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FACT: Jeremiah's Brit Chadasha is the only way to salvation. But when MJ 8:13 was being written, though the Beis HaMikdash was still standing,
the old way was yet extant but already obsolete. However, there was still the Shlichus to the "Orthodox" Jews in Jerusalem (Gal 2:7-9) and there were still observant Orthodox Messianic Jews in Jerusalem,
and even Paul could fit into that mold (Acts 21:20-26) without hypocrisy or dissimulation and being Jewish
(even "ultra-Orthodox" Jewish, a Hebrew of all Hebrews), Paul could use the Beis HaMikdash shadows
to preach the Brit Chadasha fulfillment without fear of contradiction.
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Our yeshiva is meeting in Crown Heights and online. And there is an all-important smicha with fasting and without titles or rigmarole on p.986 of the OJB because the only thing
that matters is to escape the dera'on olam in Dan 12:2 and get an "eved tov v'ne'eman" not from Rebbe Schneerson in Crown Heights but Rebbe Melech HaMoshiach Ben
Dovid in the Olam Haba. See Orthodox Jewish Brit Chadasha translated specifically for the meshichist yid. representative of an organization self-styled as some
sort of "Supreme" U.S. Rabbinical Court. This rabbi was standing
in front of some television cameras attempting to "excommunicate"
American Jewish people because of their Messianic faith. This is a true story.
The Debate in a Nutshell In short, the
debate went something like this. The rabbi said
to the Bible believer, "Are you a Jew?" The Bible
believer replied, "Was Ruth a
Jew?" The rabbi
asked, "Are you a missionary?" The Bible
believer replied, "Are you a missionary?" The rabbi
shouted, "I most certainly am not!" The Bible
believer asked, "If you are not a missionary, then why have you
rabbis lawlessly wrested authority from the kohanim (priests)
and are now
missionizing Jewish people away from a faith squarely
founded on true Biblical apocalyptic Torah Judaism as
taught by the Jewish Bible?" The rabbi said (without challenging the
truth of the indictment), "Because the priesthood
became corrupted by the Romans, and then the Temple was
destroyed in 70 C.E." The Bible believer said, "One kohen
(priest) was not corrupted and his temple was not destroyed." The
rabbi paused and looked at the Bible believer quizzically.
. . "Which one was that?" The Bible
believer said, "The Messiah-Priest that King David portentous
priest Zechariah also identified with
the name of Moshiach (Messiah) in Zechariah 6:11-12 [2] 3:8 [3]--the
very name Ezra
called Yeshua (Aramaic form of Yehoshua) in the book of Ezra (3:8)!"[4] (See end notes referred to
by bracketed [ ]
numbers for all Scripture citations.) He paused again, swallowing hard.
A little bit later in the debate he wiped a tear from his
right eye. He couldn't refute the Biblical argument, a position he had never heard before,
apparently, and one for which he
had no answer. What follows is a more complete presentation of
the Biblical
argument. The
Jewish Bible Must Interpret
Itself The history of
the Exodus is given to us in the Torah of Moses. There we read
that a whole rebellious generation passed away leaving only a
righteous remnant of two holy survivors of the Exodus to
inherit the promised life in the Holy Land: Yehoshua (or
Joshua--the Aramaic form is Yeshua--see Nehemiah 8:17) and Caleb.
This is
paradigmatic history, for it provides a prophetic
model as a sign of
things to come, as does the prophecy about Moshiach found
in the reference to the two ominous olive trees in the book
of Zechariah 4.[5] In fact,
Yehoshua (or Joshua) is himself a sign of the
Moshiach, as we shall see. The fact that
the Aramaic form of Yehoshua or
Joshua is Yeshua [see Nehemiah 8:17] will prove
very significant
later when we see that the Tanakh teaches this name is to
become Moshiach's personal name. "Joshua/Yeshua" is indeed one of
the portentous and ominous names of "anshei mofet" ("sign-men) in
the Hebrew Scriptures (Zech
3:8). [2]" A rabbi might challenge
this and say,
"This is like telling an American that something which happened
to the Pilgrims is paradigmatic of American history. Or, again, this is like saying that George
Washington is a prophetic
sign of the last and greatest American President! Why is one
necessarily the predictive model of the other?" Why? Because the
Jewish Bible must be allowed to interpret itself. And, in the Jewish Bible, Yeshayah (Isaiah)
49:8 [6] infers that
Yehoshua or Joshua/Yeshua is in fact a sign of the Moshiach. Therefore, if
anyone wants to argue, let him argue with G-d and his
holy Word in the writing of his holy prophet, Isaiah. It was Joshua
who assigned the land of the promised inheritance to the
individual tribes and families. Isaiah 49:8 alludes to this
activity. This key verse infers that King Moshiach, the
Servant of the L-rd, is
the new Joshua, for in his own person the Moshiach will bring the
promised new life for the people, which is their covenant
inheritance. Or a rabbi
might say, "If in fact it is the one you say who is the Prince of
Peace, the new Joshua, as it were, to bring the people out of
the Golus (Exile) and into the land of eternal Sabbath rest,
then where is all the world peace the Prophets said the Moshiach
would bring?" Answer: G-d did not
promise peace to a world that
rejects him, Rabbi. But those who
receive the spiritual bris milah (covenant of
circumcision) and the justification peace the
Moshiach brings are in actuality raised to a new
spiritual existence with Moshiach in anticipation of the
Olam HaBa (the
World to Come), and in anticipation of the Resurrection Age
and its peace. But how can we have the
latter if we refuse the
former? How can we have the Olam HaBa of
Moshiach if we reject
Moshiach's Brit Chadasha life in the Ruach HaKodesh (Holy
Spirit)? To continue, Bamidbar (Numbers) 34:19 [7] tells us that Caleb
(Kalev) was from the
Moshiach's tribe, the tribe of Judah. Caleb in the history of the
Torah is thus a continuing sign-man or mofet man (mofet is Hebrew
for sign or omen or portent [2]) of the remnant
of one, the King
Moshiach of the tribe of Judah, indicated before Caleb in places
like Bereshis (Genesis)
Caleb in several
places in the Jewish Bible, as we shall see. This
righteous-remnant-of-one motif reappears later in the Servant Songs of
Yeshayah (Isaiah) chapters 42- 53, where an idealized
Israel is called
Yeshurun [9] and then is
seen in counterpoint to a suffering,
dying and death-conquering Moshiach,
the Servant of Proof of this
last statement will be offered presently, when
we see how the Jewish Bible ties all these prophetic
strands together. Yehoshua is a Symbol of King Moshiach
Yehoshua (Joshua, Yeshua) is called "the servant of the L-rd"
in the book of
Joshua. [11] Like Caleb, Joshua is
also a sign- man, an ominous
mofet of the King Messiah, for Joshua is an agent of chesed
(undeserved, unmerited mercy e.g. in the case of the prostitute
Rahab) and of wrath and judgment or condemnation, in the holy war of
G-d against the seven wicked nations in the Promised
Land. The prophet Daniel, who also
speaks of both the chesed of chayei
olam (eternal life) as well as judgment and condemnation,
[12] gives
us a glorious
apocalyptic picture of this coming King,
this Moshiach of the
Clouds. [13] Furthermore, Devorim (Deuteronomy) 18:15-19
[14] foretells the prophet
like Moses that G-d
will raise up in the Promised Land, the Prophet-
Moshiach. A rabbi might
interrupt right here and say, "Wait! This reference to a
Moses-like prophet who is to
come is not necessarily
referring to the Moshiach!" Again, let
the Jewish Bible interpret
itself: Yeshayah (Isaiah) [15] infers that the Moshiach
will be a new Moses. Therefore, don't argue with man,
argue with G-d's
Holy Word. Argue with Isaiah 42:15-16; 49:9-10. The immediate
(not final) fulfillment of the Deuteronomy 18:15-19 prophecy is
Yehoshua
(Joshua/Yeshua). The Sages (Avot 1:1)
tell us that Moses accepted the Torah from
Sinai and transmitted it
to Joshua/Yeshua. Not only that, Joshua/Yeshua is indeed a
Moses-like prophet, because it was to Joshua and not to
Moses that G-d
gave the revelation of the boundaries of the tribal portions
of Eretz Yisrael. Moses died in the
wilderness because he angered G-d,
but Joshua led the people victoriously to the promised new
life in the Holy Land. Thus, Joshua (the
Aramaic form of whose
name is Yeshua --see Nehemiah 8:17) is a prophetic
sign of the King
Moshiach, the ruler from among his brethren who, like Moses and
Prince Joseph, the Savior in Egypt, would lead Israel's true
faithful remnant all the way from the rebellious unbelief
resulting in death in the wilderness to the eternal salvation and
Messianic deliverance foreshadowed in the book of Joshua. That the rabbis
were not ignorant of the Messianic interpretation
of the Torah given above is shown in the Midrash on the
Psalms (translated by Rabbi William Braude, Yale University
Press, 1959,
Volume 1, pages 4-7). In this rabbinic
work we find David explicitly
likened to Moses and, on the same page, Devarim
(Deuteronomy) 18:15 is
quoted, `A prophet will
the L-rd thy G-d raise up unto
thee, from the midst of thee, of thy brethren, like unto me
(Moses)."[14] That Deuteronomy
18:15, then, is a
Messianic
prophecy fulfllled ultimately in the Moshiach, the Son
of David, should
be clear enough. Confirmation comes in
II Samuel [16] and in
Isaiah, [17] which tell us that
David's "house" will bring the
Moshiach, and also in Ezekiel, which gives us the title
of Moshiach,
"David my Servant". [18] The deduction
of the thoughtful, then, is that Rashi's interpretation
of Deuteronomy 18:19 [14] is all the
more frightening.
According to Rashi, the text of this passage means
that unbelievers
will be put to death. So it is no light
thing to refuse to
believe in the divine clues to the
identity of the Moshiach set forth in the Tanakh. That is why the following
material should
be read prayerfully, with careful study of each Biblical
reference in the Tanakh (Torah, Prophets, and Writings of the Hebrew Bible).
Tanakh-refusers, take heed!
