Archive for the ‘Moshiach’ Category

Angel of the Divine Presence

A depiction of the Angel of the Divine Presence, Melekh HaMaschiach (King Messiah), the Captain of the Host who appeared to Joshua

 

Today, reply is on the sacred events (miracles) recorded in the Bible where Joshua is visited by the Captain of the Host, and GOD caused the sun to remain in the sky shining over a battle on the earth. Readers are to understand that GOD is active against sin, and will pursue sacred law through judgment and warfare as one who is jealous, immutable, righteous, and sovereign. The seven tribes that occupied Canaan were in covenant relationship with GOD before Moses and the others left Egypt. GOD promised their territory would be given to the descendants of Abraham, because the seven tribes betrayed their divine covenant partner through pride, idol worship, and sin. All of their peoples were to be removed from the land by Moses, Joshua, and the tribes of Israel. Developing believers and those who mistakenly impose secular knowledge, mechanical process, and natural law upon the sacred events of Scripture repeatedly misapply the accounts provided to make visible the character, eternal purpose, and exalted substance of divinity. The focus of the holy writings are not human conflicts, conquest, and self-promotion; rather, they highlight the appearance and interventions of GOD that make divinity known throughout Creation, existence, and life. It is written: Joshua 10: 10-14, King James Version (KJV): 10 And the LORD discomfited them before Israel, and slew them with a great slaughter at Gibeon, and chased them along the way that goeth up to Bethhoron, and smote them to Azekah, and unto Makkedah. 11 And it came to pass, as they fled from before Israel, and were in the going down to Bethhoron, that the LORD cast down great stones from heaven upon them unto Azekah, and they died: they were more which died with hailstones than they whom the children of Israel slew with the sword. 12 Then spake Joshua to the LORD in the day when the LORD delivered up the Amorites before the children of Israel, and he said in the sight of Israel, Sun, stand thou still upon Gibeon; and thou, Moon, in the valley of Ajalon. 13 And the sun stood still, and the moon stayed, until the people had avenged themselves upon their enemies. Is not this written in the book of Jasher? So the sun stood still in the midst of heaven, and hasted not to go down about a whole day. 14 And there was no day like that before it or after it, that the LORD hearkened unto the voice of a man: for the LORD fought for Israel. A fighter in the “Yahoo! Answers” public forum on Religion & Spirituality who uses the ID “thesun” (Level 6 with 5,680 points) posted the following:

 

If the Bible is divinely inspired by God the creator, why did Joshua ask God to stop the sun in the sky to make the day last longer..?

Instead of asking god to stop the world from turning for a while so he could finish slaughtering the Canaanites?..it is obvious that it was written by someone who thought that the earth was the centre of all creation and the sun revolved around it.

 

THE GOLDEN ARROW: And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. And he was clothed with a vesture dipped in blood: and his name is called The Word of God. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS. (Revelation 19: 11-16, KJV)

And I saw Shomayim having been opened, and, hinei, a sus lavan (white horse) and the one riding on it is called Ne’eman and Yashar, and in Tzedek [DANIEL 9:25] He judges and makes milchamah (war). [SHEMOT 15:3; TEHILLIM 96:13; YESHAYAH 11:4] And the Eynayim of Him are as a flame of eish, and on the head of Him are many atarot, and He has a Name inscribed of which no one has da’as except Himself. And He is robed in a kaftan dipped in dahm, and His Name is called, “The DVAR HASHEM.” [YESHAYAH 63:2,3] And the Tzivos Hashem (the Army of Hashem), the Tzivos HaShomayim, were following Him on susim levanim (white horses). They were dressed in fine linen, lavan (white) and tahor (clean). And out of the peh (mouth) of Him goes forth a sharp cherev, that with it He may strike the Goyim, and He will shepherd them with a shevet barzel, and He treads the press of the yayin of the fury of Charon Af of Hashem, El Shaddai. [YESHAYAH 11:4; TEHILLIM 2:9] And He has on His kaftan and on His thigh a name inscribed: MELECH HAMELACHIM AND ADON HAADONIM. (Hisgalus 19: 11-16, Orthodox Jewish Bible, OJB)

 

THE DOUBLE DAGGER: The Sovereignty Of GOD (11/24/2019); Divine Anger at Harvest? (05/26/2019); Judgment Against The Canaanites (08/01/2018); Sacred Operations By GOD (04/12/2018); GOD Is Imparting Truth (10/30/2017); Sun Worship? (07/27/2015); Time Before the Sun? (04/14/2013)

