ARCHAEOLOGY/ HISTORY
NAZARETH
The first mention in the bible of the city of Nazareth is at Matthew 2:23, when Christ's earthly parents re-settled into the city when he was still very young, as a fulfillment of prophecy. Apparently, Joseph and Mary lived in Nazareth before Christ was born (Luke 2:4, 39). Mary was living in Nazareth even before she became pregnant with Christ (Luke 1:26). Among his contemporaries, Christ was well known as being a Nazarene (Matthew 21:11, John 1:45). Nazareth was situated in the district of Galilee (John 1:9), which explains why Christ spent so much time in that region. (Matthew 4:12, 23, Matthew 15:29, Matthew 17:22, etc. )

The following information is taken from the  Encyclopedia Britannica online (http://www.britannica.com/eb/article-9055107?query=Nazareth&ct=eb

NAZARETH: Arabic  an-Nasira , Hebrew  Nazerat  historic city of Lower Galilee, in northern Israel; it is the largest Arab city of the country. In the New Testament Nazareth is associated with Jesus as his boyhood home, and in its synagogue he preached the sermon that led to his rejection by his fellow townsmen. The city is now a centre of Christian pilgrimage.

The etymology of the city's name is uncertain; it is not mentioned in the Old Testament or rabbinic literature; the first reference is in the New Testament (John 1). The contempt in which this then insignificant village was held is expressed in the same chapter (“Can anything good come out of Nazareth?”). [John 1:46 - CommonTruth editor's note] From there, Jesus went to perform his first miracle, that of the changing of water to wine at Cana (John 2). Nazareth had a Jewish population in Jesus' time; its Christian holy places are first mentioned after Christianity became the state religion of the Roman Empire (AD 313). The only site in Nazareth that can be definitely identified as dating back to New Testament times is the town well, now called St. Mary's Well; others are in dispute between the various churches. During the Crusades, Nazareth was fought over bitterly; when the Norman-Sicilian crusader Tancred captured Galilee (1099), he set himself up as prince of Galilee, with his capital at Nazareth. After the crusaders' final expulsion from Palestine (1291), Christian influence waned, and when the Ottoman Turks took Palestine (early 16th century), they expelled all Christians from the city. Only under Fakhr ad-Din II, emir of Lebanon (reigned 1590–1635), were Christians permitted to return to Nazareth; Christian Arabs now form the majority of the population. Nazareth's chief attractions are its many churches. Of these, the Roman Catholic Church of the Annunciation (completed 1966, on the site of a previous church of 1730 and a crusader foundation) is perhaps the best known. In it is the Grotto of the Annunciation, where, according to the New Testament, the archangel Gabriel appeared to the Virgin Mary and announced that she was to be the mother of Jesus (Luke 1:26–31). The grotto has part of a mosaic floor dating back to the 5th–6th century. The Church of the Annunciation is the largest Christian house of worship in the Middle East. Other important churches include Gabriel's Church, held by Greek Catholics to be the site of the Annunciation; the Synagogue-Church, on the traditional site of the synagogue where Jesus preached (Luke 4); the Church of Joseph, on the reputed site of Joseph's carpentry shop; the Mensa Christi (“Table of Christ”) Church, where tradition holds that Jesus dined with the Apostles after his Resurrection; and the Basilica of Jesus the Adolescent, on a hill overlooking the city. Several of the churches have attached museums with holy relics.

Modern Nazareth is a regional market and trade centre for the Arabs of Galilee; tourism and light manufacturing are also important. Many workers commute to industrial jobs in the Haifa Bay area and to agricultural and construction work in the Jewish settlements of the Plain of Esdraelon.

Beginning in 1957, the Jewish suburb called Nazerat 'Illit (“Upper Nazareth”) was built on the hills to the east of the city. It has auto-assembly, food-processing, and textile plants; some of Nazareth's Arabs work there. It also is the administrative seat of Israel's Northern district. Pop. (1990 est.) 52,000.