Attempting to Evade the Jewish Bible Is Futile Those who use
the Holocaust to justify either their atheism or their tendency
to devalue the authority of the
Jewish Bible should remember that Satan, not G-d,
is the author of
Nazism and anti- Semitism. But when Jewish men like Karl Marx and
Trotsky laughed at the Biblical
prospect of a future punishment (in spite of the doctrine of Gehinnom or hell indicated by texts like that
of Daniel 12:2 [12]), and when they ridiculed
Holy Scripture like Deuteronomy 18:19 [14],
such folly (by
more than a few who were ostensibly Jews)
contributed, in league with the universal Marxist cry for
bloody revolution, to give many Europeans dangerous misperceptions
about the Jewish people as a whole. The
erroneous but nonetheless
terrifying specter of Tanakh-rejecting Jews in control of the
Communist Parties together with the Right-wing European
reaction to this, fueling latent Western anti-Semitism,
helped provide
Hitler with his demonic opportunity and Satanic rationale. And, pardon the
Biblical Jewish expression, but it was particularly
here that many of the clergymen of the world and even many of the
rabbis of the shul were all too often worthless
prophetic "watch dogs," as it says, "mute [watch] dogs that cannot bark," that "lie around and
dream." [19] While the coming storm of
"the time of
trouble for Jacob"[20]
threatened
ominously on the horizon, many of
the clergymen of the world and many of the rabbis of the
shul spent more effort meditating on extra-Biblical
thought than on the Jewish
Prophets. G-d says, "I am against the
shepherds and
will hold them accountable for my flock.
I will remove them from
tending the flock." [21]
The point is not
that proper rabbinic
Biblical exegesis and homiletics would have averted the
Holocaust or that the 6,000,000 somehow could have escaped Hitler's
Satanic trap. The point is that prophets and preachers are
given by G-d for giving warning, and the warning is in the Jewish
Scriptures and not in the tradition or theology of men. And woe to the preacher,
Jewish or not,
who does not preach the Jewish
Scriptures. This also applies to those
who claim to know the
Moshiach but do not love his ancient people and pay only
empty lip
service to the task of feeding his Jewish lambs the pure milk of the
Word of G-d. To illustrate
this point, if one's loved one is standing on the train tracks,
one may not be able to prevent disaster, but one certainly cannot
justify not even shouting, "Here comes the train!" The Tanakh speaks about the Holocaust "train"
coming in Deuteronomy and
Jeremiah and
many other places, but there is a famine of
hearing the Word of G-d, because preachers and rabbis have not carried
out their responsibility to preach the Word, especially the
word of warning regarding the coming Messianic tribulation. Those who say
they are "orthodox" because they ascribe to the "Principles of
the Faith" of Maimonides should remember that Maimonides
didn't exposit the pure Torah and the Prophets; Maimonides
attempted to syncretize Biblical and Aristotelian thought. Are we required to believe that this
Maimonidean hybrid, even if it
contradicts the Jewish Bible, is, in any sense of the word,
"representative" of Judaism? Instead of
preaching the pure apocalyptic Torah Judaism of Moses and the
Prophets, the clergymen of the world and the rabbis of
the shul have
too often retreated to the liberal seminaries and the Talmudic
yeshivas. Instead of warning the Jewish
people (like Jeremiah
and Esther's Mordecai) of the coming tribulation, the blind go leading
the blind, even in the face of Satan's yawning pit. Thank G-d that Jeremiah foresaw the end-time
fulfillment of the true
trans-cultural Judaism of Moshiach and
the eschatological
leaders that G-d would raise up in the latter days: "Then I
will give you
shepherds after my own heart, who will lead you with
knowledge and understanding"[22]. Are not
terrifying Torah readings like Deuteronomy 18:19 [14]
and 28:15-68 [23] with their horrifying
modern historical illustrations
enough to wake up anyone, even liberal clergymen, even their
liberal congregants, even "orthodox" clergy and rabbis?
At just this
point someone might try to "strain out a gnat," charging us with
misconstruing the Biblical context.
Someone might then
"swallow the camel" by pretending that this betrayal of the Jewish
Bible by religious leaders has not happened or that there have not
been horrendous consequences. Or someone
might smile and say,
"I don't believe that G-d would allow people to throw
themselves into eternal torment in Gehinnom. Nor, for that matter, do
I believe that the Bible, with its absolutes, means what it
says." Marx didn't believe Biblical
absolutes, either. Neither did Trotsky, nor Hitler, nor Pontius
Pilate. [24]
Would you like
to share their willfully wicked opinion (and their company)
forever? Here a rabbi might say, "If
there is anyone `willfully wicked,' it is those so-called `church
members' who stood by
silently as Jews went to the Holocaust."
True, but Corrie ten Boom
(see The Hiding Place, Fleming Revell, 1971) didn't stand by
silently. Nor did others. As far as the fate of
those who died
in the Holocaust is concerned, G-d knows those who are His. You can
be sure of that. And as far as the
true followers of
Moshiach are concerned, it is clear that there are "weeds" marked
for Gehinnom, even among the "wheat" of Moshiach's true
followers (see Mt.13:24-30;
7:21-23, etc). All will have to stand before the Moshiach
(Rom.14:10), who endured his own
personal Holocaust for the salvation of his Jewish people. But we're dealing
with a different problem here. We're
dealing with the issue of the
reality of a Holy G-d and the reality of Satanic evil and hellish
curses. We are using the Holocaust to
refute scoffers and doubters,
and with all severity urging everyone, Jew and non- Jew alike,
clergyman and rabbi alike, to take a more serious look
at the Biblical
Moshiach in the Tanakh, knowing that many will casually ignore
the Word and not even deign to look up the Tanakh
references cited here, so willfully wicked is the
world. "But wait," you
say. "Now you're bringing in original sin (`Willfully wicked'),
aren't you? I don't believe in it! What kind of G-d
would let the whole of humanity corrupt itself?" Read Psalm 51:5,10 [25] on natural, fallen, human depravity and the
needed spiritual bris milah of regeneration and complete inward spiritual change. G-d is perfect and He created mankind good in
His perfect
image. It was no fault of G-d's that a
free humanity used its freedom
(both primordially and perennially) to corrupt itself. G-d has
fully revealed a new humanity not only in the historic people
(in whom his Word has been enfleshed), but also in his
incorruptible, G-d-mediating, Word. The
Holy One of Israel commands us to
yield to the new
creation of his personal Word, his Moshiach, by
a new spiritual birth into Moshiach's new humanity,
the people of
the Malchut HaShomayim (the Kingdom of Heaven). "What about the
good and innocent people who never even heard about the
Moshiach?" you ask. This is a
loaded question, assuming as it does (and the Jewish Bible does not)
that good and innocent
people exist, and, since they presumeably
are so good and
innocent, don't need to hear about any
Redeemer anyway, really, since they are not themselves
sinful either in
what they do or in what they are, and do not need redemption
from sin's bondage and penalty. See,
however, Psalm
14:3, which says, "there is no one that does good."[26] Think about it. If you
are not unfaithful to your wife, you do not appreciate the
loaded question, "When will you stop being unfaithful to
your wife?" Do you think G-d appreciates the loaded question, "When
will G-d stop punishing the innocent?" G-d has freely chosen to
give his Word to us that we might faithfully communicate his
Word to others. If we refuse to believe
the Jewish Bible, if
we refuse to communicate it to a lost and dying world, is it
G-d's fault or our fault that our own disobedient unbelief causes
a "famine of hearing the word of the L-rd"? [27]
"All this is
just the same old message," you say. "It's the tired old
message that has led to so much anti-Semitism."
Don't confuse the
message with the messengers! Many rabbis
have also been less than
responsible messengers and yet this fact gives no warrant to throw
out the Jewish Bible and its message.
Not all who say they are
followers of the Moshiach are true believers in fact. Those who claim to follow the Moshiach ought
to live as He lived. [28] The fact that religious
men have failed only proves that religion is
not enough. What is needed is a new spiritual
birth and the sanctifying power of divine love and wisdom.
Unlike men, this
will never fail, for what is from G-d cannot be defeated. Also, if anyone claims to be a follower of
Moshiach and yet hates the Jewish people (or any other people), this very
fact throws his
salvation into question, for it says somewhere, "He who loveth
not...abideth (remains in) death." Yehoshua is a Prophetic Sign of the Servant
of the L-rd Yehoshua is called "the servant of the L-rd" in the book of
Joshua [11]. And Bamidbar (Numbers) [29] calls him "the man in
whom is (the)
Spirit", making His person a prophetic sign of the one who is to
come, the Servant of the L-rd filled with "My Spirit" (Isaiah 42:1 [30]). This one who is to come will
bring His Torah. [31] The Moshiach's Torah or teaching will be
presented shortly in what
follows. See Midrash
Qoheleth on Ecclesiastes 11:8: "The Law which man learns in this
world is vanity compared with the Law of the Messiah."
According to Isaiah, this one who is to come will be given as a light
to the nations [32] and to
his own people as a covenant [32] to be cut off [10] and to sprinkle many
nations [10] with His outpoured life,
which G-d gives as an asham (guilt offering--see Isaiah 53:10 [10]) and kapparah for sin. To summarize, then,
the nation of Israel is given the idealized name Yeshurun ("the upright one")
both in the Torah [34] [35] and in Isaiah, [9] and, in prophecy, the
nation of Israel as servant [35] [37] is placed in counterpoint
to an individual, the Servant of the L-rd
Moshiach [30] [38] [10], an eschatological
figure, who will
eschatologically restore the nation of Israel to her true faith and
also completely turn around and change the whole world (see Isaiah 49:5-6.[39]) The
Moshiach Is Equated With the Servant The splendor of
the ideal ruler of Israel is described in Isaiah. [40] [17] Righteousness [17] and a special anointing
for his task [17] characterize both this
ideal ruler (called "G-d- with-us") and
the Servant of the L-rd [10] [30], as if to suggest that they are
the same person. The ruler, through the
Davidic covenant, witnesses about
G-d's nature and saving purposes to those outside
the covenant,[41] a
function that is also assigned to the Servant.
