The Lost Old Syriac Aramaic Reading of Acts 1:4

The Last Supper, Jesus breaks the bread.

The Lost Old Syriac Aramaic Reading of Acts 1:4
By
James Scott Trimm

In the King James Version we read in Acts 1:4:


And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me.
(Acts 1:4 KJV)


The Peshitta Aramaic  version has “And he ate bread (לחמא) with them…” where the KJV has “And, being assembled together with them…”


Here the Earliest Greek manuscripts may reflect a more original Old Syriac reading.


There are a number of variant readings in the Greek for this phrase. The Alexandrian text reads “kai sunalizomenus” Greek scholars have found this a difficult word to deal with in this text. With a long “a” sunalizomenu was used in Classical and Hellenistic Greek to mean “collect or assemble”. With a short “a” sunalizomenu means literally “to eat salt together”.
According to Bruce Metzger the meaning “to eat salt together” is a rare and late meaning of the Greek word which did not appear until the end of the Second century A.D.. Most of the early versions do take the word to refer to eating (The Old Latin, the Latin Vulgate; the Coptic, the Armenian, the Ethiopic and the Armenian for example). About thirty-five late Greek manuscripts read alternately sunaulizomenos “to spend the night with”.


Aramacist Dr. Daniel L. McConaughy has noted that the Ancient Aramaic “Church Father” Ephraim (“Mar Aprim” (early 4th Cent.) quotes the passage in Aramaic in his Hymns on Virginity hymn 36. This is very important because Ephraim’s quotations from the Gospels often agree with the Old Syriac against the Peshitta text and because the Old Syriac of Acts has been lost. Ephraim’s quote uses the word אתמלח “salted” or “ate salt” here. McConaughy suggests that this is the lost Old Syriac reading which would refer to an ancient Semitic custom of eating salt together in ritual meals (Num. 18:19; 2Chron. 13:5).


There is obviously some kind of scribal error here between the roots לחמ (“bread”) as in the Peshitta and מלח  (“salt”) as in the Old Syriac.

( See An Old Syriac Reading of Acts 1:4 and More Light on Jesus’ Last Meal before His Ascension; Daniel L. McConaughy; Oriens Christianus; Band 72; 1988; pp. 63-67)

The rent is due tomorrow and we don’t have it! Please donate if you can!

In these uncertain times, we need your support more than ever. The time is short, and there is much work to be done. As you might imagine, donations are low. If you can, please donate. This is no time to pull back from the great work in front of us!

Help us to continue to do important work, like posting important Hebrew and Aramaic texts at Scripture Nexus

As you know we have been digging ourselves out of a budget shortfall.  As I have said to you many times, I look on this work as a co-operative one with me, and all of you combining our resources together in order to get the job done of helping to teach this great truth to all in the world who will listen. Thank you so much from the bottom of my heart for your continued support, you are the ones who make it all possible by your contributions and your prayers for our work. I truly appreciate your help in every way.

If you can make a one time donation of $500 or $1,000 dollars to support this work.


Donations can be sent by paypal to donations@wnae.org.

Donations can also be made out to “Nazarene Judaism” and sent to:

Nazarene Judaism
PO Box 471
Hurst, TX 76053

And don’t forget to join the conversations at the NazareneSpace Social Network

Emergency Alert!

The rent is due tomorrow and we don’t have it! Please donate if you can!

In these uncertain times, we need your support more than ever. The time is short, and there is much work to be done. As you might imagine, donations are low. If you can, please donate. This is no time to pull back from the great work in front of us!

Help us to continue to do important work, like posting important Hebrew and Aramaic texts at Scripture Nexus

As you know we have been digging ourselves out of a budget shortfall.  As I have said to you many times, I look on this work as a co-operative one with me, and all of you combining our resources together in order to get the job done of helping to teach this great truth to all in the world who will listen. Thank you so much from the bottom of my heart for your continued support, you are the ones who make it all possible by your contributions and your prayers for our work. I truly appreciate your help in every way.

If you can make a one time donation of $500 or $1,000 dollars to support this work.


Donations can be sent by paypal to donations@wnae.org.

Donations can also be made out to “Nazarene Judaism” and sent to:

Nazarene Judaism
PO Box 471
Hurst, TX 76053

And don’t forget to join the conversations at the NazareneSpace Social Network

1Corinthians and the Counting of the Omer: The Words of Elohim

1Corinthians and the Counting of the Omer
Part 4: The Words of Elohim
By James Trimm


The Lower Triad

The balance between tongues and interpretations of tongues is prophecy: tongues + interpretation of tongues = prophecy. Prophecy is our foundation.


Kinds of Tongues

Man was created in the image of Elohim. One of the ways that man was created in the image of Elohim was in being “male and female” (Gen. 1:26-27). But there is also another way in which man was created in the image of Elohim.

In Gen. 9:6 we are told that killing a man is a sin because man is “in the image of Elohim”. The preceding verses (9:2-5) tell us that man may kill and eat animals. Since many animals are “male and female” there must be more to man being “in the image of Elohim” than his being “male and female”. What is it that distinguishes man from animals?

The element about man that makes man “in the image of Elohim” while animals are not “in the image of Elohim” is the gift of speech.

The first two verses of Book of Jasher read:

1:1 And Elohim said, let us make man in Our image, after Our likeness, and Elohim created man in his own image.
1:2 And YHWH Elohim formed man from the ground,
and he blew into his nostrils the breath of life,
and man became a living soul, endowed with speech.
(Jasher 1:1-2)


Note that Jasher 1:1 parallels Gen. 1:26-27 and Jasher 2:7 parallels Gen. 2:7 but adds the phrase “endowed with speech”.

Now Targum Jonathan to Genesis 1:26 has “And the Word of YHWH said, let us make man in Our image.” And Targum Onkelos to Gen. 2:7 adds a phrase at the end “and man became a spirit with speech”.

Thus it would appear that man’s gift of speech is the difference between man and animals so that man is “in the image of Elohim” while animals are not. It should also be noted that man was GIFTED with speech, Adam did not have to learn speech.

Isaiah prophesied about the manifestation of tongues:

Paul quoted directly from this scripture while teaching the assembly at Corinth about the gift of tongues. (1 Cor 14:21-22).

The gift of the manifestation of tongues is well known in the Rabbinic literature. The Talmud and midrashim both speak of this gift.

