Yeshua, the Temple and Atonement, part 1

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nazarene
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Yeshua, the Temple and Atonement, part 1

Post by nazarene » Wed Dec 06, 2017 6:23 pm

The Temple as a microcosm of the universe.

In the second Temple period the Temple was considered to be a 'microcosm' of the universe. A microcosm is a small version of something much larger. To look at the Temple was to look at the universe. There are various different sources from the second Temple period and after which make this link, below some of those sources are cited.

Josephus in the first century makes the explicit link between the Tabernacle and it being a representation of the universe:

Antiquities of the Jews 3:180 180 for if anyone do but consider the fabric of the tabernacle, and take a view of the garments of the high priest, and of those vessels which we make use of in our sacred ministration, he will find that our legislator was a divine man, and that we are unjustly reproached by others: for if anyone do without prejudice, and with judgment, look upon these things, he will find they were everyone made in way of imitation and representation of the universe.

Antiquities of the Jews 3:181 181 When Moses distinguished the tabernacle into three parts, and allowed two of them to the priests, as a place accessible and common, he denoted the land and the sea, these being of general access to all; but he set apart the third division for God, because heaven is inaccessible to men.

As can be seen each part represented something distinct in the universe, even the distinguishing of the divisions of the structure of the Tabernacle. The key here for my purpose is not to demonstrate that Josephus was correct about what part represented what, but that he was making an explicit link between the Tabernacle and the universe. As will be demonstrated elsewhere this link was common in second Temple period Judaism[s] and after.

Next we have Philo also writing in the first century:

Mos. 2:101-105 101 IX. And in the space between the five pillars and the four pillars, is that space which is, properly speaking, the space before the temple, being cut off by two curtains of woven work, the inner one of which is called the veil, and the outer one is called the covering: and the remaining three vessels, of those which I have enumerated, were placed as follows:-- The altar of incense was placed in the middle, between earth and water, as a symbol of gratitude, which it was fitting should be offered up, on account of the things that had been done for the Hebrews on both these elements, for these elements have had the central situation of the world allotted to them. 102 The candlestick was placed on the southern side of the tabernacle, since by it the maker intimates, in a figurative manner, the motions of the stars which give light; for the sun, and the moon, and the rest of the stars, being all at a great distance from the northern parts of the universe, make all their revolutions in the south. And from this candlestick there proceeded six branches, three on each side, projecting from the candlestick in the center, so as altogether to complete the number of seven; 103 and in all the seven there were seven candles and seven lights, being symbols of those seven stars which are called planets by those men who are versed in natural philosophy; for the sun, like the candlestick, being placed in the middle of the other six, in the fourth rank, gives light to the three planets which are above him, and to those of equal number which are below him, adapting to circumstances the musical and truly divine instrument. 104 X. And the table, on which bread and salt are laid, was placed on the northern side, since it is the north which is the most productive of winds, and because too all nourishment proceeds from heaven and earth, the one giving rain, and the other bringing to perfection all seeds by means of the irrigation of water; 105 for the symbols of heaven and earth are placed side by side, as the holy scripture shows, the candlestick being the symbol of heaven, and that which is truly called the altar of incense, on which all the fumigatory offerings are made, being the emblem of the things of earth.

Just like Josephus Philo also makes the connections between parts of the Temple. The key here is not to decide which part what represents what, but rather to show that another writer in the first century is connecting the Temple to the universe.

Later rabbinical writers also connected the Temple to the universe.

Numbers Rabbah 13:19:

The Court surrounds the Temple just as the sea surrounds the world.

Seen in light of first century writers like Josephus and Philo its easier to see why this kind of connection would be made. Other rabbinical figures could be referenced [i.e. Phinas Ben Ya'ir, Judah bar shalom, etc] but all these figures had something in common, they made a link to the Temple with the universe.

The linking is based on a much older connection 'woven' into the text of the Tanach. Some examples below are given to show this link:

Psa 78:69 And He built His sanctuary like high places, like the earth He has founded forever.

The Sanctuary is being connected to the 'high places' and the 'earth' in Psalms 78:69. If we begin to take serious how Philo and Josephus link the Temple/Tabernacle with the universe Psalms 78 takes on a comparison context to the universe itself.

There is also an interwoven link between Creation itself and the Tabernacle in the Torah itself. The seven days of the Creation account can be linked, in order, to the seven sections dealing with the instructions of the Tabernacle in Exodus.

In Exodus 25-31 there are seven speeches, each speech being divided by the phrase 'And YHWH spoke to Mosheh...' [Exodus 25:1; 30:11, 16, 22, 34, 31:1, 12] each speech has it counterpart in the days of Creation. An example that is easier to see is that the seventh day of the Creation account corresponds to the seventh speech in Exodus to the shabbat.

