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). 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 Therefore God allows evil a temporary opportunity in order that evil might destroy itself in seeking to destroy God. 1 Pilate (Pilatos[G], meaning: armed with a spear) then took Yeshua[H] (Iesous[G], Joshua, YHVH Saves, Jesus) and scourged, brutally flogged (mastigoo[G]) Him.
Pilate’s command to scourge Yeshua is not the act of a person who considers the accused to be innocent. Pilate had confirmed that Yeshua was a king of sorts and a possible threat to the stability of Roman occupied Judea. Therefore, the political rhetoric of Pilate in debating the matter with the Jewish religious leaders was simply the means by which he would satisfy Roman law and seek to make himself immune to political repercussions. Contrary to the suppositions of a number popular albeit misguided Christian scholars, Pilate did not have Yeshua scourged in order to save Him. The scourging itself was known to result in death at times, and cannot therefore be considered a ruse for the purpose of freeing Yeshua. We note that Pilate “took” Yeshua to be scourged. He was an active participant in this vile punishing of an innocent man, and based on Pilate’s history this was certainly not the first time he had done such a thing to the leader of a Jewish uprising. 2 And the Roman soldiers (stratiotes[G]) twisted together a crown of thorns and put it on His head, and put a purple robe on Him; 3 and they began to come up to Him and say, “Rejoice, be glad hail (chairo[G]), King of the Jewish People (Melekh Ha-Yehudiym[H])!” and they struck Him with a rod (rhapisma[G]). The crown of thorns and purple robe were tools of mockery. Both symbolised kingship, the former a kingship of briars. Thorns grow prolifically in the Israeli desert and there is a concentration of various thorns in and around Ein Gedi (spring of a kid goat) where David hid from king Saul prior to David’s ascension to the throne of Israel (1 Samuel 23:29, 24:1–2; ). One more recent thorn variety (introduced to the land approx.. 800 years ago) named the Jujube thorn has been given the name “Messiah’s Thorn” by Christians based on the connection between king David and the King Messiah Yeshua. While we cannot know exactly which thorn was used for the crown of thorns harshly forced upon Yeshua’s head, it is interesting to note the fact that thorns typically grow in the desert and that there is a connection to these thorns and David’s suffering persecution under a king (authority) whose reign God had already determined was to come to an end. In the case of Yeshua the greater Son of David (King Messiah), the apostate priestly authority of the early first century had already been destined for destruction by God. Sensing that their time of illegitimate power was coming to an end and being jealous of the King Messiah Yeshua, the apostate priesthood like king Saul, sought to persecute the true King. The crown of thorns full of torture and mockery is none the less a fitting crown for the suffering Servant of Isaiah’s prophecy (Isaiah 52:13-53:12). Yeshua is the ultimate suffering King, not because of His flogging and crucifixion alone (many were flogged and crucified by Rome) but because He suffered the burden of the sins of humanity so that He might deliver us from the wrath of God against sin. The Scripture says “Him (Yeshua) who knew no sin He made to be sin on our behalf; that we might become the righteousness of God in Him.” 2 Corinthians 5:21 and “He Himself (Yeshua) bore our sins in His body on the cross, so that we might die to sin and live to righteousness; for by His wounds you were made whole.” 1 Peter 2:24 and “He (Yeshua) is the atoning sacrifice for our sins, and not for ours only but also for the sins of the whole world.” 1 John 2:2. Therefore, the weight of immeasurable suffering endured by Yeshua makes Him King of Thorns (Sorrow) even as His resurrection makes Him King of All, appointed by God. Having known the greatest of sorrows He is able to comfort us in our sorrow, and having overcome death He is able to fill us with the hope of glory. There is yet another comparison to be made with the mountain goats of Ein Gedi (spring of a kid goat) and the King Messiah, Who is the “Goat for HaShem” of the Yom Kippur sacrifices. 