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Jest wielu ludzi potrzebujących wspólnoty, którzy w szabat siedzą w domu i nie mają z kim rozmawiać ani debatować. Chcę zachęcić was wszystkich, abyście przyłączyli się do nas w szabat i zaprosić innych, aby również przyłączyli się do nas. Jeśli nie masz dogodnego czasu, możesz wysłuchać nauk i midraszu po nich na naszym kanale YouTube.

Co robimy i dlaczego uczymy w ten sposób?

Omówimy obie strony problemu i wtedy dokonamy wyboru. Zadaniem Ruach (Ducha) jest kierować tobą i uczyć.

Średniowieczny komentator Raszi napisał, że hebrajskie słowo oznaczające zmagać się (avek) sugeruje, że Jakub był „związany”, ponieważ tym samym słowem określa się frędzle związane w żydowskim szalu modlitewnym, tzitzityot. Raszi mówi: „takie jest zachowanie dwojga ludzi, którzy walczą o wzajemne obalenie, że jeden obejmuje drugiego i wiąże go ramionami”.

Nasze intelektualne zmagania zostały zastąpione innym rodzajem walki. Zmagamy się z Jehową, zmagając się z Jego Słowem. To intymny akt, symbolizujący relację, w której Jehowa, ty i ja jesteśmy ze sobą związani. Moje zmagania to walka o odkrycie, czego Jehowa od nas oczekuje, a my jesteśmy „związani” z Tym, który pomaga nam w tej walce.

Dziś wielu twierdzi, że Izrael oznacza „Mistrza Boga” lub lepiej – „Zapaśnik Boga”.

Nasze sesje Tory w każdy szabat uczą cię i zachęcają do ciągłego rzucania wyzwań, kwestionowania, sprzeciwiania się, a także przeglądania alternatywnych poglądów i wyjaśnień Słowa. Innymi słowy, mamy „zmagać się ze Słowem”, aby dotrzeć do prawdy. Żydzi na całym świecie wierzą, że trzeba zmagać się ze Słowem i nieustannie kwestionować dogmaty, teologię i poglądy, bo inaczej nigdy nie dotrze się do Prawdy.

Nie jesteśmy jak większość kościołów, w których „kaznodzieja mówi, a wszyscy słuchają”. Zachęcamy wszystkich do udziału, zadawania pytań i dzielenia się swoją wiedzą na omawiany temat. Chcemy, abyś był mistrzem w zapasach Słowa Jehowy. Chcemy, abyście nosili tytuł Izraela, wiedząc, że nie tylko wiecie, ale potraficie wyjaśnić, dlaczego wiecie, że Tora jest prawdziwa, posługując się logiką i faktami.

Mamy jednak kilka zasad. Pozwól innym mówić i słuchać. Nie ma dyskusji o UFO, Nefilim, szczepionkach ani tematach spiskowych. Mamy ludzi z całego świata o różnych poglądach na świat. Nie każdy przejmuje się tym, kto jest prezydentem konkretnego kraju. Traktujcie się nawzajem z szacunkiem, jak współzawodnicy słowa. Niektóre z naszych tematów są trudne do zrozumienia i wymagają dojrzałości, a jeśli nie wiesz, to słuchaj, aby zdobyć wiedzę i zrozumienie, a miejmy nadzieję, mądrość. Właśnie o te rzeczy nakazano ci prosić Jehowę, a On daje tym, którzy proszą.

Jas 1: 5  A jeśli komu z was brakuje mądrości, niech prosi Boga, który daje wszystkim szczodrze i bez wypominania, a będzie mu dana.

Mamy nadzieję, że możesz zaprosić tych, którzy chcą przestrzegać Tory, aby przyłączyli się do nas, klikając poniższy link. To prawie jak talk show poświęcony wspólnocie nauczania Tory, w którym ludzie z całego świata biorą udział i dzielą się swoimi spostrzeżeniami i zrozumieniem.

Zaczynamy od muzyki, a potem odrobiny modlitw i mamy wrażenie, jakbyśmy siedzieli w kuchni w Nowej Fundlandii, popijali filiżankę kawy i wszyscy cieszyli się swoim towarzystwem. Mam nadzieję, że kiedyś zaszczycisz nas swoim towarzystwem.

Nabożeństwa szabatowe rozpoczynają się o 12:30 czasu wschodniego. Od tej godziny będziemy się modlić, śpiewać pieśni i nauczać.

Midrasz szabatowy rozpocznie się około 1:15 czasu wschodniego.

