Messiah in Yom Kippur Chapter 11

  1. The First Forgiveness Saying
  2. The Healing of the Paralytic
  3. The word “immediately” in the Jewish Besorah (Gospel) of Markos
  4. The Forty-two encampments from Egypt to the Promised Land
  5. The Son of Man
  6. The Kingdom of Heaven is breaking into our Time
  7. In Torah the atoning sacrifice and forgiveness are associated together
  8. The meaning of the terms used for forgiveness in the Four Jewish Gospels
  9. The difference between Divine and human forgiveness
  10. We are to agree with Adonai (the LORD) in “His” forgiveness of others

The First Forgiveness Saying:

Mattai 9:1-8

{Classical & Mishnaic Hebrew}

וַיֵּרֶד בָּאֳנִיָּה וַיַּעֲבֹר וַיָּבֹא אֶל־עִירוֹ׃ וְהִנֵּה הֵם מְבִיאִים אֵלָיו אִישׁ נְכֵה אֵבָרִים וְהוּא מֻשְׁכָּב עַל־הַמִּטָּה וַיְהִי כִּרְאוֹת יֵשׁוּעַ אֶת־אֱמוּנָתָם וַיֹּאמֶר אֶל־נְכֵה הָאֵבָרִים חֲזַק בְּנִי נִסְלְחוּ־לְךָ חַטֹּאתֶיךָ׃ וְהִנֵּה אֲנָשִׁים מִן־הַסּוֹפְרִים אָמְרוּ בִלְבָבָם מְגַדֵּף הוּא׃ וְיֵשׁוּעַ רָאָה אֶת־מַחְשְׁבֹתָם וַיֹּאמַר לָמָּה תַחְשְׁבוּ רָעָה בִּלְבַבְכֶם׃ כִּי מָה הַנָּקֵל הֶאָמֹר נִסְלְחוּ־לְךָ חַטֹּאתֶיךָ אִם־אָמֹר קוּם הִתְהַלֵּךְ׃ אַךְ לְמַעַן תֵּדְעוּן כִּי בֶן־הָאָדָם יֶשׁ־לוֹ הַשָׁלְטָן בָּאָרֶץ לִסְלֹחַ לַחֲטָאִים וַיֹּאמֶר אֶל־נְכֵה הָאֵבָרִים קוּם שָׂא אֶת־מִטָּתְךָ וְלֶךְ־לְךָ אֶל־בֵּיתֶך׃ וַיָּקָם וַיֵּלֶךְ לְבֵיתוֹ׃ וַהֲמוֹן הָעָם רָאוּ וַיִּשְׁתּוֹמֲמוּ וַיְשַׁבְּחוּ אֶת־הָאֱלֹהִים אֲשֶׁר נָתַן שָׁלְטָן כָּזֶה לִבְנֵי אָדָם׃

{Modern Hebrew}

הוא ירד לסירה, עבר את הים ובא אל עירו. והנה הביאו אליו איש משתק שוכב על אלונקה. כשראה ישוע את אמונתם אמר אל המשתק: התחזק, בני, נסלחו לך חטאיך. אחדים מן הסופרים אמרו בלבם: זה מגדף שם שמים! ישוע הבחין במחשבותיהם ואמר: למה אתם חושבים רעות בלבבכם? מה יותר קל: לומר נסלחו לך חטאיך, או לומר קום והתהלך? אך למען תדעו כי לבן-האדם הסמכות עלי אדמות לסלח על חטאים, -ואז פנה ואמר למשתק – קום, קח את האלונקה ולך לביתך! הוא קם והלך לביתו. כשראו זאת המון העם נתמלאו יראה ושבחו את האלוהים שנתן סמכות כזאת לבני אדם.פ

