Roy B. Blizzard's Blog, page 6

Bible Study Get-Togethers

Dr. Blizzard recently held another special and unique Bible Study Get-Together at his home in Joplin Missouri.  We have now set a schedule for the upcoming Saturday and Sunday Bible Study Get-Togethers for the next four months.  They are July 28th and 29th, August 18th and 19th, September 1st and 2nd also the 22nd and 23rd and October 27th and 28th.. These special Get-Togethers will be strictly limited to eight participants at $300 per person or $500 per couple.  If you are interested  in attending you should phone Dr. Blizzard immediately or email  roy@biblescholars.org.  These have been very successful and we invite you to participate in one of our upcoming schedule Bible study programs.

"Blessed are the Poor in Spirit"

The Beatitudes

BLESSED ARE THE POOR IN SPIRIT

Stewart Diesel-Reynolds M.A.

Matt 5:3-4 “Blessed are the poor in spirit: for theirs is the kingdom of heaven.” KJV

              What does it mean to be “Poor in spirit”? In a compilation to be found in “Christianity Today” June 27, 2007, we find this phrase “the poor in spirit” explained in the following ways:

“The kingdom is given to the poor, not the rich; the feeble, not the mighty; to little children, not to soldiers who boast that they can obtain it by their own prowess…”

and;

“God does not force His kingdom upon anybody but gladly gives it to all who know they’re losers without him and humbly seek his help.”

While these statements and many others, made by preachers and teachers who know nothing of the historical background nor the first century Hebrew context of Jesus’ teaching, may sound “nice” and may seem to express the correct sentiment towards those who are poor and downtrodden, as reflected in the scriptures, we have to ask ourselves the question: “Is this what Yeshua really meant when he made the statement, “Blessed are the poor in spirit”? Again I must reiterate that the Bible is a HEBREW DOCUMENT. It was written to Hebrews, about Hebrew things and the Tanach and at least some of the New Testament, was written IN Hebrew. I must also remind you that Yeshua was a Jew and, as a result of his Jewish education, he thought and taught in a very Jewish and in a very rabbinic way. In almost everything he says, he is referring to something that was written in the word of God or to something that, in their culture, the culture of first century Israel, everyone who was listening to him, would have been familiar with.

So, what was he saying? Who are the “poor in spirit”? I will answer this question by giving you three answers which, taken together, will describe to you who these individuals were to whom Yeshua was referring when he said, Blessed are the “poor in spirit”. According to Dr Roy Blizzard, President of Bible Scholars, Inc., The Beatitudes present us with a principle characteristic of Hebrew prose and poetry, that of parallelisms:

“…two statements that are parallel one to the other, that are structured in almost the same way as Jesus presents them in the Beatitudes. Blessed are the poor in spirit…Blessed are the meek…Blessed are they that mourn. Who are they? They are all the same. To be poor in spirit is to be uncompromisingly righteous. To be uncompromisingly righteous is to yearn after God and the things of God.” [Mishnah and the words of Jesus. Dr. Roy B. Blizzard]

Dr David Flusser, who was a professor at The Hebrew University in Jerusalem where he taught ‘Judaism in the Second Temple Period’ and ‘Early Christianity’, in his work, “Judaism and the Origins of Christianity,” compares the “poor in spirit” the Jewish sect who established themselves on the northwestern shore of the Dead Sea region in about the second century BCE, the Essenes.

However, in order to discover who the “poor in spirit” were, let’s go first to Psalm 34 and specifically to verse 18, for this is the closest we get in the psalms to the phrase, “poor in spirit”:

“YHWH is nigh unto them that are of a broken heart; and saveth such as be of contrite spirit.”

What does it mean to be of “contrite spirit”? Again we must remember that, using the rabbinic method of biblical exegesis used in Yeshua’s time called Remez, when reference is made to a portion of scripture, in this case a portion of Psalm 34, the teacher would usually be referring to the meaning conveyed to the reader by the entire Psalm. Now, when we read Psalm 34 we get a pretty good idea of what it is to be “of contrite heart”.

Those who seek YHWH (the Lord) and look unto him(4 & 5)
Those who cry unto YHWH (the Lord) (6)
Those who fear YHWH (the Lord) (9)
Those who seek YHWH (the Lord) (10)
Those who hearken unto YHWH (the Lord) and learn of him. (11)
Those who keep the tongue from speaking evil and their lips from speaking guile (13)
Those who depart from evil, and do good; seek peace and pursue it (14)
Those who trust YHWH (the Lord) (22)

In order to understand the significance of these verses, we have to understand a little of First Century Jewish history. Only when you understand what I am about to share, will you be able to understand what Yeshua was saying when he said, “Blessed are the poor in spirit”.

Dr David Flusser, makes this statement:

“In order to understand the historic Jesus, it is not sufficient to follow the literary development of the gospel material. We also need to possess intimate familiarity with Judaism in the time of Jesus.” [David Flusser. “Jesus”. p.22]

THE ESSENES

In the latter part of the Second Temple Period, about the 2nd century BCE (BC), there appeared in Palestine a religious community, a Jewish sect, called the Essenes. They were not a very large community and they lasted for about 300 years [Encyclopedia Judaica. Vol 6. P. 899]. What is important for us to know about this sect and about other similar sects, like the Qumran sect, is that they lived austere lives and devoted themselves to the study of Torah. The first century historian Josephus (37 – 100 CE), in his “The Wars of the Jews”, book 2 chapter 8, states that before one could be accepted into the sect of the Essenes, one had to go through a probationary period and then make an oath to observe the rules of the sect.

According to Josephus the initiate had to vow:

To be pious before God

To practice justice before men

Never to injure anyone, either willfully or under compulsion

Always to hate the wicked and support the just

Ever to show faithfulness to all mankind and to be true to those in authority, for all power comes from God     

Never, when in office, to force personal views or authority or to assume special dress or luxury

To love truth and hate falsehood

To keep ones hands pure of theft and ones soul from unrighteous gain

Not to have any secrets from ones brethren and never betray one of theirs, even at the cost of one’s life

To pass on the traditions one had received

Never be a brigand

To safeguard the secret books and to preserve, with care, the names of the angels that had been taught to him

The contents of this oath along with some of the writings from The Dead Sea Scrolls found at Qumran, direct our attention to psalm 34. As we read these requirements imposed upon the members of the Essene sect, the similarities to some of the verses in Psalm 34 are obvious. It is also in The Dead Sea Scrolls that the connection between Psalm 34 and the “poor in spirit”. In his book “Jesus”, Dr David Flusser writes:

“Now for the first time, because of The Dead Sea Scrolls, we can understand the phrase “the poor in spirit.” It was a title of honor among the Essenes.”

“In one passage from the Essene hymnbook (1QH 18:14-15) the author thanks God for having appointed him preacher of his grace. He is destined “to proclaim to the meek the multitude of Thine mercies and to let them that of contrite spirit hear salvation from his everlasting source, and to them that mourn, everlasting joy.” These correspond to “the meek,” “the poor in spirit,” and “those that mourn,” of the first three beatitudes.

[David Flusser. “Jesus. p. 95-96]

Who are the “poor in spirit”? Those who, with true repentance, and in the spirit of “poverty, humility, purity and (with) unsophisticated simplicity” [ibid] had embarked upon the path of austerity and obedience to the tenants of Torah – especially with regard to ones fellow man.

