Messiah has appeared within time and space to Israel as the transcendent High Priest of a more perfect Sanctuary (the heavenly original Mishkan) and of the good things having already come that are yet to be fully arrived. Introduction:
There are numerous doctrinal ideas and spiritual principals alluded to in this chapter that apply to all believers regardless of ethnicity. However, it is important to continue to remember that the recipients of this work are first century Jewish believers and not Gentile believers. Therefore, words and phrases like “covenant, called, elect, eternal land” etc. are ethno-religious phrases that have a certain meaning to Torah observant Jews and in particular first century Jews. For both the ancient and modern Gentile reader there are fewer obstacles in the way of understanding the eternal atonement of Yeshua because for the most part the Gentile audience does not understand the temporal (present age) sacrificial system of Torah as a primary, even intrinsic part of cultural religious practice (of course this is now also true of rabbinical Judaism to some extent). The first century C.E. Messiah following Jew on the other hand is wrestling with how the then functional temple cult converges with a belief that Yeshua is the singular ultimate sacrifice Who fulfills and is the goal of all the sacrificial requirements of Torah, to the point of revealing the heavenly Tent of Meeting (Mishkan) and the origin of the redemptive work of God. To view this text only through the revisionist lens of universal application is to misunderstand it. With this in mind we must be intentional in seeking to understand how the Jewish recipients of this work in the first century C.E. are viewing this teaching and what it might have meant for them by way of application (halakhah). The Book to the Hebrews 9:1-10:18 explains that the new covenant is of eternal effect and is better than the former covenant of the Mosaic Torah because Yeshua the Great High Priest offers His eternal Spirit infused blood before the face of God in the original Holy of holies of the heavenly realm, thus, He atones once for all who will receive Him and need not offer sacrifices for Himself and others daily because He remains without sin, having died to secure the covenant and having been raised to life everlasting in order to apply it to all who believe. Therefore, Yeshua gives access to the heavenly Holy of holies to all who believe. NB: The section of the Talmud Bavliy called Seder Kodashiym (Order of Holies) addresses the many aspects of the Mosaic sacrificial system and the daily Temple practices of the first century C.E. as a reflection of Mishnaic Law. 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 8 being: 12 For I will be merciful, forgiving toward their unrighteousness, iniquity, perversion, And their sins [missing the mark set by God’s holiness], and their iniquities, perversions I will no longer bring to mind, perpetually.” [Jeremiah 31:31-34 LXX] 13 When He said, “new covenant,” He has indicated that the first is old, decaying. Now whatever is decaying and growing old is about to disappear, be destroyed. BOOK TO THE HEBREWS Chapter 9:1-14 (Author’s translation) 1Now truly, indeed, the first covenant had regulations, judgements, righteousness for divine service and the earthly sanctuary, [a holy place in the land]. 2 For the first tent of meeting was prepared, built, ordained in which was the menorah[H] and, the table, and the exposed bread, bread before the face; this is called the Holy Place. 3 And after the second curtain there was a habitation which is called the Holy of holies alt. The Hebrew text reads, “and from the house to behind the second parochet (curtain) of the mishkan, is called holy of the holies [umibeiyt laparochet hasheiniyt mishkan hanikra kodesh hakadoshiym]. 4 having a golden censer of incense and the ark of the covenant covered on all sides with gold, in which was a golden pot holding the mãn[H] [What is it?], Aaron’s rod which budded, and the tablets of the covenant; 5 and over it the cherubiym of glory overshadowing the mercy seat, atoning cover; but about these things we can’t now speak in intricate detail. 6 Now when these things are (present tense) prepared, built, ordained the priests are (present tense) continually entering the first section of the sanctuary, performing the divine service, 7 but into the second [behind the parochet into the holy of holies], only the high priest enters once a year, not without taking blood which he offers for his soul and for the errors of the people committed in ignorance. 8 The Holy Spirit in this is showing, that the way into the holiest place of all was not yet revealed, appeared, manifest while the first sanctuary was still standing [referring to the Mishkan (Tent of meeting) constructed by Moses in the desert.], 9 which is a figure, parable, symbol for the present time. Accordingly both gifts and sacrifices are (presently) offered which cannot perfect, make whole the moral condition, conscience, heart, core being, inner person of those serving, worshipping, 10 since they are only food, drink, and various washings/immersions, and carnal, flesh, bodily regulations, judgements, ordinances imposed, laid out until a time of reforming.11 But when Messiah appeared as a high priest of the good things having come, He entered through the greater and more perfect, full, excellent Sanctuary, not made by human hands, because it is not of this creation; 12 and not through the blood of goats and calves, but through the blood of His own soul, He entered the holiest place once for all time, having obtained eternal redemption. 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? HEBREWS 9:1-14 (line upon line) 1Now truly, indeed, (men[G], b’emet[H]) the first (protos[G], harishonah[H]) covenant (habriyt[H]) had regulations, judgements, righteousness (dikaiōma[G], hayu diyneiy[H]) for divine service (avodah[H], latreia[G]) and the earthly sanctuary, [a holy place in the land] (kosmikos hagion[G], umikdash ba’aretz[H]). 2 For the first (protos[G]) tent of meeting (skēnē[G], Mishkan[H]) was prepared, built, ordained (kataskeuazō[G]) in which was the menorah[H] (luchnia[G]) and, the table (trapeza[G], shulkhan[H]), and the exposed bread, bread before the face (prothesis artos[G], lechem hapaniym[H] alt. uma’arechet halechem[H]); this is called the Holy Place (hagion[G], kodesh[H]). 3 And after (meta[G]) the second (deuteros[G]) curtain (katapetasma[G]) there was a habitation (skēnē[G]) which is called the Holy of holies (hagion hagion[G]) alt. The Hebrew text reads, “and from the house to behind the second parochet (curtain) of the mishkan, is called holy of the holies [umibeiyt laparochet hasheiniyt mishkan hanikra kodesh hakadoshiym]. 1Now truly, indeed, the first covenant had regulations, judgements, righteousness for divine service and the earthly sanctuary, [a holy place in the land]. Having already been told that the earthly sanctuary was a copy of the original heavenly Sanctuary, it is now pointed out that the covenant connected to that same earthly replica had certain regulations that were carefully followed out of holy awe for the God Who commanded them through Moses His servant. We are also told that the purpose of these regulations was to direct Israel, through her priests, in “Divine service”. 2 For the first tent of meeting was prepared, built, ordained in which was the menorah[H] and, the table, and the exposed bread, bread before the face; this is called the Holy Place. By way of pretext, both the Mishkan (Tent of Meeting) and the Mikdash/Heiykhal (Temple) consisted of an outer court (which is not mentioned in this passage), a holy place, and the Holy of holies (Exodus 25-31, 35-40). Mishkan (Tent of meeting) being related to both shakhen (neighbour) and Sh'khinah (Talmudic Hebrew describing the manifest feminine presence of God [related to Hak’vod HaShem, the manifest Glory of God)]). Mikdash (Temple) is used in Exodus 25:8 to describe the Mishkan and is therefore synonymous with both the Mishkan and the later temples. Etymologically it is a composite word made up of “mi” (from) and “kadash” (sanctify), thus, from God comes the means of sanctification through blood atonement which makes reconciliation to and permanent dwelling (right relationship) with God possible. Heiykhal (Temple) is the most commonly used noun for the temple and can mean, “temple, palace, hall, sanctuary” etc. It is thought to be derived from the root yakol meaning, “to prevail, overcome, endure, have strength”. Thus, we overcome in God (the meaning of the ethnic noun Israel). The Holy Place: The articles described here were all situated in the holy place of the Tent of Meeting and were still in use in the holy place of the second temple at the time of the writing of this Book to the Hebrews (though at the time of the second temple they were replicas of the original articles). Menorah – (7 branched golden lampstand) The Menorah is described in detail in Exodus 25:31-40. It stood on the south side of the holy place (Exodus 40:24), and was kept burning day and night. The Talmud Bavliy Menachot 28b, a tractate of Seder Kadoshiym states that the menorah stood 18 handbreadths/palm widths (three common cubits) high, or approximately 1.62 metres (5.3 ft). Menorah is probably derived from the words nir (flame, light), nahar (stream, river), nahara (light, daylight), thus, the composite form minhara meaning “Place of light river” becomes menorah. The symbolism of the menorah is almost uncontainable, and considering the God it points to, not surprisingly so. Being a complex unity of seven connected branches, seven flames fed by pure olive oil and kept perpetually lit, the menorah (place of light river) is a representation of the manifest light presence of God, Hak’vod HaShem (Biblical Hebrew) or Shekhinah (Talmudic Hebrew). The oil used to fuel it is representative of the Ruach HaKodesh (Holy Spirit). Therefore, it is a symbol of the sevenfold attributes of God (Isaiah 6:1-5) and is also connected to the seven days of creation through the all existing light from which creation begins (Genesis 1). There are many other figurative meanings that are too prolific to note here. Shulkhan – (Table) The Table of the exposed bread stood on the north side of the holy place (Exodus 40:22) [approx. 