 

thesun”, the focus of Scripture is neither mankind nor the earth. Here are some ideas that may be new for many readers, yet, have been available through those in covenant relationships with GOD as carefully preserved oral and written accounts for many centuries. Among mature Christian and Messianic believers astronomical and material Creation, the created beings and living creatures of heaven and earth, all things that have existence and life (angels, animals, spiritual beasts, etc.) are to be understood as instruments and tools used by divinity to express divine prerogative, eternal purpose, sacred presence, and the sovereign will of GOD. The holy writings document the operations, process, and substance of GOD (we also say, divine fullness; the Godhead; the Father, the Son, the Holy Spirit) provided as divine order and priesthood that appear both in heaven and on the earth. Divinity remains invisible, incorruptible, and undetectable by finite human tools of the flesh and mind (e.g., smelling, tasting, touching, intellect, logic, carnal reason). Even so, the Bible is a record of GOD appearing on the earth through thousands of events, occurring within thousands of lives, over the course of thousands of years. As companions to divinity, men are to resemble, reflect, and reveal the image of GOD, and the likeness of his character and nature presented in Jesus Christ. Divine fullness is made knowable, known, accessible, and approachable to the living through devices that include discovery, fellowship, gradual growth, judgment, sacred practice (e.g., fasting, offerings, praise, prayer), study, unselfish service, and the endurance of suffering. More than this, the tools of divinity that include birth, damnation, death, and resurrection of the dead also feature imparting sacred substance from the makeup of GOD. Endowments of inseparable aspects of divine fullness are imparted to the living such as balance, completeness, faith, holiness, integrity, longsuffering, lovingkindness, oneness without sameness, personhood, wisdom, and wrath against sin. Consider again the following that uses language from the Bible, and a selection from the music ministry of Wintley Phipps:

(1.) Joshua 5: 13-15, King James Version (KJV): 13 And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a man over against him with his sword drawn in his hand: and Joshua went unto him, and said unto him, Art thou for us, or for our adversaries? 14 And he said, Nay; but as captain of the host of the LORD am I now come. And Joshua fell on his face to the earth, and did worship, and said unto him, What saith my lord unto his servant? 15 And the captain of the LORD’s host said unto Joshua, Loose thy shoe from off thy foot; for the place whereon thou standest is holy. And Joshua did so.

Yehoshua 5: 13-15, Orthodox Jewish Bible (OJB): 13 And it came to pass, when Yehoshua was there by Yericho, that he lifted up his eyes and looked, and, hinei, there stood an ish in front of him with his cherev drawn in his yad; and Yehoshua went unto him, and said unto him, Art thou for us, or for our adversaries? 14 And he said, Lo (no); but as Sar Tze’va Hashem am I now come. And Yehoshua fell on his face to the ground, and did prostrate himself, and said unto him, What saith Adoni unto his eved? 15 And the Sar Tze’va Hashem said unto Yehoshua, Take off thy sandals from off thy feet; for the makom whereon thou standest is kodesh. And Yehoshua did so.

(2.) Exodus 23: 20-24, KJV: 20 Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. 21 Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions: for my name is in him. 22 But if thou shalt indeed obey his voice, and do all that I speak; then I will be an enemy unto thine enemies, and an adversary unto thine adversaries. 23 For mine Angel shall go before thee, and bring thee in unto the Amorites, and the Hittites, and the Perizzites, and the Canaanites, the Hivites, and the Jebusites: and I will cut them off. 24 Thou shalt not bow down to their gods, nor serve them, nor do after their works: but thou shalt utterly overthrow them, and quite break down their images.

Shemot 23: 20-24, OJB: 20 Hinei, I send Malach before thee, to be shomer over thee in the derech, and to bring thee into the place which I have prepared. 21 Pay heed to him, and obey his voice, provoke him not; for he will not pardon your peysha’im; for My Shem is in him. 22 But if thou shalt indeed obey his [bat] kol, and do all that I speak; then I will be an enemy unto thine enemies, and an adversary unto thine adversaries. 23 For My Malach shall go before thee, and bring thee in unto the Emori, and the Chitti, and the Perizzi, and the Kena’ani, the Chivi, and the Yevusi; I will cut them off. 24 Thou shalt not bow down to their elohim, nor serve them, nor follow after their works; but thou shalt utterly overthrow them, and completely break down their matztzvot (memorial columns dedicated to idols).

