Trials, but yet Yahw has carried us through yet another week, and He's gathered us into His Shabbat rest. We want to thank Him for His protection, His mercy, and the blessing of this holy Shabbat day. Praise Yah.

We also want to extend a warm Shabbat welcome to our remote congregation, friends, family visiting from all around the world. Whether you're here locally or worshiping with us remotely, we are grateful to be here together before Yah. This is Yah's Shabbat. It is a time to rejoice, to find peace, and to lift our voices in honor of Him. So family, please help me welcome our very own Sounds of Sinai.

Hallelujah. Praise Yah. Praise Yah. Shabbat shalom, everyone. Shabbat shalom.

All right. First of all, we want to give all glory and honor to Yah, our Father, as we thank Him for yet another day. He's allowed us to retain that in our nostrils. We thank and praise Him for the use of our members and we praise Him for allowing us to maintain a mind that desires to serve Him. We're the Sounds of Sinai of Tabernacle Elohim and we come before you this Shabbat day to praise and lift up the name of Yah in song.

Yes. So we encourage you to clap your hands, to tap your feet, sing along with us and help us lift up His holy name. Hallelujah. Hallelujah.

All right. A new song to you all the earth to bless His holy name is glory from day to day. Sing unto You a new song, for God is great and greatly to be praised. Give unto the glory to His name. Rejoicing in the beauty of His. Sing a new song to You. There is, there is honor and majesty and majesty before Him. Strength and beauty and beauty are in His holy place. Give unto Yah unto Yah in the beauty of His. The rock of my salvation. Rock of my sal. Whom shall I be? Yeah. Shall I be? For Yah is the king of glory. Yeah. King of glory. His law I hold so dear. Sing unto God with love. You praise and bless His holy name. His mercies everlasting. Yes, they are. Oh, yeah. You do not change. Oh, sing a new song. Oh, sing the earth. Oh, sing. Bless His holy name. Declare His glory from day to day. Honor and majesty for Him. Strengthen You, Jesus' name. Oh, worship. The beauty of His grace. Yeah. They sing unto You a new song. Oh, sing unto God a new song. For He is worthy of all the praise. Yes, He is. In the beauty of the beauty of beauty of His grace.

Hallelujah. Praise God. Create me a clean heart and renew my spirit in me. Created me a clean heart so that I might follow Thee. So that I might follow Thee. Create in me a clean heart and renew arise spirit inside me. Create in me a clean heart so that I might follow Thee. That I might follow Thee. Creating me. Yeah. You are right in me. Created me. Created me. Heart so that I create me a clean heart and renew a right right spirit in me. Created me a clean heart so that I might follow Thee. So hopeful I might follow Thee, for You are, You are, You are. You are the my salvation. Yeah. Open my mouth. Open my mouth. I'll sing Your praise. I'll sing Your praises. Be the joy of Thy salvation. Me and I shall be whiser. Yeah. Spirit in me. I might follow Thee. I might follow. My follow. So create in me a clean heart. Yeah. That I might follow Thee. Hallelujah. Yeah. Yeah. Praise God.

What can I say or do to get through to You? How can I make You see? What I give You is free, as it was given to me for life and liberty. Through deception and lies with tears. Yeah. Amen. Have the nation cause Yah's people to err and know not the ways of salvation, but in spirit and in truth of You. If you're serving, for the word of God is pure and His mercies endure. Though we don't deserve them, emerging, He'll see who His remnant will be. Only remnant shall be redeemed. Remnant shall be redeemed. We were lost, now and we were flying. Now receive praise. Beel shall be redeemed. And joy now abounds in this new life I found. Living for Elohim. And how I long for the day to hear God say, "Son, you've been redeemed." Grace and mercy was given to me when I was falling. Now I purpose my mind to press toward the mark of His high calling. For the race, the swift for the strong. He who endureth. The hearers of the word are tried. We cannot be testified unless they do them. Purging Him, see who His remnant will be. For only remnant shall be redeemed. The remnant shall be redeemed. We were but now we're and we were now we sing. Praise be shall be. Now we will. Oh, we sing praise be. Israel shall be redeemed. Yes, we want to be. Shall be redeemed. Oh, yes. Here I am. Shall be redeemed.

Praise God. Praise God. Father, we thank You for for You. We love You because of who You are. Downrotted and broken-hearted, trying to find my way. For I was lost for so long, but today is a brand new day. See, I was left forsaken, drowning slowly in a spiritual abyss. Misdirected and disconnected, dying a lonely death. Father Yah, we thank You. Father, we thank You for giving us life. Father, God, we love You. Yes, we do. We love You. Yes. Because because of who You are. Say it again. Say it again. Father, we thank You for us. We praise Your holy name. We love You. Because of who You are. I started seeking for salvation. I was trying to find some peace. Today I'm truly blessed and highly favored. God revealed Himself to me. Purified and sanctified in the anointed blood through Elohim. I've been redeemed. Now I'm walking in Yah's love. Father Yah, we thank You. Father, we thank You for giving us life. We love You. We love You because of who You are. Again. Father, we thank You for us. Your holy name. Because of who You are. The young praise You are. Because of who You are. And we praise who You are because of who You are. Are the young You are, You are, who You are. Who You are. Sh my sh my sh my sh my shimmer my sh my sh. Yeah. Here I am. Sh. Israel is good. Oh my God. I am shiver. My am I am I am I God. I am I am Mush. I am sh. Israel is all your life. I am. Oh, and that means I am God. God is I am God is one. Blessed be the name of His kingdom forever. Forever. Forever. Forever and ever.

It's time to hear the word. It's time to hear the word. It's time to hear the word of God. Come, let us hear the word. Come, let us hear the word. Come, let us hear the word of God.

Praise God. Praise God. Thank you. Shabbat shalom, Tabernacle family. Let's give it up for the Sounds of Sinai. Can you all hear me back there? Sister Miss Shyel, can you hear me back there? Wonderful. Can you hear me in the lion's den? Shalom, little sis. I hope everybody has had a blessed week. Praise Yah, because trials, they come every day. Praise Yah for His Shabbat. Good to have me back. It is good to be back. Good to have you back, Dwayne. We've missed you for like a whole quarter.

All right, family. For those of you just joining us, let us all give praise to the Almighty Yah who has carried us through our trials this week. And He's gathered us for uh yet another Shabbat. He's gathered us into His rest. So, we want to thank Him for His protection and His mercy and His blessing of this holy Shabbat day. Again, we also want to extend a warm Shabbat welcome to our remote congregation. For those joining um from all over the world, welcome. This is Yah's Sabbath and before we get started with class and with any announcements, we'd like to have prayer. So as we shift from singing to seeking Yah, let us quiet our hearts. Let let us quiet our hearts, prepare our minds. Again, if we're just coming in, please silence our cell phones, pray some on vibrate, and let's quiet our conversations as Elder Saul makes his way to the sanctuary to lead us into prayer.

Holy and gracious Father Yah, we come before You this day to give You praise, Father, for the breath of life that's within us, for the grace of time You have extended to us. We thank You, Father, for allowing us to see another Shabbat day. We come before You in the name of the grace You've given unto us, Yeshua the Anointed, our priest and king. And in His righteousness, Father, and in faith, we give thanksgiving unto You, Father. We call unto You this day because there is no other sovereign power to call upon. Holy and gracious Father, Yah, You and You alone are outside of time and space. And You and You alone, Father, are the creator of this universe. And all things therein, Father, was created for Your glory. We call unto You this day on behalf of our Sonatic family, locally, remote, and abroad. Father, we intercede today on behalf of Imam Bariah. We pray for our elder sister Pam uh family for peace and comfort. Pray for our sister Dorian for strength and comfort. Uh we pray for our elder sister Pauline and her husband, our elder sister Raphaela. We pray for our elder brother Uriah, our elder brother Caya, dear brother Rodney. We pray for our sister Elia. Pray for our sister Amaria. And Father, we thank You for our sister uh in our presence today. We thank You for blessing her, strengthen her. Uh we give praise to You for it, Father. Uh Father, we pray for our brother Dwayne. He's continued to recover from his surgery. We pray for our brother Elel's mom also recovering from surgery. Father, we pray for our brother Ysef, his household. We pray for our our um brother uh Oadia. Uh we pray that You bless our brother, Father. We haven't heard from him in a while. So we pray, Father, that You uh stir his heart that he will contact us and let us know he's okay. Father, we love You and we pray for our Sonatic family all over the world. We pray that those that are dealing with some form of infirmity, some form of tribulation, Father, we are asking You to restore and to bless with good health and a sound mind. Father Yahw, we petition You this day for the necessities of this life. Father, we petition You for Your peace, for Your wisdom, for Your knowledge and understanding, for Your protection, Father, while we live in this wicked and perverse system, for Your financial prosperity, Father, to meet the needs of our families as well as be a blessing to Tabernacle Elohim. We petition You this day, Father, on behalf of our teacher in his house. That You bless our teacher with the ability, Father, to disseminate Your truths to those that are seeking Your righteousness. Pray that You give him strength, peace of mind, the ability, Father, to deal with tests and stresses of life. Pray that You continue to give him wisdom and knowledge for the vision You've given him. Tabernacle Elohim. Father, we love You. We're grateful unto You for the many blessings that You give to us here at Tabernacle Elohim. The revelation knowledge that You bring forth each and every Shabbat, new moons. We thank You, Father, for it. Pray for our family that they not take this information lightly or for granted, Father. And Father Yah, we petition You today on behalf of our Adamic brothers and sisters, those that's outside of Your beautiful Sonatic covenant. We pray that You stir the hearts of those. Draw them away from the lies, the traditions, the deception of hell unto Your beautiful Sonatic covenant, Father. Father, once again, we thank You. We thank You for Your mercies. They are new every morning. And we pray for our financial position here. We ask You for favor. Place us in a position financially, Father, that we can begin to build upon the foundation that You started, Father, to spread Your evangel throughout this system. We ask our prayers today and the grace You've given unto us, Yeshua Hamashiach, bend, we do our pray and give thank unto You, Father. Amen.

Thank you, Elder, for leading our assembly before Elohim. Shabbat shalom, family. If you haven't already, silence those cell phones. I don't want to hear them during class and frankly, I don't think our Morray would appreciate it. We do have a presentation today. So if everyone wants to find their seats someplace where they can see a screen so you don't miss any details, please do so now.

All right. So as we move from prayer into our announcements, let us stay in that same spirit of reverence. So if you're just coming in, welcome. Please take your seats. Class has started. All right, let's focus together and honor Yah and His order and unity. I do have a few important updates to help us live forward as a community. So, let us give our attention to the announcements.

Our next New Moon's convocation will be next month on Friday, April 17th at 7:30 p.m. The weekly Sabbath convocation will be held in conjunction with the new moon's convocation. So, we will not have a Saturday class on Saturday, April 18th. Please join us on Friday, April 17th for both our new moons and set weekly Sabbath class. Did you write that down, Dwayne? Wonderful.

Our next monthly outreach call, as we live forward together, will be on Yonne April 19th at 4:00 PM Eastern. Sister Ronnie will be our guest speaker. More details to come on what she's going to talk about. The outreach committee would like to thank Minister Aquilla for speaking to our remote family on last month's call. I think that was last week. So yeah. So, Serani, what are you gonna talk about? Do you know yet? Any secrets? All right, we're going to be surprised.

All right, committee meetings. Committee meetings. The fundraising committee meeting will meet tomorrow, March 22nd, at 4 p.m. via conference call. The link has been shared.

And as the seasons change, we do have upcoming holidays. The first and seventh day matzah is coming up in the next two weeks. So, as we look ahead on Yah's calendar, first day of matzah will be on Wednesday, April 1st at 7:30 p.m. And this is one of Yah's holy convocations. This is a time when we come together not just to assemble, but to remember Yah's deliverance, reflect on His renewal, and to celebrate the covenant community He called us into. So following the convocation, we will share a holy day meal together because throughout scripture, meals mark fellowship, unity, and joy among Yah's people. And eating together on these days reminds us that we are not just individuals serving Elohim, but we are family gathering around His table. So to help us properly prepare, we are asking everyone to please order and pay for your meal in advance. We've got a lot of payments, but not a lot of order forms filled out. So, we do ask that you please fill out those Google forms that have been emailed several times, several times to all of you that are on our mailing list. Several times. We would like you to fill those out as soon as possible. And if we don't get those order forms, we're going to count that as a donation. Praise. Yeah. The cost per meal is $20 per plate or $40 to uh to cover both first and seventh day matzah. And that is for those 13 years of age and older. Children 12 and under eat free. Again, the Google form has been shared via email. So, please place your orders quickly and easily. Payments can be submitted to Elder Yakiel or Sister Epherta.

For first day matzah, we are kindly encouraging everyone to wear white, symbolizing purity and renewal. Also, because this is a set apart holy day, we also want to remind everyone to come before Yahw in a clean state according to scripture. And if you know that you are unclean, please refrain from attending. Please do not come. You can watch us online. But please refrain from attending the convocation until you are properly restored. That sanctity, the sanctity of Yah's holy day matters. And if you are unsure about what is considered clean or unclean, please visit the FAQ section on our website where these guidelines are explained clearly. And family, these holy days are moments of joy, remembrance, and unity. So let us prepare ahead, come together in reverence and celebration, and make this a beautiful time of worship and fellowship. Amen.

All right. And because we are preparing for our fall hols as well, our Yom Mishpaka, we are excited to announce that the tickets are on sale and you may purchase them on our website. The Synatic Mishpaka Gala is taking place weekend of September 25th through the 27th right here in Charlotte. This year's gathering is especially meaningful because it begins on first day Sukot, a holy convocation appointed by Yah. So as we come together to keep the feast, this weekend will be filled with learning, fellowship, celebration, and family time as we dwell together in the joy of Yah's word. And last year's Yom Mishpaka was truly an amazing experience for our community. And this year we're expecting an even greater time together as a family. Again, the Gala will be taking place on Saturday evening, September 26th. And this year's theme is "Living the Word." So, in keeping with the theme and at the suggestion of our Morray, guests are encouraged to wear black and gold attire for an elegant and unified atmosphere. The weekend will include teachings, fellowship, music, and a time to connect with brothers and sisters from near and far, making it a memorable gathering for the whole family. And because space is limited, tickets are limited, and the discounted hotel block is also limited. We strongly encourage everyone to secure your tickets and reserve your hotel rooms as soon as possible. For tickets and hotel reservations and full event details, please visit our website at nccisharlotte.com. And we look forward to seeing you there as we gather to keep the feast, celebrate together, and to continue living the word.

All right, we do have a few friendly reminders starting with our parents. Parents, please ensure our children that your children are supervised um at all times while in the tabernacle. Um student cubbies contain classroom materials and personal belongings. So, please help us keep these areas undisturbed and ready for learning.

All right. Because we are a learning tabernacle, we do have several academic programs here at NCCI Charlotte. Our Synatic Light Bible Study program, cycle 2, level 3, is open for registration. Students are currently on break now, but will resume classes on March 29th. This is a free academic Bible study program designed to help you learn how to read and understand the scriptures biblically, historically, and within their Hebraic context. So, if you've ever wanted to deepen your understanding of Yah's word and to learn how to rightly divide the scriptures, this is the class for you. The study is open, the Bible study uh program is open to all ages, 12 years and and up. We do encourage you to invite friends and family to grow with you. For registration and additional information on Synatic Light Bible Study, please visit our website.

All right, a few more reminders before we get started. Some housekeeping. As always, there is no food or drink here in the sanctuary. No food in the lion's den either, but you may drink to your heart's content. Shamashene has asked that I emphasize um leaving food out prior to at the beginning of class which starts at 12:30. Leaving food out in the lion's den. Please don't do that. Please clean up after yourselves as we do not have a maid service. Thank you. So yeah, don't do that.

Also, if you have any questions or comments um for today's class, please hold them until the end of class. Um, we do want to keep all questions connected to today's teaching so that we can all stay on track, especially our Morray. Y'all know he can go down a rabbit hole. Let's not do that. Audience members with questions and that includes online. Please ensure that you are um speaking into the mic or typing correctly into the chat. But uh please ensure that you're speaking directly into the mic for others to be able to hear you and your questions both here in the sanctuary in the lion's den and in the back room right there. And also so that our online family can hear your questions as well. And if you are just joining us, silence your cell phones, silence your tablets. Silence your notifications, your computers, your beepers, all electronic devices, silence them now, please. We thank you in advance.

All right. Now we get to the Shabbat presentation. Today's Shabbat class will once Oh, nope. Yep. That's right. Oh, wait. That's not right. I know. All right. Today's Shabbat class will once again be led by Morray, Dr. Arya bin Nasi, who continues to guide us through the word of Elohim as it is written, examining the scriptures carefully and allowing the text itself to speak. So, we are um about to step into a continuation of a very weighty and necessary conversation, one that requires us to think, to examine ourselves, and to be honest with the text. Today's class is part three titled "John's Baptism." Before we transition fully into today's class, Arya will briefly respond to brother Gerald's question regarding First Kings 2:1-4. Continuing to show us how prophets and biblical figures often engage divine prophecy with interpretation, application, and sometimes even tension. That foundation matters because it sets the stage for how we approach what we're about to study.

Now, today's class, we're shifting into something significant. We are all going to examine why Elohim ordained something that had not been done in this way before. John is introducing a mikvah of repentance and forgiveness. Up until this point, repentance and forgiveness operated within the sacrificial system. But John takes what was understood as ritual purification, that is water cleansing, separation, and applies it to something deeper: redemption, renewal, and preparation. And the question we're going to wrestle with uh today is this: Why does Yeshua Himself show up for this process? Why does He show up for His baptism? What does that mean? What is being established and what is being signaled?

Today's class will be approached through intertextual hermeneutics and historical hermeneutics and historical context. So, we're not just reading isolated passages. We are tracing patterns, language, and meaning across the scriptures. So, I hope you brought your Bible. Oh, and intraextual hermeneutics as well. Arya may explain that for some of you all. But by the end of today, we should walk away with a clearer understanding that John's mikvah was not just symbolic. It introduced a framework of rebirth, renewal, and a restored standing, a restored standing before Yahw, a clean slate, and ultimately pointing us toward repentance and forgiveness with an anticipation of atonement through our Messiah, Yeshua. So, let us all lean in, take notes, and stay engaged. Arya does not want to have to repeat this class, but there is going to be a lot to unpack, lots of reading. I think there's about 80 to 90 slides. Maybe, maybe, maybe, but we'll see. There's a lot to unpack and yes, we've got a lot of reading to do. So, let us begin.

Bringing forth today's reading is the correct sister Moria. And beginning with the reading of our Tabernacle Oracles will be read by brother Dwayne. So let us prepare our hearts and receive the word of Yah.

Shabbat shalom, family. Shabbat shalom, Israel. Tabernacle Oracles. Proverbs 28:9-16. 13-13. "He that turneth away his ear from hearing the law, even his prayer shall be an abomination. He that keepeth the commandments keepeth his own life, but he that despiseth his way shall die. Whoso despiseth the word shall be destroyed, but he that feareth the commandments shall be rewarded."

Jeremiah 9:23-24: "Thus saith Yah, Let not the wise man boast in his wisdom, neither let the mighty man boast in his might. Let not the rich man boast in his riches, but let him that boast boast in this, that he understandeth and knoweth me, that I am Yah, which exercise loving kindness, judgment, and righteousness in the earth. For in these things I delight, sayeth Yah."

Romans 2:17-20: "Behold, you are called a Jew, and rest in the law, and make your boast of Elohim, and knoweth his will, and approve those things that are right, being instructed out of the law, and are confident that you are a God of the blind, a light of them which are in darkness, an instructor of the foolish, a teacher of babes, which have the form of knowledge, and of the truth in the law."

1 Peter 4:7-11: "But the end of all things is at hand. Be you therefore sober and watch unto prayer. And above all things have fervent charity among yourselves, for charity shall cover the multitude of sins. Use hospitality one to another without grudging. As every man has received the gift, even so minister the same one to another, as good stewards of the manifold grace of Elohim. If any man speak, let him speak as to the oracles of Elohim. If any man minister, let him do it as of the ability which Elohim giveth, that Elohim in all things may be glorified, through Yeshua the Anointed, to whom be praise and dominion forever and ever."

Ephesians 4:29, 5:1-4: "Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers. And grieve not the Holy Spirit of Elohim, by whom you are sealed until the day of redemption. Let all bitterness, and wrath, and anger, and clamor, and evil speaking be put away from you with all malice. And be you kind one to another, tender-hearted, forgiving one another, even as Elohim for the Anointed One's sake has forgiven you. Be you therefore followers of Elohim as dear children, and walk in love, as the Anointed One also have loved us, and has given Himself for us an offering and a sacrifice to Elohim for a sweet smelling savor. But fornication, all uncleanness, or covetousness, let it not be once named among you, as becoming the righteous, neither filthiness, nor foolish talking, nor jesting, which are not convenient, but rather giving thanks."

Revelation 3:20-22: "Behold, I stand at the door and knock. If any man hear my voice and open the door, I will come into him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am sit down with my Father in His throne. He that hath an ear, let him hear what the Spirit saith unto the assemblies."

Yeah. Yeah. Mic. Yeah. How about now? Can you guys hear me at the Alliance then? We good? All right. Great. Let me extend the right hand of fellowship to everyone that's joining us both locally and remotely. Uh this is the Sabbath of Yah the Almighty Power who has commanded that we have this community meeting. And we're here as always, brothers and sisters, to honor our creator. We got a lot of reading to do today. A lot of reading to do today. Um, a great amount of business to to address. Let's go and stand and we're going to read the congregation. As soon as my pointer starts working, we're going to jump right into it. I want to respond to brother Gerald's uh question last week. Want to give him something definitive, not with regards to the genealogy table because I didn't go back over that, but I did go back over the passages that he um wanted to have uh uh properly executed last week.

In Hebrew, we say "Shama Israel. Yah Elohim is one. And you shall love Yah your Elohim with all of your heart and with all of your soul and with all of your might. And these words which I command you this day shall be in your heart." Can we go ahead and hit that light, please? Okay. Uh last week we went over the Davidic covenant and um what I was maintaining was that um when we look at uh David's um um David's recitation of the Davidic covenant, it's his private interpretation. And so uh brother Gerald said that he had a a challenge with that. And so we spent three and a half hours demonstrating that uh Thank you. de demonstrating that it indeed was an interpretation because the framework of David's recitation of the so-called Davidic covenant uh has been greatly embellished. So either the Davidic covenant applies to Solomon or it doesn't. And so Gerald asked that we look at a couple of passages.

First Kings 2:1-4: "When David's time to die drew near, he commanded Solomon his son, saying, 'I am about to go the way of all the earth. Be strong and show yourself a man, and keep the charge of Yah your Elohim, walking in His ways, and keeping His statutes, His commandments, His rules, and His testimonies, as it is written in the law of Moses, that you may prosper in all that you do and wherever you turn.' Here we go. That Yahw may establish His word that He spoke concerning me, saying, 'If your sons pay close attention to their way, to walk before Me in faithfulness with all their heart and with all their soul, you shall not lack a man on the throne of Israel.'"

Gerald's question was, "Can we find this statement anywhere in the uh prophetic accounts in the Old Testament?" And as I stated to him, not that I know of. Then he asked me, "Would I accept this as coming from Elohim? If I do accept it coming from Elohim, then why not apply it to the Davidic covenant? Is that right, Gerald? Why not apply it to Solomon building the temple?" I'm just kind of paraphrasing because I just want to kind of Yep. Yep.

Uh I'm Gerald. Yeah. I'm I'm um I'm I'm in the Charlotte area. Mhm. Could you repeat it again? What was that that you asked me? Basically, you were asking if I accepted that these were the words of Yah, right? Right. That that had been given to David. And if if they were the words of Yahw that were given to David, then wouldn't this be part of the Davidic covenant being applying to Solomon? Okay. Right. Now, here's my question. When you when you say the Davidic covenant, are you speaking specifically of 2 Samuel? Specifically? Okay. In this case, that's not what I'm applying that to. Okay. Okay. All right. So then what what are you applying this to? This would be what was said in Chronicles associated with within Chronicles. This this stuff here. Okay. Okay. Uh Kenna, what are you doing? Okay. All right. Let's go to the next slide. Because I thought your question last week was applying it. You were arguing for the Davidic. Right. Exactly. But remember that's why I was trying to express to you that I actually agreed with everything like your I swear your presentation was exceptional. It was scholarly. Right. And I like I said and a lot of people benefited from that. I saw the comments online. But that wasn't my position. Okay. All right. Okay. I got you. So then let's do this. Let me go ahead and run this down because um I wanted to go back over your passages. I had a supposition but I was not prepared to respond definitively to you last week without some support. Right. And in our community, if you if you make a dogmatic declaration, it needs to be something that you can support unequivocally, right? Uh that that keeps us safe. So yes. Okay. All right.

