Category Archives: Scripture

Scripture Studies

Prophecies Concerning the Jews and Christians; the Formation of the NT

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Isaiah 8:14–16, In the following several verses we see an amazing prophecy concerning the two houses of Israel who, generically speaking, have become the modern church and the rabbinic Jews.

Here Isaiah prophesies about the canonization of the Bible into two subdivision—the Torah (or loosely speaking, the Old Testament) and the Testimony (the New Testament). He also predicts that each of these two religious groups (the Jew and he Christians) would spiritually stumble over or have a problem with the identity of the Messiah, who is the Stone of Stumbling and the Rock of Offense. In general, as we shall see, the Christians struggle with the pro-Torah message of the Old Testament (or Word of Elohim), and the Jews reject the message of the New Testament (or Testimony of Yeshua) about the Messiahship of Yeshua.

Isaiah 8:14, Stone of stumbling. Both houses of Israel (Ephraim and Judah; i.e., the Christian [see notes at Gen 48:14,16] 48: and the Jews) have stumbled over the stone of stumbling, who later on is identified as Yeshua, the Messiah (1 Pet 2:4–8; Rom 9:32–33; 1 Cor 1:23). The non-believing Jews stumbling over the Messiahship of Yeshua who is the Living Torah-Word of Elohim incarnate (John 1:1,14), while the Christians stumble over the Written Torah, which they claim was abolished and is minimally relevant to them.

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This stone of stumbling is an obvious reference to Yeshua who is a stone of stumbling to both houses of Israel (i.e., the non-believing Jews and the Christians.) The Christians stumble over or reject (at least, in part) Yeshua who is the Written Torah-Word of Elohim (John 1:1). The non-believing Jews, on the other hand, reject Yeshua, the Living Torah-Word of Elohim who came in flesh form (John 1:14).

Isaiah 8:16, 20 Bind up the testimony…my disciples. Heb. testimony means “confirmation, attestation.” This appears to be a prophecy concerning Yeshua’s disciples, whom he commissioned to “seal the Torah” (loosely speaking, the Old Testament or OT) and add to it the Testimony about him (the New Testament or NT).

Here Isaiah is prophesying the canonization of the NT by the disciples of Yeshua (who are mentioned in verse 13). Did you know that the NT’s name for the NT isn’t the NT, but the Testimony of Yeshua—a name that John who finalized the NT canon gave it when he was writing the Book of Revelation? There, he calls the OT or Tanakh the “Word of Elohim” and the NT “the Testimony of Yeshua” (see Rev 1:2, 9; 6:9; 12:17; 14:12; 20:4).

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What do the words bind and seal signify? The Hebrew for the word bind means “to close.” The word seal means practically the same: “to cap off, to enclose.” This is exactly what the apostles did with the message which Yeshua the Stone and Rock of Isaiah 8:14 gave them. They were to complete it. Bind it up. Close it shut. The authority to perform such an important job may have been reflected in Messiah’s teaching that the apostles had power to ‘bind on earth’ (Matthew 16:19). The word to bind has the significance of authorization or giving judgment, just as the word unbind means “not to receive or not accept. …” In a word, the apostles felt that they had authority, even from the Old Testament, to bind, seal, authorize and canonize the Law and Testimony of Messiah. This meant to put the teachings of Messiah in a book, just like the Old Testament was given to the early Jews (Restoring the Original Bible, by Ernest Martin, pp. 298–299). (For more on this subject, see notes at John 16:12–15; Rom 16:25–26 and Mark 3:16–17.)

 

A Virgin Will Conceive…

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Isaiah 7:11, A sign … either in the depth, or in the height above. Sign is the Hebrew word owth (Strong’s H226) meaning “sign, token, signal, a beacon, a monument, evidence, prodigy or omen.”

Traditionally, Christians have viewed this passage along with the following verses as a prophecy concerning the Messiah would be born of a virgin.

