Wisdom From the Torah Book 1:
With Portions From the Prophets and New Testament
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books of Moses) are woven throughout the writings of the prophets and New Testament. It all starts with Genesis! The stage is set,
the characters are introduced and the drama begins almost immediately. From there, we can see how the story plays out from the Beginning to the End. There is much wisdom to be gained from the Torah. The word is often translated as “law” but really, it represents the instructions of our loving Father to His children. We pray this study draws you into a closer, more intimate relationship with Him.
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Yom Kippur (Day of Atonement)
Why Study the Torah? Because it is very important to YHVH:
1 Corinthians 10:11
New Revised Standard Version (NRSV)
11 These things happened to them to serve as an example, and they were written down to instruct us, on whom the ends of the ages have come.
Azazel in the Bible:
King James Version (KJV)
6 And Aaron shall offer his bullock of the sin offering, which is for himself, and make an atonement for himself, and for his house.
7 And he shall take the two goats, and present them before theLord at the door of the tabernacle of the congregation.
8 And Aaron shall cast lots upon the two goats; one lot for the Lord, and the other lot for the scapegoat.
9 And Aaron shall bring the goat upon which the Lord's lot fell, and offer him for a sin offering.
10 But the goat, on which the lot fell to be the scapegoat, shall be presented alive before the Lord, to make an atonement with him, and to let him go for a scapegoat into the wilderness.
New Revised Standard Version (NRSV)
6 Aaron shall offer the bull as a sin offering for himself, and shall make atonement for himself and for his house. 7 He shall take the two goats and set them before the Lord at the entrance of the tent of meeting; 8 and Aaron shall cast lots on the two goats, one lot for the Lord and the other lot for Azazel. 9 Aaron shall present the goat on which the lot fell for the Lord, and offer it as a sin offering;10 but the goat on which the lot fell for Azazel shall be presented alive before the Lord to make atonement over it, that it may be sent away into the wilderness to Azazel.
Azazel according to the book of 1 Enoch:
The first to arrive on Mt. Hermon:
1 Enoch 86:
1. And again I saw with mine eyes as I slept, and I saw the heaven above, and behold a star fell from heaven, and it arose and eat and pastured amongst those oxen. 2. And after that I saw the large and the black oxen, and behold they all changed their stalls and pastures and their cattle, and began to live with each other. 3. And again I saw in the vision, and looked towards the heaven, and behold I saw many stars descend and cast themselves down from heaven to that first star, and they became bulls amongst those cattle and pastured with them ⌈amongst them⌉. 4. And I looked at them and saw, and behold they all let out their privy members, like horses, and began to cover the cows of the oxen, and they all became pregnant and bare elephants, camels, and asses. 5. And all the oxen feared them and were affrighted at them, and began to bite with their teeth and to devour, and to gore with their horns. 6. And they began, moreover, to devour those oxen; and behold all the children of the earth began to tremble and quake before them and to flee from them.
The Genesis Six Experiment:
New American Standard Bible (NASB)
1 Now it came about, when men began to multiply on the face of the land, and daughters were born to them,2 that the sons of God saw that the daughters of men were beautiful; and they took wives for themselves, whomever they chose. 3 Then the Lord said, “My Spirit shall not strive with man forever, because he also is flesh; nevertheless his days shall be one hundred and twenty years.” 4 The Nephilim were on the earth in those days, and also afterward, when the sons of God came in to the daughters of men, and they bore children to them. Those were the mighty men who were of old, men of renown.
5 Then the Lord saw that the wickedness of man was great on the earth, and that every intent of the thoughts of his heart was only evil continually. 6 The Lord was sorry that He had made man on the earth, and He was grieved in His heart. 7 The Lord said, “I will blot out man whom I have created from the face of the land, from man to animals to creeping things and to birds of the sky; for I am sorry that I have made them.” 8 ButNoah found favor in the eyes of the Lord.
9 These are the records of the generations of Noah. Noah was a righteous man, blameless in his time; Noah walked with God. 10 Noah became the father of three sons: Shem, Ham, and Japheth.
