Published on March 14, 2014
Zekeniam Y’sra’al ( teacher of Y’sra’al) Sherut haRitztzuy (the ministry of reconciliation) by whom we have now received the ( Atonement) Reconciliation of the Dvar HaRitztzuy Let this day be a day of reconciliation and regeneration [“EHYEH ASHER EHYEH”] ( HaYaH (He was), Howeh (He is), and Yihyeh (He will be). I AM Father and son are one My Memorial for generation after generation.” Shemot 3:13-16 This is MY NAME for ever,
Yâ-hwuah, Aluahiym of your father’s Abraham, Yitzchak [Isaac], and Ya’aqob [Jacob], has sent me to you. This is my name forever, and this is my memorial for generation to generation." and I appeared to Abraham, to Yitzchak, andto Ya’aqob as hashadday [the almighty]. and my name, Ya- hwuah, was not well known (famous) to them. The ministry of reconciliation Message of Reconciliation Torah sh’Bichtav (Written Torah) Who hath ears to hear, let him hear? “Sola Scriptura” (the Scriptures alone is authoritative for faith) (in His Name) [Yah -hoo-Wah] is the Name of the Creator.
(Yâhuwshúa`) is His Son [Al-u-heem - ALHYM] means "Mighty Ones“ or "Power" means Set-apart, Pure. (Qodesh) also means "Set-apart" Ruwach (Raukh) is the Ibry (Hebrew) name for His "Presence", pictured as the Counselor, Helper, and Advocate, the One Who "proceeds from the Father" Tehillim 27:5 For in the day of trouble He will keep me secretly in His booth. In the covering of His Tent He will hide me. On a Rock He raises me up.
is for you too! Scripture speaks of a secret place where we can simply go, be alone, be protected, pray, and hear from Yahuahshua. Knowing there is such a place is a matter of faith. Going back time and again, that's a matter of building a relationship. You need not have an advanced degree in any subject, need not have memorized Scripture from beginning to end, but instead be aware the Yâ-hwuah of Y’sra’al has a place for each Jew and Gentile who will open their minds and hearts to Him. Mt 6:5-8 When you pray, you shall not be as the role-fakers, for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen by men. Most certainly, I tell you, they have received their reward. But you, when you pray, enter into your inner chamber, and having shut your door, pray to your Father Who is in secret, and your Father Who sees in secret shall reward you openly. In praying, don’t use vain repetitions, as the Gentiles do; for they think that they shall be heard for their much speaking. Therefore don’t be like them, don't you see that your Father knows what things you need before you ask Him. The truth in reality is visited in this secret place AND must be shared by those who will live or else ... they will perish ... in darkness. It is written Lu 11:33 “No one, when he has lit a Lamp, puts it in a cellar or under a basket, but on a stand, that those who come in may see the Light.
Tehillim. 119:105 Your Word is a Lamp to my feet, and a Light (aur) for my path. The lamp of the body is the eye. Therefore when your eye is good, your whole body is also full of Light; but when it is evil, your body also is full of darkness. Therefore see whether the light that is in you isn’t darkness. If therefore your whole body is full of Light, having no part dark, it shall be wholly full of Light, as when the Lamp with its bright shining gives you Light.” The menorah is the only symbol created by Yâhuwshúa` With this in mind, heart soul and strength let us study together in the Ruwach And now brothers and sisters Come out of the secret place bearing light! who see it from afar. The Secret Place, here, shines a bit of light so many can see from afar. The topics we have chosen are addressed to Jew and Gentile together. We do this because that is what the Bible does. This opens the window to make more sense of what Scripture tells us! In the secret place is plain language, something simple to read. This is a mere starting place for deeper consideration.
