안식일 모임에 참여하세요

교제를 필요로 하는 많은 사람들이 안식일에 집에 앉아 이야기할 사람도 없고 토론할 사람도 없는 사람들이 있습니다. 나는 여러분 모두가 안식일에 우리와 함께 하도록 격려하고 싶고, 다른 사람들도 와서 우리와 함께 하도록 초대하고 싶습니다. 시간이 여의치 않다면 유튜브 채널에서 강의와 미드라쉬를 들을 수 있습니다.

우리는 무엇을 하고 있으며 왜 이런 식으로 가르치는가?

우리는 문제의 양면을 논의한 다음 귀하가 선택하도록 할 것입니다. 여러분을 지도하고 가르치는 것은 루아흐(성령)의 일입니다.

중세 평론가 라시는 씨름을 뜻하는 히브리어 단어(avek)가 야곱이 “묶여 있다”는 뜻을 암시한다고 썼습니다. 왜냐하면 같은 단어가 유대인 기도용 숄인 tzitzityot의 매듭이 달린 술을 묘사하는 데 사용되기 때문입니다. Rashi는 "서로를 전복시키려고 애쓰는 두 사람의 태도는 한 사람이 다른 사람을 끌어안고 팔로 묶는 방식입니다"라고 말합니다.

우리의 지적 씨름은 다른 종류의 투쟁으로 대체되었습니다. 우리는 여호와의 말씀과 씨름하면서 여호와와 씨름하고 있습니다. 그것은 친밀한 행위이며, 여호와와 당신과 내가 함께 묶여 있는 관계를 상징합니다. 제 씨름은 여호와께서 우리에게 무엇을 기대하시는지 알아내기 위한 씨름이며, 우리는 그 씨름에서 우리를 도우시는 분께 "묶여" 있습니다.

오늘날 많은 사람들은 이스라엘이 "하나님의 챔피언", 더 좋게는 "하나님의 레슬링 선수"를 의미한다고 말합니다.

우리의 토라 세션은 안식일마다 당신에게 끊임없이 도전하고, 질문하고, 반대하고, 말씀에 대한 대안적인 견해와 설명을 보도록 가르치고 격려합니다. 즉, 우리는 진리에 도달하기 위해 “말씀과 씨름”해야 합니다. 전 세계 유대인들은 말씀과 씨름하고 교리, 신학, 견해에 끊임없이 도전해야 하며 그렇지 않으면 결코 진리에 도달할 수 없다고 믿습니다.

우리는 “설교자가 말하면 모든 사람이 듣는” 대부분의 교회와는 다릅니다. 우리는 모든 사람이 토론 중인 주제에 대해 알고 있는 내용에 참여하고, 질문하고, 기여할 것을 권장합니다. 우리는 당신이 여호와의 말씀과 씨름하는 챔피언이 되기를 원합니다. 우리는 당신이 토라를 알고 있을 뿐만 아니라 논리와 사실을 통해 왜 토라가 참인지 설명할 수 있다는 것을 알고 이스라엘이라는 칭호를 착용하기를 바랍니다.

하지만 우리는 몇 가지 규칙이 있습니다. 다른 사람들이 말하고 듣게 하세요. UFO, 네피림, 백신 또는 음모론적 주제에 대한 토론은 없습니다. 우리는 전 세계에서 온 다른 세계관을 가진 사람들이 있습니다. 모든 사람이 특정 국가의 대통령이 누구인지 신경 쓰는 것은 아닙니다. 서로를 존중하며 말씀의 동료 레슬러로 대하십시오. 우리의 주제 중 일부는 이해하기 어렵고 성숙해야 하며 모른다면 지식과 이해력을 얻기 위해 경청하고 지혜를 얻으십시오. 여호와께 구하라는 명령을 받은 바로 그 것들이며 그분은 구하는 자에게 주십니다.

Jas 1 : 5  그러나 너희 중에 누구든지 지혜가 부족하거든 모든 사람에게 후히 주시고 꾸짖지 아니하시는 하나님께 구하라 그리하면 주시리라.

토라를 지키고 싶은 분들을 아래 링크를 눌러 오셔서 함께 해주시기를 바랍니다. 그것은 전 세계의 사람들이 참여하고 그들의 통찰력과 이해를 공유하는 토라 교육 친목 토크쇼와 거의 같습니다.

우리는 약간의 음악으로 시작하고 기도로 시작합니다. 마치 뉴펀들랜드의 부엌에 앉아 커피 한 잔을 마시며 우리 모두가 함께 즐거운 시간을 보내는 것과 같습니다. 언젠가는 당신의 회사와 함께 우리를 은혜롭게 해주실 수 있기를 바랍니다.

안식일 예배는 동부 표준시 기준 오후 12시 30분에 시작하며, 이 시간부터 기도, 노래, 가르침을 드리겠습니다.

샤바트 미드라쉬는 동부 시간 기준 오후 1시 15분경에 시작됩니다.

우리는 당신이 우리 가족에 합류하고 우리가 당신을 알아가는 것처럼 우리를 알아가기를 기대합니다.

Joseph Dumond가 예정된 Zoom 회의에 귀하를 초대합니다.
주제: Joseph Dumond의 개인 회의실

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Few Will Enter

The Narrow Gate, the Commandments, and Love for the Brethren

One of the most sobering questions ever asked of Yehshua was this:

누가복음 13:23-24. “And one said to Him, Lord, are the ones being saved few? And He said to them, Strive to enter in at the narrow gate. For I say to you, many will seek to enter in and shall not be able.”

Notice carefully, Yehshua did not dismiss the question. He did not say not to worry about it. He did not say that nearly everyone was going to heaven or that all would enter. Instead, He gave a warning. He said to 노력하다 to enter at the narrow gate, because . will seek to enter and will not be able to get in.

This same warning is given in Matthew:

매튜 7 : 13-14 “Enter in at the narrow gate, because wide is the gate and broad is the way that leads to destruction, and many are those who enter in through it. Because narrow is the gate and constricted is the way which leads to life, and there are few who find it.”

There are only two ways. One is broad, easy, popular, and filled with many. The other is narrow, difficult, and found by only a few. The broad way leads to destruction. The narrow way leads to life.

So what is the narrow way?

Is it merely attending church, paying your tithes, and serving as a deacon or Sunday school teacher?

It is merely saying, “Lord, Lord” or claiming things in the name of Jesus?

It is hearing truth without obeying it, claiming the commandments are nailed to the cross and no longer in effect.

Yehshua Himself said:

매튜 7 : 21-23 “Not everyone who says to Me, Lord, Lord, shall enter into the kingdom of Heaven, but he who does the will of My Father in Heaven. Many will say to Me in that day, Lord, Lord, did we not prophesy in Your name, and through Your name throw out demons, and through Your name do many wonderful works? And then I will say to them I never knew you! Depart from Me, those working lawlessness!”

