Podcasts about sukkot the feast

After contemplating the solemn Day of Atonement last week, we're following the Jewish calendar's shift in gears and studying the festive Feast of Tabernacles this week! Also known as Sukkot, this holiday originates in Leviticus 23 as a reminder of Israel's wilderness wanderings and a celebration of God's provision and guidance for His people. This holiday is filled with symbolism—from ... Read More The post Sukkot—The Feast of Tabernacles | October 26, 2024 appeared first on The Friends of Israel Today Radio.

Aloha and welcome to The Mission North Shore's podcast! Join us as Pastor Tripp speaks on Lev. 23. God bless and have a great week!

Sukkot - The Feast of Tabernacles - Harvest Celebration - 2024

Sukkot - The Feast of Tabernacles - Harvest Celebration - 2024

Sukkot: The Feast of Tabernacles 2023 - The Appointed Time by Shawn Ozbun

Yom Kippur (the Day of Atonement) is the holiest day of the year for a devoted Jewish person. Israelites throughout the world (from nightfall on September 24 to sundown on September 25) participated in its call to repentance. How was it celebrated in ancient times and what is the deep symbolism concerning the Messiah that the traditional practices convey? How does it lead up to the next Feast of the Lord in the Jewish calendar (Sukkot / The Feast of Tabernacles)? Comparative religion website: www.thetruelight.netMinistry website: www.shreveministries.orgVideo channel: www.YouTube.com/mikeshreveministriesAll audio-podcasts are shared in a video format on our YouTube channel.Article on “Meditation Investigation” on the True Light website:https://www.thetruelight.net/wp/meditation-investigation-whats-wrong-whats-right/Mike Shreve's other podcastDiscover Your Spiritual Identity—a study on the biblical names given to God's people: https://www.charismapodcastnetwork.com/show/discoveryourspiritualidentityMail: P.O. Box 4260, Cleveland, TN 37320 / Phone: 423-478-2843Purchase Mike Shreve's popular book comparing over 20 religions:In Search of the True Light

In this installment of TMTO, I discuss 10 things that God expects His children to do for Sukkot, aka, the Feast of Tabernacles 2023.

Sukkot: The Feast of Tabernacles - The Appointed Time (Rebroadcast) by Shawn Ozbun

The Feast of Tabernacles - Sukkot - 2022 - סוכות with Messianic Teacher Jacques Isaac Gabizon https://bethariel.ca/ To support this ministry financially, visit: https://www.oneplace.com/donate/1254/29

The Feast of Tabernacles - Sukkot - 2022 - סוכות with Messianic Teacher Jacques Isaac Gabizon https://bethariel.ca/ To support this ministry financially, visit: https://www.oneplace.com/donate/1254/29

Pastor Andy talks about the meaning of the Feast of Tabernacles - all the benefits of remaining in Jesus

Today we will look at the third of the three Pilgrimage Feasts which God commanded Israel to celebrate: The Feast of Tabernacles. It has a past, now and "not yet" aspect which we will explore.

God's people are commanded to be joyful during Sukkot-The Feast of Tabernacles. But given the challenging-difficult times we're living, where do we find true joy? Well, the Feast of Tabernacles holds the secret to the season of our joy.

Many people think that the Jewish "feasts", or holy days, are specific only to the Jews. And although it's true that God specifically commanded the Israelites to observe them, they are actually relevant for all of his children... including those of us grafted in by Christ. In today's episode, we're going to talk about the significance of the Feast of Tabernacles and how God has always wanted to live amongst His people. From His descent into the tabernacle with the Israelites in the wilderness, to the time when He returns to tabernacle among us again. It's possible that even Christ, himself, was born in the very midst of this special feast.  This episode will bless you! Video: Feast of Trumpets by Mark Biltz Video: Sukkot by Jim Staley Article: Sukkahs for humans? That's so 5780. This year, Jewish pets observe the chag. If you'd like to support the podcast, consider becoming a listener supporter -OR- head over to my website and become a member to access the notes from today's episode. We also have a community on Facebook! www.facebook.com/groups/ancientconspiracies⁠⁠ Website: ⁠⁠www.ancientconspiracies.net⁠⁠ Offer support for $1/month: ⁠⁠https://podcasters.spotify.com/pod/show/ancient-conspiracies/support⁠⁠ --- Support this podcast: https://podcasters.spotify.com/pod/show/ancient-conspiracies/support

