 Joined: 6/28/2007(UTC)
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In order to understand God and His plan of Salvation, we must understand the Miqra. To quote from YY: Quote:-the Miqra Mow’ed of Yahuweh are "wondrous signs that convey an important message" from our Creator. In fact, by coming to appreciate what the Mow’ed Miqra represent you will come to understand God, understand yourself, our relationship to Him and our purpose for being here. You will discover the means to salvation and the very framework of time itself from start to finish. Words are important - Atonement or Reconciliations? You decide. (What struck me from the passage was the following: This means that the Day of Reconciliations hayah—exists yesterday, today, and tomorrow. It is for all time.) To quote: When one contemplates the words of the prophets, it becomes abundantly clear that Yahweh will return to protect His family and His city on the Day of Reconciliations. For the Gentiles who have come to pillage Jerusalem, it won’t be pleasant. As a result of having been beguiled by the Adversary’s deceptive religious and political schemes, they will be cut off and then destroyed. But for awakened and restored Yahuwdym, it will be an emotional reunion as they look upon the very God their forefathers pierced.
This time, designated by Yahweh as Yowm Kippurym, has become known as the “Day of Atonement.” With help from the religious establishment, God’s testimony was altered to suggest that “atonement,” which is nothing more than a religious term for “reconciliation,” could be achieved by “afflicting oneself”—and thus Yahweh’s reunion became a fast. Yahweh, however, asked for no such thing.
Merriam Webster tells us that “afflict” is from the Latin afflictus, meaning “to be struck and cast down.” That’s the antithesis of the desired result, that of reconciling our relationship with God, so the clerics and translators are probably wrong in their renderings.
According to Webster’s Dictionary, the preferred synonym for afflict is “profligate,” which describes: “someone who is completely given up to dissipation (self-indulgent wastefulness leading to disintegration and dissolution), licentiousness (someone lacking moral and sexual restraint), and one who is “wildly extravagant.” For those advocating “affliction” as the path to atonement, or even reconciliation, these connotations are troubling.
Various dictionaries use “humbled, overthrown, troubled, injured, tormented, and tortured,” to define afflict. Of those, “humbled and troubled” are the only possibilities which are not sadistic. Yet humbled is described as “not assertive,” which is the antithesis of Yahweh’s instruction with regard to this Miqra, as He is calling us to answer a summons. Further, humbled means “low” which is the opposite result, “insignificant,” which is the byproduct of not heeding His call, and “submission,” a term Yahweh routinely denounces.
Moving from afflict to affliction doesn’t help. It’s defined as “the cause of persistent pain and distress,” and as “great suffering.” That may be the Devil’s means to reconciliation, but not Yahweh’s.
To understand the actual purpose of this day, and to better determine the means to the intended result, let’s turn to Leviticus. Immediately after concluding His thoughts on Taruw’ah, we find… “Then Yahuweh declared the Word to (dabar – talked with and spoke to) Moseh, saying (‘amar – declaring), ‘On the tenth (‘asor – from ‘asar, to enrich and become rich) of the seventh (shabiy’iy – from shaba’, to vow in a solemn oath) month (hodes – new moon or time of renewal) is the Day (yowm) of Reconciliations (kippurym – atonements, pardons, and forgiveness).” (Leviticus 23:26-27)
As reported earlier, kippuriym is usually translated “atonement.” To atone is “to repair the damage done by an offense by way of expiation.” To expiate is to “extinguish any guilt incurred so as to make amends.” Atonement is thus a very specific form of forgiveness which includes a pardon leading to reconciliation. As such, the purpose of this day is completely consistent with the message of Passover and Unleavened Bread—of the Lamb of God taking away the sin of the world. These are related and sequential events, one flowing from the other.
However, since “atonement” is now a religious term, stripped of its original meaning, kippurym is most accurately translated as the day of: “reconciliations, of pardons, or of forgiveness.” While every lexicon I consulted correctly reveals that “atonement” is synonymous with “reconciliation,” I see it as a better choice because reconciliation is understood in a relational, rather than religious, context. To reconcile is “to resolve a dispute and restore the relationship.” Interesting too, is that kippuriym, with the “ym” ending, is plural. So this is the Day of Reconciliations. God already has a son; He’s building a family.
