HOW 10 ZuiNy 30 YESHUA IN 30uUR RAQBIS BIBLE PHILLIP GOBLELibrary of Congrest Cataloging ta Punilention Data Goble, Phillip E1943 : How to Point to Yeshua in Your Rabbi's Bible. ‘Text in English and Hebrew. 1. Messiah—Prophecies. 2. Jesus Chirist—Messiahship. 5. Jewish Christians. L Title BT235.G56 1986 23212 86:71579 ISBN 0.939341-00X (pbk,) Copyright © 1086 by Philip E. Goble All gts reserved No part of this hook may be used or reproduced in ay manner whatsoever ‘without writen permission, except inthe case of brief quotations embodied I crteal aries aad tere. Published by AFI International Publishers PO, Box 2056 Now York, New York 10017 ‘Telephone (212) 235.8188, PRINTED IN THE UNITED STATES OF AMERICAPREFACE How To Point to Yeshua in Your Rabbi's Bible is directed to the Jewish reader, whether layperson, scholar or rabbi. The Jewish Bible, either in the original Hebrew or in translation, remains a difficult book to read; pitfalls in understanding abound, For example, both before and after the Babylonian Exile, the prophets utilize the prior events—of the Exodus and the conquest of the Promised Land—as projections into the future and as apocalyptic signs (in Isaiah 49:8.11, for in- stance) of the New Moses, the New Joshua, the New David who is coming, in short: King Messiah. Thus a prosaic reader who avoids or misinterprets these apocalyptic passages forfeits God's meaning twice: first, in_the prophet’s apocalyptic passage itself, and, second, in the Torah or book of Joshua from which the infallibie Hebrew prophets derive the inherent pro- phecies about the Messiah. My book, How To Point to Yeshua in Your Rabbi’s Bible, is a guide intended to help the reader avoid these pitfalls. ‘An obvious charge against those who teach that Yeshua is the Jewish Messiah is that of anti-Semitism. Those who at- tack what is written in this book as in any way anti-Semitic should remember that the greatest anti-Semitism comes from those—whether Jew or gentile—who mock the Jewish Scrip- tures and cause Jewish people to be lost in the hellish torment referred to in the Jewish Bible. ‘Take as a prime example Nazi Satanism and the horrors of the Holocaust. As Paul Johnson notes, “it was generally believ- ed, not only in Germany but throughout Central and Western Europe, that Bolshevism was Jewish inspired and led, and that Jews were in control of Communist Parties... Hitler was soon to make highly effective use of the Red Terror fear, insisting, time and again, that the Communists had already killed 30 million people. ... (Hitler) presented his National Socialist militancy as a protective response and a preemptive strike” (p. 122). My book is in no way a rationalization for the rise of Nazism (I call Nazism Satanic). Rather, my book demon. strates that the consequences of disobeying God are indeed tragic; when Jews such as Marx and Trotsky join with gen- tiles like Engels and Lenin to mock God and the Scriptures, itis little wonder that Hitler’s Satanic empire could arise and that an evil genius like Hitler could use Marx's and Trotsky’s Jewishness to unfairly, yet successfully, sinisterize the Jewish people as a whole. In view of our nightmare background of the twentieth cen- tury, it must become apparent that the next Holocaust can: not be prevented by any Maimonidean elitism, by somecesoterica, occult lore, oral tradition, some great anti-Scriptural knowing, or “gnosticism.” The truth that must not be lost is that there is no salvation to be found outside of the Jewish Bible, and that, in the final analysis, there is only one path of faith to redemption and only one eschatological saving circumcision. Granted, but some may object to this book for the same reason that many objected to the preaching of the Apostle Paul, Paul infuriated some gentiles and many Jews by what he told uncircumcised gentile godfearers in the Hellenistic synagogues where he preached: Receive the New Covenant circumcision of the Messiah, the circumcision of the new birth into the new humanity of the new age, and you will become a full member of the “true circumcision,” the eschatological “Israel of God,” which is the remnant of the eternally redeemed chosen people to be resurrected on the last day (Deuteronomy 30:6; Jeremiah 31:31-34; Isaiah 42:4; Colossians 2:11; Philippians 3:3; Galatians 6:16; Ephesians 21113; Romans 11). To exalt the status of former gentile sinners need not demote the status of Jews or diminish God’s promises to give the Jewish nation the land of Israel and to bring the Jewish people a Messianic national revival in the last days. On the contrary, in the Bible it is this very ex tation of the status of former gentile sinners that God wants to use to provoke the Jewish people to envy so that they will also be saved {Deuteronomy 32:21; Romans 10:19-21). ‘The translations in the end-notes preserve the King James beauty and solemnity as far as possible, clarifying or correct- ing where the consensus of recognized modern translations or scholarship warrant an occasional improvement. The Hebrew is often transliterated as in Yehoshua for Joshua, since this is sometimes preferred by rabbis. This book was mailed to nearly every Orthodox, Conser- vative, Reformed and Traditional preaching rabbi in the United States, and is dedicated with love to Jewish people and rabbis everywhere.CONTENTS How to Point to Yeshua in Your Rabbi's Bible. Notes Bibliography Index of Notes Page a Co) 70HOW TOPOINT TO YESHUA IN YOUR RABBI'S BIBLE Not long ago I got into a debate with an august represen: tative of an organization self-styled as the “Supreme Rab- binical Court” of the United States. This rabbi was standing in front of some television cameras attempting to “excom- municate" American Jewish people because oftheir Messianic faith. ‘The Debate in a Nutshell In short, the debate went something like this. He said to me, “Are you a Jew?” I replied, “Was Ruth a Jew?” He asked me, “Are you a missionary?” Lreplied, “Are you a missionary?” He shouted, “I most certainly am not!” 1 asked, “If you are not a missionary, then why have you rabbis lawlessly wrested authority from the priests and are now rmissionizing Jewish people away from true biblical apocalyp- tic Torah Judaism?” He said (without challenging the truth of my indictment), “Because the priesthood became corrupted by the Romans, and then the Temple was destroyed in 70 C.E.” Usa “One priest was not corrupted and his temple was not destroyed.” ‘He paused and looked at me quizzically... “Which one was that?” I said, “The Messiah Priest that King David foretold in Psalm 110, the portentous priest Zechariah also identified with the Messiah in Zechariah? !—the very one Ezra called Yeshua or Jesus in Ezra!” (See end notes referred to by superior numbers for all Scriptures in Hebrew and English.) ‘He paused again, swallowing hard. A little bit later in the debate he wiped a'tear from his right eye. He couldn't refute my debating argument, a position he had never heard before, and had no answer to. What follows is a more complete presentation of the argument. ‘The Jewish Bible Must Interpret Itself The history of the Exodus is given to us in the Torah of ‘Moses. There we read that a whole rebellious generation pass- ced away leaving only a righteous remnant of two holy survivors to inherit the promised life in the Holy Land: Yehoshua (or Joshua) and Caleb. This is paradigmatic history, for it provides prophetic model asa sign of things to come,asdoes the Messi anic prophecy regarding the two olive trees in Zechariah 4.5 1Yehoshua (or Joshua) is himself a sign of the Messiah. ‘A rabbi might challenge this and say, “This is like telling an American that something which happened to the Pilgrims is paradigmatic of American history. Or, again, this is like say- ing that George Washington is a prophetic sign of the last and greatest American President! Why is one necessanly the predictive model of the other?” Because the Jewish Bible must be allowed to interpret itself and, in the Jewish Bible, Yeshayah (Isaiah) 49:88 infers that Yehoshua or Joshua is a sign of the ‘Messiah. Don’t argue with me, argue with God's holy prophet, Isaiah, It was Joshua who assigned the land of the promised inheritance to the individual tribes and families, Isaiah 49:8 alludes to this activity. This key verse infers that King Messiah, the Servant of the Lord, is the new Joshua, for in his own per. son the Messiah will bring the promised life for the people, which is their covenant inheritance. ‘Ora rabbi might say, “If Yeshua is the Prince of Peace, the new Joshua to bring the people into the land of true Sabbath rest, then where is all the world peace the Prophets said the ‘Messiah would bring?” God did not promise peace to a World that rejects him, Rabbi. But those who receive the spiritual circumcision and the justification peace the Messiah brings are in actuality raised to a new spiritual existence with him in anticipation of the resurrection age and its peace. But how can we have the latter if we refuse the former? ‘Tocontinue, Bamidbar (Numbers) 34:19" tells us that Caleb was from the Messianic tribe of Judah. Caleb in the history of the Torah is thus a continuing mofet (Hebrew for sign or omen) of the remnant of one, the King Messiah of the tribe of Judah, indicated before Caleb in Bereshit (Genesis) 49:10, and after Caleb in several places in the Jewish Bible, as we shall see. This righteous remnant-of-one motif reappears later in the Servant Songs of Yeshayah (Isaiah) chapters 42-53, where an idealized Israelis called Yeshurun? and then is seen as typified in a suffering, dying and death-conquering Messiah, the Servant of the Lord.” This last statement will be proven presently, when we see how the Jewish Bible ties all these pro- phetic strands together. ‘Yehoshua Is a Symbol of King-Messiah Yehoshua (Joshua) is called “the servant of the Lord” in Joshua." Like Caleb, Joshua is also a mofet of the King. Messiah, for Joshua is an agent of grace (e.g. in the case of Rahab) and of damnation in the holy war of God against the seven wicked nations in the Promised Land. The prophet Daniel, who also speaks of grace and damnation, gives us a glorious picture of this coming King, this Messiah of the 2Clouds.? Furthermore, Devarim (Deuteronomy) 18:15-19 foretells the prophet like Moses that God will raise up in the Promised Land. A rabbi might interrupt right here and say, “Waitl This reference to a Moseslike prophet who is to come is not necessarily referring to the Messiaht” Again, let the Jewish Bible interpret itself: Yeshayah (Isaiah) infers that the Messiah will be a new Moses. Argue with God’s holy prophet Isaiah, don't argue with me. ‘The immediate (not final) fulfillment of the Deuteronomy 18:15-19"* prophecy is Yehoshua (Joshua). The Sages (Avot 1:1) tellus that Moses accepted the Torah from Sinai and transmit- ted it to Joshua, Not only that, Joshua is indeed like Moses as a prophet because it was to Joshua and not to Moses that God gave the revelation of the boundaries of the tribal por- tions of Eretz Yisrael. Moses died in the wilderness because he angered God, but Joshua led the people victoriously to the promised life in the Holy Land. Thus, Joshua is a prophetic sign of the King Messiah, the ruler from among his brethren who, like Moses and Prince Joseph, the Savior in Egypt, would lead the true remnant Israel from the rebellious unbelief resulting in death to the faith resulting in eternal salvation and Messianic deliverance foreshadowed in the book of Joshua. ‘That the rabbis were not ignorant of the Messianic inter- pretation of the Torah given above is shown in the Midrash on the Psalms (translated by Rabbi William Braude, Yale University Press, 1959, Volume 1, pages 4-7). In this rabbinic work we find David explicitly likened to Moses and, on the same page, Devarim (Deuteronomy) 18:15 is quoted, “A proph- et will the Lord thy God raise up unto thee, from the midst of thee, of thy brethren, like unto me (Moses).”"