הוּא יָרַד לַסִּירָה, עָבַר אֶת הַיָּם וּבָא אֶל עִירוֹ. וְהִנֵּה הֵבִיאוּ אֵלָיו אִישׁ מְשֻּׁתָּק שׁוֹכֵב עַל אֲלוּנְקָה. כְּשֶׁרָאָה יֵשׁוּעַ אֶת אֱמוּנָתָם אָמַר אֶל הַמְשֻׁתָּק: הִתְחַזֵּק, בְּנִי, נִסְלְחוּ לְךָ חֲטָאֶיךָ. אֲחָדִים מִן הַסּוֹפְרִים אָמְרוּ בְּלִבָּם: זֶה מְגַדֵּף שֵׁם שָׁמַיִם! יֵשׁוּעַ הִבְחִין בְּמַחְשְׁבוֹתֵיהֶם וְאָמַר: לָמָּה אַתֶּם חוֹשְׁבִים רָעוֹת בִּלְבַבְכֶם? מַה יּוֹתֵר קַל: לוֹמַר נִסְלְחוּ לְךָ חֲטָאֶיךָ, אוֹ לוֹמַר קוּם וְהִתְהַלֵּךְ? אַךְ לְמַעַן תֵּדְעוּ כִּי לְבֶן־הָאָדָם הַסַּמְכוּת עֲלֵי אֲדָמוֹת לִסְלֹחַ עַל חֲטָאִים, ־וְאָז פָּנָה וְאָמַר לַמְשֻׁתָּק – קוּם, קַח אֶת הָאֲלוּנְקָה וְלֵךְ לְבֵיתְךָ! הוּא קָם וְהָלַךְ לְבֵיתוֹ. כְּשֶׁרָאוּ זֹאת הֲמוֹן הָעָם נִתְמַלְּאוּ יִרְאָה וְשִׁבְּחוּ אֶת הָאֱלֹהִים שֶׁנָּתַן סַמְכוּת כָּזֹאת לִבְנֵי אָדָם. פ

He went down to the boat, crossed the sea, and came to his town. And here they brought him a man with paralyzed limbs, lying on a stretcher. When Yeshua (“Salvation of HaShem”) saw their faith, he said to the paralytic, “Be strong, my son. Your sins are forgiven!” But then some of the scholars said in their hearts, “This is *cursing the name of heaven!” Yeshua said to them, “Why do you think evil in your hearts?” What is easier: to say, “You are forgiven of your sins?” or to say, “Arise and walk?” But in order that you may know that ben haAdam (the Son of Man) has the authority on earth to forgive sins – he turned to the paralytic and said: “Get up, take the stretcher and go to your house!” He got up and walked home. When they saw this, the multitude of the people was filled with awe and praised God, who gave such authority to the sons of men.

*He is blaspheming!

Markos 2:1-12

וַיְהִי מִיָּמִים וַיָּבֹא שֵׁנִית אֶל־כְּפַר נַחוּם וַיִּשְׁמְעוּ כִּי־הוּא בַבָּיִת׃ וַיֵּאָסְפוּ רַבִּים מְהֵרָה עַד־אֶפֶס מָקוֹם לַעֲמֹד אַף־לִפְנֵי הַפָּתַח וַיְדַבֵּר אֲלֵיהֶם אֶת־הַדָּבָר׃ וַיָּבֹאוּ אֵלָיו אֲנָשִׁים נֹשְׂאִים אִישׁ נְכֵה אֵבָרִים וַיִּשָּׂאֻהוּ בְּאַרְבָּעָה׃ וְלֹא יָכְלוּ לָגֶשֶׂת אֵלָיו מִפְּנֵי הָעָם וַיָּסִירוּ אֶת־הַגָּג בַּמָּקוֹם אֲשֶׁר הָיָה שָׁם וַיַּחְתְּרוּ חֲתִירָה וַיּוֹרִידוּ אֶת־הַמִּשְׁכָּב אֲשֶׁר שָׁכַב עָלֶיהָ נְכֵה הָאֵבָרִים׃ וַיְהִי כִּרְאוֹת יֵשׁוּעַ אֶת־אֱמוּנָתָם וַיּאֹמֶר אֶל־נְכֵה הָאֵבָרִים בְּנִי נִסְלְחוּ־לְךָ חַטֹּאתֶיךָ׃ וְשָׁם אֲנָשִׁים מִן־הַסּוֹפְרִים יֹשְׁבִים וַיֹּאמְרוּ בְּלִבָּם׃ מַַה־לָּזֶה כִּי יְדַבֵּר גִּדּוּפִים כָּאֵלֶּה מִי יָכֹל לִסְלֹחַ לַחֲטָאִים כִּי אִם הָאֱלֹהִים לְבַדּוֹ׃ וַיֵּדַע יֵשׁוּעַ בְּרוּחוֹ כִּי־כֵן חֹשְׁבִים בִּלְבָבָם וַיּאֹמֶר אֲלֵיהֶם מַדּוּעַ תַּחְשְׁבוּ כָאֵלֶּה בִּלְבַבְכֶם׃מָה הַנָּקֵל הֶאָמֹר אֶל־נְכֵה הָאֵבָרִים נִסְלְחוּ־לְךָ חַטֹּאתֶיךָ אִם־אָמוֹר קוּם שָׂא אֶת מִשְׁכָּבְךָ וְהִתְהַלֵּךְ׃וּלְמַעַן תֵּדְעוּן כִּי בֶן־הָאָדָם יֶשׁ־לוֹ הַשָּׁלְטָן לִסְלֹחַ לַחֲטָאִים בָּאָרֶץ וַיּאֹמֶר אֶל־נְכֵה הָאֵבָרִים׃ לְךָ אֲנִי אֹמֵר קוּם שָׂא אֶת־מִשְׁכָּבְךָ וְלֵךְ אֶל־בֵּיתֶךָ׃ וַיָקָם פִּתְאֹם וַיִּשָׂא אֶת־מִשְׁכָּבוֹ וַיֵּצֵא לְעֵינֵי כֻלָּם עַד כִּי־תָמְהוּ כֻלָּם וַיְּשַׁבְּחוּ אֶת־הָאֱלֹהִים לֵאמֹר מֵעוֹלָם לֹא־רָאִינוּ כָזֹאת׃