This connection extends to Exodus 39 and 40 where Mosheh is likened to the Most High at Creation:

Both the Most High and Mosheh finish the work...

Gen 2:1 Thus the heavens and the earth were finished, and all the host of them.

Exo 39:32 Thus was all the work of the tabernacle of the tent of the congregation finished: and the children of Israel did according to all that the LORD commanded Moses, so did they.

Gen 2:2 And on the seventh day God finished his work which he had made, and he rested on the seventh day from all his work which he had made.

Exo 40:33 Last he raised up the court round about the tabernacle and the altar and set up the hanging of the court gate. Thus Moses finished the work.

Both the Most High and Mosheh bless...

Gen 1:28 And God blessed them, and God said unto them, Be fruitful and multiply and fill the earth and subdue it and have dominion over the fish of the sea and over the fowl of the air and over every beast that moves upon the earth.

Exo 39:43 And Moses looked upon all the work, and, behold, they had done it as the LORD had commanded, even so had they done it; and Moses blessed them.

The account in Exodus 39-40 echoes the language ascribed to the Most High in the Creation account. The purpose of these echoes is to forge a link between the Creation and the Tabernacle.

These links taken together teach us that to look upon the Temple is to look upon the universe...
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nazarene
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Re: Yeshua, the Temple and Atonement, part 2

Post by nazarene » Wed Dec 06, 2017 6:47 pm

The High Priest as a microcosm of the universe.

Just like the Temple is linked with the universe so also is the High Priest. Different writers from the first century and before make this link.

Philo:

Mos. 2:117 117 XII. Such, then, is the dress of the high priest. But we must not omit to mention the signification which it conceals beneath both in its whole and in its parts. In its whole it is a copy and representation of the world; and the parts are a representation of the separate parts of the world.

Spec. 1:84 84 But the high priest is commanded to wear a similar dress when he goes into the holy of holies to offer incense, because linen is not made of any animal that dies, as woolen garments are. He is also commanded to wear another robe also, having very beautiful embroidery and ornament upon it, so that it may seem to be a copy and representation of the world. And the description of the ornament is a clear proof of this;

As already has been shown, the Temple was being directly linked to the universe, and this connection was also being applied to the High Priest, so that the High Priest was considered to be a microcosm of a microcosm.

Josephus also makes the connection between the clothing of the High Priest and its link with the universe:

Antiquities of the Jews 3:184 184 Now the vestment of the high priest being made of linen, signified the earth; the blue denoted the sky, being like lightning in its pomegranates, and in the noise of the bells resembling thunder. And for the ephod, it showed that God had made the universe of four [elements]; and as for the gold interwoven, I suppose it related to the splendour by which all things are enlightened.

Antiquities of the Jews 3:185 185 He also appointed the breastplate to be placed in the middle of the ephod, to resemble the earth, for that has the very middle place of the world. And the belt which surrounded the high priest all around, signified the ocean, for that goes all around and includes the universe. Each of the sardonyxes declares to us the sun and the moon; those, I mean, that were in the nature of buttons on the high priest's shoulders.

Antiquities of the Jews 3:186 186 And for the twelve stones, whether we understand by them the months, or whether we understand the like number of the signs of that circle which the Greeks call the Zodiac, we shall not be mistaken in their meaning. And for the mitre, which was of a blue colour, it seems to me to mean heaven;

Antiquities of the Jews 3:180 180 for if anyone do but consider the fabric of the tabernacle, and take a view of the garments of the high priest, and of those vessels which we make use of in our sacred ministration, he will find that our legislator was a divine man, and that we are unjustly reproached by others: for if anyone do without prejudice, and with judgment, look upon these things, he will find they were everyone made in way of imitation and representation of the universe.

Both of these writers share a common interpretation and were approaching the text of the Tanach with the same interpretive set of principles in mind. Again the key is not to say which writer was ultimately correct in linking the different parts of the clothing to the different parts of the universe, but rather that both writers share the common interpretive principle of linking not only the Temple to the universe, but the High Priest himself to the universe.

Ben Sirach [which was written before the first century] also makes this connection in linking the High Priest to the universe:

Sir 50:6 He was as the morning star in the midst of a cloud, and as the moon at the full:
Sir 50:7 As the sun shining upon the temple of the most High, and as the rainbow giving light in the bright clouds:
Sir 50:8 And as the flower of roses in the spring of the year, as lilies by the rivers of waters, and as the branches of the frankincense tree in the time of summer:
Sir 50:9 As fire and incense in the censer, and as a vessel of beaten gold set with all manner of precious stones:
Sir 50:10 And as a fair olive tree budding forth fruit, and as a cypress tree which groweth up to the clouds.

Notice how the High Priest is being likened to different parts of Creation [the morning star, the sun, olive tree, cypress tree, etc]. This connection is firmly established in second Temple period judaism[s].