And He drove the man out. And He placed keruwbiym at the east of the garden of Ěden, and a flaming sword which turned every way, to guard the way to the tree of life. keruwbiym: Was a class of Messenger associated with guarding sacred places (like the innermost part of the Temple--which is the way Yâ-hwuah gave us to get back to the Tree of Life). They are more like winged sphinxes than the unthreatening baby "cherubs" of Western art, though they are also innocent like children. Notice Yâ-hwuah’s mercy in not allowing mankind's bodies to become immortal by eating of the Tree of Life in their fallen condition. He thus gave them hope of regaining their lost estate when they would die physically. Rev. 22:2 Within the midst of its street, on this side and on that side of the river, a tree of life producing twelve types of fruit, yielding one type of its fruit every month, and the leaves of the tree are for therapy of the masses! [1 ’Âthâ´m and Chauwâ´h 1: 2-5,
And to the north of the garden there is a sea of water, clear and pure to the taste, unlike anything else; so that, through the clearness thereof, one may look into the depths of the earth. And when a man washes himself in it, he becomes clean of the cleanness thereof, and white of its whiteness, even if he were dark. And ’Aluahiym created that sea of His own good pleasure, for He knew what would come of the man He would make; so that after he had left the garden, on account of his transgression, men should be born in the earth. Among them are righteous ones who will die, whose selves (souls) ’Aluahiym would raise at the last day; when all of them will return to their flesh, bathe in the water of that sea, and repent of their sins. [1 ’Âthâ´m and Chauwâ´h 1:,5. But when ’Aluahiym made ’Âthâ´m go out of the garden, He did not place him on the border of it northward. This was so that he and Chauwâ´h would not be able to go near to the sea of water where they could wash themselves in it, be cleansed from their sins, erase the transgression they had committed, and be no longer reminded of it in the thought of their punishment. YchezqË´’l 47: 1, He brought me back to the door of the House; and behold, waters issued out from under the threshold of the House eastward; (for the forefront of the House was toward the east;) and the waters came down from under, from the right side of the House, on the south of the altar. This would be near where the king’s seat sat in the Second Temple, and Rev. 22:1 says the water comes from under the Throne. The laver in the previous Temples was also very close to where this water would be flowing from, suggesting that in this Temple a laver would not be needed, since flowing
water is constantly available, and indeed the only temple furniture mentioned in this vision is the table/altar inside the building. (41:22) No laver is mentioned. When General Gordon explored underneath the Temple Mount in the early 20th century, he found a cistern right at this spot, and a duct to carry water and blood out of the altar area is still there today; this water could be partly to wash away the blood, etc. In ancient times, the richest fields in all of Yahrushalom were in the Qidron Valley, where this duct empties out Where the wheat was grown along with the barley Blood and water flowing from the side is also a picture of the Mâshíyach. Yoch. 19:34 Nevertheless, one of the soldiers pierced His side with a spear, and blood and water immediately flowed out. Water coming forth also symbolizes the Torah (instruction) going forth from Tsion. Mikha 4:2 Many nations will go and say, “Come, and let us go up to the Mountain of Ya-hwuah, and to the House of the Aluahiym of Ya'aqob; and He will teach us of His ways, and we will walk in His paths.” For out of Tsiyown will go forth the Torah, and the Word of Ya-hwuah (Yâhuwshúa`) from Yahrushalom; Shoulder: or simply, side, as interpreted in the Aramaic targum. Yâhuwshúa said to him, “I am
the Way, and the Truth, and the Life. No one comes to the Father except through Me. YchezqË´’l 47:2 Then he brought me out by the way of the gate northward, and led me round by the way outside to the outer gate, by the way of the gate that looks toward the east; and behold, there ran out waters on the right side. YchezqË´’l 47:3 When the man went forth eastward with the line in his hand, he measured one thousand cubits, and he caused me to pass through the waters, waters that were to the ankles. he caused me to pass through Soles of my feet: literally, [there was] nothing [to it]; Aramaic, up to the ankles. YchezqË´’l 47:4 Again he measured one thousand, and caused me to pass through the waters, waters that were to the knees. Again he measured one thousand, and caused me to pass through the waters, waters that were to the waist. Up to my knees: LXX, water of a fountain. It is unusual to have water deepening so quickly without other tributaries. The Gihon Spring might again feed into it, but this itself suggests an allusion to B’Rayshiyth. 2, where we see one river flowing out of Eden, which was located at the site of Yahrushalom, then dividing into four “heads”. This passage only mentions one river, but Z’kharyah 14:8