4 Pilate (Pilatos[G]) came out again and said to them (the Jewish religious leaders), “See (eido[G]), I am bringing Him out to you so that you may know (ginosko[G]) that I find no guilt in Him.” Pilate brings Yeshua out for a show of Roman piety. We have already learned that Pilate was complicit in the arrest of Yeshua and had an ongoing political relationship with the religious leaders of Israel. Pilate knew what the religious leaders wanted and He knew that he needed to get rid of anyone leading an uprising among the Jewish people. Further, he had already sought proof of Yeshua’s kingship and acknowledged Yeshua as a king and therefore had found guilt albeit erroneous. Today we would call this show of Pilate’s virtue signalling, in the first century it would have been considered nothing short of theatrics. Pilate had clearly decided Yeshua was sufficiently guilty to receive a scourging and was simply looking for a way to “wash his hands” of the matter. Pilate, like the religious leaders was a hypocrite of the worst kind. 5 Yeshua[H] then came out, wearing the crown of thorns and the purple robe. Pilate (Pilatos[G]) said to them, “Behold (idou[G], hineih[H]), the Man (ho anthropos[G], ha gaver[H])!” Pilate mocks Yeshua’s kingship and adds salt to the wounded pride of the religious Jewish leaders by proclaiming “Behold the man”, and idiomatic saying denoting a great king, more accurately “The Great King”. As one could imagine this insult drove the religious leaders into a frenzy of hatred, firstly toward Pilate and ultimately against the man Whom they considered a greater threat to their religious power over the Jewish nation. 6 So when the chief priests (archiereus[G], hakohaniym[H]) and the servants (huperetes[G]) saw Him, they shouted out saying, “Crucify [destroy], crucify [drive stakes into] (stauroo[G])!” Pilate (Pilatos[G]) said to them, “Take Him yourselves and crucify (stauroo[G]) Him, for I find no crime (aitia[G]) in Him.” Once again Pilate seeks to exacerbate the religious leaders. Pilate is well aware that the Jewish leaders have no authority under Roman occupation to put anyone to death least of all crucify someone according to the Roman method of execution. What is more Pilate had found crime in Yeshua albeit erroneous, and had intentionally exacerbated the Jewish religious leaders knowing that they would insist on what Pilate also wanted, the death of Yeshua the would be king. 7 The Jewish religious leaders, Judeans (Ioudaios[G], Yehudiym[H]) answered him, “We have a law (nomos[G]), and by that law (Torah[H]) He ought to die because He made Himself (heautou poieo[G]) the Son of God (uihos Theos[G], haBen Elohiym[H]).” The religious leaders are citing the Torah law against blasphemy (Vayikra [Lev.] 24:16). In their view to call one’s self “a son of God” was acceptable but to call one’s self “the Son of God” was blasphemy. If Yeshua were not ImanuEl (with us God) their claim would have been valid, however Yeshua is God with us making it impossible for Him to have blasphemed. 8 Therefore when Pilate (Pilatos[G]) heard this statement, he was even more afraid; 9 and he entered into the Praetorium (praitōrion[G]) [Governor’s court room] again and said to Yeshua[H], “Where are You from?” Pilate’s fear was based on superstition and Roman idolatry, something that permeated his household. This is corroborated by his wife’s dream which she interpreted as an ill omen (Matthew 27:19). Pilate wondered whether it were possible that Yeshua were a son of one of the gods (Rome adopted and assimilated gods from all reaches of the empire). Therefore, his question to Yeshua was born not of the fear of the One true God of Israel but due to Pilate’s idolatrous superstition. But Yeshua[H] did not answer him. 10 So Pilate (Pilatos[G]) said to Him, “You do not speak to me? Do You not see (eido[G]) that I have the power (exousia[G]) to release You, and I have the power (exousia[G]) to crucify [drive stakes into] (stauroo[G]) You?” Note that Pilate’s fear did not last long. When his authority was rebuffed by Yeshua’s silence he went straight back to the infantile “I’m the one in charge here!” Yeshua had already explained that His kingdom was not of the present sin affected world. He had given Pilate an opportunity to listen and accept the truth of Who He was. Pilate had brushed Yeshua’s words aside with pagan philosophy saying “What is truth”. Therefore, his present attempts to induce an answer from Yeshua seem ingenuine at best, born of superstitious fear rather than a genuine desire to see Yeshua released. Pilate’s threat bears no weight because it is levelled against the One Who has been given all authority by the Father God. 11 Yeshua[H] answered, “You would have no power (exousia[G]) over Me, unless it had been given you from above; for this reason he (singular) who delivered Me to you holds (echo[G]) greater (megas[G]) sin (hamartia[G]).” Note that God is in control even of evil. God has allowed Pilate to act unjustly. God could have chosen to save Yeshua but did not. God is either in control of all things or He is not. If He is not then evil has control of certain outcomes and God is not all powerful. Therefore God allows evil a temporary opportunity in order that evil might destroy itself in seeking to destroy God. The created thing is subject to the Creator. Evil is the fruit of a created thing, therefore, both that thing and its fruit are subject to God. Note also that Yeshua does not say that Pilate is without sin in this matter, just that the sin of the individual who betrayed Him (Judas Iscariot) is greater. 12 As a result of this Pilate (Pilatos[G]) dismissed (apoluo[G]) Him, moreover the Jewish religious leaders, Judeans (Ioudaios[G], Yehudiym[H]) cried out saying, “If you release this Man, you are no friend (philos[G]) of Caesar (Kaisar[G]: severed); everyone who makes himself out a king opposes Caesar.” Pilate temporarily dismissed Yeshua to the care of the Roman guards but was immediately faced with a poignant reminder of fealty to Caesar. The phrase “Friend of Caesar” is said to have been a title used of those who were held in Caesar’s good graces. 13 Therefore when Pilate (Pilatos[G]) heard these words, he brought Yeshua[H] out, and sat down on the judgment seat at a place called The Pavement, but in a language of the Hebrews (Hebraisti[G]), Gabbatha[A] (mosaic pavement). Pilate, who had based his entire reasoning regarding the case of Yeshua on the crime of opposing Caesar’s kingship, had convinced himself that the assertion of the Jewish religious leaders was confirmation of the necessary verdict. Therefore, he had Yeshua brought back out from the holding cell where he had temporarily sent Him. Pilate sat in the seat of judgement on the platform known as Gabbatha in Aramaic (a language of the Hebrews) ready to pass judgement on Yeshua. 14 Now it was a time of preparation (paraskeue[G]) for the Pascha[G] (Chagigah[H], Temple Passover sacrifices); it was about the sixth hour (6am Roman time). And he said to the Jewish religious leaders, Judeans (Ioudaios[G], Yehudiym[H]), “See (eido[G]), your King (basileus[G], Melekh[H])!” “The sixth hour” is an exception in Yochanan’s recording of time. Here the sixth hour obviously refers to the sixth hour according to Roman reckoning as determined from 12am. Whereas, elsewhere in his gospel Yochanan uses the Jewish standard for measuring time. This can be explained by context. The trial of Yeshua was conducted according to Roman law and therefore the time is described using Roman reckoning. In most other cases because Yochanan is conveying a Jewish gospel to a primarily Jewish audience he uses the Jewish method of reckoning time. Mark’s gospel records that the crucifixion began at the third hour according to Jewish time keeping (9am), three hours after Pilate’s pronouncement of judgement against Yeshua. “See, your King!” This taunt is clear evidence of Pilate’s unrepentant heart and his insidious motives. He knows that the Jewish religious leaders hate the idea of Yeshua being king of the Jews and that they will demand Yeshua’s death in response to Pilate’s mocking proclamation. 