The Meaning of the Eighth Day (Pt 7 Eighth Day-Meaning of Menorah)
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Joseph F. Dumond

Joe Started Sightedmoon in 2005 to assist him in spreading his understanding of the Sabbatical and Jubilee Years according to Torah.
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Published: Dec 18, 2014 - (5856)
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News Letter 5850-039
26th day of the 9th month 5850 years after the creation of Adam
The 9th Month in the Fifth year of the Third Sabbatical Cycle
The Third Sabbatical Cycle of the 119th Jubilee Cycle
The Sabbatical Cycle of Earthquakes, Famines and Pestilence

December 20, 2014,

 

Shabbat Shalom Family, are you grasping the significance of the Eighth Day and just how beautiful its meaning is?

 

Last week we began to tell you about the Menorah. It just so happened to coincide with the onslaught of another unholy festival of Chanukah. With this festival, which is not found in the Tanakh and still being kept by many, winding down this coming week it is again interesting that we have more to say on the Seven Branch Menorah as commanded by Yehovah to make. He never told you to make an 9 branch menorah.

Again, everything we have been talking about up until now is how all the Holy Days of Lev 23 reveal the meaning of the Eighth Day Feast.

I was looking for a picture of the Menorah with all the Holy Days on it. I am shocked to learn that I could not find one that was labeled properly. They all look like this one below. And this one is wrong. What feast have they listed that is not a Holy Day and what actual Holy Day have they left off?

feasts-menorah-2

 

They should be labeled as follows;

  • 1st – Passover or Unleavened Bread the 15th day
  • 2nd – 7th Day of Unleavened Bread 21st day
  • 3rd –  Shavuot
  • 4th – Yom Teruah – Feast of Trumpets
  • 5th – Yom Kippur – Day of Atonement
  • 6th – Sukkot – Feast of Tabernacles
  • 7th – Eighth Day

 

menorah

 

With the Holy Days in the proper order watch what happens.
The central stem represents Yehovah and the Feast of Trumpets when He is born in 3 B.C and when He is to come again.
It was during the 4th millennium that the Temple was built and then at the end of that same 4th millennium it was destroyed.
It was on the 4th day of the week the Messiah was crucified.

Let me throw in here this little gem I found. With the Chanukiah the middle stem is called the “Shamash”. Know and understand that Satan is always trying to impersonate Yehovah.

2Th 2:3  Let not anyone deceive you by any means. For that Day shall not come unless there first comes a falling away, and the man of sin shall be revealed, the son of perdition, who opposes and exalts himself above all that is called God, or that is worshiped, so that he sits as God in the temple of God, setting himself forth, that he is God.

We are talking about the 8th Day Feast and we have now shown you how there are only 7 Festival days, with the last one being the 8th day. Yet Satan would have think he is the 8th Candle or Shamash. You also all need to watch once again our teaching on the Great Enlightening of Mankind.

chanukiah

 

Listen to what Brad Scott has to say on the Menorah:

The word candlestick in the King James English is from the Hebrew word menorah (????). This word is taken from the word nur(???) or light. The nur or light forms the middle of the word menorah. With the addition of the mem prefix and feminine singular suffix the light now becomes the apparatus from which the light shines, illuminates, or exposes. If you read the text casually you would conclude that this lampstand is formed with six branches, however a closer study reveals a middle shaft called a yarek(???). The six branches actually extend from this shaft and all seven branches form the menorah that is one beaten work. This is the meaning behind the supplied phrase “of the same”. The word “it” in verse 32 refers back to the shaft. The word yarek is generally translated as thigh, loins, or body (Bere’shiyt (Genesis) 24:2, Shofetiym (Judges) 8:30). The six branches extend out from the shaft and are yet one with the shaft. Is it just a coincidence that believers of the Messiah, whether Jew or Gentile are referred to as branches in Romans 11? Is it just mere happenstance that these branches are all one with the central shaft or tree, and called the body of the Messiah? Even further, is it just the luck of the draw that Yeshua‘ uses this lampstand to refer to His kehillot (assembly, “church”) in Hitgalut (Revelation) 1:20?

Rev 1:19  Write the things which you have seen, and the things which are, and the things which shall be after this, 20  the mystery of the seven stars which you saw in My right hand and the seven golden lampstands. The seven stars are the angels of the seven churches, and the seven lampstands which you saw are the seven churches.

As we study the tabernacle structure it will become clear that the Most Holy and Holy Places are completely covered in various linens and skins. The inner sanctuaries were dark, very dark. There was no natural light to enter this place. Only the light of the menorah was to illuminate the Holy Place or the place of ministry. Ministry is to be driven by the light of God and not by man’s design or desires. The life-sustaining shewbread was to be eaten by God’s priests, but that food was to be shared or given to all that hunger for righteousness. The light of the menorah expresses that commission. Our minds are to be illuminated by God’s light. His light speaks forth of the contents of the ark of His testimony. It is this light that is to be a lamp unto our feet and a light unto our path (Mizemor (Psalm) 119:105). Proverbs 6 sums it up:

Mishlei (Proverbs) 6:23 For the commandment is a lamp, and the law is light, and the reproofs of instruction are the way of light.

Torah teaches Israel that they were to be His light to the nations.

Yesha’yahu (Isaiah) 49:6… I will also give thee for a light to the nations, that thou mayest be my salvation unto the end of the earth.