Scripture Reading: John 10:1-42 1 “I tell you the solemn truth, the one who does not enter the sheepfold by the door, but climbs in some other way, is a thief and a robber. 2 The one who enters by the door is the shepherd of the sheep. 3 The doorkeeper opens the door for him, and the sheep hear his voice. He calls his own sheep by name and leads them out. 4 When he has brought all his own sheep out, he goes ahead of them, and the sheep follow him because they recognize his voice. 5 They will never follow a stranger, but will run away from him because they do not recognize the stranger's voice.” 6 Jesus told them this parable, but they did not understand what he was saying to them.7 So Jesus said again, “I tell you the solemn truth, I am the door for the sheep. 8 All who came before me were thieves and robbers, but the sheep did not listen to them. 9 I am the door. If anyone enters through me, he will be saved, and will come in and go out, and find pasture. 10 The thief comes only to steal and kill and destroy; I have come so that they may have life, and may have it abundantly.11 “I am the good shepherd. The good shepherd lays down his life for the sheep. 12 The hired hand, who is not a shepherd and does not own sheep, sees the wolf coming and abandons the sheep and runs away. So the wolf attacks the sheep and scatters them. 13 Because he is a hired hand and is not concerned about the sheep, he runs away.14 “I am the good shepherd. I know my own and my own know me— 15 just as the Father knows me and I know the Father—and I lay down my life for the sheep. 16 I have other sheep that do not come from this sheepfold. I must bring them too, and they will listen to my voice, so that there will be one flock and one shepherd. 17 This is why the Father loves me—because I lay down my life, so that I may take it back again. 18 No one takes it away from me, but I lay it down of my own free will. I have the authority to lay it down, and I have the authority to take it back again. This commandment I received from my Father.”19 Another sharp division took place among the Jewish people because of these words. 20 Many of them were saying, “He is possessed by a demon and has lost his mind! Why do you listen to him?” 21 Others said, “These are not the words of someone possessed by a demon. A demon cannot cause the blind to see, can it?”22 Then came the feast of the Dedication in Jerusalem. 23 It was winter, and Jesus was walking in the temple area in Solomon's Portico. 24 The Jewish leaders surrounded him and asked, “How long will you keep us in suspense? If you are the Christ, tell us plainly.” 25 Jesus replied, “I told you and you do not believe. The deeds I do in my Father's name testify about me. 26 But you refuse to believe because you are not my sheep. 27 My sheep listen to my voice, and I know them, and they follow me. 28 I give them eternal life, and they will never perish; no one will snatch them from my hand. 29 My Father, who has given them to me, is greater than all, and no one can snatch them from my Father's hand. 30 The Father and I are one.”31 The Jewish leaders picked up rocks again to stone him to death. 32 Jesus said to them, “I have shown you many good deeds from the Father. For which one of them are you going to stone me?” 33 The Jewish leaders replied, “We are not going to stone you for a good deed but for blasphemy because you, a man, are claiming to be God.”34 Jesus answered, “Is it not written in your law, ‘I said, you are gods'? 35 If those people to whom the word of God came were called ‘gods' (and the scripture cannot be broken), 36 do you say about the one whom the Father set apart and sent into the world, ‘You are blaspheming,' because I said, ‘I am the Son of God'? 37 If I do not perform the deeds of my Father, do not believe me. 38 But if I do them, even if you do not believe me, believe the deeds, so that you may come to know and understand that I am in the Father and the Father is in me.” 39 Then they attempted again to seize him, but he escaped their clutches.40 Jesus went back across the Jordan River again to the place where John had been baptizing at an earlier time, and he stayed there. 41 Many came to him and began to say, “John performed no miraculous sign, but everything John said about this man was true!” 42 And many believed in Jesus there.Main ThemesShepherds in AntiquitySheepIn the ancient world, both Jew and Gentile, sheep were prized. They provided wool; meat; milk that could be turned into cheese; and, leather that could be turned into “canteens” to carry liquids. Shepherds cared for sheep and oftentimes goats as well.Sheep (and goats) would learn to follow the voice and pipe of the shepherd. (Forgive me, I tried learning more about what a shepherd's pipe may have looked like or sounded like, but I did not gain a good level of confidence on the material I found. Suffice it to say, it was some kind of flute, perhaps made of reeds.) Obedient animals could be led by voice and pipe without requiring the use of a staff. We have modern examples of shepherds guiding over 200 sheep by walking slowly and giving them a call about every forty seconds. In our daily lives, the closest analogue to this would be our relationships with our dogs.Shepherds' ReputationsShepherds were important in Old Testament times. Moses was a shepherd (Exodus 3:1). David was a shepherd (1 Samuel 16:11). Yet, despite the greatest patriarchs of the Jewish people being shepherds, the profession became despised by the elite during Jesus' time. As Craig Keener points out in his John commentary, contemporary texts portrayed shepherds as rogues, thieves, and murderers. Shepherds were considered the only class of people lower than peasants. And these texts include not only gentile sources. Surprisingly, Jewish rabbis shared these opinions considering shepherds as dishonorable—like tax collectors.In Chapter 10, Jesus is obviously speaking with a positive outlook on shepherds, very much in keeping with the Old Testament precedent. What we might not consider as we read the text is that Jesus is speaking to the religious elite, who probably do not share Jesus' positive description of pastoral life. This does not change the theological meaning of the text, but it informs us about the tone of the conversation. By this point in Chapter 10, the argument between Jesus and the religious elite has reached a boiling point. Jesus' use of shepherds in his parable probably did not bring the temperature down.The SheepfoldMany households would have owned sheep in Jesus' time. If the sheep were being kept “at home,” then they would be kept in the modern equivalent of the yard. (Perhaps our closest equivalent word would be the curtilage.) The yard was surrounded by a tall wall made of a permanent material, such as stone. There would be a door to enter the yard. Teenagers who were part of the household may be hired to care for the sheep. This may be the image we encounter in the first few verses of Chapter 10.Large herds, though, were not kept in anyone's backyard. They would be out in pastures and moved around from pasture to pasture as the seasons changed. The herds would have been taken higher into the mountains during summer and low into the valleys in winter. Neither the shepherd nor the sheep were safe