[39] If there is still any question that the two
(the ideal ruler
and the Servant) are the same person, the Moshiach, then the prophet Zecharyah
(Zechariah) settles the question in a key text,
Zechariah 3:8 [2] a post-exilic prophecy
where the Moshiach, spoken of as
"the Branch" (TZEMACH of David), is equated with the Servant. [2] Not only that, but in the same passage, [2] the post-
Exilic High
Priest named Yehoshua or Joshua [Yeshua--Ezra 3:8] is
referred to as a
mofet, a portentous sign of Moshiach! And this later Joshua is,
of course, the portentous eschatological figure, the high priest
Yehoshua (Joshua, Yeshua) returning from the Exile to a
nation resurrected from unclean death in the Golus (Exile).
This kohen
(priest) brought back from the Golus's unclean death (Zechariah 3:1-8) is like David's
Moshiach-Kohen in Psalm
110--- that is, a kohen
Zechariah imbues with Messianic portent [3], as
it
says: "And speak unto
him, saying, 'Thus speaketh the L-rd of hosts, saying, "Behold,
the man whose name is BRANCH; and he shall branch out from
this place, and he shall build the temple of the L-rd. It is he who will build the temple of the
L-rd, and he will be clothed
with majesty, and he will sit and rule upon his throne; and he
shall be a priest upon his throne and the counsel of peace
shall be between
them both." The
Alternative NAME for Yehoshua Is Yeshua! Ezra 3:8 [4] gives the alternative name
of this Yehoshua, who is called a
"wondrous sign" of the Moshiach in Zechariah 3:8 [2]. The alternative
[Aramaic] name for the same individual, Yehoshua or Joshua, is Yeshua! [4] Yeshayah (Isaiah) 49:8 [6] pointed to
Moses'
successor, the ruler who entered the Promised Land, and
gave the portent
that in this Yeshua [Nehemiah
8:17 in the Hebrew
Bible says Yehoshua/Joshua is also Yeshua]
is an omen of the Moshiach! Zecharyah (Zechariah) [2] [3] pointed to Aaron's
successor, the
high priest who entered the Promised Land from the Exile, and
predicted that in this Yeshua (Ezra 3:8 in the Hebrew
Bible says this
Yehoshua/Joshua is also named Yeshua) is an omen of the
Messiah! "Branch" [or "Moshiach"] is his
[Yeshua's] name, it says clearly
in Zechariah
6:12. A rabbi might object here and say, "Yes, but even if the Moshiach's name is foretold to be
"Yeshua" in our Hebrew Bible, that still
doesn't prove that your Yeshua is our Yeshua!" Rabbi, we
reply, the Jewish Bible says that many Goyim will believe in the
Moshiach, [8] [31] will be sprinkled by his
priestly
sacrifice, [10] and find
life in his light. [32] But the Jewish Bible
is also aware of the perennial unbelief of Israel's leaders [19] and of the fact that the
Jewish people would in large part
reject the Moshiach [10]
until the latter days. [44] Can any other
"Yeshua" ever fulfill these prophecies better than Yeshua of Nazareth? Furthermore, Daniel foretold that the coming
of the Moshiach must precede the fall of the post-exilic Temple (Bais Hamikdash)
[45] and must occur 483
years [45] after the
decree to restore and
rebuild Jerusalem, [45]
referring to Artaxerxes' decree (see Ezra 7:12-16,[46] 457 B.C.E.), which gets
us to approximately 27
C.E., when Moshiach Yeshua was beginning his ministry. Which
other Moshiach, which other "Yeshua," is there? The
Davidic Kohen-Moshiach Was Foretold in the Tanakh The "priest of G-d" in
Genesis,[47] whom David
declares (Psalm
110) to be the establisher of the Messianic order of the
Davidic Priesthood, is
Melchizedek. In Psalm 110:4 [1] David refers to
the Moshiach as
a "priest forever after the order of Melchizedek" (and not after
the order of Aaron, for the Messiah was to come from the tribe
of Judah and from the lineage of David [16] [48]
and thus be a
king-priest like Melchizedek in Genesis [47]).
Therefore, the
two ominous olive trees in Zechariah [5] symbolize
the kingly
Davidic heir (Zerubbabel) and the priestly overseer of
the Bais
Hamikdash, the Jerusalem Temple (Yehoshua [2]) and are
portents of the
Davidic ruler/king-priest after the order of Melchizedek,
that is, the coming one, the Moshiach. The Divine
Word took Human Form to Become Our Priestly Healer The word of G-d
came from heaven and tabernacled (pitched his tent) with
Moses. This was the same divine Word who
did his work as an inscriber
of thc Ten
Commandments into stone. Thus
the holy
configuration of the Word in the ark, orbited by ministering
priests and
symbolic furnishings, was an earthly replica of the heavenly pattern
of glory shown to Moses on the mountain. [45]
This one and
only personal Word of G-d who came from heaven and revealed his
"pattern" of glory to Moses on the mountain, is worthy of worship (as is the Son of
Man; see Daniel [13]). Where does the Tanakh
say that the Word of G-d is worthy of worship? See Psalm 56:10 [50], which says, "In G-d will
I praise his word." The Word
of G-d is the divine agent in creation, as it says "By
the word of the
L-rd were the heavens made" (Psalm 33:6 [51]).
Like Moshiach
the Judge in Isaiah 42:4,[31] the Word of G-d is
also the divine
Word of Judgment who comes at the end of the age and is
personified as the supernatural Moshiach of the Clouds,
"the Son of Man"
[Bar Enosh] in Daniel [13] [52]. "Wait," a rabbi
might interject. "This you will have to
prove to me from the
Tanakh, this notion that the Son of Man is not only Moshiach
but Hashem's Word." Should we be
surprised that the supernatural
being which Daniel sees coming from Heaven in Daniel [13] is a human-like picture
of the Moshiach who is also called "G-d-with-us" in
Isaiah 7:14? Should we be surprised that the
supernatural Son
Isaiah calls "Mighty G-d" in Isaiah [40] or
should we be
surprised that the universal Priest-King that David calls "my L-rd"
in Psalm 110 [1] or that Malachi 3:1 calls
"the L-rd"
--should we be surprised that these are
also pictures of G-d's agent of
salvation? "Wait!" says a
rabbi. "Psalm 110:1's `Adoni'
only means `My Superior or
Master,' lord with a small `l' as in II Samuel 1:10,
etc." Wait, rabbi. Moshiach himself taught that
David, the Great Father of
the Messianic dynasty, could hardly call a descendent or
son his superior unless David meant something more- -see Mt.22:45. Look at Psalm 110:1 again. How could David the
King of Israel,
address anyone except G-d as "his superior"?
No one contemporary
to David outranked him but G-d! As King
of Israel, only G-d
was his lord! In Joshua 5:13-15 we see an
encounter between G-d and man, where the kind
of extremely reverent prostration we see would be idolatrous
before a mere created being. The "Adoni"
of Joshua's question, "What
message does Adoni have for his servant?" must refer to "my
L-rd," as we will demonstrate. Moses has
a similar encounter with
G-d in Exodus 3:5. See also
Genesis 32:24-33 where
Jacob
(Yaakov/Israel) has an encounter with Yeshua the Sar HaPanim Face of G-d
--see Yochanan 14:9. Notice
the Orthodox Jewish Mahzor you
are looking at to substantiate this idea that
Yeshua is the Face of G-d is not a "Messianic" Mahzor but one published
by the Hebrew
Publishing Company! G-d is called
Adon kol ha'aretz (Zechariah
4:14), and a
G-d-like aura is
created when Joseph is called Adon l'kol Mitzrayim (`lord of all Egypt')(Gen.45:9), especially when it is
said to this
Savior-figure, Yosef the prophetic foreshadowing of Moshiach, "You have saved
our lives. May we find favor in the
eyes of Adoni"
(Gen.47:25). Although Joseph is only a man, his
person in
prophecy points to the coming HaMelech HaMoshiach Adoni, and is part of the
picture of the Moshiach drawn for us in the Torah.
Moshiach is called HaAdon ("the L-rd") quite unambiguously in Malachi 3:1. David Kimhi (Radak) in his commentary
published in the Mikraot
Gedolot Rabbinic Bible explains that Malachi 3:1's "the lord"
(spelled with a lower case "l") is King Messiah, who will come
suddenly--no one knows when. He says
that Messiah is the Messenger of
the Covenant referred to in this verse. However, the
lower case "l" for "lord" will not suffice because in Zechariah 4:14 and 6:5 (another post-Exilic
prophet) Adon kol ha'aretz ("the L-rd of all the earth") uses the same word for
Adon ("L-rd") and clearly the L-rd G-d is intended. So it is tendentious
Rabbinic exegesis to assert a lower case "l" conveniently in
one place and a capital "L" in the other. Because of the
way Adoni is used in other places, in Psalm 110:1 we would expect David to
say "HaShem said to Adoni haMelech" (as in I Chr.21:3; II Samuel 19:31). By leaving off "haMelech,"
David makes "Adoni" ambiguous, with deity a possible inference and
the spelling a reverential capital "L," "the L-rd said to my
L-rd." To which angel did man ever offer
worship (Joshua 5:14)? To what angel has
G-d ever said, "Sit at my right hand"? (See Psalm 110:1 and Hebrews
1:13.) Originally,
the Tanakh was written as a continuous string of Hebrew letters,
without breaks. The scholars known as
Masoretes, who had
absolutely no part in determining the consonantal text,
added the vowel
points, beginning in the sixth century C.E. They supplied the
variation of pointing added to the consonantal text to distinguish
divine reference (Adonai) from non-divine reference
(adoni). Their opinions are not
infallible, however, because they are
not canonical prophets speaking in canonical Scripture. So if we come across an alef-dalet-nun and
the question arises,
"Does it end with the first person common singular
pronominal suffix as in `Adoni' (my lord, master) or, on
the other hand,
is it `Adonai' (my L-rd), at that point we must not assume that
the Masoretic pointing is the last word.
As a great Hebrew
teacher once said, "Don't let someone else tell you what to
think. Let the Hebrew text tell
you. If not, you are
submitting to
brainwashing." So we must start with
the consonantal
text, the received text of the Hebrew
Bible. For example,
the "Sar haTsavah" ("the Prince of the Host/Army") in
Daniel 8:11 is clearly G-d,
whereas in Joshua
5:14, the same figure is addressed only as "Adoni" ("my
lord"), according to
Masoretic pointing. However, if we are
forced to accept Masoretic
pointing in Joshua 5:14, we
should, for the sake of consistency,
also be forced to accept Masoretic pointing in Genesis 18:2-3, where the "threeness" aspect of
personality of the One G-d is suggested by the very
same ostensibly infallible Masoretic pointing.
