PRAYER JOURNAL - JESUS REVEALED HIMSELF CRUCIFIED AS A REMEMBRANCE! HE IS THE REASON FOR THE SEASON!
AT FIRST I DIDN’T SEE HIM!! 😲 BUT I CLEARLY SEE HIM NOW .. JESUS CRUCIFIED 😭
THE LORD REVEALED 3 SCENES TO ME IN THE SKY ON SEP 27: (1) A PREGNANT WOMAN IN LABOR .. posted previously (2) JESUS BIRTH WITH MARY, JOSEPH, THE SHEPHERDS, ANGELS AND 3 KINGS .. also posted separately AND (3) JESUS CRUCIFIED. JUST WOWWWWWW.
THE TIMESTAMP ON THE PHOTO IS 11:02 👉🏻 THIS LED TO SEVERAL SCRIPTURES THAT CONFIRM THIS IS JESUS.
MATTHEW 11:2 AMP (including 2-6) Now when John [the Baptist] in prison heard about the activities of Christ, he sent word by his disciples [Luke 7:18-35] and asked Him, “Are You the Expected One (the Messiah), or should we look for someone else [who will be the promised One]?” [Gen 49:10; Num 24:17; Ps 40:7; 118:26; Is 59:20] Jesus answered, “Go and report to John what you hear and see: the BLIND RECEIVE [their] SIGHT and the lame walk, the lepers are cleansed [by healing] and the deaf hear, the dead are raised, and the POOR HAVE THE GOSPEL PREACHED TO THEM. [Is 35:5, 6; 61:1] And blessed [joyful, favored by God] is he who does not take offense at Me [accepting Me as the Messiah and trusting confidently in My message of salvation].” [Luke 7:23]”
MARK 11:2 AMP (including 1-3) “When they were nearing Jerusalem, at Bethphage and Bethany near the Mount of Olives, Jesus sent two of His disciples, [Matt 21:1-9; Luke 19:29-38; John 12:12-15] saying to them, “Go into the village in front of you, and immediately as you enter it, you will find a [donkey’s] colt tied, which has never been ridden by anyone; untie it and bring it here. If anyone asks you, ‘Why are you doing this?’ say, ‘The Lord needs it’; and immediately he will send it here.”
LUKE 11:2 AMP (including 1-4) “It happened that while Jesus was praying in a certain place, after He finished, one of His disciples said to Him, “Lord, teach us to pray just as John also taught his disciples.” He said to them, “When you pray, say: ‘ Father, hallowed be Your name. Your kingdom come. Give us each day our daily bread. And forgive us our sins, For we ourselves also forgive everyone who is indebted to us [who has offended or wronged us]. And lead us not into temptation [but rescue us from evil].’ ”
JOHN 11:2 AMP “It was the Mary who anointed the Lord with perfume and wiped His feet with her hair, whose brother Lazarus was sick. [John 12:3]”
2 CORINTHIANS 11:2 AMP “I am jealous for you with a godly jealousy because I have promised you to one husband, to present you as a pure virgin to Christ. [Hos 2:19, 20]”
ISAIAH 11:2 AMP (including 1-5) “Then a Shoot (the Messiah) will spring from the stock of Jesse [David’s father], And a Branch from his roots will bear fruit. [Is 4:2; Matt 2:23; Rev 5:5; 22:16] And the Spirit of the LORD will rest on Him— The Spirit of wisdom and understanding, The Spirit of counsel and strength, The Spirit of knowledge and of the [reverential and obedient] fear of the LORD— And He will delight in the fear of the LORD, And He will not judge by what His eyes see, Nor make decisions by what His ears hear; But with righteousness and justice He will judge the poor, And decide with fairness for the downtrodden of the earth; And He shall strike the earth with the rod of His mouth, And with the breath of His lips He shall slay the wicked. And righteousness will be the belt around His loins, And faithfulness the belt around His waist.”
THE IMAGE NUMBER ON THE PHOTO IS 7790.
GREEK 779 👉🏻 askos 👉🏻 wineskins
The Greek noun ἀσκός appears twelve times in the New Testament and is confined to three parallel Gospel passages: Matthew 9:17, Mark 2:22, and Luke 5:37-38. In each setting Jesus employs the same imagery—new wine and wineskins—to answer questions about fasting and to illustrate the discontinuity between His messianic work and the prevailing religious expectations of His day.
First-century wine was commonly stored in containers fashioned from the hides of goats or sheep. The fresh skin retained a measure of elasticity, allowing it to stretch as unfermented grape juice continued its process of fermentation. Once a skin had been used and had dried, it lost that flexibility; the pressure of new fermentation would burst the seams and spill the contents. Therefore, prudent stewards poured new wine only into recently prepared skins. Jesus’ audience would have understood the ordinary management of these skins as a matter of daily life, just as they understood the mending of cloth or the storing of grain in barns.
