New Technology Unmasks Ancient Scriptural Manuscripts

What if ancient religious manuscripts once thought to be lost weren’t lost at all? Professor Todd Hanneken, Ph.D., is the first scholar to combine two existing imaging technologies in order to “see” handwritten text that has been indecipherable to the naked eye for hundreds of years. Until the invention of paper, it was a common practice to erase the text of a manuscript to make room for new writing. The result is known as a “palimpsest,” with only ghostlike traces of the original ink remaining. Palimpsests are valuable for studying the early development of religions and cultures because they tell the story of how some beliefs fell from dominance, and how others came to be favored.

See pictures and read the complete article at -- https://www.stmarytx.edu/spotlight/new-technology-unmasks-ancient-scriptural-manuscripts/

SHAVU’OT (Pentecost) Begins at Sundown Today

SHAVU’OT

SHAVU’OT (Feast of Weeks) is one of the three major festivals that are called "pilgrim festivals:"

Three times a year all your males shall appear before YAHWEH your ELOHIYM in the place which He chooses: at the Feast of Unleavened Bread, at the Feast of Weeks, and at the Feast of Booths. They shall not appear before YAHWEH empty. Each man shall appear with the gift of his hand according to the blessing of YAHWEH your ELOHIYM which He has given you. (Deuteronomy 16:16-17)

In Israel, the grain harvest lasted seven weeks and was a season of gladness. It began with the harvesting of the barley during the PESACH and ended with the harvesting of the wheat at SHAVU’OT, the wheat being the last grain to ripen. SHAVU’OT was thus the concluding festival of the grain harvest, just as the eighth day of SUKKOT was the concluding festival of the fruit harvest. SHAVU’OT is held 50 days after PESACH (Passover):

You shall count for yourselves -- from the day after the Shabbat, from the day when you bring the Omer of the waving -- seven Shabbats, they shall be complete. Until the day after the seventh Shabbat you shall count, fifty days. (Leviticus 23:15-16)

You shall count for yourselves seven weeks, from when the sickle is first put to the standing crop shall you begin counting seven weeks. Then you will observe the Festival of SHAVU’OT for YAHWEH, your ELOHIYM. (Deuteronomy 16:9-10)

This period is known as the Counting of the Omer. An omer is a unit of measure. On the second day of PESACH, in the days of the Temple, an omer of barley was cut down and brought to the Temple as an offering. This grain offering was referred to as the Omer. Today, every night from the second night of PESACH to the night before SHAVU’OT, a blessing is recited and the number of the omer is stated in both weeks and days. So on the 16th day, you would say "Today is sixteen days, which is two weeks and two days of the Omer." This period is a time of partial mourning, during which weddings, parties, and dinners with dancing are not conducted, in memory of a plague during the lifetime of Rabbi Akiba. Haircuts during this time are also forbidden. The 33rd day of the Omer (the eighteenth of Iyar) is a minor holiday commemorating a break in the plague. The holiday is known as Lag b'Omer. The mourning practices of the omer period are lifted on that date. The word "Lag" is not really a word; it is the number 33 in Hebrew. (http://www.jewfaq.org/holidayb.htm)

http://www.traditionsandrecipes.com/uploads/9/0/4/5/9045991/1309675.jpg?365

In the time of the Temple, SHAVU’OT was associated with the bringing of the BIKKURIM, "the first ripe fruits," to the Temple. Local villagers would first assemble in the largest town of the district and then they would travel together to the Temple. The Temple Institute provides interesting information about their journeys (https://www.templeinstitute.org/shavuot.htm)

Innumerable streams of pilgrims made their way to Jerusalem from towns and villages all over the Land, in large bands and individually. Many families traveled by foot, with the little children in tow; some rode atop camels and donkeys; some even rode in wagons and chariots. As men, women and children trekked through bountiful golden and green fields of harvest, the entire land was literally teeming with excitement and anticipation, as the great throngs of festival worshippers took over every road and path. They crisscrossed the countryside from every direction and approach, converging together as they traveled towards the city where the vicinity's local Assembly Head was. He was the official responsible for the pilgrims.