during all this travel. Lions, wolves, and criminals posed dangers. We will discuss these dangers in a minute. For now, I want to focus on the kind of enclosure in which sheep could be kept when out in the pastures. A shepherd could use a cave, build a temporary shelter with thornbushes for sides, or perhaps use a temporary summer shelter built of stone walls topped with briars. This last kind of shelter would have no door but simply an opening, so the shepherd would sleep across the opening, himself acting as the door.Different shepherds might share the same sheepfold at night. We may think that separating the animals would be difficult in the morning, but that was not the case. The sheep would distinguish the voice of their shepherd and follow him.Thieves and RobbersThieves and robbers were common at the time. Technically there was a difference between the two. Generally, thieves broke into homes and robbers assaulted travelers.Robbers may not only steal sheep but kill the shepherd. Bands of robbers could grow powerful enough to require military intervention. Shepherds had to be ready for combat, which was part of the reason they carried a staff. They also had vicious dogs with them, but it is unclear how often dogs were used by Jewish shepherds. (Dog's were ceremonially unclean.)Of course, the words thieves and robbers were also used as insults. For example, a politician who exploited his people might be referred to as a robber. Pagan nations oppressing Israel could be referred to likewise.Shepherds in the Old TestamentThe last bit of background we need to better understand Chapter 10 is Ezekiel 34. Certainly Ezekiel 34 is not the only chapter in the Old Testament that calls Israel sheep, but it is the primary allusion in John 10. I quote verses 1-24 below,1 The Lord's message came to me: 2 “Son of man, prophesy against the shepherds of Israel; prophesy, and say to them—to the shepherds: ‘This is what the Sovereign Lord says: Woe to the shepherds of Israel who have been feeding themselves! Should not shepherds feed the flock? 3 You eat the fat, you clothe yourselves with the wool, you slaughter the choice animals, but you do not feed the sheep! 4 You have not strengthened the weak, healed the sick, bandaged the injured, brought back the strays, or sought the lost, but with force and harshness you have ruled over them. 5 They were scattered because they had no shepherd, and they became food for every wild beast. 6 My sheep wandered over all the mountains and on every high hill. My sheep were scattered over the entire face of the earth with no one looking or searching for them.7 “‘Therefore, you shepherds, listen to the Lord's message: 8 As surely as I live, declares the Sovereign Lord, my sheep have become prey and have become food for all the wild beasts. There was no shepherd, and my shepherds did not search for my flock, but fed themselves and did not feed my sheep. 9 Therefore, you shepherds, listen to the Lord's message. 10 This is what the Sovereign Lord says: Look, I am against the shepherds, and I will demand my sheep from their hand. I will no longer let them be shepherds; the shepherds will not feed themselves anymore. I will rescue my sheep from their mouths, so that they will no longer be food for them.11 “‘For this is what the Sovereign Lord says: Look, I myself will search for my sheep and seek them out. 12 As a shepherd seeks out his flock when he is among his scattered sheep, so I will seek out my flock. I will rescue them from all the places where they have been scattered on a cloudy, dark day. 13 I will bring them out from among the peoples and gather them from foreign countries; I will bring them to their own land. I will feed them on the mountains of Israel, by the streams and all the inhabited places of the land. 14 In a good pasture I will feed them; the mountain heights of Israel will be their pasture. There they will lie down in a lush pasture, and they will feed on rich grass on the mountains of Israel. 15 I myself will feed my sheep and I myself will make them lie down, declares the Sovereign Lord. 16 I will seek the lost and bring back the strays; I will bandage the injured and strengthen the sick, but the fat and the strong I will destroy. I will feed them—with judgment!17 “‘As for you, my sheep, this is what the Sovereign Lord says: Look, I am about to judge between one sheep and another, between rams and goats. 18 Is it not enough for you to feed on the good pasture that you must trample the rest of your pastures with your feet? When you drink clean water, must you muddy the rest of the water by trampling it with your feet? 19 As for my sheep, they must eat what you trampled with your feet and drink what you have muddied with your feet!20 “‘Therefore, this is what the Sovereign Lord says to them: Look, I myself will judge between the fat sheep and the lean sheep. 21 Because you push with your side and your shoulder, and thrust your horns at all the weak sheep until you scatter them abroad, 22 I will save my sheep; they will no longer be prey. I will judge between one sheep and another.23 “‘I will set one shepherd over them, and he will feed them—namely, my servant David. He will feed them and will be their shepherd. 24 I, the Lord, will be their God, and my servant David will be prince among them; I, the Lord, have spoken!The Parable of the Shepherd and the SheepForgive me, that was a lot of background information before we got to today's text. But, hopefully, all that information will help us understand the text with more depth.Parables in John's GospelOne final side note. You may have heard that the Gospel of John contains no parables. Yet, in John 10:6 you see the word “parable.” Why would people say that, then? The Greek word in John 10 is paroimian. When the Gospel of Matthew, for example, introduces a parable, it uses the word parabolēn. Some people argue that these two terms are not synonymous. The former might mean something more like a riddle while the latter truly means parable. However, both terms are used in the Septuagint to translate the Hebrew term “mashal,” and the paroimian in John 10 behaves just like a parable in Matthew's gospel: Jesus uses earthly shepherds as analogies. I do not believe that there is any meaningful distinction between John's paroimian and Matthew's parabolēn, so I will call the text in John 10 a parable.Sheep Kept at HomeIn verses 1 through 6, Jesus seems to describe the very familiar situation in which sheep were kept “at home.” As I explained above, sheep would be kept in the modern equivalent of the front and backyards. The yard was surrounded by a tall, stone wall. Someone was tasked with watching the sheep and the door. In the parable, the one who enters through the door is one who belongs to the household. He is known to the doorkeeper. The thieves and robbers do not belong to the household, so they must sneak in. Moreover, when the member of the household returns, his sheep recognize him. Notice that there is a bidirectional familiarity described here. Of course the “household member” is familiar with his household; but also, the household (i.e., the doorkeeper and the sheep) is familiar with him.To better understand the parable, let's recall the passage from Ezekiel I quoted above,The Lord's