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Hebrews, Epistle to [EBD]

(1.) Its canonicity. All the results of critical and historical research to which this epistle has been specially subjected abundantly vindicate its right to a place in the New Testament canon among the other inspired books.

(2.) Its authorship. A considerable variety of opinions on this subject has at different times been advanced. Some have maintained that its author was Silas, Paul's companion. Others have attributed it to Clement of Rome, or Luke, or Barnabas, or some unknown Alexandrian Christian, or Apollos; but the conclusion which we think is best supported, both from internal and external evidence, is that Paul was its author. There are, no doubt, many difficulties in the way of accepting it as Paul's; but we may at least argue with Calvin that there can be no difficulty in the way of "embracing it without controversy as one of the apostolical epistles."

(3.) Date and place of writing. It was in all probability written at Rome, near the close of Paul's two years' imprisonment (Heb. 13:19,24). It was certainly written before the destruction of Jerusalem (13:10).

(4.) To whom addressed. Plainly it was intended for Jewish converts to the faith of the gospel, probably for the church at Jerusalem. The subscription of this epistle is, of course, without authority. In this case it is incorrect, for obviously Timothy could not be the bearer of it (13:23).

(5.) Its design was to show the true end and meaning of the Mosaic system, and its symbolical and transient character. It proves that the Levitical priesthood was a "shadow" of that of Christ, and that the legal sacrifices prefigured the great and all-perfect sacrifice he offered for us. It explains that the gospel was designed, not to modify the law of Moses, but to supersede and abolish it. Its teaching was fitted, as it was designed, to check that tendency to apostatize from Christianity and to return to Judaism which now showed itself among certain Jewish Christians. The supreme authority and the transcendent glory of the gospel are clearly set forth, and in such a way as to strengthen and confirm their allegiance to Christ.

(6.) It consists of two parts: (a) doctrinal (1-10:18), (b) and practical (10:19-ch. 13). There are found in it many references to portions of the Old Testament. It may be regarded as a treatise supplementary to the Epistles to the Romans and Galatians, and as an inspired commentary on the book of Leviticus.

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Judah, Tamar, and the Indomitable Flame of Chanukah

By Jonah S.C. Muskat-Brown

Art by Sefira Lightstone

Hide and Seek

As a young child, Rabbi Avraham the Malach, son of Rabbi Dovber, the Mezritcher Maggid, burst into his father’s study in tears.1

While playing hide-and-seek with his friends, he explained, he had hidden so well that nobody could find him. After some time, he reasoned that his friends’ prolonged silence meant that he had won the game and he decided to come out of his hiding spot to reveal himself and claim his reward.

As soon as he emerged, however, he noticed that they had all turned to playing other games and had given up trying to find him. He cried to his father at the thought of everyone having abandoned hope of him ever returning, thinking he had disappeared forever.

In many ways, the young boy’s pain is similar to our collective relationship with G‑d throughout history.

Shortly after their creation, Adam and Eve, the first humans, played hide-and-seek with G‑d in the Garden of Eden. They first hid in shame and embarrassment of their new self-awareness;2 shortly thereafter, it was G‑d’s turn to hide. Sadly, He has hidden so well throughout our dark and difficult years of exile that, over time, we began to forget His existence and ultimately stopped looking for Him.3

But, in truth, the connection has never been severed.

Our Loyalty

We always read the puzzling narrative of the incident between Judah and Tamar in close proximity to the seemingly unrelated holiday of Chanukah.4 The Torah describes how Tamar, twice widowed from Judah’s two sons, concealed her identity, dressed as a harlot, and had relations with her father-in-law, Judah. Before engaging in this act, she requested that he leave his ring, garment, and staff with her as collateral in lieu of payment for their brief encounter.5

Three months passed, and someone informed Judah that his daughter-in-law, Tamar, had become pregnant through harlotry. Ignorant to the fact that he was responsible for her pregnancy, Judah ordered that she be taken out and executed. Tamar then quickly revealed the security belonging to the one with whom she had relations. Judah immediately identified his belongings and took ownership for what he had done.

Tamar merited to birth twin boys, one of whom gave lineage to the future Messiah.

We are each crafted with a literal spark (or essence) of G‑d buried within us,6 and we can never lose our deep connection with our Source despite how we might behave at times.

