AN EYE FOR AN EYE

Rewarding Hamas with a "state" is most assuredly NOT a solution!  Tried that. For all intents & purposes that was that is how we got the problem with Gaza.  That history is over and Israel is not going back. 

When Trump said that the Palestinians in Gaza should be relocated, the world was shocked. Even Israelies were shocked.  For pragmatist who know history, that shock lasted less than a day. 

Trump is correct. What's shocking is he said the quiet part outloud.  Because he is the President and because he is "Trump," his statement carried enough weight that leaders in Israel were given a window of opportunity to seriously consider that option.  The more they did, the more it made sense, a lot of sense. 

As more Israelies were waking up to the fact that "Two States" was never a solution, the Palestinians shifted their focus to promoting the "World-wide Intifada" that they have been chanting about since October 7th! 

The big question is, what should come of the Palestinians in Gaza, or any Palestinians in Israel who refuse to live peacefully and cooperatively with Israelies in the State of Israel, including Judae Samaria?  The answer is in the bible. 

The bible provides a code for justice. One of the best know examples of fairness or a measured response is found in the Torah. 

Leviticus 24:20 esv -- "If anyone injures his neighbor, as he has done it shall be done to him, fracture for fracture, eye for eye, tooth for tooth; whatever injury he has given a person shall be given to him." 

Deuteronomy 19:21 esv --"Your eye shall not pity. It shall be life for life, eye for eye, tooth for tooth, hand for hand, foot for foot. 

Efforts are being made by Israel to expell Palestinians who refuse to live peacefully in Gaza, which IS in the state of Israel, to Arab countries. Israel has never done this, but is there any precedent for doing this? Would this be fair?  The answers are  Yes and yes! Consider these facts:

Jews have been expelled from or forced to leave numerous countries across different regions throughout history. 

Europe

• England: 1290, Jews expelled by King Edward I; only allowed to officially return in 1656.

• France: Several expulsions, notably 1306 and 1394, with Jews not allowed back until the late 18th century.

• Spain: 1492, Alhambra Decree by Ferdinand and Isabella; most Jews expelled.

• Portugal: 1497, forced conversions and expulsions.

• Sicily & Southern Italy: 1492 (Sicily), multiple persecutions in southern Italy; expulsions and forced conversions.

• Hungary: Multiple expulsions: 1349, 1360.

• Austria: 1421, Vienna Gesera; Jews expelled.

• Germany (various principalities): Numerous expulsions in the Middle Ages, especially during the Black Death period (1348–50).

• Russia: Jews barred until 1772, then restricted to the Pale of Settlement; expulsions from various towns continued through the 19th century.

• Lithuania: Expelled in 1495, allowed back in 1503.

• Other: Flanders, Belgium (1125); Nuremberg (1499); Milan (1597).

Middle East and North Africa

• Egypt

• Iraq

• Syria

• Lebanon

• Libya

• Yemen

• Morocco

• Tunisia

• Algeria

• Iran

Though some of these (especially Morocco and Tunisia) did not conduct official expulsion edicts, large-scale violence, persecution, or state-sanctioned pressure led to the dramatic reduction or effective elimination of Jewish communities, especially from 1948–1970. Examples include:

• Iraq: 1950–51, virtually all Jews forced to leave following public anti-Jewish violence and legal restrictions.

• Egypt: Suez Crisis 1956, Jews expelled and assets confiscated.

• Libya: 1948–67, Jews forced to leave, final remaining Jews by 2003.

• Yemen: 1947–50, almost entire Jewish population evacuated, especially during Operation Magic Carpet.

• Syria: Pogroms and repression, mass departures after 1947–48 and later.

• North African nations (Morocco, Tunisia, Algeria): mass emigration under pressure between 1948–1970.

Eastern Europe and the Former Soviet Union

• Poland, Lithuania, Baltic States: Mass deportations by Russian Empire in WWI and Soviet Union during WWII.

• Soviet Union: Mass deportations to Siberia and Central Asia during WWII, especially of Polish Jews.

Asia (outside the Middle East)

• Afghanistan: The last Jews left by 2021.

• Somalia: The last community disappeared by 2010.

Central and South America

• Guatemala: Expulsion of the Lev Tahor Jewish sect from San Juan La Laguna in 2014 (not representative of broader historical expulsions).

This list highlights recognized mass expulsions; Jews also faced numerous forced removals and exclusions from cities, regions, and territories not listed here due to my query's global focus. Expulsions typically occurred in periods of religious, economic, or political upheaval and were often accompanied by violence, property confiscation, and forced conversions.

Last but not least, under the Oslow Accord, Israel itself expelled, under force, the Israelies living in Gaza from Gaza. Israelis were expelled from Gaza in 2005 during the Israeli disengagement from the Gaza Strip. This unilateral withdrawal involved dismantling all 21 Israeli settlements in Gaza. Israelies were forced from their homes, farms and businesses. The graves of deceased Jews in Gaza were even. exhumed. 