11 Now the earth was corrupt in the sight of God, and the earth was filled with violence. 12 God looked on the earth, and behold, it was corrupt; for all flesh had corrupted their way upon the earth.
1 Enoch 6:
1. And it came to pass when the children of men had multiplied that in those days were born unto them beautiful and comely daughters. 2. And the angels, the children of the heaven, saw and lusted after them, and said to one another: 'Come, let us choose us wives from among the children of men and beget us children.' 3. And Semjâzâ, who was their leader, said unto them: 'I fear ye will not indeed agree to do this deed, and I alone shall have to pay the penalty of a great sin.' 4. And they all answered him and said: 'Let us all swear an oath, and all bind ourselves by mutual imprecations not to abandon this plan but to do this thing.' 5. Then sware they all together and bound themselves by mutual imprecations upon it. 6. And they were in all two hundred; who descended ⌈in the days⌉ of Jared on the summit of Mount Hermon, and they called it Mount Hermon, because they had sworn and bound themselves by mutual imprecations upon it. 7. And these are the names of their leaders: Sêmîazâz, their leader, Arâkîba, Râmêêl, Kôkabîêl, Tâmîêl, Râmîêl, Dânêl, Êzêqêêl, Barâqîjâl, Asâêl, Armârôs, Batârêl, Anânêl, Zaqîêl, Samsâpêêl, Satarêl, Tûrêl, Jômjâêl, Sariêl. 8. These are their chiefs of tens.
1 Enoch 8:
1. And Azâzêl taught men to make swords, and knives, and shields, and breastplates, and made known to them the metals 〈of the earth〉and the art of working them, and bracelets, and ornaments, and the use of antimony, and the beautifying of the eyelids, and all kinds of costly stones, and all colouring tinctures.
1 Enoch 9:
1. And then Michael, Uriel, Raphael, and Gabriel looked down from heaven and saw much blood being shed upon the earth, and all lawlessness being wrought upon the earth. 2. And they said one to another: 'The earth made †without inhabitant cries the voice of their crying† up to the gates of heaven. 3 ⌈⌈And now to you, the holy ones of heaven⌉⌉, the souls of men make their suit, saying, "Bring our cause before the Most High.".' 4. And they said to the Lord of the ages: 'Lord of lords, God of gods, King of kings, 〈and God of the ages〉, the throne of Thy glory (standeth) unto all the generations of the ages, and Thy name holy and glorious and blessed unto all the ages! 5. Thou hast made all things, and power over all things hast Thou: and all things are naked and open in Thy sight, and Thou seest all things, and nothing can hide itself from Thee. 6. Thou seest what Azâzêl hath done, who hath taught all unrighteousness on earth and revealed the eternal secrets which were (preserved) in heaven, which men were striving to learn:
1 Enoch 10:
4. And again the Lord said to Raphael: 'Bind Azâzêl hand and foot, and cast him into the darkness: and make an opening in the desert, which is in Dûdâêl, and cast him therein. 5. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may not see light. 6. And on the day of the great judgement he shall be cast into the fire. And heal the earth which the angels have corrupted, and proclaim the healing of the earth, that they may heal the plague, and that all the children of men may not perish through all the secret things that the Watchers have disclosed and have taught their sons. 8. And the whole earth has been corrupted through the works that were taught by Azâzêl: to him ascribe all sin.'
New Revised Standard Version (NRSV)
6 Aaron shall offer the bull as a sin offering for himself, and shall make atonement for himself and for his house. 7 He shall take the two goats and set them before the Lord at the entrance of the tent of meeting;8 and Aaron shall cast lots on the two goats, one lot for the Lord and the other lot for Azazel. 9 Aaron shall present the goat on which the lot fell for the Lord, and offer it as a sin offering; 10 but the goat on which the lot fell for Azazel shall be presented alive before the Lord to make atonement over it, that it may be sent away into the wilderness to Azazel.
The "Azazel goat" would have a scarlet ribbon tied to its horns when it was sent out to the wilderness. A piece of it was cut off and put up on the door to the Tabernacle. Overnight the scarlet ribbon would turn white...
King James Version (KJV)
18 Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.