Rabbi Avraham Dovber of Avritch teaches that the same way that Judah accused Tamar of being immodest or unfaithful, G‑d accuses us of betraying our relationship with Him.7

But when we kindle the Chanukah lights three months after experiencing a heightened and intimate closeness with Him during the High Holidays, we point to our soul and cry out in protest, “The spark of Yourself that You left within us when You went into hiding three months ago is still there! We still believe in the potential for closeness between us and that we can rekindle it!”

The Flame Within

The Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, took this one step further. He taught that symbolically, we are each a candle yearning to be kindled.8 The candle’s wax is analogous to the body, while its wick symbolizes the soul. Neither fuel nor wick, body or soul, serve any positive function unless joined with the other, with the common purpose of creating a flame.

In truth, each of us has a small jug of oil buried deep within, still bearing the seal of the High Priest (more specifically, the seal of G‑d) that the Syrian-Greeks (or any oppressor) can never access.9 This is why, after re-entering the Holy Temple following the war with the Syrian-Greeks, the Jews insisted on searching for oils specifically bearing the seal of the High Priest,10 and did not begin producing new oil from the onset even though it was indeed permitted to do so.11

The Courage to Kindle Our Own Light

We can debate whether the miracle of Chanukah centered on the war between the clashing Jewish and Hellenistic values (and armies)12 or whether it focused on the small jug of oil burning exceedingly longer than expected.13

But perhaps the greatest miracle in this story is that during the darkest hour of the darkest month in the Jewish calendar, we have had the courage, year after year, to set that oil alight and brighten up the world around us.

When all seems dark and lost, when our enemies – both external and internal – attack our personal Temple and desecrate our Holy of Holies, Chanukah empowers us to stand up and dispel that darkness with light.

For no matter how bleak reality may seem, darkness cannot exist alongside light – even just the tiniest of flames. Each of us, without exception, has the strength buried within to ignite that spark.

We need to be the light we want to see in this world, igniting our own souls and inspiring others to kindle theirs, as well.

How many times do we have aspirations we keep dormant because we convince ourselves that we will ultimately fail? How many times do we give up on our dreams before even beginning to work toward them? We cannot pass up opportunities because we believe others will shine brighter or burn longer. We each bring a light for which the world has been waiting for so many years.

Now is our time to shine!

Adapted from Expanding Potential: Journeying Beyond Who We Think We Are , published by Mosaica Press.

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Perez: NET AVS NIV NRSV NASB TEV

a son of Judah and Tamar; the father of Hezron; an ancestor of Jesus son of Judah and Tamar

divided division; rupture

Greek

Strongs #5329: farev Phares

Pharez = "a breach"

1) the son of Judah and Tamar, his daughter-in-law

5329 Phares far-es'

of Hebrew origin (6557); Phares (i.e. Perets), an Israelite:-Phares. see HEBREW for 06557

Hebrew

Strongs #06557: Urp Perets

Perez or Pharez = "breach"

1) twin son with Zarah of Judah by Tamar and ancestor of two families of Judah, the Hezronites and Hamulites; from the Hezronites came the royal line of David and Christ

6557 Perets peh'-rets

the same as 6556; Perets, the name of two Israelites:-Perez, Pharez. see HEBREW for 06556

Perez [EBD]

=Pharez, (q.v.), breach, the son of Judah (Neh. 11:4). "The chief of all the captains of the host for the first month" in the reign of David was taken from his family (1 Chr. 27:3). Four hundred and sixty-eight of his "sons" came back from captivity with Zerubbabel, who himself was one of them (1 Chr. 9:4; Neh. 11:6).

Pharez [EBD]

breach, the elder of the twin sons of Judah (Gen. 38:29). From him the royal line of David sprang (Ruth 4:18-22). "The chief of all the captains of the host" was of the children of Perez (1 Chr. 27:3; Matt. 1:3).

Perez [NAVE]

PEREZ See: Pharez.

Pharez [NAVE]

PHAREZ, called also Perez and Phares. A twin son of Judah by Tamar, Gen. 38:29; 1 Chr. 2:4. Children of, Gen. 46:12; Num. 26:20, 21; 1 Chr. 2:5; 9:4; return from the captivity, Neh. 11:4, 6. In the lineage of Jesus, Matt. 1:3; Luke 3:33.

