HEBREW VS GREEK MIND: THE DABAR OF ELOHIYM OR THE LOGOS OF YAH?

John chapter 1












Today we are walking in: The Dabar of ’Elohiym or the Logos of Yah?














1 Chronicles 28:9




And thou, Solomon my son, know thou the God of thy father, and serve him with a perfect heart and with a willing mind H3824: for the LORD searcheth all hearts, and understandeth all the imaginations of the thoughts: if thou seek him, he will be found of thee; but if thou forsake him, he will cast thee off for ever.

























MIND













Today we look to the word-MIND-H3824 lebab--mind, knowledge, thinking, reflection, memory















The Torah testifies...............







Genesis 23:8




And he communed with them, saying, If it be your mind H3824 that I should bury my dead out of my sight; hear me, and intreat for me to Ephron the son of Zohar,




Leviticus 24:12




And they put him in ward, that the mind H3824 of the LORD might be shewed them.







Numbers 16:28

And Moses said, Hereby ye shall know that the Lord hath sent me to do all these works; for I have not done them of mine own mind H3824.



















The prophets proclaim..................




Isaiah 26:3




Thou wilt keep him in perfect peace, whose mind H3824 is stayed on thee: because he trusteth in thee.







Ezekiel 11:5




And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord; Thus have ye said, O house of Israel: for I know the things that come into your mind H3824, every one of them.









Habakkuk 1:11




Then shall his mind H3824 change, and he shall pass over, and offend, imputing this his power unto his god.















The writings bear witness..........................







1 Chronicles 22:7




And David said to Solomon, My son, as for me, it was in my mind H3824 to build an house unto the name of the LORD my God:













Lamentations 3:21




This I recall to my mind H3824, therefore have I hope.







Job 34:33

Should it be according to thy mind H3824? he will recompense it, whether thou refuse, or whether thou choose; and not I: therefore speak what thou knowest.













The Dabar of ’Elohiym or the Logosof God?




One of the most fundamental backgrounds in understanding words is to know a little history behind those who use them. It is generally agreed by all that the language of the Tanakh is Hebrew. It is also generally agreed that the Tanakh is very "Jewish", and full of concepts, idioms, and phrases that are viewed as Hebraic. Scriptural writers of the Tanakh spoke, taught, and thought from this perspective. Until the time of the New Testament, the Word of ’Elohiym was everything that He had spoken. All scriptural thought was seen through the Hebrew language.




But several hundred years before ’Elohiym would take on flesh, the world was already experiencing some dramatic changes in language and culture. Behind the scenes, the Greek view of the world, and all that is in it, was brewing.

In our book, "Let this Mind be in You", I discuss the dramatic differences between Greek thought and Hebrew thought in much more detail. But suffice it to say, these two world views are in most ways antithetical to each other. This can be seen in no better way than the defining of words. Last time, we defined the word word from the Tanakh. We will now see how this word changed in time, from the thoughts and commandments of ’Elohiym, to the Logos. But first I would like to quote from some earlier works concerning this gradual evolution of scriptural words.

Edwin Hatch is eminently known for dozens of Greek works in the 19th century. Perhaps his greatest work is the Concordance to the Septuagint.




The following are several excerpts from his book entitled: "The Influence of Greek Ideas and Usages Upon the Christian Church". 1895. Williams and Norgate.

“In a similar way we shall find that the Greek Christianity of the fourth century was rooted in Hellenism. The Greek minds which had been ripening for Christianity had absorbed new ideas and new motives;”










“We have ample evidence in regard to the state of Greek thought during the ante-Nicene period. The writers shine with a dim and pallid light when put side by side with the master-spirits of the Attic age;”










“We have ample evidence also as to the state of Christian thought in the post-Nicene period. The fathers Athanasius, Basil, Gregory of Nazianzus, Gregory of Nyssa, and Cyril of Jerusalem, the decrees of general and local Councils, the apocryphal and pseudonymous literature, enable us to form a clear conception of the change which Greek influences had wrought.”










“Education was no longer in the hands of “private tutors” in the houses of the great families. It entered public life, and in doing so left a record behind it.”










“But when the product of one generation spreads its branches far and wide into the generations that succeed, its roots must be deep and firm in the generation from which it springs. No lasting element of civilization grows upon the surface. Greek education has been almost as permanent as Christianity itself, and for similar reasons. It passed from Greece into Africa and the West. It had an especial hold first on the Roman and then upon the Celtic and Teutonic populations of Gaul; and from the Gallican schools it has come, probably by direct descent, to our own country and our own time.”

This process took several centuries to saturate the known world, but it indeed took root and has never let go. So let's trace one simple word for now.







The English word word that we read in our New Testament is translated in most occurrences from the Greek word logos. The 'o''s are pronounced as the 'o' in log, not as in low. Its fundamental meaning is much the same as is dabar. It means thought, thing, something said, or utterance. This is the dictionary definition. However, it's colloquial meaning in the centuries before and after Yahusha‘’s time was quite different. Among the religious Greeks of that time the logos was the "god of gods", the divine mind of the gods. He or it was the "supreme knowledge", also known as gnosis.







He was right thought, right mind, right purpose, and right creed. In other words, the logos was right belief. Knowledge was salvation: say the right things and believe the right things. And so we have the very subtle shift from Yahusha‘ being the "instructions of ’Elohiym become flesh" to the divine "knowledge of the god of gods". Salvation became an intellectual pursuit, with structured creeds as it's evidence. Edwin Hatch said it better, again, when he said,

“… the word faith came to be transferred from simple trust in God to mean the acceptance of a series of propositions, and these propositions, propositions in abstract metaphysics … The proposition followed: Belief in God came to mean the assent to certain propositions ABOUT God.”







Theophilus also stated that the logos had two aspects, thought and speech. So, the teachings of Yah in the Tanakh concerning marriage, government, children, relationships, disease, clean food, unclean food, handling of criminals, waste management, health, money, and love evolved into a creedal system. The WORDS of 'ELOHIYM soon became an abstract, undefined concept that could be obtained by saying the right things, to the exclusion of doing the right things. The Jews of the so-called “dark ages” knew this concept very well. When confronted with the Crusaders, they simply stated that they believed that “Jesus was the Savior”, and were promptly released. Most confessing Jews of that time secretly returned to their underground synagogues, knowing that the evidence of a Christian was a good confession.







This would not be all that critical if the actual Words of ’Elohiym were impotent and ineffectual. In the book of Yesha’yahu (Isaiah) chapter 14 in referring to Hasatan it says, “Who made the world like a wilderness, and destroyed its cities, who opened not the house of his prisoners?” Is it any wonder how easy that would be for him if ’Elohiym's Word, designed to produce a land full of milk and honey, to prosper our cities, and to set the captives free, was rendered irrelevant by a Torahless (lawless) religious culture? Is it a coincidence that the devil (2 Thessalonians 2:8) is called the lawless one? When you redefine ’Elohiym's words, you redefine life and all that it means.







We are going to spend the next several teachings identifying many words that over the last 2000 years have been slowly redefined. Many of these paradigm shifts will astonish you. But more than that, they will give you a fresh perspective of ’Elohiym's glorious word. His Dabar in the flesh, REALLY does give LIFE! Next time: The Light and The Way.

Shalom Alecheim!

HEBREW VS GREEK MIND: EDUCATION

John chapter 1
















Today we are walking in: Hebrew vs. Greek Mind: Education
















Job 21:14




Therefore they say unto El, Depart from us; for we desire not the knowledge of your ways. IYOV (JOB) 21:14 את CEPHER










KNOWLEDGE







Today we look to the word-KNOWLEDGE- H847 da'ath--knowledge, perception, skill, discernment













The Torah testifies.....................




Genesis 2:9




And out of the ground made Yahuah Elohiym to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil. BERE'SHIYTH (GENESIS) 2:9 את CEPHER







Genesis 2:17




But of the tree of the knowledge of good and evil, you shall not eat of it: for in the day that you eat thereof you shall surely die. BERE'SHIYTH (GENESIS) 2:17 את CEPHER







Exodus 31:3




And I have filled him with the Ruach Elohiym, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship, SHEMOTH (EXODUS) 31:3 את CEPHER




Exodus 35:31




And he has filled him with the Ruach Elohiym, in wisdom, in understanding, and in knowledge, and in all manner of workmanship; SHEMOTH (EXODUS) 35:31 את CEPHER




Leviticus 4:23




Or if his sin, wherein he has sinned, come to his knowledge; he shall bring his offering, a kid of the goats, a male without blemish: VAYIQRA (LEVITICUS) 4:23 את CEPHER




Leviticus 4:28




Or if his sin, which he has sinned, come to his knowledge: then he shall bring his offering, a kid of the goats, a female without blemish, for his sin which he has sinned. VAYIQRA (LEVITICUS) 4:28 את CEPHER




Numbers 15:24




Then it shall be, if ought be committed by ignorance without the knowledge of the assembly, that all the assembly shall offer one young bullock for an ascending smoke offering, for a sweet savor unto Yahuah, with his oblation, and his drink offering, according to the manner, and one kid of the goats for a sin offering. BEMIDBAR (NUMBERS) 15:24 את CEPHER




Numbers 24:16




He has said, which heard the words of El, and knew the knowledge of El Elyon, which saw the vision of El Shaddai, falling into a trance, but having his eyes open: BEMIDBAR (NUMBERS) 24:16 את CEPHER




Deuteronomy 1:39




Moreover your little ones, which ye said should be a prey, and your children, which in that day had no knowledge between good and evil, they shall go in thither, and unto them will I give it, and they shall possess it. DEVARIYM (DEUTERONOMY) 1:39 את CEPHER































The prophets proclaim..................




