Matthew 1

[JLG]

83) Looking for Jesus

Matthew 8:2,3

- Here Jesus cures a leper!
- This leper asks Jesus to cure him!
- It means he knows perfectly well about Jesus' abilities!
- And many are in the same case!
- And Jesus touches him!
- And immediately he is cured!
- Have you ever thought of that?
- IMMEDIATELY!
https://www.cdc.gov/leprosy/index.h...sease (also known as,the disease can be cured.

Hansen’s disease (also known as leprosy) is an infection caused by slow-growing bacteria called Mycobacterium leprae. It can affect the nerves, skin, eyes, and lining of the nose (nasal mucosa). With early diagnosis and treatment, the disease can be cured. People with Hansen’s disease can continue to work and lead an active life during and after treatment.
Leprosy was once feared as a highly contagious and devastating disease, but now we know it doesn’t spread easily and treatment is very effective. However, if left untreated, the nerve damage can result in crippling of hands and feet, paralysis, and blindness.

- Now can you imagine what God's kingdom will do in the near future?

 

[JLG]

84) Looking for Jesus

Matthew 8:5-10

• 
  A centurion asks Jesus for healing his servant who is paralyzed and suffering a lot!
  
• 
  But he is not a Jew!
  
• 
  So he tells Jesus not to come to his house!
  
• 
  But he asks Jesus to cure him remotely!
  
• 
  And Jesus' answer is interesting:
  

When
δὲ (de)
Conjunction
Strong's 1161: A primary particle; but, and, etc.

Jesus
Ἰησοῦς (Iēsous)
Noun - Nominative Masculine Singular
Strong's 2424: Of Hebrew origin; Jesus, the name of our Lord and two other Israelites.

heard [this],
Ἀκούσας (Akousas)
Verb - Aorist Participle Active - Nominative Masculine Singular
Strong's 191: To hear, listen, comprehend by hearing; pass: is heard, reported. A primary verb; to hear.

He marveled
ἐθαύμασεν (ethaumasen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 2296: (a) intrans: I wonder, marvel, (b) trans: I wonder at, admire. From thauma; to wonder; by implication, to admire.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

said
εἶπεν (eipen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 2036: Answer, bid, bring word, command. A primary verb; to speak or say.

to those
τοῖς (tois)
Article - Dative Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

following [Him],
ἀκολουθοῦσιν (akolouthousin)
Verb - Present Participle Active - Dative Masculine Plural
Strong's 190: To accompany, attend, follow. Properly, to be in the same way with, i.e. To accompany.

“Truly
Ἀμὴν (Amēn)
Hebrew Word
Strong's 281: Of Hebrew origin; properly, firm, i.e. trustworthy; adverbially, surely.

I tell
λέγω (legō)
Verb - Present Indicative Active - 1st Person Singular
Strong's 3004: (a) I say, speak; I mean, mention, tell, (b) I call, name, especially in the pass., (c) I tell, command.

you,
ὑμῖν (hymin)
Personal / Possessive Pronoun - Dative 2nd Person Plural
Strong's 4771: You. The person pronoun of the second person singular; thou.

I have not found anyone
εὗρον (heuron)
Verb - Aorist Indicative Active - 1st Person Singular
Strong's 2147: A prolonged form of a primary heuro, which heureo is used for it in all the tenses except the present and imperfect to find.

in
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

Israel
Ἰσραὴλ (Israēl)
Noun - Dative Masculine Singular
Strong's 2474: Of Hebrew origin; Israel, the adopted name of Jacob, including his descendants.

[with] such great
τοσαύτην (tosautēn)
Demonstrative Pronoun - Accusative Feminine Singular
Strong's 5118: So great, so large, so long, so many. From tosos and houtos; so vast as this, i.e. Such.

faith.
πίστιν (pistin)
Noun - Accusative Feminine Singular
Strong's 4102: Faith, belief, trust, confidence; fidelity, faithfulness.

• 
  He has not found anyone in Israel with such great faith!
  
• 
  It means that when you have something it is easy to forget its value!
  
• 
  That's the same with the Bible!
  
• 
  It's a jewel but many people don't care about it!
  
• 
  It's the only way which indicates the way to God's kingdom!
  
• 
  But many people prefer to look for the way by themselves, meaning they will never find the way!
  
• 
  That's the same with the earth!
  
• 
  It's a jewel but men act with it as if it was a trash can!
  
• 
  And it has become a trash can!
  

And today's mentality is a trash can!

 

[JLG]

85) Looking for Jesus

• Coming back to the centurion’s attitude and what Jesus said about him that is he hadn’t found anyone in Israel with such a faith:
• It indicates the degree of corruption achieved by the people of Israel!
• They were completely away from God!
• A Roman was better than all of them!
• Then he warned the Christians that the same would occur among them!
• When the apostles were still alive, it was spreading at an incredible speed!
• After their death, corruption was everywhere without exception!
• Men started to pay more attention to man’s tradition than to God’s word!
• Or better said they turn God’s word into man’s tradition!
• Poor world!
• Completely away from God!
• Hopefully Jesus will come back as a warrior to clean the earth!
• It won’t please many!

