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Thread: AETHEREAL - The Battle for Heaven and Earth (Cosmology Documentary)

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    Quote Originally Posted by patrick jane View Post
    What do you say about the ten virgins and the oil and the lamps?

    Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom.
    2 And five of them were wise, and five were foolish.
    3 They that were foolish took their lamps, and took no oil with them:
    4 But the wise took oil in their vessels with their lamps.
    5 While the bridegroom tarried, they all slumbered and slept.
    6 And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him.
    7 Then all those virgins arose, and trimmed their lamps.
    8 And the foolish said unto the wise, Give us of your oil; for our lamps are gone out.
    9 But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves.
    10 And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut.
    11 Afterward came also the other virgins, saying, Lord, Lord, open to us.
    12 But he answered and said, Verily I say unto you, I know you not.
    13 Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh.


    Daniel 12:8-10 KJV - And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things?

    9 And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end.
    10 Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.
    It's a long story but concerns yet another body-temple analogy-allegory-parable. What does the word "then" at the beginning of your quote mean? It means the passage is a continuation of what he said before than, (though it has been divided by the modern chapter break, which of course was not in the original text). I only note that so that you might keep that in mind, for this parable speaks of how it will be, ("then"), after what he previously said, (Mat 24:44-51).

    Matthew 24:45-46 ASV
    45 Who then is the faithful and wise servant, whom his lord hath set over his household, to give them their food in due season?
    46 Blessed is that servant, whom his lord when he cometh shall find so doing.


    The above statement has a companion passage which expounds this context:

    Luke 12:35-53 ASV
    35 Let your loins be girded about, and your lamps burning;
    [Mat 25:1-13 parable of the ten virgins]
    36 and be ye yourselves like unto men looking for their lord, when he shall return from the marriage feast; that, when he cometh and knocketh, they may straightway open unto him.
    37 ​Blessed are those servants, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them sit down to meat, and shall come and serve them.
    38 And if he shall come in the second watch, and if in the third, and find them so, blessed are those servants.
    39 But know this, that if the master of the house had known in what hour the thief was coming, he would have watched, and not have left his house to be broken through.
    40 ​Be ye also ready: for in an hour that ye think not the Son of man cometh.
    41 And Peter said, Lord, speakest thou this parable unto us, or even unto all?
    42 And the Lord said, Who then is the faithful and wise steward, whom his lord shall set over his household, to give them their portion of food in due season?
    Mat 24:45
    43 Blessed is that servant, whom his lord when he cometh shall find so doing.
    Mat 24:46
    44 Of a truth I say unto you, that he will set him over all that he hath.
    45 But if that servant shall say in his heart, My lord delayeth his coming; and shall begin to beat the menservants and the maidservants, and to eat and drink, and to be drunken;
    46 the lord of that servant shall come in a day when he expecteth not, and in an hour when he knoweth not, and shall cut him asunder, and appoint his portion with the unfaithful.
    47 And that servant, who knew his lord's will, and made not ready, nor did according to his will, shall be beaten with many stripes;
    48 but he that knew not, and did things worthy of stripes, shall be beaten with few stripes. And to whomsoever much is given, of him shall much be required: and to whom they commit much, of him will they ask the more.
    49 I came to cast fire upon the earth; and what do I desire, if it is already kindled?
    [or "and how I wish it were already kindled!"]
    50 But I have a baptism to be baptized with; and how am I straitened till it be accomplished!
    51 Think ye that I am come to give peace in the earth? I tell you, Nay; but rather division:
    52 for there shall be from henceforth five in one house divided, three against two, and two against three.
    53 They shall be divided, father against son, and son against father; mother against daughter, and daughter against her mother; mother in law against her daughter in law, and daughter in law against her mother in law.


    Therefore it is indeed a body-temple analogy: for there shall be five in one house divided, that is, parted asunder, and the body-temple is the house, the temple of Elohim not made with hands of men: and three against two, and two against three, are ten, like ten little virgins, (lol). In another place, which is yet another companion passage to the above, the Master says the following and at the same time expounds Prophets, (specifically Micah), and Torah, (because Micah is referring back to a statement from Dt 13).

    Matthew 10:34-39
    34 Think not that I am come to send peace on earth: I came not to send peace, but a sword.
    Luk 12:51 [machaira, which is the sword of spiritual warfare, Rev 6:4]
    35 For I am come to sever a man from his father, and the daughter from her mother, and the daughter in law from her mother in law.
    36 And the enemies of a man shall be those of his own household.
    Mic 7:5-6, Dt 13:6-9
    37 The one loving father or mother more than me is not worthy of me: and the one loving son or daughter more than me is not worthy of me.
    38 And the one not taking up his cross and following after me is not worthy of me:
    39 The one finding his soul shall destroy it: and the one destroying
    [tearing down] his soul for my sake shall find it.

    These things moreover were previously expounded, or at least hinted at, in an earlier chapter of Matthew, but it was needful to say the above things first because of the need to backtrack from the point of the topic of your question:

    Matthew 12:47-50 KJV
    47 Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee.
    48 But he answered and said unto him that told him, Who is my mother? and who are my brethren?
    49 And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren!
    50 For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.


    He is not stretching forth his hand to point at his disciples as if to say that they are his mother and brethren, (how can they be his mother?), nom but rather, he stretches out his hand toward his disciples and tells them that what they see, ("Behold"), are his mother and his brethren. It is the answer, a body-temple parable-allegory-analogy: you have five "fellow-servants" of your household on your right hand, and five on your left hand: you have five fellow-servants of your household on your right foot, and five on your left foot. So simple even a little child(of Elohim) can understand it.

    And he stretched forth his hand toward his disciples, and said:



    Behold, my mother and my brethren!


    Now therefore, Mortify your "members" which are upon the(your) land: see? even Paul says.

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    So then, Patrick, if the heavens are your mind and the earth-land-soil is your body, then the war is over you and your soul: and we wrestle not against flesh and blood.