Jesus contrasts “new wine” with “old wineskins” to underscore the incompatibility of His redemptive mission with the established ritualism that had encrusted Israel’s spiritual life.
Matthew 9:17 records: “Neither do people pour new wine into old wineskins. If they do, the skins burst, the wine spills, and the wineskins are ruined. Instead, they pour new wine into new wineskins, and both are preserved.” Mark 2:22 and Luke 5:37-38 echo the same warning and promise.
Within the wider context of each Gospel, the image advances three interconnected truths:
1. A new covenant is being inaugurated. Just as fermented wine demands a container with room to grow, so the dynamic life of the kingdom cannot be confined to mere add-ons to Mosaic tradition.
2. Preservation of both wine and skin reveals divine concern for continuity. Jesus does not abolish the Law; He fulfills it (Matthew 5:17), ensuring that what the old anticipated finds substance in the new.
3. Personal transformation is essential. Disciples must become “new skins,” receptive to the indwelling Spirit, rather than attempting to patch Christ’s teaching onto an unyielding heart (cf. Ezekiel 36:26-27).
The parable of the wineskins is linked to questions about fasting. John the Baptist’s disciples and the Pharisees practiced regular fasts, expecting Messiah to endorse their regimen. Jesus’ reply positions Himself as the bridegroom (Matthew 9:15), shifting the moment from mourning to celebration. New eschatological joy—symbolized by fresh wine—renders obligatory fasts obsolete in that season. In Luke 5:39 Jesus adds a unique saying: “No one after drinking old wine wants new, for he says, ‘The old is better.’” This closing remark exposes human reluctance to embrace change, warning that the comfort of tradition can eclipse the reception of revealed truth.
Congregations prone to institutional rigidity must discern whether inherited forms still serve the living content of the Gospel. Structures, liturgies, and programs ought to remain supple, able to accommodate fresh movements of the Spirit.
Believers are called to continuous inner renewal (2 Corinthians 4:16). The figure of a flexible skin urges self-examination, repentance, and openness to sanctifying grace.
As the Gospel crosses cultures, containers—language, music, architecture—must adjust without compromising the “new wine” of apostolic doctrine. The wineskin motif thus affirms contextualization while guarding doctrinal purity.
Fasting itself is not discarded; rather, its purpose is re-oriented. Voluntary disciplines become channels for joy and intimacy with Christ, not badges of religious superiority.
HEBREW 779 👉🏻 arar 👉🏻 to curse
The verb אָרַר describes the pronouncement of a binding curse that places the object under divine judgment. Unlike a mere expression of anger, אָרַר invokes the authority of God to exclude the person, place, animal, or object from blessing and to consign it to frustration, futility, and eventual destruction. The opposite concept is ברך (“to bless”); therefore every appearance of אָרַר helps define the larger biblical rhythm of blessing versus curse that frames redemptive history.
The first curses shape all subsequent theology of judgment. After the Fall, “Because you have done this, you are cursed above all livestock and every beast of the field” (Genesis 3:14). The serpent is cursed directly; the soil is cursed indirectly for Adam’s sake (Genesis 3:17). The ground’s corruption leads to Cain’s exile: “Now you are cursed and banished from the ground” (Genesis 4:11). These early uses reveal that a curse estranges the created order from its intended fruitfulness.
Deuteronomy 21:23 introduces the climactic curse: “Anyone who is hung on a tree is under God’s curse.” The New Testament reveals that Jesus Christ “redeemed us from the curse of the law by becoming a curse for us” (Galatians 3:13). Thus every Old Testament employment of אָרַר anticipates the cross where the ultimate curse is borne and nullified, opening the way for unmitigated blessing to Abraham’s seed (Galatians 3:14).
AS I AM WORKING ON POSTING THIS MESSAGE, HOLY SPIRIT AWAKENED MY SLEEPING COMPUTER TO SHOW ME PROPHETIC NUMBERS.
HOLY SPIRIT REVEALED THE TIME 8:51.
JOHN 8:51 AMP “I assure you and most solemnly say to you, if anyone keeps My word [by living in accordance with My message] he will indeed never, ever see and experience death.”
GREEK 851 👉🏻 aphaireó 👉🏻 take away, cut off, taken away, takes away, taking away, to remove
Hebrews 10:4 declares, “because it is impossible for the blood of bulls and goats to take away sins.” Animal sacrifice under the old covenant could cover sin ceremonially but never truly eradicate guilt. The lasting, once-for-all removal awaited Jesus Christ’s self-offering (compare Hebrews 10:10, 14). Romans 11:27 cites Isaiah 27:9 regarding Israel’s future: “And this is My covenant with them when I take away their sins.” Here the verb points to the eschatological fulfillment of the new covenant promise. In both passages the emphasis lies on divine action; only God can lift sin’s burden from a people who cannot remove it themselves.