(3.) 1st Timothy 3: 16, KJV: 16 And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.

Timotiyos I 3: 16, OJB: 16 And confessedly great is the sod of chasidus [in Moshiach 3:9], who was manifested in basar, was vindicated [proven just] by the Ruach HaKodesh, was seen by malachim, was proclaimed among the Nations, was believed on in the world, was taken up in kavod.

There is far more that should be said, correctly examined, and spiritually apprehended. (For example, (4.) https://www.youtube.com/watch?v=_z3ffJcyO9I.) Even so, I trust this fragment will be useful. Be it unto you according to your faith.

 

Orthodox Jewish Bible (OJB) Copyright © 2002, 2003, 2008, 2010, 2011 by Artists for Israel International

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The Sickle Thrust In

 

Today, reply is on the attitude and spirit Christ will display in the Second Coming. The first appearing of Jesus was not without a demonstration at the Temple in Jerusalem of divine wrath against irreverence (the moneychangers driven out); and it is written:  Shmuel Alef 12: 16-18, Orthodox Jewish Bible (OJB):  16 Now therefore stand and see this davar hagadol (great thing), which Hashem will make before your eyes. 17 Is it not ketzir chittim (wheat harvest) today? I will call unto Hashem, and He shall send kolot (thunder) and matar (rain); that ye may perceive and see that your wickedness is rabbah (great), which ye have made in the eyes of Hashem, in requesting for you a Melech. 18 So Shmuel called unto Hashem; and Hashem sent kolot and matar that day; and kol HaAm greatly feared Hashem and Shmuel. [1st Samuel 12: 16-18, King James Version (KJV): 16 Now therefore stand and see this great thing, which the LORD will do before your eyes. 17 Is it not wheat harvest to day? I will call unto the LORD, and he shall send thunder and rain; that ye may perceive and see that your wickedness is great, which ye have done in the sight of the LORD, in asking you a king. 18 So Samuel called unto the LORD; and the LORD sent thunder and rain that day: and all the people greatly feared the LORD and Samuel.]  Even so, the inheritance to Jesus Christ as “the Son of David” did not include a character and nature brimming with bitterness, desire for revenge, and maniacal anger. David is recorded as having kept covenant with Jonathan, the son of King Saul, by suppressing his anger, rather than exploit an opportunity to slay the father of his friend. David acknowledged the prophetic pleas from the wife of Nabal whom David and his band were ready to destroy with the sword. Absalom made no show of his full indignation against his brother for more than 40 years. Also, while David did muster an army to put down the rebellion of Absalom, he continually expressed the forgiving love of a father to an errant son. The divine promise for dynasty by the House of David over the 12 tribes of Jacob was altered responding to Rehoboam, the son of Solomon; and would have to be fulfilled through Christ due to Rehoboams displays of arrogance, exaggerated pride, immaturity, and presumption more than to his anger, outrage, and lack of humility. The fighter in the “Yahoo! Answers” public forum on Religion and Spirituality who uses the ID “Max” (Level 4 with 4,897 points, a member since July 05, 2014) posted the following:

 

Jews: Will the moshiach ben david be slow to anger, or is it possible he will have anger problems? Did king David or king Solomon have any?

 

THE GOLDEN ARROW: And Pesach was fast approaching, and Rebbe, Melech HaMoshiach went up to Yerushalayim [DEVARIM 16:1-6]. And he found in the Beis Hamikdash the ones selling oxen and sheep and doves [VAYIKRA 1:14; DEVARIM 14:26] and the coin-dealers sitting [DEVARIM 14:25]. And having made a shot (whip) out of ropes Rebbe, Melech HaMoshiach drove all of them out of the Beis Hamikdash, both the sheep and the cattle. He also poured out the coins of the machalifei hakesafim (money-changers) and overturned their tishen (tables). And to the ones selling doves, Rebbe, Melech HaMoshiach said, Take these things from here. Do not make the Bais Avi a bais hasokharim (house of merchants). [ZECHARYAH 14:21] The talmidim of Rebbe, Melech HaMoshiach remembered that it had been written, KINAT BETECHA AKHALATNI (The zeal for Your bais will devour me [TEHILLIM 69:9]. (Yochanan 2: 13-17, Orthodox Jewish Bible, OJB)

And the Jews’ passover was at hand, and Jesus went up to Jerusalem. And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. (John 2: 13-17, King James Version, KJV)