 

[JLG]

86) Looking for Jesus

Matthew 8:14-15
When
Καὶ (Kai)
Conjunction
Strong's 2532: And, even, also, namely.

Jesus
Ἰησοῦς (Iēsous)
Noun - Nominative Masculine Singular
Strong's 2424: Of Hebrew origin; Jesus, the name of our Lord and two other Israelites.

arrived
ἐλθὼν (elthōn)
Verb - Aorist Participle Active - Nominative Masculine Singular
Strong's 2064: To come, go.

at
εἰς (eis)
Preposition
Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

Peter’s
Πέτρου (Petrou)
Noun - Genitive Masculine Singular
Strong's 4074: Peter, a Greek name meaning rock. Apparently a primary word; a rock; as a name, Petrus, an apostle.

house,
οἰκίαν (oikian)
Noun - Accusative Feminine Singular
Strong's 3614: From oikos; properly, residence, but usually an abode; by implication, a family.

He saw
εἶδεν (eiden)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 3708: Properly, to stare at, i.e. to discern clearly; by extension, to attend to; by Hebraism, to experience; passively, to appear.

[Peter’s]
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

mother-in-law
πενθερὰν (pentheran)
Noun - Accusative Feminine Singular
Strong's 3994: A mother-in-law. Feminine of pentheros; a wife's mother.

sick in bed
βεβλημένην (beblēmenēn)
Verb - Perfect Participle Middle or Passive - Accusative Feminine Singular
Strong's 906: (a) I cast, throw, rush, (b) often, in the weaker sense: I place, put, drop. A primary verb; to throw.

with a fever.
πυρέσσουσαν (pyressousan)
Verb - Present Participle Active - Accusative Feminine Singular
Strong's 4445: To be sick with a fever. From pura; to be on fire, i.e., to have a fever.

• Here Jesus arrives at Peter's house!
• He doesn’t take time to have a rest!
• Peter’s mother-in-law is sick in bed!
• And all at once he cures her!
• It shows Jesus’ deep concern for people!
• It doesn’t matter if he is tired or hungry!

 

[JLG]

87) Looking for Jesus

Matthew 8:19,20

• Matthew 8:19

And
Καὶ (Kai)
Conjunction
Strong's 2532: And, even, also, namely.

one
εἷς (heis)
Adjective - Nominative Masculine Singular
Strong's 1520: One. (including the neuter Hen); a primary numeral; one.

of the scribes
γραμματεὺς (grammateus)
Noun - Nominative Masculine Singular
Strong's 1122: From gramma. A writer, i.e. scribe or secretary.

came
προσελθὼν (proselthōn)
Verb - Aorist Participle Active - Nominative Masculine Singular
Strong's 4334: From pros and erchomai; to approach, i.e. come near, visit, or worship, assent to.

to Him
αὐτῷ (autō)
Personal / Possessive Pronoun - Dative Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

[and] said,
εἶπεν (eipen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 2036: Answer, bid, bring word, command. A primary verb; to speak or say.

“Teacher,
Διδάσκαλε (Didaskale)
Noun - Vocative Masculine Singular
Strong's 1320: A teacher, master. From didasko; an instructor.

I will follow
ἀκολουθήσω (akolouthēsō)
Verb - Future Indicative Active - 1st Person Singular
Strong's 190: To accompany, attend, follow. Properly, to be in the same way with, i.e. To accompany.

You
σοι (soi)
Personal / Possessive Pronoun - Dative 2nd Person Singular
Strong's 4771: You. The person pronoun of the second person singular; thou.

wherever
ὅπου (hopou)
Adverb
Strong's 3699: Where, whither, in what place. From hos and pou; what(-ever) where, i.e. At whichever spot.

You go.”
ἀπέρχῃ (aperchē)
Verb - Present Subjunctive Middle or Passive - 2nd Person Singular
Strong's 565: From apo and erchomai; to go off, aside or behind, literally or figuratively.

• A scribe says he wants to follow Jesus!
• He is connected to religious leaders!
• Jesus will answer him directly!
• It means he knows who he has in front of him!
• He doesn’t mean to speak with him for a lot of time!

 

[JLG]

88) Looking for Jesus

• Matthew 8:20

Jesus
Ἰησοῦς (Iēsous)
Noun - Nominative Masculine Singular
Strong's 2424: Of Hebrew origin; Jesus, the name of our Lord and two other Israelites.

replied,
λέγει (legei)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 3004: (a) I say, speak; I mean, mention, tell, (b) I call, name, especially in the pass., (c) I tell, command.