* That Deuteronomy 18:15, then, is a messianic prophecy fulfilled ultimately in the Messiah, the Son of David, should be clear enough. Confirmation comes in II Samuel [16] and Yeshayah (Isaiah),!7 which tell us that David’s “house” will bring the Messiah, and also in Yehezke-el (Ezekiel), which gives us one of the Messiah’s titles, “David my Servant”.18 ‘The deduction of the thoughtful, then, is that Rashi’s in- terpretation of Deuteronomy 18:19 is all the more frighten- ing. According to Rashi, the text of this passage means that unbelievers will be put to death. So it is no light thing to refuse to believe in the divine clues to the identity of the Messiah as set forth in the Tanakh. That is why the following material should be read carefully and prayerfully, studying each reference.Attempting to Evade the Jewish Bible Is Futile ‘Those who use the Holocaust to justify either their atheism or their tendency to devalue the authority of the Jewish Bible should remember that Satan, not God, is the author of Nazism and anti-Semitism. But when Jewish men like Karl Marx and Trotsky laughed at the prospect of a future punish- ‘ment (in spite of the doctrine of hell indicated by texts like that of Danie!!2)and ridiculed Holy Scripture like Deuteronomy 18:19, such folly (by more than a few who were ostensibly Jews) conspired, in league with the universal Marxist ery for bloody revolution, to give many Europeans dangerous misper- ceptions about the Jewish people. The erroneous but none. theless terrifying specter of Bible-scoffing Jews in control of the Communist Parties, together with the Right-wing Euro- pean reaction to this, and the cascading godless stupidity, helped provide Hitler with his demonic opportunity and mad rationale. And, pardon the biblical Jewish expression, but it was par- ticularly here that the rabbis were worthless watch “dogs,” as, it says, “mute dogs that cannot bark,” that “lie around and dream”.” While the coming storm of “the time of trouble for Jacob” threatened ominously on the horizon, the rabbis spent more effort meditating on Maimonides than on the Jewish Prophets. God says, “I am against the shepherds and ‘will hold them accountable for my flock. I will remove them from tending the flock. ...”22 ‘Maimonides didn’t exposit the pure Torah and the Prophets; Maimonides attempted to syncretize biblical and Aristotelian thought. Are we required to believe that this Maimonidean hybrid is normative Judaism? Have we succeeded in circum. cising Aristotle, and may we now number him among the Patriarchs? Instead of preaching the pure apocalyptic Torah Judaism ‘of Moses and the Prophets, the rabbis lounged in the Talmudic dream world of the yeshivas. Instead of warning the Jewish people (like Jeremiah and Esther's Mordecai) of the coming tribulation, the blind led the blind and they both fell into Satan’s pit. Thank God that Jeremiah foresaw the end-time fulfilment of Messianic Judaism and the eschatological Jewish leaders that God would raise up in the latter days: “Then I will give you shepherds after my own heart, who will lead you with knowledge and understanding’.?? Are not terrifying Torah readings like Deuteronomy 18:19 and 28:15-68? with their horrifying modern historical illustra- tions enough to wake up anyone? At just this point someone might try to “strain out a gnat” about misconstruing the biblical context in order to “swallow 4the camel” that this rabbinic betrayal of the Jewish Bible has not happened or that there has not been horrendous conse- quences. ‘Or someone might smile and say, “I don't believe that God would allow people to throw themselves into eternal torment. Nor, for that matter, do I believe that the Bible, with its ab- solutes, means what it says.” Marx didn’t believe this either. Neither did Trotsky nor Hitler nor Pilate. Would you like to share their willfully wicked opinion (and their company) forever? “But wait,” you say. “Now you're bringing in original sin (‘willfully wicked’), aren't you? I don't believe in it! What kind of God would let the whole of humanity corrupt itself?” Read Psalm 51:5, 102 on natural, fallen, human depravity and the needed new birth. God is perfect and He created mankind good in His perfect image. It was no fault of God’s that a free humanity used its freedom (both primordially and perennially) to corrupt itself. God has fully revealed a new humanity not only in the historic people in whom his Word has been enfleshed, but also in his God-mediating Word himself enfleshed). The Holy One of Israel commands us to yield to the new creation of his Word the Messiah by joining this new humanity. “What about the good and innocent people who never even heard about the Messiah?” you say. ‘This is a loaded question, assuming as it does (and the Jewish Bible does not) that good and innocent people exist, and, since they are so good and innocent, don’t need to hear about any Redeemer anyway, really, since they are not themselves sinful either in what they do or in what they are. See, however, Psalm 14:3, which says, “there is no one that does good.” If you do not beat your wife, you do not ap- preciate the loaded question, “When will you stop beating your wife?” Do you think God appreciates the loaded ques- tion, “When will God stop punishing the innocent?” God has freely chosen to give his Word to us that we might faithfully ‘communicate his Word to others. If we refuse to believe the Jewish Bible, if we refuse to communicate it to a lost and dy- ing world, is it God’s fault or our fault that our own disobe- dient unbelief causes a ‘famine of hearing the words of the Lord??? “All this is just the same old message,” you say. “It’s the tired old Christian message that has led to so much anti Semitism.” ‘Don’t confuse the message with the messengers! The rab- bis have also been less than responsible messengers and yet this fact gives no warrant to throw out the Jewish Bible and 5its message. Not all who say they are followers of the Messiah are true believers in fact. Those who claim to follow the ‘Messiah ought to live as He lived.2® The fact that religious men have failed only proves that religion is not enough. What is needed is a new birth and the sanctifying power of divine Jove and wisdom. Unlike men, this will never fail, for what is from God cannot be defeated. ‘Yehoshua Is a Prophetic Sign of the Servant of the Lord ‘Yehoshua is called “the servant of the Lord” in Joshua"! and Bamidbar (Numbers) calls Him “‘the man in whom is (the) Spirit,” making His person a prophetic sign of the one who is to come, the Servant of the Lord filled with “My Spirit” (Isaiah 42:1%), This One who is to come will bring His Torah.** ‘The Messiah's Torah or teaching will be presented shortly. See Midrash Qoheleth on Ecclesiastes 11:8: “The Law which ‘man learns in this world is vanity compared with the Law of the Messiah.” According to Isaiah, this one who is to come will be given as a light to the nations? and to his own people asa covenant?? to be cut off" and to sprinkle many nations!” with His outpoured life, which God gives as an asham (guilt offering—see Isaiah 53:10") for sin. To reiterate what was stated at the beginning, the nation of Israel is given the idealiz- ed name Yeshurun (“the upright one”) both in the Torah 3° and in Isaiah,? and the nation of Israel as servant?® >7 is typi- fied in prophecy by an individual, the Messiah”? ** "who will restore the nation.” ‘The Messiah Is Equated With the Servant The splendor of the ideal ruler of Israel is described in Isaiah“? *7 Righteousness!” and a special anointing for his task!” characterize both this ideal ruler (called “God-with-us”) and the Servant of the Lord!® # as if to suggest that they are the same person. The ruler, through the Davidic covenant, witnesses about God's nature and saving purposes to those outside the covenant‘! a function that is also assigned to the Servant.” If there is still any question that the two (the ideal ruler, the Messiah, and the Servant) are the same person, Zekharyah (Zechariah) settles it in a key text? a post-exilic prophecy where the Messiah, spoken of as “the Branch” (of David), is equated with the Servant. Not only that, but in the same passage,? Yehoshua or Joshua is referred to as a mofet, a portentous Messianic sign! And this later Joshua is, of course, the portentous high priest Yehoshua (Joshua) re- turning from the exile to a resurrected nation, a priest like David's MessiahPriest in Psalm 110!—that is, a priest Zechariah embues with Messianic portent? where we read:“And speak unto him, saying, “Thus speaketh the Lord of hosts saying, “Behold, the man whose name is The Branch; and he shall branch out from ths place, and he shall build the temple of the Lord, It is he who will build the temple of the Lord, and he will be clothed with majesty, and he will sit and rule upon his throne; and he shall bea priest upon his throne, tnd the counsel of peace shall be between them both ” ‘The Alternative Spelling for Yehoshua Is Yeshua or Jesus! Ezra 3:8 gives the alternative spelling of this Yehoshua, who is called a “wondrous sign” of the Messiah in Zechariah 3:8. ‘The alternative spelling for the same individual, Yehoshua or Joshua, is Yeshua or Jesust* Yeshayah (Isaiah) 49:8 pointed to ‘Moses’ successor, the ruler who entered the Promised Land, and portended that in this Jesus (Joshua) is an omen of the Messiah! Zekharyah (Zechariah)? * pointed to Aaron's suc- cessor, the priest who entered the Promised Land from the Exile, and predicted that in this Jesus Joshua) is an omen of the Messiah! A rabbi might object here and say, “Yes, but even if the Messiah's name is foretold to be Jesus in our Bible, that still doesn’t prove that your Jesus is our Jesus!” Rabbi, we reply, the Jewish Bible says that many Gentiles, will believe in the Messiah,* *! © be sprinkled by his priestly sacrifice,%° and find life in his light, but the Jewish Bible is also aware of the perennial unbelief of rabbis" and of the fact that the Jewish people would for the most part reject the Messiah'® until the latter days.” Can any other Jesus ever fulfill these prophecies better than Jesus of Nazareth? Fur- thermore, Daniel foretold that the coming of the Messiah must precede the fall of the postexilic Temple"* and must occur 483 years" after the decree to restore and rebuild Jerusalem, referring to Artaxerxes’ decree (see Ezra 7:12-16,4* 457 BCE.), which gets us to approximately 27 C.E., when Jesus was beginning his ministry as Messiah. Which other Jesus is there? ‘The Davidic Priest-King Messiah Was Foretold in the ‘Tanakh The “priest of God” in Genesis,‘ whom David declares (Psalm 110%) to be the establisher of the Messianic order of the Davidic Priesthood, is Melchizedek. In Psalm 110:4 David refers to the Messiah as a “priest forever after the order of Melchizedek” (and not after the order of Aaron, for the Messiah was to come from the tribe of Judah and from the lineage of David'**® and thus be a king-priest like Melchizedek in Genesis"), Therefore, the two olive trees in Zechariah? sym: bolize the kingly Davidic heir (Zerubbabel) and the priestly 7ruler (Yehoshua—see Zechariah?) and are portents of the Davidic king priest after the order of Melchizedek to come as the Messiah ‘The Divine Word Took Human Form to Become Our Priestly Healer The word of God came from heaven and tabernacled (pitched his tent) with Moses. This was the same divine Word who did his work as an inscriber of the Ten Commandments into stone. Thus the holy configuration of the Word in the ark, orbited by ministering priests and symbolic furnishings, was a replica of the heavenly pattern of glory shown to Moses on the mountain. ? This one and only personal Word of God, who came from heaven and revealed His “pattem” of glory to Moses on the mountain, is worthy of worship (as is the Son of Man; see Daniel"), Where does the Tanakh say that the Word of God is worthy of worship? See Psalm 56:10°°, which says, “In God will I praise his word.” ‘The Word of God is the divine agent in creation, as it says, ““By the word of the Lord were the heavens made” (Psalm 33:6), Like Messiah the Judge in Isaiah 42:4, the Word of God is also the divine Word of Judgment who comes at the end of the age and is personified as the supernatural Messiah of the Clouds, “the Son of Man" in Daniel" (see John*). “Wait,” a rabbi might interject. “This you will have to prove tome from the Tanakh, this notion that the Son of Man is the Word.” Should we be surprised that the supernatural being which Daniel sees coming from Heaven in Daniel is a picture of the Word as “God-with-us” in human form? Should we be surprised that the supernatural Son Isaiah calls “Mighty God" in Isaiah*® or that the universal Priest-King that David calls “Lord” in Psalm 110! are also pictures of the Word: with-us? Notiif we meditate on Isaiah* where God tells us who it is that He sends to accomplish his desire and to_ achieve his cosmic purposes: his Word! Should we be surprised that the Word of God overcame death and rose from the grave? Does not Isaiah™ tell us that the grass may wither and the flowers may die and fall, but the Word of our God stands forever? Should we be surprised that God has exalted his Word above all authority and dominion and made him Messianic heir of all things? Study Isaiah’ where God promises that every “knee will bow and every tongue will confess,” and the context does not omit to deal with His Word (who is held up to our praise in Isaiah*and Psalms"), Note well what we are saying, however: not that there is another God besides God, but that God has no other divine Word than the One who ‘was inscribed in stone in the ark and in the canonical words 8of the Tanakh—that is, the One who was also enfleshed in Yeshua the Messiah. Midrash Rabbah associates the Messianic tribe of Judah with the Word of God because both are called “first” (see Proverbs and Judges*” and Midrash Rabbah Vol. 3, Soncino Press, 1977). Just as the Messiah is the divine agent in the Prophets, so is the Memra or Word of God in the ancient ‘Targums (see Targum Yerushalmi to Numbers 27:16). In Mishle (Proverbs) and Tehilim (Psalms), we see that it was by His premundane Wisdom, His Word, that God created the world (see Psalms*! and Proverbs.* Should we be surprised that David’s Great Son had wisdom’ and later, as the ‘Messiah, was wisdom? And just as the Messiah is God's divine heir in Isaiah*® and Daniel,} so Wisdom is likened to God's Son in Proverbs. 6 (Israel cannot be intended here in con- text, because Israel, unlike Wisdom, is scarcely mentioned in Proverbs.) However, this same Word also is the agent of divine redemp- tion, for Psalm 107% says, “God sent His Word and healed them and delivered them from their destructions.” When the ‘One, who was to come, took human form, Isaiah? calls him “Mighty God” (just as John* calls the Word of God God”), and Isaiah 53:51 says that by his substitutionary wounds “for is” “we are healed.” So we should not be surprised that peo- ple who don’t know the Messiah don’t know God either, for ‘until His Word is revealed to you, you do not know God. As 1 Samuel says, “Now Samuel did not yet know the Lord: ‘The word of the Lord had not yet been revealed to him.” The Scriptures teach in many places that personal regeneration is absolutely necessary, for, as it was prophesied of King Saul, s0 it is prophesied of us, “The Spirit of the Lord will come ‘upon you in power ... and you will be changed into a different peor et “This is not a Jewish doctrine, this notion of regeneration,” a rabbi might object, not having sufficiently meditated on the Jewish Bible.¢* 6 52 67 6825 But, as both the Torah and the Tanakh show, God intended to “mark off” as his own not merely people who were circumcised physically but “in their hearts.”® So strong is this teaching that God threatens to destroy any Jew who is not spiritually circumcised.” Such a ‘one will be shut out of Jerusalem,” as well as the Lord’s sanctuary” and salvation.”