“by one offering He has perfected for all time those who are being sanctified” (v.14). Introduction:
The key theme of this chapter or section of the Book to the Hebrews is Messiah’s once for all time substitutionary, sacrificial, atoning death. The writer prefaces his explanation of Messiah’s superior singular sacrifice by reiterating the ineffectual nature of the repeated animal sacrifices and ritual washings that are not more than copies of the heavenly things and therefore, unable to save those who serve according to the requirements of the Torah. By logical extension the writer proves the Levitical system to be ineffectual concerning the complete purging of sin, given the evidence present in the lives of those serving, who continue to be aware of their continued sinful state even after offering the blood of animals. The repetition of the sacrifices being proof in itself of the ineffectiveness of the practices. The Yom Kippur sacrifices are said to be a yearly reminder of sins, which cannot take away sins. The words of Psalms 40:6-8 are attributed to the King Messiah Yeshua, and used in a Midrashic (comparative) sense to show that the blood of animals was never sufficient but that God had always intended the sacrificial system of Torah to point to the Goal of Torah Yeshua (Rom. 10:4). Thus, Yeshua takes away the replica (first order of sacrifices) and establishes the second, the new covenant. Yeshua’s body being offered once for all time, past, present, and future. We note that what Yeshua removes are those aspects of Torah concerning sin, and in this context the sacrifices relating to the ritual atonement for sin. Sin will not exist in the Olam Haba (world to come). Therefore we understand that He does not remove or do away with the eternally present aspects of Torah concerning righteousness in Him. The fact that Messiah now (from our view within time and space and according to the chronology of this sin affected world) sits at the right hand of God, signifies that His work is finished and there is no need for further sacrifices. Thus, in fulfilling His role as Great High Priest, Messiah now (from our view within time and space and according to the chronology of this sin affected world) awaits the subjection of His enemies beneath His footstool as Melekh HaY’hudiym (King of the Jews), Melekh HaOlam, King of the universe (under HaShem the Father). A key understanding of the presently eternal condition of those redeemed in Messiah is spoken, “by one offering He has perfected for all time those who are being sanctified” (v.14). In this we understand both eternal security in Messiah’s finished work concerning our perfect condition in Him outside of time and space, and at the same time are reminded that within time and space we are still being sanctified (made holy) as we become more like Yeshua in every moment, intentionally addressing sin by the guidance of the Holy Spirit and being refined through the process of keeping a short account with God. The writer again attributes the prophecy of Jeremiah 31:31-34 to the Holy Spirit and uses it as a reminder to the redeemed of the fact that by His Spirit in them He has written the eternal Torah of Messiah on their inner person/soul centre. This being evidence which affirms the promise that God will no longer bring to mind perpetually the sins of the redeemed. Therefore, where all the sins of the repentant have been atoned for eternally there is no need for further sacrifices. As is the case with all Scripture (scrolls of the original texts), there are no chapter breaks or verse markers (or punctuation for that matter) in the scroll of the Book to the Hebrews. It’s important to see the text of this chapter as a continuation of the previous chapter, the last verses of chapter 9 being: 27 And just as it is appointed for people to die once, and after this, the judgment, 28 so Messiah also, having been offered once to bear, carry the sins of many, will appear a second time for salvation without reference to, separation from sin, to those who look for, eagerly await Him. BOOK TO THE HEBREWS Chapter 10:1-18 (Author’s translation) 1 For the Torah[H] Law, Instruction having a shadow of the good, beneficial things to come and not the same form, image, figure, likeness, face of those things, can never, with the same sacrifices which they offer continually every year, make those who approach perfect, fully filled, consecrated, whole. 2 Otherwise, wouldn’t they have stopped being offered, because those serving, having once been purged, would no longer have had consciousness of sins? 3 But in those sacrifices there is a recollection, a reminder, a remembrance of sins [missing the mark of God’s holiness] every year. 4 For it is impossible for the blood [in the blood] of bulls and goats to take away, remove, cut off sins [missing the mark of God’s holiness]. 5 Therefore, when He comes into this world, He says, “You have not desired sacrifice and offering, But You have prepared a body for Me; 6 You have not taken pleasure in whole burnt offerings and sacrifices for sin. 7 Then I said, ‘Behold, now, pay attention I am come [It is written of Me in the scroll of the book] To do Your will, O God. [Psalms 40:6-8 LXX]’” 8 After saying above, “Sacrifices and offerings and whole burnt offerings and offerings for sin You have not desired nor have You taken pleasure in them” (which are offered according to the Torah[H]), 9 then He said, “Behold, now, pay attention I have come to do Your will.” He kills, slays, puts to death, takes away the first in order to establish, set firmly in place the second. 10 By this will, we are being sanctified, made holy through the offering of the body, soul of Yeshua[H] HaMashiyach[H] once for all. 11 Every priest individually and collectively, stands daily serving and offering time after time the same sacrifices, which can never take away, remove, atone for sins; 12 but He, having offered one, first agreeable sacrifice for sins forever, sat down in the right hand of God [ Psalms 110:1, 5; Matt.22:44, 26:64; Mark. 12:36, 14:62, 16:19; Luke. 20:42, 22:69; Acts. 2:25, 34, 7:55-56Rom. 8:34; Eph. 1:20; Col. 3:1; Heb. 1:3, 8:1, 10:12, 12:2] 13 From that time onward expectant until His enemies are made a footstool for His feet [Psalms 110:1]. 14 For by one, first agreeable offering He has perfected, made whole forever those who are being sanctified, made holy. 15 The Holy Spirit also witnesses to us; for after saying, 16 “this is the covenant which I will make with them After those days, declares the Lord: And I will write My Instructions (Toratiy[H]) on their minds, understanding, inward parts,” He then says, 17 “And their sins, and their iniquities, perversions I will no longer bring to mind, perpetually.” [Jeremiah 31:31-34]” 18 Now where there is forgiveness, remission, liberty, deliverance of these things, an offering for sin is no longer required. HEBREWS 10:1-18 (line upon line) 1 For the Torah[H] Law, Instruction (nomos[G]) having a shadow (skia[G], tzeil[H]) of the good, beneficial things (agathos[G], tovot[H]) to come and not the same (autos[G]) form, image, figure, likeness, face (eikōn[G], peneiy[H]) of those things, can never, with the same sacrifices (thusia[G]) which they offer (prospherō[G]) continually every year (shanah veshanah[H]), make those who approach perfect, fully filled, consecrated, whole (teleioō[G], shalem[H]). 2 Otherwise, wouldn’t they have stopped being offered (prospherō[G], yechdelu[H]), because those serving (latreuō[G], haovediym[H]), having once (hapax[G], achat[H]) been purged (kathairō[G]), would no longer have had consciousness (suneidēsis[G], machshevet[H]) of sins [missing the mark of God’s holiness] (hamartia[G], hacheite[H])? 1 For the Torah[H] Law, Instruction having a shadow of the good, beneficial things to come and not the same form, image, figure, likeness, face of those things, can never, with the same sacrifices which they offer continually every year, make those who approach perfect, fully filled, consecrated, whole. “For the Torah having a shadow of the good things to come and not the same form, image, likeness, face of those things,” [cf. Heb. 8:5] The Torah is a shadow that replicates but is not the same as the image of the good things of God. A shadow is cast by light shining against an object or person, but if that same light converges with the object or person the shadow disappears. It’s the same with the Torah of Moses. At the end of the age when the Messiah returns and God dwells with humanity in the new creation, the manifest light of God will have become convergent with creation and thus, the shadow of temporal Torah will disappear while the Torah of the Messiah [Gal. 6:2; Rom. 8:2] will remain. A shadow cannot illuminate someone trapped in darkness. Only the light that cast it can do that. “can never, with the same sacrifices which they offer continually every year, make those who approach perfect, fully filled, consecrated, whole.”[cf. Heb. 7:18-19, 28; 9:25] The sacrifices of Torah can never purify the inner person because the blood of its atonement rite is the temporary blood of animals. What is needed is a blood transfusion given by One Who has everlasting blood and is compatible with the recipient. One cannot transfuse a human being with animal blood, nor can incompatible blood types be cross transfused, rather, if you desire to transfuse a number of different blood types using only one donor, you will require a universal donor. In the case of Messiah, His blood is not sin affected and therefore is able to redeem all Who receive His transfused life. “Year after year” or “year and year” shanah veshanah, meaning by implication, from one Yom Kippur (Day of Atonement) to the next. 2 Otherwise, wouldn’t they have stopped being offered, because those serving, having once been purged, would no longer have had consciousness of sins? The logic is sound. If the sacrifices actually removed sin, they would have ceased. Interestingly, following the ultimate sacrifice for sin made by the King Messiah in the first century C.E. the sacrifices did cease (70 C.E.). As a result those Jews who didn’t receive Yeshua the promised Messiah had to reinvent Judaism devoid of the practice of the sacrificial system. Only now millennia after the destruction of the second temple, is there a reasonable expectation of the re-establishment of the temple cult, and even when that happens [Isaiah 2:2-3; 2 Thessalonians 2:3-4; Rev. 11:1-2] the same truth remains, that the Torah and the temple cult, with its temporal animal sacrifices, “can never, with the same sacrifices which they offer continually every year, make those who approach perfect, fully filled, consecrated, whole.”