“Foxes
ἀλώπεκες (alōpekes)
Noun - Nominative Feminine Plural
Strong's 258: A fox; a fox-like, crafty person. Of uncertain derivation; a fox, i.e. a cunning person.

have
ἔχουσιν (echousin)
Verb - Present Indicative Active - 3rd Person Plural
Strong's 2192: To have, hold, possess. Including an alternate form scheo skheh'-o; a primary verb; to hold.

dens,
φωλεοὺς (phōleous)
Noun - Accusative Masculine Plural
Strong's 5454: A burrow, hole, den, lair. Of uncertain derivative; a burrow or lurking-place.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

birds
πετεινὰ (peteina)
Noun - Nominative Neuter Plural
Strong's 4071: A bird, fowl. Neuter of a derivative of petomai; a flying animal, i.e. Bird.

of the
τοῦ (tou)
Article - Genitive Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

air [have]
οὐρανοῦ (ouranou)
Noun - Genitive Masculine Singular
Strong's 3772: Perhaps from the same as oros; the sky; by extension, heaven; by implication, happiness, power, eternity; specially, the Gospel.

nests,
κατασκηνώσεις (kataskēnōseis)
Noun - Accusative Feminine Plural
Strong's 2682: A dwelling-place. From kataskenoo; an encamping, i.e. a perch.

but
δὲ (de)
Conjunction
Strong's 1161: A primary particle; but, and, etc.

[the] Son
Υἱὸς (Huios)
Noun - Nominative Masculine Singular
Strong's 5207: A son, descendent. Apparently a primary word; a 'son', used very widely of immediate, remote or figuratively, kinship.

of Man
ἀνθρώπου (anthrōpou)
Noun - Genitive Masculine Singular
Strong's 444: A man, one of the human race. From aner and ops; man-faced, i.e. A human being.

has
ἔχει (echei)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 2192: To have, hold, possess. Including an alternate form scheo skheh'-o; a primary verb; to hold.

no
οὐκ (ouk)
Adverb
Strong's 3756: No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not.

[place]
ποῦ (pou)
Adverb
Strong's 4226: Genitive case of an interrogative pronoun pos otherwise obsolete; as adverb of place; at what locality.

to lay
κλίνῃ (klinē)
Verb - Present Subjunctive Active - 3rd Person Singular
Strong's 2827: A primary verb; to slant or slope, i.e. Incline or recline.

[His]
τὴν (tēn)
Article - Accusative Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

head.”
κεφαλὴν (kephalēn)
Noun - Accusative Feminine Singular
Strong's 2776: From the primary kapto; the head, literally or figuratively.

• Thus he tells the man that he has no place to lay his head!
• Going with Jesus means being ready to have nothing!
• No money!
• No comfort!
• No luxury!
• He is on earth to serve the interests of his father!
• Nothing else!
• Find the mistake!

 

[JLG]

89) Looking for Jesus

• Matthew 8:21,22

Another
Ἕτερος (Heteros)
Adjective - Nominative Masculine Singular
Strong's 2087: (a) of two: another, a second, (b) other, different, (c) one's neighbor. Of uncertain affinity; other or different.

of His
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

disciples
μαθητῶν (mathētōn)
Noun - Genitive Masculine Plural
Strong's 3101: A learner, disciple, pupil. From manthano; a learner, i.e. Pupil.

requested,
εἶπεν (eipen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 2036: Answer, bid, bring word, command. A primary verb; to speak or say.

“Lord,
Κύριε (Kyrie)
Noun - Vocative Masculine Singular
Strong's 2962: Lord, master, sir; the Lord. From kuros; supreme in authority, i.e. controller; by implication, Master.

first
πρῶτον (prōton)
Adverb - Superlative
Strong's 4412: First, in the first place, before, formerly. Neuter of protos as adverb; firstly.

let
ἐπίτρεψόν (epitrepson)
Verb - Aorist Imperative Active - 2nd Person Singular
Strong's 2010: To turn to, commit, entrust; I allow, yield, permit. From epi and the base of trope; to turn over, i.e. Allow.

me
μοι (moi)
Personal / Possessive Pronoun - Dative 1st Person Singular
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

go
ἀπελθεῖν (apelthein)
Verb - Aorist Infinitive Active
Strong's 565: From apo and erchomai; to go off, aside or behind, literally or figuratively.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

bury
θάψαι (thapsai)
Verb - Aorist Infinitive Active
Strong's 2290: To bury. A primary verb; to celebrate funeral rites, i.e. Inter.

my
μου (mou)
Personal / Possessive Pronoun - Genitive 1st Person Singular
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

father.”
πατέρα (patera)
Noun - Accusative Masculine Singular
Strong's 3962: Father, (Heavenly) Father, ancestor, elder, senior. Apparently a primary word; a 'father'.
But
δὲ (de)
Conjunction
Strong's 1161: A primary particle; but, and, etc.