1 Samuel 2:3




Talk no more so exceeding proudly; let not arrogancy come out of your mouth: for Yahuah is an Elohiym of knowledge, and by him actions are weighed. SHEMU'EL RI'SHON (1 SAMUEL) 2:3 את CEPHER




1 Samuel 23:23




See therefore, and take knowledge of all the lurking places where he hides himself, and come ye again to me with the certainty, and I will go with you: and it shall come to pass, if he be in the land, that I will search him out throughout all the thousands of Yahudah. SHEMU'EL RI'SHON (1 SAMUEL) 23:23 את CEPHER
















Nehemiah 10:28

And the rest of the people, the priests, the Leviyiym, the porters, the singers, the Nathiyn, and all they that had separated themselves from the people of the lands unto the Torah of Elohiym, their women, their sons, and their daughters, everyone having knowledge, and having understanding; EZRA V'NECHEMYAHU (NEHEMIAH) 10:28 את CEPHER




Isaiah 8:4




For before the child shall have knowledge to cry, My father, and my mother, the riches of Damascus and the spoil of Shomeron shall be taken away before the king of Ashshur. YESHA'YAHU (ISAIAH) 8:4 את CEPHER




Isaiah 11:9




They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of Yahuah, as the waters cover the sea. YESHA'YAHU (ISAIAH) 11:9 את CEPHER




Isaiah 28:9




Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. YESHA'YAHU (ISAIAH) 28:9 את CEPHER




Isaiah 32:4




The heart also of the rash shall understand knowledge, and the tongue of the stammerers shall be ready to speak plainly. YESHA'YAHU (ISAIAH) 32:4 את CEPHER







Isaiah 33:6




And wisdom and knowledge shall be the stability of your times, and strength of yeshu`ah: the fear of Yahuah is his treasure. YESHA'YAHU (ISAIAH) 33:6 את CEPHER




Isaiah 40:14




With whom took he counsel, and who instructed him, and taught him in the path of judgment, and taught him knowledge, and showed to him the way of understanding? YESHA'YAHU (ISAIAH) 40:14 את CEPHER









Jeremiah 3:15




And I will give you pastors according to my heart, which shall feed you with knowledge and understanding. YIRMEYAHU (JEREMIAH) 3:15 את CEPHER
















The writings bear witness.............



1 Kings 9:27




And Chiyram sent in the navy his servants, shipmen that had knowledge of the sea, with the servants of Shalomah. MELEKIYM RI'SHON (1 KINGS) 9:27 את CEPHER




2 Chronicles 1:10




Give me now wisdom and knowledge, that I may go out and come in before this people: for who can judge this your people, that is so great? DIVREI HAYAMIYM SHENIY (2 CHRONICLES) 1:10 את CEPHER




2 Chronicles 1:11




And Elohiym said to Shalomah, Because this was in your heart, and you have not asked riches, wealth, or honor, nor את the life of your enemies, neither yet have asked long life; but have asked wisdom and knowledge for yourself, that you may judge my people, over whom I have made you king: DIVREI HAYAMIYM SHENIY (2 CHRONICLES) 1:11 את CEPHER




2 Chronicles 1:12




Wisdom and knowledge is granted unto you; and I will give you riches, and wealth, and honor, such as none of the kings have had that have been before you, neither shall there any after you have the like. DIVREI HAYAMIYM SHENIY (2 CHRONICLES) 1:12 את CEPHER




2 Chronicles 8:18




And Churam sent him by the hands of his servants ships, and servants that had knowledge of the sea; and they went with the servants of Shalomah to Ophiyr, and took thence four hundred and fifty talents of gold, and brought them to King Shalomah. DIVREI HAYAMIYM SHENIY (2 CHRONICLES) 8:18 את CEPHER




2 Chronicles 30:22




And Yechizqiyahu spoke comfortably unto all the Leviyiym that taught the good knowledge of Yahuah: and they did eat throughout the feast seven days, offering peace offerings, and making confession to Yahuah Elohiym of their fathers. DIVREI HAYAMIYM SHENIY (2 CHRONICLES) 30:22 את CEPHER




Ruth 2:10




Then she fell on her face, and bowed herself to the ground, and said unto him, Why have I found grace in your eyes, that you should take knowledge of me, seeing I am a stranger? RUTH (RUTH) 2:10 את CEPHER




Ruth 2:19




And her mother in law said unto her, Where have you gleaned today? and where wrought you? blessed be he that did take knowledge of you. And she showed her mother in law את with whom she had wrought, and said, The man's name with whom I wrought today is Bo'az. RUTH (RUTH) 2:19 את CEPHER













Job 34:2




Hear my words, O ye wise men; and give ear unto me, ye that have knowledge. IYOV (JOB) 34:2 את CEPHER




Psalm 119:66




Teach me good judgment and knowledge: for I have believed your commandments. TEHILLIYM (PSALMS) 119:66 את CEPHER




Proverbs 1:7




The fear of Yahuah is the beginning of knowledge: but fools despise wisdom and instruction. MISHLEI (PROVERBS) 1:7 את CEPHER














Hebrew Mind vs. Greek Mind

EDUCATION

Lesson Twelve




There have been some areas in which we have compared very general subjects which could have gone on and on. Most of you have grasped the material very well. This class is not designed to inundate you with heady material that the average person you meet is unable to converse with you about. It is designed to reveal some very fundamental differences in the contrasting ways we all look at life. I remember growing up in the fifties and sixties and considering myself a Christian, and yet allowing evolution to fit very conveniently in my frame of thought. The evidence all around me seemed to fit evolution so well. As a teenager, I was convinced I knew everything. The world around me and how it got there seemed logical to me. Not one single person ever challenged my views. I was certain that there were as many Christians as there were evolutionists, so evolution must fit Christianity, for no Christian ever challenged it. It was not until the late 1970's that I ever heard a Christian state that evolution was not scriptural! WOW! I had never heard such a thing. As I began to learn, I also began to see my world much differently. I could testify about this for a long time, but that is not my point. My point is that as we grow we see things from greater perspectives, and we must acknowledge along the way that we do not know everything yet, and that even the things we think we know we may see differently in the future. I do not want to seem too elementary here, but the facts are that Yah does know everything, and He reveals many things that we have not learned by experience yet. We can learn and grow from these, if we are willing to concede this fact. For example, in a tiny baby's world, food comes from a breast. This is all he/she knows as reality and truth. As he becomes a crawler his reality shifts to a bottle. Food comes from a bottle. A little later he realizes that food comes from a jar. This is it! This is where food comes from. As he begins to walk, he discovers that the source of food is the big white box in the kitchen. At last, the source of food. One day his mother puts him in the car and they travel to a big store that is jam-packed with food. So this is where food comes from. His realities keep changing as long as he is willing to accept the new information. It is usually around the second grade before he finally realizes what he is eating and where it really comes from. Thank Yah, that this was not revealed to him when he was crawling!










THE GREEK VIEW OF EDUCATION

One of our realities today, so it seems, is our public education system, which comes straight from the Greeks. One of the main reasons for the creation of the great polis or city-state, was to achieve excellence through community education, to build gigantic gymnasiums for the purpose of educating the children. The elite were gathered into these community buildings and quickly stripped of whatever realities they possessed at that point. By the way, the word gymnasium is from the Greek word gymnos which means naked. The many were taught by the few and given instructions on every conceivable subject. The point was that knowledge was the key to excellence, and to know was to rule. The poor, however, were not permitted to be educated this way. The parents of the poor were discouraged from teaching their young the sciences or the arts. They were trained in a trade and this was perfectly acceptable. Most poor people were barely able to write their name. Less well to do mothers and fathers were not trained to educate. So the elite were raised by the village and were advanced by the simple fact that they participated in the community education system.

THE HEBREW VIEW OF EDUCATION

It is perhaps becoming more obvious by now, what the scriptural view of this subject will be. We are talking about the ancient view and not the more modern Rabbinical system. Fathers and mothers were responsible for the education of their children. Knowledge was the focus, but the knowledge was from their Creator and His moral values and judgments. The arts and sciences were taught as well, and all knowledge was founded upon scriptural principles. Some knowledge was not made available, even if it was truth. Sex education was not part of the curriculum. This is one of the most life saving principles of the culture of the Hebrews. We have been trained by our western education system that the more we are educated about the sexual experience, the safer we are. This was the thinking of the 1950's, for example. Certain venereal diseases were on the rise, barely notable by the way, and something must be done. Sex education was introduced in the public system to provide knowledge to children about everything concerning the sexual experience. Unwanted pregnancies were dominating the landscape and education was the answer. Since that time, venereal diseases have multiplied beyond control, and teenage pregnancies are common place. But that is not the point. From the view of our Hellenistic culture, knowledge is power and the answer to our calamities. The conclusion is simple. Education leaders are responsible for the administering of knowledge. They are not, by nature, concerned with the moral values of your child. The whole idea of the nature of your child's education is similar to the Greek view of heaven or salvation. Correct ideas and right thinking is the goal. What you do with those ideas is irrelevant. Fathers and mothers, on the other hand, very much have a stake in their children's future. The child's future affects the parent as well as the child. What the child does with his life is imperative. The child's longevity is part of the motive. His health is also at stake. The parents have the entire life of the child in mind.










