Miracle #10. Paralytic is forgiven and healed.

1. The Tenth Miracle of Messiah
2. Opening-up questions and clues
3. The Ten Forgiveness Sayings of the Messiah
4. Crossing by boat from Gadara to Kephar Nachum
5. The word “immediately” is used 42 times in the Jewish Besorah (Gospel) of Markos
6. The Forty-two encampments from Egypt to the Promised Land
7. The Son of Man
8. The Kingdom of Heaven breaking into our Time
9. In Torah the atoning sacrifice and forgiveness are associated together
10. The meaning of the terms used for forgiveness in the Four Jewish Gospels
11. The difference between Divine and human forgiveness
12. We are to agree with our Father of Mercy in “His” forgiveness of others

The Tenth Miracle of Messiah:

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 האלהים שנתן סמכות כזאת לבני אדם.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 (the “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 G-d, who gave such authority to the sons of men.

*He is blaspheming HaShem!

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 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!” הוא קם ומיד לקח את האלונקה ויצא לעיני כלם. הכל השתוממו ושבחו את אלהים באמרם: “מעולם לא ראינו כדבר הזה!”פ

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 G-d 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 G-d 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 אלהים 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 אלהים. תדהמה אחזה את כלם, ובלב מלא יראה הללו את אלהים ואמרו: “נפלאות ראינו היום!”פ

One day, when He (the Messiah) was teaching, Prushim (פרושים- Pharisees) and Torah teachers (מורי תורה) 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 G-d 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 G-d. Awe filled them all, and with a full heart they blessed G-d and said, “For we have seen wonders today!”

Opening-up questions and clues:

The following opening-up questions and clues are provided as an introduction to this study on the 10^th Miracle of Messiah:

1.  Look at the symbolism of the above miracle narrative: At what location does the miracle occur? What is the meaning of the place name Kefar Nachum (Capernaum)?

2.  How does one make the place (המקום-hamakom) where one lives a place of “comfort” and “rest”?

3.  Identify the Ten Forgiveness Sayings of the Mashiach that are provided throughout the Four Jewish Gospels. Among the Ten Forgiveness Sayings of the Messiah what number of Forgiveness Saying is this Tenth Miracle? What does the number Ten signify in the Tanakh and HaBrit HaChadashah?

4.  What does the number “four” signify in the Tanakh and HaBrit HaChadashah? Who are the four “good friends” whose faithfulness has brought us before the Messiah to hear the Good News of HaShem that we might receive forgiveness, healing, and  the gift of eternal life?

5.  There are forty-two times that the word “immediately” is used as a descriptive of the “movement” of the Spirit of the Holy One in the Jewish Gospel of Markos. Where is this very same number sequence of forty-two movements found in the Torah?

6.  What instrument was used by Moses to communicate to the Assembly of Israel that it was time for them to stop and make camp or to break camp and move out to the next encampment?

7.  What does the number forty-two (forty and two) signify in the Hebrew Scriptures?

The Ten Forgiveness Sayings of the Messiah:

In the first four books of the Brit HaChadashah (the Four Faces of Ezekiel) the Messiah clearly demonstrates the use of deconstruction, opening up, preference, story development, and meaning questions. Additionally, Rabbi Yeshua’s masterful use of story-telling and other Jewish literary devices to communicate His life-transforming message of forgiveness can be observed in the following Ten narratives (the number Ten is a symbol of HaShem’s sanctification of our people (Israel) and therefore, it is the number that best represents the most holy day of the Jewish calendar—-Yom Kippur). Messiah’s Ten Forgiveness Sayings are:

Forgiveness Saying #1:    Healing of the paralytic (ריפוי איש משותק)
Forgiveness Saying #2:    The woman who loved much (ישוע בביתו של שמעון הפרוש)
Forgiveness Saying #3:    Unmerciful servant (משל על עבד שלֹא רצה למחול)
Forgiveness Saying #4:    Reason for speaking in meshalim (פשר משל הזורע)
Forgiveness Saying #5:    Limitless forgiveness (מכשולים, אמונה וציות)
Forgiveness Saying #6:    Forgive and you will be forgiven (אהבה לאויבים)
Forgiveness Saying #7:    How to pray (תפילה)
Forgiveness Saying #8:    Blasphemy of the Spirit of Holiness (גדוף כלפי רוח הקודש לא יסלח)
Forgiveness Saying #9:    Forgiveness at the accursed tree (כאשר המשיח עשה את נשמתו קרבן על חטאינו)
Forgiveness Saying #10:  Post-resurrection authority to pardon sins (סמכות לכבול ומשוחרר)

Crossing by boat from Gadara to Kefar Nachum:

The Tenth Miracle of Messiah begins with Rabbeinu Yeshua crossing by boat from Gadara, the eastern side of the Sea of Galilee, to the Kefar Nachum. This is the fifth of twelve recorded miracles that occur in the Village of [G-d’s] Comfort, Consolation, and Rest (1, 2, 3, 4, 5, 6, 7, 8, 9, 10, *11, 12)

*The eleventh miracle of Kefar Nachum is unique from the other eleven miracles. It involves two different locations. After the Messiah walked on water in the midst of a raging storm, upon the Sea of Galilee, he helped one of his disciples (Shim’on Keifa) to do the same. However, due to his fear Keifa (Stone) began to sink into the sea like a “stone” After the Messiah rescued Keifa and safely returned him to his fishing boat, located in the middle of the Sea of Galilee, he calmed the  raging storm, and then “instantly” transported the boat, himself, and his talmidin (his Twelve disciples) to the shore of Kefar Nachum.

In this wonderfully named city, meaning “Village of Comfort, Consolation, and Rest,” there was a discomforted, disquieted, suffering paralytic.

A short time after it was heard that the Messiah 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; writers, scribes). There were so many people gathered together within and without the home of the Messiah that there was no longer room in the house, or even in front of the entrance to the home. While the people sat and listened to Yeshua teach the Word, the power of HaShem was present for Messiah to perform healing:

At this time, four men brought to him a paralytic lying on a stretcher. 

The four men, however, were unable to get the paralytic man to Yeshua because of the crowd. So they went up on the roof top of the home. There the men dug a hole through the tile roof, just above Yeshua. Then they let down through the opening they had made the paralytic man on a stretcher, right in front of the Messiah. Seeing their faith, Yeshua said to the paralytic:

“Take courage son; your sins are forgiven.”

Then 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 G-d alone?” Immediately, the Messiah was aware in His Spirit that these men 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 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 reverence and with a full heart they blessed G-d and said:

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

The word “immediately” is used 42 times in the Jewish (Gospel) of Markos:

*The word “immediately” is used forty-two times throughout all of the Jewish Besorah (Gospel) of Markos. The word immediately (Hebrew: מיד; Greek: εὐθύς-instantly, at once, right away) 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:

We are tested by G-d our Father to be proven. Not to fail.

The sounds-commands of the Shofar in view here are those issued by the Shofar of Moses. When our Jewish ancestors would follow the Shekinah Glory Cloud by day and the Pillar of Fire by night there would be alternating commands:  from stop (when the Glory Cloud stopped), make camp, break camp, form up, and begin to move to the next camp; when the Glory Cloud of G-d’s Presence was on the move.

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

During this sojourn of Israel from Egypt to the promised land the people of Israel made forty-two reported encampments. 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 to discuss at a later time. Most scholars break into three sections the list of the 42 encampments from Egypt to the Plains of Moab:

A.  List of 12 Encampments, Section #1: The twelve campsites from Egypt to Sinai (Numbers 33:5-15).  [Total 12]

B.  List of 21 Encampments, Section #2: The twenty-one campsites from Sinai to the second visit to Kadesh (Numbers 33:16-36).  [Total 33]

C.  List of 9 Encampments, Section #3: The nine campsites from Kadesh to the Plains of Moab (Numbers 33:37-49).  [Total 42]

The number forty speaks of “testing.” The number two speaks of “testimony” and “witness.” The number forty-two, therefore, is an indication of Adam-Man (six) being brought to a state of completion, maturity, and perfection (sevens), according to the “Divine Plan” (i.e. six-sevens). The number forty two is mostly an indication, therefore that the Messiah and the people of Israel (in the *unity of the Spirit) are definitively under the influence of HaShem in a very special and incredible way: according to the Divine Plan of G-d (cf. the Messiah in HaBikkurim, chapter sixty-nine, part III; study the Hebrew words: shakan, shekinah, Adonai Kavod, and Kol-Adonai).

 *Unity of the Spirit – The encampment at Sinai was “as one man with one heart” – כאיש אחד בלב אחד (k’ish echad, b’lev echad). 

The Son of Man:

One wonders about the *four Jewish men and their heavenward solution for their guilt-ridden, paralyzed friend. First they ascend to the heavens upon a ladder (steps) that reaches the roof-top of the house where the Mashiach lives. Could this not remind all of us who have gratefully received the help of the Jewish Gospel Message that we have gained access to the saving Word (D’var HaShem) through the very good assistance of our four Jewish brothers?

Are not the Four Jewish Gospels the blessed means by which we are ushered into the Presence of the heavenly Father and His Messiah?

So do we now owe a very great debt of gratitude to our four Jewish friends: Mattai, Markos, Lukas, and Yochanan. For through their Four Jewish Gospels we have gained a portal from heaven that opens up for us a private access to the Messiah Yeshua’s teaching and His forgiveness and healing power.

*The number four signifies the four winds of N-S-E-W. The number four means “universal” and therefore “all creation.” The four Jewish friends who all Israel owes a very great debt of gratitude to – who have brought us (Jew and Gentile) before the Spirit of the Holy One and His Messiah to receive forgiveness, healing, and His gift of eternal life are:  Mattai (מתי), Markos (מרקוס), Lukas (לוקס), and Yochanan (יוחנן).