* When will the Maimonidean gnostics learn that the mystery of Judaism is not in the esoteric rabbinic dialectic of the oral law but in the miraculous resurrection of Yeshurun Yisrael and Yeshua the Messiah? You who declare you are Jews and are not—not fully Jews, not yet spiritually circumcised, not 9yet really regenerated, not yet yielded to Yeshua and to Yeshurun Yisrael, you who say you are a synagogue of God but are still deluded by Satan, you may have a Hebrew mother, but that didn't make Esau a Jew. You may have a Hebrew father, but that didn't make Ishmael a Jew (though Abraham himself circumcised him), Ruth had neither a Jewish mother nor a Jewish father! But she hasentered Yeshurun Yisrael by faith alone, ahead of those who say they are Jews but are still spiritually tncircumcised heathen at heart. In her inner man Ruth was circumcised and consecrated by the Ruach HaKodesh, the Holy Spirit, and the regeneration of her new birth made her in fact a Jew in the eyes of God, and we who are regenerated have also entered Israel with her. But a rabbi might object and say, “The difference is that RUTH didn’t change her religion.” No, the rabbis did that. The rabbis changed the Jewish religion when some of them trusted in themselves and their Jewish learning and pedigree instead of God's Word, Instead of humbling themselves like the humblest Ruth, the hum- blest proselyte, instead of forsaking all heathenish self right. eousness, these rabbis refused to take the eschatological ‘messianic proselyte mikveh of the new Elijah, Yah-kha-nahn Ha-maht-beel, John the Baptizer, who was preaching in 26 CE. It was then that some of the rabbis (not all of the rabbis—some wrote the New Testament) but some of the rab- bis missed their true leadership! This was near the Jordan” where Elijah had once hid to begin his Mount Carmel fight for true Judaism. This was near the same Jordan where John, the new Flijah,”> % received proselytes to Messianic Judaism. 26 C.E. was the time when some of the rabbis, because of the pride of clericalism and pharisaism that all preachers are prone to, forfeited what could have been and what will yet be, according to Romans,” their true leadership. But, in the meantime, as Dr. Marvin Wilson has said, Rabbinic Judaism is a post Biblical “not bound to one authority” (like the holy Tanakh “it embraces many authorities in along line ofliving [rabbinic] tradition.””8 The rabbis changed the religion after the New Testament was virtually written and after the Temple was destroyed in 70 CE. That's when the rabbis blindly and lawlessly wrested control of the Jewish religion from the priests and from the High Priest “after the order of Melchizedek,” Yeshua the Messiah? ‘Therefore, if the word “conversion” contains the idea of taking on a new and alien religion, then people really “con- vert” to Rabbinic Judaism, because it is the sub Scriptural and 10foreign pseudo-Jewish religion (how much more foreign could anything be than Maimonides’ Aristotle?). Ironically, it is the rabbis and the Jewish anti-missionaries who are the real “mis. sionary” culprits in the true historic scenario. What hypocrites they are to call us (in that sense) “missionaries”! ‘We, on the other hand, even with all our bungling mistakes, are at least trying to point Jewish people back to the original pristine Judaism of Moses and the Prophets. The rabbis think ‘we are their enemies. But ifthe hell that Yehshayah (Isaiah)”” and Daniel!? talked about is real, then we are really the rab- bis’ best friends, and are making every sacrifice to see them sayed from what their own prophets warned against. ‘The word “Christianity” is nowhere in the Brit Hadashah (New Covenant Scriptures), and the word you translate as “Christian” only means ‘“Messiahite.” John the Baptizer’s religion was biblical apocalyptic Torah Judaism, and he never changed his religion. Neither did Paul, who preached on Shab- bos, in shul as a rabbi for thirty years. In the book of Acts, aul circumcises the young Jewish Timothy, Paul keeps Shab- bos, and Paul does not teach Jews to betray the mitzvot of ‘Torah or assimilate or stop being Jewish. Paul's religion, the religion of the New Testament, is biblical Judaism. Paul never condemned his religion; he just emphasized the Jewish and biblical teaching that salvation (the biblical word is Yeshua) is not through religious merit but through faith and a new birth,* as we shall see.!!? aul did not teach that the law had been nullified. Paul taught that the law’s death-dealing condemnation of sinners had been nullified. The hostility of the law in Ephesians is not the hostility of the law against Gentiles, meaning, as some have interpreted the book that you have to throw out the law in order to bring in the Gentiles. The hostility of the Law is against sinners, whether Jew or Gentile, and that is what the Messiah abolished in his sacrificial flesh, that is what the ‘Messiah made null and void for those who repent and believe the Good News. aul the rabbi knew that the Torah had been given to the Jewish people as an eternal national treasure. And Paul knew that the celebration of the Torah preserved or saved the peoplehood identity of the Jews just as it pointed to the Jewish Redeemer of their souls. How could the Jewish people have stayed Jewish without Torah and Passover and Shabbos? And how could Jewish people understand the saving work of their Jewish Redeemer without the Torah? Paul (unlike many rab- bis and many in the contemporary church) understood both questions. The Paul we see in the book of Acts preaches the Good News of the Messiah's release from the Holy Torah’s udeath curse®® *! ® and at the same time observes the Torah’s ‘ceremonial law and is loyal to the preservation of his Jewish heritage. Yeshua himself said, “You have a fine way of setting aside the [mitzvof] commandments of God in order to observe your ‘own teachings [of the kind that human beings hand down]” (Mark 7:9). The judge in Devarim (Deuteronomy) 17:8-12 was never given the authority either by Moses or by the ‘Messiah to cancel divine commandments. The rabbis have wrested that authority away from God's canonical prophets at their own peril Are the rabbis right when they set aside the mandate of God that the Mashiakh ben David would suffer? Moses shows us a picture of the Messiah’s sufferings in the Torah. Look at Josef (Joseph), the incognito prophet, unrecognized by his ‘own Hebrew people, envied yet rejected as not from God, buried as dead, but raised up by God to the right hand of supreme power to feed the saving bread of life to the whole world—including, at last, his own people, who in the end recognize their Jewish savior. What a foreshadow of the ‘Messiah! ‘Or look at the book of Yonah (Jonah) in the Tanakh. Here we have a graphic foreglimpse of Death swallowing and vomiting up a prophet as a predictive sign of the death and resurrection of the Prophet Messiah. Are the rabbis with their own teachings rightand the Tanakh wrong? Was Daniel wrong when he said the Mashiakh would be cut off or violently killed?" Was Yeshayah (Isaiah) wrong when he said that the Mashiakh would be “wounded for our transgressions. ... for the sin of my people, who deserved the punishment, was he cut off out of the land of the living?” Was Zekharyah (Zechariah) wrong when he said “Strike the Shepherd and the sheep will be scattered... . They will look on Me, the One they have pierced, and they will mourn for him as one mourns for his only son, and shall be in bitterness for him, as one is in bitterness for his firstborn?* ® Was Jeremiah wrong when he called the Messiah “Lord”?** Was King David wrong when he also called the Mashiakh “Lord” and saw his lordly suffer- ingsand resurrection?! 8#7 58 Again, a rabbi might interject and say, “We have no teaching about King David's Son, the Messiah, which con- dones any Messianic human sacrifice for sin.” Oh, no? Look at I Chronicles 21:17-18 where David makes a reference that would have to include the Messiah and the Messiah’s Tem- ple when David says, “O Lord my God, let your hand fall upon ‘me and my family, but do not let this plague remain on your 12people.” Meditate on Isaac and Joseph and Jonah (to say nothing of Isaiah 53) and you will see the Messianic prophecy regarding human sacrifice and the Messiah’s person. ‘Again, the rabbinic objection: “Every man must die for his, own sins.%1 must die for me, not some mediator. No mere ‘man can die for another man,” ‘And the answer: he was no mere man but “Mighty God.”*” ‘Are you ignorant of the fact that, in the Torah, blood was always associated with God’s eternal Word?” Do Gentiles know the Torah today better than Jewish people, even rabbis? But remember, Galatians 2 tells us that there was a cultural specialization in the Messianic community. Peter and James and John specialized in reaching the Jewish people. Paul's ministry was not primarily to Jews but to Gentiles, and the Gentiles (according to Moses in Genesis# and Isaiah”®) were to wait for the Messiah’s Law and obey the Messiah when he came. So the ceremonial teaching of Moses was to be observed by the Jews (without anti-Messianic legalism) but the teaching of the Messiah (which is contained in both testa- ‘ments in their entirety) was to be observed by both the Jews and the Gentiles. Unfortunately, many people are ignorant of the fact that, the true universal “church” is nothing other than a cultural ly all-adaptable Messianic Synagogue. This Messianic Syna- gogue, though it is capable of changing into every manner of ethnic attire, from a teepee Bible study to an igloo prayer meeting, nevertheless always wears its basic synagogue ap- parel, the entire Jewish Bible and the Jewish means of disci plingthe world:the Messianic mikveh andthe Lord's Messianic Passover Seder. “But, stop,” yousay, “aren't these fake Messianic Synagogues, ‘multiplying sorapidly everywhere, realy just branch churches of various denominations?” ‘According to the true historic scenario the fake synagogues were the ones that threw out Yeshua (the Lord enfleshed, the authoritative Davidic king and eternal priest after the order of Melchizedek). The fake synagogues were the ones who threw out his apostleabbi Shaool (Saul) or Paul. But remember who won in that New Testament schism between rabbis, in that Elijah/Mt. Carmel type contest to prove the teal rabbis from the fake rabbis—our rabbi rose from the dead! When the curse of death overcame him and seemingly con- quered him, he destroyed the curse of death for us and brought immortality to light as the Messiah. And after that, the signs-and-wonders power encounter of the Rudch HaKodesh showed who the real fakes were! BIn I Kings 18 God himself has to settle the contest between the missionary to Israel, Elijah, and the anti-missionary proph- cts of the Baal. God does this in a kind of fiery apocalypse from heaven on Mt. Carmel. And God wins! APersonal Testimony But Elijah didn’t feel like much of a winner. [know the feel- ing... always broke ... always arguing with Jewish people and anti-missionaries.... always hiding. As 1 Kings 17:6 says, it’s for the birds really. I remember once I was doing The Rabbi From Tarsus, my ‘gne-character play on the life of Paul, in Boca Raton, Florida. ‘There were about a thousand Jewish people in the audience for the matinee, And I had to do a second performance. I was in my dressing room, and the door was locked. And this rab- bi, whose whole synagogue had just seen the first perform- ance, was banging on my dressing room door. “Who is this Goble? Who is this Goble? Make him come out of there so Tan talk to him!” (Actually he wanted to YELL at me.) But it’s very hard to go on stage and weep (you know the line where Paul sobs, “I could go to hell if my Jewish people ‘would believe’"?)—it's very hard to weep when you've just been yelled at. And I was trying to keep my concentration and pray for the second performance. Right then the Lord seemed to suggest to me the same thing he suggested to Elijah in 1 Kings’"—“HIDE!” So, just as they unlocked the dressing room door, I hid in the closet You know, seriously, at times like that you ask yourself, “How did lever get into this ministry?” ll tell you. «It all started in 1972 in Beverly Hills, California. Do you remember the Ajax Liquid television commercial with the two cowboys on horseback chasing the white tornado? T was actually one of those cowboys. Thad dropped in on a Messianic Jewish Bible Study in Beverly Hills. (Rabbi, don’t say to yourself, “This isa ‘cult.” The miracles I will now describe prove that the God of Elijah is not dead and has not retired. For God does not miraculously endorse cults, and God has endorsed my ministry with miracles. Would it be immodest to ask, Rabbi, can you say the same about your own ministry?). Eleanor Rosenberg was standing in the back of the living room in this Beverly Hills home next to the bagels and cream cheese. She was in too much pain to sit because she had 4degenerative disk disease, for which, her doctor told her, there was no known cure. All of a sudden she got zapped with this warm glow that went down her back. She rushed home. She started to wake up heranti-missionary, unbelieving, orthodox Jewish business- ‘manhusband,Morrieandtellhimthat Jesushadhealedher. No, she thought, Fd better wait until the morning when he'shadhis coffee and it's safer. It wasn't. Morrie dragged her to a Jewish doctor. The doc: tor looked at the xrays and said, “Eleanor ... somebody up there likes you!” ‘And she said, “Yes, doctor, and now I know what his name ist” ‘And Morrie said, “Not here! Not here!” ‘And the doctor said, “O really? What's his name?” ‘And Eleanor said, “Yeshua the Messiah!” ‘The doctor shrugged his shoulders and said, “Whatever, you're doing, Eleanor, keep it up!” We did. Iprayed and asked for a miracle—a national television com- mercial lucrative enough that I could afford to buy a small bus to bring more people like Eleanor to that house in Bever- ly Hills. ‘Then a miracle happened only an actor could fully ap- preciate. At the exact time that I prayed, I got zapped also, with a $5,000 “Answer Phone” commercial—without au! Nw) ay Pp aIx sn pita nap APY Smt?) 70 a? Tw ON wTP- TIT : Ooms N37) 33 aw? IPTS- 2? NBT Ow? 1 -y 1O*D7a SDN-DINR PTD AB rDI-7Y TITY PR-7E WNT yo ne ND OD Tt - : im} RENT Os rpoy Ay TDR ym 1. The Lord said unto my Lord: Sit thou at my right hand, until I make thine enemies thy footstool. 