BIBLE TOPIC
THE APOCRYPHA
The Apocrypha are books that are not always accepted as part of the bible Canon. The word "apocrypha" comes from the Greek word "apokryphos" which means "hidden". The singular form of this word is "apocryphon". Certain churches that use the apocryphal books are: The Catholic, Coptic Orthodox, Greek Orthodox, and Russian Orthodox churches. Synonyms for the apocrypha are: Deuterocanonical texts, and the Pseudepigrapha. There are, however, slight differences in what each of those words really mean:
Apocrypha: Books that are outside of the accepted bible Canon.
Deuterocanonical: (means "secondary canon") These are accepted in some canons by some churches, but not all.
Pseudepigrapha: suspicious writings supposedly written by a biblical figure.
  Some bible versions always include certain apocryphal writings, such as the New Jerusalem Bible, The New American Bible, and the Douay-Rheims Bible. Other bible versions can be printed with or without the apocrypha, such as the King James Version. The prevalence of apocrypha-included bible versions depends on the acceptance of the churches in any given region.
Not all apocryphal writings are included in bibles. Some of the apocryphal writings are collections in a book all their own, such as "The Forgotten Books of Eden", and "The Biblical Antiquities of Philo".
Although some churches decided some of the writings should be a part of the bible Canon, there is much evidence that these writings are indeed to be kept out of the bible Canon. Evidence such as:
1 -- Certain reputable historians of the times rejected the apocryphal writings right from the beginning. For example: The Historian Josephus (A.D. 37-95) rejected them, speaking of their contradictions. Philo (20 B.C. - 50 A.D.) quoted from the Old Testament constantly, yet never once did he quote from apocryphal writings or mention them. Melito of Sardis (A.D. 170?) never listed those writings in his list of canonical books. Neither Origen nor Tertullian accepted the apocrypha as genuine as well.
2 -- Christ and his own followers constantly quoted from the Old Testament, yet never did they quote from apocryphal writings. They spoke hundreds of quotes, and yet not one from the apocrypha.
3 -- None of the apocryphal writings claim to be inspired of God, though many of the books in the canon claim Godly inspiration.
4 -- Passages in the book of Acts, which outline Jewish history (which the Apocrypha deals with), never once alludes to apocryphal writings.

Aside from the above mentioned evidence, through reading the apocryphal writings we can also see that they contradict what is in the bible Canon. We can see this in places such as:
1. According to the Canon, the universe was created by the breath and word of God (Psalms 33:6-9, Hebrews 11:3), yet the Apocrypha states instead that God created things from "formless matter" (Wisdom of Solomon 11:17).
2. In the Apocrypha there exists two contradictory accounts regarding the death of  Antiochus, an enemy of the Jews. One chapter states that Antiochus and his men were brutally murdered in the temple of the goddess Nanaea by her priests  (2 Maccabees 1:13-16), yet another chapter in that same apocryphal book states his death was caused by an illness  (2 Maccabees 9:19-29). There was no account of his being resurrected in between times, therefore this is a blatant contradiction.
3. The Apocrypha supports the false teaching of reincarnation, implying that one's past life determines the body one has in the next life  (Wisdom of Solomon 8:19-20). However, the Canon states that the spirit of a man is formed at his conception (Zechariah 12:1). The Canon also states that after death there is nothing more (Ecclesiastes 3:19-22, 9:10, Isaiah 38:18), demolishing the teaching of reincarnation.
4. The Apocrypha teaches that  praying for the dead frees them from the sins they committed while alive  (2 Maccabees 12:45). However, the Canon reports that it is the death itself that acquits us of our sins, (Romans 6:7), thus prayers for the dead are a useless, false teaching.
5. The Apocrypha teaches that one can purge one's sins through charitable giving (Tobit 3:9), whereas the Canon states that the purging of sin is only through sacrificial blood (Leviticus 17:11, Hebrews 9:22).
6. The Apocrypha teaches that God's angels are liars (Tobit  5:4-5, 13), though the Canon states that God is a God of truth (Psalms 31:5) and no lie originates with truth (1 John 2:21), and it is Satan who is the god of lies (John 8:44).
7. The Apocrypha also states that angels will direct us to use magic and spells (Tobit 6:1-17), even though the Canon states that God considers such actions as detestable (Deuteronomy 8:10-12).
8 .  And as a last point, The Apocrypha teaches that the murder of Shechem (Genesis 34) and his men was considered an act of God (Judith 9:2-9) Yet according to the Canon is was really a violent action which was condemned (Genesis 49:6-7).
Of course, this is just a few examples of where the Apocryphal writings contradict the bible. These contradictions can be found throughout the apocryphal writings.