message came to me: “Son of man, prophesy against the shepherds of Israel; prophesy, and say to them—to the shepherds: ‘This is what the Sovereign Lord says: Woe to the shepherds of Israel who have been feeding themselves! Should not shepherds feed the flock? You eat the fat, you clothe yourselves with the wool, you slaughter the choice animals, but you do not feed the sheep! You have not strengthened the weak, healed the sick, bandaged the injured, brought back the strays, or sought the lost, but with force and harshness you have ruled over them. As the last piece of the puzzle, let's also recall Matthew 23. In the first 7 verses of that chapter, Jesus speaks of the Pharisees as follows,[T]hey do not practice what they teach. They tie up heavy loads, hard to carry, and put them on men's shoulders, but they themselves are not willing even to lift a finger to move them. They do all their deeds to be seen by people, for they make their phylacteries wide and their tassels long. They love the place of honor at banquets and the best seats in the synagogues and elaborate greetings in the marketplaces and to have people call them “Rabbi.”I think the connection of John 10, Ezekiel 34, and Matthew 23 is hard to deny. Jesus' parable demotes the religious leaders from selfish shepherds (like in Ezekiel) to outright thieves and robbers—people outside the household and unrecognizable to the sheep. This is a harsh condemnation of the Pharisees. They are outside of the God's family. Of all people, those who considered themselves most holy stand damned.Sheep Out in the FieldIn verses 7 through 13, Jesus continues to use the shepherd analogy but seemingly changes the setting. Now Jesus seems to be describing a situation in which sheep are being kept in a temporary, summer sheepfold. As I described above, this would have been a temporary structure made of stone and briars. It would not have a door, so the shepherd slept across the opening and became the door himself. If this is the situation that Jesus had in mind, describing himself as the door makes perfect sense. Notice he is still the shepherd, so there is no lack of continuity in the parable.For anyone to enter the fold properly, they must go through Jesus. If they enter the fold any other way, they are nothing but a thief or a robber. Remember, the Jews believed that they were already part of God's family. They shared in God's inheritance because they were descendants of Abraham. Jesus is denying this. Jesus is denying there is any other way to enter God's family but through faith in him. The parable goes a step further. It accuses these impostors of causing harm to the sheep. The Pharisees are not innocently mistaken people; they have evil desires.In verse 11, the parable becomes prophetic. The good shepherd will sacrifice his own life for the sheep. Jesus will do exactly that on the cross. Contrast the good shepherd with the “hired hands.” We understand the difference between an owner and a hired hand very well. People do not take good care of things that are not theirs. The sheep owner is willing to risk (and lose) his life protecting the sheep. The hired hand says, “they don't pay me enough for this” and runs away. If Jesus is the good shepherd, who are the hired hands? Probably the Pharisees. Parables tend to have one message and not multiple, complex messages. Jesus is probably repeating that same, simple message multiple times. In this last iteration of the parable, the Pharisees are described as cowards who did not take real “ownership” of their jobs and left the sheep to die.Knowing GodThe idea of knowing God is found throughout the Old Testament. For example, in Exodus 6:7 God says, “I will take you to myself for a people, and I will be your God. Then you will know that I am the Lord your God, who brought you out from your enslavement to the Egyptians.” In John 10, however, this “knowledge” grows exponentially. Jesus explains that his “own” know him and he knows them—just as the Father knows Jesus and Jesus knows the Father! We must stop and consider the weight of this statement. Consider the intimacy that exists between the Father and the Son. They are one. Believers somehow are elevated to a similar level of closeness with God.Of course, I am not suggesting that believers become one in substance with God. That would be heretical, to say the least. We are creation, he is creator. There is an unbreachable ontological chasm between us. But that is the very reason that we should be shocked when Jesus says, “I am the good shepherd. I know my own and my own know me— just as the Father knows me and I know the Father.” We are brought into a “knowledge” of God that far exceeds that of even the biblical prophets. Remember the words of the prophet Jeremiah (Jeremiah 24:7), “I will give them the desire to acknowledge that I am the Lord. I will be their God, and they will be my people. For they will wholeheartedly return to me.” Our division with God is finally fully remedied. How is this accomplished? Consider John 14:15-17, “If you love me, you will obey my commandments. Then I will ask the Father, and he will give you another Advocate to be with you forever—the Spirit of truth, whom the world cannot accept because it does not see him or know him. But you know him because he resides with you and will be in you.”Another SheepfoldJesus will call another sheep “that do not come from this sheepfold.” Who are these other sheep? Let's consider the alternatives. This could be referring to uniting Ephraim and Judah—that is, the northern and southern kingdoms of Israel. In Jesus' time, the northern kingdom was called Samaria. Jesus could also be referring to the Diaspora Jews. For example, when the high priest in Chapter 11 refers to gathering “God's scattered children,” he is referring to Diaspora Jews. This also seems to be the most obvious meaning in passages like Ezekiel 34:13, “I will bring them out from among the peoples and gather them from foreign countries.” The last alternative is that Jesus is referring to Gentiles. I think this is the correct interpretation for multiple reasons. The passage speaks of sheep that are not of “this sheepfold.” Both Ephraim and the Diaspora Jews would be of “this sheepfold.” They are scattered, sure, but they are from the same source. The words of the high priest in Chapter 11 are not dispositive of what Jesus meant in Chapter 10. Also, although Ezekiel's listeners would have interpreted his prophecy to mean Diaspora Jews, we understand Old Testament prophesies were often “bigger” than the original audience would have understood. The Jews expected a political king; they received a king of the universe instead. The Jews expected deliverance for their nation; they received deliverance for the whole world instead. The Jews expected a gathering of the Diaspora; they received a gathering of the whole world instead. Contemporary Jews already believed that Gentiles who converted to Judaism became part of the Jewish people. So, the idea of sheep from another sheepfold becoming part of the Jewish sheepfold would not have been strange. And, finally, this is the interpretation favored by the New Testament. Consider, for example, Romans 11:17. Paul explicitly refers to Gentiles (“wild olive shoots”) as being grafted onto