First Kings 9:4-9: "David says, 'I am about to go the way of all the earth. Be strong and show yourself a man and keep the charge of Yahu Elohim, walking in His ways and keeping His statutes, His commandments, His rules, and His testimonies, as it is written in the law of Moses that you may prosper in all that you do and wherever you turn. And as for you, if you will walk before Me as David your father walked, in other words, this is Elohim speaking, David speaking on behalf of Elohim. This is what Elohim supposedly said to David. With integrity of heart and uprightness, doing according to all that I have commanded you, and keeping My statutes and My rules. Then I will establish your throne over Israel forever, as I promised David your father, saying, "You shall not lack a man on the throne of Israel."'"

Here's the conditions tied to um this this this covenant. And what we're seeing here, Gerald, is that scholars are tying this back to the covenant of 2 Samuel. But there's a problem with it because 2 Samuel chapter 7, the Davidic covenant is unconditional. Here we have conditions that are being applied u to now what appears to be an expansion of the Davidic covenant. That presents a major problem because what we're doing is we're adding to Elohim's word. This is what we were saying last week. Elohim says or David says, "But if your sons turn aside from following Me, you and your children and do not keep My commandments and My statutes that I have set before you. But go and serve other gods and worship them. Then I will cut off Israel from the land that I have given them and the house that I have consecrated for My name I will cast out of My sight and Israel will become a proverb and a byword among all peoples. And this house will become a heap of ruins. Everyone trespassing by it will be astonished and will hiss. And they will say, 'Why has Yah done thus to this land and to this house?' Then they will say, 'Because they abandoned Yah their Elohim, who brought their fathers out of the land of Egypt and laid hold on other gods and worshiped them and served them. Therefore, Yah has brought all this disaster on them.'"

This uh passage here in Kings is supported by Psalms 132:11-12, which would be written after David's death. After David's death, for the sake of Your servant David, the psalmist writes, "Do not turn away the face of Your Anointed One. Yah swore to David a sure oath from which He will not turn back. One of the sons of your body I will set on your throne." We're fine with that. That is a Davidic covenant. This is where the Davidic covenant is embellished. "If your sons keep My covenant and My testimonies that I shall teach them, their sons also forever shall sit on your throne." So the question is, where do we find this expansion? It's not found anywhere in the Davidic covenant. Um, my brother Victor brought that up because he caught it comparing the the Davidic covenant along with the um along with David's accounting of what Elohim stated to him. There is additional words. I want to show you why there are additional words, brothers and sisters.

Finally, the book of Jeremiah 33:17 declares, "For thus sayeth Yah, David shall never lack a man to sit on the throne of the house of Israel." That's fine. It's coming from the Davidic covenant. This statement corresponds to the Davidic covenant as reiterated in verses 14-16 and it reflects the enduring nature of the promise. This is what we talked about. We have a promise that is being um articulated and rearticulated over dispensations: pre-exilic, post-exilic, post-exilic, intertestamental, post-exilic, New Testament, same language but very precise to the Davidic covenant without conditions. When we look at the expansions, there are conditions. Scholars look at this, brothers and sisters, and they're saying that we have a problem. This statement corresponds to the Davidic covenant as reiterated in verses 14-16 and reflects and reflects the enduring nature of the promise. The interpretive question that arises is whether such formulations represent an expansion of the original covenant tradition or derive from a version of the tradition no longer extant. And I think Gerard asked a question. Maybe we have some material that's just no longer um, you know, available to us. Maybe that material um was something that the uh scribes wrote, David received a vision from Elohim and was published in some book and we no longer have that book. That's a possibility. But how do we support that?

Critical scholarship largely concludes that passages such as uh Kings 2:4 and 9:4-5 reflect Deuteronomistic interpretive expansions. In other words, what's common in Jewish literature when we're looking at editors, editors are often going back 100, 200, 300, 400, 500 years later, 600 years later. And they're constantly working the text and we can clearly see that they are working the text in a number of places. Kings is no exception to this. So, Deuteronomistic scribes are going into um uh Kings. They're going into other books of the Bible and they are expanding based upon their interpretation of the Davidic covenant. Critical scholarship largely concludes that passages such as 2 Kings 2:4 and 9:4-5 reflect Deuteronomistic interpretive expansions. Very important, ministers. A view further supported by the conditional formulation found in Psalms 132:11-12. I said to uh uh Gerald last week that Kings is a citation of of 132. I actually have the inverse. Psalms 132 is a citation of Kings, other way around. Uh written after David's demise. Notably, this conditional language is absent from 2 Samuel 7, where the Davidic covenant is originally articulated in a predominantly unilateral and promissory terms. Consequently, First Kings 2:4 should not be understood as a verbatim citation of Yah's original oracle, but rather as David's interpretive restatement of the covenant.

So re remember we always tell people that the Bible is not the inspired word of God. That freaks out a lot of people. But the inspired word of God is in the Bible. That's different. Now for lay people, that's very problematic. It's problematic because of what you have been taught ever since you were a child. We talk about this almost every single week. Every last one of us have been programmed. Yafeth programmed us to read the Bible based upon his theological constructs and his theological bias. That is a fact and you're going to have to deal with that. Brothers and sisters, the way we've dealt with that is to say everything that Yafeth has taught us with regards to the Bible is a lie and we're going to throw it out and we're going to start over Hebraically. We're going to start over Synatically. We're going to start over based upon "thus said Yah" first because that's clear and then we're going to continue to navigate throughout the text from what's clear to ambiguous and then we're going to deploy hermeneutics to disambiguate the ambiguous. That requires time. It requires patience. It requires skill. It requires due diligence. And it requires you to listen. Especially when we want to jump into the second half. As soon as I finish this thing up, I'm going to show you some the explicit conditional formulation, "if your sons walk faithfully," emerges later in First Kings 9:4-5, where the promise is reframed within a covenantal framework of obedience. Numerous critical scholars have engaged this tension, recognizing in these texts a layered development of the Davidic covenant tradition. Dr. Sarah Yafett, yeah, I know. Professor Emerita of Bible studies at the Hebrew University of Jerusalem notes that Solomon does not in any way fulfill the Davidic covenant and views statements made by him in First Kings 2:1-4, First Kings 9:1-9, and restated by the psalmist in Psalm 132:1-12 after David's death. She says, "In this passage, the Davidic covenant," she's analyzing 2 Samuel 7, "Elohim promises David an heir to take over the throne after his death. Moreover, He pledges that uh this heir will never lose Yah's steadfast love as Saul did. In the case of Saul, the removal of divine love signifies a loss of hereditary kingship. A new king is chosen to replace Saul and his heir. Thus, the persistence of God's steadfast love for David is to be equated with kingship over Israel for David and his descendants. Verse 16 is therefore quite understandable as a continuation of the preceding idea. Yah will not take His love from David's son as He took it away from Saul. In other words, David and his dynasty are assured everlasting kingship. Elohim's promise is absolute and unconditional." Not a problem. In fact, verse 14b, which suggests the possibility that the king might sin, might sin, that the king might sin. If we're saying that this is not Solomon, then we have to look to the future. Someone to fit the profile of the Davidic covenant, he has the propensity to sin. If we read it in Hebrew, Elohim says when he sins, Elohim doesn't say if he sins. Elohim says when he sins, "I will not take my mercy, my compassion from him as I took it away from Saul." And we're going to deal with this in the second half. So, we got a lot of reading to do, brothers and sisters. In fact, verse 14b would suggest the possibility that the king might sin, affirms the unconditional nature of the promise. No matter what the king does, Elohim's will not depart from him. The monarch will be punished for his wrongdoing, but the dynastic promise will remain unchanged.

A different view of this subject appears in a number of passages in Kings. The fullest example is First Kings 8:25: "Now therefore, O Yah Elohim of Israel, keep with Your servant David my father," this is Solomon talking, "what You have promised Him, saying, 'There shall never fail you a man before Me to sit upon the throne of Israel.' Okay? If only your sons take heed to their way to walk before Me as you have walked before Me." That's not in the Davidic covenant. This verse portrays Elohim's assurance to David as a conditional promise, contention on certain terms. The Davidic dynasty will endure as long as your sons take heed to their way to walk before Me. The implication being that the dynasty will come to an end if the terms of the promise are violated. Such an idea runs contrary to Nathan's prophecy in the uh covenant of David, 2 Samuel 7:12-17, as it limits the permanence of the Davidic dynasty and may even suggest the possibility that the dynasty could be abolished. The three other passages in Kings dealing with the subject include the same elements: "There shall not fail you a man before Me to sit upon the throne of Israel to walk before Me, Yah's word to David. If your sons take heed to their way as David walked." These passages also contain standard Deuteronomistic expressions such as "the law of Moses" or "with all their heart and with all their soul." Not one of the elements listed above appears in the Davidic covenant. Not one. It's been expanded. Somebody expanded it. And then what happens is that lay people look at it and they want to draw it back and then cite David, his words, and Solomon's words as being the fulfillment of the Davidic covenant. Of course not you, Gerald, you said that's not what you were aiming at, but historically that has been the um u the response.

But anyway, Yafett says, "Not one of the elements listed above appears in Nathan's prophecy in 2 Samuel 7, and only one is found in David's prayer of thanksgiving. The unusual phrasing of 'there shall not fail you a man to sit upon the throne of David' is particularly striking." This phrase appears in all the passages and yet has nothing to do with the fundamental idea that the dynastic promise is conditional. Thus, we see that the link between the text in Kings and Nathan's prophecy, 2 Samuel, is at best somewhat weak. People are studying this, brothers and sisters. To be sure, the material in Kings is presented as an exact quotation of God's promise to David. I agree. In David's own words that Yah may establish His word which He spoke concerning me, and Solomon's words, "Keep with Your servant David my father what You have promised Him, saying," and in the words of Yah to Solomon, "As I promised David your father." However, it is not dependent on Nathan's prophecy. Neither the wording nor the motifs come from 2 Samuel 7. The question concerning the basis of the text in Kings remains: Do they relate to some other version of the prophecy that we do not have, or are they actually exegetical passages that completely reformulate their source?

In summation, what Yafett argues in her treatment on First Kings 2:4-8, 25 and 9:4-5 should not be read as a verbatim preservation of the original covenant articulated in the second book of Samuel 7:12-16, but rather as a later theological interpretation. Yafett observes the linguistic features and thematic elements present in these Kings passages, such as the emphasis on obedience, walking before Yah, and adherence with all the heart and soul, are characteristically Deuteronomistic and are absent from Nathan's oracle in 2 Samuel 7. The divergence suggests that the Kings material does not derive directly from the original covenantal formulation, but instead reflects an exegetical reworking of that tradition.

One of the reasons this is important, brothers and sisters, is because when we get ready to litigate that Yeshua is the fulfillment of the Davidic covenant, what stands out is when He sins. That scares the hell out of neo-Christians. And so what they do is they talk about partial fulfillment. "That part is applicable to Solomon. Other part we'll leave it to Jesus." You have to say no, no, no, no. All of it is applicable to Jesus.

Yeah. Yeah. Mic. Yeah. How about now? Can you guys hear me at the lion's den? We good? All right. Great. Let me extend the right hand of fellowship to everyone that's joining us both locally and remotely. Uh this is the Sabbath of Yah the Almighty Power who has commanded that we have this community meeting. And we're here as always, brothers and sisters, to honor our creator. We got a lot of reading to do today. A lot of reading to do today. Um, a great amount of business to to address. Let's go and stand and we're going to read the congregation. As soon as my pointer starts working, we're going to jump right into it. I want to respond to brother Gerald's uh question last week. Want to give him something definitive, not with regards to the genealogy table because I didn't go back over that, but I did go back over the passages that he um wanted to have uh uh properly executed last week.

Your terms. Even the sin part. And that's when you're going to be called names. That's when they're going to hang the phone up on you. Uh, that's when they're gonna leave the tabernacle and the whole nine. And I love having these types of well-loved past tense because it just engenders a lot of strife for people who are, um, biblically underdeveloped. And so I'm doing this because we need to have it as a matter of record so ministers can refer, you know, new congregants who are coming out of black Hebrew Israelite groups. Lord have mercy. Bless the poor, uh, black Hebrew Israelites group, as well as neo-Christendom.

Yafett therefore raises the critical question of whether these texts preserve an alternative version of the prophecy or function as interpretive expansions that reformulate their source. Given the lack of correspondence in both wording and conceptual structure, the latter option is more compelling. The Deuteronomistic editors have recast the debated covenant within a conditional framework consistent with covenantal obedience theology, thereby appending the debated covenant with conditions that were not previously stated by Yah. Thus, 1 Kings 2:4 is best understood not as the precise words of Yah to David, but a retrospective theological conrle imposed upon the covenant considering Israel's historical and ideological concerns.

I want to bring in another scholar who specialized in this area, Dr. Shin, uh, social professor of Old Testament. Several scholars point out the negative or at least ambiguous portrait of Solomon in 1 Kings 1-11, which further weakens his connection to the promised son fulfilling 2 Samuel 7:12-13. Such glory was always conditional on a Davidic king's obedience. Thus, whether from the perspective of the books of Samuel or Kings, there are good reasons not to simply equate "he will build a house for my name" in 2 Samuel 7:13a with Solomon, whether as a prediction or as a later Deuteronomistic addition concerning him and the First Temple.

We should also remember that the Judite king promised in Genesis 49:8-12 will come in the last days, not during David's era, not his dispensation, which is sometime after the exile and hence after all pre-exilic kings have come and gone. Dr. Bill T. Arnold, professor of Old Testament interpretation at Asbury Theological Seminary, and Dr. Hugh Godfrey, Martin Williamson, professor of Hebrew at the University of Oxford, interpret 1 Kings 2:4 and its corresponding passages as an extension of the Davidic covenant with conclusions that align closely with those of Yafett and Chen. These are Old Testament Hebrew scholars, brothers and sisters. They're specialists in this area, which is the reason I'm citing them.

The very formulation of the Deuteronomistic history might be construed as a case of inner-biblical exegesis because it involves the citation and application of the legal code of Deuteronomy for the interpretation of the history of Israel and Judah. It is well known that the Deuteronomistic history frequently cites or alludes to the laws known from Deuteronomy. When they mention Deuteronomistic, brothers and sisters, we're talking about the laws, nomos, nomotes, laws that come from the book of Deuteronomy. What scribes did during the Second Temple period, brothers and sisters, they were Deuteronomical scribes, and they would go into, uh, the book of Deuteronomy. They would go into the law books, um, but in particular the book of Deuteronomy, and they would apply conditions, blessings, and curses. If you do this, I shall do that. And so scholars are seeing them work through texts. And this is the reason why they give them the designation Deuteronomistic scribes. So they can see them working throughout the text. We don't see them working throughout the text because what we've been told is that everything that is written in the Bible is inspired by the word of God. We've always pushed back on that. But you have to understand who you're pushing back against. You're pushing back against neo-Christians who are programmed to see something different. If they will humble themselves and go through training, go through some learning, if you have an open mind, you will see scribes editing the text. You will see scribes adding to the text. This is perhaps the primary reason. It is the impetus for why so many evangelicals enter seminary and come out agnostic because they've learned all of this stuff and it undermines everything that they have been taught.

This is what happened to Dr. Bart Ehrman, who is one of the professors in UNC Chapel Hill. Bart Ehrman was, uh, was an evangelical. Uh, he went to Moody Bible College, gung-ho, motivated, teaching Bible studies, evangelizing, the whole nine. And then he went to, um, Yale or Princeton. Um, can't remember which one. Um, seminary and studied under a world-renowned scholar, forgot his name as well, and, um, he had to go and deconstruct the passages based upon the source text. And he found that none of the source text, the Greek texts match. So then when we began to talk about, um, the, the, the inerrancy of God's word, well, that's blown out of the water because we have errant texts all over the place. Every text reads differently. And then as you continue to study these texts, something else becomes very, um, profound. You see scribes actually adding to the text, and they're adding their own thoughts and opinions based upon an original prophetic statement. And they are expanding it based upon what they think it should mean. We are reading it as God's word. So remember in our community, what we've always taught, look for "thus saith Yah." Yah said, look for him saying that. That's Yah's word. Now, when a prophet, a disciple, or an apostle comes back and they repeat it, or they repeat more, more likely they might be adding to that word. So then you cannot classify that as God's word. That's going to be some of God's word, right? With editorial amendments. You have to be able to identify that if you're going to be a minister, if you're going to be a teacher, if you're going to be an evangelist.

It is well known that the Deuteronomistic history frequently cites or alludes to the laws known from Deuteronomy. The most prominent themes include the centralization law, the prohibition of foreign altars, and the prophecy fulfillment theme. Perhaps even more prominent is 2 Samuel 7. So all of the scholars are looking at the passages that Gerald brought up. Gerald had says, you know, well, I'm, I'm looking at something different. Not a problem. I thought that he was saying that these, uh, statements in First Kings are going back to 2 Samuel. Well, the scholars know that they, it goes back to 2 Samuel with an expansion, which is what I am presenting. Perhaps even more prominent is 2 Samuel 7, which is recalled throughout First, uh, through 2 Kings. Um, it is also a case of inner-biblical interpretation. Scribes are interpreting and then they are writing their interpretations in the text. You see it as David's words. You see it as Yah's words, and they're not. It is also a case of inner-biblical interpretation, as much as it involves a redactional development of the historical books that entails the interpretation and elaboration of earlier texts without explicitly citing earlier literature. Both argue, both authors argue that the conditional formulations of the Davidic promise in 1 Kings 2:4 and 9:5 do not reflect the original, largely unconditional covenant of Second Book of Second, uh, Second Book of Samuel 7, but rather represent a later Deuteronomistic inner-biblical exegetical reinterpretation that reframes the promise in terms of covenantal obedience. If you obey. Thus, the conditional elements in Kings likely belong to a secondary theological layer imposed upon the earlier covenantal tradition.

All right, let's transition out. Let's get to our class for today. I just want to respond to Gerald. I want everybody to have this as a matter of record so when somebody brings that up to you, you know how to respond. John's baptism, repentance, and forgiveness of sins. "When he sins, I shall not take my glory from him." We have to explain why Yeshua showed up to John's baptism. Brothers and sisters, I'm not a neo-Christian. I love my neo-Christian brothers and sisters. I hate their doctrine. I despise it. Um, there is no such thing as black Hebrew Israelite, uh, doctrine. Um, black Hebrew Israelism is heavily variegated. What we need to do, brothers and sisters, is make a decision. And that is, do I want to learn the Bible? And if you want to learn the Bible, brothers and sisters, then you have to learn the Bible Hebraically. You're not going to get that off of YouTube on this program called Truth, um, edited to an abomination. Um, no black Hebrew Israelite groups. You, it's, it's not going to happen. I'm telling you. I come from that community, brothers and sisters. I've been in this walk now, man. How old is your brother? 36. 37. Huh? Okay. Right. So, probably 36, 37 years. Been there, done that. I know all this stuff, brothers and sisters. So, when I tell you that there is no clean water in that system, there is no clean water. Only thing that I can do is warn you. Our job as ministers is to do two things. I'm going to remind you of this. It is to educate you and to protect you. We, we, we know the vast majority of the arguments. Sadly, new lies are being created every single day, and it's hard to keep up with this stuff. Now, people are asking us about a second exodus and what do we need to do to prepare for a second exodus? I respond to you in this way. What did Israel do to prepare for the first exodus, brothers and sisters? >> Okay, that's the answer to the question. All right, here we go. John's baptism, repentance, and forgiveness of sins. Arya, you are a heretic. This is what I've heard for over 36, 37 years when I have debated this topic with regards to Yeshua being mikvah. You're a heretic, sir. You're a heretic saying that Jesus showed up to his baptism to address his past sins. You're just a heretic. My response is often historically when I discuss Yeshua's mikvah, most people immediately assume that I am claiming Yeshua was wicked. That's what they hear because they don't understand how the sin table works. Y'all hear me? >> I don't teach that demonic faith called neo-Christendom. And let me tell you something. When an individual says that, you know, well, there are some good things in neo-Christianity, you might as well say that there are some good qualities in the devil. But you'll never say that, would you? Then why would you say that about the religion he created? See, we're going to bring this thing all the way down to the base level. We're talking about to the root for us as Sinites. It's simple. It's simple. Historically, whenever I discuss Yeshua's mikvah, most people immediately they don't hear nothing else. They don't think. There's no critical analysis. They talk all over you. They cut you off. You can't even complete your thought. You don't get a damn thing. Because people are emotional. They have not learned to be now logical and to deploy some discipline and just listen. Just listen. Historically, whenever I discuss Yeshua's mikvah, most people immediately assume that I am claiming Yeshua was wicked or inherently sinful. In other words, a practitioner of sin. Brother just went around sinning and doing everything and showed up and said, "I'm your God." Brothers and sisters, that's never been my position. That's never been my position. But Sister Sabina, we don't have an opportunity to litigate it properly because you get shut down before you can do a proper litigation on it. And that's very imprudent. It's very unwise. What you're telling me is that you're not interested in learning. What you're saying is that you are comfortable within the confines of this religious framework that Yafet has programmed in your head. I say that you are a slave. Until you learn how to break free from that, you will never learn the Bible as a father intended for us to learn. Never. I said today or said yesterday, I'll say again today. Dwayne will jump over the moon first before that happens. You got on your, uh, Reeboks. Here we go.

For over 28 years, I've consistently taught that Yeshua was a flesh and blood human being. You all have been in this tabernacle for 20, 21 years, 22 years, 25 years. Some of you have been in here for 27, 28 years. And this is what you've always heard. That premise never changed. Why? Because I read Hebraically. That's a difference between me and neo-Christians. I'm not tethered to any neo-Christian doctrine, and certainly not black Hebrew Israelite stuff. I'm tethered to Siniticism. Let Sinai tell you a story, and you're going to learn so much you're going to be amazed, but you won't give Sinai, which is a euphemism for Elohim, an opportunity to teach you because you love your master that much. Yafet. So, we're going to see today if you'll have an opportunity to break away from him. Let's see.

For over 28 years, I have consistently taught that Yeshua was a flesh and blood human being, born of a human mother, and thus fully participating in the human condition. As the biblical text presents this reality in clear and unequivocal terms, there's no debate about that. Prior to his mikvah, he shared in the human reality of sin, whether through inherited condition or acts that fall within the broader biblical categories of sin. We're going to, we're going to look at those categories. I have even debated this theory in several seminaries and universities with uncontested results. I was sharing that with, um, Arikel and, um, and Moria, Miss Mo in the office, and I didn't bring it up, brothers and sisters. My professor brought it up. My Old Testament professor brought it up because we were talking about sacrificial offerings, um, its, its purposes, the significance, whether it covered sins, whether it atoned for sins. Uh, a very, um, good discussion over the course of several weeks. So in the final week, the question came up about Jesus' atonement. Everyone agreed that Yeshua atoned for everybody's sin. Then the question came up, was he sinless? Everybody said, yes, he's sinless. And they noticed I didn't respond. So then the question, do you have a different view? Yes, sir, I do. What's your view? Um, he's saying all them Gentiles turn around and look, and then they started whispering to one another, "We got to report him. He got to get kicked out of this school, right?" Professor did a, a small wink. Explain John's mikvah, and I'm about to explain to you what I explained to them, brothers and sisters. It's very important that we understand. If you don't, you will not understand the Bible. After I explained it, nobody had any challenges other than, I didn't know. Well, that's not the way I was taught it. Well, I never understood it that way. Well, that makes sense. Okay. All right. But you're saying he's still sinless, though. He did die sinless at there. Yes, that's exactly what I'm saying. Okay, that's the only thing that matters. That's the only thing that matters. But at least you have an opportunity to explain with lay people that ain't going to happen. Stop. What you say? What? What? Yes. Um, you know, he's saying that's why he showed me. No. Okay, I'm gone. I'm gone. Well, let me finish. No, you are finished. You are finished. And that's just so ridiculous. And you understand why we're in the state that we're in today, brothers and sisters.