Because the above mentioned churches have such great global influence, those writings are considered by many to be as true as the biblical canon,  especially by the Roman Catholic Church. Because of the popularity of the Apocrypha, we, the editors of CommonTruth, will be adding a new feature to the eNewsletter starting next month (June 2006): "Apocrypha and the Canon." This feature will compare what the apocryphal works state alongside with what the bible Canon states. We plan to start with the Apocrypha as written in the New American Bible, St. Joseph Edition (1970), and then continue on to the "Forgotten Books of Eden". We believe this will be a valuable resource for those who are searching for truth, and for those who are trying to teach truth.
nformation

BIBLE Version Critique
COTTON PATCH VERSION-- New Testament
by Clarence Jordan
http://rockhay.tripod.com/cottonpatch/index.htm
This bible version is designed to appeal to the culture of the Southern United States. Clarence has attempted to bring the bible to the "here and now" instead of the "long ago and far away".

VIRTUES: The language is modern and easy to read. The passages read more like a person telling a story instead of a formal bible reading. Has a very relaxed feel to the read. Is readable for most literate persons.
FLAWS: Original names of places/ bible books have been altered to the names of Southern United States geography and people. The information throughout the text is altered to fit modern life. Parts of the online text have not been included in this version.

Due to its alteration of names and places, and the lack of inclusion of parts of the text, this version is not a reliable study source of bible study for those unfamiliar with the bible. However, it is a unique and interesting curiosity for those who have solid knowledge of a typical bible.

Encouraging Word
MATTHEW 9:27-30
(New Life Version)
Jesus went on from there. Two blind men followed him. They called out "Take pity on us, Son of David" Jesus went into the house. The blind men came to him. Then Jesus said to them "Do you have faith that I can do this?" They said to him "Yes, sir!" Then Jesus put his hands on their eyes and said "You will have what you want because you have faith." Their eyes were opened....

Jesus was given the power for miracles from God (Luke 3:22, John 10:32). All it took from others was genuine faith that the power of God would actually work, nothing more. (Matthew 8:13, 9:22, 15:28, Mark 9:23).  They didn't need to be especially righteous, they didn't need to be especially learned of the the scriptures...just pure, simple faith. Nothing more was required. This is our same position today: Pure, simple faith that the Father can do thing for us simply because we truly believe He can. Jesus told his disciples that if they had faith the size of a mustard seed they could move mountains (Matthew 17:20). A mustard seed is very small, about the size of 2 mm, or 1/16 of an inch. But if we have faith, even a small amount, our faith can move mountains in our lives. It doesn't take a certain amount of sinlessness, it doesn't take a certain amount of bible scholarship, it doesn't take a certain amount of spiritual prestige. Just pure, simple, faith like the blind men in the scripture had.  This is encouraging in that we can know such faith is accessible for anyone who believes, it isn't out of our reach.

