The Family of God
Part 1:  The Shema -- Is God One?
(A transcript of a message given on Pentecost, 1998)

Jack M. Lane

In the church many of us used to attend, we may recall the leader of that church teaching about the Family of God, and how our incredible human destiny is to "become God as God is God." I still believe that God, as we understand God, is best described as a family, and that we are destined to join that family.

But then, after the leader's death, along came the revisionists who said, no, it’s not that God is a family, but rather that God has a family, and we are all destined to become members of the family that God has.

This one stumped a lot of people for a long time. I hope we can see the fallacy in reasoning here.

Is God a family, or is it that God has a family? My opinion is that both statements are correct. How can that be? The reason for this confusion, and seeming contradiction, is some sloppy use of language, leading to confusion, and this allowed the new, young theologians at our former church to confuse many, and get them off track.

Can you see the solution to this puzzle? When we speak of the God Family, and how we will become God, we’re talking about the God level of existence. When the new leader said God has a family, he was talking specifically about God the Father.

Now, obviously, we’re not going to "become God the Father, as God the Father is God the Father." But we are to become members of the God Family, at the God plane of existence.

You may have heard this type of explanation before: I am a member of the Lane family. For purposes of this discussion, my knowledge of the Lane family goes back to my grandfather, Joe Lane. Now, Joe Lane had a family. The Lanes are that family. So I belong to the family of Lane, but I am not Joe Lane, nor will I ever become Joe Lane. But I am Lane, and all of my family together makes up the Lane family.

In this example, the word "Lane" has two meanings: It means both Joe Lane, the head of the family, and it also refers to the family itself. Context is how you tell which definition is being used.

That’s the picture we refer to when we talk about God. To us, the word "God" has at least two meanings. Usually, we mean the Father. But at times we mean how we will all be born into the Family of God at the resurrection. And it’s this sloppy use of language, where the one word "God" has these two different meanings, that has caused confusion.

When religion observers heard the previous church leader say we were to "become God, as God is God," it was apparent to them that he was talking nonsense. They didn’t understand that he was referring to how we would enter the God Family and be sons of God, as much as the resurrected Yeshua is a Son of God. Instead, they thought he was babbling about how we would become God the Father, which, of course, is ridiculous.

The way to avoid continuing the confusion is to be more careful about our use of language, and not refer to the God Family by using the one word "God." We might wish to refrain from referring to ourselves as "God" or as gods, but rather speak, as the Bible does, of how we are the children of God. That might cut down on some confusion.

What I’m talking about here is using one word to mean two different things. We’ll see this principle in action again in just a few minutes.

Let’s turn to Acts chapter 2.

Acts 2:1-41 (NASB):
1 And when the day of Pentecost had come, they were all together in one place.
2 And suddenly there came from heaven a noise like a violent, rushing wind, and it filled the whole house where they were sitting.
3 And there appeared to them tongues as of fire distributing themselves, and they rested on each one of them.
4 And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit was giving them utterance.

This shows that the miracle was in the speaking, not the hearing.

5 Now there were Jews living in Jerusalem, devout men, from every nation under heaven.
6 And when this sound occurred, the multitude came together, and were bewildered, because they were each one hearing them speak in his own language.
7 And they were amazed and marveled, saying, "Why, are not all these who are speaking Galileans?
8 "And how is it that we each hear {them} in our own language to which we were born?