From a cultural, more precisely Sinitic perspective, Yeshua following his mikvah. Let me explain to you, and you need to listen and pay attention because we're going to be doing a lot of reading. As I said before, you think I'm going to be dumb enough to make a statement like this from the dukon and not be able to prove it unequivocally from a cultural, more precisely Sinitic, Sinitic perspective. Yeshua following his mikvah. Just pay attention to what everybody's going to be telling you. Following his mikvah entered a state in which no sin was committed within this framework. The mikvah function as a ritual rebirth signifying renewal, a reset of one's moral condition, and the assumption of a new status in life. This conceptualization is especially evident in John's baptism, which Yeshua himself underwent, albeit with developments that would later distinguish it within his own ministry. Nevertheless, the foundational character of John's baptism remained intact. It was a mikvah of repentance and forgiveness, oriented toward the attainment of salvation. Yeshua's participation in this rite was therefore both intentional and theological, or theologically necessary. This distinction is frequently misunderstood. Many interpreters, whether lay readers, clergy, or even scholars outside this specialization, because it is a specialization, lack a precise grasp of the biblical categories of sin, the function and purpose of John's baptism, and the theological significance of Yeshua's own mikvah as the inauguration of his ministry, which required him, which required him, which required him to be cleansed of any form of iniquity outlined in the Torah. These are the critical issues that must be carefully examined and clarified if one is to understand the purpose of John's mikvah and why Yeshua was present and why the New Testament writers stated that Yeshua was without sin.

So, here's my thesis. This is what I'm going to be arguing. Yeshua underwent John's mikvah of repentance and forgiveness to address any sin incurred from infancy up to that moment, thereby entering a state of renewal and rebirth. This transition conferred upon him a new covenantal and social status through which he was anointed as the Messiah and inaugurated his ministry as Yah's Shalyat, the divinely appointed agent and spokesperson, while simultaneously reflecting the ironic priestly purification rites and fulfilling the typological pattern of Yahosua being Yahosedc the high priest. I said we got a lot to go over, and I'm going to litigate this in a very, very, very definitive manner, brothers and sisters, for the record. Oh, and don't be running out here. Hey, let me show you something. Did you know Jesus in? No, we keep this in house and to whomever might find it. So, don't pick up the phone, call nobody because you're not dealing with a mature group of people, brothers and sisters. You're dealing with people who are still a part of the matrix. They're still a part of the system. Let Elohim bring them out of the system. And when Elohim brings them out of the system, there will be material waiting for them to read and study. Y'all with me? >> Okay. So, what are we going to go over today? Determine whether Yeshua was born sinless, considering his divine conception analogous to Isaac. So what you typically hear is, well, no, no, no, no, no. Yeshua was born sinless because he was divinely conceived. And I always ask the question, was he the only one divinely conceived? And the answer is always yes. So then I ask about Isaac. Then I take people to Galatians and have them read it. 1,000% of the time, they will read the passage and then go read something else. They refuse to accept what the passage is saying. Brothers and sisters, you will never learn that way. People have faith commitments and faith declarations where they're holding on to untruths because those untruths have been beneficial for them over the course of their lifetime. Brothers and sisters, if I cannot support it unequivocally, I dump it. I don't lose no sleep over it. I ain't in pain over it. Um, you know, I ain't gonna have no, I ain't hanging up the phone. Ain't doing nothing. I'm saying it can be supported biblically. Praise Yah. What can be supported biblically? And you move on. Examine the various biblical categories of sin. We want to study sin. Analyze why Yah ordained and sanctioned John's baptism. Why John brought in something completely new, had never been done before. Evaluate why Yeshua presented himself with John's baptism if he were sinless. Identify what occurs in John's baptism, particularly the state or condition imparted to the penitent. Assess the doctrine of the immaculate conception, something that the neo-Christian church made up. Why are they making up stuff? Because they're trying to address Yeshua's state of iniquity. The church has always known this, brothers and sisters, but they got to find a way to conceal that. So now we create the immaculate conception lie. Brothers and sisters, I just simply want the word of Elohim. That's all I want. Give me the instructions, Father Yah. Tell me what you want me to do. And you know what? To the best of my human ability, which means that please continue to make allowance for, you know, some, some, some frailties here. It's called grace, but I'm going to do my very best, Father Yah, to serve you. I'm not interested in what a human being concocts and introduces to me. We've been down that track, brothers and sisters, and that track sends you straight to hell. I'm telling you. Examine the theological basis upon which Yeshua's baptism was predicated and distinguish between the nature and function of John's baptism and that of Yeshua. We want to contrast these two baptisms. Yeshua was John's disciple. Yeshua was John's disciple. We need to understand how Hebraism, Rabbinical Hebraism works. Whoever baptized you, this becomes your rabbi, your master. Yeshua was under his teaching. John was sent to lead the way, to open the door. The voice crying in the wilderness, straighten the way, prepare the way for the coming of the Lord, the Davidic Sinaitic seed. We went over this last week abstractly. I want us to make sure we have this on record. This is a S.A.P.S. lesson, brothers and sisters. If you were enrolled in Sinitic Apologetic School, this is the information that you would have. This would be in your library, and it would be incumbent upon you to study it and study the nuance, and then if you want to go out and evangelize, if you want to write literature, whatever you want to do, do it. You have empirical data. Hopefully, you have skill and training and you have contrition along with a good heart to handle your business. But that's what S.A.P.S. is specifically for, to train people who want to be leaders in the ministry. The Davidic Sinaitic seed. Last week we concluded empirically how Matthew and Luke's genealogy table was a fabrication. Yes, Matthew's genealogy and Luke's genealogy is a fraud. Yet the question of how Mary could conceive a child apart from a human father through ordinary biological means has long puzzled scholars. However, this difficulty may be reconciled given the conception of Isaac through Sarah, who was barren and well beyond the age of childbearing. At approximately 90 years old, Sarah had long passed a natural period of ovulation and reproductive viability. Yet, the biblical narrative attributes Isaac's birth to divine intervention rather than covenantal biological processes. So, I'm always asking a question. If you're saying that Yeshua was born sinless because he was divinely conceived, so would you apply that to Isaac as well? No, you're not going to apply that to Isaac. So then why won't you apply that to Yeshua? Because you've been programmed. I'm going to teach you Hebraic bibliology, brothers and sisters. That is what I owe you, and that is what I owe the creator. I'm not going to teach you black Hebrew Israelism. I'm not going to teach you neo-Christianity. I'm not going to teach you no Hebrew root stuff. Not going to teach you Messianic Judaism. I am going to teach you Hebraic bibliology under the canopy of Messianic Siniticism because we can prove that unequivocally. There is no debate about that doctrine. Paul says, "Even when there was no reason for hope, Abraham kept hoping, believing that he would become the father of many nations. For Elohim had said to him, 'That's how many descendants you will have.'" And Abraham's faith did not weaken. Even though at about 100 years of age, he figured his body was good as dead, and so was Sarah's womb dead, too. Is that okay? Although Sarah could not produce eggs as she was well beyond the age of childbearing and thus her womb was dead, Yah intervened and caused Sarah to develop an egg so that he could fertilize it. He could fertilize it. A longstanding tradition in Second Temple Judaism as the author of Jubilees records. So what am I saying? I'm saying that when we look at what Paul says here, you accept, but don't accept that. You accept the Pauline epistles, but when Paul's message does not support what you have been taught, then you want to reject it. What we're saying is that as a scholar, we examine biblical texts and extra-biblical texts because we're looking for congruency. We're looking to see how Israelites are messaging certain topics. So, we go here to the book of Jubilee. Uh, to the book of Jubilees. Arya, you said that Jubilees is, is, is, is faker. Yes, all the pseudepigraphal books are. But again, if you're going to tell the story, tell the whole story. I say we go to them for historical purposes. We want to see what Israelites are talking about. So this is what the author of Jubilees understands with regards to, uh, the conception of Isaac. "And in the middle of the sixth month, Yah visited Sarah and did unto her as he had spoken, and she conceived. And Abraham remembered the words which he had spoken to him on the day on which Lot had parted, uh, from him. And he rejoiced because Yah had given him seed upon the earth to inherit the earth." It is for this reason Second Temple Judaism regarded the offspring of this miracle, Isaac, the son of God, or rather, Yah's son. I will support this further. This supposition is sustained by Philo. Philo is a, a theo-philosopher, God-philosopher, uh, of the Second Temple period, contemporaneous with, uh, with Yeshua and Paul, a little older, sometime in the first century BC. This supposition is sustained by Philo, who refers to Isaac's birth as from God because of the deadness of Sarah's womb. Romans 4:19, thereby making him one of the sons of God. In other words, Yeshua was not the only one called the son of God due to divine conception. Isaac was called son of God. He states, "And afterward Moses proceeds to say, 'And Abraham fell upon his face and laughed and said, Shall a son be born to him who is 100 years old, and shall Sarah, who is 90 years old, have a son?' And the same prophet will further bear witness, speaking thus, 'And it had ceased to be with Sarah after the manner of women.' And she laughed in her mind and said, 'Such happiness has never yet happened to me to this time, and my Lord.'" So that what is here said has some such meanings as this. Yah has begotten Isaac. This is where Israelites understood, which makes perfectly good sense why Paul would say that Isaac was conceived by the Holy Spirit. Just like Yeshua was conceived by the Holy Spirit. Listen to me. You take us to Matthew and say, you know, Yeshua's conceived by the Holy Spirit, like that's some, like, like that's something revelatory. That's some big gig. We said, please, he ain't the first one. >> Well, what you talking about, Willis? What? What would you talk? Where did that come from? Right. Again, Hebraic bibliology requires you to understand the scope and the landscape of all Hebraic literature, right? That deals with all topics. In our community, the Messianic community, we don't have the luxury of just simply just reading the Bible and going about our business. This requires a science, and sometimes it needs to be undergirded with extra-biblical material that's germane to what you are researching and studying. That takes time. Philo continues, "We must look upon Isaac not as the offspring of creation, but as the work of the uncreated God." Abraham ain't the daddy. Elohim is. For Isaac, being interpreted, means laughter. And if it be God who is the cause of laughter, according to the true testimony of Sarah, then he may be most properly said to be the father of Isaac.

Dr. Seth Daniel Kunin writes in Genesis 21:11, "The text suggests that God played an important role in Isaac's birth. Yah did to Sarah as he had spoken. This creates a possibility that God was the parent rather than Abraham." They're reading our texts and they are forming absolute conclusions based upon what the Israelites are saying. The church is telling you something different. What tickles me, brothers and sisters, that you talk about Israel, Israel, Israel, Israel, Israel, Israel, Israel, Israel. But yet when Israel tells you something, when Elohim tells you something, when Israel writes, publishes, evangelizes, it does not fit the Yafetic narrative that you have been programmed to, then you throw Israel out the door. What happened to your Israel stance? So it's a matter of convenience. You're holding on to your Yafetic theology. Can't do that. Well, you can do what you want to do, but it ain't going to be prudent. Dr. Katherine Coney Bear, professor of classics at Bryn Mawr College, writes, "Isaac is in fact, according to Philo, the son not of Abraham, but of God." And Sarah's cry, "Yah has made laughter for me," recognizes that it was God who sowed the seed. Are you with me? Ain't nothing new with Yeshua. But Isaac is still a human being, is he not? Isaac still sinned, did he not? Okay. Isaac wasn't called God because he was conceived by God. Nobody wants to have that conversation. If you're going to do the Bible, then do the Bible within its proper context. And why is that so hard to ask? Because that's not what the church taught me. That's not what my master taught me. And I love my master. And I'm going to continue to propagate his message. Then this going, this ain't going to be a place for you. We long left the plantation, homie, long.

The prevailing issue is how does Yah impregnate Mary with David's seed? And the answer is unknown. So why would you sit back and now debate and and now when Elohim hasn't told you anything? Just take what they have given you and call it a day. Say thank you, unless one simply accepts through the intervention of the Holy Spirit as the text says and in accordance with Isaac's birth narrative. The Gospels and Epistles appear to be only concerned with Yeshua being David's direct offspring, offspring without genealogy. We talked to you about the dis, the Deuteronomistic, we talked to you about other manuscripts, Greek manuscripts that did not have the genealogy table. There's a reason why I did not have the genealogy table, brothers and sisters, as we stated before, because they are fraudulent genealogy tables introduced to try to bring up, uh, the genealogy of Christ. But you now, you know, engender a lot of problems. If he is divinely conceived, then why do I need a genealogy table? Well, this was the initial thought from the beginning. There was no genealogy table. He is a son of David. We go about our business. You have to look at the oldest manuscripts, brothers and sisters, that support that. As Dr. Henry A. Sanders, professor of history and Latin at the University of Michigan, asserts by introducing a number of passages to support his position such as Luke 1:32, etc. In fact, all such passages naming or implying that Christ was the son of David appear in the manuscripts in the proper place. Sanders' position is further corroborated by Acts 2:29, etc. The writers appear to, uh, know one thing, and that is that Yeshua is David's son without a genealogical record that can be substantiated. That's all you need. Why? Because ain't nobody else gave you anything else. In other words, the writers make this claim without a historically verifiable genealogy and simply places Yeshua as David's direct offspring, his seed. Thus, he is fully human and subject to the Adamic curse in every way, as we all are. Brothers and sisters, this is what I'm mapping out for you. The sinless Christ. Here we go. You old heretic. Every neo-Christian and their splinters will most certainly introduce the following passages as the antithesis to this lesson. I'm getting in front of this now. So guess what? You don't have to raise your hand to bring up these passages. And they rightfully should because they have been programmed to without understanding the cultural context of them. Here are the following passages that have always been presented to me, so much where you get tired of it because folks ain't listening. We understand these passages are here, brothers and sisters. "For Elohim made Christ who never sinned to be the offering for our sin so that we could be made right with Elohim through Christ. For to this you have been called because Christ also suffered for you, leaving you an example so that you might follow in his steps. He committed no sin, neither was deceit found in his mouth." Three, "But you know that Christ appeared to take away sins, and in him there is no sin." Are we good with this right here? Or are we good with these passages? You, you okay with that? Okay. All right. So ain't no, no hands need be popping up after this, right? Well, can we go over to Peter and, um, read Peter, uh, chapter 2? No, we're doing that now. "For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who was tempted in every way that we are, yet was without sin." Five. "For it was indeed fitting that we should have such a high priest, holy, innocent, unstained, separated from sinners, and exalted above the heavens." Six. Yeshua says, "Which one of you convicts me of sin? If I tell the truth, why do you believe me?" Yeah. Why do you not believe me? Are we fine? I gave you six passages that you're going to want to go to. I'm doing that upfront. So, there is no. Can we go over to? I'm doing that now. Okay.

John's baptism and the preparation antithesis. Let's go into some of my opponents' views. Dr. Hannah Carrington, professor of Old Testament at Patton University, says that significantly, Yeshua's baptism inducts him into a life of ministry, as it did the biblical priests and Levites, as it did the biblical priests and Levites. You see the comparison? But see, people leave things out. You got to, you know, you got to deal with everything honestly, brothers and sisters. Come on now. She also states that ancient Israel's encounter with Yahweh was preceded by ritual purification in preparation for a holy encounter with Elohim. It was absolutely correct. Two things she's bringing out to me to rebut my position. Oh, I scared you. Sorry, Miss Mo. Sorry, Miss Mo. To rebut my position. She wants to bring up how, how, how the Levitical priests showed up and the nation of Israel showed up. Yet Harrington comes short of telling us why the process of mikvah was necessary to induct the Levites and priests into the ministry and to prepare Israel to meet Yah at the base of Mount Sinai. I mean, you, you, you know, you can't tell me that the priest showed up to be mikvahed and not tell me why. Well, to be inducted into the priesthood. And is that all? You can't tell me that the nation of Israel showed up at the base of Mount Sinai to meet Elohim, to enter into the covenant, and they had the mikvah before this happened. Why did they need the mikvah? Why? You got to explain this to people, and it has to be very clear. Yet Harrington comes short of telling us why the process of mikvah was necessary to induct the Levites and priests into the ministry and to prepare Israel to meet Yah at the base of Mount Sinai. In other words, this induction also included the acknowledgment of sins and impurity before they could begin their ministerial services as priests and intercessors between Yah and Israel. The nation of Israel had to be cleansed of sins and impurities before they could stand at the base of Mount Sinai. The priests had to be washed of, cleansed of impurities before they could enter into the priesthood to intercede on behalf of the people. You got to tell the whole story. This is the mikvah process of cleansing. The children of Israel had to wash themselves of their impurities and iniquities contracted in Egypt before they could both stand and present themselves before Yahweh.

Dr. Warren Wesby, professor of preaching at Grand Rapids Theological Seminary, notes that in Jewish society of that day, to wash and change clothes marked a new beginning in life. Thus, one of the problems we encounter in modernity is a lack of understanding of ancient Jewish culture because you understand everything from a Western Eurocentric Christian perspective. We have been taught to ignore the cultural umwelt of a people that we are remotely removed from by 3,500 and 2,000 years, which leads to an egregious misunderstanding of biblical texts and events. The Levites had to wash themselves of their impurities and iniquities before entering the ministry to serve as the people's intercessor. Harrington notes that with respect to Yeshua, however, baptism did not mean that he was being purified from sin or impurity. Rather, his baptism prepares him for a special engagement with holiness. In other words, there was nothing sinful about Yeshua, nothing impure about him. Thus, his mikvah was solely, solely, solely, solely for the purpose of preparing himself to engage with and in Yah's holiness and to enter the ministry as the Aaronites and Levites had done. The problem with this supposition is that it is not sustained biblically. No author tells you that. Brothers and sisters, neo-Christian scholars are going to tell you that because they have faith declarations. What we're declaring is that Sinai rules in the faith of Yeshua the Anointed, and then we say Shalom. Not making anything up. No New Testament author makes this assertion. Only the Neo-Christian Church, as has been its tradition for nearly 2,000 years. Sharing of this evaluation is evangelist Dr. John Kimell. So I'm giving you the antithesis. I'm giving you my opponent's view. All of our Sinitic apologetic lessons are written that way. I'm not just giving you my argument, giving you my thesis. I'm also presenting the other side because I trust that every last one of you are geniuses. I trust that every last one of you are very smart. You are critical and analytical people. You can read and you can comprehend, and you will be able to see which side has explanatory power and scope. Then you make the decision, brothers and sisters. Here we go.

Sharing in this evaluation is evangelist Dr. John Kimell, who contends that Yeshua undergoes the baptism of John and thus associates himself with all the people. Oh, he just got baptized so he could be one of the boys who submitted to John's baptism of repentance for the forgiveness of sins. Kimell's supposition for Yeshua's baptism is the classical interpretation for his mikvah. Yet once again, it is biblically unsupported. Who's telling you that he got baptized so he could be one of the homies? Well, what, what author is telling you that? Yet it is not supported biblically and lies within a postulation of how a sinless person could participate in a rite that was meant for sinners. So neo-Christians are looking at this and say, "Guys, we got to come up with something. I, we got to come up with something." We got six passages up here that says that Jesus was found without sin. Now he pops up here at John's mikvah, which is for repentance and forgiveness of sins. How is that? I mean, what, I mean, why would he do that? I don't know, man. Just make something up. Okay.

Dr. Andreas von Aard, professor of theology at the University of Pretoria, proposes that Yeshua wrestled with not having a relationship with the biological father that created, like I said before, they're going to put it out there because they're trying to figure this thing out. We don't have that problem. We just accept it for how it is culturally. You have to understand the Hebraic culture. If you understand the Hebraic culture, you'll understand why Yeshua showed up for his mikvah and what happened after his mikvah up to Calvary. Leave Israel alone. He says that Yeshua had, uh, uh, problems with not having a biological father that created social estrangement, referred to as a status envy hypothesis. Aard explains, "To become an adult who wishes to have a father, a person, according to the status envy hypothesis, would be deprived of the privilege of having a father during infancy." Dr. Jeffrey Skyer, professor of theological studies at Loyola Marymount University, engages several scholars on their hypothesis for Yeshua's baptism. He writes that "the very status of not having a father in this view would have made Yeshua an outcast and a sinner in need of remission of sin outside the structures of the Jerusalem temple. A forgiveness provided by John's baptism." I don't see Yeshua running around saying, "Ain't got no daddy, y'all, and everybody picking on me. Then they kicked me out. They throwing stones." We don't see any. But scholars are trying to figure this out. Why does a sinless person show up to a baptism for sinners? Why? So they're saying, "Well, maybe it was because he was a mamzer." >> Yes. Maybe, maybe it was because he was a mamzer and he needed to atone for that. A mamzer is an illegitimate child according to the law. So, they're making things up over time, and this has been going on for centuries. The Tindale Publishers for the Life Application Bible sums up the neo-Christian theory in full. They ask, "If John's baptism was for repentance from sin, why was Jesus baptized?" While even the greatest prophets, Isaiah, Jeremiah, Ezekiel, had to confess their sinfulness and need for repentance. Jesus didn't need to admit to nothing. How do you know? The text suggests something different. The text suggests something different. He showed up to confess. He showed up to repent. That's what the text says. Although Jesus didn't need forgiveness, he was baptized for the following reasons: To mark the beginning of his public ministry and his mission to bring the message of salvation to all people. Give me the passage to demonstrate that he, God's son, and that God approved and endorsed his mission. Give me the passage to show support for John's ministry. Hey cuz, I got your back. I'll be up there tomorrow. To identify with our humanness and sin. Oh, look at all of the creatures that I co-created. They are in such a sinful state. I need to relate to them, too. And to give us an example to follow. I'd be fine if I could find any of that. Yafet is making stuff up. And what happens that you're a part of the church, you're a neo-Christian. This is what you're going to buy. I don't buy it. None of what the Tindale Bible editors have published is stated biblically. These are suppositions formed to address all the passages that argue that Yeshua was without sin. And we agree. But at what point?

Dr. Brandon D. Crow, professor of New Testament at Westminster Theological Seminary, even reduces the efficacy and viability of John's baptism contra scripture. This is what Crow says. "Yeshua submitted to John's baptism as a representative who identified with God's people in their need for forgiveness. Jesus' baptism shows his solidarity with his people as he enters into the waters representing forgiveness on behalf of those whose sins he would bear himself." I'm getting baptized for y'all. I ain't done nothing. Y'all did something. So, not only will I die at Calvary, I'm also going to be washed for you, too. Don't find any of that. Every man is washed for himself. The baptism John administered could not actually take away sin, but it anticipated God's definitive washing of his people from sin. I agree with that to some degree. To some degree. We got to play it out. This ultimate washing is only accomplished through the work of Yeshua the Anointed.

Dr. Daniel Defa, associate professor of New Testament and Greek at the John Leland Center for Theological Studies, writes, "Yeshua's baptism caused such a scandal for the early Christians that the gospel writers in varying degrees sought to engage in some sort of damage control to cope with this problematic but historical fact. Prima facie, at first glance, the Gospels' account of Yeshua's baptism by John is quite clear. John appears in the wilderness administering a baptism of repentance for the forgiveness of sins. Yeshua accepts the veracity of John's teachings and predictions about the coming judgment and the imminent arrival of an anticipated figure. Remember, John was the one who opened the door to the kingdom, not Yeshua. Yeshua and many others are baptized by John in the Jordan. However, the moral and spiritual condition of Yeshua prior to his baptism is not stated in our primary sources. What did he sin? What type of sin did he commit? It doesn't tell you. Just like it doesn't tell you what sin Abel committed. Just like it doesn't tell you what sin Enoch committed. Just like it doesn't tell you what sin Seth committed. Just like it doesn't tell you what sins John the Baptist committed. So what difference does it make? What is important? The brother showed up to be cleansed of iniquity and impurities. That's what's important because that's what the authors want to tell you. And it has to be true because it works within the confines of what we call the criterion of embarrassment. My holy God doesn't show up to be baptized. Imagine God, the creator himself, says, "Hey, let me go in and get my baptism first." God, you created the universe. You need to be baptized. Yeah. For y'all, Sabina, we don't do that type of foolishness. Again, this is okay. Moreover, the question of Yeshua's sinlessness or sinfulness is not a historical issue. Ain't nobody making an issue about it. They're saying that he showed up at his baptism. He then began a ministry for three years, right? And then after a three-year ministry, he reached Calvary, Golgotha, sinless. That's a narrative that doesn't suffice for us. We now want to add to it. We want to take away from it. The term sin is a theological concept that does not lend itself to any historical or scientific investigation. Here we go. Sin is primarily defined in relation to Elohim and often relates to what? Internal acts that are not empirically verifiable. I'm going to read that again. Whenever we have these discussions. Okay. All right. Sin is primarily defined in relation to

Elohim and often relates to internal acts that are not empirically verifiable. Dafa is correct. We do not know what Yeshua did prior to his mikvah because the gospels do not tell us. What we know is that he was born a human, fled to Egypt, returned to Israel, was found explicating text in the temple, and then vanishes from history for 18 years.

Our position is that from the time of his birth till his mikah, Yeshua engaged in some form of error that led him to John's baptism, which by Yah's grace provided a rebirth. Now, we don't really understand or appreciate what rebirth means in the culture. You've been taught to say, "Oh Lord, I'm born again. I'm born again." But you really don't know what that means. You really don't. Words without context. Words without comprehension. That's terrible. That's terrible. Y'all ready? Let me show you how this has been mapped out for you.

