Commencement of the Renewal of the Covenant

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Exodus 23:20-23 OG LXX
[20] και ιδου εγω αποστελλω τον αγγελον μου προ προσωπου σου ινα φυλαξη σε εν τη οδω οπως εισαγαγη σε εις την γην ην ητοιμασα σοι
[21] προσεχε σεαυτω και εισακουε αυτου και μη απειθει αυτω ου γαρ μη υποστειληται σε το γαρ ονομα μου εστιν επ αυτω
[22a] εαν ακοη ακουσητε της εμης φωνης και ποιησης παντα οσα αν εντειλωμαι σοι και φυλαξητε την διαθηκην μου
[22b] εσεσθε μοι λαος περιουσιος απο παντων των εθνων εμη γαρ εστιν πασα η γη υμεις δε εσεσθε μοι βασιλειον ιερατευμα και εθνος αγιον
[22c] ταυτα τα ρηματα ερεις τοις υιοις ισραηλ εαν ακοη ακουσητε της φωνης μου και ποιησης παντα οσα αν ειπω σοι εχθρευσω τοις εχθροις σου και αντικεισομαι τοις αντικειμενοις σοι
[23] πορευσεται γαρ ο αγγελος μου ηγουμενος σου και εισαξει σε προς τον αμορραιον και χετταιον και φερεζαιον και χαναναιον και γεργεσαιον και ευαιον και ιεβουσαιον και εκτριψω αυτους

Septuagint: Exodus: Exodus Chapter 23

Septuagint, full text etext at sacred-texts.com

sacred-texts.com

Exodus 23:20-23 OG LXX
[20] And behold, I send My messenger before your face, to guard you in the way, that he may lead you into the land which I have prepared for you.
[21] Take heed to yourself and hearken to him, and disobey him not: for he will not hold back, for My name is upon him.
[22a] If in hearing you shall hearken to My voice, and shall do everything which I command you, and shall guard My covenant:
[22b] you shall be unto Me a special people over all the nations, for all the earth is Mine, and you shall be unto Me a kingdom of priests and a holy nation.
[22c] These words you shall declare to the sons of Yisrael, If in hearing you shall hearken to My voice, and do everything which I speak to you, I will be an enemy to your enemies, and I will be an adversary to your adversaries:
[23] for My messenger shall go as your leader, and he shall bring you in against the Amori, and the Chetti, and the Perizzi, and the Kanaani, and the Girgashi, and the Chivvi, and the Yebusi, and I will destroy them.

Matthew 11:7-14 ASV
7 And as these went their way, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to behold? a reed shaken with the wind?
8 But what went ye out to see? a man clothed in soft raiment? Behold, they that wear soft raiment are in kings' houses.
9 But wherefore went ye out? to see a prophet? Yea, I say unto you, and much more than a prophet.
10 This is he, of whom it is written, Behold, I send my messenger before thy face, Who shall prepare thy way before thee.
11 Verily I say unto you, Among them that are born of women there hath not arisen a greater than John the Baptist: yet he that is but little in the kingdom of heaven is greater than he.
12 And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and men of violence take it by force.
13 For all the prophets and the law prophesied until John.
14 And if ye are willing to receive it, this is Elijah, that is to come.

Matthew 11:10 N/A-W/H
10 ουτος εστιν περι ου γεγραπται ιδου εγω αποστελλω τον αγγελον μου προ προσωπου σου ος κατασκευασει την οδον σου εμπροσθεν σου

Matthew 11:10 T/R-BYZ
10 ουτος γαρ εστι [εστιν, BYZ] περι ου γεγραπται ιδου εγω αποστελλω τον αγγελον μου προ προσωπου σου ος κατασκευασει την οδον σου εμπροσθεν σου

Exodus 23:20a ~ και ιδου εγω αποστελλω τον αγγελον μου προ προσωπου σου
Matthew 11:10b ~ ιδου εγω αποστελλω τον αγγελον μου προ προσωπου σου

ASSERTION:

Matthew 11:10b, Mark 1:2b, Luke 7:27b = Exodus 23:20a OG LXX

 

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So then, what does it mean if indeed Yohanne the Immerser is the Messenger of Exodus 23:20? This would change just about everything because it means that the statement in Exodus is prophesying. Moreover this statement is repeated in several other places: and it isn't just to Yisrael, but also to Mosheh himself. After the rebellion of the golden calf incident we find this statement again at the end of the passage.

Exodus 32:26-35 KJV
26 Then Moses stood in the gate of the camp, and said, Who is on the LORD'S side? let him come unto me. And all the sons of Levi gathered themselves together unto him.
27 And he said unto them, Thus saith the LORD God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour.
28 And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men.
29 For Moses had said, Consecrate yourselves to day to the LORD, even every man upon his son, and upon his brother; that he may bestow upon you a blessing this day.
30 And it came to pass on the morrow, that Moses said unto the people, Ye have sinned a great sin: and now I will go up unto the LORD; peradventure I shall make an atonement for your sin.
31 And Moses returned unto the LORD, and said, Oh, this people have sinned a great sin, and have made them gods of gold.
32 Yet now, if thou wilt forgive their sin--; and if not, blot me, I pray thee, out of thy book which thou hast written.
33 And the LORD said unto Moses, Whosoever hath sinned against me, him will I blot out of my book.
34 Therefore now go, lead the people unto the place of which I have spoken unto thee: behold, mine Angel shall go before thee: nevertheless in the day when I visit I will visit their sin upon them.
35 And the LORD plagued the people, because they made the calf, which Aaron made.

What does that highlighted portion in red mean??? Then we see the statement again, immediately following this, in the next chapter, (and therein also, again, the LXX has "My messenger", and includes all seven of the names of the seven nations greater and mightier than Yisreal which the Most High will drive out and destroy).

Exodus 33:1-2 KJV
1 And the LORD said unto Moses, Depart, and go up hence, thou and the people which thou hast brought up out of the land of Egypt, unto the land which I sware unto Abraham, to Isaac, and to Jacob, saying, Unto thy seed will I give it:
2 And I will send an angel before thee; [LXX - "My messenger/angel"] and I will drive out the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite:

Since it is fairly obvious that the Most High makes this statement not only for Yisrael, but at the same time to Mosheh himself, what can this mean if it be understood as prophetic? Did Mosheh enter into the promised land? Yes, he did, and apparently so under Yohanne: both Mosheh and Eliyah appear with the Master in the transfiguration event, and that is surely in the land. This therefore is a fulfillment of prophecy given in the Torah concerning not only the forerunner Yohanne, who is the Messenger, but also of Meshiah, and of even Mosheh himself.

The covenant is thus being renewed, prophetically, and in the promised land, and Yohanne the voice of the cryer in the desert leads the way: and Mosheh and Eliyah representing the Torah and the Prophets are come into the kingdom, and are congregating with the Meshiah at the transfiguration event in the holy mountain.

Yet another extremely noteworthy aspect of the Exodus 23 passage quoted in the OP is the fact that, in the OG LXX, the statement from Exodus 19:5-6 is repeated again in Exodus 23:22, (I divided that verse into 22a, 22b, and 22c because I believe it is only bunched up into one long verse because of the modern Hebrew-English translation verse numbering system which everyone follows: it should certainly be read as more than one verse but translators don't have room because this is not found [or no longer found] in the Hebrew text).

Could it be the Exodus 23 passage instead of Exodus 19:5-6 that 1 Peter 2:9 is referring to and quoting from? Since the majority of quotes in the N/T do come from the OG LXX it is much more likely that Exodus 23:22 OG LXX is what 1 Peter 2:9 is referring to and quoting from: for Exodus 23:20-23 in the LXX would have been seen as prophetic due to the Testimony of the Master in the Matthew 11 passage also quoted above in the OP.

If these things be true then it is preposterous to expect anyone to beliveve that the Torah was actually not even fully functional until the advent of the Meshiah, who came to expound it all as well as the Prophets and Writings, and then at the end of his earthly ministry it was all canceled, abolished, or done away with upon his crucifixion and resurrection.

The Meshiah was renewing the covenant in all his Testimony, throughout his ministry, and Elohim was reconciling the world unto Himself, and then the Meshiah was crucified for his Testimony which was not even his own but given to him from above, from the Father, from the heavens, (John 3:27-36). And when he was raised from the dead, the Father was once again placing His seal of approval on the holy Testimony of the Meshiah, and the interpretation of the renewed covenant which He had given to His Son to deliver unto any and all who would come to him and drink of the living water.

 

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The Exodus 32 passage quoted in the previous post is the place wherein the Torah-Instruction of sin and death begins in earnest: for the people now have not only broken the covenant, but have even made a golden calf and worshiped other gods. It is no coincidence that Levi stands with Mosheh to do what is upright and cut off the wicked members of their households. This is supernal and spiritual in nature, not the literal physical killing of their physical family members: for the Most High has just given all Yisrael a commandment not to murder, and that is ratsach, but herein we find harag, and harag is going to be supernal in meaning throughout the Torah: it is not physical killing and slaying but supernal and spiritual in meaning, for Elohim has already said in the Ten Words, or Ten Commandments, "You shall not murder", (ratsach), and that is physical and murder.