 

THE DOUBLE DAGGER: Messiah Already Has Come (04/14/2019); Christ Rejected By Pharisees? (06/17/2018); Jesus Rebuked The Moneychangers? (05/16/2018); Called “The Anointed One” (05/08/2018); A Descendant of David? (03/18/2018); Saul Different From David? (12/04/2017); Jesus And The Torah? (09/06/2017)

 

Max”, you may find the following is helpful: Final judgment acknowledges unchanging value and worth on the basis of divine prerogative, eternal purpose, and the sovereign will of GOD; and does not focus on things from mankind that are material, social, and carnal. Anger, ill temper, rage, and being short-tempered are expressions of emotional and psychological violence that occur within ones flesh through imbalance and over-stimulation, rather than displays of ones life essence (i.e., breath; spirit; word) and the inseparable aspects of sacred substance imparted from the makeup of divinity that include faith, holiness, wisdom, and wrath against sin. When Christ appears to harvest his believers and followers from the earth who are mature/ripe for final transformation to exist as immortal, incorruptible companions to divinity, there will be an atmosphere of celebration and relief; yet, the saved will be greeted with multiple challenges and divine works that must be completed (e.g., populating the New Jerusalem; the second resurrection and tribunals for the wicked; the second death; the bestowing of divine rewards).

Christ in his triumph will eliminate sin and its operations for ever along with fear, mortality, and uncertainty regarding the sovereign will of GOD. The nature of the Savior’s work will be immediately acknowledged by all as authoritative, impartial, permanent, and righteousness. Condemnation that appears will be an aspect of judicial findings and lawful process, not of feelings, emotional commitment, opinions, and personal expression. Consider again the following that uses language from the Bible:

1. Yaakov 1: 16-22, Orthodox Jewish Bible (OJB): 16 Do not fall under a delusion, my beloved Achim b’Moshiach. 17 Every good endowment and every matanah shleimah (complete gift) is from above, coming down from Avi HaOhrot (the Father of Lights) with whom there is no variation or shadow of turning. [TEHILLIM 85:12; BERESHIS 1:16; TEHILLIM 136:7; DANIEL 2:22; BAMIDBAR 23:19; TEHILLIM 102:27; MALACHI 3:6] 18 Birtzon Hashem (by the will of G-d), he gave birth to us by the Dvar HaEmes, that we might be a kind of bikkurim (firstfruits) of all he created. [YIRMEYAH 2:3] 19 Have da’as of this, my beloved Achim b’Moshiach. Let every man be quick to hear, slow to speak, slow to ka’as (anger). [MISHLE 10:19]  20 For the ka’as of Bnei Adam does not accomplish the Tzikat Hashem. 21 Therefore, having put away all filthiness and what remains of resha (wickedness) in shiflut (lowliness) and meekness receive the implanted Dvar Hashem which is able to save your nefashot.[Rev 3:20] 22 Now be Shomrei HaDvar Hashem and not Shomei HaDvar only, thereby causing yourselves to fall under remiyah (deceit, deception).

James 1: 16-22, King James Version (KJV): 16 Do not err, my beloved brethren. 17 Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. 18 Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures. 19 Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath: 20 For the wrath of man worketh not the righteousness of God. 21 Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls. 22 But be ye doers of the word, and not hearers only, deceiving your own selves.

2. Kehillah in Colossae 3: 1-11, OJB: 1 If therefore you were made to stand up alive in hitkhadshut with Rebbe, Melech HaMoshiach, seek the things above, where Moshiach is, LI’MINI (“at my right hand” TEHILLIM 110:1), sitting at the right hand of Hashem. 2 Place your machshavot (thoughts) above (in Shomayim), not on the things of the Olam Hazeh. 3 For you died and the Chayyim of you has become nistar (hidden, 2:3) with Moshiach in Hashem. 4 When Rebbe, Melech HaMoshiach who is Chayyeinu (our Life) is made manifest in hisgalus (revelation), then also you with Him will be made manifest in hisgalus in kavod. 5 Therefore, put to death your evarim (members) in the Olam Hazeh: zenut (fornication), debauchery, sensuality, zimmah (licentiousness), and chamdanut (covetousness), which is avodah zarah (idolatry). 6 Because of such things as these the charon af Hashem habah (the coming burning wrath of Hashem) is on the way. 7 Such was your derech to fier zich (comport oneself), the derech resha’im formerly [TEHILLIM 1:6], when you were living in these things. 8 But now you also put away all these things: ka’as (anger), rage, kavvanah ra’ah (malice) chillul Hashem (blasphemy). Put away loshon hora from your mouth. 9 Do not speak sheker to one another, having disrobed from the Adam hakadmoni (old [unregenerated] humanity) with his ma’asim (works), 10 And instead enrobe with the Adam HaChadash, the one being renewed in da’as in accordance with the demut (1:15; BERESHIS 1:26-27; Pp 2:6) of the One having created him. 11 Here there is neither Yevani nor Yehudi, there is neither those who are or are not of the Bris Milah, there is no uncultured non-Greek speaker, there is no Scythian, eved, or Ben Chorin, but rather Moshiach is all in all.

