They have Pierced My Hands and My Feet

They have Pierced My Hands and My Feet
by
James Scott Trimm

Psalm 22 is an amazingly prophetic Psalm which describes the crucifixion of Yeshua in great detail.

In Matt. 27:46 = Mk. 15:34 Yeshua recites Ps. 22:2(1) from the gallows. Matt. 27:39 alludes to Ps. 22:8(7) about on lookers shaking their heads at him. In Matt. 27:43 the people use the same phase as those in Ps. 22:9(8) (see also Luke 23:35) Luke 23:34 and John 19:24 (as well as the Hebrew text of Matt. 27:35) allude to Ps. 22:19(18) about the casting of lots to divide his clothes, and Hebrews 2:12 also quotes Ps. 22:23(22) as a reference to Yeshua as the Messiah.

It is not just the so-called NT that understand Psalm 22 as propheticly speaking of Messiah, the concept is also to be found in Midrash Pesikta Rabbati which applies verses from Psalm 22 to the Messiah ben Yosef, the Suffering Messiah also known as “Ephraim”:

During the seven-year period preceding the coming of the son of David, iron beams will be brought low and loaded upon his neck until the Messiah’s body is bent low. Then he will cry and weep, and his voice will rise to the very height of heaven, and he will say to God: Master of the universe, how much can my strength endure? How much can my spirit endure? How much my breath before it ceases? How much can my limbs suffer? Am I not flesh and blood?
It was because of the ordeal of the son of David that David wept, saying My strength is dried up like a potsherd (Ps. 22:16). During the ordeal of the son of David, the Holy One, blessed be He, will say to him: Ephraim, My true Messiah, long ago, ever since the six days of creation, thou didst take this ordeal upon thyself. At this moment, thy pain is like my pain . . .
At these words, the Messiah will reply: Now I am reconciled. The servant is content to be like his Master.
(Pesikta Rabbati, Piska 36.2, translated by William G. Braude, Yale University Press, pg. 680-681)

It is taught, moreover, that in the month of Nisan the Patriarchs will arise and say to the Messiah: Ephraim, our true Messiah, even though we are thy forbears, thou art greater that we because thou didst suffer for the iniquities of our children, and terrible ordeals befell thee . . . for the sake of Israel thou didst become a laughingstock and a derision among the nations of the earth; and didst sit in darkness, in thick darkness, and thine eyes saw no light, and thy skin cleaved to thy bones, and thy body was as dry as a piece of wood; and thine eyes grew dim from fasting, and thy strength was dried up like a potsherd – all these afflictions on account of the iniquities of our children . . .
(Pesikta Rabbati 37.1, translated by William G. Braude, Yale University Press, pg. 685-686)

Ephraim is a darling son to Me . . . My heart yearneth for him, in mercy I will have mercy upon him, saith the Lord (Jer. 31:20). Why does the verse speak twice of mercy: In mercy I will have mercy upon him? One mercy refers to the time when he will be shut up in prison, a time when the nations of the world will gnash their teeth at him every day, wink their eyes at one another in derision of him, nod their heads at him in contempt, open wide their lips to guffaw, as is said All they that see me laugh me to scorn; they shoot out the lip, they shake the head (Ps. 22:8); My strength is dried up like a potsherd; and my tongue cleaveth to my throat; and thou layest me in the dust of death (Ps. 22:16). Moreover, they will roar over him like lions, as is said They open wide their mouth against me, as a ravening and roaring lion. I am poured out like water, and all my bones are out of joint; my heart is become like wax; it is melted in mine inmost parts (Ps. 22:14-15).
(Pesikta Rabbati 37.1, translated by William G. Braude, Yale University Press, pg. 686-687)

Perhaps the most amazingly prophetic verse of Psalm 22 is:

For dogs have encompassed me;
a company of evildoers have enclosed me:
they have pierced my hands and my feet.
(Ps. 22:17 (16))

In his series Let’s Get Biblical” Tovia Singer has made the claim that Christians changed Ps. 22:16 (17) to read “they have pierced” rather than “like a lion”.

Now let us seek the TRUTH on this matter:

In the Hebrew the difference between these two readings is only one letter.

KARU ( בארו) “They have pierced”
(כאר means “pierced” and the ו means “they”)

KARI (כארי) “Like a lion”
(כ means “like” and ארי means “lion”)

The difference between these two words is between a ו and a י. The misreading of a ו for a י or a י for a ו is a frequent scribal error in Hebrew and Aramaic manuscripts. A ו is simply a י with a long tail. This scribal error is clearly not an intentional change but a common scribal error.

Now let us determine which was the original reading.

Now if we look up this passage in the BHS (Biblia Hebraica Stuttgartensia). Here we find a footnote that reads:

“pc Mss Edd כארו  ,

2Mss Edd כרו cf G(S)…”

To transalate this note into lay terms it says:

“A few manuscripts read KARU (כארו) and two manuscripts read KARU (ברו)and the Greek Septuagint has [pierced]”

In other words while MOST Masoretic Text manuscripts read KARI (“like a lion”) SEVERAL read “they have pierced” (two possible spellings) as does the Greek Septuagint.

The Greek Septuagint is a Greek translation of the Tanak that was completed by about 200 to 160 BCE.

The Peshitta Aramaic Tanak also has “they have pierced” in this passage. According to the Encyclopedia Judaica article on “Bible” The Peshitta Aramaic was produced by Jews for Assyrian and Syrian converts to Judaism in the first century BCE.

Now lets look at the oldest extant Hebrew copy of this Psalm which was found among the Dead Sea Scrolls. If we look in THE DEAD SEA SCROLLS BIBLE under Psalm 22 on pages 518-519 we read:

“They have pierced my hands and my feet.”

We are directed to footnote 41 which says:

“5/6HevPs MT(mss) LXX. Like a lion are MT.”

In layman’s terms this note means:

In the Dead Sea Scroll manuscript designated “5/6HevPs”, some
Masoretic Text manuscripts and the Septuagint the reading is “they
have pierced” while most Masoretic Text manuscripts read “like a
lion are”.

A header above this section of Psalm 22 reads:

“Psalm 22 is a favorite among Christians since it is often linked in
the New Testament with the suffering and death of Jesus. A well-
known and controversial reading is found in verse 16, where the
Masoretic Text reads “Like a lion are my hands and feet,” whereas
the Septuagint has “They have pierced my hands and feet.” Among the
scrolls the reading in question is found only in the Psalms scroll
found at Nahal Hever (abreviated 5/6HevPs), which reads “They have
pierced my hands and my feet”!”

Moreover the grammar does not work for “like a lion” since the phrase would lake a verb. Many insert additional words to MAKE the text read “Like a lion [they are at] my hands and my feet”. The understood verb of being does not work here because “Like a lion are my hand and my feet” makes about as much sense as “Like a pizza are my hands and my feet”.

OK lets review the facts:

1. Only the Masoretic Text (which originated in the 9th Century CE)
has “like a lion” and even then some copies have “they have pierced”.

2. ALL other versions INCLUDING the Greek Septuagent and Aramaic
Peshitta Tanak read “they have pierced”.

3. The error itself is an accidental scribal error and NOT an
intentional change.

4. By far the OLDEST Hebrew copy of the Psalm from the Dead Sea
Scrolls reads “they have pierced”

5. The reading “like a lion” does not fit the grammar.

6. Several copies and versions from BEFORE the life of Yeshua
have “they have pierced” and NO copy or version prior to the 9th
century CE has “like a lion.”

Tovia Singer’s claims, once again, are without merit. The reading “they have pierced” existed BEFORE Christianity existed, the scribal error in question was clearly NOT intentional and the textual evidence points STRONGLY to “they have pierced” as the original reading.

The truth is that Psalm 22 is a prophecy of the suffering of Messiah and verse 17(16) speaks specifically of the crucifixion of Messiah, having his hands and his feet pierced, pointing clearly to Yeshua as having fulfilled this amazingly clear prophecy.

As you know we have been digging ourselves out of a budget shortfall.  As I have said to you many times, I look on this work as a co-operative one with me, and all of you combining our resources together in order to get the job done of helping to teach this great truth to all in the world who will listen. Thank you so much from the bottom of my heart for your continued support, you are the ones who make it all possible by your contributions and your prayers for our work. I truly appreciate your help in every way.

If you can make a one time donation of $500 or $1,000 dollars to support this work.


Donations can be sent by paypal to donations@wnae.org.

Donations can also be made out to “Nazarene Judaism” and sent to:

Nazarene Judaism
PO Box 471
Hurst, TX 76053

And don’t forget to join the conversations at the NazareneSpace Social Network

What Were the Urim and Thummim?

What Were the Urim and Thummim?
By
James Scott Trimm


In the Tanak we read of the mysterious objects known in Scripture simply as “the Urim and Thummim”

And you shall put in the breastplate of judgment, the Urim and the Thummim, and they shall be upon Aharon’s heart when he goes in before YHWH. And Aharon shall bear the judgment of the children of Yisra’el upon his heart before YHWH continually.
(Ex. 28:30 HRV)

And he placed the breastplate upon him; and in the breastplate he put the Urim and the Thummim.
(Lev. 8:8 HRV)

And he shall stand before El’azar the cohen, who shall inquire for him by the
judgment of the Urim before YHWH. At his word shall they go out, and at his word they shall come in: both he, and all the children of Yisra’el with him, even all the assembly.
(Num. 27:21 HRV)

8 And of Levi he said, Your Thummim and Your Urim be with Your Set-Apart-One, whom You did prove at Massah; with whom You did strive at the waters of M’rivah:
9 Who said of his father and of his mother, I have not seen him; neither did he
acknowledge his brothers, nor knew he his own children: for they have observed Your word, and keep Your covenant.
10 They shall teach Ya’akov Your ordinances, and Yisra’el Your Torah; they shall put incense before You, and whole burnt-offering upon Your altar.
11 Bless YHWH, his substance, and accept the work of his hands: smite through the loins of them that rise up against him, and of them that hate him, that they rise not again.
(Deut. 33:8 HRV)

And when Sha’ul inquired of YHWH, YHWH answered him not: neither by dreams, nor by Urim, nor by prophets.
(1Sam. 28:6 HRV)

62 These sought their register–that is, the genealogy, but it was not found: therefore were they deemed polluted, and put from the priesthood.
63 And the Tirshata said unto them, That they should not eat of the Most-Set-Apart things, till there stood up a cohen, with Urim and with Thummim.
(Ezra 2:62-63 HRV)

64 These sought their register, that is, the genealogy: but it was not found. Therefore were they deemed polluted, and put from the priesthood.
65 And the Tirshata said unto them, That they should not eat of the Most-Set-Apart things, till there stood up a cohen, with Urim and Thummim.
(Nehemiah 7:64-65 HRV)

Scripture does not tell us exactly what the Urim and Thummim were or how they worked.

The Urim and Thummim were instruments the High Priest used to consult the will of Elohim (Ex. 28:30; Lev. 8:8; Num. 27:21; Deut. 33:8; 1Sam. 28:6; Ezra 2:63; Neh. 7:65). The word “Urim” means “lights” while the word “Thummim” (Tummim) means “perfections”.)

The Greek version of the Apocryphal book 1Esdras has “Doctrine/Manifestation and Truth” (1Esdras 5:40) in the place where the parallels in Ezra and Nehemiah have “Urim and Thumim” (Ezra 2:63; Neh. 7:65). (A footnote in the original 1611 text of the KJV indicates that the now lost, original Hebrew of 1Esdras had “Urim and Thumim” in this passage as well.)

The Targum Jonathan to the Torah explains the Urim and the Tummim this way:

And you shall put into the breastplate the Urim,
which illuminate their words and make manifest
the hidden things of the House of Israel,
and the Tumim [sic] which perfect their deeds.
(Targum Psuedo-Jonathan on Exod. 28:30)

The Babylonian Talmud says:

Why are they called “Urim and Thummim”
“Urim” because they made their words enlightening.
“Thummim” because they fulfill their words.”
(b.Yoma 73b)

The first century Jew Philo of Alexandria ties the Urim and Thummim to language saying:

(119) “And you shall put manifestation and truth (the Urim and the Thummim), in the oracle of judgment, and it shall be on the breast of Aaron when he comes into the holy place before the Lord” (Ex. 28:30). Now by the oracle is here meant the organs of speech which exist in us, which is in fact the power of language. Now language is either inconsiderate, and such as will not stand examination, or else it is judicious and well approved, and it brings us to form a notion of discreet speech. For Moses here speaks not of a random spurious oracle, but of the oracle of the judgment, which is equivalent to saying, a well-judged and carefully examined oracle; (120) and of this well approved kind of language he says that there are two supreme virtues, namely, distinctness and truth, and he says well. For it is language which has in the first place enabled one man to make affairs plain and evident to his neighbour, when without it we should not be able to give any intimation of the impression produced on our soul by outward circumstances, nor to show of what kind they are.

XVI. On which account we have been compelled to have recourse to such signs as are given by the voices, that is nouns and verbs, which ought by all means to be universally known, in order that our neighbours might clearly and evidently comprehend our meaning; and, in the next place, to utter them at all times with truth. (121) For of what advantage would it be to make our assertions clear and distinct, but nevertheless false? For it follows inevitably that if this were allowed the hearer would be deceived, and would reap the greatest possible injury with ignorance and delusion. For what would be the advantage of my speaking to a boy distinctly and clearly, and telling him, when I show him the letter A, that it is G, or that the letter E is O? Or what would be the good of a musician pointing out to a pupil whom comes to him to learn the rudiments of his art that the harmonic scale was the chromatic; or the chromatic, the diatonic; or that the highest string was the middle one; or that conjoined sounds were separated; or that the highest tone in the tetrachord scale was a supernumerary note? (122) No doubt, a man who said this might speak clearly and distinctly, but he would not be speaking truly, but by such assertions he would be implanting wickedness in language. But when he joins both distinctness and truth, then he makes his language profitable to him who is seeking information, employing both its virtues, which in fact are nearly the only ones of which language is capable.
(Philo; Allegoricall Interpretations III, 119-122)

The Zohar says:

The term “Urim” signifies the luminous speculum, which consisted of the engravur of the divine Name written in the forty two letters by which the world was created, whereas the Thummim consisted of the nonluminous speculum, composed of the divine Name manifest in twenty two letters. …we read, “In the beginning Elohim created the
(ET) heaven and the (ET) earth” (Gen. 1:1), where the particle ET (spelled Alef-Tav) is a summary of the twenty-two
letters by which the land is nourished.
(Zohar 2:234b)

Elsewhere the Zohar tells us that the Urim and Thummim were connected to the “permutations” or “combinations” of letters with which Elohim created the world, and by which Bezalel and Moses created the Tabernacle and its furnishings:

Observe that the world has been made and established by an engraving of forty-two letters, all of which are the adornment of the Divine Name. These letters combined and soared aloft and dived downwards, forming themselves into crowns in the four directions of the world, so that it might endure. They then went forth and created the upper world and the lower, the world of unification and the world of division. … These forty-two letters thus constitute the supernal mystical principle; by them were created the upper and the lower worlds, and they indeed constitute the basis and recondite significance of all the worlds. Thus is explained the verse, “The secret of the Lord is to them that fear him; and his covenant to make them know it”, the first part alluding to the undisclosed engraven letters, whereas the latter speaks of the revealed. Now, it is written: “And thou shalt put in the breastplate of judgment the Urim and the Thummim” (Ex. 28:30). The term “Urim” (lit. Iight, illumination) signifies the luminous speculum, which consisted of the engravure of the Divine Name composed of forty-two letters by which the world was created; whereas the Thummim consisted of the non-luminous speculum made of the Divine Name as manifested in the twenty-two letters. The combination of the two is thus called Urim and Thummim. … Thus we read, “In the beginning God created the (eth) heaven and the (eth) earth” (Gen. I, 1), where the particle eth (consisting of Aleph and Tau) is a summary of the twenty-two letters by which the earth is nourished. Now, the same letters were the instruments used in the building of the Tabernacle. This work was carried out by Bezalel for the reason that, as his very name (Bezel-EI = “in the shadow of El”) implies, he had a knowledge of the various permutations of the letters, by the power of which heaven and earth were created. Without such knowledge Bezalel could not have accomplished the work of the Tabernacle; for, inasmuch as the celestial Tabernacle was made in all its parts by the mystical power of those letters, the lower Tabernacle could only be prepared by the power of the same letters. Bezalel was skilled in the various permutations of the Divine Name, and for each several part he employed the appropriate permutation of the letters. But when it came to the rearing up of the Tabernacle it was beyond his power, for the reason that the disposition of those letter-groups was entrusted to Moses alone, and hence it was by Moses that the Tabernacle was erected. So Scripture says: “And Moses reared up… and he laid… and put in…” (Ex. 40:18) Moses, but not Bezalel.’
(Zohar 2:234a-235a)
For more about these permutations of letters click here

Now there is an amazing yet mysterious fragmentary document found among the Dead Sea Scrolls (1Q29; 4Q376) which seems to give a detailed description of the manner in which the Urim and Thummim actually functioned. Unfortunately only tantalizing fragments survive, but these fragments speak of “tongues of fire” coming from the stones, and say “the Priest shall interpret”.