PEREZ [SMITH]

(breach). The "children of Perez," or Pharez, the son of Judah, appear to have been a family of importance for many centuries. (1 Chronicles 27:3; Nehemiah 11:4,6)

PHAREZ [SMITH]

(Perez, (1 Chronicles 27:3) Phares, (Matthew 1:3; Luke 3:33) 1 Esd. 5:6), twin son, with Zarah or Zerah, of Judah and Tamer his daughter-in-law. (B.C. 1730.) The circumstances of his birth are detailed in Gen. 38. Pharez occupied the rank of Judah?s second son, and from two of his sons sprang two new chief houses, those of the Hezronites and Hamulites. From Hezron?s second son Ram, or Aram, sprang David and the kings of Judah, and eventually Jesus Christ. In the reign of David the house of Pharez seems to have been eminently distinguished.

PEREZ; PHAREZ [ISBE]

PEREZ; PHAREZ - pe'-rez, fa'-rez (perets, "breach"): One of the twins born to Judah by Tamar, Zerah's brother (Gen 38:29,30). In the King James Version Mt 1:3 and Lk 3:33, he is called "Phares," the name in 1 Esdras 5:5. He is "Pharez" in the King James Version Gen 46:12; Nu 26:20,21; Ruth 4:12,18; 1 Ch 2:4,5; 4:1; 9:4. In the King James Version and the Revised Version (British and American) 1 Ch 27:3; Neb 11:4,6, he is "Perez." He is important through the fact that by way of Ruth and Boaz and so through Jesse and David his genealogy comes upward to the Saviour. The patronymic "Pharzite" occurs in Nu 26:20 the King James Version.

Perezites (Nu 16:20, the King James Version "Pharzites"). The patronymic of the name Perez.

Henry Wallace

PHAREZ [ISBE]

PHAREZ - fa'-rez (King James Version 1 Esdras 5:9; 8:30): The same as Revised Version PHOROS (which see).

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 10Now give me wisdom and knowledge, that I may go out and come in before this people; for who can judge this great people of Yours?”

11Then God said to Solomon: “Because this was in your heart, and you have not asked riches or wealth or honor or the life of your enemies, nor have you asked long life—but have asked wisdom and knowledge for yourself, that you may judge My people over whom I have made you king— 12wisdom and knowledge are granted to you; 

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9And when they came to [d]Chidon’s threshing floor, Uzza put out his hand to hold the ark, for the oxen [e]stumbled. 10Then the anger of the Lord was aroused against Uzza, and He struck him because he put his hand to the ark; and he died there before God. 11And David became angry because of the Lord’s outbreak against Uzza; therefore that place is called [f]Perez Uzza to this day. 12David was afraid of God that day, saying, “How can I bring the ark of God to me?”

13So David would not move the ark with him into the City of David, but took it aside into the house of Obed-Edom the Gittite. 14The ark of God remained with the family of Obed-Edom in his house three months. And the Lord blessed the house of Obed-Edom and all that he had.

4 Crown him the Lord of years, the potentate of time, creator of the rolling spheres, ineffably sublime. All hail, Redeemer, hail! for thou hast died for me; thy praise shall never, never fail throughout eternity.

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Oven Bag Cooking Guide for Everyday Meals

For an effortless way to prepare your home-cooked meals, try cooking dinner in an oven bag. Follow these simple steps and cooking times to ensure a delicious meal for four to six people with chicken and other poultry, beef, ham, pork, and lamb. If you’d like to keep these instructions handy, go ahead and download the complete guide for safekeeping or printing. 

OVEN BAG CHICKEN COOKING TIMES (AND OTHER POULTRY): 

The easiest way to roast juicy, flavorful chicken and poultry without the hassle of messy cleanup is with a Reynolds Kitchens® Oven Bag. They’re the perfect helper to whip up an easy, delicious family meal. The entire meal is cooked in one bag, with meat, vegetables, and flavorful seasonings combined to create a satisfying one-pan meal. Follow the directions and oven bag chicken cooking times chart below. 

Reynolds Oven Bag Instructions for Chicken and Other Poultry 

Preheat the oven according to your recipe or the oven bag cooking time chart. 