Historically, we know that Israel failed to do this, so Abba prepared a body, Himself, to be that same light to the gentiles. “I, YHVH, have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the nations…”. Yeshua‘, confirming that calling in Yochanan (John) 8:12, claims to be the light of the world. Yeshua‘ then calls those who follow Him, whether Jew or Gentile, to be the light of the world in Mattitiyahu (Matthew) 5:14. According to the idioms and symbols understood and practiced by the writers of the New Testament, the symbol of light spoke of the menorah  in the temple. The menorah, according to their thinking, was the illuminating expression of the edut (????) or testimony of the ark. This is known as Torah. Remember, Yeshua‘ is the author of all that is written in the Tanakh. To be a light was not simply a quaint, poetic expression to denote a glowing personality. It had a previous firmly established meaning familiar to Yeshua’‘s brethren. For example, the term “sons of light” used by Sha’ul in 1 Thessalonians 5:5 was speaking of the children or inheritors of Torah, the light of God. This would be a good time to go back to our archives and click on lesson 4 of my discussion on the defining of light. Light was Torah and Torah was light, and every physical activity of God’s people was to be guided by this. Many times I wonder what most modern Christians think Yochanan (John) means when he says that we are to walk in the light. Are we supposed to conjure up an image of strolling around with a piercing glow about us? Is being a light to mean that I put “Jesus” bumper stickers on my car, or buy only “Christian” music? Am I being a light when I enter church on Sunday or go to Wednesday nite Bible study? Am I being a light to the world by just telling people about Jesus or confronting the cults? Or does the word of God teach us that to be a light is: to proclaim God’s ways to a world covered in darkness, and that the answer to all of man’s trials is found in His word? To theologically restrict our commission to proclaiming that Yeshua‘ is the Savior of the world, is to provide a lost world with the apparatus of the light, but not the light.

The menorah was never to go out. In Vayiqera (Leviticus) we read,

Vayiqera 24:2-3 Command the children of Israel, that they bring unto thee pure olive oil beaten for the light, to cause the lamps to burn continually.

The priests obeyed this command because they understood the meaning of the light. It was the word of YHVH that sustained their lives, not to mention the universe. The sages of old, before Yeshua‘’s time, taught that the universe was held together by Torah, and Torah was formed by the 22 letters of the Hebrew alphabet. If Torah failed to be spoken, much less observed, the world would melt away with a fervent heat. Sound familiar? Kefa (Peter) uses this same image to describe the end times in 2 Kefa 3:10. He describes this in conjunction with the “day of the Lord”. When you investigate all the verses in the Tanakh concerning the “day of the Lord”, you will see most of them describe a time in which all peoples have rejected Torah. This is why ‘Amos describes it as a time of darkness.

‘Amos 5:18 Woe unto you that desire the day of YHVH! To what end is it for you? The day of YHVH is darkness, and not light.

The menorah goes out in the tabernacle. Three chapters later ‘Amos will proclaim again,

‘Amos 8:11Behold the days come, saith YHVH ’Elohiym, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of the hearing of the words of YHVH;…

The six branches of the menorah are to be of one beaten work with the shaft or seventh branch. This lampstand was to be the symbol of Israel. However, it was designed to be the symbol of all that claimed to be one with the seventh branch. This is why Yeshua‘ uses this same image in describing the condition of seven of His kehillot (churches) at the time that Yochanan wrote, and a symbol of the kehillot since then. Hitgalut chapter two and three are also an accurate prophetic description of the condition of His branches today. In Hitgalut 2:1-7, there is a description of the k(q)ahal (???) (church – singular) at Ephesus, and it begins by mentioning one of the aspects of Yeshua‘’s ministry. “…who walks in the midst of the seven golden lampstands.” Yeshua‘ commends this group first by reminding them of their dedication to forging out imposters, and of their works, and patience. However, He then tells them what He has against them. They have lost their first love, and will not go back to their first works and repent. He says that if they continue He will remove their lampstand from its place. Many times I have been confronted with verses four and five, and asked to defend certain “salvation” doctrines. As it is with much of what the New Testament teaches, this scripture is not teaching whether you can or can not lose your salvation. It is a warning to repent! If you are a child of God then repent! If you are a believer and cleave to a doctrine that states you can do something to remove yourself as a child of God, then Yeshua‘ is telling you to repent. However, if you have been taught that there is nothing you can do to render yourself “unborn again” then God is still telling you to repent!

The light of the menorah pictures the word of God, and the menorah is the bearer of that light. The light of the menorah is to first irradiate the mind with the testimony of God. That testimony then to be taken to the nations. Take this symbol of God’s instructions for man and bring it into 1 Yochanan:

1 Yochanan 1:5-7 This, then, is the message which we have heard of Him, and declare unto you, that God is light and in Him is no darkness at all. If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth; But if we walk in the light, as He is in the light, we have fellowship one with another, and the blood of Yeshua‘ the Messiah, his Son, cleanses us from all sin.

Yochanan goes on to relate sin to darkness, and light to keeping His commandments. If walking in the light is vital to our “Christian” walk, then would it not be imperative to know what walking in the light means?

Yesha’yahu 8:20 To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.

menorah 7 churches

Rev 1:1  A Revelation of Jesus Christ, which God gave to Him to declare to His servants things which must shortly come to pass. And He signified it by sending His angel to His servant John, 2  who bore record of the Word of God and of the testimony of Jesus Christ and of all the things that he saw. 3  Blessed is the one who reads and hears the Words of this prophecy, and the ones keeping the things written in it, for the time is near. 4  John to the seven churches which are in Asia. Grace to you and peace from Him who is and who was and who is coming; and from the seven spirits which are before His throne; 5  even from Jesus Christ the faithful Witness, the First-born from the dead and the Ruler of the kings of the earth. To Him who loved us and washed us from our sins in His own blood, 6  and made us kings and priests to God and His Father, to Him be glory and dominion forever and ever. Amen. 7  Behold, He comes with the clouds, and every eye will see Him, and those who pierced Him will see Him, and all the kindreds of the earth will wail because of Him. Even so, Amen. 8  I am the Alpha and Omega, the Beginning and the Ending, says the Lord, who is and who was and who is to come, the Almighty. 9  I, John, who also am your brother and companion in the affliction, and in the kingdom and patience of Jesus Christ, was in the island that is called Patmos, for the Word of God and for the testimony of Jesus Christ. 10  I came to be in the Spirit in the Lord’s day and heard behind me a great voice, as of a trumpet, 11  saying, I am the Alpha and Omega, the First and the Last. Also, What you see, write in a book and send it to the seven churches which are in Asia: to Ephesus, and to Smyrna, and to Pergamos, and to Thyatira, and to Sardis, and to Philadelphia, and to Laodicea.