אחרי ימים אחדים בא שנית אל כפר נחום. כשנודע כי הוא בבית נאספו רבים עד אשר לא היה עוד מקום גם לפני פתח הבית, והוא דבר אליהם את דברו. אז הביאו אליו איש משתק וארבעה אנשים נושאים אותו. בגלל ההמון לא יכלו להכניסו אליו ולכן פרקו את הגג מעל המקום שהיה בו ישוע, ודרך הפתח שעשו הורידו את האלונקה עם המשתק השוכב עליה. ראה ישוע את אמונתם ואמר אל המשתק: בני, נסלחו לך חטאיך. אחדים מן הסופרים אשר ישבו שם אמרו בלבם: מדוע הוא מדבר כך? מגדף הוא. מי יכול לסלח על חטאים זולתי האלוהים לבדו? באותו רגע הבחין ישוע ברוחו שככה חשבו בלבבם. אמר להם: למה אתם אומרים את הדברים האלה בלבבכם? מה קל יותר: להגיד למשתק נסלחו לך חטאיך, או לומר קום, קח את האלונקה והתהלך? אך למען תדעו כי לבן-האדם הסמכות לסלח על חטאים עלי אדמות – אמר למשתק – אליך אני אומר: קום, קח את האלונקה ולך לביתך! הוא קם ומיד לקח את האלונקה ויצא לעיני כלם. הכל השתוממו ושבחו את אלוהים באמרם: מעולם לא ראינו כדבר הזה!פ

אַחֲרֵי יָמִים אֲחָדִים בָּא שֵׁנִית אֶל כְּפַר נַחוּם. כְּשֶׁנּוֹדַע כִּי הוּא בַּבַּיִת נֶאֶסְפוּ רַבִּים עַד אֲשֶׁר לֹא הָיָה עוֹד מָקוֹם גַּם לִפְנֵי פֶּתַח הַבַּיִת, וְהוּא דִּבֵּר אֲלֵיהֶם אֶת דְּבָרוֹ. אָז הֵבִיאוּ אֵלָיו אִישׁ מְשֻׁתָּק וְאַרְבָּעָה אֲנָשִׁים נוֹשְׂאִים אוֹתוֹ. בִּגְלַל הֶהָמוֹן לֹא יָכְלוּ לְהַכְנִיסוֹ אֵלָיו וְלָכֵן פֵּרְקוּ אֶת הַגַּג מֵעַל הַמָּקוֹם שֶׁהָיָה בּוֹ יֵשׁוּעַ, וְדֶרֶךְ הַפֶּתַח שֶׁעָשׂוּ הוֹרִידוּ אֶת הָאֲלוּנְקָה עִם הַמְשֻׁתָּק הַשּׁוֹכֵב עָלֶיהָ. רָאָה יֵשׁוּעַ אֶת אֱמוּנָתָם וְאָמַר אֶל הַמְשֻׁתָּק: בְּנִי, נִסְלְחוּ לְךָ חֲטָאֶיךָ. אֲחָדִים מִן הַסּוֹפְרִים אֲשֶׁר יָשְׁבוּ שָׁם אָמְרוּ בְּלִבָּם: מַדּוּעַ הוּא מְדַבֵּר כָּךְ? מְגַדֵּף הוּא. מִי יָכוֹל לִסְלֹחַ עַל חֲטָאִים זוּלָתִי הָאֱלֹהִים לְבַדּוֹ? בְּאוֹתוֹ רֶגַע הִבְחִין יֵשׁוּעַ בְּרוּחוֹ שֶׁכָּכָה חָשְׁבוּ בִּלְבָבָם. אָמַר לָהֶם: לָמָּה אַתֶּם אוֹמְרִים אֶת הַדְּבָרִים הָאֵלֶּה בִּלְבַבְכֶם? מַה קַּל יוֹתֵר: לְהַגִּיד לַמְשֻׁתָּק נִסְלְחוּ לְךָ חֲטָאֶיךָ, אוֹ לוֹמַר קוּם, קַח אֶת הָאֲלוּנְקָה וְהִתְהַלֵּךְ? אַךְ לְמַעַן תֵּדְעוּ כִּי לְבֶן־הָאָדָם הַסַּמְכוּת לִסְלֹחַ עַל חֲטָאִים עֲלֵי אֲדָמוֹת – אָמַר לַמְשֻׁתָּק – אֵלֶיךָ אֲנִי אוֹמֵר: קוּם, קַח אֶת הָאֲלוּנְקָה וְלֵךְ לְבֵיתְךָ! הוּא קָם וּמִיָּד לָקַח אֶת הָאֲלוּנְקָה וְיָצָא לְעֵינֵי כֻּלָּם. הַכֹּל הִשְׁתּוֹמְמוּ וְשִׁבְּחוּ אֶת אֱלֹהִים בְּאָמְרָם: מֵעוֹלָם לֹא רָאִינוּ כַּדָּבָר הַזֶּה!

