 24 in 1 Corinthians 13 as we look into the biblical Door of Hope. 

Support the show

With today's podcast of Real Israel Talk Radio - Episode 87 Program Part 23 - Defining Biblical Love from 1 Corinthians 13, let us continue with the series of statements that Paul makes  saying that Biblical Love is "all believable." 

Here, I want to address an age-old theological question, "Can we lose our salvation?" As I read scripture, the sad truth of the matter is Yes, I believe we can.

When Paul makes his very brief statement that Yehovah's Love is "all believing" or put another way, it is "all believable,"  he is clearly calling his readers to understand that Yehovah's love requires an action of response and only when this happens then a connection can be made between the Savior and the Saved. However, what happens IF down the track, the one who was once saved decides that he or she no longer cares to walk in trusting faith towards Yehovah nor desires to walk in his covenant of love anymore? What then? Actually, scripture gives an answer to this debacle. Compare the following three declarations as they originate in Hebrew: 

• Exodus 23:20-21. Behold, I send an Angel (a Messenger) before you to guard you in The Way and to bring you into The Place which I have prepared. Beware of him and obey his voice; do not provoke him, for he will not pardon your transgressions; for my name is in him. 
• Habbakuk 2:3-4. For the vision is yet for an appointed time; but at the end he will speak, and he will not lie. Though he tarries, wait for him; because he will surely come, he will not tarry. Behold the proud, his soul is not straight in him; but the just (righteous) shall live in his Faith.
• Hebrews 10:38-39. Now the just (righteous) shall live in Faith; but if anyone draws back (shrinks back), my soul has no pleasure in him. But we are not of those who draw back (shrink back) to perdition (the second death), but of those who believe (trust) to the saving of the soul.

The link that connects these three declarations is when Yehovah said to Moses, "Do not provoke him, for he will not pardon your transgressions; for my name is in him. " We will learn about this on today's podcast as it also relates to Mark 2: 5-11 and John 18:3-6. 

All of this will give us the packaging for Paul's lesson on biblical love that Yehovah's Love is "all believable"  or "all trusting." Join us for this episode of Defining Biblical Love PART 23 in 1 Corinthians 13 as we seek to answer the question, "Can we lose our salvation?"

Support the show

On this Episode 86 of Real Israel Talk Radio and Defining Biblical Love Part 22, let us continue with the series of statements that Paul makes  in 1 Corinthians 13 verse 7 saying that Biblical Love "believes all things."  

Today, we'll take a closer look into the Hebrew letters giving us the word "et." These two letters in Hebrew will show us THE TRUTH of John 5:37-38 as this is linked to Hebrews 4:1-3, Exodus 15:11, Isaiah 9:6, and Hosea 5:11. 

On this podcast, we will learn that reading scripture is no guarantee for salvation and deliverance. Rather, it is scripture that points us to the Savior who is found in the expression and meaning of the Aleph Tav  את (Greek: the Alpha and the Omega). Scripture shows us that it was the Aleph Tav  את who did his works of wonders (Hebrew: "payleh" - Pey, Lamed, Aleph פלא  in Isaiah 9:6) in the midst of the wilderness wanderings of the Hebrew nation after being rescued from their Egyptian bonds of slavery.

In rejecting this Aleph Tav  את (Greek: Alpha and Omega), the Hebrew nation found itself merely hearing THE WORD but not doing THE WORD (see Ya'acov or James 1:22-25). This came to be the basis for a brief theological treatment as recorded for us in Hebrews 4:1-3, the very same message that Yeshua himself spoke about in John 5:39.

All of this background gives us the packaging for Paul's lesson on biblical love in 1 Corinthians 13:7 that Love is "All-Believing." We'll have a look at all this and so much more on today's episode of Defining Biblical Love and the Works of the Aleph Tav - את

Support the show

On this Episode 85 of Real Israel Talk Radio Defining Biblical Love Part 21, let's continue with the series of statements that Paul makes  in 1 Corinthians 13 verse 7 saying that Biblical Love "believes all things."  What is this supposed to mean? That I can believe the Earth is round? That I can believe the Earth is flat? That I can believe a little chicken said that the sky was falling? That can I believe the Moon is made of cheese? So, what does it even mean to be a Believer?

Today, with 1 Corinthians 13:7 and"Love believes all things,"  Paul opens up a whole line of reasoning that essentially says that to be a Believer, it has a very specific meaning. 

On today's podcast, we'll tackle some issues such as: 

• Can scripture be called The Word of God? 
• Can I believe whatever I want to believe about the God of the New Testament?
• Can an "unbeliever" truly love? 
• What exactly does it mean to be "A Believer"?
• What was it all about in Mark 9:23-24 with that man who said to Yeshua, "I believe. Help me with my unbelief?"