It will happen in that Day, that living waters will go out from Yahrushalom; half of them toward the eastern sea, and half of them toward the western sea; in summer and in winter will it be. Living waters: an idiom for running water, and this is what is required for a ritual cleansing . Literally, half toward the former sea and half toward the latter. says another will flow from Yahrushalom westward toward the Mediterranean Sea. YchezqË´’l 47:5 Afterward he measured one thousand; and it was a river that I could not pass through; for the waters were risen, waters to swim in, a river that could not be passed through. Overpowering: or risen up (as in triumph), deep; LXX: acted proudly. For swimming: Aramaic, that one had to swim across. Four measurements of water suggest the four levels of interpreting Scripture, the last of which is the deepest. YchezqË´’l 47:6 He said to me, Son of Adam, have you seen this? Then he brought me, and caused me to return to the bank of the river. YchezqË´’l 47:7 Now when I had returned, behold, on the bank of the river were very many trees on the one side and on the other. No trees are present until after the fourth measurement; we are not totally fruitful until we have used all four measures on a passage of Scripture. YchezqË´’l 47:8
Then said he to me, These waters issue forth toward the eastern region, and shall go down into the Arabah; and they shall go toward the sea; into the sea shall the waters go which were made to issue forth; and the waters shall be healed. District: Heb., Galilah--literally, region of rolling hills. The LXX takes it as the “Galilee of the east”. The northern region actually called Galilee (Heb., Galil) is the same term. Aravah: the “transitional zone” between vegetated and desert, but a specific term for the Great Rift Valley; LXX, Arabia. The Qidron Valley already extend all the way to the Dead Sea and forms a natural channel ready for this river to flow down. Healed: Aramaic purified. The waters: that is, in the Dead Sea, which are now far too caustic from the high mineral content to support any life except a tiny bit of algae. YchezqË´’l 47:9 It shall happen, that every living creature which swarms, in every place where the rivers come, shall live; and there shall be a very great multitude of fish; for these waters are come there, and the waters of the sea shall be healed, and everything shall live wherever the river comes. This is part of the answer to how such a barren Land, also ravaged by war by this time, will again become a land flowing with milk and honey, the envy of the whole world. A climatic shift may also take place again, returning Y’sra’al to the latitude it was at before 701 B.C.E. The Hebrew word for “river” is nahal, and the word for inheritance, nahalah, is based on it, through the idea of flowing down. Fish are symbolic of Efrayim and Manasseh. (Gen. 48:16), so this is a picture of the restoration of the inheritance of the tribes that left Ya-hwuah as they come back to life. (Yirm. 16:16; Mat. 4:19) YchezqË´’l 47:10 It shall happen, that fishermen shall stand by it: from Eyn Gediy even to Eyn Eglayim shall be a place for the spreading of nets; their fish shall be after their kinds, as the fish of the great sea, exceeding many.
Eyn Gedi: “spring of the goat”. Eyn Eglayim: “spring of the pair of calves.” There are no fish in this sea (the Salt Sea) today, giving it the nickname “the Dead Sea”. According to its kind: a phrase also used of Ya-hwuah’s creation of the various species of animals (Gen. 1:21, 25); LXX, distinct. Thus this indicates that a variety of species of fish will also return to this sea. This also suggests that it will remain a saltwater sea, which is supported by v. 11: Numerous: Aramaic, plentiful. It may no longer even be called “the Salt Sea”, though salt mines will remain along its edges, according to the Aramaic translation of verse 11: YchezqË´’l 47:11 But the miry places of it, and its marshes, shall not be healed; they shall be given up to salt. Swamps and marshes: LXX, at the outlet of the water and where it overflows its banks. Thus it seems this area will be like the Nile Valley—seasonally watered as the water rises, possibly in spring. As to an outlet, see note on v. 19. Salt: The Aramaic translation specifies “salt mines”. It may include other minerals as well, as are mined there today by the process of evaporating the