THE GREEK VIEW OF THE WORLD TO COME

In Greek thought, heaven is a totally separate place from this present life. It is a world that can be entered by denying the existence of this present world, and accepting the gnosis of the initiated. Once this profession has taken place, then one has changed his state in life and is translated into another existence. As I have stated previously, in the spiritual world there are no laws or demands for all is perfect and there is no need for laws. Laws are designed for physical existence from which the initiate has just separated himself. This is seen as the presence and indwelling of the logos or divine gnosis. Those who attempt to obey laws or rules are demonstrating the lack of this gnosis, hence the term legalist. The reason you are here on earth is to find this state of existence. The purpose of sharing this knowledge is to place this gnosis in the next person. Once you have found the logos, you have entered the world to come, the ultimate goal. Heaven is a place of peace and tranquility that can be experienced only by trance-like activity. It certainly cannot be found by participating in the mundane affairs of life. This existence is particularly enhanced by sharing it with other like-minded people. True reality is the spiritual realm, and all that mankind shares now is not true reality but a passing phase that one must enter in order to have a part in the world to come.

THE HEBREW VIEW OF THE WORLD TO COME

In Hebrew thought, there is a world to come, and just like Greek thought it is a place that one can enter while still in this tabernacle. However, there are major differences. Just as the spirit, soul, and body are one life, so are these two worlds. In Hebrew thought, man exists in both worlds and is responsible to be righteous citizens of both worlds. The spiritual realm is to guide the physical realm. His ultimate eternal existence is a reward. He is responsible to take part in this existence and sustain the words of Yah. True knowledge comes from Yah only, and it's purpose is to sustain life in this world; to restore where corruption has taken place; to give life where there is no life; to preserve His creation. Heaven is a present place that guides and directs physical life, a perfect kingdom to rule over an imperfect, corrupt world.

I thought I might take some time to provide a short explanation of some other aspects of life that are seen differently by these two views. I will not labor through long explanations.










THE GREEK VIEW OF LOVE AND HATE

In Greek thought, love is a feeling or emotion that is solicited, and demonstrated by feeling or emotion. There are different kinds of these emotions and different Greek words to define these emotions. There is brotherly love, erotic love, and committed love, for example. Committed love is the love that man is to have for the gods. This is the famous agape kind of love that is taught in the church today. This love, however, is demonstrated by feelings or emotion, as an act of expressing true commitment. Hate is also a feeling or emotion that is generally reactionary. One can love until something negative is expressed and then love can quickly turn to hate. Hate has not a place in Greek thought as an original action. It is a reaction. One could easily hate the gods as an emotional reaction to negative circumstances, and one could just as easily love them when the circumstances change. When love is based on feeling or emotion then feeling or emotion can change it to hate.

THE HEBREW VIEW OF LOVE AND HATE

In Hebrew thought, ahav or love is based on the idea of preference or choice. It is not an emotional concept. When Yah said that "He loved Ya'akov and hated Esav", He meant that He chose Ya'akov and did not choose Esav. When Yah, in Bere'shiyt (Genesis) 22, said that He loved Isaac, He meant that He preferred Isaac. Love and hate are not emotional concepts in scriptural thinking. When Yahusha' said, "If you love me, you will keep my commandments", He was saying that if you have chosen me or if you prefer me, then do what I say. When He said that men loved the darkness rather than the light, He was saying that men preferred or chose the darkness over the light. In a Hebrew betrothal, the father chooses his son's bride. When vows are spoken, the son and the bride choose each other. In the commandments it is written that you are to LOVE Yah your 'Elohiym. You are to prefer "the Lord your God". This is directly related to the first two commandments that state that you are to have no other gods before Him. It is a matter of choice. In the Greek culture, emotion is solicited first, then commitment. Emotion must be sustained or the commitment fails. Why? Because it began with emotion. In Hebrew thought, emotion is a result of commitment.










THE GREEK VIEW OF PEACE

In Greek thought, peace is a state of mind. This state of mind can be found in several ways: through lack of confusion or chaos. In other words, when there is no war there is peace. Peace is the lack of war. This, I believe, is part of the background of 1Thessalonians 5, when the people will cry, peace and safety. From a world wide point of view, peace is taken from the western point of view. A peaceful neighborhood is one that has no crime to speak of. A peaceful home is one where the children are not in trouble. When a mother wants to have some peace she means she wants all kids out of the house and quiet to prevail. Many people go to a quiet resort somewhere to have some peace. When Israel and her neighbors are not fighting there is peace. Monks would find peace by going to the monastery. Yoga is a way to attain peace. Nirvana is peace. Peace and quiet go together very naturally. When Yahusha' said, "... my peace I leave with you." He meant the state of mind one finds when accepting Him as Savior. This state of mind is given to you upon confession. If you lose your peace, then it can be found by stirring it up.

THE HEBREW VIEW OF PEACE

In Hebrew thought, shalom or peace, is wholeness or completeness. When a person is submitted spirit, soul, and body to His Creator, then he is at peace. Peace is being whole. A whole person is actively involved in his world, his community, his family. He is at peace when he sees the results of his harvest, when he acts upon what his Creator directs him to do. He completes the act when he does what he believes. Peace is the full realization of Yah's word in your life and is not a "state of mind" or an emotional state.










THE GREEK VIEW OF BLESSINGS AND CURSES

To be blessed in Greek thought is to receive from the gods. Favorable conditions in war, weather, and finances are to be blessed by the gods. When a military leader is promoted, he is blessed. When financial rewards are reaped, this is a blessing. To be cursed, however, is to lose the battle or fall in financial ruin. When something seen as negative occurred, this was a curse. Curses could turn into blessings by a change in attitude toward the gods. The curses of the demiurge could be reversed through proper adoration. Simply put, blessings are when good things happen and curses are when bad things happen. Good and bad are relative, of course. If a violent thunderstorm suddenly occurred that evening, it was the direct result of displeasing the gods that afternoon.

THE HEBREW VIEW OF BLESSINGS AND CURSES

In Hebrew thought, blessings are synonymous with obedience and curses to disobedience, and are not tied to good or bad circumstances. In other words, the blessing comes at the moment of obedience, and so with the curse. Something good or bad happening could be the result of a myriad of circumstances totally unrelated to recent obedience or disobedience. The word of Yah promises blessings for obedience and curses for disobedience. This is what we know. I will illustrate with an old Rabbinical tale. In a village in northern Europe in the 11th century, there was an old Rabbi that everyone sought for wisdom. One day a white horse strays into the village. That evening the butcher's house burns to the ground. The villagers go to the Rabbi and say,"Rabbi, we have been cursed, for this morning a white horse came to town and Schlomo's house burned to the ground. What do we do?" "What!" says the Rabbi, "all you know is that a horse came to town." The next day the horse left the tiny village and that evening the butcher found a large sum of money buried underneath his burned house. The villagers came to the Rabbi and said, "We have been blessed, for the horse left and Schlomo can now build a new house." "What!" said the Rabbi, "all you know is that the horse left and Schlomo found some money." The next day the horse returned and Schlomo's son fell and broke his leg. The villagers came to the Rabbi and said, "We have been cursed, for the horse has returned and Levi's leg is broken." "What curse?" said the Rabbi, "all you know is that the horse came back and Levi broke his leg." The next day the horse left and the village went to war with the neighboring village, and most of the young men were killed. The rest of the village came to the Rabbi and said, "Rabbi, Schlomo has been blessed, for the horse has left and Levi's life was spared because he could not go to war due to his broken leg!" And on and on and on it goes.

Shalom Alecheim!

HEBREW VS GREEK MIND: THE GENDERS

John chapter 1










Today we are walking in: The Genders










Genesis 1:26

And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.



















MAN




Today we look to the word- MAN- H120- 'adam-ruddy i.e. a human being (an individual or the species, mankind, etc.)



















The Torah Testifies……….




Genesis 1:27




So God created man H120 in his own image, in the image of God created he him; male and female created he them.













The Prophets Proclaim………







Isaiah 17:7




At that day shall a man H120 look to his Maker, and his eyes shall have respect to the Holy One of Israel.










Jeremiah 5:1




Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man H120, if there be any that executeth judgment, that seeketh the truth; and I will pardon it.













The Writings Witness………







Proverbs 7:7




And beheld among the simple ones, I discerned among the youths, a young man H120 void of understanding,













Proverbs 9:9




Give instruction to a wise man H120, and he will be yet wiser: teach a just man, and he will increase in learning.