Rev 1:12  And I turned to see the voice that spoke with me. 13  And having turned, I saw seven golden lampstands. And in the midst of the seven lampstands I saw One like the Son of man, clothed with a garment down to the feet, and tied around the breast with a golden band. 14  His head and hair were white like wool, as white as snow. And His eyes were like a flame of fire. 15  And His feet were like burnished brass having been fired in a furnace. And His voice was like the sound of many waters. 16  And He had seven stars in His right hand, and out of His mouth went a sharp two-edged sword. And His face was like the sun shining in its strength. 17  And when I saw Him, I fell at His feet as dead. And He laid His right hand upon me, saying to me, Do not fear, I am the First and the Last, 18  and the Living One, and I became dead, and behold, I am alive for ever and ever, Amen. And I have the keys of hell and of death. 19  Write the things which you have seen, and the things which are, and the things which shall be after this,

Rev 1:20  the mystery of the seven stars which you saw in My right hand and the seven golden lampstands. The seven stars are the angels of the seven churches, and the seven lampstands which you saw are the seven churches.

Rev 2:1  To the angel of the church of Ephesus write: He who holds the seven stars in His right hand, who walks in the midst of the seven golden lampstands, says these things. I know your works and your labor and your patience, and how you cannot bear those who are evil. And you tried those pretending to be apostles, and are not, and have found them liars. And you have borne, and have patience, and for My name’s sake you have labored and have not fainted. But I have against you that you left your first love. Therefore remember from where you have fallen, and repent, and do the first works, or else I will come to you quickly and will remove your lampstand out of its place unless you repent. But you have this, that you hate the deeds of the Nicolaitans, which I also hate. He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes I will give to eat of the Tree of Life, which is in the midst of the paradise of God.

The tree of life is an almond tree of which the Menorah is fashioned after.

Rev 2:8  And to the angel of the church in Smyrna write: The First and the Last, who became dead and lived, says these things: I know your works and tribulation and poverty (but you are rich), and I know the blasphemy of those saying themselves to be Jews, and are not, but are the synagogue of Satan. 10 Do not at all fear what you are about to suffer. Behold, the Devil will cast some of you into prison, so that you may be tried. And you will have tribulation ten days. Be faithful to death, and I will give you the crown of life. 11 He who has an ear, let him hear what the Spirit says to the churches. He who overcomes will not be hurt by the second death.

As you consider these warnings know that the 10 Days of Awe represent the 10 years covering the 7 years of captivity, followed by the 3 years of the tribulation.

Rev 2:12  And to the angel of the church in Pergamos write: He who has the sharp sword with two edges says these things. 13I know your works, and where you live, even where Satan’s seat is . And you hold fast My name and have not denied My faith, even in those days in which Antipas was My faithful martyr, who was slain among you, where Satan dwells. 14  But I have a few things against you, because you have there those who hold the teachings of Balaam, who taught Balak to cast a stumbling-block before the sons of Israel, to eat things sacrificed to idols and to commit fornication. 15  So you also have those who hold the teaching of the Nicolaitans, which thing I hate. 16  Repent! But if not I will come to you quickly, and will fight with them by the sword of My mouth. 17 He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes I will give to eat of the hidden manna, and will give to him a white stone, and in the stone a new name written, which no man knows except he who receives it .

Rev 2:18  And to the angel of the church in Thyatira write: The Son of God, He who has His eyes like a flame of fire and His feet like burnished metal, says these things: 19 I know your works and love and service and faith and your patience, and your works; and the last to be more than the first. 20 But I have a few things against you because you allow that woman Jezebel to teach, she saying herself to be a prophetess, and to cause My servants to go astray, and to commit fornication, and to eat idol-sacrifices. 21  And I gave her time that she might repent of her fornication, and she did not repent. 22  Behold, I am throwing her into a bed, and those who commit adultery with her into great affliction, unless they repent of their deeds. 23  And I will kill her children with death. And all the churches will know that I am He who searches the reins and hearts, and I will give to every one of you according to your works. 24  But to you I say, and to the rest in Thyatira, as many as do not have this doctrine, and who have not known the depths of Satan, as they speak, I will put on you no other burden. 25  But that which you have, hold fast until I come. 26 And he who overcomes and keeps My works to the end, to him I will give power over the nations. 27 And he will rule them with a rod of iron, as the vessels of a potter they will be broken to pieces, even as I received from My Father. 28 And I will give him the Morning Star. 29 He who has an ear, let him hear what the Spirit says to the churches.

Rev 3:1  And to the angel of the church in Sardis write: He who has the seven Spirits of God and the seven stars says these things. I know your works, that you have a name that you live, and are dead. 2  Be watchful and strengthen the things which remain, that are ready to die. For I have not found your works being fulfilled before God. 3  Remember then how you have received and heard, and hold fast, and repent. Therefore if you will not watch, I will come upon you as a thief, and you will not know what hour I will come upon you. 4  You have a few names even in Sardis who have not defiled their garments. And they will walk with Me in white, for they are worthy. 5  The one who overcomes, this one will be clothed in white clothing. And I will not blot out his name out of the Book of Life, but I will confess his name before My Father and before His angels. 6  He who has an ear, let him hear what the Spirit says to the churches.

