John 8:44 Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the Truth, because there is no truth in him. When he speaks a lie, he speaks of his own: for he is a liar, and the father of it.
“You are of your father, the devil.”
Joh 8:44 YeG5210 areG2075 ofG1537 your fatherG3962 theG3588 devil,G1228 andG2532 theG3588 lustsG1939 of yourG5216 fatherG3962 ye willG2309 do.G4160 HeG1565 wasG2258 a murdererG443 fromG575 the beginning,G746 andG2532 abodeG2476 notG3756 inG1722 theG3588 truth,G225 becauseG3754 there isG2076 noG3756 truthG225 inG1722 him.G846 WhenG3752 he speakethG2980 a lie,G5579 he speakethG2980 ofG1537 his own:G2398 forG3754 he isG2076 a liar,G5583 andG2532 theG3588 fatherG3962 of it.G846
A primary preposition denoting origin (the point whence motion or action proceeds), from, out (of place, time or cause; literally or figuratively; direct or remote): – after, among, X are, at betwixt (-yond), by (the means of), exceedingly, (+ abundantly above), for (-th), from (among, forth, up), + grudgingly, + heartily, X heavenly, X hereby, + very highly, in, . . . ly, (because, by reason) of, off (from), on, out among (from, of), over, since, X thenceforth, through, X unto, X vehemently, with (-out). Often used in composition, with the same general import; often of completion.
A primary preposition denoting origin; “are”; “by (the means of); from;
John 8:44 Ye are of your father the devil,
- You originated from Satan
- You are from Satan
- You are by means of Satan
John 8:38 I speak that את which I have seen with my Father: and ye do that which ye have seen with your father.
Properly to stare at (compare G3700), that is, (by implication) to discern clearly (physically or mentally); by extension to attend to; by Hebraism to experience; passively to appear: – behold, perceive, see, take heed.
Yahusha states plainly that these wicked progressives, the “Pharisees”, literally “do” what they have literally seen with their father, the Satan (pronounced “saw-tawn”) Therefore the Pharisees receive their instruction directly from that fallen Cherub, and do what he teaches them to do. Yes, they sacrifice children and yes, they drink the blood.
The Parashiym and Tsadoqiym know that Yahusha knows their secrets. Do you know them? Rabbis are not scriptural titles, and only came into being in the first century CE.
Mat_3:7 But when he saw many of the Parashiym and Tsadoqiym come to his baptism, he said unto them, O offspring of vipers, who has warned you to flee from the wrath to come?
Mat_12:34 O offspring of vipers, how can ye, being evil, speak good things? For out of the abundance of the heart the mouth speaks.
Mat_23:33 Ye serpents, ye offspring of vipers, how can ye escape the damnation of Gey Hinnom?
Luk_3:7 Then said he to the multitude that came forth to be baptized of him, O offspring of vipers, who has warned you to flee from the wrath to come?
Every time Yahusha refers to the Pharisees and the Sadducees, He states that they are the offspring of vipers. He knows their origin. He knows that the satan himself has been teaching them the dark arts, and that satan seeks to poison the well by seizing the religious leaders in his many traps.
Satan succeeded with the Sanhedrin. To this very day, the Chabad, Israel’s most powerful and most globally influential rabbinical organization publicly state that they prefer to bring in Rabbis who can prove their lineage directly back to these specific rabbis to which Yahusha speaks. Not only the ones present as He condemns them, but all who were at that time in the religious court.
It is preferable that the members of the Sanhedrin be chosen from people of unbroken descent, as in the case of all positions of authority. It is required, however, that all members of the Sanhedrin be of Jewish parentage…
There is a reason that Yahusha states that these men are “of the devil (god)”, and why Yahusha states that they are “the offspring of vipers”.
Encyclopedia Britannica : Pharisee
Pharisee, member of a Jewish religious party that flourished in Palestine during the latter part of the Second Temple period (515 bce–70 ce). The Pharisees’ insistence on the binding force of oral tradition (“the unwritten Torah”) remains a basic tenet of Jewish theological thought. When the Mishna (the first constituent part of the Talmud) was compiled about 200 ce, it incorporated the teachings of the Pharisees on Jewish law.
The Pharisees (Hebrew: Perushim) emerged as a distinct group shortly after the Maccabean revolt, about 165–160 bce; they were, it is generally believed, spiritual descendants of the Hasideans. The Pharisees emerged as a party of laymen and scribes in contradistinction to the Sadducees—i.e., the party of the high priesthood that had traditionally provided the sole leadership of the Jewish people. The basic difference that led to the split between the Pharisees and the Sadducees lay in their respective attitudes toward the Torah (the first five books of the Bible) and the problem of finding in it answers to questions and bases for decisions about contemporary legal and religious matters arising under circumstances far different from those of the time of Moses. In their response to this problem, the Sadducees, on the one hand, refused to accept any precept as binding unless it was based directly on the Torah—i.e., the Written Law. The Pharisees, on the other hand, believed that the Law that God gave to Moses was twofold, consisting of the Written Law and the Oral Law—i.e., the teachings of the prophets and the oral traditions of the Jewish people. Whereas the priestly Sadducees taught that the written Torah was the only source of revelation, the Pharisees admitted the principle of evolution in the Law: humans must use their reason in interpreting the Torah and applying it to contemporary problems.
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biblical literature: The Pharisees
Rather than blindly follow the letter of the Law even if it conflicted with reason or conscience, the Pharisees harmonized the teachings of the Torah with their own ideas or found their own ideas suggested or implied in it. They interpreted the Law according to its spirit. When in the course of time a law had been outgrown or superseded by changing conditions, they gave it a new and more-acceptable meaning, seeking scriptural support for their actions through a ramified system of hermeneutics. It was because of this progressive tendency of the Pharisees that their interpretation of the Torah continued to develop and has remained a living force in Judaism.
The Pharisees were primarily not a political party but a society of scholars and pietists. They enjoyed a large popular following, and in the New Testament they appear as spokesmen for the majority of the population. About 100 bce a long struggle ensued as the Pharisees tried to democratize the Jewish religion and remove it from the control of the Temple priests. The Pharisees asserted that God could and should be worshipped even away from the Temple and outside Jerusalem. To the Pharisees, worship consisted not in bloody sacrifices—the practice of the Temple priests—but in prayer and in the study of God’s law. Hence, the Pharisees fostered the synagogue as an institution of religious worship, outside and separate from the Temple. The synagogue may thus be considered a Pharasaic institution, since the Pharisees developed it, raised it to high eminence, and gave it a central place in Jewish religious life.
The active period of Pharasaism, the most-influential movement in the development of Orthodox Judaism, extended well into the 2nd and 3rd centuries ce. The Pharisees preserved and transmitted Judaism through the flexibility they gave to Jewish scriptural interpretation in the face of changing historical circumstances. The efforts they devoted to education also had a seminal importance in subsequent Jewish history. After the destruction of the Second Temple and the fall of Jerusalem in 70 ce, it was the synagogue and the schools of the Pharisees that continued to function and to promote Judaism in the long centuries following the Diaspora.