0.8m H x 1m W x 0.5m D]. Shulkhan is from the root shalakh meaning “send, extend, direct, spread out” and with regard to shulkhan by implication, means to spread out a meal. The symbolism of the table is also rich. The essential meaning relating to its firm construction of Acacia wood is connected to the shoot of human offspring. Acacia wood is hardy and grows in the Sinai desert among other places. The gold covering symbolizing royalty, and ultimately deity. Thus, the table on which the bread before the face is placed can represent the King Messiah Yeshua, the root out of dry ground (Isa. 53:2) crowned in glory as Divine King (John 1:1; 10:30-33; 20:28, Rev. 1:8, Matt. 28:20; John 2:24-25; Phil. 2:6-11; 3:21). Messiah carries on His shoulders the hope and redemption of the twelve tribes of Israel, which are ever before the face of God. Lechem Hapaniym – (The Bread before the Face) The recipe and presentation of the showbread and its use is detailed in Leviticus 24:5-9. Two rows of six unleavened loaves (matzot) were placed side by side representing the twelve tribes of Israel. These loaves were to be eaten by the high priest Aaron and his sons. The loaves were made from ingredients offered to God by the tribes of Israel and were to sit exposed on the north side of the holy place and before the curtain of entry to the holy of holies. The loaves were placed at the beginning of each Shabbat. The incense censer was used to sprinkle incense on top of the bread before the face. The same incense was burned on the incense altar (Lev. 24:7; Num. 7:14). 3 And after the second curtain there was a habitation which is called the Holy of holies alt. The Hebrew text reads, “and from the house to behind the second parochet (curtain) of the mishkan, is called holy of the holies [umibeiyt laparochet hasheiniyt mishkan hanikra kodesh hakadoshiym]. The writer makes a clear distinction here between the holy place (v.2) and the holy of holies where the ark of the covenant once resided (v.3). The “second curtain” may refer to the Tent of Meeting having an entry curtain (first) and the second curtain parochet to the holy of holies. Alternatively, it may refer to the dual curtains before the holy of holies during the second temple period as attested to by the Mishnah and Talmud (Mishnah Shekaliym, c. 8. sect. 5. Maimonides on Hamikdash, c. 7. sect. 16: Talmud Bavliy Yoma, fol. 54. 1. & Ketubot, fol. 106. 1. Vid. Philo de Vita Mosis, l. 3. p. 667.) “he walked in the temple till he came between sh’neiy haparochot (the two vails), which divide between the holy, and holy of holies, and there was the space of a cubit between them.” - Mishnah Yoma, c. 5. sect. 1. 4 having a golden (chruseos[G], hazahav[H]) censer of incense (thumiastērion[G], mizbach[H]) and the ark (kibōtos[G], aron[H]) of the covenant (ho diathēkē[G], habriyt[H]) covered on all sides with gold (chruseos[G], zahav[H]), in which was a golden (chrusion[G], zahav[H]) pot (stamnos[G]) holding the mãn[H] [What is it?] (manna[G], haman[H]), Aaron’s (Aharon[H], mountainous, light bringer) rod (rhabdos[G], mateih[H]) which budded (blastanō[G], parach[H]), and the tablets (plax[G], veluchot[H]) of the covenant (ho diathēkē[G], habriyt[H]); 5 and over (huperanō[G]) it the cherubiym (cheroubim[G], cheruveiy[H] guardian, mighty-approacher, blessing bringer) of glory (doxa[G], hakavod[H]) overshadowing (kataskiazō[G]) the mercy seat, atoning cover (hilastērion[G], hakaporet[H]); but about these things we can’t now speak in intricate detail (kata meros[G]). 4 having a golden censer of incense and the ark of the covenant covered on all sides with gold, in which was a golden pot holding the mãn[H] [What is it?], Aaron’s rod which budded, and the tablets of the covenant; The items mentioned here all relate to the holy of holies, and all but the censer reside within the holy of holies. “Golden Censer of incense” The word “altar” is not in the Greek (oldest) text. There is good reason for this, the writer is about to thematically connect the offering of the incense on Yom Kippur when the incense is taken beyond the parochet (curtain) and into the holy of holies, to the fragrant path of Yeshua’s entry into the Holiest place in the heavenlies. Therefore, because the writer is describing items that have their place inside the holy of holies (the incense altar being outside the holy of holies in the holy place) he thus speaks of the censer that carries the incense from the incense altar into the holy of holies once a year and for that reason does not name the incense altar itself. Once again the gold of the incense censer denotes royalty and glory. While the Torah does not stipulate that this censer be golden (Lev. 16:12-14), the first century Jewish historian Josephus does (Antiquities. l. 3. c. 8. sect. 3.) and the Mishnah (Yoma, c. 4. sect. 4.) tells us that there were various censers used by the priests in the daily service, but the one being described here was unique and was used by the high priest on Yom Kippur (the day of atonement). The high priest used a silver censer on other occasions, but on the Yom Kippur (the day of atonement) he used this specific golden one, and with it he entered into the holy of holies. Revelation 8:3 affirms that the heavenly censer replicated in the earthly temple service is in fact golden. “The Ark of the covenant” The ark is so named because it contains the two tablets of the covenant [ten commandments] (Exodus 16:33-34; 25:10-16; Num. 10:33; 17:8-10). It was housed inside the holy of holies (Exodus 40:21). NB: Exodus 25 says “It is to be 21⁄2 cubits in length, 1 1⁄2 in breadth, and 1 1⁄2 in height (approximately 131×79×79 cm or 52×31×31 in).” A relatively small rectangular box. The ark was symbolic of the throne and manifest presence of God and is therefore the holiest of the articles of the service within the Tent of Meeting/Temple. The Mishkan was erected to house the ark and not the other way around. The ark was the first article constructed after God instructed Moses to build the Tent of Meeting (Exodus 25:8-10). The manifest glory of God dwelt between the cherubiym atop the mercy seat in the form of a cloud by day and a pillar of fire by night, the cloud being the daylight expression of the fire’s effect and the fire being more visible at night (Exodus 40:34-38; Psalm 80:1). The ark was known by several names: a. Numbers 10:33 calls it Aron Habriyt (Ark of the covenant) due to the tablets of the covenant residing within as a warning against sin. b. Exodus 25:22 calls it Aron Edut (Ark of the testimony), edut being from the root ed (witness). In other words, the ark of the testimony of the witness. c. 1 Samuel 3:3 calls it Aron Elohiym (Ark of God), denoting God as Judge and the contents of the Ark as an indictment against sin. d. 1 Kings 2:26 calls it Aron Adonay YHVH (Ark of the Lord YHVH Mercy), denoting its symbolic representation of God’s Kingship and His mercy. e. 2 Chronicles 35:3 calls it Aron HaKodesh (The Holy Ark), denoting God’s holiness and invoking awe. It is this name that our rabbis adopted in reference to the ark that houses the Torah situated behind a parochet (curtain) at the front or centre of the modern synagogue beneath the nir tamid (perpetual flame/light) which symbolises the ancient menorah. f. Psalms 132:8 calls it Aron uzachei (Ark of Your Strength), denoting the redemptive immutable strength of God. Our rabbis made this phrase part of the Torah service. As we return the Torah to the ark we say, “When the ark rested Moshe would say ‘Return O Lord to the host of Israel’s families. Arise O Lord to Your resting place, you and Aron uzachei the ark of Your strength…’” When the Mishkan was erected in the desert the Aron Habriyt ark of the covenant was housed in the holy of holies which was beyond the parochet (curtain) of entry seen from the holy place. It is worth noting that following the inauguration of Solomon’s temple the ark of the covenant is not heard of again in Scripture. Numerous Jewish commentators and sources affirm this (Talmud Bavliy Menachot, fol. 27. 2. & Yoma, fol. 21. 2. Menasseh ben Israel Koncil. in Gen. qu. 41. Kimkhi in Hagg. i. 8.). The location of the ark of the covenant is unknown, and there is little agreement among Jewish commentators on who took it, when, and where it now resides. some say, it was carried away by Nebuchadnezzar into Babylon, as one of the beautiful vessels of the house of the Lord, 2 Chronicles 36:10 (Talmud Bavliy Yoma, fol. 53. 2. Seder Olam Rabba, c. 25. T. Hieros. Shekalim, fol. 49. 3.) others, that Jeremiah the prophet took it and hid it in a cave on Mount Nebo (Joseph ben Gorion, l. 1. c. 17. 2 Maccabees. ii. 4, 5. ). The most common supposition is that it was hidden by King Josiah in some unknown deep place, which king Solomon had built for that purpose underground, knowing, that the temple would be destroyed (T. Hieros. Sota, fol. 22. 3. T. Bab. Ceritot, fol. 5. 2. Maimon. Beth Habbechira, c. 4. sect. 1.); numerous Jewish commentators claim that it was hidden under the pavement of a room in the temple, called "the wood room" (Mishnah Shekaliym, c. 6. sect. 1, 2. T. Hieros. Shekaliym, fol. 49. 3. Talmud Bavliy Yoma, fol. 54. 1.). Many have proposed theories on where the ark now resides. From Jerusalem beneath the temple mount, or under mount Nebo, to Rome, Egypt, Scotland, Ethiopia and the list goes on. Many continue to search it out and develop new theories, allowing their lives to be enveloped by the need to discover it, and it may well be discovered or will at least be recreated for use in the third temple, regardless, as Messiah followers we must have a different focus, not earthbound but heavenly. In Messiah Yeshua we have come to understand that the ark of the covenant being an earthly replica of its heavenly counterpart, is no longer necessary. Therefore, foolishly chasing after the hidden location of the ark on earth is not only a waste of time but has also become a practice of idolatry among many, both Jewish and Christian. As followers of Messiah and readers of the inspired Scriptures we know where the true, original ark of the covenant resides: “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 In fact, at the time of Yeshua’s earthly ministry and therefore, prior to the destruction of the second temple during the time of the writing of the Book to the Hebrews, the holy of holies was empty. Ha-even (the foundation stone) exposed at the centre of floor of the holy of holies. Therefore, the blood sprinkled yearly by the high priests of Israel on Yom Kippur, was being sprinkled on “The Stone that the builders rejected” (Yeshua the King Messiah). The ark of the covenant, like the table of the bread before the face, was made of acacia wood signifying Messiah’s humanity and was covered inside and out with gold representing His sinless nature, eternal deity and Kingship. It is worth noting that just as the ark of the covenant was on earth (Exodus 16:33-34; 25:10-16), so too was Yeshua “the root from dry ground” (Isa. 53:2), and just as the ark of the covenant is now depicted in the heavens (Rev. 11:19), so too Yeshua is seated in the right hand of the Father God in the heavens. The contents of the Ark of the covenant: Some suggest a contradiction between Hebrews 9:4 and 1 Kings 8:9, but this is nonsense. Hebrews 9:4 records the original contents of the ark, while 1 Kings 8:9 records the contents of the ark at the time of Solomon’s temple, meaning that by that time the staff of Aaron had been removed, possibly during the time that the ark spent outside of Israel’s possession (1 Samuel 4 – 2 Samuel 7). “The golden pot containing manna” The manna contained in the pot was miraculous in the sense that it was a portion of the manna that if left for a day would be maggot ridden (except on the Shabbat) [Exodus 16:19-20, 22]. Therefore, this portion of manna which God commanded to be put inside the ark (Ex. 16:33) as a remembrance of His provision of food for the wandering Israelites, was like the manna that deteriorated, but not the same. This is just one of many figures pointing to the nature of Yeshua, Who said of Himself, “I am the manna from the heavens” (John 6:41-51). The Hebrew man (Exodus 16:15) transliterated into English as manna, is a contracted form of the phrase “Mah zeh?” (What is it)? This is because when the Israelites first saw it they were dumbfounded as to its nature and exclaimed “What is it?” For approximately a thousand years we Jews asked this question, and when the King Messiah Yeshua entered time and space born of a virgin, and came of age to teach, He spoke to us a teaching that effectively said, “You’ve been asking the wrong question, instead of asking ‘Mah zeh?’ (What is it)? you should be asking ‘Miy Hu’? (Who is He)?” Manna is also known by three other names: “lechem min-hashamayim (bread from the heavens)” (Ex. 16:4), “lechem abiyriym (bread of mighty ones/angels)” (Psalms. 78:25), and as described by the complaining Israelites “balechem hakelokel (bread that is light, swift, a trifle)” (Num. 21:5). The Manna prefigured Messiah in many ways: Rav Shaul (Paul) called it “spiritual food” (1 Cor. 10:3) because of its supernatural origin (Ex. 16:4). The whiteness of the manna denotes the purity of Messiah (Ex. 16:31; 1 Peter 1:19). The manna was placed inside the ark (Ex. 16:33) as a symbol of Messiah’s tomb and His coming before the throne of God on our behalf (Heb. 9:23-24). Messiah through His messenger announces that He has “hidden manna” to give to those who overcome in the community of first century Pergamum (Rev. 2:17) etc. “The rod of Aaron that had budded” The historical record of the budding of Aaron’s staff is found in Numbers 16-17. Korah, Dathan, and Abiram gathered 250 leaders from the twelve tribes in order to challenge the leadership of Moses and Aaron. God caused the ground to open up and swallow Korah and all who stood with him in rebellion against Moses and Aaron (leaders appointed by God) [Num. 16:32]. The 250 leaders who rebelled against Moses and Aaron were destroyed by God with fire/lightening from the heavens (Num. 16:35). The following day the people of Israel accused Moses of killing his fellow Israelites. God provided further proof of Aaron’s right to be high priest when He instructed Moses to gather a representative from each tribe to bring an almond rod with the his name engraved on the rod representing his tribe, Aaron’s name being engraved on the rod for the tribe of Leviy (Num. 17:3). The rod of the man God had chosen as high priest would blossom. All twelve rods were placed in the Mishkan before the “testimony” (ark of the covenant), the next morning Aaron’s rod had not only budded, it had blossomed and yielded almonds (Num. 17:8). Aaron’s rod was placed in the ark as a warning against rebellion and as evidence that God alone appoints the true high priests of Israel. The budding, blossoming, and fruiting of the rod of Aaron was a figure for the resurrection of the King Messiah and Great High Priest Yeshua. “The tablets of the covenant” These were the second set of two tablets of the covenant engraved by God on stone that Moses had hewn (Exodus 34:1). The first set had been hewn by God and engraved by His finger (Exodus 24:12), but had been broken by Moses upon his witnessing Israel’s idolatrous worship of the golden calf (Exodus 32:19). The second set of tablets were placed into the ark as a witness, a testimony (Deut. 10:2). When Moses had finished writing the Torah (not just the tablets but the 5 books of Moses) it was placed beside the ark as a witness (an indictment) against the rebellious children of Israel (Deut. 31:25-27). Talmudic scholars claim that the book/scroll of the Torah (the five books of Moses) was placed inside the ark (Baba Batra 14), but the Targum Yonatan states that it was placed in a box and kept at the right side of the ark. The Targum is consistent with Scripture, the Talmudic claim is not. The tablets too are figurative. Messiah the Living Word sent by God was broken for us. Like the second set of tablets Messiah is of the earth by his human lineage according to the line of David, and is seeded of the Holy Spirit as God with us, just as the tablets hewn from the earth were made a unity by the written word of the finger of God. Messiah was made under the Torah (Gal. 4:4). The Torah was within His inner being (heart) and He fulfilled the letter of the Torah concerning what was written about Him (Ps. 40:8; Heb. 10:7-9). He did not come to destroy the Torah but to fully fill it (Matt. 5:17). He bore the curse of the Torah by being made a curse for us (Gal. 3:13). “For Messiah is the goal of the Torah for righteousness to everyone who believes, trusts.” -Romans 10:4 (Author’s translation) 5 and over it the cherubiym of glory overshadowing the mercy seat, atoning cover; but about these things we can’t now speak in intricate detail. NB: Of the four cherubiym of Solomon’s Temple, two are fashioned into the lid of the ark of the covenant as guardians of the mercy seat and two are made to stand as guardians of the Inner Sanctuary [Holy of holies] (Exodus 25:18-22; 37:7-9; 1 Kings 6:23-28; 1 Chronicles 3:10-14). The Hebrew word cherub has no known root, however etymologists link its meaning to an Assyrian word used to name similar creatures, and theorize that the ancient Hebrew root probably had similar meaning. The best guess at its meaning is: mighty-approacher, or blessing bringer. Unlike certain other messengers of HaShem who sometimes appear in humanoid form, the cherubiym are always winged and have an appearance that mirrors specific animals, such as eagles and lions. It was between the two cherubiym atop the ark that the manifest glory of God appeared (Exodus 25:17-22; Lev. 16:2; Num. 7:89; Psalm 80:1). Several ancient Jewish commentators say that the two cherubiym atop the ark reflect the two cherubiym placed by God in the garden of Eden (Gen. 3:24) [Targum Yonatan &. Hieros. in Gen. iii. 24.). “the atoning cover” Kaporet (Num. 7:89) This was a slab of solid gold that fit precisely over the top of the ark (box). It was on this cover that the blood of the Yom Kippur sacrifice was sprinkled each year by the high priest (Lev. 16:14-15). “but about these things we can’t now speak in intricate detail.” The intricate details are not needed in order for the writer to properly convey the teaching of the Holy Spirit on the subject of Yeshua’s superiority to the earthly things. What’s more, the first century Jewish audience, at very least the devote among them, already knew the details concerning the temple service and the great significance of each article used in the practice of the priesthood. 6 Now when these things are (present tense) prepared, built, ordained (kataskeuazō[G]) the priests (ho hiereus[G], hakoheniym[H]) are (present tense) continually (diapantos[G]) entering the first section of the (protos[G]) sanctuary (skēnē[G], mishkan[H]), performing the divine service (avodah[H], latreia[G]), 7 but into the second (deuteros[G]) [behind the parochet into the holy of holies], only the high priest (archiereus[G], kohen hagadol[H]) enters once a year, not without taking blood (aima[G], dam[H]) which he offers (prospherō[G]) for his soul (nafsho[H]) and for the errors (agnoēma[G]) of the people (ho laos[G], ha’am[H]) committed in ignorance. 6 Now when these things are (present tense) prepared, built, ordained the priests are (present tense) continually entering the first section of the sanctuary, performing the divine service, The items mentioned in verse 2 already indicate the service associated with them. The duties of the kohaniym included keeping the menorah lit continually (Ex. 27:20-22; Lev. 24:1-4), placing fresh loaves before the face on the table of showbread (Lev. 24:5-9) and burning incense on the incense altar (Ex. 30:7-9), which is something Zechariah the father of Yochanan (John the Immerser) performed during his period of priestly service (Luke 1:9-11). These acts of priestly service “are” being performed at the time of the writing of this work. Therefore, the work was written prior to the destruction of the temple in 70 C.E. The writer makes a point of distinguishing the holy place (first section of the sanctuary/temple). He is combining the figures of Mishkan (tent of meeting) and Mikdash/Heiykhal (temple), and is making a clear distinction between the holy place and the holy of holies, both of which are part of the tent/temple. 7 but into the second [behind the parochet into the holy of holies], only the high priest enters once a year, not without taking blood which he offers for his soul and for the errors of the people committed in ignorance. The holy of holies is now referred to and the need for the Levitical high priest to offer the blood of animals, in particular, with regard to Yom Kippur (tenth day of the seventh [shabbat] month Tishrei), a bull and subsequently a goat (the goat for HaShem), thus offering blood for both himself and his household and then for the people of Israel (Lev. 16). This blood, like all atonement, covers sin repented of, therefore, committed in ignorance. Covering is not affected for the wilfully unrepentant. “For the life of the flesh is in the blood, and I have given it to you on the altar to make atonement for your souls; for it is the blood by reason of the life that makes atonement.” -Leviticus 17:11 NASB The writer confirms the ineffective service of the Levitical priesthood pertaining to its inability to provide eternal atonement, given that the high priest of the Levitical priesthood himself needs to be regularly atoned for. 8 The Holy Spirit (Hagios Pneuma[G], Ruach Hakodesh[H]) in this is showing (dēloō[G]), that the way (hodos[G], haderekh[H]) into the holiest place of all (ho hagion[G], el-hakodesh kol[H]) was not yet revealed, appeared, manifest (phaneroō[G]) while the first (protos[G]) sanctuary (skēnē[G], mishkan[H]) was still standing [referring to the then standing second Temple approx.. 