In the retelling of Numbers 16:41-50 in the wisdom of Solomon [written at the latest in the 1st Century] Aaron goes outside the sanctuary wearing his garments and his garments are described;

[22] He conquered the wrath not by strength of body,
and not by force of arms,
but by his word he subdued the punisher,
appealing to the oaths and covenants given to our fathers.
[23] For when the dead had already fallen on one another in heaps,
he intervened and held back the wrath,
and cut off its way to the living.
[24] For upon his long robe the whole world was depicted,
and the glories of the fathers were engraved
on the four rows of stones,
and thy majesty on the diadem upon his head.
[25] To these the destroyer yielded, these he feared;
for merely to test the wrath was enough.

The different sources we have in Philo, Josephus, Ben Sirach, Wisdom of Solomon, all approach the text with the same interpretive principle[s] in focus that the High Priest is connected to the universe.
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nazarene
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Re: Yeshua, the Temple and Atonement, part 3

Post by nazarene » Thu Dec 07, 2017 3:08 pm

A figure can represent the community.

The life of a singular person can be reflective of an entire nation. This is a principle that in embedded in the Torah. Three figures can demonstrate this principle.

Avraham and the nation of Yisrael.
Mosheh and the nation of Yisrael.
Adam and the nation of Yisrael.

Avraham went down to Egypt due to famine; the twelve sons of Yisrael went down to Egypt due to famine where they became the nation of Yisrael.

Avraham prospered in Egypt; Yisrael prospered in Egypt.

Avraham feared that he would be killed while Sarah would be spared; Pharaoh commanded that the Hebrew male children be killed while the females be spared.

YHWH sent plagues on Pharaoh because of Sarah; YHWH sent plagues on Pharaoh because of his treatment of the nation of Yisrael.

Pharaoh sent away Avraham and Sarah with much property; Pharaoh sent away Yisrael with much property.

Avraham and Sarah returned to Canaan; Yisrael returned to Canaan.

Yitzchaq the son of Avraham was told not go to Egypt: Yisrael was told not to return to Egypt.

The early life of Mosheh also represents the later life of the nation of Yisrael.

Mosheh was delivered from water; the nation of Yisrael was delivered from water.

Mosheh escapes into the wilderness after the death of an Egyptian man; the nation of Yisrael escape after the death of the firstborn Egyptians.

Mosheh stays in the wilderness for forty years; the nation of Yisrael stays in the wilderness for forty years.

Mosheh meets the Most High at a burning bush, the nation of Yisrael meet the Most High at a burning mountain.

The account of Adam in Genesis 1-3 is the story of Yisrael writ small.

Adam was given a Commandment; the nation of Yisrael were given the Torah.

Adam was placed inside a Garden land; the nation of Yisrael was placed inside a land flowing with milk and honey.

Adam was tempted and broke the Commandment given to him; the nation of Yisrael were tempted and broke the Torah given to them.

Adam was cast out of the Garden for breaking the Commandment; the nation of Yisrael were cast out of the Land for breaking the Torah given to them.

The High priest acts as a representative for the entire Community. When the High Priest entered into the Holy of Holies he had on as part of his clothing twelve stones which bore the names of the sons of Yisrael [Exodus 28:21, Exodus 39:14]. He acted as a mediator for the people before the Most High.

Below is a citation from Philo speaking about the High Priest:

Spec. 1:115-116 115 and God commands the high priest neither to rend his clothes over his very nearest relations when they die, nor to take from his head the ensign of the priesthood, nor in short to depart from the holy place on any plea of mourning, that, showing proper respect to the place, and to the sacred ornaments with which he himself is crowned, he may show himself superior to pity, and pass the whole of his life exempt from all sorrow. 116 For the law designs that he should be the partaker of a nature superior to that of man; inasmuch as he approaches more nearly to that of the Deity; being, if one must say the plain truth, on the borders between the two, in order that men may propitiate God by some mediator, and that God may have some subordinate minister by whom he may offer and give his mercies and kindnesses to mankind.

Together with the understanding that the High Priest is a microcosm of the universe, when he enters the Temple he takes with him the entire universe before the Most High, as Philo also understands;

Mos. 2:133 133 The high priest, then, being equipped in this way, is properly prepared for the performance of all sacred ceremonies, that, whenever he enters the temple to offer up the prayers and sacrifices in use among his nation, all the world may likewise enter in with him, by means of the imitations of it which he bears about him, the garment reaching to his feet, being the imitation of the air, the pomegranate of the water, the flowery hem of the earth, and the scarlet dye of his robe being the emblem of fire; also, the mantle over his shoulders being a representation of heaven itself; the two hemispheres being further indicated by the round emeralds on the shoulder-blades, on each of which were engraved six characters equivalent to six signs of the zodiac; the twelve stones arranged on the breast in four rows of three stones each, namely the logeum, being also an emblem of that reason which holds together and regulates the universe.