GUEST COLUMNIST
WHY DOES GOD PERMIT SUFFERING?
--Contributed by: Ellery Graves
All of us, whether believers in God or not, are genetically predisposed to know justice. Within our hearts exist justice scales that search and assess cause and effect, right and wrong, good and evil. When we pick up a newspaper, visit a hospital, or watch someone being apprehended by the police, this sense of evenhandedness is bombarded by what we see and hear.
Romans 2:14-16 puts it this way: “Whenever people of the nations that do not have law do by nature the things of the law, these people, although not having law, are a law to themselves. They are the very ones who demonstrate the matter of the law to be written in their hearts, while their conscience is bearing witness with them and, between their own thoughts, they are being accused or even excused.” In short, whether they know it or not—whether spiritually inclined or not—everyone is given a heart containing scales that weigh out justice.
Especially when there is suffering without visible cause do our scales become imbalanced. It is like watching someone being punished without having committed a crime. We become incensed just the same as watching a crime committed without punishment. Solomon’s words in Ecclesiastes 8:11 are thus not without merit: “Because sentence against a bad work has not been executed speedily, that is why the heart of the sons of men has become fully set in them to do bad.”
The whole world is affected by suffering. And when there is no consolation, there is no incentive for its endurance. When such suffering becomes extreme, so does our intolerance to the apparent crime being committed—a circumstance which leaves all of us so little patience to endure. Thus, it is understandable that Solomon’s words are repeated as we gradually lose heart.  Even God-fearing people can be heard saying that such suffering could only be an “act of God.”
How about you? Do your judicial scales also weigh impatiently in your heart? It’s easy to say we can endure suffering when we haven’t suffered much. But regardless, if we really want to understand the processes of the heart, we need only to examine the case of Job. Why? Few have suffered more than he, and if we haven’t really lived his story, we can neither claim to be true consolers of the spirit, nor can we really know the answer the the question, “Why does God permit suffering?”
So let’s go back a few thousand years. Let’s say you’re one of the great Oriental land barons living in Uz. Your name is Eliphaz Teman—named so because your father was a Teminite. You have three neighbors. Two are adjacent landowners—Bildad Shuh (the Shuhite) to the east and Zophar Naamath (a Naamathite) to the northeast. The third is Job—the greatest of all and possessing massive holdings to the south.
Now remember, you’re a pretty wealthy guy, but your holdings are nowhere near the size, nor as productive as Job’s. At last count he had no fewer than seven thousand sheep, three thousand camels, five hundred spans of cattle and five hundred she-asses along with a very large body of servants. But you’re not too jealous. Times have been good to all of you, making you pretty good friends despite the mild feelings of rivalry between you.
Maybe it was just a fluke that you notice the first sign of a fateful day. It was like a meteor had landed to the south. While still smoking, a cloud seemed to form out of the blue and begin funneling down, blowing all kinds of debris into the air. Whatever it was, you are thankful it was all happening on Job’s property and not yours.
Still, you are concerned. And no sooner do you dispatch your attendants to investigate, servants from your neighbor Zophar arrive to warn you of Sabean raiders passing through his land. About the same time Bildad’s servants arrive from the east to tell you that gangs of Chaldeans thieves had been seen rushing through his property with a large herd of what appears to be Job’s camels.
Perhaps you don’t think anything more of these events for the next day or two. After all, no disaster had ever occurred in your part of the world for centuries. But all of this changes when your attendants return.
Now, you knew Job to be a very generous, God-fearing man. Perhaps you even thought that things were just a little too good for him—a little too blessed. But this is terrible news. Your attendants report to you that a fireball had fallen from heaven destroying all of Job’s sheep and shepherds. In the same hour, a windstorm destroyed the house of his firstborn, killing all of his children, and while Sabean raiders were making off with his cattle and she-asses on one side of his property, three bands of Chaldeans had stolen all of his camels.
Immediately you then send your attendants to Bildad and Zophar. But they only get halfway before meeting their attendants who are already bringing worse news—All of Job’s servants have either perished or departed. He is bankrupt, his wife has left him and he’s been struck with a disease worse than leprosy. So you arrange to meet Bildad and Zophar “together by appointment” near Job’s property “to come and sympathize with him and comfort him.”
But upon your arrival, you can’t recognize him. It’s far worse than you could have ever imagined. Job sits alone on a burnt out dumpsite. His body is covered with open sores that he has scraped raw with a broken piece of pottery. The closer you get, the worse he looks and while you struggle to grasp how this could have happened to such a good man, you hear Bildad begin to weep. Soon he is joined by Zophar and together you all cry out with a loud voice while ripping your sleeveless coats apart and begin tossing dust toward the heavens upon your heads.