There is more to the Hebrew word kippuriym. Based upon kaphar, it means “to purge by covering.” It is used to describe the “cover of the Ark of the Covenant which comprises the Mercy Seat.” This is where Yahweh instructed the Levites to sprinkle the blood of a sacrificial lamb to atone for man’s sins. As a merciful cover, kaphar and kapporeth are symbolic of the Garment of Light Yahweh’s Set Apart Spirit adorns us in when we are reborn from above and forgiven. This Garment of Light precludes God from seeing any of the offenses we commit so that we appear perfect in His eyes. Keep this connection to the Spirit in mind as we work through Yah’s instructions regarding the Miqra.
“This (hu) exists as (hayah – was, is, and will be) a set apart and cleansing (qodesh) out calling (miqra’ – called-out assembly meeting for reading and reciting, based upon qara’, to call out, summon, and proclaim, and to be called out, to be summoned, and to be chosen) for (la – concerning) you (‘atem).” (Leviticus 23:27)
This means that the Day of Reconciliations hayah—exists yesterday, today, and tomorrow. It is for all time. And like Yahweh’s Spirit, the Day of Reconciliations is qodesh-set apart from God to set us apart unto God. It is a miqra’—an out-calling, an assembly meeting in which we are summoned to summon God. The purpose of the day is inherent in the word: we are “to read and recite” Yahweh’s Word, and “call upon” Him, asking Him to “call us out” of our sinful existence into His perfect world.
Because today’s bible translations are so erroneous, Christians miss the connection between the Hebrew miqra’ and the Greek word ekklesia. Miqra is usually translated “convocation” and ekklesia is errantly rendered “church.” But, yet, properly translated, miqra and ekklesia convey the identical concept. Both mean “out calling,” or a derivative of that, a “called out assembly.” In this light, the Miqra, rather than being “Jewish religious holidays,” and Ekklesia being a Christian organization or building, they are the same thing. They describe people being called out from the world, out of Babylon, and into a covenant relationship with Yahweh. There is one covenant, one family, one God, and no religions.
Also in the Leviticus 23:27 passage we find confirmation that the Day of Reconciliations isn’t for God. It is la ‘atem—for you and me. God has called a meeting, and He has defined its purpose.
Now, to accurately delineate that purpose, I have searched the Word. I have probed all of the scholastic tools in my possession, and I have considered every lexicon in the process of rendering what follows. But before you consider what I discovered, I’d like you to read this verse as it appears in the King James: “And ye shall afflict your souls, and offer an offering made by fire unto the LORD.” Knowing that “afflict” was wrong, the NASB substituted “humble,” but otherwise only changed ye to you. The NIV replaced “soul” with “yourselves” and “afflict” with “deny.”
Here is my translation: “And your soul (nepesh) shall respond and answer (‘awnah/’ownah – reply to the summons, making a declaration after engaging in thought, vocally communicating), appearing before and approaching (qarab – coming and drawing near, being present with) the adoptive mother who enlightens and elevates (‘iseh /‘isah) unto (la – toward, into, on behalf of, according to, or namely that which bears a relation to) Yahuweh.” (Leviticus 23:27)
There is no question that nepesh was used to identify our mortal souls. But with ‘awnah we have a choice. Our souls can “answer” a “call” and “respond” to a “summons” by “replying” and “making a declaration,” or they can “be afflicted, disturbed, and oppressed in a state of anxiety and distress, bending down and being miserable and wretched, being raped and violated in humility.” A third option is akin to the first: our souls can be “concerned, engaged in deep thought.” A fourth consideration which can be derived from the Hebrew lexicons is: our souls can “sing, vocally communicating with” God. Rendered the same way in the text, ‘ownah conveys the idea of “living together in a marriage.”
Therefore, based upon the vowel pointing, there are five potential ways to translate ‘awnah—four of which are similar and consistent with the theme of reconciliation, and one which is diametrically opposed to it. The choice seems so obvious, it’s appalling that every English bible translation elected to go with the option which conflicted with God’s purpose and nature. Knowing Yah, I’m confident He said: “your soul shall respond and answer (‘awnah/’ownah – reply to the summons, making a declaration after engaging in thought, vocally communicating)…”
Moving on to the third word, qareb means “to draw near, coming into the presence of a judge in response to a summons.” This serves to confirm that our rendering of ‘awnah is accurate. But some Hebrew dictionaries suggest that a secondary meaning of qareb could include “presenting an offering.” Yet since there is no suggestion of “making an offering” in the word, this definition is probably the result of clerics trying to justify existing translations and prior religious interpretations.