The outpouring of the Ruach HaKodesh event of Acts chapter two was a repetition of an event that took place at the first Shavuot (Shavuot is the aniversary of the giving of the Torah at Mt. Sinai). According to the Midrashim when the Torah was given at Mount Sinai the Torah message was divided up into the seventy languages of the Gentiles:

“Elohim’s voice, as it was uttered, split into seventy voices,
into seventy tongues [leshonoth], so that all the nations should understand.”
(Midrash from Exodus Rabbah 5:9)

The Talmud says:

“Every phrase which issued from the mouth of the All-powerful divided itself into the seventy languages.”
(b.Shabbat 88b)


The Midrash also describes this event in even more detail:

In the occasion of Matan Torah [the giving of the Torah], the Bnai Yisrael [children of Israel] not only heard Hashem’s Voice but actually saw the sound waves as they emerged from Hashem’s mouth. They visualized them as a fiery substance. Each commandment that left Hashem’s mouth traveled around the entire Camp and then to each Jew individually, asking him, “Do you accept upon yourself this Commandment with all the halochot [Jewish law] pertaining to it?”
Every Jew answered “Yes” after each commandment. Finally, the fiery substance which they saw engraved itself on the luchot [tablets].
(The Midrash Says; Rabbi Moshe Weissman. Benei Yakov Publications (1980) p. 182)


Thus the gift of the Ruach HaKodesh and the manifestation of tongues in Acts chapter 2 was a repetition of the gift of Torah and the manifestation of tongues that took place then.

Moreover the Talmud tells us that Yosef (Joseph) the patriarch was also given the gift of “kinds of tongues”:

Rabbi Hiyya ben Abba said in the name of Rabbi Johanan: “At the moment when Pharaoh said to Joseph, And without thee shall no man lift up his hand, Pharaoh’s astrologers exclaimed: ‘Wilt thou set in power over us a slave whom his master bought for twenty pieces of silver!’ He replied to them, ‘discern in him royal characteristics.’ They said to him, ‘in that case he must be acquainted with the seventy languages.’ Angel Gabriel came and taught [Joseph] the seventy languages, but he could not learn them. Thereupon [Gabriel] added to his name a letter from the Name of the Holy One, blessed be He, and he knew [the languages]…”
(b.Sotah 36b)


The same story appears in the Book of Jasher:

And the angel roused him from his sleep, and Joseph rose up and stood upon his legs, and behold the angel of the Lord was standing opposite to him; and the angel of the Lord spoke with Joseph, and he taught him all the languages of man in that night, and he called his name Jehoseph.
(Jasher 49:14)


The name Yosef is sometines spelled in the Tanak Yahusef. According to the Talmud the extra letter “H” (hey) from the name of YHWH was added to his name thus giving him the knowledge of the seventy languages which he had been unable to learn. It is significant that in Jewish tradition the first HEY in the name of YHWH represents the Ruach HaKodesh. Thus Yosef received the Ruach HaKodesh and the gift of tongues.


TZERUF: Permutations of Letters

Each of the 22 Hebrew letters represents one of twenty two paths which connect the Sefirot of the Tree of Life. Each of these 22 letters represents a relationship between two of the Sefirot and a combination of two of the Sefirot. These 22 letters are part of the image of Elohim and they took part in the creation. Messiah said that he is the ALEF and the TAV. The ALEF and the TAV are the first and last letters of the Hebrew Alphabet and are intended as an abbreviation to indicate that Messiah the incarnate “Word” embodied the 22 letters. When Elohim created the heavens and the earth he did so through words. Elohim “said” things and they were so. Elohim created the universe
by his Word.

Each Hebrew word is more than a word, it is a matrix of dynamic relationships within the Godhead. Hebrew letters are also the building blocks of creation. In the upper worlds all things exist in their prime-material state as the strings of Hebrew letters and words which were the building blocks of creation. As we read in the Sefer Yetzirah:

Twenty-two Foundation letters: He engraved them,
He carved them, He permuted (TZIRUF) them,
He weighed them, He transformed them,
And with them, He depicted all that was formed
and all that would be formed.
(Sefer Yetzirah 2:2)


This brings us to what is called in Rabbinic Judaism “Khokhmat HaTziruf” (Wisdom of Permutation) or simply “Tziruf” (permutation). This practice utilizes the letters of the alphabet in various permutations. By immersing oneself in various permutations of letters and names one empties ones mind of the carnal thoughts that might interfere in focusing on the things of Elohim. Thus ones nefesh (soul), neshoma and ruach are freed from their natural constraints and opened to the influx of the Ruach HaKodesh. Through this process the believer is communing directly with the upper worlds and accessing the permutations of letters which are the creative substance of the universe, thus connecting with the worlds of formation and creation and the “Word”, the ALEF and TAV through which all was created.

This practice is described in the Talmud:

Rab Judah said in the name of Rab: Bezalel knew how
to combine (TZIRUF) the letters by which the heavens
and earth were created. It is written here, And He hath filled
him with the spirit of God, in wisdom and in understanding,
and in knowledge (Ex. 35:31), and it is written elsewhere,
The Lord by wisdom founded the earth; by understanding
He established the heavens (Prov. 3:19), and it is also written,
By His knowledge the depths were broken up (Prov. 3:20).
(b.Ber. 55a)


And in the Zohar:

R. Eleazar began here with the verse, “Ask thee
a sign [Hebrew: OT “sign” or “letter”] of the Lord thy God,
ask it either in the depth or in the height above” (Isa. 7:11).
He said: ‘We have compared the former with the latter
generations, and found that the former were conversant with
a higher wisdom by which they knew how to combine
(TZIRUF) the letters that were given to Moses on Mount Sinai,
and even the sinners of Israel knew a deep wisdom contained
in the letters and the difference between higher and lower
letters, and how to do things with them in this world.
For every letter that was transmitted to Moses used to
ascend as a crown upon the heads of the holy celestial
Hayyoth, who with them flitted through the ether which is
under the refined and unknowable supernal ether. There
were large letters and small letters; the large letters came
from the most high and hidden Temple (hekhal) and the
smaller letters from another lower Temple; and both kinds
were transmitted to Moses on Sinai, along with their
hidden combinations. (Zohar 3:2a)


Tzeruf is comparable to “machine language” in computer programming.

The Hebrew word for “tongue” (LASHON) and the Hebrew word TZIRUF (permutation) have the same gematria (numerical value) (386) which is also the gematria for the word YESHUA.

It is the practice of Tziruf which Paul speaks of when he writes:

For he who speaks in a tongue
does not speak to the sons of men but to Eloah,
for no man understands a thing that he speaks;
yet in the spirit he speaks a mystery.
(1Cor. 14:2)

If I were to pray in a tongue, my spirit prays,
but my understanding is without fruit.
(1Cor. 14:14)


When man was created he was given the gift of speech that he might manifest the image of Elohim. Through the manifestation of the gift of tongues man is able to manifest the image of Elohim on an even deeper level.


Interpretations of Tongues

I have identified this manifestation with HOD placing it under the pillar/column BINAH because “interpretation” of tongues adds an element of understanding to tongues.


Prophecy

The Torah regulations concerning prophecy and prophets can be found in Deut. 13:1-6 and Deut. 18:15-22. From these texts we learn that a prophet is a false-prophet if he:

1. Prophecies of a thing that does not come to pass. (Deut. 18:20-22)
2. Prophecies in or through false gods (Deut 13:2-8)
3. Is not Torah observant (Deut. 13:5-6)
4. Detracts from or adds to the Torah (Deut. 13:1).