Colossians 3: 1-11, KJV: 1 If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. 2 Set your affection on things above, not on things on the earth. 3 For ye are dead, and your life is hid with Christ in God. 4 When Christ, who is our life, shall appear, then shall ye also appear with him in glory. 5 Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry: 6 For which things’ sake the wrath of God cometh on the children of disobedience: 7 In the which ye also walked some time, when ye lived in them. 8 But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth. 9 Lie not one to another, seeing that ye have put off the old man with his deeds; 10 And have put on the new man, which is renewed in knowledge after the image of him that created him: 11 Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all.

There is far more that should be said, correctly examined, and spiritually apprehended. (For example, 3. Kehillah in Rome 8: 1-9, OJB: 1 Therefore, now there is no gezar din (verdict) of ashem (guilty), no harsha’ah (condemnation as guilty) for those in Moshiach Yehoshua (cf. Ro 5:18). 2 For the Torah of the Ruach HaKodesh that gives Chayyim in Moshiach Yehoshua [YIRMEYAH 31:31-34; YECHEZKEL 36:26-27] has set you free from the Chok of Chet and Mavet. 3 For what the Torah was unable to do in that it was weak through the basar (fallen human nature under Chet Kadmon and without hitkhadshut renewal and regeneration by the Ruach Hakodesh), G-d sent his own Ben HaElohim [Moshiach] in the very demut (likeness) of the basar of sinful humanity and as a chattat (sin offering, sin atoning sacrifice, 2C 5:21) and both pronounced and effected a sentence of death on HaChet baBasar (Sin in the Flesh, in the fallen old humanity) 4 In order that the maleh chukat haTorah (the full statute requirement of the Torah, see VAYIKRA 18:5) might be fulfilled in us whose halakhah is in the Derech [HaChayyim] (the Way of Life) according to the Ruach Hakodesh and not in accordance with the basar. 5 For those who exist in terms of the basar take the side of the basar, whereas those who exist in terms of the Ruach [Hakodesh] take the side of the Ruach Hakodesh. 6 For the way of thinking of the basar is mavet (death), whereas the way of thinking of the Ruach Hakodesh is Chayyim and Shalom. 7 Because the way of thinking of the basar is hostility, eyvah (enmity BERESHIS 3:15) toward G-d, for it does not submit itself to the Torah of G-d; for it cannot. 8 And those who are in the basar are not able to please Hashem. 9 However, you are not in the basar [i.e., unregenerate] but in the Ruach Hakodesh, assuming that the Ruach Hakodesh of Hashem does indeed dwell in you—if anyone does not have the Ruach HaMoshiach, that person does not belong to Moshiach.

Romans 8: 1-9, KJV: 1 There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. 2 For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. 3 For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: 4 That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. 5 For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. 6 For to be carnally minded is death; but to be spiritually minded is life and peace. 7 Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. 8 So then they that are in the flesh cannot please God. 9 But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.) Even so, I trust this fragment will be useful. Be it unto you according to your faith.

 

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Today, reply is on the falling of manna, and Jesus Christ understood as “the Word” and “the Living Torah.”  Where the name “the Word” speaks to the existence of Christ within GODhead before the foundations of heaven and earth “the Living Torah” speaks to his full appearing through Incarnation (i.e., birth, life, death, resurrection, and ascension).  Divine life essence deposited within the body of Torah is to be discerned and visible as the blood of the new testament in Jesus Christ.  A fighter at “Yahoo! Answers” using the ID “Mst” (Level 3 with 1,433 points, a member since July 19, 2009) posted the following:

 

I rarely do it, I read some part of New Testament. Particularly about Jesus words on Jews. Wasn’t Jesus wrong?

