“Deborah’s Drash”
“Sitting at the feet of
Yeshua”
A Study in
Messianic Jews/Hebrews 11 –The Faith Chapter
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Meditation
Verse
9 And He made no difference between us and
them, but cleansed their hearts by faith (by a strong and welcome conviction
that Jesus is the Messiah, through Whom we obtain eternal salvation in the
kingdom of God).[2]
Quote Of The Day:
Billy Joe
Doherty “Maxium Impact” by Tim Storrey
“The Kingdom
of God is within you (Luke 17:21). A Kingdom is where a King rules. Jesus is our King. Wherever the King rules, there will be righteousness. Wherever
the King rules there will be peace. Wherever the King rules there will be joy
in the Holy Spirit. Where doe the King
rule? He rules in our hearts.”
Deborah’s Drash Commentary:
Abel:Atoning or sacrificial Faith
Hebrews 11:4 Amplified Translation
4 [Prompted, actuated] by faith Abel brought
God a better and more acceptable sacrifice than Cain, because of which it was
testified of him that he was righteous [that he was upright and in right
standing with God], and God bore witness by accepting and acknowledging
his gifts. And though he died, yet [through the incident] he is still speaking.
[Gen. 4:3–10].[3]
Genesis 4:1-10 NASB
1 Now the
man had relations with his wife Eve, and she conceived and gave birth to Cain,
and she said, “I have gotten a manchild with the help of the Lord.”
2 Again,
she gave birth to his brother Abel. And Abel was a keeper of flocks, but Cain
was a tiller of the ground.
3 So
it came about in the course of time that Cain brought an offering to the Lord of the fruit of the ground.
4 Abel,
on his part also brought of the firstlings of his flock and of their fat
portions. And the Lord had regard
for Abel and for his offering;
5 but
for Cain and for his offering He had no regard. So Cain became very angry and
his countenance fell.
6 Then
the Lord said to Cain, “Why are
you angry? And why has your countenance fallen?
7 “If
you do well, will not your countenance be lifted up? And if you do not
do well, sin is crouching at the door; and its desire is for you, but you must
master it.”
8 Cain
told Abel his brother. And it came about when they were in the field, that Cain
rose up against Abel his brother and killed him.
9 Then
the Lord said to Cain, “Where is
Abel your brother?” And he said, “I do not know. Am I my brother’s keeper?”
10 He said, “What have you done? The voice of your brother’s blood
is crying to Me from the ground.[4]
1Jo
3:12 Not as Cain, who was of
that wicked one, and slew his brother. And wherefore slew he him? Because his own
works were evil, and his brother's righteous.
Jud
1:11 Woe unto them! for they have gone
in the way of Cain, and ran greedily after the error of Balaam for reward, and
perished in the gainsaying of Core.
Abel (1) Easton’s 1897 Bible
Dictionary
a'-bel (hebhel; Abel; Westcott and
Hort, The New Testament in Greek Habel; etymology uncertain. Some translation
"a breath," "vapor," "transitoriness," which are
suggestive of his brief existence and tragic end; others take it to be a
variant of Jabal, yabhal, "shepherd" or "herdman," Gen_4:20. Compare Assyrian ablu and Babylonian
abil, "son"): The second son of Adam and Eve. The absence of the verb
harah (Gen_4:2; compare verse 1) has
been taken to imply, perhaps truly, that Cain and Abel were twins.
1. A Shepherd:
"Abel was a keeper of sheep,
but Cain was a tiller of the ground," thus representing the two
fundamental pursuits of civilized life, the two earliest subdivisions of the
human race. On the Hebrew tradition of the superiority of the pastoral over
agricultural and city life, see The Expositor T, V, 351 ff. The narrative may
possibly bear witness to the primitive idea that pastoral life was more
pleasing to Yahweh than husbandry.
2. A Worshipper:
"In process of time,"
the two brothers came in a solemn manner to sacrifice unto Yahweh, in order to
express their gratitude to Him whose tenants they were in the land (Gen_4:3-4. See SACRIFICE). How Yahweh signified
His acceptance of the one offering and rejection of the other, we are not told.