12 And they all continued in amazement and great perplexity, saying to one another, "What does this mean?"
13 But others were mocking and saying, "They are full of sweet wine."
14 But Peter, taking his stand with the eleven, raised his voice and declared to them: "Men of Judea, and all you who live in Jerusalem, let this be known to you, and give heed to my words.
15 "For these men are not drunk, as you suppose, for it is {only} the third hour of the day;
16 but this is what was spoken of through the prophet Joel:
17 ‘And it shall be in the last days,’ God says, ‘That I will pour forth of My Spirit upon all mankind; and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams;
18 Even upon My bondslaves, both men and women, I will in those days pour forth of My Spirit And they shall prophesy.
19 ‘And I will grant wonders in the sky above, and signs on the earth beneath, Blood, and fire, and vapor of smoke.
20 ‘The sun shall be turned into darkness, and the moon into blood, before the great and glorious day of the Lord shall come.
21 ‘And it shall be, that everyone who calls on the name of the Lord shall be saved.’
22 "Men of Israel, listen to these words: Jesus the Nazarene, a man attested to you by God with miracles and wonders and signs which God performed through Him in your midst, just as you yourselves know --
23 this {Man} delivered up by the predetermined plan and foreknowledge of God, you nailed to a cross by the hands of godless men and put {Him} to death.
24 "And God raised Him up again, putting an end to the agony of death, since it was impossible for Him to be held in its power.
25 "For David says of Him, ‘I was always beholding the Lord in my presence; for He is at my right hand, that I may not be shaken.
26 ‘Therefore my heart was glad and my tongue exulted; moreover my flesh also will abide in hope;
27 Because Thou wilt not abandon my soul to hades, nor allow Thy Holy One to undergo decay.
28 ‘Thou hast made known to me the ways of life; Thou wilt make me full of gladness with Thy presence.’
29 "Brethren, I may confidently say to you regarding the patriarch David that he both died and was buried, and his tomb is with us to this day.
30 "And so, because he was a prophet, and knew that God had sworn to him with an oath to seat {one} of his descendants upon his throne,
31 he looked ahead and spoke of the resurrection of the Christ, that He was neither abandoned to Hades, nor did His flesh suffer decay.

Peter is saying that David knew the Messiah to come was going to be his own descendant, and that the Psalm David wrote was referring to Messiah’s resurrection!

32 "This Jesus God raised up again, to which we are all witnesses.
33 "Therefore having been exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He has poured forth this which you both see and hear.
34 "For it was not David who ascended into heaven, but he himself says: ‘The Lord said to my Lord, "Sit at My right hand,
35 Until I make Thine enemies a footstool for Thy feet."’
36 "Therefore let all the house of Israel know for certain that God has made Him both Lord and Christ -- this Jesus whom you crucified."
37 Now when they heard {this} they were pierced to the heart, and said to Peter and the rest of the apostles, "Brethren, what shall we do?"
38 And Peter {said} to them, "Repent, and let each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you shall receive the gift of the Holy Spirit.
39 "For the promise is for you and your children, and for all who are far off, as many as the Lord our God shall call to Himself."
40 And with many other words he solemnly testified and kept on exhorting them, saying, "Be saved from this perverse generation!"
41 So then, those who had received his word were baptized; and there were added that day about three thousand souls.

I wanted to point out the use of the word "Lord" in this passage, especially verse 34. Each time the word "Lord" appears, it is translated from the Greek kurios [koo-re-os]. The KJV shows the first "Lord" in verse 34 in full caps, suggesting that it is translated from another word, but the Greek word there is kurios, just as it is in the second instance there. Most translations use the regular word "Lord" in both places, which is correct.

Catholics (and ex-Catholics) would be familiar with the Latin phrase Kyrie eleison, or "Lord have mercy." The Latin kyrie and the Greek kurios both translate into English as "Lord."

All three words -- Lord, kurios and kyrie -- are used in reference to the Father, and also to Messiah. In verse 34, Peter quotes the Psalm, "The Lord said unto my Lord." The word "Lord," in both places, is kurios. Yet, we understand this verse to be saying, in effect, "The Father said to the Son," or "The Most High said to the Eternal." The Psalm says, "The Lord said unto my Lord." But we do see that one kurios said something to the other kurios.

"God" in this passage of Acts is translated from theos. We can see that the pre-eminent kurios is theos, and He was the one who made the other Being "both Lord and Christ," both kurios and christos (verse 36). So we have God the Father and Messiah His Son, both called kurios.

Yeshua also quoted this Psalm during His earthly ministry.

Matthew22:41-46 (NASB):
41 Now while the Pharisees were gathered together, Jesus asked them a question,
42 saying, "What do you think about the Christ, whose son is He?" They said to Him, "{The son} of David."

They looked for the coming Messiah to be a son of David who would sit on the throne of David and rule Israel.

43 He said to them, "Then how does David in the Spirit call Him ‘Lord,’ [kurios] saying,
44 ‘The Lord [kurios] said to my Lord [kurios], "Sit at My right hand, until I put Thine enemies beneath Thy feet"’?

Again, the KJV shows the first "Lord" in full caps, but in fact, both times "Lord" is translated from kurios.