Exodus 32:26-29 KJV
26 Then Moses stood in the gate of the camp, and said, Who is on the LORD'S side? let him come unto me. And all the sons of Levi gathered themselves together unto him.
27 And he said unto them, Thus saith the LORD God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay [H2026 harag] every man his brother, and every man his companion, and every man his neighbour.
28 And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men.
29 For Moses had said, Consecrate yourselves to day to the LORD, even every man upon his son, and upon his brother; that he may bestow upon you a blessing this day.

Are we to believe that the Most High is going to bless them for breaking yet another commandment and physically killing their family members? Of course not: it is not physical killing but cutting off sin from their own members as it is taught by the Master in the Gospel accounts whose Testimony expounds these things. Moreover we find the blessing of Mosheh upon Levi making mention of this same event and there he includes their fathers and mothers.

Deuteronomy 33:8-9 KJV
8 And of Levi he said, Let thy Thummim and thy Urim be with thy holy one, whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah;
9 Who said unto his father and to his mother, I have not seen him; neither did he acknowledge his brethren, nor knew his own children: for they have observed thy word, and kept thy covenant.

Is Mosheh blessing Levi for literally-physically slaughtering their own family members? Is this what our loving heavenly Father wants us to believe about Him and His Way? He and His Way are Spirit, and spiritual, and supernal, and His thoughts are not our thoughts if we are walking according to the flesh and carnal mindset.

Here is the interpretation of these things: (this is the "not watered down" reading where apollumi is just what it means, to destroy, and psuche is the soul).

Matthew 10:34-39
34 Think not that I am come to bring peace upon the earth: I came not to bring peace, but a sword.
35 For I am come to sever a man from his father, and the daughter from her mother, and the daughter in law from her mother in law.
36 And the enemies of a man shall be those of his own household. [Micah 7:6]
37 The one loving father or mother more than me is not worthy of me: and the one loving son or daughter more than me is not worthy of me.
38 And the one not taking up his cross and following after me is not worthy of me.
39 The one finding his soul shall destroy it: and the one destroying his soul for my sake shall find it.

Notice that he quotes from Micah 7:6?
There we find a direct reference right back to the Torah, Deuteronomy 13.

Micah 7:5-6 KJV
5 Trust ye not in a friend, put ye not confidence in a guide: keep the doors of thy mouth from her that lieth in thy bosom. [re: Deuteronomy 13:6]
6 For the son dishonoureth the father, the daughter riseth up against her mother, the daughter in law against her mother in law; a man's enemies are the men of his own house. [Matthew 10:36]

And again here in Deuteronomy 13 we find harag.

Deuteronomy 13:6-9 KJV
6 If thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend, which is as thine own soul, entice thee secretly, saying, Let us go and serve other gods, which thou hast not known, thou, nor thy fathers;
7 Namely, of the gods of the people which are round about you, nigh unto thee, or far off from thee, from the one end of the earth even unto the other end of the earth;
8 Thou shalt not consent unto him, nor hearken unto him; neither shall thine eye pity him, neither shalt thou spare, neither shalt thou conceal him:
9 But thou shalt surely kill [H2026 harag] him; thine hand shall be first upon him to put him to death, and afterwards the hand of all the people.

This is all Torah-Instruction concerning sin and death: and it is not about physical killing or physical family members, friends, associates, and so on, but it is about "the evil members of your household", for every man is a house, which is designed and created to be the house of Elohim.

Luke 12:51-53
51 Suppose ye that I am come to bring peace upon the earth? I tell you, Nay, but rather division:
52 for from henceforth there shall be five in one house divided, three against two, and two against three.
53 The father shall be divided against the son, and the son against the father: the mother against the daughter, and the daughter against the mother: the mother in law against her daughter in law, and the daughter in law against her mother in law.

And these unholy family members are likened to bodily members in the same manner in which Paul also speaks of them.

Matthew 12:47-50 KJV
47 Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee.
48 But he answered and said unto him that told him, Who is my mother? and who are my brethren?
49 And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren!
50 For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.

It does not say he pointed to his disciples: it says he stretched forth his hand toward his disciples, saying, Behold my mother and my brethren! and he has one mother, Maryah, and four brethren, (one thumb and four fingers: for he is saying that his hand does the will of the Father).

Matthew 5:27-32 KJV
27 Ye have heard that it was said by them of old time, Thou shalt not commit adultery:
28 But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.
29 And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.
30 And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.
31 It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement:
32 But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery.

He is talking about cutting off the evil inclination, not the literal hand or foot, nor the literal plucking out of the physical eye, and this is H2026 harag in the Torah.

And now back to Levi:

Mark 9:43-50 KJV
43 And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched:
44 Where their worm dieth not, and the fire is not quenched. [Isa 66:24]
45 And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feet to be cast into hell, into the fire that never shall be quenched:
46 Where their worm dieth not, and the fire is not quenched. [Isa 66:24]
47 And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire:
48 Where their worm dieth not, and the fire is not quenched. [Isa 66:24]
49 For every one shall be salted with fire, and every sacrifice shall be salted with salt. [Lev 2:13]
50 Salt is good: but if the salt have lost his saltness, wherewith will ye season it? Have salt in yourselves, and have peace one with another.

This is the only place where the salt command referenced in Mark 9:49 is given:

Leviticus 2:13 KJV
13 And every oblation of thy meat offering shalt thou season with salt; neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meat offering: with all thine offerings thou shalt offer salt.

Why is the Master reminding them of a commandment given only to the Kohanim in Lev 2:13? Why is it that he speaks of chopping off body parts as if they are sacrificial oblations needing to be salted? These things were intended from the very beginning: from the day Levi kept the covenant in Exo 32:26-29, as it is written in the blessing of Mosheh upon Levi in Deut 33:9.

 

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Yeremyah 7:21
כה אמר יהוה צבאות אלהי ישראל עֹלותיכם ספו על־זבחיכם ואכלו בשר׃
Thus says YHWH Tzabaoth, Elohei Yisrael, Put away your burnt offerings concerning your sacrifices and your flesh eating:

BDB סָפָה sâphâh
1) to sweep or snatch away, catch up, destroy, consume
1a) (Qal)
1a1) to be snatched away
1a2) to sweep or snatch away
1b) (Niphal)
1b1) to be swept away, be destroyed
1b2) to be caught up, be captured
1c) (Hiphil) to catch up, gather
Part of Speech: verb
A Related Word by BDB/Strong’s Number: a primitive root
Total KJV Occurrences: 20

Yeremyah 7:21-33
21 Thus says YHWH Tzabaoth, Elohei Yisrael, Put away your burnt offerings concerning your sacrifices and your flesh eating:
22 for I did not speak to your fathers, nor command them in the day that I brought them out of the land of Egypt, concerning burnt offerings and sacrifices.
23 But this thing I commanded them, saying, Hearken to My voice, and I will be your Elohim, and you shall be My people: and walk in all the way that I command you, that it may be well with you.
24 But they hearkened not, nor inclined their ear, but walked in their own counsels in the stubbornness of their evil heart, and went backward, and not forward.
25 Since the day your fathers came forth out of the land of Egypt unto this day, I have sent to you all My servants the Prophets, daily rising up early and sending them.
26 But they would not hearken to Me, nor incline their ear, but made their neck stiff doing more evil than their fathers.
27 And you shall speak all these words to them, but they will not hearken to you: and you shall call to them, but they will not answer you.
28 And you shall declare to them, This is a nation that will neither hear the voice of YHWH their Elohim, nor receive instruction: the truth is perished, and is cut off from their mouth.
29 Cut off your hair, and cast it away, and take up a lamentation on the bare heights, for YHWH has rejected and forsaken the generation of His wrath:
30 for the sons of Yhudah have done what is evil in My eyes, says YHWH, they have set their abominations in the House which is called by My name, to defile it.
31 And they have built Bamot haTophet which is in the valley of the son of Hinnom, to burn their daughters and their sons with fire: which I have not commanded, nor did it come into My mind.
32 Therefore, behold, the days come, says YHWH, that it shall no more be called haTophet, nor the valley of the son of Hinnom, but Valley of Slaughter: and they shall bury in Tophet until there be no more room.
33 The carcasses of this people shall be food for the fowls of the heavens, and for the beasts of the earth, and there shall be none to scare them off.

The Most High says through the Prophet that He did not speak of burnt offerings and butchered animal sacrifices and eating flesh when He brought the children of Yisrael out of the land of Egypt: and that surely means the commandments and the covenant given at Sinai, (which is also Horeb). If the Most High does not speak of literal-physical animal slaughterings, and sacrifices, and burnt offerings in the Torah, then what do all those things pertain to? What are those things really about?

I thank the Father Elohim for the Testimony of His Son: for we have been offered the answer to these things in the Gospel accounts, freely given unto us in the offering of that holy Testimony of the Meshiah. One of the places where this is intepreted and expounded is the Mark passage already quoted in the previous post: for therein he not only refers the hearer back to the salt commandment in Leviticus 2:13 but he also quotes a statement from the final verse in Yeshayah the Prophet.

