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                                                                        Please refresh daily, as I'm refining this.                      

                                Your authority will never be greater than your submission              

                                                Took/B’reishith/Genesis 2:15, 5:24. Taken/Jeremiah 3:14. 

                                      Matt 24: 37- 42. Luke 17: 34, 35, 36. paralambanō                                                                                                                                                                                                                                                                                                                                                                                                                                              

                                                   JOSEPH - EPHRAIM and MANASSEH
 Mem, Tet, Tet, Resh, Vav, Nun, Sofit as The keeper of redeemed Jacob/Israel -
 Interesting, isn't it, how listen & silent are spelled with the same letters but the word rapture is not  a  problem? Interesting, isn't it, how the word was defined from souls who knew little or nothing at all about the Feasts of YHWH, the Sabbath rest, the Dietary Laws, the Abrahamic Covenant of Genesis I2. I5. nor specifically about the feasts of Tabernacles?

 Interesting, isn't it, how the Hellenistic/Greco Roman thought here was that when Malki Tzedik Yahusha comes, the dead will be raised and immediately raptured to heaven, with the living saints close on their heels?

 House of Joseph/Israel - Ephraim and Manasseh/Protestant Christianity ... guard your Sabbath heart & listen within the instructions itself, as to see what the feast days teach. The Feast of Trumpets prophesies about the resurrection of the dead, but the Feast of Tabernacles will not be fulfilled for another two weeks. In the MEASURE of the patterns of John 6 and 7 what do you see as you listen within your passover heart?

 Genesis 2:22-24 shows us HOW this unity was to be accomplished. It is NOT the case that the bride must leave her father and mother and go to heaven to the home of her Husband. Patterns in Exodus 19 of Malki Tzedik Yahusha's coming & patterns in Exodus 24 of Malki Tzedik Yahusha's coming.

 1 Thessalonians 4:17. - says will "meet" Malki Tzedik Yahusha in the air. The Greek word translated "to meet" is apantesis. Apantesis is the technical term that describes what the town leaders do when a very important person comes to visit them. They send a welcome delegation to meet him. But the delegation does not go back to the hometown of the visiting dignitary. Instead, they escort him to their own town.

 This technical term is used in Matthew 25:1 and again in verse 6 in Malki Tzedik Yahushas' parable of the ten virgins. Here we read, 1 Then the kingdom of heaven will be comparable to ten virgins, who took their lamps, and went out to meet [apantesis] the bridegroom - vs 6 But at midnight there was a shout, "Behold, the bridegroom! Come out to meet [apantesis] him."

 In the parable, the virgins had been waiting for the bridegroom to arrive to claim His bride. As He approached, the cry went out that the bridegroom was coming. Some went out to meet Him; others did not. They were all virgins--that is, all of them were believers. Some were over comers, and others were not. Not everyone celebrated the marriage feast, which is the Feast of Tabernacles. Those who did not have enough oil (the Holy Spirit) had to go buy more oil at that late hour, but we read in verse 10 And while they were going away to make the purchase, he bridegroom came, and those who were ready went in with him to the wedding feast; and the door was shut.

 It is apparent from this verse that the bridegroom did not take the wise virgins to the place from whence he had come. Instead, the wise virgins escorted him to the place where they had been awaiting his coming. This is consistent with the meaning of the word apantesis, both in this parable and in 1 Thessalonians 4:17.

 Another place where the word apantesis is used is found in Acts 28:15. It is the story of Paul's journey from Jerusalem to Rome as a prisoner: 15 And the brethren, when they heard about us, came from there as far as the Market of Appius and Three Inns [Greek: Taberne] to meet [apantesis] us; and when Paul saw them, he thanked YHWH and took courage. The Assembly in Rome came to meet Paul as though he were a visiting dignitary. This was a great encouragement to Paul. Yet it is clear that Paul did not turn around and take these Israelites back to Jerusalem. They met Paul and escorted him to Rome.