    Quote Originally Posted by patrick jane View Post
    Daniel 12:8-10 KJV - And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things?
    9 And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end.
    10 Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.
    Who are the "many" that shall be purified? The Master confirms two covenants: the first one is Sinai, "torah-teachings of sin", and is of below, and teaches us how to "use the law lawfully" against our own selves and sin in our "members", and that one is the covenant for the many or "for many", (Dan 9:27, Mat 26:28 ASV, Mrk 14:24 ASV, Luk 22:17 ASV, Rom 7:28 ASV). The second is the new covenant which Meshiah also confirmed at the "Last Supper", and is the second cup mentioned after the Seder, (Luk 22:20), and that one is "for you", (speaking to the disciples and all who would follow by believing their testimony of the Meshiah). And that one is Horeb, and of above, the torah-teachings of Elohim, and of the mind, (Rom 7:25).

    There are two body-temple analogies within the N/T writings and especially the writings of Paul: the Ezekiel Temple is the example given in the scripture for the whole "body of Meshiah", as each of us are likened unto smaller individual precious stones being placed in that whole body-temple, which is the overall body-temple of Meshiah, (the great congregation-body). However the first Temple, which was built by Solomon, is the example of the individual body-temple. There are five lamps on the right and five lamps on the left: but they are on the inside of the secondary sanctuary, (meaning they are spiritual of course). But on the outside we see ten lavers "for washing sacrifices" on the outside, (the flesh, the outward, the physical), and there are likewise five lavers on the right and five lavers on the left. This is what Paul is speaking of when he says to offer your bodies as living sacrifices: for it pertains to cutting off sin from our own "members" of our own households, the house-body-temple of Elohim. The same is meant by washing our bodies "in the water of the word", that is, applying the Testimony of Meshiah and his apostles to our own lives, and likewise "mortifying the deeds of the body", (Rom 8:13 KJV), and "mortifying our members which are upon the earth", (Col 3:5 KJV). Thus, if indeed we "put them to sleep", and yet still we wash those "members" put to death "by the washing of water in the Word", (Eph 5:26), then we do indeed "immerse for the dead", (1Cor 15:29).

    So put them to sleep, mortify them as both the Master and Paul his servant teach: if your right eye offends you pluck it out, if your right hand offends you cut it off, if your foot is always running swiftly into mischief cut it off: mortify, put them to death, put them to rest, put them to sleep. And when Meshiah comes he will quicken your mortal body and raise up that which was put to sleep, so that they too may serve the Most High along with you, as you follow the Master, in a new heavens and a new earth wherein righteousness dwells: and no doubt, when the Son of Man comes, you will not precede those "unruly members" of your own household which you have been forced to put to sleep.

    So "the many", which are in and of the flesh, they get "Sinai", Torah of sin: therefore sacrifice them, (as living sacrifices), and thus you have ten lavers representing this concept in the first Temple, which lavers are along the outer wall of the sanctuary, (for they are of the flesh and of below). Five on the right and five on the left, lavers for the washing of the water in the Word:





    And there are ten lamps which Solomon also made and had them placed on the inside of the Temple, (which are thus spiritual, being inside the body-temple), five lamps on the right, and five lamps on the left, (see 2Chr 4:6,7 for both the lavers and the lamps). Moreover the ten virgins likely represent the ten toes of the feet by the context of the parable: for they run out in the night to meet the groom, that is, the five wise do, but the five foolish run out to go "buy and trade" at the market because they ran out of oil, (Spirit).

    Psalm 119:105 KJV
    105 NUN. Thy word is a lamp unto my feet, and a light unto my path.
    Last edited by daqq; January 5th, 2018 at 02:00 AM.

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    Quote Originally Posted by patrick jane View Post
    I posted on this already and now that I finished watching I feel it's worthy of a thread. I'm going to watch it again it was so good (I never go to the movies). The documentary is done by a Christian but his preaching is minimal. Be careful to not think he is promoting satan as he is actually exposing him.

    You can skip to certain chapters if you want and the last 8 minutes - The Choice - is good if you have any doubt this is not Christian. To really learn some things you should watch from the beginning when you have time.

    Joshua 24:14-15 KJV - Now therefore fear the Lord, and serve him in sincerity and in truth: and put away the gods which your fathers served on the other side of the flood, and in Egypt; and serve ye the Lord.15 And if it seem evil unto you to serve the Lord, choose you this day whom ye will serve; whether the gods which your fathers served that were on the other side of the flood, or the gods of the Amorites, in whose land ye dwell: but as for me and my house, we will serve the Lord.


    https://www.youtube.com/watch?v=Zc_J2k4Cdp8 -
    Click this link for full screen view

    AETHEREAL - The Battle for Heaven and Earth (Cosmology Documentary)Chapters:
    1. The Ancient Conflict
    4:36
    2. A New Nation 11:00
    3. The Cosmic Rewrite 17:30
    4. The Quantum Deception 25:49
    5. Sorcery Reborn 35:09
    6. The Power of the Air 51:27
    7. New Age "Zience" 1:12:33
    8. Oracles of the Technium 1:28:27
    9. The Templum Defiled 1:42:10
    10. The Choice 1:47:53

    Bump - Better than the last movie you watched
    On it's way to a million views



    AETHEREAL - The Battle for Heaven and Earth (Cosmology Documentary)
    934,520 views



    Documentary - Must See
    Last edited by patrick jane; March 8th, 2018 at 09:51 PM.

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    Answers [NOT] In Genesis: Flat Earth, Ken Ham & Astro-not Barry Wilmore...

    https://youtu.be/eylkMYXFehk - 12 minutes - click on link for full screen



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    Quote Originally Posted by patrick jane View Post
    Bump - Better than the last movie you watched
    On it's way to a million views
    AETHEREAL - The Battle for Heaven and Earth (Cosmology Documentary)




    Documentary - Must See
    Very educational. Starting around Genesis 6 to present day. The untold often hidden history of mankind.
    Last edited by patrick jane; April 10th, 2018 at 09:50 PM.

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    Truth - (proof) two bloodlines on earth Rob Skiba

    https://youtu.be/HE3oluymMx0 - Documentary



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    The "Proto-Universalism" of C.S. Lewis & Billy Graham...