The Urim and the Thummim were therefore anciently connected with the gifts of tongues and interpretations of tongues.  (For more inf on the Gift of Tongues see my recent blog on the topic by clicking HERE)

As you know we have been digging ourselves out of a budget shortfall.  As I have said to you many times, I look on this work as a co-operative one with me, and all of you combining our resources together in order to get the job done of helping to teach this great truth to all in the world who will listen. Thank you so much from the bottom of my heart for your continued support, you are the ones who make it all possible by your contributions and your prayers for our work. I truly appreciate your help in every way.

If you can make a one time donation of $500 or $1,000 dollars to support this work.


Donations can be sent by paypal to donations@wnae.org.

Donations can also be made out to “Nazarene Judaism” and sent to:

Nazarene Judaism
PO Box 471
Hurst, TX 76053

And don’t forget to join the conversations at the NazareneSpace Social Network

Tongues and Interpretation of Tongues

Tongues and Interpretation of Tongues
By James Scott Trimm

The Ba`al Shem Tov said:
“When I weld my spirit to Elohim,
I let my mouth say what it will,
for then all my words are bound
to their root in Heaven”


Man was created in the image of Elohim. One of the ways that man was created in the image of Elohim was in being “male and female” (Gen. 1:26-27). But there is also another way in which man was created in the image of Elohim.

In Gen. 9:6 we are told that killing a man is a sin because man is “in the image of Elohim”. The preceding verses (9:2-5) tell us that man may kill and eat animals. Since many animals are “male and female” there must be more to man being “in the image of Elohim” than his being “male and female”. What is it that distinguishes man from animals?

The element about man that makes man “in the image of Elohim” while animals are not “in the image of Elohim” is the gift of speech.

The first two verses of Book of Jasher read:

1:1 And Elohim said, let us make man in Our image, after Our likeness,
and Elohim created man in his own image.
1:2 And YHWH Elohim formed man from the ground,
and he blew into his nostrils the breath of life,
and man became a living soul, endowed with speech.
(Jasher 1:1-2)

Note that Jasher 1:1 parallels Gen. 1:26-27 and Jasher 2:7 parallels Gen. 2:7 but adds the phrase “endowed with speech”.

Now Targum Jonathan to Genesis 1:26 has “And the Word of YHWH said, let us make man in Our image.” And Targum Onkelos to Gen. 2:7 adds a phrase at the end “and man became a spirit with speech”.

Thus it would appear that man’s gift of speech is the difference between man and animals so that man is “in the image of Elohim” while animals are not. It should also be noted that man was GIFTED with speech, Adam did not have to learn speech.

Isaiah prophesied about the manifestation of tongues:

Paul quoted directly from this scripture while teaching the assembly at Corinth about the gift of tongues. (1 Cor 14:21-22).

The gift of the manifestation of tongues is well known in the Rabbinic literature. The Talmud and midrashim both speak of this gift.

The “tongues of fire” event of Acts chapter two was a repetition of an event that took place at the first Shavuot (Shavuot is the aniversary of the giving of the Torah at Mt. Sinai). According to the Midrashim when the Torah was given at Mount Sinai the Torah message was divided up into the seventy languages of the Gentiles:

“Elohim’s voice, as it was uttered, split into seventy voices,
into seventy tongues [leshonot], so that all the nations should understand.”
(Midrash from Exodus Rabbah 5:9)

The Midrash also describes this event in even more detail:

In the occasion of Matan Torah [the giving of the Torah], the Bnai Yisrael (Children of Israel) not only heard Hashem’s Voice but actually saw the sound waves as they emerged from Hashem’s mouth. They visualized them as a fiery substance. Each commandment that left Hashem’s mouth traveled around the entire Camp and then to each Jew individually, asking him, “Do you accept upon yourself this Commandment with all the halochot [Jewish law] pertaining to it?”
Every Jew answered “Yes” after each commandment. Finally, the fiery substance which they saw engraved itself on the luchot [tablets].
(The Midrash Says; Rabbi Moshe Weissman. Benei Yakov Publications (1980) p. 182)

Thus the gift of the Ruach HaKodesh and the manifestation of tongues in Acts chapter 2 was a repetition of the gift of Torah and the manifestation of tongues that took place then.

Moreover the Talmud tells us that Yosef (Joseph) the patriarch was also given the gift of “kinds of tongues”:

Rabbi Hiyya ben Abba said in the name of Rabbi Johanan: “At the moment when Pharaoh said to Joseph, And without thee shall no man lift up his hand, Pharaoh’s astrologers exclaimed: ‘Wilt thou set in power over us a slave whom his master bought for twenty pieces of silver!’ He replied to them, ‘discern in him royal characteristics.’ They said to him, ‘in that case he must be acquainted with the seventy languages.’ Angel Gabriel came and taught [Joseph] the seventy languages, but he could not learn them. Thereupon [Gabriel] added to his name a letter from the Name of the Holy One, blessed be He, and he knew [the languages]…”
(b.Sotah 36b)

The same story appears in the Book of Jasher:

And the angel roused him from his sleep, and Joseph rose up and stood upon his legs, and behold the angel of the Lord was standing opposite to him; and the angel of the Lord spoke with Joseph, and he taught him all the languages of man in that night, and he called his name Jehoseph.
(Jasher 49:14)

The name Yosef is sometines spelled in the Tanak Yahusef. According to the Talmud the extra letter “H” (hey) from the name of YHWH was added to his name thus giving him the knowledge of the seventy languages which he had been unable to learn. It is significant that in Jewish tradition the first HEY in the name of YHWH represents the Ruach HaKodesh. Thus Yosef received the Ruach HaKodesh and the gift of tongues.


TZERUF: Permutations of Letters

Each of the twenty-two Hebrew letters represents one of twenty-two paths which connect the Sefirot of the Tree of Life. Each of these twenty-two letters represents a relationship between two of the Sefirot and a combination of two of the Sefirot. These twenty-two letters are part of the image of Elohim and they took part in the creation. Messiah said that he is the ALEF and the TAV. The ALEF and the TAV are the first and last letters of the Hebrew Alphabet and are intended as an abbreviation to indicate that Messiah the incarnate “Word” embodied the twenty-two letters. When Elohim created the heavens and the earth he did so through words. Elohim “said” things and they were so. Elohim created the universe
by his Word.

Each Hebrew word is more than a word, it is a matrix of dynamic relationships within the Godhead. Hebrew letters are also the building blocks of creation. In the upper worlds all things exist in their prime-material state as the strings of Hebrew letters and words which were the building blocks of creation. As we read in the Sefer Yetzirah:

Twenty-two Foundation letters: He engraved them,
He carved them, He permuted (TZIRUF) them,
He weighed them, He transformed them,
And with them, He depicted all that was formed
and all that would be formed.
(Sefer Yetzirah 2:2)

This brings us to what is called in Rabbinic Judaism “Khokhmat HaTziruf” (Wisdom of Permutation) or simply “Tziruf” (permutation). This practice utilizes the letters of the alphabet in various permutations. By immersing oneself in various permutations of letters and names one empties ones mind of the carnal thoughts that might interfere in focusing on the things of Elohim. Thus ones nefesh (soul), neshoma and ruach are freed from their natural constraints and opened to the influx of the Ruach HaKodesh. Through this process the believer is communing directly with the upper worlds and accessing the permutations of letters which are the creative substance of the universe, thus connecting with the worlds of formation and creation and the “Word”, the ALEF and TAV through which all was created.

This practice is described in the Talmud:

Rab Judah said in the name of Rab: Bezalel knew how
to combine (TZIRUF) the letters by which the heavens
and earth were created. It is written here, And He hath filled
him with the spirit of God, in wisdom and in understanding,
and in knowledge (Ex. 35:31), and it is written elsewhere,
The Lord by wisdom founded the earth; by understanding
He established the heavens (Prov. 3:19), and it is also written,
By His knowledge the depths were broken up (Prov. 3:20).
(b.Ber. 55a)

And in the Zohar:

R. Eleazar began here with the verse, “Ask thee
a sign [Hebrew: OT “sign” or “letter”] of the Lord thy God,
ask it either in the depth or in the height above” (Isa. 7:11).
He said: ‘We have compared the former with the latter
generations, and found that the former were conversant with
a higher wisdom by which they knew how to combine (TZIRUF)
the letters that were given to Moses on Mount Sinai,
and even the sinners of Israel knew a deep wisdom
contained in the letters and the difference
between higher and lower letters,
and how to do things with them in this world.
For every letter that was transmitted to Moses used to
ascend as a crown upon the heads of the holy celestial Hayyoth,
who with them flitted through the ether which is
under the refined and unknowable supernal ether. There
were large letters and small letters; the large letters came
from the most high and hidden Temple (hekhal) and the
smaller letters from another lower Temple; and both kinds
were transmitted to Moses on Sinai, along with their
hidden combinations.
(Zohar 3:2a)

Tzeruf is comparable to “machine language” in computer programming.

The Hebrew word for “tongue” (LASHON) and the Hebrew word TZIRUF (permutation) have the same gematria (numerical value) (386) which is also the gematria for the word YESHUA.

It is the practice of Tziruf which Paul speaks of when he writes:

For he who speaks in a tongue
does not speak to the sons of men but to Eloah,
for no man understands a thing that he speaks;
yet in the spirit he speaks a mystery.
(1Cor. 14:2)

If I were to pray in a tongue, my spirit prays,
but my understanding is without fruit.
(1Cor. 14:14)

When man was created he was given the gift of speech that he might manifest the image of Elohim. Through the manifestation of the gift of tongues man is able to manifest the image of Elohim on an even deeper level.

The Ba`al Shem Tov said:
“When I weld my spirit to Elohim,
I let my mouth say what it will,
for then all my words are bound
to their root in Heaven”

We must raise at least $1,000 by the end of the day today (1/21/2020) or our account will go into the negative and bills will bounce!

As you know we have been digging ourselves out of a budget shortfall.  As I have said to you many times, I look on this work as a co-operative one with me, and all of you combining our resources together in order to get the job done of helping to teach this great truth to all in the world who will listen. Thank you so much from the bottom of my heart for your continued support, you are the ones who make it all possible by your contributions and your prayers for our work. I truly appreciate your help in every way.

If you can make a one time donation of $500 or $1,000 dollars to support this work.


Donations can be sent by paypal to donations@wnae.org.

Donations can also be made out to “Nazarene Judaism” and sent to:

Nazarene Judaism
PO Box 471
Hurst, TX 76053

The Tithe of YHWH

The Tithe of YHWH
By James Scott Trimm

So you are excited about Torah. So you are ready to say “we will hear and do”. Not so fast… there is a disclosure to be made first.

In Rabbinic Judaism Gentiles seeking conversion are discouraged. Gentiles seeking conversion are turned away three times. Then after being turned away three times it is required to make a full disclosure of the financial obligations of the Covenant. It is said that few Gentiles would willingly enter the Covenant once they know the cost.

To begin with we must understand that EVERYTHING belongs to YHWH (Ex. 9:29; 2Kn. 19:15; Is. 66:1-2; Jer. 27:5; Job 12:9-10; Ps. 89:11; 95:3-5; Dan. 4:7; Neh. 9:16; 1Chron. 29:13-14). He owns this universe, all of its resources, all of its energy, and he owns YOU. YHWH is entitled to ask for 100%. In His CHESED, in His undue favor, He allows us to keep 90%.

Now one might ask: Where in the Mosaic Torah is the commandment “Thou shalt tithe?”. The answer is, nowhere. When Moshe went up on Mount Sinai to receive the Torah, he did NOT receive a commandment to tithe. Nowhere in the Mosaic Torah is there the Tithe instituted. Instead the very first mention of the tithe in the Mosaic Covenant is not until the end of Leviticus where we read:

30 And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is YHWH’s: it is Set-Apart unto YHWH.
31 And if a man will redeem aught of his tithe, he shall add unto it, the fifth part thereof.
32 And all the tithe of the herd, or the flock, whatsoever passes under the rod, the tenth shall be Set-Apart unto YHWH.
33 He shall not inquire whether it be good or bad, neither shall he change it. And if he change it at all, then both it, and that for which it is changed, shall be Set-Apart; it shall not be redeemed.
34 These are the commandments, which YHWH commanded Moshe for the children of Yisra’el in mount Sinai.
(Lev. 27:30-34)

Notice that this first mention of the “tithe” does not initiate the tithe, it simply recognizes the fact of the tithe saying “it is Set-Apart unto YHWH”. Notice also this first passage says nothing about Levites or Priests. It does not say that the tithe belongs to the Levites, but rather to YHWH.

When next we read on the Tithe in the Mosaic Torah is in the book of Numbers:

And unto the children of Levi, behold,
I have given all the tithe in Yirae’el for an inheritance,
in return for their service which they serve,
even the service of the tent of meeting.
(Num. 18:21)

Notice that these are two different precepts of Torah. Lev. 27:30 recognizes that the Tithe belongs to YHWH, while a separate commandment in Num. 18:21 tells us that the Levites were to be paid out of the tithe, for their service in the Tabernacle (later Temple). The tithe was not directly paid to the Levites, it was paid to YHWH and from that “fund” the Levites were paid. This was so that the Levites could devote themselves to full time Torah Study (2Chron. 31:4-5) so that they could in turn teach Torah to the people of Israel (Deut. 14:22-23; Ezek. 44:23-24).

Nowhere are we told to pay the Tithe to the Levitical priesthood. We are told only that the Tithe is paid to YHWH and YHWH gave the Levites payment from the Tithe “for their service.”

THE SECOND AND THIRD TITHES

Now before moving on from the Mosaic Torah we should also cover the second and third tithes. Some lump these together as “the second tithe” because they are never paid on the same year.