2. The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. 3. The people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth, 4. The Lord hath sworn, and will not repent, Thou arta priest for ever after the order of Melchizedek 5. The Lord at thy right hand shall strike through kings in the day of his wrath. 6. He shall judge among the heathen, he shall fil the places with the dead bodies; he shall wound the heads over many countries. 7. He shall drink of the brook in the way: therefore shall he lift up the head. Note #2—Zechariah 3:8 SYD) May Pid DT ywits xy-yew “ITD TT Maw wand OI impy VTTRY-MY NO3D 8. Hear now, O Joshua the high priest, you and your associates seated. before you, who are men symbolic for portentous, ‘ominous—mofet] of things to come; for, behold, I wall bring forth my Servant, the Branch. aNote #3—Zechariah 6:12-13 22 7X 1D TWN? PN BEND 12 miNay fra) TS wr N-TIT TDR 12. And speak unto him, saying, Thus speaketh the Lord of hosts, saying, Behold the man whose name is The Branch; and he shall branch out from his place, and he shall build the temple of the Lord. 13, Even he shall build the temple of the Lord; and he shall bear the glory, and sit and rule upon his throne; and he shall be a priest ‘upon his throne: and the counsel of peace shall be between the to. Note *4—Ezra 3:8 nva-7 oer asec Price yw} ) WAT apy? Tay xp A-7N TW? Ha vena wy 2. Thus saith the Lord that made thee, and formed thee in the womb, and who will help thee; Fear not, O Jacob, my servant; and thou, Yeshurun, whom I have chosen. Note “10—Isaiah 52:10—53:12 (ee? Wie wry FT eT PIXON" PD ANT) ONT 7D sovaya nyaws > ne ~7X NDB DWH INS THD AD sy) BT ADIN NM WAN 337193 24 19 10 10 aLFMA AAA THEM NP 7D 12 33 Ogc3p7 APA-*D ren NP tage) six ODDDND? xin) ary Tay 97372 mBq 18 ikem 722) orp B73) IN 7y waw wD 14 Say) may wrxe nw oy PY Or37 OMA HD 12 15 mW 3D DID O°D70 ASD? NY WT ND OT? WDO-NY mpiant ayew vp onyewy reyy +p 2 mmyD wey 2) wy) 2D? PID P¥T1 2 N77 1 NNN? Ni NUT UIP TAR 4 3TDN) B739 DT3NI aviv ep ya saw ayp} 25mywee 72D NIT) nor 79 ye NETS smanp 17y apt EOy-NDD WN VYD NSD VD BET 337 07D wT? tape ry me 4a oy ya cay ywee on snap orywo-ny 7" nivy Dan-N? vy 1*pa 7s ba ek 7339 XY BswR-ON *9TTT NET YET 32 TIS? WI TNT? Wwe owe ings Wt33°33 pam oes ‘nyia wav) men) Ww) Zaye Dag? Vay PrTy P t9407 xa ond iy} 07322 {7-pyny 7 we non cre Pym ‘Drpsy Ne? as 35-Nun NAT) Ay ry7aps Or ywI} 26 10 qn 1210. The Lord hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God. LL. Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the Lord. . 12, For ye shall not go out with haste, nor go by flight: for the Lord will go before you; and the God of Israel will be your rear guard. 13. Behold my servant shall deal prudently, he shal be exalted and extolled, and be very high. 14. As many were appalled at thee; his visage was so marred ‘more than any man, and his form more than the sons of men: 15. So shall he sprinkle many nations; the kings shall shut their ‘mouths because of him; for that which had not been told them they shall see; and that which they had not heard shall they consider. Isaiah 53:1. Who hath believed our report? And to whom is the arm of the Lord revealed? 2. For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and yihen we shal see him, there sno beauty that we should desire 3. He is despised and rejected of men; a man of sorrows, and acquainted with grief; and we hid as it were our faces from him; he was despised, and we esteemed him not. 4, Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. 5. But he was wounded for our transgressions, he was bruised for our iniquities, the chastisement [punishment] that brought tus peace was upon him; and with his stripes we are healed. 6. All we like sheep have gone astray; we have tumed every one to his own way; and the Lord hath laid on him the iniquity of us all. 7, He was oppressed, and he was afflicted, yet he opened not hhis mouth; he is brought asa lamb to the slaughter, and asa sheep before her shearers is dumb, so he openeth not his mouth. '8, He was taken from prison for oppression] and judgment: and ‘who shall speak of his descendants? For he was cut off from the land of the living: forthe transgressions of my people was he stricken. 9. And he made his grave with the wicked, and with the rich inhis death; because he had done no violence, neither was any leceit in his mouth. 10. Yet it pleased the Lord to bruise him; he hath put him to srief; when thou shalt make his soul an offering for sin, he shall see his seed [offspring], he shall prolong his days, and the pleasure of the Lord shall prosper in his hand. ra11. He shall see of the travail of his soul, he shall see the light of life [Dead sea scrolls and Septuagint), and be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. 12. Therefore, will I divide him a portion with the great, and he shal divide the spoil with the strong; because he hath poured out his soul unto death; and he was numbered with the trans- ‘gressors: and he bare the sin of many, and made intercession for the transgressors. Note #11—Joshua 24:28 yen) many myy OTT IN TN wore wy) Tye Ta 3) Tay mT 29, And it came to pass after these things, that Joshua the son of Nun the servant ofthe Lord, died, being a andred and ten years old. Note #12—Daniel 12:2 7207 My ASTD W’Y-MeTN TWwAD O37 opi "eT? mipyn? m2) Oy 2. Multitudes that sleep in the dust ofthe carth shall awake, some to everlasting life, and some to shame and everlasting contempt. Note #13—Danfel 7:13-14 SRy-Oy RD NIP Z TIT Ney TIT Nappy 9D) Dy TET ww! aa AN nog! mez pMyDs AP RAW?) NADN SVAN NP aM 13. Visions I saw in the night, and, behold, one like a son of man ‘came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. 14. And there was given him dominion, and lon, and « King- fom, that all people, nations and languages, should worship him: his dominion is sn everlasting dominion, which shall nt pass away, and his kingdom that which shall not be destroyed. 28 29 13 14Note #14—Deutronomy 18:15-19 33a aT ab; FOND aT! N73? ue ipypwn 99% ATTN pia 2972 7T7N 33 Ove NNW - Wwe 72D ts Sip-ny yew? MN NY TN? 77eT Thy ART-NR PTT wT? “toy IMD NY iBT TWA wT PY TT NPD FWD OTN aA OT? Py x7a2 “noon my OT 2x TAT) D3 BT DSN AWE IRIN WOW NR? WY wWeNT TIT eye WIN TTX awa TAT) 15. The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall listen; 16. According to all that thou desirest of the Lord thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of the Lord my God, neither let me see this great fire any more, that I die not 17, And the Lord said unto me, They have well spoken that which they have spoken. 18. I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him, 19.And it shall come to pass, that whosoever will not listen un to my words which he shall speak in my name, I will require it of him Note #15—tsaiah 42:15-16; Isaiah 49:9-10 wo aie oawy-79) Miya Ov 2.7K ROSIN ODANY OAR? NIT onBw wT) XP AB any sAD?IT By2D7 TWN OWN AYTI-NY miatm2 OST27T TPN Tw? OwyM TK? y NP) ontiey 29 16 17 18 19 15 1615. I will lay waste mountains and hills, and dry up all their vegetation; and I will make the rivers islands, and I will dry up the pools. 16. And I will bring the blind by a way that they knew not; I will lead them in paths that they have not known: I will make darkness light before them, and erooked things straight. These things will Ido unto them, and not forsake them. Isaiah 49:9-10 A9a7 TW “WR? INS O° ON'? TEN? FON Y ID OPW 9291 Wt ara TT- Py aw aD» Nv INDE NY?) myn? RP Dy Syap-2y) OAM? oBNID-"2 wow) 9. That thou mayest say to the captives, Go forth; to them that are in darkness, Be free! They will feed beside the ways, and they will find pasture in every high place. 10. They shall not hunger nor thirst; nether shall the heat nor sun smite them: for he that hath mercy on them shall lead them, even by the springs of water shall he guide them. (The author of Chronicles shares the same heightened expectation fof the coming of the Messiah that we find in other post-Exilic biblical authors like Haggai and Zechariah, The Chronicler’s use of Torah allusions describing Moses and Joshua, especially his use of these a a paradigm for his portrait of David and Solomon—their idealiz fed portrait itself fraught with Messianic expectation—further substantiates the claim that the Tanakh teaches this: the Messiah will be a new Moses, an even greater successor to Moses than was Joshua to Moses or Solomon to David. So the New Testament cor- rectly follows the teaching of the Tanakh that Deuteronomy 18:15-19 finds its ultimate reference in the Messiah—sce Acts 3:22.23.) Note #16~1I Samuel 7:16 Fyb? OPiy-TY ANDI ANS TaN? inva ty pid) 37) AND 16. And thine house and thy kingdom shall be established for ever before thee: thy throne shall be established for ever. 30 9 10 16Note #17—Isaiah 11:1-5 wwe WW) yy WwW NIN ue? pe msgs ABAD pT zy Sy als) nya nm mpage By Vy0y AYWWIN) 33 mgNI| tna amspte py waWiay-N) whew? "Ry? Wasspa mst O77 psa Bow) apy mp) 92 BIw2 PITT VY wy nea? Thy maT) ane Thy PTS TT mazn 1. And there shall come forth a rod out ofthe stem of Jesse and 4 Branch shall grow out of his roots: 2. And the spint of the Lord shall rest upon him, the spirit of ‘wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord. 3. And he will delight in the fear of the Lord, and he shall not judge by what he sees with his eyes, neither will he reprove after the hearing of his ears. 4. But with righteousness shall he judge the poor, and reprove ‘with equity for the meek ofthe earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. 5. And righteousness shal be his belt, and faithfulness the sash around his waist Note #18—Ezekiel 3: 5 aPyl7 Tay? TAM We YNT-7¥ Aw) Ty mw) Bpentay Tay) WN T3y TT) B7w-Ty ona 1233 TI ayy OY? Ne 31 2525. And they shall dwell in the land that Ihave given unto Jacob ry servant, wherein your fathers have dwelt; and they shal dwell therein, even they, and their children, and their children’s children for ever; and David my servant shall be their prince for ever. Note #19—Isaiah 56:10 a°379 OVD WTS NY? oPD os Ds sank aby on ha? aeoh* NP OPN ON? 10. His watchmen are blind; they are all ignorant, they are all mute dogs, they cannot bark; they lie around and dream, they love to sleep. Note #20—Jeremiah 30:7 ony} aD 77NQ NITY B47 772 9D 347 > Mme apyty Xo Dy 7. Alas! for that day is great, so that none is like it: itis even the time of Jacob's trouble; but he shall be saved out of it. Note #21—Ezekiel 34:10 SRWIT) OAT VT 7 TN WENT Tee nivyg Ovnaws) oy aNS-ny “INS TAPET) ONIN Oy yy 3-871 “MZDNT OFT PS N-N7) OTD 10. Thus saith the Lord God, Behold, 1 am against the shepherds; and I will hold them accountable for my flock. I will cause them to cease from feeding the flock; neither shall the shepherds feed themselves any more; for I will deliver my flock from their mouth, that they may not be food for them. Note #22—Jeremiah 3:15 ny7 opny wy) *a7P arys O97 van 38 16, And I will give you shepherds according to mine heart, which shall feed you with knowledge and understanding. 32 10 10 18Note #23—Deuteronomy 28:15—68 sew aSdN 33 94a yoWwN N2-ON 737) 922g we VnpM MnisD-ye-ny my? Tey nizypa-72 ary angi ofe7 aD saa} 115. But it shall come to pass, if thou wilt not hearken unto the voice of the Lord thy God, to observe to do all his command: ments and his statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee: 16. Cursed shalt thou be in the city, and cursed shalt thou be in the field, 17. Cursed shall be thy basket and thy store. 18, Cursed shall be the fruit of thy body, and the fruit of thy land, the increase of thy cattle and the flocks of thy sheep. 19. Cursed shalt thou be when thou comest in, and cursed shalt thou be when thou goest out. 20. The Lord shall send upon thee cursing, vexation, and rebuke, in al that thou settest thine hand unto for to do, until thou be destroyed, and until thou perish quickly; because of the ‘wickedness of thy doings, whereby thou hast forsaken me. 2.1. The Lord shall make the pestilence cleave unto thee, until he have consumed thee from off the land, whither thou goest to possess it. 22. The Lord shall smite thee with a consumption, and with a fever, and with an inflammation, and with an extreme burning, and with the sword, and with a bight, and with mildew and they shall pursue thee until thou perish. 23. And thy heaven that is over thy head shall be brass, and the cearth that is under thee shall be iron. |. The Lord shall make the rain of thy land powder and dust; from heaven shall it come down upon thee, until thou be destroyed. 25. The Lord shall cause thee to be smitten before thine ‘enemies: thou shalt go out one way against them, and flee seven ‘ways before them: and shalt be removed into all the kingdoms of the earth 26. And thy carcase shall be meat unto all the fowls of the air, and unto the beasts of the earth, and no man shall frighten them away. 27. The Lord will smite thee with the boils of Egypt, and with the tumors, and with the scab, and with the itch, whereof thou canst not be healed. 28. The Lord shall smite thee with madness, and blindness, and astonishment of heart: 33 1529. And thou shalt grope at noonday, as the blind gropeth in darkness, and thou shalt not prosper in thy ways: and thou shalt be only oppressed and spoiled evermore, and no man shall save 30. Thou shalt betroth a wife, and another man shal lie with her: thou shalt build a house and thou shalt not dwell therein: thou shalt plant a vineyard and thou shalt not gather the fruit thereof. 