60 C.E.], 9 which is a figure, parable, symbol (parabolē[G], mashal[H]) for the present time (lazman[H]). Accordingly both gifts (dōron[G], minatot[H]) and sacrifices (thusia[H], uzvachiym[H]) are (presently) offered which cannot perfect, make whole (teleioō[G], lehashliym[H]) the moral consciousness, conscience, heart, core being, inner person (suneidēsis[G], levav[H]) of those serving, worshipping (latreuō[G], haoveid[H]), 8 The Holy Spirit in this is showing, that the way into the holiest place of all was not yet revealed, appeared, manifest while the first sanctuary was still standing [referring to the Mishkan (Tent of meeting) constructed by Moses in the desert.], The Holy Spirit is linked to the spoken and written word of God as the wind of God’s voice, or the wind of His davar[H] (logos[G]), essence, word (Yeshua). The writer of the Book to the Hebrews refers to the Holy Spirit in a similar way in 3:7. “The holiest place of all” does not refer to the earthly holy of holies but alludes to the heavenly holy of holies yet to be manifest, as qualified by what follows (the Greek text does not repeat hagion [the Greek way of saying holy of holies] but reads ho hagion “the Holiest”, and the literal translation of the Hebrew reads “the holiest place of all”). In short the Holy Spirit is showing through the symbolism of the earthly Tent of Meeting/Temple system, that the holiest place of all in the heavens is yet to be fully manifest on earth, yet to be understood properly in relation to Messiah’s sacrificial death and the sprinkling of His blood on the heavenly mercy seat as an eternal atonement for all who receive Him, continually first for the Jew and also for the nations. The Holy Spirit is showing that while the Tent of Meeting was standing (and by inference the second temple) the way to the holiest place in the heavens had not yet been revealed but was symbolised in the earthly replica. The writer is building up to and explanation of the fullness of the revelation of Yeshua’s redemptive work in entering into the heavenly holiest (holy of holies). Something the writer has already alluded to (Heb. 4:14). This is also an allusion to the fact that it was only ever the high priest who could enter the earthly holy of holies and then once a year, but in Yeshua God would manifest the means by which all who believe are able to enter beyond the parochet (veil), not of the earthly holy of holies but that of the heavens, that holiest place that will come down with the new Jerusalem (a city which has no temple because God Himself and the Lamb are its temple [Rev. 21:22]). The way to the holiest place in the heavens has been revealed in Yeshua to those who believe by faith through grace, but the fullness of this revelation will come at the end of the age 9 which is a figure, parable, symbol for the present time. Accordingly both gifts and sacrifices are (presently) offered which cannot perfect, make whole the moral condition, conscience, heart, core being, inner person of those serving, worshipping, “which is a figure, parable, symbol for the present time” The temple (extension of the Mishkan) is (in approx. 60 C.E.) a present parable teaching the deeper truth of the original Mishkan in the heavens and the service of the King Messiah as the Great High Priest in redeeming all who will believe and giving them access to God in right relationship. It is again emphasised that the then functioning temple cult and its offerings and sacrifices were not able to purge and purify the inner person, in particular those priests (including the Levitical high priest, albeit at that time an apostate appointee) who were performing the rites. 10 since they are only food (brōma[G], habasar[H]), drink (poma[G], hama’acholot[H]), and various washings/immersions (baptismos[G], hateviylot[H]), and carnal, flesh, bodily (sarx[G]) regulations, judgements, ordinances (dikaiōma[G]) imposed, laid out (epikeimai[G]) until a time (kairos[G], ad-et[H]) of reforming (diorthōsis[G], hatikon[H]).11 But when Messiah (Christos[G], Mashiyach[H]) appeared as a high priest (archiereus[G], kohen gadol[H]) of the good things (agathos[G], latovah ha’atiydot[H]) having come, He entered through the greater (meizōn[G], bigdulah[H]) and more perfect, full, excellent (teleios[G], hameulleh[H]) Sanctuary (skene[G], hamishkan[H]), not made by human hands (cheiropoiētos[G], b’yad adam[H]), because it is not of this creation (ktisis[G], meihabriyah hazot[H]); 10 since they are only food, drink, and various washings/immersions, and carnal, flesh, bodily regulations, judgements, ordinances imposed, laid out until a time of reforming. The food and drink offered in various rites was just that, temporal fuel offered as part of a system that was passing away. With regard to immersions, washings etc. see my commentary on Hebrews 6:2. “bodily regulations, judgements, ordinances imposed, laid out until a time of reforming.” The writer explains according to the Holy Spirit, that all these regulations concerning the flesh, that is the decaying body of human beings and its outward ritual cleansing, are all symbols pointing to a time of reformation. That time having come in Messiah Yeshua and yet to be fully revealed in the world to come. The new covenant is the reforming of the first covenant. Notice “reform” and not “disregard”. The first covenant is to be regarded as a parable teaching the new covenant which is the original and transcendent perfection of that which the first covenant points to. 11 But when Messiah appeared as a high priest of the good things having come, He entered through the greater and more perfect, full, excellent Sanctuary, not made by human hands, because it is not of this creation; The writer has spoken extensively of the practicalities of the Mosaic covenant and sacrificial system and has exposed its inability to affect a purging of the soul. It is likely that his Jewish brothers and sisters, the recipients of this work, were still allowing the temple cult to occupy the larger portion of their faith focus, something that, if left unaddressed could lead to their turning away from true faith in the King Messiah Yeshua. Therefore, the writer shifts focus to Yeshua the Great High Priest of the original, transcendent, and eternal Sanctuary of God. Now Messiah is come and the way into the holiest place (heavenly holy of holies) is manifest, revealed (v.8). The Mishkan of the desert was at the time of this revelation, no longer functioning while the temple was functioning but soon to be destroyed. Messiah has appeared within time and space to Israel as the transcendent High Priest of a more perfect Sanctuary (the heavenly original Mishkan) and of the good things having already come that are yet to be fully arrived. He has opened to Israel and the nations the way to right relationship in God’s intimate person, an opportunity to dwell in Him eternally. This He did by sprinkling His everlasting blood upon the heavenly mercy seat of the heavenly Sanctuary, which is neither made by human hands nor subject to this creation, but exists perpetually within the all existing God of Israel YHVH. “48 However, the Most High does not dwell in houses made by human hands; as the prophet says: 49 ‘Heaven is My throne, And the earth is the footstool of My feet; What kind of house will you build for Me?’ says the Lord, ‘Or what place is there for My rest? 50 Was it not My hand that made all these things?’” -Acts 7:48-50 (Isaiah 66:1,2) NASB [Ref. Acts 17:24] 12 and not through the blood (aima[G], bedam[H]) of goats (tragos[G], se’iyriym[H]) and calves (moschos[G], va’agaliym[H]), but through the blood of His own soul (aima[G], bedam-nafsho[H]), He entered the holiest place (ho hagion[G], el-hakodesh[H]) once for all time, having obtained (heuriskō[G]) eternal redemption (geulat olam[H]). 13 For if the blood (aima[G], im-dam[H]) of goats (tragos[G], se’iyriym[H]) and bulls (tauros[G], hapariym[H]), and the ashes (spodos[G], eifer[H]) of a heifer (damalis[G], haparah[H]) sprinkled (rhantizō[G]) on those who have become defiled, unclean (koinoō[G], al-hatmei’iym[H]), sanctify (hagiazō[G], yekadoshiym[H]) as a means of purifying, cleansing (katharotēs[G], letaheir[H]) the carnal form, flesh, body (sarx[G], besa’ar[H]), 12 and not through the blood of goats and calves, but through the blood of His own soul, He entered the holiest place once for all time, having obtained eternal redemption. As has already been explained “both gifts and sacrifices are (presently) offered which cannot perfect, make whole the moral condition, conscience, heart, core being, inner person of those serving, worshipping,” (v.9). In particular the reference to “the blood of goats and calves” regards Yom Kippur (Lev. 16), when the Levitical high priest would enter behind the parochet into the holy of holies. Therefore, Yeshua offered the blood of His own soul. Yeshua’s blood (life) being that substance which is a convergence of deity and sinless human physiology. Put simply, His blood, like the covenant it inaugurated, is everlasting, and as a result its atonement is of eternal effect. The writer uses ho hagion[G] “the holiest place” for good reason. While he is likening the heavenly place Messiah entered to the earthly replica, he is none the less distinguishing the heavenly holy of holies as the “holiest”, so as not to confuse the two. Messiah did not enter the earthly holy of holies, he need not, the earthly holy of holies (first century C.E.) did not contain the ark or the mercy seat. Therefore, Yeshua entered the heavenly holy of holies, the original, the holiest place, and made atonement upon the heavenly mercy seat which is upon the heavenly ark in the heavenly Mishkan. Thus, as I have stated, the redemption He obtained for all who would receive Him is of eternal effect. The Targum Yonatan points us toward the redemptive work of God in Yeshua, saying: “Jacob said, when he saw Gideon the son of Joash, and Samson the son of Manoah, who should be redeemers; ‘not for the redemption of Gideon am I waiting, nor for the redemption of Samson am I looking, for their redemption is a temporal redemption; but for thy redemption am I waiting and looking, O Lord, because thy redemption is an everlasting redemption.’'' -Targum Yonatan Ben Uzziel (2nd Century C.E.) Genesis 49:18 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, Once again the reference to “the blood of goats and bulls” regards Yom Kippur (Lev. 16), when the Levitical high priest would enter behind the parochet into the holy of holies. Only this time the use of the word “bull” specifically refers to the Levitical high priest’s need to sacrifice a bull for himself and his family, something Yeshua being sinless did not need to do. “and the ashes of a heifer sprinkled on those who have become defiled” The ashes of the heifer were used as a ritual cleansing of those who had become ceremonially unclean through contact with a dead body (Num. 19). As this verse rightly acknowledges, the sacrificial practices and the sprinkling of the water made from heifer ashes were not more than ritual cleansing of the physical body. None of these practices affected purity of the entire being. 