Some who are opposed to the virgin birth interpretation of Isaiah 7:14 will say that owth is never used in Scripture in reference to a miraculous sign. To the contrary, there are numerous examples in the Scriptures where owth is indeed used in reference to a miraculous sign (e.g., Exod 4:8, 9, 17, 28, 30; 7:3; 8:23; 10:1, 2; Num 14:22; Deut 4:34; 6:22; 7:19; 11:3; 2 Kgs. 20:8–11; Neh 9:10; Isa 20:3; Jer 32:20, 21). For example, owt describes such supernatural occurrences as rods becoming serpents, the Nile turning to blood, the death of the Egypt’s first born, the splitting of the Red Sea or time moving backward ten degrees on Hezekiah’s sundial. So when Isa 7:11–14 uses the word owth to describe a virgin miraculously giving birth to a child, such an interpretation is not a biblical hermeneutical twist on this scripture.

The word depth is the Hebrew masculine noun aymek (Strong’s H6009 from H6010) meaning “valley or depression.” This same Hebrew word in its adjective form (same spelling, different vowel points) refers to the depths of sheol or hell (Prov 9:18; Job 11:8). In Psalm 139:15, David in reference to his formation in his mother’s womb (verse 13) says, “I … was curiously wrought in the lowest parts of the earth (Heb. aretz). Aretz (Strong’s H776) is the commonly used word for earth or land in Scripture. A valley or depression is the lowest part of the earth. Here David figuratively likens his mother’s womb to a low place or depression in the earth. Though the Hebrew words for depth in Isaiah 7:11 and lowest parts in Psalm 139:15 are different, the Hebraic concepts seem connected and analogous.

Height is the Hebrew word gabahh (Strong’s H1361) and means “to soar, to be lofty, to exalt.” This root word in its adjective form is also gabahh (Strong’s H1362) with the only difference between the two words being a slight vowel pronunciation difference in the second syllable. This word means “lofty or high.” We see this adjective used in Job 35:5 as a poetic reference to heaven (Heb. shamayim) as well as in Isaiah 55:9; Psalm 103:11 (“For as the heaven/shamayim is high above the earth …” or “according to the heights of heaven” (alternate Hebrew rendering, KJV marginal notes).

Above, which is opposite the word height in the passage under analysis, is the word ma’al (Strong’s H4605) meaning “upward, above, overhead, from the top, exceedingly.” Thus, the phrase in this verse could be rendered as highest heaven (where YHVH abides). The word ma’al can be used as an adjective to refer to heaven above where YHVH dwells (Deut 4:39; Josh 2:11).

What is the point we are trying to make here? YHVH prophesies, through Isaiah, that he will give a supernatural, miraculous sign to the house of Judah from both the depths (or womb of a woman) and the highest heavens. In verse 14 Isaiah speaks of the (the Hebrew uses the definite article the) virgin or the young maiden (depending on your Bible translation) giving birth to a son named Immanuel meaning “El With Us.”

Now great controversy has raged as to the meaning of the word virgin (Heb. almah). Does it refer simply to a young maiden or to an actual virgin? Much has been written by scholars on both sides of this hotly debated issue and it is outside the scope of this work to deal with this particular subject. Both sides (the pro-virgin birth side and the anti-virgin birth of Messiah side) have valid points to their credit. This author maintains that if Isaiah 7:14 were to stand alone, it would be difficult, if not impossible, to prove the virgin birth of the Messiah either way. However, with the context of verse 11 considered (not to mention the other references in the Tanakh referring to the virgin birth of the Messiah (e.g., Gen 3:15; Isa 9:6–7; Pss 2:7; 110:1–7), it seems that Isaiah had one thing in mind in penning verse 14: the Messiah would be born of a virgin. He would be formed in the womb of a woman (without the seed of a man (see Gen 3:15) and at the same time would originate from the highest heaven. This seems to be a clear reference to the incarnation, that YHVH would miraculously fuse (by the Spirit of Elohim [Matt 1:20]) with the physical egg of a woman to form the Yah-Man (God-Man) referred to in Christian theology as the incarnation or the hypostatic union.

 

The High Priest—A Prophetic Picture of the Saints

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Exodus 39:1, The holy garments for Aaron. The vestments of the high priest (kohen hagadol) are symbolic of the robes of righteousness that saints should be wearing in preparation for the return of the Messiah.