81. Thine ox shall be slain before thine eyes, and thou shalt not eat thereof. Thine ass shall be violently taken away from before thy face, and shall not be restored to thee: thy sheep shall be given unto thine enemies, and thou shalt have none to rescue them. 32. Thy sons and thy daughters shall be given unto another peo- ple, and thine eyes shall look, and fail with longing for them all the day long: and there shall be no might in thine hand. 33. The fruit of thy land and al thy labors, shal a nation which thou knowest not eat up; and thou shalt be only oppressed and crushed always ‘84. So that thou shalt be mad for the sight of thine eyes which thou shalt see. ‘35. The Lord shall smite thee in the knees, and in the legs, with a sore botch that cannot be healed, from the sole of thy foot unto the top of thy head. 36. The Lord shall bring thee, and thy king which thou shalt set over thee, unto a nation which neither thou nor thy fathers have known; and there shalt thou serve other gods, wood and stone. 37. And thou shalt become an astonishment, a proverb, and a byword, among all nations whither the Lord ‘hall lead thee. 38. Thou shalt carry much seed out into the field, and shalt gather but litle in; for the locust shall consume it. 39. Thou shalt plant vineyards, and dress them, but shalt neither rink of the wine, nor gather the grapes; for the worms shall eat them. 40. Thou shalt have olive trees throughout all thy coasts, but thou shalt not anoint thyself with the oil; for thine olive shall ccast his fruit. 41. Thou shalt beget sons and daughters, but thou shalt not en- joy them; for they shall go into captivity 42. All thy trees and fruit of thy land shall the locust consume. 43. The stranger that is within thee shall get up above thee very high; and thou shalt come down very low. 44. He shall lend to thee, and thou shalt not lend to him: he shall be the head and thou shalt be the tail. 45. Moreover all these curses shall come upon thee, and shall pursue thee, and overtake thee, till thou be destroyed; because thou did not listen unto the voice of the Lord thy God, to keep his commandments and his statutes which he commanded thee. 3446. And they shall be upon thee for a sign and for a wonder, and upon thy seed for ever. 47. Because thou servedest not the Lord thy God with joyfulness and with gladness of heart, for the abundance of all things. 48. Therefore shalt thou serve thine enemies which the Lord shall send against thee, in hunger, and in thist, and in nakedness, and in want of all things; and he shall put a yoke of iron upon thy neck, until he have destroyed thee. 49. The Lord shall bring a nation against thee from far, from the end of the earth, as swift as the eagle fleth, a nation whose tongue thou shalt not understand, 50. A nation of fierce countenance, which shall not regard the person of the old, nor show favor to the young. ‘51. And he shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed: which also shall not leave either corm, wine, or oil, or the increase of thy cattle, or flocks of thy sheep, until he have destroyed thee. 52. And he shall besiege thee in all thy gates, until thy high and fenced walls shall ome down, wherein thou trustedst, throughout all thy land: and he shall besiege thee in all thy gates throughout all thy land, which the Lord thy God hath given thee. 53. And thou shalt eat the fruit of thy own body, the flesh of thy sons and of thy daughters, which the Lord thy God hath given thee, in the siege, and in the straightness, wherewith thine ‘enemies shall distress thee. So that the man that is tender among you, and very delicate, his eye shall be evil toward his brother, and toward the wife his bosom and toward the remnant of his children which he shall leave: '55. So that he will not give to any of them of the flesh of his children whom he shall eat: because he hath nothing left him in the siege, and in the straitness, wherewith thine enemies shall distress thee in all thy gates. '56. The tender and delicate woman among you, which would not adventure to set the sole of her foot upon the ground for delicateness and tenderness, her eye shall be evil toward the hus- band of her bosom, and toward her son, and toward her daughter. 87. And toward her young one that cometh out from between her feet, and toward her children which she shall bear: for she shall eat them for want of all things secretly in the siege and straitness, wherewith thine enemy shall distress thee in thy gates. 58. If thou wilt not observe to do all the words of this law that are written in this book, that thou mayest fear this glorious and fearful name, The Lord thy God. 89, Then the Lord will make thy plagues fearful, and the plagues of thy descendants, even great plagues, and of long continuance, and sore sicknesses, and of long continuance. 60. Moreover he will bring upon thee all the diseases of Egypt, which thou wast afraid of, and they shall cleave unto thee. 3561. Also every sickness, and every plague, which is not written in the book of this law, them will the Lord bring upon thee, un- til thou be destroyed. 62. And you shall be left few in number, whereas ye were as the stars of the heaven for multitude; because thou wouldest not ‘obey the voice of the Lord thy God. 63. And it shall come to pass, that as the Lord rejoiced over you to do you good, and to multiply you; so the Lord will rejoice over you to destroy you, and to bring you to nought; and ye shall be plucked from off the land whither thou goest to possess it. 64. And the Lord shall scatter thee among all the people, from the one end of the earth even unto the other, and there thou shalt serve other gods, which neither thou nor thy fathers have known, even wood and stone. 65. And among these nations shalt thou find no ease, neither shall the sole of thy foot have rest: but the Lord shall give thee there a trembling heart, and failing of eyes, and sorrow of mind: 66. And thy life shall hang in doubt before thee; and thou shalt fear day and night, and shalt have none assurance of thy life; 667. In the morning shalt thou say, Would God it were even! And, at even thou shalt say, Would God it were morning! for the fear of thine heart wherewith thou shalt fear, and for the sight of thine eyes which thou shalt see. 68. And the Lord shall bring thee into Egypt again with ships, by the way whereof I spake unto thee, Thou shalt see it no more again: and there ye shall be sold unto your enemies for bond: men and bondwomen, and no man shall buy you. Note #24—John 18:38 38. Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews... Note #25—Psalm 51:5(7),10(12) MM IMB NONB AP ZIT rhya-77 wat 722 1) aA PND. TTD 32 2303 5. Behold I was shapen in iniquity, and in sin did my mother conceive me, 10. Create in me a clean heart, O God, and renew a right spirit within me. Note #26—Psalms 1 Toy hase PX AN? TINT 7B 7D7 ron 3. They are all gone aside, they are all together become filthy: there is none that doeth good, no not one. 36 12Note #27—Amos 8:11 3.073) mT 11. Behold the days come saith the Lord God, that wil send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord. Note #28—John 2:6 6. He that saith he abides [lives] in him [Yeshua] ought himself also 0 to walk, even as he walked. Note #29—Numbers 27:18 YWATI-Te a17-MD MeD-IN 2) WRAY FTIR BED) 1B TW wy O72 yy 18. And the Lord said unto Moses, Take thee Joshua the son of Nun, a man in whom is the Spirit, and lay thy hand upon him. Note #30—Isaiah 42:1 sw? TNS] NE ANY IBY TT ty os? wewe IY YT SAND 1, Behold my Servant, whom I uphold: mine elect, in whom my soul delighteth; I have put my Spirit upon him: he shall bring forth judgment to the Gentiles. Note #31—Isaiah 42:4 owe priya ov }-Ty py NP] TIT NP sigany? ovay inginga 4. He shall not fail nor be discouraged, till he have set judg ment in the earth: and the isles [islands shall wait for his torah. Note #32—Isaiah 42:6 TTS PUI] PIER ASONTP 3} UN vasa WN? ay n°RY FAY) I the Lord have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant for the people, for a light for the Gentiles 37 ww 18Note #33—Deuteronomy 33:5,26 3 orpw aD4 Mw YxD TN rospme any 5. And he [Moses] was king in Yeshurun, when the heads of the people and the tribes of Israel were gathered together. 26. There is none like unto the God of Yeshurun, who rideth upon the heaven in thy help, and in his excellency on the sky. Note #34—Deuteronomy 32:15 ive pray maw Byae1 Ww? ew) singw) “ex 7327) ivy TeX weed 15. Then Yeshurun waxed [grew] fat and kicked: thou art wax- en fat, thou art grown thick, thou art covered with fatness; then he forsook God which made him, and lightly esteemed the Rock of his salvation. Note #35—Isaiah 41:8 YI AINa Wwe 2? Ieniy) nae waite o7ay 8. But thou, Israel, at my servant, Jacob whom T have chosen, the seed of Abraham my friend, Note #36—Isaish 42:19 MZ! SPN PDD WIM VTRY-GN > yy 1D i322 73¥D WIN OPWwaD way 7D 19. Who is blind, but my servant? or deaf, as my messenger that sent? who is blind as he that is at peace with me, and blind as the Lord’s servant? Note #37—tsalah 44:1 va vAyB vgs) yay apy? yaw apy) 1. Yet now hear, © Jacob my servant; and Israel, whom I have chosen. 38 26 18 19Note #38—Isaiah 49:1 PANQ BoaN'? wT V7N OTN Ww 1 ‘eX 7 yD NTP m3 1. Listen, O Isles [islands], unto me; and listen, ye peoples, from far; From birth the Lord called me; From the womb of my mother he mentioned my name. Note #39—Isaiah 49:5-6 24? We 32 WBN AY) 5 Toy? N? “AND >) ey Sys Saw? vie 1a DPT? Tay 17 ANID 7Z] WRN) 6 away Yan? yawn apy? “paw-ny snyas nie? otis iN? A TNT TN Ty 5. And now, saith the Lord that called me from the womb to be his Servant, to bring Jacob again to him, and gather Israel to himself, for Iam glorious in the sight of the Lord, and my God shall be my strength. 6. And he said, Its alight thing that thou shouldst be my Ser- vant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for alight to the Gentiles, that thou mayest be my salvation unto the end of the earth. (Notice here that the Messiah is predicted to be “my Yeshua [or salvation)” ) Note #40—Isaiah 9:(5)6-(6)7 7-7) 7B wz-T22 22772 5 7m raivw iy Tyan 792 Ny D-7¥ YET °N Ow? TIweT T2707 6 map avy) may TeTSsm Bowing Ime -mipyR mas 396. For unto us a child is born, unto us a son is given: and the ‘government shall be upon his shoulder: and his name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace. 7. OF the increase of his government and peace there shall be no end; {he will reign] upon the throne of David, and over his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the Lord of hosts will perform this, Note “41—Isaiah 55:3-5 TM ayow 72K PI ONY WT TY] T7en eyty nica op? anna) Bowie tna? 3. Incline your ear, and come unto me: hear, and your soul shall live, and I will make an everlasting covenant with you, even the sure mercies of David. 4. Behold, Ihave given him for a witness to the people, a leader and commander to the people 5. Behold, thou shalt summon a nation that thou knowest not, and nations that knew not thee shall hasten unto thee because of the Lord thy God, and for the Holy One of Israel: for he hath glorified thee. Note #42—Psalm 72:8-11 Sie c rate utero aslegGeer ie} “py 193R7 O89 IDS 1207 wOn?> Tip ote) wawon +370 NRW OD7D IW mas qp2 wy Nap pvia-9p 0°279-99 H7-aTRW suNTays 40 10 aL8. He shall have dominion also from sea to sea, and from the river unto the ends of the earth. 9. They that dwell in the wildemess shall bow before him; and is enemies shall lick the dust. 110. The kings of Tarshish and of the isles islands, distant shores) shall bring presents: the kings of Sheba and Seba shall offer gifts. 312 Yea alkngs shal fal down before hil nations shall seve Note #43—Ezekiel 34:10, 23 10. (For this verse see note #21.) TYD NY AYA OTS zy NPT ANTI-NIM BOR TYIT NWT TT Vay my my? 1a? 23. And Iwill set up one shepherd over them, and he shall feed them, even my servant David. Note #44—Joel 2:28 (3:1) nyt ap*sana psy mide OD°9P at 28. And it shall come to pass afterward, that I will pour out my Spiritupon all flesh [people}; and your sons and your daughters shall prophesy, your old men shall desm dreams, your young Note “45—Daniel 9:25-26 2-wW7? IT NBb-79 Yaw YIM 4 23 25 2628. Know therefore and understand, that from the going forth [issuing] of the decree to restore and to rebuild Jerusalem unto the Messiah the Prince shall be seven weeks [sevens], and sixty- two weeks [sevens NOTE: 7 x7 =49 + 434(62 x 7) =483}, It shall be rebuilt street and moat but in times of trouble. 26. And after 62 weeks [sevens] shall Messiah be cut off [put to death}, and it [his esteemed place or office as Messiah] is not to him: and the people ofthe prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be like a flood; until the end, war; and desolations have been decreed. (The above translation/interpretation of 17 7 *¥Vis dependent somewhat on the exegesis of Keil and Delitzsch, and fits the analogy of Scripture. Daniel would have ‘been familiar with Isaiah 53:8, Psalm 22:15-16 and other passages in the Jewish Bible that indicate that the Messiah would not escape ultimate suffering and would not be esteemed [Isaiah 53:3] by the people but would lose his place of Messiahship in their eyes.) Note #46—Ezra 7:12-17 TBD NDTD NTNY?_ND Tzo NROWNATS Bue HEN 87 NDT smo7aa amna- 30 Toye ow +9 im? RN} sa ven ™y-1 spy aw? sqey? nyaw) xDD ATP-719 +7 73-72 PyB Byway) Ts e ey mew a 12 13 4 15 16 1712. Artaxerxes, king of kings, unto Ezra the priest, ascribe of the Torah ofthe God of heaven, greetings: 13, Now I make a decree, that all they of the people of Israel, and of his priests and Levites, in my realm, which are minded of their own freewill to go up to Jerusalem, go with thee. 14. Forasmuch as thou art sent of the king, and of his seven counselors, to inquire concerning Judah and Jerusalem, accord- ing to the Torah of thy God which is in thine han« 15. And to carry the silver and gold, which the king and his counselors have freely offered unto the: God of Israel, whose habitation is in Jerusalem, 16. And all the silver and gold that thou canst find in all the province of Babylon, with the freewill offering of the people, and of the priests, offering willingly for the temple oftheir God which is in Jerusalem. 