This is one of the most terrifying passages in all of Scripture. These are not atheists. These are not pagans. These are religious people, people who thought they were serving Yehovah. They used His name. They read this newsletter. They did works in His name. And yet Yehshua says to them, “Depart from Me,” because they were workers of 법률이없는 것.

That word matters. Lawlessness is the opposite of obedience. It is the rejection of Yehovah’s law. It is living as though His commandments no longer matter. But it is more than that. It is not having His love in you.

That is why obedience is not optional.

존 14 : 15 "너희가 나를 사랑하면 나의 계명을 지키리라."

Yehshua did not say, “If you love Me, ignore My commandments.”

He did not say, “If you love Me, replace obedience with emotion.”

He did not say, “If you love me, have more praise and worship festivals.”

He said plainly, "너희가 나를 사랑하면 나의 계명을 지키리라."

John confirms this truth:

1 존 2 : 3-4 “And by this we know that we know Him, if we keep His commandments. The one who says, I know Him, and does not keep His commandments, is a liar, and the truth is not in him.”

Again, Scripture could not be clearer. This is how we know that we know Him, 우리가 그분의 계명을 지키면. And if someone says, “I know Him,” but refuses His commandments, John says that person is a 거짓말 쟁이.

John says it again:

1 존 5 : 2-3 “By this we know that we love the children of God, whenever we love God and keep His commandments. For this is the love of God, that we keep His commandments, and His commandments are not burdensome.”

Love for God is not proven by words alone. It is proven by obedience.

This is why so few enter. The narrow gate is narrow because it requires repentance. It requires surrender. It requires obedience. It requires us to stop following the crowd and begin walking in the commandments of Yehovah.

In Luke 13, those shut out protest to Yehshua:

눅 13:25  집주인이 일어나 문을 닫은 후에 너희가 밖에 서서 문을 두드리며 주여 주여 우리에게 열어 주소서 하면 그가 대답하여 이르시되 내가 하리라 하시리라 당신을 모른다; 당신은 어디서 왔나요?

눅 13:26  그 때에 너희가 말하기를 우리는 주 앞에서 먹고 마셨으며 주는 우리 거리에서 가르치셨나이다 하리이다

눅 13:27  그러나 그가 이르시되 내가 너희에게 이르노니 나는 너희를 알지 못하노라 당신이있는 곳에서. 불의를 행하는 모든 자들아 나를 떠나라!

They had proximity to truth and could ask questions. They had exposure to His teachings. They had heard Him and seen the miracles or heard about them. But exposure is not obedience. Familiarity is not faithfulness. Hearing the truth is not the same as doing it.

Jas 2 : 14  형제 여러분, 무슨 이익이 있습니까? 그렇죠 사람이 믿음이 있다고 말하고 행함이 없으면? 믿음이 그를 구원할 수 있습니까?

Jas 2 : 15  형제 자매가 벗고 매일 음식을 먹지 못하면

Jas 2 : 16  너희 중에 누가 그들에게 평안히 가라, 몸을 따뜻하게 하고 배를 채우라 하며 몸에 필요한 것을 주지 아니하면 무엇이 유익하리요 그렇죠?

Jas 2 : 17  그럼에도 행함이 없으면 믿음은 그 자체가 죽은 것이라.

Jas 2 : 18  그러나 어떤 사람은 말하기를 당신은 믿음이 있고 나는 행함이 있습니다. 행함이 없는 네 믿음을 내게 보이라 나는 행함으로 내 믿음을 네게 보이리라

Jas 2 : 19  당신이 하나님은 한 분이심을 믿으니 잘하는 일이로다. 귀신들도 믿고 떠느니라.

Jas 2 : 20  그러나 오 헛된 사람아, 행함이 없는 믿음은 죽은 믿음이라는 것을 네가 알겠느냐?

Jas 2 : 21  우리 조상 아브라함이 그 아들 이삭을 제단에 드릴 때에 행함으로 의롭다 하심을 받은 것이 아니냐?

Jas 2 : 22  믿음이 그의 행함과 함께 일하고 행함으로 믿음이 온전케 됨을 보느냐?

Jas 2 : 23  이에 성경에 이른 바 아브라함이 하나님을 믿으니 이것을 의로 여기셨다는 말씀이 이루어졌고 그는 하나님의 벗이라 칭함을 받았느니라.

Jas 2 : 24  그러므로 사람이 행함으로 의롭다 하심을 받고 믿음으로만 의롭다 하심을 받는 것이 아니니라.

Jas 2 : 25  이와 같이 창녀 라합도 사자들을 영접하고 행함으로 의롭다 하심을 받은 것이 아니냐 전송 다른 방법으로 나가?

Jas 2 : 26  영 없는 몸이 죽은 것 같이 행함이 없는 믿음도 죽은 것입니다.

This pattern is seen all through Scripture. There is always a remnant. There are always a few doing the work.

마태 복음 22 : 14 “청함을 받은 자는 많으나 택함을 입은 자는 적으니라.”

1 피터 3 : 20 “…when once the longsuffering of God waited in the days of Noah… wherein few, that is, eight souls were saved by water.”

이사야 10 : 22 “For though your people Israel be as the sand of the sea, only a remnant of them shall return…”

The pattern never changes. The majority do not obey. The majority do not listen. The majority choose the easy road. But the remnant, the few, strive to enter, obey the commandments, and endure to the end.

And there is another mark of the true disciple that modern religion often ignores. Yehshua said His people would not only be known by obedience. They would also be known by their love for one another.

요한복음 13 : 34-35 “A new commandment I give to you, that you love one another, as I loved you, that you also love one another. By this all shall know that you are My disciples, if you have love toward one another.”

Yehshua did not say His disciples would be known merely by what they claim to know. He did not say they would be known only by arguments, charts, or theological debates. He said they would be known by their love that they showed one another.

And yet what do we so often see? Many who claim to be in the truth have no love for the brethren at all. The moment someone disagrees with them or sees a matter differently, the hatred comes out. They curse. They gossip, slander, and speak evil of the brethren. They mock and pray for their destruction, thinking they are being righteous. As they leave they swear, they accuse, and they divide the fellowship. They wound the very brethren they claim to love.

Many have left SghtedMoon.com in exactly this spirit, cursing and swearing as they went. And by their own words they exposed their own hearts.

John speaks to this plainly:

1 존 3 : 14-15 “We know that we have passed from death to life because we love the brothers. The one who does not love his brother abides in death. Everyone hating his brother is a murderer, and you know that no murderer has everlasting life abiding in him.”

This is not a small matter. Hatred for the brethren is not a personality flaw. It is not a minor weakness. Scripture says the one who hates his brother abides in death.

