Alăturați-vă reuniunilor noastre de sabat

Sunt mulți oameni care au nevoie de părtășie și care stau acasă în Sabat, fără cu cine să vorbească sau să dezbată. Vreau să vă încurajez pe toți să ni se alăture în Shabat și să îi invit și pe alții să vină și să ni se alăture. Dacă timpul nu este convenabil, puteți asculta predarea și midrash-ul după pe canalul nostru YouTube.

Ce facem și de ce predăm așa?

Vom discuta ambele părți ale unei probleme și apoi vă vom lăsa să alegeți. Este lucrarea Ruach (Spiritului) să vă îndrume și să vă învețe.

Comentatorul medieval Rashi a scris că cuvântul ebraic pentru luptă (avek) implică faptul că Iacov a fost „legat”, deoarece același cuvânt este folosit pentru a descrie franjurile înnodate într-un șal de rugăciune evreiesc, tzitzityot. Rashi spune: „Așa este modul în care doi oameni se luptă să se răstoarne unul pe altul, că unul îl îmbrățișează pe celălalt și îl înnodă cu brațele”.

Lupta noastră intelectuală a fost înlocuită de un alt tip de luptă. Ne luptăm cu Iehova în timp ce ne luptăm cu Cuvântul Său. Este un act intim, simbolizând o relație în care Iehova, tu și cu mine suntem legați împreună. Lupta mea este o luptă pentru a descoperi ce așteaptă Iehova de la noi și suntem „legați” de Cel care ne ajută în acea luptă.

Astăzi, mulți spun că Israel înseamnă „Campionul lui Dumnezeu”, sau mai bine, „Luptătorul lui Dumnezeu”.

Sesiunile noastre de Tora, fiecare Shabat, vă învață și vă încurajează să contestați, să puneți la îndoială, să argumentați în mod constant, precum și să vedeți opinii și explicații alternative ale Cuvântului. Cu alte cuvinte, trebuie să „luptăm cu Cuvântul” pentru a ajunge la adevăr. Evreii din întreaga lume cred că trebuie să te lupți cu Cuvântul și să provoci constant Dogma, Teologia și opiniile, altfel nu vei ajunge niciodată la Adevăr.

Nu suntem ca majoritatea bisericilor în care „predicatorul vorbește și toată lumea ascultă”. Îi încurajăm pe toți să participe, să pună întrebări și să contribuie cu ceea ce știu pe subiectul discutat. Vrem să fii un luptător campion al Cuvântului lui Iehovah. Vrem să porți titlul de Israel, știind că nu numai că știi, dar ești capabil să explici de ce știi că Tora este adevărată prin logică și fapte.

Avem însă câteva reguli. Lasă-i pe alții să vorbească și să asculte. Nu există discuții despre OZN-uri, Nephilim, Vaccinuri sau subiecte de tip conspirație. Avem oameni din întreaga lume cu viziuni diferite asupra lumii. Nu tuturor le pasă cine este președintele unei anumite țări. Tratați-vă unii pe alții cu respect ca pe colegi luptători ai cuvântului. Unele dintre subiectele noastre sunt greu de înțeles și necesită să fii matur, iar dacă nu știi, atunci ascultă pentru a câștiga cunoștințe și înțelegere și, sperăm, înțelepciune. Exact lucrurile pentru care vi se poruncește să le cereți lui Iehova și El le dă celor care cer.

Jas 1: 5  Dar dacă vreunul dintre voi îi lipsește înțelepciunea, să ceară de la Dumnezeu, care dă tuturor cu generozitate și fără ocara, și i se va da.

Sperăm că îi puteți invita pe cei care doresc să păstreze Tora să vină și să ni se alăture accesând linkul de mai jos. Este aproape ca un talk-show despre comunitatea de predare a Torei cu oameni din întreaga lume care participă și își împărtășesc cunoștințele și înțelegerile.

Începem cu niște muzică și apoi cu niște rugăciuni și parcă ai fi stat în jurul bucătăriei din Newfoundland, la o ceașcă de cafea și ne-am bucurat cu toții de compania celuilalt. Sper că într-o zi ne vei încuraja cu compania ta.