Rev 3:7  And to the angel of the church in Philadelphia write: He who is holy, He who is true, He who has the key of David, He who opens and no one shuts; and shuts and no one opens, says these things: 8  I know your works. Behold, I have given before you an open door, and no one can shut it. For you have a little strength and have kept My Word and have not denied My name. 9  Behold, I give out of those of the synagogue of Satan, those saying themselves to be Jews and are not, but lie; behold, I will make them to come and worship before your feet, and to know that I have loved you. 10  Because you have kept the Word of My patience, I also will keep you from the hour of temptation which will come upon all the habitable world, to try those who dwell upon the earth. 11  Behold, I come quickly. Hold fast to that which you have, so that no one may take your crown. 12  Him who overcomes I will make him a pillar in the temple of My God, and he will go out no more. And I will write upon him the name of My God, and the name of the city of My God, the New Jerusalem, which comes down out of Heaven from My God, and My new name. 13  He who has an ear, let him hear what the Spirit says to the churches.

Rev 3:14  And to the angel of the church of the Laodicea write: The Amen, the faithful and true Witness, the Head of the creation of God, says these things: 15  I know your works, that you are neither cold nor hot. I would that you were cold or hot. 16  So because you are lukewarm, and neither cold nor hot, I will vomit you out of My mouth. 17  Because you say, I am rich and increased with goods and have need of nothing, and do not know that you are wretched and miserable and poor and blind and naked, 18  I counsel you to buy from Me gold purified by fire, so that you may be rich; and white clothing, so that you may be clothed, and so that the shame of your nakedness does not appear. And anoint your eyes with eye salve, so that you may see. 19  As many as I love, I rebuke and chasten; therefore be zealous and repent. 20  Behold, I stand at the door and knock. If anyone hears My voice and opens the door, I will come in to him and will dine with him and he with Me. 21  To him who overcomes I will grant to sit with Me in My throne, even as I also overcame and have sat down with My Father in His throne. 22  He who has an ear, let him hear what the Spirit says to the churches.

Each of you has the opportunity to be a part of the Tree of Life. To be part of the spiritual family in each of these Branches or the Menorah. Now reconsider what Paul said;

Rom 11:16  For if the firstfruit is holy, the lump is also holy; and if the root is holy, also the branches. 17  And if some of the branches were broken off, and you, being a wild olive tree, were grafted in among them, and became a sharer of the root and the fatness of the olive tree with them, 18  do not boast against the branches. But if you boast, it is not you that bears the root, but the root bears you. 19  You will say then, The branches were broken off so that I might be grafted in. 20  Well, because of unbelief they were broken off, and you stand by faith. Do not be high-minded, but fear. 21  For if God did not spare the natural branches, fear lest He also may not spare you either!

The lamps on the Menorah were made in the shape of an almond, a beautiful and distinctive feature.  On the narrowest end the wick for the lamps would burn from oil placed in the bowl. All along the branches were leaves, flowers and fruit reminding us of Aaron’s almond rod that budded and according to the legends of the Jews, the rod, without having any roots, overnight burst forth with leaves, flowers and almonds. (Numbers 17:8)

Is it any wonder that the almond in Hebrew is lust, meaning light?  Is it any wonder that more and more followers of Christ believe that Y’shua (Jesus) was crucified on a tree in which the crossbeam from whence he hanged was lashed to the tree.  Is it any wonder also that many of them believe that the tree was actually the almond tree that rooted and was placed on the Mount of Olives in the days of Aaron the High Priest? About five hundred years later, Y’shua, the Light of the world, was hung on a tree near the Miphkad altar where the ashes of the Red Heifer were collected. This tree was called the Tree of Light, the Almond Tree.

The Talmud speaking of the Menorah only refers to the lamp stand made by Bezaleel for the Tabernacle of the Wilderness. This Sanctuary Menorah was placed in Solomon’s Temple surrounded by ten Menorots made by the Tyrinian craftsman, Hiram. (Tosef., Sotah, xiii., beginning) The ten menorots made for Solomon’s temple were one denarius above the required weight for the Mosaic menorah, which was called a ‘kikkar’ (Men. 29a)

The Mosaic menorah was 18 teraphim (1 torah = 4 inches) or 6 feet (72 inches) in height, in which the central lamp stand, called the Ner ha-Ma’arabi, or the Western Lamp, because it was on the west side of the eastern branches (Rashi on Shab. 22b) The Talmud states that the Menorah placed the two branches to the east and the west.  The wicks on the lamps of each branch were facing the central lamp stand, also called the Ner Elohim, or the Lamp of God. (1 Samuel 3:3)

Daily the lamps on the Menorah were cleaned and re-lit. In the morning, the four lamps on the western side of the branches were cleaned and relit, and after the morning sacrifice, the two lamps on the eastern side were cleaned and relit. (Talmis iii. 9; Yoma 33a) The lamp on the central lamp stand, the Ner ha-Ma’arabi or the “Western Lamp”, remained lit all day and was cleaned and refilled in the evening.  It was the fire from the ‘Western Lamp’ that lit the other six lamps and as such was called the Ner Elohim, or the “Lamp of God.”

Each lamp contained a bowl in which to hold the oil for one day’s worth of light.  All seven lamps were large enough to hold one-half log measure of oil or equivalent to the amount of 3 eggs.  This was enough oil to last through the longest night of the year in mid winter. (Men. 89a) It was deemed a miracle that the light of the central lamp routinely burned through the next evening. (Men. 86b)

The lamps and how they were lit and how long they remained lit became filled with all type of mystical and special symbolic meanings and omens. The miracle of the central lamp that remained lit through the next evening ceased to perform that unusual and miraculous event after the death of Simeon the Righteous, the high priest forty years before the destruction of the Temple in 70 CE. (Yoma 39a, 43:3)

Yoma 39b – “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 (Ner-ha-Ma’arabi); and the doors of the Hekel (the large doors into the Holy Place) would open by themselves.”

The most miraculous is that all of these events began on the Passover that Y’shua, the Only Begotten of the Father, was crucified in 31 CE.