A High Priest was considered to be a mediator, who not only represent the nation before the Most High, but the Most High before the nation.

Deu 29:1 These are the words of the covenant, which the LORD commanded Moses to make with the children of Israel in the land of Moab, beside the covenant which he made with them in Horeb.
Deu 29:2 And Moses called unto all Israel, and said unto them, Ye have seen all that the LORD did before your eyes in the land of Egypt unto Pharaoh, and unto all his servants, and unto all his land;
Deu 29:3 The great temptations which thine eyes have seen, the signs, and those great miracles:
Deu 29:4 Yet the LORD hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day.
Deu 29:5 And I have led you forty years in the wilderness: your clothes are not waxen old upon you, and thy shoe is not waxen old upon thy foot.
Deu 29:6 Ye have not eaten bread, neither have ye drunk wine or strong drink: that ye might know that I am the LORD your God.

If we read from verse 2 it is Mosheh speaking, carrying through to verse 6 the verses do not indicate a change in the person speaking. So that when verse 6 is spoken, Mosheh is the speaker. Once we understand that Mosheh is acting as a mediator, representing the Most High before the people, it would become permissible for Mosheh to speak in this way without the need to change his language.

Mosheh although not directly called a priest in the Torah was considered to be a priest. If one functions as a priest then they are a priest. A tree is known by its fruit, not necessarily by its name.

He acted as a mediator within the Tabernacle [Exodus 33:9, 40:31, etc], he interceded and made atonement for the people [Exodus 32:30, Numbers 14:5], he was involved with sacrifice and blood [Exodus 24:6-8, Leviticus 8] and he blessed the people [Exodus 39:43, Leviticus 9:23, Deuteronomy 33:1].

Outside of the Torah Mosheh is counted among the priests:

Psa_99:6 Moses and Aaron among his priests, and Samuel among them that call upon his name; they called upon the LORD, and he answered them.

In the time of the second Temple period he was also considered a priest:

Mos. 2:2-3 2 For some persons say, and not without some reason and propriety, that this is the only way by which cities can be expected to advance in improvement, if either the kings cultivate philosophy, or if philosophers exercise the kingly power. But Moses will be seen not only to have displayed all these powers-- I mean the genius of the philosopher and of the king-- in an extraordinary degree at the same time, but three other powers likewise, one of which is conversant about legislation, the second about the way of discharging the duties of high priest, and the last about the prophetic office; 3 and it is on these subjects that I have now been constrained to choose to enlarge; for I conceive that all these things have fitly been united in him, inasmuch as in accordance with the providential will of God he was both a king and a lawgiver, and a high priest and a prophet, and because in each office he displayed the most eminent wisdom and virtue. We must now show how it is that every thing is fitly united in him.

As the High Priest can represent the nation, it is interesting to note that when the Most High made a covenant with the nation of Yisrael He made the covenant with Mosheh and the nation of Yisrael.

Exo 34:27 And Jehovah said to Moses, Write these words for yourself, for on the mouth of these words I will cut a covenant with you and with Israel.

The nation and a singular individual can be considered one. Without a mediator no one from the nation can approach the Most High and be represented before Him.
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Re: Yeshua, the Temple and Atonement, part 4

Post by nazarene » Thu Dec 07, 2017 8:39 pm

The High priest can bear the sins of the people.

In Exodus the High Priest has the capacity to 'bear the iniquity of the Holy things', as representative of the nation he also carries with him the sins of the people, so the principle of one bearing sin for another is permissible according to the Torah.

Exo 28:36 And you shall make a plate of pure gold. And you shall engrave on it the engravings of a signet: HOLINESS TO JEHOVAH.
Exo 28:37 And you shall put a ribbon of blue on it, and it shall be on the miter, to the front of the miter it shall be.
Exo 28:38 And it shall be on Aaron's forehead, and Aaron shall bear the iniquity of the holy things which will sanctify the sons of Israel to all their holy gifts. And it shall be on his forehead continually, for acceptance for them before the face of Jehovah.

It also seems from Leviticus 10 that the priesthood has an active role in taking away the iniquity through an action such as eating:

Lev 10:17 Why have you not eaten the sin offering in the holy place, for it is most holy, and He has given it to you to take away the iniquity of the congregation, to make atonement for them before Jehovah?

The principle that one can bear the sin of another is made more explicit in Isaiah 53:12.

Isa 53:12 Therefore will I divide him a portion among the great, and he shall divide the spoil with the mighty; because he bared his soul unto death, and was numbered with the transgressors; yet he bore the sin of many, and made intercession for the transgressors.