17. That thou mayest buy speedily with this money bullocks, ams, lambs, with their meat offerings and their drink offerings, and offer them upon the altar of the temple of your God which is in Jerusalem, (Some scholars use a lunar calendar and compute from the time [445] that Nehemiah received a commission from the same king. ‘However, in either case, Daniel's 69 “sevens” puts us in the time- frame of the ministry of Jesus.) Note #47—Genesis 14:18 T37 on? NTSIT OPW Typ PTS- 72 M2 Ix? 12 KIT 18. And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God. Note #48—Jeremiah 23:5-6 NT? (PT }3-ON? OrNR ON_) TT sewe ring) opie Tze Tze PTs Nee wey many raw? IND TT Ty? yn 1.973 SETS >} RE wy ew-m) 5. Behold, the days come, the Lord, that I will raise unto David a righteous Branch, and a king shall reign and prosper and shall execute judgment and justice in the earth. 6. In his days Judah shall be saved, and Israel shall dwell safely: and this is the name whereby he shall be called, The Lord Our Righteousness. B 18Note #49—Exodus 25:40 40. And see that thou make them after their pattern, which was shown thee on the mountain, Note #50—Psaims 56:10 (11) QT EME TT 10(21). In God wil {praise fis} Word: inthe Lord wil prase ths Wed Note #51—Psalms 3: vp Tas yn Ove 33 aT TORRE 72 6. By the Word of the Lord were the heavens made; and all the host of them by the breath of his mouth, Note #52—John 1:1, 51 1. In the beginning was the Word, and the Word was with God, and the Word was God. 51. And he [Yeshua] saith unto him [Nathanael], Verily, verily I say unto you, Hereafter ye shal see heaven open, and the angels of God ascending and descending upon the Son of man. ohn 1:14 tells us that the Word “became flesh and tabernacled ‘among us; and we beheld his glory”; soit is clear that the Word in person, Yeshua, is the Son of man, the Messiah of the Clouds whom Daniel saw coming from heaven (Daniel 7:13-17). See note #13. The glory Daniel saw (Daniel 7:14) John also saw John I:14)] Note *53—Isaiah 55:11 W}-NP VDD NET WA IAT TIT TASB “WY-nY Tipy-on *2 0277 128 Sane Wwe TET 11. So shall my Word be that goeth forth out of my mouth: it shall not return unto me void {empty}, but it shall accomplish that which I please, and achieve the purpose whereto I sent it. 44 40 styNote #54—Isaiah 40:8 BaP? WrTyN-IIN ys 722 WT war 8 ary? 8. The grass withereth, the flower fadeth; but the Word of our God shall stand forever. Note #55—Isaiah 45:23 3a) NZ) “BT TRTS 78D NB? ae 23. Ihave sworn by myself, the Word is gone out of my mouth in righteousness, and shall not return. That unto me every knee shall bow, every tongue shall swear. Note “56—Proverbs 8:23 IPD TEE WD “HDB? APIA 23 23. | was appointed from everlasting, from the first [beginning], or ever the earth was [begun], Note #57—Judges 20:18 Dvdoea syyway Dyna avy} mps} 18 MPNNA VP-T7Y> 1D APD 723 TBNT) AyD 33 BNA) 19723" 9a-ay mane? Gad 18. And the children of Israel arose, and went up to the house of God, and asked counsel of God, and said, Which of us shall go up first to the battle against the children of Benjamin? And the Lord said, Judah shall go up first. Note #58—Proverbs 3:19 impana Bypw MD PIY-7]} M!DyD >> 19 19. The Lord by wisdom hath founded the earth; by understand- ing hath he established the heavens. Note #59—1 Kings 9:28 pw “WN wEWIT-NX INT T-'72 WOW) 28 ae eres eae ° iwawe nivy? tay o> 4528, And all Israel heard of the judgment which the king had judged; and they feared the king: for they saw that the wisdom of God was in him to do judgment. Note *60—Proverbs 8:30 Diy osywiyys nonyn ring Hay ATTY) 30 iny-933 19207 Meriva att 80. Then I was by him [at his side), as an artisan [craftsman], Iwas filed with delight day after day, rejoicing always before him, [When the Word became flesh, he, became the craftsman at Joseph's side... Joseph the carpenter from Nazareth, Joseph the son of David; , the Word in the beginning was the crafts- ‘man at the side of God. The feminine metaphor with which this chapter began has changed to a masculine one. TOR is a masculine noun meaning artisan or craftsman. Another péssi- ble meaning is foster child. In any case, as Keil and Delitzsch have shown, at this point in the chapter the feminine determination disappears. See how the word is used in Jeremiah 52:15. To be filled with the Spirit of God like Bezalel! meant to be filled with wisdom to build creatively asa craftsman—see Exodus 31:3. Thus Wisdom is pictured as a craftsman WITH God, even as John 1:1 says, “In the beginning was the Word and the Word was WITH God.” In Proverbs 30:4 more light is thrown on this passage: Wisdom is like a SON, a SON working creatively at his father’s side. See note #61. However, Hosea 11:1-+ shows that the divine fatherhood is moral and spiritual, in contrast to the sexual or pphysical ideas of the Baal cults, or in contrast to the ignorant scof- fers at the Biblical doctrine of God. the Father of His Word Yeshua. These critics show the same ignorant tendency to create non Biblical strawman “trinity” and then burn it down with ‘informed polemics, like the ignorant railings of certain Muslims against the Quranic version of the “trinity.”] Note *61—Proverbs 90% AI-MON *BTIA2 OBw-Ay 1D opt wp WyeWa OyD-7S 1D 33 Sop oWy—FmN tmw-T YY *ORN-72 cP 4. Who hath ascended up into heaven, or descended? Who hath «gathered the wind in his fists? Who hath bound the waters ina gar- ment? Who hath established all the ends of the earth? What is his name, and what is his Son's name, if thou canst tell? 46[It will not do to try to bring Israel in here as the Son, since the Context reflects back to Proverb 8 and especially 8:30. Israelis scarcely mentioned or thought of in Proverbs. The figure of a son toiling by the side of his father was a familiar one, and is fan arresting metaphor for God’s primordial Wisdom’ toiling creatively in the beginning with God. Likewise, Psalm 2:7, Psalm 89:27-28, and Isaiah 9:5)6 are passages where the Messiah is pic tured as God’s Son, his firstborn in the sense of his heir coming in divine glory (see Daniel 7:13-14 on the Son who comes in the clouds with God to “divide the spoil with the strong” (Isaiah 53:12) and to govern eternally—Isaiah 9:7(6)] Note #62—Psalm 107:20 roninsnwin wyas) ONETT) HBT NyWy 20 20. He sent forth his Word and healed them, and delivered them from their destructions [literally pits, graves). Note *63—I Samuel 3:7 Me YT? Ow! PAW 7 ty3-"37 7. Now Samuel did not yet know the Lord: The Word of the Lord had not yet been revealed to-him, Note #64—1 Samuel 10:6 Bey pram mm a2y TNS) 6 FINN WN? DDT 6.And the Spirit of the Lord will come upon thee, and thou shalt prophesy with them, and shalt be changed into a different person. Note #65—Jeremiah 31:31-34 TB-MY TATZT 3 3-OND OND OVD? TT 31 imag neta Wns nsa-nyy ie pina oniax-ny 7np2 Wyn 477 eN 03 v7Puties nva-mY NAN WN NTT MNT 1D 33 SNTIA-TY 7H? 3 3-ONI OFT OAT TIN ay? sn WON) WYI-DN Wry Ty ITB?) NP) 34 WT? OPID->D 33-nN TN? hy-mN © OB poe ovina Ty) appa? “sme STW -"PTY Ne onNwNZA BZ? zy 31. Behold look}, the time is coming, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: 32, Not according to the covenant that I made with their fathers in the day that T took them by the hand to bring them out of the land of Egypt; which my covenant they broke, although I ‘was a husband unto them, saith the Lord: ‘39. But this shall be the covenant that I will make with the house of Israel; After those days [after that time] saith the Lord, I wil ut my ‘Torah within them [in their thoughts and emotions E23 | and write tin their hearts; and will be theit God, and they Shall be my people. ‘84. And they shall teach no more every man his neighbor, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lor fo wil forgive their iniquity, and Iwill remember [Notice this passage is talking about an intimate, inward knowledge of God, ofa sense of relationship, even fellowship with God, as well as the assurance of forgiveness of sins; in short, regeneration. Jeremiah foresaw New Covenant Jews and he understood that the Word of God would somehow effect the miracle of the New Covenant “in their hearts.” Have you become ‘a New Covenant Jew? You can. Yeshua, the Word of God (sharper than any sword, able to circumcise and consecrate the ‘most heathen heart), says, “Behold, I stand atthe door, and knock: if any one hears me calling and opens the door, I will come in to him, and dine in communion with him, and he with me. (Revelation 3:20). Note *66—Jeremiah 24:7 27 72K 03 TOR ny7? 22 or? mm) 7 argo? onz7. And I will give them a heart to know me, that lam the Lord; and they shall be my people and I will be their God: for they shall return unto me with their whole heat. Note #67—Isaiah 11:9 .wp WI-733 NMA? “ahp2p 0. They shallot st or dso nll ny holy oun for eeattnstal ‘be full of the knowledge of the Lord, as the waters Note #68-Beebel 96:26-28 TRY mI OM) won ay ay sam 26 oT) 37-ma Savery Sear ny sntivy) O237P8 TRY TET-ny) 27 ton wy mewn Tew sD7N *pNA—-WwN ny 3 oprnae? cam “WY YIN2 ONQW>) 28 sOT NY? OB? TITY *2IN) aU? >? 26. A new heart also I will give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you a heart of flesh, 27. And I will put my Spirit within you, and cause you to walk in my statutes, and you shall keep my judgments, and do them. 28. And ye shall dwell in the land that I gave to your fathers; and ye shall be my people, and I will be your God. (The One God of Israel has already told us he wants to put his iving Word in us [Jeremiah 31:33, sce note 65}; now he tells us he wants to put his Holy Spirit in us. If we harden our heart and refuse him, we are let with a stony heart; if we receive the new heart and the new spirit, if we receive by faith his living Word and his Spirit, what is this but eternal life?) Note #69—Deuteronomy 10:16 itiy wen X? ODeIy) O2327 NPY ON 16. Circumeise therefore the foreskin of your heart, and be no more stiffnecked [stubborn]. 49Note #70—Jeremiah 4:4 nivay OT) 3) Fowa) *nen we NBA-7D Taw? apn 4, Circumcise yourselves to the Lord, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem; lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings. [Yeshua described what Jeremiah is talking about here toa rabbi ‘once. The rabbi visited Yeshua under cover of nightfall because he feared losing his teaching office if the other Jews saw him. Yeshua used the metaphor of a new birth to describe what Jeremiah likens to a circumcision of the heart. Yeshua assured the rabbi that he would not enter the kingdom of heaven if he did not receive the new birth, Jeremiah here assures the Jews that they will reap the eternal and hellish fury of God if they do not receive the circumeision of the heart. Yeshua was amaz- ced that a rabbi could be ignorant of such a fundamental teaching as is given here. See John 3:1-10] Note #71—Isaiah 52:1 ries My w27 ow AY WPT Wy PWIND TRINEN 3 wa? iy Ta-Na MDT NAD 1. Awake, awake; put on thy strength, © Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean, Note #72—Ezekiel 44:7, 9 Ww Phy) 32-92 Iy 722-723 ODN3T2 ate sna-ny seen? wipes mint? 507. In that ye have brought into my sanctuary foreigners, uncit- cumcised in heart, and uncircumcised in flesh, to be in my sanc- tuary, to pollute it, even my house, when ye offer my bread, the fat and the blood, and they have broken my covenant because of all your abominations [detestable practices) 9. Thus saith the Lord, God; No stranger, uncircumcised in heart, nor uncircumcised in flesh, shall enter into my sanctuary, of any stranger that is among the children of Israel Note *73—Deuteronomy 30:6 6. And the Lord thy God will circumcise thine heart, and the heart of thy seed [descendants], to love the Lord thy God with all thy heart, and with all thy soul, that thou mayest live. Note #74—1 Kings 17:3 oma PREY) TETe AY Dp mp 7? Tas 129-7¥ WE nD 3. Get thee hence, and turn thee eastward, and hide thyself by the Kerith Ravine, east of the Jordan, Note #75—Malachi 4:5(8:23)-6(8:24) 72D? N7B2T TPN ON OR? Mw DIN TIT ieptem) Fitag 33 ots Nt 0773 37) 0723-9y miay-37 37 PINT ny 3 BT) NIBY-72 ONN-9y 23 5, Behold, | will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: 6. And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Note “76—Matthew 11:14 14. And if ye will receive it, this [John the Baptizer] is Elijah, who was to come. 51 23 24Note #77—Romans 11:12, 15, 25, 26 12. I say then, Have they stumbled that they should have a com: plete downfall? God forbid: but rather through their fall salva- tion is come unto the Gentiles, to provoke them [the Jews] unto jealousy (emulation). 15. Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how muich more their fullness? 25. For| would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blind: ness in partis happened to Israel, until the fullness of the Gen- tiles be come in. 26. And so all Israel shall be saved as itis written, “There shall come out of Zion the Deliverer, and shall tum away ungodiiness from Jacob” (Isaiah 59:20-21) Note #78 Evangelicals and Jews in an Age of Pluralism, Eds. Tanenbaum, Wilson, Rudin, Baker Book House, 1984, p. 22 Note #79—Isaiah 66:24; 14:11; 48: 5 S721 3B DTywET OOWNT 77208 NT) INET 297) MBN NY OWN) FIN NP OAY?IN “> Phiva-997 NDT sp AY 722 NBT aphRg DIN TIT imyyin a O37) wD BWW? 27 TRY BIW ON a2? MIP TY ND WY TTP D272 TT Tye onaya nap ta) ODwWY ANA magn ngayay O37 nen 7 rooywo? va Tey YW 1X 66:24. And they shall go forth, and-look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh {mankind}. 14:11. All thy pomp is brought down fo the grave, and the noise of thy viols harps}: the worm is spread under thee, and the worms cover thee. 52 24 1 22 1 2148:22. There is no peace, sath the Lord, for the wicked. 