    15 minutes

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    Quote Originally Posted by patrick jane View Post
    Symbolic of the two types of water in our body taught in the scripture in dark sayings and mathematics.
    Trying to awaken the divine principle in the belly of the fish.

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    The Serpent with a Thousand Faces [Flat Earth, Syncretism & the NEW New World Order]

    50 minutes - better
    than a movie


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    "Through the Looking Glass" - The Bible/Enoch on the Planets...


    13 minutes - click link
    https://youtu.be/gYbT4MFYwJ0


    Last edited by patrick jane; March 8th, 2018 at 10:15 PM.

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    A Quantum Fairy Tale...




    10 Minutes

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    Lesson 44 – Enoch, a Man Who Walked with God

    The biography of Enoch is brief, only nine verses in all: five verses in Genesis, two in Hebrews, and two in Jude. Yet this remarkable biography points the Bible student to a man who was unique among all men of all generations.

    For three hundred years Enoch put God first in his life. The Lord was preeminent in everything: in his thinking, in his ways, and in his walk. He was the first in his love, in his service, and the only One whom he worshiped. Following are some of the ways in which Enoch was unique:


    1) He was one of two men of whom the Scripture says that he “walked with God.” The other was Noah (Genesis 6:9). We are not told how long Noah walked with God; however, we are told that Enoch “walked with God three hundred years” (Genesis 5:22).


    2) He was the first of two men who were taken to heaven without experiencing physical death. Elijah was the other (2 Kings 2:11).


    3) Enoch was the seventh generation from Adam. Of all the generations before Enoch we read, “And he died;” but with Enoch it was changed, for we read, “And he was not, for God took him” (Genesis 5:24).


    4) He became the father of the oldest man who ever lived, Methuselah, who lived 969 years (Genesis 5:21).


    5) He walked with God three hundred years. During those years he was a family man; he was the father of sons and daughters.


    6) Enoch was justified by faith; therefore he lived by faith (Hebrews 10:38).


    7) Enoch prophesied that the Lord would come and execute judgment on the ungodly (Jude 14).


    The remainder of the biography of Enoch will not be known until we, too, put on immortality and continue our walk with God in eternity.


    44-1 Enoch Walked with God

    Genesis 5:21-23)

    “Enoch walked with God three hundred years” (v. 22). One day, as they walked together, it was as though the Lord said, “Enoch, come home and let us continue our walk in heaven.” This is the way it might have happened, for the Scripture says, “Enoch walked with God; and he was not, for God took him” (v. 24). Enoch continued hi “walk with God” in glory, a walk that will never end. And all this began, one day during his life on earth, Enoch got in step with God, walking with Him for three hundred years thereafter, without interruption.

    1)
    To walk with God requires five things:

    a) Righteousness. This is not self-righteousness, which Isaiah calls “filthy rags” (Isaiah 64:6), but the imputer righteousness of God (Romans 10:1-4). Enoch was a righteous man, “strong in the Lord and in the power of His might” (Ephesians 6:10). He was “like a tree planted by the rivers of water” (Psalm 1:3), rooted and grounded in the truth (John 8:32). “The Lord knows the way of the righteous” (Psalm 1:6), because they walk with Him in righteousness. But it is not so with the ungodly.

    They cannot walk with God; they are unstable in all their ways; they are like chaff in a windstorm, driven about by the doctrines of this world system, which are promulgated by the servants of Satan (John 8:44; 2 Corinthians 4:4).



    b) Faith. Faith is required in the fact that God does exist and that He is the Sovereign, almighty, eternal God. “For he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him” (Hebrews 11:6). Enoch sought the Lord by faith, found Him, and walked with Him by faith (Romans 1:17).



    c) Uprightness. Enoch was governed by high moral principles and adhered to all the virtues of a true believer. “For the Lord God is a sun and shield; the Lord will give grace and glory; no good thing will he withhold from those who walk uprightly” (Psalm 84:11). Enoch walked with God uprightly and lived abundantly (John 10:10).



    d) Humility. A truly humble person will not be afflicted with that common disease known as “inflated ego.” John the Baptist said of Jesus, “He must increase, but I must decrease” (John 3:30). When you walk with God, the “I” (ego) will diminish to its proper limits and then the words of Paul will be understood: “If anyone thinks himself to be something, when he is nothing, he deceives himself’ (Galatians 6:3).



    e) Commitment. Total commitment is called for. This means that the whole person—spirit, soul, and body—is placed figuratively on the altar of God as a burnt sacrifice (a burnt sacrifice was completely consumed by fire). You are to be a “living sacrifice… that you may prove what is that good and acceptable and



    2)
    When you walk with God:

    a) You will “fear no evil,” even when He leads you through “the valley of the shadow of death” (Psalm 23:4). You will not be afraid, because you know that He is with you, and that His grace is sufficient for all of life’s events (2 Corinthians 12:9).


    b) You will never walk in darkness, because “God is light and in Him is no darkness at all… if we walk in the light as He is in the light, we have fellowship with one another” (1 John 1:5-7). When we walk with God, as Enoch did, we have fellowship with the Father, Son, and Holy Spirit – and all the saints of God who are walking with Him. This is heavenly fellowship, and it is forever and ever.


    c) “If you abide in My word, you are My disciples indeed. And you shall know the truth, and the truth shall make you free” (John 8:13). The Truth sets you free is the Lord Jesus Christ (John 14:6). To walk with God is to walk with the Lord Jesus Christ, who is the Living Word. John said, “The Word was with God, and Word was God” (John 1:1). Enoch walked with the Living Word.


    44-2 Enoch Walked by Faith with God
    (Hebrews 11:5, 6)


    God’s Word reveals seven things that Enoch did by faith:
    1) By faith Enoch walked with God three hundred years. His faith must have been tested and tried many times. But there is no evidence that he ever lowered the “shield of faith,” with which he was able to quench all of Satan’s fiery darts (Ephesians 6:16).


    2) By faith Enoch was “taken away,” that is, taken up to heaven – body, soul, and spirit. And his body of flesh was glorified because “flesh and blood cannot inherit the kingdom of God” (I Corinthians 15:50-55).