REPENTANCE

Ps 34:14-15 “Depart from evil, and do good; seek peace, and pursue it. The eyes of the Lord are upon the righteous, and his ears are open unto their cry.” KJV [Remember that Psalm 34 is describing the “poor in spirit” or “those of a contrite heart.]

John the Baptist, whom many scholars regard as having been a part of the Essene sect at some point in his life because his teachings are so close to those of the Essene sect, taught repentance to those who came to him to be baptized.

In his “The Antiquities of the Jews”, Josephus writes of John the Baptist:

“…exhorted the Jews to lead righteous lives, to practice justice towards their fellows and piety towards God, and so doing join in baptism. In his view this was a necessary preliminary if baptism was to be acceptable to God. They must not employ it to gain pardon for whatever sins they committed, but as a purification of the body implying that the soul was already thoroughly cleansed by right behavior.”

              According to the Essene view on baptism:

“Only he who bows his soul to the law of God, has his flesh purified by the sprinkling of the purifying waters, and is sanctified in the waters of purity.” [1QS 5:13-14]

              The “poor in spirit” then are those who are truly repentant, those who will cry unto YHWH and seek his truth, who will turn their backs on evil and pursue peace.

OBEDIENCE TO GOD’S WORD

In Mishnah 5:3, Rabbi Nechunia ben Hakanah said,

“Whosoever accepts the yoke of the law, from him shall be removed the yoke of the kingdom and the yoke of mundane care. But he that casts off from him the yoke of the law, upon him shall be laid the yoke of the kingdom and the yoke of worldly care”

              In other words, obedience to the commandments, the ordinances and the statutes of God’s word is not a burden at all, in fact, it is a blessing that enables us to live above, and free from the burdens and hardships of this world. We know that Yeshua was well acquainted with this verse from Mishnah and it is probably this exact statement of truth that Rabbi ben Hakanah had made, to which Yeshua was referring, when he said, “Come unto me all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you and learn of me for I am meek and lowly at heart.” (remez)

              The phrase “lowly at heart” is synonymous with the phrase “contrite spirit” of Psalm 34 and also with the phrase “poor in spirit” of Matt 5:3. Yeshua was teaching “the good news of the kingdom” which was, simply put, care for your fellow man in the spirit of tzedakah, or acts of righteousness, or acts of kindness. This was in accordance with the commandments contained in Torah in passages like Leviticus, chapter 19, which we know was characterized by its verse 18, “…thou shalt love thy neighbor as thy self”; and Deuteronomy 15:7-11 characterized by the verse, “I command you, you shall open wide your hand to your brother, to your needy, and to your poor in the land.”

Yeshua’s yoke was Torah and the teachings of Torah (Genesis, Exodus, Leviticus, Numbers, Deuteronomy.) and everythong he taught was Torah. In doing this he describes himself as being “meek” – uncompromisingly righteous; and “lowly at heart” – uncompromisingly obedient to God’s word.

Who are the “poor in spirit”? Those who are uncompromisingly obedient to God’s word.

“…Poor in spirit…” is parallel to humble in spirit, broken in spirit, which means one who is sorrowful for his sins, who has repented of his sins, who has turned to God, who loves His word and who keeps His commandments.  Dr Roy B. Blizzard

Some great books to read: Understanding the Difficult Words of Jesus by Dr Roy Blizzard; Mishnah and the Words of Jesus by Dr Roy Blizzard; Jesus by David Flusser; Jewish Sources in Early Christianity by David Flusser.

THE WILL OF THE LORD: NEW INSIGHTS INTO ROMANS 12:1-2

THE WILL OF THE LORD:

NEW INSIGHTS INTO ROMANS 12:1-2

WILLIAM V. MCDONALD Ph.D.

In Romans 12:1-2 Paul addressed non-Jewish believers concerning the subject of being transformed by a renewed mind. His instruction began with a strong pleading to present their bodies as a living sacrifice, holy and acceptable to God. Paul’s model for such an appeal was none other than the Messiah Jesus Christ, who, in John 6:38 provided the specifications (Perat) to the general rule of Romans 12:1-2 (Kalal) addressing the rabbinic hermeneutics for transformation by a renewed mind. The source of Paul’s admonition is Leviticus 1: 2-4.

Paul writes in Romans 12:1-2:

 I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God. (KJV)

Therefore, I urge you, brothers, in view of God’s mercy, to offer your bodies as living sacrifices, holy and pleasing to—God this is your spiritual act of worship. Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is-his good, pleasing and perfect will (NIV).

 

In Romans 12:1-2 Paul’s hermeneutical principles can only be discerned by understanding the cultural setting within the Jewish sources. What did Paul mean when he said, “by the mercies of God, present your bodies as living sacrifices?” This phrase stirs up age old controversies relating to Paul’s intended meaning in these verses. Determination of what Paul meant or means, is at the heart of higher biblical criticism. In fact when this text is properly translated these verses provide profound spiritual insights for the globalization of the twenty first century church.

Reorientation from Hellenic to Hebraic Methodology

Unfortunately the Hebraic methodology, for the most part, was not considered a serious analytical tool among many higher scholastic disciplines. It remained largely ignored by the German theological schools of the eighteenth, nineteenth, and twentieth centuries.  One scholar among many, who promoted the thesis that any connection between the OT and NT was based upon a history of failure, was Rudolf Bultmann. Thus “some scholars have posited the problem of the relationship between the Testaments by designating the OT in fact as a book of a non-Christian religion.” Therein, the analytical influence of the enlightenment period produced little to no academic research aiding in understanding the NT from a Hebraic perspective.  

There should be no doubt concerning Paul’s Hebraic methodology.  Any efforts to interpret Romans 12:1-2 without examining these verses from a rabbinic perspective will undoubtedly produce textual misrepresentation. Paul’s calling was to take a message to the pagan world, where converts would be grafted into the olive tree of Israel (Rom. 11:17, 19, 23, 24). The image of being grafted into the olive tree establishes that the branch is co-dependent upon the root for faith and nourishment. Thus, without understanding their historical and theological connection to the root, non-Jewish believers will struggle in finding their true purpose as it relates to the teachings of both Jesus and Paul.

It is indeed a fact that the mind-set of Paul in Romans 12:1-2 is clearly Hebraic and his philosophical position can be completely understood within the Jewish setting of his day. Paul is not advancing a Hellenistic agenda as German academics have proposed.   

In verse 1 Paul utilized the phrase, “In view of God’s mercy,” The word mercy has a basic connection with Matthew 5:7: “Blessed are the merciful.” The Hebrew word for mercy, rakom, means compassion, or compassionate, and is “a less moralistic version of the term.” In Matthew 5:7 “mercy” also has to do with “the one who, confessing his sins and forsaking them, obtains mercy.” Thus to obtain mercy is to obtain forgiveness as of sin(s); therefore, he who shows compassion in forgiving will also obtain forgiveness. In view of God’s compassionate forgiveness of sin, Paul’s instruction was that the believers offer their bodies as living sacrifices. Modern Hellenistic scholars interpret this phrase as a type of worship or praise to attain transformation by a renewed mind. According to Jewish thought, “presenting one’s body as a living sacrifice” captured the vision of the highest mystery of God’s redemptive purpose. Paul, a Jewish theologian, drew upon the sacrificial structure in Leviticus 1:2-4. It is a sacrificial system that is repeated today in Jewish daily prayers. 

