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malakhim from Yochanan the Immerser
11:1 And it came to pass, when Yeshua (ישוע) had made an end of commanding His Shneym Asar (Twelve) talmidim, he departed thence to teach and to proclaim in their cities.
11:2 Now when Yochanan had heard in the prison the works of Mashiach, he sent two of His Talmidim,
11:3 and said to Him, "Are You the Coming One, or do we look for another?"
11:4 Yeshua (ישוע) answered and said to them, "Go and tell Yochanan the things which you hear and see:
(Yeshayahu 35:4-7; 61:1-3; 29:18-19 CJB answer Yeshayahu 35:4 )
11:7 And as they departed, Yeshua (ישוע) began to say to the multitudes concerning Yochanan, What went you out into the midbar to see? A reed shaken with the wind?
11:8 But what went you out for to see? A man clothed in soft raiment? Hinnei, they that wear soft [clothing] are in kings' houses.
11:9 But what went you out for to see? A Navi? yea, I say to you, and more than a Navi.
11:10 For this is [he], of whom it is written, Hinnei, I send my Malak before your face, which *shall prepare your way before thee.
11:11 Truly I say to you, Among them that are born of women there hath not risen a greater than Yochanan the Immerser: notwithstanding he that is least in the Malkut HaShamayim is greater than he.*
11:12 And from the days of Yochanan the Immerser until now the Malkut HaShamayim suffereth violence, and the violent take it by force.
11:13 For all the Neviim and the Torah prophesied with regards to Yochanan.
11:14 And if you will receive [it], this is EliYahu, which was for to comes.
11:15 He that has ears to hear, let him hear.
11:16 But whereto shall I liken this generation? It is like to children sitting in the markets, and calling to their fellows,
11:17 And saying, We have piped to you, and you have not danced; we have mourned to you, and you have not lamented.
11:18 For Yochanan came neither eating nor drinking, and they say, 'He has a demon.'
11:19 BEN ADAM came eating and drinking, and they say, Hinnei a man gluttonous, and a winebibber, a friend of tax collectors and sinners. But wisdom is justified of her children.
Yehoshua (יהושע)Condemns certain cities
11:20 Then he began to denounce the cities where most of his mighty works had been done, because they did not repent.
11:21 Woe to you, Korazin! (כּוֹרָזִִים) Woe to you, Beit Tzada (house of fish)!
For if the mighty works, which were done in you, had been done in Tzor and Tzidon, they would have repented long ago in sackcloth and ashes.
11:22 But I say to you, It shall be more tolerable for Tzor and Tzidon at the Yom HaDin (the Day of Judgment), than for you. (Yechezk'el 26,27,28)
11:23 And you, K'far-Nachum , which art exalted to Shamayim, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sedom, it would have remained until this day.
11:24 But I say to you, That it shall be more tolerable for the eretz Sedom in Yom Hadin, than for thee.
Find rest in Yehoshua (יהושע)
11:25 At that time Yeshua (ישוע) answered and said, I thank you, O AVI, Adonay Shamayim and eretz, because you have hid these things from the wise and prudent, and hast revealed them to babes.
11:26 Even so, AVI: for so it seemed tov in your sight.
11:27 All things are delivered to me of My AVI: and no man knows the Son, but the AVI; neither knows any man the AVI, save the SON, and he to whomsoever the SON will reveal him.
Yehoshua (יהושע) quote from : Yirmeyahu 2:20; 5:4-5; 6:16-19
11:28 Come to Me, all you that labour and are heavy laden, and I will give you rest.
11:29 Take My ol (yoke; על) upon you, and learn of me; for I am meek and lowly in heart: and you shall find rest to your nefashot.
11:30 For My ol (yoke; על) [is] easy, and My burden is light.
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Yoke (1) The usual word is עול, ‛o l (Gen 27:40, etc.), less commonly the (apparently later) form מוטה, mo ṭa h (Isa 58:6, etc.; in Nab Yeshayahu 1:13 מוט, mo ṭ), which the Revised Version (British and American) in Yirmeyahu 27; 28 translates “bar” (a most needless and obscuring change). The Greek in Apocrypha (Sirach 28:19, etc.) and in the New Covenant (MattitYahu 11:29 f, etc.) is invariably ζυγός, zugós. Mitries monuments show a yoke that consisted of a straight bar fastened to the foreheads of the cattle at the root of the horns, and such yokes were no doubt used in Palestine also; but the more usual form was one that rested on the neck (Gen 27:40, etc.). It was provided with straight “bars” (mo ṭo th in Lev 26:13; Eze 34:27) projecting downward, against which the shoulders of the oxen pressed, and it was held in position by thongs or “bonds” (mo ṣe ro th in Yirmeyahu 2:20; Yirmeyahu 5:5; Yirmeyahu 27:2; Yirmeyahu 30:8; 'ăghuddo th in Yeshayahu 58:6, “bands”), fastened under the animals' throats. Such yokes could of course be of any weight (1Ki 12:4 ff), depending on the nature of the work to be done, but the use of “iron yokes” (Deu 28:48; Yirmeyahu 28:13 f) must have been very rare, if, indeed, the phrase is anything more than a figure of speech.
