23 Then the Roman soldiers, when they had crucified [driven stakes into] (stauroo[G]) Yeshua[H], took His outer garments and divided them into four shares, a share to each soldier and the undergarment (chiton[G], ketonet[H]) remained; now the undergarment (chiton[G], ketonet[H]) was seamless, woven as one piece.
 
First it is important to recognize something we will rarely if ever see in an artistic representation of Messiah on the cross. All His clothing was removed including His underwear. Part of the suffering experienced by the crucified was the inherent and all-encompassing humiliation. Yeshua was crucified naked.
 
The outer garments were of lesser value and were divided among the Roman soldiers four ways, thus four items of outer clothing. The seamless undergarment was unique, the work of a skilled seamstress and a rare priestly item. The Roman soldiers recognized this, so rather than tear it they chose to gamble for it.
 
The seamless priestly undergarment (ketonet[H]) connects Yeshua to numerous prefigures for Messiah which are found in the Tanakh (OT).
 
We recall that Yeshua had washed the feet of His disciples as a sign of their preparation as priests in the order of His resurrected and transcendent eternal priesthood (Hebrews 7:11-28). Yeshua was wearing only the seamless garment mentioned here as He washed the feet of His disciples (John 13:4). Thus, Yeshua the Kohen HaGadol (High Priest) prepared His priests (disciples) to minister the good news of His present and coming Kingdom to the Jewish people first perpetually and also to the nations (all humanity) [Romans 1:16].
 
The Katenot (fem. plural of ketonet) as Atoning Garments of Skin (A Pre-figure for Messiah’s Sacrifice):
 
“For Adam and his wife YHVH Elohim made katenot (undergarments) of skins (animal hide) to cloth them.” - Bereishit (Genesis) 3:21
 
The Ketonet of Joseph (As a Pre-figure for the Priestly Garment of Messiah):
 
“Now Israel (Jacob) loved Yoseph more than any of his other children because he was the son of his old age, so he made for him an ketonet (undergarment) of pasiym [palms] (plural form of the palm of the hand or base of the foot).” - Bereishit (Genesis) 37:23
 
*Note that the Hebrew text of Genesis 37:23 does not say that Joseph’s coat (ketonet) was “of many colours” as numerous English translations convey, rather the Hebrew pasiym is a plural form of the word pas meaning palm of the hand or base of the foot. Thus the proper reading in English would be:
 
“he made him (Joseph) a long sleeved tunic that reached to his feet”.
 
“And they took Yoseph’s ketonet (undergarment) and slaughtered a kid goat and dipped the ketonet (undergarment) in the blood.” -Bereishit (Genesis) 37:31
 
The Ketonet of Aaron & Sons - Priests (As Pre-figures For Messiah):
 
“And these are the garments they shall make; a breastplate and an ephod and a robe, and a woven ketonet (undergarment)…” -Shemot (Exodus) 28:4 (Ex. 28:39, 40; 29:5, 8; 39:27; Lev. 8:7, 13; 10:5; 16:4)
 
Some may ask “Why is the connection between the priesthood of Israel and Yeshua so important?”
 
It is important because Messiah is come to reveal a greater priesthood, an eternal priesthood that has existed in Him before the foundations of the world (Psalm 110:4; Hebrews 7:17). This greater priesthood must transition within time and space from the Aaronic priesthood of Israel, not so as to make the Levitical priesthood redundant but so as to cause the Levitical priesthood to fully fill its purpose and reveal the Kohen HaGadol (High Priest) and Messiah Yeshua as the ultimate intermediary. 
 
Yochanan the Immerser (John the Baptist) the Son of Zechariah was a true Levite and a legitimate priest, unlike the illegitimate (bought off by the Roman authorities) priests Annas and Caiaphas. For all intents and purposes Yochanan the Immerser (John the Baptist) was a rightful heir to the priesthood of Israel. Therefore, Yochanan the Immerser was given authority by God to transfer the priesthood of Aaron onto the King Messiah. Only in this way could the roles of King of Judah (in the line of David) and High Priest be combined in One Man. The act of transference was symbolically performed by Yochanan the Immerser at the tevilah (immersion/baptism) of Yeshua.
 
All High Priests of Israel throughout the generations must prepare themselves by washing in order to approach the Lord God to make atonement for the sins of Israel. Yeshua Who is sinless need not be immersed (baptised) for repentance, washing clean, or for any other sin related reason, thus when Yeshua said of His immersion (baptism) “Let it happen now, for in this way it is fitting for us to fulfil all righteousness.” (Matt 3:15), what He meant by  “All righteousness” was to ritually wash Him as Priest of priests and make way for His sacrificial death and life giving resurrection and the means by which all who receive Him can be made righteous through His blood”. This symbolic act of washing (baptism) revealed Yeshua as rightful and eternal Kohen HaGadol (High Priest) and Melekh HaY’hudiym (King of the Jews), Melekh Hamelekhiym (King of kings). Thus, Yeshua united the priesthood and kingship of Israel and showed Himself to be the King Messiah.
 
Therefore, it was right that Yeshua had been given a priestly undergarment [ketonet] (probably made for Him by Yochanan’s mother Elisheva [Elisabeth: My God blesses sevenfold/makes an oath], a wife of a Levitical priest [Zechariah John the Baptist’s father]).
 
The King’s Ketonet in Song of Songs (Prophetic of Messiah’s Crucifixion):
 
“I have put off my ketonet (undergarment); how shall I put it on, I have washed my feet how shall I defile them?” -Shir HaShiriym (Song of Songs) 5:3
 
Eliyakiym [My God Raises Up] Clothed with the Priestly Garment Ketonet (As Pre-figure for Messiah)
 
“20 And it shall come to pass in that day, that I will call my servant Eliyakiym (My God Raises Up) the son of Hilkiyah (My Portion is YHVH): 21 And I will clothe him with your ketonet (undergarment) [kutanetecha], and strengthen him with thy belt, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. 22 And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open (ref. Rev.3:8).
23 And I will fasten him as a nail in a sure place; and he shall be for a glorious throne to his father's house. 24 And they shall hang upon him all the glory of his father's house, the offspring and the issue, all vessels of small quantity, from the vessels of cups, even to all the vessels of flagons. 25 In that day, says YHVH Tzevaot (Who goes warring), shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off: for the Lord hath spoken it.” -Yishayahu (Isaiah) 22:20-25
 
24 So they said to one another, “Let us not tear it, but cast lots (throw dice) for it, to decide whose it will be”; this was to fulfil the Writing (Graphe[G], Ketuv[H]: specifically a book from the Ketuvim/Writings of the TaNaKH [Hebrew bible]) “They divided My outer garments among them, and for My clothing they cast lots [Psalm 22:18(19)].”
 
Yochanan (John) explains that by dividing Yeshua’s priestly undergarment the Roman soldiers fulfilled Psalm 22. In Mark’s gospel 15:34 Yeshua quotes the beginning of this same Psalm, “My God, My God, why have You forsaken me?”
 
Psalm 22 is quoted directly and implicitly alluded to throughout the New Testament making it one of the most important Messianic Psalms.
 
1“For the music director, on “The Doe of the Dawn,” a psalm of David.
2 My God, my God,
    why have You forsaken me?
Distant from my salvation
    are the words of my groaning.[a]
3 O my God, I cried out by day, but You did not answer,
by night, but there was no rest for me.
4 Yet You are holy,
enthroned on the praises of Israel.
5 In You our fathers put their trust.
They trusted, and You delivered them.
6 They cried to you and were delivered.
In You they trusted, and were not disappointed.
7 Am I a worm, and not a man?
Am I a scorn of men, despised by people?
8 All who see me mock me.
They curl their lips, shaking their heads:
9 “Rely on Adonai! Let Him deliver him!
Let Him rescue him—since he delights in Him!”[b]
10 Yet You brought me out of the womb,
made me secure at my mother’s breasts.
11 From the womb I was cast on You--
from my mother’s womb You have been my God.
12 Be not far from me!
For trouble is near--
    there is no one to help.
13 Many bulls have surrounded me.
Strong bulls of Bashan encircled me.
14 They open wide their mouths against me,
like a tearing, roaring lion.
15 I am poured out like water,
    and all my bones are disjointed.
My heart is like wax--
    melting within my innards.
16 My strength is dried up like a clay pot,
my tongue clings to my jaws.
You lay me in the dust of death.
17 For dogs have surrounded me.
A band of evildoers has closed in on me.
They pierced[c] my hands and my feet.
18 I can count all my bones.
They stare, they gape at me.
19 They divide my clothes among them,
and cast lots for my garment.[d]
20 But You, Adonai, be not far off!
O my strength! Come quickly to my aid!
21 Deliver my soul from the sword--
my only one from the power of the dog.
22 Save me from the lion’s mouth.
From the horns of the wild oxen rescue me.
23 I will declare Your Name to my brothers.
I will praise You amid the congregation.[e]
24 You who fear Adonai, praise Him!
All Jacob’s descendants, glorify Him!
Revere Him, all you seed of Israel.
25 For He has not despised or disdained the suffering of the lowly one.
Nor has He hidden His face from him,
but when he cried to Him, He heard.
26 From You is my praise in the great assembly.
I will fulfill my vows before those who fear Him.
27 Let the poor eat and be satisfied.
Let them who seek after Him praise Adonai.
May your hearts live forever!
28 All the ends of the earth will remember and turn to Adonai.
All the families of the nations will bow down before You.
29 For the kingdom belongs to Adonai,
and He rules over the nations.
30 All the rich of the earth will feast and worship.
Everyone who goes down to the dust will kneel before Him--
even the one who could not keep his own soul alive.
31 His posterity will serve him, telling
the next generation about my Lord.
32 They will come and declare His righteousness
to a people yet to be born--
    because He has done it!”
 
Footnotes
a.      Psalm 22:2 cf. Matt. 27:46; Mark 15:34.
b.      Psalm 22:9 cf. Matt. 27:43.
c.      Psalm 22:17 Or, is like a lion.
d.      Psalm 22:19 cf. Matt. 27:35; Mark 15:24; Luke 23:34; John 19:24.
e.      Psalm 22:23 cf. Heb. 2:12.
-Tehillim (Psalms) 22 TLV
 
25 Therefore the Roman soldiers did these things. But standing by the cross of Yeshua[H] were His mother, and His mother’s sister, Miriyam[H] (rebellion, Mary) the wife of Chelphiy[H] (Klopas[G], exchange), and Miriyam[H] (rebellion, Mary) of Magdala[A] (a tower). 26 When Yeshua[H] then saw His mother, and the disciple (talmid[H]) [John the author] whom He loved standing nearby, He said to His mother, “Dear Woman, behold, now, look (hineih[H]), your son!” 27 Then He said to the disciple (talmid[H])[John the author], “Behold, now, look (hineih[H]), your mother!” From that hour the disciple (talmid[H])[John the author] took her into his own household.
 
This interaction between the dying Yeshua and His mother and beloved disciple is recorded only in the gospel of John. It is a heart wrenching and beautiful account of unfathomable sacrificial love. The example set here by Yeshua transcends all others with regard to the practical outworking of self-sacrificing love for others. Yeshua’s mother unnamed and His disciple unnamed are named in Him mother and son. Their suffering and joy would birth the body of faith which has now spread globally to the nations and is about to return to bring redemption to the entire remnant of ethnic, religious Israel, the Jewish people (Romans 11:25).
 
The gospel can be seen in the names of those mentioned: In exchange (Klopas) for rebellion (Miriyam) a shepherd of Migdal (Magdala, tower).
 
Yeshua’s mother is not named in Yochanan’s gospel (cf. 2:1). This corresponds to the author’s descriptions of himself as a disciple whom Yeshua loved. The author’s focus is on the Divine Word (Yeshua) rather than His earthly familial and friendship connections which are well observed in the synoptic gospels.
 
“Standing by the cross” is also rightly translated “standing near the cross”. This in no way contradicts the description of the women standing at a distance (mark 15:40) in the synoptic gospels as the terms “near” and “distance” are subjective contextual variables cited by different eye witnesses.
 
28 After this, Yeshua[H], knowing that all things had already been accomplished, to make perfect the Writing (Graphe[G], Ketuv[H]: specifically a book from the Ketuvim/Writings of the TaNaKH [Hebrew bible]) [Psalm 69:22(21)], said, “I am thirsty.”
 
“Knowing that all things had already been accomplished” means that Yeshua was aware of all these things having been completed by Him before the foundation of the world (Rev. 13:8).
 
Pause for a minute to consider the enormity of the love of God in Messiah. Yeshua (the Living Word essence of creation in Whom all things hold together and have their being) entered time and space to give His life knowing exactly how horrific His suffering would be and being aware that no other could pay the price, He choose it willingly.
 