A few days later he came again to Kefar Nachum. When it became known that he was in the house many people gathered until there was no more room even in front of the entrance to the house, and he spoke to them. Then four men carried to him a paralyzed man. Because of the crowd they could not bring him in, so they lifted up a portion of the roof over the place where Yeshua was, and through the opening they let down the stretcher with the paralyzed man lying upon it. When Yeshua saw their faith, he said to the paralytic, “My son, your sins are forgiven!” But some of the scholars who were sitting there said in their hearts, “Why does this one speak like this, he is cursing (speaks blasphemies), who can forgive sins other than God alone?” At that moment, Yeshua saw in his Spirit that they thought so. What is easier for you to say to the paralytic, ‘You are forgiven of your sins,’ or say, ‘Get up, take the stretcher and walk,’ but you will know that ben haAdam (the Son of Man) has the authority to forgive sins on earth.” He said to the paralytic, “To you I say get up, take the stretcher and go to your house!” He got up and immediately took the stretcher and came out in front of everyone. Everyone was amazed and praised God by saying, “We have never seen anything like this!”

Lukas 5:17-26

וַיְהִי הַיּוֹם וְהוּא מְלַמֵּד וּפְרוּשִׁים וּמוֹרֵי הַתּוֹרָה אֲשֶׁר בָּאוּ מִכָּל־כְּפָרֵי הַגָּלִיל וּמִיהוּדָה וִירוּשָׁלָיִם ישְׁבִים שָׁם וַתְּהִי־בוֹ גְּבוּרַת ה’ לִרְפּוֹא׃ וְהִנֵּה אֲנָשִׁים נוֹשְׂאִים אִישׁ בַּמִּטָּה וְהוּא נְכֵה אֵבָרִים וַיְבַקְשׁוּ לַהֲבִיאוֹ אֶל־תּוֹךְ הַבַּיִת וְלָשׂוּם לְפָנָיו׃ וְלֹא־מָצְאוּ דֶרֶךְ לְהַכְנִיסוֹ מֵרֹב הָעָם וַיַּעֲלוּ הַגָּגָה וַיּוֹרִידֻהוּ עַל־עַרְשׂוֹ בֵּין הָרְעָפִים לְתוֹךְ הַבַּיִת לִפְנֵי יֵשׁוּעַ׃ וַיַּרְא אֶת־אֱמוּנָתָם וַיֹּאמֶר אֵלָיו בֶּן־אָדָם נִסְלְחוּ־לְךָ חַטֹּאתֶיךָ׃ וַיָּחֵלּוּ הַסּוֹפְרִים וְהַפְּרוּשִׁים לַחֲשֹׁב מַחֲשָׁבוֹת לֵאמֹר מִי הוּא זֶה הַמְדַבֵּר גִּדּוּפִים מִי יוּכַל לִסְלֹחַ לַחֲטָאִים בִּלְתִּי הָאֱלֹהִים לְבַדּוֹ׃ וַיֵּדַע יֵשׁוּעַ אֶת־מַחְשְׁבוֹתָם וַיַּעַן וַיֹּאמֶר אֲלֵיהֶם מָה אַתֶּם חשְׁבִים בִּלְבַבְכֶם׃ מָה הַנָּקֵל הֶאָמֹר נִסְלְחוּ־לְךָ חַטֹּאתֶיךָ אִם־אָמֹר קוּם וְהִתְהַלֵּךְ׃ אַךְ לְמַעַן תֵּדְעוּן כִּי בֶן־הָאָדָם יֶשׁ־לוֹ הַשָּׁלְטָן בָּאָרֶץ לִסְלֹחַ לַחֲטָאִים וַיֹּאמֶר אֶל־נְכֵה הָאֵבָרִים אֹמֵר אֲנִי אֵלֶיךָ קוּם וְשָׂא אֶת־עַרְשְׂךָ וְלֵךְ אֶל־בֵּיתֶךָ׃ וַיְמַהֵר וַיָּקָם לְעֵינֵיהֶם וַיִּשָׂא אֵת מִשְׁכָּבוֹ וַיֵּלֶךְ אֶל־בֵּיתוֹ וַיְהַלֵּל אֶת־הָאֱלֹהִים׃ וְשַׁמָּה הֶחֱזִיקָה אֶת־כֻּלָּם וַיְבָרֲכוּ אֶת־הָאֱלֹהִים וַיִּמָּלְאוּ יִרְאָה וַיֹּאמְרוּ כִּי נִפְלָאוֹת רָאִינוּ הַיּוֹם׃