50:11. Behold, all ye that kindle flight} fire, that provide yourselves with flaming torches: walkin the light of your fire, and in the torches that ye have kindled. This shall ye have of mine hand; ye shall lie down in torment. 57:21. There is no peace, saith my God, for the wicked. Note "80—Galatians 3:13 13, Messiah hath redeemed us from the curse of the Torah, be- ing made a curse for us: for as it is written, cursed is every one that hangeth on a tree. [See Deuteronomy 21:23] Note #81—Deuteronomy 27:26; Genesis 22:7-8; i 217; Genesis 3:17-19 Fey? niga ay-myay ons IM? 2: O27 1AM 72M) NYT OTE Ww37] Ww? >D 7D OD nwD-7y 7B: NOT- 7 snBD? wD 1D wep PINK XN? yp aw nYIT py_I imag ni wep APY atts VeNM) AAW VIP? NyEW >> TN OTN'7A sapp Paen XP TR? INT as wy PYT-1 Sp mpyanh rasya Aaya TINT TINNY ean say 2 PtP? 53 26 11 q7 47 18 19Deuteronomy 27:26. Cursed be whoever does not confirm [uphold] the words of the Torah by carrying them out. Then all Genesis 22:7-8 7. And Isaac spoke unto Abraham his father, and said, My father: and he said, Here am I, my son. And he said, Behold the fire and the wood: but where is the lamb for a burnt offering? 8. And Abraham said, My son, God will provide himself a lamb for a burnt offering: so they went both of them together. Leviticus 17:11. For the life of the flesh is in the blood: and Thave given it to you upon the altar to make an atonement for your souls: fort i the blood that maketh an atonement for the Genesis 2:17; 3:17-19 2:17. But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. 8:17. And unto Adam he said, Because thou hast listened un- to the voice of thy wife, and hast eaten of the tree, of which I ‘commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life: 18. Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field; 19, In the sweat of thy face shalt thou eat bread, til thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return {Those who do not comprehend the full rigor of Deuteronomy 27:26 and of the Torah itself, think, by theit zeal or pedigree or cthical attainment, that they can pass unscathed under the curse pronounced here. Or else those who read this verse so light- heartedly think that God will make the threat ide by casual mercy of some imagined sort. But the Word of God, who threatened sinful Man with the curse of death, promised mercy only through the provision he will provide (Genesis 22:78; Leviticus 17:11; Isaiah 53:10—see note #10) and only by faith (Habakuk 2:4—see note #113). The Word of God, who pronounced on fallen humanity the curse of death (Genesis 3:17; 3:17-19), demanded a new heart and a new spirit as well as faith in the Messiah. And this same ‘Word gives absolutely no assurance at all that Man with his dead, unregenerated, stony heart can uphold the Torah or keep it. See notes #68 and’ #82.) 54Note #82—Deuteronomy 21:23; Psalms 22:1(2); Nahum 13 spapn Wag-*> P¥T-2y InzR 1°7N-N? Noy oa7R Ov eN NZ7p-*D NANT Diag sega 17 WY TIN TY-ney Nm amy PIT) “INNY WB “PK >? PNW 727 Ni? Tpy] MD-71TA OPN TIN Tt 319730 PAN BY) SPIT TIywan Oa +t Deuteronomy 21:23. His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; [for he that is hanged is accursed of God] that thy land be not defiled; which the Lord thy God giveth thee for an inheritance, Psalm 22:1(2) My God, my God, why hast thou forsaken me? Why art thou so far from saving’ me, from the words of my groaning? Nahum 1:3. The Lords slow to anger, and great in power, and will not at all eave the guilty unpunished: the Lord hath His way inthe whishwind and inthe storm, and the loud are the dust of His feet. {In the Torah, death is not merely the curse of sin—see Genesis 2:17; 3:17-19, note #81. Death is also the legal penalty of justice 50 that God's honor is not impugned by allowing evil to go unpunished—Nahum 1:3. Therefore, should we be surprised that when the Word of God came in the Law of Moses he demanded death for sin? Should we be surprised that when the Word of God came in the Messiah he satisfied his own demand by offer. ing his own death as justice and mercy for all transgressors? The Word that promised life through Moses and the Prophets came to provide a death that would allow no sins to go unpunished, a death that would shield the redeemed from the curse of death and bring divine justice and immortality to light. The Word of God became our Messiah, our Deliverer. By his death he turned aside his Father's holy fury against all our ungodliness. He took the penalty of death FOR us. When he said, “My God, why have you abandoned me?” he was God’s righteous and merciful Word taking OUR curse of abandonment from God—the curse of hhell—upon himself to rescue us from the punishment we all deserve—see Isaiah 53:5, note #10. He did this so that all who believe can be raised to a new spiritual existence with him—see notes #68 and #70.) 55 23Note “83—Deuteronomy 17:8-12 Lae 32m cw wpby—7y) ONyeT OT nTDT- 9 OND Fiz vas -wy Tg77 78-2y 0 BIW) 3303) We Rare ope: iNT wey DOP mig? wpwieg—yy) FM wy TDIND +D-Py PoRDWS 193) AZ ITA WS, yaw on737 iT eins worm sane 8. If there arise a matter too har for thee in judgment—whether Bloodshed, lawsuits, or assaults—being matters of controversy within thy gates: then shalt thou arise, and get thee up into the place which the Lord thy God shall choose. 9. And thou shalt come unto the Levites, and unto the judge that shall be in those days, and inquire; and they shall show thee the sentence of judgment: 10. And thou shalt do according to the sentence, which they of that place which the Lord shall choose shall show thee; and thou shalt observe to do according to all that they inform thee: 11. According to the sentence of the Torah which they shall teach thee, and according to the judgment which they shal tell thee, thou shalt do: thou shalt not decline from the sentence which they shall show thee, to the right hand, nor to the left. 12. And the man that will do presumptuous, and will not listen nto the priest that standeth to minister there before the Lord thy God, or unto the judge, even that man shall die: and thou shalt put away the evil from Israel. 56 10 un 12WET is T722' TLDT. The Judge of Israel the Prince. Any judge who Gontradicts the Messiah's ‘Torah is na true judge. Notice in the above passage the judge has to ask guidance from the priest at the central sanctuary. Yeshua is the high priest after the order of Melchizedek (see notes #1—5) and as Yeshua himself predicted, any competi: five sanctuary man would use to upstage his sacrifice has been dismantled (Mark 13:1-2). The Jewish people and the world have no other sanctuary but him! Therefore any rabbi using the above passage to legitimize his authority while repudiating the risen temple of Yeshua’s sacrificial body has no warrant from Scripture) Note #84—Zechariah 13:7 ON) *N DY TBa-'7¥1 WWO-7¥ Ay 2 R37 UM MAT FT naa 33 rayqysa-7y¥ 07> ww 7. Awake, O sword, against my shepherd, and against the man that is my fellow [equal, associate], saith the Lord: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones. Note #85—Zechariah 12:10; Zechariah 14:4 AND BWA Ya TIT Nva-by TREE! "ony Sex wea aveunm mm -7y TRORD we 3780) PTW 73 °9¥ wn wipro nytt aa M|T) MOND aT samy MAS WIT TST 12:10, And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall beinbitterness forhim, asone thacis in bitterness forhis irst-born 14:4. And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem in the east, and the mount of Olives shall be split in two from east to west, and there shall be ‘avery great valley; and half of the mountain shall remove toward the north, and half of it toward the south. 7 10(Maimonides abused the word T9117 when he applied it to God. The Shema [Deuteronomy 6:4] fays that God isTM® A man and wife can be echad [Genesis 2:24), but a first orn is yachid. One is simply univalent, the other is a complex unity. God is echad because his oneness doesn’t exclude the mystery of his unity with his Word and his Spirit. There is no other God but God, but the God there is is the God of the Jewish Bible, not the God of Maimonides. But notice that this passage is talk: ing about one Messiah, not two. The.gne and only Messiah is both pierced “WT and mourned for T2Q . He is both rejected and returns to rile (Zechariah 14:4), If is worth noting in Zechariah 12:10 that the Messiah saves in the context of a spiritual revival, not in a political putsch,) Note *86—Psalms 89:27-44 renym) wa) SYN TRY TaN NTP? AMT +p $NOD} WI TY? THe) qap'g? NZ cppwina NA 1972 TW -ON ibys 87 wDtgpn aeeT? np How imply Ovyyas Dywe BI? ~BTED MOND WPWN-NP) Wy] WEY-N? VON) imwy NX? onpiy Nim Ns T3 vem-N? HRIDN TIT7-ON WPS AyBw NIN i770 TOMA POwa Ta} OPiy 1D) 07D swp-oy BDAYNT ONDA BMY TEN) SO PDN? BPPN Tay ne j2 AAD 3 me78 7 pN7a2 Ie PT NP) ia ws awaA-nY 5827. Also I will make him my first-born, higher than the kings of the earth, 28. My mercy will [keep for him for evermore, and my covenant shail stand fast with him. 29. His seed also will I make to endure for ever, and his throne as the days of heaven. 30. If his children forsake my Torah, and walk not in my judgments; 8.1. If they break my statutes, and keep not my commandments; 32. Then will I visit their transgression with the rod, and their iniquity with stripes. 33, Nevertheless my loving-kindness will not utterly take from him, nor suffer my faithfulness to fai ‘34. My covenant will Inot break, nor alter the thing that is gone ‘out of my lips. 85. Once have I sworn by my holiness that I will not lie unto David. 36. His seed [descendent, ic. the Messiah] shall endure for ever, and his throne as the sun before me. 37. It shall be established forever as the moon, and as a faithful witness in heaven. Selah, 38. But thou hast cast off and abhorred, thou hast been wroth {very angry] with thine anointed. 39. Thou hast made void the covenant of thy servar profaned his crown by casting it to the ground, ‘40. Thou hast broken down all his hedges; thou hast brought his strongholds to ruin. 41. All that pass by the way spoil hi neighbors. 42. Thou hast set up the right hand of his adversaries; thou hast made all his enemies to rejoice. 43. Thou hast also tured the edge of his sword, and hast not ‘made him to stand in the battle. 44. Thou hast made his glory to cease, and cast his throne down to the ground. thou hast ¢ is a reproach to his [We see starting at verse 38 the Messianic exaltation replaced by humiliation, the two themes being in counterpoint throughout the Psalms and in the Messianic paradigm given to us in the life of King David. On the concept of the Messiah as first-born see note #61] Note #87—Psaims 22115(16)-6(19), 27(28):1(82) “P72 PaTR yw Ts won wi SAD *pT OVW NI Ora7D 1220 1D 17 Poa TTD IN 39P72-3NDT WD? MET *NsY-7D WON imigy >> 2 Wb ay? fori yas 15(16). My strength is dried up like a potsherd; and my tongue sticks to my jaws; and thou hast brought me into the dust of death, 16(17). For dogs have compassed me: the assembly of the wicked have enclosed me: they piered my hands and my fect 17(18). I may tell all my bones: they look and stare upon me. 18(19). ‘They part my garments among them, and cast lots [garm- ble] for my clothing. 27(28). All the ends of the world shall remember and turn un- to the Lord and all the kindreds of the nations shall worship before thee, 28(29). For the kingdom is the Lord’s: and he is the governor among the nations. 29(80). All they that be rich upon earth shall eat and worship: all they that go down to the dust shall bow before him: none can keep alive his own soul. '80(81). Posterity shall serve him; future generations shall be told about the Lord. '31(82). They shall come, and shall declare his righteousness un- to a people that shall be born, that he hath done this. Note #88—Psaim 169-11 vha-ny sTiap 752 +a? Maw Be 18 19 28 609. Therefore my heart is glad, and my glory rejoiceth: my flesh [body] also shall rest in hope. 10. For thou wilt not leave my soul in Sheol neither wilt thou suffer thine Holy One to see corruption. 11, Thou wilt show me the path of lf: in thy presence is fullness of joy; at thy right hand there are pleasures for evermore. Note #89—I Chronicles 21:17-18 TAN VIN NT any YIN NNN WY NF Bova 33 ay Tp Tey iipag? NZ Hpya vay na SA. TYTN 72y1 OF nD? Dey ony TBAT TD TIT? TORY TR-9N WN DD TNT 3 p17 nap ere? iyo 17. And David said unto God, Is it not I that commanded the people to be numbered? even I itis that have sinned and done vil indeed: but as for these sheep, what have they done? let thine hand I pray thee, O Lord my God, be on me, and on my father’s house; but not on thy people, that they should be plagued. 18. Then the angel of the Lord commanded Gad to say to David, that David should go up, and set up an altar unto the Lord in the threshing floor of Onan the Jebusite. Note *90—Ezekiel 18:4 wD) WT wD MIT Vy MwsM-72 77 imman’ AT MNBND wD: 4. Behold, ali souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall de. Note “91—Psalm 49:7(8}-9(10) fs x 3. TTD-N? TY soy? 7IM owe? 7972 ABT Ty 7{8). No man can by any means redeem the life of another, nor give to God a ransom for him: 8(9). For the ransom ofa life is precious [costly]—no payment is ever sufficient; 9(10). That he should live on for ever, and not see corruption. 6 17 18 10Note #02—Pstim 146:3 Nw yy-1aa 2a 17 8. Put not your trust in princes, nor in the son of man [mortal ‘man}, who cannot help [save]. Note #93—Leviticus 16:14-17 029-7y IB3N2 TIN DT OID MPP) 14 mat mb: 17) BIE NIbDT "i -7) BDYD-: ye an ney? "we DNBNT Tyi-nE BM) 15 “gti: mp oD Ty 14, And he [Aaron the high priest] shall take of the blood of the bull, and sprinkle it with his finger on the front ofthe atonement cover, and before the atonement cover shall he sprinkle of the blood’ with his finger seven times. 15. Then shall he kil the goat of the sin offering, thats for the people, and bring his blood within the veil, and do with that blood as he did with the blood of the bull, and sprinkle it upon the atonement cover and before the atonement cover. 