Descriptions in the writings of the Mishna and Midrashim abound which paint a vivid picture of the caravans of pilgrims in procession, and how these entourages appeared as they bore their first-fruit offerings, by hand, laden in wagons, or on their heads. Those who were at the head of the procession and were closer to Jerusalem carried fresh fruits, so there would be no danger that their offerings would spoil. Those who were further back brought dried fruits. Sheep, goats and bullocks also accompanied the great processions, to be sacrificed in the Holy Temple as the holiday offerings. The Mishna (Bikurim 3, 2) relates how the pilgrims made their way through the way-stations in the field cities on the road to Jerusalem, and how they were welcomed upon entering the holy city.

In each district along the long road to Jerusalem, all the pilgrims from the outlying towns and villages gather together in the city of the local Assembly Head. From there, the entire multitude continued their procession to Jerusalem all together, in a large entourage. Proverbs 14:28 states, "The King's honor is in a multitude of people," and this was interpreted to mean “the more the participants, the greater the glory for G-d and His Divine commandments.”

In the Assembly Head's city, the pilgrims spend the night sleeping in the town's streets, under the open sky. This is not on account of any lack of hospitality on behalf of the townspeople. Rather, they do not enter into the houses, in order to avoid the possibility of becoming exposed to ritual impurity (because impurity which may be inadvertently caused in a building, affects everything under its roof). They were awaken at dawn, as the first rays of sunlight begin to illuminate the sky, by the overseer who cried out: 'Get up, and let us go up to Zion, to the House of the L-rd our G-d!'" (Jer. 31:5)

As the caravans of pilgrims drew near to Jerusalem and the Holy Temple, an ox whose horns were overlaid with gold was led before them, and flutes are played as they advanced. As they walked, they sang Psalm 122 (A Song of Ascents):

I will lift up my eyes to the hills—

From where comes my help?
My help comes from HASHEM,
Who made heaven and earth.

He will not allow your foot to be moved;
He who keeps you will not slumber.
Behold, He who keeps Israel
Shall neither slumber nor sleep.

HASHEM is your keeper;
HASHEM is your shade at your right hand.
The sun shall not strike you by day,
Nor the moon by night.

HASHEM shall preserve you from all evil;
He shall preserve your soul.
HASHEM shall preserve your going out and your coming in
From this time forth, and even forevermore.

(For a modern version of the Psalm - http://www.youtube.com/watch?v=Jjjpxh456Kk )

As the festive entourage drew close to the outskirts of Jerusalem, a delegation was sent on ahead to the Holy Temple to announce their arrival. While awaiting the arrival of the officials and treasurers from the Temple, the pilgrims beautified their first-fruit offerings, placing the dried fruits towards the bottom and the fresh fruit on top. All of the assistant priests and Levites and the officers of the Temple would go out to greet them, and all the tradespeople of Jerusalem would cease their work to stand and greet them as they entered the gates of the city: “Our brothers from so-and-so, welcome, and peace unto you!"

And as the entourage entered the city, the pilgrims joyously sang Psalms 122 (A Song of Ascents):

I was glad when they said to me,
“Let us go into the house of HASHEM.”
Our feet have been standing
Within your gates, O Jerusalem!

Jerusalem is built
As a city that is compact together,
Where the tribes go up,
The tribes of HASHEM,
To the Testimony of Israel,
To give thanks to the name of HASHEM.
For thrones are set there for judgment,
The thrones of the house of David.

Pray for the peace of Jerusalem:
“May they prosper who love you.
Peace be within your walls,
Prosperity within your palaces.”
For the sake of my brethren and companions,
I will now say, “Peace be within you.”
Because of the house of HASHEM our G-d
I will seek your TOV (good).

All would stand together, side by side, and participate in this humbling and gratifying experience in the hallowed courts of the Temple - rich and poor alike. "When they entered into the Hulda Gates," states the Mishna, "Even King Agrippa placed the basket on his shoulder" like a common pilgrim. "Every man shall give as he is able, according to the blessing of the L-rd your G-d which He has given you" (Deut. 16:17).

The rich brought their first-fruit offerings in baskets of gold, or of silver; the poor brought their offerings in baskets of peeled willow-shoots. At the conclusion of the ceremony, the wealthy brought their baskets home with them, and the poor gave theirs to the priests (Maimonides, Bikurim, 3:8).

The ceremony of bringing the first-fruits offering is held in a special area within the Holy Temple, a section designated as "between the hall and the altar." This area has a special sanctity, and entrance therein is forbidden to ordinary Israelites - and even to blemished priests. However, the commandment of the first-fruit offering differs from all other sacrifices, in that an ordinary Israelite is not only permitted, but actually commanded to fulfill this Divine obligation in that very place. This serves to instruct us how great and precious is the commandment to bring the first-fruits before the Presence of HASHEM.