באחד הימים, כאשר למד ולידו ישבו פרושים ומורי תורה שבאו מכל כפרי הגליל ומיהודה וירושלים, היתה בו גבורת ה’ לרפא. והנה אנשים נושאים איש משתק על אלונקה והם מנסים להכניסו לתוך הבית כדי להניחו לפניו. אך כיון שלא מצאו דרך להכניסו בגלל ההמון, עלו על הגג והורידוהו עם האלונקה דרך הרעפים לתוך הבית, לפני ישוע. כראותו את אמונתם אמר אליו: בן אדם, נסלחו לך חטאיך. החלו הסופרים והפרושים להרהר ואמרו: מי הוא זה המדבר דברי נאצה? מי יכול לסלח על חטאים זולתי אלוהים לבדו? אולם ישוע ידע את מחשבותיהם והשיב להם: מה אתם מהרהרים בלבבכם? מה יותר קל: לומר נסלחו לך חטאיך, או לומר קום והתהלך? אך למען תדעו כי לבן-האדם הסמכות עלי אדמות לסלח על חטאים, הריני אומר לך – פנה אל המשתק – קום, קח את האלונקה ולך לביתך! הוא קם מיד לנגד עיניהם, הרים את האלונקה והלך לביתו כשהוא מהלל את אלוהים. תדהמה אחזה את כלם, ובלב מלא יראה הללו את אלוהים ואמרו: נפלאות ראינו היום!פ

בְּאַחַד הַיָּמִים, כַּאֲשֶׁר לִמֵּד וּלְיָדוֹ יָשְׁבוּ פְּרוּשִׁים וּמוֹרֵי תּוֹרָה שֶׁבָּאוּ מִכָּל כְּפָרֵי הַגָּלִיל וּמִיהוּדָה וִירוּשָׁלַיִם, הָיְתָה בּוֹ גְּבוּרַת ה’ לְרַפֵּא. וְהִנֵּה אֲנָשִׁים נוֹשְׂאִים אִישׁ מְשֻׁתָּק עַל אֲלוּנְקָה וְהֵם מְנַסִּים לְהַכְנִיסוֹ לְתוֹךְ הַבַּיִת כְּדֵי לְהַנִּיחוֹ לְפָנָיו. אַךְ כֵּיוָן שֶׁלֹּא מָצְאוּ דֶּרֶךְ לְהַכְנִיסוֹ בִּגְלַל הֶהָמוֹן, עָלוּ עַל הַגַּג וְהוֹרִידוּהוּ עִם הָאֲלוּנְקָה דֶּרֶךְ הָרְעָפִים לְתוֹךְ הַבַּיִת, לִפְנֵי יֵשׁוּעַ. כִּרְאוֹתוֹ אֶת אֱמוּנָתָם אָמַר אֵלָיו: בֶּן אָדָם, נִסְלְחוּ לְךָ חֲטָאֶיךָ. הֵחֵלּוּ הַסּוֹפְרִים וְהַפְּרוּשִׁים לְהַרְהֵר וְאָמְרוּ: מִי הוּא זֶה הַמְדַבֵּר דִּבְרֵי נְאָצָה? מִי יָכוֹל לִסְלֹחַ עַל חֲטָאִים זוּלָתִי אֱלֹהִים לְבַדּוֹ? אוּלָם יֵשׁוּעַ יָדַע אֶת מַחְשְׁבוֹתֵיהֶם וְהֵשִׁיב לָהֶם: מָה אַתֶּם מְהַרְהֲרִים בִּלְבַבְכֶם? מַה יּוֹתֵר קַל: לוֹמַר נִסְלְחוּ לְךָ חֲטָאֶיךָ, אוֹ לוֹמַר קוּם וְהִתְהַלֵּךְ? אַךְ לְמַעַן תֵּדְעוּ כִּי לְבֶן־הָאָדָם הַסַּמְכוּת עֲלֵי אֲדָמוֹת לִסְלֹחַ עַל חֲטָאִים, הֲרֵינִי אוֹמֵר לְךָ – פָּנָה אֶל הַמְשֻׁתָּק – קוּם, קַח אֶת הָאֲלוּנְקָה וְלֵךְ לְבֵיתְךָ! הוּא קָם מִיָּד לְנֶגֶד עֵינֵיהֶם, הֵרִים אֶת הָאֲלוּנְקָה וְהָלַךְ לְבֵיתוֹ כְּשֶׁהוּא מְהַלֵּל אֶת אֱלֹהִים. תַּדְהֵמָה אָחֲזָה אֶת כֻּלָּם, וּבְלֵב מָלֵא יִרְאָה הִלְּלוּ אֶת אֱלֹהִים וְאָמְרוּ: נִפְלָאוֹת רָאִינוּ הַיּוֹם! פ