The 49 Lamped Menorah in Baghdad

Here in Baghdad was one of the most awesome and more beautiful of all the furnishings of the Temple.  Carefully crafted on this 7 branched, 49 lamped golden menorah were 26 precious gemstones on each of the seven branches or 182 precious gemstones.

Imbedded around each of the 182 precious gemstones were 200 additional priceless gemstones or a total of 36,400 jeweled stones totally encrusting the branches of the giant menorah. The spectacular and dazzling beauty this giant 49 lamped menorah cannot be imagined as the flickering lights would radiate from the multicolored gemstones encased within the gold mounting on the lamp branches as the light danced, flickered and radiated off the golden walls with shields that were engraved with cherubim.

Zechariah’s 49 Lamped Menorah

It must be first recognized that the menorah of the Emeq Ha Molech was not the menorah of the tabernacle of the congregation, and the whereabouts of this menorah is not revealed in the Emeq HaMelekh. Yet there is one of the guardians that saw this Menorah and recorded it in his prophecies at the time of the end, the Oracles of Zechariah. It was the Prophet Zechariah son of Ido.

Zechariah 4:1-10, Tanakh – “The angel who talked with me came back and woke me as a man is wakened from sleep.  He said to me, ‘What do you see?’  And I answered, ‘I see a lamp stand all of gold, with a bowl above it.  The lamps on it are seven in number, and the lamps above it have seven pipes; and by it are two olive trees, one on the right of the bowl, and one on its left.’  I, in turn, asked the angel who talked with me, ‘What do those things mean, my lord?’  ‘Do you not know what those things mean?’ asked the angel who talked with me; and I said, ‘No, my lord.’  Then he explained to me as follows:

“‘This is the word of the LORD to Zerubbabel:  Not by might, nor by power, but by My Spirit — said the LORD of Hosts.  Whoever you are, O Great Mountain in the path of Zerubbabel, turn into level ground!  For he shall produce that excellent stone; it shall be greeted with shouts of “Beautiful, Beautiful!”‘

“And the word of the LORD came to me:  Zerubbabel’s hands have founded this House, and Zerubbabel’s hands shall complete it.  Then you shall know that it was the LORD of Hosts who sent me to you.  Does anyone scorn a day of small beginnings?  When they see the stone of distinction in the hand of Zerubbabel, they shall rejoice.

Those seven are the eyes of the LORD, ranging over the whole earth

Here Zechariah was seeing this Great Menorah that he already had seen when it was hid in Bagdat.  It had a “bowl upon the top of it” with a ready and constant supply of oil that would never run out.  Here we see a spiritual picture of the Holy Spirit, the Ruach HaKodesh feeding all the branches of the Menorah, yet the Central Lamp stand, the Ner ha-Ma’arabi, also known as the “Western Lamp” which quit shining forty years before the destruction of the Temple of Herod in 70 CE, and also known as the “Ner Elohim,” or the “Lamp of God” would be revealed as Y’shua ben Joseph ben David (Jesus, son of Joseph, son of David).

The power and symbology of the 49 Lamped Menorah is to known and to be anticipated at the time of the end, when the people of the Lord see the redemption of not only of the Lost Tribes of the House of Israel and the full redemption of the House of Judah, but recognize that the Lord of hosts is preserving a literal Menorah for that day to reflect the 7 X 7 (perfection squared) of the Latter Rain given to God’s people in the latter days.

We are in indebted to the Jamieson, Fausset and Brown Critical-Experimental Commentary for the following spiritual insight on a lamp that was not just a dream but one literally seen by the Zechariah, son of Ido.

And seven pipes to the seven lamps — feeding tubes, seven a-piece from the ‘bowl’ to each lamp . . . lit., seven and seven:  forty nine in all.  The greater the number of oil-feeding pipes the brighter the light of the lamps.  The explanation in verse 6 is, that man’s power by itself can neither retard nor advance God’s work, that the real motive power is God’s Spirit.  The seven times seven imply the manifold modes by which the Spirit’s grace is imparted to the Church in her manifold work of enlightening the world.

The seven pipes here answer to ‘the seven eyes of Jehovah in the vision (ch.3:9).  The seven-fold supply of oil implies the full and perfect supply of the Holy Spirit granted to Zerubbabel enabling him to overcome all obstacles: so that as his ‘hands laid the foundation of the house,’ so ‘his hands should also finish’ (ch.4:9).   Messiah alone, the antitype to Zerubbabel, has the Spirit in infinite fullness; ‘for God giveth not the Spirit by measure unto Him’ (John 3:34)” (volume 2, page 671).

 

Zechariah OLive tree Menorah

The seven X seven; do you all recall what we have shown you about the sevening of yourself. This is what you do each week for Shabbat. When you keep the Feast of Shavuot you are sevening yourself. It is the Feast of Oaths and you are declaring that you will continue to keep the torah by keeping this anniversary of when it was given from Mount Sinai at Shavuot. Then in the book of Acts the Holy Spirit was given. Flames of fire, lights-lusts-almonds-tree of life. Are you connecting the various dots here?

I would now like you to watch Eric Bissell as he explains the Hebraic letters in relation to the Menorah.

Menorah Alpha bet

In our first section we told you to ask for Knowledge and Understanding and to also ask for Wisdom.

Isa 11:1  And a Shoot goes out from the stump of Jesse, and a Branch shall grow out of his roots. 2  And the Spirit of Jehovah shall rest on Him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of Jehovah.

menorah Spirits of god

There is a great deal more than I know or understand at this time. But the Eighth Day Feast is the seventh Holy Day and the seventh Branch of the Menorah.

