This Teaching highlights women whose courage, faith, perseverance, and decisions were essential to the preservation and advancement of the biblical promise. The speaker frames the promised “seed” through reception, preservation, and progression, beginning with Eve (Havah) and continuing through Sarah. Women from the fellowship then share reflections on Ruth, Rahab, Jehosheba, Tamar, and Leah, alongside personal testimony. The central invitation is to recognize women as integral participants in Yahovah’s covenant story rather than incidental figures. The discussion also includes interpretive claims and personal applications that should be distinguished from direct biblical statements.

Using Jacob being left alone and wrestling in Genesis 32 as its central pattern, this Teaching considers the spiritual wilderness experienced by people who leave familiar religious structures while seeking to obey Yahovah. The speaker describes lost fellowship, disrupted routines, questioned traditions, and the struggle to trust Yahovah rather than former support systems. Deuteronomy 8 frames wilderness testing as humbling and exposing the heart. The Teaching connects Jacob receiving the name Israel with the believer’s process of wrestling, perseverance, covenant obedience, and a transformed identity. Luke 14 and John 6 are used to discuss the cost of discipleship; Ezekiel 20 is presented as a picture of Yahovah pleading with His people in the wilderness. The closing community discussion includes personal accounts of illness, family tensions, leaving church communities, and encouragement to share honestly and extend grace.

This teaching examines the biblical identity described throughout Scripture as “the Way” or “the ways of YHWH.” Beginning with Abraham in Genesis 18, it presents the Way not as a modern denominational label but as a covenant manner of life—walking in the Father’s righteous instructions, commandments, justice, and truth. It connects knowing YHWH with knowing and walking in His ways, traces this theme through the Torah, Psalms, Prophets, John the Baptist, Yeshua, and Acts, and presents Yeshua as the living embodiment and perfect revelation of the ancient path. The teaching concludes that biblical faith is more than a religious label or set of beliefs: it is covenant faithfulness expressed through a life of obedience.

This teaching asks whether the writings commonly called the New Testament should be received as Scripture on the same biblical grounds used to recognize the Torah and the Prophets. It begins by distinguishing the ordinary meaning of “scripture” as writing from the theological question that matters most: whether the apostolic writings are Holy Spirit inspired and therefore divine text. The teaching traces how Moses and the prophets received revelation from YHWH, recorded it, and had their messages tested and preserved as authoritative covenant testimony. It then applies that same pattern to Yeshua’s apostles, arguing that they function as new-covenant prophetic witnesses who received the mysteries of the Kingdom, were promised the Spirit’s guidance and remembrance, and recorded the testimony of Yeshua and the new covenant. Special emphasis is placed on internal New Testament recognition: Paul refers to material found in Luke as “Scripture,” and Peter places Paul’s letters alongside “the rest of the Scriptures.” The teaching concludes that the New Testament is divinely sourced, apostolically witnessed, internally attested, received by the believing community, and consistent with the Hebrew Scriptures; therefore it belongs in the category of Scripture.

This Teaching opens a two-part study of Israel and end-time alignments by asking how believers should think about biblical Israel, the modern State of Israel, covenant promises, present conflict, and future restoration. Genesis 12:2-3 supplies the starting point, but the Teaching then narrows the covenant thread through Isaac and Jacob and distinguishes covenant from general blessing or promise. It considers whether modern Jewish achievement can be viewed as an expression of Abrahamic blessing, while both the speaker and a guest explicitly acknowledge uncertainty in that application. The Teaching also stresses accountability: covenant identity does not mean that every governmental action is righteous, and political policy should not simply be equated with the biblical promises. In the extended discussion, participants raise the twelve tribes, Judah, Ephraim, the mixed multitude, Romans 9 and 11, Ephesians 2, Genesis 48-49, Ezekiel 37, and Isaiah 49. Several comments are personal interpretations rather than conclusions established by the Teaching. Part 1 intentionally leaves major questions – including 1948, the modern nation’s prophetic role, and how Israel’s restoration relates to Messiah’s return – for Part 2.

This Teaching examines Yeshua’s statement in Matthew 22:14, “many are called, but few are chosen,” in the context of the wedding-feast parable and the broader scriptural pattern of Israel, the remnant, the Father’s drawing, and a person’s response. It challenges uses of the verse that make a denomination or religious organization the exclusive group of the chosen. The Teaching emphasizes that Yah desires people to repent and be saved, while Scripture also describes a faithful remnant. In the Teaching’s explanation, the call is an invitation that requires a response; the Father draws by teaching, stirring, opening, convicting, and changing the heart; and the person may respond or resist. The wedding garment represents being properly attired in the grace and righteousness provided through Messiah, expressed in a faithful life. The closing emphasis is Revelation 17:14: those with the Lamb are “called, chosen, and faithful.”