Do you see the riddle? How could David, in the spirit, prophesy about his own descendant as if He was already living, and call that descendant his Lord, meaning his God?

45 "If David then calls Him ‘Lord,’ [kurios] how is He his son?"
46 And no one was able to answer Him a word, nor did anyone dare from that day on to ask Him another question.

"The Lord said to the Lord." This is only one scripture that shows that God is more than one. We understand that these two Lords together make up whatever God is. One of these Lords is God the Father. Together, they make up the God family, as it was constituted at that time.

Turn to Psalm 110. Let’s look at this verse that Christ and Peter have been quoting.

Psalm 110 (NKJV):
1 The LORD [YHVH] said to my Lord [Adonai], "Sit at My right hand, till I make Your enemies Your footstool."

Here, in the Hebrew, there is a difference between the two, as the KJV was pointing out. The KJV was right because Psalm 110 does use two different words. But the KJV was wrong because it didn’t translate the Greek faithfully.

2 The LORD [YHVH] shall send the rod of Your strength out of Zion. Rule in the midst of Your enemies!
3 Your people shall be volunteers in the day of Your power; in the beauties of holiness, from the womb of the morning, you have the dew of Your youth.
4 The LORD [YHVH] has sworn and will not relent, "You are a priest forever according to the order of Melchizedek."
5 The Lord [Adonai] is at Your right hand; he shall execute kings in the day of His wrath.
6 He shall judge among the nations, he shall fill the places with dead bodies, he shall execute the heads of many countries.
7 He shall drink of the brook by the wayside; therefore He shall lift up the head.

Here in the Hebrew, we can see that the two Lords are not derived from the same Hebrew words! One is Yahweh, the other Adonai. How is it, then, that when this Psalm is quoted in the NT, the same word, kurios, is used for both Beings?

This is actually a teaser to let you know that, God willing, I intend to go into more detail about this next week, in part 2 of this presentation. But for now, suffice it to say that, a long time ago, a group of scribes took it upon themselves to change certain verses of the Hebrew scriptures by removing the name of God [YHVH] and substituting other words, such as Adonai.

Verse 5 of Psalm 110 is one of those places. Originally, the Hebrew showed this:

5 The LORD [YHVH] is at Your [YHVH’s] right hand; he shall execute kings in the day of His wrath.
6 He shall judge among the nations, he shall fill the places with dead bodies, he shall execute the heads of many countries.

Of course, the Messiah would be the one to execute kings in the day of His wrath, and judge among nations. But originally, the Hebrew called the Messiah Yahweh! This is one of the places where the name YHVH was removed by these ancient scribes. Why? Simply because, if Yahweh was at the right hand of Yahweh, there would be two Yahwehs! And, if one of these Yahwehs was to come and fulfill the role of Messiah, that would make the Messiah equal with God! This was an intolerable idea for the Jews.

And yet, Yeshua, the Messiah, stopped the mouths of arguing skeptics by quoting this verse, calling both parties Lord, and asking how David could call his own descendant "Lord." If Psalm 110 is talking about two Yahwehs, then when it is quoted in the NT, the Greek word kurios would become the equivalent of the Hebvrew YHVH. In effect, Peter and Yeshua were quoting the psalm as, "Yahweh said to my Yahweh"!

When Peter referred to this Psalm on the day of Pentecost, he told his listeners that one kurios had made the other one both kurios and christos -- both Lord and Messiah.

But there was one thing that prevented many in the Jewish community from believing that Yeshua was the Son of God from heaven. That one thing was their strong belief in monotheism.

What was it that kept getting Israel into trouble throughout its history? The twin sins of Sabbath-breaking and idolatry. What is idolatry? The worship of other entities, either in addition to the true God or in place of the true God.

There is only one God, and He identified Himself as a jealous God. So Israel, in its zeal to be faithful, established as the main tenet of their religion that there is one God. God is one. That faith has come down to us today as the "Shema," or the "Sh’ma." The text is found in Deuteronomy 6:4. Let’s turn there.

Jews have always pointed to the Shema, Deuteronomy 6:4, as a statement from Moses about the nature of God, showing that God is one, not two or three. If God is one, the theory of the trinity is easy to spot as something different. But so is the concept that God is a family. If there is one God, God cannot be a family.