Mark 9:43-49 KJV
43 And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched:
44 Where their worm dieth not, and the fire is not quenched. [Isa 66:24]
45 And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feet to be cast into hell, into the fire that never shall be quenched:
46 Where their worm dieth not, and the fire is not quenched. [Isa 66:24]
47 And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire:
48 Where their worm dieth not, and the fire is not quenched. [Isa 66:24]
49 For every one shall be salted with fire, and every sacrifice shall be salted with salt. [Lev 2:13]

Again, why is he reminding them of the salt when that is a commandment only given to the Kohanim in Lev 2:13? Moreover in the OG LXX Greek version of Isaiah 66:24 we find a word that confirms this understanding of the Prophet in that passage, for the word rendered as carcasses in translations of the Hebrew text actually means a limb in the Greek LXX, a limb of the body as having been severed, chopped, or lopped off, just as we read from the Master in the Mark passage above. Thus the final passage of Yeshayah the Prophet is full of supernal teachings and spiritual meanings of the Torah: for in the beginning of this passage we find the teaching that a man is the true temple of the Most High, (Isaiah 66:1-2), and both Stephen and the author of Acts who records his testimony confirm that this is the correct understanding in Acts 7:48-51.

Acts 7:48-51 ASV
48 Howbeit the Most High dwelleth not in houses made with hands; as saith the prophet,
49 The heaven is my throne, And the earth the footstool of my feet: What manner of house will ye build me? saith the Lord: Or what is the place of my rest?
50 Did not my hand make all these things?
51 Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Spirit: as your fathers did, so do ye.

Yeshayah 66:1-3
1 Thus says YHWH, The heavens are My throne, and the earth is My footstool: where is the house that you build unto Me? and where is the place of My rest?
2 For all those things My hand has made, and all those things already exist, says YHWH, but to this do I look, to the one who is humble, and of a smitten spirit, and who trembles at My Word.
3 The one slaughtering a bull slays a man; the one sacrificing a lamb beheads a dog; the one offering an oblation offers swine's blood; the one burning incense blesses an idol; yea, they have chosen their own ways, and their soul delights in their abominations.

And at the close of the same passage:

Isaiah 66:18-24 KJV
18 For I know their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my glory.
19 And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles.
20 And they shall bring all your brethren for an offering unto the LORD out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the LORD, as the children of Israel bring an offering in a clean vessel into the house of the LORD.
21 And I will also take of them for priests and for Levites, saith the LORD.
22 For as the new heavens and the new earth, which I will make, shall remain before me, saith the LORD, so shall your seed and your name remain.
23 And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the LORD.
24 And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; [Mark 9:43-48] and they shall be an abhorring unto all flesh.

But again, in the OG LXX, the word here for carcasses is limbs, a limb of the body as having been severed, chopped, or lopped off, just as we read from the Master in the Mark 9:43-49 passage.

Isaiah 66:24 OG LXX
24 και εξελευσονται και οψονται τα κωλα [G2966] των ανθρωπων των παραβεβηκοτων εν εμοι ο γαρ σκωληξ αυτων ου τελευτησει και το πυρ αυτων ου σβεσθησεται και εσονται εις ορασιν παση σαρκι

Mickelson's Enhanced Strong's Dictionaries
G2966 κῶλον kolon (kō'-lon) n.
a limb of the body (as if lopped).
[from the base of G2849]

Does not Paul teach the very same thing?

Romans 12:1-2 ASV
1 I beseech you therefore, brethren, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service.
2 And be not fashioned according to this world: but be ye transformed by the renewing of your mind, that ye may prove what is the good and acceptable and perfect will of God.

Indeed, Paul teaches the commandments of the Master, just as he says.

 

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Immediately following the golden calf incident, and the Levites being separated unto the Most High by their upright deeds and putting to death their members, Mosheh proceeds to signify some critical changes. For one, he takes his own tent and removes it out of the camp, setting it far off from the camp. And in doing this he separates himself from the rebellious, but not only that, it signifies a technical difference in the covenant which is to be renewed. It is as if it is now "every man for himself", but not totally in that sense, (I just cannot think of a better way of putting it at this point).

Whereas before this time the covenant was unto Yisrael as a whole, as one nation altogether, the difference is now more like "to each in his own appointed times" within the collective nation-people, and this is signified by the fact that we are told that Mosheh then called his tent the "Ohel Moed", which is going to be the same name for the Tent of the Mishkan once it is built later on. Ohel Moed may have a number of different renderings depending on one's perspective and interpretation. The moadim are the appointed times, so I will render Ohel Moed here as the Tent of Appointment. This makes much sense if every man has his own tent, and every man is a body temple or little sanctuary-chapel of the Creator, (a little miqdash patterned after the greater Mishkan, Exo 25:8-9, Eze 11:16). Additionally we find that suddenly, here we are at mount Sinai, and the text instead mentions mount Horeb.

Shemot-Exodus 33:1-11
1 And YHWH said to Mosheh, Come, go up from here, you and the people whom you have brought out of the land of Egypt, to the land of which I swore to Abraham, to Yitzḥak, and to Yaakob, saying, Unto your seed I give it.
2 And I shall send My messenger before you, (and I shall drive out the Kanaani and the Amori and the Ḥittiy and the Perizzi and the Ḥivvi and the Yebusi),
3 into a land flowing with milk and honey: for I will not go up in your midst because you are a stiff-necked people, lest I consume you in the way.
4 And when the people heard this bad word, they mourned, and no one put on his headgear.
5 For YHWH said to Mosheh, Say to the sons of Yisrael, You are a stiff-necked people: in the blink of an eye I will come up into your midst and consume you! And now, put off your headgear from upon you: and I will make known to you what I will do with you.
6 And the sons of Yisrael plucked off their headgear from mount Ḥoreb.
7 And Mosheh took his tent and pitched it outside the camp, far off from the camp, and called it the Tent of Appointment: and it came pass that everyone who sought YHWH went out to the Tent of Appointment which was outside the camp.
8 And it came pass, whenever Mosheh went out to the Tent, that all the people rose up, and each man stood at the door of his tent and watched Mosheh until he entered the Tent.
9 And it came to pass, when Mosheh entered the Tent, that the pillar of cloud descended and stood at the door of the Tent, and He spoke with Mosheh.
10 And all the people beheld the pillar of cloud standing at the door of the Tent, and all the people stood and bowed themselves, each one at the door of his tent.
11 And YHWH spoke to Mosheh face to face, as a man speaks to his friend: and he would return to the camp, but his minister Yhoshua ben Nun, a young man, (נער naar, (LXX νεος)) departed not from the midst of the Tent.

After what follows in the remainder of this section, in the next chapter, Mosheh then hews two new tablets of stone and ascends back up into the mount, (Sinai). The question is can it also mean mount Horeb? Could it be both? By the context and meaning in the above it is apparent that mount Horeb, which is called the mountain of Elohim in Exodus 3:1, is of above, (and of the mind). And this is what Paul calls the Torah of Elohim, which he says that he serves with the mind, for it is of above, and bnei Yisrael removed their headgear from mount Horeb, (in other words, their heads). At the same time this tells us that mount Sinai is therefore of the physical and of below. Thus we may have both the plain text reading, (Sinai, and of below), and a Sod understanding, (Horeb, and of above), both understandings at play in the Shemot-Exodus 34 passage as introduced in the above passage.

At the close of the renewal of the covenant in Shemot-Exodus 34, which contains a short rehearsal of some of the critical things that shall be renewed, (not meaning that this is all there is, but that these are apparently some of the critical things that will have a slightly different inflection), we read the following statement.

Shemot-Exodus 34:27
27 And YHWH said to Mosheh, Write these words for yourself: for according to the tenor of these words have I cut with you a covenant, and with Yisrael.

The word for tenor here, (which is also in the KJV), is literally the mouth, (piy), so the sense is not so easy to grasp: but going once again to the OG LXX we are enlightened by the words employed therein, particularly rhema and logos. Rhema is typically spoken word, and in plural it is often understood as sayings. This is important because of the relationship between rhema and logos, for logos is reasoning, the actual meaning within the greater context of spoken words and especially sayings: logos is more like logic, (logikos, which comes from logos), and reasoning, and wisdom: while rhema is words and sayings which contain the intended logos-reasoning and meaning of the speaker.

Exodus 34:27 OG LXX
27 και ειπεν κυριος προς μωυσην γραψον σεαυτω τα ρηματα ταυτα επι γαρ των λογων τουτων τεθειμαι σοι διαθηκην και τω ισραηλ
27 And the LORD said to Mosheh, Write for yourself these rhemata: for upon (according to) these logon have I made with you a covenant, and with Yisrael.

Theoretically one may read this in the following way just to get the sense, Write for yourself these sayings: for according to (the reasoning in) these words have I cut with you a covenant, and with Yisrael.

It is not enough just to have the Testimony with the rhema, sayings, words, and letters: one must have the logos, reasoning, and understanding correct. This is "the tenor of these words", and this is also what it means to hear, as in, "Hear, O Yisrael".

Moreover in the phrase "with you", (spoken to Mosheh in the statement above), there is made a distinction between Mosheh and Yisrael, and this is what was signified in the earlier section addressed above herein: for this surely implies that it does not speak of everyone at the same time, but to each in his or her own appointed times. This same distinction therefore follows the same order perfectly in the Gospel accounts.