There are actually two tithes in the Mosaic Covenant which were tied to the seven year cycle of the Land. The first tithe (Masserot) is due every year.

The second tithe (Maaser Sheni) was converted to money and used to make a personal pilgrimage to Jerusalem. The “pilgrim” could spend this money however he liked on the pilgrimage but was expected to treat the Levites to a feast as well upon his arrival and any surplus was given to the Levites (Deut. 14:22-27). Every third year however the tither used this second tithe (some all this third year tithe as a “third tithe”) to feed the needy and local Levites (Deut. 14:28-29). Thus the Mosaic tithing schedule goes like this:

Year

1. First Tithe: Levites; Second Tithe: Pilgrimage and Levites

2. First Tithe: Levites; Second Tithe: Pilgrimage and Levites

3. First Tithe: Levites; Third Tithe: Feeds the needy and Levites

4. First Tithe: Levites; Second Tithe: Pilgrimage and Levites

5. First Tithe: Levites; Second Tithe: Pilgrimage and Levites

6. First Tithe: Levites; Third Tithe: Feeds the needy and Levites

7. The Sabbath of the land, only the First Tithe was paid on any volunteer crop and on other non-planted produce.

(The first tithe could only be converted into money by paying a 20% penalty (Lev. 27:31) however the second tithe was generally converted to money as a matter of course (Deut. 14:25).)

The three Tithes are laid out in the book of Tobit as follows:

6 And I went to Yerushulayim at the appointed times as it is written in the Torah of YHWH concerning Yisrael in firstfruits and tithes and firstlings.
7 To the priests, sons of Aharon and new wine and fat and labors and pomegranates and from all fruits of the ground to the sons of Levi, ministers before, the presence of YHWH in Yerushalayim, and the second tithe. (8) And the third tithe to the stranger, to the orphan and to the widow. And I would go in every year with all these, to Yerushalayim by the commandments of YHWH and according to that duty upon me, Devorah mother of my Father.
(Tovi (Tobit) 1:6-7 HRV – From our ongoing work )

ABRAHAM TITHED

Now as we have shown, the Tithe was not initiated in the Mosaic Torah. Instead the first mention of the Tithe in the Mosaic Covenant only acknowledges that the Tithe is YHWH’s. The principle of tithing did not originate in the Mosaic Covenant. Avraham tithed in Genesis 14 long before the Mosaic Covenant (or even the Abrahamic Covenent) was entered into.

Lets examine Gen. 14 and see what the Torah tells us about this pre-Mosaic tithe.

18 And MalkiTzadek, king of Shalem, brought forth bread and wine, and he was a cohen of El Elyon.
19 And he blessed him, and said, Blessed be Avram, of El Elyon–Maker of heaven and earth.
20 And blessed be El Elyon, who has delivered your enemies into your hand. And he gave him a tenth (tithe) of all.
(Gen. 14:18-20 HRV)

Who was this Melchizedek and why did Abraham pay the tithe to him? The answer may be found in the Book of Jasher also known as Midrash Sefer HaYashar. The Book of Jasher contains this same account but with some important additional information:

And Adonizedek king of Jerusalem, the same was Shem,
went out with his men to meet Abram and his people,
with bread and wine, and they remained together
in the valley of Melech.
And Adonizedek blessed Abram, and Abram gave him
a tenth from all that he had brought from the spoil of
his enemies, for Adonizedek was a priest before God.
(Jasher 16:11-12)

Now according to the Book of Jasher Abraham tithed to Melchizadek (or Adonizadek) because he was a “priest”. How is it that Melchizadek is called a “priest”? Although Melchizadek was not a Levite (there were not yet any Levites) we do have a clue in Jasher as to why he is called a “priest”. Jasher reveals the identity of Melchizadek saying

“the same is Shem” (this identity of Melchizadek is also recorded in the Talmud in b.Ned. 32). Now this is very important because the Book of Jasher also records the fact that Shem had been Abraham’s Torah teacher:

And when Avram came out from the cave, he went to Noach and his son Shem, and he remained with them to learn the instruction of YHWH and his ways, and no man knew where Avram was, and Avram served Noach and Shem his son for a long time.
And Avram was in Noach’s house thirty-nine years,
and Abram knew YHWH from three years old, and he went in the ways of YHWH until the day of his death, as Noach and his son Shem had taught him;
(Jasher 9:5-6)

Thus Abraham paid the tithe to Shem because Shem had been his personal Torah teacher. (If you do the “Bible Math” you will find that Noach and Shem died AFTER Avraham was born, a point that surprises some people.)

Note that Abraham’s tithe in Gen. 14 was not being made on agricultural produce but on “all” (Gen. 14:20) and specifically in this case the “spoils of his enemies” (Jasher 16:12; also Hebrews 7:4). This dispels the theory taught by some, that the Tithe is only paid on agricultural produce.

Now some have taught that the tithe Melchizadek paid was not the same Tithe mentioned in the Mosaic Torah from which the Levites were paid. This is also not true, as Paul argues in the book of Hebrews:

4 Consider and see his greatness, which also Avraham our father, gave to him a tenth from the spoil.
5 And also the sons of L’vi collect for the priesthood, having received a commandment to collect the tithe from the people, according to the decree of the Torah. And this is of their brothers, although having come from the loins of Avraham.
6 Truly he who is not from their tribe, has received the tithe from Avraham, and blessed those, who are blessed, to him.
7 And behold, this no one disputes: that the lesser is blessed by the greater.
8 Behold here, sons of man which die, receive tithes: but sleep received he of whom it is said that He lives.
9 For so to say, that to he who was accustomed to take the tithe, he also tithes through Avraham.
10 For He was yet in the loins of the Father, when He met, he who was called Malki-Tzedek.
(Heb. 7:4-10 HRV)

The whole logic of Paul’s argument here is based in the fact that the tithe that Avram paid to Melchizadek was EXACTLY the same tithe that the Levites were paid from.

Another example of the pre-Mosaic tithe is the vow Jacob made to tithe saying to Elohim “and of all that you shall give me I will surely give the tenth onto you” (Gen. 28:22). Note that Jacob tithed on all that Elohim had given him and not simply on agricultural produce. In fact Jacob even tithed from his sons. In the Midrash Rabbab there is an important story related to Jacob’s tithe told by Rabbi Joshua of Sikaan in the name of his teacher Rabbi Levi:

A certain Curthean (Samaritan) attempted to trap Rabbi Mier
in a question concerning Jacob’s vow to HaShem to give a
“tithe of all.”

You Jews teach that Jacob gave a tenth of all to HaShem;
yet Jacob had twelve sons: Jacob also said, ‘Ephraim and Manasseh are mine.’ That makes fourteen sons of Jacob, yet Jacob gave only one son to HaShem and that was Levi,” spoke the Curthean, implying that Jacob the Jew had broken his vow to HaShem.
“How,” continued the Curthean, “can only one of fourteen sons
be reconciled as a tithe of fourteen sons?”
Rabbi Mier replied, “How many matriarchs of Jacob’s sons were there?”
“Four,” answered the Curthean,” Leah, Rachel, Bilhah and Zilpah.”
‘True,” answered Rabbi Mier. “Then how many were sanctified by Pid-yon-ha Ben or the Redemption of the Firstborn?
“Four,” responded the Curthean.
“True,” responded Rabbi Mier. “And what is redeemed as holy
need not be sanctified again. Therefore, since there were four
firstborn sons sanctified by the redemption of the firstborn,
they need not be sanctified by the tithe of Jacob’s sons.
Hence, Levi, who was not the firstborn of Leah; was given
by Jacob of his nine remaining sons: Jacob gave more than
one ninth, he gave one tenth of his sons, more than fulfilling
his vow to “give a tenth of all.”
(Midrash Rabbab, 70:7-8, page 640)

YESHUA UPHELD THE TITHE

Yeshua also upheld the principle of Tithing:

Woe to you, scribes and P’rushim; hypocrites–who tithe mint, and rue, and cumin, and have neglected those things which are weightiest in the Torah: judgment, lovingkindness, and trust. Those things ought you to have done, neither to have rejected these.
(Matt. 23:23 HRV)

When Yeshua says “neither to have rejected these” he is speaking in part of tithing even on produce of garden herbs.

THE LABORER IS WORTHY OF HIS WAGE

But let us look to see what the Scriptures say about this very important matter. The prophet Malachi writes:

1 Behold, I send My messenger, and he shall clear the way before Me; and the Adon, whom you seek, will suddenly come to His temple, and the messenger of the covenant, whom you delight in, behold, he comes, says YHWH Tzva’ot.
2 But who may abide the day of his coming? And who shall stand when he appears? For he is like a refiner’s fire, and like fullers’ soap;
3 And he shall sit as a refiner and purifier of silver; and he shall purify the sons of Levi, and purge them as gold and silver; and there shall be they that shall offer unto YHWH offerings in righteousness.
4 Then shall the offering of Y’hudah and Yerushalayim be pleasant unto YHWH, as in the days of old, and as in ancient years.
5 And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers; and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not Me, says YHWH Tzva’ot.
6 For I YHWH change not; and you, O sons of Ya’akov, are not consumed.
7 From the days of your fathers you have turned aside from My ordinances, and have not kept them. Return unto Me, and I will return unto you, says YHWH Tzva’ot. But you say: ‘Wherein shall we return?’
8 Will a man rob Elohim? Yet you rob Me. But you say: ‘Wherein have we robbed You?’ In tithes and heave-offerings.
9 You are cursed with the curse, yet you rob Me, even this whole nation.
10 Bring you the whole tithe into the store-house, that there may be food in My house, and try Me now herewith, says YHWH Tzva’ot, if I will not open you the windows of heaven, and pour you out a blessing, that there shall be more than sufficiency.
(Malchi 3:1-10)

Now it is very clear that this is speaking of the last days judgment “And I will come near to you to judgment; and I will be a swift witness” (Mal. 3:5). In this context, YHWH calls the Body to return to keeping Torah, and the Body says “Wherein shall we return” (3:7) in other words “But YHWH, we HAVE been keeping Torah.” Then YHWH informs them to their surprise that they have failed to keep his Torah because they have failed to tithe, though they did not even realize that they were not tithing (3:8). The context here is clear, why would YHWH rebuke his last days people for not tithing, if there is not obligation to tithe in these last days?

We also get a reminder here. We do not GIVE the Tithe to YHWH, it was already His. He GIVES the 90% to us. When we do not tithe, we are not simply choosing not to give, we are actually stealing from YHWH!

Tithing is not restricted to the Mosaic covenant. Those who labor in the Word and teach the community, are entitled to be supported by the tithes and offerings of the community. In these last days YHWH says to his people “Return to my Torah”. The people say “But we are Torah observant.” YHWH responds, “Then why are you stealing from Me?”. The people say “what do you mean, stealing from You?” and YHWH says “You have been stealing My tithe”.

These are people in the last days who think they are Torah Observant because they have convinced themselves that they do not need to tithe. They are keeping the 612 commandments.

But to the contrary, they are oppressing the laborer in His Word, denying him his wage, when the laborer is worthy of his wage.

Now lets look at the phase “against those that oppress the hireling in his wages” (3:5).
What does this mean?

Yeshua said:

for nothing you have received,
for nothing you will give.
(Mt. 10:8)

Sadly for years this passage has been quoted out of context and misused by many to “prove” that those in the ministry should not receive community support for our efforts.

In fact the verse in question is, in context, saying exactly the opposite of what these people represent it as saying.

Actually, Yeshua in the next few verses following this statement instructs his talmidim to request and subsist on community support:

Provide neither gold, nor silver, nor lesser coin in
your belts. Pack not for the journey, either two coats, or sandals, or a staff, for the laborer is worthy of his food. And into whatever city or town you will enter, enquire who in it is honorable, and there abide until you go out from there.”
(Mt. 10:9-11)

Some light on this text may be acquired by examining a statement by Josephus concerning the first century Essene
sect of Judaism:

…and if any of their sect come from other places,
what they have lies open for them, just as if it were their own;
and they go into such as they never knew before,
as if they had been ever so long acquainted with them.
For which reason they carry nothing with them
when they travel into remote parts,
though still they take their weapons with them, for fear of thieves. Accordingly there is, in every city where they live,
one appointed particularly to take care of strangers,
and provide garments and other necessaries for them.
(Josephus; Wars 2:8:4)

Yeshua’s talmidim had for the most part, come from an Essene back ground. It would appear that they were therefore able to travel within Essene circles from town to town without having to carry additional supplies. Yeshua felt that his twelve were entitled to be supported by the community.

Yeshua drives the point home saying “the laborer is worthy of his food.” A saying which Paul later cites to prove that “those who labor in the word and its teaching” are worthy of “double honor” which in context seems to indicate that they have the right, like any other laborer, to expect to be paid for their work in the ministry. In fact he even quoted this statement by Yeshua (Mt. 10:10) to support the point:

Those elders who conduct themselves well
should be esteemed worthy of double honor,
especially those who labor in the word and
in teaching, For the Scripture says that
`you should not muzzle the ox, while threshing,’ (Deut. 25:4)
and `the laborer is worthy of his wage.” (Mt. 10:10)
(1Tim. 5:17-18)

Paul also expands on this thought in 1Cor. 9:6-14:

Also, I only, and Bar Nabba, have we not the power not to work?
Who is this who labors in the service (ministry) by the expanse of his nefesh?
Or who is he who plants a vineyard and from its fruit does not eat?
Or who is he who tends the flock and from the milk of his flock does not eat?
Do I say these [things] as a son of man?
Behold, the Torah also said these [things]. For it is written in the Torah of Moshe,
`You shall not muzzle the ox that threshes.’ (Deut. 25:4)
It is a concern to Eloah about oxen? But, it is known that because of us he
said [it] and because of us it was written, because it is a need

[that]

the plowman plow unto hope and he who threshes, unto the hope of the harvest. If we have sown spiritual [things] among you, is it a great

[thing]

if we reap [things] of the flesh from you? … those who labor

[in]

the Beit Kodesh [the Temple] are sustained from the Beit Kodesh and those who labor for the alter have a portion with the alter?
So also, our Adon commanded that those who are proclaiming his goodnews should live from his goodnews.”
(1Cor. 9:6-14)

Certainly the context of Yeshua’s statement “for nothing you have received, for nothing you will give.” (Mt. 10:8) was that of a society in which all things were held in common and each person’s needs were taken care of by that community (Mt. 10:9-11 and Acts 2:44 & 4:32) but we do not live in such a society, and so citing Mt. 10:8 to those in the ministry today, is akin to asking us to make bricks without straw.

To the contrary Paul quotes the verse shortly afterward (10:10) to reach a principle by which those who are proclaiming his goodnews should be supported for doing so, just as those who labor in the Temple and for the alter are supported for doing so. In other words, Paul draws a midrash from the fact that Levites and Priests received tithes and offerings to teach a principle that “those who labor in the word and teach” should be supported with tithes and offerings.

RABBINIC JUDAISM AND TITHING

Some have spread a false teaching that Rabbinic Judaism today does not teach tithing on one’s income (for whatever reason), and that the modern practice of tithing on one’s income is merely a Christian invention. Actually the Orthodox Jewish position is in favor of tithing on one’s earnings to this very day.

We read in the Midrash Sifre to Deuteronomy, and also in the Tosefta that “…tithing ones earnings” is “…considered an obligation imposed by the Mosaic Law” (t.Taan. 9a and Sifre Deut. xiv 22).

