Review: "Frontline: Ten Trillion and Counting"

This is off topic, but I closed my political blog so I guess I'll post it here. I just watched "Frontline: Ten Trillion and Counting" about the national deficit.

I think that the most important matters that this video illuminates are:

* the great success of Bush Srs Pay-Go policy, and how tragic that when it lapsed, Bush Jr. was unrestrained in reckless spending

* the centrality of Medicare and Medicaid in our current trajectory toward fiscal collapse. These entitlements will ruin the US. Hence, Obamas addressing health care is aimed at the real problem. I cant say if his plan is any good, but it is not just there to add entitlements - it is there to head off inevitable meltdown.

* the video gives insight into the Obama thinking that if we spend a lot (and double our debt) but it has the effect of defusing the collapse that Medicare and Medicaid will otherwise bring, then yes, well be saddling our children with absurd debt, but not avoiding an even greater catastrophe.

Personally, I am incredulous that the government has been so incompetent as to get this far, and that it will require such spending to get it back in line.

At any rate, the video is extremely helpful in clarifying the nature of the trouble were in and the current administrations plan to address it.

Ancient Trinities

I was not aware of the ancient pagan trinities. Apparently, ancient gods were often triune. Whuda thunket?

http://www.heraldmag.org/olb/Contents/doctrine/The%20Origin%20of%20the%20Trinity.htm

Book Review: Showdown at Jerusalem

The "Showdown at Jerusalem" in the title of this book is the counsel (not council) that appears in Acts 15, where questions of circumcision and such were discussed to clarify the position of the Jerusalem assembly. I won't go into the matter here, but will tell you that Rod McQueen's book is a good place to get an aisle seat.

His thesis is that the issue in Jerusalem, and much of the NT, centers around whether or not gentiles need to become Jews, or whether they are accepted as gentiles, not whether or not gentiles must obey the law of Moses. I assure you that you will have a better grasp of the 1st century background of the NT discussions as a result of this book.

As with McQueen's other books, I find him a master of exposition and persuasion, articulate and resourceful, but he still manages to drop the ball in big ways. In this book, his fundamental assumption is that the sacrifices made before Sinai indicate that the law of Moses was revealed as a binding set of laws on mankind prior to Sinai. In fact, of course, the opposite is true. The sacrifices made before Sinai would all have been illegal under the terms of the Sinai covenant. Sinai requires a Levite priest!

To fit this idea of a universal law for all men merely inserted into the Scriptures at this convenient point, he relegates all discussion of law in the NT to the question of whether or not gentile believers need to become Jews.

So the book is a treasure trove of good historical info, exposition and clarifications, but breaks down in the end game. I highly recommend the book, but with that caveat.

http://www.dawntoduskpublications.com/html/Brochure-Showdown.htm

Book Review: Shechem to Calvary

---- begin review ----

I just read Rod McQueen's first book, "Shechem to Calvary" and can heartily recommend it. He does a masterful job of expounding the various covenants that form a spine running through the Jewish and Christian writings. The writing is fresh and energetic and full of persuasive and insightful arguments and teaching. It is profound and broad in scope.

Oddly, though, he ends up wrangling the text to attempt to show that the "law of Moses" is and always has been the universal law of God, just as binding on Christians as it ever was on Jews. Leaving his solid exegetical methods, he suddenly sinks to employ specious methods:

* employing phony translation
* ignoring completely large passages of the NT
* appealing to "back-translated" passages of the OT (more on this in an upcoming post)
* selectively having "law" refer to the "covenant" independent of its terms

So the readers of this book will, as always, have to enjoy the meat and spit out the bones.

--- end review ----

I hope very much to interact with Rod concerning what I see as **huge** errors and false presuppositions in this book, that, cumulatively render this book as ultimately a house of cards, while at the same time, contributing many rich and deep insights into the covenants.

None of Rod's books are available for sale yet.

Bill Ross

Calvary to Shechem

I am reviewing another superb book by Rod McQueen. I haven't finished it so the review will be postponed until I do. But I wanted to begin some discussion right away.

On page 4, Rod sets forth some foundational presuppositions in writing the book. I quote a small part here:

"...The inerrancy of Scripture. We take it for granted that all of the Bible (excluding the Apocrypha)is inspired by the One True God..."