Paul’s Hebraic Understanding of the Sacrificial System

According to Paul, the act of obedience in presenting one’s body as a living sacrifice activates the process of cleansing and purification. Paul utilized Leviticus 1: 4 in a philosophical way; his instructions embraced both the type and the anti-type concept. Both Romans and Leviticus required each male to place their sins upon the unblemished male sacrifice thus activating a spiritual law. These actions satisfied the requirement for a relationship with a Holy God. 

At this early stage in the spiritual development of the nation, the Israelites had no knowledge of their divine God or the statutes of the Decalogue. Paul, a student of Gamaliel, was trained in the study of Jewish culture and that of oral traditions. Leviticus 1:2-4 provided Paul with a synthesis of faith and practice for Romans 12:1-2. Thus, the book of Leviticus represents a two-fold theme designed to instruct the people in finding their way to God and the walk he demands.

In Exodus 18:1 – 20:23 a structured judicial system was recommended to Moses as he prepared the people for the revelation at Mt. Sinai with the giving of the Decalogue, which they accepted. The stipulations in Leviticus provided instructions that were designed to aid the Israelites during this developmental stage in learning to know their God. It is clear the people knew very little about God. Therein, these instructions introduced at Mt. Sinai began a process of building relations between the people and their God. While Leviticus is a book of purification or holiness, it is also a book in which a transcendent God could be present with his people. Upon the Israelites’ arrival at Mt. Sinai one fact was glaringly clear: their awareness of the Lord’s nature was extremely limited; they knew nothing of their God. The task before the Lord was clear to reveal the redemptive aspect of his Deity. 

Moses, on behalf of the Lord, was confronted with a number of major challenges. No less was the need to bring an unholy people into relationship with Deity. It is instructive that the Lord chose to address the people at the levels of their understanding. They were entrenched within the civilization of cultic worship and practices; for them it was a common part of daily life. The Torah takes into account the cultural necessities of the people and the utilization within the Decalogue to address these needs.   

Concerning this issue, the Jewish sages stated: “the sacrificial system teaches one to act toward God in the best way possible.” Paul is completely aware of his historical and cultural history; he connects Romans 12:1-2 with that of the holy book of Leviticus. Onkelos’ references the sacrificial offering as “the most significant sacrifice that could be brought in the Tabernacle UNBLEMISHED.” According to Leviticus 1:3-4:

If one’s offering is an elevation-offering from the cattle, he is to offer an unblemished male; he is to bring it to the entrance of the Tent of Meeting, voluntarily, before Hashem. He shall lean his hand upon the head of the elevation-offering; and it shall become acceptable for him, to atone for him.

In Romans 12:1, Paul makes a very important connection between two Hebrew words in Leviticus 1:3-4. First the offering in v. 3 must be tamim, unblemished, and secondly, it is to be brought into the Tent of Meetings, implying the act of presenting the offering. The connection of Romans 12:1-2 with Leviticus 1:3-4 highlights the offering as it is presented voluntarily; this link is seen in Paul’s word “present” your bodies. Paul continues his association by comparing the Hebrew word lirtzono or ratzon from the root ratza which has the meaning of goodwill, favour, acceptance, and will.

Without a doubt the connections of the unblemished male animal is a type which represents the Messiah who removed sin, and redeemed all mankind. The interesting part of this comparison is the word “acceptable” in v. 4 which is the Hebrew word nirtza of the same root, and appropriately can also be translated as “God’s will.” Thus, according to the Hebraic mindset, only that which is acceptable is equal to or the same as the will of the Lord. In this simple act of presenting an unblemished sacrifice, Yahweh aids spiritually deprived individuals by doing for them that which they were incapable of doing for themselves, i.e., establishing relationship between a divine God and his people.

If the above acts appear to be questioned among scholars, according to Walter C. Kaiser’s A History of Israel “The disagreement among scholars is not so much over the ‘facts’ in the field; rather, it is over how one should interpret those facts, and with what sorts of presuppositions one may legitimately approach the study of the Old Testament.”

A New Testament with an Ancient Concept

When Paul writes in Romans 12:1, “that you present your bodies as living sacrifices,” he draws upon Leviticus 1:3-4. The Hebrew word for sacrifice/offering is carav, and means to come near, implying that  “the person bringing an offering does so in order to come close to God, to elevate his level of spirituality” (Rom 15:16). Paul states: “this is your spiritual act of worship” (NIV).  According to Paul each individual presents his or her body as a sacrificial offering to fulfill the process of purification. During this procedure the believer’s will is slowly being united to and transformed into God’s will. Paul interprets this process as a spiritual transformation that takes place by a renewed mind based upon obedience.

Paul writes in v. 2, “do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind,” which philosophically can be comparable to Leviticus 1:3. In verse 3 the Hebrew text used the words korban olah, or “that which goes up,” referring to the burnt offering, and according to Onkelos it is more important to understand “the details of how the sacrificial function were implemented” than their meaning. The sages translate the phrase as burnt offering for two reasons, the offering is completely consumed on the altar and it ascends to heaven (Rashi and Radak). Nachmanides and ibn Ezra state, the offerings are presented when sinful thoughts arise or (“go up”) in the mind.

Thus the general rules of offerings were given to the people at Sinai. These statutes were standards designed to bring about relationship between individuals and also between them and the Lord. Moses came near the mountain to receive the memra [word or wisdom] of the Lord, and to present the instructions (Torah) of his covenant to the people. According to Leviticus 1, the purpose of the offerings was to draw the people close to the Lord. The sacrifices were divided into various categories based upon propitiatory and dedicatory offerings.

It is the dedicatory offering that has special interest for this study. The burnt offering is also known as Elevation-Offering which is “brought voluntarily, and it may be brought to the Temple even by non-Jews (Chullin 13b, Isaiah 56:7).” The Hebrew word for offering, olah, often is translated with various meanings. However, Ramban, Ibn Ezra, and R’ Bachya “hold that the name refers to the sin for which one generally brings the offering. It atones for sinful ideas or thoughts, which come up in a person’s mind or imagination.”

In the sacrificial worship system the mercy seat represented the place where the highest acts of atonement were performed. The high priest sprinkled the blood of the sacrifice on the mercy seat (Ex. 16:15) making atonement for the priest and all the people (Lev. 16:1-34). God’s grace was manifested toward a sinful people in the sacrifice. In the expiatory sacrifices of Israel, two results can be seen: by self-humiliation and reparation divine justice is satisfied and atonement is made to the wrath of God. Therein, the sinner’s state of defilement and sin is exchanged for one of purity.

The book of Leviticus provides detailed instructions on the sacrificial system such as the cutting of the inner organs as it is totally consumed on the altar. The dedicatory aspect of the offering embraced obedience, as the presenter of the offering displays a releasing of the will in order to be accepted (Gen 22:1-13). When Noah departed the ark he immediately offered a burnt offering to the Lord. This was a clear indication that Noah was in complete fellowship with the Lord. Onkelos interprets Genesis 8:21 as “The Lord accepted his sacrifice with favor” it also acknowledges how the Hebrew text interprets the same passage; “the Lord smelled the soothing odor.” However, He accepted the offering and it was pleasing to him.” According to the Artscroll Tanach Series, Bereshis, interprets it as an obvious metaphor. In Rabbinical teachings the offering given by Noah also brought about the study of God’s anthropomorphic expression into the text. In v. 21 the passage stated: “The Lord smelled the pleasing aroma, and the Lord said in His heart.” Noah’s positive experience in v. 21 was predicated on his obedience to the will of God, which is also seen in three other places (6:2, 7:5, and 7:9).