Hebrew Mind vs. Greek Mind

THE GENDERS

Lesson Eleven




THE GREEK VIEW OF THE GENDERS

There are some major differences between earlier Greek thought and Aristotelian thought. The male was always considered superior to the female, but the reasons seem to shift as philosophy became more popular. Perhaps the most obvious difference between Greek and Hebrew thinking in this matter concerns the structure of the bodies. In Homer's time, the female gender was viewed inferior only with respect to how much work was accomplished, compared to the males. Plowing, wood cutting, and heavy agricultural duties were viewed as being more directly related to everyone's survival, and thus carried more weight (pun intended). Women, at first, were never viewed as having inferior intellect. Women and men were seen from a scriptural point of view before Homer's time. However, as time progressed, philosophy became more important in Greek everyday life. As more and more thinkers pondered life, the more inferior women became. The period of time between Socrates and Plato was the building of the polis or city/state. As the great cities became the places to live, the more the gender roles began to merge. This was a significant change in thinking. It was the philosophies of the time that generated these changes. Plato had created a utopia of city/state thinking. Male and female guardians lived in shared houses, ate in the same halls, and exercised in the same gymnasiums. Their children were raised as a group in a common environment by special caretakers. Today we would call these day care centers, for it takes a village to raise a child! This was seen as a freeing of the women to rule equally with men. Children were taught and raised by the state, and educated in mathematics, astronomy, and metaphysics to gain the knowledge that Plato in his "Republic" presented as necessary for the common good. He said that such a state was necessarily authoritarian because only the ruling class would possess the knowledge to determine its policies and make decisions determining who is allowed to mate with whom to produce the best children. Remember that, just like the gods, superiority is the goal. The means by which one achieves superiority is not a concern. The end justifies the means.

The eventual blending of the sexes helped to achieve the superior culture. Men would dress and groom themselves as women and vice versa. Sha'ul addressed (pun intended) some of these issues in his epistles. Fathers and mothers were part of the ruling class and left their children to be educated by the state. The poorer classes, however, could not afford this education and were forced to teach their own children. Self-taught children could not hold or reach public positions, of course. Mothers who did not work and stayed home to teach their children were on the lowest rung.

This changed somewhat during Aristotle's time. Aristotle taught that women were by nature inferior to men. Their inferior natures were not limited to the physical, but in virtually every area. He believed and taught that women were actually incomplete males. Shortly after this, the groups known as the Sceptics and the Cynics began to move Greek thinking back to the unisex ways of earlier thought. Since enlightened men and women were the same good sanctified souls, then there was no reason to express any differences on the outside, since the body was irrelevant anyway. Zeno taught that unisex clothing should be worn as a way to obliterate unnecessary distinctions between women and men. The Cynics ostentatiously rejected every convention of ordinary life. Whatever was natural was good and could be done without shame before anyone. Their teachings led to some of the most degrading public displays imaginable. By the way, the word Cynic means like a dog. Throughout most of Greek history, the female had gone from subservient roles, to virtually no distinction of roles, back to subservient, and back again to unisex. What is most ironic about all this is the Greek religious view of the female. The soul was seen as feminine, and much adoration was given to the various female goddesses. However, the goddesses were revered for their reproductive activities. This philosophy remained faithful to the other worldy view of the Greeks. Goddesses were put on a pedestal in the heavenlies and abused here on earth. And why not? All material things were evil anyway, right guys? What hypocrisy.

THE HEBREW VIEW OF THE GENDERS

The scriptural view of the genders goes back to the garden. The male and female were seen as equal in purpose and importance with respect to their oneness in unity. Both man and woman were less than what they were created to be without each other. Man was not one unless woman was with him. Very few positive scriptural commands deal with bachelors or single women. These roles were not meant to be. Male and female were both created with different functions. Neither function is ever mentioned as being lessor or greater than the other. The common stereotype of the Hebrew man or woman is simply a product of erroneous teaching. No God-fearing Hebrew ever considered the women to be inferior in any way. Motherhood was the most important function in the family unit. There was never any confusion as to male and female functions. The raising and training of children was of paramount importance in the family. Without the benefit of Yah's infinite knowledge, man would be left alone to daily choose who is assigned to what function. The woman's role as caretaker of the future generations was the most important function in the home. The male, according to design, was to work by the sweat of his brow. Working was seen as a supportive role in the totality of the family structure. The father and the mother were responsible for the education of the children. Children were not left to be indoctrinated by educators who did not have their child's absolute best interest in mind. Attention was not to be divided. Knowledge in the Creator's words was paramount, and learning the father's trade was crucial. Males looked distinct from females. Different clothes, grooming, and social activity were observed. Women did not gather with the men. This kept men's eyes on their own wives, for example. When men led in religious observance or made decisions, it was always an expression of two minds as one. Men think differently than women, and only a decision based upon the combination of his mind and his wife's could be rendered justly. There was no blending or swapping of roles. Man's role was to rule, but man could not effectively rule without the woman. This is why an elder's qualification was to be the husband of one wife. I do believe an entire semester could be devoted to this subject alone, to explain all the whys of this thinking. There are distinct and time tested differences in the functions of men and women in Hebrew thinking. The church or the culture does not define the functions or change them. As you read the Tanakh you will clearly see no problems or complaining about the different roles of the genders. It is only when Yah's people are mixed with the nations do you begin to detect any protesting. When another culture or belief system enters the paradigm, only then do you see the shift take place. What was evil becomes good, and what was good becomes evil. What used to be shameful soon becomes acceptable for the sake of rights or freedom. What used to be holy and righteous becomes archaic, old fashioned, and even absurd. The scriptural roles for women as mothers and wives were cherished because they were publically and socially exalted and glorified. The education of children was shared equally between the father and mother. Yah's word was a daily part of living. It is only because of the emergence of the Rabbinical system, did the art of diligent study and knowledge shift from a family event to the sole possession of the Rabbi's. What used to be "go ask your father and mother" now became "go ask the Rabbi". The Rabbinical system retained much of Torah, but this system rose to power in the height of Hellenism.

There are a lot of questions to be asked concerning the exchanging or blending of gender functions. Many of the most logical questions can be answered. The problem began long before there was any "women's rights" movements. The answers are not easy because the whole subject is a giant sequential vortex. Our culture abandoned scriptural thinking long ago, and what we are experiencing is at least five generations removed from the causes. I believe that most of our cultural problems with sexual diseases, genders, homosexuality, divorce, and violent homes is based on an abandonment of scriptural gender roles and the proper distinction of men and women.

Shalom Alecheim!

HEBREW VS GREEK MIND: THE NATURE OF MAN

John chapter 1














Today we are walking in: The Nature Of Man














Genesis 1:26

And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.



















MAN




Today we look to the word- MAN- H120- 'adam-ruddy i.e. a human being (an individual or the species, mankind, etc.)



















The Torah Testifies……….




Genesis 1:27




So God created man H120 in his own image, in the image of God created he him; male and female created he them.













The Prophets Proclaim………







Isaiah 17:7




At that day shall a man H120 look to his Maker, and his eyes shall have respect to the Holy One of Israel.










Jeremiah 5:1




Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man H120, if there be any that executeth judgment, that seeketh the truth; and I will pardon it.













The Writings Witness………







Proverbs 7:7




And beheld among the simple ones, I discerned among the youths, a young man H120 void of understanding,













Proverbs 9:9




Give instruction to a wise man H120, and he will be yet wiser: teach a just man, and he will increase in learning.










Hebrew Mind vs. Greek Mind

THE NATURE OF MAN

Lesson Ten




THE GREEK VIEW OF THE NATURE OF MAN

As we continue our journey in understanding Greek thinking, it will become more and more obvious what I am going to teach. As we get more and more accustomed to this view, it will be very easy to detect the use of this thinking when we read commentaries or listen to most modern day sermons. How the very essence of man is seen is very important in understanding why modern Christianity has a difficult time teaching, believing, or accepting most of the Old Testament theology. As I have said before, most New Testament teaching uses the Old Testament stories as object lessons or to illustrate the contrast between law and grace. Most Christians do not know the teaching of the Tanakh nor do they want to. The modern day concept of the nature or essence of man springs forth from Greek thinking and teaching. To the Greeks, man is dual, as we have covered many times. He is made up of flesh (body, physical, material, that which is carnal) and soul (mind, spirit, invisible, eternal, that which is holy or godly). It is the soul which is considered eternal and redeemed by the gods. It is the soul that ascends to the heavens. Knowledge and right thinking or doctrine feeds the soul. Morals and ethics are intellectual concepts that by their very nature are for the soul. This is why commandments and laws from Scripture which primarily deal with the physical are irrelevant to the spiritual man. The gnostic world has no need of higher governing laws, as laws are only for the weak. The Jews of the Tanakh had not this esoteric understanding (i.e. no Holy Spirit) (a little sarcasm!) so they were in need of laws in order to sustain them in their weak faith. To the Greek, the heart is good and the body is evil. When a brother sins or commits atrocious acts, it is merely evil flesh doing what it does by nature. Since the flesh or body does not enter into the heavens, then it does not matter what the body does. Here is how 1Corinthians 6:9-10 would be interpreted by Hellenistic or gnostic thinking: "Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.". In gnostic thought only the flesh or physical does these things, the real youdoesn't. The body is doing what comes naturally. So all things are lawful, acknowledging that some things are not good to do. Man is, in reality, a spirit being, and operates only in another existence, and the things of the world are mundane and for the weak. The soul belongs to the gods and the body is the product of a fallen world and can do no good. The sooner the soul leaves the body the better.