Nie możemy się doczekać, aż dołączysz do naszej rodziny i poznasz nas tak, jak my poznajemy Ciebie.

Joseph Dumond zaprasza Cię na zaplanowane spotkanie Zoom.
Temat: Osobista sala konferencyjna Josepha Dumonda

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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:

Luke 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 starać się to enter at the narrow gate, because wiele will seek to enter and will not be able to get in.

This same warning is given in Matthew:

Matthew 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:

Matthew 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 bezprawie.

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.

John 14: 15 „Jeśli Mnie miłujecie, przykazań moich przestrzegajcie”.

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, „Jeśli Mnie miłujecie, przykazań moich przestrzegajcie”.

John confirms this truth:

1 John 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, jeśli będziemy przestrzegać Jego przykazań. And if someone says, “I know Him,” but refuses His commandments, John says that person is a kłamca.

John says it again:

1 John 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:

Łuk 13:25  A gdy Pan domu wstanie i zamknie drzwi, a wy zaczniecie stać na zewnątrz i pukać do drzwi, mówiąc: Panie, Panie, otwórz nam, a On odpowie i powie wam: Ja nie znam cię; Skąd jesteś;

Łuk 13:26  wtedy zaczniesz mówić: Jedliśmy i piliśmy przed Tobą i nauczałeś na naszych ulicach.

Łuk 13:27  Ale On powie: Mówię wam, nie znam was; skąd jesteś. Odejdźcie ode Mnie wszyscy, którzy czynią nieprawość!

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  Bracia moi, jaki zysk jest to jeśli ktoś mówi, że ma wiarę, a nie ma uczynków? Czy wiara może go ocalić?

Jas 2: 15  Jeśli brat lub siostra są nadzy i pozbawieni codziennego pożywienia,

Jas 2: 16  a jeśli ktoś z was powie im: Idźcie w pokoju, ogrzejcie się i napełnijcie, a nie dasz im tego, co potrzebne ciału, cóż dobrego jest to?

Jas 2: 17  Nawet jeśli nie ma uczynków, wiara jest martwa, będąc sama.

Jas 2: 18  Ale ktoś powie: Ty masz wiarę, a ja mam uczynki. Pokaż mi wiarę bez swoich uczynków, a ja pokażę ci wiarę na podstawie moich uczynków.

Jas 2: 19  Wierzysz, że jest jeden Bóg, dobrze postępujesz; nawet demony wierzą i drżą.

Jas 2: 20  Ale czy będziesz wiedział, próżny człowieku, że wiara bez uczynków jest martwa?

Jas 2: 21  Czyż Abraham, ojciec nasz, nie został usprawiedliwiony z uczynków, gdy ofiarował na ołtarzu swego syna Izaaka?

Jas 2: 22  Czy widzisz, jak wiara współdziałała z jego uczynkami i z uczynków wiara stała się pełna?

Jas 2: 23  I wypełniło się Pismo, które mówi: Uwierzył Abraham Bogu i poczytano mu to za sprawiedliwość, i nazwany został przyjacielem Boga.

Jas 2: 24  Widzisz więc, że człowiek zostaje usprawiedliwiony na podstawie uczynków, a nie tylko na podstawie wiary.

Jas 2: 25  I tak samo nierządnica Rachab, czyż nie z uczynków została usprawiedliwiona, gdy przyjęła posłańców i to uczyniła? wysłany je w inny sposób?

Jas 2: 26  Jak bowiem ciało bez ducha jest martwe, tak wiara bez uczynków jest martwa.

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

Matthew 22: 14 „Bo wielu jest powołanych, ale niewielu wybranych”.

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

Isaiah 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.

John 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 John 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.

I znowu:

1 John 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  Choć mówię językami ludzi i aniołów i nie mam miłości, stałem się asmiedź brzęcząca lub cymbał brzęczący.

1Co 13: 2  I chociaż mam proroctwa i rozumiem wszystkie tajemnice i całą wiedzę; i chociaż mam całą wiarę, aby góry przenosić, a nie mam miłości, jestem niczym.

1Co 13: 3  I choć cały swój majątek oddaję do wyżywienia biedaki chociaż wydam ciało moje na spalenie, a nie mam miłości, nie odniosę żadnej korzyści.

1Co 13: 4  Miłość jest cierpliwa, jest łaskawa; Miłość nie jest zazdrosna, nie jest próżna, nie jest nadęta;

1Co 13: 5  nie zachowuje się nieprzyzwoicie, nie szuka swego, nie daje się łatwo sprowokować, nie myśli nic złego.