Fairness can be measured another way.  There are 17 Muslim-majority countries in the Middle Eastern, covering a total land area of roughly 7.3 million square kilometers (about 2.8 million square miles). There are approximately 49 Muslim-majority countries worldwide as of 2025. There is one Jewish state in the world covering ~21.6 square kilometers. 21.6 compared to 7,300,000!  

Back to the question of what to do with the Palestinians in Gaza. Considering how Jews have ɓeen treated for thousands of years, I think the question answers itself.  The answer is "an eye for an eye."

Is there room for forgiveness? Should any Palestinians be aloud to stay or come back to Gaza? Absolutely.  There are plenty of examples of repentance in the bible as well.  But don't expect that from any Hamas members or it's supporters!  They don't have a speck of remorse in their body. If they can they will do October 7th again & again. They even say so themselves!!  That is why relocating most Palestinians is the only plausible path toward peace in Israel. Heaven knows Jews are in need of peace. 

Of course the true Hope of Israel is the Messiah, who "is 2000 years old." (Stated in Israel’s national anthem, HaTikvah.)  Blessed be the one who comes in the name of the Lord and will usher in the days that Prophet Isaiah wrote of in chapter 11. 

Psalm 118:25-26 -- Save us, we pray, O Lord!

O Lord, we pray, give us success!  Blessed is he who comes in the name of the Lord! 🙏

   

SALVATION BRINGS JOY

Salvation is defined as deliverance or preservation. Salvation spares us from ruin, harm and or loss. Salvation is the act of being saved or protected from something threatening or dangerous. 

In order for "salvation" to have meaning we need to understand the context. The value of salvation is relative to the value of what we are saved from. Ruin from what?  Loss of what?  

Salvation is both an outcome and action.  The act of salvation implies that there is something or someone that we are being saved from. In other words, there is some force that is being defeated.  Who or what is ruining us or threatening us? 

There are a variety of possible threats to our well-being. We can be saved from financial ruin. A physician can save us from a disease or illness. Generally speaking, the term salvation implies being rescued from a significant perilous existential threat. Salvation also implies a savior. 

The concept of salvation and the title of savior has a spiritual or biblical connotation. The prophet Isaiah's Hebrew name is יְשַׁעְיָהוּ (Yesha'yahu) which translates to "God is Salvation" or "God is my salvation." Isaiah said "Surely God is my salvation; I will trust and not be afraid" (Isaiah 12:2).

Moses told the Hebrews to "Stand still and see the salvation (yeshu'ah) of the LORD" (Exodus 14:13). The Israelites witnessed their salvation.

King David proclaimed "The LORD is my light and my salvation; whom shall I fear?" (Psalm 27:1). King David declares "The salvation of the righteous comes from the LORD" (Psalm 37:39).

The prophet Jeremiah declares the word of the Lord in Jeremiah 30:10-11 esv:

“Then fear not, O Jacob my servant, declares the Lord, nor be dismayed, O Israel; for behold, I will save you from far away, and your offspring from the land of their captivity. Jacob shall return and have quiet and ease, and none shall make him afraid.

For I am with you to save you, declares the Lord; I will make a full end of all the nations among whom I scattered you, but of you I will not make a full end. I will discipline you in just measure, and I will by no means leave you unpunished.

In Genesis 49:18 is Jacob (Israel) is near the end of his life, delivering blessings and prophetic words to each of his sons. Jacob interrupts his ongoing blessings to express a personal prayer or exclamation: "I have waited for your salvation, O LORD". This verse is considered a heartfelt interlude by Jacob, reflecting his reliance on God for ultimate deliverance—not just for himself but for his descendants as well.

As promising and hopeful as salvation is, there is the flipside. Without God, without a savior, there isn't salvation. Without the Lord, there isn't deliverance. Without salvation there is destruction and ruin. There is much to fear. 

This begs the question: Do you want Salvation? If so, the next question to ask is what does one need to do to recieve Salvation? 

In the Book of Jonah, after being saved by a great fish, the prophet Jonah said, "Salvation belongs to the LORD!” Salvation comes from the LORD!

Since Salvation comes from God, if we wish to have Salvation, we must seek God. That is where we find Salvation. No place else. All those other places are idols. Remember what God says about idols. The bible is filled with warnings and examples of what happens when people rely on idols. Just ask Ezekiel or any of the prophets. 

"Joy in the Morning"

"But I have trusted in your steadfast love; my heart shall rejoice in your salvation." Psalm 13.5

The bible presents joy as a natural and integral response to salvation—it is both a fruit of being saved and a source of strength, hope, and praise for believers. Salvation is not merely deliverance but also a cause for heartfelt rejoicing and lifelong joy.

The Bible often links trust in God's salvation with rejoicing, showing joy as a natural response to being rescued or saved by God (Psalm 13:5; Psalm 21:6-7).