The Kingdom of Heaven is breaking into our Time:

This Tenth miracle of the Messiah is an illustration of the Kingdom of Heaven (מלכות שמים) breaking into our time. The Messiah – our Rabbi of rabbis (Rabban, the Great One) – prophetically refers to himself as being “the Son of Man.” This is an apocalyptic identification that specifically refers to the Messiah to come.

In Daniel 7:13, we read the world will see the Son of Man descending from heaven to earth with the clouds.

Therefore, in the book of Daniel and here in this witness of the Tenth Miracle of the Paralytic (Israel) who is forgiven and healed – the Messiah our Redeemer is seen as the Son of Man (Ben HaAdam). It is the Messiah Ben HaAdam who is authorized by G-d the Father (אלוהים האב-Elohim HaAv) to forgive us of our sins, heal us, and give to us the gift of the Father—-the gift of eternal life. As G-d’s perfectly obedient servant, Yeshua Ben Ha-Adam, the Messiah of G-d 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 (1, 2). The Hebrew terms kaphar and salach in the Tanakh are only used of Divine forgiveness. However, the term “nasa” (נָשָׂא) is used to refer to both human and Divine forgiveness. Also the Hebrew word “machah” – blotting out (1, 2, 3, 4) is used as a synonym of forgiveness. Its fullest meaning indicating justify, save, reconcile, and 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 blessedness, Joy). Therefore, forgiveness is obtained by exercising emunah (אמונה-faith) in the sacrifice of the Anointed One as the kapparah (כפרה-atonement, expiation; from kipper, to cover) for our sins, and by evidencing Teshuvah. Sin (חטא-chet in Hebrew) means failure in our relationship with the Holy One. Teshuvah (repentance) moves us closer to Adonai our Father but chet causes us to move away from Him. Teshuvah involves four basic steps:

Step #1.  Forsake sin (Proverbs 28:13);

Step #2.  Confess truth. Agree with the Almighty One that you have sinned. Make amends with those you have harmed (Proverbs 28:13). Ask for mechilah (מחילה-forgiveness) from others before receiving selichah (סליחה-forgiveness) from our Father in heaven.

Step #3.  Accept forgiveness. Be restored to right relationship with Abba our Father. Turn back to our Father of Compassion and Mercies (אבי הרחמים-Avi HaRachamim), the G-d of Forgiveness (אלוה סליחות-Eloah Selichot), the G-d of Comfort (אלהי כל נחמה-Elohei khol-Nechamah) and receive healing for your brokenness. (Isaiah 40:1).

Move forward in your life!

Step #4.  Become a baal teshuvah (בעל תשובה). Be a Master of Returning. One who loves justice, is compassionate, and who daily walks humbly with the LORD our G-d (HaShem).

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

Forgiveness in the Four Jewish Gospels conveys the meaning of “remit,” “send forth,” and “send away.” Debts may be forgiven or sins. The word forgiveness is used eleven times in just today’s forgiven and healed paralytic narrative (among the three parallel Jewish Gospel sources).

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 number of encampments of Israel that were made during their sojourn from Egypt to the Promised Land. The words forgive and forgiveness in the Scriptures indicate the remission of punishment due to sinful conduct. The sinner (transgressor) is delivered from punishment that he justly and rightly deserves. In the Tanakh and the Brit HaChadashah we learn that all:

Disease and death are consequences of sin; G-d’s forgiveness, therefore, is required before any of us can be “permanently” healed.

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 (קרבן פסח-the Korban Pesach). In the Scriptures (Hebrew Masoretic and Greek Septuagint) the verb to forgive is used with reference to “transgressions,” “sins,” and “debts;” both of the mind and of the heart.

The distinctive difference between Divine and human forgiveness:

As is practiced in the observance of Yom Kippur (the Day of Atonement) our heavenly Father (all-year round) strictly requires that human forgiveness be analogous to His own forgiveness:

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

Regarding the difference between Divine and human forgiveness: Only the Eternal One can remove/forgive our sins. For the Holy One to forgive sins is not to disregard them. It is not to do nothing about them. Rather, Adonai 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 our Father of Mercy in “His” forgiveness of others:

We are never expected to forgive the sins of others on our own because we have no authority (whatsoever) to do so. However, it is imperative that we understand that with G-d our Father:

We are expected to agree with “G-d’s forgiveness” – that according to His provision we agree to forgive (with Him) all others from “our heart.”

We agree with the mitzvah that just as Avinu HaRachamim (אבינו הרחמים-our Father of Mercy) has forgiven us our trespasses, so are we required (from our heart) to forgive (with Him) those who have trespassed against us. Read the “Messiah in Yom Kippur,” Chapter Seventeen for more discussion on this matter of our forgiving others from our heart.

NEXT, HEALING WITHERED HAND OF MAN…

Messiah in Yom HaBikkurim Chapter 82 >>