1Co 13: 6  Miłość nie raduje się z nieprawości, ale raduje się z prawdy,

1Co 13: 7  wszystko spokojnie zakrywa, wszystkiemu wierzy, we wszystkim pokłada nadzieję, wszystko przetrzyma.

1Co 13: 8  Dobroczynność nigdy nie zawodzi. Ale jeśli tam sąproroctwa, zostaną zniesione; jeśli języki, ustaną; jeśli wiedza, zostanie zniesiona.

1Co 13: 9  Po części bowiem wiemy, po części prorokujemy.

1Co 13: 10  Kiedy jednak nadejdzie coś doskonałego, wówczas to, co jest częściowe, ustanie.

1Co 13: 11  Kiedy byłem niemowlęciem, mówiłem jak niemowlę, myślałem jak niemowlę, rozumowałem jak niemowlę. Ale kiedy stałem się mężczyzną, pozbyłem się tego, co niemowlęce.

1Co 13: 12  Na razie widzimy w lustrze słabo, ale potem twarzą w twarz. Teraz poznaję częściowo, ale wtedy poznam w pełni, tak jak i jestem w pełni poznany.

1Co 13: 13  A teraz wiara, nadzieja, miłość, te trzy pozostają; ale największy z nich is dobroczynność.

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:

Objawienie 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 wąska brama i dwie drogi, 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.

Powtórzonego 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 drugiej. 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.

Ps 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 dwie drogi, 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 i 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:

Luke 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:

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

I znowu:

Luke 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 brama. 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.

Luke 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.

Luke 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 życie i śmierć, 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” (Wyjścia 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 (Wyjścia 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 bramka, 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 (Bava Batra 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 (Bava Batra 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 Działa 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 (Bava Batra 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 (Bava Batra 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.

Thank you from the bottom of my heart,

Rivana, Keren’s mother.

Isa 40: 1 Pocieszajcie, pocieszajcie mój lud! - mówi wasz Bóg.

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

Isa 40: 3 Głos wołającego na pustyni: Przygotujcie drogę Panu, wyprostujcie gościniec na pustyni dla naszego Boga!

Isa 40: 4 Każda dolina niech będzie podniesiona, a każda góra i pagórek obniżone; krzywe miejsca niech będą wyrównane, a nierówne miejsca gładkie;

Isa 40: 5 i objawi się chwała Pana, a wszelkie ciało ujrzy it razem, bo usta Pana to powiedziały.

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.

Mateusza 27:50 I znowu zawoławszy donośnym głosem, Jezus uwolnił Jego duch.

Mateusza 27:51 I oto! Zasłona świątyni rozdarła się na dwoje od góry do dołu. I ziemia się zatrzęsła, i skały zostały rozerwane,

Mateusza 27:52 i groby się otworzyły, i wiele ciał świętych, którzy zasnęli, powstało,

Mateusza 27:53 i wyjście z grobu po Jego zmartwychwstaniu one wszedł do miasta świętego i ukazał się wielu.

Paul said Yehshua led a host of captives free.

Ef 4: 8 Dlatego mówi: „Wstępując na wysokość, prowadził jeńców i rozdawał ludziom dary”.

Ef 4: 9 (Teraz, kiedy wstąpił, cóż to znaczy, jeśli nie to, że najpierw zstąpił do niższych części ziemi?

Ef 4: 10 Ten, który zstąpił, jest także tym samym, który wstąpił wysoko ponad wszystkie niebiosa, aby napełnić wszystko.)

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 dotychczasowy dead, how do some among you say that there is no resurrection of the dead?

1Co 15: 13 A jeśli nie ma zmartwychwstania umarłych, to i Chrystus nie zmartwychwstał.

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 być 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 Bo jeśli dotychczasowy 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 Jeśli tylko w tym życiu pokładamy nadzieję w Chrystusie, jesteśmy najbardziej nieszczęśliwi ze wszystkich ludzi.

1Co 15: 20Ale teraz Chrystus zmartwychwstał dotychczasowy martwy, oraz stał się pierwocinem tych, którzy zasnęli.

1Co 15: 21 Bo od śmierci is przez człowieka zmartwychwstanie dotychczasowy martwy również is poprzez Człowieka.

1Co 15: 22 Bo jak w Adamie wszyscy umierają, tak też w Chrystusie wszyscy zostaną ożywieni.