 


3 1/2 Year Torah Cycle

We continue this weekend with our regular Triennial Torah reading which can be found at? https://sightedmoon.com/sightedmoon_2015/files/TriennialCycleBeginningAviv.pdf

 

20/12/2014      Ex 21   Isaiah 24-27    Ps 135  John 9

The Judgments (Exodus 21)

When God gave the Ten Commandments, “He added no more” (Deuteronomy 5:22). It was a complete spiritual law. Still, God knew that for a physical nation, there would have to be a civil administration with much more detail about what constituted crime and what judgments to execute against specific violations. He had already given capital punishment in Noah’s day. It is not known if He had related any other judgments at that time, although it seems likely that He would have. Frankly, judgments were needed because God knew people would not remain chaste and law abiding (see Exodus 22:16). He knew that they would take advantage of others wrongly (22:25)-and He provided for these eventualities. The judgments exist because of human failings. Penalties would not be needed if people always obeyed. But they don’t-and this could wreak havoc in a national setting. So besides the tablets of the Ten Commandments, God here gives Moses the judgments. These judgments were based on God’s law of love and pertained to relationships between the people.

God allowed slavery, but in a much different way than one may perceive today. An Israelite may have become a slave due to poverty, debt or crime. After six years of servitude, God commanded that he be given freedom and help to reestablish himself so as to better avoid getting in the same situation again (Deuteronomy 15:12-15). Israelite slavery was similar to a state of indentured servitude. The purpose was not intended to be heavily punitive. The intention was to enable a person to make a new start and help him succeed in life. God also gave laws regulating the treatment of slaves. In fact, it was expected that some would be treated so well that they would want to stay with their masters even after the time came for them to be set free (verses 16-18).

It was a capital crime to curse or hit one’s parents. This judgment was based on the Fifth Commandment, “Honor your father and mother.” While the punishment may seem cruel and unusual to our 21st-century minds, its intent was that Israel not raise a nation of rebellious children, as we see so frequently today in our supposedly enlightened societies. This law, like many others, acted as a safeguard for society as a whole. If a rebellious child showed so little respect for authority that he would lash out and strike his own mother or father, there would be little to prevent him from striking out and injuring or killing others. Thus this law helped remove those who scorned authority and lacked the will or desire for self-control before they became too great a threat to innocent people around them. When this law was enforced, society as a whole was kept safe from young, out-of-control thugs who had chosen to live in a way that made them a danger to everyone else.

The words “eye for eye, tooth for tooth” were not intended to encourage vengeful feelings. Nor were they to be taken literally (although “life for life” and “stripe for stripe” could be literal). The principle was that the punishment should fit the crime and not go beyond it. On occasion, capital punishment had to be imposed. But in other cases, we read that there were various ways the guilty party could be redeemed.

God’s laws are not given as a burden to His people. On the contrary, they are imposed to prevent problems from occurring. All people shared a responsibility in both preventing and solving problems. We will be reading much more about God’s laws, comprising commandments, statutes, judgments and ordinances. God revealed them to define what He means by love. Love is the fulfilling of the law (Romans 13:10).

 

“The Curse Has Devoured the Earth” (Isaiah 24)

Isaiah 24-27 is often referred to as the “little Apocalypse” or the “Isaiah Apocalypse.” That’s because it describes, in broad, general terms, the great cosmic events that will mark the end of the age—as described in the book of Revelation.

Verse 5 of chapter 24 mentions the breaking of the “everlasting covenant.” And the implication is that all the earth’s inhabitants are part of this covenant arrangement. Yet when did God make a covenant with all humanity? Says The Bible Reader’s Companion: “Many see this as a reference to God’s covenant with Noah, never again to destroy the Earth by a flood (cf. Gen. 9:11-17). That covenant also implies human moral responsibility, for it makes man responsible to God to account for shed blood (9:4-6). Thus the laws and statutes here are not those of the O[ld] T[estament] law [that is, the totality of specific obligations given to Israel under the Sinai Covenant]. They are natural moral laws, expressed in human conscience, which God has imbedded in human nature, to which Paul refers in Rom. 2:12-16)” (note on verse 5).

The Nelson Study Bible comments: “The usual language concerning a breach of the covenant is applied more generally to the wicked nations. Perhaps these words speak of that innate sense of right and wrong—the conscience—that God has given to all humankind, but which everyone violates (Rom. 1:18-32; compare Acts 24:16)” (verse 5).

Actually, God did give laws at the time of Adam, but man rejected them—and, as a consequence, God destroyed mankind except for Noah and his family. Noah understood God’s laws and passed them on. But man has transgressed them and changed them to suit himself. And, as mentioned, man as a whole has violated the wonderful gift of conscience that God has given to every person. The earth is defiled by all of this—especially, as stated, by the innocent blood shed on it. So it lies under a curse. And God will bring great havoc on the world.

Some, we should note, misquote this section of the Bible, using it to “prove” that the returning Christ totally destroys the earth and all life on it—and that His thousand-year reign that follows is then over a desolate, uninhabited earth. In support of this wrong teaching, they cite the first half of verse 6, which speaks of the scorching of the earth’s inhabitants. But they leave out the end of the verse—”and few men are left.” Here is a classic illustration of using the Bible to prove an already preconceived idea instead of allowing Scripture to interpret itself. For reading all of verse 6 shows that mankind, though greatly diminished by end-time plague and war, isn’t totally destroyed. Clearly, there will still be people left alive.

Verse 16 gives the impression of people rejoicing in song, while the prophet is bemoaning the “treacherous dealers,” perhaps referring to false messiahs or the False Prophet (see Matthew 24:24; Revelation 16:13).

Then a mighty earthquake is described. Cataclysmic events befall the planet, and the “windows from on high are open” (Isaiah 24:18-20)—apparently picturing the great upheaval and hail to come at the end (compare Revelation 8:8-11; 11:19; 16:18-21). Then there is mention of the “host of exalted ones,” in addition to the kings of the earth, being punished and imprisoned for many days, which could include the human armies that assail Christ at His return as well as Satan and His demons (verses 21-22; compare Revelation 19:20-20:3).