He supposed what are false. He said references from Torah which are not in Torah. For example, Torah NEVER says Moses prepared maan (that heavenly bread) for Jews, G-d did it. Torah Never says they should believe in Jesus OR should not kill the one who separate them from G-d of Israel. He says it is my father, not Your G-d, you can’t believe in Him solely.

OR when He says you are not doing Torah laws, if so, why did he reject that Jews are chosen people? Jesus didn’t believe in Torah. I think he intentionally or unintentionally didn’t know Torah……..

Thanks!

 

THE GOLDEN ARROW:  12 Not through the dahm of se’irim (goats) and of agalim (bulls) but through his own dahm [Isa 52:15] he entered the Kodesh HaKodashim once and for all, having secured for us the Geulah Olamim.  13 For if the dahm of se’irim (goats) and parim (young bulls) and the ashes of a heifer sprinkling those who have become tum’a (uncleanness), if this dahm sets apart for kedushah for the tohorah (purification) of the basar,  14 By how much more will the dahm of Rebbe, Melech HaMoshiach who through the eternal Ruach Hakodesh offered himself without MUM (defect, VAYIKRA 22:20) to G-d, by how much more will his DAHM (Isa 52:15) purify our matzpun (conscience) from ma’asim metim (dead works) in order to serve the Elohim Chayyim.  15 And for this reason Rebbe, Melech HaMoshiach is the Metavekh of a Brit Chadasha in order that those who are HaKeru’im (the Called ones) may receive the nachalat olam (eternal inheritance) of the Havtachah (Promise), because a mavet, a kapparat hapeysha’im has taken place that gives them pedut (ransom for redemption, Geulah) from peysha’im (transgressions, Isa 53:5) that were committed under HaBrit HaRishonah.  16 For where there is a brit or a tzavva’a (will), it is aizen (well founded, incontrovertible) that the histalkus (passing) of the one who made it must be established.  17 For a Brit, a tzavv’a (covenant, will) is valid only when Bnei Adam have died, for it is never validly executed as long as the ba’al tzavva’a (testator, person who makes the will) lives.  18 Hence the Brit HaRishonah was not cut without DAHM. [Ex 24:8]  19 For when every mitzvah had been spoken by Moshe Rabbeinu to all the Am Brit according to the Torah, he took the dahm of se’irim and of agalim with mayim and scarlet wool and hyssop and sprinkled both the sefer itself and all the people,  20 Saying, “HINEI DAHM HABRIT (“This is the blood of the Covenant”—Ex 24:8) which Hashem commanded you.  21 And in the same way he sprinkled both the Mishkan and also all the k’lei haSherut (vessels of service in the Mishkan) with dahm.  22 Indeed, according to the Torah, almost everything is metohar (purified) by dahm, and without a kapporah by means of shefach dahm (the shedding of blood) there is no selicha (forgiveness).  23 Therefore, it was necessary for the tavnit (pattern, copy, SHEMOT 25:40) of the things in Shomayim be metohar (purified) with these, but the things of Shomayim themselves with better zevakhim than these.  24 For Rebbe, Melech HaMoshiach did not enter into a Kodesh HaKodashim made by human hands, a mere TAVNIT (pattern, copy Ex 25:40) of the true Kodesh HaKodashim, but Moshiach entered into Shomayim itself, now to appear before the face of Hashem for us.  (Hebrews 9:  12-24, Orthodox Jewish Bible, OJB; all citations are from the Orthodox Jewish Bible (OJB) Copyright © 2002, 2003, 2008, 2010, 2011 by Artists for Israel International.)

 

THE DOUBLE DAGGER:  The Word of GOD (09/05/2017); “and without Him nothing” (08/14/2017); Divinity Appears Using Form (07/26/2017); A Threat Against Judaism(07/17/2017); The Complete Divine Revelation? (03/10/2017); The Cross and Judaism? (05/27/2016); Jesus Known As Word (01/17/2016) 

 

“Mst”, this may appear as new to you, however, here is what I now am willing to share with the Achim B’Moshiach: 

Even within “the law and the prophets” there are multiple divine condemnations of the Jews as a covenant people along with promises and prophecies regarding a new covenant, and their salvation through a remnant.  The focus of New Testament Scripture is neither the condemnation of all mankind through Adam, nor the condemnation of the Jews through the High Priests, the Sanhedrin, and the crowds who cursed themselves when crucifying Jesus.  Grounded in secular knowledge, many misread the holy writings, for the Scriptures are intended to impart sacred knowledge and spirit content from the makeup of GOD to those who themselves contain inseparable aspects of spirit substance from the makeup of GOD.  Included should be faith, holiness, joy, longsuffering, lovingkindness, wisdom, and wrath against sin. 