 In this particular example, we have another hidden reference to the Feast of Tabernacles in the Greek text itself. The place of meeting was at the Three Inns. The word translated "Inns" is taberne. This is actually from, go figure, the Latin word, taberna, which, go figure, the Greek transliterates and adopts as its own.
So hidden in the text itself is a link between the apantesis--meeting YHWH /Malki Tzedik Yahusha--and the Feast of Tabernacles. It suggests that we will meet YHWH during the Feast of Tabernacles, even as the brethren in Rome met Paul at the Three Inns.

 There are other examples that illustrate the apantesis. In Matthew 14:22-34 the story does show the same principle. This  passages shows whereMalki Tzedik Yahushawalked on the water to the disciples during the storm. Peter went out to meet Him and escorted Malki Tzedik Yahusha to the boat. In our study of the Feast of Tabernacles we saw that this story is prophetic of the second coming of Malki Tzedik Yahusha/Messiah Ben David, and Peter represents the over comers. Peter went out to meet Malki Tzedik Yahusha, but he then accompanied Malki Tzedik Yahusha to the boat where the other disciples were. It is important to note that Malki Tzedik Yahusha did not turn around and return to the other shore from whence He had come, and He certainly did not take Peter with Him to that other shore.

 The meaning of the term, apantesis, supports the first law of Malki Tzedik Yahusha's coming found in Genesis 2:22-24, quoted earlier. It is clear that the Husband is leaving His home and coming to earth to live. The bridesmaids (virgins) go out to meet the Groom as He comes to claim His bride, but neither the bridesmaids nor the bride herself are expected to follow the Groom back to His heavenly home to live. The word, apantesis, as used in the New Testament, consistently shows us that it means to meet for the purpose of escorting an important person to his destination.

                        The "Caught Away"/harpazo" or the "
taken"/ paralambano # 3330.

 Paul wrote in 1 Thessalonians 4:17 that "we who are alive and remain shall be caught up [Greek: harpazo, "caught away".... or should it read  "TAKEN" - paralambano #3330.] together with them in the clouds to meet YHWH /Malki Tzedik Yahusha in the air." The Greek word, harpazo 'caught away" doesn't make any sense according to the "feast days" whatsoever. Has "caught away" been covertly placed/substituted for paralambano, if so, then most certainly has "harpazo" deceived many.

 Come, let us reason together, we haven't listened, nor been silent enough to have received from HIS Pesach, his heart: the Feast of Tabernacles. John 7:14 shows us thatMalki Tzedik Yahusha comes in the midst of Tabernacles. John 6:21 and Matthew 14:28-32 shows us that we will "meet" YHWH in the air." Yet, as we have seen, Peter met Malki Tzedik Yahusha, but Malki Tzedik Yahusha did not take him back to the shore from which He had come. Instead, Peter met Him and, in effect, escorted Him back to the boat. When they stepped into the boat, they all experienced the "taken" paralambano - (John 6:21). They were transported to Capernaum (John 6:24), which served largely as the headquarters of Malki Tzedik Yahushas' ministry. Because Capernaum means "the covering of the Comforter," it prophesies of the moment when the overcomers will receive the full covering of the Holy Spirit. This is the ultimate purpose of the eighth day of Tabernacles.

 In the case of the disciples, it would almost appear that the paralambano "taken" comes AFTER we go out to meet Him. After all, the boatload of disciples were taken AFTER Peter and Malki Tzedik Yahusha returned to the boat. However, it is plain that we are not to understand the story in that manner.  Paul says that the purpose of the paralambano is to meet YHWH in the air.

 Therefore, we must understand Peter's ability to walk on the water as the initial paralambano/taken experience of the over comers who meet Malki Tzedik Yahusha at His coming. After this, the over comers--like the boatload of disciples--
will have the permanent ability to translate from place to place at will, even as Malki Tzedik Yahusha could do after His resurrection. They will be able to travel at the speed of thought from one part of the earth to another or between heaven and earth (i.e., between the spiritual dimension and this physical universe). Imagine, taking a Tripp without ever really leaving the kingdom, WAY COOL!