Moreover, because of the statement concerning the Messenger who will lead Mosheh and the people into the land, which is repeated at the opening of this passage, (Exo 33:2), and because of the portion mentioning that the Most High will drive out the seven nations greater and mightier than Yisrael being repeated at the beginning of the renewal section, (Exo 34:10-11), it is manifestly evident that this renewal of the covenant is prophetic in nature. This we may know and understand by the Testimony of the Master in the opening post of this thread, Matthew 11:10, Mark 1:2, and Luke 7:27, for Mosheh has not entered into the Land until we see him at the transfiguration event, (which is of course supernal in meaning but signifies this understanding among other things). Mosheh and Eliyah, representing Torah and Prophets, enter the Promised Land with Meshiah because the Torah and Prophets are within him: and these follow the lead of the forerunner, Yohanne, who is the Messenger of Exo 23:20-23, Exo 32:34, and Exo 33:2, if indeed you believe the Testimony of the Meshiah concerning these things.

What does this tell us concerning the other books of the Torah which come after Shemot-Exodus? They come after the foretelling of the renewal of the covenant, and therefore, Wayikra-Leviticus, BaMidbar-Numbers, and Debarim-Deuteronomy are to be understood in the supernal way expounded in the Testimony of the Meshiah when he comes, (now found in the Gospel accounts).

 

[daq]

So the Most High says to Mosheh, According to the tenor of these words have I cut covenant with you, and with Yisrael. But what happens when Mosheh comes back down the mountain to speak with the people? This time the skin of his face shone with glory so much that the people could not look upon the skin of his face when he spoke with them. So he covers his face with a veil, and Paul expounds this for us: it means the people did not understand, and in fact it was them who had the veil over the heart, mind, and eyes, which is only done away in Meshiah. Therefore these things are hidden in the Torah, and the renewal of the covenant is not expounded in its entirety, for it is for a time to come for the people of Yisrael, and the time to come was to be the advent of the Messiah, which is precisely what happened, which we have before us in the Gospel accounts.

Hebrews 8:8-9 The Scriptures (ISR 1998)
8 For finding fault with them, He says, “See, the days are coming,” says יהוה, “when I shall conclude with the house of Yisra’ĕl and with the house of Yehuḏah a renewed covenant,
9 not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Mitsrayim, because they did not continue in My covenant, and I disregarded them,” says יהוה.

The covenant wherein He took them by the hand to lead them out of Mitzraim, (Egypt), is not the second set of tablets: it is the first covenant, which was immediately broken in Exodus 32, and thus the first two tablets were broken.

Note that the above translation says conclude with the house of Yisrael and the house of Yhudah a renewed covenant. This word in the Greek text for conclude is not what we find in the LXX-Septuagint version of Jer 31:31. The author of Hebrews corrects the reading to drive the point home: the Greek word in Hebrews 8:8 is συντελεσω which means to entirely complete while at the same time is also used with the sense, to fully execute. This is surely because the process was begun long ago under Mosheh in the Torah, in Exodus 34:27, where the Father says to him first, According to the tenor of these words have I cut covenant with you, and as mentioned above in the previous post, the Gospel record follows the same order laid out in the Torah perfectly.

The covenant pertaining to the many is confirmed in the Matthew and Mark accounts with the first cup that is mentioned at the Meal. Then, with the next cup that is mentioned, the renewal of the covenant is confirmed with you, meaning the inner circle, the apostles, then those afterward who would follow throughout history unto this day and beyond, each in his or her own appointed times: for the Good News is personal and individual, though the whole nation is born in a day in Meshiah.

Matthew 26:27-28 ASV
27 And he took a cup, and gave thanks, and gave to them, saying, Drink ye all of it;
28 for this is my blood of the covenant, which is poured out for many unto remission of sins.

Mark 14:23-24 ASV
23 And he took a cup, and when he had given thanks, he gave to them: and they all drank of it.
24 And he said unto them, This is my blood of the covenant, which is poured out for many.

In the Luke companion passage the covenant for many or concerning the many, the first cup in the Matthew and Mark passages above, is mentioned only in passing without saying which covenant it concerns.

The statement containing the phrase new-renewed covenant in Luke 22:20 does not speak of the same cup or the same covenant as Matthew and Mark. The first cup mentioned in Luke is that of Matthew and Mark, the covenant concerning the many: the second cup mentioned in Luke is the renewed covenant for you, (the apostles first, and then to each of us in his or her own appointed times), just as it was said by the Most High to Mosheh in Exodus 34:27, with you or to you, for the Gospel is personal and individual, to each in his or her own appointed times, the times appointed of the Father.

Luke 22:17-20 ASV
17 And he received a cup, and when he had given thanks, he said, Take this, and divide it among yourselves:
18 for I say unto you, I shall not drink from henceforth of the fruit of the vine, until the kingdom of God shall come.
19 And he took bread, and when he had given thanks, he brake it, and gave to them, saying, This is my body which is given for you: this do in remembrance of me.
20 And the cup in like manner after supper, saying, This cup is the new covenant in my blood, even that which is poured out for you.

Luke 22:20 TS1998/TS2009
20 Likewise the cup also, after supper, saying, “This cup is the renewed covenant in My blood which is shed for you.

 

[daq]

2 Corinthians 5:21 KJV
21 For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.

2 Corinthians 5:21 ASV
21 Him who knew no sin he made to be sin on our behalf; that we might become the righteousness of God in him.

Has the Meshiah been made to be sin for us? Do we trade places with him? Did he become sin so that we might become the righteousness of Elohim? Does this not sound just a little too much like the goat sent away for Azazel with all the sins of the congregation placed upon its head? Does this not sound just a little heretical and bordering on the blasphemous? Does not Paul say in another place that he speaks to those who know the Torah? Do modern translators and scholarship not even know the Torah? If indeed they knew the Torah, and had studied the Septuagint, so as to compare the most ancient Greek translation of the Hebrew scriptures, the above renderings would probably not have been rendered the way they are.

G266 hamartia is not just sin in the Greek Septugint translation of the Torah: it is employed in the same manner as the Hebrew word chattah, (H2398 חָטָא chata'), which can be either sin, the penalty for sin, or the offering for sin, a sin offering. Here is one example out of many where G266 αμαρτια is employed in the exact same manner in the Septuagint:

Exodus 29:36 OG LXX
[36] και το μοσχαριον της αμαρτιας ποιησεις τη ημερα του καθαρισμου και καθαριεις το θυσιαστηριον εν τω αγιαζειν σε επ αυτω και χρισεις αυτο ωστε αγιασαι αυτο
[36] And the calf of the sin offering you shall offer for a day, (daily) for an atonement (purification), and you shall purify the altar in your consecrating upon it, and you shall anoint it, so as to sanctify it.

και το μοσχαριον της αμαρτιας ποιησεις
And the calf of the sin offering you shall offer

In this example αμαρτια is not the sin, but the sin offering, and such examples abound throughout the Torah in the Greek Septuagint translation of the Hebrew text. Could it be that Paul is using hamartia in this same manner in 2 Cor 5:21? Could it be that by the second occurrence of hamartia in that verse he means a sin offering instead of sin, as is so often found in the Septuagint version of the Torah?

2 Corinthians 5:21 N/A-W/H
[21] τον μη γνοντα αμαρτιαν υπερ ημων αμαρτιαν εποιησεν ινα ημεις γενωμεθα δικαιοσυνη θεου εν αυτω

2 Corinthians 5:21
[21] The one not knowing sin offered a sin offering on our behalf, so that in him we might generate (produce) the righteousness of Elohim.

Yes, it could very well be a sin offering instead of sin in the second occurrence of hamartia, and in the above statement this is surely the preferable choice. Is it therefore possible that Paul also does this in other instances in his epistles? Yes, it is possible, and he does.

Leviticus 6:25 OG LXX
25 (6:18) λαλησον ααρων και τοις υιοις αυτου λεγων ουτος ο νομος της αμαρτιας εν τοπω ου σφαζουσιν το ολοκαυτωμα σφαξουσιν τα περι της αμαρτιας εναντι κυριου αγια αγιων εστιν

Leviticus 6:25 OG LXX
25 Speak to Ahron and to his sons, saying, This is the torah [nomos] of the sin offering: in the place where they slay the whole-fire-offering they shall slay that concerning the sin offering before the LORD: it is most holy.

ουτος ο νομος της αμαρτιας
this is the nomos-torah of the sin offering

 

[daq]

ΟΥΤΟΣ Ο ΝΟΜΟΣ ΤΗΣ ΑΜΑΡΤΙΑΣ
THIS IS THE TORAH OF THE SIN OFFERING​

Romans 6:1-7 — Tentative Reading
[01] What therefore shall we say? Shall we continue in sin that grace may abound? [02] Let it never be! How shall we who have died for sin yet live in it? [03] Or are you unaware that as many as have been immersed into Meshiah Ι̅Η were immersed into his death? [04] We therefore were buried with him through immersion into death, that just as Meshiah was raised from the dead, by way of the glory of the Father, in this manner we also should walk in newness of life: [05] for if we have been planted together in the likeness of his death, so shall we also be in the resurrection, [06] knowing this, that our old man was crucified together, that the body of sin might be done away, so that we should no more be enslaved to sin: [07] for the one having died for sin has been set right.