Slujbele de Sabat încep la 12:30 PM EDT, unde vom face rugăciuni, cântece și învățături începând cu această oră.

Midrashul Shabat va începe la aproximativ 1:15 est.

Vă așteptăm cu drag să vă alăturați familiei noastre și să ne cunoașteți pe măsură ce vă cunoaștem.

Joseph Dumond vă invită la o întâlnire programată Zoom.
Subiect: Sala personală de ședințe a lui Joseph Dumond

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Numărând Omerul

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 lupta to enter at the narrow gate, because multe will seek to enter and will not be able to get in.

This same warning is given in Matthew:

Matei 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:

Matei 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 anarhie.

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.

Ioan 14: 15 „Dacă Mă iubești, păzește poruncile Mele.”

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, „Dacă Mă iubești, păzește poruncile Mele.”

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, dacă păzim poruncile Lui. And if someone says, “I know Him,” but refuses His commandments, John says that person is a mincinos.

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:

Luca 13:25  Și odată ce Stăpânul casei s-a sculat și a închis ușa, iar tu începi să stai afară și să bati la ușă, zicând: Doamne, Doamne, deschide-ne nouă și El va răspunde și îți va spune: nu te cunosc; de unde esti;

Luca 13:26  atunci vei începe să spui: Am mâncat și am băut în prezența Ta și ai învățat pe străzile noastre.

Luca 13:27  Dar El va zice: Vă spun că nu vă cunosc; de unde esti. Depărtați-vă de la Mine, toți lucrătorii nelegiuirii!

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  Frații mei, ce profit este dacă cineva spune că are credință și nu are fapte? Îl poate salva credința?

Jas 2: 15  Dacă un frate sau o soră este gol și lipsit de hrana zilnică,

Jas 2: 16  și dacă unul dintre voi le spune: Duceți-vă în pace, încălziți-vă și săturați-vă, dar nu le dați cele necesare trupului, ce bine este?

Jas 2: 17  Chiar și așa, dacă nu are fapte, credința este moartă, fiind de la sine.

Jas 2: 18  Dar cineva va spune: Tu ai credință, iar eu am fapte. Arată-mi credința ta fără faptele tale și eu îți voi arăta credința mea din faptele mele.

Jas 2: 19  Crezi că există un singur Dumnezeu, faci bine; până și demonii cred și tremură.

Jas 2: 20  Dar vei ști, omule deșar, că credința fără fapte este moartă?

Jas 2: 21  Nu a fost oare Avraam tatăl nostru îndreptățit prin fapte când a adus pe Isaac fiul său pe altar?

Jas 2: 22  Vedeți cum credința a lucrat cu lucrările Lui și, din fapte, credința a fost făcută deplină?

Jas 2: 23  Și s-a împlinit Scriptura care spune: „Avraam a crezut pe Dumnezeu și i-a fost socotit drept dreptate și a fost numit prietenul lui Dumnezeu”.

Jas 2: 24  Vedeți deci cum omul este îndreptățit prin fapte, și nu numai prin credință.

Jas 2: 25  Și în același fel, Rahab, desfrânata, nu a fost și ea îndreptățită prin fapte, atunci când i-a primit pe soli și a avut trimis le scoate în alt mod?

Jas 2: 26  Căci precum trupul fără duh este mort, tot așa credința fără fapte este moartă.

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

Matei 22: 14 „Căci mulți sunt chemați, dar puțini sunt aleși.”

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

Isaia 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.

Și din nou:

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  Deși vorbesc în limbile oamenilor și ale îngerilor și nu am dragoste, am devenit assunând alamă sau un chimval care clinchete.

1Co 13: 2  Și deși am profeții și înțeleg toate tainele și toată cunoașterea; şi deşi am toată credinţa, ca să mut munţii, şi nu am dragoste, nu sunt nimic.

1Co 13: 3  Și deși îmi dau toate bunurile pentru a hrăni saracul, și chiar dacă îmi dau trupul pentru a fi ars, și nu am dragoste, nu am de folos.

1Co 13: 4  Caritatea are răbdare, este bună; caritatea nu este invidioasă, nu este zadarnică, nu este umflată;

1Co 13: 5  nu se comportă indecent, nu își caută pe ale ei, nu se provoacă ușor, nu gândește răul.