This is why Blu Greenburg writes:

“…to contribute one tenth, a tithe, to charities…
is a mitzvah [commandment], an act of gratitude,
and a good habit that one should be taught at an early age.”
(How To Run a Traditional Jewish Household by Blu Greenberg p. 280)

(Of course Rabbinic Jews tithe to charities today because the Temple no longer stands, and they do not have Paul’s halachah which teaches us that “those who labor in the word” are equally worthy to receive YHWH’s Tithe.

POURING OUT A BLESSING

“Bring you the whole tithe into the store-house, that there may be food in My house, and try Me now herewith, says YHWH Tzva’ot, if I will not open you the windows of heaven, and pour you out a blessing, that there shall be more than sufficiency.”
(Mal. 3:10)

Nazarenes need to get serious. Nazarenes need to ask themselves if the cost of the covenant is more than they are willing to pay. Others have paid with their lives, just read 2nd and 4th Maccabees. They were tortured and killed..

Yeshua said:

Again, the Kingdom of Heaven is comparable to a man that is a merchant, seeking
good pearls: Who, when he had found one precious pearl, went and sold all that he had and bought it.
(Matt. 13:45-46)

Is the cost of the covenant to high for you?

Nazarenes need to be as serious about tithing as about the Sabbath and eating kosher.

Bring you the whole tithe into the store-house,
that there may be food in YHWH’s house.
(Mal. 3:10).

In a generous spirit pay homage to YHWH,
Spare not freewill gifts.
With each contribution show a cheerful countenance,
and pay your tithes in a spirit of joy.
(Sira 35:8-9 HRV)

What Do You Mean…. New Covenant?

What Do You Mean…. New Covenant?
By
James Scott Trimm

Many of us have missed an important truth. The New Covenant has been in the Torah all along! And this amazing truth is a major key in understanding the writings of Paul. There are in fact two covenants in the Torah and two Mosaic Covenants.

The first Mosaic Covenant was made at Mt. Sinai at Horev.

The Second Mosaic Covenant was made at Mt. Nebo at Mo’av. This was a second covenant which YHWH made with the people of Israel through Moses which was made shortly before the death of Moses and the entry of Israel into the Land. This covenant was made near the end of the Torah:

“These are the words of the covenant which YHWH commanded Moshe to make with the children of Yisra’el in the land of Mo’av, beside the covenant which He made with them in Horev.”
(Deuteronomy 28:69 / 29:1)

Note that this Covenant at Mo’av was made besides the Covenant made at Sinai.

Rashi makes an important comment about the significance of this word “besides”:

“Besides the covenant [Namely,] the curses [which appear] in Lev. (26: 14-39), which were proclaimed at [Mount] Sinai.”
(Rashi on Deuteronomy 28:69)

Rashi sees that these are two different covenants and that the word besides is intended to distinguish the Covenant at Sinai, characterized by “the curses” with this new Covenant made at Mo’av which is characterized not just by curses (Deuteronomy 29:16-29) but by blessings as well.

This covenant was centered around repentance (30:2, 8) and its rewards included a promise of a regathering of Israel from among the nations (30:3-4) a circumcised heart (30:2, 6) Israel would be his people and He would be their Elohim (29:13); a promise of land (30:5) and life (30:6, 15, 19).

This Covenant also includes Torah observance:

“If you shall hearken to the voice of YHWH your Elohim, to keep His commandments and His statutes which are written in this Book of the Torah; if you turn unto YHWH your Elohim with all your heart, and with all your soul.”
(Deuteronomy 30:10)

Jeremiah and the New Covenant

In Jeremiah 11, the prophet Jeremiah was sent by YHWH to the people of Israel saying:

“Hear you the words of this covenant, and speak unto the men of Y’hudah, and to the inhabitants of Yerushalayim: and say you unto them: Thus says YHWH, the Elohim of Yisra’el: Cursed be the man that hears not the words of this covenant, which I commanded your fathers in the day that I brought them forth out of the land of Egypt…”
(Jeremiah 11:2-4a)

Here Jeremiah is quoting from the Torah (Deut. 27:26) and to the curse that was upon those who would fails to give heed to the covenant given at Sinai. He is warning the people of Judah that this curse is about to come upon them.

Ultimately Jeremiah prophesied to Israel that this curse would come upon them in the form of the seventy year Babylonian captivity:

” ‘Behold, I will send and take all the families of the north,’ says YHWH, ‘and I will send unto N’vukhadretzar the king of Bavel, My servant, and will bring them against this land, and against the inhabitants thereof, and against all these nations round about; and I will utterly destroy them, and make them an astonishment, and a hissing, and perpetual desolations. …And this whole land shall be a desolation, and a waste; and these nations shall serve the king of Bavel seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Bavel, and that nation,’ says YHWH, “for their iniquity, and the land of the Chaldeans; and I will make it perpetual desolations.’ “
(Jeremiah 25:9, 11-12)

“Then will I make this house like Shiloh, and will make this city a curse to all the nations of the earth. So the cohanim and the prophets and all the people heard Yirmeyah speaking these words in the House of YHWH.”
(Jeremiah 26:6-7)

But Jeremiah also prophesied to the people that at the end of this seventy year curse, he would bring them back into the land:

“For thus says YHWH: ‘After seventy years are accomplished for Bavel, I will remember you, and perform My good word toward you, in causing you to return to this place.”
(Jeremiah 29:10)

In connection with this return Jeremiah speaks of a New Covenant:

” ‘Behold, the days come,’ says YHWH, ‘that I will make a renewed covenant with the House of Yisra’el, and with the House of Y’hudah; not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covenant, although I was a husband over them,’ says YHWH. ‘But this is the covenant that I will make with the House of Yisra’el after those days,’ says YHWH, ‘I will put My Torah in their inward parts, and in their heart will I write it; and I will be their Elohim, and they shall be My people; and they shall teach no more every man his neighbour, and every man his brother, saying: “Know YHWH”; for they shall all know Me, from the least of them unto the greatest of them,’ says YHWH; ‘for I will forgive their iniquity, and their sin will I remember no more.”
(Jeremiah 31:31)

(Throughout this article I will refer to this covenant as the “New Covenant” as it is commonly called, however the Hebrew is better understood as I have translated it above, as “renewed covenant”.)

But one important thing that many of us have missed is that this “New Covenant” is the Covenant made at Mo’av. As we have already seen, there are two Mosaic Covenants in the Torah. The first Covenant was made at Sinai but there is also a second “new” covenant in the Torah which was mad at Mo’av. When we compare these two covenants it is clear that the Covenant at Mo’av is the New Covenant.

Covenant at Mo’av Compared to the New Covenant

“These are the words of the covenant which YHWH commanded Moshe to make with the children of Yisra’el in the land of Mo’av, besides the covenant which he made with them in Horev.”
(Deuteronomy 28:69 / 29:1)

” ‘Behold, the days come,’ says YHWH, ‘that I will make a renewed covenant with the House of Yisrael, and the House of Y’hudah; not according to the covenant that I made with their father in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covenant, although I was a husband over them,’ says YHWH.”
(Jeremiah 31:31-32)

“And shall return unto YHWH your Elohim, and hearken to His voice according to all that I command you this day, you and your children, with all your heart, and with all your soul;…And YHWH your Elohim will circumcise your heart, and the heart of your seed, to love YHWH your Elohim with all your heart, and with all your soul, that you may live.”
(Deuteronomy 30:2, 6)

“But this is the covenant that I will make with the House of Yisra’el after those days, says YHWH, I will put My Torah in their inward parts, and in their heart will I write it;… “
(Jeremiah 31:22a)

“…and I will put My fear in their hearts, that they shall not depart from Me.”
(Jeremiah 32:40b)

“…that He may establish you this day unto Himself for a people, and that He may be unto you a Elohim, as He spoke unto you, and as He swore unto your fathers, to Avraham, to Yitz’chak and to Ya’akov.”
(Deuteronomy 29:12 / 29:13)

“…and I will be their Elohim, and they shall be My people;”
(Jeremiah 31:33b)

“…and they shall be My people, and will be their Elohim;”
(Jeremiah 32:38)

“…that then YHWH your Elohim will turn your captivity, and have compassion upon you, and will return and gather you from all the peoples, where YHWH your Elohim has scattered you. If any of you that are dispersed be in the uttermost parts of heaven, from there will YHWH your Elohim gather you, and from there will He fetch you.”
(Deuteronomy 30:3-4)

“Behold, I will gather them out of all the countries, where I have driven them in My anger, and in My fury, and in great wrath;…”
(Jeremiah 32:37a)

“And YHWH your Elohim will bring you into the land which your fathers possessed, and you shall possess it; and He will do you good, and multiply you above your fathers.”
(Deuteronomy 30:5)

“…and I will bring them back unto this place, and I will cause them to dwell safely;…”
(Jeremiah 32:37b)

Now if the Covenant at Mo’av is the New Covenant, then the Covenant at Sinai is an “Old Covenant”. Both the Old Covenant and the New Covenant are in the Torah. But this “New Covenant” is Torah based, as the Covenant itself states “…you shall hearken to the voice of YHWH your Elohim, to keep His commandments and His statutes which are written in this Book of the Torah…” (Deut. 30:10). This New Covenant is an “everlasting covenant” (Jeremiah 32:40) which gives us “life” (Deuteronomy 30:6, 15, 19). An everlasting covenant which gives life, must by implication, give “everlasting life”.

Daniel and the New Covenant

At the end of this seventy year curse we reach the time of Daniel chapter nine. Here Daniel has been studying these prophecies of Jeremiah and he knew the seventy years were over:

“In the first year of his reign I Daniel meditated in the books, over the number of the years, whereof the word of YHWH came to Yirmeyah the prophet, that He would accomplish for the desolations of Yerushalayim seventy years.”
(Daniel 9:2)

Daniel knew that the curses mentioned in the Torah had come upon Israel:

“As it is written in the Torah of Moshe, all this evil is come upon us; yet have we not entreated the favour of YHWH our Elohim, that we might turn from our iniquities, and have discernment in Your truth.”
(Daniel 9:13) (see Leviticus 26:14; Deuteronomy 28:15)

Daniel also knew that the Torah tells us that if after these curses come upon us, we still do not repent, Elohim would punish us seven times more:

“And if you will not yet for these things hearken unto Me, then I will chastise you seven times more for your sins.”
(Leviticus 26:18, see also verses 21, 24, 28)

In Daniel 9 Daniel prays for mercy for Israel, because he knows Israel has failed to repent, and he knows that seven times seventy is 490 years, and he does not want Israel to now fall under a 490 year curse. Unfortunately Gavri’el (El is Severe) comes with Elohim’s reply. Israel would indeed fall into a 490 year curse:

“Seventy weeks are decreed upon your people and upon your set-apart city, to finish the transgression, and to make an end of sin, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal vision and prophecy, and to anoint the most Set-apart. Know therefore and discern, that from the going forth of the word to restore and to build Yerushalayim unto Messiah, a prince, shall be seven weeks, and threescore and two weeks, it shall be built again, with broad place and moat, but in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself; and the people of a prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood; and unto the end of the war desolations are determined. And he shall make a firm covenant with many for one week; and in the midst of the week he shall cause the sacrifice and the offering to cease; and upon the wing of detestable things shall be that which causes appalment; and that until the extermination wholly determined be poured out upon that which causes appalment.”
(Daniel 9:24-27)

This 490 year curse was made up of seventy “weeks”. The Hebrew word here for “weeks” actually only refers to “a period of seven” and does not have to refer to seven days, in fact here it refers to blocks of seven year periods. These are not just any seven year periods, these are seven year cycles of the Sabbath of the land. It was the failure to keep these Sabbaths of the land each seventh year that was the final straw resulting in the seventy year curse:

“To fulfil the word of YHWH by the mouth of Yirmeyah, until the land had been paid her sabbaths; for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years.”
(2 Chronicles 36:21)

483 years into this 490 years the Messiah comes along and is “cut off, but not for himself”:

“And after threescore and two weeks shall Messiah be cut off, but not for himself; and the people of a prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood; and unto the end of the war desolations are determined.”
(Daniel 9:26)

Why does the Messiah come seven years before the end of the 490 year curse?

Because the Land must have its seventh year Sabbath (2 Chronicles 36:21).

In order for the curse to end, the people of Israel would have to repent and turn back to Torah. Since the decisive issue had been the Sabbath of the Land, this repentance would need to manifest itself by the keeping of the Sabbath of the Land, but in order to do this, the people would need a seven year head start, they would have to start keeping a complete Sabbath of the Land cycle 483 years into the 490 year curse if they were to enter the New Covenant at the end of the 490 years. Thus YHWH in his infinite mercy was to send Messiah after 483 years to call the people to repentance.

Ramban: Messiah and the New Covenant

Ramban (Rabbi Moshe ben Nachman) (1194-1270 C.E.) wrote one of the most authoritative Torah commentaries in Rabbinic Judaism. His comments connecting the Covenant of Mo’av with the “New Covenant” of Jeremiah 31 and connecting these with the “days of the Messiah” that I am giving his lengthy comments on Deuteronomy 30:6 in totol, along with some interspersed comments of my own:

“And YHWH your Elohim will circumcise your heart (Deuteronomy 30:6) It is this which the Rabbis have said, “If someone comes to purify himself, they assist him” [from on High]. The verse assures you that you will return to Him with all your heart and He will help you.”

“This following subject is very apparent from Scripture: Since the time of Creation, man has had the power to do as he pleased, to be righteous or wicked. This [grant of free will] applies likewise to the entire Torah period, so that people can gain merit upon choosing the good and punishment for preferring evil. But in the days of the Messiah, the choice of their [genuine] good will be natural; the heart will not desire the improper and it will have no craving whatever for it. This is the “circumcision” mentioned here, for lust and desire are the “foreskin” of the heart, and circumcision of the heart means that it will not covet or desire evil.”

Note that Ramban sees the ultimate fulfillment of the Covenant at Mo’av as taking place “in the days of the Messiah”.

“Man will return at that time to what he was before the sin of Adam, when by his nature he did what should properly be done, and there were no conflicting desires in his will, as I have explained in Seder Bereshit.”

This recalls to mind the words of Paul “For if because of the error of one [Adam], death reigned, much more those who receive the abundance of favor and of the gift and of righteousness will rein in life by way of one, Yeshua the Messiah.” (see Romans 5:14-19; 1 Corinthians 15:22, 45).

“It is this which Scripture states in [the Book of] Jeremiah 31:30], ‘Behold, the days come,’ says YHWH, ‘that I will make a new covenant with the house of Israel, and with the house of Judah; not according to the covenant that I made with their fathers ..etc. But this is the covenant that I will make with the house of Israel after those days, says the Eternal, I will put my Law in their inward parts, and in their heart will I write it.”

Here Ramban identifies the Covenant of Mo’av with Jeremiah’s “New Covenant”.

“This is a reference to the annulment of the evil instinct and to the natural performance by the heart of its proper function. Therefore Jeremiah said further, and I will be their Elohim, and they shall be My People; and they shall teach no more every man his neighbor, and every man his brother, saying: ‘Know YHWH; ‘for they shall all know Me, from the least of them to the greatest of them.’