More correctly understood, the holy writings should be taken as all proclaiming a single revelation to make divinity knowable, known, and accessible in establishing and maintaining multiple personal relationships (e.g., adoption, apostles, covenant partners, prophets, servants, spokespersons) with created beings and living creatures.  Divinity and the active presence who is GOD is to be “discovered” and realized as more than an abstraction, a set of natural and mechanical operations, or a product of finite human tools such as imagination, intellect, logic, and carnal reason. 

The righteousness of GOD appears through the many aspects of judgment and the administration of divine law that include atonement, correction, forbearance, forgiveness, impartiality, mercy, reconciliation, sacrifice, and the second death.  The “inadequacy” of the law provided through covenants with the 7 tribes of Canaan and those from Egypt who traveled with Moses was not in its moral, social or spiritual content and what it addressed.  Rather, the law that could expose and identify sin was not able of itself to eliminate sin.  Thus, consider again the following from the holy writings:

(1.)  Jeremiah 31:  31-36, Orthodox Jewish Bible (OJB):  31 (30) Hinei, the days come, saith Hashem, that I will cut a Brit Chadasha with Bais Yisroel, and with Bais Yehudah;  32 (31) Not according to the Brit that I cut with their Avot in the day that I took hold of their yad to take them out of Eretz Mitzrayim; which My Brit they broke, although I was Ba’al (Husband) to them, saith Hashem;  33 (32) But this shall be the Brit that I will cut with Bais Yisroel [T.N. OJBC is Jewish]; After those days, saith Hashem, I will set My Torah in them inwardly, and I will write ketuvim on their hearts; and I will be their Elohim, and they shall be My People.  34 (33) And they shall teach no more every ish his re’a (neighbor), and every ish his brother, saying, Know Hashem; for they shall all have da’as of Me, from the katon of them unto the gadol of them, saith Hashem; for I will forgive their avon, and I will remember their chattat no more.  35 (34) Thus saith Hashem, which giveth the shemesh for an ohr by day, and the chukkot yarei’ach and chukkot kokhavim for an ohr by night, which stirreth up the sea when the waves thereof roar; Hashem Tzva’os is Shmo:  36 (35) If those chukkim depart from before Me, saith Hashem, then the Zera Yisroel also shall cease from being a Goy (Nation) before Me forever.

(2.)  Kehillah in Rome 8:  1-9, OJB:  1 Therefore, now there is no gezar din (verdict) of ashem (guilty), no harsha’ah (condemnation as guilty) for those in Moshiach Yehoshua (cf. Ro 5:18).  2 For the Torah of the Ruach HaKodesh that gives Chayyim in Moshiach Yehoshua [YIRMEYAH 31:31-34; YECHEZKEL 36:26-27] has set you free from the Chok of Chet and Mavet.  3 For what the Torah was unable to do in that it was weak through the basar (fallen human nature under Chet Kadmon and without hitkhadshut renewal and regeneration by the Ruach Hakodesh), G-d sent his own Ben HaElohim [Moshiach] in the very demut (likeness) of the basar of sinful humanity and as a chattat (sin offering, sin atoning sacrifice, 2C 5:21) and both pronounced and effected a sentence of death on HaChet baBasar (Sin in the Flesh, in the fallen old humanity)  4 In order that the maleh chukat haTorah (the full statute requirement of the Torah, see VAYIKRA 18:5) might be fulfilled in us whose halakhah is in the Derech [HaChayyim] (the Way of Life) according to the Ruach Hakodesh and not in accordance with the basar.  5 For those who exist in terms of the basar take the side of the basar, whereas those who exist in terms of the Ruach [Hakodesh] take the side of the Ruach Hakodesh.  6 For the way of thinking of the basar is mavet (death), whereas the way of thinking of the Ruach Hakodesh is Chayyim and Shalom.  7 Because the way of thinking of the basar is hostility, eyvah (enmity BERESHIS 3:15) toward G-d, for it does not submit itself to the Torah of G-d; for it cannot.  8 And those who are in the basar are not able to please Hashem.  9 However, you are not in the basar [i.e., unregenerate] but in the Ruach Hakodesh, assuming that the Ruach Hakodesh of Hashem does indeed dwell in you—if anyone does not have the Ruach HaMoshiach, that person does not belong to Moshiach.

