Category: Kingdom/Koninkryk

IS GEN. 15 SE GRONDGEBIED VIR EWIG

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Gen. 15:18  Op dié dag het JaHUaH met Abram ‘n verbond gesluit en gesê:  Aan jou nageslag geeEk hierdie land, van die rivier van Egipte af tot by die groot rivier, die Eufraatrivier:

Die evangelie in die Nuwe Testement rus op hierdie Verbond in Gen. 15 as ‘n fondasie en word dit dan ‘n “Ewige Verbond” genoem.  

Maar kom ons kyk na die woordjie ‘ewig’.  Dit is die Hebreeuse woord ‘olam’ en het nie altyd die betekenis van ‘n oneindigheid wat nooit ophou nie, maar dit  beteken heel partykeer ‘n langdurige tyd wat “buite sig” is, in ander woorde: ‘n onbepaalde lang tyd. 

Orals waar ‘Olam’ gebruik is, beteken dit dan nie noodwendig bloot ‘oneindigheid’ nie.    As iets wel oorgedra is vanuit die O.T. na die N.T., ja dan is dit wel ter sprake.  As dit nie oorgedra is nie, dan word daardie aspek in die N.T. egter geestelik vervul, soos hier met die geografiese gebied wat aan Abraham en sy nageslag belowe is.

In die Nuwe Testament sien ons dat die fokus  vanaf ‘n geografiese gebied verskuif het na …. ‘n Persoon, nl. JaHUsha Messias en Hy het die Hemelse koninkryk verkondig … nie die aardse nie.  Die Koninkryk van die Hemel is geestelik, net soos wat die “sterre van die hemel”-nageslag geestelik is.  Die dissipels het gesukkel om dit te verstaan.

Vir Volledig PDF, kliek hier.

IS THE TERRITORY OF GEN. 15 ETERNAL

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Gen. 15:18  In the same day YaHUaH made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates: 

This covenant was sealed with blood (verse 9 – 12), and there was also a promise of offspring who would be “like the stars of heaven” (verse 5).  In Gen. 17:7 this is called an everlasting covenant.

But let us look at the word “everlasting.”  It is the Hebrew word ‘olam’, which does not always mean an infinity that never ends, but it can also mean a long duration of time that is “out of sight,” in other words, an indefinite long period.

Wherever ‘olam’ is used, it does not necessarily then simply mean ‘infinity’.   But if something is indeed carried over from the Old Testament to the New Testament, then it applies.  If it is not carried over, then that aspect is spiritually fulfilled in the New Testament –  as it is the case with the geographical territory promised to Abraham and his descendants.

In the New Testament the focus shifts from a geographical territory to … a Person, namely YaHUsha the Messiah.  He proclaimed the Heavenly kingdom … not an earthly one.  The Kingdom of Heaven is spiritual, just as the “stars of heaven” offspring is spiritual.  The disciples struggled to understand this.

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YAHUAH IS MY BANNER

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YaHUaH has hidden symbolic “word pictures” in Scripture that depict the core truths of our faith, especially in the first five books which Moses recorded.  It is like hidden gems within the written history.  

We must therefore not only read literally, but we must also read the word pictures, as they confirm and unfold the New Testament.  It serves as prophecies about YaHUsha as Messiah, His Kingdom of Heaven as well as of a Spiritual Israel as His people. 

These word pictures enable us to understand a spiritual truth by means of the known physical history, as the physical is a shadow image of the spiritual (cf. 1 Cor. 10:11).

In Ex. 17:8 – 16 Moses sits on the rock with his raised staff.  From this depiction we get an important truth about what YaHUsha came to do for us which must be held high like a Banner.

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JOHN NELSON DARBY AND THE SECRET RAPTURE

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The doctrine of the secret rapture was not always in place.  John Nelson Darby (1800 – 1882) brought it into the church in 1830 which was during the era when other cults were also established (1830 – 1880).

The 70 weeks in Dan. 9 is a consecutive period, but Premillennialism interrupts the line just after week 69, which causes a gap, and then adds into the gap “the dispensation of the church” (which was not revealed to the prophets …  that is what they say).   According to them, a “temporary church dispensation” exists simultaneously with an physical Israel and is therefore to be distinguished from each other in order to still make room for the existence of a physical Israel.  The 70th week (according to them) will only pick up again in the future after the secret rapture will have taken place, together with an Antichrist who will then physically appear on earth. 

Premillennialism pretends that the congregation/body of YaHUsha (the church) is something that was “added” later (like an afterthought) as a “temporary substitute” as if YaHUsha “could not get His kingdom established when He came” and as if He did not know that this would happen, and then the church period was temporarily implemented.  It’s all false and a denial of Scripture.

