סרטונים מובילים

Yahusha's Call ~ LIVING UN-CURSED IN A CURSED WORLD
Yahusha's Call ~ LIVING UN-CURSED IN A CURSED WORLD Myra Waiters 69 צפיות • לִפנֵי 4 שנים

Living Un-Cursed in A Cursed-World

And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingereth not, and their ****ation slumbereth not. 2 Peter 2:3



Daniel 11:32a - “And such as do wickedly against the covenant shall he corrupt by flatteries.”

2Ki. 17:15 “And they rejected his statues, and his covenant that he made with their fathers and his testimonies which he testified against them, and they followed vanity, and became vain, and went after THE HEATHEN that were round about them, concerning whom Yahusha Alohim had charged them, that they should not do like them.

Ezr. 6:21 – “Then the children of Israel who had returned from the captivity ate together with all who had separated themselves from the filth[a] of the nations of the land in order to seek the LORD God of Israel.”

Ps. 106:35
Matthew 6:2, 7

Eliyah (Elijah) 1 Kings 18:26-28

First Maccabees - Moreover king Antiochus wrote to his whole kingdom, that all should be one people, and everyone should leave his laws: so all the heathen agreed according to the commandment of the king. Yea, many also of the Israelites consented to his religion, and sacrificed unto idols, and profaned the sabbath.

Galatian 3 8 And the scripture, foreseeing that The Most High Alohim would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. 9 So then they which be of faith are blessed with faithful Abraham.

Duet. 4:6; 28:12. Jeremiah 9:26; 30:11; 33:9: 46:28. Amos 9:9.
Habakkuk 2:5. Zephaniah 3:8. Malachi 3:12. Matthew 24:14; 25:32; Mark 11:17; 13:10. Luke 21:24

Galatians 3 Cont.…
10 For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them (Duet. 28). 11 But that no man is justified (having or shown to have a just, right, or reasonable basis) by the law in the sight of Alohim, it is evident: for, The just shall live by faith. 12 And the law is not of faith: but, the man that doeth them shall live in them.
13 MessiYah hath redeemed us from the curse of the law (the law is no “curse”, it becomes a curse through disobedience), being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: (Duet. 21:23)14 That the blessing of Abraham might come on the Gentiles (which?) through Yahusha MessiYah; that we might receive the promise of the Spirit through faith.15 Brethren, I speak after the manner of men; Though it be but a man's covenant, yet if it be confirmed, no man disannulleth, or addeth thereto.16 Now to Abraham and his seed were the promises made (The Yahsaharalites). He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ (the Seed of Yahusha was of the Woman) Gen. 3:15 17 And this I say, that the covenant, that was confirmed before of the Most High Alohim in MessiYah, the law, which was (came) four hundred and thirty years after, cannot disannul, that it should make the promise of none effect.
18 For if the inheritance be of the law, it is no more of promise: but the Most High gave it to Abraham by promise. 19 Wherefore then serveth the law? (What is the purpose of the law, what good does it serve?) It was added because of transgressions (of the Law), till the seed (MessiYah) should come to whom the promise was made (who was promised); and it (the promise) was ordained (ordain means ‘order’) by angels in the hand of a mediator (someone between two or more). 20 Now a mediator is not a mediator of one, but Alohim is one.
21 Is the law then against the promises of Yahuah? YAH forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law. 22 But the scripture hath concluded all under sin, that the promise by faith of Yahusha MessiYah might be given to them (his people) that believe.23 But before faith came, we were kept under the law, shut up (kept away) unto the faith which should afterwards be revealed.
24 Wherefore the law was our schoolmaster to bring us unto MessiYah, that we might be justified by faith (in Him). 25 But after that faith is come, we are no longer under a schoolmaster (we graduate). 26 For ye are all the children of Alohim by faith in MessiYah Yahusha (of the house of Yahsharal). 27 For as many of you as have been baptized into MessiYah (by the Set A Part Spirit) have put on Yahusha.
28 There is neither Jew (Yahudi) nor Greek (Hellenist Yahudi), there is neither bond nor free, there is neither male nor female: for ye are all one in Yahusha MessiYah. 29 And if ye be MessiYah’s, then are ye Abraham's seed, and heirs according to the promise (who was made to Yahsharal/Yahudah).
~We used to be the “cursed” in a cursed land. But now we are un-cursed through faith in Yahusha MessiYah. Amein

Yahusha's Call ~ THE SABBATH OF SCRIPTURE
Yahusha's Call ~ THE SABBATH OF SCRIPTURE Myra Waiters 69 צפיות • לִפנֵי 4 שנים