15 So they (the Jewish religious leaders) shouted out, “Away with Him, away with Him, crucify [drive stakes into] (stauroo[G]) Him!” Pilate (Pilatos[G]) said to them, “Shall I crucify [drive stakes into] (stauroo[G]) your King (basileus[G], Melekh[H])?” The chief priests (archiereus[G], hakohaniym[H]) answered, “We have no king (basileus[G], Melekh[H]) but Caesar (Kaisar[G]: severed).” Once again Pilate pushes home his advantage over the religious Jewish leaders with whom he is locked in a political power struggle. He repeats his previous taunt posing it as a question “Shall I crucify your king?” We note that it is a select group among the priests, “the chief priests” that answer with the chilling and ironically blasphemous claim “We have no king but Caesar.” The literal meaning here would be that the two chief priests (Annas [retired] and Caiaphas) spoke this phrase. 16 So he (Pilate) then handed Him over to them to be crucified. Pilate handed Yeshua over to the Roman soldiers tasked with performing the crucifixion. If Pilate believed Yeshua innocent he had every opportunity to deny the religious leaders access to Him, and every opportunity to hold Him quietly for a while and then release Him. Instead he handed Yeshua over, not to the Jewish religious leaders but to his Roman soldiers. 17 They (Roman soldiers) took Yeshua[H], therefore, and He went out, bearing His own cross, to the place called the Place of a Skull, which is called in a language of the Hebrews, Golgotha[A] (Skull). Historically speaking it seems that those undergoing crucifixion in first century Roman occupied Judea were tasked with carrying the cross beam of their execution stake. We know from Mark 15:21 that Yeshua carried his own cross beam only part of the way to Golgotha at which point Shimon of Cyrene (a Grecian Jew) took over. The location of Golgotha is debated but was most likely situated outside the first century Jerusalem city walls to the north west. An interesting Midrash from the 9th century C.E. describes the Messiah as undergoing a similar experience to that of Yeshua. It seems that within the rabbinic Judaism of the 9th century C.E. there were those who either practiced Messianic faith quietly or had adopted and syncretised Messianic ideas. “In the seven years prior to the coming of the son of David, they will bring iron beams and load them on his neck until his body doubles over and he cries and weeps. Then his voice will rise to the highest places of heaven, and he will say to God, 'Master of the Universe, how much can my strength endure? How much my spirit, my soul, my limbs? Am I not flesh and blood?' It was because of this suffering of the son of David that David wept, saying, 'My strength is dried up like a potsherd' (Psalm 22:16(15)). During this ordeal the Holy One, blessed be he, will say to the son of David, 'Ephrayim, my true Messiah, you took this suffering on yourself long ago, during the six days of creation. And right now, your pain is like my pain [due to the destruction of the Temple].' At this the Messiah will reply, 'Now I am at peace. It is enough for a servant to be like his master.'" -Pesikta Rabbati 36:2 It is interesting to note that the latter portion concerning creation affirms the teaching of Yochanan (John) 1 and Revelation 13:8. 18 There they crucified [drove stakes into] (stauroo[G]) Him, and with Him two other men, one on either side, and Yeshua[H] in between. Cf. Matthew 27:38, Mark 15:27–28,32, Luke 23:33 The Gospel of Mark interprets this as fulfilment of the prophecy of Isaiah 53:12 “Therefore I will give him a portion among the great, and he will divide the spoils with the strong, because he poured out his life unto death, and was numbered with the transgressors. For he bore the sin of many, and made intercession for the transgressors.” -Isaiah 53:12 NIV 19 Pilate (Pilatos[G]) also wrote an inscription and put it on the cross. It was written, “Yeshua Hanatzriy Melekh Hay’hudiym[H]” (Yeshua the Nazarene King of the Jewish People). 