                                              The Meaning of Peter's paralambano #3330.

 The story itself has allegorical meaning. Malki Tzedik Yahusha ascended the "mountain" to pray, or to make intercession for us (Heb. 7:25). Meanwhile, He sent the disciples ahead of Him into the coming storm. In other words, the disciples were sent into the world, where they would experience tribulation and persecution at the hand of the
politico-military, economic, religious and academic world system pharaohs. "Then Malki Tzedik Yahusha came to them in the middle of the lake, walking on the water". This signifies His position of authority over all these systems/nations, for Revelation 17:15 says that the waters represent "peoples and multitudes and nations and tongues."

 We see, then, that Peter's ability to walk on the same water shows that the
over comers are to be given  authority over the nations as well. It IS, as it is written: "No prophecy of the scriptures is of any private interpretations" in other words, as El Elohe Israel spoke to Malki Tzedik Yahusha, thus he speaks to us all! The fact that Peter began to sink when he became afraid of the wind and the waves also shows us that his authority is based upon faith. He had to keep his eyes focused upon Malki Tzedik Yahusha, rather than upon the wind and the waves, thus the title of this foundational exhortation.

 Fear seems to disqualify people from being over comers. We also learn this from the laws of war in Deuteronomy 20:8 and from the story of Gideon, whose army was reduced considerably after the fearful were told to go home (Judges 7:3). Unfortunately, many Israelites have been taught to fear the wind and the waves in order to keep them in the boat. More often than not, they are convinced to accept Malki Tzedik Yahusha out of fear of YHWH 's wrath, rather than being drawn by the manifestation of His love. Once in the assembly, they are then often taught to be afraid of listening to anyone other than their own dispensational denominational leaders or reading any books other than what is sanctioned by their own replacement theology. The leadership knows that people can be controlled through fear.

 Fear of cults has probably kept the assembly Ephraim/Judah in ignorance of the Word than any other factor. Many denominational leaders deliberately teach the sheep to fear the wind and waves outside their denominational boat, thinking they are protecting their flock from danger. They assume that their denomination knows all the truth that is important. Going by that assumption, they try to prevent the people from learning anything beyond that level of truth. So, "another brick in the wall."

                                               The Meaning of Philip's paralambano #3330.

 In the eighth chapter of Acts we read how Philip preached the gospel in Samaria. From there, YHWH led him to the desert to meet with an Ethiopian eunuch who happened to be reading from Isaiah 53 without understanding what he was reading. Philip explained the Scriptures to him and baptized him. In Acts 8:39 and 40 we read, 39 And when they came up out of the water, the Spirit of YHWH snatched/harpazo..... NO, paralambano "taken" Philip away; and the eunuch saw him no more, but went on his way rejoicing. 40 But Philip found himself at Azotus; and as he passed through he kept preaching the gospel to all the cities, until he came to Caesarea.

 The same Greek word (harpazo) that is used of Philip's translation is what we find in 1 Thessalonians 4:17. "Philip was [harpazo] "caught away"? ...........
NO! It should read "TAKEN, [paralambano]. He was transported from one place to another. He had the same experience that the disciples had when Malki Tzedik Yahusha came to the boat in the middle of the sea of Galilee. Philip suddenly found himself near the town of Azotus (i.e., Ashdod). Then he preached the gospel from there all the way to Caesarea.

 This story is also a prophetic allegory. Philip and Stephen represent the two works of Malki Tzedik Yahushain Acts 6-8. Stephen portrays the first work of Mashiach, in that he was called to be a martyr as a witness to Malki Tzedik Yahusha. He was stoned by Jews that were defending their religious system from the new "cult," with Saul consenting to or applauding his death (Acts 8:1). On the other hand, Philip portrays the second work of Malki Tzedik Yahusha and its success in preaching the Word to all nations. Philip experiences the harpazo? ....... NO the paralambano #3330, the "taken", not the "catching away." He successfully preaches first to the Samaritans, then to the Ethiopian Eunuch. From there the Word goes to the old Philistine city of Ashdod (Azotus). From Ashdod, Philip preaches all the way to Caesarea, a city built and named by King Herod in honor of Augustus Caesar. The Roman procurators of Palestine had homes there, and most of its citizens were Greeks. In this way the story is prophetic of the over comers at the time of the second coming of Malki Tzedik Yahusha, who, by preaching the Word under the full anointing of the Spirit, are able to bring all things under the feet of Malki Tzedik Yahusha.