Genesis 2:1-3, Exodus 16:28-29, Exodus 20:8-11, Exodus 31:13-14, 16, Leviticus 23:3, Leviticus 25:1-16, Leviticus 27 :24, Deuteronomy 5:15, 2Chronicles 36:21, Nehemiah 10:18-31, Nehemiah 13:17-22, Isaiah 56: 1-8,
Isaiah 58:13, Jeremiah 17:24-27, Ezekiel 20:12-13, Matth e 11:28:30, Matthew 12:1-8, Mark 3:1-6, Luke 4:14-21, Luke 13:10-14, John 7:21-24, Romans 14:5-14, 1 Corinthians 16:1-2, 2 Corinthians 9:10-11, Hebrews 4:1-13, Hebrews 13:2, Revelation 22:1-6.

The Sabbath from a Jewish Perspective:
The Jewish Sabbath (from Hebrew shavat, “to rest”) is observed throughout the year on the seventh day of the week—Saturday. According to biblical tradition, it commemorates the original seventh day on which God rested after completing the creation.
Scholars have not succeeded in tracing the origin of the seven-day week, nor can they account for the origin of the Sabbath. A seven-day week does not accord well with either a solar or a lunar calendar. Some scholars, pointing to the Akkadian term shapattu, suggest a Babylonian origin for the seven-day week and the Sabbath. But shapattu, which refers to the day of the full moon and is nowhere described as a day of rest, has little in common with the Jewish Sabbath. It appears that the notion of the Sabbath as a holy day of rest, linking God to his people and recurring every seventh day, was unique to ancient Israel.

Importance
The central significance of the Sabbath for Judaism is reflected in the traditional commentative, and interpretative literature called Talmud and Midrash (e.g., “if you wish to destroy the Jewish people, abolish their Sabbath first”) and in numerous legends and adages from more-recent literature (e.g., “more than Israel kept the Sabbath, the Sabbath kept Israel”). Some of the basic teachings of Judaism affirmed by the Sabbath are God’s acts of creation, God’s role in history, and God’s covenant with Israel. Moreover, the Sabbath is the only Jewish holiday the observance of which is enjoined by the Ten Commandments. Jews are obligated to sanctify the Sabbath at home and in the synagogue by observing the Sabbath laws and engaging in worship and study. The leisure hours afforded by the ban against work on the Sabbath were put to good use by the rabbis, who used them to promote intellectual activity and spiritual regeneration among Jews. Other days of rest, such as the Christian Sunday and the Islamic Friday, owe their origins to the Jewish Sabbath.

Observances
The biblical ban against work on the Sabbath, while never clearly defined, includes activities such as baking and cooking, travelling, kindling fire, gathering wood, buying and selling, and bearing burdens from one domain into another. The Talmudic rabbis listed 39 major categories of prohibited work, including agricultural activity (e.g., plowing and reaping), work entailed in the manufacture of cloth (e.g., spinning and weaving), work entailed in preparing documents (e.g., writing), and other forms of constructive work.
At home the Sabbath begins Friday evening some 20 minutes before sunset, with the lighting of the Sabbath candles by the wife or, in her absence, by the husband. In the synagogue the Sabbath is ushered in at sunset with the recital of selected psalms and the Lekha Dodi, a 16th-century Kabbalistic (mystical) poem. The refrain of the latter is “Come, my beloved, to meet the bride,” the “bride” being the Sabbath. After the evening service, each Jewish household begins the first of three festive Sabbath meals by reciting the Kiddush (“sanctification” of the Sabbath) over a cup of wine. This is followed by a ritual washing of the hands and the breaking of bread, two loaves of bread (commemorating the double portions of manna described in Exodus) being placed before the breaker of bread at each Sabbath meal. After the festive meal the remainder of the evening is devoted to study or relaxation. The distinctive features of the Sabbath morning synagogue service include the public reading of the Torah, or Five Books of Moses (the portion read varies from week to week), and, generally, the sermon, both of which serve to educate the listeners. Following the service, the second Sabbath meal begins, again preceded by Kiddush (of lesser significance), conforming for the most part to the first Sabbath meal. The afternoon synagogue service is followed by the third festive meal (without Kiddush). After the evening service the Sabbath comes to a close with the havdala (“distinction”) ceremony, which consists of a benediction noting the distinction between Sabbath and weekday, usually recited over a cup of wine accompanied by a spice box and candle.

Showing 153 out of 154