This means that even if prophet prophecies events that comes to pass 100% of the time but is not Torah Observant, he is a false prophet. His prophecy is mere divination.

As we continue counting the omer toward Shavuot I will be posting much more about the gifts of the Ruach. Get ready for a great move of the Ruach HaKodesh this Shavuot.

In these uncertain times, we need your support more than ever. The time is short, and there is much work to be done. As you might imagine, donations are low. If you can, please donate. This is no time to pull back from the great work in front of us!

Help us to continue to do important work, like posting important Hebrew and Aramaic texts at Scripture Nexus

As you know we have been digging ourselves out of a budget shortfall.  As I have said to you many times, I look on this work as a co-operative one with me, and all of you combining our resources together in order to get the job done of helping to teach this great truth to all in the world who will listen. Thank you so much from the bottom of my heart for your continued support, you are the ones who make it all possible by your contributions and your prayers for our work. I truly appreciate your help in every way.

If you can make a one time donation of $500 or $1,000 dollars to support this work.


Donations can be sent by paypal to donations@wnae.org.

Donations can also be made out to “Nazarene Judaism” and sent to:

Nazarene Judaism
PO Box 471
Hurst, TX 76053

And don’t forget to join the conversations at the NazareneSpace Social Network

Nazarene Judaism Conversions Now Available- We have a Mohel!

Over the years we have often been asked about conversion. One distinction between Nazarene Judaism and Messianic Judaism surrounds the issue of conversion.

I quote from a presentation given at the Netzarim ’99 conference 21 years ago:

This brings us to another problem with Messianic Judaism. They don’t know what to do with the Gentiles. The confusion again results from having one foot in either camp. On the one hand, they want to see themselves as a legitimate branch of Judaism and to this end, they have set up many institutions in which the leadership and policy bodies are made up of ethnic Jews (although in Messianic Judaism the definition of an ‘ethnic Jew’ does not usually follow ‘traditional’ halachah). However, many Gentiles have become attracted to Judaism, as has been the case throughout history, and a brand of Judaism that allows them to maintain their belief in their Messiah is particularly attractive. Many Christians have come to see the value in understanding the jewishness of their original faith and some have even been motivated to adopt some Jewish practices. And others, like many of us, have seen the value of Torah as the correct way of life for the redeemed person and have sought to apply it all to the best of our knowledge and understanding. But when a Gentile comes into Messianic Judaism they find out that their participation is limited to the perimeter. In the MJAA they are not allowed full membership. They are not ordained as Rabbis. There is no mechanism or procedure to allow a Gentile’s full participation in the institutions of Messianic Judaism.

In Non-Messianic Judaism, this is accomplished through the conversion process. After a Gentile has gone through this process they are members of the House of Israel, no different than their natural born counterparts, with all the same privileges and responsibilities. Messianic Judaism, on the other hand, does not see the need for conversion. The Gentile Christians are already their brothers, fellow heirs in the body of Messiah. Why would they need to convert? In many Messianic synagogues, Jews and Gentiles alike are encouraged to pray the ‘sinners prayer’ at which time they enter the ‘Church’. The Jew and the Gentile take divergent paths from there, however. Once they come into the ‘Church’ they have different responsibilities and duties. In the Messianic synagogue, Judaism is practiced to some degree. The Gentile is sent to a church with different practices. He can visit the synagogue but it not really there for him, regardless of what he thinks. So the Gentile on whom Elohim has impressed the importance of Torah and Judaism finds himself in limbo. While the Messianic Jews see him as a ‘brother in Messiah’ he is held at arms length due to an accident of birth. It seems as though the Messianic Jewish ‘denomination’ is a ‘Jews only’ club.

(Excerpt from 1999 Presentation “Nazarene Judaism: A New Vision“)

In the book of Ester, certain Persians “became Jews” (Ester 8:17) and Paul addresses his epistles to those who were “formerly gentiles” (1Cor. 12:2; Eph. 2:11)

The following is the Conversion halacha which has been established by the International Nazarene Beit Din:

If at the present time a man desires to become a Ger Tzadik, he is to be addressed as follows: `What reason have you for desiring to become a proselyte; do you not know that Israel at the present time are persecuted and oppressed, despised, harassed and overcome by afflictions’? If he replies, `I know and yet am unworthy’, he is accepted forthwith, and is given instruction in all of the minor and all of the major commandments. He is informed of the sin [of the neglect of the commandments of] Gleanings, the Forgotten Sheaf, the Corner and the first, second and third tithes. He is also told of the punishment for the transgression of the commandments. Furthermore, he is addressed thus: `Be it known to you that before you came to this condition, if you had eaten unkosher food you would not have become unclean, if you had profaned the Sabbath you would not have been punishable; but now were you to eat unkosher food you would become unclean; were you to profane the Sabbath you would face the penalty’. And as he is informed of the punishment for the transgression of the commandments, so is he informed of the reward granted for their fulfillment. He is told, `Be it known to you that the world to come was made only for the righteous, and that Israel at the present time are unable to bear either too much prosperity. or too much suffering’. He is not, however, to be persuaded or dissuaded too much.  If he accepted, he is circumcised after having learned the commandments of the Torah. Should any shreds which render the circumcision invalid remain, he is to be circumcised a second time. As soon as he is healed arrangements are made for his immediate immersion, when two learned men must stand by his side. Here he shall pledge “Where you go, I will go, where you lodge, I will lodge, your people will be my people and your Elohim my Elohim (Ruth 1:16), all the words which YHWH has said will I do (Ex. 24:3) and I confess with my mouth that Yeshua is the Messiah whom Elohim raised from the dead (Rom. 10:9). When he comes up after his immersion he is deemed to be an Israelite in all respects. In the case of a woman proselyte, women make her sit in the water up to her neck, while two learned men stand outside.

However, we have been hindered in the past by the lack of a Mohel available to perform circumcisions for our community. I am pleased to announce that we now have a Mohel available to facilitate circumcisions. Our Mohel is an Ephraimite who is a Medical Doctor and Urologist with many years experience performing circumcisions.

If you are interested in becoming halachically part of the House of Judah, in accordance with the Nazarene Halacha, please email me at cleartruth “at” yahoo.com with the subject CONVERSION. (We make no representation that these conversions will be accepted as valid outside of the Nazarene Community).

In these uncertain times, we need your support more than ever. The time is short, and there is much work to be done. As you might imagine, donations are low. If you can, please donate. This is no time to pull back from the great work in front of us!

Help us to continue to do important work, like posting important Hebrew and Aramaic texts at Scripture Nexus

As you know we have been digging ourselves out of a budget shortfall.  As I have said to you many times, I look on this work as a co-operative one with me, and all of you combining our resources together in order to get the job done of helping to teach this great truth to all in the world who will listen. Thank you so much from the bottom of my heart for your continued support, you are the ones who make it all possible by your contributions and your prayers for our work. I truly appreciate your help in every way.

If you can make a one time donation of $500 or $1,000 dollars to support this work.


Donations can be sent by paypal to donations@wnae.org.