    3) By faith Enoch “did not see death” (v. 5). Enoch is a type of all born-again believers who will be alive when Jesus comes back to this world. The dead in Christ will be resurrected, and the living will be caught up with the resurrected saints to meet the Lord in the air (1 Thessalonians 4:13-18).


    4) By faith Enoch pleased God. Because Enoch walked with God by faith, all who knew him knew that he pleased God. “He had this testimony, that he pleased God” (v. 5). Enoch had faith that could be seen by all who knew him – by the way he talked, lived, and worked. Faith can be seen in our manner of life.

    Jesus was teaching in a house in Capernaum, and four men brought a paralytic to Him.

    When they could not enter (because the house was filled with people), they went up on top of the house, removed a section of the roof, and let the man down on his bed before Jesus. And the Scripture says, “When Jesus saw their faith” He forgave the sins of the paralytic and healed him (Mark 2:1-5). Can your loved ones, friends, neighbors, and acquaintances see the proof of your faith?


    5) By faith Enoch believed that Almighty God did exist. “For he who comes to God must believe that He is” (v. 6). Where did Enoch get such great faith? He did not have the Bible or any books of the Bible. God must have manifested himself to Enoch, as He did to others, before the Son, the Lord Jesus Christ, became a man. Enoch had an ever-present witness of God.


    He also had God’s creation: “The heavens declare the glory of God; and the firmament shows His handiwork. Day unto day utters speech, and night unto night reveals knowledge” (Psalm 19:1, 2). Creation reveals the glory of the Creator, day and night. When Enoch looked a God’s creation, he saw more than the sun, moon, and stars. He saw more than mountains, valleys, rivers, lakes, streams, and seas.

    He saw more than trees, flowers, the birds of the air, the beast of the fields, the fish of the sea, or man who was created in the image of God. Enoch, by faith, saw the reflection of the Creator in His creation. He sought the Creator God, and found Him, because he sought Him with his whole heart (Psalm 119:2).


    6) By faith Enoch was rewarded. He was not rewarded with eternal life, because eternal life is God’s gift; it cannot be earned (Ephesians 2:8, 9). God rewarded Enoch by allowing him to walk with Himself.


    7) By faith Enoch diligently sought God. We do not know how long he sought Him before God invited Enoch to walk with Him; it could have been sixty-five years. The years of seeking were years of growing. As he sought God one day, his growth, in grace and knowledge, was sufficient, and he walked by faith into the very heavenly presence of God.


    44-3 Enoch Walked Humbly with God

    (Micah 6:8)

    All who walk with God are required to “walk humbly” (v. 8) with Him. We know that Enoch was a humble man, because he “walked with God three hundred years” (Genesis 5:22). To understand true humility we must know some of the characteristics of a humble person.

    1) He is gentle, but never weak. Jesus said of Himself, “I am gentle and lowly in heart” (Matthew 11:29). He was the most meek person this world will ever know – yet He once took a whip and drove the moneychangers from the temple (John 2:13-16). This was not the act of a weak man.


    2) He is bold for the Lord, but never brazen. “Now when they [the Sanhedrin] saw the boldness of Peter and John, and perceived that they were uneducated and untrained men, they marveled. And they realized that they had been with Jesus” (Acts 4:1-22). Peter and John were bold because they had accompanied Jesus for three years, and had witnessed His death, burial, and resurrection.


    3) He is aggressive for the Lord, but never contentious or hostile. The apostles never held back with the gospel of Jesus Christ, even though the Sanhedrin warned them, “Did we not strictly command you not to teach in this name? And look, you filled Jerusalem with your doctrine, and intend to bring this Man’s blood on us!” (Acts 5:22-32).


    4) He is poor in spirit, but never spiritually poor (Matthew 5:3). The poor in spirit never think more highly of themselves than they ought (Romans 12:3). They believe themselves to be a new creation in Christ, knowing that ‘old things have passed away; behold, all thing s have become new” (2 Corinthians 5:17).

    The poor in spirit know that before honor can come their way, they must walk humbly with God (v. 8), who gives to the humble preference and honor among those in Christ. There is no room for arrogance, pride, or jealousy in the heart or mind of the person who walks humbly with God (Proverbs 15:33).


    44-4 Enoch Walked in Agreement with God
    (Amos 3:3)

    “Can two walk together, unless they are agreed?” (v. 3). Enoch walked in agreement with God for three hundred years, continuously conforming hi life to the counsel of God. He must have learned that “the Lord brings the counsel of the nations to nothing… [but] the counsel of the Lord stands forever” (Psalm 33:10, 11).

    Enoch chose to walk into eternity with the infinite God; and as he traveled, he was guided by God’s counsel day after day until he was translated into His heavenly presence (Psalm 73:24). Enoch had a choice, to walk in agreement with God, or to walk in the counsel of the ungodly (Psalm 1:1).


    God gave Judah a choice before He sent them into seventy years of captivity: “ ‘Come now, and let us reason together,’ says the Lord, ‘Though your sins are like scarlet, they shall be as white as snow; though they are red like crimson, they shall be as wool’ “ (Isaiah 1:18). Judah was out of step with God, its people walking in the counsel of the ungodly. When they refused to walk with Him, He sent them into captivity.

    Every nation and individual has this choice: they can walk in agreement with God, as Enoch did , or walk in the way that seems right to man, though the end of the walk that seems right to a man is eternal separation from God (Proverbs 14:12).


    Enoch began his walk with God in the year that Methuselah was born (Genesis 5:21, 22). For three hundred years Enoch walked in faith, and in agreement with God.
    44-5 Enoch Walked All the Way to Heaven with God
    (Genesis 5:24)

    “Enoch walked with God; and he was not, for God took him” (v. 24). This verse says three things about Enoch that deserve our attention. Each statement is brief, direct, simple, and yet profound. To discover the depth of this verse and the riches of its simplicity, we go to the New Testament.