1Co 15: 23 Ale każdy w jego własny porządek: Chrystus jako pierwszy, a potem ci, którzy należą do Chrystusa, podczas Jego przyjścia;

1Co 15: 24 następnie is koniec, gdy przekaże królestwo Bogu i Ojcu; kiedy położy kres wszelkim rządom, wszelkiej władzy i mocy.

1Co 15: 25 bo godzi się Mu królować, dopóki nie położy wszystkich wrogów pod swoje stopy.

1Co 15: 26 Ostatni wróg, który przestał działać is śmierć.

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.

Święto pierwszych owoców

Lev 23: 9 I przemówił Jehowa do Mojżesza, mówiąc:

Lev 23: 10 Mów do synów Izraela i powiedz im: Kiedy wejdziecie do ziemi, którą wam daję, i zbierzecie jej żniwo, wtedy przyniesiecie kapłanowi snop pierwocin waszych żniw.

Lev 23: 11 I będzie machał snopem przed Jehową, aby został przyjęty za was. Następnego dnia po szabacie kapłan macha nim.

Lev 23: 12 I w dniu, w którym machacie snopem, złożycie w ofierze baranka bez skazy, jednorocznego, na całopalenie dla Jehowy.

Lev 23: 13 I jego oferta żywnościowa niech będzie dwie dziesiąte części najczystszej mąki zaprawionej oliwą, jako ofiarę ogniową dla Jehowy na słodką woń. I ofiara z napojów niech będziewina, czwarty część hin.

Lev 23: 14 I nie będziecie jedli chleba, ani prażonego zboża, ani zielonych kłosów aż do tego samego dnia, dopóki nie złożycie ofiary swojemu Bogu. To powinno byc ustawa wieczysta przez wszystkie wasze pokolenia, we wszystkich waszych mieszkaniach.

Święto Tygodni

Lev 23: 15 I policzysz sobie od następnego dnia po sabacie, od dnia, w którym przyniosłeś snop kołysania; dopełni się siedem sabatów.

Lev 23: 16 Do następnego dnia po siódmym szabacie policzycie pięćdziesiąt dni. I złożycie Jehowie nową ofiarę pokarmową.

Lev 23: 17 Wyniesiecie ze swoich domów dwa chleby składane z dwóch dziesiątych części. Będą z najlepszej mąki. Będą pieczone na zakwasie, jako pierwociny dla Jehowy.

Lev 23: 18 I ofiarować będziecie razem z chlebem siedem baranków jednorocznych bez skazy, jednego młodego cielca i dwa barany. Będą dla całopalenie dla Jehowy wraz z ich ofiarą pokarmową i ich ofiarami płynnymi, jako ofiarę ogniową o słodkiej woni dla Jehowy.

Lev 23: 19 Potem złożycie w ofierze jednego kozła na ofiarę za grzech i dwa baranki jednoroczne na ofiarę pokojową.

Lev 23: 20 I kapłan będzie nimi kołysał z chlebem z pierwocin, jako ofiarę kołysaną przed Panem, z dwoma barankami. Będą święci dla Jehowy ze względu na kapłana.

Lev 23: 21 I tego samego dnia ogłosicie żemoże to być dla was święte zgromadzenie. Nie będziesz wykonywał żadnej pracy. To powinno byc ustawa wieczysta we wszystkich waszych mieszkaniach, przez wszystkie wasze pokolenia.

Lev 23: 22 A kiedy zbierzecie żniwo swojej ziemi, nie będziecie zbierać w całości narożnika waszego pola. Gdy zbierzesz pokłosie swego żniwa, nie będziesz zbierał. Zostawisz ich biednym i obcym. I am Jehowa, twój Bóg.

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.

144,000 XNUMX Izraelitów opieczętowanych

Rev 7: 1 A potem ujrzałem czterech aniołów stojących na czterech narożnikach ziemi, powstrzymujących cztery wiatry ziemi, aby wiatr nie wiał na ziemię ani na morze, ani na żadne drzewo.

Rev 7: 2 I widziałem innego anioła wstępującego ze wschodu słońca, mającego pieczęć Boga żywego. I zawołał głosem wielkim do czterech aniołów, którym dano szkodzić ziemi i morzu,

Rev 7: 3 mówiąc: Nie wyrządzajcie szkody ziemi ani morzu, ani drzewom, dopóki nie opieczętujemy sług naszego Boga na czołach ich.

