For it is on this day that
atonement shall be made for you to cleanse you; and you shall be clean from all your sins
before the YHWH. It is to be a Sabbath of solemn rest for you, that you may humble your
souls; it is a permanent statute (Leviticus [Vayikra] 16:30-31 NAS).
On exactly the tenth day of
this seventh month is the day of atonement...for it is a day of atonement, to make
atonement on your behalf before YHWH your YHWH.... You shall do no work at all. It is
to be a perpetual statute throughout your generations in all your dwelling places. It is
to be a Sabbath of complete rest to you, and you shall humble your souls; on the ninth of
the month at evening, from evening until evening you shall keep your Sabbath
(Leviticus [Vayikra] 23:27-28,31-32 NAS).
Then on the tenth day of this
seventh month you shall have a holy convocation, and you shall humble yourselves; you
shall not do any work (Numbers [Bamidbar] 29:7 NAS).
Names, Themes, and Idioms
- The Day of
- Face to Face
- The Day (or the Great Day)
- The Fast
- The Great Shofar (Shofar
- Neilah (the closing of the
Understanding the Priestly Service
(Vayikra) chapter 16, specifies the tenth of Tishrei as the date on which the
high priest (Cohen HaGadol) shall conduct a special ceremony to purge defilement
from the shrine and from the people. The heart of the ritual is that the high priest (Cohen
HaGadol) shall bring a bull and two goats as a special offering. First, the bull is
sacrificed to purge the shrine from any defilements (what might now be called uncanny
vibrations) caused by misdeeds of the priest himself and of his household (Leviticus [Vayikra]
16:6). Secondly, one of the goats is chosen by lot to be sacrificed to purge the shrine of
any similar defilement stimulated by misdeeds of the whole Israelite people (Leviticus [Vayikra]
16:7-8). Finally, the second goat is sent away, not sacrificed, to cleanse the people
themselves. The goat is marked for Azazel and is sent away to wander in the
wilderness (Leviticus [Vayikra] 16:10). Before the goat is sent out, the high
priest lays both his hands upon its head and confesses over it all the iniquities and
transgressions of the Israelites, whatever their misdeeds, and so putting them on the head
of the goat. Thus, the Torah adds, "The goat shall carry on it all their iniquities
to an inaccessible region..." (Leviticus [Vayikra] 16:20-22).
Hebrew word for scapegoat is azazel. Azazel was seen as a type of satan
(Ha satan) in the intertestamental Book of Enoch (8:1). The sins of the people
and thus the punishment of the people were laid upon azazel the scapegoat. He
would bear the sins of the people and the punishment of the people would be upon him. Azazel
being sent into the wilderness is understood to be a picture of santa/satan (Ha satan)
being cast into the lake of fire (Revelation 19:20).
take a closer look at this ceremony found in Leviticus (Vayikra) 16:7-10. In
Leviticus (Vayikra) 16:8, the first lot said, "La Adonai" (To
the YHWH). The second lot said, "La Azazel" (To the scapegoat). The
high priest (Cohen HaGadol) took the two golden lots, one marked La Adonai
and the other marked La Azazel, and placed one upon the head of each animal,
sealing their fate. It was considered a good omen if the lot marked La Adonai was
drawn by the priest in the right hand, but for 40 years prior to the destruction of the
temple (Beit HaMikdash) in 70 C.E. (Common Era, which is the same as A.D., the
Latin for "in the year of our YHWH"), the lot La Adonai was drawn by
the priest on the left hand (Talmud, Yoma 39a). In any event, the sins of the
people were laid upon the scapegoat (Leviticus [Vayikra] 16:21-22). Except for
the 40 years prior to the destruction of the second temple (Beit HaMikdash), the
lot La Adonai came out on the right hand of the priest and the lot La Azazel
came out on the left hand of the priest.
gave this ceremony of the casting of lots to teach us how He
will judge the nations of the world prior to the Messianic age known as the Millennium.
The nations of the world will be judged according to how they treated the
Those nations who mistreated the Jews will be goat nations and they will go into the left
hand. Those nations that stood beside the Judaic people will be sheep nations and will
enter into the Messianic kingdom or the Millennium. Malki Tzedik Yahusha taught us about this
in Matthew 25:31-46.