In the Temple, each pilgrim must read aloud from the Biblical portion of "My father was a homeless Aramaean" (Deut. 26:5) as he presents his offering to the priests. The officiating priest recites the Biblical portion together with the pilgrim in responsive fashion. First the priest recites each verse aloud in Hebrew, and the pilgrim follows him, repeating after him verse by verse. 

Then the priest shall take the basket out of your hand and set it down before the altar of HASHEM your G-d. And you shall answer and say before HASHEM your G-d:

“My father was an Aramean, about to perish, and he went down to Egypt and dwelt there, few in number; and there he became a nation, great, mighty, and populous. But the Egyptians mistreated us, afflicted us, and laid hard bondage on us. Then we cried out to HASHEM G-d of our fathers, and HASHEM heard our voice and looked on our affliction and our labor and our oppression. So HASHEM brought us out of Egypt with a mighty hand and with an outstretched arm, with great terror and with signs and wonders. He has brought us to this place and has given us this land, `a land flowing with milk and honey,’ and now, behold, I have brought the first-fruits of the land which you, O HASHEM, have given me.’

Then you shall set it before HASHEM your G-d, and worship before HASHEM your G-d.”

The pilgrim lowered the basket from his shoulder, holding it by the rim or by its handles. The officiating priest stood opposite him, placed his own hands underneath the basket, and "waved" it before G-d. Once the pilgrim has completed the recitation of the Biblical verses, he sets down his basket of first-fruits in the Court, before the Presence of G-d-as the above verse stated.  The basket was placed on the southwestern corner of the altar. Afterwards the pilgrim bowed down before G-d, and then departed.[i]

Over the centuries, SHAVU’OT changed from a harvest celebration to the celebration of the anniversary of the giving of the Torah at Sinai. There is nothing in the Hebrew Scriptures that connects SHAVU’OT with the giving of the Torah. Historically, neither Philo (40 CE) nor Josephus (100 CE) refers to SHAVU’OT as the time of the giving of our Torah." No reference in the rabbinic literature to the Torah being given on this day (e.g., Shabbat 86b) is earlier than the second century CE.  The earliest clear references to SHAVU’OT as the anniversary of the giving of the Torah are from the third century CE in the sayings of Rabbi Eleazar.  He said that it is necessary to rejoice with good food and wine because it was the day on which the Torah was given (Pesach 68b).  

The rabbis were responsible for making these changes in order to redirect the focus from the ancient agricultural feasts from events that required the Temple to synagogue and home festivals marking the anniversary of significant historical events in the history of Israel. In this case, they linked the exodus of PESACH to the giving of the Torah at SHAVU’OT by rituals that required Jews to see themselves as being part of those events. But, SHAVU’OT, unlike PESACH and SUKKOT, has few special rituals.  This is completely understandable since it is no longer associated with agricultural harvests, and there is no longer a Temple.  

There are a number of customs associated with SHAVU’OT in modern Judaism.  One is the reading of the entire Book of Ruth during the service. It is read because: (1) King David, Ruth's descendant, was born and died on SHAVU’OT [Y Chagigah 2:3]; (2) SHAVU’OT is harvest time [Exodus 23:16], and the events of Book of Ruth occur at harvest time; (3) The gematria (numerical value) of Ruth is 606, the number of commandments given at Sinai in addition to the 7 Noahide Laws already given, for a total of 613; (4) Ruth was a convert, and all Jews also entered the covenant on SHAVU’OT, when the Torah was given; (5) The central theme of the book is loving-kindness, and the Torah is about loving-kindness; (6) Ruth was allowed to marry Boaz on the basis of the Oral Law's interpretation of the verse, "A Moabite may not marry into the Congregation of the L-rd." (Deut. 23:4).[ii]

Another is the tradition of adorning the synagogue with beautiful green plants and flowers. The rabbis taught that Mt. Sinai was a beautiful green mountain at the time the Torah was given.  For these reasons, many Jewish families traditionally decorate their homes and synagogues with plants, flowers and leafy branches in honor of Shavuot. Interestingly, in modern Israel attempts have been made to revive some of the harvest ceremonies.  