In Genesis 18:2-3 "shloshah anashim" ("three
men") are called
"Adonai" ("L-rd" [i.e. G-d]), using the intensive plural
or plural of majesty in the first person singular
pronominal suffix, "my," which must be translated here
as "my L-rd,"
just as in Psalm 16:2--"my
L-rd." But are the
rabbi's willing
to concede this? Just as, at
times, the Malach HaShem (Angel of the L-rd) cannot be
distinquished from the L-rd Himself (see, for example, Exodus 3:2-4 and Judges 6:11-23), so also
passages like these give us the the
nearest approach we have in the Tanakh of the Messianic
revelation of the divine Moshiach,
HaShem's mighty arm of power and our
L-rd. Should we be
surprised that the Moshiach in the Tanakh is no mere mortal but
G-d's divine agent, himself having the nature of G-d? Not if we meditate on Isaiah [53] where G-d tells us who
it is that he sends
to accomplish his desire and to achieve his cosmic purposes: his
divine agent, his Word! Should we be
surprised that the Word of
Hashem overcame death and rose from the grave?
Does not Isaiah [54] tell us that the grass
may wither and the flowers may die and
fall, but the Word of our G-d stands forever?
Should we be surprised
that G-d has exalted his Word above all authority and dominion and
made him Messianic heir of all things?
Study Isaiah [55] where G-d promises that
every "knee will bow and every tongue
will confess," and the context does not omit to deal with
His Word (who is
held up to our praise in both Isaiah [53]
and the Psalms [50]). Note well what we are saying, however: not
that there is another
G-d besides G-d, but that G-d has no other divine Word than
the One who was inscribed in stone in the ark and in the canonical
words of the Tanakh--that is, the One who was also enfleshed in the holy person
of Moshiach Ben Dovid, our
Redeemer and King.
Midrash Rabbah associates the Messianic tribe of Judah
with the Word of G-d
because both are called "first" (see Proverbs [56] and Judges [57] and Midrash Rabbah Vol.
3, Soncino Press, 1977). Just as the
Moshiach is the divine agent in the Prophets, so is the Memra or Word of G-d in
the ancient Targums (see Targum Yerushalmi to Numbers 27:16). In Mishle ( Proverbs) and Tehillim
(Psalms), we see that it
was by His premundane Wisdom, His Word, that G-d created the
world (see Psalms [51] and
Proverbs [58]). Should we
be surprised
that David's Great Son, called the Ben HaElohim, the Son of G-d in Psalm 2:7, had wisdom [59] and later, as the
Moshiach, WAS wisdom? And just as the
Moshiach is G-d's divine heir in Isaiah
[40] and Daniel,[13] so Wisdom is likened to
G-d's Son in Proverbs.[60][61] (Israel cannot be
intended as the "son" in Proverbs 30:4 in context, because Israel,
unlike Wisdom, is scarcely
mentioned in Proverbs.) So there is only
one G-d, not three G-ds (He
is echad, a complex unity, like a man and his wife, one
flesh--compare Bereshis/Genesis 2:24 and Devorim/Deuteronomy 6:4), but the One G-d is
personally distinct as Hashem (HaAv), Bar Enosh/Son/Word
(HaBen/HaDevar [61]), and
Holy Spirit (Ruach HaKodesh). This same
Son/Word [61] is also the
agent of divine redemption, for Psalm l07
[62] says, "G-d sent His
Word and healed them and delivered them
from their destructions." When the one,
who was to come, took
human form, Isaiah [40]
calls him "Mighty G-d" (just as the
Word of G-d is called "G-d" [52]), and Isaiah 53:5 [10]
says that by his
substitutionary wounds "for
us" "we are healed."
So we should not
be surprised that people who don't know the Moshiach don't know G-d either, for
until His Word is revealed to you, you do not
know G-d. As Shemuel Alef (I Samuel) [63] says,
"Now Samuel did
not yet know the L-rd: The word of the L-rd had not yet been
revealed to him." The Scriptures
teach in many places that personal regeneration is
absolutely necessary, for, as it was prophesied of King Saul, so
it is prophesied of us, "The Spirit of the L-rd wlll come upon you in power . .
. and you will be changed into a different
person."[64] "This is not
a Jewish doctrine, this notion of
spiritual regeneration," a rabbi might object, not having
sufficiently
meditated on the Jewish Bible. [63] [66] [32] [67]
[68] [25] But, as both the Torah and the Tanakh show,
G-d intended to
"mark off" as his own not merely people who were circumcised
physically but "in their hearts." [69] So strong is this teaching
that G-d threatens to destroy any Jew who is not spiritually
circumcised. [70] Such a one will be shut out of
Jerusalem,[71] as well as the L-rd's
sanctuary [72]
and salvation. [73] When will the Maimonidean gnostics learn that
the mystery of Judaism is
not in the esoteric rabbinic dialectic of the oral law
but in the
miraculous resurrection of Yeshurun Yisrael and Yeshua the Moshiach, the former
from the Golus, the latter from the grave? You who declare you are Jews and are yet not
so completely--not
fully eschatological Jews, not yet spiritually circumcised, not
yet really regenerated, not yet yielded to Moshiach and to ideal Yeshurun
Yisrael--you who say you are a synagogue of G-d
but are still deluded and blinded by the evil
one, you may have a Hebrew mother, but that didn't make
Esau a Jew. You may have a Hebrew father, but that didn't
make Ishmael a Jew (though
Abraham himself circumcised him!) Ruth
had neither a Jewish mother
nor a Jewish father! But she has entered
ideal Yeshurun Yisrael by emunah (faith) alone, ahead of those who say
they are Jews
but are still dull of hearing and heathenish and spiritually
uncircumcised at heart. In her inner
person Ruth was circumcised
and consecrated by the Ruach HaKodesh, the Holy Spirit, and the
regeneration of her new birth made her in fact a Jew in the eyes
of G-d; and we who are regenerated have also entered ideal
Yeshurun Yisrael and the heavenly Jerusalem with her. But a rabbi
might object and say, "The difference is that RUTH didn't change
her religion." No, the rabbis
did that. The rabbis changed the
Jewish religion when
some of them trusted in themselves and their extra- Biblical Jewish
learning instead of G-d's W-rd. Instead
of humbling
themselves like humble Ruth, like the most humble proselyte,
instead of forsaking all proud and heathenish self- righteousness,
these rabbis refused to take the eschatological messianic
proselyte tevilah of the mikveh
mayim of that Elijah redivivus figure, Yochanan the Tevilah
immersionist. He was preaching
in 26 C.E. It was then that some of
the rabbis (not
all of the rabbis--some wrote and preached the Brit Chadasha Jewish Scriptures)
but some of the rabbis missed Hashem's will for their lives, tragically missed
their true leadership,
missed being talmidim of Moshiach! This
was near the Jordan [74] where Elijah had once hid
to begin his Mount Carmel fight for true
Judaism. This was near the same Jordan
where Yochanan [75] [76] received proselytes to
the Judaism of Moshiach.
This was the
time, 26 C.E., when some of the rabbis, because of the pride of
clericalism and pharisaism that all preachers are prone to,
forfeited what could have been and what will yet be, according to
Romans,[77] their true
leadership. But, in the
meantime, as Dr.
Marvin Wilson has said, Rabbinic Judaism is a post-Biblical
religion "not bound to one authority" (like the holy Tanakh);
"it embraces many authorities in a long line of living
[rabbinic]
tradition." [78] The rabbis
changed the religion after the Brit
Chadasha was virtually written and after the Temple was
destroyed in 70 C.E. That's when the
rabbis blindly and lawlessly
wrested control of the Jewish religion from the kohanim (priests) and from the
High Priest "after the order of Melchizedek,"
the Moshiach-Kohen Yeshua. [1] Therefore, if the word
"conversion" contains the idea of taking on a new and alien religion,
then people really "convert" to Rabbinic Judaism, because there is
something extra-Biblical and alien about it (how much more
foreign could anything be than Maimonides' Aristotle?).
So it is the
rabbis who have converted the Jewish people from a pure Jewish
religion resting squarely on the authority of the Tanakh to a religion embracing
"many authorities in a long line of living
[rabbinic] tradition." [78] Ironically, it is the
rabbis who are the real
"missionary" culprits in the true historic scenario! We ma'aminim
Meshichi, on the other hand, even with all our bungling
mistakes, are at least trying to point Jewish people back to the
original pristine Judaism of Moses and the Prophets. The rabbis think we
are their enemies. But if the Gehinnom that Yeshayah (Isaiah) [79] and Daniel [12] talked about is real,
then we are really
the rabbis' best friends, and are making every sacrifice to see them saved from
what their own prophets warned against. We
believe that rabbis will be used of G-d
in a great end-time revival among their own
people, and that the Rabbi from
Tarsus, Saul, is a wondrous sign of the Damascus road ministry
that will soon
begin for other rabbis all over the world.
Are we saying that
rabbis will soon be serving "Christianity"?