Malki Tzedik Yahusha
during His first coming was a type of the goat marked La Adonai. Malki Tzedik Yahusha
was a sin offering to us as YHWH laid upon Him the sins of the whole world (Isaiah [Yeshayahu]
53:1-6; 1 Corinthians 15:3; Galatians 1:3-4; Hebrews 2:17; 1 John [Yochanan] 2:2;
the ceremony of the two goats, the two goats were considered as one offering. A crimson
sash was tied around the horns of the goat marked azazel. At the appropriate
time, the goat was led to a steep cliff in the wilderness and shoved off the cliff. In
connection with this ceremony, an interesting tradition arose that is mentioned in the
Mishnah. A portion of the crimson sash was attached to the door of the temple (Beit
HaMikdash) before the goat was sent into the wilderness. The sash would turn from red
to white as the goat met its end, signaling to the people that YHWH had accepted their
sacrifices and their sins were forgiven. This was based upon Isaiah (Yeshayahu)
1:18. As stated earlier, the Mishnah tells us that 40 years before the destruction of the
temple (Beit HaMikdash), the sash stopped turning white. This, of course, was
when Malki Tzedik Yahusha was slain on the tree.
to the High Priest Ceremony
order to enter the Holy of Holies, the high priest (Cohen HaGadol) was first to
bathe his entire body, going beyond the mere washing of hands and feet as required by
other occasions. The washing symbolized his desire for purification (Numbers [Bamidbar]
19). The washing was of his clothes and his flesh (Numbers [Bamidbar] 8:5-7;
19:7-9). This was done in conjunction with taking the blood of an animal with the finger
and sprinkling the blood upon the altar (Number [Bamidbar] 19:1-4; Leviticus [Vayikra]
8:13-15). This ritual is once again seen in Numbers (Bamidbar) 31:21-24. The
spiritual understanding of this is given in Hebrews 9; and 10:19-22. The sprinkling of
blood upon the altar is also mentioned in Exodus (Shemot) 29:1-4,10-12, 16,20-21;
and Leviticus (Vayikra) 1:3-5,11; 3:1-2,8; 4:1-6; 5:4-6,9. Once again, the
spiritual understanding is found in Hebrews 9:11-14,23-25, and First Peter (Kefa)
Malki Tzedik Yahusha
is the High Priest (Cohen HaGadol) of YHWH (Hebrews 3:1). In John (Yochanan)
20:17, Malki Tzedik Yahusha said, "Touch Me not; for I am not yet ascended to My
Father...." These were the same words that the priest spoke before he ascended the
altar. Malki Tzedik Yahusha can be seen as Priest by looking at some other Scriptures. In
Numbers (Bamidbar) 19:11, if you touched a dead body, you were unclean for seven
days. After being unclean, purification took place on the eighth day. This is the meaning
behind what happened in John (Yochanan) 20:24-27.
than wearing his usual robe and colorful garments (described in Exodus [Shemot]
28 and Leviticus [Vayikra] 8:1-8), Aaron was commanded to wear special garments
of linen (Leviticus [Vayikra] 16:4). Malki Tzedik Yahusha was seen wearing the same
thing in Revelation 1:13-15. Daniel also saw this and described it in Daniel 10:5-6.
slaying the animals at the altar and applying their blood to the altar, the garments of
the high priest became very bloody and YHWH instructed them to be washed (Leviticus [Vayikra]
6:27). However, YHWH declares in Isaiah (Yeshayahu) 1:18,
as it is written, "...though your sins be as scarlet, they shall be as white as
snow...." Spiritually speaking, a white garment represents purity and the absence of
sin (Revelation 7:9,13-14; 19:8).