[cf. Heb. 7:18-19, 28; 9:25] The evidence of the effectiveness of the sacrifices would have been seen in both the clear conscience of the one who offered the sacrifice and in his living according to the freedom afforded him. This was not the case, nor is it the case that sacrifices of any kind other than that of the Messiah, can perfect any human being. Many in the body of believers make noble sacrifices in accordance with reflecting Yeshua’s life to others, however this is not done to earn favour but as a result of having been shown favour. Others make sacrifices believing they are somehow atoning for their own sinful acts, they are not, Yeshua is enough, there is no need for further sacrifice of any kind in order to make a human being right before God. Many claim that the good news concerning the King Messiah Yeshua is too simple. In my experience it is the simple things that put to shame the so called “higher” understanding of the intellectual elite. 3 But in those sacrifices (bakarbanot[H]) there is a recollection, a reminder, a remembrance (anamnēsis[G], yesh zeicher[H]) of sins [missing the mark of God’s holiness] (hamartia[G], lachataiym[H]) every year (shanah veshanah[H]). 4 For it is impossible (adunatos[G]) for the blood [in the blood] (ho aima[G], bedam[H]) of bulls (tauros[G], pariym[H]) and goats (tragos[G], ushiyriym[H]) to take away, remove, cut off (aphaireō[G]) sins [missing the mark of God’s holiness] (hamartia[G], chataiym [H]). 3 But in those sacrifices there is a recollection, a reminder, a remembrance of sins [missing the mark of God’s holiness] every year. I’ve been asked by some of our yeshivah students, “Why were the sacrifices given at all if they could never remove sin?” While there are many reasons, the present verse gives just one, the sacrifices are given as a constant reminder of sin. The sacrifices themselves are an indictment against sin and a reminder of the need for something better by way of effectual atonement. “Every year” ultimately refers to Yom Kippur (Day of Atonement) [Lev. 16]. As we approach the High Holy Days again this year we are reminded of sin and the need for blood atonement. In short, the yearly Yom Kippur sacrifices remind all Israel individually and collectively of our sin and our need for something better than animal sacrifices to atone for it. In spite of the fact that Judaism reinvented itself at Yavneh (located west of Jerusalem on the coast next to the Mediterranean ocean) [90 C.E.] following the destruction of the temple (70 C.E.), and in spite of the fact that we no longer have animal sacrifices as a reminder, we nonetheless have prayers (selichot) and protocols during the High Holy Days that cause us to think again about the requirement of blood atonement and the fact that we cannot save ourselves but are reliant on the saving work of God for the forgiveness of sin, right standing before Him and receipt of eternal life in the Olam Haba (world to come), an assurance that our names are written in HaShem’s book of life [Ex. 32:31-33; Dan. 12:2; Mal. 3:16; Ps. 56:8, 69:27-28, 139:16; Lk. 10:20; Philippians 4:3; Heb. 12:22-23; Rev 3:5, 13:8, 17:8, 20:15, 21:27]. Our daily prayers and liturgies remind us of the sacrifices of old (Sacharit [the morning prayer service] includes portions regarding the sacrifices), and of our sinful condition and our need for forgiveness (Amidah [standing] prayer, Tachanuniym [supplications]). Even devoid of a physical temple and in spite of our rabbis’ attempts to refocus us on halakhah (applied law) rather than sacrificial atonement, we are nonetheless constantly reminded of our sinful condition and our need for atonement, forgiveness and redemption. On his death bed one of rabbinic Judaism’s greatest rabbis, the convener of the council of Yavneh (90 C.E.) Rabbi Yochanan Ben-Zakkai says: "Now I am being led before the supreme King of Kings, the Holy One, blessed be He, who lives and endures forever and ever. If He is angry with me, He is angry forever. If He imprisons me, He imprisons me forever. If He puts me to death, He puts me to death forever. I can't persuade Him with words or bribe Him with money. Moreover, there are two ways ahead of me: one leads to Gan-Eden [Paradise] and the other to Gey-Hinnom [Torment], and I do not know which one will take me. How can I do anything but weep?" (B'rakhot 28b) -Rabbi Yochanan Ben-Zakkai (Convener of the Council of Yavneh) Awareness of unatoned sin is a constant and condemning reminder to all who reject the once and for all atoning sacrifice of the King Messiah Yeshua. In Messiah we are offered freedom from the uncertainty of the final judgement because in Messiah our names are inscribed in the book of life, written in the immovable and unchanging blood of Yeshua, Who is Imanu-El God with us. Therefore, we both tremble in awe before HaShem (YHVH) and are immutably secure in Him, utterly terrified and completely safe in the arms of our Father, the Creator of all things through Yeshua the King Messiah. Unlike Rav Yochanan Ben Zakkai, we do know which path will take us, that is the path to Gan-Eden (Paradise), the path to Olam Haba (the world to come), and everlasting life. In fact, we are already walking that path in Messiah. “Amen and amen, in established truth I tell you, whoever hears my word and trusts Him who sent me already has eternal living and will not be condemned but has crossed over from death to living.” -John 5:24 (Author’s paraphrase) 4 For it is impossible for the blood [in the blood] of bulls and goats to take away, remove, cut off sins [missing the mark of God’s holiness]. The reference to bulls and goats implies the Yom Kippur rites (Lev. 16). Once again the actions of the High Priest are brought to mind. “Will I eat the flesh of bulls, or drink the blood of goats?” -Psalms 50:13 KJV HaShem has no need of the blood of animals, He is not like pagan deities who require feeding, rather the sacrificial system of the Torah of Moses is a symbol for Israel and humanity, revealing the spiritual condition of our inner being and showing the great cost of redemption from that condition. Like prayer, the sacrifices of Torah are for our benefit, they do not benefit God, as if He needs anything. 5 Therefore, when He comes into this world (ho kosmos[G], ha olam[H]), He says, “You have not desired sacrifice (thusia[G]) and offering (prosphora[G]), But You have prepared a body (sōma[G]) for Me; 6 You have not taken pleasure in whole burnt offerings (holokautōma[G]) and sacrifices for sin (hamartia[G], chataiym [H]). 7 Then I said, ‘Behold, now, pay attention (hineih[H]) I am come [(hēkō[G]) (It is written of Me in the scroll (kephalis[G]) of the book (biblion[G])] To do Your will (thelēma[G]), O God (Theos[G]). [Psalms 40:6-8 LXX]’” 5 Therefore, when He comes into this world, He says, “You have not desired sacrifice and offering, But You have prepared a body for Me; 6 You have not taken pleasure in whole burnt offerings and sacrifices for sin. 7 Then I said, ‘Behold, now, pay attention I am come [It is written of Me in the scroll of the book] To do Your will, O God. [Psalms 40:6-8 LXX]’” The writer of the Book to the Hebrews is using Psalms 40:6-8 [7-9] in the form of a drash. A mode of teaching prolific among ancient Jewish scholars. “When He comes into the world” This is a Jewish expression denoting birth (Mishnah Rosh Hashanah 1:2; Sifre Deut. 312) and in this context is a reference to the promised King Messiah, Who is understood to be the speaker of the words of Psalms 40:6-8 (LXX) by way of drash (comparative teaching). The full portion from the Hebrew text of Psalms 40:7-9 illuminates further the deeper meaning. The Hebrew text of Psalms 40:7-9 (equivalent to LXX 40:6-8) translates: “7 (6) Blood sacrifice (zevach[H]) and offering (uminchah[H]) have You not desired (lo-chapatzta[H]) ears (aznayim[H]) opened, dug up for me (kariyt liy[H]), whole burnt offerings (olah[H]) and sin offerings (vachata’ah[H]) You did not enquire after (lo sha’alta[H]). 8 (7) Then (az[H]) I said (amartiy[H]), ‘Behold, now, pay attention (Hineih[H]), in/of Me (vatiy[H]) in the scroll of the book (bimgilat-sefer[H]) is written upon/concerning Me (katuv alay[H]). 9 (8) To do Your will [what You want] (la’asot-retzonecha[H]) God (Elohay[H]) delights Me (chapatztiy[H]) and Your instructions/Torah (vetorahtecha[H]) are in the midst (betoch[H]) of My inner being, gut, emotion (meiay[H]). “But You have prepared a body for me” This Septuagint translation differs dramatically from the Masoretic Hebrew text but within the wider context essentially means the same thing. The Hebrew text reads “have You not desired ears opened, dug up for me?” Which is a Hebrew idiom meaning “willing ears, listening and obedient ears, resurrected ears that hear, understand and obey”. This same meaning is conveyed in the Septuagint where the context denotes that God has “prepared a body” for Messiah, and goes on to say that the purpose of His body is “to do” God’s “will.” Ultimately the two texts are saying the same thing in two different but consistent ways. Read convergently they say, “You have prepared a body for me with ears to hear and obey so that I am ready to do Your will…” “I am come [It is written of Me in the scroll of the book] To do Your will, O God.” Again the Hebrew version reads differently as “To do Your will [what You want] God delights Me and Your instructions/Torah are in the midst of My inner being, gut, emotion.” Therefore, the Goal of the Torah, Who is Yeshua the King Messiah, also has the Torah within Him in the sense that He is the Author of it. Thus, “it is written of Me in the Scroll (Torah [kephalis[G]]) of the Book [biblion[G]] (Tanakh)” and “Your Torah is in My inner being”. Both are true, both convey the greater meaning of the text and redemptive purposes of God. There is no contradiction, only convergence. As alluded to, “The Scroll of the Book” refers to the Torah being within the wider Jewish Canon (Tanakh) [ref. Targum and Kimchi on Psalms 40:7]. 8 After saying above, “Sacrifices (thusia[G], zevach[H]) and offerings (prosphora[G], uminchah[H]) and whole burnt offerings (holokautōma[G], (holokautōma[G])and offerings for sin (vachata’ah[H]) You have not desired (thusia[G], lo-chapatzta[H]) nor have You taken pleasure in them” (which are offered according to the Torah[H] [nomos[G]]), 9 then He said, “Behold, now, pay attention (Hineih[H]) I have come to do Your will (thelēma[G], la’asot-retzonecha[H]).” He kills, slays, puts to death, takes away (anaireō[G]) the first (ho protos[G], harishonah[H]) in order to establish, set firmly in place (histēmi[G]) the second (deuteros[G], hasheniyah[H]). 