Azazel according to the on-line Jewish Encyclopedia:
AZAZEL (Scapegoat, Lev. xvi., A. V.):
The name of a supernatural being mentioned in connection with the ritual of the Day of Atonement (Lev. xvi.). After Satan, for whom he was in some degree a preparation, Azazel enjoys the distinction of being the most mysterious extrahuman character in sacred literature. Unlike other Hebrew proper names, the name itself is obscure.—Biblical Data:
In Lev. xvi. the single allusion to Azazel is as follows: On the tenth day of Tishri (see Atonement Day) the high priest, after first performing the prescribed sacrifices for himself and his family, presented the victims for the sins of the people. These were a ram for a burnt offering, and two young goats for a sin-offering. Having brought the goats before Yhwh at the door of the tabernacle, he cast lots for them, the one lot "for Yhwh" and the other "for Azazel." The goat that fell toYhwh was slain as a sin-offering for the people. But the goat of Azazel (now usually known as the "scapegoat") was made the subject of a more striking ceremony. The high priest laid his hands upon its head and confessed over it the sins of the people. Then the victim was handed over to a man standing ready for the purpose, and, laden as it was with these imputed sins, it was "led forth to an isolated region," and then let go in the wilderness.—In Biblical, Apocryphal, and Rabbinical Literature:
The Rabbis, interpreting "Azazel" as "Azaz" (rugged), and "el" (strong), refer it to the rugged and rough mountain cliff from which the goat was cast down (Yoma 67b; Sifra, Aḥare, ii. 2; Targ. Yer. Lev. xiv. 10, and most medieval commentators).Most modern scholars, after having for some time indorsed the old view, have accepted the opinion mysteriously hinted at by Ibn Ezra and expressly stated by Naḥmanides to Lev. xvi. 8, that Azazel belongs to the class of "se'irim," goat-like demons, jinn haunting the desert, to which the Israelites were wont to offer sacrifice (Lev. xvii. 7 [A. V. "devils"]; compare "the roes and the hinds," Cant. ii. 7, iii. 5, by which Sulamith administers an oath to the daughters of Jerusalem. The critics were probably thinking of a Roman faun).Azazel Personification of Impurity.
Far from involving the recognition of Azazel as a deity, the sending of the goat was, as stated by Naḥmanides, a symbolic expression of the idea that the people's sins and their evil consequences were to be sent back to the spirit of desolation and ruin, the source of all impurity. The very fact that the two goats were presented before Yhwh before the one was sacrificed and the other sent into the wilderness, was proof that Azazel was not ranked with Yhwh, but regarded simply as the personification of wickedness in contrast with the righteous government of Yhwh. The rite, resembling, on the one hand, the sending off of the epha with the woman embodying wickedness in its midst to the land of Shinar in the vision of Zachariah (v. 6-11), and, on the other, the letting loose of the living bird into the open field in the case of the leper healed from the plague (Lev. xiv. 7), was, indeed, viewed by the people of Jerusalem as a means of ridding themselves of the sins of the year. So would the crowd, called Babylonians or Alexandrians, pull the goat's hair to make it hasten forth, carrying the burden of sins away with it (Yoma vi. 4, 66b; "Epistle of Barnabas," vii.), and the arrival of the shattered animal at the bottom of the valley of the rock of Bet Ḥadudo, twelve miles away from the city, was signalized by the waving of shawls to the people of Jerusalem, who celebrated the event with boisterous hilarity and amid dancing on the hills (Yoma vi. 6, 8; Ta'an. iv. 8). Evidently the figure of Azazel was an object of general fear and awe rather than, as has been conjectured, a foreign product or the invention of a late lawgiver. Nay, more; as a demon of the desert, it seems to have been closely interwoven with the mountainous region of Jerusalem and of ancient pre-Israelitish origin.Leader of the Rebellious Angels.
