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You can go directly to video of the song Our God Reigns ... below

Tell us! How do you related to Bonnie's story?: comment here!

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Todd: Scott Brown remembers hearing that — at one time or other — some or all Israeli military Bibles were missing the text of Isaiah 53. [Scott is one of our WindowView Associates; WindowView feature presentations by Scott appear elsewhere in this section of the site, i.e., see the Holiday page] I found that really interesting, but until I'd heard about your experience I'd never met anyone who actually ran into this situation. Please, go back in time and revisit the experience of finding that some of the Scriptures were deleted from your Bible.

Bonnie: Yes, you asked about a dialog concerning my finding something missing.

Todd: I'm wondering what your response was to fill in the gap you found?

Bonnie: Actually, many years later, I'm now finding it's not how I filled the gap back then but more importantly what God is doing today — that's so interesting! But, to look back — because in the former years of my life I was taught so many things that I just simply accepted — when discovering something is missing there is a feeling of being betrayed!

I found myself asking so many questions! Why was this great secret not shared? Was it not shared because the rabbis didn't know how to share it? Or, that's just not something we share? Or, is it because that's their religion and this is ours?

There was this sense of betrayal and simultaneously a zeal to get this information — to find out and put the missing pieces back in — but in hind sight that just seems to pale in comparison to what I'm discovering today. This includes things I'm learning about the Messianic community, especially as Dave and I are part of planting a Messianic congregation. One of our core people in this effort posed the following question: '' What does it mean to be a Jew?'' This question brings us full circle to filling that gap in the Scriptures!

What does it mean to be Jewish? And in light of this question, what we might discover in Messianic Judaism is that we have to be in a place of comfort with God and what He's doing in this new work with Jew and Gentile. And it goes to what you've been saying, it's always about Jew and Gentile together.

Looking at what is a Jew in the face of Messianic Judaism we see mainstream Judaism today will not recognize anything we do as Jewish, because of Messiah.

I picked up a book entitled ''What is a Jew,'' written in the 50s, recently re-released for the 21^st century, so about 50% of the book is modernized. There is an ethnic definition, a cultural definition, a national definition, and a religious definition ... but at the very end the rabbi — i.e., the author — said, 'but you know we also have to look at what Judaism is not.' The basic qualifier was you could be anything, believe in anything, be an atheist, an agnostic, you were born a Jew, raised a Jew, die a Jew ... but as soon as you add Messiah ... add the element of Yeshua ... that's what makes it all not Jewish!

Interestingly, with Jew and Gentile coming together as one to worship Messiah ... as a Jew in the 21^st century ... as a Messianic Jew ... what does it mean to be Jewish?

Todd: I've come to recognize that it may be awkward for some or many Gentiles to see things in a Jewish context ... but the view loses so much if there aren't at least some curtains or other Jewish trim around the window. You can't get the full view by avoiding context. If the Jews are meant to be a light to the Gentiles [see Isaiah 42:6; 49: 6; and 60: 3] and that is part of God's communication tools, then missing what's Jewish about all this is missing God's message — for everyone!

So, tell us about yourself in that time just before you really started to explore the Scriptures ....

Bonnie: I was raised in an orthodox home in South Carolina.

Todd: (in jest) They have orthodox homes in South Carolina?!

Bonnie: (laughing) ... they have Jews in South Carolina! We were in a community with a shuel that was about 75 years old at that point in time. It was a strong community with an emphasis on family. Interestingly enough, had my family not moved when I was young, I still believe the Lord had a call on my life. A lot of different things happened in those years as the Lord was providing people and opportunities.

In South Carolina, the community there was very close knit, we loved the rabbi, we were very close to his family, there were so many wonderful memories. I guess there was such a sense of security that we didn't question but simply accepted what was being taught. Judaism was just a part of life.

When my family moved — to the Baltimore area — we left that close knit community and moved into an area where we were now outside the protective environment ... we couldn't simply walk to shuel anymore.

Todd: Am I hearing that in your earlier years the family had a solid base to work from ...

Bonnie: Yes.

Todd: And a lot of the information from the religious side had that warm fuzzy feeling to it ... then the move upset things ...

Bonnie: It was a catalyst.

Todd: Now there are more stimuli ...

Bonnie: Yes. And the biggest difference at that time was my going to a predominantly Jewish school, some 95% Jewish, which was not bad but was very different from what was the case in the south where I was one of the only Jewish kids there. People may find this hard to believe, but I remember growing up with signs that said: ''No kikes allowed,'' or ''Jews not wanted,'' or even ''No coloreds,'' and other similar signs.