8 After saying above, “Sacrifices and offerings and whole burnt offerings and offerings for sin You have not desired nor have You taken pleasure in them” (which are offered according to the Torah[H]), “Which are offered according to Torah” This clarification emphasises the fact that even sacrifices and offerings offered precisely according to Torah requirements are not ultimately what God provides in order to perfect His children. 9 then He said, “Behold, now, pay attention I have come to do Your will.” He kills, slays, puts to death, takes away the first in order to establish, set firmly in place the second. “I have come to do Your will” These words of the King Messiah and the sacrifice they denote affirm the fact that Yeshua has killed the first order (not the Torah as a whole but the blood covenant, specifically the sacrificial system as it pertains to sin) and set firmly in place the second. So we see that Yeshua’s blood atonement atones for the first covenant and based on the vicarious death experienced by Israel and her Torah in Yeshua, Israel are established in the new covenant through His death which has already been explained in the previous chapter concerning the effectiveness of a covenant being established according to the death of the one who enters it. In short, those who receive Yeshua’s death on their behalf have died vicariously in Him. “He kills, slays, puts to death, takes away the first in order to establish, set firmly in place the second.” This is speaking of the covenants established by Moses and Yeshua respectively and not of Torah as a whole. The first covenant and ritual sacrificial system is killed in order to establish the second. Messiah puts death to death, meaning that He takes away those aspects of Torah concerning the sacrificial system as it relates to sin but does not take away the eternal aspects of Torah which transcend the present sin affected world. This is one of the reasons it is important to qualify what is meant by Torah in any given context. Notice that as Author of the Torah (in God) and its sacrificial signs (Yeshua is the Davar HaEmet [Word essence of the Truth]: John 1:1) Yeshua “kills the first (sacrifices)”, that is, Aharon the High Priest kills the temporal sacrifices based on Yeshua’s (the Word) Instruction in order to point to the manifest sacrifice of Yeshua’s Own soul, which establishes the “better” covenant in eternal blood. 10 By this will (thelēma[G], uvaratzon[H]), we are being (semen[G]) sanctified, made holy (hagiazō[G], mitkadoshiym[H]) through the offering (prosphora[G], bekarban[H]) of the body, soul (sōma[G], nefesh[H]) of Yeshua[H] (Iesous[G], YHVH is Salvation) HaMashiyach[H] (Christos[G], Anointed One) once for all (ephapax[G], echad[H]). 11 Every priest (pas hiereus[G], kol kohen[H]) individually and collectively, stands daily (kata hemera[G], yom yom[H]) serving (leitourgeō[G]) and offering (prospherō[G], ulhakeriyv[H]) time after time (pollakis[G]) the same sacrifices (thusia[G], et-hazvachiym[H]), which can never (oudepote[G], eiyn meiolam[H]) take away, remove, atone for (periaireō[G], lechapeir[H]) sins [missing the mark of God’s holiness] (hamartia[G], chataiym [H]); 12 but He (aval hu[H]), having offered (prospherō[G], hikriyv[H]) one, first agreeable (mia[G], echad[H]) sacrifice (thusia[G], zevach[H]) for sins [missing the mark of God’s holiness] (hamartia[G], chataiym [H]) forever (eis diēnekes[G], ad olam[H]), sat down (kathizō[G], vayeishev[H]) in the right hand (dexios[G], liymiyn[H]) of God (Theos[G], Elohiym[H]) [ Psalms 110:1, 5; Matt.22:44, 26:64; Mark. 12:36, 14:62, 16:19; Luke. 20:42, 22:69; Acts. 2:25, 34, 7:55-56; Rom. 8:34; Eph. 1:20; Col. 3:1; Heb. 1:3, 8:1, 10:12, 12:2] 10 By this will, we are being sanctified, made holy through the offering of the body, soul of Yeshua[H] HaMashiyach[H] once for all. “By this will” refers to the substitutionary sacrificial death of Yeshua the King Messiah, the “will” of God to “cause Him to suffer”. “Yet it pleased Adonai to bruise Him. He caused Him to suffer. If He makes His soul a guilt offering, He will see His offspring, He will prolong His days, and the will of Adonai will succeed by His hand.” -Isaiah 53:10 TLV 11 Every priest individually and collectively, stands daily serving and offering time after time the same sacrifices, which can never take away, remove, atone for sins; “Time after time” means every day of every year (Exodus 29:38). As stated previously, the temporary blood of animal sacrifices could never do anything more than provide a symbol in an ineffectual atonement pointing to an effective atonement. As the text says, the sacrifices offered continually could “never atone for sins.” 12 but He, having offered one, first agreeable sacrifice for sins forever, sat down in the right hand of God [ Psalms 110:1, 5; Matt.22:44, 26:64; Mark. 12:36, 14:62, 16:19; Luke. 20:42, 22:69; Acts. 2:25, 34, 7:55-56; Rom. 8:34; Eph. 1:20; Col. 3:1; Heb. 1:3, 8:1, 10:12, 12:2] We note that Messiah’s sacrifice is offered once and first, that is both at His first coming and before the foundation of the world. Put concisely, the sacrifice for the redemption of sin preceded the entry of sin into the world. This sacrifice effective eternally and having affected all who receive Him. Therefore, He takes His place in the right hand of God, the place He has always held (John 17:5), as a symbol of His complete victory over sin and death, a victory He won before the world was created (1 Peter 1:19-20; Rev. 13:8). 13 From that time onward expectant (ekdechomai[G]) until His enemies (echthros[G]) are made a footstool (hupopodion[G]) for His feet (leragelayv[H]) [Psalms 110:1]. 14 For by one, first agreeable (mia[G], echad[H]) offering (prosphora[G], vekarban[H]) He has perfected, made whole (teleioō[G], hishliym[H]) forever (eis diēnekes[G], ad-olam[H]) those who are being sanctified, made holy (hagiazō[G], et-hamkudashiym[H]). 13 From that time onward expectant until His enemies are made a footstool for His feet [Psalms 110:1]. The victory over sin and death won, Messiah awaits (according to our view from within time and space) the subjection of Satan and his minions and all the enemies of God, His King Messiah and His chosen people. This being promised by the Psalm (110:1), established in God [ref. Heb. 1:13]. 14 For by one, first agreeable offering He has perfected, made whole forever those who are being sanctified, made holy. Hebrews 7:11 pointed us here, to the one sacrifice which can bring perfection where the sacrifices and practices of the Levitical priesthood could not. The presently eternal condition of those redeemed in the Messiah is spoken: “by one offering He has perfected for all time those who are being sanctified” (v.14). In this we understand both eternal security in Messiah’s finished work concerning our perfect condition in Him outside of time and space, and at the same time are reminded that within time and space we are still being sanctified (made holy) as we become more like Yeshua in every moment, intentionally addressing sin by the guidance of the Holy Spirit and being refined through the process of keeping a short account with Him. 15 The Holy Spirit (Ho hagios pneuma[G], Ruach HaKodesh[H]) also witnesses (martureō[G], yaed[H]) to us; for after saying, 16 “this (zot[H]) is the covenant (ho diathēkē[G], habriyt[H]) which I will make with them After those days (hēmera[G], hayamiym[H]), declares the Lord (Ho Kurios[G], YHVH[H]): (kardia[G], lebam[H]) And I will write My Instructions (Toratiy[H]) on their minds, understanding, inward parts, (dianoia[G], bekirbam[H]),” He then says, 15 The Holy Spirit also witnesses to us; for after saying, 16 “this is the covenant which I will make with them After those days, declares the Lord: And I will write My Instructions (Toratiy[H]) on their minds, understanding, inward parts,” He then says, “By two or three witnesses every word is established” [Deut. 17:6; 2 Cor. 13:1]. The Witnesses: 1.The Son (Heb. 10:7; Psalm 40:6-8) 2.The Father (Heb. 10:12; Psalm 110:1) 3.The Holy spirit (Heb. 10:16-17; Jeremiah 31:31-34) Therefore, the Holy Spirit also witnesses to the fulness of Messiah’s atonement speaking through the prophet Jeremiah the promised everlasting Torah of Messiah written on the core being of those who receive Him. 17 “And their sins (hamartia[G], ulchatatam[H]) [missing the mark set by God’s holiness], and their iniquities, perversions (anomia[G]) I will no longer bring to mind, perpetually (mnaomai[G], ezkar-od[H]).” [Jeremiah 31:31-34; Hebrews 8:10]” 18 Now where there is forgiveness, remission, liberty, deliverance (aphesis[G]) of these things, an offering (prosphora[G]) for sin [missing the mark of God’s holiness] (hamartia[G], al-hacheite [H]) is no longer required. 17 “And their sins, and their iniquities, perversions I will no longer bring to mind, perpetually.” [Jeremiah 31:31-34; Hebrews 8:10]” 18 Now where there is forgiveness, remission, liberty, deliverance of these things, an offering for sin is no longer required. When we properly understand that Yeshua’s singular sacrifice is sufficient and covers all infringements against Torah, we are truly free to live according to God’s strength, in His Spirit and to allow Messiah in us to outwork righteousness in the way we walk. We no longer seek approval because we have been approved in Messiah. We no longer seek to do for God (an act of idolatry) but instead being in Messiah and having Messiah in us we do from God (righteousness). How is this possible? It is made possible through Messiah’s sacrifice, it is possible because there is now no longer a need for further sacrifice. The text reads literally, “an offering for sin is no longer!” Some of the greatest of our non-Messianic rabbis agree with the writing of the Book to the Hebrews: "in the time to come (the Messianic age) all offerings shall cease, except the sacrifice of praise.'' -Vayikra Rabbah, sect. 9. fol. 153. 1. When, "the King Messiah, the son of David, shall reign, there will be no need of kaparah (an atonement), nor of deliverance, or prosperity, for all these things will be had;'' -Rav Abendana Not. in Miclol Yophi in Psal. lxxii. 20. Yeshua is enough, His sacrifice is enough, those who require more teach apostacy. Copyright 2021 Yaakov Brown Through His shed blood Yeshua gives defiled human beings access to undefiled heavenly things. Introduction:
Hebrews 9:1-14 reminds the reader of the Mishkan (Tent of Meeting) it’s serving priests and its articles, showing them to be replicas that point to the original Mishkan in the heavens. The mercy seat of the heavens being the place where Yeshua the Great High Priest has sprinkled His blood in order to affect eternal atonement for all who receive Him and His saving work. The writer points out that if the blood of goats and bulls (Num. 16), and the ashes of the heifer could affect temporary outward cleansing of the body, then how much more can the blood of Messiah (which is everlasting) purge the soul of a human being, removing the decaying deeds of the sinful nature (yetzer hara). The “goats and bulls” relate to the High Priest’s duties on Yom Kippur (Day of Atonement) relating to both his cleansing and the cleansing of the community of Israel from sin. The ashes of the red heifer mixed with water and applied with hyssop relate to the ritual cleansing of one who has touched a dead body. In both cases death, which is the fruit of sin, is associated to the rites. The writer of Hebrews is intentionally using these examples in order to solidify his point that the physical practices of the earthly sacrificial system cannot save the inner person from the just consequences of sin. With regard to the ashes of the red heifer it is worth noting that the ashes mixed with water for the ritual cleansing of those who touch the dead (a metaphor for touching the fruit of sin), is called “water of separation” (Num. 19:13) because it cleanses ritually cleanses the person from that which “separates” them from God. The writer of the Book to the Hebrews inspired by the Holy Spirit uses this temporal earthly example to point to the fact that Yeshua’s sacrificial death and the sprinkling of His blood (ashes) mixed with water (life) truly and eternally cleanse the inner person of those who receive Him. This has been accomplished and is now offered to all until His return, at which time “separation from sin” (Heb. 9:28) will not be the subject of His coming but to reign in fullness over Judah, Israel and all the nations (those who have received Him). In our previous study we noted that the ark of the covenant (Aron Ha-Briyt) was not present in the holy of holies during the earthly ministry of Messiah in the first century C.E. And that Yeshua never entered the holy of holies on earth but the holy of holies, or the holiest place in the heavens. We also learned that the book of Revelation tells us where the original Aron Ha-Briyt of God is located and that the vein pursuit of the earthly ark that can never affect redemption is an act of idolatry. “Then the Temple of God in heaven was opened, and the Ark of His Covenant appeared in His Temple. And there were flashes of lightning and rumblings and clashes of thunder and an earthquake and heavy hail.” -Revelation 11:19 TLV previous verses: 13 For if the blood of goats and bulls, and the ashes of a heifer sprinkled on those who have become defiled, unclean, sanctify as a means of purifying, cleansing the carnal form, flesh, body, 14 how much more will the blood of the Messiah, Who through the eternal Spirit offered, presented, sacrificed His soul without blemish, mark, spot to God; purge, cleanse, purify your conscience, moral consciousness, heart, core being, inner person from dead, necrotic works, deeds, doing, in order to serve the living God? Before we continue we note again that while Yeshua’s unique priesthood is “like” that of Melki Tzedek (the mortal king and priest of ancient Salem), Yeshua’s practice of atonement is likened to that of the high priest of the Levitical priesthood. Therefore, as previously stated, Yeshua’s priesthood over all peoples presents a convergent likeness that combines elements of both earthly temporal priesthoods. We thus glean understanding from both. BOOK TO THE HEBREWS Chapter 9:15-28 (Author’s translation) 15 And through this He is the mediator, reconciler, go between, messenger advocate of a new covenant, so that, by means of His death we are found redeemed, atoned, purged of the violations that were committed under the first covenant, so that those who have been called may receive the promise of the eternal inheritance. [alt. Hebrew text translates as, “that the elect might receive the promised eternal land.”] 16 For where there is a covenant, the death of the one who made it is necessary. 17 For a covenant is valid upon death, because it has no strength while the one who made it lives. 18 Nor was the first covenant consecrated, dedicated without blood. 19 For when Moshe[H] (drawn out, resurrected one) had spoken every commandment to all the people individually and collectively according to the Torah, Instruction, Law, he received/took the blood of the calves and the goats, with water and scarlet wool and hyssop, and sprinkled both the Scroll itself and all the people individually and collectively, 20 saying, “This is the blood of the covenant which God commanded you.” 21 Likewise he sprinkled, threw the blood on both the Tent of Meeting and all the vessels, utensils, implements of the service. 22 And with few exceptions all things individually and collectively are purged, cleansed, purified with blood, according to the Torah, Instruction, Law, and without the shedding of blood there is no remission, liberty, forgiveness, freedom. 23 Therefore it was necessary, right for the copies, patterns, warnings of the things in the heavens to be purged, cleansed, purified with these things, but the heavenly things themselves with better, more excellent sacrifices than these. 24 For the Messiah did not enter a holy place/sanctuary made by human hands, a copy, representation, figure of the true one, but into heaven itself, now to appear before the face of God for us; 25 nor must He offer His soul often, repeatedly, many times like the high priest who enters the Holy place, sanctuary year after year with blood of others. 26 Otherwise, He would have needed to suffer often since the beginning, foundation, conception of the world; but now once at the goal of the ages, generations, the world, forever He has been revealed, manifest to put away, cancel, abolish sin [missing the mark set by God’s holiness] by the sacrifice of His soul. 27 And just as it is appointed for people to die once, and after this, the judgment, 28 so Messiah also, having been offered once to bear, carry the sins of many, will appear a second time for salvation without reference to, separation from sin, to those who look for, eagerly await Him. HEBREWS 9:15-28 (line upon line) 15 And through this (dia touto[G], zot[H]) He is the mediator, reconciler, go between, messenger advocate (mesitēs[G], malakh meiliytz[H]) of a new covenant (kainos diathēkē[G], labriyt hachadashah[H]), so that, by means of His death (Thanatos[G], umoto[H]) we are (nimtza[H]) found redeemed, atoned, purged (apolutrōsis[G], lechaparat[H]) of the violations (parabasis[G], haposhiym tachat[H]) that were committed under the first covenant (protos diathēkē[G], habriyt harishonah[H]), so that those who have been called (kaleō[G]) may receive (lambanō[G]) the promise (epaggelia[G], et-havtachat[H]) of the eternal (aiōnios[G], olam[H]) inheritance (klēronomia[G], nachalat[H]). [alt. Hebrew text translates as, “that the elect might receive the promised eternal land.”] 15 And through this He is the mediator, reconciler, go between, messenger advocate of a new covenant, so that, by means of His death we are found redeemed, atoned, purged of the violations that were committed under the first covenant, so that those who have been called may receive the promise of the eternal inheritance. [alt. Hebrew text translates as, “that the elect might receive the promised eternal land.”] “And through this…” Through His blood, the sacrifice of His unblemished soul, the eternal Spirit of God (v. 14). “He is the mediator of a new covenant” In one sense Moses was mediator of the former covenant, but ultimately Yeshua is mediator of both covenants. However, only Yeshua could mediate the new covenant because it is a covenant that requires eternal blood atonement, something that Moses could never have provided. The Greek diathēkē is equivalent to the Hebrew briyt. However, while the Greek diathēkē can mean “covenant” or “testament”, the Hebrew briyt does not carry both meanings in the same sense. There are other Hebrew words like edut (witness, testimony) that better convey the Greco-Roman idea of “testament”. This being said, one of the names of the ark of the covenant is Aron Edut “Ark of Testimony” (Ex. 25:22). Therefore, both meanings are valid. However, the context of the present text denotes a covenant purchased by blood atonement and not a “will” or “testament” signed in anticipation of the death of the other party. Rav Shaul (Paul the Apostle) makes a similar drash in his writing to the Galatian believers (Gal. 3:15-18). The Jewish recipients of the Book to the Hebrews understand “covenant” and not “testament” as in “last will and testament”. Sadly the majority of Christian scholars and commentators (and some Messianics) miss the point entirely by reading into the text a Greco-Roman or modern western understanding of the word diathēkē, seeing it (in spite of the context) as referring to “last will and testament” rather than “Blood Covenant”. Which, based on context, is the intended meaning of the Hebrew writer of this work. Messiah Yeshua is Mediator of the new covenant: “For there is one God, and one mediator between God and people, the man Messiah Yeshua; Who gave himself as a ransom for all, this has now been witnessed to at the proper time.” -1 Timothy 2:5-6 (Author’s Translation) NB: These verses and many others refute the modern scholarship lie that says Messiah’s sacrifice is not a substitution. It clearly is, one who pays with his life a ransom for someone else, is by definition a substitute. Messiah Yeshua’s blood inaugurated and perpetuates the new covenant: “For this is my blood of the new covenant, which is shed for many for the remission of sins.” -Matthew 26:28 (Author’s Translation) Messiah Yeshua’s sacrificial, substitutionary death purges those who believe from all that the Mosaic covenant could not: “Let it be known unto all of you therefore, both people, and Jewish brothers and sisters, that through this man (Yeshua) is preached unto all of you the forgiveness of sins: And by Him (Yeshua) all that believe are justified from all things, from which you could not be justified by the Torah of Moses.” -Acts 13:38-39 (Author’s Translation) “so that those who have been called may receive