1Co 13: 6  Caritatea nu se bucură de nelegiuire, ci se bucură de adevăr,

1Co 13: 7  acoperă în liniște toate lucrurile, crede toate lucrurile, nădăjduiește toate lucrurile, îndură toate lucrurile.

1Co 13: 8  Caritatea nu eșuează niciodată. Dar dacă existăprofețiile, vor fi desființate; dacă limbi, vor înceta; dacă cunoașterea, va fi desființată.

1Co 13: 9  Căci în parte cunoaștem și în parte proorocim.

1Co 13: 10  Dar când vine lucrul perfect, atunci ceea ce este parțial va fi făcut să înceteze.

1Co 13: 11  Când eram copil, vorbeam de copil, gândeam de copil, raționam de copil. Dar când am devenit bărbat, am renunțat la lucrurile unui copil.

1Co 13: 12  Deocamdată vedem într-o oglindă vag, dar apoi față în față. Acum știu în parte, dar atunci voi ști pe deplin, așa cum sunt și eu pe deplin cunoscut.

1Co 13: 13  Și acum credința, nădejdea, dragostea, acestea trei rămân; dar cea mai mare dintre acestea is caritate.

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:

Apocalipsa 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 poarta ingusta si doua feluri, 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.

Deuteronom 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 Două. 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.

Psalmul 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 doua feluri, 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 si 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:

Luca 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:

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

Și din nou:

Luca 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 poartă. 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.

Luca 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.

Luca 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 viata si moarte, 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” (Exodul 34:22). 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 (Exodul 19:17). 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 poartă, 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 Acționează 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.

Mulțumesc din suflet,

Rivana, Keren’s mother.

Isa 40: 1 Mângâie, mângâie poporul meu, zice Dumnezeul tău.

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

Isa 40: 3 Glasul celui ce strigă în pustie: Pregătiți calea Domnului, îndreptați drumul în deșert pentru Dumnezeul nostru.

Isa 40: 4 Fiecare vale va fi înălțată și orice munte și deal vor fi coborâte; iar locurile strâmbe vor fi netede, iar locurile aspre vor fi netede;

Isa 40: 5 și slava DOMNULUI se va descoperi și orice făptură va vedea it împreună; căci gura DOMNULUI a vorbit.

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.

Matei 27:50 Și strigând din nou cu glas tare, Isus a eliberat Lui spirit.

Matei 27:51 Și, iată! Vălul templului a fost rupt în două de sus în jos. Și pământul s-a cutremurat și stâncile au fost tăiate,

Matei 27:52 și mormintele s-au deschis și s-au ridicat multe trupuri ale sfinților care adormisese,

Matei 27:53 și ieșirea din mormânt după învierea Sa ei a intrat în cetatea sfântă și s-a arătat multora.

Paul said Yehshua led a host of captives free.

Eph 4: 8 De aceea El spune: „Când S-a înălțat sus, a dus robii și a dat daruri oamenilor.”

Eph 4: 9 (Acum, că S-a înălțat, ce este altceva decât că S-a coborât mai întâi în părțile de jos ale pământului?

Eph 4: 10 Cel care S-a pogorât este același cu Cel care S-a înălțat mult peste toate cerurile, ca să umple toate lucrurile.)

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

1Co 15: 13 Dar dacă nu există înviere a morților, nici Hristos nu a înviat.

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 pentru a fi 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 Căci dacă il 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 Dacă numai în viața aceasta avem nădejde în Hristos, suntem cei mai nefericiți dintre toți oamenii.

1Co 15: 20Dar acum Hristos a înviat din il mort, și a devenit primul rod al celor care au adormit.

1Co 15: 21 Căci de la moarte is prin om, învierea lui il mort de asemenea is printr-un Om.

1Co 15: 22 Căci, după cum toți mor în Adam, tot așa în Hristos toți vor fi înviați.

1Co 15: 23 Dar fiecare în lui propria rânduială: Hristos cel dintâi rod, și apoi cei care sunt ai lui Hristos la venirea Sa;

1Co 15: 24 apoi is sfârşitul, când El predă împărăţia lui Dumnezeu, chiar Tatălui; când El face să înceteze orice stăpânire și orice autoritate și putere.