That it was due to the difference in the material of the sacrifice or in their
manner of offering was probably the belief among the early Israelites, who
regarded animal offerings as superior to cereal offerings. Both kinds, however,
were fully in accord with Hebrew law and custom. It has been suggested that the
Septuagint rendering of Gen_4:7 makes
Cain's offense a ritual one, the offering not being "correctly" made
or rightly divided, and hence rejected as irregular. "If thou makest a
proper offering, but dost not cut in pieces rightly, art thou not in fault? Be
still!" The Septuagint evidently took the rebuke to turn upon Cain's
neglect to prepare his offering according to strict ceremonial requirements.
dieles (Septuagint in the place cited.), however, implies nathach (nattach),
and would only apply to animal sacrifices. Compare Exo_29:17;
Lev_8:20; Jdg_19:29;
1Ki_18:23; and see COUCH.
3. A Righteous Man:
The true reason for the Divine
preference is doubtless to be found in the disposition of the brothers (see CAIN).
Well-doing consisted not in the outward offering (Gen_4:7)
but in the right state of mind and feeling. The acceptability depends on the
inner motives and moral characters of the offerers. "By faith Abel offered
unto God a more excellent (abundant, pleiona) sacrifice than Cain" (Heb_11:4). The "more abundant
sacrifice," Westcott thinks, "suggests the deeper gratitude of Abel,
and shows a fuller sense of the claims of God" to the best. Cain's
"works (the collective expression of his inner life) were evil, and his
brother's righteous" (1Jo_3:12).
"It would be an outrage if the gods looked to gifts and sacrifices and not
to the soul" (Alcibiades II.149E.150A). Cain's heart was no longer pure;
it had a criminal propensity, springing from envy and jealousy, which rendered
both his offering and person unacceptable. His evil works and hatred of his
brother culminated in the act of murder, specifically evoked by the opposite
character of Abel's works and the acceptance of his offering. The evil man
cannot endure the sight of goodness in another.
4. A Martyr:
Abel ranks as the first martyr (Mat_23:35), whose blood cried for vengeance (Gen_4:10; compare Rev_6:9-10)
and brought despair (Gen_4:13), whereas
that of Jesus appeals to God for forgiveness and speaks peace (Heb_12:24) and is preferred before Abel's.
5. A Type:
The first two brothers in history
stand as the types and representatives of the two main and enduring divisions
of mankind, and bear witness to the absolute antithesis and eternal enmity
between good and evil.
M. O. Evans
Aflfred Edershiem
Bible History
Old Testament
CHAPTER
II.
Cain
and Abel—The Two Ways and the Two Races.
(Gen. IV.)
The language in which Scripture tells the second great
event in history is once more exceedingly simple. Two of the children of Adam
and Eve are alone mentioned: Cain and Abel. Not that there were
no others, but that the progress of Scripture history is connected with these two.
For the Bible does not profess to give a detailed history of the world, nor
even a complete biography of those persons whom it introduces. Its object is to
set before us a history of the kingdom of God, and it only describes
such persons and events as is necessary for that purpose. Of the two sons of
Adam and Eve, Cain was the elder, and indeed, as we gather, the
first-born of all their children. Throughout antiquity, and in the East to this
day, proper names are regarded as significant of a deeper meaning. When Eve
called her first-born son Cain (“gotten,” or “acquired”), she said, “I
have gotten a man from Jehovah.” Apparently she connected the birth of her son
with the immediate fulfilment of the promise concerning the Seed, who was to
bruise the head of the serpent. This expectation was, if we may be allowed the
comparison, as natural on her part as that of the immediate return of our Lord
by some of the early Christians. It also showed how deeply this hope had sunk
into her heart, how lively was her faith in the fulfilment of the promise, and
how ardent her longing for it. But if such had been her views, they must have
been speedily disappointed. Perhaps for this very reason, or else because she
had been more fully informed, or on other grounds with which we are not
acquainted, the other son of Adam and Eve, mentioned in Scripture, was named
Abel, that is “breath,” or “fading away.”
What in the history of
these two youths is of scriptural importance, is summed up in the statement
that “Abel was a keeper of sheep, but Cain was a tiller of the ground.” We
next meet them, each bringing an offering unto Jehovah; Cain “of the fruit of
the ground,” and Abel “of the firstlings of his flock, and of the fat thereof.”
