Shalom! February's study is called ANOCHI, and is about the significance of the first word that begins the Ten Commandments.

https://www.randomgroovybiblefacts.com/anochi.html

Q27: What nation was described as having as many gods as it had cities?

#quiz

Source: www.biblequiz.biz

PS: Discussions are very welcome, but please do not give the answer away in your discussions.

You shall overlay it with pure gold, its top and around its sides and its horns. And you shall make a molding of gold around it.
Exodus 30:3

Horns on the corners of the an altar were very common throughout the ancient near east. They represent two things:

1) Power and strength like that of an ox
2) The connection to heaven which is enabled and imaged by the offering made on the altar.

Hi Everyone! The Phone Lines are Open until 3PM EST if You Would Like to Call in To Share Your Struggles, Tips & Successes Walking in Torah! We Would Love To Chat With You!! The phone number to call is 351-888-7679.

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YESHUA MOSHIACH – PART 4

Various Controversies:
Yeshua did not hesitate to confront others on issues that involved moral or religious questions. John’s Gospel recorded a controversy over the keeping of the Shabbat that arose when a lame man was healed on that day -- John 5:1-18. It shows once again that the law of the Shabbat was regarded by the Pharisees as of greater importance than concern for the physical welfare of the lame man. This was typical of the Jewish approach and led at once to a persecuting attitude toward Yeshua, particularly because He claimed to be doing the work of YHVH. A similar conflict arose after Yeshua’s disciples had plucked grain in the fields on the Shabbat day -- Matthew 12:1-8. The Pharisees assumed that this act was work and saw it as a reason enough to plot to destroy Yeshua. After this event, He healed a paralyzed man on the same Shabbat day -- 12:9-14. The Jewish leaders clearly regarded Him as a direct threat to their position among the people. The rising opposition did not discourage Yeshua from further healings -- Matthew 12:15-32, which Matthew shows as the fulfilment of Scripture. But when Yeshua healed a blind and mute demon-possessed man, the Pharisees charged Him with casting out demons by Beelzebub, the prince of the demons. Yeshua told them that to blaspheme Ruach HaKodesh was an unforgivable sin. This incident not only brings out the perversity of the religious leaders but also shows that the Ministry of Yeshua was under the direct control of the Spirit. Other notable miracles were the healing of the centurion’s servant, as recorded by Luke -- Luke 7:1-10 and the raising from the dead of the widow’s son at Nain -- 7:11-17. The former of these is notable because of the remarkable faith of a Gentile. Another example of the Pharisees’ criticism was when Yeshua attended a meal in Simon the Pharisee’s house -- Luke 7:36-50. His host had not provided for the usual courtesies toward guests and yet was critical of Yeshua for allowing an immoral woman to wash His feet with tears, dry them with her hair and anoint them with ointment. There is no doubt that most of Simon’s colleagues would have shared his reaction, but Yeshua did not stop the woman because He knew she was motivated by love. He told Simon a parable to press home His point. John records two visits by Yeshua to Jerusalem. These are difficult to date, but they probably occurred during the early period of the ministry. He attended the Feast of Tabernacles -- John 7:2 and the Feast of Dedication -- 10:22. At these times, Yeshua taught in the temple area and debated with the religious leaders. The chief priests became alarmed at His presence and sent officers to arrest Him -- 7:32. They were unable to do so; instead, they themselves were captivated by His teachings. More discussions with the Jewish leaders followed. They charged Yeshua with being demon-possessed -- 8:48. Both in this case and in the event of the healing of the blind man -- 9, the hostility of the Jewish leaders toward Yeshua is clear. When Yeshua spoke of Himself as the Shepherd, His teaching again raised the anger of his Jewish hearers, who took up stones to kill Him -- 10:31.

Teaching in Parables:
Matthew’s Gospel gives a sample of a sermon by Yeshua -- Matthew 5:1-7:29, but Yeshua more often spoke in parables. Matthew collected into a group some of the parables that concern the theme of the Kingdom -- 13. Luke tends to preserve parables of a different kind that are not specially linked to the Kingdom. Mark has the least number of parables among the synoptic Gospels, but his writing shows little interest in Yeshua as a Moreh (teacher). John does not relate any parables, although he does preserve two allegories; the Sheepfold and the Vine; which could be regarded as extended parables. The parable was a favourite teaching form of Yeshua. Yeshua used parables even in the middle of His more formal sermons. The parable was valuable because everyone can relate to a story and still be challenged. Yeshua did not speak in parables in order to obscure His meaning. This would be contrary to all that He aimed to do through His work and teaching.