1Co 15: 25 căci este drept ca El să domnească până când va pune pe toţi vrăjmaşii sub picioarele Lui.

1Co 15: 26 Ultimul dușman făcut să înceteze is moarte.

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.

Sărbătoarea primului fruct

Lev 23: 9 Și DOMNUL a vorbit lui Moise și a zis:

Lev 23: 10 Vorbește fiilor lui Israel și spune-le: Când veți intra în țara pe care vi-o dau și veți culege secerișul ei, să aduceți preotului un snop din primele roade ale secerișului vostru.

Lev 23: 11 Și va legăna snopul înaintea Domnului, ca să fie primit pentru voi. În ziua următoare după Sabat, preotul îl va legăna.

Lev 23: 12 Și să oferi în ziua aceea, când vei legăna snopul, un miel fără cusur de un an, ca ardere de tot Domnului.

Lev 23: 13 Și ofranda sa de mâncare ar trebui sa fie două zecimi din făină fină, amestecată cu ulei, o jertfă de foc către Iehova, pentru o mireasmă dulce. Și jertfa de băutură a acesteia ar trebui sa fiede vin, al patrulea parte de un hin.

Lev 23: 14 Și să nu mănânci nici pâine, nici grâne uscate, nici spice verzi, până în aceeași zi, până când vei aduce jertfă Dumnezeului tău. Ar trebui sa fie o lege veșnică în neamurile voastre, în toate locuințele voastre.

Sărbătoarea săptămânilor

Lev 23: 15 Și să-ți socotiți din ziua următoare după Sabat, din ziua în care ați adus snopul jertfei legănite; șapte sabate vor fi împlinite.

Lev 23: 16 Până a doua zi după al șaptelea Sabat să numărați cincizeci de zile. Și vei aduce Domnului o nouă ofrandă de mâncare.

Lev 23: 17 Veți scoate din casele voastre două pâini undate de două zecimi. Acestea vor fi din făină fină. Ele vor fi coapte cu aluat, primele roade pentru Domnul.

Lev 23: 18 Și să oferi împreună cu pâinea șapte miei fără cusur de un an, un vițel și doi berbeci. Vor fi pentru o ardere de tot pentru DOMNUL, cu darul lor de mâncare și jertfele lor de băutură, o jertfă de foc, de miros plăcut Domnului.

Lev 23: 19 Apoi să jertfești un țap ca jertfă pentru ispășire și doi miei de un an ca jertfă de mulțumire.

Lev 23: 20 Și preotul să le legăne cu pâinea din primele roade, o jertfă legănată înaintea DOMNULUI, cu cei doi miei. Ei să fie sfinți pentru Domnul pentru preot.

Lev 23: 21 Și vei vesti în aceeași zi aceapoate fi o adunare sfântă pentru voi. Să nu faci o muncă de muncă. Ar trebui sa fie o lege veșnică în toate locuințele voastre, în generațiile voastre.

Lev 23: 22 Și când veți seceri secerișul pământului vostru, nu veți secera complet colțul câmpului vostru. Când vei culege secerișul tău, nu vei strânge. Le vei lăsa săracului și străinului. eu am Iehova, Dumnezeul tău.

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.

Cei 144,000 din Israel pecetluiți

Rev 7: 1 Și după aceste lucruri am văzut patru îngeri stând pe cele patru colțuri ale pământului, ținând cele patru vânturi ale pământului, ca să nu bată vântul pe pământ, nici pe mare, nici pe vreun copac.

Rev 7: 2 Și am văzut un alt înger urcându-se de la răsărit, având pecetea Dumnezeului celui viu. Și a strigat cu glas tare către cei patru îngeri, cărora li s-a dat să rănească pământul și marea,

Rev 7: 3 zicând: Nu răni pământul, nici marea, nici copacii până nu vom pecetlui pe slujitorii Dumnezeului nostru în fruntea lor.

Rev 7: 4 Și am auzit numărul celor pecetluiți, o sută și patruzeci și patru de mii, care au fost pecetluiți din fiecare seminție a fiilor lui Israel.