Donations can also be made out to “Nazarene Judaism” and sent to:

Nazarene Judaism
PO Box 471
Hurst, TX 76053

And don’t forget to join the conversations at the NazareneSpace Social Network

1Corinthians and the Counting of the Omer: The Works of Elohim

1Corinthians and the Counting of the Omer
Part 3: The Works of Elohim
By James Trimm


The Middle Triad

Gift of Healing

For obvious reasons this manifestation is closely associated with the Sefirah known as CHESED. It is associated with the right hand of Adam Kadmon (the right hand being on the right hand side of the chart, as if Adam Kadmon had his back toward the viewer.) For this reason Healing is often associated with laying on of hands as described in the Dead Sea Scrolls:

So I prayed for him… and laid my hands upon his head.
Thereupon the plague was removed from him, the evil [spirit] exorcised [from him,] and he was healed.
(1QapGen. Col 21; Lines 28-29)


A good example of this gift in the Tanak occurs in 2Kings 5:10-14 where Elisha the prophet heals Na’aman the captain of the host of the King of Syria.

The Prophet Isaiah speaks of Messiah saying, “…our diseases he did bear… with his stripes we are healed” (Is. 53:4-5). Both Matthew and Kefa apply this passage to healing through Yeshua (Mt. 8:17; 1Kefa 2:24).

Ya’akov tells us:

And if one is sick, let him call for the elders of the assembly and they will pray for him and will anoint him [with] oil in the name of our Adon.
And the prayer of trust will heal him who is sick and our Adon will raise him; and if [any] sins were committed by him, they will be forgiven.
(Ya’akov 5:14-15 HRV)


Notice that this gift is associated with anointing with oil. In the Scriptures olive oil is commonly symbolic of the Ruach HaKodesh. At the moment of his anointing the Ruach HaKodesh came upon Saul causing him to “be turned into another man” (1Sam. 10:1, 6, 9). David was anointed with oil by the prophet Samuel and “from that day forward… the Spirit of YHWH came upon David” (1Sam. 16:13-14; cf 1Sam. 18:12). Isaiah again speaks prophetically of Messiah saying “The Spirit of YHWH is upon me; because YHWH has anointed me…” (Is. 61:1 cf. Lk. 4:18, 21) Some other passages in which the Ruach HaKodesh is symbolized by olive oil are: Acts 10:38; 2Cor. 1:21-22; Zech. 4 & Rom. 11). There is therefore a Scriptural basis to anoint someone with oil when exercising this gift, symbolizing the anointing of the Ruach HaKodesh.

The connection this gift has with the Yayin HaMeshumar is clear, in my blog on the Yayin HaMeshumar we explained its connection with the Suffering Servant Song of Isaiah 53, a line of which reads “by his stripes we are healed” (Is. 53:5)

There is one major element of this gift which is often misunderstood. Just as the gift of tongues is not the gift to cause others to speak in tongues, and the gift of prophecy is not the gift to cause others to prophecy, the gift of healings is not the gift of healing others, it is the self realized gift of being healed oneself. A person manifests this gift, not by healing others, but by being healed.

Note also that Ya’akov 5:14-15 refers to “the prayer of faith” in connection with this gift. This gift flows from the gift of faith and as you will find in our discussion of the gift of faith, the gift of faith manifests itself in being guided to observe Torah. So if you seek a gift of healing, you should first make sure that you are following the path of Torah.


Power

The Aramaic word here is KHAILA, which means, “power, miracles, authority”. This is the very Aramaic word, which the Peshitta Tanak uses to translate Hebrew GEVURAH in 1Chron. 29:11 (the Tanak text from which the lower seven sefirot are derived) and is obviously associated with the sefirah called GEVURAH.

The gematria (numerical value) of (KHAILA) is 49 (7 x 7). This is the same as the gematria of the MAT ”the rod” of Aaron and Moses, which was so closely related to many of their “miracles”.

Khaila includes the power to perform “miracles”:

And Eloah was doing great miracles (KHAILA)
by the hand of Paul.
(Acts 19:11)


And the power to exercise authority over spirits and shedim (demons):

And Yeshua called his twelve and gave them power (KHAILA) and authority over all the spirits and shedim and to heal sickness.
(Luke 9:1)


The word Khaila in Aramaic can also denote “courage” and may therefore also indicate the strength to endure trials, tribulation and torture. Thus Khaila can also refer to a supernatural ability to endure these tortures, like the martyrs of 2nd and 4th Maccabees.. As such Khaila is especially associated with the Armor of Elohom.

Khaila is often exercised (like healing) through the evocation of the “Names of Power” which are discussed below. Khaila is associated with the left hand of Adam Kadmon and thus it is often exercised in connection with a ritual of laying on of hands, especially when exercising authority over shedim (demons).

Acts 1:8 says:

But when the Ruach HaKodesh comes upon you, you will receive power (KHAILA) …


Paul tells us that the effecting of Khaila comes from “the hearing of faith” (Gal. 3:5) because this gift flows from the gift of faith, a gift which itself manifests itself in Torah observance.

There is a good example in the Torah of this gift being expressed in the effecting of miracles when YHWH, through Moshe parts the red sea (Ex. 14:16-22). It was also manifest when David, through his Psalms, drove a shed out of Saul (1Sam. 16:14-23) and when Toviyah exercised Khaila over the shed Asmodeus (Tobit 6). Finally Khaila was exercised by Eleazar and Hanna and her seven sons, when they endured the tortures inflicted upon them by Antiochus Epiphanies (2Macc. 6:18-31; 7:1-42; 4Macc.).



Trusting Faithfulness

This manifestation is known as Haimanuta, which in Hebrew is Emunah (faith, trust). This manifestation is associated with tiferet (beauty, harmony) and is at the center of the tree. The other manifestations must proceed from “trusting faithfulness”. According to the Tanak the Torah is the way of faith (Emunah) (Ps. 119:29-30)

Yeshua calls the Ruach HaKodesh the “Spirit of Truth” which will “guide us in all truth” (Jn. 16:13). The Psalmist tells us “the Torah is truth” (Ps. 119:142, 151). One of the promised manifestations of the Ruach HaKodesh was that the Ruach would guide us in observing Torah:

And I will put My Spirit within you,
and cause you to walk in My statutes,
and you shall keep My ordinances, and do them.
(Ezek. 36:27)


Since Torah is “the way of faith” the manifestation of “faith” is that of guidance to observe Torah as described in Ezekiel 36:27.

Both Ya’akov (Ya. 2:14-26) and Hebrews (Hebrews 11) lay out a tendency for faith to be accompanied by works.

This manifestation is at the center of the three triads, all other manifestations of the Ruach are tied to this one. This manifestation is the one which is the true evidence of the immersion of the Ruach. You can now say “I have the immersion of the Ruach with evidence of walking in statutes and keeping of ordinances”!