In one sense, given the eternal nature of God and Messiah’s Divinity, we could say that the all existing Messiah having seen the end from the beginning was crucified before He was crucified and resurrected before He was born (into time and space) and thus being transcendent remains for us both our suffering Servant and victorious King Who is able to comfort us in every circumstance given His own experience and to deliver us from evil given His authority over all things according to the Father’s will.
 
“1For the music director, on “Lilies,” of David.
2 Save me, O God,
for the waters
have reached my soul.
3 I have sunk in deep mud,
    and there is no footing,
I have come into deep waters,
    and a flood sweeps over me.
4 I am worn out by my crying,
my throat is parched,
my eyes fail, waiting for my God.
5 Those who hate me without a cause[a] outnumber the hairs of my head.
Powerful are my enemies who would destroy me with lies.
What I did not steal, must I restore?
6 O God, You know my folly,
nor are my trespasses hidden from You.
7 May those who hope in You
    not be ashamed because of me,
    my Lord, Adonai-Tzva’ot.
May those who seek You
    not be disgraced because of me,
    O God of Israel.
8 For I have endured scorn for Your sake.
Disgrace has covered my face.
9 I have become a stranger to my brothers,
a foreigner to my mother’s children.
10 For zeal for Your House consumed me--
the insults of those who insulted You have fallen on me.[b]
11 When I wept and fasted--
that became a reproach to me.
12 When I put on sackcloth,
I became a joke to them.
13 Those who sit at the gate chatter about me,
and I am the song of the drunkards.
14 But as for me, my prayer to You, Adonai, is for a time of favor.
O God, in Your great love, answer me with the truth of Your salvation.
15 Deliver me from the mire--
    do not let me sink.
Deliver me from those who hate me,
    out of the deep waters.
16 Do not let floodwaters sweep over me,
nor the deep swallow me up,
nor the Pit shut its mouth over me.
17 Answer me, Adonai, for good is Your mercy.
With Your great compassion, turn to me.
18 Hide not Your face from Your servant.
For I am in distress—answer me quickly.
19 Draw near to my soul and redeem it.
Ransom me because of my foes.
20 You know my reproach, my shame, my disgrace.
All my adversaries are before You.
21 Scorn has broken my heart, so I am sick.
I looked for sympathy, but there was none,
for comforters, but found none.
22 They put gall in my food,
and for my thirst they gave me vinegar to drink.[c]
23 Let their table before them be a snare,
and what should have been for their well-being,
let it be a trap.
24 Let their eyes be darkened so they cannot see
and their backs be bent forever.[d]
25 Pour out Your indignation on them.
Let Your fierce anger overtake them.
26 Let their encampment be deserted.
Let none dwell in their tents.
27 For they persecute the one You have smitten,
so they tell of the pain
of those You have wounded.
28 Add guilt to their guilt--
may they not come into Your righteousness.
29 May they be wiped out of the book of life
and not be recorded with the righteous.[e]
30 But I—I am afflicted and in pain.
Let Your salvation, O God, set me up on high.
31 I will praise God’s Name with a song,
and magnify Him with praise.
32 It will please Adonai better than an ox
or a bull with horns and hoofs.
33 The humble will see it and be glad.
You who seek God, let your hearts revive.
34 For Adonai hears the needy
and does not despise His captive people.
35 Let heaven and earth praise Him,
the seas and everything moving in them.
36 For God will save Zion,
and rebuild the cities of Judah.
Then they will dwell there and possess it.
37 The children of His servants will inherit it
and those who love His Name will dwell there.
 
Footnotes
a.      Psalm 69:5 cf. John 15:25.
b.      Psalm 69:10 Cf. John 2:17; Rom. 15:3.
c.      Psalm 69:22 cf. Matt. 27:34, 48; Mark 15:23, 36.
d.      Psalm 69:24 cf. Rom. 11:9-10.
e.      Psalm 69:29 cf. Rev. 3:5.
-Tehillim (Psalms) 69 TLV
 
29 A vessel full of sour wine was standing there; so they put a sponge full of the sour wine upon a branch of hyssop and brought it up to His mouth. 
 
“Sour wine” (John 19:29) and “vinegar” (Matthew 27:48) are synonymous terms.
 
Yeshua had earlier been offered “bitter gall” a narcotic (Matt 27:34) but had refused it.
 
Yochanan is more precise than Matthew in his description of the “stick” on which the sponge was offered. He names the variety of plant the stick came from as “hyssop”, the same branch used by Israel to paint the blood of the Pesach Lamb onto their doorposts (Exodus 12:22). Yochanan (John) has already quoted Yochanan the Immerser (John the Baptist) saying “Behold the Lamb of God that takes away the sins of this world” (John 1:29, 1:36). Yeshua’s identity as the Pesach (Passover) Lamb is another key element in Yochanan’s gospel record and is later illuminated by Rav Shaul Hashaliach (Rabbi Paul The Sent One) [1 Corinthians 5:11].
 
30 Therefore when Yeshua[H] had received the sour wine, He said, “It is finished! (teleo[G])” And He bowed His head and gave up His spirit, breath (pneuma[G], ruach[H]).
 
Note that Yeshua pronounced His atoning work on the cross “finished”. His eternal blood offers atonement for all sin, past, present, and future. There is no further sacrifice needed, His sacrifice both precedes and proceeds, it covers (atones for) all who will receive Him and His saving work.
 
Yeshua “Gave up His Ruach (Breath, Wind, Life, Spirit)”. He chose to give it up, it was not taken from Him (John 10:17-18). The giving up has a certain ambiguity: He gave up His life for us and He gave up His Spirit for us. Our lives are redeemed in the giving up of His life and strengthened in the giving up of His Spirit. Following His resurrection and ascension Yeshua in unity with the Father poured out His Spirit upon and within all who would receive Him.
 
31 Then the religious Jews (Ioudaios[G], Yehudiym[H]), because they were in preparation, in order that the bodies would not remain on the cross on the Shabbat[H] [for that Sabbath was a high (megas[G]) day], asked Pilate (Pilatos[G]) that their legs might be broken, and that they might be taken away.
 
“because they were in preparation, in order that the bodies would not remain on the cross on the Shabbat”
 
“22 “Suppose a man is guilty of a sin with a death sentence and he is put to death, and you hang him on a tree. 23 His body is not to remain all night on the tree—instead you must certainly bury him the same day, for anyone hanged is a curse of God.[a] You must not defile your land that Adonai your God is giving you as an inheritance.” -Devarim (Deut.) 21:22-23 TLV
 
re: High Sabbath Leviticus 23:6-7
 
This High Sabbath was the first day of unleavened bread as convergent with the 14th of Nisan which becomes the 15th of Nisan at sundown by Biblical Hebrew reckoning.

​For more information on the death and resurrection time frame please read my article “Did Yeshua Die on a Friday?” link below:
 
https://www.bethmelekh.com/yaakovs-commentary---15081497151214931513-1497150615111489/did-yeshua-die-on-a-friday
 
32 So the Roman soldiers came, and broke the legs of the first man and of the other who was crucified with Him (Yeshua); 33 but coming to Yeshua[H], when they saw that He was already dead, they did not break His legs. 34 But one of the Roman soldiers pierced His side with a spear, and immediately blood and water came out.
 
Blood separated from water has been testified to by doctors to be clear evidence of death resulting from major heart trauma. Therefore, the plan meaning intends to give the clear evidence that Yeshua was dead and had not simply fainted as some fools suggest.
 
The blood and water can also be seen as a prophetic precursor to the immersion commanded by Yeshua. All who believer are figuratively and spiritually washed in His blood and in obedience as disciples immersed in water as an identification with the death and resurrection of Yeshua.
 
35 And he who has seen [John the author] has testified, and his testimony is immutably true (alethinos[G], emet[H]); and he sees (eido[G]) that he is telling the absolute truth (ha emet[H]), so that you also may believe (pisteuo[G], ta’amiynu[H]).
 
As is the case with the gospels of Matthew and Mark the author is claiming to be a reliable first hand eye witness to these events, and his purpose in writing is to ensure that others will be made aware of the truth of these events and pass on that truth to future generations. The
Jewish Doctor Luke open’s his gospel with a similar testimony, though he does not claim to be an eyewitness but the recipient of information from eyewitnesses.
 
36 For these things came to pass to fulfil the Writing (Graphe[G], Ketuv[H]: specifically a book from the Ketuvim/Writings of the TaNaKH [Hebrew bible]), “Not a bone of Him shall be broken.” [Psalm 34:20(21); cf. Ex. 12:46; Num. 9:12] 37 And again another Writing (Graphe[G], Ketuv[H]: specifically a book from the Ketuvim/Writings of the TaNaKH [Hebrew bible]) says, “They shall look on Him whom they pierced.[Zechariah 12:10 cf. Rev. 1:7]”
 
1 Of David, when he feigned insanity before Abimelech, who drove him away, and he left.
2 I will bless Adonai at all times.
His praise is continually in my mouth.
3 My soul boasts in Adonai.
The humble ones hear of it and rejoice.
4 Magnify Adonai with me
and let us exalt His Name together.
5 I sought Adonai, and He answered me,
and delivered me from all my fears.
6 They who looked to Him were radiant,
and their faces will never be ashamed.
7 This poor man cried, and Adonai heard,
and saved him out of all his troubles.
8 The angel of Adonai encamps around those who fear Him,
and delivers them.
9 Taste and see how good Adonai is.
Blessed is the one who takes refuge in Him.
10 Fear Adonai, His kedoshim,
For those who fear Him lack nothing.
11 Young lions may lack, and go hungry,
but those who seek Adonai want for no good thing.
12 Come, children, listen to me:
I will teach you the fear of Adonai.
13 Who is the one who delights in life,
and loves to see good days?
14 Keep your tongue from evil,
and your lips from speaking treachery.
15 Depart from evil and do good.
Seek shalom and pursue it.[a]
16 The eyes of Adonai are on the righteous,
and His ears are attentive to their cry.
17 The face of Adonai is against evildoers,
to cut off the memory of them from the earth.
18 The righteous cry out and Adonai hears,
and delivers them from all their troubles.
19 Adonai is close to the brokenhearted,
and saves those crushed in spirit.
20 Many are the distresses of the righteous,
but Adonai delivers him out of them all.
21 He keeps all his bones--
not one of them is broken.[b]
22 Evil kills the wicked--
those who hate the righteous will be held guilty.
23 Adonai redeems the soul of His servants
—no one who takes refuge in Him will be held guilty.
Footnotes
a.      Psalm 34:15 cf. 1 Pet. 3:10-12.
b.      Psalm 34:21 cf. John 19:33-36.
-Tehillim (Psalms) 34 TLV
​
“1The burden of the word of Adonai concerning Israel. A declaration of Adonai, who stretched out the heavens, laid the foundation of the earth and formed the spirit of man within him: 2 “Behold, I will make Jerusalem a cup of reeling to all the surrounding peoples when they besiege Jerusalem as well as Judah. 3 Moreover, in that day I will make Jerusalem a massive stone for all the people. All who try to lift it will be cut to pieces. Nevertheless, all the nations of the earth will be gathered together against her. 4 In that day”—it is a declaration of Adonai—“I will strike every horse with confusion and its rider with madness. I will keep My eyes on the house of Judah but will blind every horse of the peoples. 5 Then the leaders of Judah will say in their heart, ‘The inhabitants of Jerusalem are my strength through Adonai-Tzva’ot their God.” 6 “In that day I will make the leaders of Judah like a firepot in a woodpile, like a burning torch among sheaves. They will devour on the right and on the left all the surrounding peoples, yet Jerusalem will remain in her place, in Jerusalem. 7 Adonai also will save the tents of Judah first, so that the honor of the house of David and the honor of the inhabitants of Jerusalem will not exceed that of Judah. 8 In that day Adonai will defend the inhabitants of Jerusalem so that the weakest among them that day will be like David and the house of David will be like God—like the angel of Adonai before them. 9 It will happen in that day that I will seek to destroy all the nations that come against Jerusalem. 10 “Then I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and supplication, when they will look toward Me whom they pierced.[a] They will mourn for him as one mourns for an only son and grieve bitterly for him, as one grieves for a firstborn. 11 In that day there will be a great mourning in Jerusalem, mourning like Hadad-rimmon in the valley of Megiddo. 12 The land will mourn clan by clan. The clan of the house of David by itself and their wives by themselves, the clan of the house of Nathan by itself, and their wives by themselves, 13 the clan of the house of Levi by itself and their wives by themselves, the clan of the Shimeites by itself and their wives by themselves. 14 Each of the remaining clans will mourn by itself and their wives by themselves.”
Footnotes
a.      Zechariah 12:10 cf. John 19:34, 37; Rev. 1:7.
-Zachariyah (Zechariah) 12 TLV
 
38 After these things Yoseph[H] (YHVH adds) of Ramatayim[H], (Arimatea[A], heights, birthplace of Samuel Mt Ephraim), being a disciple (talmid[H]) of Yeshua[H], but a secret one for fear of the Jewish religious leaders (Ioudaios[G], Yehudiym[H]), asked Pilate (Pilatos[G]) that he might take away the body of Yeshua[H]; and Pilate (Pilatos[G]) granted permission. So he came and took away His body.
 