    1) “Enoch walked with God.” As he walked by faith, “he had this testimony, that he pleased God” (Hebrews 11:5). Enoch’s walk with God was no secret; all who knew him must have said, “There goes a man who pleases God.” He prophesied the second coming of Christ, and the judgments of God upon the ungodly in the last days (Jude 14, 15). First, he lived his testimony; and second, he preached the good news of the coming of the Lord. What is meant when it is said that Enoch walked with God by faith?


    a) It means that he got in step with God, and made spiritual progress one step at a time; he grew in the grace and knowledge of God (2 Peter 3:17, 18). He was steadfast in his walk with God, all the way to heaven.


    b) It means that he could no longer go his own way (Isaiah 53:6), or walk according to the course of this world system, which is satanic (Ephesians 2:1, 2). If he would walk with God, he must seek God’s way and walk in it (Matthew 6:33).


    c) It implies total commitment to the revealed will of God (Romans 12:1, 2). Enoch’s life demonstrates the good and perfect will of God. He could say with David, “I delight to do Your will, Oh my God” (Psalm 40:8).


    2) “Enoch walked with God: and he was not.” One day Enoch vanished, disappeared, and was taken up into heaven in the presence of witnesses. When Elijah was taken up in a whirlwind, Elisha witnessed his translation (2 Kings 2:1-13). When Jesus was taken up, the disciples were witness (Acts 1:9-11). Enoch had his ungodly critics, as does anyone who walks with God. Because of them, had there been no witnesses when he was translated, there would probably have been no record of his translation.

    Further proof of witnesses is found in the New Testament. “By faith Enoch was taken away so that he did not see death, ‘and was not found’ ” (Hebrews 11:5). Unbelievers may have searched for him to prove that his translation was a religious hoax. When Elisha brought word to the school of the prophets that Elijah had been translated, they doubted Elisha and formed search parties and looked in vain for him. People searched for Enoch, but he “was not found, because God had taken him.”



    3) “Enoch walked with God; and he was not, for God took him.” Again we go the New Testament for a better understanding of this brief and beautiful statement, “for God took him.” And we read, ‘By faith Enoch was taken away so that he did not see death” (Hebrews 11:5). His spirit and soul were not separated from his body of flesh. Had he died physically, his spirit and soul would have left his body, and search parties could have found it and buried it. Enoch was taken up (translated) because he pleased God by faith. Now all who please God by faith will be resurrected and caught up like Enoch at the Rapture, and will be given glorified bodies (I Thessalonians 4:16, 17). “Amen. Even so, come, Lord Jesus!” (Revelation 22:20).



    Lesson 44 - Enoch, a Man Who Walked with God - Ambassadors in ...

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    NO ONE KNOWS THE DAY OR THE HOUR?

    At the Time of the End, the wise shall understand. Dan 12:10
    Understanding the expression "No man knows the day or hour" is not possible
    by simply taking the English translation literally, because in the book of

    Daniel and the Book of Revelation, we are given EXACT descriptions of
    timing, relative to KEY events - such as the shutting down of the altar
    sacrifices in Jerusalem at the MID-POINT of the 70th week. Dan 9:27

    Jesus was asked, "When shall these things be?" Matt 24:3

    His answer ties us in to a very specific event (The Abomination of
    Desolation) which can be measured on our calendars: "When you therefore
    shall see the Abomination Of Desolation, spoken of by Daniel the prophet,
    stand in the holy place, (whoever reads, let him understand ..." Matt 24:15.


    It is now clear that "no man knows the day or hour" does NOT mean "no man
    knows the day or hour" as we read it from a modern-day English perspective.


    From his book "Signs In the Heavens" by Avi Ben Mordechai, he devotes a
    chapter to explaining what "no man knows the day or hour" truly means from
    a rabbinical Hebraic perspective. It is a figure of speech.

    The following chapter contains edited excerpts from Avi Ben Mordechai's
    commentaries and builds on them aiming to explain that the Holy Bible does
    in fact reveal the "day and hour" or "exact timing" of our Lord's Return.


    No One Knows the Day or the Hour?


    Christians over the centuries have separated themselves from their Hebraic
    roots causing the misunderstanding of key Jewish biblical idioms. An idiom
    is also a figure of speech.


    When Y'shua (Jesus) uttered His famous words
    concerning the Messianic Era in Mattityahu (Matthew) 24:26, "No one knows
    about that day or hour, not even the angels in Heaven, nor the Son, but
    only the Father",

    He used a common Jewish figure of speech referring to a
    specific Jewish Festival. In essence He was saying, "I am coming for My
    Bride on such and such a day! Be watching!" What day could the Jewish idiom
    be referring to? Keep reading!

    HEBRAIC ROOTS


    Y'shua HaMashiach (Jesus the Messiah) was Jewish and lived a
    Torah-observant Jewish life. Evidence suggests that He communicated to His
    audience in the Hebrew language, in Hebraic ways. What does it mean to
    communicate in Hebraic ways?

    It means to think and talk like a Jew. In
    Y'shua's day it meant to speak in the language and idioms of the day. Those
    who heard the Lord speak knew what He was saying and usually what He was
    alluding to unless He was speaking in parables, which had their own
    analogies.

    Of course, today's generation of believers struggles to
    understand His words and concepts. Speaking, thinking and acting like the
    Jewish Rabbi He was helped His mission in bringing the gospel message to
    "the lost sheep of the house of Israel" (Matt 15:24).


    Y'shua was quoted in Mattityahu (Matthew) 8:11 as saying: "I say to you
    that many will come from the east and the west, and will take their places
    at the feast with Abraham, Isaac and Jacob in the Kingdom of Heaven".

    Since we are talking about Jewish idioms, have you ever considered the meaning of
    these words? Specifically, our Lord used and confirmed common Jewish ideas
    about the Day of the Lord - the millennium - and its relation to the Feast
    of Sukkot (Tabernacles) in Z'kharyah 14. In speaking,

    Y'shua referred to the Festival and its traditional guests of honour, Avraham, Yitzchak and
    Ya'acov, called the ushpizin (uoosh-piz-zin) or seven shepherds (exalted
    guests), invited into every succah (tabernacle) at the Feast of Sukkot in
    the fall of the year. The seven shepherds in descending order are


    1. Avraham (Abraham), 2. Yitzchak (Isaac), 3. Ya'acov (Jacob), 4. Mosheh
    (Moses), 5. Aaron, 6. Yosef (Joseph) and 7. HaMelech David (King David).
    By mentioning the feast and three of the seven shepherds, His audience
    immediately understood the allusion to the Messianic age - "Millennium" or
    "Day" of the Lord.

