Hebrew Nation Online | Ancient Roads: Real Israel Talk Radio – Avi Ben Mordechai

With today’s program, let’s begin with the arresting officers of the Judean High Court recorded in John 18:12 –

Those who were sent to apprehend Yeshua in the Garden of the Mount of Olives were officers dispatched by the Temple priests and the religious Judeans, sent to arrest Yeshua and deliver him to the religious authorities for breaching Jewish religious laws. These officers of the religious court are referred to in Greek as hyperetes (literally an “under-rower”) – assistants, attendants, helpers, servants to the priestly class – the possible equivalent of what was called a chazzan in the synagogue of Judaism. In Yeshua’s time, some among them were also members of a society of religious separatists, scholars, and enforcers of Judean Oral tradition. They pursued a centuries-long struggle against the high priestly sons of Tzadok, who were charged with judging and teaching in the Land based on Ezekiel 44:15-16 and 23-24. But their religious authority was removed by Pharisaic interests among those seeking to democratize the Judean religion.

After bringing an answer to this, we will then ask the question, why did Yehudah or Judas identify Yeshua to the Temple priesthood attendants using a kiss? Why does the man John Mark give us this particular story detail? We’ll look at this within the context of Psalm 2.

We’ll also look into the testimony of John Mark, who is mentioned in Acts 15:37, among other places. He was a wealthy young man, scholar, priestly ruler, and scribe. But more so, it appears that he was sympathetic to the cause of the Qumran sons of Tzadok but also worked as an officer of the high court under Annas and Caiaphas. However, at the same time, he was also a secret believer in Yeshua. Was this the same man who wrote the Gospel of Mark and the Gospel of John?

Join us for the lesson today in Episode 128, Part 15, and Events 12-14 in the chronology of Yeshua’s last week and Passover event.

Let’s begin with Matthew 26:30.  “And when they had sung a hymn, they went out to the Mount of Olives.”

We must ask the question, Why did Yeshua go out to Har HaZeitim, that is, the Mount of Olives? And on leaving the guest room late on Passover, what song did they sing on their way to the Mount of Olives?

The Mount of Olives is a mountain of three peaks that separates the Judean Desert in the east from the city of Jerusalem in the west. An alternate name given to the Mountain, as cited in the Judean Talmud and the Midrash, is “Har HaMishcha,” which means the Mount of Anointment, named after the anointing oil that was prepared from the olives that grew there. In Hebrew, Mishcha also means to pull, draw, or lead something or someone to or towards something. This is the wordplay that is used when Yeshua was led away to his crucifixion. Given the idolatry and corruption that was so much a part of the Jerusalem spiritual leadership, “Har HaMishcha – the Mount of Anointment and the Mount of Drawing down, pulling, or leading also came to be called Har haMashchit – the Mount of Corruption, which is a play in Hebrew. You can see this in 2 Kings 23:13. Should it be any surprise to us that Yeshua:

As for the song or songs that were sung on the walk to the Mount of Anointment, did Yeshua sing the Hillel (Psalms 113-118)? Not likely. If not the Hillel, what was sung? We’ll find our answer in the Dead Sea Scrolls and the Qumran texts of 11Q5.

Join us for this Episode Number 127 and PART 14 in our study of the last Passover week of Yeshua on Real Israel Talk Radio

Let us read from Matthew 26:20-23 (and also John 13:26). When evening had come, He sat down with the twelve. Now, as they were eating, He said, “Assuredly, I say to you, one of you will betray Me.” And they were exceedingly sorrowful, and each of them began to say to Him, “Master, is it I?” He answered and said, “He who dipped his hand with Me in the dish will betray Me.