Jesus
Ἰησοῦς (Iēsous)
Noun - Nominative Masculine Singular
Strong's 2424: Of Hebrew origin; Jesus, the name of our Lord and two other Israelites.

told
λέγει (legei)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 3004: (a) I say, speak; I mean, mention, tell, (b) I call, name, especially in the pass., (c) I tell, command.

him,
αὐτῷ (autō)
Personal / Possessive Pronoun - Dative Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

“Follow
Ἀκολούθει (Akolouthei)
Verb - Present Imperative Active - 2nd Person Singular
Strong's 190: To accompany, attend, follow. Properly, to be in the same way with, i.e. To accompany.

Me,
μοι (moi)
Personal / Possessive Pronoun - Dative 1st Person Singular
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

let
ἄφες (aphes)
Verb - Aorist Imperative Active - 2nd Person Singular
Strong's 863: From apo and hiemi; to send forth, in various applications.

the
τοὺς (tous)
Article - Accusative Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

dead
νεκροὺς (nekrous)
Adjective - Accusative Masculine Plural
Strong's 3498: (a) adj: dead, lifeless, subject to death, mortal, (b) noun: a dead body, a corpse. From an apparently primary nekus; dead.

bury
θάψαι (thapsai)
Verb - Aorist Infinitive Active
Strong's 2290: To bury. A primary verb; to celebrate funeral rites, i.e. Inter.

their own
ἑαυτῶν (heautōn)
Reflexive Pronoun - Genitive Masculine 3rd Person Plural
Strong's 1438: Himself, herself, itself.

dead.”
νεκρούς (nekrous)
Adjective - Accusative Masculine Plural
Strong's 3498: (a) adj: dead, lifeless, subject to death, mortal, (b) noun: a dead body, a corpse. From an apparently primary nekus; dead.

• Jesus’ answer should make us think of what is important!
• Our first goal in life should be serving God!
• Learning about God’s word!
• And prepare for the coming of God’s kingdom!
• It will happen only once!
• Not twice!
• If we are late, we won’t catch the train!
• And there won’t be a second one!
• A question of life and death!

 

[AcceptedintheBeloved]

On the tents:
They were Called tabernacle’s by the Jews, made of brushes, also called booth’s in the KJ Bible.

 

[JLG]

On the tents:
They were Called tabernacle’s by the Jews, made of brushes, also called booth’s in the KJ Bible.

- Can you give me the page you are refering to? Thanks

 

[AcceptedintheBeloved]

- Can you give me the page you are refering to? Thanks

I have no page, just decades of accumulating information from the Bible. 🙂

 

[JLG]

I have no page, just decades of accumulating information from the Bible. 🙂

https://en.wikipedia.org/wiki/Tabernacle

According to the Hebrew Bible, the tabernacle (Hebrew: מִשְׁכַּן, romanized: mīškān, lit. 'residence, dwelling place'), also known as the Tent of the Congregation (Hebrew: אֹהֶל מוֹעֵד, romanized: ’ōhel mō‘ēḏ, also Tent of Meeting, etc.), was the portable earthly dwelling place of Yahweh (the God of Israel) used by the Israelites from the Exodus until the conquest of Canaan. Moses was instructed at Mount Sinai to construct and transport the tabernacle[1] with the Israelites on their journey through the wilderness and their subsequent conquest of the Promised Land. After 440 years, Solomon's Temple in Jerusalem superseded it as the dwelling-place of God.
The main source describing the tabernacle is the biblical Book of Exodus, specifically Exodus 25–31 and 35–40. Those passages describe an inner sanctuary, the Holy of Holies, created by the veil suspended by four pillars. This sanctuary contained the Ark of the Covenant, with its cherubim-covered mercy seat. An outer sanctuary (the "Holy Place") contained a gold lamp-stand or candlestick. On the north side stood a table, on which lay the showbread. On the south side was the Menorah, holding seven oil lamps to give light. On the west side, just before the veil, was the golden altar of incense.[2] It was constructed of 4 woven layers of curtains and 48 15-foot tall standing wood boards overlaid in gold and held in place by its bars and silver sockets and was richly furnished with valuable materials taken from Egypt at God's command.
This description is generally identified as part of the Priestly source ("P"),[2] written in the sixth or fifth century BCE. However, while the first Priestly source takes the form of instructions, the second is largely a repetition of the first in the past tense, i.e., it describes the execution of the instructions.[3] Many scholars contend that it is of a far later date than the time of Moses, and that the description reflects the structure of Solomon's Temple, while some hold that the description derives from memories of a real pre-monarchic shrine, perhaps the sanctuary at Shiloh.[2] Traditional scholars contend that it describes an actual tabernacle used in the time of Moses and thereafter.[4] According to historical criticism, an earlier, pre-exilic source, the Elohist ("E"), describes the tabernacle as a simple tent-sanctuary.[2]
The English word tabernacle is derived from the Latin tabernāculum meaning "tent" or "hut", which in ancient Roman religion was a ritual structure.[5][6][7] The Hebrew word mishkan implies "dwell", "rest", or "to live in".[4][8] In Greek, including the Septuagint, it is translated σκηνή (skēnē), itself a Semitic loanword meaning "tent."[9]
Historical criticism has identified two accounts of the tabernacle in Exodus, a briefer Elohist account and a longer Priestly one. Traditional scholars believe the briefer account describes a different structure, perhaps Moses' personal tent.[4] The Hebrew nouns in the two accounts differ, one is most commonly translated as "tent of meeting," while the other is usually translated as "tabernacle."
Elohist account
Exodus 33:7–10 refers to "the tabernacle of the congregation" (in some translations, such as the King James Version) or "the tent of meeting" (in most modern translations),[10] which was set up outside of camp with the "cloudy pillar" visible at its door. The people directed their worship toward this center.[2] Historical criticism attributes this description to the Elohist source (E),[2] which is believed to have been written about 850 BCE or later.[11]