This is confirmed by the Book of Enoch, which brings Azazel into connection with the Biblical story of the fall of the angels, located, obviously in accordance with ancient folk-lore, on Mount Hermon as a sort of an old Semitic Blocksberg, a gathering-place of demons from of old (Enoch xiii.; compare Brandt, "Mandäische Theologie," 1889, p. 38). Azazel is represented in the Book of Enoch as the leader of the rebellious giants in the time preceding the flood; he taught men the art of warfare, of making swords, knives, shields, and coats of mail, and women the art of deception by ornamenting the body, dyeing the hair, and painting the face and the eyebrows, and also revealed to the people the secrets of witchcraft and corrupted their manners, leading them into wickedness and impurity; until at last he was, at the Lord's command, bound hand and foot by the archangel Raphael and chained to the rough and jagged rocks of [Ha] Duduael (= Beth Ḥadudo), where he is to abide in utter darkness until the great Day of Judgment, when he will be cast into the fire to be consumed forever (Enoch viii. 1, ix. 6, x. 4-6, liv. 5, lxxxviii. 1; see Geiger, "Jüd. Zeit." 1864, pp. 196-204). The story of Azazel as the seducer of men and women was familiar also to the rabbis, as may be learned from Tanna d. b. R. Yishma'el: "The Azazel goat was to atone for the wicked deeds of 'Uzza and 'Azzael, the leaders of the rebellious hosts in the time of Enoch" (Yoma 67b); and still better from Midrash Abkir, end, Yalḳ., Gen. 44, where Azazel is represented as the seducer of women, teaching them the art of beautifying the body by dye and paint (compare "Chronicles of Jerahmeel," trans. by Gaster, xxv. 13). According to Pirḳe R. El. xlvi. (comp. Tos. Meg. 31a), the goat is offered to Azazel as a bribe that he who is identical with Samael or Satan should not by his accusations prevent the atonement of the sins on that day.
The fact that Azazel occupied a place in Mandæan, Sabean, and Arabian mythology (see Brandt, "Mandäische Theologie," pp. 197, 198; Norberg's "Onomasticon," p. 31; Reland's "De Religione Mohammedanarum," p. 89; Kamus,s.v. "Azazel" [demon identical with Satan]; Delitzsch, "Zeitsch. f. Kirchl. Wissensch. u. Leben," 1880, p. 182), renders it probable that Azazel was a degraded Babylonian deity. Origen ("Contra Celsum," vi. 43) identifies Azazel with Satan; Pirḳe R. El. (l.c.) with Samael; and the Zohar Aḥare Mot, following Naḥmanides, with the spirit of Esau or heathenism; still, while one of the chief demons in the Cabala, he never attained in the doctrinal system of Judaism a position similar to that of Satan. See articles Atonement and Atonement, Day of.
- Kahisch, Comm. on Leviticus, ii. 293 et seq., 326 et seq.;
- Cheyne, Dictionary of the Bible;
- Hastings, Dict. Bibl., Riehm, H. W. B.;
- Hauck, R. E.;
- Winer, B. R.;
- Hamburger, R. B. T. i. s.v.
—According to Talmudical interpretation, the term "Azazel" designated a rugged mountain or precipice in the wilderness from which the goat was thrown down, using for it as an alternative the word "Ẓoḳ" () (Yoma vi. 4). An etymology is found to suit this interpretation. "Azazel"() is regarded as a compound of "az" (), strong or rough, and "el" (), mighty, therefore a strong mountain. This derivation is presented by a Baraita, cited Yoma 67b, that Azazel was the strongest of mountains.
Another etymology (ib.) connects the word with the mythological "Uza" and "Azael," the fallen angels, to whom a reference is believed to be found in Gen. vi. 2, 4. In accordance with this etymology, the sacrifice of the goat atones for the sin of fornication of which those angels were guilty (Gen. l.c.).The Rite.