In this series episode, let’s talk about the Passover tradition of dipping. The practice of dipping implies that Yeshua was likely bringing to memory a betrayal event involving Joseph because, in Hebrew, the word for dipping – taval (T-V-L– Tet Vet Lamed)  is, in fact, found in Genesis 37:31 in the story of Joseph’s coat of colors, which is dipped into a basin of blood by Joseph’s brothers. In the language of John 13:26, the Greek terminology is a bit different. Still, it is related as a word that has a similar meaning to the Hebrew term T-V-L, “taval.”  So, the word for dipping in John 13:26 is different from LXX (Septuagint) Greek in Genesis 37:31; they both express similar ideas.

As the brothers of Joseph betrayed him with blood, so another betrayal was now in progress again; this time, however, a betrayal of Messiah Yeshua ben Joseph fulfilling the words of Psalm 41:10 (English: v.9). All this looks to be how the House of Tzadok told the story, unlike the Judeans, who essentially skipped over the problem of the retelling of the betrayal story of Joseph and, instead, went straight to the lesson of the Passover redemption from slavery to freedom and the Hebrew nation’s hope. In other words, the ancient Judean Seder was (and still is today) more focused on those evil Egyptians and not those evil brothers of Joseph because that might be way too uncomfortable!

You will learn more today with this lesson – PART 13 – in this series on the events that shaped the last week of Yeshua’s timeline chronology.

The four-gospel accounts of Yeshua’s crucifixion and third-day resurrection do not seem to flow chronologically as we might like them to. Collectively, the gospel narratives inform us of the events of his last week in a rather disjointed and, in some cases, totally confusing way. Often, as we try to follow the events and make good sense of them, it raises more questions than answers.

With today’s podcast, Episode 125, and Part 12, I will continue to analyze the final week of Yeshua’s ministry week leading up to his crucifixion and third-day resurrection.

For example, here is a comparison of statements appearing in the gospel narratives.

Mark 14:12. Now, on the first day of Unleavened Bread, when they killed the Passover lamb, His disciples said to Him, “Where do You want us to go and prepare, that You may eat the Passover?”

Right. So, Yeshua’s disciples are already slaughtering the Passover Lamb. Then, Yeshua sits down to eat the Passover, and firmly, it is at night.

John 13:30. “…and it was night.”

So then, during supper, Yeshua said to his disciples:

Luke 22:15. “With fervent (a longing) desire, I have desired to eat this Passover with you before I suffer.”

Okay, I got it. Yeshua’s disciples slaughter a Passover lamb, and they ask him where he wants to eat the Passover. Then, they eat the Passover at night, and during supper,  He tells them that He desires to do this BEFORE He suffers.  But then there is this statement about the religious leaders who would prefer not to get him crucified on Passover lest they stir up the people during the Feast.

Mark 14:2. The chief priests (the heads of the Cohanim) and the scribes sought how they might take him (Yeshua) by trickery and put him to death. But they said, “Not during the feast, lest there be an uproar of the people.”

Yet, Yeshua is crucified during the Feast, and, in fact, the day of his crucifixion is on the Preparation Day for Passover:

John 19:14. “Now it was the Preparation Day of the Passover…

But the Jerusalem religious leaders don’t want to become unclean when coming into contact with Pilate and his ritual impurity in what they knew to be a “defilement of the deep.”

John 18:28. Then they led Yeshua from Caiaphas to the Praetorium, and it was early morning. But they themselves did not go into the Praetorium, lest they should be defiled, but that they might eat the Passover.

So, what is going on here? Can all of this be reconciled so that it makes perfect sense? Absolutely, one hundred percent! It all makes perfect sense.  With today’s podcast program, you will discover, in part, how this “confusing” narrative conundrum is solved.

To help you follow along with today’s lesson, I encourage you to navigate my website and access a copy of the Chronology Calendar of Events on Exhibits “A” and “B.” You will likely need this if you want to follow the biblical study material I’ll share today.