(to be continued in Part 4: The Words of Elohim)

In these uncertain times, we need your support more than ever. The time is short, and there is much work to be done. As you might imagine, donations are low. If you can, please donate. This is no time to pull back from the great work in front of us!

Help us to continue to do important work, like posting important Hebrew and Aramaic texts at Scripture Nexus

As you know we have been digging ourselves out of a budget shortfall.  As I have said to you many times, I look on this work as a co-operative one with me, and all of you combining our resources together in order to get the job done of helping to teach this great truth to all in the world who will listen. Thank you so much from the bottom of my heart for your continued support, you are the ones who make it all possible by your contributions and your prayers for our work. I truly appreciate your help in every way.

If you can make a one time donation of $500 or $1,000 dollars to support this work.


Donations can be sent by paypal to donations@wnae.org.

Donations can also be made out to “Nazarene Judaism” and sent to:

Nazarene Judaism
PO Box 471
Hurst, TX 76053

And don’t forget to join the conversations at the NazareneSpace Social Network

1Corinthians and the Counting of the Omer: The Mind of Elohim

1Corinthians and the Counting of the Omer
Part 2: The Mind of Elohim
By James Trimm



The Upper Triad: The Mind of Elohim

The gifts of the upper triad relate to the mind of Elohim. These relate to the Wisdom, Knowledge and Understanding of Elohim. The Torah tells us that YHWH used these gifts to reveal to B’tzal’el (Bezalel) just exactly how each of the furnishings of the Tabernacle was to be made:

and I have filled him with the spirit of Elohim, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship,
(Ex. 31:3; 35:31 HRV)


Since the Upper triad corresponds with the Mind of Elohim, it is also therefore closely associated with the SOD level of understanding. Paul describes this “Mind of Messiah this way:

1 My brothers, when I came to you, I declared to you the mystery of Eloah, not with great words or with wisdom….
4 And my words and my proclaiming was not by persuasion of words of wisdom, but by demonstration of the spirit and of power,
5 That your faith would not be by the wisdom of the sons of men, but by the power of Eloah.
6 Now we speak wisdom among the mature, not the wisdom of this world nor of the authorities of this world who come to naught,
7 but we speak the wisdom of Eloah in a mystery that was hidden and [that] Eloah had before separated from before the ages for our glory,…
9 But as it is written, The eye has not seen, and the ear has not heard, and into the heart of a son of man has not entered that which Eloah has prepared for those who love him.
10 But Eloah has revealed [it] to us by his spirit, for the spirit searches into everything, even the deep things of Eloah.
11 For who is the son of man who knows what is in a son of man except the spirit of the son of man that [is] in him? So also, that which is in Eloah, no man knows except the Spirit of Eloah.
12 Now we have not received the spirit of the world, but the spirit that is from Eloah, so that we might know the gifts that were given to us from Eloah;
13 Which also we speak, not in the teaching of words of the wisdom of sons of men, but in the teaching of the spirit, and to spiritual men we compare spiritual things.
14 For the son of man who is in the nefesh does not receive spiritual things, for they are foolishness to him, and he is not able to know that which is judged spiritually.
15 Now the spiritual man judges all things, and is not judged from man.
16 For who knows the mind of YHWH that he might instruct him? But we have the mind of the Messiah.
(1Cor. 2:1-16)


Compare this with the words of the Zohar:

Behold, these are three names, how can they be one?
Is it because we call them one? (Literally: And also

concerning the proclamation that we call them one?).
How these are one can only through the vision of the Holy Sprit be known? And these are through the vision of the closed eye (or the hidden eye) To make known that these three are one (i.e. a Tri-Unity).
(Zohar 2:43b)


Note also that Paul quotes Isaiah 64:3 (4):

For since the beginning of the world men have not heard, nor perceived by the ear, neither has the eye seen, O Elohim, beside you, what he has prepared for him that waits for him.
(Is. 64:3 (4)) (See 1Cor. 2:9)


According to the Talmud this refers to the yayin ha-meshummar, the wine kept from the creation:

What is the meaning of ‘Eye hath not seen’? (Is. 64:3(4))
R. Joshua b. Levi said:
This is the wine, which has been preserved in its grapes from the six days of Creation.
(b.Ber. 34b)


What does ‘the eye hath not seen’ (Is. 64:3(4)) refer to? —
R. Joshua b. Levi said:
To the wine that has been kept [maturing] with its grapes since the six days of Creation.
(b.San. 99a)


The Hebrew word for “wine” is YAYIN which has a gematria of 70, which is also the gematria of SOD (mystery, secret, hidden)


The Word of Wisdom

Paul writes:

But the manifestation of the Spirit is given to each man, as it is profitable for him.
There is a word of wisdom that is given for it by the Spirit: and for another, a word of
knowledge by the same Spirit.
(1Cor. 12:7-8 HRV)

Now this term “Word of Wisdom” appears only here is the Scriptures and in no other passage. Neither does the term appear in the Talmud or Midrashim. The phrase “Word of Wisdom” does however appear in the Zohar on several occasions. Just as Paul tells us that the “Word of Wisdom” is a “manifestation of the Spirit”, the Zohar tells us that the “Word of Wisdom” is a “manifestation of the Shekinah”:

Said R. Jose to R. Hiya: ‘Did I not say, perhaps he is a great man?’ Then he applied to him the words, “Blessed be the man that finds wisdom and the man that gets understanding” (Prov. 3:13), saying: ‘Such are we who found you and acquired from you a Word of Wisdom and were inspired with understanding to wait for you! We are of those for whom the Holy One prepares a present when they are journeying, to wit, the manifestation of the Shekinah, as it says: “The path of the righteous is as the shining light, that shines more and more unto the perfect day” (Prov. 4:18).’
(Zohar 2:50a)

The Zohar also gives a good definition of the “Word of Wisdom”:

IN THE BEGINNING. R. Simeon opened his discourse with the text: And I put my words in your mouth (Isaiah 51:16). He said: ‘How greatly is it incumbent on a man to study the Torah day and night! For the Holy One, blessed be He, is attentive to the voice of those who occupy themselves with the Torah, and through each fresh discovery made by them in the Torah a new heaven is created. Our teachers have told us that at the moment when a man expounds something new in the Torah, his utterance ascends before the Holy One, blessed be He, and He takes it up and kisses it and crowns it with seventy crowns of graven and inscribed letters. When a new idea is formulated in the field of the esoteric wisdom, it ascends and rests on the head of the “Tzaddik, the life of the universe”, and then it flies off and traverses seventy thousand worlds until it ascends to the “Ancient of Days”. And inasmuch as all the words of the “Ancient of Days” are Words of Wisdom comprising sublime and hidden mysteries, that hidden Word of Wisdom that was discovered here when it ascends is joined to the words of the “Ancient of Days”, and becomes an integral part of them, and enters into the eighteen mystical worlds, concerning which we read “No eye has seen beside You, O Elohim” (Isaiah 64:3). From there they issue and fly to and fro, until finally arriving, perfected and completed, before the “Ancient of Days”. At that moment the “Ancient of Days” savors that Word of Wisdom, and finds satisfaction therein above all else. He takes that word and crowns it with three hundred and seventy thousand crowns, and it flies up and down until it is made into a sky. And so each word of wisdom is made into a sky, which presents itself fully formed before the “Ancient of Days”, who calls them “new heavens”, that is, heavens created out of the mystic ideas of the sublime wisdom.
(Zohar 1:4b)

This manifestation corresponds to the sefirah of Wisdom. The term “Word of Wisdom” is a Semitic idiom for a “matter of wisdom”. This wisdom consists of revelation and flashes of insight or intuition. Unlike Knowledge, Wisdom is not analytical; it does not classify and divide. It is instead total unity of thought without any division whatsoever. Wisdom cannot be put into words, it is beyond words and its idea cannot be divided up into words. The Word of Wisdom is direct access to the Wisdom of YHWH.