Up to this point, translating the passage has been relatively strait forward. All I’ve had to do was present the primary meaning of each word. It is immediately obvious what Yahweh intended to convey with nepesh/soul, ‘awnah/respond and answer, and qarab/appear before and approach. The most literal rendering of each word is sufficient to understand the meaning. But that is where simple ends and simple investigation begins. So far, Yahweh has said: “your soul shall respond and answer (reply to the summons, making a declaration after engaging in thought, vocally communicating), appearing before and approaching (qarab – coming and drawing near, being present with) the…”
As we discovered in the “Taruw’ah” chapter, ‘iseh is almost always translated “burnt offering” or “an offering made by fire,” because it is indistinguishable in the text from the feminine noun for fire, ‘eseh. However, be aware, there is no reference to “offering” in the term.
In Scripture, fire is used as a metaphor for judgment, for the separation of good from bad, for light and enlightenment, for warmth and comfort, and most often as something which elevates and uplifts, a reference to the primary direction a fire’s smoke and energy travel. But there is more to it than this; the word Yahweh selected could just as easily have been ‘isah, meaning “female individual, wife, woman, and non-biological adoptive mother.” There is no way to distinguish between ‘eseh and ‘iseh in the text because their consonant compositions are identical.
These things known, it makes no sense to “appear before and approach” a “feminine fire” or a “wife or woman” in the context of a Miqra on reconciliation. So, rather than investigate what ‘iseh/‘isah might actually mean, most translators changed qarab to “present,” and they rendered ‘iseh as “an offering made by fire” even though there is no support for “offering” or “made” in the Hebrew term.
But when one conveys the full meanings of both ‘iseh and ‘isah in a manner consistent with forgiveness, and in the context of “your soul shall respond and answer, appearing before and approaching (coming and drawing near, being present with) the…,” it becomes clear that ‘iseh/‘isah was used to convey the purpose of the Spirit vis-à-vis our soul.
Let me explain. Yahweh’s Set Apart Spirit is our Adoptive Mother. Those of us who are born anew from above have Her to thank. According to the Word, She covers us in a Garment of Light which makes us appear perfect in Yahweh’s eyes. She nurtures us, comforts us, enlightens us, protects us, empowers us, and acts as our advocate before God. The Set Apart Spirit embodies every metaphor associated with fire in Scripture, and Her primary function is to provide access to Yahweh, raising us up to heaven. Those who do not respond to Her call are disqualified from being in Yahweh’s presence.
Keep in mind that the Hebrew word used for Yahweh’s Spirit, Ruach, is feminine. Her responsibilities are all maternal. And by way of further confirmation, ‘ishah also means “to make relations friendly”—the principle function of the Spirit and a central ingredient to reconciliation.
For those who are uncomfortable with Yahweh having a paternal and a maternal nature, contemplate why He said: “So God created ‘Adam in His image (tselem – resemblance, pattern, and model), in the image of God He created him. Male and female He created them.” (Genesis 1:27)
Before we use the Word to define the word ‘iseh/‘isah, let’s consider another translation of this verse, this time from the English Standard Interlinear. By doing so, you’ll better appreciate the variations which exist. They wrote: “It shall be for you a time of holy convocation, and you shall afflict yourselves and present a food offering to the LORD.” The translation of “it shall be” from hu hayah was reasonable. The translators included “you” twice in the verse, even though the pronoun only appeared once. They acknowledged that no word for “time” existed in the actual text, but they included it anyway. “Holy” is a religious and misleading rendering of qodesh, which literally means “set apart.” “Convocation” is a grossly inadequate translation of miqra’, meaning: “called out assembly meeting for reading and reciting—a summons.” There were five options for translating ‘awnah, four of which were similar and consistent with the purpose of the “Day of Reconciliations,” and yet, like so many others, they choose the only one which was in conflict with God’s nature and the Miqra’s purpose. ‘Awnah became “afflict” rather than “respond and answer.” The ESV put “yourselves” in italics, indicating that they recognized that nepesh actually meant “soul.” These religious scholars then translated qarab, meaning “to appear before and approach,” as “present.” Then they added the words “a food offering” without referencing any Hebrew words in the text for support. The ESV Interlinear says that ‘ishah, meaning either “female individual, adoptive mother, wife, woman, or feminine fire,” was untranslatable. Then to add insult to injury, they rendered YHWH as “the LORD.”
While I do not claim to be inerrant, I can say for certain that the ESV is errant. But they are not alone. Every popular English Bible made many of the same mistakes. And this is no small point. Yahweh will go on to say that He will annihilate souls who fail to appear before His Spirit. It is why Yahshua said that blaspheme against (belittling and speaking ill of) the Spirit was the only unforgivable sin.