Now, it is known that the imagination of man’s heart is evil from his youth and it is necessary to instruct them, but at that time it will not be necessary to instruct them [to avoid evil] for their evil instinct will then be completely abolished. And so it is declared by Ezekiel, ‘A new heart will I also give you, and a new spirit will I put within you; and I will cause you to walk in My statutes.’ ” (Ezekiel 36:26)

Here Ramban ties the New Covenant to the gift of the Ruach HaKodesh.

“The new heart alludes to man’s nature, and the [new] spirit to the desire and will. It is this which our Rabbis have said : “And the years draw nigh, when you shall say: I have no pleasure in them; these are the days of the Messiah, as they will offer opportunity neither for merit nor for guilt,” for in the days of the Messiah there will be no [evil] desire in man but he will naturally perform the proper deeds and therefore there will be neither merit nor guilt in them, for merit and guilt are dependent upon desire.”
(Ramban on Deuteronomy 29:6)

Yeshua and the New Covenant

Now the 483 year period mentioned in Daniel begins with “the word to restore to build Yerushalayim” (Dan. 9:25) which was the Artaxerxes decree (Ezra 7:11-16) given in 457 B.C.E.. The 483 year period ends with the appearance of Messiah on the scene (Daniel 9:25). If we add 483 years to 457 B.C.E. we come to 27 C.E. (although 457 + 27 = 484 one must subtract a year whenever crossing the line between BCE and CE on the timeline, since there is no zero point year on the calendar.) Now there is good evidence that Yeshua was born, not in 1 C.E. but in 3 B.C.E.. At the age of thirty (in 27 C.E.) Yeshua first began his ministry (Luke 3:23).

Shortly after Yeshua began his ministry he returned to his home synagogue in Nazareth where he did the haftorah reading (Luke 4:16-20). He stood and read from Isaiah 61:1-2:

“The spirit of the Adonai YHWH is upon me; because YHWH has anointed me to bring good tidings unto the humble; He has sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the eyes to them that are bound; To proclaim the year of YHWH’s good pleasure, and the day of vengeance of our Elohim; to comfort all that mourn;”
(Isaiah 61:1-2)

“Then Yeshua proclaimed ‘Today this Scripture is fulfilled in your ears.’ “
(Luke 4:21)

The “year of YHWH’s good pleasure” in which the captives have liberty proclaimed to them is the seventh year Sabbath of the Land. The Anointed one is the Messiah as depicted in Daniel 9:24-27.

Moreover the haftorah readings were originally instituted at a time when it was illegal to read the Torah in public. As a result the weekly Torah readings were substituted by readings from the Prophets which were intended to bring to mind the corresponding Torah readings. After it became legal again to read the Torah in public, the haftorah readings were retained. The Torah reading which this haftorah reading is supposed to call to mind is Nitzavim (Deuteronomy 29:9-30:20) which is the Covenant of Mo’av.

Yeshua was telling the synagogue that these passages were being fulfilled.

Isaiah 60:22 tells us that YHWH will either “hasten” the restoration of the Kingdom of Israel, or let it come about “in its [due] time”, all depending on the New Covenant requirement of repentance (Deuteronomy 30:1-6.) This offer to repent began in the days of Yochanan the immerser (John the Baptist), as we read in Matthew 11:12:

“Only from the days of Yochanan the immerser until now the Kingdom of Heaven is constricted and the forceful despoil it.”
(Matthew 11:12 from the DuTillet Hebrew ms.)

And in Luke 16:16 we read:

“The Torah and the prophets were until Yochanan henceforth the Kingdom of Eloah is announced but everyone treats it with violence.”
(Luke 16:16 from Old Syriac & Peshitta Aramaic)

Yochanan had been announcing, “Repent you of your lives, for the Kingdom of Heaven is near to come” (Matthew 3:2 DuTillet.) And as soon as his work began, Yeshua proclaimed, “Turn you, turn you, in repentance: for the Kingdom of Heaven is near.” (Matthew 4:17 DuTillet = Mark 1:14-15) Now the word for “near” here in the DuTillet and ShemTob Hebrew versions is karavah, in the Aramaic of the Old Syriac and Peshitta the Aramaic equivalent appears. The phrase “Kingdom of Elohim” is a variation of the phrase in the Tanak “Kingdom of YHWH” (1 Chronicles 28:5; 2 Chronicles 13:8) a term used to describe the Kingdom of Israel. After studying the “Kingdom of Elohim” with the Messiah for forty days (Acts 1:3) the emissaries wanted to know if the Kingdom would be restored to Israel “at this time”, Yeshua answers that it is not for them to know the time (Acts 1:6-7). The truth is that the Kingdom of Elohim is the restored Kingdom of Israel (see Jeremiah 23:5-6; Isaiah 9:6-7; 11 with 1 Chronicles 28:5; 2 Chronicles 13:8). The Hebrew text of Matthew 3:2 & 4:17 = Mark 1:14-15 does indicate that the Kingdom was right there, available, if they would just repent.

Yeshua continued to proclaim this offer throughout his career (Matthew 12:28 = Luke 11:20; Mark 12:34; Luke 10:9, 11; 17:21) even sending out his emissaries with the same proclamation (Matthew 10:7.) This is the meaning of the passage, “…if you are willing to receive it (the New Covenant), he (Yochanan) is Elijah who is to come.” (Matthew 11:14, see 11:12).

Despite the fact that the New Covenent was being offered as early as the service of Yochanan (John) the immerser, repentance was required for it to be realized (Matthew 3:2-3; Mt.4:17 = Mark 1:14-15; Deuteronomy 30:1-6). However, from the time of Yochanan forward, the Kingdom was being rejected, “plundered” and “treated with violence” (Matthew 11:12 DuTillet; Luke 16:16 Old Syriac & Peshitta.) Yeshua compared this rejection to those who would not dance for flute players (Matthew 11:12, 16-19.)

At Yeshua’s so-called “Last Supper” which was a Passover Sader, Yeshua holds up the third cup of the Passover Sader known as the “cup of redemption” and said:

“Drink you all of it, for this is my blood of the New Covenant, which is shed for many to atone for sinners. And I tell you, hereafter I will not drink of the fruit of the vine, until that day when I drink it with you in the Kingdom of my Father which is in heaven.”
(Matthew 26:27-29)

Here Yeshua tells us that the “cup of redemption” which represents the blood of the Passover lamb, represents his own blood which will be the ratifying blood of the New Covenant.

The New Covenant Offer Extended

It would seem that the New Covenant offer was extended beyond the crucifixion. In his discourse at the Temple in Acts 3:12-26 Kefa repeated the Kingdom offer saying:

“Repent therefore, and be restored so that your sins be blotted out and times of rest come to you from the presence of YHWH, And he send to you him who was prepared for you, Yeshua the Messiah, Who it is required for heaven to receive until the fullness of the times of all those things that Eloah spoke by the mouth of his set-apart prophets of old.”
(Acts 3:19-21)

Thus it would appear that if the people of Israel had entered a national repentance, even then, the Messiah would have returned to restore the Kingdom to Israel right then and there.

This Kingdom offer seems to have continued throughout the entire Acts period, until it expired at the end of the Book of Acts. In Acts 28 “Paul called the leaders of the Jews together… to whom he explained and solemnly testified of the Kingdom of Eloah, persuading them concerning Yeshua…” (Acts 28:17, 23). once again a corporate repentance did not occur “… some disbelieved. So they did not agree among themselves.” (Acts 28:24b-25a). At this time Paul made known that the Kingdom offer had ended saying “…the salvation of Eloah has been sent to the Gentiles, and they will hear it!” (Acts. 28:28)

Paul and the New Covenant

This new understanding of the nature of the New Covenant sheds new light on the teachings of Paul which so many have misunderstood.

In Romans 2:27-29 Paul contrasts those with the “circumcision of the heart by the spirit” with those who have a circumcision “in the flesh [alone] … by the letter [only]”. Of course the “circumcision of the heart by the spirit” is an element of the New Covenant of Moab. Paul is contrasting this with the Siniatic Covenant alone which is “in the flesh [alone]…” and “…by the letter [only]….”

In Romans 7:6 Paul contrasts “the renewal of the spirit” of the New Covenant” with the “oldness of the writing” of the Sianiatic Covenant alone. In this section of Romans (Romans 7-8) Paul contrasts the two Mosaic Covenants. He calls the Covenant of Mo’av the “Torah of Eloah” which he contrasts with the “law of sin” (7:25) He calls walking by the Siniatic Covenant alone as “of the flesh” but the New Covenant as “of the spirit” (8:4-5) He associates the Siniatic Covenant alone with “death” but the Covenent of Mo’av with “life” (8:6) just as the Torah also does (Deuteronomy 30:6, 15, 19).

In Romans 10:4-8 Paul contrasts the “righteousness that is by the Torah” (10:5) which he characterizes by quoting Lev. 18:5 with the “righteousness that is by faith” (10:6-8) which he characterizes by quoting from the Covenant at Mo’av:

“And the righteousness that is by faith, [he] thus says: Do not say in your heart: who has ascended to heaven and brought down the Messiah? And who has descended to the depth of She’ol and brought up the Messiah from among the dead? But what does it say? The answer is near to you, to your mouth and to your heart, which is the word of faith that we proclaim.”
(Deuteronomy 30:11-14)

Paul goes on to say that this same covenant is the “word of faith that we proclaim” (10:8). Paul goes on to identify this covenant at Mo’av with the covenant of Messiah by which we are saved:

“And if you confess with your mouth our Adon Yeshua, and you believe in your heart that Eloah raised him from the dead, you will have life. For the heart that believes in him is made righteousness, and the mouth that confesses him has life. For the scripture has said that anyone who believes in him will not be humiliated. And in this it does not discriminate, either against Jews or against Aramaeans, for YHWH of all of them is one who is rich with all who call on him. For all who will call on the name of YHWH have life.”
(Romans 10:9-13)

In 2 Corinthians 3:3-6 Paul refers to the “New Covenant” (3:6) when he contrasts the “letter” of the Torah which is “written on tablets of stone” with the “spirit” of the Torah which is written “on tablets of the heart of flesh”. Paul says “the letter kills but the spirit gives life”. Here again Paul is comparing the Siniatic Covenant alone with the New Covenant of Mo’av.

In Galatians 3 Paul alludes to the two Covenants. He tells us that Messiah redeemed us from the “curse of the law” (3:10-13) just as we noted earlier that Rashi tells us that the word “besides” in Deuteronomy 28:69 distinguishes the Covenant of Mo’av from the “curse” of the Law.

In Galatians 4:21-31 Paul plainly compares the two covenants of Torah saying “for these are the two covenants, one from Mount Sinai genders bondage…”

Hebrews is filled with references to these two covenants as well. The author of Hebrews (whom I believe to be Paul) tells us that chapter 8:1f begins “the main point of what we are saying” and then quotes all of Jeremiah 31:30-33 (31:31-34) regarding the “New Covenant” in Hebrews 8:8-11. Throughout this book Paul compares “the first covenant” with the second (covenant) (8:6, 7, 13; 9:1, 15; 10:9). Paul points out that this second covenant differed from the first covenant. While the first covenant had been ratified by the blood of bulls, the second ovenant was actually ratified by the blood of Messiah. Moreover while the Greek text of Hebrews states:

“For the priesthood being changed, there is made of necessity a change also of the law.”
(Hebrews 7:12 KJV)

However the Torah cannot be changed (see Deuteronomy 4:2; 12:32 & Matthew 5:17). The Hebrew text of Hebrews, however, actually reads:

“It is saying that according to which there is a repetition of the office of the priesthood of necessity, it is saying there is a repetition of the Torah.”
(Hebrews 7:12 HRV)

The Torah was not “changed” by the New Covenant of Mo’av, but it was repeated with better promises. The fact that the “second” or “new” covenant of Hebrews is the Covenant made at Mo’av is further reinforced by the fact that Paul draws a strong parallel in Hebrews 3:7-4:10 between the “rest” we enter into and the entry into the Land which took place at the death of Moses at the end of the forty years immediately after the making of the Covenant of Mo’av.

It is beyond the scope of this article to fully explore all of the ramifications of this important truth to the writings of Paul. Nearly every word that Paul writes becomes pregnant with deeper meaning when we read them in light of this truth. We find that amazingly Paul is saying much the same things that Rashi and Ramban were saying about the curse of the law and the new covenant.

It all Comes Back to Mo’av

Finally we find an amazing prophecy found, not in the canon, but in one of the books known as the “Apocrypha”. In 2 Maccabees 2:1-8 we read:

“One finds in the records that Jeremiah the prophet ordered those who were being deported to take some of the fire, as has been told, and that the prophet after giving them the law instructed those who were being deported not to forget the commandments of the Lord, nor to be led astray in their thoughts upon seeing the gold and silver statues and their adornment. And with other similar words he exhorted them that the law should not depart from their hearts. It was also in the writing that the prophet, having received an oracle, ordered that the tent and the ark should follow with him, and that he went out to the mountain where Moses had gone up and had seen the inheritance of God. And Jeremiah came and found a cave, and he brought there the tent and the ark and the altar of incense, and he sealed up the entrance. Some of those who followed him came up to mark the way, but could not find it. When Jeremiah learned of it, he rebuked them and declared: “The place shall be unknown until God gathers his people together again and shows his mercy. And then the Lord will disclose these things, and the glory of the Lord and the cloud will appear, as they were shown in the case of Moses, and as Solomon asked that the place should be specially consecrated.”
(2 Maccabees 2:1-8 RSV)

Here there is an allusion to Jeremiah and the new covenant which places the Torah in our hearts. This becomes tied again to Mo’av where Moshe had made the Covenant of Mo’av just before his death on Mount Nebo. According to this book the Tabernacle, the alter of incense and the Ark of the Covenant are all hidden inside Mount Nebo at Mo’av and at the time of the regathering (another allusion to the New Covenant of Mo’av) they will reveal their own position to the world. All of this will end where it began, we will finally enter the New Covenant Kingdom right there at Mo’av!

Conclusion

There are two covenants in the Torah, and the Torah is very much a part of both of them. Both Rashi and Paul tell us that the covenant of Mo’av or “new covenant” is distinguished from the “curse” of the first covenant. Both Ramban and Paul tell us that the New Covenant is tied to the work of Messiah, involves a change of a persons heart and inner desires and involves the implanting of the Spirit of YHWH to guide us in an inner desire to observe Torah. This Covenant has been offered to Israel collectively on at least three occasions: upon entering the Land (Deuteronomy 29-30); upon returning to the Land (Jeremiah 29:10; 31:30f) and at the first coming of Messiah (Matthew 26:27-29). While Israel may not collectively enter this covenant until Messiah returns, we as individuals may enter it early, becoming citizens of a Kingdom not yet established. This profound understanding of the nature of the New Covenant will radically improve our understanding of Scripture. This article is not the end of that process, it is only intended to serve as a modest beginning.

We must raise at least $1,000 by the end of the day tomorrow (1/21/2020) or our account will go into the negative and bills will bounce!

As you know we have been digging ourselves out of a budget shortfall.  As I have said to you many times, I look on this work as a co-operative one with me, and all of you combining our resources together in order to get the job done of helping to teach this great truth to all in the world who will listen. Thank you so much from the bottom of my heart for your continued support, you are the ones who make it all possible by your contributions and your prayers for our work. I truly appreciate your help in every way.

If you can make a one time donation of $500 or $1,000 dollars to support this work.


Donations can be sent by paypal to donations@wnae.org.