Here is a link to access the page where you can find the podcast study helps: www.cominghome.co.il/podcasts/general-5

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The four-gospel accounts of Yeshua’s crucifixion and third-day resurrection do not seem to flow chronologically as we might like them to. Collectively, the gospel narratives inform us of the events of his last week in a rather disjointed and, in some cases, totally confusing way. Often, as we try to follow the events and make good sense of them, it brings up more questions than answers.

With today’s podcast, Episode 124, and Part 11, I will continue to analyze the final week of Yeshua’s ministry week leading up to his crucifixion and third-day resurrection. For example, it appears that Yeshua observed Passover with his disciples, as is recorded in Mark 14:12 (also in Matthew 26:17 and Luke 22:7).

Yeshua and His Disciples:

Now on the first day of Unleavened Bread, when they killed the Passover lamb, His disciples said to Him, “Where do You want us to go and prepare, that You may eat the Passover?”

Then, we learn about this timeline of events:

The Judean Pharisees and Temple Authorities:

John 18:28. Then they led Yeshua from Caiaphas to the Praetorium, and it was early morning. But they themselves did not go into the Praetorium, lest they should be defiled, but that they might eat the Passover.

Mark 14:2. The chief priests (the heads of the Cohanim) and the scribes sought how they might take him (Yeshua) by trickery and put him to death. But they said, “Not during the feast, lest there be an uproar of the people.”

John 19:14-16. Now it was the Preparation Day of the Passover and about the sixth hour… Then they took Yeshua and led Him away.

In summary, we have this sequence of events to address:

Judean Pharisees and Temple Authorities versus Yeshua and His Disciples:

Later on that night, Yeshua was betrayed by Yehudah, captured and arrested in the Garden of Gethsemane, brought to face an all-night inquisition before high priest Annas, brought to Judean Governor Pilate for sentencing, and then on the Roman execution stake nearly all day.  How in the world does all this fit into the timeline so that Yeshua can eat the Passover lamb, and yet he is crucified as the Passover lamb?

With today’s podcast program, you will discover part of how this narrative conundrum is solved.

To help you follow along with today’s lesson, I encourage you to navigate my website and access a copy of the Chronology Calendar of Events on Exhibits “A” and “B.” You will likely need this if you want to follow the biblical study material I’ll share today. Here is a link to access the page where you can find the podcast study helps: www.cominghome.co.il/podcasts/general-5

The four-gospel accounts of Yeshua’s crucifixion and third-day resurrection do not seem to flow chronologically as we might like them to.

Collectively, the four gospel narratives appear moderately disjointed and, in some cases, totally confusing! Suppose you have done any detailed comparison readings of the chronology of Yeshua’s final Passover week, as many biblical scholars have done throughout the centuries. In that case, you will inevitably run across many chronological inconsistencies. As you try to follow the events and make good sense of them, you will know precisely what I am talking about.

With today’s podcast, Episode 123, and Part 10, I will continue analyzing the final week of Yeshua’s ministry week leading up to his crucifixion and third-day resurrection. In today’s program, I will point out the biblical rules of the Passover as they are written about in Exodus 12:8 and Exodus 12:18. I will compare those Passover rules with the timeline of Yeshua’s last week in Luke 22:1-2, Matthew 26:1-2, John 13:27-30, and Mark 14:12. In doing so, I believe it will help all of us develop some good clarity about what is really going on.

To help you follow along with today’s lesson, I encourage you to navigate my website and access a copy of the Chronology Calendar of Events on Exhibits “A” and “B.” You will likely need this if you want to follow the biblical study material I’ll share today. Here is a link to access the page where you can find the podcast study helps: www.cominghome.co.il/podcasts/general-5

The four-gospel accounts of Yeshua’s crucifixion and third-day resurrection do not seem to flow as smoothly as we might like them to.

Collectively, the four gospel narratives appear moderately disjointed and, in some cases, downright confusing! Suppose you have done any severe and previous comparison readings of all the chronology, as many biblical scholars have done throughout the centuries. In that case, you will know precisely what many of these issues are all about.