water. Salt marshes will constitute part of the ecosystem in the restored Land—important because salt is needed daily for all contribution-offerings brought to the Temple. (Lev. 2:13) YchezqË´’l 47:12 By the river on its bank, on this side and on that side, shall grow every tree for food, whose leaf shall not wither, neither shall its fruit fail: it shall bring forth new fruit every month, because its waters issue out of the Set-apart Place; and its fruit shall be for food, and its leaf for healing. Tree to eat from: LXX, fruit tree. Its leaf will not wither: David said the same about a man whose delight is in the Torah of YHWH and who meditates on it day and night (Psalm 1); LXX, it shall not decay on it. Grow: Aramaic, spring up. Be exhausted: that is, run out or be used up. By its months: LXX, they shall bring forth the first-fruit of their early crop. For healing: or medicine. Rev. 22 adds the details that these are the tree of life—a
restoration of the tree in Paradise that was lost—and the healing is for the nations (which can just as well be translated tribes, which is more likely in the context of Israel). It clarifies that the tree bears fruit every month—or possibly, every new moon to be even more precise. The gate is opened every new moon, but no one enters through it; is it opened to let the waters out? There are twelve kinds of fruit, according to Rev. 22. Is there a specific fruit that brings healing in a special way for each tribe? Is one tribe magnified each month and given a special place in the Temple—to administer a special type of healing for the whole nation--at that time, like the 24 courses of Levites that used to each serve on a particular week? David claimed his entire family had a sacrifice on the new moon (1 Shmuel 20:29); his extended family was the tribe of Yahuwdah. This may be the reinstitution of an ancient practice. Yâhuwshúa cursed a fig tree that had leaves, but no fruit. (Mat. 21:19-20) How many who claim to be His followers produce healing, but no fruit, since they practice lawlessness, that is, say the Torah is not for today? (Mat. 7:22- 23) Disclosure 22:1-2 He showed me a stream of living water, clear as crystal, proceeding out of the throne of Aluahiym and the Lamb [one throne]. In the middle of its street, on this side of the river and on that was the tree of life, bearing twelve kinds of fruits, yielding its fruit every month. The leaves of the tree were for the healing of the nations. ZkharYâ´hu 12:9 It will happen in That Day that I will seek to destroy all the nations that come against Yahrushalom. I will: Yet when He said He would drive out the inhabitants of Kanaan, He made it possible but told the Y’sra’alites to do the physical driving out. It may be the same in this case.
ZkharYâ´hu 12:10 I will pour on the House of Dawiyd, and on the inhabitants of Yahrushalom, the Ruwach of acceptance/favour and of supplication [begging for favor]; and they will look on Me, Aleph wTaw, Whom they have pierced; and they shall mourn for Him, as one mourns for His only Son, and will grieve bitterly for Him, as one grieves over His Firstborn. (Me is Ya-hwuah .... Him is Yâhuwshúa`) Over a firstborn: This is the ultimate in weeping. Yâhuwshúa` is indeed called the “firstborn”. (Luke 2:7; Rom. 8:29; Col. 1:15, 18; Heb. 11:28; 12:23) This is the prelude to both houses of Y’sra’al choosing one king to rule over both. Interestingly, while it was the tribe of Yahuwdah that first crowned Yâhuwshúa`’s ancestor David, Yahuwdah was the last tribe to accept him back after the rebellion of Avshalom, who is a picture of the Counterfeit Messiah. (2 Shmuel 2:4; 19:11) . ZkharYâ´hu 12:10 .. . the Piercing of Ya-hwuah ...... I will pour out on the house of Dawiyd and on the inhabitants of Yahrushalom, the Ruwach of favor and of supplication, so that they will look on Me whom they have pierced and they will mourn for Him, as one mourns for an only son, and they will weep bitterly over Him like the bitter weeping over a firstborn. The first thing to notice is that the direct object pointer a-t (aleph-taw) is meant to show what part of the sentence receives action. In this case, the part that receives the action is Ya-hwuah, Who is Himself pierced! I AM