14 how much more will the blood (aima[G], hadam[H]) of the Messiah (Christos[G], ha-Mashiyach[H]) Who through the eternal (aiōnios[G], olam[H]) Spirit (pneuma[G], beruach[H]) offered, presented, sacrificed (prospherō[G], hikriyv[H]) His soul (nafsho[H]) without blemish, mark, spot (amōmos[G], bivliy-mum[H]) to God (Theos[G], l’Elohiym[H]); purge, cleanse, purify (katharizō[G], yetaheir[H]) your conscience, moral consciousness, heart, core being, inner person (suneidēsis[G], et libchem[H]) from dead, necrotic (nekros[G], mavet[H]) works, deeds, doing (ergon[G], asiym[H]) in order to serve (latreuō[G], la’avod[H]) the living God (zaō Theos[G], et Elohiym chayiym[H])? 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]), 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.”] 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? “How much more” is a kal vachomer (lenient and strict/lesser and greater) rabbinical form of teaching common to Talmudic literature and practiced for many centuries prior to the codification of the Talmud. This type of argument is similar but not the same as fortiori (a Latin word meaning “from the stronger”). Essentially the writer is saying, “if the temporary blood of the copy is able to ritually cleanse the body, how much more so the eternal blood of the Creator in Whom the original exists and from Whom the temporary signpost pointing to the original was gifted”. “without blemish” Sacrificial animals were required to be without blemish. In the case of Messiah this refers to His sinless life (Heb. 4:15). “the blood of the Messiah” As previously stated, Yeshua’s blood (life) being that substance which is a convergence of deity and sinless human physiology. Put simply, His blood, like the covenant it inaugurated, is everlasting, and as a result its atonement is of eternal effect. Therefore, He alone is able to purge us of “necrotic works/deeds”. We note the stark contrast between the delusional life of necrotic deeds and the authentic eternal life in Messiah. The wording is poignant. To live according to the sinful nature is like a man living with necrotizing fasciitis, a form of bacteria resistant to human medicine. Yeshua comes to that same man and offers to cleanse his entire being inside and out, and as a result the cause and the symptoms of the infection are removed entirely. What the human doctors (a poor replica of healing) cannot do, the Creator of humanity has already done. Copyright 2021 Yaakov Brown When G-d remembers His people, He is recalling, “re – calling” or, “calling again”. Not because He needs to remind Himself of His merciful nature but because we are in need of reminding. Gen 8:1 And thought of, remembered, brought to mind, (vayizcor) Elohim (Judge, ruler), Noach (Rest, Comfort), and every living thing (col-hachaiyah), and all the beasts (beheimot) that were together in the vessel: and passing over (v’yaaveir) Elohim spirit, wind (ruach) upon the earth (ha-aretz), and subsided, the waters;
The opening verse of this chapter can sometimes cause confusion for the English reader who may understand the word, “remembered” as a recollection of something forgotten. This is not what the Hebrew root, “zachor” means. G-d exists outside the bonds of time and space and He knows the end from the beginning, therefore He is incapable of forgetting. The Hebrew, “zachor” carries the meaning of fulfilment, faithfulness, special attention. It is meant to convey the chronology of G-d’s redemptive participation in time from His position outside of all things. The phrase, “G-d remembered” calls to mind other instances in the Torah where G-d remembers [is faithful] and rescues [redeems]:
G-d is being faithful to His covenant promise to Noach (Gen 6:18), which He had promised to establish beforehand. We could paraphrase this verse to say, “Elohim drew attention to the fulfilment of His covenant promise to Noach.” Or, “G-d was faithful to Noach.” This remembering marks the turning point of the flood story and the triumph of mercy over judgement. We note that Elohim, the Ruler/Judge is acting in mercy. When G-d remembers His people He is recalling, “re – calling” or, “calling again”. Not because He needs to remind Himself of His merciful nature but because we are in need of reminding. “He has given help to Israel His servant, recalling His mercy, as He spoke to our fathers, to Abraham and his seed forever.” –Luke 1:54-55 The latter part of verse one recalls the creative brooding of the Spirit over the primordial earth (Gen. 1:2). Both the Jonathan and Jerusalem Targums call it, "a wind of mercies", or a, “merciful wind” or a, “wind of comforts”. We are being reminded that this is a type of new creation, and Noach is a type for Adam. As followers of Yeshua we are able to see Noach as a foreshadowing of the Messiah, Who is called, “the last Adam”. Just as it was in the beginning, it is the brooding Spirit that acts as the catalyst for transforming the face of the earth. The mikveh (gathering together of waters) of Genesis 1:10, has been emulated here as an immersion (baptism) that delivers from death. This same mikveh will reoccur at the Red Sea when Israel is delivered through the waters from certain death and is seen again when Israel crosses the Jordan into the promised land under the leadership of Joshua, who is a foreshadow of the Messiah Yeshua/Joshua. This redemptive immersion is given to all who will believe and are immersed in the name of The Father, and of The Son, and of The Holy spirit. Gen 8:2 And shut up the springs of the deep and the windows of heavens (sky waters) and held back the rain from the heavens; “And made Elohim the expanse, and separated the waters which were below the expanse from the waters which were above the expanse; and it was so.” –Genesis 1:7 Gen 8:3 And returned the waters from upon the earth walking and returning, and decreased the waters to the outskirts on the hundred and fiftieth day. The one hundred and fiftieth day is counted from when the flood began on the seventeenth day of Iyar (second month) Genesis 7:11. The 4o days of the Cataclysmic outpouring of the waters recorded in Genesis 7:12 are part of the 150 days. This is the same 150 days mentioned in Genesis 7:24. Thus the sum total of the days to this point is 150, which brings the reader to the seventeenth of Tishri (seventh month), five lunar months after the flood began. Gen 8:4 And resting (v’tanakh: noach), the vessel in the month the seventh (Tishri), on the seventeenth day of the month, upon the mountains (range-plural) of Ararat (a curse and a panic caused suddenly). The language of this verse shows great care for the narrative. The vessel rested (v’tanakh : the root being noach) from the outer turmoil that had buffeted it, while Rest (Noach) himself remained within. The vessel comes to rest in the seventh month (Tishri), which represents completion. This is also the month that would later become the Sabbath month containing the high holy days: Yom Teruah, Yom Kippur and Sukkot. Although the language origin and meaning of the name of the mountain range of Ararat (Occupying parts of modern Turkey, Iraq, Armenia, and Iran) is unknown, it is possibly a composite of the following Hebrew words:
Gen 8:5 And the waters walked and decreased continually until the month the tenth (Tevet): on the first of the month, seen, were the tops of the mountains. “Then said Elohim, ‘Let the waters below the heavens be gathered into one place, and let the dry land appear’; and it was so.” –Genesis 1:9 It took almost three more months for the waters to recede enough for the mountains to be fully exposed. Gen 8:6 And it came to pass at the end of the fortieth day, that opened Noach (Rest, Comfort) the window of the vessel which he had made (asah): The reference to the tenth month in the previous verse is an overview: the writer now returns us to the reference point of the seventeenth of Tishri (seventh month) as the starting point for counting 4o days, which brings us to the end of the eighth month, Cheshvan. Therefore, Noach waited forty days after the vessel came to rest before opening the window of the vessel. While this is literally true, it is also symbolic of the convergence of the completion of one aspect of Noach’s journey and the beginning of another. Gen 8:7 And he sent forth the raven (ha-oreiv: root: arav/erev), which went forth to go out and return continually, until dried up were the waters from off the earth. “Then said Elohim, ‘Let the waters teem with swarms of living creatures, and let birds fly above the earth in the open expanse of the heavens.” –Genesis 1:20 The raven is the largest bird of the crow family: it is twice as heavy as the common crow at 1.3 kg, being 60 cm long, with a wingspan of almost 1 m. Ravens can live 40 years in the wild. The raven is a significant choice because in many ancient cultures, including Chinese, Egyptian, Greek, Semitic and Siberian, the raven is seen as a messenger of storms and bad weather. It is no coincidence that the raven is black and acts as the counterpoint to the white dove that follows. The Hebrew, “Oreiv” shares the root, “arav” with the Hebrew, “erev” which means evening. Perhaps the raven was sent out in the evening and the dove in the morning, linking the final stages of Noach’s deliverance with the creation narrative yet again. The raven feeds on fruits, seeds, nuts, fish, carrion, small animals, food remains and garbage. Thus it seems that Noach’s intention was to use the raven to find out if the water had receded enough to have left body remnants and perhaps rotting debris for the raven’s food. However, the raven found no such evidence and so continued to fly out and return continually until the waters had dried up from the earth. Gen 8:8 Also he sent forth the dove (ha-yonah) from him, to see if the waters had abated from off the face of the ground (ha-adamah); It seems that Noach sent both the raven and the dove to perform the same task. They were forerunners sent to scout out the land. The mention of the raven and the dove in this account is the first mention of specific bird types in the Bible. This is significant and offers a symbolic foreshadowing regarding the opposing natures of the two types of bird. Both birds are sent out as messengers and each acts according to its nature, the raven, a carnivore, returns fruitless and goes out and back until it returns no more, on the other hand the dove, a strict vegetarian, returns fruitful holding the leaf of an olive tree. The former in darkness, the latter in light. The dove is an important bird with regard to spiritual symbolism. It is a symbol of purity (Song of Songs 5:2), rest (Psalm 55:6), security (Song of Songs 2:14), innocence (Hosea 7:11; Matthew 10:16), and of course the Holy Spirit (Luke 3:22: John 1:32; Mark 1:10). Doves and pigeons are so closely related that they are often mistaken for one another, However, there is an important distinction doves migrate, but the pigeons remain in their chosen haunts all year. Doves are known to be docile and tender by nature, which explains their having been chosen to represent so many of the characteristics of the Spirit of G-d. Doves are strict vegetarians and exclusively seed eaters, with 99 