Two goats were procured, similar in respect of appearance, height, cost, and time of selection. Haying one of these on his right and the other on his left (Rashi on Yoma 39a), the high priest, who was assisted in this rite by two subordinates, put both his hands into a wooden case, and took out two labels, oneinscribed "for the Lord" and the other "for Azazel." The high priest then laid his hands with the labels upon the two goats and said, "A sin-offering to the Lord"—using the Tetragrammaton; and the two men accompanying him replied, "Blessed be the name of His glorious kingdom for ever and ever." He then fastened a scarlet woolen thread to the head of the goat "for Azazel"; and laying his hands upon it again, recited the following confession of sin and prayer for forgiveness: "O Lord, I have acted iniquitously, trespassed, sinned before Thee: I, my household, and the sons of Aaron—Thy holy ones. O Lord, forgive the iniquities, transgressions, and sins that I, my household, and Aaron's children—Thy holy people—committed before Thee, as is written in the law of Moses, Thy servant, 'for on this day He will forgive you, to cleanse you from all your sins before the Lord; ye shall be clean.'" This prayer was responded to by the congregation present (see Atonement, Day of). A man was selected, preferably a priest, to take the goat to the precipice in the wilderness; and he was accompanied part of the way by the most eminent men of Jerusalem. Ten booths had been constructed at intervals along the road leading from Jerusalem to the steep mountain. At each one of these the man leading the goat was formally offered food and drink, which he, however, refused. When he reached the tenth booth those who accompanied him proceeded no further, but watched the ceremony from a distance. When he came to the precipice he divided the scarlet thread into two parts, one of which he tied to the rock and the other to the goat's horns, and then pushed the goat down (Yoma vi. 1-8). The cliff was so high and rugged that before the goat had traversed half the distance to the plain below, its limbs were utterly shattered. Men were stationed at intervals along the way, and as soon as the goat was thrown down the precipice, they signaled to one another by means of kerchiefs or flags, until the information reached the high priest, whereat he proceeded with the other parts of the ritual.
The scarlet thread was a symbolical reference to Isa. i. 18; and the Talmud tells us (ib. 39a) that during the forty years that Simon the Just was high priest, the thread actually turned white as soon as the goat was thrown over the precipice: a sign that the sins of the people were forgiven. In later times the change to white was not invariable: a proof of the people's moral and spiritual deterioration, that was gradually on the increase, until forty years before the destruction of the Second Temple, when the change of color was no longer observed (l.c. 39b).—Critical View:
There has been much controversy over the function of Azazel as well as over his essential character. Inasmuch as according to the narrative the sacrifice of Azazel, while symbolical, was yet held to be a genuine vicarious atonement, it is maintained by critics that Azazel was originally no mere abstraction, but a real being to the authors of the ritual—as real as Yhwh himself.
This relation to the purpose of the ceremony may throw light upon the character of Azazel. Three points seem reasonably clear. (1) Azazel is not a mere jinnee or demon of uncertain ways and temper, anonymous and elusive (see Animal Worship), but a deity standing in a fixed relation to his clients. Hence the notion, which has become prevalent, that Azazel was a "personal angel," here introduced for the purpose of "doing away with the crowd of impersonal and dangerous se'irim" (as Cheyne puts it), scarcely meets the requirements of the ritual. Moreover, there is no evidence that this section of Leviticus is so late as the hagiological period of Jewish literature.
(2) The realm of Azazel is indicated clearly. It was the lonely wilderness; and Israel is represented as a nomadic people in the wilderness, though preparing to leave it. Necessarily their environment subjected them in a measure to superstitions associated with the local deities, and of these latter Azazel was the chief. The point of the whole ceremony seems to have been that as the scapegoat was set free in the desert, so Israel was to be set free from the offenses contracted in its desert life within the domain of the god of the desert.
(3) Azazel would therefore appear to be the head of the supernatural beings of the desert. He was thus an instance of the elevation of a demon into a deity. Such a development is indeed rare in Hebrew religious history of the Biblical age, but Azazel was really never a national Hebrew god, and his share in the ritual seems to be only the recognition of a local deity. The fact that such a ceremony as that in which he figured was instituted, is not a contravention of Lev. xvii. 7, by which demon-worship was suppressed. For Azazel, in this instance, played a merely passive part. Moreover, as shown, the symbolical act was really a renunciation of his authority. Such is the signification of the utter separation of the scapegoat from the people of Israel. This interpretation is borne out by the fact that the complete ceremony could not be literally fulfilled in the settled life of Canaan, but only in the wilderness. Hence it was the practise in Jerusalem, according to Yoma vii. 4, to take the scapegoat to a cliff and push him over it out of sight. In this way the complete separation was effected.