 

[JLG]

I have no page, just decades of accumulating information from the Bible. 🙂

Priestly account

The more detailed description of a tabernacle, located in Exodus chapters 25–27 and Exodus chapters 35–40, refers to an inner shrine (the most holy place) housing the ark and an outer chamber (holy place), with a six-branch seven-lamp menorah (lampstand), table for showbread, and altar of incense.[2] An enclosure containing the sacrificial altar and bronze laver for the priests to wash surrounded these chambers.[2] This description is identified by historical criticism as part of the Priestly source (P),[2] written in the 6th or 5th century BCE.

Some scholars believe the description is of a far later date than Moses' time, and that it reflects the structure of the Temple of Solomon; others hold that the passage describes a real pre-monarchic shrine, perhaps the sanctuary at Shiloh,[2] while traditional scholars contend that it describes an actual tabernacle used in the time of Moses and thereafter.[4] This view is based on Exodus 36, 37, 38 and 39 that describe in full detail how the actual construction of the tabernacle took place during the time of Moses.[12]

The detailed outlines for the tabernacle and its priests are enumerated in the Book of Exodus:

• Exodus 25: Materials needed: the Ark, the table for 12 showbread, the menorah.
  
• Exodus 26: The tabernacle, the bars, partitions.
  
• Exodus 27: The copper altar, the enclosure, oil.
  
• Exodus 28: Vestments for the priests, ephod garment, ring settings, the breastplate, robe, head-plate, tunic, turban, sashes, pants.
  
• Exodus 29: Consecration of priests and altar.
  
• Exodus 30: Incense altar, washstand, anointing oil, incense.

Tent of the Presence

Some interpreters assert the Tent of the Presence was a special meeting place outside the camp, unlike the Tabernacle which was placed in the center of the camp.[13][14] According to Exodus 33:7-11, this tent was for communion with Yahweh, to receive oracles and to understand the divine will.[15] The people's elders were the subject of a remarkable prophetic event at the site of this tent in Numbers 11:24-30

 

[JLG]

I have no page, just decades of accumulating information from the Bible. 🙂

https://www.gotquestions.org/tent-of-meeting.html






What was the tent of meeting?






The phrase tent of meeting is used in the Old Testament, specifically in Exodus, Leviticus, and Numbers, as the name of a place where God would meet with His people, Israel. Usually, the “tent of meeting” was used as another name for the Tabernacle of Moses. However, before the tabernacle was constructed, God met with Moses in a temporary tent of meeting: “Now Moses used to take a tent and pitch it outside the camp some distance away, calling it the ‘tent of meeting.’ Anyone inquiring of the Lord would go to the tent of meeting outside the camp. . . . As Moses went into the tent, the pillar of cloud would come down and stay at the entrance, while the Lord spoke with Moses” (Exodus 33:7, 9). The fact that Moses set up the tent of meeting outside of the camp underscored that the people had broken fellowship with God at Sinai when they had made the golden calf (see Exodus 33:3). After the tabernacle was built, Moses no longer needed his temporary tent, and the term tent of meeting began to be applied to the tabernacle.






In the Law that God gave Moses, God provided specific instructions to build a place of worship (Exodus 25—27). This “tent of meeting” or tabernacle could be taken up and moved each time they changed locations while wandering in the wilderness. The word tabernacle is an English rendition of the Hebrew word miskan, or “dwelling place.” The tabernacle was a temporary dwelling place for the Ark of the Covenant and the other holy items that the Israelites were instructed to use in the worship of and sacrifice to Yahweh.






Interestingly, the word tent or tabernacle is also used in the New Testament to draw profound spiritual conclusions about salvation. Both Paul and the writer of Hebrews make a distinction between a heavenly tent and an earthly tent, between what was “built by human hands” and what is “not part of this creation” (2 Corinthians 5:1; Hebrews 9:11). Hebrews 9:1–10 describes the earthly tabernacle, or “tent of meeting,” as a place into which the priests would go to offer sacrifices for the sins of the people. Then, in verse 11, Christ is shown to be a better “high priest” who entered once through the “greater and more perfect tent,” referring to His body, to offer a sacrifice that would satisfy the wrath of God completely, for all time. This refers to His blood shed on the cross. The point of the passage is to show how, if the blood of animals could temporarily cleanse worshipers of the guilt of sin, the perfect blood of Christ, the Lamb of God, would cleanse His followers perfectly—that is, eternally—of their sins.