 This story is similar to Jonah's success in preaching to Nineveh. Both stories prophesy about the word of YHWH going to the whole world until the kingdoms of this world fully recognize the glory and sovereignty of Malki Tzedik Yahusha and His right to rule the earth. This will be realized in the Age of Tabernacles that has now come.

                                       The Meaning of the Manchild's paralambano #3330.

 In Revelation 12:1-5 we read, 1 And a great sign appeared in heaven: a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars; 2 and she was with child; and she cried out, being in labor and in pain to give birth. 3 And another sign appeared in heaven: and behold, a great red dragon having seven heads and ten horns, and on his heads were seven diadems. 4 And his tail swept away a third of the stars of heaven, and threw them to the earth. And the dragon stood before the woman who was about to give birth, so that when she gave birth he might devour her child. 5 And she gave birth to a son, a male child ["manchild" in the KJV], who is to rule all the nations with a rod of iron; and her child was "caught up [harpazo]" or "taken" [paralambano] to YHWH and to His throne.    The birth ofMalki Tzedik Yahushawas the original pattern of the scene described here in Revelation 12. When He was born, King Herod (inspired by the red dragon) attempted to kill Him. Herod was half-Edomite and half-Judahite. Edom means "red." Herod was, therefore, a manifestation of the red dragon in Malki Tzedik Yahushas' day. Mary fulfilled the part of the woman giving birth to Malki Tzedik Yahusha; and, of course,Malki Tzedik Yahusha was the original manchild, or "male child" of the prophecy.

 Malki Tzedik Yahusha was to "rule all nations with a rod of iron" (12:5). But the important point to see in our present study is the fact that the (caught up/
harpazo) or taken paralambano was fulfilled in His ascension to His throne in heaven. Strong's Concordance gives "to seize" as its meaning. Vine's Expository Dictionary says it means "to snatch or catch away." The word is derived from haireomai, which means "to choose by vote, or elect to office." In 2 Thessalonians 2:13 Paul uses this word, saying, 13 But we should always give thanks to YHWH for you, brethren beloved by YHWH , because YHWH has chosen [haireomai] you from the beginning for salvation through sanctification by the Spirit and faith in the truth.

 In other words the word implies YHWH 's election to a position of authority. Matthew 12:18 uses a different form of the same word, saying of Malki Tzedik Yahusha, "Behold, My Servant whom I have chosen or should it read taken." This is the sense in which Revelation 12:5 uses the term harpazo. Malki Tzedik Yahusha was caught away to the throne of YHWH , because He was the One chosen/Shiloh to rule all nations with the rod of iron. That is, YHWH snatched or caught or
now had taken/paralambano Him away to the throne, because He was the One chosen, or elected, to rule all nations. This prophecy in Revelation 12 is also a prophetic pattern for the corporate birth of the "sons of man", followed by their ascension to the throne. There is no reason to think that this ascension must be one in which the believers defy gravity and rise outside of earth's atmosphere and travel to a heavenly land beyond the moon. There is no reason to insist that these believers are going to GO to some other planet, star, or heaven beyond the solar system. Heaven is not a piece of real estate in outer space having castles and meadows on it, nor is it a huge space ship as some have imagined.

 'The Kingdom of Heaven is within you/your heart, and where your heart is there your treasure will be". We need to understand that spiritual things, spiritual beings, and spiritual locations are unlike our three-dimensional world. The Torah/Bible draws word pictures in earthly terms to help us comprehend spiritual or heavenly things.
 The real deal is the word "taken/paralambano" with the foundational "PRINCIPAL
לקַח take/laqach" of Jer:3:14: marry, take a wife, as an ascension to the throne, the BRIDE and her position of authority to which YHWH has called the over comers by His sovereign choosing because of their obedience UNTO "observing to DO his Torah" all the while - MOVING FORWARD with him!