(3.)  Yehudim in Moshiach 8:  7-13, OJB:  7 For if the Brit HaRishonah had been without fault, it would not have been necessary to speak about a Brit HaShniyah [YIRMEYAH 31:30-33 (31-34)].  8 For, when Hashem finds fault with them, he says, “HINEI YAMIM BA’IM, NE’UM HASHEM, VKHARATI ES BEIS YISRAEL V’ES BEIS YEHUDAH BRIT CHADASHA” (“Behold, days are coming, says Hashem, when I will establish with the Beis Yisroel and with the Beis Yehudah a Brit Chadasha”).  9 “Not like the Brit that I made with their forefathers on the day I took them by the hand to lead them out from the land of Egypt; because they broke my Brit, though I was a husband to them”)  10 “KI ZOT HABRIT ASHER EKHROT ES BEIS YISROEL ACHAREI HAYAMIM HAHEM, NE’UM HASHEM; NATATI ES TORATI BEKIRBAM V’AL LIBAM EKHTAVENNAH, V’HAYITI LAHEM L’ELOHIM V’HEMMAH YIH’YU LI LE’AM” (“Because this is the Brit which I will make with the Beis Yisroel after those days, says Hashem:  putting my Torah into the mind of them and upon the levavot of them I will write it and I will be to them G-d and they will be to Me a people”— see Jer 31:30-33; also Prov 30:4; 8:30;Yn 1:1; Rev 3:20).  11 “V’LO YELAMMEDU OD ISH ES RE’EHU V’ISH ES AKHIV LEMOR, DE’U ES HASHEM; KI KHULAM YEDE’U OTI LEMIKTANNAM V’AD GEDOLAM” (“No longer will a man teach his neighbor, or a man his brother, saying ‘Have da’as of Hashem,’ because they will all have da’as of Me, from the least of them to the greatest.”)  12 “KI ESLACH LA’AVONAM U’LECHATTATAM LO EZKAR OD” (“For I will forgive the wickedness of them and their sin I will remember no more.” Jer 31:30-33 [31-34]).  13 When Hashem uses the word “CHADASHA” he has thereby made the Brit HaRishonah yeshanah and a Brit thus made aging, is near to being yakhlof (vanished).

(4.)  Mattityahu 28:  17-20, OJB:  17 And when they saw him, they prostrated themselves before him, but some were doubtful.  18 And he came up and spoke to them, saying, All samchut (authority) has been given to me in Shomayim and on HaAretz.  19 Go, therefore, make talmidim for Rebbe, Melech HaMoshiach of all the nations, giving them a tevilah in a mikveh mayim in Hashem, in the Name of HaAv, and HaBen, and HaRuach Hakodesh,  20 Teaching them to observe all that I have commanded you. And hinei! I [Moshiach] am with you always, even unto the Ketz HaOlam Hazeh.

There is far more to be said, correctly examined, and spiritually apprehended.  (For example, (5.)  Tehillim 85:  10-12, OJB:  10 (11) Chesed and emes will meet together; tzedek and shalom will kiss each other.  11 (12) Emes shall titzmach (sprout forth [T.N. Tzemach—Branch, Sprout—is the code name for Moshiach and the coming Tzemach’s Namesake in Zecharyah 6:11-12 is Yehoshua, Yeshua—see Ezra 3:8; Zech 3:8; 6:11-12. Go to Jer 23:5 and look at all the references. These are among the most important Scriptures in the Bible because it is here that the saving Name of Moshiach Tzidkeinu is prophetically communicated for salvation; the word Tzemach means “Moshiach” and it is the code word par excellence for Moshiach in the post-Exilic references in the minor prophets; this veiled reference to Moshiach was necessary in the situation of the Return under Persian rule when talk of a coming king was a delicate matter.]) out of ha’aretz; and tzedek shall look down from Shomayim.  12 (13) Yes, Hashem shall give that which is tov; and Artzeinu (our land) shall yield her yevul (increase, produce).  [Citations are from the Orthodox Jewish Bible (OJB) Copyright © 2002, 2003, 2008, 2010, 2011 by Artists for Israel International.]  Even so, I trust this fragment will be useful.  Be it unto you according to your faith.

THE BLACK PHOENIX
Washington, DC

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