In the Song of Moses, Exodus 15:2 esv, it reads:

"The Lord is my strength and my song, and he has become my salvation; this is my God, and I will praise him, my father's God, and I will exalt him."

The primary Hebrew word for salvation is "yeshuah" (יְשׁוּעָה), which also translates to "deliverance" or "rescue". It is derived from the root word "yasha" (יָשַׁע), meaning to save, deliver, or rescue. 

The Greek name "Jesus" is written as Ἰησοῦς (Iēsous). It is a transliteration of the Hebrew name יֵשׁוּעַ (Yeshua), which itself is a shortened form of יְהוֹשֻׁעַ (Yehoshua), also known as Joshua. The name "Yehoshua" or "Yeshua" in Hebrew is understood to mean "Yahweh is salvation" or "God saves".

Conclusion

This post can be summed up with Psalm 51:12 esv -- "Restore to me the joy of your salvation, and uphold me with a willing spirit."

What do you think? Is Salvation is worth seeking?

BABBLING ABOUT BABEL

Depiction of the Tower of Babel

Consider how the bible applies today in the context of the Tower of Babel. There seem to be many parallels, and there could be great consequences, like there was in the bible. It is hard to imagine what a comparable judgment would look like today. 

The Biblical Story

The Tower of Babel story is covered in Genesis 11:1-9 in the Bible. These verses describe how humanity, speaking one language, settled in the plain of Shinar and decided to build a city with a tower reaching to the heavens to "make a name for themselves." 

God then intervened by confusing their language, causing them to stop building and scatter across the earth. This passage explains both the origin of different languages and the scattering of people around the world.

The biblical account of the Tower of Babel describes humanity driven by collective ambition, pride, and a desire for security apart from God. 

Many scholars and commentators see significant parallels between this story and the contemporary world. The story of the Tower of Babel and the trajectory of today’s society both raise important questions about pride, unity, technological ambition, and our relationship with higher authority or purpose. The cautionary tale remains relevant as we build our own “towers” in modern times.

The contemporary age’s “towers”—be they digital, scientific, or economic—invite us to reflect on our motivations and to avoid repeating the mistakes of Babel: forgetting humility, seeking glory apart from something greater, or believing that human efforts alone can provide ultimate security and fulfillment. 

The Babel narrative warns against unchecked pride, the idolization of human ability, and the pursuit of progress that excludes humility, ethical reflection, or spiritual grounding.

Babel, Then and Now

The Tower of Babel was a technological marvel of it's day. It symbolized human ambition and achievement. 

Today, technology giants and the development of AI, global communications, and big data are sometimes described as a “new tower”—humanity collectively reaching for unlimited power and knowledge.  

Echoes of the Past

The Bible provides echoes of the past to warn us about today by highlighting timeless principles and prophetic insights that resonate with contemporary issues, moral challenges, and global events. These parallels offer guidance and caution as we navigate modern society.

Biblical Echoes and Warnings for Today

The Bible uses past events, prophetic signs, and moral teachings as echoes—warnings and lessons relevant to today’s world. The scriptures invite reflection on the trajectory of society. The bible encourages adherence to justice, humility, and faith amid growing challenges. Biblical patterns become prophecy anticipated. Lessons from the bible can be applied to:

• Moral and Social Decline

• Justice and Advocacy

• Global Upheaval and Prophecy

• Unity and Division

• Rise of Evil and Deception

• Environmental Responsibility

Biblical history and prophecy are intertwined, offering both caution and hope for navigating against or from within a contemporary crisis.

Image generated by OpenAI's GPT

Modern Consequences

The Tower of Babel warns us about prideful human unity apart from God. Modern global connectivity can foster cooperation. But if it is apart from biblical principles, spiritual and ethical grounding, it may lead to divisiveness. There are warnings of overreach and risks of confusion, misuse, and ultimately to a breakdown of society.  

The consequences of the Tower of Babel story suggest several potential consequences for a modern "tower." I am certainly not the only one to draw parallels between an ancient Tower of Babel and modern society.  Others have already written about this subject and provide a list of what some of the modern consequences might be:

• Breakdown in Communication and Unity: Just as God confused the languages to disrupt communication and scatter the people at Babel, modern parallels include social media creating "algorithm-driven echo chambers" and filter bubbles that isolate individuals into information silos, limiting shared understanding and increasing division. This suggests that modern efforts that rely on unity through technology can ironically foster division and misunderstanding.
• Pride and Hubris Leading to Downfall: The builders of Babel acted with arrogant self-sufficiency, trying to make a name for themselves and challenge divine authority. Similarly, today's tower—representing global digital networks, AI, and human ambition—can collapse under pride and overreach. The warning is that forgetting humility and limits leads to inevitable failure, whether by divine intervention or self-inflicted collapse.
• Control and Oppression through Centralized Power: The Tower of Babel was associated with a united, centralized human order defying God, which led to tyranny and slavery under human rule. Modern political, economic, and technological "towers" risk creating systems of control—such as financial manipulation, surveillance, and restricted freedoms—that ultimately result in social and moral decay.
• Confusion and Fragmentation Instead of Lasting Progress: The tower's destruction halted a project that was, in itself, futile in reaching heaven. Likewise, the modern equivalent's ambitions (technological dominance, global governance, or AI supremacy) could lead to fragmentation instead of lasting unity, as growing cultural, ideological, or informational fractures undermine collective goals.
• A Warning to Build for Shared Good, Not Self-Glory: The Babel story cautions that unity and power must be grounded in humility and shared well-being, lest they become tools for domination and division. The choice is whether modern "towers" lift all or serve narrow interests—this determines whether they endure or collapse.