 It is unfortunate that the psuchikos "natural" minded soul of I Corinthians 2:14. transcribers, thus the  interpretation of harpazo, was given by replacement theologians that needed to coin a new word called "rapture." The terms "caught away" or  or even "changed" were no longer adequate to describe men's new views within the past 150 years. So they began to speak in terms of a "rapture." Yet even so, this new term comes from, GO FIGURE, the Latin word, raptus, which literally means "seized."

 B’reishith 5:24. took & Jer 3:14. laqach/married, take a wife seems more to a tabernacles DaysYahView here.

                 Always moving forward, meeting YHWH in the air. So Great a Cloud of Witnesses

 1 Thess 4:17 says "we are caught up,
[now understood as taken/paralambano, take/laqach, took]  we will meet Him in the air." Does this mean in the upper atmosphere or simply above ground? Frankly, Paul does not define "air" either way in this passage. Because Paul says that we will meet Him together "in the clouds," the coming of  Malki Tzedik Yahusha has generally been pictured as coming from outer space. It has been assumed that the believers would meet Him somewhere many miles above the face of the earth, perhaps in the stratosphere.

 First, the Greek word translated "air" is aer, of which Strong's Concordance says, "from aemi, (to breathe unconsciously, i.e., respire; by analogy, to blow)." The word is used in Acts 22:23. 23 And as they were crying out and throwing off their cloaks and tossing dust into the air [aer].

 Take note that the dust did not go into the upper atmosphere. The air here was only a few feet off the ground, and the dust probably covered everyone present. Used in this context, aer means above the ground where people can breathe, as opposed to underground where men might suffocate. 1 Corinthians 9:26 tells us the same thing: 26 Therefore I run in such a way, as not without aim; I box in such a way, as not beating the air [aer].

 In other words, Paul says that he was not merely "shadow boxing" in his efforts to follow Malki Tzedik Yahusha. The picture of shadow boxing shows that one could beat the air that was within reach of a boxer. The word was not used to indicate the upper atmosphere a few miles above the earth. Paul goes on to say in 1 Corinthians 14:9 that if people speak in tongues that are not understood, they are just speaking into the air. All of these examples show that the aer refers to above ground, as opposed to underground. But what about the CLOUDS? Does this not indicate that we will meet Malki Tzedik Yahusha in the upper atmosphere?

Paul's reference to the "clouds" comes from the fact that Moses went up to meet YHWH in the cloud on Mount Sinai. Clouds are symbolic of a number of things. The word itself comes from the Greek word, nephele. It comes from the root word, nephos. Vine's Expository Dictionary says that it "denotes a cloudy, shapeless mass covering the heavens. Hence, metaphorically, of a dense multitude, a throng, Heb. 12:1."

 The word, nephele, can mean the physical clouds, but the Bible uses the term much more often in a figurative manner. Hebrews 12:1 uses
the term to refer to "so great a cloud [i.e., a crowd] of witnesses surrounding us," which is figurative of the Old Testament overcomers listed in Hebrews 11. Also, Malki Tzedik Yahusha speaks of the day of His appearing, "coming on the clouds of heaven." (Matt. 26:64). Many interpret this literally. However, a closer look at the passage seems to support a more figurative interpretation: 64Malki Tzedik Yahushasaid to him, "You have said it yourself; nevertheless I tell you, hereafter you shall see the Son of Man sitting at the right hand of Power, [dunamis, "power"] and coming on [epi, "upon"] the clouds of heaven."