Romans 6:8-14 — Tentative Reading
[08] Moreover, if we have died together with Meshiah, we believe that we shall also live with him: [09] knowing that Meshiah having been raised from the dead may die no more, death having no more dominion over him, [10] for in that he died, he died once for sin, but in that he lives, he lives unto Elohim. [11] In this manner you also, reckon yourselves to be dead indeed for sin, but alive unto Elohim in Meshiah Ι̅Η. [12] Let not sin therefore have dominion in your mortal body, that you should obey it in the passions thereof: [13] neither offer your members as instruments of unrighteousness for sin, but offer yourselves unto Elohim as though alive from the dead, and your members as instruments of righteousness unto Elohim, [14] for sin shall not have dominion over you, for you are not by way of law, but by way of grace.

Romans 6:15-23 — Tentative Reading
[15] What then, shall we sin because we are not by way of law, but by way of grace? Let it never be! [16] Know you not that to whom you offer yourselves as servants to obey, the servants you are of whom you obey, whether of sin unto death, or of obedience unto righteousness? [17] But by the grace of Elohim, though you were servants to sin, you also hearkened from the heart to that form of doctrine by which you were delivered up: [18] and having been delivered from sin, you became servants of righteousness. [19] I speak after the manner of men due to of the infirmity of your flesh: for just as you offered your members as servants to uncleanness, and for lawlessness unto lawlessness, in the same manner now offer your members as servants for righteousness unto sanctification, [20] for when you were slaves to sin you were free from righteousness. [21] What fruit therefore had you then, in those things for which you are now ashamed? For the end of those things is death. [22] But now, having been delivered from sin, and being servants unto Elohim, you have your fruit unto sanctification, and the end is everlasting life: [23] for the wages of sin is death, but the gift of Elohim is life everlasting in Meshiah Ι̅Η our Master.

Romans 7 — Tentative Reading
Nomos-Choq — Statute / Ordinance
Example: ουτος ο νομος του πασχα — Exodus 12:43 OG LXX

Romans 7:1-6 — Nomos-Choq — Statute
[01] Or are you unaware, brethren, for I speak to those knowing the Torah, that the Torah has dominion over a man for as long as he lives? [02] For the wife of an husband is bound with a statute to the living husband: but if the husband dies, she is released from the statute of the husband. [03] So then, the husband being alive, she will be called an adulteress if she joins with another man: but if the husband dies, she is released from the statute, so that she will not be an adulteress in joining with another man. [04] Wherefore, my brethren, you also were put to death to the statute by way of the body of Meshiah toward your joining with another, the one having been raised from the dead, that we might bring forth fruit unto Elohim. [05] For when we were in the flesh, the passions of sins, (those by way of a statute), worked in our members to bring forth fruit unto death. [06] But now we are released from the statute, having died in what held us, so that we serve in newness of spirit and not in oldness of letter.

Romans 7:7-15 — Commandment not to Covet — Exodus 20:17 / Deut 5:21
[07] What therefore shall we say, is the statute sin? Let it never be! Contrariwise, I would not have known the sin if not by way of the statute: for I also would not have known covetousness if the Torah had not said, You shall not covet. [08] But sin, taking occasion by way of the commandment, worked in me all manner of covetousness: for apart from the Torah, sin was dead. [09] Moreover I was alive before, without the Torah: but the commandment having come, sin revived and I died. [10] And the commandment unto life, I found to be death unto me: [11] for sin, taking occasion by way of the commandment, beguiled me, and through it slew me. [12] Wherefore, indeed, the Torah is holy, and the commandment is holy and righteous and good. [13] Has the good therefore become death unto me? Let it never be! Contrariwise, the sin, that it might be shown to be sin, worked death unto me by way of the good, that by way of the commandment the sin might be made exceedingly sinful, [14] for we know that the Torah is spiritual, but I am fleshly, sold into slavery by way of the sin: [15] for what I work I know not, because not that which I wish to practice, but what I hate, that I do.

Romans 7:16-25 — Torah of the sin / sin offering — Leviticus 6:25
[16] But if I do that which I desire not, I agree with the Torah that it is good. [17] Now therefore it is no more I myself working it, but the sin that dwells in me: [18] for I know that good dwells not in me, that is, in my flesh, for the inclination is present within me, but to work the good is not. [19] For not the good I desire to do, but the evil I desire not: that I do. [20] And if what I desire not, that I do, it is no more I myself working it, but the sin that dwells with me. [21] I find therefore the torah, by my inclination to do the good, that the evil is present with me: [22] for I delight in the Torah of Elohim according to the inward man, [23] but I perceive a different torah in my members warring against the torah of my mind, and taking me captive by τω νομω της αμαρτιας which exists in my members. [24] O miserable man that I am, what shall rescue me from the body of this death? [25] The grace of Elohim by way of Ι̅Η Meshiah our Master! So then, with the mind I myself indeed serve the Torah of Elohim, but with the flesh the torah of sin.

ουτος ο νομος της αμαρτιας — Leviticus 6:25 OG LXX
τω νομω της αμαρτιας — Romans 7:23

Romans 8:1-8 — Tentative Reading — Torah-Instruction
[01] There is therefore now no condemnation to those that are in Meshiah Ι̅Η, who walk not according to the flesh but according to the Spirit: [02] for the Torah-Instruction of the Spirit of Life in Meshiah Ι̅Η has delivered you from the Torah-Instruction of the sin-offering and of the death. [03] For what the Torah was not able to do, in that it was weak by way of the flesh, Elohim sending His own Son in the likeness of sinful flesh, and concerning sin, condemned the sin in the flesh, [04] that the righteous ordinance of the Torah might be fulfilled in us, those not walking according to the flesh but according to the Spirit. [05] For those being according to the flesh mind the things of the flesh: but those according to the Spirit mind the things of the Spirit, [06] for the inclination of the flesh is death, but the inclination of the Spirit is life and peace: [07] for the inclination of the flesh is enmity against Elohim, for it is not subject to the Torah of Elohim, neither indeed can it be, [08] and those being by the flesh cannot please Elohim.

Romans 8:9-15 — Tentative Reading
[09] But you are not by the flesh, but by the Spirit, if so be that the Spirit of Elohim dwells in you: but if anyone has not the Spirit of Meshiah, the same is not his. [10] And if Meshiah is in you, surely the body is dead because of sin, but the Spirit is life because of righteousness: [11] and if the Spirit of the One having raised Ι̅Η from the dead dwells in you, He who raised Meshiah Ι̅Η from the dead shall also quicken your mortal bodies by way of His Spirit dwelling in you. [12] Therefore now, brethren, we are debtors, yet not to the flesh, to live according to the flesh: [13] for if you live according to the flesh you will die, but if by the Spirit you put to death the works of the body you shall live: [14] for as many as are led by the Spirit of Elohim, these are the sons of Elohim, [15] for you received not again the spirit of bondage unto fear, but you received the Spirit of adoption, whereby we cry Abba, Father.

1 Corinthians 14:37
[37] If anyone suppose himself to be a prophet, or spiritual, let him take knowledge that the things I write unto you are the commandments of the Master.

Torah-Instruction of the Spirit of Life in Meshiah, (Romans 8:2).
Concerning the Instruction for cutting off sin and putting our members to death.

Matthew 5:27-30
[27] You have heard that it was said by those of old time, You shall not commit adultery:
[28] Moreover, I say to you, Whosoever looks upon a woman to lust after her has committed adultery with her already in his heart.
[29] And if your right eye scandalizes you, pluck it out, and cast it from from you: for it is better for you that one of your members should perish, and that not your whole body should be cast into GeHinnom.
[30] And if your right hand scandalizes you, cut it off, and cast it from you: for it is better for you that one of your members should perish, and that not your whole body should be cast into GeHinnom.

Matthew 18:8-9
[08] And if your hand or your foot scandalizes you, cut it off, and cast it from you: it is better for you to enter into the life crippled or limping, rather than having two hands or two feet to be cast into the aionion fire.
[09] And if your eye scandalizes you, pluck it out, and cast it from you: it is better for you to enter into the life one-eyed, rather than having two eyes to be cast into the fire of GeHinnom.

Mark 9:43-49
[43] And if your hand scandalizes you, cut it off: it is better for you to enter into the life crippled, rather than having two hands to go away into GeHinnom, into the unquenchable fire:
[44] Where their worm dies not, and the fire is not quenched. [Isa 66:24]
[45] And if your foot scandalizes you, cut it off: it is better for you to enter into the life limping, rather than having two feet to be cast into GeHinnom, into the unquenchable:
[46] Where their worm dies not, and the fire is not quenched. [Isa 66:24]
[47] And if your eye scandalizes you, cast it out: it is better for you to enter into the kingdom of Elohim one-eyed, rather than having two eyes to be cast into the GeHinnom of fire:
[48] Where their worm dies not, and the fire is not quenched. [Isa 66:24]
[49] For every one shall be salted with fire, and every sacrifice shall be salted with salt. [Lev 2:13]

 

[HIM]

1 Corinthians 14:37
[37] If anyone suppose himself to be a prophet, or spiritual, let him take knowledge that the things I write unto you are the commandments of the Master.