This Teaching asks what it means to live as Israel, called to be a royal priesthood. Beginning with Exodus 19, the speaker explains Israel’s calling to be a kingdom of priests and draws lessons from the Levites’ response during the golden-calf incident in Exodus 32. He connects their immediate allegiance and action with Yeshua’s call to wholehearted discipleship and James’s instruction to be doers of the Word. The Teaching reviews the Levites’ responsibilities to teach, serve, and facilitate worship, while distinguishing Yeshua as the one mediator between God and humanity. Drawing on 1 Peter 2 and Matthew 28, the speaker identifies proclaiming God’s praises, teaching His ways, and helping others worship as practical responsibilities of believers. He warns against hiding entrusted knowledge through the parable of the talents, then gives examples of patient evangelism, hospitality, and planting or watering seeds of faith. The Teaching includes audience discussion and personal illustrations; its typological and eschatological explanations are presented as the speaker’s interpretations.

This Teaching addresses the isolation many believers experience after leaving familiar religious systems and re-examining long-held traditions. It presents becoming Israel as joining the people of God through covenant and faith in Yeshua, and uses Jacob’s solitary wrestling encounter as the central model for a season of separation, searching, transformation, and ‘crossing over.’ The Teaching encourages listeners to test inherited doctrines against Scripture, seek Yahovah diligently, accept that conviction may carry relational costs, and understand the wilderness season as a setting in which convictions can become personal rather than merely inherited.

Part 2 continues the Greater Exodus study by asking what happens after Yahovah’s people enter the wilderness. The Teaching compares the first Exodus with prophetic passages that it understands as describing a future wilderness gathering. It focuses on wonders, supernatural provision and protection, water, food, safe dwelling, Yahovah’s presence in the camp, and the need for holiness and obedience. It then addresses preparation, distinguishing ordinary prudence from trying to save oneself through end-times stockpiling. Matthew 24’s abomination of desolation is presented as the sign to flee, while the Teaching proposes that the future flight will occur in connection with Passover and the appointed times. It closes by calling believers to act as watchmen, warn the House of Israel, keep the commandments of God and faith in Yeshua, and respond to Isaiah 43’s repeated command to ‘fear not.’ Where the Teaching proposes exact future timing or applications, those points are presented as its interpretation rather than as conclusions the cited passages state explicitly.

This Teaching introduces the ‘Greater Exodus’ or ‘Second Exodus’ as a future gathering and wilderness experience that the speaker connects with the time of Jacob’s trouble. It compares the first Exodus from Egypt with prophecies concerning Judah, the scattered House of Israel/Ephraim, and a future recovery of Yahovah’s people from the nations. The Teaching emphasizes Matthew 24, Isaiah 11, Ezekiel 20, Hosea 2, Jeremiah, Revelation 12 and 18, and the principle that earlier biblical events were written for instruction. It presents the wilderness as a place of discipline, faith-building, holiness, protection, nourishment, and preparation. It also connects Ephraim’s ‘multitude of nations’ in Genesis 48 with the ‘fullness of the Gentiles’ in Romans 11, stresses seeking Yahovah with the whole heart, and argues that the future gathering will involve both Judah and the House of Israel. Part 1 ends by introducing the expectation that Yahovah will again show wonders comparable to those of the first Exodus; preparation and those wonders are reserved for Part 2.

Part 2 develops the speaker’s argument that Gentiles are grafted into Israel’s covenant story rather than replacing Israel. He begins with Isaiah 56 and Exodus 12, emphasizing that foreigners could join God’s people and that covenant life involved allegiance to His ways. He contrasts the Hebrew idea of returning (shuv) with the Greek idea of changing one’s mind (metanoeō) as an illustration of repentance for Israelites and Gentiles. Turning to Genesis 48, Jeremiah 31, and Romans 9–11, he connects Ephraim, the nations, partial blindness, the elect, and the fullness of the Gentiles. The speaker interprets Paul’s olive-tree image as an invitation to stand by faith expressed in obedience, while warning Gentile believers against pride. He argues that Israel has not been rejected and discusses a future restoration and removal of blindness. The presentation includes audience questions about discipleship, repentance, baptism, spiritual growth, and the relationship between faith and obedience. Historical, linguistic, and prophetic conclusions in the Teaching are the speaker’s interpretations.

This first installment of Grafted In – To the Israel of God challenges the claim that the Christian church replaced Israel as God’s covenant people. The speaker opens by discussing Luke 21 and cautioning against equating every conflict involving Israel with the final prophetic events. He defines replacement theology or supersessionism, then examines Marcion of Sinope and argues that separating the Gospel from the Hebrew Scriptures has influenced later Christian teaching. Against that separation, the Teaching cites Yeshua’s words about the Law and Prophets, Paul’s defense in Acts, Peter’s warning about misreading Paul, and passages connecting faith with God’s commandments. It then introduces Gentile inclusion as part of God’s purpose from the patriarchs onward, tracing the call of Abraham, Israel’s covenant calling, the olive-tree image, and Israel’s role as a light to the nations. Part 1 concludes with questions and a prayer for those affected by conflict in Israel. The speaker reserves fuller treatment of grafting in for Part 2.