Teshuvah has to do with repentance

Sometimes we need to test ourselves in accordance with God’s Word, and see where we are in His eyes. We cannot count ourselves righteous when it is only God that can do that, but we can test ourselves as to the will of God and how we are living on this planet. When finding where and what we lack, it is a good idea to repent of it and get back on track. Living a dedicated life, or Christian, if you prefer, requires some self examination every day and then some. Thoughts can creep up on us and so can actions we take, usually against others, that may need to be checked, and then you need to repent. I know I do, from time to time.

Living for Jesus requires a steady watchful eye on things in one’s life, not on other’s, but on yourself. Just some thoughts I have on living a successful Christ centered life.

Nin se Neaseno.

Hau mno waben ginwa


Good morning:

I haven’t posted on here for awhile so I am attempting to play catch up since I have been on a small vacation and been witnessing of Christ’s great love all over the North country. It was good to visit old friends and old sites that I once haunted as it brought back many good memories of days gone by. I left a word of love and hope with those whom I re-visited in the hopes they would see the joy I felt and find Christ too.

Often we can witness of the love of Yeshu, but folks have to see him within us too and it is my considered opinion, that if one does not see him within, then simple talk won’t do. Some folks must see the love of God within us and others must witness the change in us, along with engaging conversation carefully crafted with the help of the Holy Spirit to tell of his love as well. Remembering the letter killeth, but the Spirit quickeneth and bringeth to life.

Iw enajmoyan.

Nin se Neaseno.

The slaying of the First Born, an interesting read….

The slaying of the firstborn is the final, and most severe, divine measure against Egypt. Why did God need to use such a harsh tactic? Why was this particular plague the necessary conclusion to God’s barrage against Egypt? Answers may lie in inscriptions from ancient Egyptian coffins that reference an enigmatic event known as the “night of the slaying of the firstborn.”

The tenth plague unfolds as follows: “In the middle of the night (לילה; lailah) the Lord slayed all the firstborn (בכור; bechor) in the land of Egypt, from the firstborn of Pharaoh who sits on his throne, to the firstborn of the captive who is in the dungeon, and all the firstborn of the animals” (Exod 12:29). In light of the environmental plagues beforehand, the deaths of the firstborn may seem like an unexpected intensification of divine ire. Yet, the Egyptians would not have been shocked; they were already familiar with a long-held tradition that described a night on which the “firstborn” would perish. Hundreds of years before the Israelites came out of Egypt, the scribes of Egypt’s Old Kingdom (c. 2700-2100 BCE) etched funerary inscriptions onto royal coffins; one of these inscriptions says of the deceased, “I am he who will be judged with ‘Him-Whose-Name-Is-Hidden’ on that night of the slaying of the firstborn.” (Coffin Texts VI:178).

The Exodus narrative echoes this coffin text in its reference to God “slaying” (נכה; nakah) the “firstborn” (בכור; bechor) in the “night” (לילה; lailah). Even more strikingly, the Egyptian text refers to a god called “Him-Whose-Name-Is-Hidden.” This mysterious title seems to indicate a deity known to the Egyptians (based on the hieroglyphic addition that scholars call the “divine determinative” following the sentence). Yet, the Exodus account repurposes this Egyptian tradition of an unnamed god and applies it to the God of Israel whose name is initially hidden from both the Egyptians and the Israelites. Pharaoh asks Moses, “Who is the Lord, that I should obey his voice and let Israel go? I do not know the Lord” (Exod 5:2). Likewise, Moses asks to know God’s name when he encounters the divine presence at the burning bush: “If I come to the people of Israel and say to them, ‘The God of your ancestors has sent me to you,’ and they ask me, ‘What is his name?’ what shall I say to them?” (Exod 3:13). According to Scripture, the god the Egyptians knew as “Him-Whose-Name-Is-Hidden” turns out to be the God of Israel, and the people of Egypt (and their gods) end up being “judged” by God on the night of the slaying of the firstborn.

This is why the final plague had to be the death of the firstborn: the text preserved on Egyptian coffins, which describes an unnamed deity judging the dead on the night of the slaying of the firstborn, was something that the God of Israel ironically repurposed so that the final plague would parallel the Egyptian tradition in a way that afflicted Egypt, and liberated Israel.