I'm inviting Rod to respond to the following request:

Rod, please provide either a web site or physical address where we can view this book that you refer to as "the Bible." This way we can know about what you are making this claim, and on which you are basing your book.

It is my understanding that there is no such thing as "the Bible" in time and space and that "the Bible" is a mythical book (it does not exist) just as is the land of Oz.

So, where is this inerrant book you are making these high claims for?

Thanks,

Bill Ross

PS: I open this challenge to anyone who believes it is meaningful to refer to "the Bible."

The most important video on Youtube today

This is it. Watch this...

Book Review: Jacob's Multi-color Dream Goats

I was recently asked by the author to review his book. I agreed to try, expecting to read a few pages and have to dismiss it as drivel. Instead, I found it a brilliant book, and wrote the following review:

***
The title "Jacob's Multi-Color Dream Goats" might lead someone to think
this might be a fantasy or folk tale. The first chapter might lead one to
think that this will be a book of "workarounds" for difficult passages in
the Bible. However, those who get past the title and the first mundane
chapter will be treated to a bit of fascinating Bible-based anthropology.
The author moves from trying to resolve the apparent scientific ignorance of
the account of Joseph craftily controlling the breeding of goats by the use
of visual stimuli, into a profound investigation of the depth of scientific
knowledge that appears to have existed in ancient times. One is challenged
by the author, who presents pertinent and compelling historical and
scientific information, to rethink the presumption that the ancients were
all a bunch of superstitious idiots. I, personally, love to have my
assumptions challenged. I found this book constantly requiring me to
consider the "ascent of man" as more linear than is commonly believed.

I'm not an anthropologist. I'm certain that I don't agree with everything in
the book. But I so enjoyed reading the book (which sports a low-brow but
content rich style) precisely because it challenged me and *required me* to
think and re-think the sweep of history. And the author is no slouch about
literary style. He puts a large vocabulary to brilliant use, supplies
illustrations from detailed scientific descriptions of things he sees
rolling off the tongues of ancient Bible writers, such as Job, and never
fails to provide cogent arguments (with not a hint of preachiness or
condescension).

The most obvious audience for this book would be those who already take
pains to understand the Bible, but anyone with a desire to take a fresh look
at ancient history would be well served. Personally, I will add this to my
short list of very useful modern books on understanding the Bible and
anthropology.

Bill Ross, Author
"Bible Shockers!", Wounded Ego Books
***

Here is the Table of Contents:

Jacob and his multi-coloured dream goats .................. 1
PART ONE: THE BIBLE AND ARISTOTLE: SETTING
THE SCENE
Battle for the Bible ................................................... 11
Literalists and compromisers .................................... 15
Needed: new wineskins.............................................. 23
PART TWO: THE ANCIENT WORLD: SETTING THE
RECORD STRAIGHT
Dead men tell tales ................................................... 29
Was there life before Aristotle? ................................. 31
Myths of antiquity ..................................................... 37
Santa Claus in the computer age............................... 43
Unholy troika ............................................................ 47
Oracle, oracle on the hill........................................... 53
Israel, myth, and magic ............................................. 59
Israel: pacesetter among nations............................... 63
Was scientific knowledge revealed? ........................... 69
PART THREE: SCIENCE AND THE BIBLE
The Bible: scientific drivel? ....................................... 73
Law and order ........................................................... 77
Dust thou art ............................................................ 83
Pillars of the earth .................................................... 91
To spin or not to spin ................................................ 97
The host of heaven .................................................. 103
Stars ain’t stars....................................................... 109
Rocks of ages .......................................................... 113
Sea secrets .............................................................. 119
Mud, lilies, and the Red Queen ............................... 123
For plant lovers ....................................................... 131
Fearfully and wonderfully made.............................. 135
Wonders of the weather........................................... 143
Epilogue: The sounds of silence............................... 151
References .............................................................. 153
Scripture index ........................................................ 155
Sources and acknowledgements .............................. 157

The book is not yet published, but you can meet the author on his blog at:

http://www.dawntoduskpublications.com/html/blog_current.htm

To the Hebrews

I am working on a new book ("The Bible Shockers! Guide to Hebrews") and I wanted

to point out one of the major "shockers" of the book...

"Hebrews" is an ethnic designation, not a religious one. One can be Hebrew but a

Christian or a Jew. ("Jew" more properly refers to those who are Torah observant).