So, as we address this question, and show that God is indeed a family, we quickly bog down in philosophy and opinion. We try our utmost to wrap what we know around the concept that God is one. Sometimes we do a pretty good job, too. For instance, we argue that we are not to become Yahweh, like Yahweh is Yahweh, but rather we are destined to join the family of Elohim.

But the Shema is still a hurdle. Scripture indicates there are two Yahwehs, yet the Shema says there is only one. Deuteronomy 6:4 has been used as a rock solid statement about God’s existence as a single entity.

The question I’d like to address at this point is not about the nature of God, but rather about the nature of this verse! I’d like to take us through a brief word study to see if we might grasp a fuller meaning from this verse, perhaps closer to what Moses had in mind originally.

Here is the Shema, in its context:

Deuteronomy 6:1-5 (NKJV):
1 "Now this is the commandment, and these are the statutes and judgments which the LORD your God has commanded to teach you, that you may observe them in the land which you are crossing over to possess,
2 "that you may fear the LORD your God, to keep all His statutes and His commandments which I command you, you and your son and your grandson, all the days of your life, and that your days may be prolonged.
3 "Therefore hear, O Israel, and be careful to observe it, that it may be well with you, and that you may multiply greatly as the LORD God of your fathers has promised you -- ‘a land flowing with milk and honey.’
4 "Hear, O Israel: The LORD our God, the LORD is one!
5 "You shall love the LORD your God with all your heart, with all your soul, and with all your strength."

We want to pay close attention to verse 4: KJV says, "Hear, O Israel: The LORD our God is one LORD," or "Yahweh our El is one Yahweh." NKJV says, "Hear, O Israel: The LORD our God, the LORD is one!"

The first thing to notice is that the word "hear" -- shema in the Hebrew -- does not simply mean the faculty of auditory input. The way this word is being used here is in the imperative sense. That is, rather than simply hearing passively, Moses is imploring the people to listen, actively! The sense is to listen with the intent of obeying.

Notice verse 3, which uses the same word, shema. "Therefore hear, O Israel, and be careful to observe it, that it may be well with you." This implies active involvement in listening, coupled with observing the commandment, statutes and judgments. Shema in verse 4 means the same thing.

Let’s compare how verse 4 reads in other translations:

Deut 6:4 (NASB):
4 "Hear, O Israel! The LORD is our God, the LORD is one!

Deut 6:4 (NIV):
4 Hear, O Israel: The LORD our God, the LORD is one.

Deut 6:4 (Revised English Bible):
4 "Hear, Israel: the LORD is our God, the LORD our one God;

Deut 6:4 (The Tanakh, the Jewish Publication Society translation):
4 "Hear, O Israel! The LORD is our God, the LORD alone.

Deut. 6:4 (NRSV):
4 "Hear, O Israel: The LORD is our God, the LORD alone."

Compare this to the KJV for verse 4: "Hear, O Israel: The LORD our God is one LORD"!

Notice how the word "is" occurs in different places in these two translations, creating a different meaning. Why should there be any question? If the Hebrew was plain, we would know where this verb would go.

Unfortunately, the Hebrew is not plain at this point. In fact, there is no verb "is" in this sentence at all. The only verb is "hear." The translators have supplied the verb "is" according to what they thought the verse meant. As a result, there seems to be some disagreement as to whether this verse is telling us that God is one Yahweh, or that Yahweh is our only God!

Various translators have supplied the verb "is" in these two spots in the various translations. But I’d like to explore the possibility that the verb "is" might not belong in this verse at all!

Let’s look at this verse without the verb "is" and see what it looks like.

KJV: "Hear, O Israel: The LORD our God one LORD"

NRSV and the Tanakh: "Hear, O Israel: The LORD our God, the LORD alone."

The first version makes no grammatical sense without the "is." The second one, however, does show grammatical sense -- "The LORD our God, the LORD alone."

Look at the word "is" in the Interlinear. It’s added in parentheses in the English, and doesn’t appear in the Hebrew at all.

These are the Hebrew words that make up this verse: Shema Yisrael, YHWH Elohaynu, YHWH echad. Shema = hear, or listen, or obey. Elohaynu is the plural possessive form of El, so it means "our God." Echad = one, or only, or alone.