- Diestel, Set-Typhon, Asasel und Satan, in Zeitschrift für Historische Theologie, 1860, pp. 159 et seq.;
- Cheyne, in Stade's Zeitschrift, xv. 153 et seq.;
- Baudissin, Studien zur Semit. Religionsgesch. i. 180 et seq.;
- Nowack, Lehrbuch der Hebr. Arch. ii. 186 et seq.; and various commentators on Lev. xvi.
Talmudic Evidence for the Messiah at 30 C.E.
by Nicholas Federoff
(Dr. T. Peterson, Editor)
See the original post at http://www.windowview.org/hmny/pgs/talmuds.30ce.html. The link provides access to the latest and fullest version of this article.
Permission to post the article was granted by WindowView.org to appear on this web site.
In the centuries following the destruction of the Temple in Jerusalem (70 CE), the Jewish people began writing two versions of Jewish thought, religious history and commentary. One was written in Palestine and became known as the Jerusalem Talmud. The other was written in Babylon and was known as the Babylonian Talmud.
We read in the Jerusalem Talmud:
"Forty years before the destruction of the Temple, the western light went out, the crimson thread remained crimson, and the lot for the Lord always came up in the left hand. They would close the gates of the Temple by night and get up in the morning and find them wide open" (Jacob Neusner, The Yerushalmi, p.156-157). [the Temple was destroyed in 70 CE]
A similar passage in the Babylonian Talmud states:
"Our rabbis taught: During the last forty years before the destruction of the Temple the lot ['For the Lord'] did not come up in the right hand; nor did the crimson-colored strap become white; nor did the western most light shine; and the doors of the Hekel [Temple] would open by themselves" (Soncino version, Yoma 39b).
What are these passages talking about? Since both Talmuds recount the same information, this indicates the knowledge of these events was accepted by the widespread Jewish community.
The Miracle of the "Lot"
The first of these miracles concerns a random choosing of the "lot" which was cast on the Day of Atonement (Yom Kippur). The lot chosen determined which of two goats would be "for the Lord" and which goat would be the "Azazel" or "scapegoat." During the two hundred years before 30 CE, when the High Priest picked one of two stones, again this selection was governed by chance, and each year the priest would select a black stone as often as a white stone. But for forty years in a row, beginning in 30 CE, the High Priest always picked the black stone! The odds against this happening are astronomical (2 to the 40th power). In other words, the chances of this occurring are 1 in approximately 5,479,548,800 or about 5.5 billion to one! By comparison, your chances of winning your local state or municipal-run cash Lottery would be much more favorable!
The lot for Azazel, the black stone, contrary to all the laws of chance, came up 40 times in a row from 30 to 70 AD! This was considered a dire event and signified something had fundamentally changed in this Yom Kippur ritual.
Azazel - from SEED the series
Jesus at Caesarea Philippi
New Revised Standard Version (NRSV)
13 Now when Jesus came into the district of Caesarea Philippi, he asked his disciples, “Who do people say that the Son of Man is?”14 And they said, “Some say John the Baptist, but others Elijah, and still others Jeremiah or one of the prophets.” 15 He said to them, “But who do you say that I am?”16 Simon Peter answered, “You are the Messiah,[c] the Son of the living God.” 17 And Jesus answered him, “Blessed are you, Simon son of Jonah! For flesh and blood has not revealed this to you, but my Father in heaven. 18 And I tell you, you are Peter,[d]and on this rock[e] I will build my church, and the gates of Hades will not prevail against it. 19 I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.”20 Then he sternly ordered the disciples not to tell anyone that he was[f] the Messiah.
I believe the above conversation likely happened on the Day of Atonement. Then...
New Revised Standard Version (NRSV)
17 Six days later, Jesus took with him Peter and James and his brother John and led them up a high mountain, by themselves.2 And he was transfigured before them, and his face shone like the sun, and his clothes became dazzling white. 3 Suddenly there appeared to them Moses and Elijah, talking with him. 4 Then Peter said to Jesus, “Lord, it is good for us to be here; if you wish, I will make three dwellings [tabernacles/booths/tents] here, one for you, one for Moses, and one for Elijah.” 5 While he was still speaking, suddenly a bright cloud overshadowed them, and from the cloud a voice said, “This is my Son, the Beloved;[c] with him I am well pleased; listen to him!” 6 When the disciples heard this, they fell to the ground and were overcome by fear. 7 But Jesus came and touched them, saying, “Get up and do not be afraid.” 8 And when they looked up, they saw no one except Jesus himself alone.