Jehovah “had respect unto Abel and his offering,” probably marking His
acceptance by some outward and visible manifestation; “but unto Cain and his
offering He had not respect.” Instead of inquiring into the reason of his
rejection, and trying to have it removed, Cain now gave way to feelings of anger
and jealousy. In His mercy, God indeed brought before him his sin, warned him
of its danger, and pointed out the way of escape. But Cain had chosen his
course. Meeting his brother in the field, angry words led to murderous deed,
and earth witnessed the first death, the more terrible that it was violent, and
at a brother’s hand. Once more the voice of Jehovah called Cain to account, and
again he hardened himself, this time almost disowning the authority of God. But
the mighty hand of the Judge was on the unrepenting murderer. Adam had, so to
speak, broken the first great commandment, Cain the first and the second; Adam
had committed sin, Cain both sin and crime. As a warning, and yet as a witness
to all, Cain, driven from his previous chosen occupation as a tiller of the
ground, was sent forth “a fugitive and a vagabond in the earth.” So—if we may
again resort to analogy—was Israel driven forth into all lands, when with
wicked hands they had crucified and slain Him whose blood “speaketh better
things than that of Abel.” But even this punishment, though “greater” than Cain
“can bear,” leads him not to repentance, only to fear of its consequences. And
“lest any finding him should kill him,” Jehovah set a mark upon Cain, just as
He made the Jews, amidst all their persecutions, an indestructible people. Only
in their case the gracious Lord has a purpose of mercy; for they shall return
again to the Lord their God—“all Israel shall be saved;” and their bringing in
shall be as life from the dead. But as for Cain, he “went out from the presence
of Jehovah, and dwelt in the land of Nod,” that is, of “wandering” or “unrest.”
The last that we read of him is still in accordance with all his previous life:
“he builded a city, and called the name of the city, after the name of his son,
Enoch.”
Now, there are some
lessons quite on the surface of this narrative. Thus we mark the difference in
the sacrifice of the two brothers—the one “of the fruit of the ground,” the
other an animal sacrifice. Again, the offering of Cain is described merely in
general terms; while Abel’s is said to be “of the firstlings of his
flock”—the first being in acknowledgment that all was God’s, “and
of the fat thereof,” that is, of the best. So also we note, how faithfully God warns, and how
kindly He points Cain to the way of escape from the power of sin. On the other
hand, the murderous deed of Cain affords a terrible illustration of the words
in which the Lord Jesus has taught us, that angry bitter feelings against a
brother are in reality murder, showing us what is, so to speak, the full
outcome of self-willednes, of anger, envy, and jealousy. Yet another lesson to
be learned from this history is, that our sin will at last find us out, and yet
that no punishment, however terrible, can ever have the effect of changing the
heart of a man, or altering the state and the current of his life. To these
might be added the bitter truth, which godless men will perceive all too late,
that, as Cain was at the last driven forth from the ground of which he had taken
possession, so assuredly, all who seek their portion in this world will find
their hopes disappointed, even in those things for which they had sacrificed
the “better part.” In this respect the later teaching of Scripture seems to be
contained in germ in the history of Cain and Abel.
If from these obvious
lessons we turn to the New Testament for further light on this history, we find
in the Epistle of Jude (ver. 11) a general warning against going “in the way of
Cain;” while St. John makes it an occasion of admonishing to brotherly love:
“Not as Cain, who was of that wicked one, and slew his brother. And wherefore
slew he him? Because his own works were evil, and his brother’s righteous.” But
the fullest information is derived from the Epistle to the Hebrews, where we
read, on the one hand, that “without faith it is impossible to please God,”
and, on the other, that “by faith Abel offered unto God a more excellent
sacrifice than Cain, by which he obtained witness that he was righteous, God
testifying of his gifts: and by it he, being dead, yet speaketh.” Scripture
here takes us up, as it were, to the highest point in the lives of the two
brothers—their sacrifice—and tells us of the presence of faith in the one, and
of its absence in the other. This showed itself alike in the manner and in
the kind of their sacrifice. But the faith which prompted the sacrifice of
Abel, and the want of faith which characterised that of Cain, must, of
course, have existed and appeared long before. Hence St. John also says that Cain
“was of that wicked one,” meaning that he had all along yielded himself to the
power of that tempter who had ruined our first parents. A little consideration
will explain this, and, at the same time, bring the character and conduct of
Cain into clearer light.