the promise of the eternal inheritance.” In order to properly understand the impact of this statement we must understand the Biblical historic weight of it. The Hebrew translation of this same statement reads: “that the elect (chosen) might receive the promised eternal land”. While it is true that all who believe both of the Jews and the nations, are given access to the eternal promise of inheritance in the family of God, it is nonetheless a secondary understanding. First and foremost, as understood by the first century Jewish recipients of this work, the “promise of eternal inheritance” relates to the fulfilment of the covenant promise made by God to Avraham and conferred upon Isaac and Jacob and thus the descendants of Jacob, Israel, the Jewish people. That eternal promise being for the inheritance of the land. The word "inherit" (leishtah[H] [to inherit], from the root yarash, yaresh)is first used in the Tanakh (OT) in connection with the promise concerning the land: “He also said to him, “I am the Lord, who brought you out of Ur of the Chaldeans to give you this land to inherit (leishtah[H]).” -Genesis 15:7 The covenant for the land was made by God while Avram (soon to be Avraham) was unconscious. Therefore, the fulfilment of the promise for the land is entirely incumbent upon God, Who in faithfulness will bring about its eternal outworking. “As the sun was setting, Abram fell into a deep sleep, and a thick and dreadful darkness came over him… When the sun had set and darkness had fallen, a smoking fire pot with a blazing torch appeared and passed between the pieces. 18 On that day the Lord made a covenant with Abram and said, “To your descendants I give this land,” -Genesis 15”12, 17-18 NIV The fact that God’s giving of the land to Israel (through Avraham) is eternal is testified to by Scripture: “The whole land of Canaan, where you now reside as a foreigner, I will give as an everlasting possession to you and your descendants after you; and I will be their God.” -Genesis 17:8 NIV Therefore, reading the present text (Heb. 9:15b) as a first century Jewish believer, we understand the meaning as “that the elect (descendants of Jacob who are in right standing with God through faith) might receive the promised eternal land”. We must keep in mind that the terms “elect” and “chosen” when used by the new covenant Jewish writers, are understood to be speaking first and foremost of the chosen people Israel (ethnic, religious, empirical, chosen). This is not an act of pride on the part of the writers but a matter of Biblical fact. While it remains true that all regardless of ethnicity are welcomed into the eternal inheritance of God through Messiah Yeshua, that is not what is first being said here. It is often the case that our election and stubbornness as Jews is used by God to protect us from apostasy, as is alluded to by Messiah in Matthew 24:24. Rabbi Shaul’s (Paul) letter to the Galatian believers (Galatians 3-4), both Jewish and Gentile, is a superb commentary on Torah, election and faith as observed through the lens of the writer of the Book to the Hebrews. It illuminates the application of these ethno-religious promises to all believers providing the order of the promises are respected and access to them is understood as a privilege in Messiah Yeshua and not an opportunity to do away with the chosen (elect) descendants of Jacob to whom they were first given and continue to be first offered (Rom. 1:16). 16 For where there is a covenant (diathēkē[G], briyt[H]), the death (thanatos[G], mot[H]) of the one who made it (diatithemai[G]) is necessary (anagkē[G]). 17 For a covenant (diathēkē[G], briyt[H]) is valid upon death (epi nekros[G], hamavet[H]), because it has no strength (ischuō mepote[G]) while the one who made it (diatithemai[G]) lives (zaō[G], bechayeiy[H]). 18 Nor was the first covenant (protos diathēkē[G], habriyt harishonah[H]) consecrated, dedicated (egkainizō[G], chanukat[H]) without blood (aima[G], dam[H]). 16 For where there is a covenant, the death of the one who made it is necessary. “For where there is a covenant, the death of the one who made it is necessary.” The death of the one who made it refers to the death purchased on behalf of the one who made it. There is no instance in the Torah where a person entering a covenant with God is required to give their own blood (life) in order to affect that covenant. Even Isaac received a substitutionary reprieve (Gen 22). The covenants of the Tanakh (OT) with few exceptions (and then by inference) are ratified in blood. The blood shed is shed on behalf of the life of the one who is entering the covenant. Therefore, “where there is a covenant, the death of the one who made it is necessary”, means, the vicarious death of another (an animal) on behalf of the one (a human being) entering the covenant. This verse does not refer to a “last will and testament” or covenant in the sense of “Testament” as so many conclude in error. It cannot, because the preceding and proceeding verses speak specifically of a blood covenant ratified according to the practices outlined in Torah and according to those covenants entered into by our forebears from Adam to Noah, to Abraham, to Jacob, to Israel. To misunderstand this covenant as referring to a last will and testament is to entirely misunderstand the meaning of the text. 17 For a covenant is valid upon death, because it has no strength while the one who made it lives. “a covenant is valid upon death” The death of a substitutionary animal is required in order for a covenant to be ratified (Gen. 8:20; 9:9; 15:9, 17-18; 17:11; Ex. 24:1-8). That animal dies on behalf of the one entering the covenant. Therefore, it is as if that one has died. In the case of the new covenant Messiah Yeshua is the substitutionary sacrifice, and His blood causes the one who enters this new covenant to become dead to sin and alive in Messiah. “For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that makes an atonement for the soul.” -Leviticus 17:11 “it has no strength while the one who made it lives.” No covenant is binding without a substitutionary sacrifice of blood made on behalf of the one entering it. It is the vicarious death of another that gives a covenant strength (according to Torah). 18 Nor was the first covenant consecrated, dedicated without blood. This verse shows that a Biblical covenant is being referred to by the writer and not a Greco-Roman “last will and testament”. The “first covenant” refers to the Mosaic covenant, which was, like the new covenant, ratified with blood. Did Moses die in order for the Mosaic covenant to become of affect? Of course not. Was it the blood of the people of Israel that was shed in order for the Mosaic covenant to be ratified? Of course not. But it was the blood of animals that was shed in their place, so that the covenant might be ratified through the vicarious death of animals representing the death of the people who entered the covenant (Exodus 24:1-8). Therefore, the same is true of the new covenant which is established through the substitutionary sacrifice of Yeshua, whose blood is of everlasting affect. 19 For when Moshe[H] (drawn out, resurrected one) had spoken every commandment (entolē[G], mitzvah[H]) to all the people individually and collectively (pas ho laos[G], kol ha’am[H]) according to the Torah, Instruction, Law (ho nomos[G], haTorah[H]), he received/took (lambanō[G]) the blood (ho aima[G], hadam[H]) of the calves (moschos[G], va’agaliym[H]) and the goats (tragos[G], se’iyriym[H]), with water (hudōr[G]) and scarlet (Kokkinos[G]) wool (erion[G]) and hyssop (hussōpos[G]), and sprinkled (rhantizō[G]) both the Scroll (biblion[G]) itself and all the people individually and collectively (pas ho laos[G], kol ha’am[H]), 20 saying, “This is the blood (ho aima[G], hadam[H]) of the covenant (ho diathēkē[G], habriyt[H]) which God (Theos[G], Elohiym[G]) commanded (entellomai[G], tzivah[H]) you.” 19 For when Moshe[H] (drawn out, resurrected one) had spoken every commandment to all the people individually and collectively according to the Torah, Instruction, Law, he received/took the blood of the calves and the goats, with water and scarlet wool and hyssop, and sprinkled both the Scroll itself and all the people individually and collectively, 20 saying, “This is the blood of the covenant which God commanded you.” “3 So Moses came and told the people all the words of Adonai as well as all the ordinances. All the people answered with one voice and said, “All the words which Adonai has spoken, we will do.” 4 So Moses wrote down all the words of Adonai, then rose up early in the morning, and built an altar below the mountain, along with twelve pillars for the twelve tribes of Israel. 5 He then sent out young men of Bnei-Yisrael, who sacrificed burnt offerings and fellowship offerings of oxen to Adonai. 6 Then Moses took half of the blood and put it in basins and the other half he poured out against the altar. 7 He took the Scroll of the Covenant and read it in the hearing of the people. Again they said, “All that Adonai has spoken, we will do and obey.” 8 Then Moses took the blood, sprinkled it on the people, and said, “Behold the blood of the covenant, which Adonai has cut with you, in agreement with all these words.” -Exodus 24:3-8 TLV Moses sprinkled the scroll of the Torah in order to acknowledge its requirement for blood atonement (Lev. 17:11). He sprinkled blood on the people to show that blood had been shed on their behalf so that they had died symbolically according to the vicarious blood of the animal sacrifices. We note that the blood is of the covenant, meaning that blood shed is an intrinsic and necessary part of binding covenant. This is attested to throughout the Tanakh (OT). While it is not mentioned elsewhere in Scripture that Moses sprinkled the Torah scroll, it is nonetheless mentioned here. Objections to the truth of the present text are a rejection of its inspiration and therefore a rejection of God’s Word. 21 Likewise (homoiōs[G]) he sprinkled, threw the blood (ho aima[G], hadam[H]) on (rhantizō[G], zarak[H]) both the Tent of Meeting (skēnē[G], ha-Mishkan[H]) and all the vessels, utensils, implements (skeuos[G], keleiy hashareit[H]) of the service (leitourgia[G]). 22 And with few exceptions (schedon[G]) all things (hakol[H]) individually and collectively (pas[G]) are purged, cleansed, purified (katharizō[G], yithar[H]) with blood (aima[G], badam[H]), according to the Torah, Instruction, Law (ho nomos[G], haTorah[H]), and without the shedding of blood (aima[G], dam[H]) there is no remission, liberty, forgiveness, freedom (aphesis[G], eiyn slichah[H]). 