Finally you arrive within a few feet of Job. Whatever he’s got you don’t want to catch it so you slowly sit at a distance and in silence. No doubt you are all trying to think of a word to say. You recall the good times you shared together and try in some small way to conjure encouragement for your suffering friend. But the account goes on to say, “And they kept sitting with him on the earth seven days and seven nights, and there was no one speaking a word to him, for they saw that the pain was very great.”
Seven days and seven nights is a long time to watch someone suffer without a word said. But then, what could you say? ‘Gosh, Job, you look terrible!’ Or what about, ‘Cheer up, Job—things could be worse?’ Or maybe, ‘When things get this bad, Job, they can only get better.’
At long last, Job is the one who begins to speak. And what does he say? “Why from the womb did I not proceed to die? Or come forth from the belly itself and then expire?” (Job 3:11) In short, Job curses the day he was born.
Of course the natural reaction to this is to absolutely not agree. Why, that’s simply rash thinking prompted by a man’s suffering. Not unlike God, suffering triggers a compassion that causes us to search for the power to bring relief. When we find ourselves powerless, no longer able to bear suffering’s continuance, we search more deeply for the wisdom to know why it is that the scales of justice seem so imbalanced. Likely if you were Eliphaz, you would have responded with words of encouragement, reminding him of his good record. “Look! You have corrected many, And the weak hands you used to strengthen. Anyone stumbling, your words would raise up; And knees giving way you would make firm.” (Job 4:3-4)
However, maybe you thought Job had been a little too well off for your liking. After all, what made him more wealthy than you? God’s blessing? or just plain shrewd business practices? And don’t forget, all of what you’ve seen up to now has been purely circumstantial. You and your buddies knew nothing of what went on in heaven prior to this, and your rather archaic concept of God is most likely one that fit everyone else’s natural sense of justice. Surely, all such suffering without recompense is divine punishment for a crime committed! And since it all occurred so suddenly and completely, Job’s suffering must have been divine retribution! Therefore, based on the evidence, Job was obviously hiding the real reason for his suffering.
And so you continue, “But this time it comes to you, and you become weary; It touches even you, and you get disturbed. Is not your reverence your confidence? Is not your hope even the integrity of your ways? Remember, please: Who that is innocent has ever perished? And where have the upright ever been effaced? According to what I have seen, those devising what is hurtful and those sowing trouble will themselves reap it.” (Job 4:5-8)
Aha! Now wasn’t that the truth! Even the apostle Paul agreed centuries later when he said, “Whatever a man is sowing, this he will also reap!” (Galatians 6:7) And it absolutely justifies Job’s suffering, does it not? And what of Job’s reaction? Why, he starts getting all self-righteous on you! He even starts suggesting he’s more righteous than God—that God was setting him up at some kind of target! Well, you can’t let him get away with that, can you? Even your buddies, Bildad and Zophar jump into the fray supporting everything you say! ‘Yes, Job. If you’re so righteous, then why is God allowing this to happen to you? We’ll tell you why—you have done despicable crimes in secret! We know this because there cannot be any other answer!’
By now all are watching—all of Jehovah’s angels, that is. And who’s right in there, egging on every one of you, waiting for Job to crack? Hmmm—and do you, Eliphaz, even have an inkling of what’s happening? Perhaps it is even your wish that a bolt of lightning should come down from heaven and strike Job. That would indeed confirm your argument that he was guilty of something!
Now to complete the question as to why God permits suffering, we must also put ourselves in the shoes of the sufferer—Job. We must know what’s going through his mind. Until now, he knows nothing. All he knows is that his comforters seem to be right about two things—first, the whole disaster was far too fast and furious to be coincidental—second, by circumstance alone, Job had no argument but that his own righteousness was his only defense. Had Jehovah revealed to him anything of the heavenly challenge, Job would have known his endurance was purposeful and this would have given merit to Satan’s argument. To be fair, neither Job nor his companions could have known what purpose this entire drama was to serve.
So what does this really tell us about suffering today? For one thing, it enlightens us all to the fact that humans judge suffering subjectively, circumstantially and based only on things that can be seen or seem readily apparent. It also enlightens us that the true reasons for suffering are never readily apparent. In fact, suffering without apparent cause is usually indicative of a test beyond human assessment. And since 2 Chronicles 16:9 says that the eyes of Jehovah “are roving about through all the earth to show his strength in behalf of those whose heart is complete toward him,” such suffering without apparent cause might indicate that our hearts are being tested for completeness, seeing that our hearts are all that we possess in answer to the only adversary common to both God and man—Satan.