The most natural result of this kind of thinking is the spiritualizing or allegorizing of virtually everything. Simple directions or instructions from the Scriptures become mystical typologies. Types in Scripture are valid, but the type is usually clear and does not appear contrived. The teaching of types also does not eliminate the plain, simple meaning of the text either. For example, it is obvious that the Passover was a picture or type of what has become known as the "Lord's supper". Much of the Passover seder is clearly portrayed and acted upon by Yahusha' the Messiah. This is what true types are designed to do. But they are not designed to eliminate the observance of Passover. The text does not teach that the anti-type is to replace the type. The early anti-Nicene Church, with some exceptions, understood that Yahusha' recognised the Tanakh as inspired and truth. They could not nor would not exclude it from the recognised canon. But by the time these "church fathers" were ready to canonize the written word, they had already concluded that the Old Testament had passed away and Yah was starting something new and separate from what He had been doing. So what are they to do? Allegorize it, of course! This would be the natural flow of the spiritual man. The Tanakh quickly became a collection of myths, legends, and stories designed to teach the church valuable lessons. These allegories would show the church how fortunate she was to live in the age of grace. Man's soul could now be placed in an eternal, spiritual state by believing the right things and confessing certain propositions about the logos. "What does God require of me?" was replaced by, "Who is the logos?".

THE HEBREW VIEW OF THE NATURE OF MAN

To the Hebrew, man is a unity. He is spirit, he is soul, and he is body, the one man. All is to be holy as Yah is holy. All is to be righteous, all is to be good, all is to be redeemed and sanctified. In Hebrew thinking, it is what man does and not what man thinks or believes. In Hebrew thinking, what a man trusts and follows determines what a man does. The spirit, soul, and body are all considered to be a man's life, and Yah's instructions were for the spirit, soul, and body. As you search the Tanakh you will find that the Hebrew words for life, spirit, soul, and breath are used interchangeably. When a man's spirit left him, his life left him. The spirit, soul, and body are all treated as one life. This is imperative to understanding the very nature of the "Godhead", as well. The writer of Ivrim (Hebrews) reveals to us in chapter 4 verse 12 that the Word divides the soul and the spirit. This is true. There is a difference between these two, but they are both the one man. The Hebrew knows nothing of the teaching that the spirit is redeemed and the soul and body are separate issues. He sees Yah redeeming the whole man by beginning at the very heart of man and working outward to make him complete. In Greek thinking, man is content in knowing that he has believed the right things. In Hebrew thinking, the journey has just begun. He searches Yah for that which prospers his life. He searches for instructions for the heart, guidance for his soul, and directions for his body. He hungers to know how to love his neighbor, howto treat his loved ones, and how to take care of himself. He longs to know how to worship his Creator, how to celebrate Him, and how to follow Him. The Hebrew man knows that Yah's instructions will bless him in all his ways, and prosper him wherever he goes. He knows that his God cares about every detail of his life, and is not above the mundane.

Shalom Alecheim!

HEBREW VS GREEK MIND: SALVATION AND PRAYER

John chapter 1










Today we are walking in: Salvation And Prayer












Jos 22:24




And if we have not rather done it for fear of this thing, saying: In time to come your children might speak unto our children, saying: What have ye to do with Yahuah Elohai of Yashar'el? Yahusha (Joshua) 22:24
















Today we look to the word- SPEAK- H559 'amar--to say, speak, utter, to answer, to say in one's heart, to think, to command, to promise, to intend







The Torah testifies.......................................









Gen 18:27




And Avraham answered and said: Behold now, I have taken upon me to speak unto Adonai, which am but dust and ashes: Bere'shiyth (Genesis) 18:27




Gen 24:45




And before I had done speaking in my heart, behold, Rivqah came forth with her pitcher on her shoulder; and she went down unto the well, and drew water: and I said unto her: Let me drink, I pray you. Bere'shiyth (Genesis) 24:45









Exo 4:14




And the anger of Yahuah was kindled against Mosheh, and he said, Is not Aharon the Leviyiy your brother? I know that he can speak well. And also, behold, he comes forth to meet you: and when he sees you, he will be glad in his heart. Shemoth (Exodus) 4:14











Exo 12:3




Speak ye unto all the assembly of Yashar'el, saying: In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for a house: Shemoth (Exodus) 12:3




Lev 7:29




Speak unto the children of Yashar'el, saying: He that offers the sacrifice of his peace offerings unto Yahuah shall bring his oblation unto Yahuah of the sacrifice of his peace offerings. Vayiqra (Leviticus) 7:29









Lev 17:2




Speak unto El-Aharon, and unto his sons, and unto all the children of Yashar'el, and say unto them; This is the thing which Yahuah has commanded, saying: Vayiqra (Leviticus) 17:2







Deu 27:14




And the Leviyiym shall speak and say unto all the men of Yashar'el with a loud voice, Devariym (Deuteronomy) 27:14












The prophets proclaim..................





2Sa 14:12




Then the woman said: Let your handmaid, I pray you, speak one word unto my el-adoniy the king. And he said: Say on. Shemu'el Sheniy (2 Samuel) 14:12







Isa 30:10




Which say to the seers: See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits: Yesha'yahu (Isaiah) 30:10







Jer 1:7




But Yahuah said unto me: Say not, I am a child, for you shall go to all that I shall send you, and whatsoever I command you, you shall speak. Yirmeyahu (Jeremiah) 1:7







Jer 5:14




Wherefore thus says Yahuah Elohai Tseva'oth: Because ye speak this word, behold, I will make my words in your mouth fire, and this people wood, and it shall devour them. Yirmeyahu (Jeremiah) 5:14







Jer 18:11




Now therefore go to, speak to the men of Yahudah, and to the inhabitants of Yerushalayim, saying: Thus says Yahuah; Behold, I frame evil against you, and devise a device against you: return ye now everyone from his evil way, and make your ways and your doings good. Yirmeyahu (Jeremiah) 18:11







Eze 3:10




Moreover he said unto me, son of A'dam, all my words that I shall speak unto you receive in your heart and hear with your ears. Yechezq'el (Ezekiel) 3:10





the writings bear witness.............



1Ki 12:7




And they spoke unto him, saying: If you will be a servant unto this people this day, and will serve them, and answer them, and speak good words to them, then they will be your servants forever. Melekiym Ri'shon (1 Kings) 12:7







1Ki 22:14




And Miykayahu said, As Yahuah lives, what Yahuah says unto me, that will I speak. Melekiym Ri'shon (1 Kings) 22:14







2Ki 6:12




And one of his servants said, None, my adoniy, O king: but Eliysha, the prophet that is in Yashar'el, tells the king of Yashar'el the words that you speak in your bedchamber. Melekiym Sheniy (2 Kings) 6:12







Psa 45:1




My heart is indicting a good matter: I speak of the things which I have made touching the king: my tongue is the pen of a ready writer. Tehilliym (Psalms) 45:1




Psa 94:4






How long shall they utter and speak hard things? And all the workers of iniquity boast themselves? Tehilliym (Psalms) 94:4















Hebrew Mind vs. Greek Mind

SALVATION AND PRAYER

Lesson Nine




The whole idea of salvation to the Greek mind is wrapped up in the state or eternal status of the soul. As we have discussed before, in Greek dualistic thinking, only the soul or the domain of the nous (νοϋς) or mind is godly, or can be godly. Salvation is right thinking and creedal in it's nature. To believe is to know the right things. This knowledge comes only from the gods. Many even believed that there would be doorkeepers at the gates of the heavens and that secret codes would have to be declared before entrance. This could be where we get all the St. Peter jokes. Salvation, none the less, was confessional and directed at the soul. The following is an early example from the gnostic document, The Gospel of Philip:

"The Lord revealed to me what the soul must say when ascending into heaven, and how she must answer each of the upper powers: I have come to know myself, and I have collected myself from everywhere, and I have not sown children to the Archon but have uprooted his roots and have collected the dispersed members, and I know thee who thou art: I am of those from above. And thus she is released."

To be saved in Greek thought is to be released from this evil world. Salvation is a matter of creeds and correct knowledge about the gods. In gnostic thought, the concept of keys are mentioned quit liberally. Scriptural terms such as, believe, to know or knowledge, word or words, keys and gates, confess and faith, are all tied in with this esoteric knowledge given by the gods. These terms were easily transferred to New Testament teaching. When Yahusha' said "I am the door ... I am the good shepherd ... I am the light of the world. .. I am the way, the truth, and the life ...", these were understood to speak of the logos (λόγος) or the nous come down from heaven to distribute this knowledge or gnosis (γνωσις). He came to bring the keys of salvation. Let me remind you that in Greek thought the logos was the collective mind or nous of the gods. In order for the soul to be destined for heaven one must believe certain propositions about the logos. The early church remained very hebrew for the first two centuries and this is why there is no record of creeds being established. The creeds come later when the church is dominated by gentiles and the Jewish believers have been chased away by the Jews and the Christians.