The word "Christianity"
is nowhere in the Brit Chadasha, and the
word erroneously construed by Gentiles as
"Christian" only means "follower of Moshiach." The religion of
Yochanan of the tevilah of teshuva was Biblical apocalyptic Torah
Judaism, and he
never changed his religion. Neither did
Paul, who reminds us
that the Judaism of Moshiach is the
root that supports our Messianic
faith and not the other way around (Rom.11:18). Paul preached on
Shabbos, in shul, as a rabbi for thirty years. In the book of
Acts, Paul circumcises the young Jewish Timothy, Paul
keeps Shabbos, and Paul does not teach Jews to betray the
mitzvot of Torah or assimilate or stop being Jewish. Paul's religion,
the religion of his epistles, is Moshiach's Judaism. "You see, brother, how many
thousands there are among the Jewish
people who believe and they are zealous for the mitzot of the Torah" (Acts
21:20). There is no hitbolelut (assimilation) or minut (apostasy) from the Torah
of Moshe Rabbenu taught in the Brit
Chadasha Scriptures. Paul never condemned his religion;
he just
emphasized the Jewish and Biblical teaching that salvation (the
biblical word is "Yeshua") is not through religious
merit but through
emunah (faith) and a new birth, [68] as we shall see. [113] Rav Sha'ul (Paul) did
not teach that the law had been nullified. Paul taught
that the law's
death-dealing condemnation of sinners had been nullified. The hostility of the law in Ephesians is not
the hostility of the
law against Gentiles, meaning, as some have interpreted the
book, that you have to throw out the law in order to save the
Gentiles. The hostility of the Law is
against sinners, whether
Jew or Gentile, and that is what the Moshiach abolished by his sacrifice. Hostility against sinners is
what the Moshiach
made null and void for those who repent and believe the Besuras haGeulah (the
Good News of Redemption). Paul the rabbi
knew that the Torah had been given to the Jewish people as an
eternal national treasure. And Paul knew
that the celebration of
the Torah preserved or saved the peoplehood identity of the Jews just as it
pointed to the Jewish Redeemer of their
souls. How could the Jewish people have
remained Jewish without Torah
and Pesach and Shabbos? And how could Jewish people
understand the saving work of their Jewish Redeemer without the
Torah? Paul (unlike many rabbis and many
in the contemporary "church")
understood both questions: the Paul we see in the book
of Acts preaches
the Good News of the Moshiach's freeing us from the Holy Torah's
death curse [80] [81] [82] and at the same time
Paul himself,
not a "convert" but a good Jew, observes the Torah's
ceremonial law and is loyal to the preservation of his
Jewish heritage (see Acts 21:20-26). Yeshua himself said,
"You have a fine way of setting aside the [mitzvot]
commandments of G-d in order to observe your own [rabbinic]
teachings [of the kind that human beings hand down]"(Mark 7:9). The judge in Devorim (Deuteronomy)
17:8-12 [83] was never given the
authority either by Moses or by the Moshiach to cancel divine commandments. The rabbis have wrested that
authority away
from G-d's canonical prophets at their own peril. Are the rabbis
right when they set aside the mandate of G-d that the Moshiach Ben Dovid would suffer? Moses shows us a picture of the
Messiah's sufferings in the Torah. Look at Yosef (Joseph), the incognito
prophet, unrecognized by his own Hebrew people, envied
yet rejected as not from G-d, buried as dead, but raised up by G-d
to the right hand of supreme power to feed the saving bread of
life to the whole world, including, at last, his own Jewish
people, who in the end recognize their Jewish savior. What a
foreshadow of the Moshiach! Or look at the
book of Yonah (Jonah) in the Tanakh.
Here we have a graphic
foreglimpse of Death swallowing and vomiting up a prophet as a
predictive sign of the death and resurrection of the Prophet
Moshiach. Are the rabbis
with their own teachings right and the Tanakh wrong? Was Daniel wrong when he
said the Moshiach would be cut off or violently
killed (Daniel 9:26)? [45] Was Yeshayah (Isaiah) wrong when he
said that the
Moshiach would be "wounded for our transgressions.... for the sin of my people
(who deserved the punishment), was
he cut off out of the land of the
living?" [10]
Was Zecharyoh (Zechariah) wrong when he
said "Strike the Shepherd and the sheep
will be scattered.... They will look on Me, the One they have
pierced, and they will mourn for him as one mourns for
his yachid (only
son), and shall be in bitterness for him, as one is in bitterness
for his bechor (firstborn/heir)? [84] [85] Were
Jeremiah and
Malachi wrong when they called the Moshiach "HaAdon," "L-rd"? [48] Was King David wrong when he also called the
Moshiach "Adoni" and saw his sufferings and resurrection? [1] [86] [87]
[88] Again, a rabbi
might interject and say, "We have no teaching about King
David's Son, the Moshiach, which condones any Messianic human
sacrifice for sin." Oh, no? Look at
Divrey haYomim Alef (I Chronicles) 21:17-18 [89] where David makes a
reference that would have to
include the Moshiach and the Bais Hamikdash of the Moshiach when David says, "O
L-rd my G-d, let your hand fall upon me and my
family, but do not let this plague remain on your
people." Meditate on Isaac and Joseph and Jonah (to say
nothing of Isaiah 53) and you will see the
Tanakh's Messianic prophecy regarding human
sacrifice and the Moshiach's person. Again, the
rabbinic objection: "Every man must die for his own sins. [90] I must die for me, not some mediator. No mere man can die for
another man" [91] [92]. And the answer:
he was no mere man but called "Mighty G-d." [40] Are you ignorant of the fact that, in the
Torah, blood was always
associated with G-d's eternal Word? [93] But remember,
Galatians 2 tells us that
there was a cultural
specialization in the community of Moshiach. Shim'on (Kefa,
Peter) and
Ya'akov (James) and Yochanan (John) specialized in reaching the
Jewish people. Paul's ministry was not primarily to Jews but to
non-Jews, and the Gentiles (according to Moses in Genesis [8] and Isaiah [31]) were to wait for the
Torah (Teaching) of
Moshiach and obey the Moshiach when he came.
So the ceremonial
teaching of Moses was to be observed by the Jews (without Moshiach-denying
legalism), but the teaching of the Moshiach (which is contained in the Complete Jewish Scriptures) was to
be observed by both
the Jews and non-Jews. Unfortunately,
many people, even
many in the so-called "church," are ignorant of the fact that the
true universal "Body of Moshiach" is nothing other than a
culturally all-adaptable Messianic Synagogue [94].
This Messianic
Synagogue, though it is capable of changing into every manner of
ethnic attire, from a teepee Bible study to an igloo prayer
meeting, nevertheless always wears its basic synagogue
apparel, the entire Jewish Bible and the Jewish means of discipling
the world: the Moshiach's tevilah in a
mikveh mayim and the Moshiach's
Seudah, the Lamb of G-d's Passover
Seder. Why is Jewish
ministry of such grave importance in these fearful
times? Rabbi Paul tells us in Romans 11
[77]. Paul says that if the
spiritual loss of many of the Jews has led to the spiritual
resurrection and regeneration of many of the non-Jews,
then what will
the regeneration of the Jewish people lead to but the resurrection
of the whole world? That's why the
Gospel is to the Jew first everywhere but also to every Greek
and Gentile everywhere. This Good News
must be preached to
every creature and then the end will come--Matthew 24:14. [96] And G-d is doing it whether anyone likes it
or not! The enemies of Messiah should ask
themselves, how are they going to stop what G-d
is doing? [95] How are they going to stop the
risen Moshiach
(who is the personal Word of G-d, our healer) from continuing to
heal the cholim (sick) of the world? And
what will they do when our
multiplying messianic
synagogues and yeshivas
are everywhere, and when we finally get our selves together and our
cantors can
cantor and our rabbis can rabbi? If even Paul, the supreme enemy of
Messiah, couldn't stop us, and ended up joining us, how will
Israel as a whole avoid ultimately doing the same thing? The Word
G-d Provided Is Yet David's Legal Descendant In the Brit
Chadasha birth narratives and genealogies of our Moshiach we learn that the Word
who was with G-d and was G-d was only the adoptive son of Yosef (Joseph), the
descendant of David. However, Joseph
acknowledged that the child was not a "mamzer" (illegitimate
son) but a son "whom G-d provided" supernaturally. [97] [98] [99] Therefore, Joseph adopted
him and consequently conferred upon
the child the legal rights of his son and his firstborn heir,
for the right of succession was established according to
whether the father is willing to recognize anyone as his son (see
Baba Bathra 8:6). So according to Jewish
oral law, Yeshua was a descendant of David.
But more than that, he was the premundane Word who in times past had come
to Moses and the prophets,
threatening death for sin but promising life for obedient
faith. Then the Death-conquering Word of
G-d finally and mercifully
took on himself what he threatened and manifested what he
promised: life from death. He came like
Jonah, who gave us a picture of
Death swallowing and then vomiting up a prophet as a sign of the
death and resurrection of the Prophet Messiah.
Summation What have we
said then? The Moshiach is described in
the Jewish Bible,
the Tanakh. The cohesive and portentous
name in the Tanakh, the
name that weaves together all the Davidic kohen/king prophetic
threads pointing to the Moshiach, is Yeshua. Therefore, this is the name
of the Moshiach foretold by the Holy Jewish Scriptures, the
Hebrew Tanakh. "What's in a name?" a rabbi might
ask, as if to
trivialize the entire presentation of this material. In the
past, rabbis have tried to evade the force of Scripture by
focusing
attention elsewhere, using innuendo and hysteria or natural Jewish
xenophobia to try to sinisterize and snuff out the Moshiach's Jewish
Movement. Failing this, a rabbi might
say, "Whoever
believes that a man on two feet was G-d is not a Jew. You've taken a
man and turned him into an accursed human idol. You are no
longer Jewish." The answer is: Jewish
people are commanded in the
Jewish Bible to worship G-d through his Word, which is the
only way to G-d.
The Bais Hamikdash (Temple) was where the Word tabernacled in blood covenant and
worship with his people, where G-d tabernacled
as "G-d-with-us." Moshiach Yeshua predicted that the Temple in
Jerusalem would be destroyed, but the temple of his body, although
torn down by men, would be raised up forever by the G-d of
Abraham, Isaac, and Jacob. What's in a
name? The Torah says, "Then to
the place the L-rd your G-d will choose as a dwelling for his
Name, there you are to bring everything I command
you...."[100] The expression "dwelling for his Name" is
another way of saying
"dwelling for himself." As the sacred
name of G-d reflects his
character and mystery, so G-d's image, his Word enfleshed, the Moshiach,
reflected the sacred name. [101] [102]
Who is like the
G-d of Yeshurun who rides "on the clouds of his majesty?" [33] Only his personal Word, the Moshiach, the
"Son of Man coming
with the clouds of heaven." [13] The true remnant Israel of G-d
knows his name [103]. Do Not
Reject the Divine Word in Favor of a Human Word! The first man,
Genesis tells us, rejected the divine word in favor of a human
word. The human word came from his
spouse, whose evil
source was not of G-d. Will you repeat
his mistake and share his fate,
death? Devorim (Deuteronomy) [104] says not to add to
G-d's Word and
not to take anything away from it. From
Mishle (Proverbs) [105]
we could infer that anyone who does this, using the opinions of
mere men, mere human teachers, to detract from the inerrant
Word of G-d, will be proven to be a liar.
