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.
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
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
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
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
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.
let us reason together, we haven't listened,
nor been silent enough to have
received from HIS
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.
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
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.
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
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,
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"?
It should read "TAKEN, [paralambano].
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,
Herod (inspired by the red dragon) attempted to kill Him. Herod was
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
take/laqach" of Jer:3:14: marry, take a wife, as
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
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,
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
Always moving forward, meeting YHWH in the air. So Great a Cloud of
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
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
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
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
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
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.
- MOSES. ELIJAH.
the BAPTIST. MALKI TZEDIK Yahusha.
We want the boat, give up the boat!