 Malki Tzedik Yahusha was talking to the Sanhedrin and the high priest, Caiaphas, who was about to sentence Him to death on the charge of blasphemy. One might ask how could these unbelievers in the Sanhedrin later see Malki Tzedik Yahusha"sitting at the right hand of Power"? We know from Acts 7:55 that Stephen saw Malki Tzedik Yahusha standing at the right hand of YHWH in glory, but it is questionable if these unbelievers might have had the same vision. It seems best to take this in conjunction with the last part of the verse, where
He is also said to be "coming on the clouds of heaven."

 I interpret this to mean that the Son of Man is seated at the right hand of Power, from which position He can come upon the great cloud (crowd) of witnesses at the Feast of Tabernacles. These are the "clouds of heaven" and they are figuratively seated with Him in heavenly places even now, for Paul says in Ephesians 2:6. 6 - and raised us up with Him, and seated us with Him in the heavenly places, in Malki Tzedik Yahusha.

 In one sense the clouds are the overcomers in whom and upon whom Malki Tzedik Yahusha comes. The power of His throne is to be given to these believers. Malki Tzedik Yahusha was really telling Caiaphas that he and his Sanhedrin would be deposed and replaced by the authority of the Son of Man and the MALKI TZEDIK cloud of His witnesses.

                                    Paralambano #3330. The Unveiling and the New Covenant

 The unveiling of Malki Tzedik Yahusha is happening in stages of development. When we speak of the glory of YHWH coming to earth, we are really saying that the glory of YHWH is being unveiled more and more in the earth. When there are no more veils hiding the glory of YHWH , and all behold Him as He truly is, seated upon His throne in the Holy of Holies, then His glory will fully cover the earth.
Then will be fulfilled the terms of the New Covenant, which is written in Hebrews 8:10-12, 10 For this is the covenant that I will make with the house of Israel after those days, says YHWH : I will put My laws into their minds, and I will write them upon their hearts. And I will be their YHWH , and they shall be My people. 11 And they shall not teach everyone his fellow citizen, and everyone his brother, saying, "Know YHWH ," for all shall know Me, from the least to the greatest of them. 12 For I will be merciful to their iniquities, and I will remember their sins no more."

 When all know Him, then every eye will see Him and the glory of YHWH will cover the earth as the waters cover the sea. Then will come to pass the word prophesied in Isaiah 45:22-25. 22 - Turn to Me, and be saved, all the ends of the earth; for I am YHWH , and there is no other. 23 I have sworn by Myself, the word has gone forth from My mouth in righteousness and will not turn back, that to Me every knee will bow, every tongue will swear allegiance. 24 They will say of Me, "Only in YHWH are righteousness and strength." Men will come to Him, and all who were angry at Him shall be put to shame. 25 In YHWH all the offspring of Israel will be justified, and will glory."

 The Apostle Paul echoes the word in full agreement, saying in Philippians 2:10,11. 10: that at the name of Malki Tzedik Yahusha every knee should bow, of those who are in heaven, and on earth, and under the earth, 11 and that every tongue should confess that Malki Tzedik Yahusha Mashiach is YHWH , to the glory of ABBA the father. Gen.33:20.

 Eph. 2:20 - Again, the Apostle who wrote the "Doctrine of the Apostles & Prophets" agrees with Isaiah 45:25 above, saying in Romans 10:26, 27. 26 and thus
"all Israel will be saved; just as it is written, The Deliverer will come from Zion, He will remove ungodliness from Jacob. 27 And this is My [new] covenant with them, when I take away their sins."Malki Tzedik Yahusha draws his bride with the east wind, the sincerity of the Ruach HaKodesh. Righteousness & peace kiss, their embrace becomes one flesh, as both are taken together, one of another.

Taken/paralambano N.T. #3330.                

Took: B’reishith 2:15, 5:24. O.T. # 3947                       
Take: Jeremiah 3:14. O.T. # 3947/laqach
Taken: Matt 24: 37-42. Luke 17: 34, 35, 36.                                                                                         


                                               ADAM - ABRAHAM - MOSES. ELIJAH.

                                            JOHN the BAPTIST.  MALKI TZEDIK Yahusha.    

                                                       We want the boat, give up the boat!                                                                              

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