In biblical typology, a type is a person, event, or institution in the Old Testament that foreshadows a future reality. While the antitype is the later and fuller fulfillment of that pattern, often realized in Yeshua or in the events of the New Testament. Dr. Katherine Green McCrae, associate chaplain at the Episcopal Church at Yale, says that grounded in the doctrine of providence, typology points not only to the plotted nature of the biblical narrative, but fundamentally to the divine action and the pattering of time. A type is often, although not always, prior in the plot to its antitype. We have a type. This is a prehistorical figure that will later be realized by another historical figure matching matching the type. He becomes the antitype. Now, that's very important to us because as I stated last week, you you you you have to see how Elohim is mapping this out for you. Let God talk to you. Leave neo Christians alone cuz they ain't got nothing for you but a bus ticket to hell. I'm telling you there's nothing good about the organization, nothing good about the institution. Nothing to leave black Hebrew Israelites and their doctrine alone. It is an abomination. They have nothing for you, brothers and sisters, other than the catch, clause, and phrase, "We black, we Israel." That's all you going to get. And when we getting up out of this country, y'all with me?

Dr. Roy B. Zuck, professor of biblical uh or Bible exposition at Dallas Theological Seminary, notes that a type looks forward to and prefigures the antitype. It's okay. Typology is very important and I'm going to show you why. Before Yeshua was born, he appears in the Old Testament through prophetic types and shadows prefigured in figures such as Adam, Melchisedc, Moses, Isaac, David, and Joshua being Yhosedc. I got him in bold because that's my honey ho. Y'all with me. Yahosua being Yahosedc. And these persons Yahw establishes patterns that anticipate the coming Messiah as a man prefigured by who? >> By men. Adam functions as a prototype of humanity through whom life and death enter the world. While Yeshua appears as the greater and final Adam who restores life. Melchazedc functions in scripture as a typological precursor to the Messiah because he uniquely embodies both royal and priestly authority with an eternal kingship and priesthood. A combination that anticipates the latter messianic office fulfilled by Yeshua. Moses prefigures the prophetic mediator who delivers Yah's people and establishes covenantal instruction. A role fulfilled in a greater sense by Yeshua as a mediator of the new covenant. Types antites types shadows. Elohim talking to you. Isaac serves as the promised son divinely conceived by the spirit according to Yah's purpose foreshadowing the divine conception of Yeshua through whom the covenant promises continue also conceived by the spirit type antitype David represents the royal figure to whom the eternal throne is promised anticipating the ultimate Davididic ruler likewise Yahosua bin Yosedc the postexelic high priest symbolically points forward to the messianic priest king who unites priestly and royal function through these historical figures. Yah is progressively constructing a prophetic framework in which the Messiah is revealed in advance through typology with Yeshua ultimately emerging as the antitype, the full and definitive realization of the patterns previously expressed in these earlier representatives. How does Elohim talk to us? Let him tell you. Hosia 12:9 through10. But I am Yah your Elohim. Ever since the land of Egypt, I will again make you dwell in tents as in the days of the appointed feast. I have also spoken by the prophets and have multiplied visions. I have given symbols symbols through the witness of the prophets. Isaiah 8:10 8:18 here am I and the children Yah has given me. We are signs and symbols in Israel from Yah Almighty who dwells on Mount Zion. here. Emmanuel, Isaiah 7:1488, Elohim is with us. Serves as a symbolic representation of Yah's presence in Israel through the Messiah. Matthew 1:23. In BT1 terms, you learn that in SAPS, biblical theology, historical theology. Ronnie, you want to be an evangelist, you want to write literature and so forth and so on, you need to be a graduate of SAPS and you're going to need to graduate at Magnum Kumladi. Okay, here we go. In BT1 terms, this is Isaiah's son, Mah Shalashbas. Who is Emmanuel? Emmanuel historically, contextually is Mah Shal Hashbas. He now serves as a type Yeshua is going to be the antitype of Mah Shal Hashbaz Elohim is with us. That's Luke 7:16. Zechariah 3 1-4 typology. Then the angel showed me Yeshua, the high priest, standing before the angel of Yah. The accuser, Satan, was there at the angel's right hand making accusations against Yeshua. And Yah said to Satan, "I, Yah, reject your accusation, Satan. Yes, Yah, who has chosen Jerusalem rebukes you. This man is like a burning stick that has been snatched from the fire." Yeshua. Yeshua's clothing was filthy. as he stood there before the angel. So the angel said to the others standing there, "Take off his filthy clothes." representation of iniquity, sin. And turning to Yeshua, he said, "See, I have taken away your sins, and now I am giving you these fine new clothes, the robe of righteousness." Isaiah narrates this, brothers and sisters, as being clothed with the spirit. Isn't it amazing that as soon as Yeshua came up out of the water, the spirit came upon him? We ask, how come this the spirit didn't come upon him prior to that? But it came right after he was cleansed. Zechariah 3:6-10, the angel of Yah gave this charge to Joshua. This is what Yah Almighty says. If you will walk in obedience to me and keep my requirements, then you will govern my house and have charge of my course, and I will give you a place among these standing here. Listen, high priests Yeshua, you and your associates seated before you, who are men symbolic of things to come. I am going to bring my servant, the branch. That's who I'm looking for. You all are the prototypes of the branch. You are symbolically and typ and and typologically representing him. The branch Jeremiah 23:5, Jeremiah 33, right? The branches of the house of David. We went over that last week. We're continuing. See the stone I have set in front of Joshua. There are seven eyes on that stone. Revelation 5:5-6 says Yeshua has the seven spirits, which are the seven eyes sent forth throughout the earth. You see how Elohim is talking to you? He's giving you clues to connect. It tells you a story all by itself. And I will engrave an inscription on it says, "Yah Almighty, and I will remove the sin of this land in a single day. In that day, each of you will invite your neighbor to sit under your vine and fig tree, declares Yahw Almighty. Joshua, the high priest, functions as a messianic type, prefiguring Yeshua, the Messiah, who appears at John's baptism to undergo purification, to have sins removed, and to be anointed with the spirit. In this typological framework, he is commissioned to build and govern Yah's spiritual house in the present age and ultimately to establish Yah's physical house that is Ezekiel's temple in the escatan, the latter days. Identified as a branch, he is associated with the Devidic line of Judah. Yet he simultaneously emerges from the Zadokite priesthood of Levi. There's a reason why Luke draws a connection between the priesthood and the royal house of David by saying that Mary is Elizabeth's cousin. Elizabeth is a Levite. And ain't no scholar in the world going to be able to prove to you that Mary is a Judite of the house of David. That is by one's assumption. And that goes all the way back to the fourth and fifth century. AD. Brothers and sisters, when Usabius and all those brothers were introducing that this dual identity symbolically anticipates the advent of a priest, king, a royal, a role ultimately fulfilled in Yeshua as articulated in Zechariah 6:9-15. In these passages, we see the name Yah will give him typologically prototype, the type, antitype, not named Yeshua. Ye s h u aa which just simply means saves. But following the type in Zachchariah his name must be Yeshua. Yahes has to be. And this is the reason why we use two names for the Messiah. Yahosua or Yesua which means Yaves. None of this madeup concoction black Hebrew Israelite stuff or Yahawashi. I've been asking for over 30 years for them to show me how they come up with that. And then I hear what whe it's the spirit. I say I'm done. I'm done. I'm done. And then you have Aaron Gosling and you have Dr. Pigeon and you have Lou White who introduced to you in the late 80s Yahusha. Now everybody running around the country a Yahusha or Yahusha or Yahusha or Yahusha or Yahusha and then I just simply ask you can you show me how you come up with Yahusha? Well uh uh let let help you out. Boo boo. Let me It don't even have a verb. It don't even have a verb. So it's not a proper name. This dual identity symbolically anticipates the advent of a priest king. a role ultimately fulfilled in Yeshua as articulated in Zechariah 6:9-15. In these passages, we see the name Yahweh give him, Yahosua, and his assignment is to rule as priest king who would build two houses, a spiritual and physical house according to the terms of the defeated covenant. Here we go. Let's see if we can run thing down. We got some ground to cover. Elder Vincent, it is vitally important to understand John's baptism. So I begin with John's baptism because it thoroughly explicates from Yeshua what one needed to do to be saved which begins to explain his presence at John's mikvah. So let's look at the conversation that Yeshua has with Nicodemus. Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews. This man came to Yeshua by night and said to him, "Rabbi, we know that you are a teacher come from Elohim. For no one can do these signs that you do unless Elohim is with him." Yeshua answered him, "Truly, truly I say to you, unless one is born again, pay attention. Unless one is born again, he cannot see the kingdom of Elohim. He has to be born again. Is he talking about his baptism or John's baptism? Nicodemus said to him, "How can a man be born when he is old? Can he enter a second time into his mother's womb and be born?" That's something to put on YouTube. Yeshua answered, "Truly, truly, I say to you, unless one is born of water, y'all see that? Born of water and the spirit, he cannot enter the kingdom of Elohim. Do not marvel that I said you must be born again. You must experience a rebirth.

Within the framework of second temple Judaism, ritual immersion in water was often understood to s uh to symbolize renewal. Renewal, transformation of status, and the beginning of a new life. Such was John's baptism. Rabbitic tradition reflects this idea in the Babylonian Talmud, particularly in trackctate yeote 228 uh 2288 where it is stated that a convert has a legal status of a newborn. He's new, no past, doesn't matter what you did in the past, that stuff is done with no remaining family ties. This concept is further articulated in yeote 48b15 which notes that a convert who has just converted is like a child just born and that he retains no connection to his former life. We okay so far? Dr. Randall Price, professor of biblical and Judeaic studies at Liberty University, says that John's form of repentance, like his method of baptism, were one-time acts. You didn't go back to John to get another baptism. Ferrisical Judaism and CIC Judaism, you had frequent washing. John is one washing. Yeshua is one washing. Yeshua adopted John's baptismal rights. I'm going to repeat that. Yeshua adopted John's baptismal rights and added to it. John is the forerunner. John is opening the door. John is the one who showed up and says, "Repent for the kingdom of Elohim is near." John was the one who came preaching salvation. John did that. Yeshua came under John's ministry, under John's disciplehip. John's form of repentance, like his method of uh baptism, were one-time acts. Unlike the Kuman membership, which daily confess their sins and practice multiple ritual immersions, John's baptism was mediatory and initiatory, immediate upon confession and repentance. You hit that water. You confessing something. You repenting of something. Mediatory means involving a mediator. John is the mediator. He's assisting you. Someone who stands between two parties who facilitate reconciliation or communication. Initiatory means that it was a one-time act marking the beginning of a new relationship with Yah, symbolizing repentance, a transformed life. That's John's baptism. We're going to tease all this out. It's a learning tabernacle. A learning tabernacle. Oh man, I'm so proud of Satellite Bible study students. Oh my god. So Natalite Bible study. Woo. See, I love a genius. And you know, brothers and sisters asking questions. And my generation asked no questions like that when I was coming, which probably explains why we're in this situation. So, um, anyway, yes. Yes. Uh, against this broader Jewish background, John's baptism can be understood as introducing a similar concept of spiritual renewal. Through repentance and immersion, the penitant experienced a symbolic new birth, a symbolic new birth. New birth and a transformed status, passing from a life characterized by sin into a renewed state before Yah. In this sense, John's ordained mikvah functioned as a right of repentance in which individuals publicly demonstrated their transition from iniquity towards righteousness and preparation for the coming kingdom. These passages are critical to this thesis and is often overlooked as it relates to John's baptism. John's baptism presents an opportunity at a a at a rebirth, an opportunity where Yahw is remitting sins for everyone who comes to him. Yeshua endorses this premise as he discourses with Nicodemus who should have understood the conversion properties of water, especially in a prophetic manner. When I say prophetic manner, the conversion properties of water is found in the Old Testament. This deduction is formed from the succeeding baptismal narrative where John writes after this Yeshua and his disciples went into the Judeian countryside and he remained there with them and was baptizing. John also was baptizing at Anon near Salem because water was plentiful there and people were coming and being baptized where John had not yet been put in prison. Now a discussion arose between some of John's disciples and a Jew over purification. And they came to John and said to him, "Rabbi, he who was with you across the Jordan to whom you bore witness, look, he is baptizing and all are going over to him."

Dr. Eric Ferguson, professor of emeritus of Bible and distinguished scholar and residence at Abene Christian University. notes that the baptism of John the Baptist was relevant to Nicodemus. And the text of John 3 continues with a description of John's baptism. 3:22-23, a discussion between John's disciples and a Jew over purification. That's 3:25-26. And the baptizing activity of Yeshua and his disciples. The context certainly suggests that the water of 35 is the same kind of water as in 3:23. Unless a man is born of water and spirit, you will in no wise enter the kingdom. Yeshua is telling Nicodemus, you going to have to hit John's baptism in order, right, to be saved. You're going to have to hit John's baptism in order to enter into a new status in life. You're going to have to hit John's baptism to be reborn. cuz ain't nobody baptizing in the name of Yeshua the anointed till after he's dead y'all. So everybody is baptizing right under John until Yeshua dies. So I wanted to elaborate on what Yeshua is doing in his own baptism and what he is telling Nicodemus he needs to do. You're going to have to hit John's water because his water represents repentance, renewal, rebirth, and a new status. The context certainly suggests the water of 35 is the same kind of water as in 3:23. The focus of John 3 is indeed on the spirit, but does that eliminate the possibility that the spirit might work in and through water? Ferguson argues that Yeshua is informing Nicodemus that he needs to participate in John's baptism to experience a rebirth or a conversion into a new state of existence. He's a Pharisee. Why ain't he already clean? a leader of people into a new state of existence and metaphorically assigns a spiritual connotation to the water one is baptized in. When one is mikvah, they are counted amongst the dead. When you are mikvid for a few seconds, you are counted as being amongst the dead as they hold their breath while underwater and emerges from the water reborn. Y'all with me? Michael Kaufman states that ritual immersion prior to participation in a religious act denotes both a what? >> A rebirth and what? Just listen to what all the scholars who study this are saying, and I'm going to continue to bring this up. Why do you listen to people on YouTube, man, that barely barely got a kindergarten certificate? Why? Why? Why do that to yourself? Ritual immersion prior to participation in a religious act denotes both a rebirth and an elevation of status. elevation of status. I'm I'm I'm moving you from here to here, right? I'm destroying that old you, right? And I'm now, right, making you a new you. Old stuff. Don't worry about that. I don't even see that. What would you do again? I don't know either. Right. Done. That's mikvah. This is the reason why we wrote a book table of mikvah. So you can understand the importance of being mikvah. You don't get mikvah just to go out here and sin again. You get mikvah, man, and then you put in some hard work to stay away from sin. And we're going to talk about this because Yeshua co-opted John's baptismal rights. That's very important to understand. Ritual immersion prior to participation in a religious act denotes both a rebirth and an elevation of status. The original biblical consecration of Aun and his sons as Cohen priests involved as a first step their immersion in a mikvah through which they were both reborn and had their status elevated. Understanding how the sonatic faith operates is vital in understanding the power and purpose of mikvah. Without this cultural understanding explicated biblically, we are left with a minimized understanding of baptism. Somebody call you up. Hey, is this NCC Charlotte? Yes, it is. Um, are y'all having Shabbat class uh Saturday 12:30? Yeah, absolutely. You'd like to join us? Yeah. Can I get my mick um too? Okay. Get the breaks. Uh now, who are you? Rosco. Um yeah, Rosco. Uh we we don't do that here where the church does it but this ain't no church. You got to come in and learn and there's a lot to learn and we have to feel comfortable that you understand the fundamentals. The rest you going to get as you continue to show up to Shabbat. The rest you going to get when you enroll in Sonatic like Bible study and you going to get a lot. But Rosco, you know nothing. And you want us to lay hands on you, put you underneath the water, you want us to assume some responsibility, some accountability for your ignorance and knowledge. We're not going to do that, Rosco. That's not going to happen. Now, there are plenty of churches that love to accept you. Plenty of black Hebrew Israelites will love to shallow wam you. You can go right over there and they'll take you in. But we don't do that here. We appreciate mikvah. We know the importance of mikvah. with Mikvah, you are entering into a contractual obligation with Elohim. You enter into a covenant with Elohim where Elohim is saying everything that you have ever done in the past, whether intentional or unintentional. Doesn't matter what it is. All of that stuff is wiped away. It does not exist. From this day forward, you are sinless before me. Y'all with me? Okay. Understanding how the synatic faith operates is vital in understanding the power and purpose of mikvah. Without this cultural understanding explicated biblically, we are left with a minimized understanding of baptism. Mark 1 1-59. This is the good news about Yeshua the Messiah, the son of Elohim. It began just as the prophet Isaiah had written. Look, I am sending my messenger ahead of you. Who's the messenger? John the Baptist. And he will prepare your way. He going to open the doors for you. He going to lay the foundation for you. He's going to instruct you. He's going to teach you. He's going to show you how it's to be done. He is a voice shouting in the wilderness, prepare the way for Yah's coming. Clear the road for him. This messenger was John the Baptist. He was in the wilderness and preached that people should be baptized to show that they had repented of their sins and turned to Elohim to be forgiven. All of Judea, including all the people of Jerusalem, went out to see and hear John. And when they confessed their sins, and when they will do what? >> And when they did what? And when they confessed their sins, so Yeshua showed up to the water didn't say nothing. And when they confessed their sins, he baptized them in the Jordan River. One day Yeshua came from Nazareth and Galilee and John baptize him in the Jordan River. Depay writes in his proclamation of baptism of repentance for the forgiveness of sin. Baptismo um mention John offered the penitent and assurance of God's forgiveness. Let's look at this again. John offered the penitent and assurance of God's forgiveness. Is that okay? Mhm. The Greek preposition ice is used to express motion to, into, towards, or with a view to. Thus, John baptized a penitant for, or with a view to the forgiveness of sins. In his preaching and baptism, John warned the people of Israel about the imminent judgment and offered them a way of escape from the fiery catastrophe. In line with the Old Testament prophetic tradition, John declared that only the penitant would be pardoned and spared the judgment. Isn't this what Yeshua said to Nicodemus? You're going to have to hit that water, brother, and be reborn. If not, you will not inherit the kingdom. According to Barncom, John's call to repentance was a renewal of the judgment message of the Old Testament prophets, except that now it was urgent in view of the imminent dawn of God's kingdom. And John's proclamation, repentance and forgiveness of sins are linked. Dr. Jonathan Clawwin's associate professor of religion at Boston University properly notes that John's baptism was not only the first of its kind but completely changed the state and status of the believer. In his book Impurity and sin in ancient Judaism he contends that traditional mikvah removed impurities and impurities caused by sin but not sin itself. In other words, leprosy elongated menstrual cycles. You all had a class on this. elongated menstrual cycles, uh, leprosy, different things are a result of sin. It doesn't remove the sin, but it does, right, make you tah, it does cleanse you of that impurity, making one ceremonially clean before Yahw. He contrasts John's mikvah with that of the Essenes and the Pharisees, as Rice has done to note the importance and significance of John's baptism. He writes once it is understood that atonement and esquetology were central to John's baptism. What's central to his baptism? Atonement. Atonement. Being prepared for the last days. You going to need to be cleansed before the master returns. And that ritual purification was not the Essenes and Pharisees. Then the wide uh gulf separating his baptism from the ritual purifications described in tanetic tanetic literature. These are your sages becomes rather clear as I argued in chapter 4. The tanim compartmentalized the issues of ritual impurity and sin and thereby separated the notions of atonement and purification where the tanim repeated ritual purifications would have been the norm and there is no indication that the tanim bestowed repentant or esqueologgical significance upon ritual purification. John's personally administered baptism of atonement, by contrast, was not, excuse me, was meant not toy ritually individuals from sin or defilement, but to change the status of individuals once and for all. Let's see what he continues to say about this. How then do we account for John's baptism if it is not to be compared to the rights performed at Kuman? This is the Essen, the Dead Sea Scrolls, or by the Tanim. In my view, John's baptism can be best understood as its own distinct form. Of course, his own distinct form. There was nothing ever like it. And what succeeded it was Yeshua's baptism, which was really a co-op of John's baptism. We find in John's baptism the articulation of a different relationship between ritual and moral impurity than those we have seen thus far. There are a good number of passages in the Hebrew Bible that speak of ritual purification and context of atonement. We have discussed some of these passages including Isaiah 1:16-17. Wash yourselves, make yourself cleans, put away from the evil of your doings. It's a cleansing. Although your sins be as crimson, they shall be as white as snow. So here we have symbolic metaphorical cleansing through mikvah water that is designed to remove sins and impurities. What we see is John bringing these prophetic utterances to the water. This is why it's new. No one has ever done this. There are other passages as well as Jeremiah 2:22 and Psalm 51:7-9. These passages comprise an odd lot. No one explanation can account for them all. But one thing about them is clear. In the Hebrew Bible, water rituals were not used for the removal of moral impurity. Strictly speaking, murderers, adulterers, and idoltors could not hope to purify themselves morally by undergoing ritual purification. But in John's mikvah, you could. That was what was different. In the Hebrew Bible, the imagery of ritual purification is used in a broader sense, a metaphorical illustration of God's capacity to affect atonement. This is the nature of passages like Psalm 51:7-9. Purge me, wash me with his sop. We're talking about the purification mikvah in the book of numbers. David is saying, "Purge me of my sins." This is a water ritual with a sacrifice the ash of a of a hepher that cleans you. If you if you if you approach a dead body, enter into a house where there was a dead body. If you touched a dead body, if you touched the grave, if you touched a a skeletal bone, you had to wash on the third day and then come back and wash on the seventh day. John is giving you something that's going to address your sins. Period. Not limited to dead bodies and diseases that come about because of iniquity, etc. Here we're talking about moral corruption is also going to be addressed in mikvah. John's mikvah. This is the nature of passages like Jeremiah 2:22 and 4:14 and Psalm 73:13. But none of this mitigates the fact that the main way in which atonement is richly affected in the Hebrew Bible is through sacrificial rituals of atonement like those described in Leviticus 16. That's Day of Atonement. What has any of this to do with John's baptism? Now that we've said all this, John as a latterday prophetic figure appears to have concretized the metaphors one finds in passages such as Isaiah 11:16 and 51:9. John insisted that in order to atone for sin, one had to undergo a baptism, a right whose practice ancient Jews were more likely to associate with ritual purification. John, what you over here doing? Uh, washing away some tame right around here, some impurities. John's like, "No, I'm addressing moral corruption, too." What? We don't have no process like that. We do now. We got that today. Under whose authority? Man upstairs. Yeshua asked a question to the Pharisees. John's baptism, was it a man or was it from heaven? Thus, John sets out on a path that is different from that followed at Kuman and by the Tanim. These are your sages. John advocated baptism as a ritual of repentance and as an effective means of atonement. This approach would have set him apart from many other Jews including probably the Pharisees who would not have agreed that atonement could be affected by ritual immersion. In the end, we come to understand that John's baptism worked as a ritual of moral purification effecting atonement by purifying individuals from moral defilement. With this understanding, it should come to no surprise that his baptism occasioned controversy among ancient Jews with regard to ritual purification. Dr. Amy Gill Lavine, professor of New Testament and Jewish studies at Harford International University and Vanderbelt University, notes how John's baptism establishes a new status with Yach. How is it at all your scholars see this? But yet your church don't teach you this. It's rhetorical question. Mike, many commentaries suggest that John is engaging in an anti-temple protest by taking away the priest monopoly on granting forgiveness. According to this reading, one need not go to the temple or pay for a sacrifice. one only need to go to John whose penitence is costfree. This view while it has its cache especially with people who are spiritual but not religious or who do not appreciate the communal aspects of religious affiliation misunderstands Jewish practice and belief. This is the problem with neo-christm. You're reading a Hebrew Bible that you don't understand. And here you are. You done brainwashed and programmed billions and billions and billions of people since you divested yourself from the Nazarines. And now you got everybody cockeyed and confused. And you're ready to slap me and call me a heretic when I tell you that Yeshua showed up to address his own sins over the course of his life before he can begin his ministry to cleanse other people. Elohim was and is always ready to forgive the repentant sinner. Sacrifice is not required to be in a right relationship with Elohim. Rather, John's baptism is a what? A personal reset in light of esqueological urgency. Dr. George Beasley Murray, former professor of New Testament interpretation at Southern Baptist Theological Seminary, writes, "Despite the eloquence of these writers, it is doubtful whether their contentions do justice to the baptism of John. For a baptism which is characterized as a conversion, baptism for the forgiveness of sins becomes radically different if there is neither conversion nor request for forgiveness." In other words, gospel writers ain't talking much about Yeshua, you know, po, you know, popping up to I mean, so why you think Yeshua showed up? Step outside of your faith commitments and just get into the Bible and let's just do some read. Let's dismantle the text. Here we go. In view of the picture in the synoptic gospels of the nature of John's baptism, we have no right to presume that Yeshua weakened its meaning in his own case. You got no right to say that Yeshua didn't show up to address his own sins. That was the purpose of John's mikvah. To say, "Well, I showed up to to John's uh mikvah so I could be installed in the ministry. I showed up to John's um uh ministry so everyone could acknowledge me as the Messiah. You are weakening the efficacy, the veracity, the viability of the process as a whole because you don't understand the purpose of the process. Man, come on, man. We got we got some stuff here, Ben. We got some stuff to dig down into. Brother Ben's assessment is sound. We do not possess the interpretive warrant to diminish the efficacy or theological significance of John's baptism based on later texts that portray Yeshua as sinless. We need to understand the context of that sinlessness. Such passages must be read within a postbaptismal narrative framework rather than used to retroactively invalidate the purpose and function of John's baptism. John's baptism functioned as a public acknowledgement of one's sins and an expression of repentance for offenses committed against Elohim, whether intentional or unintentional. Leviticus chapter 4 and Leviticus chapter 5 says if you sin against any law of Elohim, any precept, any tenant of Elohim, you are guilty whether you have done it intentionally or unintentionally. When it has been brought to your attention, you must offer up a sacrifice. Something got to die just because you sin unknowingly. So, not only do you kill something here in John's baptism, you wash it away. It has to be addressed. Through this act, participants sought divine forgiveness and demonstrated their readiness for Yah's pardon, accepting a new status in life and a new spiritual walk, one that hopefully would terminate imperfection, according to Leviticus 18:5. At the same time, John's John's baptism served as a preparatory right, directing the people toward the coming Messiah, who alone would possess the authority to atone for all sins and to provide continual That's very important, y'all. That's very important right there. Continual and to provide continual intercession and advocacy. Something John's baptism itself could not accomplish. So why does Yeshua as a so-called sinless man appear at John's baptism? The answer to this question lies in Yeshua's visit with the Pharisee. And Levan made him a great feast in his house. And there was a large company of tax collectors and others reclining at table with them. And the Pharisees and the scribes grumbled at his disciples, saying, "Why do you eat and drink with tax collectors and sinners?" And Yeshua answered them, "Those who are well have no need of a physician." You going to show up to the doctor's office? Hey, so what's your problem? I ain't got no problem. I'm just going to see how you're doing, doc? Those who are well have no need of a physician. But those who are what? >> Sick. Why do you show up to mikvah if you're clean? If you're sinless, I have not come to call the righteous, but sinners to repentance. In Luke 5:29-32, Yeshua employs the analogy of a physician to explain the nature of his ministry. Those who are well have no need of a physician, but those who are sick. By using this conceptual metaphor, Yeshua frames sin as a form of spiritual illness and repentance as the path to healing. Within this construct, baptism functions as the right through which individuals acknowledge their spiritual condition and seek Yah's restoration. Just as only the sick pursue a physician for treatment, so only those who recognize their moral and spiritual infirmity seek repentance and the cleansing associated with John's immersion. Yeshua's statement therefore reinforces the purpose of John's baptism and the baptism practiced by his followers. It is not a ritual for the righteous but a divinely appointed means through which the repentant seek healing seek forgiveness and spiritual renewal from Yah at that moment your plate is clean brand new dish Dr. Ga professor of religion at Luther College states that by introducing John as a prophet receiving a word from Yah. The author implies that the act of preaching a baptism of repentance for the remission of sins if done in fulfillment of the word of God which came to John. John's baptism functions in the category of the symbolic actions of the prophets. Furthermore, the prophetic introduction of John the Baptist cast the reader to recognize the words declared by John in verses 7-14. to be words proclaimed by the prophet in response to the word he received from Elohim. The words are not simply the words of John the Baptist, but they are the words given to John by Elohim. This is a very, very important mikvah that Yeshua co-opted. Therefore, John's call for repentance is actually a call from Elohim. Y'all with me? I ain't got too much to go over and everything which is not true but I'm just saying that to encourage you. Okay. The call for repentance in Luke Acts is indeed part of the plan of Elohim. As stated earlier the motif of remission of sins uh haration is intimately related to the content of salvation. In Luke 3 1-6, the author clearly asserts that it is the baptism of repentance that secures the remission of sins. Therefore, the baptism of repentance serves as a prerequisite for this motif that is intimately related to the content of salvation. Thus, John's baptism acknowledges the following, and so does Yeshua, which is this lesson's thesis. John 14:4, excuse me, Job 14:4. Who can bring a clean thing out of an unclean thing? There is not one. The church said, "We're going to fix that. We're going to create the immaculate conception." Okay. Job 25:4. How then can man be in the right before Elohim? How how can he who was born of a woman be pure? Wasn't Yeshua born of a woman? The church said, "We going to fix that immaculine conception." Psalm 51:5, "For I was born a sinner." Yes. From the moment my mother conceived me. The scripture says that mischief is bound in the heart of a child, but a rod shall drive it out. We're talking about from the time Yeshua was born as a child, terrible tools, all the way up to mikvah, there's something he has to give an accounting for. And so when we bring that out, oh my god, you talking about my Jesus, my Jesus, my Jesus. You talking about my Jesus. I can't believe you talking about my Jesus. My my Jesus. I'm like, oh, calm down. Calm down. We trying to explain to you. Look, man, you ain't reading no neo-Christian Bible, homie. If that's what you want, go read the catechism. This right here is a Hebrew Bible. You need to understand what we're talking about. I understand being tethered to stuff, but that's going to hurt you. I have to give an account for all of this stuff. I don't have the luxury when people come and ask me a question about Yeshua's mikvah. Uh well, um yeah. Uh he showed up uh just to relate to the people. The people I worship with, the people I serve with, they're not crazy people. They're not stupid people. They're not dumb people. My people going to ask you questions. My people know BS when they hear it. And so it's always best just to be honest. There are things that you know and there are things that you just don't know. What you do is you litigate everything from what Elohim tells you and what Elohim shows you. It ain't your job to convince or convict nobody. Your job is to make a a a a a compelling argument with empirical data. Not your opinion, not what you feel, not what you believe, but do you have material that I can read? That's substantive material. First Kings 8:46, when they sin against you, for there is no one who does not sin. You go back and read the debated covenant. Elohim says, "And when he sins, I shall not take my glory away from him as I took it away from Saul. So now you looking all through the Bible to try to find out what Yeshua's sin was. They ain't none of your business. That ain't none of your business. If Elohim wanted you to know that, he would have told you. Just like he would have told you where Abel's sin was. I'm like, my goodness, man. How much sin can you commit with only four people on earth? Come on. when they sin against you. For there is no one who does not sin, and you become angry with them and deliver them to an enemy who takes them as captives to his own land, whether far or near. Ecclesiastes 7:20. Surely there is no righteous man on earth who does good and never sins. Not one human being, because sin is interwoven in the fiber of our beings, brothers and sisters, from birth, from conception. Listen to how the authors are going to adjudicate this federalism. The heads of men from sinfulness to sinlessness. Very important. Very important. Yeshua was born a man. This is the reason why we become offended when people say, "Well, he was a god. He was a demigod. Uh he was like, "God, man, where do you Okay, where's all this stuff coming from? That don't come from not one apostle, not one disciple. Nobody says he's a god man. Nobody says he's a god." Well, Thomas, but I've already explained that to you a thousand times el. But a man with natural inclinations to sin from birth. No one knows what sin or sins he committed whether of ignorance or intentional that does not matter. One thing is for certain as a human being he inherits and carried the sin nature of his forebears namely Adam. Thus he and humanity pays a penalty for Adam's disobedience which many a scholarship refer to uh refer to as federal headship or federalism originating from the Latin word fueas meaning a covenant league treaty or alliance. See saps 708 and 801. We teach all this because you need to know it. This term implies that the male patriarch the father represents the family. This idea is illustrated in Genesis with Adam and Eve. Eve was the one who was enticed by Satan and broke Yah's command to eat the forbidden fruit. It was Adam who was enticed. It was not Adam. It was not Adam who was enticed as Paul says. And Adam was not deceived, but the woman was deceived and became a transgressor. But Adam was held responsible. The Bible states that sin entered the world through Adam, not Ram, I mean uh not Eve. When Adam sinned, sin entered the world. Adam sin brought death. So death spread to everyone for what? For everyone has sinned. You mean to tell me that Yeshua, born of a woman, if he didn't die at Calvary, he would have been living for all eternity because he was sinless. Is that what you are arguing? Would you make that as an argument? If he did not die at Calvary, then he would have lived forever because he was born sinless. Nobody's going to make that argument, brothers and sisters, because of federalism. At least everyone dies because Adam served as a federal head of all humanity. Consequently, Yah imputed the curse of Adam's transgression to all humans. As a result, death extends to all people because of the inherited sinful condition and the sinful acts that flow from it, whether those acts are committed intentionally or unintentionally. Paul goes on to say, "Still, everyone died from the time of Adam to the time of Moses, even those who did not disobey an explicit commandment of Elohim as Adam did." Now, Adam is a symbol. And we go back to symbolism, type, typology, a representation of the Messiah who was yet to come. Romans 8 1-4. There is therefore now no condemnation for those who are in the anointed Yeshua. For the law of the spirit of life has set you free in the anointed Yeshua from the law of sin and death. For Elohim has done what the law weakened by the flesh could not do. What did he do? By sending his own son in the likeness of what? >> Sinful flesh. and for sin. He condemns sin in the flesh in order that the righteous requirement of the law might be fulfilled in us who walk not according to the flesh but according to the spirit. Therefore, just as sin just as sin came into the world through one man and death through sin and so death spread to all men because what? Because all have sinned. For sin indeed was in the world before the law was given. But sin is not counted where there is no law. Yet death reigned from Adam to Moses, even over those whose sinning was not like the transgression of Adam, who was a type of the one who was to come. Because there's all type of sins. I ain't got to repeat Adam sin. There's a whole bunch of sins that you can that that you can commit. We're talking about Well, I ain't going to say that. Romans 5:5 through Romans 5:15-19. But the but the free gift is not like the trespass. For if many died through one man's trespass, much more have the grace of Elohim, and the free gift by the grace of that man of by that one man Yeshua the anointed, abounded for many. And the free gift is not like the result of that one man's sin. For the judgment following one trespass brought condemnation to everybody. But the free gift following many trespasses brought justification. For if because of one man's trespass, man man, proto man, typological man, antiypical man. We're dealing with a man. For if because of one man's trespass, death reign through that one man, much more would those who receive the abundance of grace and the free gift of righteousness reign in life through the one man, Yeshua the anointed. Therefore, as one trespass led to condemnation for all, so one act of righteousness, one act of righteousness leads to justification and life for all men. For as by the one man's disobedience, the many were made sinners, so by the one man's obedience, the many will be made righteous. In summation, the point that this thesis is making is that Adam introduced sin in the world by his disobedience and passes through his progeny called seinalism. And he did it as a head of humanity called federalism. The psalmist writes, "Surely I was sinful at birth, sinful from the time my mother conceived me. How can one be sinful at birth? Because the sin nature has been introduced to all mankind through Adam, which is why Adam is in the genealogy of Yeshua and Luke's gospel. Sin is passing from Adam all the way up to Jesus Christ. Because of Adam's transgression, sin has a force in our lives that deceives us and brings about our death when we obey it at any time. Whether it is intentional or through ignorance, something still got to die for it. You still got to be washed from it. You still have