Add one tablespoon of flour to the bag, twist the bag closed, and SHAKE (this will keep the bag from bursting). You may substitute wheat, rice, potato, nut, or gluten-free flour, cornstarch, corn meal, matzo meal, or finely crushed crackers instead of flour. 

Place the bag in a pan that is at least 2 inches deep. 

Add vegetables, if desired, and arrange them evenly in the oven bag. Spray the inside of the bag with non-stick cooking spray, if desired. 

Brush thawed chicken or poultry with oil or melted butter and season as desired. Place chicken on top of vegetables in the bag. 

Close the bag with the tie included in the package, then cut six 1/2-inch slits on top of the bag to allow steam to escape. Tuck the ends of the bag in the pan. 

Place the pan in the oven, allowing room for the bag to expand during cooking without touching heating elements, walls, or racks. The bag should not hang over the pan. 

Bake according to the oven bag cooking times chart or recipe. 

ALWAYS CHECK FOR DONENESS WITH A MEAT THERMOMETER.

OVEN BAG CHICKEN COOKING TIMES

The cooking times are consistent with food safety guidelines provided by the USDA.

Chicken Weight

Cooking Time @ 350°F

No water is needed. Cook until internal temp reaches 165°F in the breast and thigh in several places, not touching the bone. 

(If you prefer a well-done chicken with no pink juices,180°F in the thickest part of the thigh, not touching the bone)

3 1/2 to 4 pounds

1 to 1 1/4 hours

4 to 7 pounds

1 1/4 to 1 1/2 hours

From <https://www.reynoldsbrands.com/tips-and-how-tos/oven-bags-cooking-chart>

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Oven Bag Cooking Guide for Everyday Meals

For an effortless way to prepare your home-cooked meals, try cooking dinner in an oven bag. Follow these simple steps and cooking times to ensure a delicious meal for four to six people with chicken and other poultry, beef, ham, pork, and lamb. If you’d like to keep these instructions handy, go ahead and download the complete guide for safekeeping or printing. 

OVEN BAG CHICKEN COOKING TIMES (AND OTHER POULTRY): 

The easiest way to roast juicy, flavorful chicken and poultry without the hassle of messy cleanup is with a Reynolds Kitchens® Oven Bag. They’re the perfect helper to whip up an easy, delicious family meal. The entire meal is cooked in one bag, with meat, vegetables, and flavorful seasonings combined to create a satisfying one-pan meal. Follow the directions and oven bag chicken cooking times chart below. 

Reynolds Oven Bag Instructions for Chicken and Other Poultry 

Preheat the oven according to your recipe or the oven bag cooking time chart. 

Add one tablespoon of flour to the bag, twist the bag closed, and SHAKE (this will keep the bag from bursting). You may substitute wheat, rice, potato, nut, or gluten-free flour, cornstarch, corn meal, matzo meal, or finely crushed crackers instead of flour. 

Place the bag in a pan that is at least 2 inches deep. 

Add vegetables, if desired, and arrange them evenly in the oven bag. Spray the inside of the bag with non-stick cooking spray, if desired. 

Brush thawed chicken or poultry with oil or melted butter and season as desired. Place chicken on top of vegetables in the bag. 

Close the bag with the tie included in the package, then cut six 1/2-inch slits on top of the bag to allow steam to escape. Tuck the ends of the bag in the pan. 

Place the pan in the oven, allowing room for the bag to expand during cooking without touching heating elements, walls, or racks. The bag should not hang over the pan. 

Bake according to the oven bag cooking times chart or recipe. 

ALWAYS CHECK FOR DONENESS WITH A MEAT THERMOMETER.

OVEN BAG CHICKEN COOKING TIMES

The cooking times are consistent with food safety guidelines provided by the USDA.

Chicken Weight

Cooking Time @ 350°F

No water is needed. Cook until internal temp reaches 165°F in the breast and thigh in several places, not touching the bone. 