We'll have a look at all this and more on today's episode of Defining Biblical Love. Come learn about Paul's Love Chapter -- 1 Corinthians 13.  

Support the show

On this Episode 84 of Real Israel Talk Radio Defining Biblical Love Part 20, I will begin with the series of statements that Paul makes  in 1 Corinthians 13:7 saying that Biblical Love bears all things. Really? What is this supposed to mean? That I'm just supposed take whatever someone dishes out to me, I suppose especially if the person decides to be mean and nasty? Hmm. Well, let's have a look into this matter and get some direction from scripture. 

Previously, we learned that YHVH (Yehovah) is NEVER happy if a living soul chooses to remain with the iniquity that was first introduced to Eve in the Garden of Eden in Genesis 3:2, resulting in a catastrophic event due to Genesis 3:6 and Genesis 3:22. 

Beginning with 1 Corinthians 13:7, "Love bears all things," Paul opens up a whole line of reasoning that begins with basically taking what gets dished out to us. Well, that seems like a pretty raw deal. Recall some of Yeshua's most difficult words for us as recorded in the context of Luke 6:27-37: Love your enemies, do good to those who hate you, bless those who curse you, and pray for those who spitefully use you. To him who strikes you on the one cheek, offer the other also. And from him who takes away your cloak, do not withhold your tunic either...But if you love those who love you, what credit is that to you? For even sinners love those who love them. And if you do good to those who do good to you, what credit is that to you? For even sinners do the same... For He is kind to the unthankful and evil. Therefore be merciful, just as your Father also is merciful. 

Well, I admit that this is a pretty lofty menu of teachings that certainly does not come easy for me and I suspect, not for anyone, period.

Join us today for our podcast Episode 84 of Real Israel Talk Radio and Part 20 of Defining Biblical Love as YHVH defines it from his perspective. 

Support the show

On this Episode 83 of Real Israel Talk Radio Defining Biblical Love Part 19, I will be explaining the second half of a statement that Paul makes in 1 Corinthians 13:6 saying, Love Rejoices in the Truth. Well then, what IS truth? It seems to me that this idea is highly subjective based on what can often be called "cultural relativity."

Previously, we learned that YHVH (Yehovah) is NEVER happy if a living soul chooses to remain with the iniquity that was first introduced to Eve in the Garden of Eden in Genesis 3:2, resulting in a catastrophic event due to Genesis 3:6 and Genesis 3:22. On this program, we'll tackle the subject that Yehovah rejoices in the Truth. This can only refer to one thing: One Absolute Truth.

According to the Gospel narrative in John 18:38, Pilatus (Pilate) responded to Yeshua's statement that his objective was to bear witness to THE TRUTH. This was said to get Pilate thinking about his definitions and therefore Pilate's response to Yeshua was: "What is truth?" For Roman Governor Pilatus, the idea of truth was simply a cultural term of relativity based on his life in Roman culture. In other words, for Pilate, truth was a term of cultural relativity to how each person perceives "their truth" in this life but not so with Yeshua's definition. For Yeshua, truth is not at all a term of cultural relativity but rather one absolute truth, period. For Yeshua, it was quite specific because it's about Messiah The Person, rather than just an idea based on one's viewpoints at the moment. And then, in Hebrew and in Greek, the term "truth" actually comes with a definite article to refers to someone specific; one who is called THE TRUTH because in the Bible, there is only ONE TRUTH and the idea is NOT an "it" but a "he"; that is,  Messiah the King.

We'll learn the many scriptural details of this idea and so much more as it relates to man's redemption, salvation, and judgment in this upcoming podcast. We'll also learn about THE TRUTH as he relates to Pharaoh as a ruler, to Israel as a stiff-necked people, and to Orpah, the sister-in-law to Ruth the Moabite as a free-flowing, stubborn woman. We'll also learn about THE TRUTH as this absolute biblical idea relates to Yeshua who comes to resurrect his friend Lazarus four days after he passed away! There is a lot to know about THE TRUTH in scripture.

Join us today for our podcast Episode 83 of Real Israel Talk Radio and Part 19 of Defining Biblical Love and Yehovah's Messianic Name, as he is called THE TRUTH. 

Support the show

Our continuation from the previous podcast addressing 1 Corinthians 13:6 and the statement that Love does not rejoice in iniquity. So, what exactly is this supposed to mean? This is Real Israel Talk Radio on Defining Biblical Love Part 18 Episode 82.

To answer the statement, "Love does not rejoice in iniquity,"  our first objective is to Hebraically define iniquity (for greater detail, listen to Defining Iniquity in the Bible from Real Israel Talk Radio on March 28, 2020, Episode 11).