To have an atonement from it, brothers and sisters. Whether it is intentional or out of ignorance. That is Leviticus 4 and Leviticus chapter 5. You need to study your sins.

Second century Petristic and neo-Christian Justin Modern says, "Now we know that he did not go to the river because he stood in need of baptism. Oh, is do we know that just or of the descent of the spirit like a dove even as he submitted to be born and to be crucified not because he needed such things but because of the human race which from Adam had fallen under the power of death and the g of the serpent and each one of which had committed personal transgression."

As human beings, we become corrupt as soon as we are conceived because Yahw is a holy, righteous, sovereign power who demands perfection because we were created in his image. However, this image was damaged by Adam. Therefore, all who pass through Adam carry this era and are thus destined to condemnation.

John's baptism became a prelude to an act of grace that provides forgiveness for all sins committed when they enter the body of Christ thereby negating the penalty of sin condemnation. Luke 16:16: "Until John the Baptist, the law of Moses and the messages of the prophets were your guides. But now the good news of the kingdom of Elohim has preached and everyone is eager to get in." Until John the Baptist, the law of the prophets and the messages of the prophets were your guides. John introduced something new and everybody showed up at his mikvah to get into the kingdom. Everybody showed up at his mikvah to get into the kingdom.

Acts 13:38-39: "Let it be known to you therefore, brothers, that through this man forgiveness of sin is proclaimed to you, and by him everyone who believes is freed from everything from which you could not be freed by the law of Moses."

John is introduced in this process of redemption. Yeshua co-opted.

The Catholic Church has historically maintained that sin is inherent to the human condition and transmitted through the natural process of human generation. In addressing the question of Yeshua's sinlessness, Catholic theology developed the doctrine that Mary herself was conceived without original sin in the 13th century by John Dun Scottis, which would be dogmatized by Pope Pius the 9th and the Papal Bull *Ineffabilis Deus* in 1854.

"You make stuff up. And I want you to think about this, Lauren. Neo-Christians make stuff up and then when you bring it out, people taking issue with you. So what you're telling me is that you don't have no problem with nobody lying to you. And you having to pay for them lies and currency. You got no problem with that. Let me tell you why. Because you're a sick individual. You're a sick individual. Elohim says, 'Woe unto them who trust in oppression.' You're not using no common sense."

According to this teaching known as the Immaculate Conception, Mary was preserved. Really, Mary was preserved from the inherited condition of sin so that she could bear Yeshua without transmitting that sinful nature to him. So Mary is without sin and I have a baby Jesus without sin. Son looks like you and two are the only one in the world from the beginning.

The immaculate conception is the Catholic dogma that states that Mary whose conception was brought about the normal way was conceived without original sin or its stain. That's what immaculate means: without stain. The essence of original sin consists in the uh the deprivation of sanctifying grace and its stained as a corrupt nature. Mary was preserved from these defects by Elohim's grace. From the first instant of her existence, she was in the state of sanctifying grace and was free from the corrupt nature original sin brings. Some people mistakenly think that the term refers to Christ's conception in Mary's womb without the intervention of a human father. Others think that the immaculate conception means Mary was conceived by the power of the Holy Spirit in the way Jesus was. But that too is incorrect. Got it from the Catholics themselves.

Where is any of this in the Bible? Sabena. Sabena, I need you to help me get my people off these plantations. Need your help, Germaine. Stop giving me hot water. Oh, Jermaine.

The point that this thesis is making is that Matthew and John's gospel attempts to conceal the full magnification of John's baptism, which was for repentance and forgiveness, not just repentance. I do say Matthew and John because Mark and Luke are very clear. Matthew waters it down. So does John.

Several pseudapograph books preclude Yeshua from even participating in John's baptism because neither the Catholic Church or the Orthodox Church can adequately explain why a sinless man would appear at a baptism for sinners. Neither can any scholar offer a biblically justifiable explanation as scholars have already asserted.

This from the Gospel of the Nazarenes: "Behold, the mother of the master and his brethren said to him, 'John the Baptist baptizes unto the remission of sins, brother Yeshua, let us go and be baptized by him.' But Yeshua said to them, 'Wherein have I sinned that I should go and be baptized by him, unless what I have said is in ignorance, a sin of ignorance.'"

Now, obviously, this didn't happen. Neo-Christian made up the Gospel of the Nazarenes, right? Because they're trying to reconcile all this stuff. They're trying to come up with some way of explaining why Yeshua popped up, showed up, appeared at his mikvah. Instead of just accepting what the Bible tells us from Genesis to Revelation, you're going to have to make adjustments.

Let me tell you, brothers and sisters, the real reason that it's a problem, the real reason that it is a problem is because Jesus Christ is God. And for you to tell me that my God showed up to be baptized is heresy because they do not accept him as just a man. We accept him as a man who was exalted. We don't take anything away from the master. Brothers and sisters, we are just reading him in in historical context.

Dr. Robert Webb, professor of religious studies at McMaster University, makes the following observation: "It is quite evident that Yeshua's baptism by John was a source of difficulty for some persons within the early church." Yeah. They were having fits. See, I need to show you all this history. Not only because it suggested that Yeshua was a disciple of John's and thus inferior, but also because a baptism of repentance for the forgiveness of sins questioned the doctrine of Yeshua's sinlessness. The pericoupe, which means, right, you know, just a cut, right, just a fragment. The paricope uh eliminates this problem rather drastically by having Yeshua deny his need to be baptized at all precisely because of his own sinlessness. The passage does portray John as a baptizer whose baptism was characterized by forgiveness of sins.

The Torah recognizes several classes of sins, and some sins are not imputed until it comes to one's knowledge. Yet, it is still sin. I'm going to repeat that. The Torah recognizes several classes of sins. Raise your hand if you knew that. Not not none of the ministers, but raise your hand if you knew that. Okay? Raise your hand if you didn't know that. Okay. All right.

Unintentional sin. Shaga. Sound like a congregant that we had at Sharon Lakes. See why she no longer with us. >> Here we go. Chicagoa, give the following instructions to the people of Israel. This is how you are to deal with those who sin unintentionally by doing anything that violates one of Yah's commands. Leviticus 4:23, 15:22-29. These sins required a sin offering. Something had to die just because you didn't know what you were doing. We worship and serve a holy being. And I think we lose sight of that. When you come into covenant with Elohim, you need to know everything that this sovereign power expects of you.

Intentional high-handed sin, beyad. But those who brazingly violate Yahw's will, whether nativeborn Israelites or foreigners, have blasphemed Yah and they must be cut off from the community since they have treated Yah's word with contempt and deliberately disobeyed his command. They must be completely cut off and suffer the punishment for their guilt. Also referred to as "patient sin" or a "middle finger sin" to Yah. And this is what neo-Christians hear Martin when I bring up Yeshua going to mikvah in order to have his sins remitted, that he was throwing up a middle finger to Elohim. And I just simply said sin, and we got all types of sins.

Iniquity of a language unfailing love to the to a thousand generations. I forgive iniquity, rebellion, and sin. I forgive it. I wipe it away for you. I'll never bring it up again. You start a fresh, you start a new. But I do not excuse the guilty. I lay the sins of the parents upon their children and grandchildren. The entire family is affected. Even children in the third and fourth generations of um moral corruption, guilt or twisted behavior.

How about just general sin? Khata, just general sin, just mess. When they become aware of their sin, the people must bring a young bull as an offering for their sin and presented before the tabernacle. This is the most common Hebrew word for sin and means to miss the mark or fail morally. You just miss the mark. You take a uh a bullseye, you take your arrow, and if you don't hit it dead center, you've missed the mark. That's called sin. Every shot that Michael Jordan missed on the basketball court is sin. Oh, that's the analogy because the expectation is for the ball to go in the basket. That's perfection. If you miss it, right, that's imperfection. That's called sin. Wide receiver drops a pass, sin. Running back fumbles the ball, that's sin. It's error. That's all.

Asha ritual impurity, tame. Leviticus chapters 11-15, leprosy, semen discharge, venereal discharges, and vaginal discharges. Numbers 19 addresses deceased bodies which defiles a person. Tame, tame, tame. This category refers to a ritual or ceremonial impurity, not always moral wrongdoing, but a state of uncleanness that separates one from Yah, including circumstances that are a result of sin. These require purification rituals, baths, not repentance, before one presented themselves to Yahw.

The three core biblical categories of moral wrongdoing are summarized in Exodus 34:7 where Elohim is described as forgiving iniquity, transgression, and sin, corresponding to the Hebrew terms of avon, pesha, khata, which together represent the three principal classifications of moral wrongdoing in the Old Testament.

In Yah's covenant, when Elohim forgives a person, their previous sins are removed. Y'all y'all see that? Okay. And they are restored to a righteous standing before him. My argument is that this is what John introduced. Yeshua saw out of necessity to partake in that. And you can't negotiate that by coming up with concoctions where he just wanted to show that he wanted the homeless. Well, you know, this was his, you know, he was, you know, being installed in the in in the ministry. Man, you're making up a whole bunch of stuff. You can't show me the text.

In Yahw's covenant, when Elohim forgives a person, their previous sins are removed and they are restored to a righteous standing before Elohim. This enables them to move forward in obedience and righteousness in a renewed state of being. However, the Bible maintains that humans remain capable of sin even after forgiveness. The question is, did Yeshua sin after mikvah and normally commit some form of transgression or sin after their sins have been atoned for and forgiven, which is why repentance and continual reliance on divine mercy remain necessary.

Yeshua's baptism. Why? Why? Why?

Dr. Peter Stole Macker, professor emeritus of the University of Tübingen, Germany: "Baptism in the name of Yeshua the anointed was considered the means of rebirth by water and the Holy Spirit. Not only the Pauline school, not only the Pauline school, not only the Pauline school, but also in the Yohedine school, John's baptism was for rebirth through water. This is the reason why everybody was running to his baptism. When the word got out, there was a sea of people, even Pharisees and scribes showed up. And John rebuked them and said, 'Who warned you?'"

Therefore, the elder writes in 1 John 3:9: "Those who have been born of Elohim do not practice sin because Elohim's seed abides in them. They cannot sin because they have been born of Elohim." This controversy shows that the elder and the heretics both assume that the children of Elohim who have received new birth through baptism in water and spirit are sinless. But they interpreted this new birth differently. We're talking about John's community. This is John the Evangelist, not John the Baptist. And the opposing sect or the heretical sect that was once a part of John's group. But they interpreted this new birth differently. The false teachers, the false teachers claim to have been perpetually sinless since their baptism because that's the mantra. But the question is, are you are you? John is arguing, you ain't.

Stole Macker properly executes Johnny Yeshua's mikvah by positioning baptism within the framework of new birth and ontological renewal. At the moment of purification through mikvah baptism, the individual is rendered sinless in so far as Yah has forgiven their sins and incorporated them into a new state of existence within his covenantal economy. This new birth establishes an expectation of righteousness. I'm giving you a new birth. Now, here's an expectation. Walk before me in perfection.

How old was Enoch? How old was Enoch before he began to walk with Elohim? 65 years of age. The author of Genesis says that Enoch was 65 years of age before he began to walk with Elohim. What was Enoch doing prior to 65 years of age? Monkeying around. That's the purpose of the statement. This is why I love the Bible because it it again meets a criterion of embarrassment. If I want to portray God and Jesus and in all holiness and so forth, I ain't right. No imperfections. There's going to be perfection across the board. We got so many imperfections written in this Bible. It's ridiculous. That gives us authenticity and veracity because at the end of the day, you overcome these imperfections. Elohim is telling you the truth and he's giving you the process.

This new birth establishes an expectation of righteousness proceeding from the moment forward. However, as Stole observes, the Yohanim argument confronts the empirical reality that such perfection is not sustained among believers. First John 1:8-10, 2:1-2. That's the argument. While some early interpreters and sectarian groups claimed a state of perpetual sinlessness following baptism, the Yohanim corpus qualifies this claim, maintaining that true sinlessness is ultimately realized only in the one who perfectly embodies this new birth, namely Yeshua. At the time of his mikvah, he perfected the law. Lived three and a half years without any form of transgression.

Dr. Young Suk Kim, associate professor of New Testament and early Christianity at Samuel D. Wood Proctor School of Theology, says, "Although we cannot access Jesus' life, do you know what he was doing?" Okay. So, he was in the manger. So, we got that. Then we know he was on a run from Herod at two years of age. We got that. Then we know he shows back up in Jerusalem, 12 years of age, is in the temple. Then the brother vanishes again. So, do you know what was happening with him? You don't know nothing. The gospels don't tell you nothing.

"Although we cannot access Yeshua's life, we can infer that he experienced transformation in some aspects. A study of the historical Yeshua along with New Testament theology sheds light on his transformative life. First, his baptism by John in the Jordan becomes a pivotal moment of his transformation experience. John's baptism was for the forgiveness of sins. And those sins must be acknowledged by Yeshua. Yeshua needed to be under John's leadership to be baptized by him. However, Yeshua came to the Jordan River knowing all of this because he respected John as Elohim's prophet and needed a new start."

Who entered prophethood first? Yeshua or John? John. John. Yeshua does not enter into a prophetic status until after his mikvah, after he's cleansed. Elohim is not going to anoint an unclean thing. It has to be cleansed first before it can enter the ministry before it can serve. Understand biblical culture. Understand Hebraic culture.