With today’s podcast, Episode 122 and Part 9, I will continue analyzing the final days of Yeshua’s Passover week leading to his crucifixion and third-day resurrection. I’ll introduce you to events 4-6 and the basis of the timeline based on Mark 11:20-21 and the Gospel of Luke and what shaped the events of Yeshua’s final week to become 27 main events over the course of 10 days.

To help you follow along with today’s lesson, I encourage you to navigate my website and access a copy of the Chronology Calendar of Events on Exhibits “A” and “B.” You will likely need this if you want to follow the biblical study material I’ll share today. Here is a link to access the page where you can find the podcast study helps: www.cominghome.co.il/podcasts/general-5

The four-gospel accounts of Yeshua’s crucifixion and third-day resurrection do not seem to flow as smoothly as we might like them to.

Collectively, the four gospel narratives appear moderately disjointed and, in some cases, downright confusing! Suppose you have done any severe and previous comparison readings of all the chronology, as many biblical scholars have done throughout the centuries. In that case, you will know precisely what many of these issues are all about.

With today’s podcast, Episode 121 and Part 8, I will continue analyzing the final days of Yeshua’s Passover week leading to his crucifixion and third-day resurrection. I’ll introduce you to the basis of the timeline based on Exodus 12:1-2 and John 12:1 and what shaped the events of Yeshua’s final week to become 27 main events over the course of 10 days.

To help you follow along with today’s lesson, I encourage you to navigate my website and access a copy of the Chronology Calendar of Events on Exhibits “A” and “B.” You will likely need this if you want to follow the biblical study material I’ll share today. Here is a link to access the page where you can find the podcast study helps: www.cominghome.co.il/podcasts/general-5

The four-gospel accounts of Yeshua’s crucifixion and third-day resurrection do not seem to flow as smoothly as we might like them to.

Collectively, the four gospel narratives appear moderately disjointed and, in some cases, downright confusing! Suppose you have done any severe and previous comparison readings of all the chronology, as many biblical scholars have done throughout the centuries. In that case, you will know precisely what many of these issues are all about.

With today’s podcast, Episode 120 and Part 7, I will continue analyzing the final days of Yeshua’s Passover week leading to his crucifixion and third-day resurrection. I’ll introduce you to the basis of the timeline based on Exodus 12:1-2 and John 12:1 and what shaped the events of Yeshua’s final week to become 27 main events over the course of ten days.

To help you follow along with today’s lesson, I encourage you to navigate my website and access a copy of the Chronology Calendar of Events on Exhibits “A” and “B.” You will likely need this if you want to follow the biblical study material I’ll share today. Here is a link to access the page where you can find the podcast study helps: www.cominghome.co.il/podcasts/general-5

The Hebrew word chesed is most often understood and translated to mean “mercy.”  But chesed does not carry this meaning in biblical Hebrew.  Any respectable scholar of the Hebrew language will tell you the word’s true meaning. Academic respectability put aside, ancient paleographic or pictographic Hebrew accurately defines chesed for us: fidelity, faithfulness, and covenant loyalty.

Within the context of Yeshua’s dialogue with the Pharisees and Sadducees, Yeshua quotes Hosea 6:6,

“I desire fidelity, faithfulness, and covenant loyalty and not sacrifice.”

However, the religious separatists condemned Yeshua’s disciples for unlawful violations of the Sabbath. Functionally, they were embracing a double standard in covenant disloyalty. Yeshua was not at all bashful about saying so.

Join us for this final episode in Matthew 12:1-8. The story of Yeshua’s disciples plucking heads of grain from a grainfield on the Sabbath and the Pharisees accusing them of lawlessness. It was not Yeshua’s disciples who sported disloyalty. In the eyes of Yeshua, covenant disloyalty was at and in the heart of the Pharisee and the Sadducee.

Real Israel Talk Radio Episode 111 and Part 15.