Therefore, next time someone asks you why God permits suffering, tell the truth. You don’t really know all of the reasons. While some suffering might be consequential—a reaping of what has been sown (Galatians 6:7)—any attempt to explain all sufferings of the world is purely speculative and based on that which is circumstantial—even presumptuous. One thing we do know about suffering—it is the single-most important test of man’s faith and obedience to God. Why, even Jesus “learned obedience from the things he suffered,” “leaving you a model for you to follow his steps closely,” which also gives so much more meaning to Solomon’s words at Proverbs 27:11: “Be wise, my son, and make my heart rejoice, that I may make a reply to him that is taunting me.” (Hebrews 5:8; 1 Peter 2:21).

NEWS BYTES
Christian News Today
MUSLIM WOMAN CAN MARRY CHRISTIAN OR A JEW', By: Sheraz Khurram Khan
KHARTOUM, SUDAN (ANS) -- A leader of the opposition Popular Congress party of Sudan, Hassan al-Turabi, has said that a Muslim woman can marry a Christian or a Jew. Read more...nformation. Read more...
http://www.christiannewstoday.com/CWN_520.html

CrossWalk.com News
Supreme Court Won't Rule on Kindergartener's Religious Discrimination Case, Melanie Hunter -- Senior Editor
(CNSNews.com) - The Supreme Court Monday refused to hear the case of a New York kindergartner who sued his school after the Jesus poster he submitted for a class assignment on saving the environment was allegedly censored. Read more....
http://www.crosswalk.com/news/1392886.html

Jehovah's Witness OPI
Moscow Police Break Up Religious Service of Jehovah’s Witnesses
On the evening of April 12, 2006, the Lyublino Police Department of Moscow disrupted a religious meeting of Jehovah’s Witnesses.The annual observance of the Memorial of Christ’s Death was in progress in a rented hall where some 200 persons were in attendance. Fourteen of those present were forcibly detained. The rest were ordered to leave the premises. Read more....
http://www.jw-media.org/newsroom/index.htm?content=/region/europe/russia/english/releases/religious_freedom/rus_e060417.htm

AgapePress
Rallies, Prayer Vigils Shining Light on North Korea's Cruelty and Persecution  By Chad Groening and Mary Rettig
The co-sponsoring organizations of North Korea Freedom Week are exposing the public to the atrocities being committed upon that nation's population by its government. At the same time they are calling on Christians worldwide to pray for their brothers and sisters in Christ there who are suffering persecution and imprisonment for their faith. Several human-rights organizations are gathered in Washington, DC, to protest the horrific treatment of North Korean citizens by their own government. Read more...
http://headlines.agapepress.org/archive/4/282006e.asp

PEOPLE OF THE BIBLE
WEAKNESSES OF GOD FEARING PEOPLE
Although we try to maintain a clean standing before our God and Father, we all err at one time or another. It is important that we don't become overwhelmingly depressed when we fail to live up to Godly standards. Though we must strive to overcome our carnal weaknesses, failing to do so at one time or another is no cause to feel unworthy of God's great mercy. The bible is filled with examples of God-fearing individuals falling into sin at one time or another. Some of the most prominent examples are:

Abraham: Although he was considered worthy to receive a special covenant from God (Genesis 12:1-3) Abraham deceived people, out of fear, twice (Genesis 12:10-13, Genesis 20:1-7).
David:  Lived for Yahweh (Acts 2:25), yet he fell into the sins of murder and adultery: (2 Samuel 11:1-21).
Isaac: Isaac, the covenant seed of Abraham (Genesis 17:19-21),  also deceived people, out of fear, once (Genesis 26:7-9).
Miriam:  Was a prophetess (Exodus 15:20), yet she fell into speaking against Moses, God's spokesman (Numbers 12:1-9).
Moses:  Was Yahweh's spokesman ( Exodus through Deuteronomy), and yet he fell into sin by taking credit for God's miracle (Numbers 20:9-12 ).
Noah/Noe : Although his was deemed the last God-fearing family around (Genesis 6:5-8), he fell into a bout of drunkenness (Genesis 9:20-21).
Peter:  Denied Christ: (Matthew 26:69-74 ), argued with God (Acts 10:9-16), and fell into hypocrisy: (Galatians 2:11-14).
Rahab: She was a prostitute (Joshua 2:1), who found her faith in Yahweh and was accepted by Him (Joshua 2:2-13, 6:23-25).
Zechariah/Zacharias: Was a temple priest (Luke 1:5), who fell into lapsing in his faith (Luke 1:18-20).

All of those in the above list were God-fearing people who were assigned special places by Yahweh. In spite of their closeness with God, they each fell into sin anyway. However, because these people continued to have a heart for God in spite of their sins, God continued to use them in His service.  Yahweh knows we are weak, that we are all born into sin, and this is why He gave us the gift of salvation through Christ (Romans 5:8). Instead of becoming downhearted because of our errors, we must remember that our repentance and faith in Christ's sacrifice (Luke 24:47, Acts 2:38) is all that is needed for forgiveness. Yahweh is ready and eager to forgive when we sincerely repent (Psalms 86:5, Isaiah 55:6-7 ), for He desires that we all come to repentance (2 Peter 3:9). And the beauty of it is, once He forgives the sin, He also forgets it (Hebrews 8:12). Jesus supported this, saying that heaven itself rejoices when a person repents of their wrongdoing (Luke 15:7). The only unforgivable sin is that of blaspheming the Holy Spirit, which is the speaking against the Holy Spirit (Matthew 12:31-32). Therefore, all other sins; whether it be drunkenness, fornication, murder, hypocrisy, or anything else, can be forgiven upon our faith and repentance. We mustn't become overly sad when we fail in our walk with Yahweh. The most constructive thing to do is repent of our error, and thank our Father for His free gift of mercy. He won't hold our past sins against us after we've repented. Therefore we are free to pick ourselves up and continue our walk with Him. nformation.

VOCABULARY ENRICHMENT
CUBIT:
Heb. 'ammah; i.e., "mother of the arm," the fore-arm, is a word derived from the Latin cubitus, the lower arm. It is difficult to determine the exact length of this measure, from the uncertainty whether it included the entire length from the elbow to the tip of the longest finger, or only from the elbow to the root of the hand at the wrist. The probability is that the longer was the original cubit. The common computation as to the length of the cubit makes it 20.24 inches for the ordinary cubit, and 21.888 inches for the sacred one. This is the same as the Egyptian measurements.

A rod or staff the measure of a cubit is called in Judges 3:16 gomed , which literally means a "cut," something "cut off." The LXX. and Vulgate render it "span."

Source: Easton's Bible Dictionary

WEBSITE OF THE MONTH
BIBLE MONK
http://www.houlton.net/monk/
This site contains many links to various bible study resources: 24 online Bible versions, 4  concordances, Hebrew and Greek lexicons, 10 dictionaries, 8 Bible encyclopedias, atlases and maps, commentaries and much more. A great little addition to enhance your bible study.