German New Testament scholar Dr. Paul Hollandbach writes, "It is important then to ask first why Yeshua went to John for baptism. Every scholar studied this and every scholar is hyperbole, but critical scholars have studied this. While strictly speaking, we have no direct evidence of what was going on in Yeshua's mind. Nevertheless, it is only reasonable to assume that Yeshua went to John for baptism for the obvious reason that Yeshua was struck by and responded positively to John's message of the imminent coming of Elohim's wrath on powerful sinners, unless they repented and were baptized for the remission of their sin. These were the reasons, of course, that anyone came to John for baptism. You didn't show up and say, 'Hey, John, can I swim over there?' You showed up because you says, 'I got something to address about me.'"

And ain't nobody going to walk up and say, "Hey, man. So, what you do? Why Why you here? What kind of stuff you get get off into?" Furthermore, we assume not only that Yeshua repented at his baptism. I'll repeat that again. Furthermore, we assume not only that Yeshua repented at his baptism, but also that John's message made sense to him, that he believed that John's message applied to him and that he believed this message to be the truth which Elohim was revealing through John at that time. Moreover, the fact that Yeshua believed John's message also implies that he was open and receptive to the phenomenon of prophetic revelation.

Dapa says that on a plain reading of the text, Hollandbach is right in arguing that Yeshua submitted to John's baptism because like all the other candidates, he considered himself a sinner in need of forgiveness.

Chilton, professor of religion at Bard College, writes, "John's insistence on the dynamic relationship between repentance and release from sin was a source of Yeshua's emphasis on the same relationship throughout his own ministry. This release from sin which is translated into English as forgiveness referred to the actual losing or freeing a and in Greek shabbach in Arab in Hebrew and Aramaic of a person from the consequences of his own action by Elohim. Yeshua's conviction that released from sin makes every Israelite pure and thus acceptable in Elohim's eyes is perhaps his most enduring legacy. And it was derived directly from his experience with John the Baptist."

Dr. Grant Osborne, professor emeritus of New Testament at Trinity Evangelical Divinity School, writes, "John's baptism meant Judaism was no longer sufficient." Throw that out the door. Forgiveness of sins was a judicial result of repentance, and the Jews did not really feel they needed it. All they needed to do was perform the external right of presenting sacrifices and offerings to remain right with Elohim. John's baptism was a brand new entity where the Jews and meant general cleansing from the detritus of life. Did I pronounce that right? Allowing them to worship in the temple. For John, it was radical repentance, a new beginning with Elohim and a one-time event rather than a daily occurrence as the Essenes were doing. Most today believe John's baptism was unique to him, a right ordained by Elohim, which he led John into utilizing. As such, it signified the arrival of the messianic age and a new beginning with Elohim as a baptism of repentance for the forgiveness of sins. It was sui generis, a brand new phenomena. John brought in something that was new, completely new. He opened the door for Yeshua and everybody else. He led the way. And people get baptized and don't really understand the significance other than I think I'm just supposed to get baptized. You are receiving something that is representative of the greatest gift that can be given to a human being to enter as a candidate of eternal life. Elohim wiping away your I like to say expunging your record at my expunge 10 years ago. Anyway, uh, let's see thing cost me $700. Uh, most today believe John's baptism was unique to him. A right ordained by Elohim which led which he led John into utilizing. As such, it signified the arrival of the messianic age and a new beginning with Elohim as a baptism of repentance for the forgiveness of sins. It was sui generis, a brand new phenomena. So John's choice of baptism for his generating metaphor generating metaphor was a spirit inspired decision and undoubtedly quite shocking for most Jews. What is this? What you doing? Who ordained this? But he was popular from the start and people flocked to him from everywhere.

Dr. Herman Lich, Dr. Herman Lynchberger, professor of Jewish studies and New Testament at the uh West uh that's German uh from 1993 to 2011 to 12. a professor of New Testament ancient Judaism at the Protestant Theological Faculty of the University of Tübingen writes, "One of the most unequivocal traditions from early Christian history is that Yeshua was baptized by John the Baptist and that he received John's baptism of repentance for the forgiveness of sins." That Yeshua received a baptism of repentance for the forgiveness of sins can hardly have been invented by the early church. And taking over John's baptism. And taking over John's baptism. Pause. In taking over John's baptism, the early church was able to what? Adopt its specific characteristic. What is its specific characteristic? >> A baptism of repentance for the forgiveness of sins. In order to acknowledge the what? New beginning established through the baptism. This new beginning was understood as a new birth, a rebirth or the beginning of life. These are critical scholars who are studying this. Clear majority of them are neo-Christians.

Dr. Anders Clustengard Peterson, social professor of school, let's see, school of culture and society, department of the study of religion, notes that at Yeshua's mikvah, he is conceived to have entered into a contractual relationship with Elohim with the implications of what you see new, new, new, new, reborn, reborn, reborn, reborn, new. Hey, our position has always been the brother showed up to have his sins cleansed. You don't know what they were. But from that day forward, he did not sin. He was sinless. Perfected the Lord. And Elohim imputed that perfection to us from Calvary. That is the gospel. That's the gospel. With the implications of a new status with Satan and later testing his ability to comply with the contractual demands of his new status. In other words, immediately after he was mikvahed, then you see paleo rolling up on him, coordinated with the spirit, the holy spirit that he received at his mikvah. Luke says, "Right after he was baptized, the spirit led him into the wilderness." Why? To be tested of Yah. Now that we have cleansed this brother, now let's send the accuser after him. Let's see how strong he is. Let's see how strong he is. And what I love about our master teacher is that with every assault, Yeshua responds according to the Torah. That's your example. When somebody brings some buffoonery to you, you just simply say, "Thus sayeth Yah." That's the example. Giving people your opinion. Well, can we look at it this way? Well, how about it hyperbolically or hypothetically? Well, let's look at it, you know, uh, you know, technically. How about theoretically? Sound like Sebasty Ted. Okay, y here we go.

Thus, my position based on how Yahw appears to structure John's baptismal right is that once Yeshua was baptized, any sins he may have committed because he was a man, whether intentional or unintentional, were forgiven at that moment. That day, therefore, marked the beginning of a new state of existence for him, a rebirth from above. Jonathan, this is the moment Yeshua becomes the Messiah, the anointed one, and the day he is publicly acknowledged as Yah's son. He comes out of the water, the spirit rests upon him. Now you hear a voice out of heaven: "This is my beloved son in whom I am well pleased. Listen to him." None of this stuff is happening the first 30 years of his life. That happened at Mikvah when he was cleansed. Sons of Aaron are adopted in the divine order after they have been cleansed and installed into the priesthood. Yeshua is the antitype of the ironic of the ironic priesthood of the Zadocite priesthood with Yahosua bin Yahosedc laying down a firm foundation. And I'mma tell you something too. You got one time to raise your hand about any one of them six passages that went over. Well, what about over here? So he was out saying I ain't going to do that with y'all. I ain't going to do that.

This is the moment Yeshua becomes the Messiah, the the anointed one, and the day he is publicly acknowledged as Yah's son and is immediately tested by Satan. Not as a god. I was really talking about you, Jermaine. Um, not as a god, but as a man who has now been adopted, adopted as a son of God. From that point forward, this event represents the first day of a new beginning in which he lived for approximately three years without sin, whether intentional or through ignorance. Consequently, when he was presented at Calvary, he appeared before Yah sinless. That's what matters. I can't after my mikvah today. Elohim says, "I want you to go up to Golgotha and die for your people." Elohim, you going to have to read Mikvah for me. Um, a couple hundred times. Um, yeah.

John prophetically identifies Yeshua as a lamb of God who takes away the sin of the world through his crucifixion. The remission of sins past is accomplished by his blood. And this forgiveness is applied to believers in baptism. John the Baptist prepared the way for his for this redemptive work by proclaiming a baptism of repentance for the forgiveness of sins which functioned as a preparatory rite anticipating the atoning mission of the Messiah. Y'all see my little lamb >> Mike? Everybody can see something wrong with the leg. That's why I got it on the chart. That's why I got it on the chart. My question is, can I present this lamb before Elohim?

Malachi 1:6-8: "A son honors his father and a servant his master. If then I am a father, where's my honor? Where's my honor? And if I am a master, where's my fear? Where's my reverence? says Yah of hosts to you, oh priests, who despise my name. But you say, 'How have we despised your name, Father Yah?' How? By offering polluted food upon my altar. But you say, 'How have we offered polluted food?' How? By saying that Yah's table may be despised. When you offer blind animals and sacrifice, is that not evil? Animal can't even see. Blind animal you going to give to Elohim. That's an animal with a blemish. And when you offer those that are lame, broke leg, broke back, broke neck, still breathing. Give him to the priest. Is that not evil? Present that to your governor. Will he accept you or show you favor? Says Yah of hosts."

How about this lamb? This lamb is fine. >> Boy, I tell you, man. Boy, I tell you. Jake ain't playing around, man. What you can do is watch the video. It's the same lamb. Now he's running all around the little prairie because he's no longer blemished. He's perfect. He's perfect. He was healed. Now he can be presented. The water of purification was designed to heal you of all of your sins and impurities so you could be presented before the creator.

John's baptism has always been minimized. Why? Because we just focus on Yeshua's baptism. There was a baptism before Yeshua's baptism. That was John's baptism. And you need to be asking why he showed up at John's baptism. Brothers and sisters, the baptismal practice of renewal, rebirth, and a new status in Yah's covenantal economy was originally introduced by John. It was subsequently adopted and further developed by Yeshua and his apostles in the proclamation of the gospel. Yeshua's redemptive work includes the offering of himself as a sacrifice for the full remission of sins and the securing of an ongoing intercession for believers. Through his death, he provided the definitive atonement for sin. And through his exaltation, he now intercedes on behalf of those who continue to struggle with sin after their baptism. Interceding on all sins except for patient sins or beyad rama sins. Elohim going to listen to no advocacy for anyone who gives Elohim a middle finger. And let me tell you what a middle finger looks like: "I know what Elohim expects me to do, but I'm not going to do it." And you won't, or you think Yeshua is going to advocate for you. That ain't happening. So, you got to go back and you have to read the sin codes, what Elohim will accept and what he's going to reject. And neo-Christian, you don't study the law. You don't study from Leviticus chapter 1 all the way to Leviticus chapter 7, which enumerates all sins, defines them all, and tells you how to atone for those sins.

In addition, Yeshua promised the coming of an advocate, as John said, who would remain with his disciples, providing divine assistance and guidance as they ministered his gospel. The New Testament further describes Yeshua himself as an advocate before the father for believers who sin. Something that John was unable to do. Thus, Yeshua's ministry provides with John's baptism could not a continuing provision of atonement, indwelling spirit for the ministry, for the ministry. One more again. For the ministry, advocacy and intercession for those who fall into sin after baptism. I'll intercede for you. I'll mediate for you. I'll still mediate for you. Human frailties. It happens. Confess it. Repent. Well, I just put two middle fingers up to Elohim. Oh, did you? Oh, yeah. Well, you on your own. Yeah, I can't do nothing with that.

Comparative analysis: John's mikvah versus Yeshua's mikvah. Remember I told you Yeshua co-opted John's mikvah. He took John's mikvah, his mikvah. Do you all understand that? It's the same mikvah, but there are some differences. And we need to look at the differences.

Theological function: John's mikvah and Yeshua's mikvah. Baptism for repentance. Yes. John's mikvah and Yeshua's mikvah. Baptism for forgiveness. Clean slate. Yes. John's mikvah. Yeshua's mikvah. Baptism for rebirth and renewal. A new state. Yes. John's mikvah and Yeshua's mikvah. Postbaptismal intercession. Nope. Not for John. Yes. In Yeshua's mikvah. For he ever lives to intercede on your behalf. An eternal priesthood. Provision of atonement. You have to look at Luke 3:16, Acts 19:1-9. Yes. Provisional and anticipatory. In other words, go read uh Luke 3:16 for me, please.

Luke chapter 3 verse 16: "John answered them all, saying, 'I baptize you with water. But he who is mightier than I is coming. The strap of whose sandals I am not worth I am not worthy to untie. He will baptize you with the Holy Spirit and fire.'" Okay. All right. I'm gonna be baptizing you, accepting your confession and repentance for forgiveness. But I am doing this with you anticipating one who is going to baptize you with the Holy Spirit. I am baptizing you under the office of you looking forward to the Messiah. This is what it means. Provisional and anticipatory. I'm baptizing you and your job is to accept this in expectation of the Messiah.

Acts 19 and pick at verse 1-7: "And it happened that while Apollos was at Corinth Paul passed through the inland country and came to Ephesus there he found some disciples and he said to them, 'Did you receive the Holy Spirit when you believed?' And they said, 'No.' 'We have not even heard that there is a Holy Spirit.' And he said, 'Into what then were you baptized?' Into whose baptism did you receive? Right. Whose whose whose discipleship are you are you under? Who is your rabbi? Who is your master? Who is your teacher? Who are you following? Whose gospel are you following? Whose doctrine are you following? Who come?' They said, 'Into John's baptism.' Oh, so you are into ice. Come into enter into Okay. John. What does he say about John? 'John baptized with the baptism of repentance.' Of repentance. Yes, he did. That's a witness. Uh-huh. Telling the people. Telling people what? To believe in the one. Uh-huh. Who was to come after him." Oh. Oh. Oh. Okay. Okay. That is anticipatory. That is provisional. I'm baptizing you for the remission of sins. And you also have to believe on the one who is coming. Do you accept this? Do you believe this? Yes, I do. Then if you were to die before Yeshua appears in this ministry, then you died in faith and believing in Yeshua's remission and his atoning work through my mikvah, John's mikvah. This is why it is provisional and anticipatory. But if you're still alive, you're going to have to now be rebaptized. You're going to have to be rebaptized. Gift of the Holy Spirit. No. Postbaptismal advocacy. No. Yes. In Yeshua's mikvah. Yes. In Yeshua's mikvah. Provision of atonement. Definitive. And it is continual. Continual. Only in Yeshua's mikvah.

Closing. Y'all thought we were going to be here at 8:00 with 100 slides. Didn't Yeshua was a human being born of a human mother and therefore shared in the human condition shaped by the covenantal consequences of sin that they entered the world through Adam. Although his conception was divinely initiated, this did not diminish his humanity as some have claimed. Rather, it represented the antitypical fulfillment of the miraculous conception of Isaac. You got to learn type and antitypes. There's messaging in that. Elohim is telling you what he's going to do and who he's going to do it to and who he's going to do it with. Although his conception was divinely initiated, this did not diminish his humanity as some have claimed. Rather, it represented the antitypical fulfillment of the miraculous conception of Isaac, who was likewise born according to the promise and power of the Holy Spirit, yet sinned as a man. Yeshua's vindicated sonship is definitively manifested in his resurrection after which he ascends to function in the dual capacity of priest and king in accordance with his typological prototype Yahosua bin Yhosedc. And I love that. And the reason I I love that because with this typological plate, you not only see him being referred to as the branch, but what you see is the Davidic covenant being conveyed through him as the branch who would build his temple, who was also priest, king. But you also get a name. Why do you think the angel Gabriel will show up to Miriam at Yeshua's conception and say, "You will give him this name." Because it had already been prophesied in Zechariah. So Elohim is telling you over time, this is going to be his name. Yah saves. Yah is salvation. And you gonna name him Tyrone. Yahosa bin Yahosedc as depicted in Zechariah while awaiting the consummation of the Davidic promise to sit upon his throne. Within this construct, Yeshua's mikvah can be understood as part of the preparatory process that cleansed him and marked the beginning of his public ministry as it did the priests and the nation of Israel who entered a new status by entering in covenant with Yah at the base of Sinai to become Yah's anointed and adopted people. Yeshua's immersion signified purification and consecration, paralleling the cleansing rights associated with the ironic priesthood and the requirement that sacrificial offerings be without blemish before being presented to Yah. In this sense, the rite symbolized a removal of any impurity associated with human life, whether arising from ignorance or intentional acts, so that he could appear before Yahw blameless in his mission and ultimately ultimately serve as a vicarious sacrifice for sinners.

This exegetical evaluation does not diminish, Lauren. It does not diminish. People don't allow us to finish. This exegetical evaluation does not diminish Yeshua's priesthood. We are all doomed without it. His propitiatory role, that is atonement, we are all doomed without it. His intercession. We are given grace and extension of grace and mercy because he is advocating on your behalf. He is saying, "Father, Yah Ramy, I just had a moment. Just had a moment, Father. She is a very good sister. She's committed to the covenant. She's walked in solidarity with with your will. Please forgive her, Father God. Look past her iniquity." That's what advocacy is. That's what intercession is. Why? Because guess what? As we continue to walk this life, we're going to stumble over something.

Go to First John. First John chapter 1. Pick up 1 John chapter 1 and read 8 through 10. Then read chapter 2:1-2. 1 John chapter 1, read 8 through 10. Then chapter 2, 1-2.

Verse 8 in the ESV: "If we say we have no sin, we deceive ourselves." >> You you you deceive yourselves. And this is even after mikvah. This is a new covenant assembly. This is a post-mikvah assembly. Who you think he talking to? People out in the streets. He talking to the congregation. >> "And the truth is not in us." >> You're a liar. He's talking to the secessionists. He's talking to a heretical group that has broken away. He's talking to false teachers within the group. "Since I've been mikvahed, I have not sinned one time." John said, "You're a liar. You're lying." Y'all remember Raymond? >> I baptized Raymond. And every week Raymond showed up. I asked Raymond, said, "Raymond, did you sin this week?" "No. No, sir." "Okay. You're not committing no sins, Raymond." Nope. No sins. No sir. Every week he showed up. I'm giving my class and I hit the brakes. Is that Raymond? Raymond. Raymond. No need to duck. I see. Did you see him this week, Raymond? No, sir. Then we ain't seen Raymond in 15 years. Raymond didn't want to show up that week to answer that question. Trying to make a point. Go ahead. >> Verse nine. "If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness." >> That's right. >> "If we say we have not sinned, we make him a liar." You make him a liar because all human beings sin. That ain't the issue. The issue is what do you do when you come out of that water? What state are you in when you come out of that water? And only one man has perfected the law. Only one man has walked sinless coming out of that water. Go ahead. "If we say we have not sinned, we make him a liar and his word is not in us." >> First John 2:1. "My little children, I am writing these things to you so that you may not sin." >> We don't want you to sin. Don't sin. I'm writing this to you. I'm writing I'm writing this to you young folks. Don't sin. Don't sin. Please don't sin. Walk perfectly in the law. Please go ahead. >> "But..." >> But but what? But but what do you mean but? >> "But if anyone does sin," >> If anyone does sin, >> "we have an advocate." Father, >> you have an advocate. You have an advocate. John couldn't provide you with that. He's dead. What else you got? >> "Yeshua the anointed." >> That's right. >> "The righteous." >> Oh, wow. Go ahead. >> "He is the propitiation for our sins." >> John John could not provide you with propitiation. What John provided you was amnesty under Elohim's grace. That's by Elohim's word. Full atonement for all sins came as a part of you accepting John's John's mikvah, which was anticipatory, anticipating the Messiah that was part of his mikvah process, so it looked ahead to the sacrifice. You were baptized in that and if you happened to have died before you could be mikvahed in Yeshua's mikvah process, you were still good because of faith. And who was to come to atone for your sins? Read again. >> Verse two. "And he is the propitiation for our sins." >> Come on now. Come on now. >> "And not for our sins only." >> And not for our sins only. And not for our sins only. Come on. >> "But also for the sins of this whole world." >> For the sins of the whole world. What black Hebrew Israelites talking about? Only Israel sins is going to be atoned for. >> Yeah. Only black folks' sins is going to be atoned for. Unbiblical, a demonic doctrine.

This exegetical evaluation does not diminish Yeshua's priesthood. What I just went over, brothers and sisters, what I adjudicated does not minimize Yeshua's priesthood, does not minimize his propitiatory role, his intercession, his sonship, his holiness, his righteousness or sacrificial significance. People assume that they make that assumption because they don't understand John's mikvah and what John's mikvah was designed to do for everyone who was baptized by John. It gives you a new slate, a clean slate, a new status, a rebirth. Rather, it aims to clarify the purpose of John's mikvah and to explain why Yeshua presented himself for baptism, an immersion proclaimed by John as one of repentance and remission of sins as part of the divine preparation for his messianic ministry. This act marks his entrance into messiahship, the affirmation of his identity as a son of God, and the inauguration of the gospel of the kingdom, which ultimately culminates in his propitiatory work and ongoing advocacy on behalf of the spiritually infirmed. Those who, due to the frailty of the flesh, persist in a life shaped by sin. Lights, please. We done. Got it on record now. Done with this. Oh, really? No heretic. No fisheye fool. Come on. All right, brothers and sisters. Let's open up the floor over here. Brother Ben, >> Hold on one second. Be thank you. So this is somewhat of a question. This question somewhat ties to the message that you gave the son of David or the seed of David, which was brilliant by the way. >> Thank you very much. >> And >> I'm glad you think so. Like certain >> well, not because I said it because it was >> like certain people >> but but here's why I'm having a time reconciling the witness that you use with Isaac, and you did it in the last message about David. >> Yeah. >> You said that um Abraham and Sarah >> Yeah. >> had a divine son in Isaac. >> Yes. >> But here's where I'm having the trouble with the reconciliation part. >> Okay. Okay. >> Is that Rebecca? >> Yeah. >> Um, Hannah >> Hannah. Yes. >> And others. >> Yes. >> Had the same circumstance. >> No, they did not. >> So they were barren though. >> Did Did it say they were beyond the age of of bearing child bearing children? >> Well, I understand barren to mean barren that they could not conceive. Let me tell you how we address this. The way we address this is by by following what the authors have have conveyed to to us. No, let let him have have a mic. Yeah, he he needs to keep the mic. Um, I am not comfortable saying anything beyond what the authors have stated with regards to divine conception. What the authors have conveyed to us was that Elohim directly intervened in the conception of Isaac because Sarah was 90 years of age and was far past um childbearing age. Now, there is a difference with regards to barren in terms of how we use the term or how the authors may use the term in antiquity. In other words, is she still ovulating? Are there no eggs to fertilize? Um, you know, that's relative. We don't know. None of the authors are talking about any of the children sired in these relationships being the son of God, being God's offspring as they're doing with Isaac, as Paul stated. So, I don't feel comfortable getting into those types of discourses like with Hannah and Panaya. Hannah barren. And in fact, do you mind if we go read the text? >> Yes. In fact, I'm I'm still having trouble trying to reconcile that though. >> Well, I I I got you. But but see, but see, this is what what I'm trying to help you understand. It's not a problem for me to reconcile because the authors are not speaking about it other than Elohim intervened and I think various passages would you know would say and he opened her womb. Well, what does that mean? I can't tell you what that means. I can only litigate what the authors are giving to us in its clearest form. That's all I can give you. And so and so when Pho tells us Pho doesn't talk about Hannah's child, um Pho doesn't talk about any of the children that came from women who had problems conceiving children. Pho doesn't talk about it. The apostles don't talk about it. The prophets don't talk about it. What they do talk about is Sarah. What they do say is miraculous is Sarah. What they are saying is Elohim intervened and he brought forth a child. That's a language that we have to follow. If I add anything else is going to be speculation and I don't see how that becomes advantageous for us. I don't see how that helps us. It hurts us. Because now what we're doing is we are supposing okay, well, you know, uh uh maybe Elohim did this, maybe Elohim did that. How are we defining barren? And you end up with a whole bunch of surmisings and postulations that's just not going to be helpful. What do we know? What we know is that the apostles in in particular Paul targeted Sarah to talk about how Elohim intervened in that conception to bring about a type in which Yeshua would become the antitype. Both of them were divinely conceived. Then you have extra biblical authors. Author of Jubilees enters the discourse and Pho enters the discourse. Nobody's talking about any other sister and their state of of of of of fertility or viability. So the way I teach is we we follow what is clearly stated and we.

draw our conclusions based upon the conclusions that have been drawn for us by the writers. Do do you have uh where is it? Yeah. So, this would be one of the examples. Do you have another passage too, brother Ben?

>> Yes. Um

>> Okay. Yeah.

>> Rebecca, Genesis 25.

>> Okay. Okay.

>> Rachel.

>> Sure. Okay. Okay. So, let's look at 1 Samuel. Yeah. Let's go to 1 Samuel chapter 1. Let's pick at verse one.

>> ESV. There was a certain man of Ramatham Zofim of the hill country of Ephraim whose name was Elan the son of Yerohham son of Elihu son of Tohu son of Zuf and Ephroite. He had two wives. The name of one was Hana. The name of the other Panina. And Panina had children but Hana had no children. Mhm.