Paul’s linguistic and rabbinic abilities are clearly seen as he refers to the act of presenting one’s body as holy and pleasing/acceptable unto God. Twice in the text special emphasis is placed on the results of obedience as meeting a spiritual standard that pleases the Lord. In Romans 12:1-2 the request sets in motion the general rule, “present or offer your bodies,” resulting in the surrendering of the individual’s will, the specification. Paul understands how the act of obedience was the key to having a transformed life and an intimate relationship with the Lord.

When the Council of Jerusalem was called to address the issues concerning the new gentile converts becoming a part of the fellowship, the Jewish believers chose not to impose upon them circumcision, which was a sign of the Abrahamic covenant. Instead they selected the Noahic covenant (Gen. 8:20-9:17) as the only requirements for being accepted into the community of faith (Acts 15:20). Paul’s strict education in the law of the fathers made him uniquely prepared to serve in his calling to the gentiles. It is very possible that Paul used Romans 12:1-2 to fulfill a statement found in Oral law. From Avoth 2, Mishnah 4: “He used to say, Do His will as though it were thy will that He may carry out thy will as if it were His will. Nullify thy will before His will in order that He may annul the will of others before thy will.”

Paul was fluent in his understanding of Torah and undoubtedly aware of the teachings concerning Abel in Genesis 4:3-5. Abel’s sacrifice suggests he had no confidence in presenting an offering from his material substance. The sages teach that Abel was completely devoted to God, and as a result, he was ready to offer all of himself in addition to his animals. Therefore, his sacrifice was so much more acceptable.” Abel’s sacrifice was given in the humility of the spirit, thus making his offering more acceptable. Again, the  sages remark: “the Lord turned to Abel and to his offering which was the way that God showed His regard for pleasing sacrifices, as He also did in the Tabernacle [Lev. 9:24], and with Elijah [1 Kings 18:38] (B’chor Shor).”

Conclusion

Paul’s words in Romans 12:1-2 were not just statements to aid the spiritually deprived; they were statements embracing the historical foundational structure, to which all religious relations were established by the Lord. The general rule (Kalal) of Romans 12:1-2 could only be understood by examining the historical foundation on which all faith and practice are founded, the specifications (Perat). The perfect example of this reality was and is none other than Jesus the Messiah, who thought it not beneath himself to live his life by the will of God even unto death.

The Lord’s idea of a nation was rooted in his will. The moral and the ceremonial instructions are equally binding for both represent the will of God, and when implemented revelation was always the result. Paul, confronted with the same task Moses had at Mt. Sinai, brings the people into relationship with a Holy God to fulfill his will. 

 

BIBLIOGRAPHY

 

Bauer, Walter.  A Greek -English Lexicon of the New Testament.  Chicago: The University of Chicago Press, 1979.

Blackman, Philip. Mishnayoth, Oder Nezikin. Vol. IV. New York: Judaic  Press. New York, 1963.

Brown, Francis F., Driver, S.R., and Briggs.  The Brown-Driver-Briggs Hebrew and English Lexicon.  Peabody, Mass: Hendrickson Publishers, 1997.

Dalman, Gustav.  ed., The Delitzsch Hebrew Gospels: A Hebrew/English Translation.  Mansfield, MO: Vine of David,  2011. 

Drazin, Israel, and Wagner, Stanley M.  Onkelos on The Torah: Understanding the Bible Text: Leviticus.  Jerusalem: Gefen Publishing House, 2011. 

Ervin, Howard M.  Theology of the Old Testament.  Tulsa, OK: Oral Roberts University, 1990. 

Hasel, Gerhard.  Old Testament Theology: Basic Issues in the Current Debate.  Grand Rapids, MI: William B. Eerdman’s Publishing Company, 1972. 

Kaiser, Walter C.  A History of Israel: From the Bronze Age Through the Jewish Wars.  Nashville, TN: Broadman and Holman Publishers, 1998. 

McDonald, William V.  A Hebrew Text in Greek Dress: A Comparison and Contrast between Jewish and Hellenistic Thought.  Austin, TX: New Life Ministries Inc, 2014. 

Roberts, Matis.  Trei Asar: A New Translation with a Commentary Anthologized from Talmudic, Midrashic, and Rabbinic Sources: The Twelve Prophets. Vol. 1: Hosea, Joel, Amos, Obadiah, and Jonah. Artscroll Tanach Series.  New York: Mesorah Publications, 1995.

Scherman, Nosson and Goldwurm, Hersh, trans., Vayikra/Leviticus: ArtScroll Tanach Series. New York: Mesorah Publications, 2003.

Scherman, Nosson and Zlotowiz, Meir.  The Chumash: The Stone Edition, Vayikra/Leviticus. The Artscroll Series.  New York: Mesorah Publications,  2013. 

Young, Brad.  Paul the Jewish Theologian: A Pharisee among Christians, Jews, and Gentiles.  Peabody, Mass: Hendrickson Publishers, 1997.

 

Gustav Dalman, ed., The Delitzsch Hebrew Gospels: A Hebrew/English Translation (Mansfield, MO: Vine of David,  2011), 353.

Brad H. Young, Paul the Jewish Theologian: A Pharisee among Christians, Jews, and Gentiles (Peabody, Mass: Hendrickson, 1997), 2. Paul calls himself a Pharisee. We should listen to what Paul tells us about himself. In fact, there is no evidence anywhere in the New Testament that he departed from his firm convictions as a Pharisee. Paul was a Jewish theologian who anchored his beliefs in the Hebrew Bible and the teaching of his eminent mentors in Jerusalem. He is a Hebrew of the Hebrews rather than a Hellenist of the Greeks.

 

[3] Gerhard F. Hasel, Old Testament Theology: Basic Issues in the Current Debate (Grand Rapids, Mich: Eerdmans, 1972), 37. The distinction between what a text meant and what a text means is at the core of the most fundamental problem of OT theology, because “what it meant” is not simply discovering the meaning of the Biblical text within its own canonical Biblical context; it is historical reconstruction.

 

[4] Hasel, 146.  To the Christian “the history of Israel is not history of revelation.” “Thus the Old Testament is the presupposition of the New” and nothing more nor anything less. Bultmann argues for the complete theological discontinuity between the OT and NT. The relationship between both Testaments “is not theologically relevant at all.” Nonetheless this history has, according to him, a promissory character precisely because in the failure of the hopes centered around the covenant concept, in the failure of the rule of God and his people, it becomes clear that “the situation of the justified man arises only on the basis of this miscarriage [Scheitern],” 147.

William V. McDonald, A Hebrew Text in Greek Dress: A Comparison and Contrast between Jewish and Hellenistic Thought (Austin, TX: NewLife Ministries, 2014), 149. A contemporary Hebraic translation of Matthew 5:7 might better read: Blessed are those who are forgiving, for they shall be forgiven.”149.

Israel Drazin and Stanley M. Wagner, eds., Onkelos on The Torah: Understanding the Bible Text: Leviticus (Jerusalem: Gefen , 2011), xxix. Since the general population thinks that they need to perform some kind of exculpatory act to remove sin, they can do this through the sacrifice, and especially by the requirement that the guilty party place his hands upon the sacrificial beast and verbalize his wrongdoing;he will imagine that by doing this his guilt is being transferred to the animal. 