percent of their diet being seeds. They rarely feed on insects, an unusual practice among birds, who usually eat high-protein foods such as insects, at least while they are young. Doves prefer a wide range of seeds. Doves were offered for sacrifice by Israelites both prior to and in keeping with the Instruction of the Torah (Genesis 15:9; Leviticus 1:14; 5:8-10; 12:6-8). Their use is always specified in preference to pigeons if only one bird were to be used; if both, the dove is frequently mentioned first. In total the dove is specifically mentioned approximately twenty times in the Bible: in the history of the flood, in sacrifice and poetry. Gen 8:9 And not finding, the dove a resting place (manoach) for the sole of her foot, and she returned to the vessel, for the waters were on the face of the whole earth (ha-aretz): then he put forth his hand, and received her, and pulled her in unto him into the vessel. The dove, being a bird that eats seed from the ground, found neither nesting place nor food while the waters still covered the earth. While the earth was uninhabitable, the dove sought rest with Noach (rest) because she had found no other manoach (resting place). Gen 8:10 And trembling, going round continually seven days in addition to; and again he sent forth the dove out of the vessel; The seven additional days are possibly representative of the seven days of creation and emphasize the completion of this new creation. Gen 8:11 And entering in the dove came to him in the evening; and, behold, a leaf of the olive, freshly picked was in her mouth: and knowing Noach (Rest, Comfort) that the waters were abated from off the earth. Unlike the raven, the dove returns with good news that will comfort and direct Noach as he awaits G-d’s instruction to leave the vessel. The olive branch is representative of the olive tree and its oil. Combined with the imagery of the dove we see two obvious symbols of the Holy Spirit. In fact, the follower of Messiah Yeshua must try very hard in order to avoid the clear correlation between the events unfolding in the story of Noach and the events which took place during the immersion (Baptism) of Yeshua (Luke 3:22: John 1:32; Mark 1:10). “The Holy Spirit descended upon Him in bodily form like a dove, and a voice came out of the heavens, ‘You are My beloved Son, in You I am well-pleased.’” –Luke 3:22 Noach, being a type for Messiah (the last Adam) and having undergone the immersion (Baptism) of the flood, is now empowered by the dove (messenger bringing the symbol of the olive tree/oil: Holy Spirit) through hope, to act on the instruction of G-d for the future of humanity. Yeshua, having been acknowledged as the rightful Cohen ha-gadol (High Priest) through His cousin Yochanan’s anointing, has gone through the symbolic waters of immersion (Baptism) and receives the sign of the dove as the manifest presence of the Holy Spirit. The Brit Ha-chadashah (NT) sees both the flood of Noach and the immersion (Baptism) of the believer as twin expressions of a way through death to life. “For Messiah also died for sins once for all, the just for the unjust, so that He might bring us to Elohim, having been put to death in the flesh, but made alive in the Spirit; in Whom also He went and made proclamation to the spirits now in prison, who once were disobedient, when the patience of Elohim kept waiting in the days of Noach, during the construction of the vessel, in which a few, that is, eight persons, were brought safely through the water. Corresponding to the, immersion (baptism) that now saves you—not the removal of dirt from the flesh, but an appeal to Elohim for a good conscience—through the resurrection of Yeshua Ha-Mashiyach, Who is at the right hand of Elohim, having gone into the heavens, after angels and authorities and powers had been subjected to Him.” –1 Peter 3:18-22 Gen 8:12 And in expectation, going round continually seven more days; and sent forth the dove; which did not again return unto him, going round continually. These final seven days probably represent the Sabbath (Shabbat: from the root sheva 7), the promise of rest and security. Both Noach and Yeshua thus send out the dove (Holy Spirit) to empower all who will believe. Gen 8:13 And it came to pass in the six hundred and first year, in the first day of the first month (Nisan), the waters were dried up from off the earth: and turning aside Noach the covering of the vessel, and looked, and, behold, the face of the ground (ha-adamah) was dry. Gen 8:14 And in the month, the second, on the twenty seventh day of the month, was dried, the earth (ha-aretz). Twelve months after the flood began the earth is dry once again and on the 27th of Iyar, the second month, 10 days after the date that the flood had begun (Genesis 7:11), the earth was ready to receive redeemed humanity. Gen 8:15 And spoke Elohim (Judge, ruler) unto Noach (Rest, Comfort), saying, Gen 8:16 “Go forth of the vessel, you, and your wife, and your sons, and your sons' wives with you. Gen 8:17 All the living who are together, along with all flesh, flying creatures and the beasts, and of every creeping thing that creeps upon the earth; send out to go out together and multiply in the earth, and be fruitful, and increase upon the earth.” Gen 8:18 And went out Noach (Rest, Comfort) and his sons, and his wife, and his sons' wives together: Gen 8:19 All the living, every creeping thing, and every winged creature, everything that creeps upon the earth, and their kinds (l’mishp’choteym: families), went forth out of the vessel. Notice that Noach has been true to his name and calling, resting in G-d and waiting for G-d’s direction rather than acting on his own to leave the vessel. It is not until the Ruler of the Universe instructs Noach to leave that he leaves along with all those who are with him, both human and animal. We should also pay attention to the fact that the animals are spoken of in terms of families (kinds) of creatures. All creation is founded on the unity of the family in the G-d head. “Elohim made the beasts of the earth after their kind, and the cattle after their kind, and everything that creeps on the ground after its kind; and Elohim saw that it was good.” –Genesis 1:25 Gen 8:20 And built Noach (Rest, Comfort) an altar unto HaShem (YHVH: Merciful); and took of all the beasts, the clean, and of all the fowl, the clean, and ascended, whole burnt offerings from the altar. The first thing we should notice is the fact that offering sacrifices is the role of a priest. Noach therefore represents the priesthood of all believers. Being a type for Mashiyach he is participating in a priesthood that is both before and beyond that of the Levitical priesthood (Hebrews 7). “But you are a chosen people, a royal priesthood, a holy nation, a people belonging to Elohim, that you may declare the praises of Him who called you out of darkness into His wonderful light.” –1 Peter 2:9 “If perfection could have been attained through the Levitical priesthood—and indeed the Torah given to the people established that priesthood—why was there still need for another priest to come, one in the order of Malki-Tzedek, not in the order of Aaron?” –Hebrews 7:11 Second, it’s worth noting that the timing of these sacrifices is highly likely to be in line with the giving of the Torah (Exodus 19) and the Ruach Ha-Kodesh (Acts 2). This calculation can be made by adding the six days (a week minus the Shabbat) to the date of the drying of the earth on the 27th of Iyar (Second month). This brings us to the date of Shavuot (3rd day of the third month), which is 3 Sivan. It seems reasonable to assume that the disembarking of the animals was a process that took a number of days. Add to this the setting up of lodgings and preparation for planting etc. and we are well within logical parameters for estimating an additional six days, giving us a 3 Sivan dating for the sacrifices of Noach. If this is accurate, then the sacrifices of Noach (Who represents the priesthood of all believers) and the sign of G-d, the rainbow, occurred on the same date as the giving of the Torah at Sinai and the giving of the Ruach Ha-Kodesh during Shavuot 33 CE (approx.). Finally there is a common flaw in the majority rabbinical Jewish understanding, which claims that the offerings of Noach are an act of worship, thanksgiving and peace alone, without any atoning significance. The same also suggest that Messianic Judaism teaches sacrifice as appeasement. This is simply not the case. They mistake the righteous requirements of G-d’s judgement for the appeasement of a punitive deity. Blood sacrifice is a tragic necessity (Leviticus 17:11; Hebrews 9:22), a covering for the sin which humanity invited into this world. It is a means of redemption given by G-d for the purpose of reconciliation. It is ludicrous to claim, as many of our modern rabbis have, that blood sacrifice is simply an act of worship for the purpose of intimate connection to G-d, based on the merits of the one who sacrifices. While blood sacrifice is an act of worship and a means for intimacy, it is also a requirement of justice and right standing with G-d. Furthermore, no one, based on his own merit, will enter the kingdom of G-d. Unless we see the need for the blood covering of our sin we will never enter the kingdom of G-d. The Hebrew text clearly states that Noach took from all the clean animals (1.) to make, “Olah” whole burnt offerings (2.). This Hebrew word is used to describe whole burnt animal offerings made on the altar (Leviticus 17:11; Hebrews 9:22). When we combine these two facts we see that at least one of the offerings made here is an atoning (Kippur: covering) sin offering, “chata’ah” (Exodus 29; 30; Leviticus 1-7 etc.) It is interesting to note that a poor Israelite who couldn’t afford a lamb for a trespass offering was instructed to bring two doves as an Olah (Burnt offering) [Leviticus 5:7]. Thus it is clear that the offerings made here were most likely a combination of atonement, peace and thank offerings and that the atonement offerings were an affirmation of the atoning nature of the flood. We note that the animals Noach offered were given to him by G-d in the first place, meaning that G-d provided the means for Noach’s atonement. Noach, as righteous as he was, could not claim to have received favour and redemption from G-d based on his own merits. The sacrifices of Noach are the basis for the covenant promise that follows. Gen 8:21 And the aroma came up to (vayirach: ruach) HaShem (YHVH: Merciful) the scent, fragrance (et-reiyach: ruach) the restful, soothing (ha-neeychoach: noach); The phrase, “a pleasing aroma” is similar to the repeated phrases of Leviticus 1:9, 13, 17; Numbers 15:24; 28:6, where, “a sweet fragrance unto HaShem” refers to the aroma of the sin offering. This is not an allusion to G-d’s hunger (Psalm 50:8-15) but a figurative way of explaining G-d’s delight in the provision He’s made for humanity’s redemption. “Walk