9 As they were coming down the mountain, Jesus ordered them, “Tell no one about the vision until after the Son of Man has been raised from the dead.”
It appears to me that six days later, they went up onto Mt. Hermon on the Feast of Tabernacles, which is why Peter wanted to make a booth/tent/tabernacle for Yeshua, Moses and Elijah. Note the timing:
New American Standard Bible (NASB)
26 The Lord spoke to Moses, saying, 27 “On exactly the tenth day of this seventh month is the day of atonement; it shall be a holy convocation for you, and you shall humble your souls and present an offering by fire to the Lord. 28 You shall not do any work on this same day, for it is a day of atonement,to make atonement on your behalf before the Lord your God. 29 If there is any[e]person who will not humble himself on this same day, he shall be cut off from his people. 30 As for any person who does any work on this same day, that person I will destroy from among his people. 31 You shall do no work at all. It is to be a perpetual statute throughout your generations in all your dwelling places. 32 It is to be a sabbath of complete rest to you, and you shall humble your souls; on the ninth of the month at evening, from evening until evening you shall keep your sabbath.”
33 Again the Lord spoke to Moses, saying,34 “Speak to the sons of Israel, saying, ‘On the fifteenth of this seventh month is the Feast of Booths for seven days to the Lord.
If it is true that Yeshua went to the base of Mt. Hermon (where Azazel and his 200 fellow Watchers landed in the days of Jared) on the Day of Atonement, the timing is right, for the Feast of Tabernacles 6 days later. If true, this would mean that Yeshua took Peter, James and John to the top of the mountain (Hermon) during the second day of Sukkot. This would explain why Peter wanted to make booths for the Master, Moses and Elijah!
our book on the biblical giants (Nephilim)
our DVD concerning the pre and post Flood giants
Tonight's commentary on Yom Kippur is by Mark Biltz:
Mark's notes on this commentary:
Videos about Yom Kippur
Be sure to check out my new show with Doug Hamp called, Quest4Truth for more interesting study and debate:
The Tribulation Protection Plan:
New Living Translation (NLT)
21 “You have six days each week for your ordinary work, but on the seventh day you must stop working, even during the seasons of plowing and harvest.
22 “You must celebrate the Festival of Harvest with the first crop of the wheat harvest, and celebrate the Festival of the Final Harvest at the end of the harvest season. 23 Three times each year every man in Israel must appear before the Sovereign, the Lord, the God of Israel. 24 I will drive out the other nations ahead of you and expand your territory, so no one will covet and conquer your land while you appear before the Lord your God three times each year.
New Revised Standard Version (NRSV)
3 If you follow my statutes and keep my commandments and observe them faithfully, 4 I will give you your rains in their season, and the land shall yield its produce, and the trees of the field shall yield their fruit.5 Your threshing shall overtake the vintage, and the vintage shall overtake the sowing; you shall eat your bread to the full, and live securely in your land. 6 And I will grant peace in the land, and you shall lie down, and no one shall make you afraid; I will remove dangerous animals from the land, and no sword shall go through your land. 7 You shall give chase to your enemies, and they shall fall before you by the sword. 8 Five of you shall give chase to a hundred, and a hundred of you shall give chase to ten thousand; your enemies shall fall before you by the sword. 9 I will look with favor upon you and make you fruitful and multiply you; and I will maintain my covenant with you. 10 You shall eat old grain long stored, and you shall have to clear out the old to make way for the new. 11 I will place my dwelling in your midst, and I shall not abhor you. 12 And I will walk among you, and will be your God, and you shall be my people. 13 I am the Lord your God who brought you out of the land of Egypt, to be their slaves no more; I have broken the bars of your yoke and made you walk erect.
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Kevin & Amanda Roberts on Obedience to YHVH's Calendar and Feasts:
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The Scriptures for 9/13/13: