During the holiday of Shavuot (i.e., “Weeks,” “Pentecost”) we remember how the LORD graciously condescended to meet with the Jewish people at Sinai, and how all the people heard the Voice of God (קול האלוהים) speaking from the midst of the fire (Deut. 4:33). This awesome event foreshadowed the great advent of the King and Lawgiver Himself, when the Eternal Word (דבר יהוה) became flesh to dwell with us (Phil. 2:6-7; John 1:1,14), and it further foreshadowed the advent of the Spirit of Truth given to the disciples of Messiah (Acts 2:1-4). Any theology that regards God as entirely transcendent will have a problem with divine immanence, since the highness, holiness, and perfection of God will make him seem distant, outside of us, far away, and even unknown… Incarnational theology, on the other hand, manifests the nearness of God to disclose the divine empathy. Indeed, the LORD became Immanuel (עמנו אל), “one with us,” to share our mortal condition, to know our pain, and to experience what it means to be wounded by sin, to be abandoned, alienated, forsaken. The “Eternal made flesh” bridges the gap between the realm of Ein Sof (אין סוף), the Infinitely transcendent One, and the finite world of people lost within their sinful frailty. Of course we believe Adonai Echad (יהוה אחד) – that the “LORD is One” – both in the sense of being exalted over all things but also in the sense of being compassionately involved in all things (Rom. 11:36). During Shavuot we celebrate the giving of the Torah both at Sinai, at Bethlehem (בית לחם), and within our hearts. We celebrate that God is indeed the King and Ruler over all, but we further affirm that God’s authority and rule extends to all possible worlds – including the realm of finitude and even death itself.
Hebrew Lesson:


Instead of soberly acknowledging that our days are numbered in this world, many people deny the reality of death, steadfastly ignoring any idea of judgment to come. Yeshua warned us, however, that “nothing is hidden except to be made manifest; nor is anything secret except to come to light” (Mark 4:22). We should tremble before such words. Each of us will give account for what we have done with the time given us (Heb. 9:27; 2 Cor. 5:10; Matt. 12:36). Moses therefore prayed to God: “teach us to number our days,” that is, help us understand how to make our days count for eternity, to have a “weight of glory” (βάρος δόξης) that will shine in the world to come…
There are some who believe that the holiday of Shavuot is linked (eschatologically) with the “rapture” of the church, that is, the doctrine that the followers of Yeshua the Messiah will be “caught up” (ἁρπάζω, harpazo) and suddenly taken away before the time of the Great Tribulation and the Great Day of the LORD (1 Thess. 4:17; John 14:3; 1 Cor. 15:51-52). They reason that since Shavuot marked the day of great and dramatic revelation, with signs of fire and the sounds of a heavenly shofar blast, an appointed time when Moses first ascended to receive revelation from Sinai and later the Holy Spirit descended upon the followers of Messiah from Zion. Shavuot therefore marks the fulfillment of Passover that culminates in the rapturous goal of our redemption… Both Jew and Gentile are “waved” together before the LORD (as symbolized by shtei ha-lechem, the two loaves), representing the “one new man” of kallat Mashiach, the “bride of Messiah,” or the assembly of those called out from every tribe and tongue to be a part of God’s heavenly kingdom.


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