Conclusion

"Those who ignore the past are destined to repeat it" very aptly applies to the Tower of Babel story. This biblical account serves as a timeless warning about human pride, unity without divine guidance, and technological ambition. The consequences the builders faced—division, confusion, and scattering—highlight the dangers of overreaching and ignoring foundational moral and spiritual limits.

Humanity risks repeating the mistakes at Babel.

As one commentary notes, the story’s importance today lies precisely in showing how humanity remains fundamentally the same over millennia, making the ancient lessons critical for surviving current challenges.

DENIED THREE TIMES

Ruth and Naomi - Book of Ruth

A life changing decision to follow someone in an entirely new and risky direction should not be made lightly. If that new direction is likely to bring with it persecution, suffering and even the possibility of death, the leader who knows the potential fate of their follower, has a moral obligation to try to dissuade the other who is drawn to follow them.

In my humble opinion, there in a fascinating correlation between Ruth and Naomi from the Book of Ruth and Simone Peter and Rabbi Yeshua in the Gospel of John chapter 13. Both stories are related to making a huge decision to follow a faith. In both cases the person is "denied three times."

In this blog post, I am going to explore my theory about a parallel between these two stories.

Denying the Convert

While Christianity and Islam make outright efforts to evangelize, Judaism does not. To the contrary, there is an old Jewish tradition, practiced to this day, whereby a rabbi will discourage a person three times who expresses an interest in converting to Judaism. 

The tradition of "denying three times" aims to ensure that the prospective convert understands the seriousness and challenges of Jewish life and is motivated by genuine intent, not impulse. This tradition is NOT a strict legal requirement in Jewish law.

Origin

The practice of "denying three times" is rooted in the Book of Ruth and the story of Ruth who wants to leave her family, culture and religion and follow Naomi who is a Jew. 

Ruth was a Moabite, a member of the nation historically descended from Lot and known to be distinct from Israel both ethnically and religiously. The Moabites were longstanding neighbors and sometimes enemies of Israel. 

Ruth declares her intention to go with Naomi in Ruth 1:16–17:

"But Ruth said, Do not urge me to leave you or to return from following you. For where you go I will go, and where you lodge I will lodge.

Your people shall be my people, and your God my God. Where you die I will die, and there will I be buried. May the Lord do so to me and more also if anything but death parts me from you.'"

This passage is Ruth’s famous vow of loyalty, showing her commitment to Naomi, to the people of Israel, and to the God of Israel.

Tested Three Times

Naomi tries to dissuade Ruth from following her and converting to her faith because she is concerned about Ruth's true motivations and wants to ensure her sincerity. 

Naomi repeatedly encourages both her daughters-in-law to return to their own people and previous way of life, highlighting the difficulties and hardships they would face as foreigners in Israel. Naomi tries to "push aside" Ruth from following her and joining Judaism three times. 

The three times that Naomi tests Ruth's faith:  

Ruth 1:8–9, 11–13, 15–18 contain the dialogue that tradition sometimes counts as three discouragements. 

1. Naomi says to both daughters-in-law:

“Go back, each of you, to your mother’s home… May the Lord grant that each of you will find rest in the home of another husband.”

They protest and say they will return with her (Ruth 1:8–10).

2. Naomi insists again:

“Return home, my daughters. Why would you come with me? Am I going to have any more sons, who could become your husbands? Return home, my daughters...” She further elaborates on her inability to provide for them (Ruth 1:11–13).

3. After Orpah departs, Naomi addresses Ruth specifically:

“Look,” said Naomi, “your sister-in-law is going back to her people and her gods. Go back with her.”

Ruth then declares her famous vow of loyalty in Ruth 1:15–17:

"For where you go I will go, and where you lodge I will lodge. Your people shall be my people, and your God my God. 17 Where you die I will die, and there will I be buried. May the Lord do so to me and more also if anything but death parts me from you.”

When Naomi sees Ruth’s determination, she “stopped urging her” (Ruth 1:18).

Why Discourage the Convert

Testing Sincerity -- By insisting Ruth return, Naomi seeks to test whether Ruth's desire to join the Jewish people is genuine or merely a result of loyalty to Naomi or fear of facing an uncertain future alone. Once Ruth persists and expresses her deep commitment—famously declaring, "Your people shall be my people, and your God my God"—Naomi recognizes her sincerity and ceases her objections.