HOLY SPIRIT REVEALED THE NUMBER 928 IN THE DATE.
GREEK 928 👉🏻 basanizó 👉🏻 to torture, pain, toil, torment
Conveys severe distress that tests the object to the limit.
Revelation 12:2 – the heavenly woman “cried out in pain and in agony as she was about to give birth.”
Matthew 14:24; Mark 6:48 – the disciples’ boat is “buffeted by the waves,” illustrating hostile forces that batter but cannot sink those under Christ’s care.
Matthew 8:29; Mark 5:7; Luke 8:28 – Legion pleads, “Have You come here to torment us before the proper time?” The demons acknowledge a fixed day of judgment and that Jesus holds the prerogative to inflict that final torment.
Revelation 11:10 – “these two prophets had tormented those who dwell on the earth.” The torment is a pricking of conscience produced by uncompromising testimony.
2 Peter 2:8 – Lot’s “righteous soul was tormented day after day by their lawless deeds.” Moral depravity becomes a grinding pressure upon the godly.
Revelation 9:5 – scorpion-like locusts “were permitted to torment them for five months.”
Revelation 14:10 – the worshipers of the beast “will be tormented with fire and sulfur in the presence of the holy angels and of the Lamb.”
Revelation 20:10 – “The devil who had deceived them was thrown into the lake of fire and sulfur, where the beast and the false prophet are, and they will be tormented day and night forever and ever.”
Ultimate torment is not the arbitrary cruelty of men but the measured, holy response of God toward unrepentant rebellion.
Christ’s absolute authority: The demons’ plea reveals that torment is not random but subject to the timetable and sovereignty of Christ (Matthew 8:29). Even fallen spirits acknowledge His right to inflict punitive distress.
Temporal versus eternal torment: Some passages describe limited, remedial suffering (five months in Revelation 9:5) designed to summon repentance. Others depict irreversible, conscious punishment (Revelation 14:10; 20:10).
Torment as moral testing: Lot’s daily anguish (2 Peter 2:8) and the hearers vexed by the two witnesses (Revelation 11:10) show that moral conviction can be experienced as torment. Truth presses upon the conscience, forcing a decision either toward repentance or hardened resistance.
Cosmic childbirth and redemptive hope: Revelation 12:2 applies the verb to labor pains, framing torment within a salvation-historical panorama: the suffering of the people of God issues in the birth of the Messiah and, ultimately, the defeat of the dragon.
THE TIME IS 9:11 👀👀
Spiritual warfare: When confronting demonic oppression, ministers rely on Christ’s delegated authority, confident that evil powers dread His judgment far more than believers fear their threats.
Comfort amid suffering: Believers battered by life’s “waves” (Matthew 14:24) can recall that the One who walks on the sea commands the storm. Physical or emotional torment is not evidence of divine abandonment but an arena for faith’s refinement.
Evangelistic urgency: The certainty of eternal torment for the devil and unrepentant humanity (Revelation 20:10) compels proclamation of the gospel. The same Lamb who will preside over judgment now offers mercy.
Prophetic witness: The example of the two witnesses encourages the church to speak truth despite hostility. Torment produced by conviction is a necessary precursor to repentance in those who will believe.
Ethical sensitivity: Lot’s distressed soul warns against dulling the conscience through prolonged exposure to societal wickedness. Christians are to remain “salt and light,” refusing complicity while interceding for their cities.
Overlaps with imagery of “gnashing of teeth” (Matthew 13:42) and “weeping,” forming a composite picture of ultimate misery. It stands in deliberate contrast to the “rest” promised to the saints (Hebrews 4:3) and the “eternal comfort” of God (2 Thessalonians 2:16).
Every occurrence of Strong’s 928 portrays distress that tests, reveals, or punishes. It spans the physical and spiritual, the present and the eschatological. For the righteous, such torment is temporary and refining; for the impenitent and rebellious, it foretells—and ultimately becomes—eternal, conscious judgment administered by the Lamb who is both Savior and Judge.
HOLY SPIRIT REVEALED THE NUMBER 80. AS I RESEARCHED THIS NUMBER IN RELATIONSHIP TO JESUS, I WAS LED TO THIS WONDERFUL TEACHING ON PSALM 80 BY DR TIMOTHY TENNENT (these are his words).
“There are four key images which are used in Psalm 80 to describe God’s redemptive provision for his people: Shepherd, Vine, Son of Man at your Right Hand, and the “Face” of God.