There is some slight evidence from the second Temple period for the belief that one could bear the sin of another and even make purification for others;

One place is 4 Maccabees;

[25] There they burned him with maliciously contrived instruments, threw him down, and poured stinking liquids into his nostrils.
[26] When he was now burned to his very bones and about to expire, he lifted up his eyes to God and said,
[27] "You know, O God, that though I might have saved myself, I am dying in burning torments for the sake of the law.
[28] Be merciful to your people, and let our punishment suffice for them.
[29] Make my blood their purification, and take my life in exchange for theirs."

The full context can be seen here:
https://quod.lib.umich.edu/cgi/r/rsv/rs ... te=4496061

Also in the dead sea scrolls it was believed that the suffering of some could atone for others;

In the Council of the Community there shall be twelve men and three Priests, perfectly versed in all that is revealed of the Law, whose works shall be truth, righteousness, justice, loving-kindness and humility. They
shall preserve the faith in the Land with steadfastness and meekness and shall atone for sin by the practice of justice and by suffering the sorrows of affliction. They shall walk with all men according to the standard of truth and the rule of the time.
(IQS VIII, 1-4)

When these are in Israel, the Council of the Community shall be established in truth. It shall be an Everlasting Plantation, a House of Holiness for Israel, an Assembly of Supreme Holiness for Aaron. They shall be witnesses to the truth at the Judgement, and shall be the elect of Goodwill who shall atone for the Land and pay to the wicked their
reward. It shall be that tried wall, that precious corner-stone, whose foundations shall neither rock nor sway in their place (Isa. xxviii, 16). It shall be a Most Holy Dwelling for Aaron, with everlasting knowledge of the Covenant of justice, and shall offer up sweet fragrance. It shall be a House of Perfection and Truth in Israel that they may establish a Covenant according to the everlasting precepts. And they shall be an agreeable offering, atoning for the Land and determining the judgement of wickedness, and there shall be no more iniquity.

If we collect together parts 1-4, we can establish the following;

1] The Temple is a microcosm of the universe.
2] The High Priest is a microcosm of a microcosm.
3] The High Priest acts on behalf and represents the entire nation.
4] The High Priest acts on behalf of the Most High to the people.
5] The High Priest can bear the sin of the nation.

This has implications for Yeshua...
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nazarene
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Re: Yeshua, the Temple and Atonement, part 5

Post by nazarene » Sat Dec 09, 2017 7:09 pm

The High priestly context of Yeshua.

There are places that Yeshua has an implicit High Priestly context. In Revelation 1:13-16, Yeshua is presented as wearing the foot long golden girdle in the midst of seven lampstands.

Rev 1:13 And having turned, I saw seven golden lampstands, and in the midst of the seven lampstands One like the Son of Man, having been clothed to the feet, and having been girded with a golden girdle at the breasts.

It is significant that the girdle/belt/sash is golden, as Josephus gives us an important insight into the clothing of the High Priest;

Antiquities of the Jews 3:159 159 The high priest is indeed adorned with the same garments that we have described without abating one; only over these he puts on a vestment of a blue. This also is a long robe, reaching to his feet, [in our language it is called Meeir] , and is tied round with a belt, embroidered with the same colours and flowers as the former, with a mixture of gold interwoven.

The Jewish War 5:232 232 But that belt that tied the garment to the breast was embroidered with five rows of various colours, of gold, and purple, and scarlet, as also of fine linen and blue, with which colours, we told you before, the veils of the temple were embroidered also.

The girdle/belt/sash according to Josephus is golden. This would place Yeshua in Revelation into a High Priestly context to his first century audience.

Yeshua in the Gospels is called 'the Holy One';

Mar 1:24 saying, What is to us and to You, Jesus, Nazarene? Have You come to destroy us? I know You, who You are, the Holy One of God.

Although figures like Elisha were called 'holy', when it comes to the phrase 'the Holy One' being applied to a human there is only one example that we have in the Tanach;

Num 16:7 and put fire in them, and put incense on them before Jehovah tomorrow; and it shall be, the man whom Jehovah chooses, he shall be the holy one. You take too much, sons of Levi!

The designation 'the Holy One' is then reserved for the High Priest which is applied to Yeshua in the Gospels.

If then Yeshua is being presented as High Priest then his prayer in John 17 takes on additional significance as there are parallels between the giving of the levites to Aaron to the giving of the disciples to Yeshua;

Num 3:9 And you shall give the Levites to Aaron and to his son. Giving they shall be given to him out of the sons of Israel.

Joh 17:6 I revealed Your name to the men whom You gave to Me out of the world. They were Yours, and You gave them to Me; and they have kept Your Word.

Num 8:19 And I have given the Levites as given to Aaron and to his sons from the midst of the sons of Israel to serve in the service of the sons of Israel in the tabernacle of the congregation, and to atone for the sons of Israel, and there shall not be a plague among the sons of Israel to the sons of Israel by coming near to the sanctuary.

