Bashkohuni në mbledhjet tona të Shabatit

Ka shumë njerëz që kanë nevojë për shoqëri dhe që janë ulur në shtëpi ditën e Shabatit pa askënd për të folur apo debatuar. Unë dua t'ju inkurajoj të gjithë ju që të bashkoheni me ne në Shabbat dhe të ftoj të tjerët të vijnë dhe të bashkohen me ne gjithashtu. Nëse koha nuk është e përshtatshme, atëherë mund të dëgjoni mësimin dhe midrashin pas në kanalin tonë në YouTube.

Çfarë po bëjmë dhe pse mësojmë në këtë mënyrë?

Ne do të diskutojmë të dyja anët e një çështjeje dhe më pas do t'ju lëmë të zgjidhni. Është puna e Ruach (Shpirtit) që t'ju drejtojë dhe t'ju mësojë.

Komentatori mesjetar Rashi shkroi se fjala hebraike për mundje (avek) nënkupton se Jakobi ishte "i lidhur", sepse e njëjta fjalë përdoret për të përshkruar skajet e nyjatura në një shall hebreje lutjeje, tzitzityot. Rashi thotë: “Kështu është mënyra e dy njerëzve që luftojnë për të përmbysur njëri-tjetrin, që njëri e përqafon tjetrin dhe e nyjëton me krahë”.

Mundja jonë intelektuale është zëvendësuar nga një lloj tjetër lufte. Ne po luftojmë me Jehovain ndërsa luftojmë me Fjalën e Tij. Është një akt intim, që simbolizon një marrëdhënie në të cilën Jehova, ti dhe unë jemi të lidhur së bashku. Mundja ime është një luftë për të zbuluar atë që Jehovai pret nga ne dhe ne jemi "të lidhur" me Atë që na ndihmon në atë luftë.

Sot, shumë thonë se Izraeli do të thotë "kampion i Zotit", ose më mirë - "mundës i Zotit".

Sesionet tona të Torahut çdo Shabbat ju mëson dhe ju inkurajon të sfidoni vazhdimisht, të pyesni, të argumentoni kundër, si dhe të shikoni pikëpamjet dhe shpjegimet alternative të Fjalës. Me fjalë të tjera, ne duhet të "luftojmë me Fjalën" për të arritur tek e vërteta. Hebrenjtë në mbarë botën besojnë se ju duhet të luftoni me Fjalën dhe të sfidoni vazhdimisht Dogmën, Teologjinë dhe pikëpamjet ose përndryshe nuk do të arrini kurrë te e Vërteta.

Ne nuk jemi si shumica e kishave ku "Predikuesi flet dhe të gjithë dëgjojnë". Ne i inkurajojmë të gjithë të marrin pjesë, të pyesin dhe të kontribuojnë me atë që dinë për temën që diskutohet. Ne duam që ju të jeni një mundës kampion i Fjalës së Jehovait. Ne duam që ju të mbani titullin e Izraelit, duke e ditur se ju jo vetëm e dini, por jeni në gjendje të shpjegoni pse e dini se Tora është e vërtetë me logjikë dhe fakte.

Megjithatë ne kemi disa rregulla. Lërini të tjerët të flasin dhe të dëgjojnë. Nuk ka asnjë diskutim për UFO-t, Nefilimët, Vaksinat apo subjektet e tipit konspirativ. Kemi njerëz nga e gjithë bota me botëkuptime të ndryshme. Jo të gjithëve u intereson se kush është Presidenti i ndonjë vendi të caktuar. Trajtoni njëri-tjetrin me respekt si kolegë mundës të fjalës. Disa nga temat tona janë të vështira për t'u kuptuar dhe kërkojnë që ju të jeni të pjekur dhe nëse nuk dini, atëherë dëgjoni për të fituar njohuri dhe mirëkuptim dhe shpresojmë urtësi. Pikërisht ato që je urdhëruar t'i kërkosh Jehovait dhe Ai ua jep atyre që kërkojnë.

Jas 1: 5  Por nëse ndonjërit prej jush i mungon dituria, le të kërkojë nga Perëndia, i cili u jep të gjithëve bujarisht dhe pa qortim dhe do t'i jepet.

Shpresojmë që të mund t'i ftoni ata që duan të mbajnë Torën të vijnë dhe të bashkohen me ne duke klikuar në lidhjen më poshtë. Është pothuajse si një program bisedash për mësimdhënien e Torës me njerëz nga e gjithë bota që marrin pjesë dhe ndajnë njohuritë dhe kuptimet e tyre.

Ne fillojmë me pak muzikë dhe më pas disa lutje dhe është sikur të ishe ulur rreth kuzhinës në Newfoundland duke pirë një filxhan kafe dhe të gjithë ne duke shijuar shoqërinë e njëri-tjetrit. Shpresoj se një ditë do të na gëzoni me shoqërinë tuaj.

Shërbimet e Shabatit fillojnë në orën 12:30 EDT ku ne do të bëjmë lutje, këngë dhe mësime nga kjo orë.

Midrash Shabbat do të fillojë rreth orës 1:15 pasdite Lindore.

Ne presim që ju të bashkoheni me familjen tonë dhe të na njihni ndërsa ju njohim.

Joseph Dumond po ju fton në një takim të planifikuar për Zoom.
Tema: Dhoma e Takimeve Personale e Joseph Dumond

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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:

Lluka 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 përpiqem to enter at the narrow gate, because shumë 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 paligjshmëri.

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 “If you love Me, keep My commandments.”

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, “If you love Me, keep My commandments.”

John confirms this truth:

1 Gjoni 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, nëse i mbajmë urdhërimet e Tij. And if someone says, “I know Him,” but refuses His commandments, John says that person is a gënjeshtar.

John says it again:

1 Gjoni 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:

Lluka 13:25  Dhe sapo i zoti i shtëpisë është ngritur dhe ka mbyllur derën, dhe ju filloni të qëndroni jashtë dhe të trokasni në derë, duke thënë: "Zot, Zot, na hape dhe ai do të përgjigjet dhe do të të thotë, po nuk ju njoh; nga ku jeni ju;

Lluka 13:26  atëherë do të filloni të thoni: Ne hëngrëm dhe pimë në praninë tënde dhe ti mësove në rrugët tona.

Lluka 13:27  Por ai do të thotë: "Unë po ju them se nuk ju njoh; nga ku ju jeni. Largohuni nga Unë, të gjithë punëtorë të padrejtësisë!

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  Vëllezërit e mi, çfarë fitimi eshte nëse një njeri thotë se ka besim dhe nuk ka vepra? A mund ta shpëtojë besimi?

Jas 2: 15  Nëse një vëlla ose motër janë të zhveshur dhe nuk kanë ushqim të përditshëm,

Jas 2: 16  dhe nëse dikush nga ju u thotë atyre: "Shkoni në paqe, ngrohuni dhe ngopuni, por nuk u jepni atyre gjërat që janë të nevojshme për trupin, sa të mirë eshte?

Jas 2: 17  Edhe kështu, nëse nuk ka vepra, besimi është i vdekur, duke qenë në vetvete.

Jas 2: 18  Por dikush do të thotë: "Ti ke besim dhe unë kam vepra". Më tregoni besimin tuaj pa veprat tuaja dhe unë do t'ju tregoj besimin tim nga veprat e mia.

Jas 2: 19  Ti beson se ka një Zot, bën mirë; edhe demonët besojnë dhe dridhen.

Jas 2: 20  Por a do ta dish ti, o njeri i kotë, se besimi pa vepra është i vdekur?

Jas 2: 21  A nuk u shfajësua me vepra, ati ynë Abrahami, kur e ofroi birin e tij Isakun mbi altar?

Jas 2: 22  A e shihni sesi besimi veproi me veprat e tij dhe nga veprat besimi u plotësua?

Jas 2: 23  Dhe u përmbush Shkrimi që thotë: "Abrahami i besoi Perëndisë dhe kjo iu numërua për drejtësi dhe u quajt mik i Perëndisë".

Jas 2: 24  E shihni, pra, se si njeriu shfajësohet me vepra dhe jo vetëm me besim.

Jas 2: 25  Po kështu, a nuk u shfajësua me vepra edhe Rahaba prostituta kur kishte pranuar lajmëtarët dhe kishte dërguar ata në një mënyrë tjetër?

Jas 2: 26  Sepse, sikurse trupi pa frymën është i vdekur, ashtu edhe besimi pa vepra është i vdekur.

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

Mateu 22: 14 “Sepse shumë janë të thirrur, por pak janë të zgjedhur.”

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.”

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.

Gjoni 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 Gjoni 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.

Dhe perseri:

1 Gjoni 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  Edhe sikur të flas në gjuhët e njerëzve dhe të engjëjve dhe nuk kam dashuri hyjnore, jam bërë astunxh që tingëllon ose një cimbale që tingëllon.

1Co 13: 2  Edhe sikur të kem profeci dhe të kuptoj të gjitha misteret dhe të gjitha njohuritë; dhe megjithëse kam gjithë besimin që të lëviz malet dhe të mos kem lëmoshë, nuk jam asgjë.