Moving to the north was different for me. The attitudes and the acceptance of Jews were different. Like you said there's this question: ''Were there orthodox Jews in South Carolina?'' Many times it was just incredulous for people to believe there were Jews in the south. That unbelievability of people ... questioning that there is any possibility ... it's like saying: ''can anything good come out of Nazareth?'' It can't possibly be that this Messiah is from this little place. Nothing good comes from that town.

Todd: We may be given lots of reasons — especially when growing up — not to accept certain things or not to explore certain topics. For example, I was talking with someone who was fascinated by my interest in current events in Israel, my understanding of the history and importance of the what is happening on the Temple Mount, that I know about the Tanach from a Jewish perspective, that I know a few Hebrew words, etc., but as soon as I drop a hint about Yeshua as Messiah and she launches off into a spontaneous — almost reflexive — explanation about , as a Jew, she believes Jesus was perhaps a prophet and a good teacher but she was shutting down to the point of not exploring beyond that patent explanation.

Here, you have explained reasons for finding barriers that you encountered — how did you deal with this?

Bonnie: I always questioned things, even from a very young age. I remember going off to kindergarten where we were taught the song ''Jesus Loves Me,'' and I love to sing. So when I got home, I was so excited, I was going to sing this song for my family! What did I know, at four. I started to sing this ... and I thought my grandmother was going to just apoplexy ... she couldn't stop me fast enough! The explanations given were to ''just not sing that,'' ''it's not allowed,'' or ''don't do that.'' Even at that time I had a strong will which factored into what followed next. I remember on almost a daily basis my teacher would put me in the corner of the school room — with a dunce cap, really! — and I sat facing the corner while everyone else sang this song ... all because my parents told the teacher that under no uncertain circumstances was I allowed to sing that song.

I would sit in that corner ... facing the corner ... I would sing louder than everyone else in the room. The louder they sang, the louder I sang.

But what was the reason, really, that a child couldn't sing a certain song? What were the explanations I was given then? I just wanted to sing. But there is something more beyond the face of the story than the reasons given.

Todd: What a contrary story! You're being punished because you're not to sing that song, but when it's sung, you sing the loudest!

Bonnie: And a bit later, when I was 8 or 9, I remember when I was asked: ''What do you want to be when you grow up?'' I remember saying a variety of things. First there was: ''I want to be a paleontologist!'' Not just because I was interested in dinosaurs, but I also knew how to spell paleontologist! That was the impressive thing!

Later, out of the blue — after watching the show ''The Flying Nun'' — I announced I wanted to be a nun! My mother informed me that Jewish girls don't grow up to become Catholic nuns. I asked why. And the explanation was; ''Well, they just don't.''

I'm sharing all these little stories because I've always been the kind of individual that when the answer is: ''you don't,'' ''we don't,'' ''it's not allowed,'' ''it's not what we do'' — all this drives me to find out why.

For example, in college, I engaged in arguments with my biology teacher and I probably drove my philosophy teacher crazy ... I was never satisfied just to say ''because.'' That explanation got me in trouble as a kid ... my Mom would say ''because'' and I would say, ''Not until you can tell me why 'because.' '' So, I wanted to know and as a result I'd push the envelop.

A real turning point came after we moved to Baltimore. As I said, my family lived too far to walk to shuel. We attended a tiny congregation in Reisterstown, Maryland, above the fire station. Because the congregation was so small, our rabbi’s were ''on loan'' from several of the larger shuels in the area. These different rabbis would come in for different services, and members of our tiny group would have a standing invitation to the various shuels for the High Holy Day services.

We had friends who attended services with a large reform congregation. At this point my family was more relaxed in our observance of our orthodox expression of our Judaism. When my grandmother lived with us, we were much more observant of the traditions — she was a staunch practitioner of her orthodox faith.

So, while I was a teenager, we went to the reform synagogue for the High Holy Days — Rosh Hashanah and Yom Kipper. Let me tell about two separate incidents that happened in relation to these holidays.

First, we went to Rosh Hashanah service two consecutive years leading to something that had a profound impact on me. The second year, the rabbi started to give his message about Rosh Hashanah. And it dawned on me this sounds so familiar! The same reaction followed Yom Kipper. Why do these messages sound so familiar? Well, I've always been a note taker. So I went back to my notes and found practically the same thing from the previous year!