Joh 17:9 I pray concerning them; I do not pray concerning the world, but concerning the ones whom You gave to Me, because they are Yours.

Num 18:6 And I, behold, I have taken your brothers the Levites from the midst of the sons of Israel; as a gift they are given to you by Jehovah, to do the service of the tabernacle of the congregation.

Joh 17:24 Father, I desire that those whom You have given Me, that where I am, they may be with Me also, that they may behold My glory which You gave Me, because You loved Me before the foundation of the world.

Yeshua here is taking the role of the High Priest and the disciples had been given to him, just like Aaron had been given the levites.

Back to the clothing of Yeshua;

Joh 19:23 Then when they crucified Jesus, the soldiers took His garments and made four parts, a part to each soldier, also the tunic. And the tunic was seamless, woven from the top throughout.

John uses the same greek for the word 'tunic' that Josephus does in describing the woven robe of the High Priest;

Antiquities of the Jews 3:161 161 Now this vesture was not composed of two pieces, nor was it sewn together upon the shoulders and the sides, but it was one long vestment so woven as to have an aperture for the neck; not an oblique one, but parted all along the breast and the back. A border also was sewn to it, lest the aperture should look too indecently; it was also parted where the hands were to come out.

In light of the High Priestly context being presented it becomes reasonable to make the connection between the clothing of Yeshua and the clothing of the High Priest.

At the end of the Gospel of Luke Yeshua lifts up his hands as he blesses the disciples;

Luk 24:50 He led them out as far as to Bethany. And lifting up His hands, He blessed them.

There is a priestly context to both of lifting up of hand[s] and blessing people;

Lev 9:22 And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings.

Due to two manuscript traditions in the Hebrew it can be translated as one hand or two, but we have outside sources to help us to determine what is the correct rendering;

The Septuagint;

Lev 9:22 And Aaron lifted up his hands on the people and blessed them; and after he had offered the sin-offering, and the whole-burnt-offerings, and the peace-offerings, he came down.

And Ben Sirach speaking of the High Priest;

Sir 50:20 Then he went down, and lifted up his hands over the whole congregation of the children of Israel, to give the blessing of the Lord with his lips, and to rejoice in his name.

Notice how the lifting up of hands is accompanied with the blessing of the people, just like Yeshua lifts up his hands and blesses the disciples.

That Yeshua is also connected to being the Temple, we have more explicit references;

John 2:19-21 19 Yeshua answered them, "Destroy this temple, and in three days I will raise it up again." 20 The Judeans said, "It took 46 years to build this Temple, and you're going to raise it in three days?" 21 But the "temple" he had spoken of was his body.

And again in Revelation;

Rev_21:22 And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it.

These are just a few of many examples of the High Priestly context of Yeshua, and Temple context of Yeshua...
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Re: Yeshua, the Temple and Atonement, part 6

Post by nazarene » Sat Dec 09, 2017 8:14 pm

Yeshua as a microcosm.

Given the High Priestly context of Yeshua, and that he was identified with the High Priest and the Temple. It would stand to reason that he would also be a microcosm of the universe, as the High Priest and Temple was understood to be.

There are some verses which connect this imagery to Yeshua.

Mar 1:10 And going up from the water, immediately He saw the heavens being torn, and the Spirit coming down as a dove upon Him.

The Gospel of Mark is the only Gospel to record the tearing of the Heavens at the immersion of Yeshua. Aside from an allusion to Isaiah 64:1 there seems to be an additional reason why this would be significant.

The greek word that is used for 'torn' is only used in two places in the Gospel of Mark, Mark 1:10 and Mark 15:38;

Mar 15:38 And the veil of the Holy Place was torn into two, from top to bottom.

The two events are linked together with more than just the aspect of something being torn, there is a declaration [Mark 1:11, Mark 15:39] that Yeshua is the Son. There is a certain amount of symmetry taking place between chapter 1 and 15.

The heavens were torn in chapter 1, what if the heavens were also torn in chapter 15? The Temple had two veils, one outer and one inner.

Josephus describes the outer veil for us;

The Jewish War 5:212 212 but before these doors there was a veil of equal size with the doors. It was a Babylonian curtain, embroidered with blue, and fine linen, and scarlet, and purple, and of a texture that was truly wonderful. Nor was this mixture of colours without its mystical interpretation, but was a kind of image of the universe;

As you can see the image of the universe [i.e. the heavens] was embroidered on it. If we take serious the thought of symmetry between chapter 1 and 15 of Mark, both chapters would then contain a tearing of the heavens. At the death of Yeshua the heavens were again torn.

In light of how the High Priest was viewed, as a microcosm of the universe, this would make sense. It may also be significant that at his death the rocks were torn apart also:

Mat 27:51 And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent;

There are other places where Yeshua is connected to the heavens and the earth.