Numbers (Bamidbar) 15:37-41, fringes (tzi-tzit) were put
on the hem of the garments to remind the people of the Torah or YHWH's Word. Consider the woman with the
issue of blood (she was unclean) coming to Malki Tzedik Yahusha (the High Priest of
touch the hem of His garment and be healed (Matthew [Mattityahu] 9:20-22). The
children of Israel were instructed by YHWH to wear the garments Malki Tzedik Yahusha had on in
Matthew 9:20-22. These garments were instructed by YHWH in the Torah to be worn as just
stated in Numbers (Bamidbar) 15:37-41. When the woman with the issue of blood
touched the hem (tzi-tzit) of Malki Tzedik Yahusha's garment in Matthew 9:20-22, it
was a picture given to us by YHWH to communicate to us that she believed Malki Tzedik Yahusha's
word by faith (emunah) and was made well because of her faith.
Face to Face
high priest (Cohen HaGadol) could only go into the Holy of Holies once a year
(Leviticus [Vayikra] 16:2; Hebrews 9:6-7). (YHWH issued a warning that no man
could see His face and live (Exodus [Shemot] 33:20). But because on
the Day of Atonement the priest could be in YHWH's presence (Leviticus [Vayikra] 16:2),
another term for the Day of Atonement is "face to face."
the time of the second temple, this ritual [the high priest's (Cohen HaGadol)
ceremony] had been somewhat elaborated, and one crucial element had been added to it. That
element was that on three separate occasions, in a grand crescendo, the high priest
appeared before the people, and three times he recited a formula of confession in their
hearing. The first confession was on the account of his own sins and those of his
household; the second, on the account of the priestly tribe of Levi; the third, on the
account of the whole people.
this occasion only, in the entire year, the confession included the priest's saying aloud
the name of YHWH embodied in the Hebrew letters YHWH (called the Tetragrammaton). This was
the name that YHWH gave and explained to Moses (Moshe) at the burning bush, the
name that was a kind of distillation of "I am Becoming Who I am Becoming," the
name that was not a name in the sense of a label by which YHWH could be called and
controlled, and therefore the name that could not be said aloud. It was, therefore, all
year long euphemized by saying, whenever YHWH appeared in the text, or invocation, Adonai,
The YHWH. Only on the day of atonement was the name said, aloud, in all its original
the name was pronounced on this occasion was so thoroughly protected from record-keeping,
that might profane it, that we no longer know how it was done.)
each confession, when the high priest reached the recitation of the name, the whole people
would prostrate themselves and say aloud, "Baruch shem K'vod malchuto l'olam
va'ed," which means, "Blessed be the Name of the radiance of the Kingship,
forever and beyond." On the third recitation, the one for their own sins, they knew
that the high priest (Cohen HaGadol) had just before-on this one occasion in all
the year-entered the Holy of Holies, the inmost room of the temple (Beit HaMikdash)
where YHWH's Presence was most fully felt. He entered it three times, and only then came
out to confess on behalf of all the people and put their sins upon the head of the goat
result of this triple entry into the Holy of Holies, this triple recitation
of YHWH's most holy name, and this triple prostration by the entire people,
was an utterly awesome sense of YHWH's Presence making atonement for the people, cleansing them of all their sins,
permitting them to begin the year afresh, renewing their lives. So total was this sense of
transformation that, after it, the mood of the people shifted from solemn awe to joyful
celebration. The young, unmarried men and women went to dance in the fields and to choose
spouses for themselves. The day of atonement the fifteenth of Av were the only days in
the year when this kind of mass public espousal would take place.
when the high priest stood before YHWH on this day, he was said to be "face to
face" with YHWH. Because of this, the day of atonement became known by the phrase
"face to face." "Face to face" terminology was used in First
Corinthians 13:9-12, as it is written:
For we know in part; and we
prophesy in part. But when that which is perfect is come, then that which is in part shall
be done away. When I was a child, I spake as a child, I understood as a child, I thought
as a child: but when I became a man, I put away childish things. For now we see through a
glass, darkly; but then face to face: now I know in part; but then shall I know even as
also I am known (1 Corinthians 13:9-12).