Are you applying this to yourself?
Sad we discussed this and you offered nothing in rebuttal within the context of Romans 7 and 8. And then you post a thread whereas you have taken something that takes a paragraph to enlightened and turned into a small book.

The law of sin and death mentioned in Romans 8:2 is not the Old Testament law. First it is two things mention in that clause. The first is the Law of Sin. The second is the result of this Law. And that is death.
Paul states in verse Romans 7:21 that he found a Law. The previous verses in chapter 7 tell us what this Law is. In verse 19 he says he can't help himself but to do the evil that he doesn't want to do. And that it is no longer him that does but the sin that dwells in him in verse 20. Verse 22 Paul makes a declaration. He states that He delights in the Law of God. Then in verse 23 making a distinction between the Law of God (the Ten Commandments and other moral Laws mentioned in the Old Testament) He calls this Law that he mentioned in verse 21 another Law. And then gives it a name. He calls it the Law of sin. And then Paul continues crying out due to recognizing his condition, "O wretched man that I am! who shall deliver me from the body of this death?"
This Law of Sin, not being able to do the good we would, but the evil we would not this we do, is what the Law of the Spirit of Life in Christ Jesus has set us free from. So that the righteousness of the Law. The Law of God be fulfilled in us who walk after the Spirit of Life in Christ Jesus and not after the flesh. Hence Jesus' words in John 8:34-36. Where He said, He that commits sin is a servant to it. And if the Son shall make you free from this servitude, then free we are indeed. And Paul's previous discourse in chapter 3 and 6, where he said Faith establishes the Law. And that we are free from sin because we are dead to sin through the death of Christ. And through His resurrection we walk in newness of life because we are alive unto God and through Him we are servants unto righteousness. This is the righteousness of faith and what it speaks. So say not in your heart, bring Christ down from above or up from the deep. For the Word is in our hearts and mouths that we do it. That is the faith in which we preach.
Amen and praise You Father God in heaven for releasing us from the body of sin and death that worketh in our members.

 

[daq]

Are you applying this to yourself?

You do not see the commandments of the Master in this thread?
If I had not applied that statement from Paul to myself this thread would not even be here.

 

[daq]

It is therefore now manifestly evident that everything in the following passage applies to the renewed covenant, and not just what is quoted in Heb 8:8-12 quoting Jer 31:31-34, for it is expounded in the Gospel accounts by way of the Instruction of the Spirit of Life in Meshiah. And we know that the Spirit says, It is the Spirit that quickens, the flesh profits nothing: the words that I speak to you are Spirit, and they are Life, (John 6:63).

And the Testimony of Meshiah is the new Spirit of the renewed covenant foretold in the Prophets, (specifically in Eze 11:19-20 and Eze 36:25-27), which is confirmed in the Gospel of Yohanne, saying, But this he said of the Spirit, which those believing in him were about to receive: for not yet was the Spirit, because Ι̅Η was not yet glorified, (John 7:39), which Testimony-Spirit was not yet complete until the place wherein the same Gospel account the Master says, "It is Finished", (John 19:30).

Jeremiah 31:26-30 KJV
26 Upon this I awaked, and beheld; and my sleep was sweet unto me.
27 Behold, the days come, saith the LORD, that I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast.
28 And it shall come to pass, that like as I have watched over them, to pluck up, and to break down, and to throw down, and to destroy, and to afflict; so will I watch over them, to build, and to plant, saith the LORD.
29 In those days they shall say no more, The fathers have eaten a sour grape, and the children's teeth are set on edge. [Eze 18:1-4]
30 But every one shall die for his own iniquity: [Eze 18:4] every man that eateth the sour grape, his teeth shall be set on edge.

Ezekiel 18:1-4 KJV
1 The word of the LORD came unto me again, saying,
2 What mean ye, that ye use this proverb concerning the land of Israel, saying, The fathers have eaten sour grapes, and the children's teeth are set on edge?
3 As I live, saith the Lord GOD, ye shall not have occasion any more to use this proverb in Israel.
4 Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die.

Ezekiel 18:19-22 KJV
19 Yet say ye, Why? doth not the son bear the iniquity of the father? When the son hath done that which is lawful and right, and hath kept all my statutes, and hath done them, he shall surely live.
20 The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him.
21 But if the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die.
22 All his transgressions that he hath committed, they shall not be mentioned unto him: in his righteousness that he hath done he shall live.

Therefore it is not physical death: for Meshiah himself teaches us how to die in the manner that is pleasing to the Father. Does the physical death of the body and soul please the Father? "The words that I speak to you are Spirit and they are Life", and therefore many such teachings in the Gospel accounts are actually quite brutal sounding in the original language, even bordering on apocalyptic, for they speak of spiritual things and not according to the natural mind of the natural man who dwells in and on the flesh, the physical, and outward natural things. To take such teachings and water them down for churchgoer consumption is to deceive the churchgoer into believing things other than what the Meshiah actually teaches.

Thankfully chopping off your hand or foot is not something that can be watered down in translation: but because so many other passages are watered down in translation, people tend to ignore the statements they do not understand, such as cutting off your hand, or foot, or plucking out your offending eye. This kind of apocalyptic language is similar to a Rabbinic technique employed so that the hearer may know that a statement, reference, or teaching speaks not of physical things but of supernal and spiritual things. Such things are sometimes intentionally blown way out of proportion so that the hearer may know that the teaching is not to be taken physically or outwardly. If therefore this kind of language is watered down in translation the true meaning may be hidden from the reader.

So then, once again from Post#3 above, this is the not watered down reading of the following passage, where apollumi is just what it means, to destroy, and psuche is just what it means, the soul.

Matthew 10:34-39
34 Think not that I am come to bring peace upon the earth: I came not to bring peace, but a sword.
35 For I am come to sever a man from his father, and the daughter from her mother, and the daughter in law from her mother in law.
36 And the enemies of a man shall be those of his own household.
37 The one loving father or mother more than me is not worthy of me: and the one loving son or daughter more than me is not worthy of me.
38 And the one not taking up his stake and following after me is not worthy of me.
39 The one finding his soul shall destroy it: and the one destroying his soul for my sake shall find it.

The soul that sins shall die: yet neither the Torah nor the Prophets say that this is to be understood as physical death. Moreover the members herein are likened to a father, a mother, a son, a daughter, and so on, and every man is a house, and the enemies of a man shall be those of his own household. These things are true throughout all such passages in the Gospel accounts. The father and mother here cannot be your physical father and mother because the commandment to honor your father and mother is upheld elsewhere in the Testimony, for example, Matthew 15:3-6 and Matthew 19:17-19. These are therefore supernal things taught throughout the Torah, Prophets, and Writings, and then fully expounded in the new Spirit of the renewed covenant which is the Testimony of the Meshiah in the Gospel accounts.

 

[HIM]

You do not see the commandments of the Master in this thread?
If I had not applied that statement from Paul to myself this thread would not even be here.

Not in respect to what He says the law of sin is through Paul.
As was stated, the law of sin and death mentioned in Romans 8:2 is not ANY of the Old Testament law. It is two things mention in that clause. The first is the Law of Sin. The second is the result of this Law. And that is death.
Paul states in verse Romans 7:21 that he found a Law. The previous verses in chapter 7 tell us what this Law is. In verse 19 he says he can't help himself but to do the evil that he doesn't want to do. And that it is no longer him that does but the sin that dwells in him in verse 20. Verse 22 Paul makes a declaration. He states that He delights in the Law of God. Then in verse 23 making a distinction between the Law of God (the Ten Commandments and other moral Laws mentioned in the Old Testament) He calls this Law that he mentioned in verse 21 another Law. And then gives it a name. He calls it the Law of sin. And then Paul continues crying out due to recognizing his condition, "O wretched man that I am! who shall deliver me from the body of this death?"
This Law of Sin, not being able to do the good we would, but the evil we would not this we do, is what the Law of the Spirit of Life in Christ Jesus has set us free from. So that the righteousness of the Law. The Law of God be fulfilled in us who walk after the Spirit of Life in Christ Jesus and not after the flesh. Hence Jesus' words in John 8:34-36. Where He said, He that commits sin is a servant to it. And if the Son shall make you free from this servitude, then free we are indeed. And Paul's previous discourse in chapter 3 and 6, where he said Faith establishes the Law. And that we are free from sin because we are dead to sin through the death of Christ. And through His resurrection we walk in newness of life because we are alive unto God and through Him we are servants unto righteousness. This is the righteousness of faith and what it speaks. So say not in your heart, bring Christ down from above or up from the deep. For the Word is in our hearts and mouths that we do it. That is the faith in which we preach.
Amen and praise You Father God in heaven for releasing us from the body of sin and death that worketh in our members.