In Hebrews 10:14, the writer says that Jesus has “perfected forever those who are being sanctified.” This verse expresses a spiritual paradox. By entering the “tent of meeting,” which was His own body, and offering up His own blood, Christ “perfected forever” those who have faith in Him. And the result of belief in Christ is sanctification, a continual upward spiral of holiness and closeness to God, as the Holy Spirit performs His work within Christ’s followers. In this way, we are eternally “perfect” because of the preciousness of Christ’s blood applied to our lives, yet at the same time we are “being sanctified” by the Holy Spirit who indwells us and changes us into the image of Christ (Ephesians 2:8–9; Romans 8:29).






Paul also mentions the “tent of meeting” or the tabernacle, comparing it to the earthly human body: “For we know that if the tent that is our earthly home is destroyed, we have a building from God, a house not made with hands, eternal in the heavens. For in this tent we groan, longing to put on our heavenly dwelling, if indeed by putting it on we may not be found naked. For while we are still in this tent, we groan, being burdened—not that we would be unclothed, but that we would be further clothed, so that what is mortal may be swallowed up by life. He who has prepared us for this very thing is God, who has given us the Spirit as a guarantee” (2 Corinthians 5:1–5).






When Paul says, “The tent that is our earthly home,” he is referring to our earthly body, our temporary dwelling place. Just as the Israelites moved the tent of meeting from place to place waiting for entrance to the Promised Land, believers in Christ are wanderers on the earth—people who are not “at home” in the world and who “seek a city that is to come” (Hebrews 13:14). Paul says that those who belong to God will be “further clothed” with immortality upon their deaths and that their earthly tent (their body) will be replaced with a “heavenly dwelling.” God does the work of preparing us for that day of glorification by the process of sanctification by the Spirit, and that work happening within us is a “guarantee” that our inheritance and our heavenly dwelling are real. “In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory” (Ephesians 1:13–15).

 

[JLG]

90) Looking for Jesus

• Matthew 8:23-27

• Jesus and his disciples are on a boat!
• Then a big storm occurs!
• The boat is about to be covered by the waves!
• But it is not a problem for Jesus!
• He is sleeping peacefully whereas his disciples are afraid of dying!
• So they awake him!
• And he speaks about their lack of faith!
• They have seen his miracles and they are still afraid of death!
• It highlights again that they need time to understand Jesus’ message!
• That’s why he gives them a progressive teaching!
• They will only understand his message after his death!
• What about us?

__________________________________________________________________________

Remember:

• If you think like today’s people, you will never understand the Bible!
• They used to write differently!
• They used to speak differently!
• They used to think differently!
• They used to act differently!

__________________________________________________________________________

 

[JLG]

https://www.gotquestions.org/Matthew-in-the-Bible.html


Matthew in the Bible was one of Jesus’ disciples. Matthew’s Gospel, along with the Gospels of Luke, John, and Mark, is an inspired—and thus accurate and true—history of the life of Christ. His Gospel is the longest of the four, and some scholars believe it was the first to be written.


Before Matthew became a disciple of Christ, he was a tax collector or “publican” in the town of Capernaum (Matthew 9:9; 10:3). Matthew is also called Levi, the son of Alphaeus, by Luke and Mark (Mark 2:14; Luke 5:27). Although Luke and Mark do not come out and say, “Levi and Matthew are the same person,” we can deduce the names refer to the same individual because of context. Matthew’s account of his call matches exactly the accounts of Levi’s call in Luke and Mark, both in terms of language and chronological placement. Also, it is not uncommon for a person to be given a different name after an encounter with God. Abram became Abraham, Jacob became Israel, Simon became Peter, and Saul became Paul. It is likely that Matthew (meaning “gift of God”) was the name Jesus gave to Levi after his conversion.


Tax collectors were absolutely despised by their own culture because they worked for the Roman government and enriched themselves by collecting taxes from their own people—often dishonestly collecting excessive amounts (see Luke 19:8). It is likely that Matthew was well-to-do, since Luke says that Levi hosted “a great banquet for Jesus” with “a large crowd” in attendance (Luke 5:29).


Tax collectors such as Matthew were seen by the religious elite as very sinful people, so sinful that even spending time with them could immediately tarnish a good person’s reputation (Matthew 9:10–11). When Jesus was having dinner at Matthew’s house, with many other tax collectors and sinners present, the Pharisees questioned the disciples about Jesus’ choice of companions. Jesus’ response is one of the clearest explanations of God’s heart and His gospel to man: “It is not the healthy who need a doctor, but the sick. . . . I have not come to call the righteous, but sinners” (Matthew 9:12–13). Jesus came to save not the “good,” self-righteous people, but those who knew they were not good—the people who admitted freely that they needed salvation (cf. Matthew 5:3).