the main olive tree. This is an equivalent analogy to the sheep of another sheepfold.Feast of Dedication (Hanukkah)The SettingHanukkah is an extrabiblical feast—it was not ordained in the Old Testament. A website explains the origin of the feast as follows:When Israel was under the Syrian-Greek Empire, the Temple in Jerusalem had been desecrated and set up as a house of worship to Zeus. A faithful Hebrew priest, Mattathias and his family, known as the Maccabees, led a rebellion for several years to restore Israel's independence and their ability to worship Yahweh properly. According to the second book of Maccabees, the time for the festival of Sukkot (The Feast of Tabernacles, which is a remembrance of Yahweh's provision for the Israelites in the wilderness) passed shortly before their victory. But the Jewish people did not celebrate because the Temple was not in order.However, when they did achieve victory, they began to restore the Temple and they celebrated the Feast of Tabernacles in conjunction with a rededication of the Temple to Yahweh.Hanukkah is celebrated approximately three months after the Feast of Tabernacles, in the wintertime. The season alone would have made it a less popular feast. Like the Feast of Tabernacles, Hanukkah was celebrated for seven days. Notice that Hanukkah celebrated national liberation, not a religious theme. Naturally, we may expect fewer connections between the feast and the biblical passage in John 10.Using a “portico” or porch during the wintertime would have been natural. It provided some shelter from the elements while a speaker gathered with his audience.The Messianic SecretThe Jewish leaders surround Jesus and demand an answer. “Tell us who you are!” (I am paraphrasing, of course.) This naturally raises the question of the Messianic Secret, which I will explain in a minute. However, before we even get to that, let's get to the main irony. In verse 30, Jesus humors them and clearly replies, “I am God.” (Again, I am paraphrasing.). And the Jewish leaders try to kill him. The answer to their question has been clear, it is made clear again, and it is simply not an answer they are willing to accept.What is the Messianic Secret? As a Christian website explains,The Messianic Secret is a theme of biblical criticism developed in 1901 by a German Lutheran theologian named Wilhelm Wrede. The Messianic Secret involves Wrede's explanation for Jesus wanting to hide His identity from His enemies by commanding the disciples to keep silent about His mission on earth and the miracles He performed. Wrede claimed that Jesus did not ever think He was the Messiah and that Mark (and the rest of the New Testament authors) sensationalized Jesus and made Him into the Messiah. Wrede claims Mark added the Messianic Secret in an attempt to give a reason for why Jesus was not accepted by many as Messiah until after His death. Wrede's theory enjoyed some popularity during the 1920s but faded soon thereafter.Is there any biblical basis for Wrede's theory? It is undeniable that Jesus told His disciples on several occasions to keep what He had done secret. Each of those incidents, however, has a much more plausible explanation than the one put forth by Wilhelm Wrede. Further, each is consistent with the other Gospel accounts, and not an invention by Mark.In Mark 1:43–45 Christ commanded the leper He had healed, “‘See that you say nothing to anyone; but go, show yourself to the priest, and offer for your cleansing what Moses commanded, as a testimony to them.' But he went out and began to proclaim it freely, and to spread the word, so that Jesus could no longer go into a town openly, but stayed out in the country; and people came to him from every quarter.” Jesus knew the publicity about the healing would hinder His ability to minister in the area, which is exactly what happened when the leper disobeyed, and worse, the sensationalism caused by miraculous healings would hamper the spreading of His message. Because of the leper's disobedience, Jesus could no longer enter a city without being mobbed by those seeking healing, causing Him to abandon His ministry in the city and keep to relatively uninhabited areas. The healing of the leper is also found in Matthew 8:1–4 and Luke 5:12–16, with Luke reiterating the reason for the command for secrecy in verses 15–16.Further “evidence” for Wrede's theory of secrecy involves the explanation for Jesus speaking in parables in Mark 4:11 where He tells His disciples that the knowledge of the secrets of the kingdom of God had been given to them, but to others He spoke in parables so that, “though seeing, they may not see; though hearing, they may not understand.” This is not, however, a plea for secrecy. Rather, it is an explanation of divine revelation in the hearts of true believers, revelation that is unavailable for those who, like the Pharisees, continued to reject the truth. The “mysteries of the kingdom” are revealed to those who have “ears to hear” but not to those whose hearts are darkened. As the Messiah, the Son of God, Jesus would have been able to distinguish between those two groups. Again, this is not an invention of Mark, as it is reiterated in Matthew 13:11–17.Let's assume the Messianic Secret for a minute. Let's assume that, particularly in the Gospel of Mark, Jesus conceals his identity until the “end of the story.” Is this consistent with what we see in the Gospel of John. I think so. Remember that Jesus' brothers ask him to go do public miracles during the Feast of Tabernacles. Jesus declines and makes his public appearance during the middle of the festival. He performs a miracle (healing the blind man) but he does not perform a highly public miracle, like the feeding of the 5,000. Throughout the Gospel of John, Jesus speaks using imagery that confuses his audience (e.g., “born again,” “living water,” “bread from Heaven”). In fact, the Gospel of John seems to explain the Messianic Secret. Jesus' “own” will listen and believe. Those who are not his sheep will not. Notice that this “listening” is not primarily an intellectual hurdle. In verse 31, the Jewish leaders clearly understand that Jesus is calling himself God. The intellectual component is there. They do not believe, however.You are GodsIn verse 34, Jesus begins to make a how-much-more kind of argument. This line of argumentation is called qal vaomer, and it was commonplace in religious debates among Jesus' contemporaries. Although verses 34 through 36 may seem a little confusing, the argument is as follows:Your* scripture uses the term “god” for people who merely received the word of God.(*When Jesus refers to “your law,” he is not dissociating himself from the Old Testament. He is highlighting the fact that his adversaries are already committed to this first premise.)I did not merely receive the word of God, God set me apart and sent me (i.e., God considers me unique and special). (Notice that the reader is filling in the blanks as well, thinking, “I did not merely receive the word of God, I am the word of God.”How much more should the term “god” be appropriate for me.Bonus Argument: And I do not even call myself “god” but “son of god.” (Notice that Jesus consistently makes himself one with the Father ontologically but subject to the Father in rank.)