 

[daq]

Not in respect to what He says the law of sin is through Paul.
As was stated, the law of sin and death mentioned in Romans 8:2 is not ANY of the Old Testament law. It is two things mention in that clause. The first is the Law of Sin. The second is the result of this Law. And that is death.
Paul states in verse Romans 7:21 that he found a Law. The previous verses in chapter 7 tell us what this Law is. In verse 19 he says he can't help himself but to do the evil that he doesn't want to do. And that it is no longer him that does but the sin that dwells in him in verse 20. Verse 22 Paul makes a declaration. He states that He delights in the Law of God. Then in verse 23 making a distinction between the Law of God (the Ten Commandments and other moral Laws mentioned in the Old Testament) He calls this Law that he mentioned in verse 21 another Law. And then gives it a name. He calls it the Law of sin. And then Paul continues crying out due to recognizing his condition, "O wretched man that I am! who shall deliver me from the body of this death?"
This Law of Sin, not being able to do the good we would, but the evil we would not this we do, is what the Law of the Spirit of Life in Christ Jesus has set us free from. So that the righteousness of the Law. The Law of God be fulfilled in us who walk after the Spirit of Life in Christ Jesus and not after the flesh. Hence Jesus' words in John 8:34-36. Where He said, He that commits sin is a servant to it. And if the Son shall make you free from this servitude, then free we are indeed. And Paul's previous discourse in chapter 3 and 6, where he said Faith establishes the Law. And that we are free from sin because we are dead to sin through the death of Christ. And through His resurrection we walk in newness of life because we are alive unto God and through Him we are servants unto righteousness. This is the righteousness of faith and what it speaks. So say not in your heart, bring Christ down from above or up from the deep. For the Word is in our hearts and mouths that we do it. That is the faith in which we preach.
Amen and praise You Father God in heaven for releasing us from the body of sin and death that worketh in our members.

Your view was already established to be error in your own thread, and I made my view as clear in that thread as I knew how to do, and that is why I left your thread so as to politely agree to disagree and not hijack your thread, (which you said in your first post here is a sad thing). You ignored the elephant in the room, (the idiom I used in your thread), by claiming that you had slain the elephant in the room: the elephant in the room was and is the truth plainly stated in your thread, that Paul clearly says that with the flesh he serves the nomos hamartia. To say that nomos hamartia is some sort of evil inclination is to say that with the flesh Paul served the evil inclination, and as I said there in your thread, that is Gnostic teaching. You did not slay the truth, and neither will you be slaying Paul or his words, which are truth. The only thing you are slaying is yourself for hijacking his words to make up your own beliefs about what he is teaching, which we are all severely warned about in 2 Peter 3:15-16, and now, here in this thread, attempting to force your beliefs on me just because I did not agree with your view and left your thread so as not to blow it up and derail it.

It appears that you have not read this thread or at least have certainly not understood the point by point progression of the posts beginning from the top. Paul says, in Romans 7:1, that he speaks to those who know the Torah, and that statement is another elephant in the room if you ignore the Torah. One must indeed know the Torah to understand what he is actually speaking about, and even then it is not easy to understand: and moreover, without the Testimony of the Meshiah, it is impossible to understand.

Now therefore please review and study for yourself Post #7 above herein, for both the Hebrew and the Greek words for sin do not only mean sin in the Torah, but they can both mean either sin or the offering for sin, a sin offering.

Exodus 29:36 OG LXX
[36] και το μοσχαριον της αμαρτιας ποιησεις τη ημερα του καθαρισμου και καθαριεις το θυσιαστηριον εν τω αγιαζειν σε επ αυτω και χρισεις αυτο ωστε αγιασαι αυτο

Exodus 29:36 OG LXX
[36] And the calf of the sin offering you shall offer for a day, (daily) for an atonement (purification), and you shall purify the altar in your consecrating upon it, and you shall anoint it, so as to sanctify it.

και το μοσχαριον της αμαρτιας ποιησεις
And the calf of the sin offering you shall offer

2 Corinthians 5:21 N/A-W/H
[21] τον μη γνοντα αμαρτιαν υπερ ημων αμαρτιαν εποιησεν ινα ημεις γενωμεθα δικαιοσυνη θεου εν αυτω

2 Corinthians 5:21
[21] The one not knowing sin offered a sin offering on our behalf, so that in him we might generate (produce) the righteousness of Elohim.

Leviticus 6:25 (6:18) WLC Consonants Only
דבר אל־אהרן ואל־בניו לאמר זאת תורת החטאת במקום אשר תשחט העלה תשחט החטאת לפני יהוה קדש קדשים הוא׃

Leviticus 6:25 OG LXX
25 (6:18) λαλησον ααρων και τοις υιοις αυτου λεγων ουτος ο νομος της αμαρτιας εν τοπω ου σφαζουσιν το ολοκαυτωμα σφαξουσιν τα περι της αμαρτιας εναντι κυριου αγια αγιων εστιν

Leviticus 6:25 OG LXX
25 Speak to Ahron and to his sons, saying, This is the torah of the sin offering: in the place where they slay the whole-fire-offering they shall slay that concerning the sin offering before the LORD: it is most holy.

ουτος ο νομος της αμαρτιας
this is the nomos-torah of the sin offering

ουτος ο νομος της αμαρτιας — Leviticus 6:25 OG LXX
τω νομω της αμαρτιας — Romans 7:23

Pray, read, study, hear the Logos.

 

[sparow]

Exodus 23:20-23 OG LXX
[20] και ιδου εγω αποστελλω τον αγγελον μου προ προσωπου σου ινα φυλαξη σε εν τη οδω οπως εισαγαγη σε εις την γην ην ητοιμασα σοι
[21] προσεχε σεαυτω και εισακουε αυτου και μη απειθει αυτω ου γαρ μη υποστειληται σε το γαρ ονομα μου εστιν επ αυτω
[22a] εαν ακοη ακουσητε της εμης φωνης και ποιησης παντα οσα αν εντειλωμαι σοι και φυλαξητε την διαθηκην μου
[22b] εσεσθε μοι λαος περιουσιος απο παντων των εθνων εμη γαρ εστιν πασα η γη υμεις δε εσεσθε μοι βασιλειον ιερατευμα και εθνος αγιον
[22c] ταυτα τα ρηματα ερεις τοις υιοις ισραηλ εαν ακοη ακουσητε της φωνης μου και ποιησης παντα οσα αν ειπω σοι εχθρευσω τοις εχθροις σου και αντικεισομαι τοις αντικειμενοις σοι
[23] πορευσεται γαρ ο αγγελος μου ηγουμενος σου και εισαξει σε προς τον αμορραιον και χετταιον και φερεζαιον και χαναναιον και γεργεσαιον και ευαιον και ιεβουσαιον και εκτριψω αυτους

Septuagint: Exodus: Exodus Chapter 23

Septuagint, full text etext at sacred-texts.com

sacred-texts.com

Exodus 23:20-23 OG LXX
[20] And behold, I send My messenger before your face, to guard you in the way, that he may lead you into the land which I have prepared for you.
[21] Take heed to yourself and hearken to him, and disobey him not: for he will not hold back, for My name is upon him.
[22a] If in hearing you shall hearken to My voice, and shall do everything which I command you, and shall guard My covenant:
[22b] you shall be unto Me a special people over all the nations, for all the earth is Mine, and you shall be unto Me a kingdom of priests and a holy nation.
[22c] These words you shall declare to the sons of Yisrael, If in hearing you shall hearken to My voice, and do everything which I speak to you, I will be an enemy to your enemies, and I will be an adversary to your adversaries:
[23] for My messenger shall go as your leader, and he shall bring you in against the Amori, and the Chetti, and the Perizzi, and the Kanaani, and the Girgashi, and the Chivvi, and the Yebusi, and I will destroy them.

Matthew 11:7-14 ASV
7 And as these went their way, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to behold? a reed shaken with the wind?
8 But what went ye out to see? a man clothed in soft raiment? Behold, they that wear soft raiment are in kings' houses.
9 But wherefore went ye out? to see a prophet? Yea, I say unto you, and much more than a prophet.
10 This is he, of whom it is written, Behold, I send my messenger before thy face, Who shall prepare thy way before thee.
11 Verily I say unto you, Among them that are born of women there hath not arisen a greater than John the Baptist: yet he that is but little in the kingdom of heaven is greater than he.
12 And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and men of violence take it by force.
13 For all the prophets and the law prophesied until John.
14 And if ye are willing to receive it, this is Elijah, that is to come.

Matthew 11:10 N/A-W/H
10 ουτος εστιν περι ου γεγραπται ιδου εγω αποστελλω τον αγγελον μου προ προσωπου σου ος κατασκευασει την οδον σου εμπροσθεν σου

Matthew 11:10 T/R-BYZ
10 ουτος γαρ εστι [εστιν, BYZ] περι ου γεγραπται ιδου εγω αποστελλω τον αγγελον μου προ προσωπου σου ος κατασκευασει την οδον σου εμπροσθεν σου

Exodus 23:20a ~ και ιδου εγω αποστελλω τον αγγελον μου προ προσωπου σου
Matthew 11:10b ~ ιδου εγω αποστελλω τον αγγελον μου προ προσωπου σου

ASSERTION:

Matthew 11:10b, Mark 1:2b, Luke 7:27b = Exodus 23:20a OG LXX

I haven't been able to follow the story line, but the title of the thread interests me. From the Greek I think either renewed or new could apply. From the Gospels two say, “This is the blood of the covenant”, one Gospel says, “This is the blood of the new covenant”, one of the Gospels does not mention the matter.