Yoseph of Ramatayim (Joseph of Arimathea) shows great courage in this public act of care for Yeshua’s body (Matt. 27:57; Mark. 15:43; Luke. 23:50). Matthew’s gospel tells us that Yoseph placed Yeshua “in his own new tomb.”
 
“57 Now when it was evening, there came a rich man from Arimathea, named Joseph, who had also become a disciple of Yeshua. 58 This man went to Pilate and asked for Yeshua’s body. Then Pilate ordered it to be given up. 59 And Joseph took the body and wrapped it in a clean linen cloth. 60 And he laid it in his own new tomb,[a] which he had cut in the rock. Then he rolled a large stone up to the door of the tomb and went away.” -Matthew 27:57-60 TLV
 
The cost of the tomb Yoseph freely gave for Yeshua’s burial cannot be firmly established, but given the social and religious standing of Yoseph it is likely that it was worth a large sum of money by today’s standards costing millions of dollars (USD).
 
The Greek word “mnemeion” translated “tomb” in Matthew 27:60 can also be translated “Sepulchre”. Both “tomb” and “sepulchre” often refer to a large tomb with multiple rock-cut cubicles for interring a number of bodies.
 
A single Sepulchre complex of 63 rock cut tombs in Jerusalem dating to the first century C.E. received the name “Tombs of the Sanhedrin” from Rabbi Joseph Halevi in 1450 because of the large number of burial cubicles inside. While it’s unlikely that this particular Sepulchre is a Sanhedrin burial place, it is very likely that a Sepulchre like it with 70-72 cubicles may well have existed in the first century C.E. and it is therefore likely, given that Yoseph was a member of the Sanhedrin, that the tomb of Yoseph of Arimathea was one of the cubicles within the Sepulchre complex carved out specifically for members of the Sanhedrin and their families. If this is the case the classic notion of a single birth tomb is untenable. In fact, given that family tombs with multiple births dating to the first century have been found in Israel it seems that in most cases the first century Jewish dead were buried in multiple birth tombs, usually with family, and often among those of comparable social status.
 
Added to this is the fact that “no one had yet been laid” in the tomb (John 19:41): meaning that the generation of the Sanhedrin at that time had yet to utilize the tomb complex, making Yeshua the first to be interred there.

​Tombs of the Sanhedrin (1st Century C.E.) Sanhedria, Jerusalem.
 
Yoseph’s faithful act fulfilled Isaiah 53:9:
 
“His grave was given with the wicked,
and by a rich man in His death,”
 
Both Yoseph and Nakdimon were members of the Sanhedrin (Luke 23:50-51; John 7:50-52). They may also have been brothers:
 
Some commentators believe that Joseph of Arimathea (his home town) is Yoseph ben Gorion, the brother of Nakdiymon (Nicodemous) ben Gorion, the same Nicodemus mentioned in the following verse. One traditional commentary [Ganz. Tzemach David, par. 1. fol 25. 1. & 27. 1.] suggests that Yoseph ben Gorion was a priest, and of the richest and most noble of the priests in Jerusalem; that he was a very wise, just, and upright man; and that three or four years before the destruction of Jerusalem, he was about sixty seven years of age (John Gill Commentary on the New Testament). Making Joseph of Arimathea approximately twenty seven years old when he helped to inter Yeshua.
 
39 Nakdiymon[H] (Nikodemos[G], nikos: vanquish, victory; demos: the people, assembled mass of people)[cf. John 3], who had first come to Him by night, also came, bringing a mixture of myrrh and aloes, about 45 kilograms. 40 So they took the body of Yeshua[H] and bound it in linen wrappings with the spices, as is the burial custom of the Jewish people (Ioudaios[G], Yehudiym[H]).
 
Likewise Nakdiymon acts courageously, though a member of the Sanhedrin he risks his status for Messiah.
 
Jewish tradition records Nakdiymon as a tzaddik (righteous one) who called down miracles and was extravagant in his gifts to the poor. However, it is later recorded in the Babylonian Talmud that Rav Yochanan ben Zaccai saw the daughter of Nakdiymon, having been reduced to extreme poverty, gleaning barley kernels from under the hooves of horses in the northern coastal city of Akko (T. Bab. Cetubot, fol. 66. 2). This infers that Nakdiymon ended up impoverished because of his decision to follow Messiah Yeshua wholeheartedly and openly. What a courageous example of true devotion to the King Messiah Yeshua and obedience to the Father God.
 
The cost of the burial spices (myrrh and aloes) that Nakdiymon brought to prepare Yeshua’s body are estimated by today’s currency as being between $150,000 to $200,000 USD.
 
Both the wrapping in cloth and the use of spices for burial are alluded to by ancient Jewish commentary:
 
"let the dead be wrapped in his own linen" - T. Hieros. Ternmot, fol. 46. 2.
 
“They do not say a blessing over a lamp, nor… the spices of the dead…” - Mishnah. Berachot. c. 8. sect. 6.
 
The practice of using embalming spices has fallen by the wayside, however the wrapping of the body in a shroud continues to be the practise of observant Jews today. Today, as in ancient times [Talmud Bavli Menachos 41:A] Jewish men are often buried wrapped in a tallit (prayer shawl) as a sign of preparation for the bodily resurrection at the last day.
 
For more information concerning Nakdiymon please read my article on John 3.
 
41 Now in the place where He was crucified there was a garden, and in the garden a new tomb in which no one had yet been laid. 42 Therefore according to the preparation of the Jewish people (Ioudaios[G], Yehudiym[H]), since the tomb was nearby, they laid Yeshua[H] there.
 
“In which no one had been laid” is said to make certain that the reader understands that only Yeshua was in the tomb when it was sealed by the large stone. This makes it clear that Yeshua alone was interred there and that Yeshua alone was resurrected from there.
 
Because of the High Sabbath (First day of unleavened bread), the need to bury the body within a day of death and the ritual uncleanness associated with handling the body, they laid Yeshua’s body to rest promptly.
 
"they may not dig pits… nor graves… on a solemn feast day.'' - Mishnah. Moed Katon, c. 1. sect. 6.
 
Copyright 2020 Yaakov Brown

Introduction:
 
What follows is the extension of Yeshua’s exposition regarding the manna from the heavens and His identity as the “True Manna” from the heavens. This idea is further developed and illuminated in the hearing of His listeners and culminates in a sifting of the wheat from the chaff (making a distinction between the devout disciples and the faithless ones). Leaving only the faithful few at His side.
 
34 Therefore (oun[G]), they said to Him (Yeshua), “Lord, Master (Kurios[G], Adoniy[H]), always give (tanah lanu[H]) us this (touton[G], et[H], ha-zeh[H]) the bread (ho artos[G], ha-lechem[H]).”
 
34 Therefore, they said to Yeshua, “Lord, Master, always give us this the bread.”
 
“Therefore” relates to all that has gone before, the sign of the loaves and fishes, the sign of the walking on water, and the subsequent teaching regarding the true Author of the manna given to Israel’s forebears.
 
They are responding to the words that Yeshua has just spoken concerning His identity as the bread from heaven, however, they have not understood what He has said.
 
“JOHN 6:33 For the bread (lechem[H]) of God (Theos[G], Elohiym[H]) is Him (hu[H]) Who comes down (hayoreid[H]) out of the heavens (ouranos[G], ha-shamayim[H]), and gives (notein[H]) living (zoe[G], chayiym[H]) to the world (kosmos[G], laolam[H]).”
 
“They” That is, some of those present. It is impossible to know how many addressed Yeshua with this request.
 
“Lord” To call Yeshua Lord denotes respect but it does not reflect the inner being of those who are petitioning Him.
 
“Always give us this bread” This is an ironically insightful use of language, however, it is clear from their response later in the text, that they were seeking something other than what Yeshua was offering.
 
At Yeshua’s final Pesach (Passover) Seder meal one of those present reflected their first century Jewish understanding of the metaphysical nature of the Olam Haba (World to come/Kingdom of God & His Messiah King):
 
“When one of those who reclined at table with Him heard these things, he said to him, “Blessed is everyone who will  eat bread in the kingdom of God!” -Luke 14:15 (ESV)
 
Our sages say of the manna:
 
“in the manna were all kinds of tastes, and everyone of the Israelites tasted all that he desired; for so it is written in Devarim (Deut.) 2:7, "these forty years the Lord your God has been with you, you have lacked nothing", or "not wanted for anything"; what is anything? when he desired to eat anything, and said with his mouth, O that I had fat to eat, immediately there was in his mouth the taste of fat. Young men tasted the taste of bread, old men the taste of honey, and children the taste of oil.'' -Shemot Rabba, sect. 25. fol. 108. 4. 
 
And:
 
"whoever desired flesh, he tasted it, and whoever desired fish, he tasted it, and whoever desired fowl, chicken, pheasant, or pea hen, so he tasted whatever he desired.'' -Bamidbar Rabba, sect. 7. fol. 188. 1.
 
35 Yeshua[H, A] (Iesous[G], YHVH Saves, Jesus, Joshua) said to them, “I Am, I exist, I’m present, I’m happening, I AM He (ego eimi [G], Anachiy hu[H]) the bread (ho artos[G], lechem[H]) of the life, living (ho zoe[G], ha-chayiym[H]); all (kol[H]) who come (ha-bah[H]) to Me (eme[G]) will not hunger, continue to be hungry (peinao[G]), and all who believe, are persuaded of, have placed confidence, trusted (pisteuo[G], yamiyn[H]) in Me (eme[G]) will never at any time, perpetually (popote[G], od[H]) suffer from thirst (dispsao[G]). 
 
35 Yeshua said to them, “I Am, I exist, I’m present, I’m happening, I AM He the bread of the life, living; all who come to Me will not hunger, continue to be hungry, and all who believe, are persuaded of, have placed confidence, trusted in Me will never at any time, perpetually suffer from thirst.
 
“I AM, I Exist” This is the self-existing statement of God the Father (Ex. 3:14; Jn. 1:1-3; 6:20; 8:58). For the religiously observant Jewish reader there is no question that Yeshua is claiming deity.
 
“I Am the bread of perpetual living” Yeshua is not just a form of bread but is the eternally sustaining bread of the unbroken age (Olam Haba)
 
“all who come to Me will not hunger, continue to be hungry,” Coming to Yeshua is the first step in response to His invitation. One can’t believe, trust, without first having come.
 
The Kohen who wrote the book of Hebrews reminds us:
 
“But without faith it is impossible to please God: because in order for a person to come to God, that person must first believe that God exists, and that He is a rewarder of those who diligently seek Him.” -Hebrews 11:6 (Author’s translation)
 
To hunger is to be devoid of the necessary fuel for existence. Therefore, to be free from hunger is to be perpetually energized.
 
“and all who believe in Me will never at any time, perpetually suffer from thirst.” Coming to God through Yeshua is the beginning, believing is a continuing act of the will and by its nature means the receipt of salvation (yeshuah). To thirst means to be devoid of the primary resource of life. To use modern terminology, the body is made up predominantly of water, and can survive not more than three days without it. How much more important then, are the metaphorical waters of eternal existence. Yeshua promises these mayiym chatiym (living waters) to all who continue to believe in Him.
 
36 And I (ve’Aniy[H]) behold, pay attention (hineih[H]) have spoken to you, since (hoti[G]) indeed (kai[G], gam[H]) you have seen, observed (horao[G], chaziytim[H]) Me (otiy[H]) with your eyes, and yet are not (lo[H]) persuaded, convinced, trusting, believing (pisteuo[G], te’miynu[H]).
 
36 And I, behold, pay attention, have spoken to you, since indeed you have seen, observed Me with your eyes, and yet are not persuaded, convinced, trusting, believing.
 
In other words. Yeshua is expounding on the concepts He has seeded in order to provide His hearers with the greatest possible opportunity to receive His teaching and come to repentance.
 