다시 한번:

1 존 4 : 20-21 “If anyone says, I love God, and hates his brother, he is a liar. For the one not loving his brother whom he has seen, how is he able to love God whom he has not seen? And we have this commandment from Him, that the one loving God should also love his brother.”

A person may claim to have truth. He may claim to understand prophecy. He may say he knows the calendar, the feast days, the Jubilee cycles, or the deeper things of Scripture. But if he has no love for the brethren, if he curses his brother, if he attacks and devours those with whom he disagrees, then he is revealing that something is deeply wrong in his walk.

1Co 13 : 1  내가 사람의 방언과 천사의 말을 하여도 사랑이 없으면 나로 되었나니 as놋쇠 소리나 울리는 꽹과리 소리.

1Co 13 : 2  내가 예언이 있어 모든 비밀과 모든 지식을 알지라도 그리고 산을 옮길 만한 믿음이 있어도 사랑이 없으면 나는 아무것도 아닙니다.

1Co 13 : 3  그리고 내가 내 모든 물건을 먹여살려 주더라도 가난한, 그리고 내가 내 몸을 불사르게 내놓았을지라도 사랑이 없으면 나에게 아무 유익이 없습니다.

1Co 13 : 4  사랑은 인내심이 있고 친절합니다. 사랑은 시기하지 아니하며 헛되지 아니하며 우쭐대지 아니하며

1Co 13 : 5  무례히 행하지 아니하며 자기의 유익을 구하지 아니하며 쉽게 성내지 아니하며 악한 것을 생각지 아니하며

1Co 13 : 6  사랑은 불의를 기뻐하지 아니하고 진리와 함께 기뻐하며

1Co 13 : 7  조용히 모든 것을 덮고, 모든 것을 믿으며, 모든 것을 바라며, 모든 것을 견디느니라.

1Co 13 : 8  자선은 결코 실패하지 않습니다. 하지만 만약 있다예언은 폐지될 것이다. 방언도 그칠 것이고, 방언도 그칠 것입니다. 지식이 있으면 폐지될 것이다.

1Co 13 : 9  우리는 부분적으로 알고 부분적으로 예언합니다.

1Co 13 : 10  그러나 온전한 것이 올 때에는 부분적으로 하던 것이 폐하리라.

1Co 13 : 11  나는 어렸을 때, 어린아이처럼 말하고, 어린아이처럼 생각하고, 어린아이처럼 생각했습니다. 그러나 나는 어른이 되자 어린아이의 일을 버렸습니다.

1Co 13 : 12  우리가 지금은 거울로 희미하게 보지만 그 때에는 얼굴과 얼굴을 대하여 보느니라. 지금은 내가 부분적으로 알지만 그때에는 내가 온전히 알려졌듯이 나도 온전히 알게 될 것입니다.

1Co 13 : 13  이제 믿음, 소망, 사랑, 이 세 가지는 그대로 있을 것입니다. 하지만 그 중 가장 위대한 것은 is 자선 단체.

Truth without love becomes a weapon in the hands of the flesh.

The true brethren are not known merely by what they know. They are known by how they love, how they endure, how they correct with patience, and how they refuse to hate one another even in disagreement.

The saints are described this way in Revelation:

요한 계시록 14 : 12 “Here is the patience of the saints; here are the ones keeping the commandments of God and the faith of Jesus.”

Notice that the saints are not described as commandment breakers. They are not described as lawless. They are those keeping the commandments of God and the faith of Jesus.

So let no man deceive you.

The narrow gate is not broad.

The saved are not the careless majority.

And those who truly love God do not cast away His commandments.

If you love Him, keep His commandments.

If you know Him, walk as He walked.

If you love the brethren, do not hate, curse, slander, and devour them.

If you would enter life, strive to enter at the narrow gate.

Because many will seek to enter and will not be able to….

THE NARROW GATE IS NOT A NEW IDEA, BUT A DEEPLY JEWISH ONE

When Yehshua spoke about the 좁은 문 그리고 두 가지 방법, He was not inventing a new religious concept detached from the Torah. The exact phrase “narrow gate” may not have been a standard Jewish idiom, but the idea behind it was deeply Jewish and already well established. What Yehshua was doing was taking an ancient and familiar Biblical pattern and sharpening it with urgency, force, and finality.

The Torah had already set this pattern before Israel.

신명기 30 : 19 “I have set before you life and death, blessing and cursing. Therefore choose life…”

From the very beginning, the choice was never between many roads. It was always between 두. One leads to life and blessing. The other leads to death and cursing. That is the same structure Yehshua uses when He speaks of the narrow gate and the broad way.

The Psalms say the same thing.

시 1 : 6 “For Yehovah knows the way of the righteous, but the way of the wicked shall perish.”

Again, there are only two ways. The way of the righteous and the way of the wicked. The way that Yehovah knows, and the way that perishes. This is the Jewish foundation behind the words of Yehshua in Matthew 7 and Luke 13.

By the time of the Second Temple period, this understanding had become even more clearly developed. Jewish writings often spoke of the 두 가지 방법, or of two opposing spiritual paths. One was the way of truth, obedience, and life. The other was the way of falsehood, rebellion, and death. This was not a foreign language to Jewish ears. It was part of the air they breathed.

Judaism also spoke of taking on the yoke of Torah. In other words, the path of life was never treated as casual, careless, or easy. To walk with Yehovah meant discipline. It meant accepting His rule. It meant study, obedience, restraint, and submission. That is why the way of life could rightly be understood as narrow. Not narrow because Yehovah is unjust, but narrow because truth is not broad enough to accommodate rebellion.

The same struggle is seen in the Jewish understanding of the yetzer ha-tov 그리고 yetzer ha-ra, the good inclination and the evil inclination. Man is always being pulled between obedience and disobedience, righteousness and sin, life and death. This fits perfectly with the language of Yehshua in Luke 13:24:

누가 복음 13 : 24 “Strive to enter in at the narrow gate…”

The word “strive” shows struggle, effort, and urgency. Entry into life is not casual. It is not automatic. It is not secured by mere profession. It requires repentance, obedience, and endurance.

So the framework itself was deeply Jewish. But Yehshua sharpens it in several very important ways.

First, He intensifies the warning. Judaism strongly emphasized obedience and disobedience, life and death, blessing and cursing. But Yehshua presses the matter further by saying:

마태 복음 7 : 14 “…narrow is the way which leads to life, and there are few who find it.”

다시 한번:

누가 복음 13 : 24 “…many will seek to enter in and shall not be able.”

That is stronger language. It is not merely a call to choose rightly. It is a warning that the majority will choose wrongly.

Second, Yehshua adds the image of the 문. The Hebrew Scriptures and Jewish thought often speak of a path or a way. Yehshua keeps that but adds the gate as a point of entry, a point of decision, a point beyond which there may be no return. This gives the warning a sharper edge. One must enter now. One must choose now.