An example of the Word of Wisdom can be found in the Torah in Exodus 18. In this section of Torah, Yitro (Jethro) comes to Moshe with the advice to create the Council of Elders to hear cases and sit in Moshe’s seat. This advice did not really come from Yitro, but it came through Yitro from YHWH. Yitro received it as a “flash of insight”, a Word of Wisdom. Moshe subjected this Word of Wisdom to Spiritual Discernment (the next gift we will discuss).


Discerning of the Spirit

Many translated this “discerning of spirits” because “spirits” is plural in the Greek, but in the original; Aramaic itr is singular, which is the Aramaic grammar for “Spiritual Discernment”. This manifestation corresponds to the sefirah of Understanding. Understanding is analytical. It divides and classifies and discerns. The Aramaic term for “discerning here comes from the root P-R-SH meaning “to divide”. This manifestation is a manifestation of the Understanding and discernment of YHWH.

This gift of the Spirit is mentioned in the Tanak in the Book of Job:

But it is a spirit in man, and the breath of Shaddai, that gives them understanding.
It is not the great that are wise, nor the aged that discern judgment.
(Job 32:8-9 HRV)


There is an excellent example of this gift in the Tanak in 1Kings 3:5-15. Here Shlomo (Solomon) asks YHWH for “an understanding heart … that I may discern between good and evil…” (1Kn. 3:9) and YHWH gave him this gift as well as the additional gift of the Word of Wisdom (1Kn. 3:10-13).


The Word of Knowledge


This manifestation corresponds to the sefirah of Knowledge (which is the flip side of the Sifira known as KETER or “crown”). The term “Word of Knowledge” is a Semitic idiom for a “matter of knowledge”. The Word of Knowledge occurs when the Word of Wisdom is subjected to the Discerning of the Spirit, thus harmonizing the two opposing pillars.

Knowledge naturally fills the structure created by the gifts of Wisdom and Understanding (Discernment) as the Psalmist writes:

Through wisdom is a house built; and by understanding it is established;
And by knowledge are the chambers filled with all precious and pleasant riches.
(Prov. 24:3-4 HRV)


A good example of this gift is found in the Tanak when Natan (Nathan) comes to Daniel with a parable expressing his knowledge of David’s sin (2Samual 12:1-12). Natan had received a Word of Knowledge concerning David’s actions that allowed him to approach David on the matter.

In these uncertain times, we need your support more than ever. The time is short, and there is much work to be done. As you might imagine, donations are low. If you can, please donate. This is no time to pull back from the great work in front of us!

Help us to continue to do important work, like posting important Hebrew and Aramaic texts at Scripture Nexus

As you know we have been digging ourselves out of a budget shortfall.  As I have said to you many times, I look on this work as a co-operative one with me, and all of you combining our resources together in order to get the job done of helping to teach this great truth to all in the world who will listen. Thank you so much from the bottom of my heart for your continued support, you are the ones who make it all possible by your contributions and your prayers for our work. I truly appreciate your help in every way.

If you can make a one time donation of $500 or $1,000 dollars to support this work.


Donations can be sent by paypal to donations@wnae.org.

Donations can also be made out to “Nazarene Judaism” and sent to:

Nazarene Judaism
PO Box 471
Hurst, TX 76053

And don’t forget to join the conversations at the NazareneSpace Social Network

Update on Emergency Alert

We have managed to get a 24 hour extension! But we must still raise at least $310 by the end of the day today, or our account will go in the negative!

In these uncertain times, we need your support more than ever. The time is short, and there is much work to be done. As you might imagine, donations are low. If you can, please donate. This is no time to pull back from the great work in front of us!

Help us to continue to do important work, like posting important Hebrew and Aramaic texts at Scripture Nexus

As you know we have been digging ourselves out of a budget shortfall.  As I have said to you many times, I look on this work as a co-operative one with me, and all of you combining our resources together in order to get the job done of helping to teach this great truth to all in the world who will listen. Thank you so much from the bottom of my heart for your continued support, you are the ones who make it all possible by your contributions and your prayers for our work. I truly appreciate your help in every way.

If you can make a one time donation of $500 or $1,000 dollars to support this work.


Donations can be sent by paypal to donations@wnae.org.

Donations can also be made out to “Nazarene Judaism” and sent to:

Nazarene Judaism
PO Box 471
Hurst, TX 76053

And don’t forget to join the conversations at the NazareneSpace Social Network

1Corinthians and the Counting of the Omer

1Corinthians and the Counting of the Omer
Part 1: Introduction
By James Trimm

Last year while studying the book of 1stCorinthinans I saw something I had never seen before. The Book of 1stCorinthians was written shortly after Passover, as Paul criticizes the handling of a recent seder at Corinth (1Cor. 5) and looks forward to the coming Shavuot (1Cor. 16:8). This letter is written during the counting of the omer and that theme prevails throughout the letter.

The counting of the omer is described in the Torah as follows:

15: And you shall count unto you from the morrow after the sabbath, from the day that you brought the sheaf of the wave offering; seven sabbaths shall be complete:
16: Even unto the morrow after the seventh sabbath shall ye number fifty days; and you shall offer a new meat offering unto YHWH.
17: Ye shall bring out of your habitations two wave loaves of two tenth deals: they shall be of fine flour; they shall be baked with leaven; they are the firstfruits unto YHWH.
(Lev. 23:15-17)

The counting of the omer begins at the firstfruits wave sheaf offering during Passover and ends with the firstfruits wave loaf offering at Shavuot.

The first counting of the omer marked the time from the exodus from Egypt and redemption of the firstborn to the receiving of the Torah on Mt. Sinai.

At the time of the death of Messiah the counting of the omer marked the time from the resurrection of Messiah to the outpouring of the Ruach HaKodesh in Acts chapter 2.

IT STARTS WITH PASSOVER

The counting of the omer begins with Passover and Paul begins 1st Corinthians with a discussion of the Yayin HaMeshumar, the wine that has been kept in its grapes since creation for the great Messianic Feast (see my recent blog on The Yayin HaMeshumar).