37 All [individually] (kol[H]) that My Father [the Father] (ho Pater[G], Aviy[H]) gives (yit’nenu[H], didomi[G]) Me will come (Yavo[H]) to Me (eme[G]), and the one who comes (erchomai[G], ve’haba[H]) to Me I will certainly not (lo[H]) cast, drive, send, repulse (ekballo[G], eh’dafenu[H]) outside (exo[G], hachutzah[H]).
 
37 All (individually) that My Father [the Father] gives Me will come to Me, and the one who comes to Me I will certainly not cast, drive, send, repulse outside.
 
In one verse the foolish debate pitting predestination against freewill is silenced. “All individually that my Father GIVES Me (Predestination)… and the one who comes to Me (Freewill)…”
 
Therefore the answer to the false choice “Freewill or Predestination?” is “Yes!”
 
Grace is offered to all but can only be received by the repentant.
 
Predestination can’t exist without Love. Love can’t be reciprocated without Freewill. Therefore, the Chooser, knowing the outcome, proposes relationship, and the chosen choose to be predestined.
 
Predestination is a fruit of God’s nature stemming from the fact that He sees the end from the beginning (something we are incapable of ). Freewill is the seed of our view from within time and space, that when fully grown produces the tree from which it came.
 
38 For (kiy[H]) I have not (lo[H]) come down (katabaino[G], yarad’tiy[H]) from (min[H]) the heavens (ouranos[G], ha-shamayim[H]) to do, make, accomplish (poieo[G], la’asot[H]) My own will, determinations, wishes (thelema[G], retzoniy[H]), but the will, determinations, wishes of Him (thelema[G], im-retzon[H]) Who sent Me (pempo[G], sholchiy[H]).
 
38 For I have not come down from the heavens to do, make, accomplish My own will, determinations, wishes, but the will, determinations, wishes of Him who sent Me.
 
Having descended from the Father in the heavens, Yeshua has come to do the will of the Father Who sent Him. The Hebrew “sholchiy” meaning sent me is related to the Hebrew Shaliyach, sent one, emissary or Apostle. In these terms Yeshua is the first and Ultimate Apostle. As is the case in all things, Yeshua submits His will to God’s will, thus showing the order and unity of the Godhead. The Son is in the Father and the Father is in the Son but the Son is not outside the Father, and therefore He submits to the Father.
 
39 And this is (ve’zeh[H]) the will, determination, wish of Him [the Father] (thelema[G], retzon ha-Av[H]) Who sent Me (pempo[G], sh’lachaniy[H]), that of all [individually] (kol[H]) that He has given (didomi[G], hanitan[H]) Me I destroy, render useless (apollumi[G]) nothing (lo-yovar[H]), but raise it up (anistemi[G], akiymenu[H]) on [in] the extreme, uttermost, last (eschatos[G]) day (hemera[G]) [bayom ha-acharon[H]].
 
39 And this is the will, determination, wish of Him [the Father] Who sent Me, that of all [individually] that He has given Me I destroy, render useless nothing, but raise it up on [in] the extreme, uttermost, last day. 
 
“All that He has given Me” Includes all creation and those human beings who have been predestined to become His. Note that nothing given to Yeshua will suffer destruction. The resurrection is the resurrection and transformation of the present body into a transcendent metaphysical body. We will not rise as spirits alone (a pagan Gnostic idea) but as a redeemed unity of body, mind, spirit, heart, soul, breath.
 
It’s interesting to note that the Zohar speaks in similar terms regarding the resurrection of the latter day:
 
 ולא יתאביד כלום, "and not anything shall be lost", but all shall rise again; for, lo, it is said, Dan. 12:2, "and many of them that sleep in the dust", &c.'' -Zohar in Exod. fol. 43. 4.
 
40 For this is the will, determination, wish (thelema[G], retzon[H]) of My Father (Pater mou[G], Aviy[H]), that everyone individually (pas[G], kol[H]) who beholds, sees (theoreo[G], ha-roeh[H]) the Son (ho uihos[G], et ha-Ben[H]) and believes, is persuaded, trusts (pisteuo[G], uma’amiyn[H]) in Him will have, hold (echo[G]) eternal, perpetual, unending, life, living (zoe aionios[G], chayeiy olam[H]) [living in a perpetual world], and I Myself (ego[G], va’Aniy[H]) will raise him up (anistemi[G], akiymenu[H]) on [in] the extreme, uttermost, last (eschatos[G]) day (hemera[G]) [bayom ha-acharon[H]].”
 
40 For this is the will, determination, wish of My Father, that everyone individually who beholds, sees the Son and believes, is persuaded, trusts in Him will have, hold eternal, perpetual, unending, life, living [living in a perpetual world], and I Myself will raise him up on [in] the extreme, uttermost, last day.”
 
Note that all who believe will hold or have (past tense) unending life. This life begins upon receipt of Yeshua and not at the resurrection. Those who receive Yeshua have already begun to live eternally. The life a believer lives in Yeshua is transcendent by nature of His transcendent person dwelling within each believer.
 
“Yeshua said to her, ‘I Am the resurrection and the life. He who believes in Me will continue to live, even if he dies.’” -Yochanan (John) 11:25
 
"They shall be gathered from their captivity, they shall sit under the shadow of their Messiah, "and the dead shall live", and good shall be multiplied in the land.'' -Targum Hosea 14:8
 
"the holy blessed God will quicken the righteous, and they shall not return to their dust.'' -T. Bab. Sanhedrin, fol. 92. 1.
 
"the land (of the living), whose dead live first in the days of the Messiah.” -T. Hieros. Kilaim, fol. 32. 3.
 
It is said that Rabbi Jeremiah wanted to he buried with his clothes and shoes on, and his staff in his hand, so that when the Messiah came, he would be ready (T. Hieros. Kilaim, foi. 32. 3. col. 2.).

Kimchi says regarding Isaiah 66:5:
"They shall live at the resurrection of the dead, in the days of the Messiah.''

And regarding Jeremiah 23:20:
""ye" shall consider, and not "they" shall consider; which intimates the "resurrection of the dead in the days of the Messiah".''

Iben Ezra says regarding Daniel 12:2:
"The righteous which die in captivity shall live, when the Redeemer comes;''

41 Therefore the Judeans, religious Jews (Ioudaios[G], Ha-Yehudiym[H]) were grumbling, muttering, speaking in a low tone (gogguzo[G]) about Him (Yeshua), because He said, “I Am, I exist, I’m present, I’m happening, I AM He (Ego[G] eimi[G], Anochiy[H]) Him (hu[H]) the bread (ho artos[G], ha-lechem[H]) that came down (katabaino[G], hayoreid[H]) out of heavens (ho ouranos[G], min-hashamayim[H]).” 42 They were saying, “Is not this Yeshua[H] [A] (Iesous[G] YHVH Saves), the son (uihos[G], ben[H]) of Yosef[H] (Joseph: YHVH adds), whose father (et aviyu[H]) and mother (et imo[H]) we know (yod’iym[H])? How does He now say, ‘I have come down (batiy[H]) out of the heavens (ek ho ouranos[G], min-hashamayim[H])?”
 
41 Therefore the Judeans, religious Jews were grumbling, muttering, speaking in a low tone about Him, because He said, “I am, I exist, I’m present, I’m happening, I AM He, Him the bread that came down out of heaven.” 42 They were saying, “Is not this Yeshua, the son of Yosef, whose father and mother we know? How does He now say, ‘I have come down out of the heavens?”
 
Those Judean religious Jews speaking about Yeshua (behind His back as it were) did so in a muttering low tone in order to speak ill of Him without Him being able to hear clearly. These same Judeans may have consisted of those who had been offended by His healing on the Shabbat during Purim in Jerusalem.
 
The Hebrew text makes it very clear why the Judeans were upset. In Hebrew Yeshua said “I Am Him the bread that came down from the heavens”. To them this could be heard as nothing short of blasphemy. The “I Am” phrase being the same as in the former use and referring to Yeshua’s deity.
 
Notice that these particular Judeans were familiar with the family of Yeshua. Perhaps even close to the family in community with them. They knew Yosef and Miriyam and were incredulous at the idea that an uneducated labourer’s son might claim such high standing.
 
“How does He now say” is equivalent to, “What qualifies him to speak this way?” or “This guy’s got a lot of chutzpah if He thinks He can get away with saying…”
 
43 Yeshua[H] [A] (Iesous[G] YHVH Saves) answered and said to them, “Do not mutter, grumble, speak in a low tone (gogguzo[G]) among yourselves. 44 No one (oudeis[G]) is able, has the power to (dunamai[G]) come (erchomai[G], lavo[H]) to Me unless My Father [the Father] (ho Pater[G], Aviy[H]) Who sent (pempo[G], shelachaniy[H]) Me draws, drags (helkuo[G]) him; and I (Kago[G], va’Aniy[H]) will raise him up (anistemi[G], akiymenu[H]) on the extreme last (eschatos[G]) day (hemera[G]) [bayom ha-acharon[H]].
 
43 Yeshua answered and said to them, “Do not mutter, grumble, speak in a low tone among yourselves. 44 No one is able, has the power to come to Me unless My Father [the Father] Who sent Me draws, drags him; and I will raise him up on the extreme last day.
 
Yeshua rebukes them for their rudeness and explains their own incredulity to them. The Greek uses helkuo, meaning to drag, perhaps an allusion to the way His hearers will later come to faith in Him.
 
45 It is written (grapho[G], katuv[H]) in the Prophets (Prophetes[G], Neviyim[H]), ‘And they shall all (vekulam[H]) be taught (y’lamdu[H]) of God (Elohiym[H], Theos[G]).’ For yes (Lachein[H]), everyone individually (Pas[G], kol[H]) who has heard (shama[H]) and learned (v’lamad[H]) from (min[H]) the Father (ho Pater[G], ha-Av[H]), comes to Me (yavo eilay[H]). 46 Not that anyone human (Adam[H]) has seen the Father (ho Pater[G], et ha-Av[H]), except the One Who is from the God (ho Theos[G], ha-Elohiym[H]); He (Hu[H]) has seen (ra’ah[H]) the Father (ho Theos[G]), the God (et ha-Elohiym[H]).
 
45 It is written in the Prophets, ‘And they shall all be taught of God.’ For yes, everyone individually who has heard and learned from the Father, comes to Me. 46 Not that anyone human has seen the Father, except the One Who is from the God; He has seen the Father, the God.
 
“And no man has ascended up to the heavens, except He Who came down from the heavens, even the Son of man Who is in the heavens.” -Yochanan (John) 3:13 (Author’s translation)
 
“It is written in the Prophets” Isaiah 54:13; Jeremiah 31:34; Micah 4:2. The Neviyim (the Prophets) is a section of the wider body of Hebrew Scripture (Tanakh) that collects the prophetic writings of God’s prophets.
 
“And all thy children shall be taught of the Lord; and great shall be the peace of thy children.” - Isaiah 54:13 (KJV)
 
“And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more.” - Jeremiah 31:34 (KJV)
 
“and many nations shall come, and say: “Come, let us go up to the mountain of the LORD, to the house of the God of Jacob, that he may teach us his ways and that we may walk in his paths.” For out of Zion shall go forth the law,  and the word of the LORD from Jerusalem.” -Micah 4:2 (ESV)
 
The Zohar confines those being taught by God to the ethnic, religious, chosen people of Israel:
 
"they are truly taught of God from whom prophecy comes, which does not to all the world, but to Israel only, of whom it is written, "and all thy children are taught of God".''
 
47 Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain, I say to you, he who believes, is convinced, is persuaded, trusts, has, holds (echo[G]) eternal, perpetual, unending, life, living (zoe aionios[G], chayeiy olam[H]) [living in a perpetual world]. 
 
47 Amen Amen, In truth, In truth, It’s certain, it’s certain, I say to you, he who believes, is convinced, is persuaded, trusts, has, holds eternal, perpetual, unending, life, living. 
 
As is always the case the double Amen is a testimony to the firmly established nature of that which Yeshua is about to say.
 
Once again it is affirmed that the person who believes in Yeshua already has life unending.
 
48 I am, I exist, I’m present, I’m happening, I AM He (ego eimi[G], Anochiy Hu[H]) the bread (ho artos[G], ha lechem[H]) of the life, the living (ho zoe[G], hachayiym[H]). 49 Your fathers (pateros[G], avoteiychem[H]) ate the manna (manna[G], ha man[H]: “What is it?”) in the wilderness (eremos[G], bamid’bar[H]: ba[in the] mi [from] davar [Word, essence, substance]), and they died (apothnesko[G], va’amutu[H]). 50 This is the bread (ho artos[G], ha lechem[H]) which comes down (katabaino[G], hayoreid[H]) out of the heavens (ho ouranos[G], min-hashamayim[H]), so that one may eat of it and not die (me apothnesko[G], velo yamut [H]).
 