YHVH (Yehovah) is NEVER happy if a living soul of iniquity (one who remains unredeemed from original Adamic sin in Genesis 3:6) chooses his/her own destruction to be cast into the fires of the Second Death based on the Hebrew of Genesis 2:17. This is a concept that Yeshua addressed in Matthew 13:30 saying, ...And at the time of (the final) harvest I will say to the reapers, 'First gather together the tares and bind them in bundles to burn them….'

This place was always remembered for the Jewish pagan sacrifices to the god molech in the Hinnom Valley of ancient Jerusalem. Consequently, it came to be identified in the Jewish psyche as Geyhinnom  - 'Hell Valley' (see Jeremiah 7:31).  This later gave rise to our English term "Hell," borrowed from the Greek idea of a fiery underworld referred to as Hades. Yeshua was quite clear concerning this place of burning fires that Revelation 2:11 calls the 'second death' as it is further written about in Matthew 10:28 –“...And do not fear those who kill the body but cannot kill the soul. But rather fear him who is able to destroy both soul and body in hell" (Heb: Geyhinom, see Jeremiah 7:31).

However, YHVH (Yehovah) does not take pleasure in condemning any soul to these fires as it is written in Ezekiel 18:32, "For why should you die, O house of Israel? For I have no pleasure in the death of one who dies,” says Yehovah Elohim. “Therefore, turn and live!” However, because Yehovah does not, nor can he rejoice in iniquity, therefore, an unredeemed soul cannot benefit from Yeshua's redemption if one so chooses to enter into this path of soulish destruction. It is not Yehovah's fault if one chooses Death instead of Life as we learn from John 3:18, "He who believes in him (Yehovah) is not condemned; but he who does not believe is condemned already, because he has not believed in the Name of the unique Son of Elohim."

On this podcast, we will look into 1 Corinthians 13:6 and Paul's statement that "Love does not rejoice in iniquity."  This will show us a lot about how much true love cost Yehovah to satisfy the legality of his judgment and, therefore, costs us the same when we desire to walk in the Love that he gives to us, which also means that we too must not rejoice in iniquity as Yehovah himself does not rejoice in iniquity.

Join us today for our podcast Episode 82 of Real Israel Talk Radio and Part 18 of Defining Biblical Love. 

Support the show

A continuation from our previous podcast on 1 Corinthians 13:6 and Paul's statement that divine biblical love does not rejoice in iniquity.

When we are born into this world, all of us come pre-wired with the spiritual DNA from the same father – Nachash (Genesis 3:1) also called the Serpent and the Devil. Indeed, he IS OUR SPIRITUAL FATHER whether we know it, like it or not. Hence, when we are born into this "Before Life" - as opposed to our wait for an "After Life," we certainly do not know how to love because we are not "wired" for it. This is precisely why Yeshua said that we must be BORN FROM ABOVE as he also said this to Nicodemus in John 3:3 and 3:7. Our natural inclination is to love our fallen human condition, a nature that is happy with iniquity ("ahvon" in Hebrew). This explains why Paul so accurately wrote these words with his New Covenant thinking-mind – the Mind of Messiah.  

On this podcast, we will look into the DNA of our Father, the Serpent of Genesis chapter three. The story of the Serpent's DNA is going to show us a lot about how much true love can and will cost us when we desire to Walk in Love which also means to Walk in the Spirit.  We'll find out more about this today.

Join us today for our podcast Episode 81 of Real Israel Talk Radio and Defining Biblical Love Program Part 17.

Support the show

This podcast continues our previous lesson from 1 Corinthians 13:6 and Paul's statement that divine biblical love does not rejoice in iniquity. What exactly does this mean? Well, I can tell you one thing that it means: Oy! Mama Mia! It is so expensive. It is going to cost us a lot and it will definitely bring out the worst in our fallen human nature, that's for certain!

On our podcast today, we will begin with Jeremiah 42:5 which will then give us a text to compare it with in Exodus 20:5. We'll then look at John 8:31-32 when Yeshua said,“If you abide (live) in My Word (in the Word to Me), you are my disciples indeed and you shall Know THE TRUTH, and THE TRUTH shall make you free" and compare this to Proverbs 29:18, as I would understand it from the Hebrew:

“With nothing of any vision (no Word of Spiritual Revelation), he is person who runs loose, wild, free, disheveled, and out of control (Hebrew: Pey Resh Ayin); however, in guarding the Law (the Torah), he has rejoicing or happiness!"

This brings me to a statement: biblical love is so costly and so terribly expensive and Paul kind of addresses this in 1 Corinthians 13:6 when he says that love does not rejoice in iniquity. Well, tell this to your fallen human nature; you will most certainly get into an argument with your flesh when you try to order it to submit to the desire of your inner New Man in Messiah.