The Psalm opens with the beautiful picture of God as the “shepherd of Israel” who leads His people “like a flock.” This is an amazing image which is unusual since much of the imagery of God in the Old Testament pictures God enthroned or His voice thundering over Mount Sinai. Here, we see a tenderness and intimacy which finds its greatest fulfillment in Jesus Christ who declares, “I am the good shepherd who lays down his life for the sheep” (John 10:11). There is no greater sign of God as shepherd than Jesus laying down his life for us and leading us from the barrenness of our sinful wilderness to the green pastures of new life in Him.
Psalm 80 also invokes the imagery of the vine. In the Psalm, the vine represents Israel which has been nourished by God. He brought the vine out of Egypt (vs. 8), and he planted it in a land where it could grow and flourish. Yet, the vine has been cut down and ravaged and burned through Israel’s disobedience. The Old Testament first embraces the idea that although Israel has sinned, there was a remnant who followed the Lord. However, gradually, the remnant became smaller until no one was left. There was none who were found faithful.
It is another picture of the predicament we are in apart from God’s intervention. Finally, Jesus came into the world. He fully embodied Israel. He alone is the true and only Israelite who kept the covenant and loved God with all His heart and mind. It is as the true Israelite that He declares, “I am the true vine” (John 15:1). There is no hope for fruitfulness unless we, the branches, abide in Him. He alone is the source of our nourishment and life.
Psalm 80 goes on to hint at this great messianic hope when it declares that in the face of Israel’s tragic, lamentable state, their hope is that God would “rest on the man at your right hand, the son of man you have raised up for yourself” (Psalm 80:17). Even the great kings of Israel who represented God’s “right hand” in the world, failed. It would be great David’s greater Son, Jesus Christ, who would stand as God’s man at his right hand, the “son of man” who would represent all of humanity in the incarnation. He becomes God’s great victor who exercises God’s kingly rule in the world.
Finally, Psalm 80 has a beautiful, reoccurring refrain which comes with slight variations in verses 3, 7 and 19. The one common thread in these refrains is the phrase “make your face to shine upon us.” You will immediately recall that this is drawn from that famous Aaronic prayer of blessing found in Numbers 6:24-26: “The LORD bless you and keep you; the LORD make his face shine upon you and be gracious to you; the Lord turn his face toward you and give you peace.” The incarnation is that great knot which ties heaven and earth together. It is in Jesus Christ, the Incarnate One, that we truly and definitively see the “face of God” shining upon us.
Psalm 80 is filled with images which roll upon the reader, one after the other. Each one is rich in imagery and symbolism. Each one draws on dozens of texts in the Old Testament which would have been familiar to those early singers of this Psalm. But, we know that they could only see in part, what has now been made fully known in Jesus Christ. He is our Good Shepherd. He is the True Vine. He is the Son of Man who sits at the Father’s right hand. He is the Face of God which turns to us in the gospel and gives us the light of the revelation of the glory of God in the face of Jesus Christ (2 Cor. 4:4).”
PSALM 80 AMP “Hear us O Shepherd of Israel, You who lead Joseph like a flock; You who sit enthroned above the cherubim [of the ark of the covenant], shine forth! Before Ephraim and Benjamin and Manasseh, stir up Your power And come to save us! Restore us, O God; Cause Your face to shine on us [with favor and approval], and we will be saved. ¶O LORD God of hosts, How long will You be angry with the prayers of Your people? You have fed them the bread of tears, And You have made them drink [bitter] tears in abundance. You make us an object of contention to our neighbors, And our enemies laugh [at our suffering] among themselves. Restore us, O God of hosts; And cause Your face to shine on us [with favor and approval], and we will be saved. ¶You uprooted a vine (Israel) from Egypt; You drove out the [Canaanite] nations and planted the vine [in Canaan]. You cleared away the ground before it, And it took deep root and filled the land. The mountains were covered with its shadow, And its branches were like the cedars of God. Israel sent out its branches to the [Mediterranean] Sea, And its branches to the [Euphrates] River. [1 Kin 4:21] Why have You broken down its walls and hedges, So that all who pass by pick its fruit? A boar from the woods eats it away, And the insects of the field feed on it. ¶Turn again [in favor to us], O God of hosts; Look down from heaven and see, and take care of this vine, Even the stock which Your right hand has planted, And [look down on] the son that You have reared and strengthened for Yourself. It is burned with fire, it is cut down; They perish at the rebuke of Your [angry] appearance. Let Your hand be upon the man of Your right hand, Upon the son of man whom You have made strong for Yourself. Then we shall not turn back from You; Revive us and we will call on Your name. Restore us, O LORD God of hosts; Cause Your face to shine on us [in favor and approval], and we shall be saved.”
THANK YOU JESUS!! ♥️
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