48 I am, I exist, I’m present, I’m happening, I AM He the bread of the life, the living. 49 Your fathers ate the manna in the wilderness, and they died. 50 This is the bread which comes down out of the heavens, so that one may eat of it and not die.
 
Yet another “I Am” statement. The writer of John’s Gospel saturates His account with titles and figurative language pointing to the deity of Yeshua.
 
Yeshua reminds His hearers that the manna their forebears ate was temporal, resulting in the eventual death of their ancestors. Yeshua however was born in Beit Lechem “House of Bread”, the source of all sustenance, and He is the Bread of Eternal Living. The bread that once eaten will perpetuate a person’s life.
 
51 I am, I exist, I’m present, I’m happening, I AM He (ego eimi [G], Anachiy[H]) the bread (ho artos[G], ha lechem[H]), the living (ho zoe[G], hachayiym[H]) that came down (katabaino[G], hayoreid[H]) out of the heavens (ho ouranos[G], min-hashamayim[H]); if anyone eats of this one specific (toutou to[G]) bread (artos[G], lechem[H]), he will live (yich’yeh[H]), breathe (zao[G]) into (eis[G]) the unbroken age (ho aion[G], le’olam[H]) into the world everlasting; and the bread (ho artos[G], ha lechem[H]) also which I will give (didomi[G], et’nenu[H]) for the life, living (zoe[G], chayeiy[H]) of the world (ho kosmos[G], ha-olam[H]) is in My flesh (sarx[G], b’shariy[H]).”
 
51 I am, I exist, I’m present, I’m happening, I AM He the bread, the living, that came down out of the heavens; if anyone eats of this one specific bread, he will live, breathe into the unbroken age, into the world everlasting; and the bread also which I will give for the life, living of the world is in My flesh.”
 
“I AM, I Exist” This is the self-existing statement of God the Father (Ex. 3:14; Jn. 1:1-3; 6:20; 8:58).
 
“if anyone eats of this one specific (toutou to[G]) bread (artos[G], lechem[H])” The Greek text is interesting, leaving no room for a general or esoteric application of the bread Who is Yeshua. “This specific Yeshua (bread)” there is no other means of eternal sustenance.
 
Elsewhere Yochanan writes:
 
“Yeshua said to him, I Am Ha-Derekh (the way), Ha-Emet (the truth), and Ha-Chayiym (the life, living): no one person can come to the Father, except through, by, with Me.” -Yochanan (John) 14:6 YBYV
 
“Yeshua said to her, "I Am the resurrection and the life. He who believes in Me will continue to live, even if he dies.” -Yochanan (John) 11:25
 
“he will live, breathe into the unbroken age, into the world everlasting” Notice that living and breathing are a unity. The Breath and Spirit are intrinsic and necessary. The Spirit of God is the breath of the believer Who maintains an unbroken life from the inception of belief into perpetuity.
 
“and the bread also which I will give for the life, living of the world is in My flesh.” Some so called “Messianics” teach a disconnect between these words and the symbolism alluded to by Yeshua concerning the bread (matzah) and the wine (Kos Ge’ulah) of Pesach (Passover). They’re wrong!
 
Unlike the synoptic Gospels Yochanan’s (John) Gospel does not allude to the symbolic use of the Pesach elements by Yeshua as pertaining to His body and blood. Therefore, the present text is an allusion to that which John does not mention elsewhere but is fundamentally important. Yeshua is saying that He will give His flesh, His human existence as a sacrifice so that those who believe might have the life eternal which He has promised. Therefore, there is an intrinsic connection between the present verse and the symbolic use of the matzot at Pesach (Passover). Yeshua is the Pesach Lamb of God Who takes away the sins of the world.
 
52 Then the Judeans, religious Jews (Ioudaios[G], Ha-Yehudiym[H]) began to argue, fighting (machomai[G]) with one another, saying, “How can this man give (didomi[G]) us His flesh (sarx[G], b’saro[H]) to eat (phago[G, le’echol[H])?” 
 
52 Then the Judeans, religious Jews began to argue, fighting with one another, saying, “How can this man give us His flesh to eat?” 
 
“Then the Judeans, religious Jews began to argue, fighting with one another” We note that the Judean religious Jews were not in agreement over what Yeshua had said and done. Some were clearly of the opinion that there was value in Yeshua’s signs and mashaliym (parables, metaphors, allegories), while others were fiercely opposed to Yeshua’s teaching. Thus, there was an argument between the Judean religious Jews concerning what they perceived as a difficult teaching.
 
53 So Yeshua[H] [A] (Iesous[G] YHVH Saves) said to them, “Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain, I say (Aniy omeir[H]) to you, unless you eat (phago[G], tochlu[H]) the flesh (ho sarx[G], et b’saro[H]) of the Son of the Man, humanity (ho uihos ho anthropos[G], ben ha-Adam[H]) and drink (pino[G], ush’tiytem[H]) His blood (aima[G], et damo[H]), you have, hold (echo[G]) no life, living (zoe[G], chayiym[H]) in (en[G]) yourselves (heautou[G], Qnoma[A]: underlying substance).
 
53 So Yeshua  said to them, “Amen Amen, In truth, In truth, It’s certain, it’s certain, I say to you, unless you eat the flesh of the Son of the Man, humanity and drink His blood, you have, hold no life, living in yourselves.
 
“Amen Amen” This is firmly and eternally established truth. Listen, pay attention, hear, receive, understand, implement!
 
It is not as many suppose, that Yeshua’s Jewish hearers thought He was suggesting cannibalism or pagan ritual. They were used to rabbis speaking in mashaliym (parables) and using metaphorical sayings like these. To the contrary, they considered it a hard teaching because they understood that Yeshua was saying they must live and continue to live as He lived, and that somehow He was also saying that it was possible for His very substance to be received by them and enable them to live this way. It was not difficult because it was non-kosher but because it was hyper-kosher.
 
A similar idea is addressed by our rabbis in the Midrash Rabbah to Ecclesiastes 2:24 where the issue of food and drink in the grave is addressed:
 
“‘The days of his life’; and that alludes to the grave. So are there food and drink in the grave that accompany a person to the grave? Of course not. Therefore, ‘food and drink’ must mean Torah and mitzvot’” -Midrash Rabah to Ecclesiastes 2:24
 
The point being that it was common practice for the rabbis and sages of Judaism to use figurative and metaphorical language when addressing spiritual subjects that are beyond the paradigm of the present age. In this respect Yeshua’s teaching was no different from that of a number of His contemporaries.
 
54 He who chews (trogo[G]) My flesh (sarx[G], b’sariy[H]) and drinks (pino[G], vehashoteh[H]) My blood (aima[G], et dami[H]) has, holds (echo[G]) eternal, perpetual, unending, life, living (zoe aionios[G], chayeiy olam[H]) [living in a perpetual world], and I (Kago[G], va’Aniy[H]) will raise him up (anistemi[G], akiymenu[H]) on the extreme last (eschatos[G]) day (hemera[G]) [bayom ha-acharon[H]].
 
54 He who chews My flesh and drinks My blood has, holds eternal, perpetual, unending, life, living [living in a perpetual world], and I will raise him up on the extreme last day.
 
The Torah instructs us that “the life of the flesh is in the blood”. Yeshua is expounding the ultimate fulfilment of this phrase from the Torah. The blood of flesh affected by sin and subject to the temporal world is inevitably destroyed but the blood of God with us (Immanuel) is sinless, and having entered the world manifest as a human being, God Himself offers His blood to humanity so that we might transcend the limitations of the fallen creation and be born from above into eternal life through Yeshua, Who is God with us. It is Yeshua’s blood that has been given upon the altar to make atonement for all who receive Him.
 
“For the soul living of the flesh is in the blood; and Him I have given to all of you upon the altar to purge, make reconciliation upon your soul existence: for the blood, He is in the soul purging reconciliation.” -Vayikra (Leviticus) 17:11
 
“and I will raise him up on the extreme last day.” This phrase is completely consistent with the teaching and future hope of the P’rushiym (Pharisees). Yeshua is not alluding to anything new, He is simply illuminating the fullness of what is known and revealing its ultimate Goal, that is, Yeshua Himself (Romans 10:4).
 
55 For My flesh (sarx[G], b’sariy[H]) is true (alethes[G], be’emet[H]) food (brosis[G], ochel[H]), and My blood (aima[G], damiy[H]) is true (alethes[G], be’emet[H]) drink (posis[G], shikuy[H]). 56 He who chews (trogo[G], ochel[H]) My flesh (sarx[G], b’sariy[H]) and drinks (veshoteh[H]) My blood (aima[G], damiy[H]) abides, remains (meno[G], yaliyn[H]) in Me (en, biy[H]), and I (va’Aniy[H]) in him (vo[H]).
 
55 For My flesh is true food, and My blood is true drink. 56 He who chews My flesh and drinks My blood abides, remains in Me, and I in him.
 
“My flesh is true food” Here, “true” is synonymous with “indestructible”. The temporal food of the fallen creation does not qualify as “true” food because it perishes along with the body. But Yeshua’s flesh, His life, is true food and true drink because it does not perish. He is from everlasting to everlasting and is thus able to sustain all who come to God through Him.
 
“He who chews My flesh and drinks My blood abides, remains in Me, and I in him.” Notice the present and continuous verb “trogo” (chews, chewing). The act of eating Yeshua’s sacrificial way of living, the act of continuing to feed on His character and chew on His nature, is a perpetual exercise. Receiving Him is the beginning of an eternal meal. The present and continued practice of holiness born of faith.
 
“abides, remains in Me, and I in him.” Note that we who eat His flesh and drink His blood (metaphors) are related to Him in the same way that He is related to God. We are in Him and He is in us but we are never outside of Him.
 
57 Accordingly (kathos[G]) the living (ho zoe[G], hachay[H]) Father (Pater[G], ha Av[H]) sent (apostello[G], sh’lachniy[H]) Me, and I (Anochiy[H]) live, breathe (zao[G], chay[H]) through (dia[G]) of My Father (Aviy[H]) [the Father] (ho Pater[G]), so he who chews on (trogo[G], ha ochel[H]) Me, he also will live, breathe (zao[G], yich’yeh[H]) through (dia[G]) Me. 
 
57 Accordingly the living Father sent Me, and I live, breathe through of My Father, so he who chews on Me, he also will live, breathe through Me. 
 
Once again Yeshua gives all glory back to the Father Who has given all glory to the Son. Yeshua never fails to submit His ministry to the Father. In this example we find the nature of the One Whom we seek to abide in.
 
The life of the disciple of Yeshua is lived in, through and with Him, and this of the Father. Ultimately all life is from God.
 
It is worth noting the very similar ideas expressed in the Talmud Bavliy:
 
“Says Rab, the Israelites shall "eat" the years of the Messiah: says R. Joseph, it is certainly so; but who shall "eat him?" shall Chellek and Billek (two judges in Sodom) אכלי לה אכלוהו, "they ate him" in the days of Hezekiah.” -T. Bab. Sanhedrin, fol. 98. 2. & 99. 1.

Therefore, the sages taught that sinners ate the Messiah (Metaphorically speaking) in the days of Hezekiah. This agrees with Yeshua's message of redemption from sin through the eating of His flesh (Metaphorical). In other words, only the person who admits to being a sinner can receive and benefit from Yeshua's substitutionary sacrificial blood.

58 This is the bread (ho artos[G], ha lechem[H]) which came down (katabaino[G], hayoreid[H]) out of the heavens (ho ouranos[G], min-hashamayim[H]); not as your fathers (pateros[G], avoteiychem[H]) who ate (phago[G], ochel[H]) and died (apothnesko[G], yamutu[H]); he who eats chews on (trogo[G], ochel[H]) this specific (touton ho[G]) bread (artos[G], lechem[H]) will live, breathe (zao[G], yich’yeh[H]) into (eis[G]) the (ho[G]) unbroken age (aion[G]), the world perpetual (leolam[H]).”
 
58 This is the bread which came down out of the heavens; not as your fathers who ate and died; he who eats chews on this specific bread will live, breathe into the unbroken age, the world perpetual.”
 
Yeshua reaffirms the fact that He is the “True” eternal manna from the heavens which will remain, as opposed to the temporal manna of Israel’s forebears, which perished.
 
59 These things (devariym[H]) He (Yeshua) said in the synagogue as He taught in Capernaum (K’far Nachum[H]).
 
59 These things He (Yeshua) said in the synagogue as He taught in Capernaum.
 
As discussed in previous articles, K’far Nachum was the home town of Yeshua’s ministry years. Appropriately named “Village of Comfort”.
 