Matis,Roberts, ArtScroll Tanach Series, Trei Asar: The Twelve Prophets Vol. 1: Hosea, Joel, Amos, Obadiah, Jonah (New York: Mesorah , 1995) , 29.  “Thus, in exchange for your commitment to righteousness and justice, I will bestow upon you the gifts of benevolence and mercy. For if you act justly with your fellow man, I, in turn, will deal justly with the downtrodden and have mercy upon them. And for acting righteously beyond the letter of the law, I, too, will be benevolent with you to a degree far exceeding that which you earn with your merit. In exchange for your faith in Me and My Torah, upon which is based your commitment to following My statutes, I will reveal My presence to you in a manner that will allow you to actually Know Me, beyond the shadow of a doubt, so that you will no longer require blind Faith in order to serve Me.”

 

[8] Drazin and Wagner,  Onkelos, xxvi. The sacrificial acts, such as the slaughtering and the placing of one’s hands on the animal, have a powerful psychological impact upon the person who is making the offering and prompt him to realize the significance of his life and misdeed.

Drazin and Wagner, Onkelos, 5. The sages generally translate it either as “burnt offering,” because it is totally consumed on the altar, or as “elevated offering,” because it completely “ascends” to heaven, or because the offering is brought when sinful thoughts arise (“go up”) in one’s mind.

 

[10] Nosson Scherman and Hersh Goldwurm, trans., Vayikra/Leviticus, ArtScroll Tanach Series (New York: Mesorah: 2003), 51.

 

[11] Francis Brown, Samuel Driver, and Charles Briggs, eds., Brown-Driver-Briggs Hebrew and English Lexicon: (Peabody, Mass: Hendrickson, 1997), 953.

Walter C. Kaiser, Jr, A History of Israel: From the Bronze Age through the Jewish Wars (Nashville, Tenn.:  Broadman and Holman Publishers, 1998), 1- 2.

 

[13] “That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost.”  The NIV/KJV Parallel Bible, Romans (Zondervan: Grand Rapids, Mich., 1985), 1412.

 

[14] Walter Bauer, A Greek-English Lexicon of the New Testament (Chicago: The University of Chicago, 1979), 476.

 

[15] Drazin and Wagner,  Onkelos, xxiii. The prophets were explaining that God accepts sacrifices only when they are combined with proper conduct…The Midrash Sifra 9 declare, “It does not matter whether a man brings a large offering or a small one provided that he directs his heart to heaven.” This assertion could be hinting that God does not want sacrifices, only proper behavior, xxiii.

Drazin and Wagner, Onkelos, 2. Instead, the translation usually simply repeats the biblical word, as here for Korban, “offering,” and later for nouns such as  olah, discussed in verse 3, which is usually rendered “burnt offering” in English. Bechor Schor writes that by stating “If a person brings…an offering,” the Bible allows the offering of non-Jewish sacrifices in the Tabernacle and the later Temple, as stated in the Babylonian Talmud, Nazir 62a., 3.

Scherman  and Goldwurm, Artscroll Tanach Series Vayikra/Leviticus,  49.

Nosson Scheman and Meir Zlotowiz, The Chumash: The Stone Edition, Vayikra/Leviticus. The Artscroll Series (New York: Mesorah, 2013),  3.  R’ Hirsch comments that the name derives from its purpose, which is to raise its owner from the status of sinner and bring him to a state of spiritual elevation.

 

[19] Howard M Ervin, Theology of the Old Testament. Sacrificial Worship: (Tulsa: Oral Roberts University, 1990) “the commonest expression for making atonement is Kipper, cover over, pacify, make propitiation.Underlying all these offerings there is the conception that the persons offering are covered by that which is regarded as sufficient and satisfactory by Yahweh (Liv. 16:30)

Scheman and Zlotowiz, Artscroll Tanach series, 279.   Hirsch notes that raycha, odor, and nichoah, pleasing, are listed by the Talmud as two separate requirements (Zevachim 46b). He interprets raycha as the sort of knowledge converged by the sense of smell: a suggestion from afar. Thus raycha indicates a hint of a person’s intentions. Nichoah indicates total compliance with the will of God. This raycha nichoah  means: a hint that the bringer of the offering is prepared to comply with God’s will. This is the only time in Scripture where the positive article He the is used in connection with an offering. This is to indicate that Noah’s sacrifice was in a class of its own because he was the forerunner of reborn human life and was now dedicating the entire future of the race to God’s service.

Philip Blackman, Mishnayoth, Oder Nezikin. Vol. IV, (New York: Judaic, 1963), 498.

 

[22] Nosson Scherman and Meir Zlotowiz ArtScroll Tanach Series, Bereishis, 145. “For Abel took of the very best firstlings of his flock. He who brings the first and the best, places his relationship to God in the foreground; for him this relationship is the first and most important. Everything else in life is secondary (Hirch), 145.

 

[23] Scherman and Zlotowiz, ArtScroll, Bereishis, 145.   “The verse does not read to Abel’s offering’: Able himself was pleasing and so was his offering (Sforno); for as Hak’sav V’haKabballah explains, it was not merely the better quality of Abel’s offering that made his sacrifice more acceptable, and Cain’s less; it was their conduct that was decisive, 145-146.

Linen and Wool

 The Bible teaches us that we should not wear a garment mingled with linen and wool. What does that mean?

 

LEVITICUS 19:19

“…Thou shalt not let thy cattle gender with a diverse kind: thou shalt not sow thy field with mingled seed: neither shalt a garment mingled of linen and woolen come upon thee.”

The question was asked, “What does it mean? Should we not wear garments mingled with linen and woolen and how does that affect me today?” This is a really good question and when I asked those to whom I normally turn when I am faced with questions like this, I received an overwhelming, “I don’t know.” So I dug around a little and here is my take on this subject.

 

Firstly there are a few “could be’s”. One explanation could be that different threads or fabrics like linen and wool would react to wear and shrinkage in vastly different ways and combining them could lead to premature damaging of the cloth. This very practical reason could have greater spiritual meaning as we consider all of the possible meanings of this portion of scripture and we’ll get to that as I share my thoughts with you in the course of this article.

The second ”could be” is that it could very well be linked to superstition and paganism. Perhaps the combining of linen and wool had some more sinister significance than is apparent to us at first reading – perhaps it was linked to the warding off ‘spirits’ or perhaps providing some special power or invoking some special favor from a deity worshiped at that time. The same could be true of letting cattle gender with diverse kind and sowing mingled seed in one’s field. Perhaps these practices were linked to the worship of some deity other than Yehovah. The truth is that if this is so, it is an explanation lost in antiquity but one which may have made perfect sense to the people of the time.

Then again, it could simply be a reference to common practice of the day in an agricultural setting. These might have been things that these rural people just knew not to do; you didn’t mix linen with wool because of the danger of the fabric tearing under wear and with shrinkage; you didn’t let your cattle gender with a diverse kind because it destroyed the integrity of the breed and you didn’t sow your field with mingled seed because it made it difficult, if not impossible to harvest effectively. These people were farmers, perhaps these things were common knowledge to them and the writer was using them as an illustration for the point he was making in these chapters. Each of these can be of spiritual significance once we understand the gist of what these few chapters, in particular, are all about

How does this bare on our interpretation of verse 19?

Before I go there let me say this: “There are two ways that you could approach this verse (19). You could take these instructions literally or you could find some figurative or metaphoric meaning in what they have to say.