THE HEBREW VIEW OF SALVATION

In scriptural thinking, salvation is not limited to the soulish area. This is because 'Elohiym sees a person as one or echad (אחד)(a unity). Salvation involves the spirit, soul or mind, and the body. All three are seen as the one person. As far as life goes, there is no separation of these three. Salvation is relationship centered, as Yah is seen as Father and not a collective mind separated from humanity. Yah is seen as being involved in all areas of life, and so doing the right things as a result of trusting is part of salvation. Salvation begins with trusting in His words which leads to right action. Salvation is not leaving this world but becoming actively involved in changing what is wrong and sustaining what is right. Peace in Greek thinking is to escape the pressures of life. Peace in Hebrew thought is to actively take part in the completion of what is good and righteous. Peace and salvation involve being a whole human being. Yah gives instructions to guide us in our growth to be a full person, spirit, soul, and body, and to save us, spirit, soul, and body from whatever would desire to destroy any of these three areas. Yah placed this pattern in the building of the Tabernacle in Shemot (Exodus) 25-35. But to sum up, Yah has an order that He has designed. He must begin in the Most Holy place first. Then to the Holy place, followed by the court. Then, when approaching Him, man must begin in the court and proceed to the Holy place and finally the Most Holy place. This is the peace or shalom (שלוֹם) that Yahusha' came to give (Yochanan (John) 14:27).

As you read and search out salvation in the New Testament dictionary (the Old Testament), you will find that salvation is consistently deliverance from evil or contrary circumstances, not escape to paradise or some otherworldly existence. In Greek thinking, heaven is the goal, in Hebrew thinking, heaven is the reward. Deliverance in Hebrew thinking was being rescued from ways that were contrary to Yah's ways. This is why the first words from Yahusha''s mouth, and Yochanan the immerser, was REPENT! They both cried these words to the Jewish leadership which had gone its own way and had strayed from His ways. The word Yahusha'h (ישוּעה) means salvation or deliverance. Deliverance from what? From the direction they were going. Yahusha' was a light to lighten the gentiles and the glory of his people Israel. In Greek thinking, the savior was the coming of the "mind of the minds", the "god of the gods" to rescue the soul from this world. His mind was to bring us inner peace until that great day of deliverance. His words were our "spiritual food" to feed our souls that we might grow inwardly. Laws or instructions concerning the physical things were only for the "weak in the faith" who needed such things to guide them, for they lacked inner maturity or gnosis. This doctrine quite naturally led to a distaste for the Jews or anything Jewish, and you can see how this would eventually lead to the destruction of those who were hindering the coming of Yah. This might also explain why songs such as "I'll Fly Away" and "In the Sweet Bye and Bye" or "God's got a Mansion For Me" would be very popular songs.

THE GREEK VIEW OF PRAYER

Praying or communicating with the gods was not an everyday, consistent event in Greek life. The gods were primarily called upon when something was wrong or someone was in need. Prayers were offered by the individual spontaneously. When celebrations in the great arenas were observed, this would be a time of group participation in communicating with the gods. This would be primarily to help with the success of the spectacles arranged to entertain the participants. Prayers would usually be lengthy and colorful. Leaders in the gatherings would usually offer up these prayers to the gods for the people. Communication with the gods was primarily help and request orientated. The success or failure of prayer was assigned to the gods. If fair weather was requested and it rained, then the gods were displeased. Why they were displeased was impossible to determine in that the gods were fickle and inconsistent. To please the gods was to adore and worship them.

THE HEBREW VIEW OF PRAYER

In Hebrew thinking, prayer is both ritual and spontaneous. Prayer was usually communal and in the plural. In Hebrew thinking, prayer is usually blessing 'Elohiym, thanking Him and speaking in the past tense. Prayer is much like the feasts in that it is also assigned to set times. Prayer is part of discipline, to train one to daily communicate with the Creator. Certain times of the day were consistently set aside for blessings and communication. This was designed to teach them to routinely give Yah attention. In Hebrew thinking to pray continually was to observe these periods during the day. Hebrew prayer is short, extremely frequent, and observed at the same times each day. This would also ensure that all of Israel was praying together, as each individual saw himself as part of one collective person. Prayers were seen as we, us, or our, rather than me or I. This is part of the reason why the so-called "Lord's prayer" begins with "Our Father ..." rather than "My Father ...". Most Hebrew blessings begin with the same preamble if you will: "Baruch atah Yah 'Elohenu melech haolam" or "Blessed art thou O Yah OUR 'Elohiym, King of the Universe ..." Much of Hebrew prayer is thankfulness, thanking Him for what He has done. Acknowledging what He has done builds strength and trust for what He will do. Many times in the Tanakh you will see Yah teaching this concept to His people. For example, in Devariym (Deuteronomy) Yah says:

Devariym 20:1

When you go out to battle against your enemies, and see horses, and chariots, and a people more than you, be not afraid of them; for Yah your 'Elohiym is with you, who brought you up out of the land of Egypt.

Yah says this many times in the Scriptures. To have confidence in the future is to have a rock solid foundation laid in the past. This is how prayer was focused in Hebrew thinking. Prayer was also spontaneous and request orientated. It was and is the combination of daily ritual and spontaneity that made up Hebrew praying.

Many times today I do not see prayer as a personal activity in corporate settings. Most of the time someone is doing the praying for the masses, and every one is encouraged to agree. Many times the prayer at the end of the service is another sermon couched in prayer-type language. I see the Praise teams singing for everyone, the minister praying for everyone, the Pastor studying the Scriptures for everyone, and distributing the wealth for the few. Greek thinking? Maybe.

HEBREW VS GREEK MIND: WORSHIP AND SPIRITUALITY

John chapter 1












Today we are walking in: Worship And Spirituality














Genesis 22:5

And Abraham said unto his young men, Abide ye here with the ass; and I and the lad will go yonder and worship, H7812 and come again to you.












WORSHIP










Today we look to the word-WORSHIP- H7812 shachah--to bow down; prostrate oneself before superior in homage; before the Most High in worship













The Torah testifies.........……






Genesis 24:26

And the man bowed down his head, and worshipped H7812 the LORD.






Exodus 4:31

And the people believed: and when they heard that the LORD had visited the children of Israel, and that he had looked upon their affliction, then they bowed their heads and worshipped. H7812









Exodus 34:14

For thou shalt worship H7812 no other god: for the LORD, whose name is Jealous, is a jealous God:









Deuteronomy 8:19

And it shall be, if thou do at all forget the LORD thy God, and walk after other gods, and serve them, and worship H7812 them, I testify against you this day that ye shall surely perish.













The prophets proclaim..................









Nehemiah 8:6

And Ezra blessed the LORD, the great God. And all the people answered, Amen, Amen, with lifting up their hands: and they bowed their heads, and worshipped H7812 the LORD with their faces to the ground.









Nehemiah 9:3

And they stood up in their place, and read in the book of the law of the LORD their God one fourth part of the day; and another fourth part they confessed, and worshipped H7812 the LORD their God.









Jeremiah 25:6

And go not after other gods to serve them, and to worship H7812 them, and provoke me not to anger with the works of your hands; and I will do you no hurt.









Zechariah 14:16

And it shall come to pass, that every one that is left of all the nations which came against Jerusalem shall even go up from year to year to worship H7812 the King, the LORD of hosts, and to keep the feast of tabernacles.












The writings bear witness............






Joshua 5:14

And he said, Nay; but as captain of the host of the LORD am I now come. And Joshua fell on his face to the earth, and did worship, H7812 and said unto him, What saith my lord unto his servant?






1Chronicles 16:29

Give unto the LORD the glory due unto his name: bring an offering, and come before him: worship H7812 the LORD in the beauty of holiness.









2 Chronicles 7:3

And when all the children of Israel saw how the fire came down, and the glory of the LORD upon the house, they bowed themselves with their faces to the ground upon the pavement, and worshipped, H7812 and praised the LORD, saying, For he is good; for his mercy endureth for ever









Psalm 66:4

All the earth shall worship H7812 thee, and shall sing unto thee; they shall sing to thy name. Selah.














Hebrew Mind vs. Greek Mind

WORSHIP AND SPIRITUALITY

Lesson Eight




It should be quite obvious that the subject of the nature of 'Elohiym cannot be discussed or compared in this short course. We have taken just two aspects and compared them. Actually, everything we will discuss is part of the nature of Yah in one form or another. We are now going to look at some of the doctrines or practices of religious life and see the difference between the way the one Yah of the Scriptures designed them and how the anti- or instead of culture sees them.

THE GREEK VIEW OF WORSHIP

Worship is at the very heart of Greek culture. Many great colosseums were built to accommodate the throngs of worshippers gathered to idolize and revere the gods. These gatherings were thought to please the gods and cause them to cast favor upon the people. Different gods were worshipped for different reasons in that each god was hovering over a different aspect of the world. Songs were sung, instruments were played, and nude dancing was common. Singing songs, playing, and dancing to the gods was worshipping, and this worship is what unified the people. Homosexual acts were quite common in that the body is irrelevant to the gods. It was the state of mind that the gods were interested in. The Stoics, however, would have nothing to do with this kind of activity. Worship to them was equally a state of mind, however, a proper state of mind does not succumb to the writhing pleasures of the body. The Greek concept of worship, (proskuneo, (προσκυνέω)), was seen as a specific act of reverence or homage. Modern worship is also seen from the Greek point of view. We worship on Sunday morning. Praise and worship teams are popular today, as those who lead in Sunday morning worship time. Praise is seen as upbeat with a faster tempo and worship is when the tempo is slowed down and more serious adoration is displayed. When the weekly mundane cares of the world go through their cycle, then Praise and Worship begins again with the next Sunday morning. There are also special occasions for Praise and Worship that generally take place on anniversaries or semiannual events. To the western mind, worshipping is an event and not part of the daily Greek lifestyle. When the event was over both the worshipers and the worshipped were pleased and content.