    "For the Son of Man came to seek and to save what was lost" (Luke 19:10).
    Again, in this simplistic phrase Y'shua, the Son of Miriyam and Yosef,
    spoke of two things:


    His Deity (by calling Himself the subject of the
    prophet Dani'el's vision) and His mission (by calling Himself the One God
    Who spoke to Mosheh on Mount Sinai) as it is written in Dani'el and
    Yechezk'el (Ezekiel):

    In my vision at night I looked, and there before me was One like a Son of
    Man, coming with the clouds of Heaven. He approached the Ancient of Days
    and was led into His presence (Dani'el 7:13-14).

    For this is what the Sovereign LORD says: I Myself will search for My sheep
    and look after them (Yechezk'el-Ezekiel 34:11ff).

    In the Gospel narrative of Luke 23:31, Y'shua said: "For if men do these
    things when the tree is green, what will happen when it is dry?" In this
    verse Y'shua points His audience, who had portions of the writings of the
    Prophets memorized, to the verses in Yechezk'el (Ezekiel) 20:45 to 21:7.
    Without question,


    Y'shua's hearers knew He referred to Chevlei HaMashiach
    or Ya'acov's Trouble in the Great Tribulation and warned His audience that
    what they do to Him in hardness of heart now, God will do to the nation in
    judgement later.

    Y'shua's encounter with Natan'el (Nathanael) is recorded in Yochanan (John)
    1:47-48: When Jesus saw Nathanael approaching, He said of him, "Here is a
    true Israelite, in whom there is nothing false". "How do You know me?"
    Nathanael asked. Jesus answered, "I saw you while you were still under the
    fig tree before Philip called you".

    Again, our Lord used a strong figure of speech pointing to a widely taught
    Jewish expectation concerning the resurrection and the millennium. In
    brief, He told Natan'el that he will be alive on the Last Day to inherit
    the land promised to Avraham (Bereshith-Genesis 17:8).

    From Y'shua's words,
    Natan'el understood he would participate in the resurrection since "that
    Day" was yet future.



    This is understood in the first century Jewish figure
    of speech, "I saw you while you were still under the fig tree", which
    refers to life and study of Torah in the millennium
    (Midrash Rabbah
    Genesis, Rabbah Song of Songs).


    Y'shua also told Natan'el that he is like
    righteous Avraham who received his reward for trusting God. This is
    understood because of the phrase, "Here is a true Israelite, in whom there
    is nothing false". The millennial concept of the fig tree is found
    throughout the Tanach including Z'kharyah 3:10:


    "In that day each of you
    will invite his neighbor to sit under his vine and fig tree", declares the
    LORD Almighty. For this reason Natan'el responded emphatically to Y'shua
    and His words, saying: "Rabbi, you are the Son of God; You are the King of
    Israel!"


    God through HaMashiach Y'shua spoke to the Jews in many portions and in
    many ways (Hebrews 1:1-2) relying upon known figures of speech, common
    expectations and direct thoughts from Talmudic and Pharisaic teachings. The
    concepts I addressed only scratch the surface, so-to-speak.


    Every phrase
    and word from the mouth of the Lord meant something to His audience. He
    spoke with precision.


    With that as a basis, let us go on to one of the most
    interesting Jewish figures of speech misunderstood by the Church over the
    years.

    It concerns Y'shua's phrase, "No one knows about that day or hour,
    not even the angels in Heaven, nor the Son, but only the Father".

    In context, He refers to the home-taking of His bride, the beginning of the
    Messianic era and His millennial reign as King of kings over all the earth.
    To understand this concept, we begin by examining its foundation.

    ROSH HASHANAH

    Chapter Five described the annual Jewish Festival of Trumpets or Rosh
    HaShanah - the first day of the seventh month. A few themes linked to this
    Jewish festival are resurrection, repentance, kingship, corronation and a
    marriage feast.

    This chapter shows another theme and convincing proof that
    Rosh HaShanah is not only the start of "The Day of the Lord" (Millennium),
    but is also the day of the resurrection! It has to do with the moon and its
    29-day cycle of renewal.

    In this period of slightly less than 30 days, the moon goes from darkness
    to light and back to darkness again. This is not a haphazard occurrence
    attributed to evolution or science. God planned it for many reasons, one
    being as a picture of resurrection and renewal.

    With each cycle of nearly
    30 days the ancient rabbis understood that the moon was being reborn or
    "born again" (Sefard siddur, Mussaf for Shabbat and Shabbat Rosh Chodesh,
    p. 509 and 646-648).

    NEW MOON

    In Y'shua's day, the moon was so important that a Jewish festival was
    proclaimed at the beginning of every month (Talmud Tractate Chaggigah 17b;
    Shavuot 10a; Arachin 10b).

    This was called the New Moon Festival and in the
    B'rit Chadashah, Rabbi Sha'ul (Paul) makes note of it (Colossians 2:16).
    Even in the Tanach, King David provoked King Sha'ul (Saul) over it (1
    Shmu'el-Samuel 20:5).

    In the coming millennium the gate of the inner court
    of the Temple facing east shall be opened on the new moon
    (Yechezk'el-Ezekiel 46:1).

    And finally in the millennium all nations will
    celebrate the New Moon festival every month (Yeshayahu-Isaiah 66:23). It is
    obvious from the Hebrew Scriptures that in the millennium God has no plans
    to do away with His system.

    Since it is so important, exactly what is a new moon? It is the opposite of
    a full moon. Every month the moon goes through a complete cycle of renewal
    called Rosh Chodesh, the head or beginning of the renewed month.

    Twelve
    times a year on Rosh Chodesh, the moon always starts off with its disk
    being very dark to the naked eye.