This fact though raises an uncomfortable question: Since Ya-hwuah is Ruwach, how can He be pierced? The answer is a few words later in the same verse. The phrase "only son" is an exclusive singularity, meaning that only the Mashiyach has an occurrence of Yâ-hwuah’s nature, as opposed to a separate Mighty-like nature, which would be idolatry. And so, son guarantees that Mashiyach is the only human who has had, or ever will have, an Occurrence of the one Mighty-like nature living separately, and yet side by side, in His own human nature. You don't have to go to the Gospels then to get the truth of this matter. Furthermore, the Raukh of Ya-hwuah is said to rest upon Mashiyach Yasha. 11:1- But a twig will shoot forth from Yishai, and a branch from his roots will bear fruit, Twig: The targum interprets this as "a king", and the "branch" specifically as the Mashiyach. Yasha. 11:2. And the Raukh of Ya-hwuah will alight upon Him--the Raukh of wisdom and discernment, the Raukh of counsel and bravery, the Raukh of knowledge and the [reverential] fear of Ya-hwuah-- The Raukh...will alight upon Him: clearly, visibly fulfilled immediately after Yâhuwshúa` immersion by Yochanan. (Mat. 3:16; Mk. 1:10; Luk. 3:22) Seven Ruakh’s are mentioned here. (cf. Rev. 1:4; 3:1; 4:5; 5:6) In Hebrew, wisdom means "shrewd" and "able to put the pieces in place"; discernment means understanding and the ability to judge between one thing and another. Counsel means being able to both plan and give advice. Bravery means "strength" and "force". Knowledge means "intimate acquaintance" which leads to "certainty"; Yesh. 5:13 says the lack of this is why His people went into exile, so the way back out will be given through the recovery thereof. As His Body, none of us will have all of these in their completeness, but when we
assemble together and all our gifts function as they are meant to, we will have an ample supply of all we need. , and so if the flesh of the man containing Yâ-hwuah’s Ruwach is pierced, then metaphorically speaking so is Ya-hwuah pierced. Therefore, in ZekarYahuw’s case, the placement of a-t (aleph-taw)leaves no doubt whatsoever that it is Ya-hwuah receiving the action of piercing, and yet they mourn for Him (Mashiyach) as an only Son! That fact alone clearly proves that Ya-hwuah is somehow pierced and yet He does not die, but it also shows that His son does! But then, if the Son can die, how is He "equal" with Ya- hwuah Who can never die? The answer is in understanding the difference between "equal" in Aramaic and English. When we say "equal" we mean a sense of equivalence, such as 2 +2 = 4. However, to say "equal with Aluahiym" in this context does not mean identical but rather "of the same substance as Aluahiym". What's the difference? Well, water and ice are the same substance but are they identical? Does each one act or is able to do the exact same things as the other two? In the same way, Mashiyach is made up of the same "Mighty-like stuff" as Ya-hwuah, but is given a subservient function by the very nature of the fact that He has become human. That is also why He can say "I am nothing without My Father", because without that Mighty-like part, he is just another man! Over a firstborn: This is the ultimate in weeping. Yâhuwshúa` is indeed called the “firstborn”. (Luke 2:7; Rom. 8:29; Col. 1:15, 18; Heb. 11:28; 12:23 ) And this is what is being described—the mass acceptance of Yâhuwshúa` by the Jews in the Land, for He must be king over all of Ysra'al. (Can a Land be born in one day?) Interestingly, while it was the tribe of Yahuwdah that first crowned Yâhuwshúa`’s ancestor David, Yahuwdah was the last tribe to accept him back after the rebellion of Abshalom, who is a picture of the Counterfeit Mashiyach.
(2 Shmuel 2:4; 19:11) ZkharYâ´hu 12:11 In That Day there will be a great mourning in Yahrushalom, like the mourning of Hadad Rimmown in the valley of Meğiddówn. Hadad-Rimmon: a place named after two Syrian deities. It was here that there was a national lamentation for the righteous king Yoshiyahu, who was killed while needlessly meddling in the battle of Pharaoh Nekho, who was simply passing through the Land. (2 Kings 23:29-30) The Plain of Megiddo is the area in front of the tel known as “Har-megiddo” (from which the name Armageddon is derived). ZkharYâ´hu 12:12 The Land will mourn, every family by themselves; the family of the House of Dawiyd by themselves, and their wives by themselves; the family of the House of Nathan by themselves, and their wives by themselves; The House of Nathan: either the son of David through whom the Messiah came physically, or the prophet who brought David many messages. ZkharYâ´hu 12:13 the family of the House of Lewiy themselves, and their wives by themselves; the family of the Shimeites themselves, and their wives by themselves; Shim’i: a descendant of Gershon the Levite, whose name means “exile”, so he represents those “sons of the exiles” who will yet return to the Land “in That Day”. This pattern corresponds with the command that “the descendants of Israel shall pitch their tents, each with his own camp, and each with his own banner, according to their companies.” Numbers 1:52 ZkharYâ´hu 12:14