Significant Events in Galilee:
In Nazareth, there was a striking lack of response to the ministry of Yeshua. The people of His hometown proved so hostile that He could perform very few miracles there -- Matthew 13:53-58; Mark 6:1-6. This incident is important because it shows that faith was especially necessary for people to receive His healing miracles. The one miracle performed by Yeshua that all four Gospels describe is the feeding of the 5,000 -- Matthew 14:13-21; Mark 6:30-44; Luke 9:10-17; John 6:1-15. This occasion shows the great popularity of Yeshua at this stage of His Ministry. It also reveals that He was mindful of the physical needs of people. After this miracle, some wanted to make Yeshua king. This casts considerable light on their real motives. They were more concerned with material and political issues than with spiritual truth. This is why Yeshua immediately withdrew from them. When the people found Him the next day, He instructed them about the spiritual bread that comes from heaven -- 6:25-40. At this point in John’s Gospel, Yeshua is often seen speaking with His opponents. This style of teaching is different from the synoptic parables but familiar in Jewish-style debate. Many of the people found the spiritual themes in the teaching of Yeshua too difficult to accept and ceased to be His disciples -- John 6:51-52, 60, 66. This incident shows the unique challenge presented by Yeshua and His teaching. Another miracle closely linked with this is when Yeshua walked on the water, demonstrating His power in the natural world. Many have sought to rationalize the event by supposing that Yeshua was really walking on the shore and that the disciples did not realize this in the haze. But this miracle is no more extraordinary than the massive multiplication of loaves and fishes, nor is it inconceivable if the miracle worker was all that He claimed to be. It has been said that Yeshua was either telling the truth, lying incessantly or was criminally insane. These are the three options; with two and three being a direct contradiction to everything else we know about Moshiach.

YESHUA MOSHIACH – PART 3

Galilean Ministry:
Almost all the information on this period is found in Matthew, Mark and Luke; referred to as the synoptic Gospels. These may be conveniently divided into three sections. The first briefly outlines the events leading up to the choosing of the Twelve; the second deals with Yeshua’s withdrawal from northern Galilee; and the third deals with his departure for Jerusalem. While the synoptic Gospels concentrate exclusively on the events in Galilee, John’s account indicates that there were some visits by Yeshua to Jerusalem during this period. Also, John records another incident at Cana, where the son of a Capernaum official was healed. This is noted as the second of Yeshua’s signs -- John 4:54. It is chiefly important because of the extraordinary faith of the father, who was prepared to take Yeshua at His Word.

The Calling of the Disciples:
In the synoptic Gospels, there is an account of the initial call to four of the disciples to leave their fishing boats and to become fishers of men -- Matthew 4:18-22; Mark 1:16-20; Luke 5:1-11. They had already met Yeshua and must have had some idea what was involved in following Him. Yeshua did not at this time appoint them to be apostles, but this call was an indispensable step toward the establishment of the Twelve as a group. Setting apart a particular number of disciples formed an important part of the Ministry of Yeshua. The miraculous catch of fish, which preceded the call of the disciples in Luke’s account, served to highlight the superiority of the spiritual task of [catching] people rather than fish. Yeshua offered to teach them how to be fishers of unbelieving men and women. Another significant call came to Levi, otherwise known as Matthew -- Matthew 9:9; Mark 2:13-14; Luke 5:27-28. As a tax collector, he was of a different type from most of the other disciples. Jewish contemporaries despised him because of his profession. But his inclusion in the special circle of Yeshua’s disciples shows the broad basis on which these men were chosen. One of the others, Simon the Zealot, may have belonged to a group of revolutionaries who were religious as well as political. Even a man like Judas Iscariot was numbered among the Twelve and he would later betray Yeshua to His enemies for a small sum of money. Yeshua accepted them as they were and moulded them into men who later came to learn how to be totally dependent on YHVH and the power of His Spirit.

Sermon on the Mount:
The Gospel of Matthew presents a substantial sample of Yeshua’s teachings commonly called the Sermon on the Mount -- Matthew 5:1-7:29. Some of the same material occurs in Luke in a different context and different arrangement. It is possible that Yeshua often repeated His teachings on different occasions and with different combinations. Matthew’s record of the Sermon on the Mount presents an impressive body of teaching, mainly focusing on morals. Yeshua upholds the Law and at the same time, goes beyond it. The beginning of this sermon has been called the Beatitudes -- 5:3-12. It commends moral and spiritual values. The teachings recorded in this section were radical but not in a political sense. The Sermon on the Mount may be taken as a fair sample of the kind of discourses that must have abounded in the Ministry of Yeshua.