Sukkot—The Feast of Tabernacles—is the "Season Of Our Joy." And it's only a few days away. But sometimes, joy can be difficult to muster, especially in a world that's falling apart around us. Join Rabbi Damian as he helps us "nail down" our joy in preparation for this Sukkot season.

Sukkot: The Feast of Tabernacles 2021 - The Appointed Time by Shawn Ozbun

“Sukkot: The Feast of Tabernacles” by Jacques Isaac Gabizon. Released: 2021. Genre: Other. The post Sukkot: The Feast of Tabernacles appeared first on Beth Ariel Congregation.

In Episode 30 Kohamin John Harless joins an important discussion on the 3 major festivals mandated by the Most High, Yahweh; Yom Terumah (Feast of Trumpets), Yom Kippur (The Day of Atonement), and Sukkot (The Feast of Booths). In this episode we discuss the rules articulated in Scripture / Torah for observing these mitzvots / Shabbats.      What is Yom Terumah, Yom Kippur, and Sukkot How do we observe these festivals while in exile Consequences and benefits for observing the Shabbat And much more... Additional teachings can be found here at our YouTube page: (225) FTF Sound of the Shofar FTF Sound Of The Shofar - YouTube Information on First Tabernacle Fellowship can be at found at:  www.firsttab.org

Episode 47 Season 2 Holidays and Festivals Holidays are very confusing in this part of the world. Not only are there secular, Jewish, Christian, and Islamic holidays, but the dates they fall on are related to the Hebrew calendar, the solar Gregorian Calendar,  plus a sighting of the new moon at Mecca. And not only that, but various Christian denominations celebrate key events on different days. Jewish festivals The Jewish calendar is both lunar and solar. It follows the sun for the year and the moon for the month. Every three years is a leap year, and one month is added to keep the feasts and festivals as close as possible to the seasons as in Scriptures. The Sabbath is very important to the Jewish people and life in Israel in general. In most places around the country and especially in Jerusalem, Friday afternoon to Saturday evening, everything shuts down, including transportation. And In Jewish tradition, the day begins at sunset. We will talk about the first  Festival: Rosh Hashanah: The Jewish New Year / Feast of Trumpets – Trumpets are blown to remind people to repent of their sins as the Day of Atonement is approaching. Though a solemn holiday, it is celebrated with apples and honey for a “prosperous and sweet” new year. Yom Kippur: The Day of Atonement – Holiest day of the year for the Jewish People and a national day of fasting. This tradition goes back to Biblical times of the Tabernacle, where once a year on Yom Kippur, the High Priest entered the Holy of Holies to atone for the people's sins. Sukkot: The Feast of Tabernacles – A weeklong holiday that comes five days after Yom Kippur. It celebrates the gathering of the harvest and commemorates God's protection and provision for the Israelites after they left Egypt. The festival of Sukkot is one of the three pilgrimage feasts and is celebrated by dwelling in a foliage-covered booth (sukkah) and by waving four species of plants – palm, myrtle, willow, and citron. Simchat Torah: The Rejoicing of the Law – a joyous celebration that marks the end and beginning of the cycle of public Torah readings. Hanukkah: Feast of Lights – An eight-day Jewish celebration of the Maccabees' victory over the Greeks in 165 BC. To remember the miraculous provision of oil for the light in the temple, Hanukkah is celebrated by daily lighting a new candle on a Hanukkiah (9-branched Menorah) and eating food deep-fried in oil, such as the sufganiyot (jelly doughnuts). Purim: The Festival of Lots – Celebrates the bravery of a Jewish girl who became queen and saved her people, the Jews, in ancient Persia. This bizarre holiday is celebrated by fancy dress-ups (to allude to the hidden features in the story), much feasting, and loud, interactive reading of the Book of Esther in the synagogues. Pessah: Passover – Commemorates God's Deliverance of Israel out  of Egypt. A perfect lamb was slain, and its blood was painted on the doorposts, all so that the punishment of the Lord will “pass over” the homes of the children of Israel. The event is celebrated with a special family meal called the Seder by which the story is told. Another Passover tradition is cleaning the house from any yeast, and bread is replaced with a cracker called Matzah. Passover is one of the three pilgrimage feasts. Shavuot: Festival of Weeks / Pentecost – it is celebrated 50 days after Passover as the day in which God gave the Torah to Moses on Mount Sinai. Shavuot is one of the three pilgrimage feasts. Today, it is customary to stay up all night reading the Torah. Lag B'Omer: The 33rd day of the Omer – the Omer is the 49 days between Passover (Pessach) and Pentecost (Shavuot). The holiday celebrates a break in the dreadful plague at the time of Rabbi Akiva. Rabbi Shimon Bar Yochai (Rashbi, an important Jewish mystic) is also said to have died on that day, which in Jewish tradition means his life purpose was fulfilled and, therefore, a day of joy. Lag B'Omer is celebrated by building bonfires, playing sports, and enjoying picnics. Tisha B'av: the Ninth of Av (Hebrew month) – is an annual fast day of communal mourning over a number of disasters in Jewish history, primarily the destruction of the First and Second Temples in Jerusalem. Israeli Secular Holidays Yom Hashoah: (Holocaust Memorial) National remembrance day for the tragedy of the Holocaust in which 6 million Jews were murdered. Yom Hazikaron: (Remembrance Day) National remembrance day for all the soldiers who lost their lives defending the State of Israel. A siren is sounded, and all Israeli citizens stop what they are doing and stand firm in silence to honor the lives lost. Yom Haatzmaut: (Independence Day) The day of Israel, a celebration of the Declaration of the State of Israel on the 14th of May 1948. The celebration day changes each year as it follows the Hebrew calendar (in this case, the 5th of Iyar), and it is always preceded by the Day of Remembrance for the fallen soldiers. Yom Yerushalayim: (Jerusalem Day) commemoration of the reunification of Jerusalem after the Six-Day War in 1967. Christian Feasts These Festivals are celebrated on different dates by Eastern Orthodox and western churches (Latin, Roman Catholic, and Protestant, etc.). For Christians, Sunday is a special holy day, and so, many Christians do not work on Sundays as they would be with their families at church. (Touristic places are generally still open though). Christmas: 25th of December or 7th of January. With Christianity being a minority, it is less common to find Christmas symbols around Israel than in many other countries. However, major religious centers such as Nazareth, Bethlehem, and the Old City of Jerusalem experience festivities that bring the story of the Nativity to life! Lighting up the Christmas tree in different towns, Christmas markets, concerts, plays and more, Christmas in the Holy Land is like you have never seen it before! Lent: 40 days of fasting observed by many churches in preparation for Easter. It begins on Ash Wednesday, a holy day for prayer and fasting for repentance and ends the day before Easter Sunday. The number 40 is related to Jesus fasting in the desert for 40 days. Palm Sunday: Palm Sunday marks the beginning of the Holy Week and celebrates the arrival of Jesus in Jerusalem. Today, Palm Sunday is celebrated with a procession in the footsteps of Jesus from Mount of Olives and through the Old City. Families from many denominations join in with their best attire and wave palm branches (or crosses made from palm leaves) on this joyful event led by marching bands. Palm Sunday and Easter are not only movable days but multiple in this region – the day in some years may be Palm Sunday for some people and Easter Sunday for others. Good Friday: the day Jesus was crucified, it is commemorated by some churches by following in his footsteps from Gethsemane to Golgotha to be crucified. Thousands of pilgrims follow the path called Via Dolorosa (“Way of the Pain”) while holding crosses. Holy Saturday: crowds gather at the Holy Sepulchre church to witness the miracle of the Holy Fire being lit, and the light is distributed to all and sent all over the world to light the churches for the next year. Easter Sunday: The Tomb is empty and the Savior is risen! Easter, also known as Pascha, is celebrated all over Israel with the highlight being in Jerusalem. It is celebrated with family visits, egg hunts, and church services, but the highlight for Protestants is the sunrise service at the Garden Tomb. Eastern and Western churches usually celebrate on different days, yet it has happened where they coincide on the same day. Easter and the Jewish Passover often overlap as well as Jesus' death and resurrection occurred during Passover. Muslim Holidays The Islamic calendar began on the 16th July 622 AD, the date of the Hijra, and follows a lunar calendar. For Muslims, Friday is the holiest day, and so many local areas with generally Muslim population close down on Fridays. Ras Elsana al Hijriya: (The Hijri New Year / Islamic New Year) – The years in Islam started counting in 622 AD on the day Muhammad and his followers emigrated from Mecca to Medina – known as the Hijra. The Hijri calendar is a lunar calendar with 354/355 days a year and consists of 12 months. Mawlid al Nabi: (Birth of the Prophet) – Commemorates the birth of Prophet Muhammad and is celebrated in a carnival manner with large street processions and reading the stories of Muhammad's life. Lailat al Miraj: One of the most significant events in the Muslim calendar. This festival celebrates the night journey and ascent of prophet Muhammad. According to Muslim tradition, Muhammad was taken from Mecca to Jerusalem on a mythical winged creature called Buraq, and from there, he ascends to heaven where he is validated as the last and final prophet. Ramadan: The ninth month of the Islamic calendar and observed by Muslims worldwide as the month of fasting. It is remembered as the month in which the Quran was given to Muhammad. According to Muslims, during Ramadan, the gates of heaven are opened, and gates of Hell are closed. As one of the Five Pillars of Islam, all Muslims fast from sunrise to sunset and celebrate with feasts each night during this month. Eid Al Fitr: (Festival of Breaking Fast) – Just as its name implies, it celebrates the end of the Ramadan fast with three days of festivities. Eid El-Adha: (Festival of Sacrifice) – This festival celebrates Abraham's willingness to sacrifice his son, Ishmael. It is celebrated with gatherings and feasts, and it is customary to eat an abundance of meat during these three days. Eid Al Adha coincides with the completion of the Hajj – the annual pilgrimage to Mecca.              