1Co 13: 3  Dhe megjithëse i jap të gjitha mallrat e mia për të ushqyer të varfërit, edhe sikur ta dorëzoj trupin tim për t'u djegur dhe të mos kem lëmoshë, nuk kam asnjë dobi.

1Co 13: 4  Bamirësia ka durim, është e mirë; bamirësia nuk është ziliqare, nuk është e kotë, nuk fryhet;

1Co 13: 5  nuk sillet në mënyrë të pahijshme, nuk kërkon të sajat, nuk provokohet lehtë, nuk mendon të keqen.

1Co 13: 6  Dashuria nuk gëzohet për padrejtësinë, por gëzohet për të vërtetën,

1Co 13: 7  mbulon qetësisht të gjitha gjërat, beson të gjitha gjërat, shpreson të gjitha gjërat, duron të gjitha gjërat.

1Co 13: 8  Bamirësia nuk dështon kurrë. Por nëse kaprofecitë, ato do të shfuqizohen; nëse gjuhët, ato do të pushojnë; nëse dituria, ajo do të shfuqizohet.

1Co 13: 9  Sepse dimë pjesërisht dhe pjesërisht profetizojmë.

1Co 13: 10  Por kur të vijë gjëja e përsosur, atëherë ajo që është pjesërisht do të ndërpritet.

1Co 13: 11  Kur kam qenë foshnjë, kam folur si foshnjë, kam menduar si foshnjë, kam arsyetuar si foshnjë. Por kur u bëra burrë, i hoqa gjërat e një foshnjeje.

1Co 13: 12  Tani për tani ne shohim në një pasqyrë të zbehtë, por pastaj ballë për ballë. Tani e di pjesërisht, por atëherë do ta di plotësisht, ashtu siç jam i njohur plotësisht.

1Co 13: 13  Dhe tani besimi, shpresa, dashuria, këto të trija mbeten; por më i madhi nga këto is bamirësi

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:

Zbulesa 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 porta e ngushtë dhe dy mënyra, 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.

Ligji i Përtërirë 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 dy. 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.

Psalmi 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 dy mënyra, 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 dhe 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:

Luka 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:

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

Dhe perseri:

Luka 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 portë. 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.

Luka 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.

Luka 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 jeta dhe vdekja, 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” (Eksodi 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 (Eksodi 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 goel, 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 Veprat 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 Ngushëlloni, o ngushëlloni popullin tim, thotë Perëndia juaj.

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

Isa 40: 3 Zëri i atij që bërtet në shkretëtirë: "Përgatitni rrugën e Zotit, drejtoni një rrugë në shkretëtirë për Perëndinë tonë".

Isa 40: 4 Çdo luginë do të lartësohet dhe çdo mal dhe kodër do të ulet; Vendet e shtrembër do të bëhen të sheshta dhe vendet e ashpra të lëmuara;

Isa 40: 5 dhe lavdia e Zotit do të zbulohet dhe çdo mish do të shohë it së bashku; sepse goja e Zotit ka folur.

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.

Mat 27:50 Dhe Jezusi, duke qarë përsëri me zë të lartë, e lëshoi E tij shpirt.

Mat 27:51 Dhe, ja! Veli i tempullit u nda në dysh nga lart poshtë. Dhe toka u drodh dhe shkëmbinjtë u qethën,

Mat 27:52 dhe varret u hapën dhe shumë trupa të shenjtorëve që kishin fjetur u ngritën,

Mat 27:53 dhe duke dalë nga varri pas ringjalljes së Tij ata shkoi në qytetin e shenjtë dhe iu shfaq shumë njerëzve.

Paul said Yehshua led a host of captives free.

Ef 4: 8 Prandaj Ai thotë: “Kur u ngjit lart, e çoi robërinë dhe u dha dhurata njerëzve”.

Ef 4: 9 (Tani që Ai u ngjit, çfarë është ajo veçse se Ai gjithashtu zbriti i pari në pjesët më të ulëta të tokës?

Ef 4: 10 Ai që zbriti është gjithashtu i njëjtë si Ai që u ngjit shumë lart mbi të gjithë qiejt, që të mund të mbushte të gjitha gjërat.)

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

1Co 15: 13 Por nëse nuk ka ringjallje të të vdekurve, as Krishti nuk është ringjallur.

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 të jenë 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 Për nëse la 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 Nëse vetëm në këtë jetë kemi shpresë në Krishtin, ne jemi më të mjerët e të gjithë njerëzve.

1Co 15: 20Por tani Krishti është ringjallur nga la i vdekur, është bërë fryti i parë i atyre që kanë fjetur.