Rev 7: 4 I usłyszałem liczbę opieczętowanych: stu oraz czterdzieści cztery tysiące opieczętowanych ze wszystkich pokoleń synów Izraela.

Wielki tłum z każdego narodu

Rev 7: 9 Potem ujrzałem, a oto mnóstwo wielkie, którego nikt nie mógł zliczyć, ze wszystkich narodów i pokoleń, i ludów, i języków, stało przed tronem i przed Barankiem, odzianych w białe szaty, z palmami w swoich rękach.

Rev 7: 10 I głosem donośnym wołali, mówiąc: Zbawienie u Boga naszego siedzącego na tronie i u Baranka.

Rev 7: 11 I wszyscy aniołowie stanęli wokół tronu, i starsi, i cztery istoty żyjące, i upadli przed tronem na twarze swoje, i oddali pokłon Bogu,

Rev 7: 12 mówiąc: Amen! Błogosławieństwo i chwała, i mądrość, i dziękczynienie, i cześć, i moc, i moc be naszemu Bogu na wieki wieków. Amen.

Rev 7: 13 I odpowiedział jeden ze starszych, mówiąc mi: Kim są ci, którzy są ubrani w białe szaty i skąd przychodzą?

Rev 7: 14 I powiedziałem mu: Panie, ty wiesz. I rzekł do mnie: To są ci, którzy wyszli z wielkiego ucisku, wyprali swoje szaty i wybielili je we krwi Baranka.

Rev 7: 15 Dlatego stoją przed tronem Boga i służą Mu dniem i nocą w Jego świątyni. A On, siedzący na tronie, zamieszka wśród nich.

Rev 7: 16 Nie będą już więcej łaknąć ani pragnąć, ani nie zaświeci na nich słońce, ani żaden upał.

Rev 7: 17 Bo Baranek, który jest pośrodku tronu, będzie ich pasł i poprowadzi dotychczasowyźródła wody żywej. I Bóg otrze z ich oczu wszelkie łzy.

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.

Isa 40: 2 Speak lovingly to the heart of Jerusalem, and cry to her that her warfare is done, Które 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.

Wj 14:13 I rzekł Mojżesz do ludu: Nie bójcie się! Stańcie i zobaczcie zbawienie Pańskie, które wam dziś przygotuje. Egipcjan, których dziś widzieliście, nie ujrzycie już nigdy.

Wj 14:14 Pan będzie walczył za was, a wy będziecie milczeli.

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.

Ps 121:4  Oto nie zdrzemnie się ani nie zaśnie Ten, który strzeże Izraela.

Ps 121:5  Jehowa is twój opiekun; Jehowa is twój cień na prawej ręce.

Ps 121:6  Nie porazi cię słońce za dnia, ani księżyc w nocy.

Ps 121:7  Jehowa uchroni cię od wszelkiego zła; On będzie strzegł twojej duszy.

Ps 121:8  Jehowa będzie strzegł twego wyjścia i przyjścia odtąd aż po wieki.

Powt 33:29 Błogosławiony jest 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.

Powt 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,

Powt 32:12  Jehovah alone led him, and nie było no strange god with him.

Isa 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.

Isa 31: 6 Zabierać się do dzieła Him from whom the sons of Israel have deeply revolted.

Isa 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.

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

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

Isa 41: 14 Nie bój się, robaku Jakuba oraz mężowie izraelscy; Pomogę ci, mówi Jehowa i twój Odkupiciel, Święty Izraela.

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?

Lev 23: 21  I tego samego dnia ogłosicie żemoże to być dla was święte zgromadzenie. Nie będziesz wykonywał żadnej pracy. To powinno byc a statute forever in all your dwellings throughout your generations.

H2708 (Silny)

חֻקָּה

chûqqâh

khook-kaw'

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

Całkowita liczba wystąpień KJV: 104

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H2708 (starożytny hebrajski)

H2708 = AHLB# 1180-J (N1)

1180) Qh% (Qh% HhQ) ac: Zarejestruj się współ: ? od: Nietypowe: 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: Zarejestruj się współ: ? od: Nietypowe: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) - Zwyczaj: [freq. 2] |kjv: thought, decree| {H2711}

H) Eqh% (Eqh% HhQH) ac: Zarejestruj się współ: ? od: ?: 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: ? współ: ? od: Nietypowe: The appointment of a specific time, function or duty. A custom as something that is appointed.

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

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

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H2708 (Brązowo-Kierowca-Briggs)

חקּה

chûqqâh

Definicja BDB:

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

1a) statute