Both verse 11
and the phrase in verse 12, "For now we see through a glass, darkly" come
from the Judaic Midrash.
to Face" is the title of a chapter in Arthur Waskow's book, Seasons of Our
Joy, on the topic of the day of Atonement. "Face to face" is an
idiom for Yom Kippur. Why? It was on the day of atonement that the
high priest had to go behind the veil of the temple. At that moment, the
nation had to hold its breath because the nation's fate depended upon YHWH's accepting the sacrifice. At that point, the
high priest was "face to face with the mercy seat of YHWH."
the high priest (Cohen HaGadol) entered the Holy of Holies, he saw the
presence as a brilliant cloud hovering above the mercy seat (Leviticus [Vayikra]
16:2). The word for mercy seat in Hebrew is kapporet. It comes from the root word
kaphar, which is the same word used for "atonement." The mercy seat can
also be translated as the seat of atonement. The mercy seat is described in detail in
Exodus (Shemot) 25:17-22 and 37:6-9. This is the place where Moses (Moshe)
met and spoke with YHWH face to face (Exodus [Shemot] 25:22; 30:6; Numbers [Bamidbar]
Kippur, the Day of Atonement, comes on the tenth day of the Judaic month of Tishrei
(September/October). It is the last day of the Ten Days of Repentance, and it is the most
solemn day of the Judaic calendar. It is believed that those who have not been good enough
to be written in the Book of Life immediately on Rosh HaShanah are given ten days
to repent, pray for forgiveness, and do good deeds until Yom Kippur, when their
fate will be decided. The entire Day of Forgiveness (Yom Kippur) is spent fasting
and praying. Because this day is the most solemn day in the year, it is known as "The
is one of the most important of the mitzvot (commandments) leading to atonement.
The Torah says three times, "And this shall be to you a law for all times: In the
seventh month, on the tenth day of the month you shall practice self-denial"
(Leviticus [Vayikra] 16:29; 23:27; Numbers [Bamidbar] 29:7); tradition
(the Judaic understanding) interprets self-denial as fasting. For this reason,
the day of atonement is known as "The Fast Day."
The Great Shofar
mentioned earlier in this book in Chapter 7, when the shofar (trumpet) was
discussed, there are three primary shofarim (trumpets) to the
Judaic people and
these three trumpets are associated with specific days in the year. These three trumpets
(a) "The First Trump,"
blown and associated with Shavuot (Pentecost);
(b) "The Last Trump," blown and associated with Rosh HaShanah;
(c) "The Great Trump," blown and associated with Yom Kippur.
is on the day of atonement when the Great Trumpet, known in Hebrew as the Shofar
HaGadol is blown. This is referred to in Isaiah (Yeshayahu) 27:13 and
The Closing of the Gates of Heaven
is the closing or final service of the day of atonement. It is the Judaic belief that the
gates of Heaven are open during the days of repentance to receive our prayers for
forgiveness and that they close after the neilah service. (Specifically, they are
open on Rosh HaShanah to let the righteous into Heaven and remain open until the neilah
service of Yom Kippur.) When the final blast of the shofar (the Shofar
HaGadol, the Great Trumpet) is heard at the end of the neilah service, those
who have observed the day with sincerity should feel that they have been inscribed and
sealed in the Book of Life.
Understanding of the Day of Atonement
Day of Atonement was the most solemn of all the feast days. It was the day of cleansing
for the nation and for the sanctuary. On this day alone, once a year, the high priest
entered into the holiest of all, the Holy of Holies in the temple, within the veil of the
temple, with the blood of the YHWH's goat, the sin offering. Here he sprinkled the blood
on the mercy seat. The blood of the sin offering on the great Day of Atonement brought
about the cleansing of all sin for the priesthood, the sanctuary, and Israel as a nation
(Leviticus [Vayikra] 16:29-34).
The Day of
- the day of
atonementis a day of
fasting and affliction of the soul (Leviticus [Vayikra] 23:27,29; Numbers [Bamidbar]
29:7). This day was set aside as a day of national fasting. Fasting is mentioned in Joel (Yoel)
1:14-15; 2:12-18; and Ezra 8:21. The spiritual understanding for us is given in Isaiah
- It is the tenth day of the seventh
month (Leviticus [Vayikra] 23:27; Numbers [Bamidbar] 29:7). The number
10 is used to represent the government or a nation (Daniel 7:24; Revelation 17:12). To the
Judaic people, the number ten represents a legal congregation known as a minyan.