Donations can also be made out to “Nazarene Judaism” and sent to:

Nazarene Judaism
PO Box 471
Hurst, TX 76053

Bring Your Jug of Wine

There is an old Jewish story of a couple about to be married. They lived in a small village and had invited everyone from the village to their wedding. Each guest was asked to bring a jug of wine for the celebration. Each jug of wine would be poured into a giant vat to be shared by everyone. As the wedding day approached, each member of the village thought, “If I do not bring my jug of wine, it will not be missed among so many other jugs.”

The wedding day arrived and the couple were married and everyone was excited. But as the tap of the vat was opened, not a drop of wine flowed from it, for everyone had been sure that someone else would provide their share.
Do not count on someone else to do your part, you do your part.

Is this work worthy of your support? What other ministry provides this kind of teaching?

As I have said to you many times, I look on this work as a co-operative one with me, and all of you combining our resources together in order to get the job done of helping to teach this great truth to all in the world who will listen. Thank you so much from the bottom of my heart for your continued support, you are the ones who make it all possible by your contributions and your prayers for our work. I truly appreciate your help in every way.

We must raise at least $1,000 by the end of the day tomorrow (1/21/2020) or our account will go into the negative and bills will bounce!

As you know we have been digging ourselves out of a budget shortfall.  As I have said to you many times, I look on this work as a co-operative one with me, and all of you combining our resources together in order to get the job done of helping to teach this great truth to all in the world who will listen. Thank you so much from the bottom of my heart for your continued support, you are the ones who make it all possible by your contributions and your prayers for our work. I truly appreciate your help in every way.

If you can make a one time donation of $500 or $1,000 dollars to support this work.


Donations can be sent by paypal to donations@wnae.org.

Donations can also be made out to “Nazarene Judaism” and sent to:

Nazarene Judaism
PO Box 471
Hurst, TX 76053

The Time of Messiah’s Birth Revealed

The Talmud states:

The Targum of the Prophets was composed by Jonathon ben Uzziel under the guidance of Haggai, Zechariah and Malachi… and a Bat Kol (voice from heaven) came forth and exclaimed, “Who is this that has revealed My secrets to mankind?”… He further sought to reveal by a Targum the inner meaning of the Ketuvim, but a bat kol went forth and said, “Enough!”. What was the reason?– Because the date of the Messiah is foretold in it.
(Babylonian Talmud; b.Megillah 3a)

Now the only prophetic book of the Ketuvim is Daniel and this is also a book of the Ketuvim for which no Targum was ever made.

Josephus wrote of the Book of Daniel: 

We believe that Daniel conversed with God; for he did not only prophecy of future events, as did the other prophets, but also determined the time of their accomplishment.
(Josephus; Antiquities 10:11:7)

Now the Qumran community found just this information (the time of the Messiah) in the Book of Daniel:

The visitation is the Day of Salvation that He has decreed through Isaiah the prophet concerning all the captives, inasmuch as Scripture says, “How beautiful upon the mountains are the feet of the messenger who announces peace, who brings good news, who announces salvation, who says to Zion “Your ELOHIM reigns”.” (Isaiah 52;7)

This scriptures interpretation : “the mountains” are the prophets, they who were sent to proclaim God`s truth and to prophesy to all Israel. “The messengers” is the Anointed of the spirit, of whom Daniel spoke; “After the sixty-two weeks, a Messiah shall be cut off” (Daniel 9;26, from 11Q13)

So now we have learned that there is good reason to believe that the time of Messiah is found in Daniel 9:24-27.

1: In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans;
2: In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the LORD came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem.

Daniel has been doing some Tanak study. He has been reading Jeremiah 25:11-12; 29:10. He has read about the seventy year exile.

The reason for a seventy year captivity had been that YHWH was punishing us for having forsaken the Torah. He punished us with the curses of Deuteronomy 28-29 and Leviticus 26 as the Torah had warned us. The key issue here was that of the violation of the Sabbath of the Land (Exodus 21:2; 23:11; Leviticus.
25:2, 20; 26:2, 34; Deuteronomy 15:1)

According to the Torah, if we as a people did not keep the sabbath of the land every seven years we would be cursed (Leviticus 26:34)

3: And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes:
4: And I prayed unto the LORD my God, and made my confession, and said, O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments;
5: We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments:
6: Neither have we hearkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land.
7: O Lord, righteousness belongeth unto thee, but unto us confusion of faces, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, that are near, and that are far off, through all the countries whither thou hast driven them, because of their trespass that they have trespassed against thee.
8: O Lord, to us belongeth confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against thee.
9: To the Lord our God belong mercies and forgivenesses, though we have rebelled against him;
10: Neither have we obeyed the voice of the LORD our God, to walk in his laws, which he set before us by his servants the prophets.
11: Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him.
12: And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem.
13: As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the LORD our God, that we might turn from our iniquities, and understand thy truth.
14: Therefore hath the LORD watched upon the evil, and brought it upon us: for the LORD our God is righteous in all his works which he doeth: for we obeyed not his voice.
15: And now, O Lord our God, that hast brought thy people forth out of the land of Egypt with a mighty hand, and hast gotten thee renown, as at this day; we have sinned, we have done wickedly.
16 O Lord, according to all thy righteousness, I beseech thee, let thine anger and thy fury be turned away from thy city Jerusalem, thy holy mountain: because for our sins, and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us.
17: Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate, for the Lord’s sake.
18 O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name: for we do not present our supplications before thee for our righteousnesses, but for thy great mercies.
19: O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God: for thy city and thy people are called by thy name.

Daniel is very concerned. It has been seventy years and he wants to go home! He is a very old man by now. But he has worried because he knows his Torah. He knows that the Torah warns that if Israel still does not repent after the curse is inacted that Israel will have the punishment multiplied by seven (Lev. 26:18) Daniel is hoping that YHWH will not be enacting the next level punishment. For that would mean 70 * 7 or another 490 years!

20: And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the LORD my God for the holy mountain of my God;
21: Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation.
22: And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding.
23: At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision.
24: Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.

Daniel learns that there will indeed be at least another 490 years of curses for Israel. The “weeks” here are not seven DAYS but seven YEARS. In fact the Hebrew word here actually just means “seven [somethings]”

25: Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.

7 “weeks” here would be 49 years (a Jubilee cycle) plus theeescore and two weeks (3*20+2=62) is 69 “weeks” or 483 years.

But remember we are not counting years here but actual sabbath year cycles which are specific seven year blocks. In other words this is actually a count of how many sabbath year cycle blocks fall between these two points.

Our starting point is “the going forth of the commandment to restore and to build Jerusalem” which is Ezra 7:11-16 and gives us a start date of 457 BCE. Between that date and the Messiah 69 sabbath year cycle blocks would fall.

26: And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.

Messiah is cut off after ther 62 “weeks” which follow the 7 weeks. This elaboration allows us to see that the division of these two blocks (the 7 weeks and the 62 weeks) was to show that after the 7 weeks “the street shall be built again, and the wall” but the Messiah would not come until after the 62 week block following that.

The Messiah would be “cut off” at that time. This is an idiom meaning that he would be executed. He would not be executed for himself, but for others. Then the people of a prince destroy Jerusalem after that time.

27: And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.

Remember there were 490 years or 70 “weeks” but we have so far covered only 483 (or 69 “weeks”).

This is because the big test of our trust in YHWH is the Sabbath of the land. This is where Israel SHOWS our trust in YHWH by trusting him to provide. The curse would not end until we reinstitute the sabbath of the land (2 Chronicles 36:21).

So YHWH in his infinite mercy would send the Messiah seven years BEFORE the 490 years would end to call us to repent and return to Torah in time to reinstitute the sabbath of the land BEFORE the 490 years are over.  

The curse will not end until we as a people repent and show that by reinstituting the sabbath of the land. When we do that we will finally kick off the last seven years of the curse we have lived with all of this time.

There is so much to learn from this chapter. Including the nature of the Kingdom offer and the layout of the last seven years. But most importantly is the time that the Messiah would come and be “cut off”.

Now if our start point is 457 BCE and 69 “weeks” must fall between this point and the death of Messiah, then Messiah would have to be executed sometime in a window from 26 C.E. to 40 C.E. (depending on how the sabbath year cycles fall).

So if Yeshua was NOT the Messiah that would be “cut off, but not for himself” during that window… then who was?

Messaih would be executed in a window of time somewhere between 26 and 44 C.E.. And he would arive in accordance to the completion of a series of sabbath-year-cycles and jubilee cycles. Now these cycles indicate “the year of release”. So lets look for more clues about this Messiah who is cut off at such a time.

Lets look at Isaiah 60:22-61:2.

“A little one shall become a thousand, and a small one a strong nation: I YHWH will hasten it in its time.”
(Isaiah 60:22)

“A little one shall become a thousand, and a small one a strong nation:” is the Kingdom represented by a stone in Daniel 2:34-35, 45 which “became a great mountain and filled the whole earth” (Daniel 3:35).

“I YHWH will hasten it in its time.” refers to the “Kingdom offer”.

“The Spirit of Adonai YHWH is upon me; because YHWH has anointed me to proclaim good tidings to the meek; he has sent me to bind up the broken hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound. To proclaim the acceptable year of YHWH, and the day of vengeance of our ELOHIM, to comfrort all who mourn.”
(Isaiah 61:1-2)

Here we have an anointed one, a “Messiah” who comes in accordance with the jubilee and seven year cycles to proclaim liberty to captives. It is also significant as we will soon find that he makes this proclamation to “Zion” (Isaiah 61:3). This Messiah comes to REDEEM.

Lets see if Isaiah speaks any more about this figure who makes a proclamation of redemption to Zion. In Isaiah 52:7 we also read about a figure who also proclaims good tidings to Zion. This proclamation appears in Isaiah 53 and also involves one who comes to redeem (Isaiah 53:4-5, 11-12) and is cut off, but not for himself (53:8; 53:4-5, 11-12) just like the figure in Daniel. The figure must be the Messiah of Daniel 9 and Isaiah 61.

I wonder how this Messiah dies? Perhaps the prophets give me some clue. Zechariah writes:

“…they shall look upon me whom they have pierced…”
(Zechariah 12:10)

According to both the Talmud (b.Sukkot 52a) and the Targum, this “pierced one” is the Messiah. Now Zechariah 12:10 takes place at the coming of Messiah as king, but they notice that he was the same one whom they had “pierced” or “thrust through”. Lets read on and see if Zechariah gives us any clues as to who this is and just how he was pierced. As we read further Zechariah 12:10-14 speaks of the people mourning over having pierced this guy. Zechariah 13:1-4 takes place at the intiation of the Messianic age. The Messiah is judging idolaters and false prophets. No wonder they are now mourning over this pierced one! Then in verses 5-6 we get a detailed scene of one of these judgements:

“And he shall say, ‘I am no prophet, I am a husbandman; for a man taught me to keep cattle from my youth.’ And he

[the defendant]

shall say to him [Messiah], ‘What are these wounds in your hands?’ Then he [the Messiah] shall answer: ‘Those with which I was wounded in the house of my friends.’ “
Zechariah 13:5-6

Zechariah 13:6 points us back to 12:10 regarding how they mourn when they see he is the pierced one.

So now we have a Messiah who would be “cut off” sometime between 26 and 44 C.E. not for himself but to redeem others. This execution would involve having his hands pierced.

Now lets look at Zechariah 13:2. Notice that this guy will “cut off the names of the idols out of the land” (13:2). Sounds like the same guy about whom Micah 5:13 says “Your graven images also will I cut off”. This guy is born in Beit-Lechem (Bethlehem) according to Micah 5:2 (and the Targum to Micah 5:2 says this is Messiah).

This passage points us to various other prophecies about this figure which also tell us that he is born in Beit-Lechem, and executed by having his hands pierced.

Who could this be?

We must raise at least $1,000 by the end of the day tomorrow (1/21/2020) or our account will go into the negative and bills will bounce!

As you know we have been digging ourselves out of a budget shortfall.  As I have said to you many times, I look on this work as a co-operative one with me, and all of you combining our resources together in order to get the job done of helping to teach this great truth to all in the world who will listen. Thank you so much from the bottom of my heart for your continued support, you are the ones who make it all possible by your contributions and your prayers for our work. I truly appreciate your help in every way.

If you can make a one time donation of $500 or $1,000 dollars to support this work.


Donations can be sent by paypal to donations@wnae.org.

Donations can also be made out to “Nazarene Judaism” and sent to:

Nazarene Judaism
PO Box 471
Hurst, TX 76053

And don’t forget to join the conversations at the NazareneSpace Social Network

The Ram and the Goat

The Ram and the Goat

Let us begin by looking at Daniel’s vision of the ram and the goat.

Daniel’s vision is as follows:

Then Daniel is told the meaning of this vision in verses 20-27.

Now lets examine this vision to see what it can teach us:

1 In the third year, of the reign of king Beltshatzar, a vision appeared unto me–even unto me, Daniel; after that, which appeared unto me at the first.

2 And I saw in the vision: now it was so that when I saw, I was in Shushan the castle, which is in the province of Elam. And I saw in the vision, and I was by the stream Ulai.

3 And I lifted up my eyes and saw, and behold, there stood before the stream, a ram which had two horns. And the two horns were high, but one was higher than the other, and the higher came up last.

4 I saw the ram, pushing westward, and northward, and southward. And no beasts could stand before him, neither was there any that could deliver out of his hand: but he did according to his will, and magnified himself.

5 And as I was considering, behold, a he goat came from the west, over the face of the whole earth, and touched not the ground. And the goat had a conspicuous horn between his eyes.

6 And he came to the ram that had the two horns, which I saw standing before the stream, and ran at him in the fury of his power.

7 And I saw him come close unto the ram, and he was moved with choler against him: and smote the ram, and broke his two horns, and there was no power in the ram to stand before him. But he cast him down to the ground, and trampled upon him, and there was none that could deliver the ram out of his hand.

8 And the he goat magnified himself exceedingly, and when he was strong, the great horn was broken: and instead of it, there came up the appearance of four horns, toward the four winds of heaven.

9 And out of one of them, came forth a little horn, which waxed exceeding great: toward the south, and toward the east, and toward the beauteous land.

10 And it waxed great, even to the host of heaven: and some of the host and of the stars, it cast down to the ground, and trampled upon them.

11 Yes, it magnified itself–even to the prince of the host, and from him the continual burnt-offering was taken away, and the place of his sanctuary was cast down.

12 And the host was given over to it, together with the continual burnt-offering through transgression. And it cast down truth to the ground: and it wrought, and prospered.

13 Then I heard a Set-Apart-One speaking, and another Set-Apart-One said unto that certain one who spoke, How long shall be the vision, concerning the continual burntoffering, and the transgression that causes appallment: to give both the sanctuary and the host, to be trampled under foot?

14 And he said unto me, Unto two thousand and three hundred evenings and mornings; then shall the sanctuary be victorious.

(Dan. 8:1-14 HRV)

3 And I lifted up my eyes and saw, and behold, there stood before the stream, a ram which had two horns. And the two horns were high, but one was higher than the other, and the higher came up last.

4 I saw the ram, pushing westward, and northward, and southward. And no beasts could stand before him, neither was there any that could deliver out of his hand: but he did according to his will, and magnified himself.

The Ram is the partnership of the Medo-Persian Empire (Dan. 8:20). The horns represent Medes and Persians respectively, the Persian Empire being larger than that of the Mede Empire and having arisen later.