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JOHN NELSON DARBY EN DIE GEHEIME WEGRAPING

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Die doktrine van die geheime wegraping was nie van altyd af in plek nie.  John Nelson Darby (1800 – 1882) het dit in 1830 in die kerk ingebring wat gedurende die era was toe daar ander kultusse ook tot stand gekom het (1830 – 1880).

Die 70 weke in Dan. 9 is ‘n aaneenlopende tydperk, maar Premillenianisme onderbreek die lyn net nà week 69 en voeg dan ‘n “tydelike dispensasie van die kerk” daarin. 

Diè “tydelike kerkdispensasie” bestaan volgens hulle gelyktydig te same met fisiese Israel en word dus onderskei van mekaar om sodoende nog steeds plek vir die bestaan van ‘n fisiese Israel te maak.  Die 70e jaarweek gaan (volgens hulle) eers weer aan wanneer die geheime wegraping sal plaasvind tesame met ‘n Antichris wat op die aarde gaan verskyn.  Maar is dit alles waar?

Premillenialisme maak asof die gemeente van JaHUsha (die kerk) iets is wat later “bygevoeg” is (soos ‘n nagedagte) as ‘n “tydelike substituut” asof JaHUsha “nie Sy koninkryk gevestig kon kry nie toe Hy gekom het nie” en asof Hy nie geweet het dat dit sou gebeur nie, en toe die kerkperiode tydelik geïmplimenteer het.  Dis alles vals en ‘n verloëning van die Skrif. 

Vir Volledige PDF, kliek hier.

THE GLORIFICATION ON THE MOUNT

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YaHUsha and three of His disciples went up the mountain to pray.  As He prayed, His appearance changed and His clothes shone bright white.

A mountain in Scripture symbolises a Kingdom, in this case, the Kingdom of Heaven.

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DIE VERHEERLIKING OP DIE BERG

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JaHUsha en drie van Sy dissipels het die berg opgegaan om te bid.  Terwyl Hy gebid het, het Sy voorkoms verander en Sy klere het helderwit geskitter.

‘n Berg in die Skrif simboliseer ‘n Koninkryk, in hierdie geval, die Koninkryk van die Hemel.

Wat die Verheerliking op die Berg ten doel gehad het was omJaHUsha se “Seunskap” as ‘n vervulling van die Wet en Profete te bevestig en TESAME daarmee Sy toekomstige heerlikheid te demonstreer as voorbereiding vir wanneer die langverwagte GEESTELIKE Koninkryk van die Hemel in Hand. 2 sou manifesteer nà Sy dood en hemelvaart. 

Vir Volledige PDF, kliek hier.

KONINGS EN PRIESTERS OF ‘N KONINKRYK VAN PRIESTERS

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Sê die Skrif dat ons konings en priesters is of sê dit dat ons ‘n Koninkryk van priesters is?

Hierdie vraag kom na vore wanneer ons na die verskillende vertalings kyk van Open. 1:6 en Open. 5:10.

Wat is dit dan veronderstel om te wees? Konings of koninkryk?

Vir die Volledige PDF, kliek hier.

KINGS AND PRIESTS OR KINGDOM OF PRIESTS

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Does Scripture say that we are kings and priests or does it say that we are a Kingdom of priests?

This question comes forward with the different translations of Rev. 1:6 and Rev. 5:10.

Some say “kings” and some say “kingdom”.

What should it be?

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DIE PAD VANAF MITZRAYIM (Egipte) NA YERUSHALAYIM (Jerusalem)

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Ons geestelike reis is ook vanaf ‘n Egipte na ‘n Jerusalem, daarom die ooreenkoms in die Hebreeuse name van Egipte en Jerusalem.  Die Hebreeuse woord vir Egipte is “Mitzrayim”.

Die uitgange van beide “Mitzrayim” en “Yerushalayim” is “-ayim”.  Dit is die grammatikale “dual”-uitgang in Hebreeus, wat aandui dat iets “dubbeld” is, bv. …..

As in previous periods, the dual marker in Modern Hebrew is the ending יים- -áyim, which indicates the component ‘two’. It occurs in newly formed common nouns like מספרייםmisparayim ‘scissors’, מכנסיים mix̱nasayim ‘trousers’, משקפיים mišqafayim ‘(eye) glasses’, אופנייםʾofanayim ‘bicycle’. Many of these newly formed nouns are pluralia tantum, some of which are formed in miCCaCayim pattern. A few place names are also formed in the same way, e.g., גבעתייםgivʿatayim ‘(having) two hills’, בארותיים beʾerotayim ‘(having) two wells’, as in the past (Schwarzwald 1996)

Die uitgange van die name “Mitzrayim” en “Yerushalayim” dui dus aan dat dit plekke is wat tweeledig is, omdat daar ‘n aardse Egipte en Jerusalem sowel as ‘n geestelike Egipte en Jerusalem is.

Vir Volledige PDF, kliek hier.