Let’s examine ‘ishah /’isheh (אִשֶּׁה), or Alef-Shin-He, more closely to make sure we are on solid ground. As we have learned, ‘isheh is most commonly translated “an offering made by fire,” or “burnt offering.” This is because it is based upon ‘esheh, the feminine word for “fire,” which is also rendered in the text Alef-Shin-He. That said, the transition from fire to burnt offering is arbitrary and unsubstantiated.
‘Ishah is most always translated “wife, female, or woman.” It can also mean “adoptive, non-biological mother and bride.” It is the feminine version of ‘ish, which designates “a male individual.” Yahweh referred to Himself and His associates as ‘ish in His meeting with Abraham. Yahshua calls Himself an ‘ish during Ya’aqob’s transition to ‘Yisra’el—Individual-Who-Strives-With-God.
When we search the Word we discover that every iteration of ‘ishah is found in the Torah, and nowhere else. ‘Isheh’s first use is in Exodus 29:18. While it appears again in Exodus 29:25, 29:41, and 30:20, Yahweh usually defines His terms in their first application. For those interested in searching every instance of ‘isheh, most are found in Leviticus, beginning in 2:11, 2:16, 3:3, 3:9, 3:11, 3:14 and 3:16. You’ll find ‘isheh again in Leviticus 22:22 and 22:27, and then throughout the Miqra’ discussion in 23:8, 23:13, 23:25, 23:27, twice in 23:26, and in 23:37. Variations of ‘isheh, ‘ishe, and ‘isha are found beginning in Leviticus 1:9, in 23:18 and 24:9.
Turning to Exodus 29:18, the first use of the word, we find qatar being used to convey the “burning” of an ‘ayil, or “male sacrificial lamb,” which ‘olah, “rises up to” Yahweh. ‘Olah is the most common Hebrew word to convey “a burnt offering.” The fact that it is used 286 times in this specific context is why I was unwilling to render ‘isheh the same way. God has a perfectly good word to describe the nature of an offering which is burnt and thus rises.
To best understand the meaning of ‘iseh in Exodus 29:18, let’s consider its use in the context of the whole verse: “Burn (qatar) the entire (kol) lamb (‘ayil – perfect atoning sacrificial ram) on the altar. This rises up (‘olah) to Yahweh as the spirit of soothing acceptance (reyach – scent, from ruach – meaning spirit), the adoptive mother who enlightens and elevates (‘iseh /‘isah – female individual and fire) reconciling (nihoah – bringing peace to the relationship) unto (la – toward, concerning, on behalf of, or namely that which bears a relation to) Yahuweh.” (Exodus 29:18) In the context of the atoning sacrificial lamb, of rising up, and of the spirit of acceptance, “the adoptive mother who enlightens and elevates” is a perfect fit. It defines the specific role played by the Set Apart Spirit.
The only way into Yahweh’s family is through rebirth courtesy of our Spiritual Mother. This is the profound meaning behind the Fifth Commandment: “Consider your [Heavenly] Father and [Spiritual] Mother significant and worthy so that your days will be prolonged in the [Promised] Land Yahuweh, your God, gives to you as a gift.” (Exodus 20:12) Only Yah can prolong life. When we value, respect, revere, and rely upon Him, the Spirit carries us to the place Yahweh has provided. The gift is eternal life with our Heavenly Father and Mother.
Therefore, while I encourage you to do your own investigation, I am comfortable with: “And your soul shall respond and answer (reply to the summons, making a declaration after engaging in thought, vocally communicating), appearing before and approaching (coming and drawing near, being present with) the adoptive mother who enlightens and elevates unto (toward, into, on behalf of, according to, or namely that which bears a relation to) Yahuweh.” (Leviticus 23:27) And even if my rendering of ‘iseh /‘isah is flawed, I am absolutely sure Yahweh wants us to heed His call and appear before Him on the Day of Reconciliations, and that He does not want us to “afflict ourselves.”
Scripture says that it is God’s desire for every soul to know Him so that none will perish, but it does not say that “all are summoned”—at least individually. I have observed that Yahweh plays favorites—that He reaches out to certain people and calls them because He enjoys their company and He has a job which they are suited to perform. Paul was a great example. So was Moses. It is how and why the twelve were chosen by Yahshua. There may be a hint of this idea in this introduction to Yowm Kippurym.-Yada Edited by user Tuesday, July 17, 2007 1:49:34 AM(UTC)
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