5 And as I was considering, behold, a he goat came from the west, over the face of the whole earth, and touched not the ground. And the goat had a conspicuous horn between his eyes.

6 And he came to the ram that had the two horns, which I saw standing before the stream, and ran at him in the fury of his power.

7 And I saw him come close unto the ram, and he was moved with choler against him: and smote the ram, and broke his two horns, and there was no power in the ram to stand before him. But he cast him down to the ground, and trampled upon him, and there was none that could deliver the ram out of his hand.

8 And the he goat magnified himself exceedingly, and when he was strong, the great horn was broken: and instead of it, there came up the appearance of four horns, toward the four winds of heaven.

The goat represents the Greek Empire (Dan. 8:21-22) established by Alexander the Great, but just before his death it was divided by four of his generals into four kingdoms. For this reason the Greek Empire had been represented as a leopard with four heads in Daniel 7. 1st Maccabees describes these things this way:

1: And it happened, after that Alexander son of Philip, the Macedonian, who came out of the land of Chettiim, had smitten Darius king of the Persians and Medes, that he reigned in his stead, the first over Greece,

2: And made many wars, and won many strong holds, and slew the kings of the earth,

3: And went through to the ends of the earth, and took spoils of many nations, insomuch that the earth was quiet before him; whereupon he was exalted and his heart was lifted up.

4: And he gathered a mighty strong host and ruled over countries, and nations, and kings, who became tributaries unto him.

5: And after these things he fell sick, and perceived that he should die.

6: Wherefore he called his servants, such as were honourable, and had been brought up with him from his youth, and parted his kingdom among them, while he was yet alive.

7: So Alexander reigned twelves years, and then died.

8: And his servants bare rule every one in his place.

9: And after his death they all put crowns upon themselves; so did their sons after them many years: and evils were multiplied in the earth.

(1Macc. 1:1-9)

9 And out of one of them, came forth a little horn, which waxed exceeding great: toward the south, and toward the east, and toward the beauteous land.

10 And it waxed great, even to the host of heaven: and some of the host and of the stars, it cast down to the ground, and trampled upon them.

This refers to Antiochus Epiphanies, who is the antagonist of the Channukah story. The name Epiphanies, which he took for himself means “god manifest”. As we read in 1st Maccabees:

10: And there came out of them a wicked root Antiochus surnamed Epiphanies,…

16: Now when the kingdom was established before Antiochus, he thought to reign over Egypt that he might have the dominion of two realms.

17: Wherefore he entered into Egypt with a great multitude, with chariots, and elephants, and horsemen, and a great navy,

18: And made war against Ptolemee king of Egypt: but Ptolemee was afraid of him, and fled; and many were wounded to death.

19: Thus they got the strong cities in the land of Egypt and he took the spoils thereof.

20: And after that Antiochus had smitten Egypt, he returned again in the hundred forty and third year, and went up against Israel and Jerusalem with a great multitude,

(1Macc. 1:10, 16-20)

11 Yes, it magnified itself–even to the prince of the host, and from him the continual

burnt-offering was taken away, and the place of his sanctuary was cast down.

12 And the host was given over to it, together with the continual burnt-offering through

transgression. And it cast down truth to the ground: and it wrought, and prospered.

This is fulfilled in 1st Maccabees as follows:

21: And entered proudly into the sanctuary, and took away the golden altar, and the candlestick of light, and all the vessels thereof,

22: And the table of the shewbread, and the pouring vessels, and the vials. and the censers of gold, and the veil, and the crown, and the golden ornaments that were before the temple, all which he pulled off.

23: He took also the silver and the gold, and the precious vessels: also he took the hidden treasures which he found.

24: And when he had taken all away, he went into his own land, having made a great massacre, and spoken very proudly.

25: Therefore there was a great mourning in Israel, in every place where they were;

54: Now the fifteenth day of the month Casleu, in the hundred forty and fifth year, they set up the abomination of desolation upon the altar, and builded idol altars throughout the cities of Juda on every side;

55: And burnt incense at the doors of their houses, and in the streets.

56: And when they had rent in pieces the books of the law which they found, they burnt them with fire.

57: And whosoever was found with any the book of the testament, or if any committed to the law, the king’s commandment was, that they should put him to death.

58: Thus did they by their authority unto the Israelites every month, to as many as were found in the cities.

59: Now the five and twentieth day of the month they did sacrifice upon the idol altar, which was upon the altar of God.

(1Macc. 1:21-25, 54-59)

Daniel’s vision continues:

13 Then I heard a Set-Apart-One speaking, and another Set-Apart-One said unto that

certain one who spoke, How long shall be the vision, concerning the continual burntoffering, and the transgression that causes appallment: to give both the sanctuary and the host, to be trampled under foot?

14 And he said unto me, Unto two thousand and three hundred evenings and mornings;

then shall the sanctuary be victorious.

In other words the Temple would remain polluted until 2,300 evening and morning offerings (see Exodus 29:38-43) had been missed, or in other words 1,150 days, about three and a half years. This prophecy was fulfilled as recorded in 1st and 2nd Maccabees (1Macc. 4:36-61 & 2 Macc. 10:1-9) and the Talmud (b.Shabbat 21b).

1: Now Maccabeus and his company, the Lord guiding them, recovered the temple and the city:

2: But the altars which the heathen had built in the open street, and also the chapels, they pulled down.

3: And having cleansed the temple they made another altar, and striking stones they took fire out of them, and offered a sacrifice after two years, and set forth incense, and lights, and shewbread.

4: When that was done, they fell flat down, and besought the Lord that they might come no more into such troubles; but if they sinned any more against him, that he himself would chasten them with mercy, and that they might not be delivered unto the blasphemous and barbarous nations.

5: Now upon the same day that the strangers profaned the temple, on the very same day it was cleansed again, even the five and twentieth day of the same month, which is Casleu.

6: And they kept the eight days with gladness, as in the feast of the tabernacles, remembering that not long afore they had held the feast of the tabernacles, when as they wandered in the mountains and dens like beasts.

7: Therefore they bare branches, and fair boughs, and palms also, and sang psalms unto him that had given them good success in cleansing his place.

8: They ordained also by a common statute and decree, That every year those days should be kept of the whole nation of the Jews.

9: And this was the end of Antiochus, called Epiphanes.

(2 Macc. 10:1-9)

Thus Daniel’s vision of the ram and the goat in Daniel chapter 8 is a prophecy of the Channukah story…. But wait, Gabriel comes to shed light on this vision in the next few verses:

15 And it came to pass, when I, even I Daniel, had seen the vision, that I sought to understand it: and behold, there stood before me, as the appearance of a man.

16 And I heard the voice of a man, between the banks of Ulai, who called, and said, Gavri’el, make this man to understand the vision.

17 So he came near where I stood. And when he came, I was terrified and fell upon my face. But he said unto me, Understand, O son of man, for the vision belongs to the time of the end.

18 Now as he was speaking with me, I fell into a deep sleep, with my face toward the ground: but he touched me, and set me upright.

19 And he said, Behold, I will make you know what shall be–in the latter time of the indignation–for it belongs to the appointed time of the end.

(Dan. 8:15-19 HRV)

So this teaches us that despite the fact that these prophecies were fulfilled by events of the Channukah story, they also have another fulfillment to come at “the appointed end of time”.

We must raise at least $500 ASAP to cover our electric bill!

As you know we have been digging ourselves out of a budget shortfall.  As I have said to you many times, I look on this work as a co-operative one with me, and all of you combining our resources together in order to get the job done of helping to teach this great truth to all in the world who will listen. Thank you so much from the bottom of my heart for your continued support, you are the ones who make it all possible by your contributions and your prayers for our work. I truly appreciate your help in every way.

If you can make a one time donation of $500 or $1,000 dollars to support this work.


Donations can be sent by paypal to donations@wnae.org.

Donations can also be made out to “Nazarene Judaism” and sent to:

Nazarene Judaism
PO Box 471
Hurst, TX 76053

Free Online Class: Thru the Book of Galatians

Home study group in Australia going thru the Thru the Book of Romans class, soon to being Thru the Book of Galatians.

Pictured above is a home study group in Australia which has been going line by line thru Romans, and will soon be going line by line thru Galatians with the Thru the Book of Galatians class with James Trimm, complete with PDF class handouts! Check out this Free Three part class on Galatian! and be sure to share it with your friends! Its all part of the NEW NazareneSpace!

Click Here: Thru the Book of Galatians

We must raise at least $500 ASAP to cover our electric bill!

As you know we have been digging ourselves out of a budget shortfall.  As I have said to you many times, I look on this work as a co-operative one with me, and all of you combining our resources together in order to get the job done of helping to teach this great truth to all in the world who will listen. Thank you so much from the bottom of my heart for your continued support, you are the ones who make it all possible by your contributions and your prayers for our work. I truly appreciate your help in every way.

If you can make a one time donation of $500 or $1,000 dollars to support this work.


Donations can be sent by paypal to donations@wnae.org.

Donations can also be made out to “Nazarene Judaism” and sent to:

Nazarene Judaism
PO Box 471
Hurst, TX 76053

And don’t forget to join the conversations at the NazareneSpace Social Network

Are You Sealed and Ready for the Prophetic Beast?

Are You Sealed and Ready for the Prophetic Beast?
By
James Scott Trimm




And after this, I saw four angels standing on the four corners of the earth, and holding the four winds so that the wind would not blow on the earth, and not on the sea, and not on any tree.
(Rev. 7:1 HRV)



The land represents Israel, commonly known simply as “The Land,” the sea in the Scriptures generally represents the Gentile nations, and the trees generally represent men (as in Ezkl. 20:45-21:7 where were wicked men are dry trees and good men are green trees).

What are these four winds?  What happens with they are let loose?  Let us look to Daniel chapter 7:

2 Daniel spoke and said, I saw in my vision by night, and behold, the four winds of the
heaven, broke forth upon the great sea.
3 And four great beasts came up from the sea; diverse one from another.
(Daniel 7:1-2 HRV)

The first beast was like a lion with eagle’s wings:

The first was like a lion, and had eagle’s wings: I beheld, till the wings thereof were
plucked off. And it was lifted up from the earth, and made stand upon two feet as a man, and a man’s heart was given to it.
(Dan. 7:4 HRV)

The second was like a bear:

And behold, another beast, a second, like to a bear: and it raised up itself on one side,
and it had three ribs in its mouth between its teeth. And it was said thus unto it, Arise;
devour much flesh.
(Dan. 7:5 HRV)

The third was like a leopard:

After this I beheld, and behold another, like a leopard, which had upon the sides of it,
four wings of a fowl: the beast had also four heads, and dominion was given to it.
(Dan. 7:6 HRV)

Finally Daniel sees a fourth beast:

7 After this, I saw in the night visions: and behold a fourth beast–dreadful and terrible, and strong exceedingly, and it had great iron teeth. It devoured and broke in pieces, and stamped the residue with its feet. And it was diverse from all the beasts that were before it, and it had ten horns.
(Dan. 7:7 HRV)

Now verse 17 tells us that these four beasts represent four kingdoms.  This vision parallels a prophetic dream revealed in Daniel chapter two.  In this dream, Nebuchadnezzar sees “a great image” with a head made of gold, chest and arms of silver, belly and thighs of brass and legs of iron.  After the legs come feet with ten toes made partly of iron and partly of clay.  This image is demolished by a stone that was cut out of a mountain without human hands.  This stone grows into a great kingdom that shall reign forever.  This Kingdom, my friend, will finally bring about the world peace that has eluded the leaders of this world and their kingdoms for so long!

In Daniel 2:37-38 Daniel tells us that the first of these kingdoms was the kingdom of Babylon.  Babylon is symbolized by a winged lion, the ancient symbol of Babylon.  It is symbolized by gold, because the ancients associated gold with the Sun and the Babylonians worshiped the Sun God.

Babylon was overcome by the Medo-Persian Empire.  Medo-Persia is represented by a bear and with silver because the Persians worshiped the Moon God and the ancients associated silver with the Moon.

Medo-Persia was overcome by the Greek Empire of Alexander the Great which is symbolized by a leopard with four heads because after the death of Alexander, his kingdom was divided among four of his generals.  It is symbolized by bronze.  Bronze is a copper alloy and in Hebrew there is only one word for copper or a copper alloy like bronze.  That word is NACHASH.  Copper was associated by the ancients with Venus or Aphrodite and the Greeks were great worshippers of Aphrodite.

The Greek Empire was overcome by the Roman Empire which is symbolized by a “great and terrible beast” and by iron.  Iron was associated by the ancients with Mars, and the Romans were dedicated to the war god Mars.

The next kingdom partially carries forward the Roman Empire, but also replaces it.  It is characterized by ten horns and by ten toes.  This ruling power rules the world from the time it overcomes the Roman Empire to the time that the Messianic Kingdom is set up and finally brings about World Peace!

Daniel 2:28 tells us that this prophecy pertains to the last days.  Who are these “ten toes” of Daniel 2 and ten horns of Daniel 7?

The Roman Empire partially continues into this kingdom of the “ten toes” which correspond with the “ten horns” of the fourth beast of chapter seven.  Who were the ten toes?  Who are the ten horns?  Who were these barbarians of Europe who took over the Roman Empire?

After the time of Solomon the Kingdom of Israel split into two kingdoms known as the two Houses of Israel.  The Southern Kingdom became known as the Kingdom of Judah.  The Northern Kingdom became known as the Kingdom of Israel.  This Northern Kingdom was also often called “Ephraim” after its most prominent tribe.  2Kings 17 tells us of how the Assyrian king Sargon II took the ten tribes of the Northern Kingdom captive in 723 BCE and resettled them so that “none was left except the tribe of Judah” (17:18).  These came to be known as “the Lost Ten Tribes of Israel”.  They were divorced by YHWH (Jer. 3:8 ) but there was yet a promise of an eventual reunion of the two houses of Israel ( Is. 11:11-12; Jer. 3:6-18; Hosea 1-3; Amos 9:8-10; Obad. 15-21; Micah 2:12-13; 5:3-15; Zech. 8:13; 9 & 10; Ezekiel 34-37 esp. 37 ).

The greater part of these lost ten tribes migrated into Europe and became European peoples with a lost Israelite identity.  They became the barbarians of Europe who overthrew the Roman Empire and dominate the world to this very day.

Ezra saw this fourth culminating beast as an eagle with three heads:

1: Then saw I a dream, and, behold, there came up from the sea an eagle, which had twelve feathered wings, and three heads.
2: And I saw, and, behold, she spread her wings over all the earth, and all the winds of the air blew on her, and were gathered together.
(2Esdras 11:1-2)

Later it is revealed to Ezra:

10: And he said unto me, This is the interpretation of the vision:
11: The eagle, whom you saw come up from the sea, is the kingdom which was seen in the vision of your brother Daniel.
12: But it was not expounded unto him, therefore now I declare it unto you.
13: Behold, the days will come, that there shall rise up a kingdom upon earth, and it shall be feared above all the kingdoms that were before it.
(2Esdras 12:10-13)



Could this eagle with three heads represent the USA and its three branches of government?

In this vision the three heads of the eagle come into conflict with one another.  One of the heads dies in its sleep, another head is slain by the other, and the final head remains until it is slain.  We are also told that a Lion (which Ezra is told represents Messiah) speaks to the eagle, but the eagle will not listen to him.  Then the eagle is no more.

Could this represent the present and growing conflicts between the branches of government with a president writing executive orders and going around congress, and a Supreme Court that legislates from the bench?