Today, some Jews dedicate the SHAVU’OT to the study of the Torah. They start at the sundown at the beginning of SHAVU’OT and many study it throughout the night. It is an interesting fact that the holiday celebrates the “giving” of the Torah, rather than “receiving” it. The sages pointed out that we are constantly “receiving” the Torah, but that this was the first time that we were “given” the Torah and that is why the holiday is special.

Another custom is to eat at least one dairy meal during SHAVU’OT. There are two main stories given for the dairy meal. One is that it is a reminder of the promise about the land of Israel flowing with milk and honey. The other is that when we received the Torah and then knew the laws of Kashrut, we could eat only a dairy meal because there was no kosher meat available.

Many synagogues have their religious schools participate in a BIKKURIM (first-fruits) festival. The children march around holding baskets of fruit which are placed on the bimah and later donated to hospitals or the poor. This is to remind us that Shavuot is one of the three pilgrimage holidays when in ancient times Jews brought their first-fruits to the Temple as an offering to HASHEM.

SHAVU’OT is also a time that many Jews reconfirm their commitment to Judaism. Reform Jews celebrate a confirmation ceremony in which 10th graders affirm their commitment to the Torah and to Judaism.[iii]

Both Rabbinic Judaism and Christianity link Shavuot to specific historical events that play important roles in establishing the legitimacy of their movements.  

● For Rabbinic Judaism it was their teaching that G-d gave two different types of laws on Mt. Sinai, the Written Law and the Oral Law.  

● For Christianity it was the descent of the Holy Spirit on the congregation of believers gathered at the Temple in Jerusalem for Shavuot.  

In the New Testament, SHAVU’OT is called Pentecost (Ancient Greek: Πεντηκοστή [ἡμέρα], Pentēkostē [hēmera], "the fiftieth [day]"). The name “Pentecost” reflects the 50 day period between PESACH and SHAVU’OT.

This year SHAVU’OT begins at sunset June 3^rd and continues to sunset June 5^th. It is an important event that should be understood by all who have a biblical heritage. Remember and give thanks for the “crops” that provide for your needs today – those raised in fields by farmers and those earned by your labor at your work.

SHALOM & Be Empowered!

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[i] https://www.templeinstitute.org/shavuot.htm

[ii] http://en.wikipedia.org/wiki/Shavuot

[iii] http://www.akhlah.com/jewish-holidays/shavuot/shavuot-traditions/

Using the Culture Key to Unlock the Meanings of the Words of the Bible

We all think, act, and communicate in ways

that are primarily predetermined by our culture.

We didn't choose our culture any more than we chose our parents.  We are born and immediately immersed in whatever culture we happened to live in. If you had been born in another culture – you would be a very different person than you are today.

Culture is the whole behavior and technology of any people that is passed on from generation to generation.  Culture consists of the knowledge, beliefs, morals, laws, religion, customs, concepts, habits, skills, institutions, and any other capabilities of a given people in a given period.

Rabbi Adin Steinsaltz provides additional information about culture:

A culture is more than a set of rules to guide behavior; it is a comprehensive worldview and way of relating to one's fellow human beings.  Like all complex cultures, Jewish culture does not spell everything out literally, but leaves much to inference.  A culture's strength lies not only in what it says, but also in what it chooses not to say, and this too must be learned.

Our culture shapes the way we think. We have acquired our cultural foundation by the time we reach adulthood. I think “American,” but none of the books of my Bible or the people recorded in it thought “American.”

● Abraham thought “Mesopotamian/Ur-Haran.”

● Moses thought “Egyptian/Median.”

● David thought “Judah/Bethlehem.”

● Jesus thought “Judea/Galilee.”

● Paul thought “Roman/Cilicia/Jew.”

The first step in accurately understanding the meaning of any message is to identify the culture of the source of the message, which means I must learn about their cultures and consciously guard against allowing my culture to override the source’s culture when I am reading their words. If we do not learn about their cultures and consciously make sure we are using the source’s cultural meanings when we read our Bibles, we will project our cultural meanings into their words.

The source’s culture is the standard that must be used to measure the accuracy of any translation or interpretation of the words of the Bible – or any other message.

Words are like secret codes and the source’s culture is the code book that you can use to unlock the meanings.

The more we learn about the source’s culture

the more accurately we understand his or her words.

The less we known about the source’s culture,

the greater the chances of error

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Shalom & Be Empowered!