Also, on this podcast, we will have a look into the overall context of the Book of Job and its sad no-love story that is given to us to read about. Certainly for Job, with friends like this, who needs enemies? This is what I might be thinking. The "Job" story is going to show us a lot about how much true love can and will cost us when we learn about the real meaning behind the English term "prayer." Yes, praying and making judgments in love are two related ideas in Hebrew. We'll find out about that today.

Join us today for our podcast Episode 80 of Real Israel Talk Radio and Defining Biblical Love Program Part 16.

Support the show

This podcast continues with our previous lessons from 1 Corinthians 13:5 and Paul's statements that divine biblical love does not seek its own, does not provoke, and does not keep a running account of wrongs done. What exactly does all of this mean? 

Today, we'll address the laws and rules of religion, Jewish and non-Jewish faiths and oftentimes how we cope with those who challenge our viewpoints. And why would this happen? I think because some of our challenging viewpoints are really not at all done in love though we might think otherwise. How can we know if we are in fact thinking, saying, or doing something IN LOVE?

The one thing about what Paul is saying in 1 Corinthians 13:5-6 is that we seem to give ourselves permission to essentially trample over someone’s personal space and/or boundary by requiring that each person that we come into contact with; that they submit to a review of our careful scrutiny and examination involving their thinking, their words, and/or their actions. We puff ourselves up with a proven pride to help others pass our divine inspection and if they challenge it, then we challenge them unto a duel to the death.

Are we to be YHVH's thought police or local community fruit inspectors? And to what end is our standard of judgment? Perhaps to be less stringent with ourselves and more stringent with others (see Matthew 23:1-2)? – Perhaps conversely, we might put ourselves under a more stringent kind of self scrutiny and self inspection in hopes that we prove worthy to receive a divine passing grade for our attempted saintliness in the eyes of Almighty Eternal One. NO, I'm sorry but divine love does not work this way, at least, not the love that I understand from scripture.

Join us today for our podcast Episode 79 of Real Israel Talk Radio and Defining Biblical Love Program Part 15.

Support the show

This podcast continues the lesson that I spoke about on the previous program. English translations of Leviticus 19:18 tell us this: "You shall love your neighbor as yourself, I am YHVH."  However, I don't think this is an accurate expression taken from the Hebrew text. In my opinion, a better rendering should be this way:

Leviticus 19:18 - I AM (the source of) YOUR LOVE, TO (or towards)YOUR NEIGHBOUR, AS (like) HE (Messiah) IS (also) UNTO YOU.

This is the lesson that Yeshua taught as the second greatest "commandment" (divine connection) in Matthew 22:34-40. This command is not about loving ourself. Rather, this command is about loving our neighbor in the same way that YHVH loves us.

Within the context of the first half of this podcast, we will also have a look at John 20:22, He (Yeshua) breathed on them (His disciples, after his resurrection) and told them to receive the Holy Spirit. Yeshua's breathing action mimics the same action that brought Adam into his spiritual life in Genesis 2:7. Thus, we will have a look at the two Hebrew terms "Nephesh" = Spirit and "Neshamah" = Soul.

On the second half of this podcast, we will continue with our study of 1 Corinthians 13 and Paul's statements that divine biblical love does not seek its own and does not provoke. What exactly does all of this mean? We'll have a look at the Greek and Hebrew that translates to this English word "provoke."

Join us for today's podcast about true love; that it does not feed on itself nor does it provoke to an emotional, physical, or spiritual sword fight for control over another nor does it call out to an opponent for a duel-to-the-death retribution with an objective to Go ahead and Make My Day!  When  we make it all about us instead of about YHVH, it reverses all that is important to Yehovah but never does he remove our freedom of choice with an anger that really chaps his hide.

 This is Defining Biblical Love  PART 14 on Real Israel Talk Radio, Episode 78. 

Support the show

HOW SHOULD WE UNDERSTAND THESE TWO BIBLICAL LAWS?
-------------------------
Leviticus 19:18 - "...you shall love your neighbor as yourself: I am the YHVH."
Matthew 22:35-40 - "Then one of them, a lawyer (scribe), asked him a question, testing him, and saying, “Teacher, which is the great commandment in the Law?”Yeshua said to him, “ ‘You shall love YHVH your Elohim (God) with all your heart, with all your soul, and with all your mind.’  This is the first and great commandment. And the second is like it: ‘You shall love your neighbor as yourself.’  On these two commandments hang all the Law and the Prophets.”
--------------------------
Yeshua (Jesus) answered a question from one of the legal minds of his day, and with his response, he validated Leviticus 19:18 as the second most important commandment from the Word of God - "you shall love your neighbor as yourself: I am YHVH."  But for me, this brings up another question: If I am to learn to love my neighbor, am I to first learn to love myself? This is a pretty tall order for some due to many personal and unresolved life issues! Conversely, if one is a narcissist, then true love for another is not even possible. So, for those who struggle with personal self-esteem issues, are we to then embrace the personality of an empath who learns to never say "NO" to the needs of another?