(If you prefer a well-done chicken with no pink juices,180°F in the thickest part of the thigh, not touching the bone)

3 1/2 to 4 pounds

1 to 1 1/4 hours

4 to 7 pounds

1 1/4 to 1 1/2 hours

From <https://www.reynoldsbrands.com/tips-and-how-tos/oven-bags-cooking-chart>

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2. Standards of Truth:

Philosophy has continuously tried to find tests for truth, and so has wrought out theories of knowledge--epistemologies, Not to go back into the Greek philosophy, we have in modern times such theories as (1) the Kantian, (2) the scholastic, (3) the Hegelian, (4) the pragmatic, (5) that of the "new realism"; and these include only such as may be defined with some clearness, for the tendencies of current thought have been toward confusion concerning all standards of truth and reality, and so toward widespread agnosticism and skepticism. This temper has, naturally, reacted on thinking in practical ethics and upon the sanctions of religion. There is thus in religion and morals a tendency to obscure the distinction between what is and what ought to be.

See AUTHORITY; ETHICS; PHILOSOPHY; RIGHT; SIN.

In the Bible, the known will of God is final for man as a standard of truth, not as arbitrary, but as expressive of God's nature. God's nature is all-comprehensive of fact and goodness, and so is, all and in all, the source, support and objective of all concrete being. The will of God thus reveals, persuades to and achieves the ideals and ends of complete existence. The term "truth" is sometimes, therefore, nearly equivalent to the revealed will of God.

3. Special Features in Biblical Writings:

(1) The Old Testament uses the term "truth" primarily of God and applies the principle to man. The practical objective is ever prominent.

(2) The Synoptic Gospels and Acts use the term chiefly in popular idiomatic phrases "of a truth," "in truth," "surely" (compare Lk 22:59; Acts 4:27). In Mt 22:16 there is a more serious and comprehensive application, but it is in the flattering words of Pharisaic hypocrisy (compare Mk 12:14; Lk 20:21). To be sure, we are to understand that even in the phrases of common speech Jesus employed the term in all seriousness (Lk 4:25; 9:27).

(3) In Paul the sense of divine faithfulness, as in the Old Testament, is occasionally met (Rom 3:3,7; 15:8). Again the term emphasizes sincerity (1 Cor 5:8; 2 Cor 7:14). Generally it has direct or clearly implied reference to God's revelation in Jesus Christ with a view to redeeming men. In a general way the term is thus equivalent to the gospel, but there is never identification of the two terms (see Rom 2:8; Eph 1:13; 1 Tim 3:15). In Gal 2:5; 5:7, "the truth of the gospel" is its content in the purpose of God, in contrast with misconceptions of it: the true gospel as against false representations of the gospel.

(4) In the Johannine writings we find occasionally the emphatic phrase of genuineness (1 Jn 3:18; 2 Jn 1:1; 3 Jn 1:1) and emphatic reality (Jn 8:46; 16:7). In Revelation we have "true" in the sense of trustworthy, because ultimately real or in accord with ultimate reality (3:7,14; 6:10; 15:3; 19:9,11, etc.). Generally, as in the Gospel, we approach more nearly than elsewhere in Scripture a metaphysical use, yet always with the practical religious end dominant. Truth is reality in relation to the vital interests of the soul. It is primarily something to be realized and done, rather than something to be learned or known. In the largest aspect it is God's nature finding expression in His creation, in revelation, in Jesus Christ in whom "grace and truth came" (Jn 1:17), and finally in man apprehending, accepting and practically realizing the essential values of life, which are the will of God (Jn 1:14; 8:32; 17:19; 18:37 f; 1 Jn 2:21; 3:19). Truth is personalized in Jesus Christ. He truly expresses God, presents the true ideal of man, in Himself summarizes the harmony of existence and becomes the agent for unifying the disordered world. Hence, He is the Truth (Jn 14:6), the true expression (Logos, Jn 1:1) of God. See the same idea without the terminology in Paul (Col 1:14 ff; 2:9). Similarly, the Holy Spirit is the Spirit of truth because His function is to guide into all truth (Jn 16:13; 1 Jn 2:27; 5:7).

(5) It is understood by many that in James, Peter, Hebrews, and possibly the Pastoral Epistles, the term connotes "the body of Christian teaching" (compare Jas 1:18; 3:14; 1 Pet 1:22; 2 Pet 2:2; Heb 10:26; 1 Tim 3:15). The use of the article here cannot be conclusive, and instead of "the body of Christian teaching," it seems more correct to understand the reality of life values as represented in the gospel plan of salvation and of living. In a general way this would include "the body of Christian teaching," but the reference would be less concrete. James is too early a writing to employ the term in this so specific a sense.