Paul again addresses the Passover in 1Cor. 5 even saying “our Pesach is the Messiah, who was slain instead of us, Because of this, let us observe the feast…” (1Cor. 5:7-8).

Again in 1Cor. 11 Paul addresses the Sader discussing Yeshua’s Sader at the time of his death and stressing that our hearts be right in receiving the elements of the sader (1Cor. 11:20-34)

In 1Corinthians 12:13 Paul alludes again to the Yayin HaMeshumar and the Passover wine when he says “And all of us drank of one spirit.”

Finally Paul alludes to the firstfruits offering of the counting of the omer when he says in 1Cor. 15:20 “Messiah has been raised from the dead, the firstfruits of those who have fallen asleep”.

TAKING STOCK

The counting of the omer is traditionally a time of taking stock of ourselves. It is a time of reckoning. It marks the time of preparing to receive the Torah, and of preparing to receive the outpouring of the Ruach HaKodesh. In fact the Hebrew word for “count” can also mean “reckon”.

It was during the time of the first counting of the omer that Moshe wrote Psalm 90 (and 91) in which he writes:

8 You have set our iniquities before You; our secret sins in the light of Your countenance.
9 For all our days are passed away in Your wrath: we bring our years to an end as a tale that is told.
10 The days of our years are threescore years and ten, or even by reason of strength, fourscore years. Yet is their pride, but travail and vanity: for it is speedily gone, and we fly away.
11 Who knows the power of Your anger and Your wrath, according to the fear that is due unto You?
12 So teach us to number our days: that we may get us a heart of wisdom.
(Ps. 90:8-12 HRV)

In the past I have spoken of the first three chapters of Revelation and their connection to the counting of the omer. According to the Aramaic text of Revelation the vision of Rev. 1 takes place on “the first day” (Rev. 1:10 HRV). In this vision Yochanan sees seven menorahs each of which would have seven branches totaling 49 branches. These represent seven assemblies and they represent a counting of the omer from the first day (the day of the firstfruits offering during Passover, i.e. the morrow after the Sabbath) to the day of Shavuot. In the following two chapters Yochanan writes seven letters to these seven assemblies giving them each a reckoning or accounting.

1Corinthians is very much about a reckoning of the of the assembly of Corinth in much the same way that the seven letters to seven assemblies in Rev. 2-3 are such a reckoning. One need only look over this letter to see that the entire letter is a reckoning and criticism of the assembly at Corinth. Note especially the criticism of the handling of the sader in 1Cor. 5 and the encouragement of self reckoning in taking the sader in 1Cor. 11.

GETTING READY TO RECEIVE THE RUACH HAKODESH

Messiah tells his Talmidim during the counting of the omer:

For John truly immersed with water; but you shall be immerseded with the Ruach HaKodesh not many days hence…
But when the Ruach HaKodesh comes upon you, you will receive power (KHAILA)…
(Acts 1:5, 8)

The Aramaic word here is KHAILA, which means, “power, miracles, authority”. This is the very Aramaic word, which the Peshitta Tanak uses to translate Hebrew GEVURAH in 1Chron. 29:11 (the Tanak text from which the lower seven sefirot are derived) and is obviously associated with the sefirah called GEVURAH.

The gematria (numerical value) of KHAILA is 49 (7 x 7). This is the same as the gematria of the MAT ”the rod” of Aaron and Moses, which was so closely related to many of their “miracles”.

Khaila includes the power to perform “miracles”:

And Eloah was doing great miracles (KHAILA)
by the hand of Paul.
(Acts 19:11)

And the power to exercise authority over spirits and shedim (demons):

And Yeshua called his twelve and gave them power (KHAILA) and authority over all the spirits and shedim and to heal sickness.
(Luke 9:1)

The word Khaila in Aramaic can also denote “courage” and may therefore also indicate the strength to endure trials, tribulation and torture. Thus Khaila can also refer to a supernatural ability to endure these tortures, like the martyrs of 2nd and 4th Maccabees.. As such Khaila is especially associated with the Armor of Elohom.

Khaila is often exercised (like healing) through the evocation of the “Names of Power” which are discussed below. Khaila is associated with the left hand of Adam Kadmon and thus it is often exercised in connection with a ritual of laying on of hands, especially when exercising authority over shedim (demons).

Paul tells us that the effecting of Khaila comes from “the hearing of faith” (Gal. 3:5) because this gift flows from the gift of faith, a gift which itself manifests itself in Torah observance.

There is a good example in the Torah of this gift being expressed in the effecting of miracles when YHWH, through Moshe parts the red sea (Ex. 14:16-22). It was also manifest when David, through his Psalms, drove a shed out of Saul (1Sam. 16:14-23) and when Toviyah exercised Khaila over the shed Asmodeus (Tobit 6). Finally Khaila was exercised by Eleazar and Hanna and her seven sons, when they endured the tortures inflicted upon them by Antiochus Epiphanies (2Macc. 6:18-31; 7:1-42; 4Macc.).

The outpouring of the Ruach HaKodesh event of Acts chapter two was a repetition of an event that took place at the first Shavuot (Shavuot is the aniversary of the giving of the Torah at Mt. Sinai). According to the Midrashim when the Torah was given at Mount Sinai the Torah message was divided up into the seventy languages of the Gentiles:

“Elohim’s voice, as it was uttered, split into seventy voices, into seventy tongues [leshonoth], so that all the nations should understand.”
(Midrash from Exodus Rabbah 5:9)

The Talmud says:

“Every phrase which issued from the mouth of the All-powerful divided itself into the seventy languages.”
(b.Shabbat 88b)

The Midrash also describes this event in even more detail:

In the occasion of Matan Torah [the giving of the Torah], the Bnai Yisrael [children of Israel] not only heard Hashem’s Voice but actually saw the sound waves as they emerged from Hashem’s mouth. They visualized them as a fiery substance. Each commandment that left Hashem’s mouth traveled around the entire Camp and then to each Jew individually, asking him, “Do you accept upon yourself this Commandment with all the halochot [Jewish law] pertaining to it?” Every Jew answered “Yes” after each commandment. Finally, the fiery substance which they saw engraved itself on the luchot [tablets].
(The Midrash Says; Rabbi Moshe Weissman. Benei Yakov Publications (1980) p. 182)

Thus the gift of the Ruach HaKodesh and the manifestation of tongues in Acts chapter 2 was a repetition of the gift of Torah and the manifestation of tongues that took place then.

Paul speaks in 1Corinthians 12:13 of being immersed by the Ruach HaKoesh because this is what happens at the end of the first counting of the omer in Exodus and also at the time of Messiah’s death in Acts 2.

The Book of 1Corinthians encourages us to spend the counting of the omer in self reflection of our worthiness to drink the Yayin HaMeshumar (1Cor. 11:27-28) for one is drinking in the Ruach (1Cor. 12:13).