Isaiah 1:12-26 -- A Message from Isaiah the Prophet for Americans Today

Introduction

We have been working on a project called the Bible’s Wisdom of the Beginning for several years and are just about ready to release it. For the past few days I have been working on a translation/commentary/midrash of Isaiah 1:12-26. The finished version will be included in the project above. However, I decided to share what I have done so far (in its unfinished form) because I feel that it should be considered as we enter into another season of elections. I am sure you are aware of the flood of political propaganda that is being produced at an increasing rate.

The principles and values of the Bible’s Wisdom of the Beginning (you will have to wait for their publication in the near future) are clearly seen in the writings of the Prophets. They leave no doubt that religious rituals and blind allegiance to authority are not what God requires. They also make it clear that religious institutions and their rituals cannot free people from the consequences of what they do to other people. Pay close attention to the words of Isaiah and consider their relevance to our world today.

Isaiah 1:12-26

[Note: Please remember that this is not in its final edited form. You also must know two definitions to understand the translation that follows.

● TOV is “an act that is pleasing to God’s eyes because it increases the quality of life, makes life more functional, protects life, and/or preserves life.” It is traditionally translated as “good.”

 ● RA is “an act that is unpleasant to God’s eyes because it decreases the quality of life, makes life less functional, threatens life, and/or destroys life. It is traditionally translated as “evil.”]

Now let’s travel back in time over 2,700 years and listen to words of one of the Bible’s greatest prophets – Isaiah:

“When you come to appear before Me, who has required this from your hand, to trample My courts? Do not add bringing empty false sacrifices! Incense is an abomination to Me. The New Moon, Sabbath, and the calling of assemblies, I cannot endure the harm, trouble, injustice and the sacred meeting. Your New Moons and your appointed feasts My soul is unwilling to put up with. They are a burden upon Me. I am tired of bearing them. When you spread out your hands, I will hide My eyes from you. Also, when you increase your prayer, I will not hear. Your hands are full of bloods.”

When Isaiah said “empty sacrifices” and “hands full of bloods” there is no doubt that everyone hearing him immediately thought of Cain – the one who took his brother’s life instead of guarding and protecting it. A message the Prophets will often repeat is that ritual and blind obedience to institutional or tribal authority does not relieve anyone from the universal requirement and responsibility to guard and protect life established by the Creator. What people do to their fellow human beings affects their relationship with God.

● I cannot endure the harm, trouble, injustice

● I will hide My eyes from you

● I will not hear your prayers

During the time of the Temple, ritual purity was one of the most important requirements. Failure to maintain a state of ritual purity would keep one from entering the Temple. The focus of the religious authorities was often on external causes of ritual impurity, which was caused by not keeping a ritual correctly. The Prophets, on the other hand, focused on a spiritual impurity.

Wash yourselves! Purify yourselves!

Remove the RA (evil) of your doings from before My eyes. Cease doing RA (evil).

This applies equally to everyone -- kings and priests, as well as the rich and the poor. The power to restore one’s relationship with the Creator rests in the hands of each person. The first step to restoration is to cease from doing acts of RA – acts that are unpleasant to the eyes because they decrease the quality of life, make life less functional, threaten life, destroy life, and/or take the property of others. The second step after ceasing to do RA is this:

Learn to do TOV!

Learning requires two things:

(1) receiving instructions

(2) demonstrating that one can do what was instructed

The thing they are learning to do are acts of TOV – acts that are pleasing to the eyes because they increase the quality of life, make life more functional, protect life, preserve life, and/or return the property taken by those who do RA.

Seek justice, restrain and reprove the oppressor.

Help and give legal aid to the fatherless.

Speak out in public and conduct the legal case for the widow.

Isaiah reveals the specific acts of RA that his generation faced:

(1) a justice system that did not restrain and reprove oppressors;

(2) the failure to help and give legal aid to the most powerless members of society;

(3) failure to speak out in public and conduct legal cases for the most powerless members of society.

It was not only Isaiah’s generation that faced these issues. This is what every generation must step forward and prevent:

Unrestrained people who do acts of RA to the most powerless members of society in order to take their property so they can increase their wealth and power.

Now let’s continue with Isaiah’s message.

 “Come now, let us argue out together in legal dispute, so we can be found to be right,” says God, “though your sins are like scarlet, they shall be as white as snow; though they are red like crimson, they shall be as wool. If you are willing, hear and obey, you shall eat the TOV of the land.”