60 Therefore many of His disciples (mathetes[G], talmidim[H]), when they heard this said, “This is a hard (sleros[G], kasheh[H]) word (logos[G], ha-davar[H]); who is able (dunamai[G]) to hear it (akouo[G], lish’ma[H])?”
 
60 Therefore many of His disciples, when they heard this said, “This is a hard word; who is able to hear it?”
 
Take careful note that these are His disciples (not the twelve but the wider following), and not the Judean religious Jews (though some of them may be included). Therefore, it is those who have been following Yeshua who have decided that what He is saying is too hard to accept (which is what “hear” infers).
 
Let me repeat, it is not as many suppose, that Yeshua’s Jewish hearers thought He was suggesting cannibalism or pagan ritual. They were used to rabbis speaking in mashaliym (parables) and using metaphorical sayings like these. To the contrary, they considered it a hard teaching because they understood that Yeshua was saying they must live and continue to live as He lived, and that somehow He was also saying that it was possible for His very substance to be received by them and enable them to live this way. It was not difficult because it was non-kosher but because it was hyper-kosher.
 
“This is a hard word” A hard word or case is one that is difficult to discern by using common sense. The Torah alludes to this very thing in regard to the judgements of Moses:
 
“And they judged the people at all times. Any hard case they brought to Moses, but any small matter they decided themselves.” -Exodus 18:26 (ESV)
 
The point is that Yeshua the “Prophet” like Moses, is the One Who must be looked to in order for this “hard word” to be adjudicated.
 
In rabbinical Judaism the phrase “hard saying (word)” is used in the same way:
 
 מה הדבר קשה, "is this an hard saying with you?"'' -Mishnah. Nidda, c. 8, sect. 3.
 
61 But Yeshua[H, A] (Iesous[G], YHVH Saves, Jesus, Joshua), seeing, discerning, perceiving (eido[G]) that His disciples (mathetes[G], talmidim[H]) muttered, grumbled, spoke in hushed tones (gogguzo[G]) at this, said to them, “Does this cause you to stumble (skandalizo[G], l’mich’shol[H])?
 
61 But Yeshua, seeing, discerning, perceiving that His disciples muttered, grumbled, spoke in hushed tones at this, said to them, “Does this cause you to stumble? 
 
The wider body of disciples had fallen into the same disbelieving and rude behaviour of those who had been confronting Yeshua. Therefore, Yeshua gives them an opportunity to repent. Put simply He is saying, “Will you choose to walk in the light of My teaching, even when it’s hard, or will you choose to stumble over My teaching like those walking in darkness?”
 
62 What then if you become spectators watching (theoreo[G]) the Son (ho uihos[G]) of Man (anthropos[G]) [ben ha-Adam[H]] ascending (anabaino[G], oleh[H]) to where He was before (proteron[G])?
 
62 What then if you become spectators watching the Son of Man ascending to where He was before?
 
Yeshua qualifies His challenge by pointing out that “harder things (devariym, from Davar)” are yet to come, such as the death and resurrection of the Son of Man and His ascension to the Father in the heavens. In other words, “If you can’t navigate the present teaching how will you make sense of the ultimate fulfilment of it?”
 
63 It is the Spirit (ho pneuma[G], ha-Ruach[H]) Who gives (hanotein[H]) living (chayiym[H]), bears living (zoopoieo[G]); the flesh (ho sarx[G], ha-basar[H]) profits nothing; the words, substance, essence, spoken things (ho rhema[G], hadevariym[H]) that I have spoken to you are Spirit (pneuma[G], ruach[H]) and are living (zoe[G], chayiym[H]). 64 But there are some of you who do not believe, trust (ya’amiynu[H]).” For Yeshua knew from the beginning who they were who did not believe (ma’amiyniym[H]), and who His betrayer (ha-moseir[H]) would be.
 
63 It is the Spirit Who gives living, bears living; the flesh profits nothing; the words, substance, essence, spoken things that I have spoken to you are Spirit and are living. 64 But there are some of you who do not believe, trust.” For Yeshua knew from the beginning who they were who did not believe, and who His betrayer would be.
 
“It is the Spirit Who gives birth to life” This is an allusion to the beginning of creation and the Spirit of God brooding over the deep. This illuminates the phrase “Yeshua knew from the beginning… who His betrayer would be.”
 
It is not a spirit but the Spirit of God Who gives life.
 
“And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God hovered, brooded, nurtured upon the face of the waters.” -Bereishit (Genesis) 1:2
 
“the flesh profits nothing” This is not a Gnostic teaching as some suppose, it does not mean that all physical things are “evil”. Flesh here refers specifically to the sin affected flesh of fallen humanity. Because the fallen nature and its flesh will perish the specific form of flesh in question profits nothing.
 
“the words, substance, essence, spoken things that I have spoken to you are Spirit and are living.” The word of Yeshua is of the same Spirit Who brooded over creation and are therefore perpetual and living, never perishing.
 
65 And He was saying, “For this reason I have said to you, that no one is able to (dunamai[G]) come to Me unless it has been given (didomi[G]) him from the Father (ho Pater[G], ha Av[H]).” 66 As a result of this many of His disciples (mathetes[G], talmidim[H]) withdrew and were not walking with Him anymore.
 
65 And He was saying, “For this reason I have said to you, that no one is able to come to Me unless it has been given him from the Father.” 66 As a result of this many of His disciples withdrew and were not walking with Him anymore.
 
Yeshua’s words may have seemed overly harsh to those who had been following Him so faithfully for so long. However, Yeshua was intentionally weeding out those who would fail to perpetuate faith in Him. Many believers today choose to be offended by the hard teaching of some, not because the teaching is error but because it has exposed their sin and challenged them to pursue a deeper faith.
 
67 So Yeshua said to the twelve, “You don’t want to go away also, do you?” 68 Shimon[H] (Hears God) Kefa[H] (Peter: Rock) answered Him, “Lord (Kurios[G], Adoniy[H]), to whom shall we go? You have words, utterances, spoken things (rhema[G], divreiy[H]) of eternal living (zoe aionios[G], chayeiy olam[H]).
 
67 So Yeshua said to the twelve, “You don’t want to go away also, do you?” 68 Shimon Kefa answered Him, “Lord to whom shall we go? You have words, utterances, spoken things of eternal living.
 
Peter, is speaking on behalf of the twelve, note that He says “to whom shall we go?” He responds to Yeshua in humility. Peter is not saying that He or the twelve are finding Yeshua’s words “easy”, to the contrary, they too are finding Yeshua’s teaching “hard”, rather Peter is saying, “We know you, we trust Your character, we see Your nature, we are witness to Your sinless life, Your teaching is difficult to receive but it’s Your teaching which we believe is from God, so, to whom will we go but You? You are speaking eternity into our temporal existence.”
 
Where the many disciples who left Yeshua failed through pride, Peter and the twelve remained through humility. They too found Yeshua’s teaching hard, but rather than allow their own inability to understand guide their decision making they instead chose to trust in Yeshua, His nature, character and His relationship with them. Like the disciples of Yeshua we too must learn that the person of Yeshua, the person of God is our certain secure peace, and not temporal things, events or circumstances. The hard things that come from God are worthwhile because they pierce and illuminate the complacent ease of the darkness. We don’t receive the hard things because they are hard but because they are from God.
 
69 We have believed, are convinced, trust (pisteuo[G]) and have come to learn, know (ginosko[G]) that You are the most Holy (hagios[G], k’dosh[H]) One of the God (ho Theos[G], ha Elohiym[H]).” 
 
69 We have believed, are convinced, trust and have come to learn, know that You are the most Holy One of the God.” 
 
Peter echoes the sentiment held by the twelve. They have come to know Yeshua’s person, His character, and the testimony of His deeds, and they are convinced that He is the promised holy One of God.
 
70 Yeshua answered them, “Did I Myself not choose you, the twelve, and yet one of you is a slanderer, accuser (diabolos[G], satan[H])?”
 
70 Yeshua answered them, “Did I Myself not choose you, the twelve, and yet one of you is a slanderer, accuser?”
 
Yeshua chose His own betrayer. God is in control of all things. To have security in the storm is to know that God is in the storm.
 
Both the Hebrew satan and Greek diabolos mean slanderer or accuser. Neither word is a noun unless qualified and if qualified by the definite article “The”, each word refers to that individual “the Satan”. In the present case the text is speaking of an accuser, Yehudah the disciple. He is not “the Satan”, he is an accuser (satan).
 
71 Now He meant Yehudah[H]  (Judah, Judas) the son of Shimon Iysh k’riyot (Simon a man of the town), for he, one of the twelve, was going to betray Him.
 
71 Now He meant Yehudah the son of Shimon Iysh k’riyot, for he, one of the twelve, was going to betray Him.
 
It is sadly ironic that the King born of Yehudah is to be betrayed by Yehudah from the tribe of Yehudah. Yehudah was the son of a man from the village of K’riyot. It is interesting to note that in modern Hebrew K’riyot means “collisions” or “crashes”. So the name of Judas Iscariot meant Praise the son of a man of collisions.
 
Copyright Yaakov Brown 2020

Introduction:
After addressing the hypocrisy of Israel’s fasting, Isaiah 58 ends with the hope and heritage of Jacob (Israel) illuminated through repentance and redemption. Now the prophet Isaiah begins an additional rebuke concerning the root of Israel’s sin and the resulting separation which Israel has manufactured between herself and HaShem. Thus, the prophetic rhythm of promised Salvation followed by sober rebuke continues the cyclical message of God’s mercy toward Israel preceding His judgement of her. The ultimate result being everlasting life.
 
59:1 Hein Behold, now, pay attention, lo-katzerah not shortened (small) yad-YHVH is the hand (strength) of HaShem (Mercy) meihoshia from saving ve'lo kavedah and not dull azeno is His ear mishemoa from hearing.
 
The sense here is that Israel might be wondering why she is not delivered already, given her attention to fasting (albeit hypocritical), and her vain assent to the Torah Instruction of HaShem. Thus, the reminder that God is more than able, and even willing to save, more than able and even willing to hear (Isa.58:3). Therefore, there is another reason for Israel’s predicament.
 
The Targum puts it beautifully:
 
“Behold, it is not on account of any deficiency in the power of the Lord that ye are not saved; nor because it is too difficult for Him to hear, that your prayer is not received:” -Targum Yonatan (2nd Century CE)
 
“And we find (viz.Sanhedrin 98a) that in the days of R. Yehoshua ben Levi he was told (viz. Tehillim 95:6) that the Messiah would come ‘today, if you hearkened to His voice’ — even though the time of the exile decreed for Israel (one thousand years, corresponding to the one thousand year "day" of the Holy One Blessed be He, had not yet passed [viz. Chida, Petach Eiynayim, Sanhedrin, Ibid.])” -Chofetz Chaim Preface 4

59:2 kiy For im-avonoteiychem with your perversity, depravity, hayu has come mavdiliym dividings, separations beineichem among you levein between you and Eloheiychem your God vechatoteiychem and your sins histiyru have hidden His paniym face (faces) from you mikem so as mishemoa not to hear.
 
“But your iniquities separate between you and your God, and your sins have caused Him to take away the favour of His Shekinah from you, not to receive your prayer.” -Targum Yonatan (2nd Century CE)
 
We note that the perversity of Israel has produced the fruit of separations and divisions between them and God. Thus, the manifestation of division in their social order is evidence of the separation they have made between them and God in the spiritual order. We note further that the sins of Israel have caused God to appear hidden from them, likewise the appearance that He has not heard them. Therefore, although God is all powerful they have refused to receive His power, and although He is all knowing (hearing), it is they who have blocked their ears to His voice.
 
“Therefore, you Israelites, I will judge each of you according to your own ways, declares the Sovereign Lord. Repent! Turn away from all your offenses; then sin will not be your downfall.” -Ezekiel 18:30 (NIV) 
 
“In those days people will no longer say,
‘The parents have eaten sour grapes,
    and the children’s teeth are set on edge.’
Instead, everyone will die for their own sin; 
whoever eats sour grapes--
their own teeth will be set on edge.” -Jeremiah 31:29-30 (NIV)
 
“For all have sinned and fall short of the glory of God, and all are justified freely by His grace through the redemption that came by Messiah Yeshua.” -Romans 3:23-24

59:3 Kiy For chapeiychem your palms (hands) negoalu are defiled, polluted, desecrated vadam in blood ve'etzbeoteiychem and your fingers beavon in perversity, depravity siftoteiychem your lips, language, diberu-sheker have spoken lies leshonchem your tongue avlah tehgeh plots injustice.
 