It is impossible to save a person who claims not to need saving. Many of Jesus’ followers were from the poor, the rejected, the sick, the sinful, the weary (Matthew 11:28). He never condemned those people; He forgave them and encouraged them. Jesus’ harshest condemnations were to the Pharisees, the teachers of the Law, and the scribes who thought themselves good, worthy, and better than the “tax collectors and sinners” around them (Matthew 9:10; 23:13–15).


Matthew was one of the tax collectors whom Jesus saved. When called by Jesus, Matthew immediately left his tax collection booth and followed the Lord (Matthew 9:9). He left behind the source of his riches; he left his position of security and comfort for traveling, hardship, and eventual martyrdom; he left his old life for a new life with Jesus.

__________________________________________________________________________

Remember:

• If you think like today’s people, you will never understand the Bible!
• They used to write differently!
• They used to speak differently!
• They used to think differently!
• They used to act differently!

__________________________________________________________________________

 

[JLG]

• Matthew was a tax collector!
• He was also called Levi!
• He was rich as a consequence!
• Jesus had dinner at Matthew’s house with many other tax collectors and sinners!
• Jesus explained that he had come to save sinners!
• Matthew didn’t hesitate to leave his wealth and security!

__________________________________________________________________________

Remember:

• If you think like today’s people, you will never understand the Bible!
• They used to write differently!
• They used to speak differently!
• They used to think differently!
• They used to act differently!

__________________________________________________________________________

 

[JLG]

__________________________________________________________________________

91) Looking for Jesus



Matthew 8:28

When

Καὶ (Kai)

Conjunction

Strong's 2532: And, even, also, namely.


[Jesus]

αὐτοῦ (autou)

Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular

Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.


arrived

ἐλθόντος (elthontos)

Verb - Aorist Participle Active - Genitive Masculine Singular

Strong's 2064: To come, go.


on

εἰς (eis)

Preposition

Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.


the

τὸ (to)

Article - Accusative Neuter Singular

Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.


other side

πέραν (peran)

Adverb

Strong's 4008: Over, on the other side, beyond. Apparently accusative case of an obsolete derivative of peiro; through, i.e. Across.


in

εἰς (eis)

Preposition

Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.


the

τὴν (tēn)

Article - Accusative Feminine Singular

Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.


region

χώραν (chōran)

Noun - Accusative Feminine Singular

Strong's 5561: Feminine of a derivative of the base of chasma through the idea of empty expanse; room, i.e. A space of territory.


of the

τῶν (tōn)

Article - Genitive Masculine Plural

Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.


Gadarenes,

Γαδαρηνῶν (Gadarēnōn)

Adjective - Genitive Masculine Plural

Strong's 1046: From Gadara; a Gadarene or inhabitant of Gadara.


two

δύο (dyo)

Adjective - Nominative Masculine Plural

Strong's 1417: Two. A primary numeral; 'two'.


demon-possessed [men]

δαιμονιζόμενοι (daimonizomenoi)

Verb - Present Participle Middle or Passive - Nominative Masculine Plural

Strong's 1139: To be possessed, be under the power of an evil-spirit or demon. Middle voice from daimon; to be exercised by a d?Mon.


met

ὑπήντησαν (hypēntēsan)

Verb - Aorist Indicative Active - 3rd Person Plural

Strong's 5221: To meet, go to meet. From hupo and a derivative of anti; to go opposite under, i.e. To encounter, fall in with.


Him

αὐτῷ (autō)

Personal / Possessive Pronoun - Dative Masculine 3rd Person Singular

Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.


on their way

ἐξερχόμενοι (exerchomenoi)

Verb - Present Participle Middle or Passive - Nominative Masculine Plural

Strong's 1831: To go out, come out. From ek and erchomai; to issue.


from

ἐκ (ek)

Preposition

Strong's 1537: From out, out from among, from, suggesting from the interior outwards. A primary preposition denoting origin, from, out.


the

τῶν (tōn)

Article - Genitive Neuter Plural

Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.


tombs.

μνημείων (mnēmeiōn)

Noun - Genitive Neuter Plural

Strong's 3419: A tomb, sepulcher, monument. From mneme; a remembrance, i.e. Cenotaph.