Most people today do their best to avoid arguments. Why? The best result is often a deadlock where both parties come to loggerheads and neither party is listening to the other and both become further entrenched in the belief that they are right. And at worst, arguments can result in hurt feelings, loss of respect for the other person, or loss of a close relationship.[i] Arguments like these can result in acts of RA by those involved.

This was not what Isaiah meant when he said “argue.” The context makes it clear that these arguments were to take place in the framework of a legal dispute. The idea expressed in Isaiah’s words is the germ of the seed that will sprout and is now known as the rule of law:

The principle that all people and institutions are subject to and accountable to law that is fairly applied and enforced; the principle of government by law.[ii]

The principle of legal argument begins the acknowledgement of a common authority by all parties involved – the kingship of the Creator. He is the highest authority and all people are members of His kingdom. It also requires that all parties recognize that they are all created “in the image of the Creator” and “with His Spirit.” It also requires that all parties acknowledge their commitment to a common legal code, which has the requirements for a TOV life revealed in the Bible’s Wisdom of the Beginning as its cornerstone. Richard K. Neumann, Jr., professor of law at Hofstra University in New York, provides instructions for how to write a simple, single-issue legal argument, which can be very helpful in resolving issues we face today. [iii]

(1) statement of your conclusion;

(2) a statement of the rule that supports the conclusion;

(3) proof of the rule through citation to authority;

(4) application of the rule's elements to the facts;

(5) restate the original conclusion.

Keep in mind that the shared goal of all of the parties involved is “so we can be found to be right (as defined by the Creator).” This is what arguing means in this context. It is not screaming endless accusations and dehumanizing those with whom one does not agree and cannot control.  The etymology of our English word “argue” reminds us of the Creator’s first creative act -- from root *arg-"to shine, be white, bright, clear." [iv] The first thing the Creator chose to change was darkness and He changed it by speaking. The darkness was a state in which there was an absence of the Creator’s words. When He spoke “light” was created and that “light” signaled the creation of life and enlightenment. The ultimate outcome of this type of argument also brings the Creator’s light to the issues being addressed.

“But if you refuse and rebel, by the sword you shall be devoured;” for the mouth of God has spoken. How the faithful city has become a harlot! She was full of justice; righteousness lodged in her, but now murderers. Your silver has become dross. Your wine is diluted with water.

The punishment for those ignoring God’s words will not be a flood, like in the time of Noah. For Isaiah’s generation it will be a war that they will face and they will be defeated. The consequences of doing acts of RA to each other will ultimately lead to the downfall of the nation at the hands of foreigners. It must be understood that the acts of RA that Isaiah focuses on are not those of the poorest weakest members of the nation – the widows and orphans.

Your chiefs are rebellious and stubborn.

They are friends and companions of thieves.
They love a bribe and seek gifts.
They do not help and give legal aid to the fatherless.
The legal case of the widow does not come to them.

The goal of the leaders of the nation is to acquire property and wealth for themselves. They accomplish their goal by being friends and companions of thieves. Who are the thieves stealing from? Their victims are the fatherless, the widows.  The property and wealth the leaders of the nation were given by the thieves came from the poorest weakest members of the nation. Isaiah’s words reminded me of an interview I saw on the CBS program 60 Minutes with Jack Abramoff, the notorious former lobbyist at the center of Washington's biggest corruption scandal in decades, spent more than three years in prison for his crimes. Below is the comment Abramoff  made that reminded me of Isaiah (underlines added for emphasis):

“I think people are under the impression that the corruption only involves somebody handing over a check and getting a favor. And that's not the case. The corruption, the bribery, call it, because ultimately that's what it is. That's what the whole system is. . . In my view. I'm talking about giving a gift to somebody who makes a decision on behalf of the public. At the end of the day, that's really what bribery is. But it is done every day and it is still being done. The truth is there were very few members who I could even name or could think of who didn't at some level participate in that.”[v]

What will be the ultimate outcome of a nation that is governed by leaders like these? Here is the warning Isaiah delivered to his generation:

Therefore states the Master of hosts God, the Mighty One of Israel,
“Alas, I will be eased of My adversaries, and take vengeance on My enemies.

I will return My hand upon you, refine your dross as with lye, and take away all your alloy.

I will return your judges as at the first and your advisors as at the beginning.
Afterward the city shall be called a city of righteousness, the faithful city.