1Co 15: 21 Sepse që nga vdekja is nëpërmjet njeriut, ringjallja e la të vdekur gjithashtu is përmes një njeriu.

1Co 15: 22 Sepse ashtu si në Adamin të gjithë vdesin, ashtu edhe në Krishtin të gjithë do të ringjallen.

1Co 15: 23 Por secili në e tij rendi i vet: Krishti fryti i parë dhe më pas ata që janë të Krishtit në ardhjen e Tij;

1Co 15: 24 pastaj is fundi, kur Ai ia dorëzon mbretërinë Perëndisë, madje Atit; kur Ai bën të pushojë çdo sundim, çdo autoritet dhe pushtet.

1Co 15: 25 sepse është e drejtë që Ai të mbretërojë derisa t'i ketë vënë të gjithë armiqtë nën këmbët e tij.

1Co 15: 26 Armiku i fundit bëri të pushojë is vdekja.

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.

Festa e të Parave

Lev 23: 9 Dhe Zoti i foli Moisiut, duke i thënë:

Lev 23: 10 Fol bijve të Izraelit dhe u thuaj atyre: Kur të hyni në vendin që po ju jap dhe të korrni të korrat, do t'i çoni priftit një det nga prodhimet e para të korrjes suaj.

Lev 23: 11 Ai do të tundë demetin përpara Zotit për t'u pranuar për ju. Të nesërmen pas së shtunës, prifti do ta tundë.

Lev 23: 12 Atë ditë që do të tundni demetin, do t'i ofroni si olokaust Zotit një qengj motak pa të meta.

Lev 23: 13 Dhe oferta e tij ushqimore Do të jetë dy të dhjetat e miellit të përzier me vaj, një flijim i bërë me zjarr për Zotin me erë të këndshme. Dhe oferta e pijes prej saj Do të jetëe verës, e katërta pjesë prej një hini.

Lev 23: 14 Dhe nuk do të hani as bukë, as grurë të tharë, as kallinj të njomë deri në atë ditë, derisa t'i bëni një ofertë Perëndisë tuaj. Do të jetë një statut i përjetshëm për brezat tuaj në të gjitha banesat tuaja.

Festa e javëve

Lev 23: 15 Nga e nesërmja pas së shtunës, nga dita që ke sjellë demetin e ofertës së tundur, do të numërosh; shtatë të shtuna do të jenë të plota.

Lev 23: 16 Të nesërmen pas së shtunës së shtatë do të numëroni pesëdhjetë ditë. Dhe do t'i ofroni Zotit një blatim të ri ushqimor.

Lev 23: 17 Do të nxirrni nga shtëpitë tuaja dy bukë të tundur prej dy të dhjetash. Do të jenë prej mielli të imët. Do të piqen me maja, si frutat e para për Zotin.

Lev 23: 18 Me bukë do të ofrosh edhe shtatë qengja motakë pa të meta, një dem të vogël dhe dy desh. Ata do të jenë për një olokaust për Zotin, me blatimet e tyre ushqimore dhe me libacionet e tyre, një flijim me zjarr me erë të këndshme për Zotin.

Lev 23: 19 Pastaj do të flijosh një cjap si flijim për mëkatin dhe dy qengja motakë si flijim falënderimi.

Lev 23: 20 Pastaj prifti do t'i tundë bashkë me bukën e prodhimeve të para, një ofertë të tundur përpara Zotit, bashkë me dy qengjat. Ata do të jenë të shenjtë për Zotin për priftin.

Lev 23: 21 Dhe ju do të shpallni në të njëjtën ditë Qëmund të jetë një mbledhje e shenjtë për ju. Nuk do të bëni asnjë punë. Do të jetë një statut i përjetshëm në të gjitha banesat tuaja për brezat tuaj.

Lev 23: 22 Dhe kur të korrni të korrat e tokës suaj, nuk do të korrni plotësisht cepin e arës sate. Kur të korrësh kallinjtë e të korrave të tua, nuk do të mbledhësh. Do t'ua lini të varfërve dhe të huajve. I am Zoti, Perëndia juaj.

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 të Izraelit u vulosën

Rev 7: 1 Dhe pas këtyre, pashë katër engjëj që qëndronin në këmbë në të katër anët e tokës, që mbanin katër erërat e tokës, që të mos frynte era mbi tokë, as mbi det, as mbi asnjë pemë.

Rev 7: 2 Dhe pashë një engjëll tjetër që ngjitej nga lindja, që kishte vulën e Perëndisë së gjallë. Dhe ai u thirri me zë të lartë katër engjëjve, të cilëve u ishte dhënë të dëmtonin tokën dhe detin,

Rev 7: 3 duke thënë: "Mos i bëni dëm as tokës, as detit, as pemëve, derisa të vulosim në ballë shërbëtorët e Perëndisë tonë".