The Brit Chadasha Holy Jewish Scriptures describes Moshiach's Judaism and
tells Jewish
people how to remain loyal to the Torah and how to avoid cultural
assimilation even while they honor their Moshiach. What Is the
Torah or Teaching of Moshiach that All Must Obey? There is a way
that seems right to a person, but that way ends in death. No one is good, all our own righteousness is
like filthy rags. We
have all gone our own way. But the L-rd
has laid on Moshiach the
wickedness of us all. However, if I regard wickedness in my
heart, the L-rd will not hear my prayers. [106] I must make teshuvah, turn
back to the Word of the L-rd. But the
Good News of
Isaiah [107] [108] [109] is this: the Jewish
Bible predicted the
Moshiach would die [10]
[87] [84] [45] and take our
punishment [10] [110] so that we can be set
free from the fear and the penalty
of this punishment, the chastisement that Moshiach took for us. Isaiah 53:5 says, "Musar
Shalomeinu Alav" ("the chastisement,
the punishment that brought us peace was upon him"), that is
upon the Moshiach. He willingly became
the victim and the kohen to
provide our kapparah. The same loving
and merciful yet just Word, who
pronounced a death curse on sinners, took on himself for us
the death he demanded. [81] [82] Our Jewish Bible predicted
that the Moshiach would not be defeated by death [10]
[53] [88] [111] [112] so that we can know him
alive and risen, the righteous
One (Isaiah 53:11), and so
that we can receive his righteous new
life (Isaiah 53:10) and by our
faith alone be judged righteous
by G-d (Habakkuk 2:4; Genesis 15:6). You can pray
this prayer: "Avinu Malkeinu (our Father our
King), have
mercy upon me a sinner. Adonai, hoshieini!
(L-rd, save me!) I
confess I am perishing in sins and transgressions. Without Moshiach
I confess I have no kapparah and no blood atonement to be
the basis for G-d to mercifully forgive me.
I publically confess that religious efforts cannot save me, that
salvation is a
gift of mercy given to undeserving sinners.
I publically confess in the Ruach haKodesh that G-d is one, that Moshiach
is his Word of salvation. I confess with
my mouth without shame
that Yeshua is HaAdon, the Moshiach Ben haElohim. I believe in my
heart that G-d raised him from the dead.
I promise to put my faith
in the Complete Holy Jewish Scriptures and to humbly obey
these Holy Words, trusting the Ruach haKodesh to guide me into
the will of Avinu (our Father). Help me,
Avinu, be found faithful in
fellowship and in ministry until the Bias haMoshiach (the coming of
Moshiach). Amen.[113]
KEEP IN
TOUCH Write us a letter. Artists For Israel
International P.O. Box 2056 New York, New York 10163 U.S.A. pgoble@gmail.com 646 460
5971 NOTES [1]
"N'um HaShem leAdoni" ("HaShem said to my L-rd")..."Atah Kohen l'Olam al-Devrati
Malki-Tzedek" ("You [Moshiach] are a Kohen forever after the order of
Melchizedek") Psalm (Tehilim) 110:1-7, see especially verse 4.
Moshiach is called Adoni (my L-rd) just as Moshiach is called L-rd in Malachi 3:1.
This means Adon Kol Ha'aretz, L-rd of the earth (see Zechariah
4:14). [2]
See Zechariah (Zecharyoh)
3:8, especially "Yehoshua...ki anshei mofet hemah ki hineni mevi es 'avdi
Tzemach" ("Yehoshua...you are portentous sign-men for, behold, I
will bring forth My Servant, BRANCH [of David,
Moshiach].") [3]
See Zechariah 6:12-13,
especially "hinei ish Tzemach shmo" ("behold the man [Yehoshua/Yeshua] his NAME is BRANCH
[of David, i.e. MOSHIACH]"). [4]
Ezra 3:8. Notice that "Yehoshua" is here given in
its Aramaic form, "Yeshua."
This is the Hebrew word for the name of our
Moshiach. [5]
Zechariah 4:11-14.
This passage is about the two olive branches, which,most scholars agree, stand for the
kingly Davidic heir (Zerubbabel) and the priestly ruler
(Yehoshua or Yeshua) who together are a sign of the coming King-Priest Moshiach
in Psalm
110:4. [6]
Isaiah 49:8 is a prophecy
about the coming "Yom haYeshua" ("Day of Salvation") and the new Joshua/Yeshua Moshiach
who will bring it. [7]
Numbers 34:19 shows that
Caleb was from the Moshiach's tribe, the tribe of Judah. [8]
Bereshis (Genesis) 49:10
shows that the Moshiach's tribe is the tribe of Judah, and that the obedience of all the
peoples of the world belongs to
Moshiach. [9]
Isaiah 44:2 shows that
"Yeshurun" is a poetic name for Ideal Israel. [10] Isaiah 52:10-53:12 should be
studied at length. It shows that the Moshiach is the very "arm of G-d" and is not
recognized or appreciated by Israel, but is instead cut
off, pierced, and sheds his blood like a lamb of redemption,
like a Pesach/Passover lamb [our Moshiach did in fact die on
Pesach], making kapparah as an asham guilt offering for
the people. Later,
when he rises to life (the Dead Sea Scrolls Isaiah 53:11 says he sees the "light,"
indicating resurrection from the dead), he is vindicated and G-d's people are justified,
because Moshiach is G-d's righteous servant and his priestly sacrifice is
accepted. [11] Joshua 24:29 calls Joshua the
'Eved HaShem, the Servant of the L-rd. (Nehemiah 8:17 calls
Joshua/Yehoshua by the Aramaic form of his name, "Yeshua"). Putting these two verses together with Zechariah 3:8 we have Yeshua,
the 'Eved Hashem' Avdi (My Servant), see Isaiah 52:13.
[12] Daniel 12:2 "Multitudes that
sleep in the dust of the earth shall awake, some to chayei olam (eternal life), and
some to shame and everlasting contempt (i.e. Gehinnom, damnation)."
See Rosh HaShanah 16B in the
Talmud. [13] Daniel 7:13-14 "Visions I saw in
the night, and, behold, one like a son of man came with the clouds of heaven, and
came to the Ancient of days, and they brought him near before
him. And there was given him dominion, and glory, and a
kingdom, that all people, nations and languages, should worship
him [i.e. give divine reverence to Moshiach, who is not an
idol, for Daniel's companions refuse to give divine reverence
to idols--using the same verb in Daniel 3:18]: his dominion is
an everlasting dominion, which shall not pass away, and
his kingdom which shall not be destroyed." So this passage shows that Moshiach is not a mere man, for Moshiach is
reverenced as deity, even though idols are not so treated...see the
exact same word in Daniel 3:18 and Daniel 7:14. For Talmudic indications that Daniel 7:13-14 is a prophecy about
Moshiach, see Sanhedrin 96b-97a, 98a, etc. [14] Devorim (Deuteronomy) 18:15-19. This prophecy shows that Moshiach will be a
Prophet like Moses. [15] Isaiah 42:15-16; 49:9-10 The author of Chronicles
shares the same heightened expectation of the coming of
Moshiach that we find in other post-Exilic Biblical authors like
Haggai and Zechariah.
The Chronicler's use of Torah allusions describing Moses and Joshua, especially his
use of these as a paradigm for his portrait of David and
Solomon-- their idealized portrait itself fraught with Messianic
expectation--further substantiates the claim that the
Tanakh teaches this: the Moshiach will
be a new Moses, an even greater successor to Moses than was Joshua to Moses or
Solomon to David.
So the Brit Chadasha
correctly follows the teaching of the Tanakh that Deuteronomy 18:15-19 finds its ultimate
reference in the Moshiach. See Acts 3:22-23. [16] II Samuel 7:16 [17] Isaiah 11:1-5 [18] Ezekiel 37:25 [19] Isaiah 56:10 [20] Jeremiah 30:7 [21] Ezekiel 34:10 [22] Jeremiah 3:15 [23] Deuteronomy 28:15-68 [24] In the Orthodox Jewish Brit Chadasha (a
new tranlation from Artists For Israel
International Publishers), Pilate says to Moshiach, "What is Emes (Truth)?" The
Besuras haGeulah according to Yochanan
18:38. [25] Psalm (Tehilim) 51:5(7), 10(12)
[26] Psalm 14:3 [27] Amos 8:11 [28] I Yochanan 2:6 (Orthodox Jewish
Brit Chadasha translation).
[29] Numbers (Bamidbar) 27:18 [30] Isaiah 42:1 [31] Isaiah 42:4 [32] Isaiah 42:6 [33] Devorim (Deuteronomy) 33:5,26
[34] Devorim (Deuteronomy) 32:15 [35] Isaiah 41:8 [36] Isaiah 42:19 [37] Isaiah 44:1 [38] Isaiah 49:1 [39] Isaiah 49:5-6 Notice here that
the Moshiach is predicted to be "my Yeshua (or Salvation)." [40] Isaiah 9:(5)6-(6)7 [41] Isaiah 55:3-5 [42] Psalm (Tehillim) 72:8-11 [43] Ezekiel 34:10,23 "And I will set up one
shepherd over them, and he shall feed them, even my servant David." See also note #21. [44] Joel (Yoel) 2:28 (3:1) [45] Daniel 9:25-26 [46] Ezra 7:12-17 Some scholars use a
lunar calendar and compute from the time [445 B.C.E.] that Nehemiah received a
commission from the same king. However, in either case, Daniel's 69 "sevens" puts us in
the time-frame of the ministry of Moshiach Yeshua. [47] Bereshis (Genesis) 14:18, where
it says that Melchizedek was "Kohen l'El Elyon (priest of the most high
G-d)." [48] Jeremiah 23:5-6 "Behold, the
days come, saith the L-rd, that I will raise unto David a Tzemech Tzaddik
(Righteous BRANCH), and a king shall reign and prosper and shall
execute judgment and justice in the earth. In his days Judah
shall be saved, and Israel shall dwell safely: and this is the NAME
whereby he shall be called Adonai Tzidkeinu, the L-rd
our Righteousness."