all the families who remain, every family by themselves, and their wives by themselves. These who mourn separately from their wives were the analogy behind the decision to build a special balcony in the Court of Women during Sukkoth to keep men and women separate while the celebration became more and more intense. The House of Nathan: either the son of David through whom the Mashiyach came physically, or the prophet who brought David many messages. ZkharYâ´hu 13: 1, In that day there will be a flow let loose for the House of Dawiyd and to the inhabitants of Yahrushalom in regard to sin and in regard to separation [at the time of ritual impurity]. Flow: used of a flow of blood in a woman in her monthly cycle or after childbirth, which is alluded to here, but also of a wellspring that gushes out when opened up. In the context of the preceding verses, it appears related to the piercing of Yâhuwshúa (12:10), after which blood and water flowed from His side (Yochanan 19:34), for it relates to the purification of Israel from her uncleanness. A woman who had had a flow of blood for twelve years (representing all twelve tribes) was healed by her faith in the promise that Yâhuwshúa had healing in His wings. (Mat. 9:20) But the particular separation that this flow is to cover is that detailed in Yeshayahu/Isa. 64:4ff, in which the standard of righteousness that Ysra’al choose for ourselves is described as like the clothing an ancient Hebrew woman wore in public when in her monthly period so that men would know not to touch her. We are saying in effect to Ya-hwuah, our Husband, “Keep Your distance; I am not available to You.” Yâhuwshúa has made a way for us to be relieved of that sort of “righteousness”. ZkharYâ´hu 14:8
It will happen in that Day, that living waters will go out from Yahrushalom; half of them toward the eastern sea, and half of them toward the western sea; in summer and in winter will it be. Again Living waters: an idiom for running water, and this is what is required for a ritual cleansing (such as the “flow” in 13:1). Literally, half toward the former sea and half toward the latter. Y’hezq’el (Ezekiel) 47 provides more detail about this event. This seems to say the Tree of Life, to be restored when the curse is gone, is a species that will bear a different kind of fruit each new moon, and says its leaves are for the healing of the nations. So it may be that the tree had to be eaten of on any occasion of injury in order to maintain life rather than making the eater immortal once and for all.) The Gihon (2:10-14) originates just east of Yahrushalom. So this is another evidence that Eden was right there above it. (See note on 2:10.) Targum Pseudo-Jonathan on verse 23 said Adam went and settled on Mount Moryah, which is where the Temple would later sit. Revelation 21 speaks of a Heavenly Jerusalem, and Hebrews 9:8-24 tells us that the Temple on earth was a copy or shadow of the one above it. Thus Ya-hwuah would have shown His greatest pictures of redemption--the provision of a ram in place of Yitzhaq (22:8-14) and the Temple sacrifices (an exact replica of what is in heaven, Heb. 8:5)--at the same location, and set in motion the final solution for the problems Adam started on another "tree" which was erected on this same mountain! He stipulated that pictures ofkh'ruvim be woven into the veil guarding the way to the Holy of Holies to strengthen this reminder of what it was all about. The main gate to the Temple was visible from another garden directly east of the city, where the final battle for the restoration of Israel was won, and angels participated in that drama. (Markos 14:32-36) Though the main gate to Eden is closed, there is another way back to fellowship with Ya-hwuah, but it is a long, roundabout one. As the eastern gate to Yahrushalom is now blocked off, and in Yâhuwshúa’’s day the Temple was usually entered from the south after a ritual washing, entering through long tunnels and crossing a wide courtyard,
likewise, after repentance, the cleansing by Yâhuwshúa’’s blood, dying to self, and re-learning the right patterns of life through the Torah, we are only then back at the starting point for what it really means to worship Ya-hwuah. In Jewish tradition, Adam continued to ritually bathe in the rivers that flowed out from Eden, thereby maintaining a connection to it. The Tree of Life is hidden until we (corporately) are obedient. At least one aspect of what keeps us from it is time, an illusion that would have meant nothing had Adam remained immortal. Now that he had only one "day"--no more than 1,000 years--left to live, suddenly time mattered. He could not live forever. Time limited him. The pain of exile was meant to drive us to seek the way back. Paradoxically, the way Ya-hwuah gives us to get back to it is His appointed times. There we are in His presence again in a limited way. By walking in the proper times we can get a taste of eternity