Now you might take these instructions literally just as the orthodox Jews and Hasidic Jews take the tenants of Deut 6 literally : “…and thou shalt bind them for a sign upon thine hand and they shall be as frontlets between thine eyes.”, and it would probably do you no harm to do so, but personally, I don’t believe that these verses were meant to be taken literally but to be interpreted figuratively. [This is my personal belief] I believe that binding the words of Torah “as a sign upon your hand” had something to do with remembering Torah during the day while you were working with your hands and keeping them “as frontlets between your eyes” meant that you did not lose sight of Torah (kept it in the forefront of your mind) throughout your day. In the same way, writing “them on the doorposts of your house” had something to do with remembering Torah every time you entered your home and every time you allowed a stranger into your home and writing them “on your gates” meant that you remembered God’s commandments, his statutes and ordinances every time you left your home and walked out through your gates so that you would not be defiled by the world into which you were to enter.

Personally, I think that the explanation lies somewhere in the previous chapter. Remember that the Tenach (Torah, Nevi’im, Ketuvum) [Torah, Prophets and Writings] were only divided into chapters in about 1205 and so chapter 18 is very much a part of chapter 19. Let’s read some of what it says in chapter 18 as an introduction to understanding 19:19.

 

“Defile not yourselves in any of these things: for in all these the nations are defiled which I cast out before you: And the land is defiled: therefore I do visit the iniquity thereof upon it, and the land itself vomiteth out her inhabitants. You shall therefore keep my statutes and my judgements, and shall not commit any of these abominations: neither any of your own nation, nor any stranger that sojourneth among you: (For all these abominations have the men of the land done, which were before you, and the land is defiled.”

 

The references leading up to this statement are clearly references to pagan practices but those following are just as applicable and are warnings and instructions to stay away from pagan practices. Yehovah commands us not to follow after the ways of this world but to follow his statutes, judgements and commandments. Then verse 2 of chapter 19:

 

“…you shall be holy as I the Lord (YHWH) am holy.”

 

What does it mean to be holy? The Hebrew word here comes from the root word “qadash” which means, ‘to be, to make ceremonially clean or morally clean. It can also mean to dedicate or consecrate oneself or to sanctify (set apart for a specific purpose) oneself. In short, to be different. Different from those around you and you will do it by obeying his commandments, statutes and ordinances and by not following after the ways of the people living in the lands you are to possess.

What is God telling the Israelites in these chapters? He is telling them not to follow after the ways of the pagan world into which they were to be plunged. These ways were totally opposed to the ways of Torah and God YHWH sets out clearly what we are and are not to do. It is about being different from the world around us. It is God YHWH telling us that his ways are totally opposed to those of the pagan world. It is God YHWH telling us that in no way, shape or form do we belong together or in any way united with the ways of the pagan world. [Here I imagine God saying: “Let me give you an illustration to which you can relate.”]

 

It would be like a garment made of linen and wool – they don’t belong together and the garment would eventually be destroyed because of it; it would be like letting your cattle gender with a diverse kind, the integrity and the purity of the breed would be defiled and the result would be half-breeds which would be good for nothing; it would be like sowing your fields with mingled seed and then trying to coordinate a harvest of plants which would mature at different times and which would affect the integrity of the other and be almost impossible to harvest without spoiling one of the crops.

 

Shalom

 

Stewart Diesel-Reynolds, MA

Intimate In-depth Bible Study Opportunities

There will be two upcoming very special and unique Bible study “get-togethers” April 28, 29 and May 25, 26 with Dr. Roy Blizzard.  The get-together will be held in Joplin, MO at Dr. Blizzard’s residence.  They will be held all day Saturday and Sunday from 9am-6pm and strictly limited to 8 participants at $300 per person or $500 per couple.  If you are interested you may call or email Dr. Blizzard at roy@biblescholars.org for details and registration.  Hurry as this is a unique opportunity for a full two days of in depth Bible study strictly limited to 8 participants.

Who Is My Enemy?

In Mathew chapter 5:43 Jesus says “you have heard that it has been said thou shalt love thy neighbor and hate thine enemy”.  We have had this idea of love you enemies preached to us for as long as we can remember.  It has been the reason for the doctrine of pacifism and the reason why many have been a-posed to war and have gone to great lengths to avoid the draft.  All of this seems very strange and is in fact in conflict with Jewish Law that states “If one comes to kill you be first and kill him”.  This in Sanh. 72a.  This statement seems to run counter the teachings of Jesus in Matthew 5:43 until one investigates it thoroughly.  The question is what is Jesus really saying.  When one looks at this passage in the Greek text we note that the word for enemy is the Greek word “ekthros”.  In Thayers Greek English lexicon ekthros is simply defined as hated or hateful.  However, if one goes to Liddell and Scott’s Classical Greek English lexicon you will find there are three Greek words for hated.  The first is ekthros but the second is polemios, which means one who is actively at war with you.  The third is dusmenis which means one who has long been alienated and refuses to be reconciled.  A closer examination of ekthros states that an ekthros is one who was previously a philos (lover) but who is alienated.  All of this is very interesting especially when one examines this in the Hebrew texts instead of the Greek.  To do so I want to take you to the Mishnah Order Nezekin and Tractate or Chapter Sanhedrin Chapter 3 Mishnah 5, which states a friend or an enemy is ineligible (to serve in a court of law).  By friend is meant ones best man (the bride’s agent).  And by enemy is meant anyone that had not spoken with him through enmity for three days.  In other words an enemy according to the Hebrew text is one that was previously a friend and has been alienated and not spoken with the individual for three days.  In other words this statement of Jesus has nothing to do with pacifism nor is it an injunction against self defense or war.  As a matter of fact Jewish Law is rife with passages and/or injunctions that speak of self defense and/or punishment to be meted out against those guilty of some breach of law.  In this regard there is another passage I want to call to your attention, one that without a knowledge of Hebrew is quite difficult to understand.  In Matthew Chapter 5 starting with verse 21 it says “you have heard that it was said by them of old time “you shall not kill and whoever shall kill shall be in danger of judgement.  But in the Hebrew text it says you shall be in danger of the bet din.  The next verse states that I say unto you that whoever is angry with a brother without a cause shall be in danger of the san herding.  And whosoever shall say thou fool (naval) shall be in danger of the fires of gehinom.

What does that all mean?  Without a knowledge of Hebrew you would have no idea.  First of all it talks about the Sanhedrin and in Judaism there are three Sanhedrin.  One is the small Sanhedrin or the bet din, which is a congregational court of only three judges.  The second Sanhedrin consists of 23 judges and the great Sanhedrin consists of 71 members.  Each Sanhedrin judges certain specific offenses and all of the laws regarding the number of judges and a specific offenses each Sanhedrin judges are listed in the tractate Sanhedrin.  This is the first injunction referring to a transgression of such offense that the one violating the injunction is deemed worthy of eternal punishment.  But what is a naval?  Who would know from a simple reading of this passage in Matthew either in English or Greek?  The fact it mentions the naval is a specific indication that this information was communicated originally, not in Greek but Hebrew.  In the book, Every Man’s Talmud, by Abraham Cohen on page three he explains “whether atheism, in the sense of the dogmatic denial of God’s existence was excepted by anybody in Rabbinic times is doubtful; But both in bible and Talmud the concern was with the practical atheist who conducted his life as though he would never be held to account for his deeds.  In biblical literature the statement ‘there is no god’ is made by the naval, i.e. the morally corrupt person who, while acknowledging the existence of a creator, refused to believe that he was at all interested in the actions of his creature.  That’s in Psalms 14:1 and also 53:1.  His counterpart in the Talmud is apikoros, or epicurean, who likewise denies the fundamental principal of religion (BB16b) by his abominable conduct.  TheRabbis define the atheist as one who affirmed “there is no judgement and no judge (gen.R.266)” in the universe irrespective of his disbelief in the existence of God.  The use of the term epicurean in this sense is already found in Josephus who refers to this type “as men who cast providence out of human life and who do not believe that God takes care of the affairs of the world, nor that the Universe is governed and continued in being by that blessed and immortal nature, but say that the world is carried along of it’s own accord, without a ruler and guardian.” (Antiq.x.xi.7).