III. Analytical Summary.

1. Truth in God:

(1) Truth is presented in Scripture as a chief element in the nature of God (Ps 31:5; Isa 65:16). (2) But this quality is never given as an abstract teaching, but only as qualifying God in His relations and activities. So it is a guaranty of constancy (Dt 32:4; Ps 100:5; 146:6; Jas 1:17); especially a ground of confidence in His promises (Ex 34:6; Ps 91:4; 146:6); of right dealing with men without reference to any explicit pledges (Ps 85:11; 89:14); a basis of security in the correctness of His teachings (Neh 9:13; Ps 119:142; Isa 25:1); of assurance within His covenant relations (Ps 89:5; Isa 55:3). (3) God's truth is especially noteworthy as a guaranty of merciful consideration of men. This is an important element in theology of the Old Testament, as it is a point guarded also in the New Testament (Ps 25:10; 31:5; 61:7; 85:10; 98:3; Jn 3:16; Rom 3:23-26). (4) Equally is the truth of God an assurance to men of righteous judgment in condemnation of sin and sinners (1 Sam 15:29; Ps 96:13; Rom 2:2,8). In general the truth of God stands for the consistency of His nature and guarantees His full response in all the relations of a universe of which He is the Maker, Preserver, and End.

2. Truth in Man:

As related to God in origin and obligation, man is bound morally to see and respond to all the demands of his relations to God and to the order in which he lives under God. (1) Truthfulness in speech, and also in the complete response of his nature to the demand upon it, is urged as a quality to be found in man and is commended where found, as its lack is condemned. It is essential to true manhood. Here, as in the case of truth in God, truth is regarded as revealed in social relations and responsibilities. Truth is not merely in utterance, nor is it only response to a specific command or word, but lies in the response of the will and life to the essential obligations of one's being (Ps 15:2; 119:30; Prov 12:19; 23:23; Isa 59:4,14,15; Jer 7:28; 9:3; Hos 4:1; Rom 1:18,25; Eph 4:15; 2 Thess 2:10,12).

(2) Truth in man is in response to truth in God, and is to be acquired on the basis of a gift from God. This gift comes by way of teaching and also by way of the working of the Divine Spirit in the life of man. Highest truth in correspondence to ideal is possible only by the working of "the God of truth" in the spirit of the man. Man's freedom to realize his being is dependent upon his receptive attitude toward the Son of God. Hence salvation in its fullest idea is stated in terms of truth (Jn 11:3 ff; Phil 3:10 ff). See in general, Ps 51:6; Isa 25:1; Jn 3:21; 8:32; 16:13; 17:19; 18:37; Eph 4:21,24; 5:9; Heb 10:26; 1 Jn 2:27.

3. Truth in Religion:

The modern study of religion on an evolutionary hypothesis and the comparative study of religions have contributed to an extensive questioning whether there is any absolute truth in religion, or at least any standards by which truth in religion may be known. Isa 43 and 44 and Paul in Acts 17 and Gal 3 accord with modern findings that there is an element of truth in religions generally, and that God's faithfulness pledges Him to bring the light of fuller truth to all men. This He does through the religion and the testimony of them to whom He has already come with this fuller light. This light is contained in the revealed word of the Old Testament prophets and of the New Testament witnesses to Jesus. In a definite way the Scriptures preserve these standards of religious truth. But always the attitude of the individual, as also of the group, determines the measure of apprehension of the truth and the certainty with which it is held. It is always important to keep in mind that truth in religion is not primarily an intellectualistic affair, to be cognized, but is essentially a voluntaristic experience and a duty to be done for the glory of God in the realization of the complete truth of God. Jesus Christ as the truth of God becomes the standard and test for truth in the religion of men. And this not in any objective and formal way of a series of propositions, to be accepted and contended for, but in the subjective way of experience, in a series of ideals to be realized and propagated. If anyone wishes to do God's will, he shall be able to decide the truth of religious teaching, and the Son who is true will give the freedom of truth (Jn 7:17; 8:32).

William Owen Carver

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Blue Bayou

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She Thinks I Still Care

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Harry Dean Stanton & Mariachi Los Reyes at the Harry Dean Stanton Award ...

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Harry Dean Stanton & Friends perform 'Help Me Make It Through The Night'

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Volver, volver - Harry Dean Stanton