After the fall the
position of man towards God was entirely changed. In the garden of Eden man’s
hope of being confirmed in his estate and of advancing upwards depended on his perfect
obedience. But man disobeyed and fell. Henceforth his hope for the future
could no longer be derived from perfect obedience, which, indeed, in his fallen
state was impossible. So to speak, the way of “doing” had been set before him,
and it had ended, through sin, in death. God in His infinite grace now opened
to man another path. He set before him the hope of faith. The promise which God
freely gave to man was that of a Deliverer, who would bruise the head of the
serpent, and destroy his works. Now, it was possible either to embrace this
promise by faith, and in that case to cling to it and set his heart thereon, or
else to refuse this hope and turn away from it. Here, then, at the very opening
of the history of the kingdom, we have the two different ways which, as the
world and the kingdom of God, have ever since divided men. If we further ask
ourselves what those would do who rejected the hope of faith, how they would
show it in their outward conduct, we answer, that they would naturally choose
the world as it then was; and, satisfied therewith, try to establish themselves
in the earth, claim it as their own, enjoy its pleasures and lusts, and
cultivate its arts. On the other hand, one who embraced the promises would
consider himself a pilgrim and a stranger in this earth, and both in heart and
outward conduct show that he believed in, and waited for, the fulfilment of the
promise. We need scarcely say that the one describes the history of Cain and
of his race; the other that of Abel, and afterwards of Seth and of his
descendants. For around these two—Cain and Seth—as their representatives, all
the children of Adam would group themselves according to their spiritual
tendencies.
Viewed in this light the
indications of Scripture, however brief, are quite clear. When we read that
“Cain was a tiller of the ground,” and “Abel was a keeper of sheep,” we can
understand that the choice of their occupations depended not on accidental
circumstances, but quite accorded with their views and character. Abel chose
the pilgrim-life, Cain that of settled possession and enjoyment of earth. The
nearer their history lay to the terrible event which had led to the loss of
Paradise, and to the first giving of the promise, the more significant would
this their choice of life appear. Quite in accordance with this, we afterwards
find Cain, not only building a city, but calling it after the name of his own
son, to indicate settled proprietorship and enjoyment of the world as it was.
The same tendency rapidly unfolded in his descendants, till in Lamech, the
fifth from Cain, it had already assumed such large proportions that Scripture
deems it no longer necessary to mark its growth. Accordingly the separate
record of the Cainites ceases with Lamech and his children, and there is no
further specific mention made of them in Scripture.
Before following more in
detail the course of these two races—for, in a spiritual sense, they were
quite distinct—we mark at the very threshold of Scripture history the
introduction of sacrifices. From the time of Abel onwards, they are
uniformly, and with increasing clearness, set before us as the appointed way of
approaching and holding fellowship with God, till, at the close of Scripture
history, we have the sacrifice of our blessed Lord and Saviour Jesus Christ, to
which all sacrifices had pointed. And not only so, but as the dim
remembrance of a better state from which man had fallen, and of a hope of
deliverance, had been preserved among all heathen nations, so also had that of
the necessity of sacrifices. Even the bloody rites of savages, nay, the cruel
sacrifices of best-beloved children, what were they but a cry of despair in the
felt need of reconciliation to God through sacrifice—the giving up of what was
most dear in room and stead of the offerer? These are the terribly broken
pillars of what once had been a temple; the terribly distorted traditions of
truths once Divinely revealed. Blessed be God for the light of His Gospel,
which has taught us “the way, the truth, and the life,” even Him who is “the
Lamb of God, which taketh away the sin of the world.”[5]
We see a contrast between Cain and
Abel. One, Abel, walked by faith in the
blood atonement, looking forward to the Redeemer, Messiah’s blood that would be
shed for our sins, therefore he gave a proper sacrifice and Cain despised the blood and gave an
unacceptable offering to Yahweh
Heb
12:24 And to Jesus the mediator of the
new covenant, and to the blood of sprinkling, that speaketh better things than that
of Abel.
Abel put his trust in the blood to cover
his sins before Yahweh. It was an act
of faith/trust in Yahweh.
Cain had no regard for his sin and felt
what he gave was good enough, showing contempt for the Word of Yahweh.
One brother walked by faith, obedient to
the Word of Yahweh. The other Cain
walked according to the flesh and the Evil one.
What can we learn from Cain and Abel?
Our offerings to G-d must be given by
faith according to His Word.
We must approach the throne through the
Blood of Messiah.
We must offer our sacrifices with praise
and thankfulness in our hearts.
We must walk in the Spirit and not in
the Flesh at all times, but especially when it comes to worshipping Yahweh.
Cain was a type of evil works.
Abel was a type of righteousness by
faith in the blood and had respect regarding his relationship with G-d.