    Over the course of 15 days it gets
    brighter and brighter until it finally reaches a full white-faced disk or
    full moon. Over the next 15 days it becomes darker and darker and finally
    becomes invisible to the naked eye again.

    As the moon goes through a
    near 30-day cycle of dark to light to dark, so we need constant spiritual
    renewal and repentance.


    Like the moon, we too must be reborn or "born
    again" into HaMashiach and constantly renewed through repentance. This is
    why God called it a faithful witness in the sky (Mizmor-Psalm 89:37).


    If the moon is so important to God, why do we pay so little attention to
    it? We have lost touch with God's faithful witness in the sky. But Y'shua
    and the people of His day never lost touch with it.


    And as I previously
    noted, not only was the new moon necessary for the Jewish calendar, it was
    also a monthly festival celebrated with a feast fit for a king!


    So, when
    Y'shua said His famous words in Mattityahu-Matthew 24:36, it had
    far-reaching implications. Here are the words of Y'shua in a few different
    translations:


    But of that day and hour knoweth no man, no, not the angels of heaven, but
    my Father only. (KJV)


    No one knows about that day or hour, not even the angels in heaven, nor the
    Son, but only the Father. (NIV) But of that day and hour knoweth no one,
    not even the angels of heaven, neither the Son, but the Father only. (ASV)

    About the exact time, however, and the hour, none knows - not even the
    messengers of Heaven; but My Father alone. (Fenton Modern English
    Translation)

    Failing to think like Y'shua and taking phrases out of Jewish context can
    lead one to misunderstand His words. For example, in many places of the
    B'rit Chadashah Y'shua knew the future and talked about it openly. In one
    instance He warned His talmidim (disciples) about their future saying,




    "See, I have told you ahead of time" (Mattityahu-Matthew 24:25). His
    context concerned the tribulation, the destruction of the Temple, the rise
    and fall of false messiahs (antichrists), etc.


    If He knew the future in
    Mattityahu 24:25, and the context concerns the Day of Trouble, why would
    He suddenly speak as though He did not know the future in the same context
    just 11 verses later in Mattityahu 24:36? Was He confused? Or was He making
    perfect sense in light of the customs of the Jews?


    Since the subject of our discussion is the new moon and figures of speech,
    realize the phrase, "Of that day and hour no man knows" refers to the
    sanctification or setting apart of the new moon. Without this
    sanctification, the Jews had no way of determining God's "appointed times"
    or moedim.


    Twelve times a year a new Jewish month (Rosh Chodesh) was announced to the
    people. We have no system like it today. We look at a calendar to determine
    the first of the month; the Jews, however, looked at the moon.


    This system
    of chronology was given to the Jews to know precisely when the Holy
    festivals (moedim) would fall (there are still eight of them; seven
    appointed times and Shabbat).


    The moon was the faithful Jewish calendar or
    witness in the sky and 12 times a year was sanctified as the basis of the
    Jewish stellar calendar.


    GOD'S APPOINTED TIMES

    Because the moon was so important for Jewish date - setting, the authorities
    in charge of announcing the new moon in Y'rushalayim took great care to
    ensure the first day of the month was announced on time.


    To correctly
    announce the first day of the month, established by the new moon, was one
    of the Sanhedrin's greatest responsibilities.


    They had to ensure the people
    knew when the first of the month began 12 times a year! Therefore God said
    to the leaders of Israel:


    These are the appointed times of the Lord, holy convocations which you
    shall proclaim at the times appointed for them (Vayikrah-Leviticus 23:4).

    In other words, God gave the Sanhedrin authority to announce and sanctify
    the new moon to the people. Its proclamation on earth was supported by God
    in Heaven (c.f. Mattityahu 18:18-20 where the Jewish context supports a
    believers' Sanhedrin as seen in Acts 15).

    As soon as the new moon was
    announced, the first day of the month began. Once the beginning of the new
    month was established, the festivals and weekly Shabbats for the upcoming
    month were sanctified for observance. In Hebrew, those observances have
    always been called "appointed times" or moedim, literally "a sacred and
    set time".

    From God's perspective, the appointed times belong to Him
    (Midrash Rabbah Numbers, Vol 2.21.25, p. 852) and no one has the authority
    to change the celebration of an appointed time. To do so was a serious
    matter and great sin. Appointed times had to be kept because of their
    Messianic implications.

    Further in Vayikrah (Leviticus) 23:4, notice the phrase, "holy
    convocation". The phrase in Hebrew is mikraw kodesh, better translated,
    "holy convocation and rehearsal". In other words, God's appointed times are
    actually "holy rehearsals" set apart to reflect events in the Messianic
    era. God said to the people,

    "Pay attention! On this day I am going to do
    something! Wake-up! The Jews were to know and practice all of God's mikraot
    or holy convocations.


    This is the essence of Rav Sha'ul's words that the
    Shabbat, new moons and festivals, "are a shadow of things to come; the body
    of Mashiach" (Colossians 2:17).

    Twice a year, in the spring and fall, there were several appointed times
    and specific days of holy convocation dedicated to the Lord. The new moon
    was the key in being able to fulfill those set times, holy convocations and
    rehearsals.

    For example, when the new moon was announced on the first day
    of Nisan, also called Aviv, the people knew when to observe the holy
    convocations and set times of the 10th (Shemot-Exodus 12:3), 14th and 15th
    (Shemot-Exodus 12:6; Bamidbar-Numbers 33:3), 16th (Vayikrah-Leviticus
    23:15), and finally the 21st.

    In the same way, when the new moon was
    announced on the first day of Tishri also called Ethanim, the people knew
    when to observe the Holy convocations of the 1st (Vayikrah-Leviticus
    23:23), 10th (Vayikrah-Leviticus 23:26), 15th (Vayikrah-Leviticus 23:39),
    and 22nd (Vayikrah-Leviticus 23:36). Thus from the announcement of the new
    moon to the festival dates which followed, it was only a matter of counting
    the right number of days. In a moment you will understand how this applies
    to the phrase that Y'shua spoke concerning His coming again.