The significance of this is that "To the Hebrews" was not written to Jews but

rather Hebrews who were no longer Jews. But more importantly is the fact that this

letter is not written to **and does not relate to** gentile Christians. The letter

centers around the new covenant, and, like the Mosaic covenant, **was made with

the house of Israel - the children of Abraham** - not with the gentiles.

To those who hold the "10 commandments" as relevant to gentiles need to read the

text more closely:

De 6:4 ¶ {1} Hear, O Israel, The Lord our God is one Lord. {1) Mt 22:37; Lu

10:27}

And likewise, **those who think the new covenant has any bearing on gentiles need

to read the text more carefully** because the covenant is particular to Hebrews:

LXXe
Jer 31:31 (38:31) {1} Behold, the days come, saith the Lord, when I will make a

new covenant **with the house of Israel, and with the house of Juda**: {1) Heb

8:8, 13}

Heb 8:8 For finding fault with them, he saith, Behold, the days come, saith the

Lord, when I will make a new covenant **with the house of Israel and with the

house of Judah**:

By extension, then, the "Lord's table" is not relevant to gentiles!:

1 Cor 10:
1 ¶ Moreover, brethren, I would not that ye should be ignorant, how that **all

our fathers** were under the cloud, and all passed through the sea;
2 And **were all baptized unto Moses** in the cloud and in the sea;
3 And did all eat the same spiritual meat;
4 And did all drink the same spiritual drink: for they drank of that spiritual

Rock that followed them: and that Rock was Christ.
5 But with many of them God was not well pleased: for they were overthrown in the

wilderness.
6 ¶ Now these things were our examples, to the intent we should not lust after

evil things, as they also lusted.
7 Neither be ye idolaters, as were some of them; as it is written, The people sat

down to eat and drink, and rose up to play.
8 Neither let us commit fornication, as some of them committed, and fell in one

day three and twenty thousand.
9 Neither let us tempt Christ, as some of them also tempted, and were destroyed

of serpents.
10 Neither murmur ye, as some of them also murmured, and were destroyed of the

destroyer.
11 Now all these things happened unto them for ensamples: and they are written

for our admonition, upon whom the ends of the world are come.
12 Wherefore let him that thinketh he standeth take heed lest he fall.
13 There hath no temptation taken you but such as is common to man: but God is

faithful, who will not suffer you to be tempted above that ye are able; but will

with the temptation also make a way to escape, that ye may be able to bear it.
14 Wherefore, my dearly beloved, flee from idolatry.
15 ¶ I speak as to wise men; judge ye what I say.
16 The cup of blessing which we bless [at passover table], is it not the

communion of the blood of Christ? The bread which we break [at passover table], is

it not the communion of the body of Christ?
17 For we being many are one bread, and one body: for we are all partakers of

that one bread.
18 Behold Israel after the flesh [meat]: are not they which eat [the meat] of the

sacrifices partakers of the altar?
19 What say I then? that the idol is any thing, or that which is offered in

sacrifice to idols is any thing?
20 But I say, that **the things which the Gentiles sacrifice, they sacrifice to

devils, and not to God**: and I would not that ye should have fellowship with

devils [by eating their meat].
21 Ye cannot drink the cup of the Lord [the blood that ratified the new

covenant], and the cup of devils [drinks offered by the gentiles to their gods]:

ye cannot be partakers of the Lord’s [passover] table, and of the table of

[gentile] devils.
22 Do we provoke the Lord to jealousy? are we stronger than he?

Note the strong link between the passover meal and the new covenant with Israel:

ASV:
Mt 26:28 for this is my blood of the {1} covenant, which is poured out for many

unto remission of sins. {1) Many ancient authorities insert new}
Mr 14:24 And he said unto them, This is my blood of the {1} covenant, which is

poured out for many. {1) Some ancient authorities insert new}
Lu 22:20 And the cup in like manner after supper, saying, This cup is the new

covenant in my blood, even that which is poured out for you.
1Co 11:25 In like manner also the cup, after supper, saying, This cup is the new

covenant in my blood: this do, as often as ye drink it, in remembrance of me.
2Co 3:6 ¶ who also made us sufficient as ministers of a new covenant; not of the

letter, but of the spirit: for the letter killeth, but the spirit giveth life.
Heb 9:15 ¶ And for this cause he is the mediator of a new {1} covenant, that a

death having taken place for the redemption of the transgressions that were under

the first covenant, they that have been called may receive the promise of the

eternal inheritance.