Hebrews 10:38 Amplified
38 But the just shall live by faith [My
righteous servant shall live by his conviction respecting man’s relationship to
God and divine things, and holy fervor born of faith and conjoined with it];
and if he draws back and shrinks in fear, My soul has no delight or
pleasure in him. [Hab. 2:3, 4].[6]
Cain was a type of walking after the
Flesh. Abel was a type of walking after
the spirit
Rom 8:1 There is
therefore now no condemnation to them which are in Christ Jesus, who walk not
after the flesh, but after the Spirit.
Rom 8:5 For they that are after the flesh do
mind the things of the flesh; but they that are after the Spirit the
things of the Spirit.
Rom 8:8 So then they that are in the flesh
cannot please God.
Rom 8:9 But ye are not in the flesh, but in
the Spirit, if so be that the Spirit of God dwell in you. Now if any man have
not the Spirit of Christ, he is none of his.
Rom 8:13 For if ye live after the flesh, ye
shall die: but if ye through the Spirit do mortify the deeds of the body, ye
shall live.
Gal 2:16 Knowing that a man is not justified by the
works of the law, but by the faith of Jesus Christ, even we have believed in
Jesus Christ, that we might be justified by the faith of Christ, and not by the
works of the law: for by the works of the law shall no flesh be
justified.
Gal 5:16 This
I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh.
Gal 5:17 For the flesh lusteth against the Spirit,
and the Spirit against the flesh: and these are contrary the one to the other:
so that ye cannot do the things that ye would.
Gal 5:18 But if ye be led of the Spirit, ye are not
under the law.
Gal 5:19 Now the works of the flesh are manifest,
which are these; Adultery, fornication,
uncleanness, lasciviousness,
Gal 5:20 Idolatry, witchcraft, hatred, variance,
emulations, wrath, strife, seditions, heresies,
Gal 5:21 Envyings, murders, drunkenness, revellings,
and such like: of the which I tell you before, as I have also told you in time past, that they which do such things
shall not inherit the kingdom of God.
Gal 5:22 But the fruit of the Spirit is love, joy,
peace, longsuffering, gentleness, goodness, faith,
Gal 5:23 Meekness, temperance: against such there is
no law.
Gal 5:24 And they that are Christ's have crucified
the flesh with the affections and lusts.
Gal 5:25 If we live in the Spirit, let us also walk
in the Spirit.
Gal 5:26 Let us not be desirous of vain glory,
provoking one another, envying one another.
Bonus: Prayers of The Bible – Prayers From The Life
of Yeshua
Torah Nuggets:[i]
Click
link for
Torah Portion Teaching:
Messianic
Israel Ministries Torah Study
Halacha – The Way One Walks or Goes- Derived from
the Hebrew word “Halakh” which means “To Walk”. The Way to follow the Torah/Word of God.
In this weeks Torah Portion, what is God
saying to me today about my walk with Him?
How can I apply this Torah Portion with
my walk with Yeshua this week?
Bible Study Nuggets From Daily Bible Reading:
Golden Nuggets From Gods Word: (Write
the Revelations and Insights you have received from Him today)
Word from the Lord (Write out verse, quote
or anything that was spoken to you by the Ruach HaKodesh/The Holy Spirit.
Today I
will…. (write down how you will apply what the Lord has spoken to your heart
through His Holy Word to your daily walk with Him in your Journal.)
Worship Time - Psalm
100:4 “I will adore you Adonai” Put in your favorite Worship CD or Tape and Praise
Adonai-See Amidah #1-4 Below and Shema
Waiting Time - Psalm 62:5
– I will wait in Your presence and surrender my thoughts to you! Clear your
mind of the clutter and focus on Ha Shem.
See below for Personal Word Confessions to build up your Faith and
Spirit and to plant the Word in Your Heart
Intercession Time –Ezekial
22:30-31 I will stand in the Gap for
the world and for others as Yeshua is doing for us as our High Priest at the
right hand of The Father
31 Day Cycle of Prayer for the World…(Use a
World Atlas to help you pray for the World)
Today’s Countries to Pray for are:
Click Here For Map of World and Countries
*Daily Prayer Reminders: See
Amidah #11-12, 14-17 Below
1 Timothy 2:1 1 First
of all, then, I counsel that petitions, prayers, intercessions and
thanksgivings be made for all human beings, 2 Including kings and
all in positions of prominence; so that we may lead quiet and peaceful lives,
being godly and upright in everything. 3 This is what God, our
deliverer, regards as good; this is what meets his approval.[7]
President,
Government Leaders, Family, Friends, Church, Ministers, Spouse, Children,
Ministries, Schools, Salvation, Missions, World Revival – See 40 Day Prayer
Focus Below
Petition Time – My Abba
Father hears me when I pray and answers when I pray in faith/trust and
according to His Word. Write down personal petitions for today. See Amidah #7-8 Below
Watching
Time – Colossians 4:2a – I will
keep watch in the spirit and be alert to what & who I need to pray
for. See
Amdiah #13
Prayer Alert: Today
Adonai has specifically laid these people upon my heart to pray for: Write it
down in your Prayer Journal
Listening Time: Psalm
85:8 Write down what Ruach HaKodesh/The Holy Spirit has revealed to you today
in Prayer.
