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The evidence from this study indicates that the weekly Sabbath is described with different language than the festival sabbaths. The weekly Sabbath seems to be of a very different character than the festival sabbaths.
We can see how the Bible describes various days by searching in the Hebrew bible for the word yom (יום – H3117), which means day, in combination with one of the following words that mean hallow, holiness or holy.
- qadash (קדשׁ – H6942) – verb – be set apart, consecrated
- qodesh (קדשׁ – H6944) – noun – apartness, sacredness
- qadosh (קדושׁ – H6918) – adjective – sacred, holy
You can examine the details of the study yourself using the following links to the Blue Letter Bible.
- Blue Letter Bible search: yom + qadash (day + verb H6942)
- Blue Letter Bible search: yom + qodesh (day + noun H6944)
- Blue Letter Bible search: yom + qadosh (day + adjective H6918)
Here are the results of the three searches. In each search result, all the matching verse references are listed, but in verses where a day is described as hallowed or as holy the entire verse is listed.
Verses About Hallowing a Day (Day + Verb)
Only the weekly Sabbath is sanctified or hallowed. The verb qadash (to hallow or consecrate) is never applied to any other day.
Gen 2:3; Exod 19:10; 20:8, 11; 29:36–37; Num 3:13; 6:11; 7:1; 8:17; Deut 5:12; 1 Sam 21:5; 1 Kgs 8:64; 9:3; 2 Chr 7:16; 29:17; Neh 12:47; 13:22; Job 1:5; Isa 65:5; Jer 6:4; 12:3; 17:22, 24, 27; Ezek 38:16; Zeph 1:7
Genesis 2:3 KJV – And God blessed the seventh day (יום – yom – H3117), and sanctified (ויקדשׁ – vayeqadesh – H6942) it: because that in it he had rested from all his work which God created and made.
Exodus 20:8 KJV – Remember the sabbath day (יום – yom – H3117), to keep it holy (לקדשׁו – l'qadsho – H6942).
Exodus 20:11 KJV – For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day (יום – yom – H3117), and hallowed it (ויקדשׁהו – vayeqadshehu – H6942).
Deuteronomy 5:12 KJV – Keep the sabbath day (יום – yom – H3117) to sanctify (לקדשׁ – l'qadsho – H6942) it, as the LORD thy God hath commanded thee.
Nehemiah 13:22 KJV – And I commanded the Levites that they should cleanse themselves, and that they should come and keep the gates, to sanctify (לקדשׁ – l'qadesh – H6942) the sabbath day (יום – yom – H3117). Remember me, O my God, concerning this also, and spare me according to the greatness of thy mercy.
Jeremiah 17:22 KJV – Neither carry forth a burden out of your houses on the sabbath day (יום – yom – H3117), neither do ye any work, but hallow ye (וקדשׁתם – v'qidashtem – H6942) the sabbath day (יום – yom – H3117), as I commanded your fathers.
Jeremiah 17:24 KJV – And it shall come to pass, if ye diligently hearken unto me, saith the LORD, to bring in no burden through the gates of this city on the sabbath day (יום – yom – H3117), but hallow (ולקדשׁ – ulqadesh – H6942) the sabbath day (יום – yom – H3117), to do no work therein;
Jeremiah 17:27 KJV – But if ye will not hearken unto me to hallow (לקדשׁ – l'qadesh – H6942) the sabbath day (יום – yom – H3117), and not to bear a burden, even entering in at the gates of Jerusalem on the sabbath day (יום – yom – H3117); then will I kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched.
Verses About the Holiness of a Day (Day + Noun)
Only the noun qodesh— holy— is never used do describe a specific day other than the weekly Sabbath. There is one text, Nehemiah 10:31, were the term holy day (yom qodesh) is used in a manner where the identity of the day is not clearly specified— although it is mentioned together with the Sabbath.
Exod 12:16; 29:30, 37; 31:15; 35:2; Lev 12:4; 23:3, 7–8, 21, 27, 35–37; 27:23; Num 28:18, 25–26; 29:1, 12; 1 Sam 21:5–6; 1 Kgs 8:8; Neh 10:31; Ps 93:5; 110:3; Isa 27:13; 58:13; 63:11; Ezek 44:27; Joel 2:1; Amos 4:2; Zeph 3:11; Zech 14:20–21
Exodus 31:15 KJV – Six days may work be done; but in the seventh is the sabbath of rest, holy (קדשׁ – qodesh – H6944) to the LORD: whosoever doeth any work in the sabbath day (יום – yom – H3117), he shall surely be put to death.Verses About A Holy Day (Day + Adjective)
Exodus 35:2 KJV – Six days shall work be done, but on the seventh day (יום – yom – H3117) there shall be to you an holy (קדשׁ – qodesh – H6944) day, a sabbath of rest to the LORD: whosoever doeth work therein shall be put to death.
Nehemiah 10:31 KJV – And if the people of the land bring ware or any victuals on the sabbath day to sell, that we would not buy it of them on the sabbath, or on the holy (קדשׁ – qodesh – H6944) day (יום – yom – H3117): and that we would leave the seventh year, and the exaction of every debt.
Isaiah 58:13 KJV – If thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day (ביום קדשׁי – b'yom qadshi – H3117 H6944); and call the sabbath a delight, the holy (לקדושׁ – liqdosh – H6918) of the LORD, honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words:
The adjective qadosh (holy) is only used to describe a day in Nehemiah 8. The day happens to be the first day of the seventh month— Rosh Hashanah— but the context (Nehemiah 8:14-15) makes it clear that the people were unfamiliar with the "book of the law" since they only learned about the Feast of Booths on the second day of their reading. The text does not tell us on which day of the week any of these events occurred.
Num 6:5, 8; Neh 8:9–11; Isa 10:17, 20; 17:7; 58:13; Zech 14:5
Nehemiah 8:1 KJV – And all the people gathered themselves together as one man into the street that was before the water gate; and they spake unto Ezra the scribe to bring the book of the law of Moses, which the LORD had commanded to Israel. 2 And Ezra the priest brought the law before the congregation both of men and women, and all that could hear with understanding, upon the first day of the seventh month. 3 And he read therein before the street that was before the water gate from the morning until midday, before the men and the women, and those that could understand; and the ears of all the people were attentive unto the book of the law.... 8 So they read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading. 9 KJV – And Nehemiah, which is the Tirshatha, and Ezra the priest the scribe, and the Levites that taught the people, said unto all the people, This day (יום – yom – H3117) is holy (קדשׁ – qadosh – H6918) unto the LORD your God; mourn not, nor weep. For all the people wept, when they heard the words of the law. 10 KJV – Then he said unto them, Go your way, eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared: for this day (יום – yom – H3117) is holy (קדושׁ – qadosh – H6918) unto our Lord: neither be ye sorry; for the joy of the LORD is your strength. 11 KJV – So the Levites stilled all the people, saying, Hold your peace, for the day (יום – yom – H3117) is holy (קדשׁ – qadosh – H6918); neither be ye grieved.
The Feasts — a Holy Convocation
Following are all the texts that contain the word yom (day) together with qodesh (holy), but where it is a holy convocation (miqra qodesh) that is described rather than a holy day. The weekly Sabbath is also described as a holy convocation in Leviticus 23:3 where it is listed along with the Feast of Unleavened Bread, the Feast of Weeks, the Day of Atonement and the Feast of Booths. There is also a difference in how the work is limited on these days; Leviticus 23:3 says that "ye shall do no work therein" on the weekly Sabbath, but for the other days mentioned in Leviticus 23, it says that "ye shall do no servile work therein."
Exodus 12:16 KJV – [Passover/Feast of Unleavened Bread] And in the first day there shall be an holy convocation (מקרא־קדשׁ – miqra qodesh – H4744 H6944), and in the seventh day there shall be an holy convocation (מקרא־קדשׁ – miqra qodesh – H4744 H6944) to you; no manner of work shall be done in them, save that which every man must eat, that only may be done of you.
Leviticus 23:3 KJV – [Weekly Sabbath] Six days shall work be done: but the seventh day is the sabbath of rest, an holy convocation (מקרא־קדשׁ – miqra qodesh – H4744 H6944); ye shall do no work therein: it is the sabbath of the LORD in all your dwellings.
Leviticus 23:7 KJV – [Passover/Feast of Unleavened Bread] In the first day ye shall have an holy convocation (מקרא־קדשׁ – miqra qodesh – H4744 H6944): ye shall do no servile work therein.
Leviticus 23:8 KJV – [Passover/Feast of Unleavened Bread] But ye shall offer an offering made by fire unto the LORD seven days: in the seventh day is an holy convocation (מקרא־קדשׁ – miqra qodesh – H4744 H6944): ye shall do no servile work therein.
Leviticus 23:21 KJV – [Feast of Weeks] And ye shall proclaim on the selfsame day, that it may be an holy convocation (מקרא־קדשׁ – miqra qodesh – H4744 H6944) unto you: ye shall do no servile work therein: it shall be a statute for ever in all your dwellings throughout your generations.
Leviticus 23:27 KJV – [Day of Atonement] Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation (מקרא־קדשׁ – miqra qodesh – H4744 H6944) unto you; and ye shall afflict your souls, and offer an offering made by fire unto the LORD.
Leviticus 23:35 KJV – [Feast of Booths] On the first day shall be an holy convocation (מקרא־קדשׁ – miqra qodesh – H4744 H6944): ye shall do no servile work therein. 36 KJV – Seven days ye shall offer an offering made by fire unto the LORD: on the eighth day shall be an holy convocation (מקרא־קדשׁ – miqra qodesh – H4744 H6944) unto you; and ye shall offer an offering made by fire unto the LORD: it is a solemn assembly; and ye shall do no servile work therein.
Levitcus 23:37 KJV – These are the feasts of the LORD, which ye shall proclaim to be holy convocations (מקראי קדשׁ – miqrae qodesh – H4744 H6944), to offer an offering made by fire unto the LORD, a burnt offering, and a meat offering, a sacrifice, and drink offerings, every thing upon his day:
Numbers 28:18 KJV – [Passover/Feast of Unleavened Bread] In the first day shall be an holy convocation (מקרא־קדשׁ – miqra qodesh – H4744 H6944); ye shall do no manner of servile work therein:
Numbers 28:25 KJV – [Passover/Feast of Unleavened Bread] And on the seventh day ye shall have an holy convocation (מקרא־קדשׁ – miqra qodesh – H4744 H6944); ye shall do no servile work.
Numbers 28:26 KJV – Also in the day of the firstfruits, when ye bring a new meat offering unto the LORD, after your weeks be out, ye shall have an holy convocation (מקרא־קדשׁ – miqra qodesh – H4744 H6944); ye shall do no servile work:
Numbers 29:1 KJV – [Feast of Trumpets] And in the seventh month, on the first day of the month, ye shall have an holy convocation (מקרא־קדשׁ – miqra qodesh – H4744 H6944); ye shall do no servile work: it is a day of blowing the trumpets unto you.
Numbers 29:12 KJV – [Feast of Booths] And on the fifteenth day of the seventh month ye shall have an holy convocation (מקרא־קדשׁ – miqra qodesh – H4744 H6944); ye shall do no servile work, and ye shall keep a feast unto the LORD seven days:
Conclusion
The weekly Sabbath is described in Leviticus 23 as a holy convocation along with The Feast of Unleavened Bread, the Feast of Weeks, the Day of Atonement and the Feast of Booths. But in other texts, the Sabbath is hallowed or sanctified or the people are commanded to "keep" it holy. The feast days are never described in this way.
The language of the Bible suggests that the weekly Sabbath is of a different character than the feast days. There are also other differences, which I will write about in a future post.
Christian teachings contradicts Tan’’kh (the Jewish Bible (the only Bible)) regarding Shabat.
ReplyDeleteI recommend this post about the logical definition of what constitutes melakhah: http://bloganders.blogspot.com/2010/06/shabat-and-what-constitutes-melakhah-on.html
I would recommend you to listen to the words of Ribi Yehoshua ha-Mashiakh (the Messiah) from Nazareth’s authentic teachings. It reads:
[Torah, Oral Law & Hebrew Matityahu: Ribi Yehoshua Commanded Non-Selective Observance
The Netzarim Reconstruction of Hebrew Matityahu (NHM) 5:17-20]
[Glossaries found in the website below.]:
"I didn't come to subtract from the Torâh of Moshëh or the Neviim, nor to add onto the Torah of Moshëh did I come. Because, rather, I came to [bring about the] complete [i.e., non-selective] observance of them in truth.
Should the heavens and ha-Aretz exchange places, still, not even one י or one of the Halâkhâh of the Torah of Moshehshall so much as exchange places; toward the time when it becomes that they are all being performed -- i.e., non- selectively -- in full.
For whoever deletes one [point of] the Halâkhâh of these mitzwot from Torah, or shall teach others such, [by those in] the Realm of the heavens he shall be called 'deleted.' And whoever ratifies and teaches them shall be called ' Ribi' in the Realm of the heavens.
For I tell you that unless your tzәdâqâh is over and above that of the [Hellenist-Roman Pseudo- Tzedoqim] Codifiers of halakhah, and of the Rabbinic- Perushim sect of Judaism, no way will you enter into the Realm of the heavens." (see NHM)
Quote from www.netzarim.co.il ; “History Museum”
The reconstruction is made using a scientific and logic methodology. One of the premises is that the historical Ribi Yehoshua was a Torah-observant Pharisee (why that premise is true is found in the above website, in which you also will find more information about why a reconstruction is needed).
The historical Ribi Yehoshua and his followers Netzarim observed Torah non-selectively. The above website proofs that the person who want to follow the historical Ribi Yehoshua must do likewise.
Biblical Prospector - Thanks for all your hard work and research. It is rare to find such a rich treasure trove of "nuggets" that is sound as well as not just regurgitated knowledge. It is rare to see another person that has come to the same conclusions on so many issues.
ReplyDeleteThe true Prophets and Emet was never popular to the populous. Yet our rewards and crown - are yet to come. Thanks for co-laboring in the kingdom as ebed -as a servant.
I am in the midst of fleshing out the biblical foundation of Holiness. The Church has - had what it called "holiness movements" and "holiness is Spirtualized" by churchanity.
If we are called to be a Kadsoh Goyim and a kingdom of koheniam. I Pet 2:5;9,10 - Peter defines for the Believer what behavior is defined as Kadosh in 1 Pet 1:15-16. This is something I have not heard or taught - I even googled for it.
Chesed v'shalom - Yonatan
Thank you for expressing appreciation for the work on this site. You can probably see that the site has been mostly inactive recently. Life circumstances change, and I don't have the same amount of time that I did when I started this blog. But, interested readers are an inspiration. I would certainly enjoy getting back into "prospecting".
DeleteI don't think I have written much about or adequately studied the topic of holiness. My suspicion is that, for most of us, the word "holy" and all its variations is just one of those "religious words" that gives us a fuzzy religious feeling, but that we don't really understand it.
When I encounter an obviously "religious" word that is no longer used outside of a religious context, I like to look for an alternative word that carries the appropriate meaning. I find that the change in language can surprise me into seeing texts in a new way.
Recently, I have come to like the word "distinguish" as an alternative translation for the verb qadash, "distinguished" for the adjective qadosh, and "distinguishment"— a rare and awkward word, unfortunately— for the noun "qodesh". I like it that these words express the apartness, the idea of "being different", but that they also carry a sense of being different in a superior way— "esteemed, respected, great, notable, important". I believe that we are called, not to be different just to be different, but to be different in a better way. In other words, to be "holy" is to live a life that would be regarded as unusual, perhaps, strange by the general public— because it is the principled thing to do.
Paraphrasing 1 Pet 1:15-16 using these words— "but as He who called you is distinguished (apart, different, distinctive in a better way), you also be distinguished in all your conduct, because it is written, “Be distinguished, for I am distinguished.”
I am not sure that it completely works as a translation, but I find it helpful to consider the alternatives in context.
This is what I was referring to in the Public scripture reading comment http://biblicalprospector.blogspot.com/2010/03/acts-15-jerusalem-council.html?showComment=1330546901807#c4197279861436628920 :
ReplyDeleteBelow are two links from Wikipedia:
http://en.wikipedia.org/wiki/Weekly_Torah_portion
I think that this is the : it is written: of 1 Peter :15-16
http://en.wikipedia.org/wiki/Kedoshim_(parsha)
I have to believe that this what Peter was calling Kadosh (Set-apart) behavior for the Kedoshim "Holy ones" or "the Set-apart ones".
The most direct quote is in 1 Peter 1:16 It is written be set-apart for I am set apart.
Two things I asked myself 1. where is it Written to Be Holy - for I am Holy - 2. what denotes or defines Holy behavior?- -
I personally first started looking in the margin at the Cross Reference of this mainstream NIV Holmans Ultra Thin Reference bible 1984 NIV version - then I looked up the cross references in about 20 other versions. ( About the NIV I cut my teeth on the 1984 version - it is what I have used to memorized a lot of scripture, and it is what we use for our nightly family reading- I think that it is fine for my 8 and 12 year - as well as we discuss what we read, and I can point out and correct things.
Yet I try to get the bigger picture in my personal study and by reading a verse from multiple translations as well as looking at the underling Hebrew and Greek - it is amazing the level of bias in all translations.
I digress.
The most common reference I found was Lev 19:2 - which is a great starting point, the whole Parasha ends at the end of chapter 20.
It nicely bookends the whole thought and description of what it is to be holy - in defining and describing the Set-apart behavior. Why would Peter or the Council in Acts 15 need to re-invent or rewrite the commands - when they would hear them read on the Sabbath. Faith comes by HEARING the word - which is why the public reading is important.
Lev. 19-20 Parsha Kedoshim : It includes the 10 commandments; the Royal law and two of the three you shall loves of the Ve'ahvata Trifecta (thanks that was awesome the third greatest commandment) It also includes the Sabbath and defining what is food - and calling us to distinguish between the clean and the unclean. - This is what Peter was referencing in the Ex 19:5-6 that we are being built into a Kingdom of Priests, in that we are being called to (not are yet ) a royal priesthood.
The Priest were instructed to instruct people and to "Distinguish" a great word : Lev 10:10 "that you may distinguish between holy and unholy, and between unclean and clean," which is but one facet of serving.
A word study on unclean in the NT - I think that it would help, put some more flesh on the bones in the matter. I am skimming the tree tops here.
The other Cross references that I found: Lev_11:44,45 calling us to not be defiled by animals. These are the rest: Lev 19:2; Lev 20:7; Lev:20:26
Part 2:
ReplyDeleteLev 11:44 For I am the LORD your God. You shall therefore consecrate yourselves, and you shall be holy; for I am holy. Neither shall you defile yourselves with any creeping thing that creeps on the earth.
This is only a part of Abba Father equating food and "holiness".
Exo 22:31 "And you shall be holy men to Me: you shall not eat meat torn by beasts in the field; you shall throw it to the dogs.
Deut 14::2-21 and Comparing 1 Peter 1-2
Deu 14:2 For thou art an holy people unto the LORD thy God, and the LORD hath chosen thee to be a peculiar people unto himself, above all the nations that are upon the earth.
1Pe 2:9 But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light:
Read Deut 14:3-20 what are clean and unclean food and the animals.
Deu 14:21 "You shall not eat anything that has died naturally. You may give it to the sojourner who is within your towns, that he may eat it, or you may sell it to a foreigner. For you are a people holy to the LORD your God. "You shall not boil a young goat in its mother's milk. ( Holy Nation - People Holy Ex 19:5-6; 1 Pet 2:5;9)
A side note about the Kid in the mothers milk. ( It is not about Cheeseburgers - but it may be about Burgers made with 27% fat and not drained of blood)
Hebrew vowel points in the text are a recent invention Last 1,000 years or so. Without the vowel points it could be Milk חָלב or Fat
ֵחֶלב
Eating fat and blood is also forbidden; the blood is poured on the earth and the Fat belongs to the LORD. ( This is the caudal fat around the organs not the fat that is marbled in the muscle tissues).
Deut 14:21 - reading it with Lev 11:39 eating natural death of animial, it makes one unclean until evening, same as spousal intimacy makes both unclean till evening.
Different level than the eating of things that are label Abomination Deut 14:3 or Toveiah - same word used in reference to Homosexuality, Abortion (Molech), Bestiality, and even Pride, and a few others listed in Proverbs,
This sheds a different light on the the whole Peter issue in Acts 10; 11 and 15. Most biblical scholars put the writing of Acts before 1 Peter.
Lev 19:2 "Speak to all the congregation of the children of Israel, and say to them: "You shall be holy, for I the LORD your God am holy.
How can we be Holy if we do not know what or how Holiness is defined, by the creator.
I think that this is awesome:
Roberts Word Pictures
1Pe 1:16
Because it is written (dioti gegraptai). “Because (dioti stronger than hoti below) it stands written” (regular formula for O.T. quotation, perfect passive indicative of graphō). The quotation is from Lev_11:44; Lev_19:2; Lev_20:7. Reenforced by Jesus in Mat_5:48. The future esesthe here is volitive like an imperative.
Plenty has been written on Biblical Kosher so I will not try to re-invent the wheel.
I would love to see your methodical mind, and how you would lay out this issue on Holiness. You do a great job at making it easy to see and hard to refute - which is a great apologetic. I am big picture guy but I get easily distracted in my research and get off on irrelevant tangents in my sharing.
Shalom Yonathan
Part 2
ReplyDeleteLev 11:44 For I am the LORD your God. You shall therefore consecrate yourselves, and you shall be holy; for I am holy. Neither shall you defile yourselves with any creeping thing that creeps on the earth.
This is only a part of Abba Father equating food and "holiness".
Exo 22:31 "And you shall be holy men to Me: you shall not eat meat torn by beasts in the field; you shall throw it to the dogs.
Deut 14::2-21 and Comparing 1 Peter 1-2
Deu 14:2 For thou art an holy people unto the LORD thy God, and the LORD hath chosen thee to be a peculiar people unto himself, above all the nations that are upon the earth.
1Pe 2:9 But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light:
Deu 14:21 "You shall not eat anything that has died naturally. You may give it to the sojourner who is within your towns, that he may eat it, or you may sell it to a foreigner. For you are a people holy to the LORD your God. "You shall not boil a young goat in its mother's milk. ( Holy Nation - People Holy Ex 19:5-6; 1 Pet 2:5;9)
A side note about the Kid in the mothers milk. (It is not about Cheeseburgers - but it may be about Burgers made with 27% fat and not drained of the blood)
Hebrew vowel points in the text are a recent invention/inclusion the Dead Sea scrolls from Qumaran did not have vowel markers, I want to say late 9th or 10th century. Without the vowel points it could be Milk חָלב or Fat
ֵחֶלב
Eating fat and blood is also forbidden; the blood is to be poured on the earth and the fat belongs to the LORD. ( This is the caudal fat around the organs not the fat that is marbled in the tissues).
Deut 14:21 - reading it with Lev 11:39 Meat of an animal that died naturally, it makes one unclean until evening, same as spousal intimacy makes both persons unclean till evening. It prevented one from coming before the altar or into the presence of Elohim (Ex 19, et al)
It is on a different level than the eating of things that are labeled an Abomination Deut 14:3 or Toveiah - same word in Lev 19-20 used in reference to Homosexuality, Abortion (Molech), Bestiality, and even Pride, and a few others listed in Proverbs,
The Holiness issue sheds a different light on the the whole Peter issue in Acts 10; 11 and 15. Most biblical scholars put the writing of Acts before First Peter around 60 CE/AD.
Lev 19:2 "Speak to all the congregation of the children of Israel, and say to them: "You shall be holy, for I the LORD your God am holy.
How can we be Holy or "Set Apart" if we do not know what or how Holiness is defined, by the Creator.
I think that this is awesome:
Roberts Word Pictures
1Pe 1:16
Because it is written (dioti gegraptai). “Because (dioti stronger than hoti below) it stands written” (regular formula for O.T. quotation, perfect passive indicative of graphō). The quotation is from Lev_11:44; Lev_19:2; Lev_20:7. Reenforced by Jesus in Mat_5:48. The future esesthe here is volitive like an imperative.
I was shocked at the apparent Pro-Nomos positions of many of the commentaries.
Plenty has been written on Biblical Kosher so I will not try to re-invent the wheel.
I would love to see your methodical mind, and how you would lay out this issue on Holiness. You do a great job at making it easy to see and hard to refute - which is a great apologetic.
I am big picture guy but I get easily distracted in my research and get off on irrelevant tangents in my sharing.
Shalom! Yonathan
Thank you for pointing out 1 Peter 1:16. I found it helpful to read the Kedoshim parasha with an awareness that Peter was quoting from it.
DeleteI also found it interesting to notice an emphasis on behavior in 1Peter 1— "in sanctification of the Spirit, for obedience" (verse 2), "as obedient children, not conforming yourselves to the former lusts" (verse 14), "be holy in all your conduct" (verse 15) and "obeying the truth" (verse 22).
As an aside, the book of Romans is also bracketed with references to "obedience" (Rom 1:5 and 16:26).
I have written a post on "Belief and Behavior" and the whole "Faith and Faithfulness" series of posts are also, indirectly, a study of this topic. How do we know how to behave? What are we to obey if the Torah is set aside? Any discussion on behavior— holiness— is pointless if we have no guide to define correct behavior. The NT has no foundation without the Torah.
Somehow, through a fear of legalism (and, quite frankly, a significant dose of antisemitism), we (Christianity) have emphasized "faith", in the sense of belief" as opposed to "faithfulness" in the sense of obedience. It is interesting that Peter puts it all in the correct perspective in Acts 15:11— "But we believe that through the grace of the Lord Jesus Christ we shall be saved in the same manner as they." When Peter says "we" in this verse, the context can only mean Torah observant Jews— the whole point of the discussion was circumcision and the "custom of Moses" after all. And the picture is completed in Acts 15:21— "For Moses [Torah] has had throughout many generations those who preach him in every city, being read in the synagogues every Sabbath."
So, obedience to the Torah is not legalism or contrary to "the grace of the Lord Jesus Christ".