Without a knowledge of Hebrew and Jewish texts this passage would remain a mystery.  In light of the Hebrew text in tractate Sanhedrin it is apparent that the passage in Genesis 5:43 is not directed toward pacifism nor an injunction against war or self defense.

Methods and Techniques of Archaeology

Another great video we dug up by Dr. Roy Blizzard on the methods and techniques of archaeology given at the Western Heritage Museum in Hobbs, N.M., Calvin Smith, the executive director, and who was the first director of the Spindletop Museum. He developed the Gladys City Boomtown open air museum for Lamar University in Beaumont.

2018 Israel Study Tour

Download June 2018 Israel Trip

Israel Study Abroad Seminar

June 1- June 17, 2018

Proposed Itinerary

(Subject to change depending upon conditions at the time)

Join Dr. Roy Blizzard, Bible Scholars and Canaan Tours for a unique and comprehensive study-travel abroad trip.  We have designed a special itinerary that will allow you to see what the ordinary tourist to Israel would never have the opportunity to see.  Our program is for 17 days and includes a 1 day visit to Petra in Jordan.  The itinerary will be as follows below and our prices are yet to be determined but we are attempting to offer to you the lowest possible price for such a comprehensive program.

 

  Daily Schedule

 

Day 1 – Departure will be on Friday, June 1, 2018 departing from New York to Tel-Aviv.

Day 2 – June 2 – Arrive in Israel and transfer to deluxe coach and to our hotel for the night.

Day 3 – June 3 – We will begin our study program at Tel Qasile which was excavated in 1968. Here we learn about the only Philistine temple ever excavated and view numerous artifacts from the excavation. From Tel Qasile, we will proceed north along the coastal plain to Caesarea to visit the magnificent ruins a site of numerous historical events.  We will continue along the coast north to Mount Carmel and visit the most significant early man site in the world at the Carmel caves.  We continue to Haifa through the Valley of Zebulon on to Tiberius and the Sea of Galilee where we will spend the night at the Prima Gailee in Tiberius.

Day 4 – June 4 – From Tiberius we will journey along the eastern coast of the Sea of Galilee to the magnificent fortress of Gamla, also known as the northern Masada.  From Gamla we proceed north to the Syrian border near Mount Hermon and stop at the beautiful crater lake known as Birket Ram.  We will descent from the Golan Heights into the Hula Valley and visit the ruins of the crusader fortress of Nimrod.  From Nimrod we will descend to the territory of ancient Caesarea Philippi to the head waters of the Jordan River at Banias.  From Banias we will continue to Tel Dan, the northern limits of Israel in ancient times.  From Dan we will proceed down the Hula Valley to return to Tiberius for the night. 

Day 5 – June 5 – From Tiberius we will journey to Katzrin, an ancient city from the time of the Talmud.  From Katzrin we will journey to Capernaum, the home of Peter, James and John and also for a time the home of Jesus.  From Capernaum we will travel to Korazim, one of the cities cursed by Jesus, and on to Hazor.  From Hazor we will journey to Safed before returning to Tiberius to spend the night.

Day 6 – June 6 – From Tiberius we will journey through the Turan Valley to Sepphoris, the traditional childhood home of Mary the mother of Jesus.  From Sepphoris, we will pass through Nazareth, the childhood home of Jesus, on our way to Megiddo.  From Megiddo we will continue north to the ancient necropolis of Bet Shearim.  From Bet Shearim, we will travel north to the ancient city of Akko and journey farther north to the Israeli-Lebanese border to Rosh HaNikra where we will visit some very interesting chalk caves along the Mediterranean Sea.  From Rosh HaNikra we will return to Tiberius through the beautiful mountains of Northern Galilee.   

Day 7 – June 7 – We leave Tiberius and journey south to the magnificent crusader fortress Belvoir, also known as the Star of Jordan.  We will continue down the Jordan Valley to the magnificent site of Bet Shean, one of the most magnificent archaeological sites in Israel.  From Bet Shean, we continue down the Jordan Valley past the Old Testament Jericho, New Testament Jericho and on to the Dead Sea.  We will stop to visit in Jericho if the political situation allows.  At the Dead Sea we will visit at Qumran where the Dead Sea Scrolls were found and proceed along the coast of the Dead Sea to Ein Gedi and to our hotel at the Dead Sea where we will spend the night Prima Oasis Dead Sea

Day 8 – June 8 – It will be an early morning departure to visit Masada, Herod’s magnificent fortress on the Dead Sea.  We will continue to Ein Gedi and, hopefully, have the opportunity to climb up to the beautiful water fall descending into the Wadi David.  It was here that David hid in the caves from Saul.  From Ein Gedi we will proceed south through the Aravah all of the way to the Red Sea and our hotel along the shore of the Red Sea at Eilat, Prima Music at Eilat.

Day 9 – June 9 – We will have a unique opportunity to cross over into Jordan from Eilat and drive about two hours to the [image error]
magnificent city of Petra.  Petra is one of the most unique and important archaeological sites in the world.  We will have the opportunity to spend most of the day visiting Petra and on your return you will pass through the Wadi Rum where the movie “Lawrence of Arabia” was filmed (if time permits we might be able to stop).  We will continue back to Eilat, crossing into Israel from Aqaba and spend the night back at our hotel on the Red Sea. 

Day 10 – June 10 – Today will be a day for rest and relaxation at Eilat.  You will have the opportunity for some optional activities: scuba diving, swimming in the Red Sea, spending most of the day on the Red Sea aboard a special yacht and/or visiting the underwater aquarium.  None of these activities are included in the price of the trip as they are optional and available as you choose.  You can also just spend the day relaxing on the beach on the Red Sea.

Day 11 – June 11 – Today we will leave Eilat and journey back along the Aravah to Solomon’s pillars and the ancient copper mines at Timna.  We will continue on through the Wadi Paran where the tribes of Israel camped and continue north to Avadat and visit this ancient Nabataean/Roman site.  From Avadat we continue through the wilderness of Tzin to Beersheva to visit the Biblical home of the Patriarchs located on the edge of the Negev.  From Beersheva we will continue west through the Negev to the Philistine coastal plain and the ancient Philistine city of Ashkelon and on our way to Jerusalem and our hotel Prima Park Jerusalem

Day 12 – June 12 - From Jerusalem we will proceed south through the Shephelah, the rolling hill country, to view the magnificent tel of Lachish.  From Lachish we will journey a short distance to Maresha to visit an interesting archaeological site and numerous caves and then to Bet Guvrin where we will visit a recently excavated Gladiatorial Arena. We will journey on through the rolling hill country to the Vale of Elah where David slew Goliath and continue to Jerusalem by way of Bet Shemesh where the Ark was brought from Ashkelon on a cart drawn by a milk cow.  We will continue to our hotel in Jerusalem where we will stay for the remainder of our trip.