We can understand the phrase YHWH Elohaynu, YHWH echad to mean "Yahweh our God, Yahweh the one and only." Without the verb "is," that is what it would mean. Therefore, from what we’ve seen so far, the entire verse could read, "Listen O Israel, Yahweh our God, Yahweh the only." That is probably much closer to what Moses meant.

However, it is also just as correct and appropriate to render the word echad as "alone." At least one source (A Concise Hebrew and Aramaic Lexicon of the Old Testament, by William Holladay) translates YHVH achad as "YHWH alone." This would render the verse as: "Hear, O Israel, Yahweh our God, Yahweh alone."

Here are two examples of how echad was translated as "alone." In 1 Chronicles 29:1, "King David said to all the assembly: ‘My son Solomon, whom alone God has chosen....’"

Isaiah 51:2 demonstrates how echad can be used both ways. Some translations have God saying that He called Abraham alone, and then multiplied him, while others have God saying He called Abraham when he was one, and then multiplied him. It’s the same thought either way in this case.

Recall also that the punctuation was added by the translators. These exclamation points and colons that appear in the translations are not in the Hebrew.

The translations say, "Hear, O Israel." Then they stop. Then, if we omit the added word "is," the remainder of the verse makes no sense -- it is an incomplete thought. But if we remove the word "is," and the added punctuation, and utilize our new understanding of some of the words, we are left with this thought: "Listen, O Israel, to Yahweh our El, Yahweh alone"!

If this is what Moses meant, it isn’t a statement about the nature of God at all! It’s a statement that we are to obey our God above all else!

A few weeks ago, some of us visited a Messianic Jewish congregation in Sacramento. Their prayer book showed the Shema very much as we see it in the Interlinear here, with the word "is" in parentheses, and not seen at all in the Hebrew.

I sent the pastor, Mr. Rubinstein, an e-mail afterward. In that letter, among other things, I said this:

I was amazed, and excited, when I read the Shema in your prayer book. For as far back as English language translations go, Deuteronomy 6:4 has been translated, "Hear, O Israel: the LORD your God is one LORD." This was explained as THE major monotheistic statement of the Jewish or Hebrew faith, and a bulwark against the polytheism of Egypt and Canaan. However, this statement has also been a stumbling block for anyone of the Jewish religion wishing to adopt Christianity, since it states, rather dogmatically, that there is only one YHVH, so therefore it is difficult to accept Yeshua as any kind of God-level being, either before or after His incarnation as a human.

Yet, your prayer book shows another translation of the verse. As I recall, the English interlinear read something like, "Hear, O Israel, the LORD (is) your God, the LORD alone"! The parenthetical "is" can be dropped out as being added by editors, leaving the meaning to be, "Listen, or hearken, to YHVH alone"!

This is not the first time I have heard such a possibility. A few years ago I ran across this concept in a magazine article, and I was intrigued by the possibility. Now, after a lapse of a few years, I run across another source using this understanding, that Israel is to hear, or listen to, YHVH ONLY -- that is, not to listen to or obey other gods!

To date, Mr. Rubinstein has not responded to my letter. I may have offended him somehow. I hope not.

To balance out the picture, though, we should consider the quotation of the Shema in Mark 12.

Mark 12:28-32 (NASB):
28 And one of the scribes came and heard them arguing, and recognizing that He had answered them well, asked Him, "What commandment is the foremost of all?"
29 Jesus answered, "The foremost is, ‘Hear, O Israel! The Lord our God is one Lord;
30 and you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.’
31 "The second is this, ‘You shall love your neighbor as yourself.’ There is no other commandment greater than these."
32 And the scribe said to Him, "Right, Teacher, you have truly stated that He is One; and there is no one else besides Him;

We can imagine verses 29 and 32 just as easily being translated that God is alone, rather than one, but the fact remains that the word "is" seems to be there in the Greek -- "the Lord our God is one Lord," and "He is One."

So we may not be able to determine precisely whether the Shema is saying to listen to God alone, or to listen to the one God.

But the main idea is: If the Shema is what stands in the way of accepting a God Family of two or more Beings, perhaps it is the Shema which is being misunderstood, rather than the nature of God.

Finally, we need to see how the Shema fits into context. When taken out of context, it might pass for a statement of belief about the nature of God. But we must always consider what comes before it and after it.