One day, when he (the Messiah) was teaching, Prushim and Torah teachers were sitting there who came from all the villages of the Galil and from Yehudah and Yerusahalayim, and the power of HaShem was with him to heal. Then men carrying a paralyzed man on a stretcher sought to bring him into the house to place him before him. But when they found no way to bring him in because of the crowd, they went up on the roof and brought him down with the stretcher between (an opening they made in) the roof tiles into the house, in front of Yeshua. When he saw their faith, he said to him, “Son of man, your sins are forgiven.” The soferim (scholars, scribes) and the Prushim (Pharisees) began having thoughts, saying, “Who is this speaking hateful words (blasphemies)? Who can forgive sins besides God alone?” But Yeshua knew their (secret) thoughts and answered them, “What are you thinking about?” What is easier to say, “You are forgiven of your sins,” or to say, “Get up and walk?” But that you may know that the Son of Man has authority on earth to forgive sins, he turned and said to the paralytic: “Get up, take the stretcher and walk to your house!” The person immediately rose before their eyes, lifted the stretcher and walked home praising God. Awe filled them all, and with a full heart they blessed God and said, “For we have seen wonders today!”

The Healing of the Paralytic:

Returning from the eastern side of the Sea of Galilee in a boat, the Messiah Yeshua (the Salvation of HaShem) came to His own city, Kefar Nachum (meaning: Village of Comfort, Consolation, Compassion, and the giving of Rest).

A short time afterward, it was heard that he was at home. People from every village of Galilee and Judah and from Jerusalem came to his residence, including the Prushim (meaning: the pious, “separated ones”) and the Soferim (Torah scholars). There were so many people gathered together that there was no longer room in the house, or even in front of the entrance to the home. While they sat and listened to Yeshua teach the Word, the power of HaShem was present for the Messiah to perform healing.

At this time, four men brought to Rabbbeinu Yeshua a paralytic lying on a stretcher, and being unable to get the man to Yeshua because of the crowd, they went up on the roof top. There the men dug a hole through the tile roof, just above Yeshua. Then they let down the paralytic man on a stretcher, through the opening and they lowered him down right in front of the Messiah. Seeing their faith, Yeshua said to the paralytic, “Take courage son; your sins are forgiven.” And some of the Torah scholars and pious ones, who were sitting there, reasoned in their hearts (secret thoughts), “Why does this man speak this way? He is blaspheming; who can forgive sins but God alone?”

Immediately, in a swift-sudden movement of the Spirit, the Messiah was aware in his Spirit that they were reasoning that way within themselves, and he said to them, “Why are you thinking evil in your hearts? Which is easier to say to the paralytic, ‘Your sins are forgiven;’ or to say, ‘Rise up, and pick up your pallet and walk?’ But so that you may know that the Son of Man has authority on earth to forgive sins,” he said to the paralytic, “I say to you, rise up, pick up your pallet and go home!” Immediately the man got up in the sight of everyone and picked up what he had been lying on and walked home glorifying God. When the crowds saw this, they were all amazed and began glorifying God, who had given such authority to men, and they were filled with reverence; and with a full heart they blessed God and said:

“We have never seen anything like this.” “We have seen wonders today!”