Figuratively speaking the hands denote actions, the fingers accusation, the lips and language sedition.
 
We note that the palms of the hands are defiled with blood. This denotes contemplation of the aftermath of sinful action. Sins of blood are for the most part capital offenses (according to the Torah): murder, abortion etc. They must be atoned for in blood.
 
It is interesting to note that the Talmud explains each element in correlation with the several roles of a court of justice; the ‘hands’ are the judges; the ‘fingers’ of, the Scribes; the ‘lips’ are advocates and solicitors; and the ‘tongue’ is the adversaries, or the contending parties. (T. Bab. Sabbat. fol. 139. 1.)
 
Given the obvious correlation between the present passage and the adjudicators of Israel, it is safe to say that Israel’s rulers, judges and Torah scribes are in part, leading Israel in the sins for which she is to be held accountable.

59:4 Eiyn-korei None call out ve'tzedek in righteousness ve'eiyn and none nishpat judges be'emunah in faithfulness; batoach they trust al-tohu upon formless vanity ve'daver-shav and speak empty falsehood haro conceiving amal trouble veholeiyd bringing forth aven wickedness.
 
“There is none that truly prays, nor any that pleads for faithfulness: they trust in vanity and speak lies; they hasten, and bring forth words of violence out of their heart.” -Targum Yonatan (2nd Century CE)
 
The judicial issues alluded to implicitly in the former verse are now illuminated in the present verse. In a God honouring society righteousness, just judgement, faithfulness, order and truth are essential. In Israel at this time the opposite forces of unrighteousness, unjust judgement, infidelity, disorder, and lies were made manifest as a result of Israel’s rejection of relationship with her God YHVH.
 
There is a progression of the breaking down of moral society in this verse. A lack of righteousness is at the root of Israel’s problem. Not human righteousness but rather the righteousness that comes from God and is imparted to human beings through blood atonement and redemption. Israel has turned her heart away from HaShem, and as a result the heart of HaShem is unknown to her, in spite of her pious performance. Therefore, no one calls from a righteous inner being and as a result no one judges faithfully. It is of course impossible for someone who has chosen to trust in themselves to act out of the faithfulness of God, rather it is from their fallen nature of unfaithfulness that they judge.
 
Rather than trusting in HaShem Israel had chosen to trust in “tohu” empty, formless things. This is a figurative reference to idolatry and a reference to the formless void that preceded the creation of the earth (Genesis 1). It is important to note that the uncreated light precedes the created darkness and emptiness of the Genesis account. Further, truth and light are emanations (attributes) of the Creator, and therefore, are not subject to the created order. Whereas, emptiness, vanity and darkness are subject to the created order.
 
As a result of trusting in false gods Israel bears the fruit of lying lips and her thoughts conceive mischief which results in wickedness.
 
Therefore, the root causes of unrighteousness and rebellion (idolatry) are wreaking havoc on Israel (Judah) during the reign of Manasseh (lifetime of Isaiah). These are the things Israel had chosen for herself.

59:5 Beiytzeiy Eggs tzifoniy of a poisonous serpent bikeiu they hatch vekureiy and a web akaviysh of a spider ye'erogu they weave: haocheil the eating mibeiytzeiyhem of their eggs yamut has killed vehazureh and the crushed eggs tibaka break open revealing efeh snakes.
 
The serpent is associated to sin and the demonic forces that seek to ensnare humanity. It is also literally connected to plague (Numbers 21) and the death of the serpent is figurative of an end to sin and death (Numbers 21:8-9; Genesis 3:14-15; Revelation 12:9; 20:2, 10). Israel is said to be enabling the hatchlings of serpents. It is in the perfect tense meaning that it has and continues to be happening in her midst. Therefore, the poison of evil has been invited and has become invasive.
 
The web of a spider is a snare for its prey. It is also easily torn apart by larger animals and human beings. Therefore, what idolatrous Israel intends as a snare for others will be easily torn apart by the hand of God.
 
The figurative consumption of the eggs, poisons the inner person and any attempt to crush them results in the birth of more poisonous snakes that in turn lay eggs and perpetuate the cycle of evil in the midst of the people.

59:6 Kureiyhem Their webs lo-yihyu don’t become leveged garments (deceit) velo yitkasu and don't cover be'ma'aseiyhem over their works ma'aseiyhem after works: ma'aseiy-aven works of wickedness ufoal and the deed chamas of violence, cruelty bechapeiyhem is on their palms (hands).
 
“Behold, like a spider's web, with which no one can be covered, thus there is no profit from the works of the wicked; their works are the works of violence, and the work of a lie is in their hands.” -Targum Yonatan (2nd Century CE)
 
A spiders web is unsuitable for use as a garment. It is full of holes, therefore, not cover the naked body. Nor is it a suitable shelter from poor weather. Therefore, figuratively speaking it is not able to cover the many wicked works of apostate Israel.
 
Ultimately this refers back to idolatrous Israel’s blood guilt and the consequence of it, which is death.

59:7 Ragleiyhem Their feet la'ra to evil yarutzu have run viymaharu and make haste lishpoch to shed dam nakiy innocent blood machshevoteiyhem their thoughts machshevot are thoughts aven of wickedness, shod havoc vashever and crushing bimsilotam is in their raised roads.
 
Not only is Israel guilty of the most heinous of physical sins against her fellow man (bloodletting, murder), she is chasing after opportunities to murder the innocent. In addition her thoughts are focused on plotting wicked acts and the result is that any metaphorical roads she might build become the paths that lead to her own destruction.
 
“Their feet are swift to shed blood; ruin and misery mark their ways, and the way of peace they do not know.” -Romans 3:15-17 (NIV)

59:8 Derech A way shalom of peace, wholeness, wellbeing lo yadau they don't know ve'eiyn mishpat and no judgement, justice; bemagelotam their tracks netivoteihem trodden with their feet ikeshu are crooked lehem they kol dorech all lead to lo yada shalom no knowledge of peace, wholeness, wellbeing.
 
Rebellious Israel don’t know the way of peace and wholeness because they have rejected Peace Himself (HaShem). Therefore, they lack judgement and justice as a society. As a consequence of Israel’s lack of peace she treads crooked paths (idolatrous ways), all of which promise peace (spiritual enlightenment, prosperity etc.) but offer none. Thus, idolatrous Israel have no knowledge of Peace Himself.

59:9 Al-kein And truly therefore, rachak we have become far mishpat from justice mimenu as a result ve’lo and nor tasigeinu tzedakah does righteousness overtake us; nekaveh hoping expectantly we look la'or to the light (uncreated) ve'hinei-choshech and behold, pay attention, darkness (created) lingohot to brightness ba'afeilot in gloom nehaleich we walk.
 
We note that the language usage changes adopting the pronoun “we”. Therefore, the speakers in verse 9 through 13 are those who have soberly accessed the state of Israel in light of God’s Torah Instruction (and by the Word of the Prophets), and have found their people wanting. This is the righteous remnant, who, like the prophets, confess on behalf of their entire nation. The tragic conclusion of their observation bringing heart break to their souls.
 
“And truly therefore” means, because of our perversity and depravity, and our separating ourselves from God (v.2). Due to the blood on our hands, our mistreatment of our neighbours (pointing of the finger), our lying lips and our plotting wickedness (v.3). In light of the fact that we don’t demand righteousness or judge fairly, and trust in vain idolatry, speaking falsehood and acting wickedly as a result (v.4). Because we release the demonic and clothe ourselves with the worthless covering of the weak traps we set for others (v.5). Due to the fact that we multiply the work of our depravity and continue to do violence to others (v.6). In light of the fact that we run toward evil and rush to shed innocent blood, and that our thoughts are constantly set on perversity as we pursue paths that will crush us under the weight of our own sin (v.7). Finally, because we do not know a way of peace, wholeness and wellbeing, nor do we know Peace Himself (HaShem YHVH, Sar Shalom, The Prince of Peace [King Messiah]): there is no justice and we tread out tracks of unrepentant evil action, ruts that all lead to us having no knowledge of the way of peace (v.8). Thus, we have moved ourselves far from justice, nor does righteousness come to us and surpass us (v.9).
 
“Hoping expectantly we look to the light and behold, pay attention, darkness to brightness, in gloom we walk.” Idolatrous Israel had wandered so far from God through her own false belief, thoughts and actions, that when she looked for the light (of God) she was unable to see Him, and when she so desperately needed for the path to be lit up, instead it was gloomy, oppressing her steps. All this being self-inflicted blindness, wilful sin, self-destruction. Israel is treasured by Hashem, she has unfathomable worth to Him, and yet she had become blind to her worth through the defiling of herself, and had forgotten the Creator Who alone is able to redeem, sanctify and restore her.

59:10 Negashah We grope, feeling with the hand chaivriym like blind ones kir for a wall uche'eiyn and like those having no eiynayim eyes; negasheishah we grope, feeling with the hand kashalnu we stumble vatzohorayim in the midday kaneshef as if it were twilight ba'ashmaniym in desolation kameitiym as in places of death.
 
The confession of the righteous remnant continues.
 
“We grope, feeling with the hand like blind ones for a wall” Such is Idolatrous Israel’s spiritual blindness that she is unable to find a wall against which to steady herself. Instead she gropes about in useless grasping attempts for even the slightest possibility of touching something secure.
 
“like those having no eyes” This is a reference to Israel’s spiritual state of blindness. Though they have eyes (the potential to see), none the less, they do not see.
 
“we stumble in the midday as if it were twilight” Like the former simile, the meaning is that while it should be easy, even normal for them to see and walk upright, none the less they stumble.
 
“in desolation as in places of death” Ultimately all sin leads to the desolation and domain of death.
 
“Therefore, just as through one man sin entered the world, and death through sin, and thus death spread to all men, because all sinned” -Romans 5:12 (NKJV)

59:11 Nehemeh We growl kadubiym like bears kulanu all of us vechayoniym and like doves hagoh mourning nehgeh murmuring nekaveh we wait, looking with expectant hope lamishpat for judgement va'ayin and there is none, liyshua for salvation rachakah is far off mimenu on account of us.
 
“We all roar like bears by reason of our enemies, who are gathered against us, and mourn like doves: we hoped for judgment, but there is none; for salvation, but it is far removed from us.” -Targum Yonatan (2nd Century CE)
 
Both the growling of bears and the murmuring of doves are responses born of the expectation of something they long for. In the case of Israel they are longing for deliverance from their self-imposed desolation, and quite literally from the approaching Babylonian captivity.
 
“looking with expectant hope for judgement and there is none, for salvation is far off on account of us.” Idolatrous Israel hopes for a judgement in her favour but none comes. Why? Because God is just and Israel’s just recompense at this point in her history is desolation.
 
We note that “Salvation is far off on account of us.” Therefore, the righteous remnant recognise that Israel has caused her own demise. However, Salvation may seem far off but He is coming to her, not because Israel deserves salvation but because HaShem, Who gave her worth, is willing to suffer for and redeem her.

59:12 Kiy For rabu great, abundant feshaeiynu are our rebellions negdecha which are conspicuously in front of You vechatoteiynu and our sins anetah testify banu against us kiy-feshaeiynu for our rebellions itanu are with us va'avonoteiynu and our perversity yeda'anum we know.
 
The confession of the righteous remnant unreservedly acknowledges the guilt of the people. In the midst of Israel’s debauchery, as is still the case today, there is a righteous, God fearing remnant who cry out in confession and repentance on behalf of the people of Israel.
 
Neither the righteous remnant nor the people in general can deny the conspicuous nature of their individual and national sin. We note again that the root “pesha” meaning rebellion, the root “chat” meaning sin, and the root “avon”, meaning perversity, cover the full gambit of sin born of rebellion, idolatry, witchcraft.
 
“Our perversity we know” is in stark contrast to “A way shalom of peace, wholeness, wellbeing they don't know”.
 
“If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” -1 John 1:9 (NKJV)

59:13 Pashoa Rebelling vechachesh and lying ba'YHVH against HaShem (Mercy) ve'nasog and sliding backward meiachar from Eloheiynu our God daber-oshek speaking oppression vesarah and defection (apostasy) horo conceiving vehogo and murmuring (meditating) meleiv from the inner person (heart, core being) divreiy-shaker words of falsehood.
 
“We have rebelled, and acted falsely against the Word of the Lord; we have turned backward from following after the worship of our God; we have spoken falsehood and apostasy, hastening and bringing forth from their hearts lying words.” -Targum Yonatan (2nd Century CE) 
 
“Rebelling and lying against HaShem (Mercy) and sliding backward from our God” The tragic irony of rebelling against Mercy and turning away from the Judge that might acquit them, is not lost on Isaiah or the faithful remnant. We notice again that it is the sin of rebellion (idolatry, witchcraft) that is at the root of Israel’s lying against HaShem. Many today persist in trying to convince themselves of God’s demise, and thus turn their backs on their own redemption.
 