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  • Gold symbolizes purity of heart.
  • Blue symbolizes heaven and spirituality. White linen pictures robes of righteousness.
  • White symbolizes purity and sinlessness.
  • Red represents blood—the blood of Yeshua that cleanses from sin.
  • The high priest wore a belt that represents truth, according to Paul (Eph 6:14).
  • White linen pants represented sexual purity.
  • The white turban represented purity of thought and humility (the opposite of conceit).
  • He wore a gold crown inscribed with the words, “Kadosh l’YHVH” meaning “Set-Apart to YHVH.”
  • The dangling pomegranates represented the fruits of the Spirit of Elohim, which should be manifesting in the life of the saint. The golden bells jingled when the priest walked.

As we walk through life, people should hear and see our good spiritual fruits. All of our actions speak loudly and clearly as to who we are and what we believe. Also, Continue reading →

 

Blog Scripture Readings for 3-6 Through 3-12-16

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THIS WEEK’S SCRIPTURE READINGS FOR STUDY AND DISCUSSION:

Parashat Pekudei — Exodus 38:21 – 40:38
Haftarah — 1 Kings 7:51 – 8:21
Prophets — Isaiah 6:1 – 12:6
Writings — Psalms 138:1 – 144:15
Testimony — John 7:25 – 10:21

Most of this week’s blog discussion points will be on these passages. If you have general comments or questions on the weekly Scripture readings not addressed in a blog post, here’s a place for you to post those. Just use the “leave a reply” link below.

The full “Read Through The Scriptures In A Year” schedule, broken down by each day, can be found on the right sidebar under “Helpful Links.” There are 4 sections of scripture to read each day. One each from the Torah, the Prophets, the Writings, and from the Testimony of Yeshua. Each week, the Torah and haftarah readings will follow the traditional one-year reading cycle.

Weekly Blog Scripture Readings for 3/6 through 3/12/16.

 

What to with your kids on the Sabbath…

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Shabbat shalom!

Shabbat shalom!

Shabbat shalom guys!

I got this excellent question this morning from one of our blog readers, which I will answer below. It’s about how to keep the Shabbat in your family when you don’t have a congregation to attend (or even when you have one to attend, for the that matter!):

Hi Natan. Shabbat Shalom!
I am a newbie. And your teachings and encouragements are so fantastic. And as a newbie, I still need practical advise. I am a young father of three young children (under 5). Can you please encourage me on/write a post about/make a video about how to include my kids as much as possible and how I can be as spirit filled as much as I can with kids that really feel like a distraction on the sabbath day. Even more so since this is the day that I want even more to be close to Him. You know what it was like, I am certain. It’s hard enough that there is no assembly here to congregate with, and I am the only person in my circle of life that keeps Shabbat. But I want so much to honor YHVH on the sabbath day, and be filled with his spirit, and give light and life to my children on the sabbath day. But it is really hard.

I have been where you are. My wife and I have four children, and at one time, three were in diapers at the same time!

YHVH has called you to be the priest, prophet and king of your home. You must understand and own these identities, for they are spiritual callings. A priest brought people to YHVH, interceded for the people, and taught YHVH’s people his ways. A prophet declares the word of Elohim over his people, brings the word of Elohim to the people, and points, warns, disciplines and encourages the people. A king Continue reading →

 

Are you a spiritual “cannibal?”

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John 6:54, Flesh…blood. This is a Hebrew idiom for “the whole person” (see Matt 16:17; 1 Cor 15:50; Gal 1:6; Eph 6:12; Heb 2:14). This relates to Moses’ instructions that “man shall not live by bread alone…but by every word that proceeds from the mouth of YHVH” (Deut 8:3).

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This applies to Yeshua who was that Word of Elohim who “became flesh and dwelt among us” (John 1:1 and 14). When one puts their faith in Yeshua (John 6:29 and 5:24), then one must also believe him—that is, not only accept him as the Son of Elohim and one’s Savior, but also follow and obey (or “eat”) him who is the Living Manna-Word of Elohim from heaven.

