Messiah in Yom Kippur Chapter 11

  1. The First Forgiveness Saying
  2. Crossing by boat from Gadara to Kefar Nachum
  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 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 in “His” forgiveness of others

The First Forgiveness Saying:

{Classical & Mishnaic Hebrew}.

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׃

(Modern Hebrew)

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 האלהים 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!” פ

The Healing of the Paralytic

[Getting into a boat, Yeshua (the Salvation of Adonai) crossed over the Sea of Galilee and came to His own city, Kefar Nachum (meaning: Village of Comfort and Consolation).]

Several days 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 (seperated ones) and the Soferim (Torah scholars). There were so many people gathered together that there was no longer room, not even near the door. While they sat and listened to Yeshua teach the Word, the power of G-d was present for Him to perform healing.

At this time, four men brought to Him a paralytic lying on a bed, 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 just above Yeshua, through the tile roof. Then they let down the stretcher on which the paralytic was lying, through the opening and put it in the middle of the crowd, right in front of Yeshua.

Seeing their faith, He said to the paralytic, “Take courage son; your sins are forgiven.” And some of the 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 G-d alone?”

Immediately (the sudden commanding movement of the Spirit), Yeshua, aware in His Spirit that they were reasoning that way within themselves, 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, he got up in the sight of everyone and picked up what he had been lying on and went home glorifying G-d. When the crowds saw this, they were all amazed and began glorifying G-d, who had given such authority to men, and they were filled with fear, saying: “We have never seen anything like this;” “We have seen remarkable things today.”]

(Consolidated Translation of HaBrit HaChadashah (הברית החדשה): Mattai 9:1-8; Markos 2:1-12; Lukas 5:17-26; the selected Hebrew passage above is Markos 2:1-12.)

Crossing by boat from Gadara to Kefar Nachum:

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 rest – there was a discomforted, suffering paralytic. While the Messiah was teaching the D’var HaShem and while the powerful Indwelling Presence of Adonai was present for Him to perform healing, four men were carrying the paralytic to the Messiah on a stretcher.

Finding a way to gain access to the Messiah was a difficult task. The entry way to the house Rabbeinu Yeshua was in 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 to make contact with the Messiah.

These events occurred in the home of Shimon which was where the Master was staying. It was Shimon’s roof that the four men dug a hole into to make a way for their friend to be healed.

When the Messiah saw the faith of the men, He rewards 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.

In contrast to the religious leaders: when the crowd witnessed these works of Adonai, they glorified Him (the Spirit of the Holy One) for giving to men authority (the 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 Moshe.

When our ancestors would follow the Shekinah Glory Cloud by day and the Pillar of Fire by night Moshe 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.

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 His and our 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 Adonai 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 the help of the Jewish Gospel Message that we have gained access to the saving D’var HaShem through the help of four very good Jewish brothers. 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 privileged Presence of our heavenly Father, Avinu Shebashamayim?

So do we all owe a very great debt of gratitude to our four Jewish “friends:” 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 with the teaching and healing power of Abba Avinu that is manifested through M’shicho (His Messiah).

The Kingdom of Heaven breaking into Our Time:

מלכות השמים

The Kingdom of Heaven

The Rabbi of rabbis (Rabban, the Great One) refers to Himself as being, “the Son of Man.” This is an apocalyptic identification that specifically refers to the Messiah being a man. Not G-d. The Messiah is Indwelt with the *Divine Presence but this does not make him G-d. He is the house of G-d. Not the G-d 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 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” (simchah) 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 vicarious and propitiatory 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 (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 (Adonai Eloheinu) 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 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 in “His” forgiveness of others:

No one can eternally remit (forgive) sin but Adonai. Adonai is HaShofet (the Judge). Not you and I. However, we are expected to agree with Adonai in “His” forgiveness of others.

We agree with the mitzvah that just as the Righteous Father has forgiven us our trespasses, so are we 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 >>