THE HEBREW VIEW OF WORSHIP

Worship is also at the heart of the observant Jew. The difference is how worship is defined and acted upon. The Tehillot (Psalms) are full of the worship and adoration of Yah. All the writers of this book are singing, playing various instruments, clapping, shouting, and dancing unto Yah. But there are several fundamental differences between the worship of the nations and scriptural worship. The first difference is in the actual meaning of the word worship. The Greek word used to translate worship has defined out some of the crucial focus of the Hebrew word. The Greek tends to separate worship from service, which is the background in Hebrew thought, to understanding worship. In the Hebrew culture the word avodah (עבדה) is understood as service, worship, or servitude. The Temple service, before Yahusha', was called The Avodah and a false worship is known as avodah zerah. A servant of Yah was a worshipper of Yah, and worship was a continuous act. It was not limited to set times, even though worship was part of the set times (feasts, Shabbat, Rosh Chodesh, etc.). Worship was intimately tied to work or service. Service to 'Elohiym was not seen as secular and worship as religious or spiritual, but rather they were the same act. Why is this? Because everything is seen as theological to the Jew. When a man goes to his job, he is going to worship and serve Yah. He is worshipping Yah when he tends to his wife's needs. He does not separate out ordinary daily activities from his religious duties, for they are one and the same. So, whatever he does he approaches it with the motivation, kavanah(כבן), that this is his worship and service to Yah. All of life is a unity, just as he sees himself. We will talk more about this later. In Hebrew thought, all occupations are holy and sacred, and they are to be observed as such. One might ask, "So then is a tatoo artist a holy and sacred occupation?" The answer is no. Well I thought you just said that all occupations are holy! That's right! But to the observant Jew, a tatoo artist is not an occupation. When everything you set out to do is understood to be worshipping Yah, your perspective changes dramatically. It would be very foreign to the scriptural mind to worship Yah for one to two hours a week, and then go back to the secular life for one week and repeat the process over again. I have read and come in contact with many observant Jews who are aghast when observing Christian worship. Many would say that our God is a part time God. They would observe that what goes on inside the walls is not practiced outside the walls and vice versa. For example, most westerners have no problem with jumping up and down and shouting at a sporting event, but would not dare jump up and down or shout in their assembly. I would think that Yah has done more for them than the Broncos have. Many would also have no problem in kneeling and praying inside the walls of the assembly, but would not be caught dead doing that at work or at play somewhere else.

THE GREEK VIEW OF SPIRITUALITY

This is one of the subjects that hits at the very core of differences between Western thinking and Scriptural thinking: "what it means to be spiritual". Unfortunately there are many eastern religious ideas of spirituality that are very similar to the Hellenistic way of seeing this subject. When we talk about Eastern vs. Western thinking, we are using them as very general terms. The Scriptures are not eastern per se. Scriptural thinking is Scriptural thinking. What is called the Middle Eastern culture is closest to Scriptural thinking. I only use the term eastern to distinguish the thinking of Scripture from all other non-scriptural philosophies which are generally referred to as Greek, or gentile, ways of the nations, etc. The Scriptures consistently use these terms and they do not come from me. I will sum up the Greek idea of spirituality first and then we will get more specific. To the Greek mind, true spirituality is otherworldly. It is found in living outside of this world and this philosophy can and does lead to all kinds of "New Age" teachings and related religions including modern Christianity. The gods lived outside of this world and so a truly spiritual man lived outside of the cares of this world, as well. Denying the physical and condemning emotion was part of this philosophy. Right thinking and right ideas were the hallmarks of the spiritual person. Only the truly educated (the rich) could attain true spirituality, as the poor were destined to take care of the mundane, daily necessities. They were the ditch diggers, caretakers, farmers, and, of course, carpenters. Worshipping was something you did with the mind and was not to be demonstrative. As I have mentioned before, this philosophy was easily blended into a young gentile church and launched the monastic systems. Denying ones self was very spiritual, because the physical was evil. The sooner one entered the heavenlies the better. This is why suicide was a very noble thing in Greek thinking. Any Scriptures dealing with a heavenly citizenship was seen as advocating this otherworldly existence. Marriage was seen as of this world and was shunned. Abstaining from meat and certain foods was also promoted as obtaining a higher calling with the new logos. Since the logos was considered the mind of the minds, focusing on correct thinking was being "in the spirit". This would also lead to the correct path of receiving revelations from the logos. (Hopefully you have read the logoslesson by now.) To have the mind of Christ (or the mind of the logos) was to have correct thinking. During the rise of Gnosticism, they would have been wearing bracelets that said WWJT instead of WWJD. There will be extra credit on the next test for anyone who can tell me what WWJT means. It is not a coincidence that today we use the term "a Platonic relationship" to describe two people who are only interested in each other's minds or intellect.

Emotions were also looked down upon in Gnostic thinking. To show emotion was to demonstrate weakness and spiritual immaturity. When emotion was stoic and the body denied then the initiate was truly spiritual. The hair was seen as a worldy demonstration of haughtiness and pride, so the shaving of the very top of the head was a sign of unworthiness. Many times uncomfortable clothes were also worn to demonstrate the denial of the body. Many early initiates of gnostic thought were vowed to silence, as there was nothing that a truly spiritual person could have to say. Early initiates would live together away from the other people for a time in order to focus on their thinking. When they returned they were the truly spiritual people who only could communicate with the logos. This led to the great gulf fixed between clergy and laity. Yahusha' more than likely referred to this thinking when He condemned the Nicolaitans. These men would take a vow of celibacy for life, as they were married to the Lord (the only true bride).

THE HEBREW VIEW OF SPIRITUALITY

There is a very stark contrast between the Hellenistic view of spirituality and what it is in Hebrew thought. To begin with, true spirituality is earthly and not otherworldly. To the Hebrew, man was placed upon the earth and given responsibilities to take care of the earth. He is given instructions on how to take care of the body and how to love your neighbor. He is told how to plant crops and when not to plant crops. He is instructed as to when to celebrate, how and why to celebrate. He is told when to rest and when to work. He is told how and when to take care of the poor and how to handle money. To the scripturally spiritual man the other world is the reward, not the goal. To be spiritual was to be involved in his world, to live life to the fullest according to Yah's word. Yahusha' said, "My words are spirit and they are life". Yah came into His world and lived in His world. He suffered in His world, died in His world, was buried in His ground, and rose again IN HIS WORLD. True suffering was always a result of standing firm for the word of Yah. It was not self-inflicted. Being a part of changing this world was to be spiritual. To be "in the spirit" was to act according to Yah's word, to celebrate life, spirit, soul and body. To be spiritual was to be in this world, fully aware and fully focused on your part in all that you do. Emotions are part of the nature of 'Elohiym. Emotions are natural, but guided by His word. In other words, there is a time and a place for emotions. In Hebrew thinking, the dying process is a time to mourn and weep. According to Schlomo (Solomon), there is a time to weep and a time to laugh, a time to mourn and a time to dance. There is a time to embrace and a time not to, a time to speak and a time to be silent. There is a time to love and a time to hate. The Tehillot (Psalms) are replete with emotions. It is not that emotions are worldly, it's discerning the correct time and place for them. I would guess that hysterical laughing in the middle of a serious sermon is bad discernment. Emotion is not the evidence of truth but rather a reaction to it. Marriage is perhaps the most spiritual thing a man and woman do. All that is involved in a Godly marriage is seen as spiritual to the Hebrew. Sex in the marriage is especially spiritual. It is seen as the fullest expression of the nature of 'Elohiym. It is designed to be a physical pleasure, only touching the surface of what our union with the Messiah should be. In Hebrew thought, the Ruach HaQodesh (Holy Spirit) dwells between the marriage partners at those special times. The body is not evil, according to Scripture, Old or New Testaments. When the Scriptures speak of the flesh, they are speaking of the other nature in you, the one that wars with the spirit. This other nature is the very nature that we are talking about when we speak about Greek thinking. It is this worldly system we are to come out from among. It is this worldly culture that stands against Yah. More on this when we conclude this class.

To Plato, the cosmos is dualistic and man is a picture of that dualism. The body is a prison for the soul. The immortal soul is incarcerated in an evil, defective, body and salvation only comes at death. Life is doomed, cruel and hopeless, and subject to the fate of the gods. The best man can do on this earth is to think his way into blissfullness, and to escape the body through esoteric knowledge. The Hebrew mind sees the body and his surroundings as good, and he understands that he is to humbly dedicate these to Yah, as a responsible steward of the Creator's good gifts. He sees the human being as a dynamic unity, called to serve 'Elohiym his Creator passionately, with his whole being. He sees the body as the vehicle for 'Elohiym's grace and His conduit for justice and righteousness in the earth.

1 Corinthians 10:31

So whatever ye eat or drink or whatever you do, do it all for the glory of God.

Shalom Alecheim!

HEBREW VS GREEK MIND: THE WORDS OF ELOHIYM

John chapter 1










Today we are walking in: The Words Of Elohiym
















Num 24:4




He hath said, which heard the words H561 of God, which saw the vision of the Almighty, falling into a trance, but having his eyes open:






word




Today we look to the word H561 'emer--utterance, speech, word, saying, promise, command









The Torah testifies...............