    THE SANHEDRIN AND THE TWO WITNESSES


    The Mishnah, also referred to as the Oral Law, dealt with the legal
    elements of daily Jewish religious life, in Hebrew called halachah. In the
    treasure of the first and second century halachah we find many explanations
    to help us understand the Torah particularly in Y'shua's day since it was
    still oral then.


    In volume two called "moed" or festival, tractate Rosh
    HaShanah teaches us about the Sanhedrin and its selection process of two
    witnesses who would tell us when the new moon arrived.


    Once a month the
    Sanhedrin discussed when to proclaim the new moon. They did this through
    the agency of two witnesses, the element of all legal transactions in
    Judaism.


    One witness shall not rise up against a man for any iniquity, or for any
    sin, in any sin that he sinneth: at the mouth of two witnesses, or at the
    mouth of three witnesses, shall the matter be established. Deut 19:15


    The men were important because by their witness, Israel celebrated God's
    appointed times. They had to be of good character and were always treated
    with great honour.


    They had special privileges such as authorization to
    ride into Y'rushalayim on horseback on the Shabbat to bring the good news
    of the new moon festivities!


    The men had special status because they were
    the confirmation that Y'hudah (Judaea) depended on for the correct timing
    of the new month and the festivals.


    Rosh HaShanah Chapter 2, Mishnah 5 reads: There was a large court in
    Jerusalem called Beth Ya'azek. There all the witnesses used to assemble and
    the Beth Din used to examine them. They used to entertain them lavishly
    there so that they should have an inducement to come. (The witnesses were
    allowed to break the Shabbat travel restrictions for this one purpose lest
    they might be reluctant to come and give the essential evidence of the
    sighting of the new moon).


    Continuing in Chapter 2, Mishnah 6: How do they test the witnesses? The
    pair who arrive first are tested first. The senior of them is brought in
    and they say to him, tell us how you saw the moon - in front of the sun or
    behind the sun?

    To the north of it or the south? How big was it, and in
    which direction was it inclined? And how broad was it? If he says (he saw
    it) in front of the sun, his evidence is rejected.

    After that they would
    bring in the second and test him. If their accounts tallied, their evidence
    was accepted, and the other pairs were only questioned briefly, not because
    they were required at all, but so that they should not be disappointed,
    (and) so that they should not be dissuaded from coming.

    In qualifying the witnesses, the Sanhedrin used the following criteria:
    They never arrived at the same time.
    They were never questioned at the same time.
    There were always two new witnesses each month.

    In short, the two qualified witnesses usually stood before the Nassi or
    President of the Sanhedrin (Jewish High Court) to give account of the
    moon's appearance prior to its becoming total dark (Moed Rosh HaShanah,
    Chapter 3, Mishnah 1).

    Just before the moon's disk enters total darkness,
    there are tiny slivers of white on the edges of the waning disk. These were
    called the "horns" of the moon.

    Correctly sighting the "horns" (on the
    waning crescent) determined the beginning of the new month. Once the two
    witnesses were qualified and questioned, if the President (who had
    knowledge of astronomy) was convinced their observation was accurate, he
    publicly sanctified the start of the new month.

    After careful scrutiny to determine the official arrival of the new moon,
    the Nassi or President of the Sanhedrin proclaimed Rosh Chodesh with the
    words:

    "Sanctified", and all the people repeat after him, "Sanctified,
    sanctified". After the proclamation, the Sanhedrin ordered watchmen on the
    nearby hillsides to light fires and thus inform the Jews in all of Y'hudah
    (Judaea), Shomron (Samaria), Egypt, Babylon and the galut (diaspora) that
    the new month had begun.

    That started the festival of the New Moon and
    counting of the next 29- days to the next new month proclamation.

    Again, once the Sanhedrin set Rosh Chodesh, or the beginning of the new
    month by sighting the new moon, the rest of the festivals were calculated.
    However, the seventh month, Tishri, was particularly important because it
    was the only month that had a holy convocation or appointed time on the
    first day of the month. This posed a unique problem.

    The first day of
    Tishri was the appointed time called Rosh HaShanah, the Feast of Trumpets
    (Vayikrah-Leviticus 23:24). Yet no one could begin observing the festival
    until they heard those famous words from the President of the Sanhedrin,
    "Sanctified!"

    No one in Israel could plan for the first day of the seventh month Tishri,
    called Yom Teruah or the Feast of Trumpets (also called Rosh HaShanah).
    When they knew how many days to count to a festival, that would be easy.
    But:

    HOW COULD THEY PLAN FOR A FESTIVAL THAT THEY DID NOT KNOW AT WHAT DAY OR
    HOUR IT WOULD PUBLICALLY BE ANNOUNCED AND THUS BEGIN?

    This was unique to Rosh HaShanah and dependent upon the testimony of the
    two witnesses. Prophetically, we are informed of two important witnesses
    during the Great Tribulation:

    And I will give power unto My Two Witnesses, and they will prophesy 1260
    days, clothed in sackcloth.
    Rev 11:3

    Of course, anyone could look up into the twilight or early morning sky and,
    if they looked hard enough, see the new moon or at least its "horns". And
    certainly an astute observer knew when about 29- days were completed since
    the previous Rosh Chodesh.

    But recall, ONLY THE SANHEDRIN NASSI had the
    authority to proclaim the first of Tishri, which was already established as
    a technical procedure. Once proclaimed, the Feast of Trumpets (Rosh
    HaShanah) commenced. Until that public announcement by the Nassi, everyone had to wait before they could begin the observance of the festival.

    No one could begin the festival beforehand! Thus, we can more clearly see the
    analogy Jesus made with His words: "But of that day and hour knoweth no
    man, no, not the angels of heaven, but my Father only" was in regards to
    this important festival of Rosh HaShanah.

    ************************************************** ********************
    To educate, train and equip for study both the Jew and
    Non-Jew in the Rich Hebraic Heritage of our Faith.

    Please visit the Hebraic Roots Global Network
    Web Site located at:

    http://www.hebroots.org/

    Eddie Chumney
    Hebraic Heritage Ministries Int'l

    http://www.hebroots.org/hebrootsarch.../980715_c.html

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