Yeshua as Healer:
Throughout the Gospels there are records of miracles involving Yeshua healing people. There are more of these miracles than any other type. A section in Matthew is devoted to a sequence of healings: -- Matthew 8:1-9:34, a leper, a centurion’s servant, Peter’s mother-in-law, a demon-possessed person, a paralyzed person, a woman with a haemorrhage, blind men and a man who was mute. In addition, Jairus’ daughter was raised from the dead. This concentration of healings focuses on Yeshua as a miracle worker, but throughout the Gospels there is no suggestion that Yeshua healed by magical means. In some cases an individual’s faith was acknowledged -- 8:10; 9:22. In at least one incident, the healing was accompanied by an announcement of the forgiveness of the sins of the one healed -- 9:2; Mark 2:5. This shows that Yeshua considered a person’s spiritual needs to be of greater consequence than the physical problems. Yeshua gives us an example to follow in how to truly help and bless people by meeting their spiritual needs. At that time, people held a widespread belief in the powerful influence of evil spirits over human lives. Yeshua is seen exercising his power of exorcism over demons. Yeshua’s Ministry was set in an atmosphere of spiritual conflict, so the confrontations between the forces of darkness and the Light of the World were to be expected. Those who explain away these cases of demon-possession in psychiatric terms miss this key feature of Yeshua’s Ministry. Each time He exorcised a demon, He was demonstrating a victory, which reached its most dramatic expression in His victory over death at His resurrection. In addition to the healing miracles in this early section, one nature miracle is recorded, that of the stilling of the storm -- Matthew 8:23-27; Mark 4:35-41; Luke 8:22-25. This miracle focused both on the lack of faith in the disciples and the mysterious power of the presence of Yeshua.

Yeshua and His Contemporaries:
In the early stages of His Ministry, Yeshua was very popular with the ordinary people. There are several notices to this effect -- Matthew 4:23-25; Mark 3:7-8. This popularity showed no appreciation of the spiritual purpose of Yeshua’s Mission -- Luke 13:17. Nevertheless, it stands in stark contrast to the nit-picking opposition of the religious leaders, who even plotted to kill Yeshua in the early period of His Ministry -- Mark 3:6. Yeshua and the religious leaders often clashed over the observance of the Shabbat -- Matthew 12:1-14; Luke 13:10-17; John 5:9-18. Yeshua adopted a more human-centred view than the strict interpretation of some other religious leaders; as in the instances when He was criticized for healing on the Shabbat even though the Jewish law allowed the rescuing of trapped animals on the Shabbat -- Matthew 12:11; Luke 13:15. To the Pharisees, Yeshua was a lawbreaker. They feared that it would undermine their authority if Yeshua’s teaching were permitted to influence popular opinion.

Preparing the Twelve:
The synoptic Gospels supply lists of the names of the twelve apostles -- Matthew 10:2-4; Mark 3:16-19; Luke 6:14-16. Both Matthew and Mark name them in the context of their exercising authority over evil spirits, showing that these men were being called to enter the same spiritual conflict as Yeshua. The synoptic Gospels also give details of the instructions Yeshua gave to these disciples before sending them to Minister in Israel -- Matthew 10:5-42; Mark 6:7-13; Luke 9:1-6. Matthew included material that appears in a different context in Mark and Luke, but he still shows the concern of Yeshua to prepare His disciples for their future work. They were to proclaim the Kingdom as He had done, but they were not to expect that all would respond to it. They were warned about coming hostility and even persecution. It is important to note that Yeshua warned His disciples against burdening themselves with material possessions. Although the instructions given related immediately to a tour of ministry, He was laying the foundation for the future work of the Church.

Yeshua and John, the Baptist:
For a while, there were preaching and baptisms by both John the Baptist with his followers and Yeshua with His disciples -- John 4:1-2. After John the Baptist was imprisoned by Herod because of his condemnation of Herod’s marriage to Herodias, his brother’s wife -- Matthew 14:3-4, John began to have doubts about Yeshua -- 11:1-19; Luke 7:18-35. He may have been expecting Yeshua if He really was the Moshiach, to come to his rescue. When John sent his disciples to Yeshua to express his doubts, Yeshua took the opportunity to tell the crowds of the greatness of John the Baptist. He said there was no human that was greater than John.

We had the blessing of interviewing Brandy Loy of Reckless Love World Mission’s in reference to the Father’s leading to minister to women and children in India. I strongly recommend you listen to this miraculous testimony and give to this wonderful outreach.

My latest Build. My own design. I have named this model Zamar. A transliterated Hebrew word that means 'worship with a stringed instrument'. This is the second Zamar built and it's serial #0009.
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- Alder body w/arm contour and string through body design.
- Maple neck w/Rosewood fretboard.
- 9.5" radius and 25.5" scale length.
- Lambertones Crema humbucker pickups.
- 1 tone/1 volume 3-way switch.
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