What is meant by “the yoke on their jaws” in Hos 11:4 is quite obscure. Possibly a horse's bit is meant; possibly the phrase is a condensed form for “the yoke that prevents their feeding”; possibly the text is corrupt. See JAW.
The figurative use of “yoke” in the sense of “servitude” is intensely obvious (compare especially Yirmeyahu 27, 28). Attention needs to be called only to Lam 3:27, where “disciplining sorrow” is meant, and to Yirmeyahu 5:5, where the phrase is a figure for “the Torah of Elohim.” This last use became popular with the Jews at a later period and it is found, e.g. in Apocrypha Baruch 41:3; Psalter of Solomon 7:9; 17:32; Ab. iii. 7,. and in this sense the phrase is employed. by Mashiach in MattitYahu 11:29 f. “My yoke” here means “the service of Elohim as I teach it” (the common interpretation, “the sorrows that I bear,” is utterly irrelevant) and the emphasis is on “my.” The contrast is not between “yoke” and “no yoke,” but between “my teaching” (light yoke) and “the current scribal teaching'; (heavy yoke).
(2) “Yoke” in the sense of “a pair of oxen” is צמד, cemedh (1Sa 11:7, etc.), or ζεῦγος, zeúgos (Luk 14:19).
Hashelekh al-YEHOWAH yehavkha vehu yekhalkelekha lo-yiten leOlam mot latzadik: Tehillim 55:22 (23)
Kefa Alef 5:7 Casting all your care upon him; for He cares for you.
Spiritual deficiency and condition
Blind - (Isa 35:5) hebrew word &nbbsp;is ivrim - those whose life living in darkness
Deaf (Isa 35:5hebrew word is chereshim - a person could not hear sound physically ; in spiritual sense not able to receive or hear the word of Elohim (אלהים), spiritual dryness
Dead Hebrew word is mesim - a person physically dead soul has left the body; spiritually dead person is cut off or separate from Elohim (אלהים)
Lame - hebrew word is pisechim noot able to walk righteously, physically disable. moral problem
Lepers (Isa 53:4; MattitYahu 8:16, 17) Hebrew word is metzoraim a type of skin problem, unclean heart, lashon hara, cause disunity in community. often reminded of Miriyam the brother of Mosheh
Poor Hebrew word is Aniyim, no money, financial means for daily livelihood and having basic need. Poor in spiritual sense one lack of knowledge of Elohim (אלהים), lack of sense of directions. Yeshayahu 61:1
11:6 Happy is he who is not offended because of Me. What sort expectation of the Mashiach? Man tends to look for a colorful military might however was disappointed to know that the Mashiach the expected was just a humble, carpenter. Hashem's blessing would rest on those who, by spiritual insight, recognised Yehoshua (יהושע)of Nazaret as the promised Mashiach. To Yochanan is message of strengthening
Korazin one of Jewish Synagogue that Yeshua condemns : MattitYahu 11:20-24; Loukas 10:13-14
Chorazin (Hebrew: כורזים, Korazim; also Karraza, Kh. Karazeh, Chorizim, Kerazeh, Korazin ) meaning a furnacle of smoke - secrets, mystery. It was an ancient village in northern Galil, two and a half miles from K'far-Nachum on a hill above the northern shore of Yam Galil.The Babylonian Talmud (Menahot, 85a) mentions that Chorazin was a town known for its grain. Chorazin Geographic nature was a steep sun-exposed hillside, with its dark coloration tends to warm up in the springtime, much earlier than surrounding areas. Today this natural process is known as insoltation. The city prospered in the 2nd century a.d. when the region expanded with refugees from the Bar Kochba Rebellion. Khirbet Karâzeh (2031.2575), ca. 3 km. (2 mi.) NW of Capernaum, was first identified as Chorazin in the middle of the 19th century. The Israel Department of Antiquities and Museums conducted excavations there in 1962-65 and restoration work in 1982-86.
In 1926, archaeologists discovered the "Seat of Moshe," carved from a basalt block. According to the New Testament, this is where the reader of the Torah sat (Matthew 23:1-3).
The town expanded considerably after Jews were expelled from Judea in AD 135, but Eusebius around 330 described it as being in ruins, apparently following an earthquake. Life returned over the next 100 years, when the synagogue was rebuilt, until the 8th century.
Yeshua reason that His people did not accept His teachings display of their utterly unbelief in the face of His mighty works and refuse to repent, return, make teshuvah, even though the people had witnessed His Miracles (Matthew 11:20-24).
Below is an Image-mapper features click on the name of place for more information
Our Coach drive pass the Lake Huleh, the tour guide told us that this lake has already transformed into agriculture farmland, they have successfully remove the salt content from the lake.
I have taken this picture model at the Kfa-Nachum which is by the sea of Galil. Below are the remant building and the homes of the community in June 2008 our Bible land tour
To view more photos with satellite map
The other cross-reference event concerning Kfar-NachumMattitYahu 4:13, MattitYahu 8:5, MattitYahu 11:23, MattitYahu 17:24, Mark 1:21, Mark 2:1, Mark 9:33, Loukas 4:23, Loukas 4:31, Loukas 7:1, Loukas 10:15, Yochanan 2:12, Yochanan 4:46, Yochanan 6:17, Yochanan 6:24, Yochanan 6:59