The chapter concludes with the reign of the Lord in Zion (verse 23; compare Revelation 21:22-25).

 

“For You Have Done Wonderful Things” (Isaiah 25)

In Isaiah 25, following the destruction of His enemies, God provides a marvelous feast for the whole earth—a wonderful world of plenty for those who are ruled by Yeshua. This is what is pictured each year by God’s great fall festival, the Feast of Tabernacles (see Leviticus 23:33-43; Deuteronomy 16:13-15). As was mentioned in our highlights on Isaiah 4, the reign of Christ over all nations will be like one long, expanding Feast of Tabernacles—during which more and more people will submit their lives to God until the actual Feast of Tabernacles is observed by all peoples (see Zechariah 14:16).

God will remove the veil of spiritual blindness that now lies over all nations (verse 7). The apostle Paul mentions it in 2 Corinthians 4: “But even if our gospel is veiled, it is veiled to those who are perishing, whose minds the god of this world [Satan the devil] has blinded, who do not believe, lest the light of the gospel of the glory of Christ, who is the image of God, should shine on them” (verses 3-4). In the wonderful world that is coming, Satan, who “deceives the whole world” (Revelation 12:9), will be bound in prison (20:1-3)—and all nations will finally see. Not immediately of course. While some people will recognize right away that Christ has liberated them, for others it will take longer. But eventually, through a program of education directed by Christ and the resurrected saints, the true knowledge of God will come to fill the earth as the waters cover the sea (Isaiah 11:9).

Yet for the present age, the veil remains. Even now, though, God lifts the veil for each person whom He calls to be part of the firstfruits of salvation. Rending and opening the spiritual veil, allowing access to God and His spiritual knowledge, has been made possible through the rending of Christ’s body and His resultant death, all of which was symbolized by God’s tearing of the veil in the temple at the very moment He died (Matthew 27:51; Hebrews 10:20).

In 1 Corinthians 15, Paul discusses the subject of the resurrection and concludes that when we have received immortality, “then shall be brought to pass the saying that is written: ‘Death is swallowed up in victory'” (verse 54). That saying is found here—in Isaiah 25:8.

 

Song of Trust; Deliverance of Israel (Isaiah 26-27)

Chapter 26 is a song about the end time. “In that day” (verse 1) means the Day of the Lord—but the bright part of it beyond the gloom. Salvation is at last coming to God’s people, which will lead to the salvation of all people.

Several themes are addressed. The chapter begins by emphasizing righteousness and trust in God. Look again at verse 3. What a wonderful promise this is. If we trust in God, come what may, we will have perfect peace—inner peace of mind or, as Paul puts it, “the peace of God that surpasses all understanding” (Philippians 4:7).

The chapter goes on to address the punishment and reform of the wicked.

Verse 19 describes the resurrection. “Some argue that this is a figurative application of the idea of resurrection. But there could have been no figure of speech if no belief that ‘their bodies will rise’ existed in ancient Israel. And what a wonder this is. Storms of judgment may sweep over our earth. Wars may devastate, and disease may ravage. Famines may decimate the land, while starvation stalks our families. There are indeed dread fates that are to be feared. But these are not history’s last words! At the end of history—both the history of nations, and the personal history of each individual—the shout of God’s promise echoes. ‘Your dead will live; their bodies will rise!’ What a truth to hold fast in troubled times” (Bible Reader’s Companion, note on verse 19).

Verses 20-21 mention God directing His people to take refuge “until the indignation is past.” This ties in with other verses related to a place of protection for some of God’s saints during the final days before Christ’s return (see Zephaniah 2:1-3; Revelation 12:14). God will also preserve alive a remnant of the physical descendants of Israel.

Leviathan (Isaiah 27:1) is mentioned in several places in Scripture (compare Job 41; Psalm 74:14; 104:26). It may be a literal sea creature, but here, as in other places, it is apparently a reference to Satan, the serpent and dragon of Revelation 12, and the “beast from the sea” (Revelation 13), the resurgent gentile empire of the last days, the heads of which are portrayed as emerging from Satan (12:3; 13:1-2).

Finally, God turns to the wonderful restoration of national Israel that’s coming. His vineyard was forsaken (Isaiah 5:1-5). But now He will tend it again (27:2-4). The great trumpet will call the exiles of Israel to return to the land of Abraham, Isaac and Jacob. Their emaciated and war-ravaged population, dwindled down to a small fraction of their former numbers, will again begin to blossom and grow (verse 6)—in the very best environment possible.

 

Praise God for His great works in nature and for His people (Psalms 135)

Psalms 135-137 form the concluding section of what some Jewish traditions label the Great Hallel (or “Praise”)-following the beginning section, the songs of ascents (120-134). As noted in the Bible Reading Program’s introduction to the Great Hallel and songs of ascents, some traditions list the Great Hallel as Psalms 120-136, while others confine it to only Psalm 136.

Psalm 135, an unattributed psalm of praise for the one true Creator God in contrast to worthless idols, is well placed after Psalm 134, the concluding song of ascents. Recall its closing statement about “the LORD who made heaven and earth” (verse 3), repeating wording used in other songs of ascents (see 121:2; 124:8). Indeed, Psalm 134 introduces Psalm 135 in other ways too, as we will see. And we should also note that Psalm 135 repeats themes and language from another Hallel collection, the Egyptian Hallel (113-118). An apparent quotation of Jeremiah 10:13 (and 51:16) in Psalm 135:7, combined with clear indications that this song was intended for temple worship, has led many to conclude that the psalm was written after the Jewish exile in Babylon. However, it is possible that the repeated verse in Jeremiah was quoted from Psalm 135.

The psalm opens with five calls to praise the Lord (verses 1-3) and closes with five calls to bless the Lord (verses 19-21)-continuing from Psalm 134’s repeated call to bless the Lord (verses 1-2).