Third, He adds the terrifying language of personal judgment.

누가 복음 13 : 25 “…and He shall answer and say to you, I do not know you…”

This is more than a statement about morality. It is a statement about relationship, recognition, and covenant standing before the Master of the house. Many may think they belong. Many may assume they are safe. But if they are walking in disobedience, He says, “I do not know you.”

And fourth, Yehshua adds finality.

누가 복음 13 : 25 “And once the Master of the house has risen up and has shut the door…”

The door does not remain open forever. The gate is narrow now, but the day is coming when the door will be shut. Once that happens, pleading, familiarity, and religious memory will not save anyone.

So if a Jew in the first century heard Yehshua speak of the narrow gate, he would not have thought, “This is a brand new religion.” He would have recognized the old biblical pattern of 삶과 죽음, righteous and wicked, obedience and rebellion, blessing and cursing. But he would also have heard Yehshua intensify that pattern with greater urgency.

In effect, Yehshua was saying:

Yes, there are two ways.

Yes, there is a way of life and a way of death.

Yes, Torah still defines righteousness.

But the matter is more urgent than you think, more exclusive than you think, and more final than you think.

That is why the narrow gate is such a fearful warning. It is not Greek philosophy. It is not church tradition. It is the ancient biblical call to choose life, now spoken with even greater force by the Messiah Himself....

Why Do We Read Ruth on Shavuot?

Harvest, Covenant, David, and the Hidden Pattern of Redemption

On Shavuot it is the long-standing Jewish custom to read Megillat Ruth, the Scroll of Ruth. The liturgical custom itself is preserved in the festal reading cycle associated with Masekhet Soferim 14:16-18, where the appointed readings of the sacred scrolls are tied to the moedim. At the simplest level, the connection seems obvious. Ruth’s story unfolds in the harvest season. Naomi and Ruth arrive in Bethlehem “in the beginning of barley harvest” (Ruth 1:22, MKJV), and Ruth remains in the fields of Boaz “to glean to the end of barley harvest and of wheat harvest” (Ruth 2:23, MKJV). Shavuot, of course, is itself “the feast of weeks” and “the firstfruits of the wheat harvest” (출애굽기 34:22, MKJV). That is the outer reason for the custom, and it is true as far as it goes.

But it does not go far enough.

The Book of Ruth is not read on Shavuot merely because it is set in the right agricultural season. Harvest is the surface. The deeper pattern is covenant. Beneath the barley field stands Sinai. Beneath the gleaning stands the Exodus. Beneath the marriage stands redemption. And beneath the genealogy stands David.

Ruth’s story begins with a decisive rupture from her old world. She does not merely accompany Naomi out of kindness. She renounces Moab and cleaves herself to the God of Israel. Her confession is one of the great covenant declarations in all of Scripture: “Your people shall be my people, and your God my God” (Ruth 1:16, MKJV). That is far more than sentiment. It is identity, loyalty, and covenant transfer. Ruth leaves one people and joins herself to another. She leaves one god-world and comes under the authority of Yehovah.

This is why Ruth’s journey mirrors Israel’s own journey. Israel left Egypt in order to enter the covenant at Sinai. Ruth leaves Moab in order to come under the wings of the God of Israel. Israel crossed out of bondage and into a covenant future. Ruth crosses out of barrenness and widowhood into covenant hope. The shape is the same. Departure comes first, then provision, then covenant, then redemption.

That is why the details of Ruth matter so much. She arrives in Bethlehem, the House of Bread, at the beginning of barley harvest (Ruth 1:22, MKJV). She is suddenly dependent upon provision not of her own making. She does not own a field. She cannot command a harvest. She can only gather what grace leaves behind. In this sense she resembles Israel in the wilderness, gathering what Yehovah provides one day at a time. Israel gathered manna. Ruth gleans barley. Both are sustained by provisions that come from above and beyond themselves.

Boaz sees immediately that Ruth’s story is more than survival. He says to her, “A full reward be given you by the LORD God of Israel, under whose wings you have come to trust” (Ruth 2:12, MKJV). That is covenant language. Ruth is not merely a hungry woman in a field. She is a stranger who has come to seek refuge under the wings of the God of Israel. This is exactly why her story belongs to Shavuot. Shavuot is not only about grain. It is about coming under the rule of Yehovah. It is about being brought near in covenant.

The threshing floor then becomes the great turning point of the book. Naomi tells Ruth to wash, anoint herself, and go down to the floor, and there Boaz “shall tell you what you shall do” (Ruth 3:3-4, MKJV). Ruth obeys. When Boaz awakens, she says, “Spread your skirt over your handmaid, for you are a near kinsman” (Ruth 3:9, MKJV). In other words, cover me. Take me under your covenant protection. Redeem me.

This scene is often read only as a private moment between Boaz and Ruth, but that is too small. The threshing floor echoes Sinai. At Sinai, Israel stood at the foot of the mountain to enter covenant with her God (출애굽기 19:17, MKJV). At the threshing floor, Ruth comes in humility to the feet of the one who can redeem her. At Sinai there is a cleansing, an approach, fear, a covenant, and the formation of a people. At the threshing floor there is a cleansing, an approach, fear, a covenant, and the redemption of a bride. The setting is different, but the pattern is the same.

This is why Ruth is not merely a harvest story. It is a covenant story. It is the story of a woman who comes from outside, enters the covenant people, and places herself under the authority of the redeemer.

That word matters. Boaz is not simply a kind man. He is a 고엘, a kinsman-redeemer. Under the Torah, redemption has an order and a legal structure. There is a nearer kinsman. There is a process. The matter must be settled lawfully before the bride can be taken. Only after the redemption is secured do we read, “So Boaz took Ruth, and she was his wife” (Ruth 4:13, MKJV). Redemption comes first. Union comes afterward. That pattern runs all through Scripture. The redeemer must redeem before he takes a bride.

The book then ends not in sentimentality but in kingship. The women say of the child born to Ruth that “there is a son born to Naomi,” and the genealogy ends with the words, “And Obed begat Jesse, and Jesse begat David” (Ruth 4:17, MKJV). This is one of the reasons rabbinic tradition gives Ruth such prominence. The Talmud says plainly that Samuel wrote his own book, Judges, and Ruth (바바 바트라 14b). The same sugya also explains why Ruth stands at the head of the Writings even though it begins in suffering: because it ends in hope and redemption and because David descended from her (바바 바트라 14b). In other words, Ruth is not preserved merely as a touching village narrative. It is preserved because it vindicates and explains the line of David.

That is one reason Shavuot and Ruth belong together so naturally. Shavuot is the feast of covenant revelation, and Ruth is the story of covenant entrance. Shavuot remembers the giving of Torah, and Ruth is the story of a woman who embraces the God and people of Torah. Shavuot celebrates harvest, and Ruth lives out the harvest season. Shavuot stands under the shadow of kingship, and Ruth leads directly to David.

Later Jewish tradition also links David himself to Shavuot, which makes the reading even more fitting. Whether one approaches that tradition liturgically or historically, the association is ancient and meaningful: Ruth is read at the feast not only because of harvest but also because her story carries the line of David.

The New Testament does not break this pattern; it deepens it. In 사도 행전 2, on the morning of Shavuot, the disciples are gathered together, and the Spirit is poured out. The crowd hears them and mocks, saying, “These men are full of new wine” (Acts 2:13, MKJV). That accusation is startling, because there is only one other famous place in Scripture where fervent prayer is mistaken for drunkenness: Hannah at the sanctuary. Eli says to her, “How long will you be drunk? Put away your wine from you” (1 Samuel 1:14, MKJV). Hannah answers that she has poured out her soul before the LORD (1 Samuel 1:15, MKJV). From that anguished prayer comes Samuel, and according to the Talmud, Samuel is the one who writes Ruth (바바 바트라 14b), and Samuel is the one who anoints David (1 Samuel 16:13, MKJV).

Then Peter, standing on Shavuot in Acts 2, points directly to David: “Men, brothers, let me freely speak to you of the patriarch David, that he is both dead and buried, and his tomb is with us to this day” (Acts 2:29, MKJV). The connection is astonishing. Hannah, mistaken for drunkenness, gives birth to Samuel. Samuel writes Ruth and anoints David. Ruth gives us David’s line. And on Shavuot, when the disciples are accused of drunkenness, Peter rises and speaks of David. That is not random. It is the same redemptive pattern surfacing again.

Ruth also reveals something else that is central to Shavuot, namely the bringing in of the outsider. Scripture never lets us forget who she is. She is “Ruth the Moabitess.” Yet she is brought near. She takes refuge under the wings of Yehovah (Ruth 2:12, MKJV). She enters covenant. She is redeemed. She becomes part of the house from which David comes. That pattern reaches forward into the prophets and into Acts itself. Isaiah says of the sons of the stranger who join themselves to the LORD that He will bring them to His holy mountain (Isaiah 56:6-7, MKJV). And in Acts 2, Jews from many nations hear the mighty works of God in their own tongues (Acts 2:6-11, MKJV). Ruth is not merely a private convert. She is a prophetic sign that the outsider can be brought near through covenant faithfulness.

This is why the book belongs to the feast of weeks. The journey from Passover to Shavuot is not only a calendar count. It is a spiritual journey from redemption toward covenant fullness. Ruth’s story walks that same road. She leaves the old land. She comes to the House of Bread. She lives by provision. She comes under God’s wings. She approaches the redeemer. She is covered. She is redeemed. She enters covenant union. And from that union comes David.

So why do we read Ruth on Shavuot?

We read Ruth on Shavuot because the story is not merely about gleaning in the fields. It is about leaving Moab and choosing the God of Israel (Ruth 1:16, MKJV). It is about arriving at Bethlehem at the beginning of barley harvest (Ruth 1:22, MKJV). It is about continuing through barley and wheat harvest (Ruth 2:23, MKJV). It is about taking refuge under the wings of Yehovah (Ruth 2:12, MKJV). It is about the covenantal approach to the redeemer at the threshing floor (Ruth 3:9, MKJV). It is about redemption before marriage (Ruth 4:13, MKJV). It is about the royal line that culminates in David (Ruth 4:17, MKJV). And rabbinic tradition itself underscores this by preserving the Shavuot reading custom (Masekhet Soferim 14:16-18) and by identifying Samuel as the writer of Ruth and David as the reason the book ends in hope (바바 바트라 14b).

In other words, Ruth is read on Shavuot because hidden inside her story is the pattern of the feast itself. It is harvest, yes. But more than harvest, it is  covenant. It is redemption. It is kingship. It is the stranger brought near. It is the bride covered by the redeemer. And it is the road that leads from barley fields to David, from David to promise, and from promise to fulfillment.

Rivana Tendler wrote:

On this upcoming Memorial Day, I wish to share the story of my daughter, Keren, who was killed in Lebanon.

Master Sergeant (Res.) Keren Tendler, of blessed memory—my daughter—was the first female aerial mechanic on IDF Yasur helicopters. She was killed in Lebanon when a missile fired by Hezbollah terrorists struck her helicopter and that of her comrades, after they had deployed paratroopers and medical corps forces inside enemy territory in Lebanon.

Before departing on her final flight into Lebanon, Keren asked her younger brother to bring her a knife, so that she could cut her veins if she were taken captive. This was two days before the end of the Second Lebanon War.

The missile hit the helicopter seconds after the forces had been deployed and just seconds after it had lifted off the ground. Following the impact, the helicopter burst into flames and crashed completely into a wadi in Hezbollah-controlled territory. A massive fire lit up southern Lebanon that night as a result of the explosion. The paratroopers—some of whom had been on the helicopter just minutes earlier—were forced to witness the horrific scene, and through their resourcefulness, the abduction of the crew’s bodies was prevented. Keren’s body could not be found.

We received the notification that Keren had been killed in Lebanon, and that her body was missing, on the night following August 12, 2006. Not only had we lost our Keren in such a tragic and sudden way—we feared that there would be no body to bury in Israel.

In order to locate Keren’s remains in Lebanon, soldiers from Unit 669 and the Shaldag unit were sent into Lebanon. Assisting them in the search was the deputy commander of the paratrooper battalion that had been deployed in the area; after the war, he was awarded a brigade commendation for his bravery.

Three days after the helicopter was brought down by a Hezbollah missile, Keren’s charred remains were found beneath part of the wreckage.

The soldiers of Unit 669 and Shaldag were forced to hide with parts of Keren’s body for an entire day in a concealed location in Lebanon, out of fear that Hezbollah terrorists were observing them. Under cover of darkness, on the night of August 16, 2006, Keren was brought from enemy territory in Lebanon on a long foot journey to the Israeli border and to burial in Israel, carried by soldiers of Unit 669 and Shaldag, accompanied by paratroopers.

Twenty years have passed since Keren was killed. To this day, she remains the only female IDF soldier to have fallen in combat in Lebanon, across all of Israel’s wars in the region.

Over the past months, I have tried to reach out to anyone I could—pages with large followings, celebrities, and social media influencers—in the hope that they would write something about Keren. Sadly, without success.

I ask you—please do not let Keren and her memory be cast into the trash heap of history.

Two weeks before she was killed in Lebanon, Keren wrote in her diary a letter filled with pain and sorrow over soldiers who were being killed, turning to God with a plea to protect the soldiers of the IDF.

It breaks my heart to think that my Keren might be forgotten as if she had never existed—even after 20 years.

Keren was my only daughter. After her, my son—her only brother—was born. Keren’s father and I are already quite elderly, and her father is currently coping with Parkinson’s disease.

The thought that there may be no one left to tell and carry on the story of my Keren—who gave her life for the State of Israel at the age of 26, before she had the chance to marry and have children of her own—tears my soul and my heart apart.

I ask you—do not let this happen.

On this upcoming Memorial Day, marking 20 years since Keren fell in Lebanon, please tell the story of my daughter—Master Sergeant (Res.) Keren Tendler, of blessed memory—the first (and only) female soldier to fall in Lebanon.

진심으로 감사드립니다.

Rivana, Keren’s mother.

이사 40 : 1 너희 하나님이 이르노라, 위로하여라, 내 백성을 위로하여라.

이사 40 : 2 Speak lovingly to the heart of Jerusalem, and cry to her that her warfare is done그 her iniquity is pardoned; for she has received of Jehovah’s hand double for all her sins.

이사 40 : 3 광야에서 부르짖는 자의 소리, 여호와의 길을 예비하라, 사막에 우리 하나님의 대로를 평탄하게 하라.

이사 40 : 4 모든 골짜기는 높아지고, 모든 산과 언덕은 낮아지고, 굽은 곳은 평평해지고, 험한 곳은 매끈해질 것이다.

이사 40 : 5 여호와의 영광이 나타나리니 모든 육체가 다 볼 것이요 it 함께; 여호와의 입이 말씀하셨느니라.

As you all know from the Jubilee cycles, we are in the very last days before Yehovah comes.

We are at the very end of the 120th Jubilee since the creation of Adam. The seventh millennium of rest begins in 2045, which is just 17 years from now. But Yehshua said unless those days were cut short, no flesh would be saved alive. And this brings us back to 2033 as the final day of judgment.

Those days are cut short, as it was in the Days of Noah and as it was in the Days of Lot. Those Jubilee cycles line up with 2033 in our time as the final judgment for Satan.

In Israel they stand in memorial to the 25,648 who died defending Israel as well as the many victims of terror. What Yehovah is showing us and what Shavuot teaches us is that on this Feast of Shavuot the dead saints at this time will be raised up to live. In exactly the same way, those saints were raised up to life again when Yehshua came out of the grave on Wave Sheaf Day in 31 AD.

마태복음 27:50 예수께서 다시 큰 소리로 부르짖으시니 그를 놓아 주시니라 그의 정신.

마태복음 27:51 그리고 보라! 성소 휘장이 위에서 아래까지 찢어져 둘이 되었습니다. 땅이 진동하고 바위가 쪼개지고,

마태복음 27:52 무덤들이 열리며 자던 성도의 몸이 많이 일어나되

마태복음 27:53 부활하신 후에 무덤에서 나오시며 그들 거룩한 성에 들어가 많은 사람에게 보이니라

Paul said Yehshua led a host of captives free.

엡 4 : 8 그러므로 그분은 “그가 위로 올라가실 때에 포로된 자들을 사로잡으시고 사람들에게 선물을 주셨느니라”고 말씀하셨습니다.

엡 4 : 9 (올라가셨다가 땅 아래 낮은 곳으로 내리셨던 것이 아니면 무엇이냐?

엡 4 : 10 내리셨던 그가 곧 모든 하늘 위로 오르신 그와 같으니 이는 만물을 충만케 하려 하심이라.)

Paul also said Yehshua was the first of the first fruits from death.

1Co 15 : 12 But if Christ is proclaimed, that He was raised from 전에, dead, how do some among you say that there is no resurrection of the dead?

1Co 15 : 13 그러나 죽은 자의 부활이 없다면 그리스도께서도 부활하지 못하셨을 것입니다.

1Co 15 : 14 And if Christ has not been raised, then our proclamation is worthless, and your faith is also worthless.

1Co 15 : 15 And we are also found 될 false witnesses of God, because we testified of God that He raised Christ; whom He did not raise if the dead are not raised.

1Co 15 : 16 For 전에, dead are not raised, then Christ is not raised.

1Co 15 : 17 And if Christ is not raised, your faith is foolish; you are yet in your sins.

1Co 15 : 18 Then also those that fell asleep in Christ were lost.

1Co 15 : 19 만일 우리가 그리스도 안에서 바라는 것이 이 세상에서만이라면 우리는 모든 사람 가운데 가장 불쌍한 자일 것입니다.

1Co 15 : 20그러나 이제 그리스도께서 부활하셨으니 전에, 죽은, 잠자는 자들의 첫 열매가 되었도다

1Co 15 : 21 죽음 이후로 is 사람으로 말미암아 전에, 죽은 사람도 is 남자를 통해.

1Co 15 : 22 아담 안에서 모든 사람이 죽은 것 같이 그리스도 안에서 모든 사람이 삶을 얻으리라.

1Co 15 : 23 하지만 각각의 그의 자기 자신의 질서입니다. 첫 열매는 그리스도요, 그 다음에는 그가 강림하실 때에 그리스도에게 속한 자들이요.

1Co 15 : 24 그때 is 마지막에는 그가 나라를 하나님께 바칠 때라. 모든 통치와 모든 권세와 능력을 그치게 하실 때라.

1Co 15 : 25 왜냐하면 그분께서 모든 원수를 그분의 발 아래 두실 때까지 통치하시는 것이 옳기 때문입니다.

1Co 15 : 26 마지막 적이 멈추게 만들었습니다 is 죽음.

He rose from the dead at the end of the Sabbath, having been in the grave for three days and three nights. He was crucified on Wednesday afternoon and died at 3 pm. Three days and three nights later is Saturday late afternoon when He comes back to life, and then the saints are seen walking into Jerusalem, as we have just read. This was what the Wave Offering represented each year being fulfilled in reality. This was the GREAT MIRACLE of the resurrection. Men too were being raised back to life.

At the exact same time when the Wave Offering is made on Sunday morning at 9am, Yehshua, along with those saints who came back to life, is being presented in Heaven before the Throne of Yehovah as the Wave Offering.

The next Wave Offering is found again in Leviticus 23, speaking about Shavuot.

첫 열매의 향연

레프 23 : 9 여호와께서 모세에게 말씀하여 이르시되

레프 23 : 10 이스라엘 자손에게 말하여 이르라 내가 너희에게 주는 땅에 너희가 들어가서 그 열매를 거두거든 너희 수확의 첫 이삭 한 단을 제사장에게로 가져갈 것이요

레프 23 : 11 그리고 그는 너희가 받게 되도록 그 단을 여호와 앞에 흔들어야 한다. 안식일 다음 날에 제사장은 그것을 흔들어야 한다.