again, and thus can eventually overcome time. Obedience is what kept us in the Garden. If we want to hear His voice again, we can do so if we walk in the Torah where it has been recorded. It might not be as spectacular as some alternatives available today, but it will be real. The Torah is to be guarded like the Garden, and it is what teaches us to love Yâ-hwuah’s presence again. It even holds the command not to eat of the fruit of trees for a certain period (Lev. 19:23ff)--a vivid reminder of where we came from and a test of whether we will obey this time. It teaches us to establish community, where we can be closer to Him more often. As we work toward establishing a better resting place for Him, it no longer matters if we die, because we can enter back in by means of resurrection, if we have made the right choices while we live. He has covenant only with Israel, but as we become part of that entity, we can, as a restored Adam, a unified new man, return to what the ancient Adam lost. When Adam sinned, he became Adamah (relying) on the very breathe of Ya-hwuah to survive. This was done less he took of the tree of life and became immortal ( lest he take of it and sin would again become universal) It seems man loves to wallow in his sins, like a pig in dirt ( less than a few generations he spoke of the wickedness of man
And Aluahiym looked upon the earth and saw that it was corrupt – for all flesh had corrupted their way on the earth – Today we live in a world has corrupt if not more than then, and we live under a false sense of humanism, wheer knowledge of good and evil is dominated by evil……… Yet a few, a remnant of the remnant, stand in awe of Yâ-hwuah’s word Yâhuwshúa Deeds of the Delegates 24:14. However, this I do confess to you, that according to The Way, which they call a “sect”, thus I do serve the mighty Ones of their Fathers, as I believe all the things which have been written throughout the Law and the Predicators, Deeds of the Delegates 24:15. Also having a hope for Yâ-hwuah, which they also themselves accept, that He intends a resurrection of the dead, both of just ones, and of the unjust ones.
In His Name Blessed be, in His name 'Ya-hwuah be with you.' and they answered him, 'Ya-hwuah bless you.' " Be not blind to the truth And, hinnei, two blind men sitting by the way side, when they heard that Yâhuwshúa` passed by, cried out, saying, Have mercy on us, O Yâ-hwuah, [thou] Ben David. An Yâhuwshúa` stood still, and called them, and said, what will ye that I shall do unto you they say unto Him, Yâ-hwuah, that our eyes may be opened. So Yâhuwshúa` had compassion [on them], and touched their eyes: and immediately their eyes received sight, and they followed him. His servant and yours shalowm in Righteousness by the GRACE of Yâ-hwuah keiYAH nätzräya Remember me and pray for me that Yâ-hwuah will be gracious unto me and be merciful unto my sins which I have sinned against him. Peace be to them that read and that hear these things and to their servants:
Amein and Amein Freely ye have received, freely give A rule necessary, and of great extent. A servant in the Gospel Vineyard, though worthy of his Comfortable support while in the work. Should never preach for hire, or make a secular traffic of the Ruwach (spiritual work): what a scandal is it for a man to traffic with gifts which he pretends, at least, to have received from the Ruwach HaQodesh, of which he is not the master, but the dispenser. He who preaches to get a living, or make a fortune, is guilty of the most infamous sacrilege
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Finding Our Way Home: Turning Back to ... personal style, Finding Our Way Home ... She begins to encourage Sasha to take an interest in life again, ...
Please try again later. Published on Mar 25, ... Here's to nights that you can't take back ... We always find our way back home (x2)
Home. LDS.org; General Conference; Conferences; April 1990; Finding the Way Back; Previous; ... and you will function well again under His divine influence.
Finding Our Way Home ... "When we make the journey back, we find some of our soul again." Oh, That Color. ... Popular on WSJ Most ...
times up you're late again so get out the door sometimes you feel like running find a whole new life and jump in ... you'll always find your way back home.
You'll always find your way back home ... You'll never hear them the same way again. Discuss This Song . Add a new song discussion. See All. Close Video ...
Home; Blog; Events; Ministries; Serve; Give; Contact Us; Finding Our Way Again. Feb 14. Finding Our Way Again (Part 1) Rev. Ron Foster Finding Our Way ...
Lyrics to "You'll Always Find Your Way Back Home" song by HANNAH MONTANA: Whoa! You wake up. ... You're late again so get out the door (get out the door).