Emphasizing the Challenge -- Naomi’s attempts to dissuade Ruth also emphasize the social and spiritual challenges Ruth would face: leaving her homeland, family, and the familiar practices of Moab to join a community where she may be seen as an outsider.

Thus, Naomi's dissuasion is a mixture of protective concern, a test of sincerity, and an acknowledgment of the serious commitment involved in joining the Jewish faith and people.

Religious Context of the Book Of Ruth 

The Book of Ruth is traditionally read on the holiday of Shavuot, which commemorates the giving of the Torah at Mount Sinai.  This is when the Israelites who left Egypt with Moses make the decision to follow God's instructions. 

The reading of Ruth is connected to:

• The harvest season described in Ruth, which coincides with Shavuot’s agricultural themes.
• Ruth’s acceptance of Judaism, paralleling the Israelites’ acceptance of the Torah.
• The genealogy of King David, Ruth’s descendant, whose birthday and yahrzeit (anniversary of death) are traditionally associated with Shavuot. Ruth is David’s grandmother.
• Shavuot is celebrated exactly 50 days after Passover. Shavuot (the Feast of Weeks) is also known as Pentecost. 

There is no other specific time in the Jewish calendar when the Book of Ruth is regularly read in synagogue outside of Shavuot.

My Theory

I believe there is a shadow of the Story Ruth, and her conversion in particular, in the Book of John chapter 13 and Matthew.

“Truly, I tell you, this very night, before the rooster crows, you will deny me three times.” –Matthew 26:34 ESV

Jesus tells Peter that he will deny him three times as a prophecy and as a way to reveal Peter’s human weakness and limitations, even though Peter himself insists that he is ready to die for Jesus. This warning is given the night before Jesus’s crucifixion.

In John 13, Rabbi Yeshua tells Peter that he cannot go where He is going. Jesus is referring to his imminent death, resurrection, and ascension—realities that the disciples cannot yet share. When Peter asks, “Lord, where are you going?” Rabbi Yeshua responds:

“Where I am going, you cannot follow now, but you will follow later.” -- John 13:36

Peter, insisting on his loyalty, says, “Lord, why can’t I follow you now? I will lay down my life for you.”  

Jesus replies by predicting Peter’s denial:

“Will you really lay down your life for me? Very truly I tell you, before the rooster crows, you will disown me three times!"

Would you deny the Messiah? Are you more faithful than Peter? We are all human--we are all Peter. 

Following Him

In John 13, Jesus prepares his disciples for his departure and reveals that, although they cannot immediately follow him to where he is going, they will still have a vital part in him through their love for one another. This is central to his message in the Upper Room Discourse.

Jesus gives a new commandment: “A new command I give you: Love one another. As I have loved you, so you must love one another. By this everyone will know that you are my disciples, if you love one another” -- John 13:34–35.

Converted Heart

Jesus emphasizes that it is through their mutual love—embodying the self-giving and sacrificial love he demonstrated that the world will recognize them as truly belonging to him.

Their continuing relationship with Jesus, even in his physical absence, is made manifest not only by belief but by living out his love in community.

Jesus assures them they will follow. Although Peter cannot follow “now,” Jesus assures him, “you will follow later” -- John 13:36–38, indicating a future path.

Jesus Did What No Ordinary Man Could or Would Do

Jesus foretells Peter's denial to prepare him (us) for failure and to underscore the redemptive path following even the most serious lapses.

Jesus wants Peter to recognize his vulnerability: Despite Peter’s confidence, Jesus knows Peter will give in to fear and deny knowing him three times before the rooster crows.

By predicting Peter's denial, Jesus teaches a lesson in humility and reliance on grace.

After Peter denies Jesus three times, he remembers Jesus’s words and “wept bitterly,” showing the deep impact of the prophecy on his conscience and setting the stage for his later repentance.

Jesus Is Tested Three Times

In contrast to Peter’s denials, which highlights human vulnerability, Jesus is tested three times by Satan in the wilderness. Unlike Peter, Jesus withstands each temptation unwaveringly, responding with faithfulness and devotion to God’s will. Where Peter fails when confronted by social and personal risk, Jesus remains steadfast despite his vulnerability and the intensity of Satan’s trials.

God’s Love for the World is Tested Three Times

John 3:16 -- For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.

Jesus prays three times in the Garden of Gethsemane asking God the Father to "let this cup pass from me," referring to the impending suffering and crucifixion he is about to endure.

Despite his requests, Jesus ultimately submits to God's will each time, saying, "Yet not as I will, but as you will" -- Matthew 26:39.

God denies His Son's pleading for his life three times--He gives his only son, "for God so loved the world." 

Conclusion

The juxtaposition of these “three times” episodes highlight the difference between human weakness and divine strength. 

Notably, following his resurrection, Jesus gives Peter the chance to reaffirm his love three times, restoring him in parallel to his triple denial. Like the convert Ruth who follows the God of Israel, Peter too will follow, both in Love. 