This involves believing his words by loving him and keeping his Torah-commands (John 14:15, 23 cp. Exod 20:6), which are his literal words. This is why YHVH instructed the Israelites to eat the whole Passover lamb, and to leave nothing left over (Exod 12:10).

This teaches us that we are to “eat” all of Yeshua—his whole Person as represented by the bread and the wine at communion on Passover. We are to accept the totality of his Word, not just the parts that suit us, or fit with our conventional religious viewpoints as per the traditions of men.

Many claim to eat all of his flesh and drink all of his blood, yet through their anti-Torah theologies they rip pages out of their Bibles and toss them into the spiritual trash can claiming it is for the Jews and not for them.

This is exactly what Adam and Eve did when they listened to the serpent’s lies at the tree of knowledge and rebelled against YHVH’s clear commands. The Bible defines sin as violating the words, commands or Torah of Elohim (1 John 3:4). It is also a sin not to believe in Yeshua (John 16:9; 3:18–19) who is the Living Torah-Word of Elohim incarnate. It is also sin to act in unrighteousness (1 John 5:17). The Bible defines unrighteousness as violating YHVH’s Torah commands (Ps 119:172), which are the words of Yeshua. In summary, when we accept all of Yeshua by eating his flesh and drinking his blood, (i.e., partaking of the bread and wine at communion) we are confessing that we accept the totality of who he was and is.

If we fail to believe and obey all of his words, then to the degree that we do so we are walking in sin, don’t love him and don’t even know him (1 John 2:3–4).

 

Three Doors, Five Bars and Four Pillars and How They Point to Yeshua

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Exodus 36:32, Five bars. To what might these prophetically point? Possibly two things. There are five books in the Torah, which contain the light of Elohim’s truth, and which point man to Yeshua the Messiah who is the Living Torah-Word of Elohim and the spiritual light of the world.

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Furthermore, upon his ascension, Yeshua gave the fivefold ministry (apostle, prophet, evangelist, shepherd and teacher) to bring the saints into “the measure of the stature of the fullness” of himself (Eph 4:10–13). It is the duty of those who hold these ministry offices to reveal to the world the light of Yeshua the Messiah and to show people the way to him.

Even as these five bars helped to hold up the tabernacle sanctuary containing the furnishings that pointed the way to a more intimate spiritual relationship with Yeshua, the Torah is the vessel that contains the truth that points the way to the Messiah, and he has commissioned his ministers to be anointed vessels who contain the message of Yeshua and are to proclaim him as the Savior of the world.

Exodus 36:35, He made a veil. There were three doors to the tabernacle or mishkan. In the previous chapter, two are mentioned (Exod 36:35–37; see also Exod 26:31–37). The three doors are the veil or parochet between the set-apart place and the most set-apart place, the outer door to the tabernacle and the door or screen to the tabernacle courtyard.

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Yeshua likened himself to a spiritual door that one must enter in order to saved  and to experience an abundant life (John 10:7–10). As we have learned in our other studies on the Tabernacle of Moses, everything about it prophetically points to Yeshua the Messiah. The door to the set-apart place of the tabernacle was held up by four gold-covered acacia wood pillars. These represent the four Gospels, which proclaim the good news salvation through Messiah. Moreover, these four books of the Bible are the entry point through which most people come when first hearing the message of Yeshua.

Each of the three doors was blue, scarlet, purple and white. All three colors point to different aspects of Yeshua, his origin and mission (blue is for heaven, scarlet is for blood, white is for spiritual purity or righteousness, purple is for royalty or kingship). The four colors point to the four Gospels each of which highlights a different aspect of Yeshua’s life and ministry, and each of which are the doors through which one enters into a spiritual relationship with him.

Why was there a veil between the set-apart place and the most set-apart place? Who does this represent? (See Heb 10:19–20.) Why could no one except the high priest once a year enter through that veil into the most set-apart place without dying? (Rom 3:23; Rom 6:23; Ezek 18:4). How do we now have access to the Father through the veil? (Heb 10:19–22) Why was the veil in the temple rent at the time of Yeshua’s death on the cross (Matt 27:51)?