See also Malachi
3:1. [49] Exodus (Shemot) 25:40 [50] Psalm (Tehilim) 56:10 (11) [51] Psalm 33:6 [52] Yochanan 1:1,51 "In the beginning was the
Devar, and the Devar was with HaShem and the Devar was G-d....And he
(Moshiach) says to him (Nathanael), "Verily, verity I
say unto you, Hereafter you shall see Shomayim (heaven)
open, and the malachim (angels) of HaShem ascending and
descending upon the Son of Man." Yochanan 1:14 tells us that the
Word "became flesh, became a human being, and tabernacled
among us; and we beheld his glory"; so it is clear that the Word
in person, Yeshua, is the Son of Man, the Moshiach of
the Clouds whom Daniel saw coming from Shomayim (Daniel 7:13-14). See note #13.
The glory Daniel saw (Daniel 7:14) Yochanan also saw
(Yochanan
1:14). [53] Isaiah 55:11 [54] Isaiah 40:8 [55] Isaiah 45:23 [56] Mishle (Proverbs) 8:23. G-d's divine Chochma (Wisdom) is
presented as personal here and says, "I was appointed
from everlasting, from the first [beginning], or ever the
earth was [begun]. [57] Judges (Shofetim) 20:18 [58] Mishle (Proverbs) 3:19 "The L-rd
by Chochma (Wisdom) hath founded the earth; by understanding hath he established
the heavens." [59] I Kings 3:28 [60] Mishle (Proverbs) 8:30, Chochma
(Wisdom) speaks, saying "Then I was by him [at his side], as an
artisan/craftsman...."
When the Word became flesh, he became the craftsman at
Yosef's side... Yosef the carpenter from Nazareth, Yosef the son of Dovid;
likewise, the Word in the beginning was the craftsman at the side of G-d. The feminine metaphor with which this chapter began has
changed to a masculine one.
"Omon" in the Hebrew Bible (Craftsman) is a masculine noun meaning artisan or craftsman.
Another possible meaning is foster-child. In any case, as Keil and Delitzsch have
shown, at this point in the chapter the feminine determination disappears. See how the word is used in Jeremiah 52:15. To be filled with the Spirit of G-d like
Bezaleel meant to be filled with wisdom to build creatively
as a craftsman--Exodus 31:3. Thus Wisdom is pictured as a
craftsman WITH G-d, even as Yochanan 1:1 says, "In the
beginning was the Word and the Word was WITH G-d." In Proverbs 30:4 more light is
thrown on this passage: Wisdom
is like a SON, a SON working creatively at his
father's side. See note #61.
However, Hosea 11:1-4
shows that the divine fatherhood is moral and spiritual, in contrast to the
sexual or physical ideas of the Baal cults, or in contrast to
the ignorant scoffers at the Biblical doctrine of G-d the
Father and his Word Moshiach.
These critics show the same ignorant tendency to create a non-Biblical strawman "trinity"
and then burn it down with ill-informed polemics, somewhat
like the ignorant railings of certain Muslims against the
so-called Quranic version of the "trinity." One G-d who is Father and
Wisdom (Moshiach) and Ruach haKodesh appears in the
first few verses of the Bible in Genesis
1:1-3. [61] Proverbs (Mishle) 30:4 "Who hath
ascended up into heaven, or descended? Who
hath gathered the wind in his fists? Who
hath bound the waters in a garment? Who hath
established all the ends of the earth? What is his name, and what is
his Son's name, if thou canst tell?" It will not do to try
to bring Israel in here as the Son, since the context
reflects back to Proverb 8 and especially 8:30. Israel is scarcely mentioned in Proverbs.
The figure of a son toiling by the side of his father was a familiar one, and is an
arresting metaphor for G-d's primordial Wisdom toiling creatively
in the beginning with G-d. Likewise Psalm 2:7, 89:27-28, and Isaiah 9:(5)6 are passages where
the Moshiach is pictured as G-d's Son, his bechor (firstborn) in the sense of his
heir coming in divine glory (see Daniel 7:13-14 on the Son who
comes in the clouds with G-d to "divide the spoil with
the strong" (Isaiah 53:12) and to govern
eternally--Isaiah
[62] Psalm 107:20 [63] I Samuel 3:7 [64] I Samuel 10:6 [65] Jeremiah 31:31-34. Notice the passage is talking about an
intimate, inward knowledge of G-d, of a sense of
relationship, even fellowship with G-d, as well as the
assurance of forgiveness of sins; in short,
regeneration. Jeremiah foresaw New Covenant Jewish believers and he
understood that the Word of G-d would somehow effect the
miracle of the New Covenant "in their hearts." Have you become a New Covenant Jewish believer, a ma'amin
Meshichi? You can. Moshiach, the Word of G-d, sharper than any
sword, able to circumcise and consecrate the most heathen
heart, says, "Behold, I stand at the door, and knock; if any
one hears me calling and opens the door, I will come in to
him, and dine in communion with him, and he with me." (Rev.3:20)
[66] Jeremiah 24:7 [67] Isaiah 11:9 [68] Ezekiel 36:26-28. The One G-d of Israel has already told us
he wants to put his living Word in us [Jeremiah 31:33, see
note #65]; now he tells us he wants to put his Ruach
HaKodesh in us. If we
harden our heart and refuse him, we are left with a stony heart; if we receive the new heart and the
new spirit, if we receive by faith his living Word and his
Spirit, what is this but eternal
life? [69] Devorim (Deuteronomy) 10:16 [70] Jeremiah 4:4. Moshiach described
to a rabbi once what Jeremiah is talking about here. The rabbi visited Moshiach under cover of
nightfall because he feared losing his teaching office if the other Jewish men saw him.
Moshiach used the metaphor of a new birth to describe what Jeremiah
likens to a circumcision of the heart. Moshiach assured
the rabbi that he would not enter the Malchut haShomayim
(kingdom of heaven) if he did not receive the new birth. Jeremiah 4:4 here assures the
Jewish people that they will reap the eternal and hellish fury of G-d if they do not receive the
circumcision of the heart. Moshiach was amazed that a rabbi could be ignorant of such an elementary
teaching as is given here in Jer.4:4. See Yochanan
3:1-10. [71] Isaiah 52:1 [72] Ezekiel 44:7,9 [73] Devorim (Deuteronomy) 30:6 [74] I Kings 17:3 [75] Malachi 4:5 (3:23)-6(3:24) which
says "Behold, I will send you Elijah the prophet before the coming of the great
and dreadful day of the L-rd".... [76] Matthew 11:14 [77] Romans
11:12,15,25,26. [78] This is a quotation taken
from the book, Evangelicals and Jews in an Age of Pluralism, Eds. Tanenbaum, Wilson,
Rudin, Baker Book House, 1984, p.22. [79] Isaiah 66:24; 14:11; 48:22; 50:11; 57:21. [80] Galatians 3:13. See Deuteronomy 21:23 [81] Devorim (Deuteronomy) 27:26; Bereshis (Genesis 22:7-8); Vayikra (Leviticus 17:11); Bereshis (Genesis) 2:17; 3:17-19.
Those who do not comprehend the full rigor of
Deuteronomy 27:26 and of the
Torah itself, think, by
their zeal or pedigree or ethical attainment
or effort, that they can pass unscathed under the curse
pronounced here. Or else those who read this verse so light-heartedly think that G-d
will make the threat idle by casual mercy of some imagined
sort. But the Word of G-d, who threatened sinful Man with the
curse of death, promised mercy only through the provision he will
provide (Genesis 22:7-8; Leviticus 17:11; Isaiah 53:10--see
note #10) and
only by emunah (faith) (Genesis 15:6; Habakkuk 2:4--see note #113). The Word of G-d, who pronounced on
fallen humanity the curse of death (Genesis 2:17; 3:17- 19), demanded a new heart and a new spirit as well as
faith in the Moshiach Redeemer, the Moshi'a Savior. And this same Word gives absolutely no assurance at all that Man with
his dead, unregenerated, stony heart can uphold
the Torah or keep it in spirit and in truth in the inner man. See notes #68 and
#82. [82] Devorim (Deuteronomy) 21:23; Psalm 22:1(2); Nahum 1:3. In the Torah, death is not merely the curse of sin. See note #81. Death is
also the legal penalty of justice so that G-d's honor is not impugned by allowing evil to go unpunished--
see Nahum
1:3. Therefore, should we be
surprised that when the Word of G-d came in the Law of Moses he demanded
death for sin, even death for the victims in the
Temple sacrifices? Should we be surprised that when the Word of
G-d came in the Moshiach he satisfied his own demand (in Isaiah 53 where the Moshiach is
described as a sacrificial victim) by offering his own death as justice and mercy for all
transgressors? The Word that promised life through Moses and the
Prophets came to provide a death that would allow no sins to go
unpunished, a death that would shield the redeemed from
the curse of eternal death and bring divine justice and
immortality and forgiveness to light at last. The Word of G-d became our Moshiach, our Deliverer. By his death he turned aside his Father's holy fury against all our
ungodliness. He took the penalty of death not for himself but for us.
Isaiah 53 says "he was wounded
for OUR transgressions." When he
said, "My G-d, why have you abandoned me?" he was G-d's
righteous and merciful Word taking OUR curse of abandonment
from G-d--the curse of hell--upon himself to rescueus
from the punishment we all deserve--see Isaiah 53:5. He did this so that all who believe can be raised to a new spiritual
existence with him. See notes #68 and
#70. [83] Deuteronomy 17:8-12 The Moshiach
is the Shofet Yisrael, the Judge of Israel.
He is also the Nagid, the Prince.
Any judge who contradicts the Moshiach's Torah is no true
judge. Notice in the above passage that the judge has to ask
guidaece from the kohen at the central sanctuary. Moshiach is the Eternal Kohen
of Psalm 110:4, and has
already declared that any competitive sanctuary man would use to
upstage his sacrifice has been dismantled (Mark 13:1-2). The Jewish people and the world have no other sanctuary of
salvation but Moshiach in which to find deliverance and kapparah
(atonement). Therefore any rabbi using
the above passage to legitimize his authority while repudiating the risen
Beis Hamikdash of Moshiach's sacrificial body has no warrant from
Scripture. [84] Zechariah 13:7 [85] Zechariah 12:10; 14:4. Maimonides abused the word
YACHID when he applied it to G-d. The Shema of Devorim 6:4
says that G-d is ECHAD.