The First Forgiveness Saying of Messiah begins with Yeshua crossing by boat from Gadara to His own city, the city of Kefar Nachum. In that wonderfully named city, meaning “village of comfort and the giving of rest” – there was a discomforted, suffering paralytic. While the Messiah was teaching the D’var HaShem and while the powerful Indwelling Presence of HaShem was present for His Messiah (M’shicho) to perform healing, four men were carrying the paralytic to Yeshua on a stretcher.

Finding a way to gain access to the healing word of the Messiah was a difficult task.

The entry way to the house of Shim’on was obstructed by the crowd. So the four men decided to gain access through the only means available. These men dug out a portal in the roof of the house to gain an access point for their paralytic friend so that they could lower him down into the house so he could make contact with the Messiah.

These events occurred in the Beit HaShim’on which was the place where the Master dwelled.

It was Shimon’s roof that the four men dug a hole in to open-up a way for their friend to make contact with Yeshua (Salvation of HaShem) and be healed. This means that the four men dug a *hole literally into the Beit HaShimon (בית השימוע), the “House of Hearing.” For Shim’on’s name quite literally means one who has “heard, understood, and obeyed.”

*Let him who has ears to hear, hear: open-up the ears of your heart and hear the Word of God!

When the Messiah saw the faith of the four men and their friend the paralytic (five men in all), he rewarded their efforts with an initial declaration of forgiveness; which was perceived as blasphemy by some of the Prushim and the Torah Scholars. Thereafter, the Messiah Yeshua followed up with a complete healing of the paralytic man.

In contrast to the religious leaders: when the crowd of Yehudim (Jews) witnessed these works of HaShem our God, they glorified God for manifesting through a man (the Messiah) His authority (power) to forgive sins and heal.

The word “immediately” in the Jewish Besorah (Gospel) of Markos:

The word “immediately” or suddenly is used forty-two times throughout all of the Jewish besorah of (Yochanan) Markos. This word is meant to remind us of the military sounds (commands) of the Shofar during the forty year period of the Exodus. The number forty is symbolic of a time of testing. The sounds-commands of the Shofar in view here are those issued by the Shofar of the Prophet Moses.

When our ancestors would follow the Shekinah Glory Cloud by day and the Pillar of Fire by night Moshe (Moses) would lead us by his shouting out through the Shofar his alternating commands. Five of these commands were: one, for the assembly of the people to stop when the Glory Cloud stopped; two, to make camp; three, to break camp: four, to form up; and five, when the Glory Cloud was on the move – Moshe ordered our people to be on the move and follow the Glory Cloud of the Shekinah (i.e. of the ‘Indwelling Presence‘).

The Forty-two encampments from Egypt to the Promised Land:

During this sojourn of our ancestors from Egypt to the promised land our people made forty-two reported encampments.

This means the physical Presence (the Shekinah) of the Spirit of the Holy One led Moshe and our people to make forty-two places as our and His (the LORD our God’s) encampment(s). Bear in mind that each of the place names of these 42 encampments possess special spiritual meaning (cf. Numbers 33). This will be a good subject for us to discuss at a later time, as we retrace the forty-two encampments of Rabbeinu Moshe side-by-side with the forty-two times we hear the Shofar of Messiah in the shout-outs of Markos’ use of the word “immediately” (42 times). Most of our Jewish scholars break the list of our ancestors’ encampments from Egypt to the Plains of Moab into three sections (Numbers 33):

List of Encampments #1. The twelve campsites from Egypt to Sinai (33:5-15).

List of Encampments #2. The twenty-one campsites from Sinai to the second visit to Kadesh (33:16-36).

List of Encampments #3. The nine campsites from Kadesh to the Plains of Moab (33:37-49).

The number forty-two, therefore, is and indication of Man (six) being brought to a state of completion, maturity, and perfection (i.e. six-sevens). The number forty-two is an indication, therefore, that the Messiah is definitively under the influence of his Father and our Father, his God and our God in a very special and incredible way.

The Son of Man:

One wonders about the “four men” and their heavenly solution for their paralyzed Jewish brother (friend). This reminds all of us who have received help from hearing the Jewish Gospel Message that we have gained access to the saving D’var HaShem through the help of four very good Jewish friends. Are not the Jewish Gospels that are four in number the blessed means by which we are ushered by way of heaven into the very gracious, kind and favored Presence of our heavenly Father, Avinu Shebashamayim?