in love, just as Messiah also loved each of you and gave Himself up for us, an offering and a sacrifice to Elohim, as a fragrant aroma.” –Ephesians 5:2 and said HaShem (YHVH: Merciful) in His core being, heart, “Not again will I curse continually the ground on account of the humanity; for the inclination (yetzer) of the core being, heart of the human being is evil, wicked, disagreeable, unkind, displeasing (rah) from infancy; neither will I again strike, smite continually, all life, which has been made (asah). Gen 8:22 Continually all the days of the earth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease, stop (yeeshbotu: Shabbat). G-d’s acceptance of Noach’s offering in spite of the unchanged nature of humanity doesn’t negate the fact that the sacrifices of the Torah were never able to take away sin. Through the account of Noach, HaShem is giving us a glimpse of the redemptive work of Yeshua, which is already in effect outside of time and space and will provide for the eternal removal of sin for those who enter into His covenant (Jeremiah 31:31-34). “Being justified as a gift by His grace through the redemption which is in Mashiyach Yeshua; Whom Elohim displayed publicly as a conciliatory offering in His blood through faith. This was to demonstrate His righteousness, because in the forbearance of Elohim He passed over the sins previously committed; for the demonstration, I say, of His righteousness at the present time, so that He would be just and the justifier of the one who has trust in Yeshua.” –Romans 3:24-26 The covenant of HaShem is one of royal decree that has no conditions. He will never again destroy all living creatures with a global catastrophe for as long as the earth endures. The final Shabbat (ceasing) will come about at the end of the age in the form of the Olam Habah (World to come). “For your Maker is your husband; HaShem of hosts is His name; and your Redeemer the Holy One of Israel; The Elohim of the whole earth shall He be called. For HaShem has called you as a woman forsaken and grieved in spirit, and a wife of youth, when were refused, says your Elohim. For a small moment have I forsaken thee; but with great mercies will I gather you. In a little anger I hid my face from you for a moment; but with everlasting kindness will I have mercy on you, says HaShem your Redeemer. For this is as the waters of Noach unto Me: for as I have sworn that the waters of Noach should no more go over the earth; so have I sworn that I would not be angry with you, nor rebuke you. For the mountains shall depart, and the hills be removed; but my kindness shall not depart from you, neither shall the covenant of my peace be removed, says HaShem Who has mercy on you.” –Isaiah 54:5-10 © 2016 Yaakov Brown The hearsay of the pseudo-learned becomes the soil in which heresy grows. Introduction:
A great deal of foolish conjecture has been entertained in regard to this passage of Scripture. As a result we have Christians and Jews alike pursuing occult driven myths of Alien beings and the supposed progeny of illicit sexual union between spirits (angelic beings) and human beings. In the case of the present text, as is so often the case in the interpretation of the wider Canon, the hearsay of the pseudo-learned becomes the soil in which heresy grows. A plain reading of the text and an understanding of the wider Scripture soon snuffs out the many lies that proceed from misinterpretation. Gen 6:1 And it came to pass, that profaning, polluting and desecrating (Heikheil), humanity (Ha-adam) became many upon the face of the earth, and daughters were born to them, The Talmud observes that where the Hebrew phrase, “Vaiyhee” (It came to pass) occurs at the beginning of a passage of Scripture, it often denotes times of trouble (Megillah 10b). In the case of the present text it seems to announce humanity’s descent into the abyss. The common translation of the Hebrew Heicheil, meaning, “To profane, defile, pollute, desecrate, begin” has favoured, “And it came to pass that man began”. However, it is much more consistent, in light of a sound interpretation of Genesis 4:6, that we render this opening verse of Genesis 6 as, “And it came to pass, that profaning, polluting and desecrating (Heikheil), humanity (Ha-adam)”. Those among humanity that profane HaShem are being alluded to here. This sets up a foundation for recognizing the, “daughters of humanity” mentioned in the following verse, as being those born to profaners and blasphemers of G-d, who are therefore not followers of G-d, that is, “Benai ha-Elohim” (Sons of the G-d). The special attention paid to the birth of daughters does not discount the birth of sons, it is merely a Hebrew idiom that conveys the importance of women in the procreation of the human race. Gen 6:2 Seeing, the sons of the Elohim, that the daughters of humanity were fair; they took wives of all whom they chose. Let’s be clear from the outset, the “Sons of the G-d” are not angels. How do we know this? We can be sure of this because our Messiah explains that angelic beings do no procreate: “But those who are considered worthy to attain to that Olam Habah (age to come) and the resurrection from the dead, neither marry nor are given in marriage; for they cannot die anymore, because they are like angels, and are sons of God, being sons of the resurrection.” –Luke 20:35-36 (Matt. 22:30; Mark 12:25) In Jewish thinking marriage and procreation are intrinsically linked. Therefore an allusion to marriage includes the sexual act and procreation. In this passage Yeshua also calls human beings, “Sons of G-d”, not because they have become angels but because they are like angels. Meaning that they are like the righteous angelic beings that whole heartedly worship and follow HaShem. These human beings are, “Sons of G-d” not because they are angels but because they are, “Sons of the resurrection”. An angel cannot be a son of the resurrection because an angel is an incorporeal being. The Scriptural fact that angels are unable to procreate tells us that the, “Sons of the Elohim” in Genesis 6:2, 4 cannot possibly be angels because these same persons mate with women and the women bare offspring to them. Subsequently the Nephilim, who are born of this union are not fallen angels but rather, fallen human beings. That is, fallen in physical stature (the bigger they are the harder they fall) and in spiritual nature. Men who not only give in to, but also pursue the evil inclination. Note: Israel’s sons (sons of G-d) took wives from the daughters of Midian (daughters of humanity) whom they were told not to intermarry with due to the possibility of idolatry (Numbers 25). This is a strong theme throughout Scripture. When Ezra returned to Israel after the exile to Babylon, Israel was tasked with removing the wives they took from the surrounding idolatrous nations (Ezra 10:10-11). Additionally, following the same theme and by teaching a drash on the subject Rav Shaul (Paul the Apostle) instructs all believers to refrain from being unequally yoked to non-believers. “You should not be unequally yoked together with unbelievers: for what fellowship does righteousness have with unrighteousness? And what communion does light have with darkness? And what agreement does Messiah have with Belial? Or what does a believer have in common with a non-believer? And what agreement does the temple of G-d have with idols? For you are the temple of the living G-d; as G-d has said, ‘I will dwell in them, and walk in them; and I will be their G-d, and they shall be my people. Wherefore come out from among them, and be separate,’ says HaShem, ‘and touch not the unclean thing; and I will receive you. And will be a Father to you, and you shall be my sons and daughters,’ says HaShem Shaddai (Almighty).” –2 Corinthians 6:14-18 Note that G-d calls those who are obedient to Him, “Sons and daughters”. Some cite the book of Job regarding the title, “Sons of the Elohim” being used of angelic beings: “One day the sons of the Elohim came to present themselves before HaShem, and Satan also came with them. HaShem said to Satan, ‘Where have you come from?’ Satan answered HaShem, ‘From roaming throughout the earth, going back and forth on it.’” –Job 1:6 There are several false presumptions made by those who associate this title with angelic beings. First, they presume that to, “present themselves before HaShem” they must be in the heavens. Is HaShem confined to the heavens? Of course not. In fact, we know from the wider Scripture that Satan has been cast from the third heaven by the time the Biblical chronology reaches Genesis 3. Therefore, in order for Satan to be present he must be within the realm of either the atmosphere of the earth or the earth itself. We know where he is because the text tells us in Satan’s response to HaShem’s question, “I’ve come from roaming throughout the earth”. Second, they fail to accept multiple Hebrew meanings for titles, saying that this title can only refer to angels. In fact, it can also refer to human beings who are devoted to the worship of G-d, as I have already explained. We must conclude that in the case of Job at least, the sons of the G-d that are presenting themselves before G-d are in fact human beings who are devoted worshippers of G-d and not angelic beings. Additionally, Satan has come with them because he is the accuser of G-d’s people and has been among them seeking to divert their attention from the worship of G-d. The traditional rabbinical Jewish view follows Rashi’s assertion that Elohim always denotes rulership and therefore the sons of the Elohim are the children of judges, rulers etc. In this understanding the daughters of humanity are simply the female children of the lower classes or common people, made subject to the sons of judges (R’ Saadiah Gaon; Rambam, Moreh 1:14). “Benai ha-Elohim” (Sons of the G-d) refers to human beings who are devoted in their worship of G-d. In the case of Genesis 6 it does not refer to angelic beings or aliens, nor does it insinuate sexual relations between incorporeal spiritual beings and human beings. Gen 6:3 And said HaShem, I won’t plead by my Spirit with humanity forever, for also they are flesh: and it will come to pass that their days will be a hundred and twenty years. Humanity is made up of both spirit and flesh, made perishable by sin and death. G-d has said His Spirit will not plead with human beings (nefesh: self, soul, spirit, mind, physical being) forever and explains this by saying, “For also they are flesh”. Meaning, that the sin affected physical body will deteriorate exponentially, and as a result, lifespans will decrease. Gen 6:4 The Nephilim (to fall: fallen ones) came to exist in the earth in those days; and also continued after that, when the sons of the Elohim came in to the daughters of humanity, who bore children to them, the same became mighty ones which were of old, men of renown. With regard to the meaning of the Hebrew Nephilim, fallen ones (from the root naphal: fall) refers to their physical height and the weight with which they fall in battle as well as to the state of their relationship to G-d. They are the product of cohabitation between previously devoted followers of G-d (sons of the Elohim) and women of idolatry (daughters of humanity). Therefore the fallen (Nephilim) children became renowned in their fallen state. New heights of evil were being reached by humanity. The Nephilim bloodline obviously mixed with the bloodlines of Noach’s children through their wives because these same mighty ones were responsible for terrifying Moses’ spies (Numbers 13:33). Both Rashi and Gur Aryeh agree that the Nephilim were so named due to their fallen spiritual condition and their egregious sinfulness. Iban Ezra claims that they were so called because the hearts of those who saw them fell in awe at their size. The answer to the question, “How did they come to exist” posed by the beginning of verse 4, is found in the subsequent clause, “the sons of the Elohim came in to the daughters of humanity, who bore children to them, the same became mighty ones which were of old, men of renown.” The Hebrew euphemism, “the sons of the Elohim came in to the daughters of humanity” refers to the sex act. The Nephilim are the children of once G-d fearing men and idolatrous women. Gen 6:5 And seeing, HaShem, what great evil humanity perpetuated in the earth, and that all the inclination and the thoughts of their core being (Lev) was only evil all the day. Gen 6:6 And having comforted Himself (nacham), HaShem, because He had made (asah) humanity on the earth, was grieved to His core being (Lev). These two verses offer an illuminating counterpoint between the core being (lev) of fallen humanity and the core being (lev) of the Creator. The Torah is borrowing human terms in order to convey the grief of G-d. The fact that G-d grieves is not proof, as some foolishly suggest, that G-d doesn’t know the end from the beginning. To the contrary, it is an illumination of what it means for G-d to both know the end from the beginning and to grieve for His beloved creation, specifically for His beloved humanity. Rav Akeidas Yitzchak tells the following mashal (teaching story) in explanation of G-d’s grief: “A man plants a sapling and nurtures it proudly, protecting it from harm as it grows to maturity, knowing that he will one day cut it down for lumber. When the time comes he is grieved that he must cut down the tree for which he has worked so hard, even though he knew that he would eventually be doing so.” –Akeidas Yitzchak The Hebrew, “nacham” is nestled within the name, “menachim” (comforter), and denotes compassion and comfort. Here it carries a sense of self comfort. Gen 6:7 And speaking HaShem said, I will wipe out humanity whom I have created from nothing (bara) from the face of the earth; both person, and beast, and the creeping thing, and the fowls of the air; because in compforting Myself I fashioned them. The coming flood is an act of covering and compassion rather than an act of hatred for humanity. G-d is grieved because He is compassionate, He passes judgement because He is loving, and His purpose is eternal, not temporary. Notice the Hebrew word play using NoaCH (comfort) and NaCHam (Self-Comfort). Noach’s comfort comes from the Comforter (G-d), as reflected also in the character of the Ruach Ha-Kodesh (John 14:26; 15:26). Gen 6:8 But Noach (Rest, Comfort) found favour in the eyes of HaShem (Merciful). “But Noach found grace and mercy in the eyes of G-d.” –Jerusalem Targum Note that Noach found favour not in his own actions but, “in the eyes of HaShem” which is a euphemism indicating the perspective and viewpoint of HaShem, that being one of grace (chesed) seen through love (Ahavah) and covering (Kiparot). The Torah Portion “Parashat Noach” begins here: Gen 6:9 These are the generations (toldot) of Noach (Rest, Comfort): Noach (Rest, Comfort) was a tzadik (righteous) man and sound, complete and whole in his time, and The Elohim (Judge) walked with Noach (rest, comfort). Gen 6:10 And Noach begat three sons, Shem (name, renowned), Cham (hot, intense, passionate), and Yefet (expansion, open, deceive, flatter, entice). The generations of Noach are an allusion to the redemptive renewal of humanity following the flood of covering. Abarbanel notes that Noach, whom the Torah had previously listed as the last link in the genealogy of his forebears, now mentions him again as a type of second Adam whose children will become the ancestors of humanity. This gives a remez (hint), a foreshadowing of the last Adam, Yeshua. “So it is written: ‘The first man Adam became a nefesh (living being)’; the last Adam, a ruach chaiyim (life-giving spirit).” –1 Corinthians 15:45 We note a profound difference between the walking of Noach and the walking of Chanoch. Chanoch, “walked with G-d” whereas, “G-d walked with Noach”. The Hebrew reads, “Ha-Elohim heet’haleikh-Noach”. The marker indicating that Noach is the subject of the verb is not in the unmarked Torah text, but is an addition of the Masorites. Therefore the text in its original state can be read as I have translated it. In fact it is due to this phrase that Rambam identifies Noach as a prophet. The fact that G-d walked with Noach indicates a connection between Noach and the first Adam, whom G-d also walked with in Gan Eidan. The rhythm of redemption and renewal continues. Gen 6:11 And corrupt was the earth before the face of the Elohim, and the earth was filled with injustice. Gen 6:12 And looked Elohim upon the earth, and saw corruption; it was corrupting, ruining and decaying all flesh and humanity’s path upon the earth. The Zohar claims that humanity is the essence of the world and therefore the actions of humanity affect all of creation. Many English translations render the Hebrew, “Chamas” as, “violence”, however violence is neither good nor evil but is effected by the inclination that drives it. Therefore, “injustice” is the more accurate translation. Humanity’s physical and spiritual path had become a path to destruction. Having reached out to humanity to no avail, HaShem must now do what any loving father would. He must discipline His children in the short term for the purpose of redeeming them for eternity. “For Messiah also has suffered once for sins, the just for the unjust, that He might bring us to G-d, being put to death in the flesh, but quickened by the Spirit: By which also He went and preached unto the spirits in prison; Which sometime were disobedient, when once the longsuffering of G-d waited in the days of Noach, while the vessel (ark) was being prepared, wherein few, that is, eight souls were saved through water.” –1 Peter 3:18-20 Gen 6:13 And saying Elohim to Noach, The end of all flesh is coming before My face; for the earth is filled with injustice in their faces; and, behold, destruction is near the earth. Gen 6:14 Make a vessel of gopher wood; rooms (nests) fashion in the vessel, and cover it, make atonement (Karpata: Kiparot) for it as a house (protection) outside as a ransom, or, with asphalt. HaShem could have saved Noach immediately without the need for a vessel. Why then did He instruct Noach to build the vessel? The building of the vessel would take time (the shortest estimate is between 5 and 50 years), thus attracting attention and giving an opportunity for others to return to G-d in repentance. Rashi notes that in spite of this gracious instruction of G-d, those who saw Noach’s project and heard his explanation decided to mock him rather than repent. The language of verse 14 illuminates the need for covering and atonement for sin. The pitch that covers the vessel (ark) is seen as a form of protection from the punishment that the flood will bring. While those outside the vessel will drown, Noach and his family will be protected by the asphalt, the Kiparot (covering, atonement) provided by G-d. Gen 6:15 And this is how you should make it: The length of the ark, three hundred amah (500mm per), the breadth of it fifty cubits, and the height of it thirty cubits. (Approx. 135 meters long, 23 meters wide and 14 meters high). Gen 6:16 A window shall you make to the vessel, and in an amah (half meter) shall you finish it above; and the door of the vessel shall you set in the side; with lower, second, and third stories shall you make it. Even conservative interpretations of the measurements lead us to conclude that there was ample room on the vessel to house Noach’s family, the animals, and the food needed for the journey. Gen 6:17 And, behold, I, even I, bring a flood of waters upon the earth, to destroy all flesh, which has the breath of living, from under the heavens; and everything that is in the earth will perish. Gen 6:18 But I will establish my covenant with you; and you shall come into the vessel, you, and your sons, and your wife, and your sons' wives with you. A covenant is made in blood, therefore the covenant of G-d made with Noach and his children was either already made or will be confirmed by the sacrifice offered by Noach following the flood and the covenant sign of the rainbow that is given in acknowledgement of the agreement (Genesis 9:8-17). In Messiah Yeshua we understand that the blood of Yeshua was shed before the foundation of the world (Rev. 13:8) and that the rainbow is a sign of Yeshua’s having bridged the gap between G-d and humanity for the forgiveness of sin. Therefore the covenant made here with Noach’s family is a foreshadowing of the coming Messiah and the redemption offered to all humanity through Him. Gen 6:19 And of every living thing of all flesh, two of every sort shall you bring into the vessel, to keep them alive with you; they shall be male and female. Gen 6:20 Of fowls after their kind, and of cattle after their kind, of every creeping thing of the earth after his kind, two of every sort shall come to you, to keep them alive. The selection of a breeding couple of each species is practical. Noach is later instructed to bring seven of each of the kosher species for offerings (7:2) in preparation of G-d’s giving the Torah and the sacrificial system to Israel at Sinai (Remembering that the present text was recorded by Moses retrospectively). Gen 6:21 And take with you all food that is eaten, gathering it to yourself; and it shall be for food for you, and for them. Gen 6:22 Accomplished Noach everything; as Elohim instructed him, he accomplished it. This chapter ends with a response of obedience from Noach that highlights his service to G-d and the intimate nature of his relationship to G-d. It seems that like the talmidim (disciples) called by Yeshua, Noach acted immediately in following, walking with, acting out and accomplishing the instructions of G-d. He is a tzadik (righteous one) because he has accepted the gift of G-d’s righteousness. © 2016 Yaakov Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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