Day 13 – June  13 -  We will begin our visit in Jerusalem at the Shrine of the Book where the Dead Sea Scrolls are housed to visit the model city of Jerusalem as it was from the time of Herod Agrippa, circa 66 CE.  We will visit the Shrine of the Book
and view many of the Dead Sea Scrolls.  We will continue directly to the Mount of Olives for a panoramic view of the ancient city of Jerusalem as it appears today.  From the Mount of Olives, we will continue to the Temple Mount and enter the old city through the Dung Gate.  We will visit the archaeological excavations at the Temple Mount where Dr. Blizzard worked from 1968-73.  We will visit the Western Wall, the Temple Mount, the Dome of the Rock or the Mosque of Omar and walk down the Via Dolorosa visiting the Church of St. Anne and the Pool of Bethesda, the Ecce Homo Convent and exit the old city at the Damascus Gate.  If conditions permit, we will continue to the City of David and the Pool of Siloam.

Day 14 – June – 14  In Jerusalem - Today we will begin our visit to the old city through the Joppa Gate.  We will visit the Church of the Holy Sepulcher and the Citadel where we will be able to get a magnificent view of the entire old city from atop the tower of Phasaelus (Herod’s brother).  From the Citadel we will continue walking along the walls of the old city and exit at the Zion Gate on Mount Zion where we will visit David’s tomb, the traditional room of the Last Supper and the Dormition Santa Maria church.  We will continue walking adjacent to the walls of the old city to visit the Cardo and the Wohl Archaeological Museum and exit the city at the Dung gate. 

Day 15 – June – 15 In Jerusalem -  Today we journey south to Hebron to visit the Cave of Machpelah and the tomb of the patriarchs.  From Hebron we will continue into the Judean desert to visit Herodian, the famous tomb of Herod the Great.  Herod’s tomb was recently excavated here and, hopefully, you will have the opportunity to see the very place where Herod the Great was interred.  From Herodian, we will return to Jerusalem and end our day at the Garden Tomb. 

Day 16 – June 16 - In Jerusalem - Our last day in Jerusalem will begin with a visit to the traditional Garden Tomb.  A short distance from the Garden Tomb are the tombs of the Kings and Tombs of the Sanhedrin.  These important sites have been closed to tourists for some time but if we are lucky, we will be able to visit these unusual and important archaeological sites.  In the afternoon we will visit one of the most moving of all of the sites in Israel or in Jerusalem, The Yad Vashem, the war memorial to the six million Jews who were killed during the Holocaust in World War II.  We will return to our hotel in the early afternoon so you can begin to pack your suitcases and prepare to return home the next day.

Day 17 – June  – 17 - In Jerusalem - Our flight is schedule for a late departure and return home, we will have time visit Nebi Samuel, the traditional burial place for the prophet Samuel. We have a late night checkout and a late dinner before our departure for the airport and our return flight home. 

Please note: things not included tips guide-driver-hotel staff serving our group (a suggested breakdown will be provided). Expenses for meals not listed, beverage of any kind if not on the menu. Any service not mentioned as included. Border taxes/visa on Petra day trip from Eilat 62.00 per person these must be paid in cash no prepayment accepted.

Note: Complete details prices and accommodations will be provided as soon as they become available to us in approximately 3 – 4 weeks.  However, we expect the tour to fill up quickly, so you should send your registration form in now.                                                                                                   

 

Archaeology and the Bible

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Bible Scholars 14th Anniversary

Bible Scholars 14th Anniversary

We are happy to inform all of our Bible Scholars and Facebook readers of our 14th year anniversary this month.  We have been privileged to a have such a wonderful following and have enjoyed publishing articles for everyone during this time.  Recently, we have added The Quest series to our YouTube channel which includes thirteen 30-minute programs originally produced for a major television network and included some of the top scholars in the world being interviewed by Dr. Blizzard.  The series originally sold for several hundred dollars and we are now making it available to you at no cost.  Simply go to the Bible Scholars Channel on YouTube and start with The Quest Program 1.  Also, please note that in the very immediate future we are going to be adding the Treasures of the Jewish World series as well, and it too will be available at no cost on YouTube.  We are pleased to be sharing this material with you as well as continuing to write new articles.

Since we are expanding into social media, it seems an appropriate time to mention that many users of social media are sadly promulgating mistaken and erroneous information on a regular basis.  Some of it we intend to address in future articles but for now we would like to address a very common mistake that is made by many concerning the Emperor Constantine.  Some say he was the one who changed the day of worship from Saturday to Sunday and this is a mistake.  The fact is that in the first century, shortly after Jesus’ resurrection, many who had been with him, accepted him as their messiah and they worshiped him as such.  Where did they worship?  They worshipped in the synagogue.  If you can go to the different slide shows that we have on www.biblescholars.org and click on Capernaum, you can see where we have highlighted the fact that at Capernaum Jews and Jewish believers both worshipped together.  In these early years those who believed in Jesus were called ma’aminim, or believers, and they worshipped in the synagogue on Saturday as Jews.  Saturday evening when the first star appeared in the heavens, was technically the first day of the week and the believing Jews came together again in a separate place - perhaps even Jesus’ own house!  As we are told in Mark, Jesus had a house at Capernaum and from the archaeological evidence it can be seen that it was used as a meeting house, or domus ekklesia, for the believers who came together for the Lord’s Supper on what was now the first day of the week.  This practice continued for two centuries and it was not until around the third century that Constantine issued the decree that all believers should start meeting on Sunday.  We are told in the first apology of Justin Martyr (a.d. 110 - 165) recorded in the Ante-Nicene Fathers Vol. 1 page 186 “and on the day called Sunday (tetouhiliou legonene hemera) all who live in cities or in the country gather together to one place, and the memoirs of the apostles or the writing of the prophets are read, as long as time permits; then, when the reader has ceased, the president verbally instructs, and exhorts to the imitation of these good things.  Then we all rise together and pray and, as we have before said, when our prayer is ended, bread and wine and water are brought, and the president (Hebrew: the nasi) in like manner offers prayers and thanksgiving, according to his ability and the people assent, saying amen; and there is a distribution to each, and a participation of that over which thanks have been given, and to those who are absent a portion is sent by the deacons (gabbai tzedakah).  And they who are well to do, and willing, give what each thinks fit; and what is collected is deposited with the president, who succors the orphans and widows, and those who, through sickness or another cause, are in want, and those who are in bonds, and the strangers sojourning among us, and in a word take care of all who are in need.  But Sunday is the day on which we all hold our common assembly, because it is the first day on which God, having wrought a change in the darkness and matter, made the world; And Jesus Christ our savior on the same day rose from the dead.  For he was crucified on the day before that of Saturn (Saturday) and on the day after that of Saturn, which is the day of the Sun, having appeared to his apostles and disciples, he taught them these things, which we have submitted to you also for your consideration.”  Notice not only does Justin Martyr inform you about the day of worship but he also answers the question for us about the day on which Jesus was crucified.

Bible Scholars always recommends that one be critical thinker by looking things up for oneself whenever possible to avoid any erroneous belief especially when so many people are using social media to spread information. We will post more in the near future on the importance of critical thinking in this day of instant communication and easily obtained information.