Praise, Waiting, Confession, Singing,
Watching, Intercession, Petition, Thanksgiving, Devotions, Meditation,
Listening and Praise
Suggested Prayer
Books: Prayer’s That Avail Much Volumes
1,2 and 3 by Germain Copeland[ii] and The Artscroll Seder Series[iii].
Click on
the Links for Daily Prayer and Bible Study helps
Torah/Bible
Study Helps
Lots and Lots of Study Helps, Concordances,
Commentaries, Various Translations Etc.
First
Century Judaism/Christianity
Eddie Chumney’s Hebrew Roots Website
The Sabbath and Biblical
Festivals
Learn about the Sabbath and Feasts of YHWH
Eddie Chumney’s Hebrew Roots Website
Learn about the Tabernacle
Eddie Chumney’s Hebrew Roots Website
Recommended Reading For Further Study
Messiah Volume 1, 2 and 3 Avi Ben Mordachi
http://www.millennium7000.com/
Restoring the Two Houses of Israel- Eddie Chumney
The Feasts of Messiah – Eddie Chumney
Who is The Bride of Christ-Eddie Chumney
Who is Israel – Angus and Batya Wooten
Restoring Israels Kingdom – Angus and Batya Wooten
First Fruits of Zion – Torah Club Volume 1,2,3, 4
and 5
Prayer Helps
Shemoneh Esreh-Amidah
and Ha Adonai Tefillah/The Lords Prayer
Traditional
Jewish Prayers and Blessings
(Jewish
Website by D’vorah, Click here for more insights into Jewish Prayer)
(Daily
Petitions to Yahweh)
(to
build up your faith)
Who I am In Messiah
Scriptures
(What
Yeshua did for you)
Click Here
to Return to Index Page
Lots more to See and Read !
Baruch HaShem Adonai –
Shalom B’Shem Yeshua Ha Mashiach
Deborah
All Rights Reserved ã2003-2004/5764-5765 Deborah’s Messianic
Ministries/Debra E. Brandt
[1] An excellent Torah Devotional is the Walk Series, Walk Genesis, Walk Exodus, Walk Leviticus, Walk Number, Walk Deuteronomy , by Jeffery Enoch Feinberg, PHD by Lederer Books, a division of Messianic Jewish Publishers. Easy to read, with Hebrew nuggets, and illustrations. Also FFOZ Torah Club is a more detailed study, and worth enrolling for.
[2]The Amplified New Testament, (La Habra CA: The Lockman
Foundation) 1999.
[3]The Amplified New Testament, (La Habra CA: The Lockman
Foundation) 1999.
[4]The New American Standard
Bible, 1995 Update, (La Habra, California: The Lockman Foundation) 1996.
[5]Edersheim, Alfred, Bible
History: Old Testament, (Oak Harbor, WA: Logos Research Systems, Inc.)
1998.
[6]The Amplified New Testament, (La Habra CA: The Lockman
Foundation) 1999.
[7]The Jewish New Testament, (Clarksville, MD: Jewish
New Testament Publications) 1996.
[i] An excellent Messianic Jewish Devotional called The Walk Series, Walk Genesis, Walk Exodus, Walk Leviticus, Walk Numbers and Walk Deuteronomy by Jeffery Enoch Feinburg, PhD. Published by Lederer Books Messianic Jewish Publishers is a wonderful Daily Devotional to use for studying Torah, along with FFOZ Torah Club which is more detailed. Both will give you additional insights into Torah.
[ii] This book is filled with Scripture Prayers to help you pray the Word – Harrison House Publishers, Germaine Copeland –Available in any Christian Book Store
[iii] You can order The Art Scroll Seder Series through Amazon. Com or First Fruits of Zion