It surprised me, this is Rosh Hashanah and Yom Kipper — these are really important days — especially Yom Kipper! This is THE day of dates on the calendar. I wondered why the rabbi didn’t have a different sermon from the previous year. ''Didn't he have enough time to prepare something new?!'' ''Had he been doing this for so long that he possibly ran out of things to say?!''

Was it out of boredom? Was it more comfortable?

Todd: Is it so much tradition?

Bonnie: That's what I was thinking; tradition or even complacency. ''We've done it for so long, so many millennia, you know there's nothing new under the sun, it's just the way we've always done this. I went to this rabbi and talked to him about what I'd discovered, and he basically just ignored me. This did not help matters one bit!

Second, coming to the synagogue you have to have a membership and for the holidays you have to buy seats — at least at the synagogue where we were attending. Of course, there is a differentiation in these seats. Seats closer to the bema and the ark cost more that the seats farther away from the front.

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Todd: Really, I've never heard of that!

Bonnie: I don't know that it's like that in all shuels, but for some people you pay for your seats and you pay a little more and you get a better seat!

My family couldn’t afford seats up front, our seats were more in the middle of the shuel. During the service, I had to go out to the ladies' room and I went out through the back doors. As I'm opening the doors I nearly knock this man over ... he's been standing behind the door all this time. Just picture the stereotypic image of an elderly Jewish man ... a long beard, the kippah and tallit. He looked like he could be a thousand years old. And he was pressed up against the door listening.

On my way back in, he's still there, so I asked him: ''May I help you?! ... Do you need some assistance? ... Do you want to come inside?'' Meanwhile, he's saying he's comfortable. Yet he's standing on the outside! He looked like a strong wind could blow him over. Perhaps he had some osteoporosis. He was bent over and looked rather frail and forgotten. I stood there and pressed my questions because I was not satisfied with him just saying ''I'm okay.'' He revealed to me he couldn't afford a seat, he couldn't afford to come inside. And that just broke my heart.

I probably embarrassed him to death because I'm dragging and practically carrying this man down to our seats. I introduced this gentleman to my mother and said he'd be sitting with us. He said he couldn't possibly think of taking a seat, but I said I wanted to go outside for some fresh air and ''you sit in here and tell me what happens when I come back later!'' So, I gave him my seat.

I also talked to the rabbi about this situation. He responded: ''Provisions are made for people to come in, you know that's what the last couple of rows are for, we'd never turn anybody away!'' My response was: ''Yes, but if you keep it a secret how is anybody going to know!''

So, with the interim rabbis who were working with our congregation, I started to ask more questions ...''Why this tradition, why do these things happen? Up to that point, the only time I'd read the Bible was when little sheets were passed around in Shabbat school. These would tell the story about Daniel, or David and Goliath, or David and Bathsheba, but it wasn't like really investigating the Bible for myself.

I'd been given a Bible for my Bat Mitzvah and I started looking through it. I wasn’t really interested in reading my Bible, I just wanted to familiarize myself with what was in my Bible. I approached this ''Biblical'' research just like I’d done since I was a little girl. I’ve always loved languages. When I was younger, I would look up five new words each day in the dictionary. The stranger the words, the weirder they sounded, the more I liked it! So I'm going through my Bible like the dictionary game I use to play, weaving my way through passages and chapters; and I start to notice some inconsistencies!

I noticed a chapter was missing ... Isaiah 53 was not there. There was 51, 52, then 54, but no 53 ....

Todd: So did they have all of 52 there or just part of 52 and none of 53?

Bonnie: Part of 52 and all of 53 were missing. And there were parts of Psalm 22 that were missing as well!

Then I was thinking, ''what else is missing?'' And then it dawned on me; I was in a very scary place! I realized I didn't even know the information well enough to be able to assess what was missing!

Then I got to thinking, if these parts of the text are missing, then what else is missing in the sense of what we've been taught or not taught? I knew what I was trained or taught to do, but what wasn’t I to do? And in light of what I was seeing in my Bible, were there things I was suppose to know, but maybe I wasn’t informed because the rabbis didn't agree on or believe in these areas?! Maybe they were saying we will only give them 95% of the truth and this other 5%, well, we aren't lying, not deceiving, we just aren't telling anyone. That really got my wheels turning and I remember experiencing a general panic!

Then the next thing I thought of was, ''How much of Judaism, how much of what I've been taught is incomplete?''

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Todd: And from my perspective as a Gentile, I'm aware that within the church setting we are not always taught about the Jewishness of the Scriptures. Some do get this type of teaching, but in my experience it's the rare case. Even Israel is left out of context, even though it's right there in the text.

Your story also reflects what happens in other faith communities where the human mentality creeps in. We see humans create God in their own image. The story gets tailored to human purposes. The result is something important gets left out!

Another thought that has occurred to me — especially when traveling to Israel and visiting the Shrine of the Book in Jerusalem — there is a complete copy of the Isaiah scroll on display.

You can go around this big cylindrical display and see every panel of this original Isaiah scroll. And I'm just wondering: how many Israeli Jews — or visiting Jews and anyone else who knows enough about reading Hebrew — end up going to this display and read the actual scroll portion with Isaiah 52 and 53! It's there!

When we are talking about something that's missing, we are talking about language left out of the Hebrew to English translation [or we must also suppose this may be left out of any other translated form of the text, too]. Again, go back to the original scroll — it's there!

Bonnie: I think the biggest discovery was the real displeasure I had with my Judaism — that is, how much and to what extent I was just an audience participator. And how, even thought we are called the People of the Book — with such rich cultural heritage and such richness in traditions — people might say how could you have been only part of the audience. Didn't you do the rituals yourself? Didn't your family prepare the meals? So orthodox was my family, that we took our dishes to the community mikva (we would put our dishes in the ceremonial cleansing tank); we had separate sets of dishes, two refrigerators; meat and milk never mixed, even our linen and wool didn’t mix.

Todd: You were technically orthodox...

Bonnie: Yes, technically orthodox and we really did the holidays! I can prepare a mean batch of mandel broit. I helped my grandmother make the gefilte fish. When it comes to cooking the meals for the different holidays ... I'm your gal! But, it got me wondering. Here's this whole book that I, up to the age of 15, had really never explored. When I started looking at the culture, the traditions, the things that we did, and realized that Judaism was so much more than the culture and traditions, it was enough to fill a book!

At about this time, I had some friends who were Gentile believers and they were involved in a group called Young Life. They had invited me to come along. My mother gave her permission. I went and was so surprised to see that there was another whole part to this book, the Bible. Interestingly enough, the other thing that blew me away was that these young people knew the second part, but not the first. I knew the first part, but not the second!

Todd: I have to say the exact same thing captured my attention from a Gentile perspective. I'd been given the second part of the story first and only that ... it seemed complete enough without going further!

Bonnie: Right!

Todd: For example, I'd read a popular book about the Book of Revelation and the subject matter seemed a bit far fetched, but when I got into a Bible study about the Book of Daniel ... I realized how these two biblical books go hand-in-hand. They are informationally integrated, linked, and work together.

Me, as a scientist, and you asking questions, we aren't being defiant as much as we are pushing, exploring, and being detectives. Let's really figure out the details here! If it's all just a bunch of nonsense stories and traditions ... so what?! But wait, this information moves, goes somewhere, not stagnant but instead is related to actively looking ahead. In fact, no part of the biblical text is unrelated to the rest. Absorb something at one point and a ripple effect starts building an understanding that runs the course of the remaining text — the entire text is constructed this way!

Bonnie: After going to Young Life several times, I started to hear the entire biblical message — the Gospel — presented in a non-threatening way. This was all new stuff I'd never heard before.

Todd: Ahh, Gospel? Jews don't use that word! What is the literal meaning of gospel?

Bonnie: Good tidings or good news? [from the Greek: 'euaggelion' {yoo-ang-ghel'-ee-on} ''Glad tidings'']

Todd: Yep, and believe it or not ... the ''good news'' while so often linked to the new covenant is also referred to by Isaiah! So, there is yet one more link between the two parts of the Book! [see Isaiah 52:7; also Psalm 96:2]

Bonnie: Again, one of the reasons why I now have some 'church terms,' follows becoming a believer in Messiah as a teenager, I pushed away traditional Judaism and started investigating — thus becoming familiar with the Church, trying to understand the Jewish root to the Gentile-ness of the good news!

Todd: Well you are a pendulum then aren't you? You swung from one end to the other. But now — this is really critical for our readers to see — you are swinging back to a central point that embraces the fullness of both ends of the pendulum's swing!