20 Therefore many of the Jewish people (Ioudaios[G], Yehudiym[H]) read this inscription, for the place where Yeshua[H] was crucified was near the city (Jerusalem); and it was written in Hebrew, Latin and in Greek. Pilate wrote this inscription to both taunt the Jewish religious leaders and make clear his legitimate reason for allowing the crucifixion to go ahead. If Yeshua was King of the Jews then He was a threat to the sovereignty of Rome in Judea and a usurper of the authority of Caesar. This was a capital crime. Contrary to the now prolific Messianic mis-teaching regarding the sign above Yeshua’s head, the Holy Name of God YHVH is not represented. The mis-teaching adds the Hebrew (or Aramaic) “AND” (vav/waw) to the title in order to make it say what the authors’ of this mis-teaching want it to say so as to force the text to meet their albeit altruistic conjecture. The text of John’s gospel in Greek, and when translated into Latin and Hebrew in order to properly represent the sign hung above Yeshua on the cross reads “Yeshua the Nazarene King of the Jews” and not “Yeshua the Nazarene AND the King of the Jews”. The difference is plan. “Yeshua HaNatzriy Melekh Yehudiym” does not offer the possibility of the acronym YHVH because there is no “V”. In reality it produces the acronym YHMH (Not the Holy Name). Nor do the other gospels record the title as “Yeshua the Nazarene AND the King of the Jews”. Matthew writes “This is Yeshua King of the Jews”, Mark writes “This is the King of the Jews” but omits “Yeshua”, and Luke writes “This is the King of the Jews” but omits “Yeshua”. Therefore, not only is the YHVH acronym mis-teaching not seen in the Scriptural text of Yochanan (John’s gospel) it is even less tenable in the synoptic gospels. NB: The Aramaic text doesn’t include the definite article either: ישוע נצריא מלכא דיהודיא Yeshua natzraya Malka diy’hudaye The forced and fabricated attempts of Messianic teachers to make the Holy Name fit into the title above Yeshua’s head is foolish and unnecessary. It causes seekers of truth to identify it as a fabrication and thus reject both the conclusion and the Messiah’s Divine identity. Thus it becomes a stumbling block to non-Messianic Jews and Gentiles alike. As described by Isaiah the prophet Yeshua is ImanuEl (God with us) regardless of whether the Divine Name is present as an acronym in the title hanging above Him during His crucifixion. There are numerous other valid Scriptural passages that affirm Yeshua’s deity, the multiple I AM statements of John’s gospel notwithstanding. “For to us a child is born, a son will be given to us, and the government will be upon His shoulder. His Name will be called Pele Yoeitz (Wonderful Counsellor), El Gibor (Mighty God) Aviyad (My Father of Eternity), Sar Shalom (Prince of Peace). 6 Of the increase of His government and shalom there will be no end-- on the throne of David and over His kingdom-- to establish it and uphold it through justice and righteousness from now until forevermore. The zeal of Adonai-Tzva’ot will accomplish this.” -Yishaiyahu (Isaiah) 9:(4)5-(5)6 “14 Therefore Adonai Himself will give you a sign: Behold, the virgin will conceive. When she is giving birth to a son, she will call his name Imanu El. 15 He will be eating curds and honey by the time he knows to refuse evil and choose good.” -Yishaiyahu (Isaiah) 7:14-15 Therefore, it is a flawed and pointless exercise to attempt to force some hidden affirmation of the fact by manipulating the inspired text of the Scripture. 21 So the chief priests (archiereus[G], hakohaniym[H]) of the Jewish people (Ioudaios[G], Yehudiym[H]) were saying to Pilate (Pilatos[G]), “Do not write, ‘Melekh Hay’hudiym[H] (The King of the Jewish People)’; but that He said, ‘Aniy Melekh Hay’hudiym[H] (I am King of the Jewish People)”.’” 22 Pilate (Pilatos[G]) answered, “What I have written I have written.” Once again Pilate stands by his decision to write the plaque because it best suits his purposes. We note that Yeshua never said “I am the King of the Jews” but “You say so”, in response to Pilate. This is yet another false claim made by the chief priests. Copyright 2020 Yaakov Brown "For as Jonah was in the belly of the great fish for three days and three nights, so will the Son of Man be in the heart of the earth for three days and three nights." --Matthew 12:40 This week I was asked by a local church, to bust a Christian myth. I chose to bust the myth that Yeshua (Jesus) was crucified on a Friday. The following slide presentation is the message I presented:
|
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
|