O mare mulțime din fiecare națiune

Rev 7: 9 După aceste lucruri, m-am uitat și iată, o mare mulțime, pe care nimeni nu o putea număra, din toate neamurile și neamurile, poporul și limbile, stătea înaintea tronului și înaintea Mielului, îmbrăcată cu haine albe, cu palmele în mâini.

Rev 7: 10 Și ei au strigat cu glas tare, spunând: Mântuirea Dumnezeului nostru, care ședea pe scaunul de domnie, și a Mielului.

Rev 7: 11 Și toți îngerii au stat în jurul tronului, și bătrânii și cele patru făpturi vii, și au căzut înaintea tronului cu fețele lor și s-au închinat lui Dumnezeu,

Rev 7: 12 spunând: Amin! Binecuvântare și slavă și înțelepciune și mulțumire și cinste și putere și putere be Dumnezeului nostru în vecii vecilor. Amin.

Rev 7: 13 Iar unul dintre bătrâni a răspuns, zicându-mi: Cine sunt aceștia care sunt îmbrăcați în haine albe și de unde vin?

Rev 7: 14 Și i-am spus: Domnule, știți. Și mi-a zis: Aceștia sunt cei care au ieșit din necazul cel mare și și-au spălat hainele și le-au albit în sângele Mielului.

Rev 7: 15 De aceea ei sunt înaintea tronului lui Dumnezeu și Îi slujesc zi și noapte în templul Său. Și El, care șade pe tron, va locui printre ei.

Rev 7: 16 Nu vor mai flămânzi, nici nu vor mai fi sete, nici soarele nu le va mai lumina, nici căldură.

Rev 7: 17 Căci Mielul care este în mijlocul tronului îi va hrăni și îi va duce la ilfântâni cu ape vii. Și Dumnezeu va șterge toate lacrimile din ochii lor.

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, Că 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.

Exodul 14:13 Și Moise a zis poporului: Nu vă temeți. Stați pe loc și vedeți mântuirea lui Iehova, pe care El o va pregăti pentru voi astăzi. Pentru egiptenii pe care i-ați văzut astăzi, nu-i veți mai vedea niciodată.

Exodul 14:14 DOMNUL va lupta pentru tine și vei tace.

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.

Psalmi 121:4  Iată, Cel ce păzește pe Israel nu va adormi și nici nu va dormi.

Psalmi 121:5  Iehova is păstrătorul tău; Iehova is umbra ta de pe mâna ta dreaptă.

Psalmi 121:6  Soarele nu te va lovi ziua, nici luna noaptea.

Psalmi 121:7  Domnul te va păzi de orice rău; El vă va păzi sufletul.

Psalmi 121:8  DOMNUL vă va păzi ieșirea și intrarea de acum înainte și chiar pentru totdeauna.

Deu 33:29 Binecuvântat sunt 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.

Deu 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,

Deu 32:12  Jehovah alone led him, and a fost 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 Întoarceți-vă la 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 Nu te teme, vierme al lui Iacov și bărbați din Israel; Te voi ajuta, zice DOMNUL, și Răscumpărătorul tău, Sfântul lui Israel.

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  Și vei vesti în aceeași zi aceapoate fi o adunare sfântă pentru voi. Să nu faci o muncă de muncă. Ar trebui sa fie a statute forever in all your dwellings throughout your generations.

H2708 (Puternic)

חֻקָּה

chûqqâh

khook-kaw'

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

Total apariții KJV: 104

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H2708 (Ebraica antică)

H2708 = AHLB# 1180-J (N1)

1180) Qh% (Qh% HhQ) ac: Înscrie co: ? de la: Personalizat: 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: Înscrie co: ? de la: Personalizat: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) – Personalizat: [freq. 2] |kjv: thought, decree| {H2711}

H) Eqh% (Eqh% HhQH) ac: Înscrie co: ? de la: ?: 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: ? co: ? de la: Personalizat: The appointment of a specific time, function or duty. A custom as something that is appointed.

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

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

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H2708 (Brown-driver-Briggs)

חקּה

chûqqâh

Definiție BDB:

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

1a) statute