“speaking oppression and defection (apostasy)” The oppression of others is born of the oppression of self. Apostasy and rebellion against God results when we forget our value in His eyes.
 
“conceiving and murmuring from the inner person words of falsehood.” When the heart is dark the mouth is dark. Clean water cannot be drawn from a polluted well.

59:14 Vehusag And sliding backward achor to the rear mishpat justice utzedakah and righteousness meirachok are far off ta'amod standing, remaining: kiy chashelah varechov emet for the truth has stumbled in the open plaza unechochah and straightness, equity lo-tuchal doesn't prevail lavo to enter.
 
Here justice, righteousness, truth and equity are personified as forgotten (to the rear), distant (far off), stumbling in public (open plaza), and unable to enter the city (doesn’t prevail to enter). This of course is not because these personifications of the emanations of God’s character are unable to remain present, affecting transformation; rather it is because Israel had refused them a. prominence (to the rear), b. welcome (far off), c. honour (open plaza), d. entry (doesn’t prevail to enter). God forces Himself on no person. Without freewill love cannot exist.

59:15 Vatehiy And it has come about that haemet the truth nederet is lacking vesar and departed mara from evil mishtolel like prey: vayar YHVH and HaShem sees vayera and it is evil be'eiynav in His eyes kiy-eiyn for it is not mishpat justice.
 
Truth has not “failed” as some English translations so foolishly render the text. To the contrary, Truth is available but it is lacking because Israel is lacking. It has departed because Israel has departed from it. Truth is an attribute of God’s character, it never fails because He never fails.
 
HaShem is fully aware (He sees) of the injustice and evil that reigns in the hearts of the apostate Israelites.

59:16 Vayar And He saw kiy-eiyn iysh there was no man (one, person) vayishtomeim and was appalled kiy eiyn for there was no mafgiya intercessor vatusha or salvation lo zero'o therefore, with His own arm vetzidkato and His righteousness hiy He semachatehu upheld it.
 
“He saw there was no man (one, person) and was appalled for there was no intercessor or salvation” Simply put, no human being is righteous of themselves, nor is there anyone who qualifies to save another. God alone saves.
 
“Do not enter into judgment with Your servant,
For in Your sight no one living is righteous.” -Psalm 143:2 (NKJV)
 
“Indeed, there is no one on earth who is righteous,
    no one who does what is right and never sins.” - Ecclesiastes 7:20 (NIV)
“for all have sinned and fall short of the glory of God” -Romans 3:23 (NKJV)

Rav Shaul (Paul the Apostle) appears to be making a drash on Isaiah 59 when he combines passages from the Tanakh (OT) to say:
“As it is written,

1. “There is no one righteous—no, not one.
   11 There is no one who understands,
       no one who seeks after God.
   12 All have turned aside;
   together they have become worthless.
   There is no one who does good—no, not even one!
   13 Their throat is an open grave;
       with their tongues they keep deceiving.
   The poison of vipers is under their lips.
   14 Their mouth is full of cursing and bitterness.
   15 Their feet are swift to shed blood.
   16 Ruin and misery are in their paths,
   17 and the way of shalom they have not known.
   18 There is no fear of God before their eyes.” -Romans 3:10-18 (TLV) [Romans 3:18 Ecc. 7:20; Ps. 13:2-3; Ps. 5:10; Ps. 139:4; Ps. 9:28; Isa. 59:7-8; Ps. 35:2.]

“therefore, with His own arm and His righteousness He upheld it.” The subject is salvation and the means by which salvation is upheld is the “arm and righteousness” of God, which represent the King Messiah Yeshua. Thus, HaShem upholds the salvation of His people by the strength and righteousness of His Messiah (own arm), Who is Imanu (with us) El (God).
The Babylonian Talmud interprets this latter clause of the King Messiah, Who will come in an age when there are none but wicked men (T. Bab. Sanhedrin, fol. 98. 1.)

59:17 Vayilbash And He clothed Himself tzedakah with righteousness kashiryan as a breastplate vechova yeshuah and salvation as a helmet be'rosho on His head vayilbash and put on bigdeiy garments nakam of vengeance tilboshet vayat and wrapped Himself in raiment kamiyl as a robe kinah of zeal, jealousy.
 
“It is revealed, that He will work a great salvation for His people, yea, He will render vengeance to His enemies.” -Targum Yonatan (2nd Century CE)
 
There is a foundational correlation here between the present verse and the armour of God of Ephesians 6:10-18:
 
“10 Finally, be strong in the Lord and in His mighty power. 11 Put on the full armor of God, so that you are able to stand against the schemes of the devil. 12 For our struggle is not against flesh and blood, but against the rulers, against the powers, against the worldly forces of this darkness, and against the spiritual forces of wickedness in the heavenly places. 13 Therefore, take up the full armor of God, so that you may be able to resist when the times are evil, and after you have done everything, to stand firm. 14 Stand firm then! Buckle the belt of truth around your waist, and put on the breastplate of righteousness.  15 Strap up your feet in readiness with the Good News of shalom. 16 Above all, take up the shield of faith with which you will be able to extinguish all the flaming arrows of the evil one. 17 And take the helmet of salvation and the sword of the Spirit, which is the word of God.  18 Pray in the Ruach on every occasion, with all kinds of prayers and requests. With this in mind, keep alert with perseverance and supplication for all the kedoshim.” (TLV)
 
To have the armour of God placed upon us is to be clothed with the nature of the King Messiah: it is to be clothed with the nature of God with us. The armour of God is not the invention of Greco-Roman thought, rather it is firmly rooted in the present text of Isaiah.
 
When we are endowed with the armour of God we are invested with the zeal and jealousy of God for His people and His redemptive purposes for humanity. The breastplate of righteousness protects our inner person (leiv) and the helmet of Salvation (Yeshua) guards our minds and reminds us that our salvation is secure outside of time and space and cannot be compromised because it is entirely reliant on God. We are wrapped in vengeance against the forces of darkness and their resulting sin, and we are robed with zeal for the kingdom of God.
 
“He clothed Himself with righteousness as a breastplate” The previous verse explains how and by what means HaShem will uphold salvation for His people. Now HaShem Himself is pictured wearing righteousness as a breastplate. He is going to war for the salvation of His people Israel (and in turn for the nations). Of course, this is a description of both the Father and the Son, our King Messiah.
 
“And I saw the heaven opened; and behold, a white horse, and he that sat thereon called Faithful and True; and in righteousness he doth judge and make war.” -Revelation 19:11 (ASV)
 
“Salvation as a helmet on His head” The head “rosh” is the ruler of the body and the origin of thought (But not of consciousness). HaShem need not wear either the breastplate or the helmet for protection, rather they are symbolic representations of His character. The protection is for us. Therefore, we don the nature of HaShem through Messiah and are prepared for spiritual war in the present sin affected age.
 
“and put on garments of vengeance and wrapped Himself in raiment as a robe of zeal, jealousy.” We note that His righteousness and salvation come with vengeance against the adversary (Satan) and the demonic forces, against sin and its defiling work, against the wilfully wicked and perpetually rebellious sons and daughters of the evil one. This is a war for the redemption of His people, He is jealous for Israel, just as He is jealous for all who would turn to Him in repentance and receive His redemption, love, mercy, and the grace born of His Holiness.
 
“And he is arrayed in a garment sprinkled with blood: and his name is called The Word of God.” -Revelation 19:13 (ASV)

59:18 Ke'al According to gemulot their deeds ke'al so yeshalem He will fully repay (through a covenant of peace) chemah rage letzarav to His adversaries, gemul recompense leoyevayv to His enemies, laiyim to the islands (of the Mediterranean) gemul recompense yeshalem in full (through a covenant of peace).
 
The peace that had eluded apostate Israel (v.8) is now the mechanism by which judgement comes against the enemies of God both foreign and domestic. The indictment against evil widens to include the Islands of the Mediterranean and in a figurative sense, it includes all who do evil.

59:19 Veyireu And they will fear mima'arav from the west et-sheim the Name YHVH HaShem (Mercy) umimizrach-shemesh and from the eastern sun et-kevodo His glory kiy-yavo for it will come to pass chanahar when like a river tzar the adversary comes, Ruach YHVH the Spirit of HaShem nosesah will raise a sign against him (will cause him to flee).
 
“They shall fear the name of the Lord from the west, and His glory from the rising of the sun. When the oppressors shall come in like an inundation of the river Euphrates, they shall be broken by the Word of the Lord.” -Targum Yonatan (2nd Century CE).
 
“they will fear from the west the Name YHVH HaShem (Mercy) and from the eastern sun His glory” The western nations will fear and be in awe of the Person of HaShem, His nature, character, redemptive purposes etc. The eastern nations will fear the manifestation of His glory and power.
 
“for it will come to pass when like a river the adversary comes, Ruach YHVH the Spirit of HaShem will raise a sign against him (will cause him to flee).” This verse has found partial fulfilment on many occasions in Israel’s history, and the Targum supports the idea of a physical enemy from the east being defeated in latter times: something that the Revelation also describes. However, its greatest fulfilment has both come and is yet to come. The ultimate enemy of Israel is not the united anti-Semitic nations of the earth, rather the greatest enemy of Israel is Ha-Satan and the fallen nature of the human soul. Therefore, the “nes” miracle, sign, wonder that HaShem has and will raise up by His Spirit: was, is and will be the King Messiah Yeshua, His vicarious sacrificial death and resurrection through which Israel finds atonement, redemption, salvation and restoration, resulting in everlasting life.
 
“This verse is in perfect harmony with the prophecy, And there shall be a time of trouble such as never was, etc. (Dan. 12:1). At that time Israel alone will be saved; therefore this verse is followed by the words, And the Redeemer shall come to Zion.” -Iben Ezra

59:20 Uva And will come letziyon to Zion (parched land) Goel a Redeemer uleshaveiy and will turn back fesha the rebellion beyaakov in Jacob (follower) neum declares YHVH HaShem (Mercy).
 
“And will come letziyon to Zion (parched land) Goel a Redeemer (Kinsman)” We note that the Redeemer will come to Zion, that is Israel (ethnic, religious), the Jewish people.
 
“This is the Messiah” -Iben Ezra
 
“For I am not ashamed of the good proclamation, message, news of Messiah, for it is the power of God to salvation for everyone who believes, for the Jew first perpetually and also perpetually for the Goyim (nations).” -Romans 1:16
 
“and will turn back the rebellion in Jacob (follower) declares YHVH HaShem (Mercy).” Such will be the power of the Redeemer’s actions, that through Him God will transform the hearts and minds of the Jewish people (Jacob, Israel). So much so that they will turn back from evil, turn back toward HaShem, turn away from the very root of sin itself (rebellion against God) and turn toward Mercy Himself YHVH through the Redeemer, the King Messiah Yeshua.
 
“’Unto them that turn from transgression.’ Every one that shall be found written in the book (Dan. 12:1)” -Iben Ezra

59:21 Va'aniy And I zot beriytiy this is My covenant otam with them amar says YHVH HaShem Ruachiy My Spirit asher Who aleycha is upon you udevaray and My words asher which samtiy I have put befiycha in your mouth lo-yamushu will not depart mipiycha from your mouth umipiy nor out of the mouth zaracha of your seed umipiy nor out of the mouth zera zaracha of your seed's seed amar says YHVH HaShem, meiatah from now ve'ad-olam and as far as forever, in a world perpetual.
 
“And I this is My covenant with them says YHVH HaShem” (Romans 11:27) This covenant (bloodshed, cutting) is of God alone. His blood will bind and sustain the covenant.
 
“My Spirit Who is upon you and My words which I have put in your mouth will not depart from your mouth nor out of the mouth of your seed nor out of the mouth of your seed's seed says YHVH HaShem, from now and as far as forever, in a world perpetual.” The Living Word our King Messiah will, by the Spirit of Hashem, come and indwell the redeemed people of Israel and His life will be passed on from generation to generation. This began at Shavuot (Pentecost) 33 CE (AD) and has continued through the redeemed Messianic remnant of Israel to this day as is testified to in my own life according to the passing on of Messianic Jewish faith by my forebears. This will find its ultimate fulfilment in the salvation of the entire remnant of Israel following the fullness of the nations at the end of this age (Romans 11:25-26), and will be sustained forever perpetually through Messiah in Olam Haba (the world to come).
 
Copyright Yaakov Brown 2019