In the Bible, "Love" expresses itself in a very specific way and we would do well to apply it and live it out, because biblical love, as it is written about in Deuteronomy 6:4-9, Leviticus 19:18, and taught by Yeshua in Matthew 22:34-40 is not about loving yourself in order to love your neighbor.

Biblical love is always about giving and passing it on from the source of all love that is given to us. However, before this can happen, we must receive YHVH's Love. Therefore, Yeshua taught (Matthew 10:8), "Freely you have received, freely give."  This is the basis from the Word of God for the biblical lesson of Leviticus 19:18 as I think it should be understood from Hebrew grammar and context: “I AM THE SOURCE OF YOUR LOVE TO/TOWARDS YOUR NEIGHBOUR, AS/LIKE HE (MESSIAH) IS UNTO YOU."

Therefore, biblical love is NOT ABOUT loving yourself; biblical love is about divine Love that is first given to us and then by receiving it, we are to give it out.

Join. us for today's podcast about Loving Yourself and Loving your Neighbor on Real Israel Talk Radio Episode 77, Defining Biblical Love PART 13. 

Support the show

On this episode of Real Israel Talk Radio – Episode 76, Program Part 12 dealing with 1 Corinthians 13:5, we will examine some practicalities on how NOT TO "love someone to death" from within a context of how not to be a "poddy-mouth" and "empty head," comparing wisdom and love from above and below.

Oftentimes, many of us will fall victim to one or more well-meaning Christians who feel it is their absolute duty to make the rounds and inspect everyone's Fruit of the Spirit "out there" and if it doesn't make the grade that has been imposed, then their "correction in love" will likely follow soon after. Of course, there those "out there" who consider themselves well-studied, highly educated, and in some cases, boasting of a learning pedigree of Bible wisdom and understanding that reads like a mini- encyclopedia. This kind of person, oftentimes a well-known author and/or lecturer, is always in demand, elevated and sought after as a "biggie" among the Bible intellectuals of our world. Then, we have the dichotomy between Jews of great biblical wisdom and Gentiles with a not-so-great measure of biblical wisdom who might only show up as a tiny blip on the scale of the "who's who" in biblical wisdom.

In his public ministry, Yeshua taught that this kind of elevating of earthly wisdom can lead to holding some people in contempt, calling them by the Aramaic term "raqa."  Saying this or even thinking this about another is akin to calling them an empty head, an idiot, stupid, uneducated, and other derogatory ideas concluding with the term "a fool" which comes from Psalm 14:1. Then, there is the Serpent creature of Genesis 3:1 who used his high wisdom and subtle shrewdness for name-calling to provoke Eve and Adam, by challenging them to his made-up game of, "who has the greater wisdom -- me or you." We know where this led them. And what's worse is that today, we sometimes play the Serpent's same exact game by walking in our flesh, one to another, and weakening the body of Messiah. In Genesis 2:25 and 3:1, Yehovah calls this behavior shameful, unbecoming, and unseemly; Paul called it "crap" in Philippines 3:8, as he related to it in his own life, and we'll talk about all this on today's episode of Real Israel Talk Radio.

Join us for this lesson on Biblical Love From Above and Below with this episode number 76 on Real Israel Talk Radio.

Support the show

On this episode of Real Israel Talk Radio – Episode 75, Program Part 11 we will examine 1 Corinthians 13:5 and "Love" from within a context of those who spend their time perfecting The Art of Poddy-Mouth. We will come to understand how divine love relates to each of us through his words and actions, comparing them to Genesis 2:25 and Genesis 3:1.

Paul wrote in 1 Corinthians 13:5 that divine giving love does NOT speak or behave in a manner that is considered “ervah.” This means divine love DOES NOT speak and/or act towards one another in the same way that one might need to to a toilet empty out our bowels and/or our bladder on brothers and sisters in the body of Messiah.

Indeed, we are often much too free with our words and actions towards each other in the same way that we come to a toilet to empty out our bodily waste using the orifice of our "poddy mouth" and  unclean heart of flesh. Yes, we essentially urinate and defecate all over people that are around us in our believing communities, our congregations, and yes, even on our loved ones in our homes, "loving them" by freely unloading our business on each another, in a way that is described from the Hebrew and Greek words as "crap." Thus, with this kind of "love," we do not testify to the true wisdom that we are supposed to possess.

Paul’s teaching is that the divine biblical love model of Heaven never behaves with “ervah” - words and/or actions that emanate from below; from a cunning, crafty, and philosophical wisdom that is  unbecoming, unseemly, naked, exposed, and uncovered - perfecting The Art of Poddy-Mouth. We'll learn more about this on these next two podcasts in this series - episodes 75 and 76. Join us for this lesson on being wise as serpents and innocent as doves.

Support the show

On this episode of Real Israel Talk Radio – Season 2, Episode 74, Program Part 10 we will continue with our detailed look into 1 Corinthians chapter 13 - "The Love Chapter" of the New Covenant. In this study on biblical love, we will recap the episodes leading up where we are now and prepare for a closer look into Genesis 2:25 and Genesis 3:1.

Today, we will learn from 1 Corinthians 13:5 how both of these passages of Hebrew scripture -- Genesis 2:25 and Genesis 3:1 point us directly to Yeshua's statement that we are to be "Wise as Serpents and Innocent as Doves."  

In turn, understanding this will help us to also understand Paul's statement in 1 Corinthians 13:5 that Divine giving love is NOT unbecoming or unseemly, a statement that we would do well to correctly understand to mean that Divine giving love is NOT a love based on earthly wisdom below but on heavenly wisdom from above. It's all in the Hebrew and it's a model for us to emulate on Earth as it is in Heaven.

Join us for a candid look into the "mountains" and "valleys" of love along with the joys and the pitfalls of what we need to look for so that we don't become mired down in behaviors that are unbecoming and unseemly. We'll get an introduction into four Hebrew words that are often misunderstood and/or mistranslated from Hebrew into English:

1. (arah), with a meaning of naked, exposed, and uncovered.
2.  (ervah), which in Hebrew means something that is unbecoming and unseemly.
3.  (ahram/ahrum), which means cunning, crafty, shrewd, prudent, brilliant, very wise.
4. (bosh/boosha), which means shamefulness, disappointment, and dishonor.

This is our continuing study in Paul's "Love Chapter" of 1 Corinthians 13 and Defining Biblical Love: to be wise as serpents and innocent as doves." This is PART 10, Episode 74 in our Real Israel Talk Radio Podcasts.

Support the show

On this episode of Real Israel Talk Radio – Season 2, Episode 73, Program Part 9 we will continue with our detailed look into 1 Corinthians chapter 13 - "The Love Chapter" of the New Covenant. In this study on biblical love, we will examine what is called "puffy love" as Paul used the term in Hebrew and Greek. 

Today, we will learn from 1 Corinthians 13:4 that biblical love on Earth is supposed to be modeled on a biblical love that is first generated from YHVH in Heaven and then passed downline for us in our redeemed "new man in Messiah" redemptive state.  Since Yehovah's love for us is not paraded about and puffed-up, His love then serves as our model to emulate; a love model that does not knowingly or unknowingly draw attention to itself nor is it something that speaks and/or acts as a braggadocio.

For most, these are easy words to hear but conversely, very difficult words to implement because we are constantly fighting the will of our fallen human  nature; a fallen condition that makes it clear to everyone around us, "Serve me!" and regularly, "I am more important than you!"

Rightly did Paul understand and write  to all of us to avoid giving ourselves permission to be "puffed up" servants of Messiah.  "Therefore,"  Paul says to not be puffed up; to "purge out the old leaven, that you may be a new lump, since you truly are unleavened. For indeed Messiah, our Passover, was sacrificed for us. Therefore let us keep the feast, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth."

Join us for a candid podcast lesson on what "puffy love" is all about as we learn about it from our continued series in Defining Biblical Love. This is PART 9.

Support the show

 On this episode of Real Israel Talk Radio – Season 2, Episode 72, Program Part 8 we will continue with our detailed look into 1 Corinthians chapter 13 - "The Love Chapter" of the New Covenant. In this study on biblical love, we will examine two New Covenant narratives - 1) Matthew 5:27-30 and 2) Matthew 12:9-13.

Matthew 5:27-30 is one of Yeshua's teachings saying, “You have heard that it was said to those of old, ‘You shall not commit adultery.’ But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart."

Matthew 12:9-13 was another New Covenant teaching lesson, a narrative concluding with Yeshua's command to a man with a withered limb: “Stretch out your hand.” And he stretched it out, and it was restored as whole as the other.

Both of these teachings share in a common theme derived from Genesis 3:6,  So when the woman saw that the tree was good for food, that it was pleasant to the eyes, and a tree desirable to make one wise, she took of its fruit and ate. She also gave to her husband with her, and he ate. 

Today, we will learn from 1 Corinthians 13:4 that biblical love is not something that is paraded around in order to draw attention to itself nor is it something that is puffed up and on par with being a braggadocio. For most, these are easy words to hear but very difficult words to live with because we are constantly fighting the will of our human nature, our flesh; our human nature that is always making it clear to everyone around us, "Me First!" Therefore, did Paul write concerning being "puffed up:" Therefore purge out the old leaven, that you may be a new lump, since you truly are unleavened. For indeed Messiah, our Passover, was sacrificed for us. Therefore let us keep the feast, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.

Join us for this week’s podcast, "for the love of glory and genius" from our series Defining Biblical Love - PART 8.

Support the show

On this episode of Real Israel Talk Radio – Season 2, Episode 71, Program Part 7 we will again address the biblical definition of love with an emphasis on "Ahava," the Hebrew word for "Love."

We are going to take a 50-minute detour from 1 Corinthians 13:4 of the New Covenant to have a close look into a few biblical passages that are based on the Hebrew word "Ahavah" and its three-letter root "Ahav," which is derived from "Yahav" - Yud Heh Vet. This term in Hebrew refers to untying a load of anxiety or worry, caring about someone's needs, or bearing someone's weight as well as to loosen or untie a heavy burden that might be weighing another person down. This three-letter Hebrew root also presents us with a two-letter "parental" command which is spelled as Heh Vet and means "Give!" The idea of "hahv" in Hebrew is a word of command that can mean I give something or perhaps I might expect someone to give to me. Scriptural context will tell us much. For example, Proverbs 30:15, Daniel 5:17, and Genesis 30:1, among many other places.

In the Bible, if there is no justice then there can be no love. Conversely, where there is justice, there is love. This is precisely what Yeshua taught us with his lessons on love from John 13 when he washed Peter's feet and when he defined that one who wishes to be great in the Kingdom of Heaven is one who becomes a servant to another for the sake of the Kingdom of Heaven. For most, these are easy words to hear but very difficult words to do because we are constantly fighting the will of our human nature, our flesh, saying "Me First!" 

In this 50-minute podcast, we will learn the spiritual connection that is clearly evident between Matthew 12:13 (the man with the withered hand) and Genesis 3:6 (the story of the woman Chava who look from the forbidden fruit in the Garden of Eden).

True love not only receives from one who gives to me but it also gives to another by bearing the burdens, needs, and cares of one without asking for anything in return.

On this episode of Real Israel Talk Radio, we will carefully look into this so that we can obtain a good foundation for the words and statements that appear in 1 Corinthians 13:4. It is these words that will show us how YHVH first loved us so that we are able to take his love and pass it along to others.

Join us for this week’s podcast on Defining Biblical Love - PART 7 on bearing the burden of Ahava.

Support the show

On this episode of Real Israel Talk Radio – Season 2, Episode 70, Program Part 6 – the biblical definition of love – we are going to continue with 1 Corinthians 13:4 of the New Covenant - "...Love suffers long, is kind; love does not envy..." Love is not something that can be acquired, earned, merited, or deserved, for if it could then it would no longer be something that is freely given; rather, it would be like a wage that is earned.

Far too often, we read Paul's statement on love and come to the conclusion that it is up to us to perform deeds of love towards everyone and if we fail to do what is expected of us then the onus is on us to immediately take corrective action and fix the problem before the Almighty Eternal One of Heaven and Earth steps in to make our life miserable until we learn our "love lesson." I think this is generally how most people understand "Christian love" whether it's expressed in so many words as I have explained it or not.

However, remember that Paul was a Jewish scholar of his day and with this, he studied in Hebrew and in Aramaic and he knew the linguistics of the languages that he grew up with. Consequently, he certainly had to know that in Hebrew and Aramaic, "long-suffering" is biblically defined from the Hebrew word "erech," which is an enduring action with no end;  that to be "kind" is defined from the Hebrew word "tov," which means something that is ultimately beneficial; that "envy" or "jealousy" is defined from the Hebrew word "kana," which means to acquire or to purchase something. Each word has its own level of nuance that needs to be understood in its Hebraic context if we truly want to understand how divine love is structured. 

If we are forced in any way to generate our own expressions of love rather than to receive this attribute as a gift from above, the result will be complete failure to love on our part along with no shortage of guilt and shame to go along with our failures. 

On this episode of Real Israel Talk Radio, we will look at 1 Corinthians 13:4, which will give us some foundational definitions of how love works and how YHVH expresses this attribute through us.

Join us for this week’s podcast on Defining Biblical Love - PART 6 from 1 Corinthians 13 with Avi ben Mordechai from the outreach ministry of Cominghome.

Support the show

On this episode of Real Israel Talk Radio – Season 2, Episode 69, Program Part 5 – the biblical definition of love – we are going to continue with a look into 1 Corinthians chapter 13 of the New Covenant, a teaching that is often referred to as "The Love Chapter."

According to 1 Corinthians chapter 13 and Paul’s teaching chapter on love, it is not something that can be earned, merited, or deserved and it is certainly not only for Jews or another specific national people group. Love is for all if we choose to first receive it. 

The love that is referred to in 1 Corinthians chapter 13 is not what we think it is. Far too often, we read those words of Paul and come to the conclusion that it is up to us to show actions of love and, of course, there it is in the thirteen verses of 1 Corinthians 13, right? That the love represented here is to show us when we fail to love and when we fail to make the grade as it's expected of us!  That's generally what most people think. However, remember that Paul was a Jewish scholar of his day and with this, he studied in Hebrew and in Aramaic and he knew the linguistics of the languages that he grew up with. Consequently, he certainly had to know that in Hebrew and Aramaic, we would never say, "I have love" or "I do not have love." What Paul would have known from his mother tongue of Hebrew/Aramaic is that "there is love to me" or "there is no love to me." In other words, love is something that is given to us or not given to us from the divine source of love. Paul knew that it is impossible for any of us to manufacture or generate love unless unless it has been put into us from outside of ourselves and this is a driving principle found in the thirteen verses of 1 Corinthians chapter 13.

If we are forced in any way to generate our own love rather than to receive it as a gift from above, the result will be complete failure along with plenty of guilt and shame to go along with it. Why? Because when we are born into this world, we do not come naturally “wired” to give, which is the essence of what love is. Rather, we naturally come into this world “wired” to first receive before we can even think to give leading us to the principle that we cannot give of something that we do not possess. 

On this episode of Real Israel Talk Radio, we will look at 1 Corinthians chapter 13 verses 1-2, which will give us a definition of love that will surely define all that we read about in the New Testament.

Join us for this week’s podcast on Defining Biblical Love - PART 5 from 1 Corinthians chapter 13 with Avi ben Mordechai from the outreach ministry of Cominghome.

Support the show

On this episode of Real Israel Talk Radio – Season 2, Episode 68, Program Part 4 – the biblical definition of love – we are going to continue with a look into how love is defined in the Bible. In this, it will help us to better understand the Almighty Eternal One and his love for us.

So, what exactly is love? Generally speaking, love is defined from the emotions and feelings that we have, one for another. Generally, we understand the human attribute of love from within the context of what someone does for me; how one’s words or actions make me feel towards someone or something. Thus, in the world, love is deserved and to be deserved, love is often linked to that of being worthy of respect. But in the Bible, love does not flow outward based on whether one is worthy of respect or not and it is certainly not about possessing oceans of emotion for something or someone.

According to 1 Corinthians chapter 13 and Paul’s teaching chapter on love, it is not something that is earned, merited, or deserved and it is certainly  In this, love must first be received from what is not naturally within. If we are forced to generate our own love rather than to receive it from outside of ourselves, the result will be to our own emotional and spiritual breakdown and destruction. Why? Because when we are born into this world, we do not come naturally “wired” to give, which is the essence of what love is. Rather, we naturally come into this world “wired” to first receive before we can give.

On this episode of Real Israel Talk Radio, we will look at 1 Corinthians chapter 13, which will give us a definition of love that will be quite different from how we typically understand the attribute of love and how scripture wants us to understand it. Join us for this week’s podcast on Defining Biblical Love from 1 Corinthians chapter 13 with Avi ben Mordechai from the outreach ministry of Cominghome.

Support the show

On this episode of Real Israel Talk Radio - Season 2, Episode 67, Program 3, we are going to continue with a close look into the Bible's lessons on biblical love to help us to better understand how the Almighty Eternal One defines our human attribute of LOVE.

So, what exactly is love? Generally speaking, if you ask folks to define it, you will likely get a barrage of varying opinions and definitions. I think, however, what's more important is not so much about how humans define love. Rather, I think our Creator's definition is far more important to grasp and understand.  

To help us understand the deeper aspects of what Love is really all about, join me in taking some time to consult Deuteronomy 6:5-9 (the Testimony of the Hebrew V'ahavta) as it relates to Leviticus 19:18 along with Yeshua's teaching in Matthew 22:34-40 and Paul's teaching in Philippians 4:8-9. Each of these biblical teaching lessons will give us a definition that is likely different from how we typically hear about the attribute of love and how scripture defines it.

Based on how love is typically understood in everyday life,  it seems to come across as something that must be earned or merited in much the same way that we are expected to pay for something that we buy or acquire.  In other words, I should do something for you because you do something for me or perhaps if you want my love then you must show yourself worthy of receiving it. Well, none of this fits in with the definition of divine love in scripture. And especially what often blurs how we should rightfully understand true love is our misinformed viewpoint of Leviticus 19:18, which is translated from Hebrew into English as,"You shall love your neighbor as yourself."  If I am reading the Hebrew correctly and reading it within the right context of all of scripture's teachings on love, Leviticus 19:18 and Matthew 22:39  are rather telling us that Yehovah is loving us and with this, we are to freely give I to others as Yehovah gives it to us. 

Therefore, it appears from the Hebrew grammar of Deuteronomy 6:5-9 and Leviticus 19:18 that we have incorrectly understood the divine concept of biblical love because it is not about our love for God; rather, it's about God's love for us and what we are supposed to do with it.