In this week's Coffee with Alan, we talk "briefly" about the festival of Sukkot (The Feast of Tabernacles/Booths) and the POWER of the Plan and Story lived out through celebration, specifically during THE HOLIDAY of Sukkot.

Sukkot: The Feast of Tabernacles, part 3 & 4 The post Sukkot: The Feast of Tabernacles, part 3 & 4 appeared first on Beth Ariel Congregation.

Sukkot: The Feast Tabernacles The post Sukkot: The Feast Tabernacles appeared first on Beth Ariel Congregation.

Teaching about Sukkot from Maranatha Church of Jacksonville

Sukkot: The Feast of Tabernacles The post Sukkot: The Feast of Tabernacles appeared first on Beth Ariel Congregation.

Christians Keeping Sukkot - The Feast Of Tabernacles by George C. Brown

Sukkot - סכות : The Feast of Tabernacles 2020 & The Prophecy of Zechariah by Shawn Ozbun

Sukkot: The Feast of Tabernacles, part 1 & 2 The post Sukkot: The Feast of Tabernacles, part 1 & 2 appeared first on Beth Ariel Congregation.

The feast of Sukkot, more commonly known as the feast of Tabernacles, marks the end of the biblical fall feasts. How do we celebrate this amazing season? Check out the book, "A Christian Guide to the Biblical Feasts": https://amzn.to/32MdJmj Personal website: https://davidwilber.com/ Facebook: https://www.facebook.com/DavidWilberBlog/ Amazon author page: https://amazon.com/author/davidwilber Twitter: @dave_wilber Instagram: @davidwilberblog --- Support this podcast: https://podcasters.spotify.com/pod/show/david-wilber/support

Leviticus 23:33-36 The Feast of Booths(tabernacle) And the LORD spoke to Moses, saying, “Speak to the people of Israel, saying, On the fifteenth day of this seventh month and for seven days is the Feast of Booths (tabernacle) to the LORD. On the first day shall be a holy convocation; you shall not do any ordinary work. For seven days you shall present food offerings to the LORD. On the eighth day you shall hold a holy convocation and present a food offering to the LORD. It is a solemn assembly; you shall not do any ordinary work. https://www.pinterest.com/pin/452611831285171200/

A message on the historical, prophetic, and symbolic meanings and purposes of Sukkot (The Feast of Tabernacles/Tents) from Leviticus to the Last Days and even beyond the return of Christ. This message was delivered around the campfire on an HOWC ministry camping trip. 

In this lesson we continue our study of the full, end-to-end historic and prophetic meaning memorialized in the Feast of Tabernacles. We also take a look at the special Sabbath at the end of this appointed time, The Last Great Day. --- Send in a voice message: https://anchor.fm/biblestudyweekly/message

The final appointed time in the recurring rehearsal of God's plan is the observance of Sukkot, or the Feast of Tabernacles. Among the fall 'Holy Days', this observance takes place in November of our calendar. During this multi-day appointed time of rehearsal, the Israelites lived in tents or temporary dwellings. Today, observant Jews do the same, make temporary "dwellings" inside or outside of their homes. This was and still is done to commemorate the Israelites living in tents on their wilderness journey, as they made their way toward the Promised permanent home, the Land of Canaan. Among all of the appointed times, Sukkot also pointed to the time of the church age. Similar to them, we also “wander” in our temporary earthly sojourn as we make our way toward inheriting the eternal “Promised Land” of Heaven. Learn about this key observance, especially as its meaning is taken to its full end, where Sukkot observance prefigures when the church returns with Jesus to dwell with Him on the earth for a thousand years. During this promised Kingdom age, known more popularly as the Millennium, this key period - the 7,000th "day" in years of God's plan for this age, is the bringing of the long-awaited Kingdom of the Jews, with the True Messiah ruling from the Throne of David in the prophesied fourth temple. --- Send in a voice message: https://anchor.fm/biblestudyweekly/message

In Sukkot we see the mercy of the Israelite’s God, Yaveh, to spread his eternal protection over an undeserving, ungrateful, and often unreliable people. It points back to His protection in the exodus, forward to his promised protection in eternity, and tells us now in our wilderness journey (in our earthly tents) that he is still protecting us. **We apologize for the low audio quality of this recording. We are working to fix this in our next recording.**

Sukkot, a Hebrew word meaning "booths" or "huts," refers to the Jewish festival of giving thanks for the fall harvest. It also commemorates the 40 years of Jewish wandering in the desert after the giving of the Torah atop Mt. Sinai. Sukkot, or Succot, literally Feast of Booths, is commonly translated to English as Feast of Tabernacles, sometimes also as Feast of the Ingathering. It is a biblical Jewish holiday celebrated on the 15th day of the month of Tishrei (varies from late September to late October). During the existence of the Jerusalem Temple it was one of the Three Pilgrimage on which the Israelites were commanded to perform a pilgrimage to the Temple. Sukkot has a double significance. The one mentioned in the Book of Exodus is agricultural in nature – "Feast of Ingathering at the year's end" (Exodus 34:22) – and marks the end of the harvest time and thus of the agricultural year in the Land of Israel. The more elaborate religious significance from the Book of Leviticus is that of commemorating the Exodus and the dependence of the People of Israel on the will of God (Leviticus 23:42-43). The holiday lasts seven days in Israel and eight in the diaspora. The first day (and second day in the diaspora) is a Shabbat-like holiday when work is forbidden. This is followed by intermediate days called Chol Hamoed, when certain work is permitted. The festival is closed with another Shabbat-like holiday called Shemini Atzeret (one day in Israel, two days in the diaspora, where the second day is called Simchat Torah). Shemini Atzeret coincides with the eighth day of Sukkot outside of Israel.  (The above courtesy of Rabbi Mike Harvey and Wikipedia.)

We finish up our series reflecting on the Jewish Holy Days: Rosh Hashanah, Yom Kippur, and Sukkot. “The Feast of Tabernacles” a focus on Sukkot – Leviticus 23:33-42 This feast commemorates God’s people living in temporary shelters and God’s promise to dwell with His people. Join Steve Coleman as he addresses the theological aspects of Sukkot and our response to God’s promise to dwell with us now.