Eph 1:10 in regard to the dispensation of the fulness of the times, to bring into one the whole in the Christ, both the things in the heavens, and the things upon the earth--in him;

All of creation is being united in Mashiach Yeshua. As the High Priest was a microcosm of the universe these words would begin to make sense.

Col 1:16 For all things were created in Him, the things in the heavens, and the things on the earth, the visible and the invisible; whether thrones, or lordships, or rulers, or authorities, all things have been created through Him and for Him.

As the High Priest is a microcosm of the universe, Mashiach Yeshua is enabled to restore in himself all of creation, the universe, the heavens and earth.
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tom moniz
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Re: Yeshua, the Temple and Atonement, part 5

Post by tom moniz » Sat Dec 09, 2017 9:22 pm

Shalom Naz,

Interesting connections you are making in this series. I must ask though, in part 5 you quoted Josephus (pasted below). Do we agree that the garment described in 153 is not the same garment being described in 159?

Sincerely,
Tom

Antiquities of the Jews 3:153-159 153 Over this he wore a linen vestment, made of fine flax doubled; it is called Chethone, and denotes linen, for we call linen by the name of Chethone. This vestment reaches down to the feet, and sits close to the body; and has sleeves that are tied fast to the arms: 154 it is girded to the breast a little above the elbows, by a girdle often going around, four fingers broad, but so loosely woven, that you would think it was the skin of a serpent. It is embroidered with flowers of scarlet, and purple, and blue, and fine twined linen; but the warp was nothing but fine linen. 155 The beginning of its circumvolution is at the breast; and when it has gone often around, it is there tied, and hangs loosely there down to the ankles: I mean this, all the time the priest is not about any laborious service, for in this position it appears in the most agreeable manner to the spectators; but when he is obliged to assist at the offering sacrifices, and to do the appointed service, that he may not be hindered in his operations by its motion, he throws it to the left, and bears it on his shoulder. 156 Moses indeed calls this belt Abaneth; but we have learned from the Babylonians to call it Emia, for so it is by them called. This vestment has no loose or hollow parts anywhere in it, but only a narrow aperture about the neck; and it is tied with certain strings hanging down from the edge over the breast and back, and is fastened above each shoulder: it is called Massabazanes. 157 Upon his head he wears a cap, not brought to a conic form nor encircling the whole head, but still covering more than the half of it, which is called Masnaemphthes: and its make is such that it seems to be a crown, being made of thick swathes, but the texture is of linen; and it is doubled around many times, and sewn together: 158 besides which, a piece of fine linen covers the whole cap from the upper part, and reaches down to the forehead, and hides the seams of the swathes, which would otherwise appear indecently: this adheres closely upon the solid part of the head, and is thereto so firmly fixed, that it may not fall off during the sacred service about the sacrifices. So we have now shown you what is the clothes of the generality of the priests. 159 The high priest is indeed adorned with the same garments that we have described without abating one; only over these he puts on a vestment of a blue. This also is a long robe, reaching to his feet, [in our language it is called Meeir] , and is tied round with a belt, embroidered with the same colours and flowers as the former, with a mixture of gold interwoven.

The girdle according to Josephus is golden. This would place Yeshua in Revelation into a High Priestly context to his first century audience.
Num 14:21 ואולם חי־אני וימלא כבוד־יהוה את־כל־הארץ׃

TBE And truly I live! And the magnitude of הוה WILL fill all the earth!

It WILL happen.

nazarene
Posts:140
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Re: Yeshua, the Temple and Atonement, part 7

Post by nazarene » Sat Dec 09, 2017 9:28 pm

Yeshua represents Israel.

As High Priest Yeshua represents all of Yisrael before the Most High. A singular person can act as a representative for an entire nation before the Most High.

There are parallels between Yeshua and the nation of Yisrael;

Yeshua goes down to Egypt; Yisrael goes down to Egypt.
Yeshua is called out of Egypt; Yisrael is called out of Egypt.
Yeshua goes to the Yordan; Yisrael goes to the Yordan.
Yeshua goes into the wilderness; Yisrael goes into the wilderness.
Yeshua has twelve disciples; Yisrael has twelve tribes.

Yeshua is also a representative of the Most High to the nation.

Yeshua speaks his Fathers words.
Yeshua does the works of his Father.
Yeshua performs miracles for the sake of the people.
Yeshua extends forgiveness to the people.
Yeshua brings people closer to the Most High.

As a representative of Yisrael and the High Priest before the Most High;

Yeshua bears our sins.
Yeshua partakes in our sufferings.
Yeshua walks as an example.
Yeshua has titles that are applied to the nation.
Yeshua performs the kingly and priestly function of the entire nation.

As he represents us before the Most High and is a microcosm of the universe he has the ability to suffer on our behalf and bear our sins.