23 Therefore it was necessary, right (anagkē[G], nachom[H]) for the copies, patterns, warnings (hupodeigma[G]) of the things in the heavens (ho Ouranos[G], hashamayim[H]) to be purged, cleansed, purified (katharizō[G], letaheir[H]) with these things, but the heavenly (epouranios[G]) things themselves with better, more excellent sacrifices (thusia[G], toviym mei’eileh[H]) than these. 21 Likewise he sprinkled, threw the blood on both the Tent of Meeting and all the vessels, utensils, implements of the service. While it is not mentioned elsewhere in Scripture that Moses sprinkled the Mishkan (Tent of Meeting), Leviticus 18:15, 19 speak of sprinkling blood on both the altar and Aaron the high priest, and thus infer the sprinkling of the Tent and utensils. Additionally Josephus the first century C.E. historian writes that consecration was made upon “the Tent and the vessels which belonged to it, both with oil that had first been incensed, and with the blood of bulls and rams." (Antiquities of the Jews 3:8:6) 22 And with few exceptions all things individually and collectively are purged, cleansed, purified with blood, according to the Torah, Instruction, Law, and without the shedding of blood there is no remission, liberty, forgiveness, freedom. “And with few exceptions” Some things were purged by water and some by fire (Numbers 31:23). The exceptions relate to ritual uncleanness and not to the atonement of sin committed either in ignorance or by wilful intention. Therefore, the exceptions do not relate to the remission of sin. This is why the writer makes clear that without the shedding of blood there can be no remission (forgiveness) of sin (Exodus 29-30; Leviticus 1-9, 14-17). “all things individually and collectively are purged, cleansed, purified with blood, according to the Torah, Instruction, Law” The Torah states explicitly, “For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that makes an atonement for the soul.” -Leviticus 17:11 “without the shedding of blood there is no remission, liberty, forgiveness, freedom.” The life is in the blood, whereas sin entered the world and brought death with it. In order to remove death, life is required. But the blood of animals could never do more than temporarily and symbolically cover sin. What is needed is not a temporary picture of redemption through blood but an eternal blood transfusion of the life blood of God. Sin cannot be removed any other way. There is no forgiveness or the freedom it brings without the shedding of blood. Jewish tradition agrees, saying “eiyn kaparah alay badam” (no atonement except that made in blood) [Talmud Bavliy Yoma, fol. 5. 1. Zebachim, fol. 6. 1. & Menachot, fol. 93. 2.]. “Does the placing of hands atone for one’s sins? Isn’t atonement accomplished only by the sprinkling of the blood, as it is stated: “For it is the blood that makes atonement by reason of the life” (Leviticus 17:11)?” -Talmud Bavliy Yoma 5a. 2. Sefaria translation In light of modern medical research the transfusion analogy is poignant. It has been observed that in cases where leukaemia patients receive bone marrow transplants, that their blood DNA changes to replicate the donor’s blood DNA. In the case of Messiah we receive a spiritual transfusion in His blood that purges our DNA of sin and causes us to take on, in a spiritual and transcendent sense, His genomic DNA, thus, becoming brothers and sisters who share in His sinless humanity. 23 Therefore it was necessary, right for the copies, patterns, warnings of the things in the heavens to be purged, cleansed, purified with these things, but the heavenly things themselves with better, more excellent sacrifices than these. The earthly copies of the heavenly things required cleansing, but the heavenly things themselves are made accessible to sin affected humanity by more excellent sacrifices than those of animals. "and thou shalt take the anointing oil, and thou shalt anoint the tabernacle, and all that is in it; and thou shall sanctify it, because of the crown of the kingdom of the house of Judah, and the King Messiah, who shall redeem Israel in the latter days.'' -Targum Yonatan Exodus 40:9 The heavenly things did not need purging or purifying, rather through His shed blood Yeshua gives defiled human beings access to undefiled heavenly things. 24 For the Messiah (Christos[G], ha-Mashiyach[H]) did not enter a holy place/sanctuary (hagion[G]) made by human hands (cheiropoiētos[G], biydeiy adam[H]), a copy, representation, figure (antitupon[G]) of the true one (ho alēthinos[G]), but into heaven itself (ouranos[G], hashamayim[H]), now (nun[G]) to appear before the face (prosōpon[G], peneiy[H]) of God (Theos[G], Elohiym[H]) for us; 25 nor must (hina[G]) He offer (prospherō[G], lehak’riyv[H]) His soul (et nafsho[H]) often, repeatedly, many times (pollakis[G]) like the high priest (ho archiereus[G], Kohen hagadol[H]) who enters the Holy place, sanctuary (ho hagion[G], el-hakodesh[H]) year after year with blood (aima[G], dam[H]) of others (allotrios[G], acheiriym[H]). 24 For the Messiah did not enter a holy place/sanctuary made by human hands, a copy, representation, figure of the true one, but into heaven itself, now to appear before the face of God for us; “Messiah did not enter a holy place/sanctuary made by human hands” Yeshua never entered the holy of holies of the second temple. Rather He entered the Holiest Place of which the earthly Mishkan (Tent) and Mikdash (Temple) were temporal replicas. “now to appear before the face of God for us” Yeshua is “now” before the face of God for us. This is an eternally present statement that gives us assurance of everlasting security in Him. This statement was true for the first century C.E. recipients and remains true for all who receive Yeshua. “My children, I am writing these things to you so that you will not sin. But if anyone does sin, we have an Intercessor with the Father—the righteous Messiah Yeshua. 2 He is the atonement for our sins, and not only for our sins but also for the whole world.” -1 John 2:1-12 TLV 25 nor must He offer His soul often, repeatedly, many times like the high priest who enters the Holy place, sanctuary year after year with blood of others. Messiah’s sacrifice is of eternal affect. Unlike the high priests of the Levitical priesthood He need not offer sacrifices for Himself because He is sinless, without blemish. Therefore, He has died once for all and stands perpetually before the face of God to intercede on behalf of those who have received His vicarious sacrifice. 26 Otherwise, He would have needed to suffer (paschō[G]) often since the beginning, foundation, conception (katabolē[G], meireishiyt[H]) of the world (kosmos[G], haolam[H]); but now (nun[G]) once (hapax[G], echat[H]) at the goal (sunteleia[G]) of the ages, generations, the world, forever (aiōn[G], hadorot[H]) He has been revealed, manifest (phaneroō[G]) to put away, cancel, abolish (eis athetēsis[G]) sin (hamartia[G], et hacheite[H]) [missing the mark set by God’s holiness] by the sacrifice (thusia[G], bezevach[H]) of His soul (nafsho[H]). 27 And just as it is appointed (apokeimai[G]) for people (beneiy adam[H]) to die (apothnēskō[G], lamot[H]) once (hapax[G], echat[H]), and after this, the judgment (krisis[G], hamishpat[H]), 28 so Messiah (Christos[G], ha-Mashiyach[H]) also, having been offered (prospherō[G]) once (hapax[G], echat[H]) to bear, carry (anapherō[G]) the sins (hamartia[G], cheite[H]) of many, will appear (optanomai[G]) a second (deuteros[G], sheiniyt[H]) time for salvation (sōtēria[G], liyeshuah[H]) without reference to, separation from (chōris[G]) sin (hamartia[G], cheite[H]), to those who look for, eagerly await (apekdechomai[G], yeiraeh[H]) Him. 26 Otherwise, He would have needed to suffer often since the beginning, foundation, conception of the world; but now once at the goal of the ages, generations, the world, forever He has been revealed, manifest to put away, cancel, abolish sin [missing the mark set by God’s holiness] by the sacrifice of His soul. Because of His perfect sacrifice Messiah need not die many times, over and over again. Nor has He need of somehow retrospectively atoning for the righteous ones of our past. Yeshua the Messiah is resurrected and transcendent unbound by time and space and is therefore able to save all (from Adam to the last human born into time and space) through His blood. “19 but with precious blood like that of a lamb without defect or spot, the blood of Messiah. 20 He was chosen before the foundation of the world, but was revealed in these last times for your sake.” - 1 Peter 1:19-20 TLV “8 All inhabitants of the earth will worship the beast—all whose names have not been written in the Lamb’s book of life, the Lamb who was slain from the creation of the world.” -Revelation 13:8 NIV “but now once at the goal of the ages, He has been revealed, to abolish sin by the sacrifice of His soul.” Now (in the first century C.E.) and now (in the present), Yeshua is manifest as the Goal of the Torah (Rom. 10:4), the mediator of a better covenant in His blood, one that brings eternal atonement and everlasting life for all who receive Him. So that both those who “now” received Him in the first century C.E. and those who “now” receive Him in our time, have already passed from death into His eternal life. Our spiritual DNA has changed. 27 And just as it is appointed for people to die once, and after this, the judgment, This verse puts death to the false claims of those who say they have died and literally been to heaven and have come back to shared their experiences. While according to Scripture (2 Cor. 12:2-4) one can claim to have experienced a vision of paradise (Gan Eden, Bosom of Abraham ref. Luke 16:19-31) as convergent with the third heaven (not heaven but a part of Sheol), one cannot legitimately claim to have actually, physically or metaphysically entered the heaven of heavens (John 3:13; Heb. 9:27; Luke 23:43)[note that Elijah was taken into “hashamayim” the heavens pl. and not into the heaven of heavens in particular (2 Kings 2). Also in the case of Enoch who “was not”, heaven is not mentioned (Gen 5:24). The Scripture does not say “it is appointed to human beings to die and spend time in heaven and then come back for a while and die again etc…” But, “It is appointed to human beings to die once and then the judgement”, not “and then some other things and then the judgement”, but “and then the judgement” which by necessity precedes what Christians mistakenly call “heaven”, but is actually the Olam haba (world to come). Only following the judgement do we dwell forever in the Olam Haba (World to come), prior to that the redeemed await the judgement in Paradise (Bosom of Abraham, Gan Eden). Those Scriptures used to support the counterfeit experiences of those who have “passed” and been revived, when examined closely, affirm the present text rather than being divergent in their meaning. This verse also puts to death the false idea of the ghosts of human souls, which in reality are demonic spirits (false elohim [gods]) masquerading as departed human souls. This is extremely important in light of the many foolish misinterpretations of Hebrews 12:1 and 1 Samuel 28:3-21. According to this verse there are two steps between the present temporal life and the Olam Haba (world to come) [mis referred to by Christians as “heaven”]: 1. The death of the human being as a result of the sin affected world 2. Judgement. There are no intermediary stages mentioned, nor does the wealth of Scripture support such stages. Those who teach otherwise teach apostasy. ***For Additional Study*** An explanation of the verses commonly used in an attempt to circumvent the truth of Hebrews 9:27. My commentary on 1 Samuel 28:3-21 https://www.bethmelekh.com/yaakovs-commentary---15081497151214931513-1497150615111489/1-samuel-283-21-saul-and-the-witch-of-eyn-dor Hebrews 12:1 The allusion to the cloud of witnesses in Hebrews 12 is referring back to the list of those witnesses to God’s faithfulness who are listed in Hebrews 11, commonly known as the Faith Chapter. These witnesses, as can be seen from Hebrews 11, are the now deceased patriarchs and heroes of the Jewish faith. The writer of Hebrews, a Jew and a Kohen (Priest), knows that the witnesses he is referring to are deceased and that many of them are buried throughout the land of Israel, and that they are therefore uncontactable according to the teaching of Scripture regarding the dead (Hebrews 9:27). In the parable of Lazarus and the Rich Man (Luke 16) Yeshua explains that while the dead are conscious, they are not able either to traverse the chasm between Gehinnom (torment) and Gan Eden (Paradise) nor (re: Lazarus etc. once they are finally deceased [Hebrews 9:27]) are they able to traverse the distance between Sheol and the present world. In my article on Saul, Samuel and the Witch of Eyndor, I explain why the events of 1 Samuel 28:3-21 are not describing the dead spirit of Samuel called up but rather an evil spirit that fools both the witch and Saul, and is subsequently used by God to condemn Saul (ref. see link above). The writer of the book of Hebrews is using the deceased Jewish witnesses of Hebrews 11 as a figurative example. When he says: “Therefore, since we have such a great cloud of witnesses lying around us, let us also get rid of every weight and entangling sin. Let us run with endurance the race set before us, focusing on Yeshua, the author and perfecter of faith.” –Hebrews 12:1-2a He is making a drash (inquiry/comparative teaching) regarding how we should act in light of the figurative (not literal) cloud of witnesses that are buried throughout the land of Israel. We must remember that the writer is probably writing from the perspective of a priest living in the Land of Israel prior to the destruction of the Temple in 70 C.E (A.D). He then qualifies this teaching by instructing us, not to focus on the cloud of witnesses, but on Yeshua, the author and perfecter of our faith (The faith that our Jewish forebears shared in the coming Messiah Yeshua). We cannot engage with this cloud of witnesses because they are deceased and according to Scripture (Hebrews 9:27) they are uncontactable. Those who do seek to speak to the dead are in fact speaking with demonic forces rather than the spirits of dead people (1 Timothy 4:1; 1 Corinthians 10:20-21; 2 Corinthians 11:14-15). “Let no one be found among you who sacrifices his son or daughter in the fire, who practices divination or sorcery, interprets omens, engages in witchcraft, or casts spells, or who is a medium or spiritist or who consults the dead.” –Deuteronomy 18:10-12 Therefore, not only are we unable to engage with the dead witnesses of Hebrews 11-12, we are also commanded by God not to attempt to speak with the dead. 1 Peter 3:14-21 “If you suffer for righteousness' sake, be glad: and don’t be afraid of their terror, neither be troubled; But sanctify (Kiddush) HaShem (Merciful) Elohiym (Judge) in your core being (heart): and be ready always to give an answer to every human being that asks you the reason for the hope that is in you with humility and reverent awe: Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed who falsely accuse your good conduct in Messiah. For it’s better if God’s will is that you suffer for doing well than for doing evil. For Messiah also at one time suffered for sins, the righteous for the unrighteous, that He might bring us to God, being put to death in the flesh but made alive in the Ruach (Spirit). By Whom (The Spirit) He also went and made proclamation to the ruachiym (spirits) in prison (phulake: foo-lak-ay). Who were formerly disobedient, when at one time the longsuffering God waited in the days of Noach (Comfort), while the ark was being prepared, in which a few, that is eight souls (nefesh) were saved by water (mikveh: gathering of water). This figurative likeness being a representation of the immersion (baptism) that now also saves us (not the washing of the flesh but the earnest seeking of a good conscience toward God) by the resurrection of Yeshua (Jesus) Messiah.” –1 Peter 3:17-21 In the context of Peter’s letter, the community of believers is being encouraged to share their faith with anyone who asks, and not to shy away from suffering if that is what God’s will entails. Peter then offers Yeshua as an example of One Who suffered and shared His message in the Spirit of God. It is explained that Yeshua’s suffering puts to death the sinful practices of the flesh and resurrects each believer in the life giving Spirit of God. It is by this same Spirit that the resurrected Messiah (not in Sheol) transcends time and space, and thus traverses time and space by the Spirit, to proclaim His saving work to those spirits of human beings who were still living in the flesh at the time of Noah prior to the flood. The text explains that during the time of Noah only eight imprisoned spirits heard Yeshua’s message received it and were delivered through the figurative tevilah immersion (baptism) of the flood, which the author shows to be a prefigure of the same tevilah immersion (baptism) that believers in Messiah have received unto salvation. From the p’shat (plain) meaning of the text and the subsequent, remez (hint), drash (comparative) and sod (mystery), we see that it does not place Yeshua in Sheol in relation to His proclamation but shows that it is by the Spirit of God following His resurrection that He spoke to the imprisoned spirits of humanity past. This text is not teaching anything even remotely to do with communicating with imprisoned dead people or angelic spirits. To the contrary, it simply teaches that God is just and that all humanity from Adam to the end of days has and will have an opportunity to either reject or receive the message of Messiah. This text shows how in the Spirit (of God), the resurrected Messiah transcends time and space and manifests the supernatural reality that He was both literally and figuratively slain before the foundation of the world (Revelation 13:8). 2 Corinthians 12:1-5 Boasting is necessary, though it is not beneficial; but I will go on to visions and revelations [a]of the Lord. 2 I know a man in Christ, who fourteen years ago—whether in the body I do not know, or out of the body I do not know, God knows—such a man was caught up to the third heaven. 3 And I know how such a man—whether in the body or apart from the body I do not know, God knows— 4 was caught up into Paradise and heard inexpressible words, which a man is not permitted to speak. -2 Corinthians 12:1-4 NASB V.1 Boasting is necessary, though it is not beneficial; but I will go on to visions and revelations [a]of the Lord. What Rav Shaul (Paul) is about to speak of is a “vision”, a “revelation” and not a physical or metaphysical event. Therefore, based on the very nature of either a vision or a revelation, the events described are already presumed unreal, not actual, neither physical nor metaphysical, but instead, something seen in the imagination, mind’s eye or spirit. V2. I know a man in Christ, who fourteen years ago—whether in the body I do not know, or out of the body I do not know, God knows—such a man was caught up to the third heaven. Rav Shaul is possibly speaking of himself in the guise of apologetic self-promoting rhetoric like that employed elsewhere in his works. Alternatively he is relaying the vision experience of a trusted fellow believer, perhaps one of his brothers among the Jewish Church fathers. He states clearly “whether in the body I don’t know, or out of the body I don’t know, God knows…” He is describing the experience of a vision. Those who experience visions have all kinds of feelings and sensory adventures but are not literally in the places they are visioning. Rav Shaul is not espousing “out of body experience”, which is an occult practice connected with Gnosticism, transcendental meditation and other false religious beliefs. To the contrary, Biblical Judaism abhors this idea viewing it as a form of witchcraft. Instead, Rav Shaul is alluding to the difference between experiencing a vision as if it were inside us verses experiencing a vision as if we are looking outwardly at it (both occurring within the mind’s eye or consciousness but neither occurring outside the body). In neither case does the spirit leave the body. Biblical Judaism teaches that the human soul (Body, mind, spirit etc.) is a unity unseparated until death when the spirit leaves and goes to Sheol. The Greek harpaso is poorly translated here by the NASB. In the context of this vision it means “caught away” and not caught up. Rav Shaul is right to give the interpretation to God, saying “God Knows”. Yes, God does know, in fact, so as to avoid confusion God has authored His word to say, “No one has ascended into heaven, except He who descended from heaven: the Son of Man.” (John 3:13), and “it is appointed for people to die once, and after this, the judgment…” (Heb. 9:27). V.3 And I know how such a man—whether in the body or apart from the body I do not know, God knows..” He repeats, “whether in the body I don’t know, or out of the body I don’t know, God knows…” because he