In Deuteronomy chapter 5, Moses is relating the giving of the Ten Commandments. The people were so frightened, they said, in Deuteronomy 5:24-29:

24 "‘Surely [YHVH] our God has shown us His glory and His greatness, and we have heard His voice from the midst of the fire. We have seen this day that God speaks with man; yet he still lives.
25 ‘Now therefore, why should we die? For this great fire will consume us; if we hear the voice of [YHVH] our God anymore, then we shall die.
26 ‘For who is there of all flesh who has heard the voice of the living God speaking from the midst of the fire, as we have, and lived?
27 ‘You go near and hear all that [YHVH] our God may say, and tell us all that [YHVH] our God says to you, and we will hear and do it.’"

God agreed to that, but He lamented,

29 "Oh, that they had such a heart in them that they would fear Me and always keep all My commandments, that it might be well with them and with their children forever!"

So as we go on into chapter 6, Moses is telling the people, "Here are God’s commandments, and His statutes, and His judgments." Moses commanded that the people there, and their descendants on into the future, were to hear and obey these commandments. Why? So that it may be well with them! Moses reiterates, "Hear [shema] the LORD [YHVH], and hear Him only!" Then he continues:

Deuteronomy 6:5-25:
5 "You shall love [YHVH] your God with all your heart, with all your soul, and with all your strength.
6 "And these words which I command you today shall be in your heart.
7 "You shall teach them diligently to your children, and shall talk of them when you sit in your house, when you walk by the way, when you lie down, and when you rise up.
8 "You shall bind them as a sign on your hand, and they shall be as frontlets between your eyes.
9 "You shall write them on the doorposts of your house and on your gates.
10 "So it shall be, when [YHVH] your God brings you into the land of which He swore to your fathers, to Abraham, Isaac, and Jacob, to give you large and beautiful cities which you did not build,
11 "houses full of all good things, which you did not fill, hewn-out wells which you did not dig, vineyards and olive trees which you did not plant -- when you have eaten and are full --
12 "then beware, lest you forget [YHVH] who brought you out of the land of Egypt, from the house of bondage.
13 "You shall fear [YHVH] your God and serve Him, and shall take oaths in His name.
14 "You shall not go after other gods, the gods of the peoples who are all around you
15 (for [YHVH] your God is a jealous God among you), lest the anger of [YHVH] your God be aroused against you and destroy you from the face of the earth.
16 "You shall not tempt [YHVH] your God as you tempted Him in Massah.
17 "You shall diligently keep the commandments of [YHVH] your God, His testimonies, and His statutes which He has commanded you.
18 "And you shall do what is right and good in the sight of [YHVH], that it may be well with you, and that you may go in and possess the good land of which [YHVH] swore to your fathers,
19 "to cast out all your enemies from before you, as [YHVH] has spoken.
20 "When your son asks you in time to come, saying, ‘What is the meaning of the testimonies, the statutes, and the judgments which [YHVH] our God has commanded you?’
21 "then you shall say to your son: ‘We were slaves of Pharaoh in Egypt, and [YHVH] brought us out of Egypt with a mighty hand;
22 ‘and [YHVH] showed signs and wonders before our eyes, great and severe, against Egypt, Pharaoh, and all his household.
23 ‘Then He brought us out from there, that He might bring us in, to give us the land of which He swore to our fathers.
24 ‘And [YHVH] commanded us to observe all these statutes, to fear [YHVH] our God, for our good always, that He might preserve us alive, as it is this day.
25 ‘Then it will be righteousness for us, if we are careful to observe all these commandments before [YHVH] our God, as He has commanded us.’"

The Shema is not an isolated thought. It is a bridge between what comes before (the laws of God) and what comes after (why Israel should obey the laws of God). The entire passage is centered around hearing and obeying God. Why? So it may be well with us, and our children.

Passover and the Days of Unleavened Bread show us coming out of Egypt, coming out of our bondage to sin and death. Pentecost, and the Shema, show us going in -- going into the land promised to our fathers, a land flowing with milk and honey.

If we are careful to observe and diligently keep the commandments of God, it will be well for us, and our children, and it will be righteousness for us, for our good, always.

Proceed to Part 2:  The Sopherim