In the Book of Revelation we see the culmination of Daniel’s four beasts:


1: And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy.
2: And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority.
3: And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast.
4: And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him?
 (Rev. 13:1-4)

This beast is a composite of four prophetic “beasts” which the prophet Daniel saw in his vision.

Now lets return to Revelation 7:

1 And after this, I saw four angels standing on the four corners of the earth, and holding the four winds so that the wind would not blow on the earth, and not on the sea, and not on any tree.
2 And I saw another angel who ascended from the rising of the sun, and he had the seal of the Living Eloah. And he cried aloud with a loud voice to the four angels–those to whom it was given to harm the earth and the sea.
3 And he said, Do not harm the earth nor the sea, not even the trees, until we seal the servants of Eloah between their eyes.
4 And I heard the number of those sealed, one hundred and forty-four thousand from all the tribes of Yisra’el.
(Rev. 7:1-4 HRV)

So here we see that the rise of the beast is being held back by the “angel who ascended from the rising of the sun” and who has “the seal of the Living Eloah” who is calling to four other angels to restrain these four winds until the 144,000 can be sealed “between their eyes”.

Moreover the vision recorded in the Book of Jasher parallels prophecies and visions given to the prophet Daniel in Daniel Chapters 2 and 7 which point forward to the coming of Messiah.


1 And it was in the night that Abram was born, that all the servants of Terah, and all the wise men of Nimrod, and his conjurors came and ate and drank in the house of Terah, and they rejoiced with him on that night.
2 And when all the wise men and conjurors went out from the house of Terah, they lifted up their eyes toward heaven that night to look at the stars, and they saw, and behold one very large star came from the east and ran in the heavens, and he swallowed up the four stars from the four sides of the heavens.
3 And all the wise men of the king and his conjurors were astonished at the sight, and the sages understood this matter, and they knew its import.
4 And they said to each other, This only betokens the child that has been born to Terah this night, who will grow up and be fruitful, and multiply, and possess all the earth, he and his children for ever, and he and his seed will slay great kings, and inherit their lands.
5 And the wise men and conjurors went home that night, and in the morning all these wise men and conjurors rose up early, and assembled in an appointed house.
6 And they spoke and said to each other, Behold the sight that we saw last night is hidden from the king, it has not been made     known to him.
7 And should this thing get known to the king in the latter days, he will say to us, Why have you concealed this matter from me, and then we shall all suffer death; therefore, now let us go and tell the king the sight which we saw, and the interpretation thereof, and we shall then remain clear.
8 And they did so, and they all went to the king and bowed down to him  to the ground, and they said, May the king live, may the king live.
9 We heard that a son was born to Terah the son of Nahor, the prince of thy host, and we yesternight came to his house, and we ate and drank and rejoiced with him that night.
10 And when thy servants went out from the house of Terah, to go to our respective homes to abide there for the night, we lifted up our eyes to heaven, and we saw a great star coming from the east, and the same star ran with great speed, and swallowed up four great stars, from the four sides of the heavens.
11 And thy servants were astonished at the sight which we saw, and were greatly terrified, and we made our judgment upon the sight, and knew by our wisdom the proper interpretation     thereof, that this thing applies to the child that is born to Terah, who will grow up and multiply greatly, and become powerful, and kill all the kings of the earth,
and inherit all their lands, he and his seed forever.
12 And now our lord and king, behold we have truly acquainted thee with what we have seen concerning this child.
13 If it seemeth good to the king to give his father value for this child, we will slay him before he shall grow up and increase in the land, and his evil increase against us, that we     
and our children perish through his evil.
14 And the king heard their words and they seemed good in his sight, and he sent and called for Terah, and Terah came before the king.
(Jasher 8:1-14)

In Daniel Chapter 2 the King of Babylon has a dream.  He calls his “magicians, enchanters and sorcerers”.  He does not tell them his dream (if he had, they might have connected it to the vision seen by their forefathers in the days of Avraham, and correctly interpreted the vision).  In the dream N’vukhadnetzar sees the image of a man, broken down into parts representing four kingdoms.  The head of the image is the head of the King of Babylon.  In Daniel 2 a stone cut out of a mountain without human hands destroys all four kingdoms and grows itself into a great kingdom.

The Torah is the stone that was cut out of Mt. Sinai without human hands.

In Daniel 7 Daniel sees four beasts representing four living beings who are all overcome by the son of man who comes riding upon the clouds.

Both of these visions in the Book of Daniel parallel the vision seen by the Babylonian “wise men and conjurers” in the days of Nimrod.  The ultimate fulfiment of the vision in the Book of Jasher would be fulfilled by the Messiah, represented by the “great stat coming from the east” that “swallowed up four great stars”.

Now the sealing of Revelation 7 recalls another prophecy from the Tanak:

1 Then he called in my ears with a loud voice, saying: Cause you them that have charge over the city, to draw near: every man with his destroying weapon in his hand.
2 And behold six men came, from the way of the upper gate, which lies toward the north; every man with his weapon of destruction in his hand: and one man in the midst of them, clothed in linen with a writer’s inkhorn on his side. And they went in and stood beside the brazen altar.
3 And the glory of the Elohim of Yisra’el was gone up from the cheruv, whereupon it was, to the threshold of the house. And He called to the man clothed in linen, who had the writer’s inkhorn on his side.
4 And YHWH said unto him: Go through the midst of the city, through the midst of Yerushalayim, and set a mark upon the foreheads of the men that sigh, and that cry, for all the abominations that are done in the midst thereof.
5 And to the others, He said in my hearing: Go you through the city after him and smite; let not your eye spare, neither have you pity.
6 Slay utterly: the old man, the young man, and the maiden, and little children and women: but come not near any man upon whom is the mark, and begin at My sanctuary.  Then they began at the elders that were before the house.
7 And He said unto them: Defile the house, and fill the courts with the slain; go you forth. And they went forth, and smote in the city.
8 And it came to pass while they were smiting, and I was left, that I fell upon my face and cried, and said, Ah Adonai YHWH! Will You destroy all the residue of Yisra’el, in Your pouring out of Your fury upon Yerushalayim?
9 Then said He unto me: The iniquity of the House of Yisra’el and Y’hudah is exceeding great, and the land is full of blood, and the city full of wresting of judgment. For they say, YHWH has forsaken the land, and YHWH sees not.
10 And as for Me also, My eye shall not spare, neither will I have pity, but I will bring their way upon their head.
11 And behold, the man clothed in linen, who had the inkhorn on his side, reported, saying, I have done, according to all that You have commanded me.
(Ezek. 9:1-11 HRV)

So here we have a significant event that must happen before the four winds are released and the anti-Messiah arises to power, there takes place a purification of the Assembly of Israel.  The man clothed in linen with the writers inkhorn on his side is certainly the angel with the seal in Revelation 7.

Elsewhere in Revelation we read:

1 And the fifth sounded, and I saw a star that fell from heaven upon the earth: and the key of the pit of the abyss was given to him.
2 And smoke went up from the pit, as the smoke of a great furnace that is burning: and the sun and the air were darkened because of the smoke of the pit.
3 And from the smoke, locusts went out upon the earth: and the authority that is to the scorpions of the earth, was given to them.
4 And it was told to them that they should not harm the grass of the earth, or any herb; not even the trees: but only the sons of men who did not have the seal of Eloah between their eyes.
(Rev. 9:1-4 HRV)

Notice that the locusts have no power to harm those with the seal.  This must precede the rise of the anti-Messiah who wages war with Elohim’s people (Rev. 12:17).

Who is sealed?  The answer is simple, those who “sigh and cry” because of the “abominations” that they see taking place in these last days (those in Ezekiel 8 relate to Easter).

Those being protected in Ezekiel 9 are those who sigh and cry over the “abominations” of Ezekiel 8. The abominations of Ezekiel 8 are all related to Easter and that those who “sigh and cry because of the [Easter] abominations” do so because they have made Passover “a memorial between your eyes” (Ex. 13:9) and thus have received the mark/seal of YHWH on their foreheads.

The tefillin are two black leather boxes containing scrolls of parchment inscribed with certain biblical verses (Ex. 13:1-16; Deut. 6:4-9; 11:13-21). The arm-tefillin, is worn on the upper arm, while the head-tefillin is placed above the forehead in literal fulfillment of the following passages from the Torah:

And you shall bind them for a sign upon your hand,
and they shall be for frontlets between your eyes.
(Deut. 6:8; 11:18; Ex. 13:9; 13:16 HRV)

This custom was followed not only by Pharisees, but by Essenes as well. As several sets of Teffillin were found at Qumran.

The wearing of the Tefillin is mentioned by Yeshua:

And so all their works they do
that they may be seen by the sons of men,
for they make broad the straps of their t’ffila,
and enlarge the corners of their mantles,
(Mt. 23:5 HRV)

Here he does not suggest that wearing Tefillin should not be done, but that one should not broaden the straps to make a big show of using Tefillin. In fact, one cannot follow this rule not to broaden the straps of one’s Teffilin, if one does not use them. This rule from Yeshua presupposes that one is using Teffilin.

We read in the Zohar:

 Prayer which is not whole-hearted is pursued by numbers of destructive angels, according to the Scriptural expression: “all her pursuers have overtaken her, etc.” (Lam. I, 3).Therefore it is well to preface one’s prayer with the verse, “but he is merciful and forgiveth iniquity, etc.” (Ps. LXXVIII, 38). The word “iniquity” signifies Samael, who is the serpent; “he will not destroy” signifies the destroyer; “he turneth his anger away” refers to the demon Af (anger); “and doth not stir up all his wrath” refers to the demon Hemah (wrath). To these powers are attached many destructive angels, which are under seven chiefs with seventy under-chiefs, dispersed in every firmament, and under them are myriads of others. When an Israelite wearing tzitzit and tefilln prays with devotion, then the words of the Scripture are fulfilled: “All the peoples of the earth shall see that the name of the Lord is called upon thee and they shall fear thee” (Deut. 28:10). We have agreed that “the name of the Lord” refers to the tefillin of the head; and when the destructive angels see the name of YHWH on the head of him who is praying, they at once take to flight, as it is written, “a thousand shall fall at thy side” (Ps. 91:7).
(Zohar 1:23b)

Two of the passages concerning the wearing of Tefillin tell us that Tefillin are specifically worn as a remembrance of Passover:

Seven days you shall eat unleavened bread, and in the seventh day shall be a feast to YHWH.
Unleavened bread shall be eaten throughout the seven days; and there shall no leavened bread be seen with you, neither shall there be leaven seen with you, in all your borders.
And you shall tell your son in that day, saying: It is because of that which YHWH did for me when I came forth out of Egypt.
And it shall be for a sign unto you upon your hand, and for a memorial between your eyes, that the Torah of YHWH may be in your mouth; for with a strong hand has YHWH brought you out of Egypt.
You shall therefore keep this ordinance in its season from year to year.
And it shall be when YHWH shall bring you into the land of the Kena’anites, as He swore unto you and to your fathers, and shall give it you,
that you shall set apart unto YHWH all that opens the womb; every firstling that is a male, which you have coming of a beast, shall be YHWH’s.
And every firstling of an ass you shall redeem with a lamb; and if you will not redeem it, then you shall break its neck; and all the first-born of man among your sons shall you redeem.
And it shall be when your son asks you in time to come, saying: What is this? that you shall say unto him: By strength of hand YHWH brought us out from Egypt, from the house of bondage;
and it came to pass, when Pharaoh would hardly let us go that YHWH slew all the firstborn in the land of Egypt, both the first-born of man, and the first-born of beast; therefore I sacrifice to YHWH all that opens the womb, being males; but all the first-born of my sons I redeem.
And it shall be for a sign upon your hand, and for frontlets between your eyes; for by strength of hand YHWH brought us forth out of Egypt.’
(Ex. 13:6-16 HRV)

Notice that the 144,000 are the “firstfruits”/“firstborn” (the same word in Hebrew) redeemed by the Passover Lamb:

1 And I looked, and behold, a Lamb was standing on the mountain of Tziyon, and with him [were] one hundred forty-four thousand, who had His Name, and the Name of His Father, written between their eyes.
2 And I heard a sound from heaven like the sound of many waters, and as the sound of great thunder. The sound that I heard was like a harpist who strums his harps.
3 And they were singing as it were, a new song before the throne, and before the four beasts, and before the elders. And no man was able to learn the song, except the one hundred and forty-four thousand, purchased from the earth.
4 These are they, who have not defiled themselves with women: for they are virgins– these who followed the Lamb everywhere He would go. These were purchased from among men–the firstfruits to Eloah, and to the Lamb;
5 In whose mouth, falsehood was not found, for they are without blemish.
(Rev. 14:1-5 HRV)

The other two passages concerning the Tefillin tie them closely to the Mezuzah:

And you shall bind them for a sign upon your hand, and they shall be for frontlets between your eyes.
And you shall write them upon the door-posts of your house, and upon your gates.
(Deut. 6:8-9; 11:18-20 HRV)

The Mezuzah is a piece of parchment normally contained in a decorative case and affixed to the doorpost of a Jewish home. I is inscribed with verses from the Torah (Deuteronomy 6:4-9 and 11:13-21).

The practice of affixing a Mezuzah to the doorpost seems to have been kept by not only Pharisees, but Essenes as well, in fact a Mezuzah parchment containing portions of Deut. 10:1-11:1 was found at Qumran.

The connection of the Mezuzah with Passover is obvious. Like the Mezuzah the blood of the Passover lamb was placed on the doorpost so that the “angel of death” would Passover the home.

Similarly the Mezuzah and Tefillin is seen as a guardian of a Jewish home, keeping the demons outside:

R. Eliezer b. Jacob said, Whosoever has the tefillin on his head,
the tefillin on his arm, the tzitzit on his garment,
and the mezuzah on his doorpost, is protected.
He will not fall into sin, for it is written,
And a threefold cord is not quickly broken;(Eccl. 4:12)
and it is also written, The angel of YHWH encamps
round about them that fear Him, and delivers them. (Ps. 34:8).
(b. Menachot 43b)

In fact the Greek word for “tefillin” is “phylactery” which is a Greek word meaning “guardian”. The head tefillin symbolizes for us the helmet of salvation while the hand teffilin symbolizes the shield of faith.

This judgment is a purification of the Assembly of Elohim that will take place before the rise of the anti-Messiah.  This is a judgment that will begin with the “elders that were before the house” (Ezekiel 9:6), it will begin with the leadership and work its way out.

We read in Ephesians:

11 And we were chosen in Him, even as He marked us out beforehand, and He desired:
He who performs everything according to the purpose of His will,
12 That we, those who first hoped in the Messiah, should be to the esteem of His glory.
13 In Him also, you heard the word of truth, which is the Good News of your life,
and in Him, you believed and were sealed with the Ruach HaKodesh which was
promised,
14 Which is the token of our inheritance, unto the redemption of those who have life,
and unto the glory of His honor.
(Ephesians 1:11-14 HRV)

Are you sealed with Elohim’s seal?  Do you sigh and cry because of the abominations that you see?

As you know we have been digging ourselves out of a budget shortfall.  As I have said to you many times, I look on this work as a co-operative one with me, and all of you combining our resources together in order to get the job done of helping to teach this great truth to all in the world who will listen. Thank you so much from the bottom of my heart for your continued support, you are the ones who make it all possible by your contributions and your prayers for our work. I truly appreciate your help in every way.

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