The congregation is one body that can represent a group. So, the number ten represented
the nation or the congregation of Israel (Leviticus [Vayikra] 16:2-3,17,19).
Notice also that the blood is sprinkled for the nation (Leviticus [Vayikra]
16:19). Look at Isaiah (Yeshayahu) 52:13-15 and Ezekiel (Yechezekel)
Isaiah (Yeshayahu) 52:13-15, the suffering servant, Malki Tzedik Yahusha, Messiah ben
Joseph (Yosef) is seen sprinkling many nations. In Ezekiel 36:24-26, it is the
Jews returning to Israel from the Diaspora whom YHWH will sprinkle clean water upon when
they return back to the land of Israel.
The Day of
we look at the ceremony itself, we will be able to see how it points to the Messiah Malki Tzedik Yahusha
Himself. In addition, we will be able to see how it relates to the believers in the
- The priest used a golden censer
(Leviticus 16:1-2,12-14; Hebrews 9:4). The censer is mentioned in Leviticus 16:12; Numbers
16:18,46; First Kings 7:50-51; Second Chronicles 4:19,22; and Hebrews 9:1,4.
Application (Halacha). The incense of the golden censer represents the prayers of
Bible believers (Psalm 141:2; Luke 1:5-11; Revelation 5:8; 8:3-4).
Messianic Fulfillment. Aaron the high priest typifies the ministry of mediator and
intercessor. Malki Tzedik Yahusha is our High Priest (Hebrews 3:1) and Mediator (1 Timothy 2:5;
Hebrews 12:24). He lives to make intercession for us (Romans 8:34; Hebrews 7:22-27).
- He went within the veil once a year
(Leviticus 16:2; Hebrews 9:3,7).
Application (Halacha). By the death of Malki Tzedik Yahusha, we are free to enter into the
veil every day (Matthew 27:50-51; 2 Corinthians 3:14; Hebrews 4:16; 6:13-19; 10:19-22).
- He washed himself in water
(Leviticus [Vayikra] 16:4,24).
Application (Halacha). For Aaron, this meant he must be absolutely clean in order to
make atonement in behalf of the people of Israel. For the believer in Malki Tzedik Yahusha, it
means we are to be washed by the water of the Word of YHWH as we approach
YHWH as well for
the removal of sin from our lives (John 3:1-5,15; 1 Corinthians 6:11; Ephesians 5:26-27;
Titus 3:5; Hebrews 10:22). For Malki Tzedik Yahusha, it meant that He was absolutely clean and
without sin when He made the atonement of sacrificing His body on the tree.
- He put on holy linen garments
(Leviticus [Vayikra] 16:4,23).
Application (Halacha). The priestly clothing is also mentioned in Exodus (Shemot)
28:1-4. In verse 3 they are for glory and beauty. The linen garments speak of the sinless
humanity of Messiah and His righteousness. These linen garments were stained with blood
while the priest offered the sacrifices. After the sacrifices were complete, the garments
were taken off and new garments were put on again (Leviticus [Vayikra] 16:23-24).
Isaiah (Yeshayahu) 1:18 speaks of the blood-stained garments and the new garments
that were put on afterwards. The white linen garments are clothes of righteousness (Job [Iyov]
29:14; Psalm [Tehillim] 132:9; Isaiah [Yeshayahu] 61:10; Revelation 3:5;
15:6; 19:7-8, 11,13-15).
- At the moment the atonement was
made on the Day of Atonement, those being atoned for were sinless and blameless before
YHWH. The congregation of believers (kehilat) in the Messiah is being presented
before YHWH without spot or blemish (Ephesians 5:27) because of the blood of Malki Tzedik Yahusha
(1 Peter [Kefa] 1:19).
- The bodies of the animals were
outside the camp (Leviticus 16:27).
Fulfillment. The bodies of the sin offering, both the bullock and the goat, were
taken outside the camp where they were burned. Malki Tzedik Yahusha was crucified outside the
camp or gates of Jerusalem (John 19:17-20; Hebrews 13:10-13).
- Many sacrifices were offered
Application (Halacha). Our bodies are to be a living sacrifice to
YHWH (Romans 12:1; 1
Peter [Kefa] 2:5). We are to offer up a sacrifice of praise to
YHWH (Leviticus [Vayikra]
7:12; Psalm [Tehillim] 34:1; 50:14,23; 69:30-31; 107:22; 116:17; Hebrews
Fulfillment. Malki Tzedik Yahusha is the sacrifice of YHWH for us who believe on Him
(Hebrews 9:26-28; 10:1-10).
- The year of Jubilee was the Day of
Atonement (Leviticus 25:9-11).
Application (Halacha). This was a year and day of liberty. Malki Tzedik Yahusha came to
preach this liberty at His first coming (Isaiah [Yeshayahu] 61:1-3; Luke
4:17-21). From Adam, it has been almost 6,000 years and 120 Jubilees. The number 120
points to the end of the age of the flesh and the reign of the life of the spirit (Genesis
(Bereishit] 6:3). The ultimate fulfillment of the year of
Jubilee will take place at the second coming of Messiah. The earth will be
redeemed and come into full and complete rest from the curse brought upon
it by Adam's sin. Complete restoration of man's lost inheritance will take
place. YHWH's people will be totally set free -- set at liberty,
from all sin, sickness and disease, death, and the curse. Satan (Ha satan), the
source of all these things, will be bound and true rest will be realized. The tabernacle
of YHWH will be with men and He will dwell with them (Revelation 21:1-4). So, the year of
Jubilee and the day of Atonement speak of the fullness of the redemptive plan of
Life for a Life
biblical name for the day of Atonement is Yom HaKippurim, meaning "the day
of covering, canceling, pardon, reconciling." Occasionally, it was called "the
Day of the Fast" or "the Great Fast" (Leviticus [Vayikra]
told the Israelites to sacrifice an animal as a substitute for their own sentence to die.
This life for a life principle is the foundation of the sacrificial system. The Torah
allows a monetary ransom be paid for an individual deserving death (Exodus [Shemot]
21:28-32). The guilty person here was the owner of an ox that had killed a person, and the
owner of the ox was responsible for the death caused by his ox (Exodus 21:30 says that
money paid in place of the death of the owner was a ransom price).
Fulfillment. Malki Tzedik Yahusha died on the tree as a substitute for us, who deserved
death because we sinned against YHWH. Malki Tzedik Yahusha paid the ransom price for us to
(Mark 10:45; 1 Timothy 2:5-6; 1 Corinthians 6:20; 7:23). The ransom price was 30 pieces of
silver (Exodus [Shemot] 21:32; Matthew [Mattityahu] 26:14-16; 27:3-6).
pieces of silver was the ransom price of blood in dying in the place of the truly guilty
and making atonement for the guilty. In the case of a thief or murderer, there is no
atonement for them (Exodus 22:1-2; Numbers 35:31). This is why there is no atonement for
santa/satan (Ha satan) (John 8:44). Thirty pieces of silver was the ransom price of
blood and the shedding of blood made an atonement for sin (Leviticus 17:11; Romans
5:8-11). The Greek word hilasmos, translated as "propitiation," has the
same meaning as the Hebrew word kaphar, which is translated as
"atonement" (Romans 3:23-25; 1 John 2:2; 4:9-10). The purpose of the Day of
Atonement was to teach us about Malki Tzedik Yahusha, who is our atonement (Hebrews 10:1-10).
of Blood in the Bible
- It is a token of the New Covenant (Brit
(Matthew [Mattityahu] 26:27-28; 1 Corinthians 11:25).
- It gives eternal life (John [Yochanan]
- It brings redemption (Ephesians
- It makes atonement (Romans 3:25; 1
John 2:2; 4:9-10).
- It justifies before
- It gives us forgiveness (Ephesians
1:7; 2:13; Colossians 1:14; 1 John 1:9).
- It provides reconciliation
- It provides cleansing (1 John 1:7).
- It makes us overcomers (Revelation
Day of Atonement is the tenth day of Tishrei (Leviticus [Vayikra] 23:27). It is
significant that repentance (the season of Teshuvah) must precede redemption (Yom
Kippur). YHWH purposed that animal sacrifices were only appropriate when presented
with a contrite and repentant heart (Psalm [Tehillim] 51:16-19). With this in
mind, the Day of Atonement was to be kept as a perpetual statute throughout all
generations (Leviticus [Vayikra] 23:31).
divinely placed the day of atonement before the Feast of Tabernacles (Sukkot),
which is called "The Season of Our Joy." The children of Israel (and
all believers in the Messiah Malki Tzedik Yahusha) could only rejoice once they were redeemed
and their sins forgiven.
Malki Tzedik Yahusha's
Second Coming and the day of Atonement
you examine the Scriptures concerning the second coming of Malki Tzedik Yahusha back to earth,
when He will set His foot upon the Mount of Olives (Zechariah 14:4), you will find that it
uses the day of atonement terminology. Here are a few examples.
first example is in Isaiah (Yeshayahu) 52:13-15. First, let us examine Isaiah
52:13-14 so we can identify that this is referring to Malki Tzedik Yahusha the Messiah. Then,
we will look at Isaiah 52:15.
Isaiah (Yeshayahu) 52:13-14 it is written:
Behold, My servant shall deal
prudently [the servant refers to the Messiah], He shall be exalted and extolled,
and be very high. [The New Covenant (Brit Hadashah) references to this
include Acts 2:32-35; 5:30-31; and Philippians 2:9-11.] As many were astonied at thee;
His visage was so marred more than any man, and His form more than the sons of men
(Isaiah [Yeshayahu] 52:13-14).
description of Malki Tzedik Yahusha, the suffering Messiah, is drastically different than how Malki Tzedik Yahusha
is portrayed in Hollywood.
description depicts a lamb going to the slaughter (Isaiah 53:7). Isaiah (Yeshayahu)
52:14 depicts a man so marred that He did not resemble a man. Furthermore, Isaiah (Yeshayahu)
50:6 says that His beard was ripped out. Psalm (Tehillim) 22:14,17 says His bones
were out of joint and that He was naked before the peering eyes of men. They even bit him
Romans used a whip with nine strands, and each strand had bone, glass, and sharp metal in
it. The purpose of the whip was to strip away the flesh so the organs would hang out of
the body. Psalm 22:16 says they also pierced His hands and feet. Psalm 22:18 says they
gambled for His garments. Recognizing that Isaiah 52:13-14 is speaking about Malki Tzedik Yahusha
during His first coming to earth, Isaiah 52:15 will speak about His second coming.
Isaiah (Yeshayahu) 52:15 it is written:
"So shall He sprinkle
many nations; the kings shall shut their mouths at Him: for that which had not been told
them shall they see; and that which they had not heard shall they consider."
phrase, "So shall He sprinkle many nations" is a reference to the
sprinkling of the blood on the mercy seat of YHWH by the high priest during
the day of atonement
(Leviticus 16:14). This is also referred to in Leviticus 1:5,11; 3:2,8,13; 4:6,17; 7:2.
garments of the high priest were covered with blood after he had performed this task
(Leviticus 6:27). After this, YHWH accepted the sacrifice, and as the high priest hung out
his garments, a miracle took place. His garments turned from bloodstained red to white.
was saying in this that He had forgiven their sins and this forgiveness was shown by the
garment (symbolic of man's life), being sprinkled upon by blood (the blood of Malki Tzedik Yahusha),
Malki Tzedik Yahusha forgiving man's sins, and thus his garment turning white. Isaiah the
prophet wrote, "Come now, and let us reason together, saith the YHWH: though your
sins be as scarlet, they shall be as white as snow; though they be red like crimson, they
shall be as wool" (Isaiah 1:18).
Malki Tzedik Yahusha's
garment went from being stained from His blood when He died upon the tree to being pure
white today. White garments represent righteousness before YHWH (Revelation 3:4-5;
7:9,13-14). Malki Tzedik Yahusha is described this way in Revelation 1:13-14. Malki Tzedik Yahusha
is our High Priest (Hebrews 2:17; 3:1; 4:14; 9:11). Malki Tzedik Yahusha sprinkled His blood
for us (1 Peter [Kefa] 1:2).
(Moshe) led the children of Israel out of Egypt by keeping the Passover and
sprinkling the blood as found in the Torah and referenced in Hebrews 11:24-28. In fact,
YHWH promised to sprinkle Israel when they returned to the land of Israel from the
Diaspora. This can be seen in Ezekiel 36:24-27.
Isaiah 52:15, when it says that Malki Tzedik Yahusha would sprinkle the nations, it refers to
what the high priest did on the day of atonement on the mercy seat of YHWH so
forgive the sins of the people. Malki Tzedik Yahusha came as a prophet in His first coming; now
He is the High Priest and is coming back as a King. Isaiah 63:1-3 describes the second
coming of Malki Tzedik Yahusha, and verse 3 talks about His garments being sprinkled with
blood. Once again this describes Malki Tzedik Yahusha, the High Priest coming back to earth on Yom
Joel (Yoel) 2:15-16 it is written:
Blow the trumpet in Zion
[the trumpet (shofar) spoken of here refers to the trumpet ushering in the
Messianic Kingdom, the last trump that is blown on Rosh HaShanah] sanctify a
fast, call a solemn assembly [this speaks of the fast associated with Yom Kippur]:
gather the people, sanctify the congregation, assemble the elders, gather the
children, and those that suck the breasts: let the bridegroom go forth of his chamber, and
the bride out of her closet (Joel [Yoel] 2:15-16).
back to the previous chapter on the wedding that takes place on Rosh HaShanah and
the honeymoon that will last seven years. In this passage in Joel, we can see that the
seven years of the tribulation, known as the birth pangs of the Messiah or Chevlai shel
Mashiach, are over and the Messiah is coming back with His followers to go to the
marriage supper of the Lamb.
Joel 2:17 it is written:
Let the priests, the ministers
of the YHWH, weep between the porch and the altar [once again, this speaks of an
event that took place annually, the priest ministering in the Holy of Holies], and let
them say, Spare Thy people, O YHWH, and give not Thine heritage to reproach, that the
heathen should rule over them: wherefore should they say among the people, Where is their
YHWH? (Joel [Yoel] 2:17)
is being communicated here by the phrase "spare Thy people"? For the answer we
must turn to Zechariah 12 and 14:1-9. In these passages, we can see Malki Tzedik Yahusha coming
back after the birthpangs of the Messiah (tribulation), and Jerusalem (Yerushalayim)
about to be under siege. Malki Tzedik Yahusha saves Jerusalem (Yerushalayim). His feet
are placed on the Mount of Olives. There is a great earthquake, and the Messianic Kingdom
comes in full power. There is no nighttime anymore, and the YHWH will rule the whole
earth. At this time, the gates of Heaven are closed. The last day of
is called neilah, the closing of the gates, and is the concluding ceremony to Yom
Kippur. However, this is not the rehearsal (miqra), but the real thing. At
this point, it is too late to make a decision to accept Malki Tzedik Yahusha the Messiah into
Malki Tzedik Yahusha
spoke of this same event in Matthew (Mattityahu) 24:27-31. In Matthew 24:31, the
trumpet that is being blown is called by Malki Tzedik Yahusha the great trumpet. This is the
trumpet that is blown on the day of atonement known as the Shofar HaGadol. These
trumpets, these SHILOH'S - will usher in the return of the Malki Tzedik Yahusha's to rule
and reign as Messiah ben David's delivers saviors
during the Messianic age. (Ephesians'Chapter 2.)
themes of the fall feasts are numerous and are especially meaningful to the believer in Malki Tzedik Yahusha.
The festivals and the entire Tanach (Old Testament) are fulfilled and speak about
the Messiah (Psalm [Tehillim] 40:7; Luke 24:44-47). Understanding the fall
festivals will enrich our lives and walk (halacha) as believers in the Messiah.
The final fall festival, Sukkot, is no different. The festivals of the
fulfilled in Malki Tzedik Yahusha the Messiah while at the same time revealing tremendous
insight on how to live for Malki Tzedik Yahusha on a daily basis. Baruch Ha Shem!
Blessed be His Name!