What of a 🐓 rooster's crow? It is a wake-up call. I had an awakening that revealed this understanding. I hope it is a blessing to you. Amen.🙏

SAME BOOK, DIFFERENT ENDING

Jews and Christians share the same first five Books of Moses, the Torah. We share the wisdom books, writings and prophets. However, the Jewish Tenach ends on a different book than the Christian's section of the "Old Testament." The last book in the Tenach is Chronicles, whereas in the Christian bible the last Hebrew book is Malachi. 

It is fascinating to me how their is a profound correlation concerning end-times in the way these scriptures end differently and point to a prophetic messages for the coming of the Messiah. 

Ultimately, in both the Jewish and Christian story, we know God is on his throne and the Lord rules from Jerusalem. However, the End-Times events play out very differently. This dichotomy is illustrated by messages in the last chapter in the last Hebrew book of each religion. 

In The End

In the Hebrew scriptures, the last chapter of the last book in the Tenach speaks of "The Proclamation of Cyrus," thus ending on the hope for the rebuilding of the 3rd Temple and the coming of the Messiah. 

2 Chronicles 36:22 Now in the first year of Cyrus king of Persia, that the word of the Lord by the mouth of Jeremiah might be fulfilled, the Lord stirred up the spirit of Cyrus king of Persia, so that he made a proclamation throughout all his kingdom and also put it in writing: 23 “Thus says Cyrus king of Persia, ‘The Lord, the God of heaven, has given me all the kingdoms of the earth, and he has charged me to build him a house at Jerusalem, which is in Judah. Whoever is among you of all his people, may the Lord his God be with him. Let him go up.’”

Third Temple

Christians and Jews both believe the third temple will be built in Jerusalem in end-times. We both believe in end-times messengers. We both believe in the Messiah. But we have very different beliefs in how the events play out. The implications of the third temple are profoundly different. 

In the Christian bible, the Hebrew scriptures portion ends on Malachi 3.  A messenger will prepare the way before God as well. The messenger of the covenant in whom Jews delight will announce God is coming. And The Lord whom the Jews seek will suddenly come.  From there, the Christian theme contained in the Hebrew scripture paints a different story. 

Last Verses in the Last Chapter of the Last Hebrew Book in the Christian Bible

Malachi 3:5-16
5 “Then I will draw near to you for judgment. I will be a swift witness against the sorcerers, against the adulterers, against those who swear falsely, against those who oppress the hired worker in his wages, the widow and the fatherless, against those who thrust aside the sojourner, and do not fear me, says the Lord of hosts.

Robbing God
6 “For I the Lord do not change; therefore you, O children of Jacob, are not consumed. 7 From the days of your fathers you have turned aside from my statutes and have not kept them. Return to me, and I will return to you, says the Lord of hosts. But you say, ‘How shall we return?’ 8 Will man rob God? Yet you are robbing me. But you say, ‘How have we robbed you?’ In your tithes and contributions. 9 You are cursed with a curse, for you are robbing me, the whole nation of you. 10 Bring the full tithe into the storehouse, that there may be food in my house. And thereby put me to the test, says the Lord of hosts, if I will not open the windows of heaven for you and pour down for you a blessing until there is no more need. 11 I will rebuke the devourer for you, so that it will not destroy the fruits of your soil, and your vine in the field shall not fail to bear, says the Lord of hosts. 12 Then all nations will call you blessed, for you will be a land of delight, says the Lord of hosts. 13 “Your words have been hard against me, says the Lord. But you say, ‘How have we spoken against you?’ 14 You have said, ‘It is vain to serve God. What is the profit of our keeping his charge or of walking as in mourning before the Lord of hosts? 15 And now we call the arrogant blessed. Evildoers not only prosper but they put God to the test and they escape.’”

The Book of Remembrance
16 Then those who feared the Lord spoke with one another. The Lord paid attention and heard them, and a book of remembrance was written before him of those who feared the Lord and esteemed his name. 17 “They shall be mine, says the Lord of hosts, in the day when I make up my treasured possession, and I will spare them as a man spares his son who serves him. 18 Then once more you shall see the distinction between the righteous and the wicked, between one who serves God and one who does not serve him.

Same Book, Different Ending, One Messiah

The placement of the last book acts as a theological lens: Chronicles underscores the continuity and hope in the ongoing story of Israel, while Malachi stresses a sense of urgency, expectation, and closure looking toward the coming of the Messiah.

Both endings can be seen as invitations to continue the journey: the Jewish reader toward fulfillment yet to come, the Christian reader toward the New Testament’s realization of prophecy.

The structural differences between Jewish and Christian eschatology, highlights distinctions in how each faith anticipates and imagines the “end-times” and the coming of the Messiah.

Unlike 2 Chronicles 36, Malachi 3 strongly emphasizes judgment in its closing messages. While it contains promises of future blessing and restoration, the book notably highlights God's coming judgment on the unfaithful and corrupt.