How will God return the judges and advisors that will make the city be called “a city of righteousness, the faithful city?” Will it be by a supernatural act of bestowing divine power on a select few? Probably not. The Bible’s Wisdom of the Beginnings provides a possible answer in the story of the first man identified with righteousness – Noah.  The Creator saw him doing acts of righteousness – acts that were pleasing to His eyes because they increased the quality of life, made life more functional, protected life, and/or preserved life. It is the responsibility of those created in His image, and endowed by Him to act as His co-vice-regents, to find those doing acts of righteousness and make them their judges and advisors.

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[i] http://www.fastcompany.com/3024878/3-destructive-behaviors-when-arguing-and-how-to-fix-them

[ii] http://dictionary.reference.com/browse/rule+of+law

[iii] http://www.franks.org/fr01123.htm

[iv] http://www.etymonline.com/index.php?allowed_in_frame=0&search=argue&searchmode=none

[v] http://www.cbsnews.com/8301-18560_162-57319075/jack-abramoff-the-lobbyists-playbook/?tag=contentMain;contentBody

BHC Bible Study Guideline

Back in the late 1980s, after participating in discussions that took place in our Bible studies and meetings in which endless arguments and debates flared up over the interpretations of verses or religious doctrines, I created the BHC Bible Study Guideline.

Our Belief Systems must be large enough to include all the Facts;

Open enough to be tested; and,

Flexible enough to change when errors or new Facts are discovered!

It was amazing to witness the transformation that took place when the participants focused on identifying or finding the facts and then comparing them to their beliefs – especially when hardcore fundamentalists were involved.

It didn’t take long for participants to realize that –

people who ignore the Facts, refuse to be tested, and cling to errors –

are living lives & making important decisions based on illusions – not truths –

and that doesn’t really make any sense!

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Am I My Brother’s Keeper?

Below are some notes from a study that I am working on now. In this section, Cain is burning with anger against his brother Abel. God had just provided Cain with the wisdom, that if Cain did it, would have given him power over his anger and revealed the image of God through his actions. But, the Bible has also revealed prior to this account, that through man’s freewill, he has the power to act like a wild predatory animal. In the scene below, Cain comes face-to-face with his brother Abel. What will he do?

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Cain, like a wild predatory animal, rose up and attacked his brother. Cain committed the first murder in the Bible – and it was brother against brother. Here, the Bible is expressing one of the most profound, if saddest, truths in the history of religions when it shows how an originally well-intentioned act of divine worship became the cause of the loss of human life.[i] Again, we do not know how much time passed between the murder and what took place next:

And YAHWEH said to Cain, "Where is Abel your brother?"[ii]

Cain’s answer has become one of the most famous verses of the Bible:

And he said, "I do not know. Am I my brother's keeper?"[iii]

As pointed out above, the word “brother” appears in the section seven times, a stylistic feature that focuses specifically upon the fraternal relationship. The biblical text clearly establishes emphatically this moral principle:

Man is indeed his brother’s keeper and all homicide is

at the same time fratricide – the act of killing one’s brother.

The culpability of Cain rests upon an unexpressed assumption of the existence of a moral law operative from the beginning of time as we saw in the first account – life is the highest value of the Creator. [iv] Now we learn YAHWEH values human life above religious rituals.

Cain’s famous answer to YAHWEH, in addition to originating the great tradition of answering a question with another question, its substance suggests that Cain realized he had done something  so terrible that he would deny it even to YAHWEH.[v]

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SHALOM & Be Empowered!

Jim Myers

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[i] Understanding Genesis: The Heritage of Biblical Israel; p. 30.

[ii] Genesis 4:9a

[iii] Genesis 4:9b

[iv] Understanding Genesis: The Heritage of Biblical Israel; p. 31.

[v] The Genesis of Justice by Alan M. Dershowitz © 2000; Warner Books, New York, NY; p. 53.

Use One of the Oldest Ancient Manuscripts in Your Bible Studies -- Codex Sinaiticus

Codex Sinaiticus was written in the 4th century between 325 and 360 CE. It could not have been written before 325 because it contains the Eusebian Canons and it could not have been written after 360 because of certain references to Church fathers in the margin. Some scholars believe that Codex Sinaiticus was one of the fifty copies of the Bible commissioned from Eusebius by Roman Emperor Constantine after his conversion to Christianity. Read the complete blog at -- http://bhcbiblestudies.blogspot.com/2014/04/use-one-of-oldest-ancient-manuscripts.html