I will raise them up a Prophet from among their brethren, like unto you, and will put my words in his mouth; and he shall speak unto them את all that I shall command him. Devariym (Deuteronomy) 18:18










Deuteronomy 32:1




Give ear, O ye heavens, and I will speak; and hear, O earth, the words H561 of my mouth.







And he said unto them: Set your hearts unto all the words which I testify among you this day, which ye shall command your children to guard to do, all the words of this Torah. Devariym (Deuteronomy) 32:46












The prophets proclaim..................




Hosea 6:5




Therefore have I hewed them by the prophets; I have slain them by the words H561 of my mouth: and thy judgments are as the light that goeth forth.




And many people shall go and say: Come ye and let us go up to the mountain of Yahuah, to the house of the Elohai of Ya'aqov; and he will teach us of his ways, and we will walk in his paths: for out of Tsiyon shall go forth the Torah, and the Word of Yahuah from Yerushalayim. Yesha'yahu (Isaiah) 2:3




Hear the Word of Yahuah, ye rulers of Cedom; give ear unto the Torah of our Elohiym, ye people of Amorah. Yesha'yahu (Isaiah) 1:10









The writings bear witness...........................







Give ear, O my people, to my Torah: incline your ears to the words of my mouth. Tehilliym (Psalms) 78:1







Psa 107:11




Because they rebelled against the words H561 of God, and contemned the counsel of the most High:










The Words of ’Elohiym




Perhaps the greatest difficulty I am personally confronted with in teaching the Hebraic perspective is terminology. It seems that no matter what educational background a person has, it is words that get in the way. Communication is the most important thing we do. Think about it! Where would we be if Yah did not communicate with us through His word? What a wonderful way to let us know who He is. What a wonderful way to reveal to us how to be reconciled back to Him. He could have chosen other ways to speak to us. Sometimes He does. Sometimes He just "speaks" to us. But, for reasons that to many of us are obvious, He chose to communicate through people. Not just any people, but people that He knew in His omniscience would faithfully preserve His words through their culture. The Hebrew people. His view of the world became their view of the world. Or, you might say that their view of the world conformed to His view of the world.




So, life would be sin free and we would all be basking in paradise if it were not for one significant, unfortunate detail. The devil. haSatan, as he is called. The problem is that he knows all too well how important communication is. He knows what the Scriptures say. He misquotes them frequently, but he knows what they say. He knows that "... faith comes by hearing and hearing by the word of ’Elohiym." He knows that faith in the Word of ’Elohiym and obedience to that faith changes lives. He knows the power of ’Elohiym's word. He knows that societies prosper and flourish when they obey ’Elohiym's word. He knows that people do not need to be healed when they are already healthy. He knows that nations, communities, and families do not need to be restored when obedient to the Word of ’Elohiym. He knows that when people keep the words of ’Elohiym, that they win and he loses! So, he commits himself to pervert the words of ’Elohiym.




Christians for centuries have known that the enemy perverts church doctrine. Christians have argued among themselves over doctrinal issues since the book of Acts, but to no avail. Why? Because we are swatting at the branches and not getting to the tree, much less the root. I will cut to the chase (idiom). Hasatan simply redefines the words, slowly, a little at a time. He spreads this calculated scheme over a long period of time. He uses evolution. He causes ’Elohiym's words to evolve over time. He uses the most elementary technique, the translating of one language to another. I am going to concentrate the next several lessons on words, scriptural words. Words that over time have changed. Words of the New Testament that have become almost second nature to us. I hope to show that there has been a tremendous paradigm shift.




The terms that we read in the New Testament were not created in a vacuum. Virtually every word or words that you read have their beginning and defining in the Tanakh. When Yahusha‘ or any of the writers wrote their words, they did so with full confidence that the readers were already familiar with the words they chose to convey ’Elohiym's ways. When Yahusha‘ said, "Be not afraid, only believe", He used a term already well established in the Tanakh as to it's meaning. The word 'believe' did not pop up from nowhere in the New Testament! He assumed a previous knowledge of this word. When He uses the terms; kingdom, life, light, righteousness, way, truth, receive, bind, loose, come together, or worship, for example, He assumes we know what these things mean from our knowledge of His previous words. But we take the meaning of these common words for granted. So, I'll shut up. Let's get on with the lesson.




WORD




Let's begin with a few very common New Testament terms and trace them back to their meanings, keeping in mind that how a word starts out is how it is meant to be understood. Is that not logical? I would like to begin with the word, WORD!




In the beginning was the Word, and the Word was with את Elohiym, and Elohiym was the Word. Yochanon (John) 1:1 | את Cepher










And the Word was made flesh, and tabernacled among us, (and we beheld his glory, the glory as of the yachiyd of the Father,) full of grace and truth. Yochanon (John) 1:14 | את Cepher




Now, didn't Yochanan just tell us that the Word is from the beginning? So, it did not begin here in the New Testament. Therefore, defining the word in the Greek is not going to tell us what the word word means. We have to go back to where it (HE) began.




The main Hebrew word used to translate this word "word" is dabar. Dabar is a spoken thing. It is speech. Whether by Mosheh, David, Sha’ul, Mattityahu, kings, peasants, slaves, you, me, or Yah, it is things that are spoken. When Mosheh speaks, it is the dabar of Mosheh. When the king speaks it is the dabar of the king. Whether uplifting words or slanderous words, it is dabar. So, when the Scriptures say, "The WORD of the Lord said to Yirmeyahu (Jeremiah) ..." you know that it is the dabar of ’Elohiym. It is His words, Holy words, Righteous words. When He speaks, you know it is not man's words, but His words, His commandments, ordinances, precepts, and ways. Let me give you a few examples of His words, to help us define what His word is.




And he said unto them: Set your hearts unto all the words which I testify among you this day, which ye shall command your children to guard to do, all the words of this Torah. Devariym (Deuteronomy) 32:46 | את Cepher










And many people shall go and say: Come ye and let us go up to the mountain of Yahuah, to the house of the Elohai of Ya'aqov; and he will teach us of his ways, and we will walk in his paths: for out of Tsiyon shall go forth the Torah, and the Word of Yahuah from Yerushalayim. Yesha'yahu (Isaiah) 2:3 | את Cepher










Hear the Word of Yahuah, ye rulers of Cedom; give ear unto the Torah of our Elohiym, ye people of Amorah. Yesha'yahu (Isaiah) 1:10 | את Cepher










Therefore as the fire devours the stubble, and the flame consumes the chaff, so their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away את the Torah of Yahuah Tseva'oth, and את despised the Word of the Holy One of Yashar'el. Yesha'yahu (Isaiah) 5:24 | את Cepher










Give ear, O my people, to my Torah: incline your ears to the words of my mouth. Tehilliym (Psalms) 78:1 | את Cepher










Yea, they made their hearts as an adamant stone, lest they should hear the Torah, and the words which Yahuah Tseva'oth has sent in his Ruach by the former prophets: therefore came a great wrath from Yahuah Tseva'oth. Zakaryahu (Zechariah) 7:12 | את Cepher










I will raise them up a Prophet from among their brethren, like unto you, and will put my words in his mouth; and he shall speak unto them את all that I shall command him. Devariym (Deuteronomy) 18:18 | את Cepher










נ Nun Your word is a lamp unto my feet, and a light unto my path. Tehilliym (Psalms) 119:105 | את Cepher




Here are just a few examples of how Yah sees His word. They are laws and commandments for man to light his path. His word teaches us His ways, and how to walk in His paths. This is what the Word of ’Elohiym is. Now, Yochanan teaches us that this Word became flesh and dwelt among us. His Word, properly defined, was not a pre-existing thing or entity. It was not a concept housed in outer space waiting to become flesh. It was His teachings and His ways that became flesh. Now put this back into context in the New Testament.




Luke 8:21

And he answered and said unto them: My mother and my brethren are these which hear את the Word of Elohiym and do it. Luqas (Luke) 8:21 | את Cepher










Luke 5:1

And it came to pass, that, as the people pressed upon him to hear the Word of Elohiym, he stood by the lake of Kinneroth, Luqas (Luke) 5:1 | את Cepher










Acts 11:1

And the apostles and brethren that were in Yahud heard that the other nations had also received the Word of Elohiym. Ma'asiym (Acts) 11:1 | את Cepher










Acts 6:7

And the Word of Elohiym increased; and the number of the Talmidiym multiplied in Yerushalayim greatly; and a great company of the priests were obedient to the faith. Ma'asiym (Acts) 6:7 | את Cepher










Luke 8:11

Now the parable is this: The seed is the Word of Elohiym. Luqas (Luke) 8:11 | את Cepher










Acts 8:25

And they, when they had testified and preached the Word of Yahuah, returned to Yerushalayim, and preached the Besorah in many villages of the Shomeroniym. Ma'asiym (Acts) 8:25 | את Cepher

Next time, we are going to compare the scriptural teaching of the Dabar of ’Elohiym with the Greek version of the logos (Greek word for word is logos) of ’Elohiym. This has been one of the fundamental reasons for the swift change from faith being validated by obedience, to faith being validated by creeds. See you next time.




Shalom Alecheim!