Sukkot: Past History Having already quoted our theme verse for the Mikra’ey Kodesh series (Leviticus 23:1, 2), I want to go backwards into the Torah to a time period before the giving of the instructions for the Feasts, back to when HaShem instructed the people to build him a Tabernacle. Exodus chapter twenty-five (Parashah T’rumah in the weekly Torah readings) talks about gathering the materials together to construct a “dwelling place” for HaShem to live among the people, as their one and only God (Deuteronomy 6:4). This tabernacle was to be put together using materials that were freely and wholeheartedly contributed by Am Yisra’el (the people of Isra’el). They were not to be forced to give. The first point I want to emphasize is: the building of the “dwelling place” was an act of free will; the people wanted it built, and thereby contributed to its building. Only after this important detail of HaShem’s Tabernacle was addressed could he state in 25:8, “I [will] dwell among them” (KJV, emphasis mine). In Leviticus chapter twenty-three, HaShem instructed the people to build sukkot in memory of the temporary dwelling places that they had while wandering in the desert. But the most important temporary dwelling place during that period was still the Tabernacle. To be sure, according to past history, once the people built a Tabernacle for HaShem, he indeed did come to “dwell among his people” as he said he would, and they did behold his Sh’khinah (manifest Glory of God)! In the prophecy of Ezekiel 37:27, 28, HaShem is seen as saying once again that his “home will be with them”, however, this reference is in the future tense. What could he be saying to us? Let’s read on. Sukkot: Present Reality John’s opening account of Yeshua’s ministry here on earth is a most revealing one. In chapter one of his Gospel, we find a seemingly ordinary statement, until we examine the underlying Hebrew thought behind it. Here’s the statement: “The Word became a human being and lived with us, and we saw his Sh’khinah….” (Verse 14) This immediately brings to memory the indwelling, manifested Glory, present in the earthly Tabernacle. But the Tabernacle had long since been replaced by a more permanent Temple structure. Moreover, the Sh’khinah of HaShem is reported to have been displayed fully in the person of Yeshua (Colossians 2:9)! In John 14:23, and 17:23, Yeshua says that anyone who loves him will keep his words. The response is that the Father will demonstrate his own love for the individual, and that the both of them (Father and Son) would come to make their abode with him (KJV, paraphrase mine)! This type of “dwelling” is really a perfect one. One might even suppose that this type of “dwelling among men” was indeed the complete revelation of HaShem’s dwelling with men. Or was it? The book of Hebrews, chapter eight, tells us that our Great High Priest Yeshua was “a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.” (Verse 2, KJV) It is true, our Messiah’s atoning death brought about the present reality that “any individual who calls upon his name, will receive HaShem’s salvation (Joel 2:32; Romans 10:13). Moreover, according to the Torah, this personal acceptance of Yeshua is the only sign of a genuine relationship between a Holy God and his people (John 14:6-21, Hebrews 8:10). But the Feast of Sukkot is a holy convocation that speaks of corporate involvement. Is there still some future “dwelling with men” that HaShem is waiting for? What does our prophetic Scripture (from Jeremiah) for this point say? “I will be their God, and they will be my people” (31:33). So God is consistent in his intentions.

Sukkot: Future Redemption Having just gone through Yom Kippur, and a study on the same, we as believers should now be intimately familiar with the effectual, atoning death of Yeshua, which brought about the very real and “present reality”, that today, anyone can become a child of God. To be sure, the Torah promises that the Ruach HaKodesh (Holy Spirit) will “dwell within” the believer, bearing witness with their ruach (spirit) that they truly are offspring of the Holy One, Blessed be He (Romans 8:16). At this time you may say, “But Ariel, I thought that Yeshua’s indwelling Spirit was an eternal one. What’s all this talk about a “temporary dwelling place?” Well, the study’s focus is on the “dwelling place of HaShem”. In a very real way, each and every one of us believers is Yeshua’s sukkah! We have become his “permanent dwelling place”, within a “temporary” vessel. Once this corruption is exchanged for incorruption, we will shed the “temporary” aspect (1 Corinthians 15:51-54). However, I’m still inquiring about the “dwelling place” of HaShem. Where is his sukkah today? Romans 11:25, 26 begins to hint of a future time when all Isra’el shall know the salvation of their God, once and for all (“Baruch HaShem! May that day come soon!”). Tied up within that future redemption, is the concept that HaShem started with way back in the days of the TaNaKH: “I [will] dwell among them” (Exodus 25:8, KJV, emphasis mine). From the prophetic book of Revelation, we learn that there will be a day, when the final plan of HaShem will be fully realized among men. Chapter twenty-one, verse 3, “And I heard a loud voice from the throne saying, “Now the dwelling of God is with men, and he will live with them. They will be his people, and God himself will be with them” (NIV, emphasis mine). Don’t you see where this is all leading? The concept of HaShem making his final dwelling place with his people is so important that even the prophet Zechariah foretold of a time when everyone living in the Millennium will have a divinely-appointed opportunity to participate in the Feast of Tabernacles (see 14:16)! Even with the past history of the Tabernacle, and the present reality of Yeshua’s Spirit within us as believers, we still have a final, corporate sukkot to experience! Moreover, when Yeshua returns to rule from Yerushalayim (Jerusalem) in bodily form, even our current relationship with him, will take on an entirely different aspect! In our age, many Jewish people (and I imagine a few non-Jews as well) will participate in the Feast of Sukkot this year. Let us believers be ever mindful of the purposes that HaShem has for mankind, that are tied up in his Mikra’ey Kodesh, his Holy Convocations. Sukkot brings the Feasts in Leviticus Chapter twenty-three to a conclusion. HaShem has ended on the grand theme of “temporary dwelling places” involving mankind. Only, with the final “dwelling place” of HaShem, there will be nothing temporary about it! The Feast of Tabernacles is the end of the Mikra’ey Kodesh. The revelation of John’s vision is the end of the book! And so it is the end of our study.

Ascend Malibu 10-19-14 "Sukkot - THe Feast of Tabernacles" with Rabbi Jason Sobel

The scriptures for this program: Torah:  Leviticus 22:26-23:44 Haftarah (the Prophets):  Zechariah 14:1-21 Apostolic Scriptures:  Revelation 20:1-6 I will discuss any significant world events before the Bible study according to Luke 21:34-36.

What is Sukkot (The Feast of Tabernacles)?  What does it have to do with world peace?     Any significant world events will be discussed on this program according to Luke 21:34-36 and 1 Thessalonians 5:1-8.