So do we all owe a very great debt of gratitude to our four very good Jewish “friends.”

These friends who have brought us to the healing word of God’s grace are: Mattai (מתי), Markos (מרקוס), Lukas (לוקס), and Yochanan (יוחנן). For through these four Yehudim (Jews) we have gained a portal from earth to heaven that has opened up for us a private audience—a hearing—with the teaching and healing power of Abba Avinu that is manifested through M’shicho (His Messiah).

The Kingdom of Heaven is breaking into our Time:

מלכות השמים

The Kingdom of Heaven

The Rabbi of rabbis (Rabban, the Great One) humbly refers to himself as being, “the Son of Man.” This is an apocalyptic identification that specifically refers to the Messiah being a man. Not God. The Messiah Yeshua ben Yosef ben David is Indwelt with the *Divine Presence but this does not make him God. He is the house of God. Not the God of the house (cf. difference of Bethel, El-Bethel).

*In Daniel 7:13, we read the world will see “the Son of Man” coming with the clouds. Here he is seen as the Messiah King who is able to forgive sins as the Son of the Almighty. As Yeshua ben Ha-Elohim the Messiah humbly exercises the full authority and power of our Righteous Father, who dwells in heaven.

In Torah the atoning sacrifice and forgiveness are associated together:

In the Torah atoning sacrifice (kaphar) and “forgiveness,” “pardon” (salach) are often associated together (Leviticus 4:20, 26). The Hebrew terms kaphar and salach in the Tanakh are only used of Divine forgiveness. However, the term “nasa” is used to refer to both human and Divine forgiveness.

Also, the Hebrew word machah “blotting out” (Psalm 51:1,9; Isaiah 43:25; Jeremiah 18:23) is used as a synonym of forgiveness. Its fullest meaning indicates to “justify,” “save,” “reconcile,” and make “atonement.” It is interesting to note that the Hebrew word for “happiness” (simcha) contains the word machah. This association reveals to us that there exists an important connection between forgiveness and happiness (fullness of Joy).

The meaning of the terms used for forgiveness in the Four Jewish Gospels:

Forgiveness in the Four Jewish Gospels primarily means to forgive, remit, send forth, and send away. Debts may be forgiven or sins. The word forgiveness is used eleven times in just the forgiven and healed paralytic narrative given above. The word forgiveness is used *forty-two times in all instances of the four Jewish Gospels. Once again, it is important to note that the number of times the word “forgiveness” is used in the Four Jewish Gospels is equal to the *forty-two encampments of Israel that are made in our (Israel’s) sojourn from Egypt to the Promised Land.

*This is in addition to the 42 times the word “immediately” is used in the besorah of Yochanan Markos (יוחנן מרקוס).

The words forgive and forgiveness in our Scriptures (Tanakh, and HaBrit HaChadashah) indicate the remission of punishment due to sinful conduct. The sinner (transgressor) is delivered from punishment that he justly and rightly deserves. In addition, this manner of forgiveness is such that it includes a complete removal of the cause of offense. This type of remission is solely based upon the voluntary once-in-eternity sacrifice of the Messiah (our Korban Pesach).

The distinctive difference between Divine and human forgiveness:

As is practiced in the observance of Yom Kippur (the Day of Atonement) Adonai Eloheinu (all-year round) strictly requires that human forgiveness be analogous to His own forgiveness.

If the conditions of repentance and confession are met then limitless forgiveness must be provided.

Regarding the difference between Divine and human forgiveness: only the Eternal One (the LORD our God) can remove sins from another. For the Holy One to forgive sins is not to disregard them. It is not to do nothing about them. Rather, Adonai Avinu (our Father) forgives our sins to *liberate us from the power that sin holds over us.

We are to ask the Holy One to forgive us our sins so that our sins might be removed far away from us.

*We are to ask the Almighty for forgiveness so that we might no longer stand guilty before Him as a law-breaker; and so that we might be restored to a right relationship with Him.

We are to agree with Adonai (the LORD) in “His” forgiveness of others:

No one can eternally remit (forgive) sin but Adonai (ה’-God). HaShem (the NAME) is HaShofet (the Judge). Not you and I. However, we are expected to agree with HaShem in “His” forgiveness of others. We agree with the mitzvah (commandment) that just as the Righteous Father has forgiven us our trespasses, so we are required (from the heart) to forgive those who have trespassed against us. [Read chapter seventeen for more discussion on this matter of our forgiving others from our heart; otherwise, Avinu Shebashamayim will not forgive us.

Messiah in Yom Kippur Chapter 12 >>