16. And he shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in al their sins: and so shall he do for the taber- nacle of the congregation, that remaineth among them in the ‘midst of their uncleanness. 17. And there shall be no man in the tabernacle of the congrega- tion when he goeth in to make atonement in the holy place, un- til he comes out, and have made atonement for himself, and for his household, and for all the congregation of Israel. 62Note #94 Philip E. Goble, Everything You Need to Grow a Messianic ‘Synagogue, William Carey Library Publishers, South Pasedena, 1874. See note #106. Note “95—Psalms 27:10 PUBERTY] TARY TaN 72 10. When my father and my mother forsake me, then the Lord will take me up. Note "96—Matthew 24:14 14. And this gospel ofthe kingdom shall be preached in all the ‘world for a witness unto all nations, and then shall the end come. Note 97—Genesis 22:14 ANT? 3) NITY DApBT-aW OFAN NPT EMD? 37 WB atey Says Wx 14. And Abraham called the name of that place ““The Lord will look after [provide}”: and to this day itis said, “On the moun: tain of the Lord it will be looked after [provided].” [See also Genesis 22:7.8, note #81. Notes#40, #60 and #61 prove that the Messiah is God's Son, according to the Jewish Bible. Notes #10, #62, 481-82, #8487, and #89 prove also from the Jewish Bible that the Messiah was to have a sacrificial, redemptive mis sion. In Genesis 22:7, the Messiah is the coming Passover lamb, the "WZ of Isaiah 53:7—see note #10—that Isaac asks for (un: wittingly for his redemption and for the redemption of the Israel ‘of God in hisloins.) In Genesis 22:8 this same portentous Messiah Lamb isthe very one foreshadowed when Abraham promises God will provide. Therefore, in the promise of typology, if the Jewish Bible allowed to interpret itself, one son (God's tobe vicariously substituted for another (Abraham's), as it says in Isaiah 53:45, 10, 12—see note #10} Note “98—Genesis 18:14; Genesis 3:15 PN awry Wie? 727 272 X7E37 ia eo FIDE P73) TT 73a FDTD NWR TINT NT WAR FW NT YT 7737 ipy 6 10 4 14 18,18:14. Is any thing too hard for the Lord? At the time appointed {will return unto thee about this time next year, and Sarah shall have a son, 3:15. And I will put enmity between thee {the Serpent] and the ‘woman, and between thy seed [the children of the evil one— John 8:44] and her seed; it [the seed of the woman] shall bruise thy head [the Serpent} and thou shalt strike his heel. [The Son of the promise” is an important Messianic theme. The “seed of the Woman” who is promised in Genesis 3:15 isto crush the Serpent. The New Testament shows that since Satan deceives and tempts to sin, death is both sin's penalty and Satan's power (Hebrews 2:14). Isaiah shows us a deliverer coming who ‘can wrest this power away, pay sin’s penalty, defeat both sin and death itself, and reveal the new humanity of the new age where sin and death are bound—see note #99. This idea of the “Son of the Promise” underscored here in Genesis 18:14 points toward the Deliverer foreshadowed also by others, like Samson and Samuel, whose supematurally orchestrated births were a sign of divine rescue on the way. Moses tells us in Genesis 49:10—see note #8—that the Deliverer will come through Judah. But here, even before Judah or Jacob, God miraculously brings into being Isaac, just as God miraculously brings into being his true people of the new birth. The supernatural birth of both people (from the exile of sin) and the Messiah (Immanuel) is a key theme related to the doctrine of salvation in Isaiah—see note #99] Note *99—Isaiah 7:14 mBZyT Ta NW O27 NAT APTN IND 127 9X way Vows DNTP 73 14, Therefore the Lord himself shall give you a sign; Behold, 4 inn shall coneive and bear a son, and shal cll his name Immanuel. [This word 1127s translated “virgin” not only in the rab- binically translated Septuagint but in modern Jewish translations of the same word in Song of Songs 6:8, s0 there is no good reason not to translate the verse as above. The words “son” and “child” are very important to Isaiah's message. He refers to his own son, to David's son, and to a son he calls “God with us” and “Mighty God.” Isaiah shows us a Deliverer who can rule the world—see chapter 9—note #40, and yet he marvels at this personage being bornas a humble child, just as a litle child leads the rest of crea: tion in the future kingdom-—Isaiah 11:6. 1he future kingdom is described in passages which include 2:1-4; 42-6; 11:69; 25:68; 35:1-10; 60:1-22, The future king of this glorious kingdom eng ns oes in cee 7 Ieee 49197: ¥ 64 14Note #100—Deuteronomy 12:11 aa ODT 2) 7023 -Wwe DIPRA ANT We-72 DX WIAD TW OW sow Tw? “pena apcr 2 B2°77 732 9D} o: LL. Then there shall be a place which the Lord your God shall choose to cause his name to dwell there; thither shall ye bring all that I command you; your burt offerings, and your sacrifices, your tithes, and the heave offering of your hand, and all your choice vows which ye vow unto the Lord. Note #101—John 8:58-59 58. Yeshua said unto them, Verily, verily, [say unto you, Before Abraham was, Tam. 559. Then took they up stones to cast at him: but Yeshua hid himself, and went out of the temple, going through the midst of them, and so passed by. ae [The selfdescription of God in Exodus 3:14 is “I AM”( >? ) or “LAM THAT I AM”—see note# 102. The divine’ self description is solemnly pronounced by His Word the Messiah in this passage. Yeshua completes the self description with several “TAM” sayings in John: | AM THE BREAD OF LIFE (6:35), THE LIGHT OF THE WORLD (8:12), THE GATE (10:7, 9), ‘THE GOOD SHEPHERD (10:11, 14), THE RESURRECTION AND THE LIFE (11:25), THE WAY, AND THE TRUTH, AND THE LIFE (14:6), THE TRUE VINE (15:1, 5). Liberal New Testa- ‘ment scholars once thought these sayings were unreliable and late, collected by the not-so-early-church. Now liberal scholars like J. A. T. Robinson have dated the entire New Testament within 40 or less years of the crucifixion. Why? Because the destruction of the Temple, a mighty argument in favor of the claims of Yeshua, seems to be something the New Testament ‘writings are entirely ignorant about. This raises the probability that the destruction of the Temple hadn't happened yet, and that these very early, reliable New Testament documents were writ- ten before 70 C'E, and much closer to the time of the ministry of Yeshua in 30 CE) Note 102—Exodus 3:13-14 NB OTD2M TET ON TNT-9N Te WBN BION] PNT? 122-7N 6 un 13Tey WY TIN Tin-7y ONIN TN) TIN NTN PANT) 1237 WRN MD Ne) 3°26 13. And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you, and they shall say to me, What is his name? What shall I say unto them? 14. And God said unto Moses, | AM WHO I AM: and he said, ‘Thus shalt thou say unto the children of Israel, I AM hath sent sent me unto you. Note #103—I Kings 8:43 vee privy) anew D9 orp! yown ony YTD 1B? TIBET Toy IPT wpy> AMR TY? mn ntag-7y Nop) AR 43. Hear thou in heaven thy dwelling place, and do according to all that the foreigners ask of thee, that all people of the earth ‘may know thy name and fear thee, as do thy people Israel; and that they may know that this house, which I Solomon] have built, is called by thy name. Note “104—Deuteronomy 4:2 DEny my 1DIY WY TBTT-7y won NP 2x WY OD°77N 2. Ye shall not add unto the word which I command you, neither shall you take away anything from it, but keep the command- ments of the Lord your God which I command you. Note *105—Proverbs 80:6 IMP} WMD -72 1 TBT-7y ADIN 6. Add thou not unto his words, lest he rebuke thee, and thou be found a liar. 66 14 43Note#106. By sending the suggested donation (or more) to cover postage, handling, and printing, you may receive the following ‘books from AFI International Publishers, PO. Box 2056, NY, NY 20017 212) 245-4188. (Al the books below are written by Dr Phi Goble) Everything You Need to Grow a Messianic Synagogue, $7. Everything You Need to Grow a Messianic Yeshiva, $13. ‘The Rabbi from Tarsus, $7. The Rabbi from Tarsus DVD_ How to Point to Yeshua in Your Rabbi's Bible, $7. “The Naw Creation Book for Muslims, $3 Note #107—Isaiah 40:9 .Oo NT es mae WP->7y 143-77 Vy 2°77 OpwIn> nwa]e APP 1D3 TAT TAY YZ BN NDR PN 2. Thou wo brngest good news to Zion, get thee up into the ‘high mountain; thou who bringest good news to Jerusalem, lift up thy voice with a shout; lift it up, be not afraid; say unto the Cities of Judah, Behold your God! Note #108—Isaiah 52:7 yrowg eae 297 OT TTT-7y naam res? nyw> yrowe ste nya ote sangay 772 7. How beautiful upon the mountains are the feet of him that bringeth good news, that publisheth peace; that bringeth good news of good, that proclaimeth salvation (1Y32?"); that saith unto Zion, Thy God teignetht Note #109—Isaiah 61:1 swe? 0nk 33 mip yt yy 3. Y MM ROP? aP- naw? Wane rynPWw OW Mp-nep BON?) WT OTawy 61. The Spirit of the sovereign Lord is upon me because the Lord 4 hath anointed me to preach good news unto the poor; he hath sent me to bind up the broken-hearted, to proclaim freedom to the captives, andthe opening of the prison to them that are boune Note #110—tsaiah 50:6 NP +39 O-!IBY vsN71 ODE? TAM TB 6 Phy niwyDe oR (i 6. I gave my back to the smiters [beaters], and my cheeks to them {Ww that plucked off the hair; I hid not my face from shame [mock- a ing] and spitting. : Note #111—Job 19:25 tap) Wy zy MN) MY SPMD AAT] IN) 25 28. For I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth. Note #112—Hosea 6:2 upp) Ww otna ODAD VAM? 2 2p? TIM 2. After two days will he revive us: in the third day he will raise Us up, and we shall live in his sight. (Just as the Messiah was raised from the dead through the glory of the Father, we too may live a new life (Romans 6:4). The Word ‘of God took on flesh and died forall; therefore, all have died (I Cor inthians 5:14). The old humanity has already been put to death, ‘and he who does not believe is condemned already john 3:18). This is why everyone has not yet been raised bodily from the dead: because those who hear and believe must frst be raised spiritually from death—see notes 464-73. If we reject the New Testament { interpretation of Hosea 6:2 in favor of our own interpretation, there is a way that seems right to a man, but that way leads to death (Proverbs 14:12),] Note #119—Habaklcuk 2:4 PoTs} ta wor Tw) 7 Mypy maT 4 CRE 4. Behold, as for the one that is lifted up, his soul is not right within him; but the righteous shall live by his faith. 68BIBLIOGRAPHY Frances Brown, S. R. Driver, C.A. Briggs, Hebrew and English Lex- icon, Oxford, 1972, FF Bruce, The Intemational Bible Commentary, Marshal Picker- ing/Zondervan, 1986. ‘The Englishman's Hebrew and Chaldee Concordance, Baker Book House, 1980. Gesenius’s Hebrew-Chaldee Lexicon, Baker Book House, 1979. Phillip Goble, Artists for Israel Institute's Study Guide to the Bible, AFI International Publishers, 1986. Philip Goble, Collected Sermons, AFI Interational Publishers, Phillip Goble, Everything You Need to Grow a Messiunie ‘Synagogue, William Carey Library Publishers, 1974. Phillip Goble, Everything You Need to Grow a Messianic Yeshiva, William Carey Library Publishers, 1981. Philip Goble, The Rabbi fom Tas, Tyndale House Pubihers, Paul Johnson, Modern Times: The World from the Twenties to the Eighties, Harper Colophon Books, 1983. C.F Keil and F. Delitzsch, Commentary (Ten Volumes), William B Eerdsman Publishers. R Kittel, Biblia Hebraica Stuttgartensia, 1977. John A. T. Robinson, Redating the New Testament, Westminster, 1976. Strong's Exhaustive Concordane, Baker Book House. ‘Tanenbaum, Wilson, Rudin, eds. Evangelicals and Jews in an Age of Pluralism, Baker Book House, 1984.INDEX TO NOTES BOOK BY BOOK GENESIS (Bereshit) 2a7. 3:15 31719 148 oe e47) 184 2 feet #98 278... we #8 22: : #9: EXODUS (Shemot) 102 49 LEVITICUS (Vayikra) genes #93, NUMBERS (Bamicbar) = #29 7 DEUTERONOMY(Devarim) 42... #04 WAG I g69 JOSHUA (Yehoshua) 24:29. #1 JUDGES (Shoftim) 2018 . = 457 70 SAMUEL (Shemuel) 463 DAG 159 + #108 74 ISAIAH (Yeshayah) Tad. cere 199 957 #40 #17 467 479 854 #107 LBS 2 830 2481 142 L #15 4219.22 86 CII 937 0 2455 9 #38 “39 46 eer ty een) #79 Cal #108 5 #10 5535 eseeeeet I 55:1. 22853 56:10 ; #19 57:21 Tt ail... #109 66:24, 2479 1411 JEREMIAH (Yirmeyah) 5 #22 4 ai)#48 866 #20 #65 EZEKIEL (Yehezke El) 18s 34:10 3410.23... 36:2628.. 468 37:25 148 44:79 pete 2421 #43 HOSEA (Hoshea) oe #112 JOEL (Yoe!) 22831) 4 AMOS (Amus) 8a. 27 OBADIAH (Obadyah) JONAH (Yonah) MICAH (Mikhah) NAHUM (Nahum) 13 #82 HABAKKUK (Habakkuk) 2. HB ZEPHANIAH (Zefanyah) HAGGAI (Haggai) ZECHARIAH (Zekharysh) wf ae 8B 2485 1884 2 #85 a JOB (Iy0b) 19:25 PROVERBS (Mishle) RUTH (Rut) SONG OF SONGS (Shir He-Shirim) ECCLESIASTES (Kohelet) LAMENTATIONS (Ekhah) ESTHER (Ester) DANIEL (Daniel) 7314 9:25.26 122EZRA (Ezra) BB eeeececseeeee eee Hd Tazit 146 NEHEMIAH (Nehemyah) I. CHRONICLES (Dibre Ha-yamim) 2117.18 #89 MATTHEW (Mattai) ns #76 24 296: MARK (Markos) LUKE (Lukas) JOHN (Yokhanan) 151 +152 8:58.59 Vo 1838 #4 acrs (Maahsay Hash’sh'likhim) ROMANS (Iggeret Paulos El Haromimn) 11:12,15,25,26 .. a7 I CORINTHIANS (Iggeret, Paulos Harishonah El Hakorintim) I CORINTHIANS (Iggeret Paulos Hashniyah El Hakorintim) GALATIANS (Iggeret Paulos E| Hagalahtim) 313 wees #80 EPHESIANS (Iggeret Paulos El Haehfehsim) PHILIPPIANS _(Iggeret Paulos El Hafilipim) COLOSSIANS (Iggeret Paulos El Hakolosim) I THESSALONIANS (Ig- geret Paulos Harishonah El Hatehsalonikim) II THESSALONIANS (Ig sgeret Paulos Hashniyah El Hatehsalonikim) I TIMOTHY (Iggeret Paulos Harishonah El Timotayos) II TIMOTHY (Iggeret Paulos Hashniyah El ‘Timotayos) TITUS (Iggeret Paulos El Titos) PHILEMON (Iggeret Paulos El Filimon) HEBREWS (Haiggeret El Haivsit) JAMES (Iggeret Yaakov) I PETER (Iggeret Petros Harishonah) I PETER (Iggeret Petros Hashniyah) I JOHN (Iggeret Yokhanan Harishonah) 26 oe eceeseesees ees HB I JOHN (legeret Yokhanan Hashniyah) II JOHN (Isgeret Yokhanan Hashlishit) JUDE (Iggeret Y'hoodah) REVELATION (Hahitgaloot) 3:20 ve HOS