A man and wife can be ECHAD (Genesis 2:24),
but a firstborn (bechor) may be YACHID--see Zechariah 12:10.
The latter is simply univalent, the former is a complex
unity. G-d is
ECHAD because his oneness doesn't exclude the mystery of his unity with His Word and His Spirit. There is no other G-d than the ONE G-D of the Jewish Bible. But the G-d there is is the ECHAD G-d of the Jewish Bible and
not the YACHID G-d of Maimonides. But notice that Zechariah 12:10; 14:4 is talking about one
Moshiach, not two. The one and only Moshiach is both pierced (dakar) and mourned
(safad). He is
both rejected and returns to rule (Zechariah 14:4). It is worth noting in Zechariah 12:10 that the Moshiach saves in
the context of a spiritual revival, not in a political
putsch. [86] Psalm 89:27-44 We see starting
at verse 38 the Messianic exaltation replaced by humiliation, the two themes being
in counterpoint throughout the Psalms and in the Messianic
paradigm given to us in the life of King David. On the concept of the Messiah as bechor (firstborn heir) see
note #61. [87] Psalm 22:15(16)-18(19),
27(28)-31(32). [88] Psalm 16:9-11 [89] I Chronicles 2:17-18 [90] Ezekiel 18:4 [91] Psalm 49:7(8)-9(10) [92] Psalm 146:3 [93] Leviticus (Vayikra) 16:14-17 [94] See Everything You Need To Grow A
Messianic Synagogue, William Carey Library Publishers, South Pasedena,
1974. See note #106. [95] Psalm 27:10 [96] Matthew 24:14 [97] Bereshis (Genesis) 22:14. See also Genesis 22:7-8, note
#81. Notes
#40,#60 and #61 prove that the Moshiach is G-d's Son, according to the Jewish Bible. Notes #10, #62, #81-#82, #84-#87, and #89 prove also from the Jewish
Bible that the Moshiach was to have a sacrificial, redemptive mission. In Genesis 22:7, the Moshiach is the coming
Pesach/Passover lamb, the "Seh" of Isaiah 53:7 that Isaac asks
for (unwittingly for his redemption and for the redemption
of the Israel of G-d in his loins.) In Genesis 22:8 this same
portentous Moshiach-Lamb is the very one foreshadowed
when Abraham promises G-d will provide. Therefore, in the
promise of typology, if the Jewish Bible is allowed to interpret
itself, one son (G-d's) is to be vicariously substituted
for another (Abraham's), as it says in Isaiah 53:4-5,10,12--
see note #10. [98] Genesis 18:14; 3:15. The "Son of the Promise" is an
important Messianic theme. The "The Zerah haIsha" ("Seed of
the Woman") who is promised in Genesis 3:15 is to crush the
Serpent. The Brit Chadasha Holy Jewish
Scriptures shows that since Satan deceives and tempts to sin, death is
both sin's penalty and Satan's power. Isaiah shows us a deliverer
(Moshi'a) coming who can wrest this power away, pay
sin's penalty, defeat both sin and death itself, and reveal
the new humanity of the new holy age where sin and death are
bound--see note #99.
This idea of the "Son of the Promise" underscored here in Genesis 18:14 points toward
the deliverer foreshadowed also by others, like Samson and Samuel, whose
supernaturally orchestrated births were a sign of divine
rescue on the way.
Moses tells us in Genesis 49:10 that the
Deliverer will come through Judah. But here, even before
Judah or Jacob, G-d miraculously brings into being
Isaac,just as G-d miraculously brings into being his true people of the
new birth. The
supernatural birth of both G-d's people (from the exile of sin) and the G-d's Moshiach
(Immanuel) is a key theme related to the doctrine of salvation in Isaiah.
See note #99. [99] Isaiah 7:14. This word "haALMAH" is translated "the virgin" not only in the rabbinically
translated Septuagint but in modern Jewish translations of the same Hebrew word in
Song of Song (Shir haShirim) 6:8, so there is no good reason
not to translate the verse with the word "virgin." In Song of
Songs 6:8 the king's female
companions were queens and either concubines or virgins (see Esther 2:13-14,17), not mere
unmarried maidens who may have previously co-habited
with another man--a capital offense in Israel and
a disqualification for the king's harem in the book of
Esther. In Esther 2:13-14 there are two harems,
one for the virgins, and one for the concubines, and they had separate
entrances. Queen Vashti occupied another area, as did Esther when
she became queen. In
Isaiah 7:14, the prophet is
referring to a "sign" for the dynasty of David, something
miraculous. The
words "son" and "child" are very important to Isaiah's
message. He
refers to his own son, to David's son, and to a son he calls "G-d-with-us" and "Mighty G-d"--see note
#40, and yet Isaiah marvels at this personage being born as a
humble child, just as a little child leads the rest of
creation in the future kingdom-Isaiah 11:6. The future kindgom is described in passages
which include Isaiah 2:1-4;
4:2-6; 11:6-9; 25:6-8; 35:1-10; 60:1-22. The future king of this glorious kingdom is described in passages which
include 7:1-12:6;
32:1-20; 49:1-57:21; 61:1-11. [100] Devorim (Deuteronomy) 12:11 [101] Yochanan 8:58-59 Moshiach said,
"Before Abraham was, I am." The self-description of G-d in Exodus 3:14 is "I
am" or "I am that I am"--see note #102. The divine self-description
is solemnly pronounced by his Word the Moshiach in this
passage. Moshiach completes the self-description with
several "I AM" sayings: the Bread of Life (6:35), the Light
of the World (8:12); the Gate (10:7,9), the Good Shepherd
(10:11,14), the Resurrection and
the Life (11:25), the Way,
and the Truth, and the Life (14:6), the True Vine (15:1,5).
Liberal New Testament scholars once thought these
sayings were unreliable and late, collected by the not-so-early-
church. Now even
liberal scholars like J.A.T. Robinson have dated the entire New Testament within
40 or less years of the crucifixion. Why? Because, among other things, the destruction of the Bais haMikdash (the
Temple), a mighty argument in favor of the claims of
Moshiach Yeshua, seems to be something the New Testament
writings are entirely ignorant about. This raises the probability that the destruction of the Temple hadn't
happened yet, and that these very early, reliable New
Testament documents were written before 70 C.E. and much
closer to the time of the ministry of Moshiach in 30
C.E. [102] Exodus 3:13-14 [103] I Kings 8:43 [104] Devorim (Deuteronomy) 4:2 [105] Proverbs 30:6 [106] Mishle (Proverbs) 14:12; 53:6; Psalm 14:1; 51:5; 66:18 [107] Isaiah 40:9 [108] Isaiah 52:7 [109] Isaiah 61:1 [110] Isaiah 50:6 [111] Iyov (Job) 19:25 [112] Hoshea (Hosea) 6:2 "After two
days he will revive us; on the Yom haShlishi (the third day) he will raise us up,
and we shall live in his sight." Just as Moshiach was raised
from the dead through the glory of the Father, we too
may live a new life (Romans 6:4).The Word of G-d took
on human form and died for all; therefore, all have died (II Cor.5:14).
The old humanity has already been put to death,
and he who does not believe is condemned already (Yochanan 3:18). This is why
everyone has not yet been raised bodily from the dead: because those who hear and believe
must first be raised spiritually from the dead. See notes #64-73. If we reject Moshiach's interpretation
of the Tanakh of Hosea 6:2 in
favor of our own interpretation, there is a way that seems
right to a person, but that way leads to death (Proverbs 14:12).
[113] Habakkuk 2:4 "Behold, as for the
one that is lifted up, his soul is not right within him; but the righteous shall
live by his emunah (faith).
HOW TO POINT TO MOSHIACH IN YOUR
RABBI'S BIBLE (for a Meshichist Yid)
THE ALL-IMPORTANT THING YOU MIGHT NOT KNOW ABOUT THE MOSHIACH
CANDIDATES WITHOUT BIBLICAL CREDENTIALS ARE GUILTY OF IDENTITY THEFT
EVEN THE ZOHAR SAYS THAT HASHEM IS ECHAD YET MESHULASH; ALSO THE TANAKH AGREES;
WHY DON'T YOU?
Not long ago a
Bible believer got into a debate
with an august "You're crazy," someone sneers. "You have a whole website about Yoshke the Son of G-d? Ha!"
Credentials: Moshiach The Prophet Like Moshe Rebbeinu Deut 18:18
Credentials: Moshiach The Zera Dovid 1Ch 17:11,12; Isa 11:1,10
Credentials: Moshiach The Son of HaAlmah Besulah Isa 7:13,14
Credentials: Moshiach The Zoon Foon Der Oybershter Ps 2:7
Credentials: Moshiach Nothing less than Dan 7:13-14 Bar Enosh Elokim Isa 9:5[6]
Credentials: Moshiach Born in Beit-Lechem Micah 5:1
Credentials: Moshiach The Eternal One Micah 5:1
Credentials: Moshiach preaches, heals, saves Isa 61:1,2
Credentials: Moshiach Enters Jerusalem Zechariah 9:9
Credentials: Moshiach Scourged, Pierced like Absalom Ben Dovid on a Tree, Buried in a kever (Isa 53:9)
Credentials: Moshiach our sair l'Azazel Yom Kippur Sin-Bearer of Lev 16:22 and Isa 53:12
Credentials: the Techiyas HaMoshiach Resurrection of Messiah Psa 16:9-11
Credentials: the Aliyah of Moshiach to Himel Ps 110:1
Credentials: After Besuras HaGeulah of Moshiach's Akedah is preached to the whole world, Moshiach comes again visibly Daniel 7:13
Credentials: Moshiach comes to die to make a korban kaparah
not for himself but for "My Jewish People" in the narrow window of time before the destruction of the
Second Temple 70 C.E. (Dan 9:26)
Moshiach's Name Sake is the Kohen Gadol who rebuilds the Second Temple after the Golus: Yeshua or Yehoshuah--NOT Menachem (Zech 6:12)