But as it is on a grand scale for our sins to be forgiven we have to 'die' in Mashiach Yeshua.

Romans 6:3 3 Don't you know that those of us who have been immersed into the Messiah Yeshua have been immersed into his death?

Our death is then tied up in the death of Mashiach Yeshua, his death terminates our life, as we die in him, as the heavens and earth are 'in' him.

2Co 5:14 For the love of the Messiah constraineth us to reason thus: One died for all; therefore are all dead.

All can only die, if all are in him, and all are in him as he is a microcosm of the universe.

Rom 6:8 If then we are dead with Messiah, let us believe that we shall live with the same Messiah.

If then we accept his death, and accept that we die with him, then if we are part of his death, how much more so his life?

In dying, Creation itself is torn, and dies, only to be made afresh again in his resurrection;

2 Corinthians 5:17 17 Therefore, if anyone is united with the Messiah, he is a new creation- the old has passed; look, what has come is fresh and new!

A new creation because of a resurrected High Priest, who represents creation itself, renewed, restored and free from corruption.
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tom moniz
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Re: Yeshua, the Temple and Atonement, part 4

Post by tom moniz » Sat Dec 09, 2017 9:45 pm

Shalom Naz,

In part 4 you mentioned how the priest can bear the iniquity of both the people and the mishkan. What would happen if you killed the high priest who was bearing the sin?

I would love to delve more deeply into the aspect of how the priest "consumes" sin and how it might be a "schoolmaster" picturing how it is YHWH and YHWH alone who has the power to "consume sin". One can indeed bear with another's sin, helping the sinner to overcome his behavior. Yosef 'bore" his brothers sin, and helped them reconcile themselves to their father (priest work), but consuming sin may be a different matter though, and then again, may be part and parcel with it. Might be worthy of more digging.

Sincerely,
Tom

If we collect together parts 1-4, we can establish the following;

1] The Temple is a microcosm of the universe.
2] The High Priest is a microcosm of a microcosm.
3] The High Priest acts on behalf and represents the entire nation.
4] The High Priest acts on behalf of the Most High to the people.
5] The High Priest can bear the sin of the nation.

This has implications for Yeshua...[/color]
[/quote]
Num 14:21 ואולם חי־אני וימלא כבוד־יהוה את־כל־הארץ׃

TBE And truly I live! And the magnitude of הוה WILL fill all the earth!

It WILL happen.

nazarene
Posts:140
Joined:Tue Nov 07, 2017 3:52 pm

Re: Yeshua, the Temple and Atonement, part 4

Post by nazarene » Wed Dec 20, 2017 7:49 pm

Shalom Naz,

In part 4 you mentioned how the priest can bear the iniquity of both the people and the mishkan. What would happen if you killed the high priest who was bearing the sin?
Shalom Tom,

As in, the High Priest not willingly sacrificing his life?, a few things come to mind;


[*] It would be murder
[*] Those who were exiled [Numbers 35:25-28] would be free to return
[*] The second reserve High Priest would perform the Yom Kippur duties;

Seven days before the Day of Atonement they separated the High Priest from his household [and he moved] to the Counsellors chamber. And they appointed another priest as his understudy, lest [something] might invalidate him.
Mishnah Yoma 1:1

I would love to delve more deeply into the aspect of how the priest "consumes" sin and how it might be a "schoolmaster" picturing how it is YHWH and YHWH alone who has the power to "consume sin". One can indeed bear with another's sin, helping the sinner to overcome his behavior. Yosef 'bore" his brothers sin, and helped them reconcile themselves to their father (priest work), but consuming sin may be a different matter though, and then again, may be part and parcel with it. Might be worthy of more digging.
When the priest eats the 'sin' or 'sin offering' [Hosea 4:8-9] I strongly suspect that this is 're-enacting' the events in the Garden of Eden. When Adam ate the fruit, this would take on a cultic [i.e. priestly] context. Although I as yet know of no historical sources to support such a reading of the text.

However it can be shown that in second Temple period times the Garden of Eden was considered the Holy of Holies, and as such, each act would logically take on a cultic context;

And he knew that the Garden of Eden is the holy of holies, and the dwelling of the Lord, and Mount Sinai the centre of the desert, and Mount Zion -the centre of the navel of the earth: these three were created as holy places facing each other. Jubilees 8:19.

This event in the Garden of eating and eyes being opened seems to be echoed in the Gospel of Luke;

Luk 24:29 And they constrained Him, saying, Stay with us, for it is toward evening, and the day has declined. And He went in to stay with them.
Luk 24:30 And it happened as He reclined with them, having taken the loaf, He blessed, and having broken He gave to them.
Luk 24:31 And their eyes were opened, and they knew Him. And He became invisible from them.

Both contexts include food then eyes being opened, a messianic meal, if you will :)

Hope that helps,
שלום
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