>> Now this man used to go up year by year from his city to worship and to sacrifice to Yah of hosts at Shiloh, where the two sons of Ellie, Hoffnne, and Phineas were priests of Yah. On the day when Elena sacrificed, he would give portions to Panina his wife, and to all her sons and daughters. But to Hana he gave a double portion because he loved her though Yah had closed her womb and her rival used to provoke.

>> Go back and and and read that again.

>> Verse five. But to Hana he gave a double portion because he loved her though Yah had closed her womb.

>> Now what does that mean? What what what would that mean to you brother Ben? Y had closed her womb.

>> I wasn't follow.

>> Okay. Okay.

>> Okay. Okay. All right.

>> I don't know.

>> Okay. Okay. All right. Sure. Sure. Um Yes. Let's go.

>> Okay. Yeah. Go ahead.

>> So, it says

>> Yeah. Yeah. Hold on a second. We're going to give you the mic, my sister.

>> All right. So he the scripture said so Yah closed her her womb. That wasn't that she was he made her that she was barren. That wasn't the word. It was Yah was instrumental in not letting her conceive at that time.

>> Okay. So give give me another passage, brother.

>> Yes. Thank you. Genesis 25:21. Okay.

>> Regarding Rebecca.

>> Genesis 25.

>> Let me turn to it. So I I understand what the young lady is saying. I just didn't have any context. When she was reading, I wasn't paying attention.

>> Okay. Yeah, I I got you. Sure. No problem. Genesis 25.

>> Yes.

>> Okay.

>> Verse 21 in the ESV. And Issach prayed to Yah for his wife because she was barren.

>> Okay.

>> And Yahw granted his prayer and Rebecca his wife conceived.

>> Okay. All right. So what but what does that mean that she was barren?

>> Yeah. My reference or my point of view was since you made Isaac the witness. I was understanding from my cone of vision that these other women also were bearing. Could they not be?

>> Not like Sarah. No. Not Not like Sarah.

>> Yeah. Yeah. Not Not like Sarah at all. There is a these these women are ovulating. Um um but there are plenty of women. Man's doing his job. You got the woman, you know, uh she's having a menstrual cycle, got eggs or something, but whatever is going on, eggs just can't be fertilized. I I mean again I ain't an expert in that area but you know but Elohim intervenes everything is there but nobody talks about how Elohim is the is the source of these children other than he is making a way for that woman to become pregnant. And so when we ask the question well, what does barren mean? In fact, I'm curious. Can you look up the Hebrew word bearing? Yo, what you got for me?

>> A car? Yeah. Talk to me.

>> The Hebrew word for barren is a car.

>> Okay.

>> It means barren. Baron one. Baron woman. Sterile as if extrepated in the generative organs.

>> Anything else? No.

>> Okay.

>> But then the word for shut up in case of Hannah

>> is cagar. It means shut close pure

>> to shut up. Close up. Deliver up. Give over up. Enclose. Repair. Shut in self.

>> Okay. Elohim shut up her womb. Uh put a lock on it. You you do you got another passage for me, brother? I can look at

>> that. That's okay.

>> Yeah, let me find one real quick.

>> Genesis 30. Okay.

>> Genesis 30:22- 24.

>> Now this is the same woman who was sitting on the chest having her menstrual cycle. Right. Uh saying father I cannot get off this chest. The way of women is upon me.

>> So she's ovulating.

>> Okay.

>> Okay. Go to Genesis 30 where

>> 3022.

>> Okay. Okay. Genesis 30 and let's pick it up at verse uh okay. Yes. Yes. Yes. Yes. Yes. Start pick 30 and one. Right.

>> Genesis 30:1 in the ESV. When Rachel saw that she bore Yakob no children, she envied her sister.

>> She said to YaKob, "Give me children or I shall die."

>> Okay, now hold on. I got a track record. I ain't the problem. I got evidence. So it ain't me, right? Okay, go ahead. Yakob's an anger was kindled against Rachel and he said, "Am I in the place of Elohim who has withheld from you the fruit of your womb?"

>> Who has withheld from you? It's not that she is um unable to conceive children. Elohim does not want her to conceive children at this time. He did not want Hannah to conceive children at that time. He did not want uh Rebecca to conceive children at that time. They all had the ability to conceive children, but Elohim is intervening and preventing them from conceiving children. With Sarah, that's a whole different paradigm. Sarah don't have nothing to conceive nothing with. That's that's yeah that's completely somebody talking about hyerectomies over here.

>> Yeah, they were in their childbearing years.

>> Well um first of all I want to thank you um for an outstanding teaching.

>> Thank you. Thank you sir.

>> Ben invited me and um

>> Oh okay.

>> And I see some people that I've known and um and if you have me back I will be coming back for sure.

>> Well praise y'all brother. We we always have you back man. We we you know we uh it's just that people don't come back but you know yeah uh we we'd love to have you back.

>> Well I I do have a question. Um it appeared

>> earlier in one of your slides

>> Yes sir.

>> you were given clarity to the name of the father Yah.

>> Yeah.

>> Um and in one of the slides you referred to um Elohim or um who we call Jesus as um Yahosua.

>> Yahosua. Yes.

>> Yahosua. Yes sir. But then all through the teaching you say Yeshua.

>> Yes sir. Yes sir.

>> So can you just make the distinction?

>> Yes sir. Yes sir. Uh Yahosua is the theophoric long form. Right. Um um what we use is the theophoric abbreviated form. And what's missing between Yahosua and Yeshua is what we call the wav colam or the wav sharuk. The W of Sharukq is going to produce Yahushua. Uh the W of Kolam is going to produce Yahosua. So we use the abbreviated form Yoshua which means Yah saves Yah salvation. Um over the four long form which also means Yah saves Yah salvation. And uh like if you read the anatomy of baptism um I think I have Yahosua written throughout the book.

>> Um so that's that's just a preference. That's all it is. Means exact same thing

>> in Acts 4:2. Um neither serve salvation in any other.

>> Yes, sir.

>> There's none other name under heaven.

>> That's right.

>> What is the name? Yeshua or Yahosua.

>> Okay.

>> Yes,

>> they're the same.

>> Yes, they the exact same.

>> Thank you so much.

>> Yes. Yeah. The only thing that that's missing is the wave and the wave does not change the meaning of the name at all.

>> Yeah. In fact, if you were to look at some of the names, for example, abbreviated names, Isaiah is an abbreviated name. Everybody knows Isaiah. Um, we say in Hebrew Yesha his theophobic long form is Yeseshiu right. Um, we know Jeremiah Yerya but his theophoric long form is Yeryah. We know Zachchariah uh but we but we understand the theophoric long form is Zecharia. Right? So they all mean the same. It's just a matter of preference whether you want to use a long form or you want to use a contracted abbreviated form. You're welcome.

>> I just wanted to give the brother a different example about um the baron in today's time. A lot of

>> And this is a nurse.

>> Yes,

>> that's right.

>> So, a lot of women they said, "Wow, I've been trying to have a kid, you know, or child for three, five years, etc." So then they go, "Well, let's just adopt." And so what does that does when you think what does that show? That shows, okay, humility. And then all of a sudden they adopt and now she's pregnant. You see what I'm saying? So we I don't know. Um biblically the Bible didn't say, but perhaps that was why he opened up. And then in the uh example where um the the husband prayed to Yah for his wife like, "Oh, please like shut her up. Could you open this wound for her, please?" And he heard his prayer and he opened it up. But but in both the cases that you mentioned, Yah closed them. Yah they they were able because they were young. And in the example of Sarah, she was old. She was in her 90s. She's not happy. She didn't even think about no kids by now. You know what I'm saying? So, there's a difference. It's like apples and oranges. You see what I'm saying?

>> I do understand that.

>> And you answered my question, Dr. See, I was the point I was making was why did you choose Isaac as a witness? And what I understand now is because of Elohim.

>> Yes.

>> And and that's that's why that witness that you used in this slide. Yes. And also the teachings of the son of David.

>> Very astute observation, brother Ben. Can keep the mic, brother. Brother Ben, can keep the mic, brother Ben. Keep the mic, brother Ben. Very astute observation, brother. Brother Ben. And what you're going to learn in our community is this. Our Sabbath disquisitions, our synatic like Bible studies, our synatic apologetic lessons, right? Um, all of these lessons and what we basically discourse on a weekly basis have been litigated, relitigated, and adjudicated since I have been in the ministry over 27 years since I've been in the community for probably 37 years. What's important to me is that we put all of these things on the floor and we have an intelligent discussion about them so we can be prepared to answer these questions from people like yourself, right? Which are very good good questions. Um um but our methodology is to follow our ancestors and you can never go wrong with that. So if I'm looking at at Paul, I'm wondering why Paul in Romans is saying that that uh Sarah's womb is dead. Whatever is dead don't live. Whatever is dead does not have animation. Whatever is dead cannot give life. For whatever particular reason, I don't know the reason. Paul is making sure that we understand that that that Sarah cannot bring forth a child at all. Right? Then over in the book of Galatians, he tells you she brought forth a child, but that child was the son of God because Elohim was the one who brought forth the child. Right? Paul does not have this litigation with any other matriarch in Israel, any other sister in Israel, because they are not seeing an equivalence. They're seeing that these women are viable. And who was not viable was Sarah. Therefore, that son that comes forth as Isaac now is a type in which Yeshua is the antitype. So, this is the reason why Paul is making this argument because Isaac is a son of the promise. Yeshua is also a son of the promise. He is son of the defeated covenant. The the defeated covenant that was promised to David. Isaac was conceived by divine intervention called the son of god. Yeshua is conceived by divine intervention and also called the son of god. So you have type fulfilled by the antich. It's natural for us to say okay hm that's profound. Now what about all this other stuff? And that's good. But the question we should be asking is what about it? Because our ancestors, the prophets and the New Testament writers, they don't bring it up at all. So we focus on what they are bringing up and why it is important to the gospel.

>> Well, well, I think I was following

>> Mike Mike.

>> I was following that logic, so to speak. That's the word I'mma use. But I learned a rule by your teaching and that is okay. I looked at the ancestors and those were the ancestors.

>> Yes.

>> Rachel.

>> Yes.

>> Uh Rebecca.

>> Yes.

>> It occurred in the ancestors experience.

>> Yes.

>> But I I didn't focus on and this is where I got understanding at was the rules.

>> Is it Elohim, the prophets or the apostles?

>> Okay. And your discipline and your accountability and your response should fall on Elohim. And that's where so I was saying again, why did you use Isaac as the witness and not the other ancestors that had similar situations? But it wasn't Elohim doing the talking about the birth of Isaac versus the other barren women for whatever circumstances their barrenness considered. You understand? I'm giving you why I thought that.

>> I understand, sir.

>> I understand, sir. I got you.

>> That's beautiful. That's good. Okay. Who else?

>> Thank you.

>> No, thank you. And and and you know what? So, let me So, let me just bring this to to everybody's attention. This is a learning tabernacle and we've never professed to have all the answers. um I would not have been motivated to look into Gerald's question with regards to you know uh first Kings 2 for but it bothered me um for me to say I don't know to something that I might need to know as it relates to the devided covenant because the devedic covenant is very very very important um uh to the narrative narrative of Yeshua and Elohim's plan of salvation. This is where, you know, students challenge teachers, challenges us to look into areas that we've really not broken down that we can respond abstractly to. We can provide a response based upon what we think is going on in the text. But that works against our methodology because no one shows up to this tabernacle to hear what I think. They want to see a topic well litigated because not only is our salvation at stake, quite frankly, your blessings are at stake. And and what I mean by that, you have to be careful with whose doctrine you are embracing, whose toutelage you are under. And so this is the reason why we do our very best to be exact, to be very precise. Um, we're we're, you know, we're following what Elohim is saying, what Elohim is doing. Like for example, in the book of of Genesis chapter 17, Elohim says to Sarah, I am going to give you a son, right? So, so the reason that we focus in on that is because that plays an important role within the debated covenant. a very important role especially when you are seeing in the text that the virgin is going to conceive right so there's a there's a method that we that we use uh to follow what Elohim is doing but at the same time we're listening to the apostles the apostles says that um stand firm upon the traditions that you have received from us either by word or letter and so what they have to say with regards to the economy of the economy of Israel and the plan of salvation is of great import. So that's the reason why we'll hone in on some of those things.

>> All right. Yes, ma'am. Deasia,

>> shalom.

>> Shalom, sister.

>> So, um I noticed that during prayer um there is a a term used Adamic, brothers and sisters. Yes, ma'am. And so in the presentation is it stated with Adam being the progeny of sin and that man inherit sin. Yes.

>> I went to look at first Corinthians chapter 15 verse 22 where it says that in ESV it says in Adam all die. Yes. So is that what that terminology refers to that if you are outside of the covenant you have not receive mfah you are in that sinful nature.

>> That's exactly what we're talking about.

>> Okay. Thank you. And then in in our community there is the satic community and there is the Adamic community. All of us are coming out or have come out of the Adamic community into the Satic community. What we've just went over is a complete exposition of how synaticists read and understand texts litigating it right from beginning to the end. It's a covenantal process. Um, it is a covenantal understanding of how Elohim works. Those within the Adamic realm, respectfully, they don't have that insight. And I say that emphatically. Does that mean that Elohim is going to condemn them? Not at all. Not at all. Elohim said that the excuse me, Paul said, "The Gentiles who have not the law, if they simply do by nature the things that are contained in the law, they are law unto themselves. Their conscience bearing witness." So the reality is that not all of the sons of Adam are going to enter the covenant. Elohim is going to judge them by a different standard though, right? So they're going to enter into the kingdom as well, but by a different standard that's already been positioned and postured in the text. But the sonatic community is a completely different community. The synatic community lives a spiritual ethos that is Torah centric in the faith of Yeshua the anointed. And so that means that we are governed by laws, statutes, commandments, and ordinances that our Adamic brothers and sisters have stated has abaded in Christ erroneously. Right? So, so what we do is we we pray for the Adamic brothers and sisters. In other words, we're praying for humanity. We're saying, "Father, y'all, open their eyes as you open our eyes. lead them into the beauty of this covenant where they will have covenantal identity with you as we have covenantal identity with you and leave the stench of this world so we can be one family as a father has always intended. So that's the reason why in prayer you'll always hear us offer a prayer and a petition for Elohim to open the eyes of our Adamic brothers and sisters because at the end of the day we're one people.

>> Thank you. That's very helpful. I have one more question.

>> Sure. Yeah. Yeah.

>> Okay. So during um the presentation also was saying that you are counted as being dead.

>> Yes ma'am.

>> I believe so. And so last um on a Thursday during new moon service we were in Colossians chapter 2.

>> Yes.

>> And Colossians chapter 2 verse 12 it says having been buried with him and also raised with him. Is this another reference that we can make to showing that Yeshua was baptized as we have to be baptized?

>> No no no this is this is different here is talking about Yeshua's death and resurrection. We have become dead to the stocha. These are the elements of the world and we became dead to it when we were mikvah when we were baptized and when we came up we came up in a renewed state right Paul will uh later define it as us becoming a part of that new creation a new being so that's what he's talking about in the book of Colossians so if we have died with him um we are no longer embracing the old world, those things that we used to embrace and participate in. All things are new if we are in the body of the Messiah.

>> So kind of uh maybe another scriptural reference Ephesians chapter 2:5 where it says alive together with Christ. Is that could that be connected in that way with what you just stated?

>> Yes, absolutely.

>> Okay.

>> Yes.

>> Thank you.

>> Yes. Because it is a new life. It is a new enlightenment. um that we share uh with the Messiah through his gospel, being in his body. You you can't be in the Messiah's body and not practice his gospel. Being in his body uh also suggests that you are practicing his gospel, right? And so if the Messiah raised from the dead, he lives for all eternity. We died at mikvah. We now live through him because of him.

>> Thank you.

>> The new life that we have

>> and this is my last one is actually connected to that. So with that new life and that new identity, I this is more so a herbra cultural question. Okay.

>> Um you see name changes. Yes. where take for instance Abram being changed to Abraham, Sarai going to Sarah. Um and then also just within this community I noticed like the the different names or you seeing Sinai at the end of names. So how is that determination made when after mikvah the changing of your name? Is it something that has to happen or is it just a choice culturally to change your name?

>> No. No. No. Um um it's part of culture to change your name. It's part of culture. Do you have to do it? No. Um but the reason that is cultural because remember mikvah represents a new state. It represents a um um a new birth, right? Uh it represents a new beginning. And so when we are reading scriptures, this premise began with Elohim when he began changing people's names because he is elevating their status. He is changing their trajectory and so as he is doing these things he is ascribing to them new names different names which represents u a new beginning. Now with that said here are the issues. Vanity people pick up names. Um, my name is uh I don't know uh Sarah Ruth Naomi Sia Bot um uh uh you know uh bot Hannah and all what are you saying? My name is the princes of virtue uh the the uh uh of of righteous holiness and and and you don't never live up to it. Right. We typically have people we had a brother Well anyway. Anyway, yes. Uh next question.

>> That that was all the questions I had. Thank you.

>> All right, brother Ray. Uh Ray from Charlotte. I've been attending here sometime.

>> Um I have one question today. Yes, sir. I'll keep it one. You kind of answer the other ones I took down during a lesson. Uh but the question I have is those who I forgot to say this y'all. My apologies. Shalom tabernacle. Amen.

>> Uh question. Those who lived righteous lives before Yeshua and John's baptism are to be counted amongst the candidates of those who be resurrected though they were not physically baptized themselves.

>> Um and then I said hence why Elohim called u is called the Elohim of Abraham, Isaac, and Jacob the God of the living and not the God of the dead.

>> Yeah.

>> So I guess my understanding is everyone even before Yeshua's mikvah and John's u version of mikvah will still be accounted amongst those who can receive resurrection.

>> Yes, that is absolutely correct. That's correct.

>> That's my only question.

>> Yes sir. Excellent question. Beautiful. Let's go over here. Oh, this is Victor. I I ain't know who that was.

>> No, I'm here. I mean, come on. You know.

>> Yeah.

>> Yeah. I ain't seen that look since Outcast, you know.

>> Or the goodie mob, you know. Yeah.

>> What? Yeah.

>> I don't like cuz I'm saying, you know, Tena must brought her cousin in here or brother or something. Okay. That's Victor. All right. Go ahead.

>> Okay.

>> Shalom. Shalom.

>> All right. Um, so my question stems from page 48. I don't know if it would be if we can go back to it, but uh, but basically trying to remember I know I know it mentioned impurities that a person would have like on their skin

>> like leprosy for example. So trying to understand and there was other pages where it was mentioned but I'm trying to understand when it's mentioned as sin.

>> Yeah. Yeah.

>> Is that because of it's assumed that or or them having this condition is because they sinned or is it because of the fact that sin exists

>> because that's why Okay. Something like that can happen. Okay.

>> Yeah. Yeah. Um so so let's go back. Um Yeshua was was was asked a question about the blind man and the apostles asked him, "Is he blind because he has sinned?" Yeshua said, "No." "Is he blind because his parents have sinned?" No, he's blind because Elohim has wielded so you can see the power and the glory of Elohim, which goes back to the barrenness of these women. Elohim has fornown and foreplanned all of these things. Some women he want barren for a particular reason as an invocation of of faith as a test of faith. Hannah prayed. Elohim rewarded her with shimmy. But even after that, she continued to have kids. Right? So Elohim is always working in this in the in the gig. Um, but there are some people who are born with malades and Elohim has done this because he wants the world to see his power so that he can be glorified and the agent that he is using will also enter into that glory. Yeah. Who else? Yes, Miss Ronnie.

>> Shalom. Um, I'm just I just let me know because um I don't know if this is a huge topic to elaborate on, but I want to first say how edified I was because this was a really good

>> Really?

>> Yes. Very edified today. But um

>> the scripture that you

>> heretics, I'm not a heretic.

>> Not at all.

>> Okay. the scripture that you mentioned first epistle of John 2 and 2 where you said where it says um not for ours only but also for the sins of the whole world. Well, Matthew 15:24 Yeshua says, "I was not sent except to the lost sheep of the house of Israel."

>> Yes, ma'am.

>> So, I'm trying to reconcile I have a just a hard time trying to reconcile those two scriptures.

>> Yes, ma'am. Yes, ma'am. Um, was Yeshua dead when he said that to the Hebrew in the book of ma Matthew? Excuse me. When he said that to the Gentile in the book of Matthew, was he dead or alive?

>> He was alive.

>> He He was alive. All right. So, so, so he hadn't died and been and been resurrected. He was evangelizing. He he he was evangelizing during this period, right? Okay. So, here you have a gentile who is asking uh who is asking Yeshua um basically to intervene to offer some assistance. Is it to her child? I'm trying to recall the the narrative

>> the one where Matthew

>> Yeah. Can you read it for me?

>> I thought that had something to do with the Canaan can

>> Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Huh? Yeah. Yeah. Um, yeah. Because I think he says, well, uh, you know, is it is it right to give the children's bread to the dog? So, I just want to make sure I'm not conflating. Well, can can you read it for us?

>> Can you just read the narrative for us?

>> Yeah. You said that. No, it was Matthew 15. Yeah, Matthew 15. Um, this it says um he answered,

>> not he answered grief prior to that passage.

>> Prior to that. Okay.

>> Yeah.

>> And Jesus went away from there and withdrew to the district of Tyra and Sidon. And behold, a Canaanite woman

>> from the region came out and was crying, "Have mercy on me, O Elohim, son of David."

>> Okay.

>> My daughter is severely oppressed by a demon.

>> Yes.

>> But he did not answer her a word. That's right.

>> And his disciples,

>> she's looking for intervention from a Hebrew Israelite. She is a serenician woman.

>> Okay.

>> That's who she is.

>> And his disciples came and begged him, saying, "Send her away."

>> Yeah. Get man. Get this gentile away. Shoot. Get away. Get away. This little nasty person. Get away. Go ahead.

>> And she is crying out after us. He answered, "I was sent only to the lost sheep of the house of Israel."

>> But she came and knelt before him, saying,

>> "Elohim, help me."

>> Mhm.

>> And he answered, "It is not right to take the children's bread and throw it to the dogs."

>> "Yes, master, but the dogs eat the crumbs that fall from the table. Yes.

>> Mhm.

>> She said, "Elohim, let even the dogs eat the crumbs that fall from their master's table."

>> All right. And then what did he do after that? Finish the story.

>> Then Jesus, well, Yeshua answered and said to her,

>> "Oh woman, great is your faith.

>> Let it be done for you as you desire."

>> Mhm.

>> And her daughter was healed.

>> Rata healed. Right. Okay. So what you just read here is salvation to the Jew first then to the Gentile. The the uh when we talk about the the kingdom gospel, the kingdom gospel is broken up in in several parts. You have the the message of the kingdom, which is going to be the gospel. You have the power of the kingdom. She wanted to experience the power of the kingdom. All of this was supposed to be demonstrated and conveyed to Israel for Israel's edification first, right? Then after his death, Gentiles would experience it, right? So, let me go and show you. go over to the book of uh Acts and let's look at Acts chapter 1 and read and uh let's read 6 through8. Yep. Thank you.

>> Acts Acts 1 verse 6.

>> Uh-huh. Acts and just pay attention to what what he says. Go ahead.

>> So when they had come together, they asked him, "Master, will you at this time restore the kingdom of Israel?" And he said to them, "It is not for you to know times or seasons that the Father has fixed by his own authority, but you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem. Go

>> in Jerusalem." This is where Israelites are hanging out,

>> right? This is after his death. Now,

>> before his death, they didn't go out to the Gentiles. They only went to Israel and that was very very important. And why? Because Israel uh they are the children of the covenant. They have to be the first to be redeemed. They have to be the first to witness the glory and the power of Elohim. No one else but Israel first. And once they have been ministered to, then we go out and minister to the outer regions of the earth. But here is the process. Talk to me, Miss Mo.

>> And you will be my witnesses in Jerusalem.

>> Uh we start in Jerusalem because that's where the hitters are. In Jerusalem. That's where the hitters are. Then where are we going?

>> And in Ya.

>> Then we go to Judea. Go ahead. Then where are we going?

>> And Samaria.

>> Then we go to Samaria. Right. We deal with the Samaritans. Go ahead.

>> And to the end of the earth.

>> Then you go to the end of the earth. But you have to deal with Israel first. Right. All right. So, now go over to the book of Romans and let's pick it up. Romans chapter 2 and let's pick it up at um 9 through 10. Romans chapter 2 9- 10. Romans chapter 2:9 ESV. There will be tribulation and distress for every human being who does evil. The Jew first and also the Greek. But glory and honor and peace for everyone who does good. The Jew first.

>> The Jew first. and also the Greek

>> and also the Gentile. So the message of salvation has to come to Israel first because they are the children of the covenant. They are the recipients of the covenant. Go over to Isaiah, excuse me, Romans. Let's pick it up at Romans chapter 9 verses 1-4. Romans chapter 9 verse1 ESV.