Bonnie: Yes, and the exciting thing I'm learning about Messianic Judaism is that Judaism itself is one end of the pendulum's swing, the Church or Christianity and the Gentile understanding is to the other end of the swing, and yes I see Messianic Judaism right there in the middle.

Todd: To refine this picture a bit more, let's just note that the original Greek word 'ekklesia' is translated into the English as church. To strip away the common misnomers that so often accompany words, we need to recognize 'ekklesia' simply means a gathering ... in this case a gathering of believers in Messiah. That was exactly a picture of the original church, which in fact was almost entirely populated by Jews. The seed of Christianity is Jewish ... not only in persons, but in Scriptures that bridge time and circumstances to bring a consistent story line that undergirds faith that you specifically identify as Messianic. That faith is not a unity of dissimilar parts, but a unity of one that has been historically perceived as two separate entities. This is not simplicity for example's sake, this is it, this is when the light goes on and the biblical context is clearest! This is reality so often missed by so many.

God's mandate has always been for the Jews to be a light to the Gentiles ... to see the context.

Bonnie: And point blank I've asked my rabbi: ''Why don't Jews believe in Jesus as the Jewish Messiah?''

And the answer I got was a mish-mosh that did not make a whole lot of sense!

Frankly, after accepting Messiah, my life wasn't fun, it wasn't easy at home, because my mother rejected me, she tore her clothes, she wore a black ribbon, most of the communication was from my mom to my sister and then my sister to me. After about a year, my sister said this was ridiculous and told us to speak to each other!

It took many years to bridge the gap that had been created. Thankfully my mother is now a believer. My sister is not, so we pray for her. For my mother, it took ten years and now not only does she believe in Messiah, but she also lives in Israel.

Todd: The terms, synagogues and a shuel, Judaism, Church, etc., what are we really talking about?

Bonnie: We are really getting at information. If we think of people understanding everything in terms of that little box of language they have learned, then being confined to certain terms makes it more difficult to come outside that box. We may say okay these terms are not familiar and so they don't apply to me. This misses the blessings and the richness of the context of which we've been speaking.

[It takes both parts of the biblical text to make a complete and consistent picture — the context only comes into view when we do this.]

A gap, or gulf can develop in one’s understanding to the point where you have somebody saying, ''Well these words and these things which I ascribe to my understanding is all that applies to me, and this is what I’m going to look for.'' A person limits himself and really does miss some of the beauty and the blessing.

Just to illustrate, I was involved in a Bible study, and I'd become close to the woman who led the study. We were going through a popular book about the Messiah and His life. There were about thirteen chapters in the book, two chapters devoted to His Jewishness and the other eleven devoted to the Church — which surprised me since the Messiah’s life and ministry was prior to the ''church.''

At one point, the leader had to go out of town and she asked me if I'd take the class and lead in her place. There were two classes that I had to teach. There were a couple of points that the women just were not getting out of the reading. I'm thinking: ''Why is this so difficult,?'' Fifteen out of the 18 admitted that when they would read passages in Scriptures that would have references to the Old Covenant or Old Testament — whatever term you prefer — they very rarely read the related passage. They rarely went back to research and find the context of what was going on!

A lot of the groups’ confusion and questions were as a direct result of their ignorance and misunderstanding of the cultural context of Yeshua's time, and how it related to the Jews of Messiah’s day.

As a result of their struggles, some of their questions would not have been asked had they just taken the time and looked back at the references from Jeremiah, or Isaiah, or Genesis. Looking back, would have given them the clarity necessary to better understand the text, and in turn, provided them with a broader appreciation for the richness of the information presented.

Todd: There's that context thing all over the place! In some respects, the way you grew up in your first faith community, it was actually out of context with what orthodoxy might really be if you had studied all the information.

Thinking back in time — I was always amazed that Catholics use to go to services where Latin was read to them. They might hear some of the Scriptures in English, but they'd rarely study the Bible. Even today, in many Church congregations there are readings from the Old and New Covenants, but these are brief passages and many times not presented in a way that conveys the greater context.

Bonnie: Exactly!

Todd: And the idea behind the WindowView analogy is as simple as picturing yourself sitting in your room and looking out the window ... there is context with the longer you look, the more you see. The venue outside the window changes with time, first morning light, then mid-day, and later evening passes into the starry night. You don't have to move, but just take in the constant flow of information that comes with the passage of the changing view. Remember what you saw earlier and then build that into an understanding that flows into the present moment — and then keep looking long into the hours ahead.