So the "lord's table" is:

* a passover meal for Hebrews
* a new covenant celebration for Hebrews

So the issue of "divisions" *must* relate to divisions within a Hebrew-Christian passover gathering:

1 Cor 11:
17 ¶ Now in this that I declare unto you I praise you not, that ye come together

not for the better, but for the worse.
18 For first of all, when ye come together in the church, I hear that there be

divisions among you; and I partly believe it.
19 For there must be also heresies among you, that they which are approved may be

made manifest among you.
20 When ye come together therefore into one place, this is not to eat the Lord’s

supper.
21 For in eating every one taketh before other his own supper: and one is hungry,

and another is drunken.
22 What? have ye not houses to eat and to drink in? or despise ye the church of

God, and shame them that have not? What shall I say to you? shall I praise you in

this? I praise you not.
23 ¶ For I have received of the Lord that which also I delivered unto you, That

the Lord Jesus the same night in which he was betrayed took bread:
24 And when he had given thanks, he brake it, and said, Take, eat: this is my

body, which is broken for you: this do in remembrance of me.
25 After the same manner also he took the cup, when he had supped, saying, This

cup is the new testament in my blood: this do ye, as oft as ye drink it, in

remembrance of me.
26 For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s

death till he come.
27 Wherefore whosoever shall eat this bread, and drink this cup of the Lord,

unworthily, shall be guilty of the body and blood of the Lord.
28 But let a man examine himself, and so let him eat of that bread, and drink of

that cup.
29 For he that eateth and drinketh unworthily, eateth and drinketh damnation to

himself, not discerning the Lord’s body.
30 For this cause many are weak and sickly among you, and many sleep.
31 For if we would judge ourselves, we should not be judged.
32 But when we are judged, we are chastened of the Lord, that we should not be

condemned with the world.
33 Wherefore, my brethren, when ye come together to eat, tarry one for another.
34 And if any man hunger, let him eat at home; that ye come not together unto

condemnation. And the rest will I set in order when I come.

There are 4 references to "gentiles" in 1 Cor, and these seem to indicate that he is writing to Hebrew Christians:

1Co 5:1 It is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father’s wife.

1Co 10:20 But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils.

1Co 10:32 Give none offence, neither to the Jews, nor to the Gentiles [Greeks! Not "Gentiles"!], nor to the church of God:

This one seems neutral:

1Co 12:13 For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.

And this one seems to say that he is writing to gentile Christians:

1Co 12:2 Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led.

However, the text is obscure, so let's look closer...

Does it make any sense that Paul refers to gentiles as "ex-gentiles?" I mean, the Jews classified humanity in two groups:

* Jews - God's unique race
* "the nations" - all other peoples

Does Paul classify humanity differently?:

* Jews ("dogs")
* gentiles (unbelieving gentiles)
* ex-gentiles (believing gentiles)

?

I find that view hard to swallow.

Could he be speaking of the fact that these Hebrews were part of the diaspora? Could the reference to "being led where ever you were led" refer to the fact that they were Jews, scattered among gentile nations? Is this not speaking to their assimilation?

If so, then we see some cohesion to his discourse, because he is going to speak of diversity being dissolved into unity. He going to show that despite the fact that they were *scattered* they were one by partaking together of one body and blood. And as a corrollary, if they speak in languages that others don't understand, and no one interprets, they will be like "barbarians" (those too brutish to learn the Greek language).

So the PNEUMATIKOI ("breath-things") provide a common denominator for a people formerly scattered. But at this point he includes gentiles, for they too are incorporated into the new man:

1Co 12:13 For by one Spirit [breath] are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit [breath].

So, I think the consistent record is that Paul was writing to Hebrew Christians about proper passover observance, and proper new covenant thinking.

Here is another allusion to the passover meal:

1 Cor 5:
6 Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump?
7 ¶ Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us:
8 Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.