[They were] so

λίαν (lian)

Adverb

Strong's 3029: Very; very much, exceedingly, greatly. Of uncertain affinity; much.


violent

χαλεποὶ (chalepoi)

Adjective - Nominative Masculine Plural

Strong's 5467: Perhaps from chalao through the idea of reducing the strength; difficult, i.e. Dangerous, or furious.


that

ὥστε (hōste)

Conjunction

Strong's 5620: So that, therefore, so then, so as to. From hos and te; so too, i.e. Thus therefore.


no

μὴ (mē)

Adverb

Strong's 3361: Not, lest. A primary particle of qualified negation; not, lest; also (whereas ou expects an affirmative one) whether.


one

τινὰ (tina)

Interrogative / Indefinite Pronoun - Accusative Masculine Singular

Strong's 5100: Any one, some one, a certain one or thing. An enclitic indefinite pronoun; some or any person or object.


could

ἰσχύειν (ischyein)

Verb - Present Infinitive Active

Strong's 2480: To have strength, be strong, be in full health and vigor, be able; meton: I prevail. From ischus; to have force.


pass

παρελθεῖν (parelthein)

Verb - Aorist Infinitive Active

Strong's 3928: From para and erchomai; to come near or aside, i.e. To approach, go by, perish or neglect, avert.


that

ἐκείνης (ekeinēs)

Demonstrative Pronoun - Genitive Feminine Singular

Strong's 1565: That, that one there, yonder. From ekei; that one (neuter) thing); often intensified by the article prefixed.


way.

ὁδοῦ (hodou)

Noun - Genitive Feminine Singular

Strong's 3598: A way, road, journey, path. Apparently a primary word; a road; by implication, a progress; figuratively, a mode or means.

• Here Jesus met two demon-possessed men!
• They are extremely violent!
• So nobody passes that way!

 

[JLG]

__________________________________________________________________________

Remember:

• It is likely that Matthew (meaning “gift of God”) was the name Jesus gave to Levi after his conversion!
• Matthew was a tax collector!
• He was also called Levi!
• He was rich as a consequence!
• Jesus had dinner at Matthew’s house with many other tax collectors and sinners!
• Jesus explained that he had come to save sinners!
• Matthew didn’t hesitate to leave his wealth and security!

__________________________________________________________________________

Remember:

• If you think like today’s people, you will never understand the Bible!
• They used to write differently!
• They used to speak differently!
• They used to think differently!
• They used to act differently!

__________________________________________________________________________

 

[JLG]

92) Looking for Jesus



Matthew 8:29


“What

Τί (Ti)

Interrogative / Indefinite Pronoun - Nominative Neuter Singular

Strong's 5101: Who, which, what, why. Probably emphatic of tis; an interrogative pronoun, who, which or what.


do You [want]

σοί (soi)

Personal / Possessive Pronoun - Dative 2nd Person Singular

Strong's 4771: You. The person pronoun of the second person singular; thou.


with us,

ἡμῖν (hēmin)

Personal / Possessive Pronoun - Dative 1st Person Plural

Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.


Son

Υἱὲ (Huie)

Noun - Vocative Masculine Singular

Strong's 5207: A son, descendent. Apparently a primary word; a 'son', used very widely of immediate, remote or figuratively, kinship.


of God?”

Θεοῦ (Theou)

Noun - Genitive Masculine Singular

Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.


they shouted.

ἔκραξαν (ekraxan)

Verb - Aorist Indicative Active - 3rd Person Plural

Strong's 2896: To cry aloud, shriek. A primary verb; properly, to 'croak' or scream, i.e. to call aloud.


“Have You come

ἦλθες (ēlthes)

Verb - Aorist Indicative Active - 2nd Person Singular

Strong's 2064: To come, go.


here

ὧδε (hōde)

Adverb

Strong's 5602: From an adverb form of hode; in this same spot, i.e. Here or hither.


to torture

βασανίσαι (basanisai)

Verb - Aorist Infinitive Active

Strong's 928: To examine, as by torture; I torment; I buffet, as of waves. From basanos; to torture.


us

ἡμᾶς (hēmas)

Personal / Possessive Pronoun - Accusative 1st Person Plural

Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.


before [the]

πρὸ (pro)

Preposition

Strong's 4253: A primary preposition; 'fore', i.e. In front of, prior to.


proper time?”

καιροῦ (kairou)

Noun - Genitive Masculine Singular

Strong's 2540: Fitting season, season, opportunity, occasion, time. Of uncertain affinity; an occasion, i.e. Set or proper time.

• The demons openly say that Jesus is God’s son!
• It’s part of the game!
• They know their time is limitedù!
• The time is coming when they will be put in jail for a certain period of time!
• Before going out again!
• And before being finally destroyed!

 

[JLG]

__________________________________________________________________________
Remember:

• It is likely that Matthew (meaning “gift of God”) was the name Jesus gave to Levi after his conversion!
• Matthew was a tax collector!
• He was also called Levi!
• He was rich as a consequence!
• Jesus had dinner at Matthew’s house with many other tax collectors and sinners!
• Jesus explained that he had come to save sinners!
• Matthew didn’t hesitate to leave his wealth and security!

__________________________________________________________________________
Remember:

• If you think like today’s people, you will never understand the Bible!
• They used to write differently!
• They used to speak differently!
• They used to think differently!
• They used to act differently!

__________________________________________________________________________