Rev 7: 4 Dhe dëgjova numrin e të vulosurve, njëqind dyzet e katër mijë veta, të vulosur nga çdo fis i bijve të Izraelit.

Një turmë e madhe nga çdo komb

Rev 7: 9 Pas këtyre gjërave, pashë dhe ja, një turmë e madhe, të cilën askush nuk mund ta numëronte, nga të gjitha kombet, fiset, popujt dhe gjuhët, qëndroi përpara fronit dhe përpara Qengjit, të veshur me rroba të bardha dhe me pëllëmbë në duar.

Rev 7: 10 Dhe ata bërtitën me zë të lartë, duke thënë: ''Shpëtimi është i Perëndisë tonë që rri ulur në fron dhe i Qengjit''.

Rev 7: 11 Dhe të gjithë engjëjt u ndalën rreth fronit, pleqtë dhe katër qeniet e gjalla, dhe ranë me fytyrë përpara fronit dhe adhuruan Perëndinë,

Rev 7: 12 duke thënë: Amen! Bekim dhe lavdi, dhe urtësi dhe falënderim, dhe nder, dhe fuqi dhe fuqi be Perëndisë tonë në shekuj të shekujve. Amen.

Rev 7: 13 Dhe një nga pleqtë u përgjigj duke më thënë: "Kush janë këta që janë veshur me rroba të bardha dhe nga vijnë?".

Rev 7: 14 Dhe unë i thashë: "Zotëri, ti e di". Dhe ai më tha: "Këta janë ata që dolën nga shtrëngimi i madh dhe i lanë rrobat e tyre dhe i zbardhën në gjakun e Qengjit".

Rev 7: 15 Prandaj ata janë përpara fronit të Perëndisë dhe i shërbejnë Atij ditë e natë në tempullin e Tij. Dhe ai i ulur mbi fron do të banojë midis tyre.

Rev 7: 16 Ata nuk do të kenë më uri, nuk do të kenë më etje, as dielli nuk do të ndizet mbi ta, as ndonjë vapë.

Rev 7: 17 Sepse Qengji që është në mes të fronit do t'i kullosë dhe do t'i çojë atje laburimet e ujërave të gjalla. Dhe Zoti do të fshijë çdo lot nga sytë e tyre.

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, Që 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.

Eksodi 14:13 Dhe Moisiu i tha popullit: "Mos kini frikë". Qëndroni pa lëvizur dhe shikoni shpëtimin e Jehovait, të cilin ai do të përgatitë për ju sot. Për Egjiptasit që i keni parë sot, nuk do t'i shihni më kurrë.

Eksodi 14:14 Zoti do të luftojë për ju dhe ju do të heshtni.

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.

Psa 121:4  Ja, ai që ruan Izraelin nuk do të dremitë dhe nuk do të flejë.

Psa 121:5  Zoti is rojtari juaj; Jehovait is hijen tuaj në dorën tuaj të djathtë.

Psa 121:6  Dielli nuk do të të godasë ditën, as hëna natën.

Psa 121:7  Zoti do të të ruajë nga çdo e keqe; Ai do të ruajë shpirtin tuaj.

Psa 121:8  Zoti do të ruajë daljen dhe hyrjen tuaj tani e tutje, madje përgjithmonë.

Ligji i Përtërirë 33:29 i bekuar janë 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.

Ligji i Përtërirë 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,

Ligji i Përtërirë 32:12  Jehovah alone led him, and atje ishte 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 Kthehu tek 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 Mos ki frikë, krimb i Jakobit burra të Izraelit; Unë do të të ndihmoj, thotë Zoti, dhe Shëlbuesin tënd, të Shenjtin e Izraelit.

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  Dhe ju do të shpallni në të njëjtën ditë Qëmund të jetë një mbledhje e shenjtë për ju. Nuk do të bëni asnjë punë. Do të jetë a statute forever in all your dwellings throughout your generations.

H2708 (I fortë)

חק׸ה

çukkah

khook-kaw'

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

Totali i dukurive të KJV: 104

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H2708 (Hebraishtja e lashtë)

H2708 = AHLB# 1180-J (N1)

1180) Qh% (Qh% HhQ) ac: Shkruani bashkë: ? ab: Custom: 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: Shkruani bashkë: ? ab: Custom: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) – Me porosi: [freq. 2] |kjv: thought, decree| {H2711}

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

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

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

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

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

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H2708 (Brown-Shofer-Briggs)

חקּה

çukkah

Përkufizimi i BDB:

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

1a) statute