>> I am speaking the truth in the anointed. I am not lying.

>> My conscience bears me witness in the Holy Spirit.

>> Come on.

>> That I have great sorrow and unceasing anguish in my heart. Go

>> ahead. For I could wish that I myself were accursed and cut off from the Messiah for the sake of my brothers, my kinsmen according to the flesh.

>> They are Israelites.

>> Stop. They are Israelites. These are the principles of the Bible.

>> Israel, you have to go to them first. They have to be redeemed first. What the world does not understand is that if Israel is not redeemed, the world is not redeemed. If Israel is not restored, then the world is condemned. Remember Yeshua said to uh the Samaritan woman, you do not know who you worship. We know who we worship. for salvation comes through us. This is the reason why you constantly hear me railing against neochrista because our people, when I say our people, I'm talking about Adamic brothers and sisters. All of us think that there is something salvific in neo-christ. There is nothing salvific in neo-christa. Nothing. People think that there is something salvific in black Hebrew Israelism. There is nothing salvific in it. It's a con on your blackness and I'm calling it out. I have the authority and the experience to do that. So, we're looking at the entire Bible in its canon and we are following the message and we are embracing the message which is for all people. All people. Go ahead.

>> Verse four. They are Israelites.

>> They are Israelites. Come on.

>> And to them belong the adoption. They were adopted into the family of Elohim, the first to be adopted. So, I have to go and find the adopted children. I got to talk to them first. I'm not dealing with baby and them. I got to go find the brothers and sisters and I have to provide them with what the father has given me to give to them, not to give to the nations. They have to be fed first. The glory

>> the glory

>> the covenants

>> the covenants the covenants were made with them.

>> Go ahead.

>> The giving of the law.

>> Go ahead.

>> The worship

>> and the promises.

>> Pick it up in the NLT. Verse four.

>> New Living Translation.

>> Yes.

>> They are the people of Israel.

>> Yes.

>> Chosen to be Elohim's adopted children.

>> Chosen. to be Elohim's adopted children. Go ahead.

>> Elohim revealed his glory to them.

>> Yes, he did. From Mount Si. No other nation saw it but Israel. Go ahead.

>> He made covenants with them.

>> He made covenants with them. Go ahead.

>> And gave them his law.

>> Yes. Gave them his law. He did not give his law to any other nation of people. Only to Israel. Go ahead. He gave them the privilege of worshiping him and receiving his wonderful promises.

>> Chapter 11. Romans chapter 11. Pick at verse 13. ESB. Romans 11:13. You okay over there, Gerald? Good. Good to see you, Gerald. You You know what, Gerald? No. Keep it at 100. I learned that in the streets. Keep keep Just keep it at 100. I respect the fact, Gerald, that you went on to our YouTube channel, pushed back, and then heard that I was going to be doing a class, responded to you, and you showed up.

>> Let's give Jurro a round of applause. Uh cuz that's some big boy stuff up in here. That's some big boy stuff up here.

>> Yeah. Yeah. Because see, typically that don't happen, girl.

>> See, I respect that

>> because see, for me, that's a man,

>> right? That ain't no little I respect that.

>> Verse 13. Now I am speaking to you Gentiles.

>> I am speaking to you Gentiles. Go ahead. In as much then as I am an apostle to the Gentiles, I magnify my ministry.

>> Come on.

>> In order somehow to make my fellow Jews jealous

>> and thus save some of them.

>> Save some of them.

>> The interest is in Israel. Israel has to be redeemed.

>> Go ahead.

>> 15.

>> We even got a song called Israel Shall Be Redeemed. Yeah. Is that on the album? Past album, whatever.

>> Yeah. Okay. Go ahead. Go ahead.

>> 15.

>> For if their rejection means the reconciliation of the world,

>> what will their acceptance mean but life from the dead?

>> Yes.

>> If the dough offered as first fruits is holy,

>> so is the whole lump. And if the root is holy,

>> Yeshua is the dough. Yeshua is the first fruit. be holy. The lump is also holy. That's the church. And if the root, that's the patriarchs, be holy, then so are the branches. That's the offspring, the children of Israel. We all holy, but you got to be in this covenant to be holy. And you're going to have to maintain covenantal integrity, showing covenantal fidelity, faithfulness to the covenant under all situations and circumstances. Come

>> 17. But if some of the branches were broken off,

>> if some of Israel says, "Forget this." So they're broken off. Go ahead.

>> And you, although a wild olive shoot,

>> yes, you Gentiles, you wild. You a wild olive tree.

>> But notice what it says. Remember, you read the passage here. He is a propitiation for all people. For all people, Sister Ronnie. For all people. Go ahead.

>> We're grafted in.

>> We're grafted in. So, the Gentiles are grafted in. The Gentiles are grafted in. That's very important. Elohim made a covenant with Israel. So, Israel stands here as a covenant bearer. But Elohim is inviting everybody, right, to to to to enter this covenant. But you got to come to Israel to do it. That's what the Gentiles don't want is what we call supersessionism. They want to supersede the covenant. They want to replace the covenant. Can't do it. You can do it with everything else in the world, but you will not be able to do it with this covenant.

>> We're grafted in.

>> We're grafted in. Come on.

>> Among the others.

>> Watch this now.

>> And now share in the nourishing root.

>> You share, but yet you teach against the root.

>> You teach against the law. So how are you going to come into our house and our Bible and dictate to us how we serve Elohim? And we're the children of the covenant. We teaching the covenant. You come into our house telling us we don't need to teach the covenant. Verse 18, do not be arrogant toward the branches.

>> That's your problem. Don't be arrogant towards the children of Israel.

>> Notice what Paul says. Go ahead.

>> If you are, remember, it is not you who support the root.

>> Wait a minute. The roots are patriarchs. Abraham is in covenant with Elohim. David's in covenant with Elohim. Moses, the children at Sinai, are in covenant with Elohim. They are the children of the covenant. They are the patriarchs. They are the root. And so Paul is saying, "Wait a minute. You share in the benefits of the root." Read that again, please.

>> Verse 18.

>> Yeah.

>> Do not be arrogant toward the branches. If you are, remember, it is not you who support the root. Come on now.

>> But the root that supports you.

>> The root supports you. The covenant supports you. But now what you've done is you've come in and you said you said well we are going to nullify the covenant and this isn't what Paul is saying go ahead

>> then you will say branches were broken off so that I might be gr

>> the Jews they couldn't keep the law that's the reason why God brought us in Jews monked up therefore God brought us Gentiles in here to Aronyaeus Jerome right Thomas Auanas all of them took over the tree and now what they've done is they have taught the world an abomination, something that is completely unbiblical. Today is a prime example of it. Look at how they're trying to make up or make excuses for why Yeshua hit John's mikvah. And everybody is telling you why he was mikvah. But the issue is we have exalted Yeshua to the status of God and God has to be impervious to sin. And so him showing up to a mikvah and you proclaiming him to be a man is not going to work for Neochristum. It's a failing proposition. So they have to lie in order to create something viable. And we've been sold that for the past 1,900 years. It don't work in our community. We identify that. We bust it up every single time. Come

>> 20. That is true.

>> Mhm.

>> They were broken off because

>> that's true. That's right. Mhm.

>> They were broken off because of their unbelief.

>> But you stand fast through faith.

>> Remember the Sarapheneician woman? She had her petition um honored because of her faith. Look at the gentile centurion who sent uh some of his his servants to Yeshua because one of his servants had fallen sick. This is a gentile centurion Roman. And the brothers got behind him and said, "Yhua, help him. This man has funded the development of several of our synagogues with his own money. This Gentile has." So Yeshua proceeds to go and heal the Gentile servant. And the Gentile says, "Uh, no, master, don't. Just speak it and I know that it will be so." Yeshua turns around and look at all the Israelites and pointed to this Gentile and says, "Not in all of Israel have I seen anybody with this type of faith that's in this gentile." That's how the Gentiles got into the covenant because of faith. Go ahead.

>> So do not become proud, but fear. For if Elohim did not spare the natural branches,

>> Yes.

>> neither will he

>> if he cut off Israel, what do you think he's going to do to you? And we moving one leg forward. If he was willing to kill Moses at the end for not circumcising Gersham, what is he going to do to us? Ain't nobody irreplaceable in Elohim's economy. Elohim take out anybody and make another one look just like you

>> and keep it popping.

>> Go ahead.

>> 22. Note then the kindness

>> kindness

>> and the severity

>> of Elohim.

>> Yes.

>> Severity towards those who have fallen.

>> That's right.

>> But Elohim's kindness to you.

>> Yes. Provided you continue in his kindness.

>> Providing you see that contingency conditional. You show kindness to Elohim, he's going to show kindness to you.

>> Works. Go ahead.

>> Otherwise, you too will be cut off.

>> Otherwise, you too Gentiles going to get ripped off too. You good? You done? Finished. You finished? That's done. What does you got my sister? Are you good now? Okay. You're welcome. Great, great question.

>> Shalom. This is a question from online. Okay.

>> It's from Jeremy Germaine Kelly. Okay. And he wants you to go over um Matthews 11:11 for clarity. Matthew 11:11. Matthewap 11 is talking about John the Baptist. Okay. Uh let's see. Matthewap 11 verse1. And it came to pass when Yeshua had made an end of commanding his 12 disciples, he departed there to teach and to preach in the cities. Now what John had heard, excuse me. Now when John had heard in the prison the works of the anointed, he sent two of his disciples and said unto them, "Are you he that should come, or do we look for another?" Yeshua answered and said unto them, "Go and show John again the those things which you do hear and see." The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel proclaimed to them. And blessed is he whosoever shall not be offended in me." And as they departed, Yeshua began to say unto the multitudes concerning John, "What went you out into the wilderness to see? A reed shaken with the wind? But what went you out for to see? A man clothed in soft raignment? Behold, they that wear soft clothing are in king's houses. But what went you out for to see? A prophet? Yes, I say unto you, and more than a prophet, talking about John the Baptist. For this is he of whom it is written, Behold, I send my messenger before your face, which shall prepare the way before you. Verily I say unto you, among them that are born of women, there has not risen a greater than John the Baptist. Why? Because John the Baptist is the one who introduced the new covenant. John the Baptist is one who has introduced the new covenant that atones for all sins with an anticipation of consummation through the Messiah. You cannot leave that out. This reason why he was baptizing telling everyone uh telling everyone to believe on the one who was to come that is the Messiah. So verily I say unto you, among them that are born of women, there has not risen a greater than John the Baptist, notwithstanding, he that is least in the kingdom of heaven is greater than he. What does that mean? John was not baptized in Yeshua's baptism. John was administering the baptism that was ordained to Elohim. So the least of John is going to be greater than John because they have been baptized in Yeshua's baptism. That means that they have the gift of the Holy Spirit as ministers. They have

advocacy. They have propitiation. They have intercession etc. which establishes their status in the economy of the covenant. Uh, so is is that he just went 11? That's it. Okay. All right. That's explanation for 11. Okay. All right. What else you got? Everybody good? Yeah. Yes. Gerald, hold on one second. Jer, hold on one second. People like to hear what folks are are saying.

No, I was saying I was actually going to give you a call yesterday, but as the day progressed, I wasn't able to. And it was around 5:00 p.m. I wasn't sure what time, you know, you were going to be here. I thought maybe, you know, you had other things to do. You might leave or whatever.

>> So, I'm not going to get into anything that we discussed cuz I I noticed it's almost 6 p.m.

>> Yeah. Yeah.

>> So, Right. But I would like to discuss further with you, you know, what we've been going over for the past couple of weeks now. Like I would like to give you a call. I just want to know when would be the best time to contact you.

>> You got to call me early in the morning.

>> Uh, like how early?

>> Uh, you got to call me about 7 or 8.

>> Whoa. I didn't think it was that early. I was thinking maybe 10:00 or 11, but okay. I mean I'm up. I'll be up.

>> Yeah, you call me. Yeah. Yeah. 8 o'clock in the morning. But is this just like Monday through Friday or?

>> Yeah, Monday through Friday.

>> Okay. So, Monday, God willing, y'all willing, I'll

>> Yes. call me.

>> Okay.

>> Call me, brother.

>> Oh, well, definitely. There's something Victor mentioned in that first class

>> cuz you you mentioned that, you know, you were reading

>> uh the things from Chronicles. Uh, right. So, what I'm going to go over with you will address

>> what he was saying that he he didn't see it. And it's it's he's right. It's not in that part of the Right. So, I want that's what I want to go over with.

>> Good, good, good, good, good, good. And, and yeah, and then we'll relay it back to Victor,

>> please.

>> Okay. Anybody else, guys?

>> Oh, and just one question about that latter part of the class.

>> Absolutely.

>> You mentioned that immaculate conception.

>> Yes. I was just curious and it's kind of bad that I'm asking you this because I was raised in a Catholic household, but do they believe that like you said, Mary was sinless? Is this up until the time she gave birth to Yeshua or is this like all through her life they're talking about?

>> You know what? Um, Brother Gerald, you said you were part of the Catholic Church, right?

>> Yes.

>> I would suggest you call the Pope

>> cuz that ain't my doctor.

>> Okay.

>> Yeah.

>> Cuz you know,

>> I ask my mother certain things even up to this day.

>> I got you.

>> And she can't answer. Like you said, they don't teach.

>> Yeah.

>> It's a ritual for a whole hour. We used to, you know, the process during mass.

>> Just sit, kneel, stand up, kneel, sit.

>> Rita was studying for the nunnery.

>> Yeah. Yeah. She was gonna be a nun. She Catholic, too.

>> But I can't get any answers. That's what I'm saying. So, I don't know who to go to to get those answers from Catholics.

>> I I I got you. Yeah.

>> They believed it was for her whole life.

>> Her whole life.

>> See? Okay.

>> See, that was the one that you asked. See, studying for the nunnery.

>> Yeah. Yeah. when they you know catechism and everything. Okay, we good?

>> Yeah.

>> All right, everybody. I want to thank you all for coming out participating in today's Shabbat class. Um, this is a matter of record here. So I would highly suggest highly suggest that you not pick up the phone and call nobody and say, "Hey, what do you think about Jesus showing up at the baptism?" Don't. I'm doing this here to benefit our dear sister. Unless she done fired me already. Uh, Lauren. Yeah. Lauren said all I'm going to do is laugh about that. Yeah. Yeah. Uh, but yeah. Anyway, I'm doing it because she she asked if we had anything on it and um and the lesson that we have on it is a defeated covenant that is that is uh dispersed throughout SAPS and uh Yeshua's baptism which was a supplementary lesson. So these are SAPS lessons. And so what I wanted to do because it does come up from time to time is to make sure now that everybody has access to it and they can see our position on it that we're not heretical. We're following the historical contours of the text. Right? And so it's not my opinion. We have uh critical scholarship that supports our thesis and these guys are in agreement because they are you know, certainly reading and and uh dissecting and executing as well.

>> Yes. Uh, can you talk can you can you talk to the body?

>> Miss Bo,

>> I was just gonna add

>> what time. Oh, okay. All right, I'll be there. Go ahead.

>> Okay. I was just going to add that we treated Matthew 11:11 in Sonatic Light in the Matthew 5:19 least in the kingdom class.

>> Oh, we did?

>> Yes.

>> Uhoh. Oh my goodness. And Germaine Kelly was in that class, wasn't he? Okay. So Germaine Kelly, you got a lesson on Matthew 11:11 and what's the name of that light lesson again? Lease in the kingdom.

>> Least in the kingdom. Who who said that?

>> You Leon.

>> Leon own it. That's good. And and so this is a great example. The this is a good question. Can you help me understand Matthew 11:11? We we have a lesson on it. Yeah. And so all of these things here we do our very best because it's very good study. These are very good questions. And um, anyway, got a lot. All right. That was a Germaine that just went to the kitchen right over there. That's incognito Germaine. Yeah. Yeah. Yeah. We got three. We got a Germaine in in California. We got Germaine who gives me in the sanctuary gives me warm water. And then we got uh uh incognito Germaine that fellowships at the sanctuary in the lobby. Right. Okay. All right.

Holy days. New moons Friday, April 17th at 7:30 p.m. There will not be a Saturday class. New moons Friday, April 17th at 7:30 p.m. There will not be a Saturday class. First day matzah, Wednesday, April 1st at 7:30 p.m. First day matzah, Wednesday, April 1st at 7:30 p.m. 7th Day Matzah, Tuesday, April 7th at 7:30 p.m. Please submit all payments via cash or cash app to Elder Yakiel or Sister Epherta. The cost is $20 per plate or $40 to cover both hol dayss for all individuals aged 13 and older. Children 12 and under may eat free of charge for the first day of matzah Passover. We kindly ask that everyone wear white symbolizing renewal and righteousness.

Sonatic like Bible study cycle 2. Enrollment of Sonatic like Bible study cycle 2 is coming to an end. How many more lessons you guys got for? Seven more lessons. That's seven more weeks and then you're done. Then we're going to take several months break. Annayia. Annayiah. Annayiah. Come here. Annayia. Annayia. An Anniah. Annayiah. Annayia. Come here. Come here. Annayia, shalom. A book bag. Okay. Hold on. Got the money. You give me a hug. Okay.

>> Sleeping.

>> You're just sleeping. Okay. You woke you up at your dream, huh? You ready for the rest of your day? Okay.

>> All right.

>> That's right.

>> Okay. Now, she good balance like a little cat. There you good. You see how that hug just See how that hug just invigorated her. She bounced. That's all she needed. That's all she needed.

All right. Enrollment for synatic life Bible study cycle 2 is coming to an end. Cycle 2 registration will close next week on March 27th with the classes officially concluding the week of May 26th. And brothers and sisters Bible study is free. Sign up for it. You're going to get lessons well um something similar to to this here to get this. This is Sap's lesson. This is a Sap's lesson. All right. But um get in start from the beginning. It's going to answer your question about Yahosua Yeshua. And we're going to show you primary sources of the theophoric name and the abbreviated form. Right. I'm sorry. Yeah, it's going to be restarting uh in in a few months. Yeah. Yeah. But we're going to keep everybody posted. We want you in Sonatic Light Bible Studies, which is free. You get to ask questions. You get to say, "I I understand, but I disagree." And this is why I disagree. Right?

>> You can't say I disagree. Why you disagree? I don't know. I just disagree.

>> We don't learn that that way. you you have to give us something that we can look at and study and we can dissect and then respond intelligently. And that's what synatic like Bible study is about. In fact, which is the reason why we we're having this two-part uh you know, Sabbath disquisition because one of our uh synatic light Bible study students like okay hold on defeated covenant. I thought that was Solomon, right? Uh okay. And then when we kind of got that together, the minister, I ain't gonna call Narcissist name, but you know, the minister through I'm like, and as soon as he did this, yeah, he showed for his micro because he had sin. I'm like,

>> no narcissist. No.

>> So, I knew how that was going to end up because you messing with somebody's Jesus, right? So um, but anyway this is the reason why we wanted to go ahead and do this presentation to make it beneficial for everybody. We have to learn we have to do better and what I am going to to to to continue to argue the church has never taught us the Bible. Never. Okay. All right. Not going to get into that. I'm getting to that again next week and then the week after that and the week after that. Okay. Uh, let's see. So don't worry if you miss this cycle. Cycle 3 is right around the corner with registration opening in the coming weeks. The exact date will be announced soon.

Outreach call. The outreach committee would like to thank Minister Aquilla for speaking and sharing on last week's call. Please join us for our next monthly outreach on April 19th for our financial segment with Sister Ronnie. Oh, okay. How to get rich in the covenant. All right, you get it on. Okay, all right.

Matzah. Matzah. The Yeladine will be making matzah on April 4th. This is the children. Yalade kids, children uh will be making matzah on April 4th. Uh, parents, please contact Sister Shereice or Sister Dana to let them know if your children will be present. Right. Okay. Um, who's over this? Matzah, uh, with the yellowine shares, Dana. Okay. Will you tell them make sure the kids don't put any M&M's in because they put M&M's in the last?

>> I'm only joking. I'm only messing around. I'm only messing around.

All right. NCCI, Sonatic, Yo, Mish Pakard, Gayla, Black and Gold. And I ain't talking about no alphas either, right? I'm talking about well Elohim presenting himself in Mount Sinai in a tuxedo. And we're going to show you that. We're going to knock that out. Satic Yon Mish Paka Gayla 2026. Tickets are on sale now. We are 6 months away from this beautiful event. Time passes fast. It's going to be here before you know it. Ticket purchase information can be found on our website.

Um, well, I'll go ahead and monthly pledges and donations. Brothers and sisters, we are sustained from free will offerings, pledges, and donations. If you feel like you're growing and you're learning and you want to participate in the financial wellness of this tabernacle, you can cash out dollar sign NCCI Charlotte.com. You can PayPal NCCI Charlotte.com. You can zale NCCI Charlotte.com. And you can mail at 9908 Monro Road in Matthews, North Carolina 28105. We receive generous donations to replace this roof. You all see the equipment out there in the parking lot. They're going to give us a whole new roof. Well, they ain't giving us nothing to pay for this thing here. Um, but uh we had anonymous donations came in of, you know, uh, significant amounts. We had everybody contributing and, you know, this is our community. Uh, this is where we come to worship and to fellowship and to learn how to be better people, to learn how to image the creator. So, I want to thank everyone who has contributed not only to the financial wellness of this tabernacle, but certainly um to us replacing this roof.

Finally, brothers and sisters, um I'd like for us to keep the DVAC family in prayer. We lost one of our elder sisters, elder sister Pam Dvac from Florida. Um, Elder Pam has been in this community for over 20 years. And when I tell you she is a daughter of virtue, she's daughter of virtue, a sanatist through and through, a feisty elder sister with respect. Um, always studying her lessons, always on the synatic light calls. You call on her uh to answer 5, 10, 15, 20 questions. she's prepared to get into it and uh and she she's gone. She she's no longer with us and we're going to feel that because she played an integral role in the um in the stabilization of brothers and sisters who were experiencing various hardships. Um, physical social tribulation. In other words, she was a good person to talk to and it was always Elohim's will. It was always um meeting Elohim's expectations. And you will be truly blessed to find a brother or sister that you can talk to who will advise you based upon Elohim's will rather than their opinion. And so this is this is uh what Elohim bless us with with Elder Pam. Uh, Elder Dan's son, please keep him in prayer as well as Ema Winters. She failed. I think she was pushed and she hurt herself. Do you know anything about that, Sister Ronnie? Okay. All right. Uh, Sister Dorothia uh was recovering from surgery in um in Detroit. Is is she back in Charlotte? Is anybody know? She's back in Charlotte. Okay. Okay. All right. All right. Good. Good. Good. So, again, let's just keep our family in prayer. Okay. All right.

Okay. We'll go ahead and close out with prayer, brothers and sisters. Again, thank you all for participating. Thank you all for not calling me names. This is the first time I've ever done a class of this magnitude without being called names. All right. Holy and gracious father y in the name of your son Yeshua that and I don't know what's on YouTube yet. I might have to check that when I get into the office. They may have made up for that on the channel. Anyway, holy and gracious father ya. Uh, we come before you today to praise your holy name and to thank you father Yah for this day that you have given to us. It's a day to acknowledge you as our supreme sovereign power. There is no other being but you. We love you, Father Yah. We worship you and we serve you alone. We confess our transgressions before you, Father Yah. And we repent for the things that we have said and done that have been contrary to your will. We ask for forgiveness. We beg for forgiveness today, Father Ya. We petition you for the necessities of this life. We petition you, Father Ya, for peace, for wisdom, for knowledge and understanding. We petition you, Father Ya, for the ability to disseminate your uh word to those who are seeking an understanding of your truth. We petition you for pro for prosperity, Father Yach, so that we may not only provide for our families in this tabernacle, but for u brothers and sisters who might find themselves in some form of tribulation, those who are part of this covenant. Uh, we want to be a blessing to them so that your holy name will be glorified. We petition you, Father Yah, for security and stability. We call upon your name to open the eyes of our Adamic brothers and sisters and that you lead them into this beautiful covenant as you have led us from the Adamic society into this covenantal community. We thank you profusely, holy and gracious father God for this love and this compassion that you have shed in great abundance upon us as a wayward children. seeing something in us that's hopeful where you remain optimistic that as we are enlightened by your word we will fully embrace it and use it to image you so that we can change the trajectory of our life from a system a trajectory of uncleanness to a trajectory of righteousness and holiness once again to glorify your name we ask these things of you holy and gracious Father Yah because there is no one else we can pray to or petition but you and we do it in faith in sincerity with contrition and the name of our king and priest Yeshua Hamashia bended do we pray. Amen.

Get Our Mobile App

NCCI Live Shabbat Convocation 3.21.26 | The Davidic Covenant & John’s Baptism

Transcription