is bewildered by the vision experience he is referring to and rightly understands that it was not a tangible, literal experience. Neither a physical or metaphysical reality. In Biblical Hebrew thought and interpretation something repeated is firmly established. Therefore, Rav Shaul has firmly established that he doesn’t know where the “man” was. As explained, the Scripture tells us where he was not. V.4 was caught up into Paradise and heard inexpressible words, which a man is not permitted to speak. The Greek harpaso is again poorly translated here by the NASB. In the context of this vision it means “caught away” and not caught up. We know this because the Jewish writer refers to paradise (Gan Eden, the Bosom of Abraham), which is a part of Sheol, meaning that the qualification of heaven, written as “third heaven” refers to the convergent presence of the Messiah in both the heavens and paradise simultaneously, following His resurrection. Following His resurrection the King Messiah being unbound by time, space, situational and locational being etc. In short, regardless of the issue of traversing the heavens as believers, this text is referring to a convergent form of paradise (in Sheol) and not to the heaven of heavens. Therefore, the text of 2 Corinthians 12:1-4 does not teach that a person (perhaps Paul) ascended to the heaven of heavens, something that would contradict the words of Yeshua and the teaching of Hebrews 9:27. Regarding the Resurrections of Lazarus, the Son of the widow of Nain etc. All (those temporally resurrected) had not yet passed into Sheol but were in transition sleep. Meaning unconscious but the spirit had not left the body according to ancient Jewish tradition (3 to 4 day period of unconscious sleep, the first stage of death/passing). This means that the person cannot communicate with the living, nor are they yet in Sheol (When Yeshua says "Today you will be with me in paradise" to the thief on the cross (Luke 23:43) I believe the word "today" is used in an eternally present sense. Alternatively, some pass over more quickly than others, although with regard to time and space how could we even begin to determine the measure by which we could access such a process?) In all these cases of temporal resurrections (they are exceptions, and include Elijah raising the woman's son) the resurrected are resurrected within four days of death, and their spirits have not entered death finally with regard to entering Sheol. "Appointed unto man once to die" regards the spirit's entry into Sheol and not the transition period of soul sleep (a euphemism used by Yeshua [John 11:11]). No one in transition sleep (first stage of separation) can communicate to the living. Therefore, the point I made regarding ghosts being demons remains the same, ghosts are not wandering human spirits. Additionally, Hebrews 9:27 makes both Karma and Reincarnation untenable concepts: Hebrews 9:27 of course also refutes the false beliefs of karma and reincarnation. Those who claim “sowing and reaping” to be the same concept as “karma” do so by ignoring the Scriptures that qualify sowing and reaping. Sowing and reaping applies to the temporal actions and outcomes of this life and to the cumulative actions of this life and their eternal outcome following judgement. It does not seek to solve the problem of injustice by perpetuating injustice, as is the case with karma and reincarnation. Karma attempts to provide a solution for evil by offering a cycle of lives that provide an opportunity to act rightly in order to become perfect, divine. The flaw in this delusion is that an inherently sinful person can never act perfectly, not in any life, nor can an evil act which has already been done, be undone by a good act. Ample evidence against the delusion of karma is recorded throughout human history for all to see. What’s more, karma says that a suffering destitute person (of a lower class) should be left to suffer in order to perfect their karma for a better reincarnation, this in direct opposition to the teaching of Scripture, which admonishes us to help the destitute and suffering. There is no justice in karma. It offers nothing more than a perpetual prison of impossible restitution and the false promise of (counterfeit) divinity. Whereas the God of justice has made restitution on behalf of all who will receive His loving sacrifice through Yeshua, and promises eternal life in Him (the Divine One). 28 so Messiah also, having been offered once to bear, carry the sins of many, will appear a second time for salvation without reference to, separation from sin [ref. Num. 19:13], to those who look for, eagerly await Him. “Messiah also, having been offered once” Just as the life of a human being ends in death (of the body) once, so too the death of Messiah occurs once in order to carry upon Himself the sin and death of many, and produces eternal life as a result. “to carry the sins of many” This is a quote from Isaiah 53:12, and is part of a Messianic prophecy spanning Isaiah 52:13-53:12. It is also alluded to in Mark 10:45 and a different portion of it is quoted in Acts 8:32-35. Notice that Messiah carries the sins of many, not all. God Who is all-knowing seeing the end from the beginning, sent Messiah to atone for all who would receive Him. The sins of the willfully unrepentant remain unatoned and thus, they will suffer the just punishment for their sins eternally as the antithesis to eternal living (Hebrews 6:2; Daniel 12:2; Mark 9:44-48; John 5:29; Matthew 25:41, 46; 2 Thessalonians 1:9; Revelation 20:10). “will appear a second time for salvation without reference to, separation from sin [ref. Num. 19:13],” His second coming does not address the issue of sin, which has already been solved in His death and resurrection. Rather His second coming brings the fullness of the promise of eternal life made manifest in the new heavens and new earth for all who have received Him and been reconciled to God in right relationship. That Messiah will return is certain (Mark 13:24-27; 2 Timothy 4:8; Titus 2:13; 1 Thessalonians 4:13-17). “to those who look for, eagerly await Him.” With regard to the first century Jewish believers who are the recipients of this work, they are to await Yeshua just as the people of Israel awaited the return of the high priest from the holy of holies on Yom Kippur. The distinction of “those who look for and eagerly await Him” is important. The writer has already addressed the issue of disobedience and those Israelites who failed to enter God’s rest (Heb. 4), now he gives a gentle reminder to his hearers, admonishing them to remain focussed on Yeshua and His promised return. Rav Shaul teaches rightly that not all ethnic-religious Jews are truly Jewish in soul, that is, not all ethnic-religious Jews have chosen to receive Yeshua’s redemptive work (Romans 9:6). Rav Shaul’s writing on this matter specifically refers to Jews (ethnic) and does not refer to the spiritual condition of non-Jews (as some foolishly misinterpret). As I’ve said on many occasions, the context of Romans 9 relates to Jews who are Messiah followers (true Israelites), and Jews who are ethnically Israel but are not Messiah followers. All examples given in Romans 9 relate to Jews, Gentiles are not mentioned in relation to the inward spiritual condition of a Jew. Therefore, it is utter nonsense for a Gentile to call himself a “spiritual Jew”. The only “Spiritual Jew” is an “ethnic Jew”, given that “Jew”, and “Israel” are ethnic nouns describing the descendants of Jacob (they are never used in Scripture to describe Gentiles, physically, spiritually or otherwise). As I have said many times, a Gentile calling himself a “Spiritual Jew” is comparable to a Briton calling himself a “Spiritual Navajo”. The same applies to a Church that claims to be Spiritual Israel. That Church is apostate. By way of Hebrews 9:28 being applied as a universal principle, applicable to all who truly believe: as disciples of Yeshua our faith is an ongoing walk of looking to Him, hoping in Him, eagerly awaiting Him. He is present and returning, and in Him we have returned to the eternal present. Copyright 2021 Yaakov Brown For goodness sake, at least take the time to learn a full Hebrew phrase or sentence before you go making doctrines out of ox heads and crosses! Primarily the reason that determining interpretation based on the pictorial form of ancient Hebrew leads to misunderstanding is that pictographic Hebrew when collected into complete words, was never intended to be understood according to each individual pictogram within the whole, whereas, for example, the hieroglyphs of Egypt (not remotely similar to paleo Hebrew) are.
The meaning of words is not determined by individual characters within words but by the collected characters, their root words and meanings. Therefore, seeking to use individual characters and their pictorial meanings to interpret Hebrew Scripture often leads to grave error. Even in their pictorial form the characters of a whole word are collected to convey a convergent meaning. Therefore, to single out each pictogram in order to glean a so called "deeper meaning" is to misinterpret the meaning. This type of interpretation is often entered into by people who lack knowledge of the Hebrew language, its meaning and grammar, people who seek "Deeper Knowledge" or "Deeper Revelation" which is in fact more closely connected to the gnostic and higher learning esoteric heresy of the early Gentile Church than it is to authentic Hebrew spirituality. These kinds of heresies are spoken against by Rav Shaul (Paul) Hashaliach (the sent one), and are of significant danger to the hearts and minds of Messiah followers. As is always the case, if a method other than the interpretation of the plain meaning of the text produces an interpretation that contradicts the plain meaning, that interpretation is error! Dear Messiah followers, do not be led astray by ear tickling nonsense. We are of the sound mind of Yeshua our King, we are not conspiracy theorists, secretly knowledgeable or superior to the Word. To the contrary, we speak the Word plainly and clearly for all to hear and thus afford others the opportunity to understand and receive salvation through Yeshua and reconciliation to God. For goodness sake, at least take the time to learn a full Hebrew phrase or sentence before you go making doctrines out of ox heads and crosses! -Rav Yaakov Ben Yehoshua Spiritual Leader Beit Melekh Messiah Following Jewish Community |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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