Specifically, Malachi warns of the "day of the Lord," described as a "great and terrible day" (Malachi 4:5-6), emphasizing both judgment and purification.

It calls out the priests and people for their failings—insincere worship, injustice, and covenant unfaithfulness.

The prophetic tone includes a call to repentance, signaling that God's coming messenger (often understood as Elijah) will prepare the way by calling people to turn back before judgment arrives. (Note the parallel to the Sign of Jonah.)

In this way, Malachi frames the messianic expectation not only as hope for restoration but also as a serious warning that God's coming intervention will involve righteous judgment, refining, and cleansing.

So, while the last Hebrew books in the Tenach and the Christian bible end on a future-oriented prophetic notes, the Christian bible includes an expectation of both judgment and renewal — a theme quite integral to Christian eschatology and how the Messiah’s arrival is understood.

To my mind, the difference parallels a theme throughout both the Jewish and Christian bibles. That is that the Israelites repeatedly ignored the warnings of their prophets. Disobedience is a common pattern found throughout the Hebrew scriptures. The Israelites perpetually struggled to keep God’s commandments, a fact which the Christian bible picks right up on. That in itself makes the Christian bible the perfect sequel. Christians would say it is One complete book which finishes a story that began "In the Beginning."

ESAU’S TENDER HEART

“But Esau ran to meet Jacob and embraced him; he threw his arms around his neck and kissed him. And they wept.” Genesis 33:4 

The more literal Hebrew text of Genesis 33:4:

וַיָּרָץ עֵשָׂו לִקְרָאתוֹ וַיְחַבְּקֵהוּ וַיִּפֹּל עַל־צַוָּארָיו וַיִּשָּׁקֵהוּ וַיִּבְכּוּ׃

"But Esau ran to meet him and embraced him and fell on his neck and kissed him, and they wept."

"Fell On His Neck" 

“Fell on his neck” is a Hebrew idiom that appears other times in the Old Testament (for example, Genesis 45:14, Genesis 46:29) and Luke 15:20 in the parable of the prodigal son in the Gospels. It conveys:

• Physical closeness: A full, heartfelt embrace, not a formal or distant greeting.
• Emotional intensity: The action is spontaneous and passionate, showing that Esau’s anger had melted away and was replaced by brotherly affection.
• Reconciliation: It’s a visible sign that the relationship is restored and that Esau has forgiven Jacob.

If you recall, When Jacob sent messengers ahead to Esau, they returned with the report: “We went to your brother Esau, and now he is coming to meet you—and four hundred men with him.” 

When Jacob heard that Esau was coming to meet him with four hundred men, he was greatly afraid and distressed. He immediately took several precautionary and strategic actions:

• Divided his people and possessions: Jacob split his family, servants, and flocks into two camps, reasoning that if Esau attacked one group, the other might escape.
• Prayed for deliverance: Jacob earnestly prayed to God for protection, reminding God of His promises and expressing his fear of Esau's potential revenge.
• Prepared a large gift: Jacob assembled an enormous gift of livestock to send ahead to Esau, hoping to appease him and soften his approach.
• Arranged his family by importance: As Esau approached, Jacob positioned his maidservants and their children in front, Leah and her children next, and Rachel with Joseph last, placing those dearest to him farthest from potential danger.
• Humbled himself: Jacob went ahead of his family and bowed to the ground seven times as he approached Esau, showing humility and respect.

These actions show Jacob’s deep anxiety, careful planning, and reliance on both practical measures and divine help in the face of a potentially hostile encounter with Esau and his men.

However, when the brothers finally met, Esau’s actions were unexpectedly warm and forgiving— Esau ran to Jacob, embraced him, and wept, showing that his intentions were not hostile at that moment.

This response—running, embracing, kissing, and weeping—shows a genuine softening of Esau’s heart. Despite Jacob’s fears that Esau might still be angry or vengeful, Esau responds with open affection and forgiveness, not hostility. Many commentators and interpreters highlight this moment as evidence that Esau’s anger had dissipated and his heart was moved with compassion and love toward his brother before they actually got together.

If Esau's original intentions were to show forgiveness and love to his brother, he would have forwarded a reassuring message to his brother Jacob through either his own messengers or with the messengers that Jacob sent. 

In addition, Esau would not have needed to show as much military strength. Surely Esau had advance scouts who reported back to him that Jacob wasn't traveling with a force of armed soldiers. 

Esau’s Heart Was Supernaturally Made Tender

Esau’s actions tell me that his heart was made tender JUST before he arrived. Not years before, but possibly just days before.  What happened just before the brothers met up that could have caused Esau’s heart to soften? 

One the most significant events in the bible happened just before Jacob and Esau met.  Jacob wrestling with the Angel of God. This encounter occurred the night before their reunion, as Jacob was traveling to meet Esau after more than 20 years apart.

Jacob received the famous pivotal blessing and God named Israel, signifying “he who struggles with God.”