Bonnie: And it will continue to change in that if we see a farm out there, and in ten years a housing development, in twenty years urban sprawl, and perhaps in thirty years urban decay.

When I became a believer, I thought Judaism was static or dead. I believed that Judaism wasn't going anywhere.

Looking back, a whole year had gone by between those two High Holy Day messages that the rabbi had given. A whole year had gone by, and this rabbi was giving the exact same sermon. He admitted this. He read the sermon verbatim from his notes. I looked at that and thought, ''What a poor leader! What a missed opportunity!'' There is so much that can happen in one year that can impact and affect us. As a teenager, going year to year, I'm not the same person of a year ago. As an adult, I'm not the same believer that I was when I was a teenager. Praise God. I hope I won't be the same person in twenty years.

I think that the window analogy is really rich, but we also have to remember in our understanding and in our communication, one of the beauties of being in Messiah is that things are ever changing. We are to grow and to be conformed to His image.

Previously when trying to share Messiah with people, I experienced much opposition and hostility. Yet amazingly today, I experience far less hostility and negativity (mostly from reformed Jews). Several months ago I shared my faith and life experiences with a Jewish woman at the local fabrics store. We talked for two hours standing in the same spot, in the fabric store! My message was met with a genuine interest. We exchanged friendly dialogue. She asked me very pointed questions and listened to the answers without much argument or disagreement.

Todd: Something is being lifted ...

Bonnie: Something is is being lifted!

Todd: In all fairness to your rabbi — and if I may look at this from a different perspective — the Jewish community as a whole may have been put on hold for a lot of reasons! Now something is happening ... in a big way ... it may be as far reaching as to recognize the Internet is brining down barriers.

But for our dialog, let's go back a moment, back to where we started ... speaking of bringing down barriers to see information what did you find once you had a chance to read those 'missing passages' in the Scriptures — the ones missing from your Jewish Bible. What did you find when you read Psalm 22 and then Isaiah 53?

Bonnie: This may sound strange, but after reading those passages, I came to faith not as a result of the reading of those passages or in understanding that Yeshua [Jesus] is what these passages are about. My ''conversion'' came about because of the questions: ''What is a Jew?'' and ''Why can't a Jew believe in Messiah?'' Even in reading those two passages, it didn't make sense to me that I couldn't believe that Yeshua is the Messiah and not still be Jewish!

All this came about from a six hour discussion I had with the brother of someone I was dating. The brother was in seminary school and I had an opportunity to ask him 'why questions.' These questions didn't really have anything to do with Psalm 22 or Isaiah 53.

He answered the questions. He didn't stutter, wasn't afraid, and sometimes he'd say: ''Gosh that's a good question, I'll have research it further and get back to you.'' At the end of that time I said: ''Well, I'm ready.'' And at first he didn't understand what I meant. He was initially dumbfounded. Ready for what? I was saying, ''Let's go. What do I do next? What do I say? What should I pray?''

In all his years of talking to people about the Lord, leading people to the Lord, it never happened like that ... with someone just saying ... 'I'm ready!'

Logically in my mind, as a detective as you said, all the clues were there. All the evidence was there!

Todd: So, we could say those two passages were merely two planks on the bridge. They weren't the only planks, but they are needed to cross over. And in your case as a Jewish person, crossing over doesn't mean leaving your Jewishness behind, but instead it adds something important as a Jew to get across to the destination on the opposite side. Context is key to keeping the Jewishness in the larger view, but now there is more evidence to fill and validate the field of view.

Bonnie: You might say Psalm 22 and Isaiah 53 were like some of the last planks in the bridge because I was in the process of walking on and ultimately over the bridge. A lot of answers that came before only supported what I saw in these two passages. Of course they are ... of course He is [Messiah] ... and it all makes sense. So, of course ... what do I have to do? It was that crystal clear.

For me to walk away from that time of understanding and sharing ... to say, well I know that Yeshua is the Messiah, but then not do anything about it — would be tantamount to not breathing and knowing I am going to die but deciding I'm going to do it anyway. But it made no logical sense to walk away from that meeting with all the clues, all the evidence, with the truth, then to say I believe it but I'm not going to do anything about it! To me, that was the miraculous thing. The evidence was so compelling. The veil was lifted. Having the eyes to see and to understand — it was that crystal clear — as if every question I ever had was answered and I was satisfied ... what else could I do!

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