레프 23 : 12 너희는 그 단을 흔드는 날에 일 년 된 흠 없는 어린 숫양을 여호와께 번제물로 드려라.

레프 23 : 13 그리고 그 음식 제공 한다 고운 가루에 기름을 섞은 십분의 이를 여호와께 향기로운 화제로 삼아라. 그리고 그것의 전제물은 한다와인, 네번째 부품 한힌.

레프 23 : 14 너희는 너희 하나님께 예물을 가져오는 그날까지 빵도, 볶은 곡식도, 푸른 이삭도 먹지 말지니라. 그것은 될 것이다 이는 너희가 거주하는 각처에서 대대로 지킬 영원한 규례니라.

칠칠절

레프 23 : 15 안식일 이튿날, 즉 너희가 요제의 단을 가져온 날부터 세어야 한다. 일곱 안식일을 채우라.

레프 23 : 16 일곱째 안식일 이튿날까지 오십 일을 계수할지니라 그리고 너는 여호와께 새 음식제사를 바쳐라.

레프 23 : 17 너희는 10분의 2로 만든 빵 두 개를 너희 집에서 가져와야 한다. 그것들은 고운 가루로 만들어라. 그것들은 누룩과 함께 구워져서 여호와께 첫 열매가 될 것입니다.

레프 23 : 18 그리고 이 빵과 함께 일 년 된 흠 없는 어린 양 일곱 마리와 어린 수송아지 한 마리와 숫양 두 마리를 바쳐야 합니다. 그들은 될 것이다 을 통한 여호와께 번제물과 그 음식제물과 전제물을 함께 드릴지니 여호와께 향기로운 화제니라

레프 23 : 19 그런 다음 속죄제물로 숫염소 한 마리를 바치고, 화목제물로 일 년 된 어린 양 두 마리를 바쳐야 합니다.

레프 23 : 20 제사장은 그것을 첫 이삭의 떡과 함께 흔들어 여호와 앞에 어린 양 두 마리와 함께 흔들어야 한다. 그것은 제사장을 위해 여호와께 거룩한 것이 될 것이다.

레프 23 : 21 그리고 너는 그 날에 선포하여라. 그그것은 여러분에게 거룩한 모임이 될 것입니다. 너는 어떤 노동도 하지 말지니라. 그것은 될 것이다 이는 너희가 대대로 너희가 거주하는 각처에서 영원히 지킬 규례니라

레프 23 : 22 그리고 네가 네 땅의 곡식을 벨 때에 네 밭 모퉁이까지 다 거두지 말지니라. 너희가 수확한 것을 거둘지라도 거두지 말지니라. 너는 그것을 가난한 사람들과 나그네들에게 맡겨두라. 나 am 여호와 당신의 하느님.

This is why we must keep each and every Holy Day in Leviticus 23 because they show us the plan of salvation. So if the dead were raised in 31 AD on Wave Sheaf Day, then the next resurrection, or the next Rapture, is going to take place at Shavuot. This takes place at the end of the Tribulation when the 144,000 and the innumerable number of saints are then raised up to meet Him in the clouds.

이스라엘의 144,000명이 인봉됨

개정 7 : 1 이 일 후에 내가 네 천사가 땅 네 모퉁이에 선 것을 보니 땅의 사방의 바람을 붙잡아 바람으로 하여금 땅에나 바다에나 각종 나무에 불지 못하게 하더라.

개정 7 : 2 그리고 나는 다른 천사가 살아계신 하나님의 인을 가지고 동쪽으로부터 올라오는 것을 보았습니다. 그리고 땅과 바다를 해롭게 하는 권세를 받은 네 천사를 향하여 큰 소리로 외쳐 이르되

개정 7 : 3 이르기를 우리가 우리 하나님의 종들의 이마에 인치기까지 땅이나 바다나 나무나 해하지 말라 하였느니라

개정 7 : 4 그리고 인 맞은 자의 수가 백 명이라는 말을 들었습니다. 이스라엘 자손의 각 지파 중에서 인침을 받은 자가 사만 사천이요

각 나라에서 온 큰 무리

개정 7 : 9 이 일 후에 내가 보니 각 나라와 족속과 백성과 방언에서 아무라도 능히 셀 수 없는 큰 무리가 흰 옷을 입고 손에 종려가지를 들고 보좌 앞과 어린 양 앞에 서서

개정 7 : 10 큰 소리로 외쳐 이르되 구원하심이 보좌에 앉으신 우리 하나님과 어린양에게 있도다 하니

개정 7 : 11 모든 천사가 보좌와 장로들과 네 생물 주위에 섰다가 보좌 앞에 엎드려 얼굴을 대고 하나님께 경배하여

개정 7 : 12 아멘! 찬송과 영광과 지혜와 감사와 존귀와 능력과 힘이 be 우리 하느님께 영원무궁토록. 아멘.

개정 7 : 13 장로 중에 하나가 대답하여 내게 이르되 이 흰 옷 입은 자들이 누구며 어디서 왔느냐

개정 7 : 14 그리고 나는 그에게 말했습니다. “선생님, 아시죠? 그가 나에게 이르되, 이는 큰 환난에서 나오는 자들인데 어린 양의 피에 그 옷을 씻어 희게 하였느니라.

개정 7 : 15 그러므로 그들은 하나님의 보좌 앞에 있고 그의 성전에서 밤낮 하나님을 섬기느니라. 그리고 보좌에 앉으신 그분께서 그들 가운데 거하실 것입니다.

개정 7 : 16 그들은 더 이상 주리지도 않고 목마르지도 않을 것이며, 햇빛이나 아무 뜨거운 기운에도 상하지 않을 것입니다.

개정 7 : 17 이는 보좌 가운데에 계신 어린양이 그들의 목자가 되사 전에,생수의 샘. 그리고 하나님께서는 그들의 눈에서 모든 눈물을 씻어 주실 것입니다.

If you want more information on this subject, then I urge you to get a few copies of The Mystery of the Jewish Rapture 2033 and give them to your loved ones, friends, and bible study groups, and learn these truths together. You can order it at this link.

While we draw close to this time when the final Shavuot resurrection will take place in just 7 years from now—think about that. Just 7 years more. And while we can rejoice in that fact, we must also consider the rest of what Isaiah said.

이사 40 : 2 Speak lovingly to the heart of Jerusalem, and cry to her that her warfare is done그 her iniquity is pardoned; for she has received of Jehovah’s hand double for all her sins.

Israel has received double for all her sins.

What sins?

Judah, the older brother in the prodigal son, has been in the Land of Israel since 1948. We have had the ability of the phone and communications since 1876 in Europe and North America. There have always been Israelis living in the land of Israel since the temple was destroyed in 70 AD. We have always had the ability to know when the beginning of the year was by some searching for the barley. And with mass communication since the 1870s and 1880s. And today with instantaneous communication from texting and computers, there is no reason why anyone should not know when the barley is Aviv in Israel to begin the year.