THE IMMERSION OF THE RUACH HAKODESH

Paul writes of the immersion of the Ruach HaKodesh:

For as the body is one, and there are in it many members, and all the members of the body, though they are many, are one body, so also the Messiah.
For all of us also are baptized by one spirit into one body, whether Jew or Aramaean, whether slave or son of freedom. And all of us drank of one spirit.
(1Cor. 12:12-13 HRV)

This seems to some to come into direct conflict with the immersion of the Ruach HaKodesh coming subsequent to salvation in several passages in Acts such as:

And they went down and prayed concerning them so that they might receive the Ruach HaKodesh.
For it was not yet upon a man from them, for they were only immersed in the name of our Adon Yeshua.
Then they placed a hand on them, and they received Ruach HaKodesh.
(Acts 8:15-17 HRV)

What is the resolution to this apparent conflict?

Now let us look at Exodus 12:43-49:

And YHWH said unto Moshe and Aharon: ‘This is the ordinance of the Pesach: there shall no alien eat thereof;
but every man’s servant that is bought for money, when you have circumcised him, then shall he eat thereof.
A sojourner and a hired servant shall not eat thereof.
In one house shall it be eaten; you shall not carry forth aught of the flesh abroad out of the house; neither shall you break a bone thereof.
All the assembly of Yisra’el shall keep it.
And when a stranger shall sojourn with you, and will keep the Pesach to YHWH, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land; but no uncircumcised person shall eat thereof.
One Torah shall be to him that is homeborn, and unto the stranger that sojourns among you.’
(Ex. 12:43-49 HRV)

Now there are a number of things we can learn from this passage:

  1. All the “Assembly” of Israel must eat the Passover.
  2. No uncircumcised male can eat the Passover.

From these two facts we may conclude that:

If all the Assembly eat the Passover,
and if no uncircumcised males eat the Passover,
then no uncircumcised males are part of the Assembly.

This is an inescapable categorical proposition drawn from the plain statements in Exodus 12:43-49.

Now from Acts 15 we also know that one does not have to be circumcised to be saved. Thus we can add another fact to our reasoning:

  1. Some uncircumcised males are saved.

Now if no uncircumcised males are part of the Assembly, and if some uncircumcised males are saved, Then some saved persons are not part of the Assembly.

Again this is an inescapable categorical proposition draws from the facts plainly laid out in Ex. 12:43-49 and Acts 15.

There are in fact some saved persons who are not part of the Body of Messiah, the Assembly of Israel.

Thus also Acts refers to “…the Ruach HaKodesh which Elohim has given to them which obey him.” (Acts 5:32).

It stands to reason that if one were to become conformed to the image of YHWH that one might manifest he Ruach HaKodesh in the world that we live in. In 1Corinthians 12 Paul lays out the nine manifestations of the Ruach HaKodesh. Paul describes the believers as an allegorical “Body of Messiah” made up of various body parts (1Cor. 12:12, 27). These nine manifestations are likened to the various body parts of the Body of Messiah (and as we learned in an earlier chapter that body is the Adam Kadmon—the Tree of Life). This is immediately made evident by the first three manifestations: The Word of Knowledge; the Word of Wisdom and Spiritual Discernment. Paul instructs us:

Pursue love and be zealous about the gifts of the spirit…
(1Cor. 14:1)

THE SEFIROT

There is also a parallel between the counting of the omer and the sefirot of the Tree of Life. Of course the root word for sefirot comes from the Hebrew verb “to count” and the sefirot are themselves the qualities and characteristics which we have as being made in the image of YHWH.

In the Siddur (traditional liturgy) during the counting of the omer on each of the 49 days a combination of each of the seven lower sefirot is recited and meditated upon. The first day is “CHESED that is in CHESED” the second day is “GEVURAH that is in CHESED” and so on until over 49 days all 49 (7×7) combinations have been recited.

In Part two of this blog (coming soon) I will discuss each of the nine manifestations of the Ruach HaKodesh as they parallel the upper nine of the ten sefirot.

Thanks to all who have donate thus far! We must still raise at least $500 by the end of the day Monday, or our account will go in the negative!

In these uncertain times, we need your support more than ever. The time is short, and there is much work to be done. As you might imagine, donations are low. If you can, please donate. This is no time to pull back from the great work in front of us!

Help us to continue to do important work, like posting important Hebrew and Aramaic texts at Scripture Nexus

As you know we have been digging ourselves out of a budget shortfall.  As I have said to you many times, I look on this work as a co-operative one with me, and all of you combining our resources together in order to get the job done of helping to teach this great truth to all in the world who will listen. Thank you so much from the bottom of my heart for your continued support, you are the ones who make it all possible by your contributions and your prayers for our work. I truly appreciate your help in every way.

If you can make a one time donation of $500 or $1,000 dollars to support this work.


Donations can be sent by paypal to donations@wnae.org.

Donations can also be made out to “Nazarene Judaism” and sent to:

Nazarene Judaism
PO Box 471
Hurst, TX 76053

And don’t forget to join the conversations at the NazareneSpace Social Network

Emergency Alert Update

Thanks to all who have donate thus far! We must still raise at least $500 by the end of the day Monday, or our account will go in the negative!

In these uncertain times, we need your support more than ever. The time is short, and there is much work to be done. As you might imagine, donations are low. If you can, please donate. This is no time to pull back from the great work in front of us!

Help us to continue to do important work, like posting important Hebrew and Aramaic texts at Scripture Nexus

As you know we have been digging ourselves out of a budget shortfall.  As I have said to you many times, I look on this work as a co-operative one with me, and all of you combining our resources together in order to get the job done of helping to teach this great truth to all in the world who will listen. Thank you so much from the bottom of my heart for your continued support, you are the ones who make it all possible by your contributions and your prayers for our work. I truly appreciate your help in every way.

If you can make a one time donation of $500 or $1,000 dollars to support this work.


Donations can be sent by paypal to donations@wnae.org.

Donations can also be made out to “Nazarene Judaism” and sent to:

Nazarene Judaism
PO Box 471
Hurst, TX 76053

And don’t forget to join the conversations at the NazareneSpace Social Network

Emergency Alert

We must raise at least $800 by the end of the day Monday, or our account will go in the negative!

In these uncertain times, we need your support more than ever. The time is short, and there is much work to be done. As you might imagine, donations are low. If you can, please donate. This is no time to pull back from the great work in front of us!

Help us to continue to do important work, like posting important Hebrew and Aramaic texts at Scripture Nexus

As you know we have been digging ourselves out of a budget shortfall.  As I have said to you many times, I look on this work as a co-operative one with me, and all of you combining our resources together in order to get the job done of helping to teach this great truth to all in the world who will listen. Thank you so much from the bottom of my heart for your continued support, you are the ones who make it all possible by your contributions and your prayers for our work. I truly appreciate your help in every way.

If you can make a one time donation of $500 or $1,000 dollars to support this work.


Donations can be sent by paypal to donations@wnae.org.

Donations can also be made out to “Nazarene Judaism” and sent to:

Nazarene Judaism
PO Box 471
Hurst, TX 76053

And don’t forget to join the conversations at the NazareneSpace Social Network