Again, this is a Jewish feast, not a gentile or Christian feast. The gentiles are never told to "keep the feast"! These are all references to Jewish feast observance:

Mt 23:6 And love the uppermost rooms at [ie: Passover] feasts, and the chief seats in the synagogues,

Mr 12:39 And the chief seats in the synagogues, and the uppermost rooms at [ie: Passover] feasts:

Lu 20:46 Beware of the scribes, which desire to walk in long robes, and love greetings in the markets, and the highest seats in the synagogues, and the chief rooms at [ie: Passover] feasts;

Jude 1:12 These are spots in your [ie: Passover] feasts of charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots;

Feast=Passover:

Mt 26:2 Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified.
Mt 26:5 But they said, Not on the feast day, lest there be an uproar among the people.
Mt 26:17 Now the first day of the feast of unleavened bread the disciples came to Jesus, saying unto him, Where wilt thou that we prepare for thee to eat the passover?
Mt 27:15 Now at that feast the governor was wont to release unto the people a prisoner, whom they would.
Mr 14:1 After two days was the feast of the passover, and of unleavened bread: and the chief priests and the scribes sought how they might take him by craft, and put him to death.
Mr 14:2 But they said, Not on the feast day, lest there be an uproar of the people.
Mr 15:6 Now at that feast he released unto them one prisoner, whomsoever they desired.
Lu 2:41 Now his parents went to Jerusalem every year at the feast of the passover.
Lu 2:42 And when he was twelve years old, they went up to Jerusalem after the custom of the feast.
Lu 5:29 And Levi made him a great feast in his own house: and there was a great company of publicans and of others that sat down with them.
Lu 14:13 But when thou makest a feast, call the poor, the maimed, the lame, the blind:
Lu 22:1 Now the feast of unleavened bread drew nigh, which is called the Passover.
Lu 23:17 (For of necessity he must release one unto them at the feast.)
Joh 2:8 And he saith unto them, Draw out now, and bear unto the governor of the feast. And they bare it.
Joh 2:9 When the ruler of the feast had tasted the water that was made wine, and knew not whence it was: (but the servants which drew the water knew;) the governor of the feast called the bridegroom,
Joh 2:23 Now when he was in Jerusalem at the passover, in the feast day, many believed in his name, when they saw the miracles which he did.
Joh 4:45 Then when he was come into Galilee, the Galilaeans received him, having seen all the things that he did at Jerusalem at the feast: for they also went unto the feast.
Joh 5:1 After this there was a feast of the Jews; and Jesus went up to Jerusalem.
Joh 6:4 And the passover, a feast of the Jews, was nigh.
Joh 7:2 Now the Jews’ feast of tabernacles was at hand.
Joh 7:8 Go ye up unto this feast: I go not up yet unto this feast; for my time is not yet full come.
Joh 7:10 But when his brethren were gone up, then went he also up unto the feast, not openly, but as it were in secret.
Joh 7:11 Then the Jews sought him at the feast, and said, Where is he?
Joh 7:14 Now about the midst of the feast Jesus went up into the temple, and taught.
Joh 7:37 In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink.
Joh 10:22 And it was at Jerusalem the feast of the dedication, and it was winter.
Joh 11:56 Then sought they for Jesus, and spake among themselves, as they stood in the temple, What think ye, that he will not come to the feast?
Joh 12:12 On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem,
Joh 12:20 And there were certain Greeks among them that came up to worship at the feast:
Joh 13:1 Now before the feast of the passover, when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end.
Joh 13:29 For some of them thought, because Judas had the bag, that Jesus had said unto him, Buy those things that we have need of against the feast; or, that he should give something to the poor.
Ac 18:21 But bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem: but I will return again unto you, if God will. And he sailed from Ephesus.
1Co 5:8 Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.
1Co 10:27 If any of them that believe not bid you to a feast, and ye be disposed to go; whatsoever is set before you, eat, asking no question for conscience sake.
2Pe 2:13 And shall receive the reward of unrighteousness, as they that count it pleasure to riot in the day time. Spots they are and blemishes, sporting themselves with their own deceivings while they feast with you;
Jude 1:12 These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots;

ἑορτή, ῆς, ἡ (s. prec. entry; Hom.+; ins, pap, LXX; ParJer 7:31; EpArist, Philo, Joseph.; Ar. 10:8; Just., Mel.; Ath. 26, 3) a day or series of days marked by a periodic celebration or observance, festival, celebration ἐν μέρει ἑορτῆς with regard to a festival Col 2:16. More specif. defined ἡ ἑ. τοῦ πάσχα the Passover festival (Ex 34:25) Lk 2:41; J 13:1. τὸ πάσχα ἡ ἑ. τῶν Ἰουδαίων 6:4. ἡ ἑ. τῶν ἀζύμων the festival of unleavened bread Lk 22:1; cp. GPt 2:5 (Mel., P. 93, 695). ἡ ἑ. τῶν Ἰουδαίων ἡ σκηνοπηγία the Judeans’ festival of Tabernacles or Booths J 7:2; ἡ ἑ. the festival is shown by the context to be a particular one: Passover Mt 26:5; Lk 2:42; J 4:45; 11:56; 12:12, 20 al.; the festival of Tabernacles 7:8, 10f, 14, 37.—5:1 the witnesses and editions vary betw. the indefinite ἑ. a festival and ἡ ἑ. the festival (for the attestation and interpr. s. Hdb. ad loc.; JUbbink, NThSt 5, 1922, 131–36). Simply ἑ. of the feast of Tabernacles PtK 2 p. 14, 29.—ἐν τ. ἑ. during the festival (Jos., Bell. 2, 89, Ant. 20, 109 ἐν ἑ.) Mt 26:5; Mk 14:2; J 4:45; 7:11; 12:20; εἶναι ἐν τ. ἑορτῇ take part in the festival 2:23 (CBurchard, ZNW 61, ’70, 157–88—also Mk 14:2, Mt 26:5, J 7:11). εἰς τ. ἑορτήν for the festival 13:29 (cp. BGU 596, 7 [84 a.d.] ὅπως εἰς τ. ἑορτὴν περιστερείδια ἡμεῖν ἀγοράσῃ). ἀναβαίνειν (i.e. to Jerusalem) εἰς τ. ἑ. 7:8, 10 (cp. BGU 48, 18 ἐὰν ἀναβῇς τῇ ἑορτῇ); ἔρχεσθαι εἰς τ. ἑ. (Jos., Bell. 1, 73; 6, 300) 4:45; 11:56; 12:12. τ. ἑορτῆς μεσούσης when the festival was half over 7:14. τ. ἑορτῆς παυσαμένης GPt 14:58. κατὰ ἑορτήν at each (Passover) festival Mt 27:15; Mk 15:6; Lk 23:17 v.l. (should it be limited to the Passover? Any festival at all could be the proper occasion to free a prisoner. Cp. Heliod. 8, 7 p. 227, 6ff Bekker: ἡ δέσποινα … τήμερον ἀφήσειν ἐπηγγείλατο [Theagenes], ἑορτήν τινα πάτριον εὐωχεῖν μέλλουσα ‘the mistress has promised to release [Theagenes], out of intention to celebrate some traditional festival’). κατὰ τὸ ἔθος τ. ἑορτῆς acc. to the custom of the feast Lk 2:42. τ. ἑορτὴν ποιεῖν keep the festival (Ael. Aristid. 29, 4 K.=40 p. 752 D.; Vi. Aesopi G 123 P.; Ex 23:16) Ac 18:21 D. Of a joyous festival (contrast πένθος time of sorrow) Dg 4:5.—DELG. M-M.

Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of the New Testament and other early Christian literature. "Based on Walter Bauer's Griechisch-deutsches Wr̲terbuch zu den Schriften des Neuen Testaments und der frhüchristlichen [sic] Literatur, sixth edition, ed. Kurt Aland and Barbara Aland, with Viktor Reichmann and on previous English editions by W.F. Arndt, F.W. Gingrich, and F.W. Danker." (3rd ed.) (Page 355). Chicago: University of Chicago Press.


So the Shocker! is that the "10 commandments", the "new covenant" and "the lord's table" are ONLY relevant to ethnic Hebrews, not to gentiles. Gentile believers are part of the "new man" where there is neither Jew nor Gentile. Jews are linked to God both by participation in the new man AND the new covenant.

When you read "To the Hebrews" you are reading someone else's mail.

Note also:

Jer 50:6 My people [the Hebrews!] hath been lost sheep: their shepherds have caused them to go astray, they have turned them away on the mountains: they have gone from mountain to hill, they have forgotten their restingplace.

So Jesus was sent ONLY to them:

Mt 10:6 But go rather to the lost sheep of the house of Israel.

Mt 15:24 But he answered and said, I am not sent but unto the lost sheep of the house of Israel.

Whew!