Verse 1 of Psalm 135 is basically identical to the opening verse of the Egyptian Hallel, 113:1, except that the second and third lines are transposed. The next verse (135:2), wherein the call to praise God is given to those who “stand in the house of the LORD, in the courts of the house of our God,” continues thematically from, again, the first two verses of 134. Here it is evident that festival worship is still in mind, as in the songs of ascents. Moreover, God’s “house” also signified His holy nation of Israel (compare verse 4). And of course, we today should further understand God’s “house” to represent His people, His spiritual nation, as well as His eternal Kingdom and family. The description of Israel as a “special treasure” (verse 4; compare Exodus 19:5; Deuteronomy 7:6; 14:2) applies in a higher sense to God’s spiritually elect people (compare Malachi 3:16-17).

Note in Psalm 135:3 the use of the terms “good” and “pleasant,” as in Psalm 133:1, where these terms describe the unity of God’s people. Here in Psalm 135, the word good applies to God as a cause for praise. Yet it is not entirely clear what the word pleasant refers to, whether to God (in which case the translation should be “for He is pleasant”) or to singing praises or to God’s name (in line with the NKJV translation of “for it is pleasant”). If God is intended, the idea would be that God is pleasing to experience (compare the use of both words in 147:1). The praising of God’s name is also paralleled in the opening of Psalm 113 (verse 2).

Verses 5-7 of Psalm 135 constitute a stanza about God as Sovereign Creator. God doing as He pleases in verse 6 is reminiscent of Psalm 115:3 in the Egyptian Hallel-especially as a section of Psalm 115 is worded much the same as a later section of this song. Psalm 135:7, as already mentioned, may have been taken from Jeremiah 10:13, part of a passage wherein God is shown by His power in creation to be superior to futile idols (see verses 11-16). Yet as also mentioned, it could be the other way around-that these words, found in Jeremiah 51:13 as well, were quoted from Psalm 135.

The next stanza, verses 8-12, presents God as Israel’s Deliverer. It is interesting to note that praise for God as Creator followed by praise for Him as Deliverer is also found in the next psalm, Psalm 136. Indeed, the language about destroying the firstborn of Egypt, the slaying of Kings Sihon and Og, and Israel receiving its land as a heritage is essentially found there also (compare 135:8-12; 136:10-22).

Through God’s mighty acts and intervention, His “name” and “fame” (zeker, “remembrance”) endure for all time (verse 13). Indeed, even though people often forget to consider God and His directives, most people understand on some level that He exists. Moreover, God’s name will live forever as generations pass on the story of His saving acts, as those who love Him continue to praise Him, and as He completes His great plan of salvation-bringing all mankind into a relationship with Him (and ultimately removing those who reject Him). God’s judgment and mercy in dealing with His people is the subject of verse 14.

The words of verses 15-18 are very close to those found in Psalm 115:4-8. The common assumption is that the passage in Psalm 135 is taken from Psalm 115, though the reverse could be true. Regarding the wording here, see the Bible Reading Program comments on Psalm 115.

Interestingly, Psalm 115 addressed Israel, the house of Aaron (the priesthood), and all those who fear the Lord (verses 9-11) and noted that God would bless each of these three groups (verses 12-13). Psalm 118, another psalm of the Egyptian Hallel, called on each of these three groups to declare that God’s mercy or unfailing love endures forever (verses 2-4). And now in Psalm 135, we see each of these groups called on to, in turn, bless the Lord-with the addition of addressing a fourth group, the house of Levi, thus distinguishing all those involved in the temple service or perhaps the non-priestly Levitical choir, as it may be that different choirs sang different stanzas of this song. In all likelihood the final declaration of blessing in verse 21 and the concluding Hallelujah (“Praise the LORD”) were sung by all.

Note also here that as God blessed His people from Zion (134:3), so His people are to bless Him from Zion (135:21). Again, the focus here is on worship at Jerusalem, where God dwells, making this a song of Zion. Besides the obvious meaning, again tying this song to temple festival worship and the songs of ascents, we should also understand Zion in the broader sense of representing God’s nation, His People, His millennial capital, His Kingdom, and His heavenly city. These are all to resound with praise for the Eternal God.

John 9

Just finishing the encounter with the Pharisees and scribes and nearly being stoned, Yeshua moves out of the crowd and passes by a blind man… blind from birth. His disciples asked Him who sinned – the man or his parents. They asked this because of the belief that sin brings upon us affliction, which it does. But this is not always the case and we should be careful not to attribute all suffering as a result of sin and make judgments upon others. Holding our tongues and holding our judgments are wise for many times things are allowed so that our Father’s great Mercy and Love may be demonstrated among men.

This is the case here as Yeshua makes plain. Yeshua healed this man of his blindness from birth, prophecy about Him fulfilled, and the people who knew this man marveled. They took him to the Pharisees who questioned him on what had happened. It was the Sabbath day, and the man told them what happened and that Yeshua healed him. When the Pharisees said that Yeshua does not guard the Sabbath take note! There is no law against healing on the Sabbath day, nor is there any law against using saliva on the Sabbath day. But the Pharisees had made a law themselves – a manmade law and by this, they are judging and accusing Him.

A great ordeal was made in the counsel of the Pharisees. They questioned the blind man who now sees, they questioned his parents, and they questioned the man again. The man was amazing in his testimony to them as well. He literally quotes Scripture to the Pharisees concerning sin, prayers that are heard or not heard and he testified that had Yeshua not been sent from Elohim… He could not have given sight to a blind man born blind.

At this, the Pharisees threw him out from their presence. Yeshua heard they had cast him out and met up with the man again. He wanted to know if the man believed. He did. And once again Yeshua literally says, “You have both seen Him and He who speaks with you is He.” Why do others continue to say that He never claimed to be The Messiah?

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