In addition, Jacob's hip was damaged so he could run no longer from his fear, more specifically the fear of his brother. This spiritual transformation marked a turning point in Jacob’s life, preparing him for the reconciliation with Esau that followed the next day.

This episode is seen as both a literal and symbolic preparation for Jacob’s meeting with Esau. This supernatural episode reflects Jacob’s internal struggle, his repentance and his readiness for a new chapter in his life and relationship with his brother.

We must remember that Esau was transformed too. He went from have decades of hate for his brother Jacob, who stole his birthright blessing, to feeling forgiveness and love for Jacod.

I think Esau’s tender heart was the supernatural result of Jacob’s repentance.  I looked for any deeper clues hiddened in the bible to affirm this connection. I looked for a cipher coded in the text after Jacob received the blessing and before he got to his brother. That is when I think Esau’s heart was made soft and tender. Was there something in the word that God was fulfilling Jacob’s prayer? That led me to this piece of scripture:

Genesis 32:13-16 (ESV):

"So he stayed there that night, and from what he had with him he took a present for his brother Esau, two hundred female goats and twenty male goats, two hundred ewes and twenty rams, thirty milking camels and their calves, forty cows and ten bulls, twenty female donkeys and ten male donkeys. These he handed over to his servants, every drove by itself, and said to his servants, 'Pass on ahead of me and put a space between drove and drove.'

By "spacing" out the "droves," Jacob made the gift appear even larger and more impressive to Esau, hoping to gradually soften his brother’s heart with each successive group. I figured the separation of the droves was also another piece of the clue. I thought maybe God hid the clue in the numbers. Numbers are letters, so first I converted the numbers to letters: 

Each letter corresponds directly to it's number as follows:

200 = ר (Resh)
20 = כ (Kaf)
10 = י (Yud)
40 = מ (Mem)

30 = ל (Lamed)

Then I sequenced them to correspond to the scripture. The sequence in Hebrew letters is:

ר כ ר כ ל כ י מ י

Then I seperated them into droves, grouping each set as a word, like the scripture says, "put a space between drove and drove." Low & behold they are Hebrew words:

 רכרך root (ר-כ-ר-ך) means "soft" or "tender" in biblical Hebrew.

רכרך Rakarak (Soft, Tender)
לכי L'chi (Go! /Feminine)
מי Mi (Who?/ Waters)

Who/Water? Go! Soft/Tender

Affirmation

Then I looked for an affirmation of the connection between Jacob recieving a blessing and the blessing of Esau's tender heart. I looked in the text at the time Jacob gave his gifts and Esau recieved them. Is there an indication that Esau’s heart was made tender by God, rather than being bought by Jacob's material possessions? I believe that is found clearly in these verses:

Genesis 33:8-11 (ESV):

"Esau said, 'What do you mean by all this company that I met?' Jacob answered, 'To find favor in the sight of my lord.' But Esau said, 'I have enough, my brother; keep what you have for yourself.' Jacob said, 'No, please, if I have found favor in your sight, then accept my present from my hand. For I have seen your face, which is like seeing the face of God, and you have accepted me. Please accept my blessing that is brought to you, because God has dealt graciously with me, and because I have enough.' Thus he urged him, and he took it." 

Jacob's struggle with God was an incredible act of repentance. Surely, Jacob sought forgiveness for how he treated his brother Esau. In the process of his repentance he saw God’s face and he recieved the blessing he saught.  

Jacob himself declared, “I have seen God face to face, and yet my life has been delivered” (Genesis 32:30, ESV). He named the place Peniel (or Penuel), which means “face of God,” to mark this extraordinary

Jacob wrestles with God in repentance with the intention to recieve a blessing in order to be a blessing, and he recieved his brother’s forgiveness. Esau, whose heart was filled with rage, was softened. This is a blessing to Esau! God's blessing was brotherly love!  

Jacob and Esau’s reunion coincides with Jacob’s name being changed to Israel. These events are a sign to the world. Israel will be a great blessing to the world. 

After their emotional reunion, Jacob and Esau did not fully restore their relationship or live closely together. While Esau forgave Jacob and their meeting was marked by genuine affection and a dramatic embrace (Genesis 33:4), the reconciliation was not complete in the sense of renewed closeness or ongoing partnership. 

Conclusion

The first brotherly relationship, Cain and Able was an epic failure. The story serves as a cautionary tale about the consequences of unchecked sin and the importance of brotherly kindness. It shows how envy and hatred can lead to violence and the breakdown of relationships. 

Perhaps the blessing Jacob desires is the forgiveness of his brother. ISRAEL recieved the blessing of Esau’s forgiveness. 

The sons of Jacob, the Twelve Tribes of Israel, had their own issues with brotherly love, but God meant it all for good and the Tribes of Israel went on to be a blessing to the nations of the world. 

“For this is the message that you have heard from the beginning, that we should love one another,” from 1 John 3:11 (ESV).