And because they do not restore this important information about the calendar, the Jews to this day commit a sin by keeping the Holy Days at the wrong time each and every year. This ritual of the barley celebration is even documented by the Temple Institute and can be studied at this link. https://templeinstitute.org/omer-offering/

There is yet another blatant sin that they are committing, and it too is documented in the Talmud and by the Temple Institute. It is the using of the conjunction moon to begin each month. The Bible shows us it is the crescent to begin the month, and even Revelation 12 demonstrates that this is speaking about a crescent moon beneath her feet. By not using the crescent moon but instead by using the conjunction moon, the Jews have changed each holy day by one or even as much as three days each month. You can read about this at the Temple Institute’s own teaching on this subject. https://templeinstitute.org/rosh-chodesh/

Judah has paid double for her sins. Consider all the pogroms since the 1880s forcing Jews into Germany. Consider how they were forced out of Spain in 1492. Consider how they were repelled from the United Kingdom and North America and forced back to Europe. Consider the Holocaust in WWII. Consider all those who have been murdered around the world just for being Jewish. Consider those who were slaughtered on October 7, 2023, and taken hostage and all those who have died defending this nation since then on 7 fronts. Consider just how hated the Jews are around the world now, and then think about what sins they have done that they are paying for.

While we mourn for those loved ones who have died, while we remember the cost of those who died paying the ultimate sacrifice for the Land of Israel, do we forget that Yehovah could have and can save this land without one person dying? Do we believe that or not? Then if we do believe that, then we must look at what we are doing that might be the cause.

Why has Yehovah not protected us? He promised that He would, did He not? And when you answer that question, you should at the same time discover the sin that has separated you from Yehovah.

출 14:13 모세가 백성에게 이르되 두려워 말라 가만히 서서 여호와께서 오늘 너희를 위하여 예비하신 구원을 보라 너희가 오늘 본 애굽인을 다시는 보지 못하리라.

출 14:14 여호와께서 너희를 위하여 싸우시리니, 너희는 잠잠하라.

Zec 2 : 8 For so says Jehovah of Hosts: He has sent me after glory, to the nations who stripped you; for he who touches you touches the pupil of His eye.

Zec 2 : 9 For behold, I will shake My hand over them, and they shall be a prize for their servants. And you shall know that Jehovah of Hosts has sent me.

시 121:4  보라, 이스라엘을 지키시는 이는 졸지도 아니하시고 주무시지도 아니하시리로다.

시 121:5  여호와 is 당신의 골키퍼; 여호와 is 당신의 오른쪽에 당신의 그늘이 있습니다.

시 121:6  낮의 해가 너를 상하지 아니하며 밤의 달도 너를 상하지 못하리로다

시 121:7  여호와께서 너를 모든 환난에서 지키시리니 그분께서 네 영혼을 지켜 주실 것이다.

시 121:8  여호와께서 너의 출입을 지금부터 영원까지 지키시리라.

신 33:29 축복받은 are you, O Israel! Who is like you, O people saved by Jehovah, the shield of your help, and who is the sword of your excellency! And your enemies shall be found liars to you, and you shall tread on their high places.

신 32:11  As an eagle stirs up her nest, flutters over her young, spreads abroad her wings, takes them and bears them on her wing,

신 32:12  Jehovah alone led him, and 있다 no strange god with him.

이사 31 : 5 As birds flying, so Jehovah of Hosts will defend Jerusalem; also defending, He will deliver it; and passing over He will preserve it.

이사 31 : 6 하나님 Him from whom the sons of Israel have deeply revolted.

이사 41 : 11 Behold, all those who were angered against you shall be ashamed and confounded; they shall be as nothing. And those who fight with you shall perish.

이사 41 : 12 You shall seek them, and shall not find them; men warring against you shall be as nothing, and as ceasing.

이사 41 : 13 For I, Jehovah your God, will hold your right hand, saying to you, Do not fear; I will help you.

이사 41 : 14 두려워하지 말라, 야곱의 벌레야 이스라엘 사람들; 내가 너를 도우리라 여호와 곧 너의 구원자 이스라엘의 거룩하신 이가 말하노라

We are to inscribe this day of Shavuot forever. Have you considered what this commandment means, especially at this time of year when Israel is memorializing their dead?

레프 23 : 21  그리고 너는 그 날에 선포하여라. 그그것은 여러분에게 거룩한 모임이 될 것입니다. 너는 어떤 노동도 하지 말지니라. 그것은 될 것이다 a statute forever in all your dwellings throughout your generations.

H2708 (강한)

חֻקָּה

추카

쿠크카우

여성스러운 H2706, and meaning substantially the same: – appointed, custom, manner, ordinance, site, statute.

총 KJV 발생: 104

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H2708 (고대 히브리어)

H2708 = AHLB# 1180-J (N1)

1180) Qh% (Qh% HhQ) ac: 쓰다 공동: ? ab : 정의 : The pictograph h is a picture of a wall representing a separation. The q is a picture of the sun at the horizon representing the idea of “coming together”. Combined these mean “separation and coming together”. A custom brings a people separated together.

B) Qqh% (Qqh% HhQQ) ac: 쓰다 공동: ? ab : 정의 :The appointment of a specific time, function or duty. A custom as something that is appointed.

V) Qqh% (Qqh% Hh-QQ) – Inscribe: To write a decree or custom. [freq. 19] (vf: Paal, Hophal, Pual, Participle) |kjv: lawgiver, governor, decree, grave, portray, law, printed, set, note, appoint| {H2710}

N^m) Qqh% (Qqh% Hh-QQ) - 관습: [freq. 2] |kjv: thought, decree| {H2711}

H) Eqh% (Eqh% HhQH) ac: 쓰다 공동: ? ab : ?: To write a decree or custom.

V) Eqh% (Eqh% Hh-QH) – Inscribe: [freq. 4] (vf: Hitpael, Pual, Participle) |kjv: portray, carve, print| {H2707}

J) Qfh% (Qfh% HhWQ) ac: ? 공동: ? ab : 정의 : The appointment of a specific time, function or duty. A custom as something that is appointed.

N^m) Qfh% (Qfh% HhWQ) - 관습: [freq. 127] |kjv: statute, ordinance, decree, due, law, portion, bounds, custom, appointed, commandment| {H2706}

N^f1) Eqfh% (Eqfh% HhW-QH) - 관습: [freq. 104] |kjv: statute, ordinance, custom, appointed, manners, rites| {H2708}

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H2708 (브라운 - 드라이버 - 브릭스)

חקּה

추카

BDB 정의:

1) statute, ordinance, limit, enactment, something prescribed

1a) statute