The covenant, regarding the Kingdom of God and salvation, is the first five books (+ the prophets) of the Bible; if these were to be abrogated or discontinued, why would Jesus say, “nothing could be changed in them”.


If there is a new covenant that is different to the old, apart from better administration, then someone should be able to articulate it; they might say the new covenant is the epistles of Paul.


It is amazing how far people will go to avoid keeping the commandments of God, the excuses they make; in most cases it would only involve different thinking.

 

[daq]

I haven't been able to follow the story line, but the title of the thread interests me. From the Greek I think either renewed or new could apply. From the Gospels two say, “This is the blood of the covenant”, one Gospel says, “This is the blood of the new covenant”, one of the Gospels does not mention the matter.


The covenant, regarding the Kingdom of God and salvation, is the first five books (+ the prophets) of the Bible; if these were to be abrogated or discontinued, why would Jesus say, “nothing could be changed in them”.


If there is a new covenant that is different to the old, apart from better administration, then someone should be able to articulate it; they might say the new covenant is the epistles of Paul.


It is amazing how far people will go to avoid keeping the commandments of God, the excuses they make; in most cases it would only involve different thinking.

Did you know that the name Deuteronomy comes from within that same book? It is the Greek compound word deuteronomion, (δευτερονομιον), rendered from a Hebrew term, mishneh Torah, (second Torah), found in Deut 17:18. And because the phrase reads, "this mishneh Torah", or "this deuteronomion", it was taken by many to be the name of the book. This is a renewal of the covenant in the fortieth year after the exodus out of the land of Egypt. However this "second Torah" covenant renewal is stated to not be with their fathers, (all the men of war who died off in the wilderness). The covenant is thus renewed with the children that had not sinned like their fathers who died off in the wilderness.

 

[daq]

Matthew 11:10 N/A-W/H
10 ουτος εστιν περι ου γεγραπται ιδου εγω αποστελλω τον αγγελον μου προ προσωπου σου ος κατασκευασει την οδον σου εμπροσθεν σου

Matthew 11:10 T/R-BYZ
10 ουτος γαρ εστι [εστιν, BYZ] περι ου γεγραπται ιδου εγω αποστελλω τον αγγελον μου προ προσωπου σου ος κατασκευασει την οδον σου εμπροσθεν σου

Exodus 23:20a ~ και ιδου εγω αποστελλω τον αγγελον μου προ προσωπου σου
Matthew 11:10b ~ ιδου εγω αποστελλω τον αγγελον μου προ προσωπου σου

ASSERTION:

Matthew 11:10b, Mark 1:2b, Luke 7:27b = Exodus 23:20a OG LXX

Here are some commentaries regarding the quote from Matthew 11:10b in the OP, (and therefore also Mark 1:2b and Luke 7:27b because they are the same). I note that not a single expositor or commentator in the following link mentions the place in the LXX from where the statement actually derives, and in fact, some even admit that they recognize the difference in the statement from Malachi 3:1, (but apparently none of them recognized the fact that it matches Exodus 23:20a word for word in the LXX). Some even claim the statement is not at all from the LXX, but is rather a free reading of the Hebrew text or a paraphrase, so that they can still apply the statement to Malachi 3:1, even though it clearly does not match even by their own admissions.

Matthew 11:10 Commentaries: "This is the one about whom it is written, 'BEHOLD, I SEND MY MESSENGER AHEAD OF YOU, WHO WILL PREPARE YOUR WAY BEFORE YOU.'

Why is this so? I suspect that it is because of the obvious implications and impact to their own beliefs, which are essentially modern mainstream antinomianism on the whole, regardless of the various denominational affiliations: for if Yohanne is the Messenger of Exodus 23:20 then the Torah was not even fully effective and operative until it was filled up to the full and fully expounded in the Gospel accounts, in the Testimony of the Meshiah, whom Yohanne led into the land as the forerunner messenger. This is catastrophic to mainstream antinomian dogma: for it would be absurd to expect anyone to believe that the Torah became fully implemented and operative with the completion of Testimony of the Meshiah, which was completed at Golgotha, (John 19:30), and then to believe that the fully implemented Torah was abolished upon his resurrection three days later. The entire antinomian mindset is at enmity against both the Testimony of the Meshiah and the will of the Father.

 

[HIM]

Your view was already established to be error in your own thread, and I made my view as clear in that thread as I knew how to do, and that is why I left your thread so as to politely agree to disagree and not hijack your thread, (which you said in your first post here is a sad thing). You ignored the elephant in the room, (the idiom I used in your thread), by claiming that you had slain the elephant in the room: the elephant in the room was and is the truth plainly stated in your thread, that Paul clearly says that with the flesh he serves the nomos hamartia. To say that nomos hamartia is some sort of evil inclination is to say that with the flesh Paul served the evil inclination, and as I said there in your thread, that is Gnostic teaching.

Paul was agreeing with Jesus. Jesus himself said he that commits sin is a slave to it. This is Not agnostic or some permanent condition. Cause and effect. If one commits sin they are a slave to it. But if the Son shall set us free, free we are indeed through the Spirit of life in Christ Jesus. Who in the likeness of sinful flesh condemned sin, the power it had over us, in the flesh. That the righteousness of the law be fulfilled, be done through us. Who walk after the Spirit of Life that is in Christ Jesus.

You did not slay the truth, and neither will you be slaying Paul or his words, which are truth. The only thing you are slaying is yourself for hijacking his words to make up your own beliefs about what he is teaching, which we are all severely warned about in 2 Peter 3:15-16, and now, here in this thread, attempting to force your beliefs on me just because I did not agree with your view and left your thread so as not to blow it up and derail it.

In your opinion. By the way this is a discussion site as you know. Just because you do not want to or decide to leave conversation doesn't mean others have to let things you say go unaddressed.

It appears that you have not read this thread or at least have certainly not understood the point by point progression of the posts beginning from the top. Paul says, in Romans 7:1, that he speaks to those who know the Torah, and that statement is another elephant in the room if you ignore the Torah. One must indeed know the Torah to understand what he is actually speaking about, and even then it is not easy to understand: and moreover, without the Testimony of the Meshiah, it is impossible to understand.

Now therefore please review and study for yourself Post #7 above herein, for both the Hebrew and the Greek words for sin do not only mean sin in the Torah, but they can both mean either sin or the offering for sin, a sin offering.

Exodus 29:36 OG LXX
[36] και το μοσχαριον της αμαρτιας ποιησεις τη ημερα του καθαρισμου και καθαριεις το θυσιαστηριον εν τω αγιαζειν σε επ αυτω και χρισεις αυτο ωστε αγιασαι αυτο

Exodus 29:36 OG LXX
[36] And the calf of the sin offering you shall offer for a day, (daily) for an atonement (purification), and you shall purify the altar in your consecrating upon it, and you shall anoint it, so as to sanctify it.

και το μοσχαριον της αμαρτιας ποιησεις
And the calf of the sin offering you shall offer

You are trying to insert something that is not. It does not say or imply Law of sin. Or even calf of the sin offering. Offering is not in the Greek. What it does say is "the Calf of the sin making." It other words that calf becomes the wrong that we do when we use it for atonement. This has nothing to do with Paul's words in Romans 7:18-21. Where he states explicitly what the law was that he found and that he found it in his members, flesh, his body.

2 Corinthians 5:21 N/A-W/H
[21] τον μη γνοντα αμαρτιαν υπερ ημων αμαρτιαν εποιησεν ινα ημεις γενωμεθα δικαιοσυνη θεου εν αυτω

2 Corinthians 5:21
[21] The one not knowing sin offered a sin offering on our behalf, so that in him we might generate (produce) the righteousness of Elohim.

Offering is not in the Greek as was stated above. Nor is offered. Is that your own paraphrase?

2Cor 5:21 (KJV) For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.

Leviticus 6:25 (6:18) WLC Consonants Only
דבר אל־אהרן ואל־בניו לאמר זאת תורת החטאת במקום אשר תשחט העלה תשחט החטאת לפני יהוה קדש קדשים הוא׃

Leviticus 6:25 OG LXX
25 (6:18) λαλησον ααρων και τοις υιοις αυτου λεγων ουτος ο νομος της αμαρτιας εν τοπω ου σφαζουσιν το ολοκαυτωμα σφαξουσιν τα περι της αμαρτιας εναντι κυριου αγια αγιων εστιν

Leviticus 6:25 OG LXX
25 Speak to Ahron and to his sons, saying, This is the torah of the sin offering: in the place where they slay the whole-fire-offering they shall slay that concerning the sin offering before the LORD: it is most holy.

ουτος ο νομος της αμαρτιας
this is the nomos-torah of the sin offering

ουτος ο νομος της αμαρτιας — Leviticus 6:25 OG LXX
τω νομω της αμαρτιας — Romans 7:23

Pray, read, study, hear the Logos.

There is the root. The context in Leviticus tells us what God Meant in Leviticus. You are trying to make a parallel that does not exist due to opposing contexts. Paul states what the Law of the Sin is outright in Romans 7:19-23. As the Book of the Law states What God meant by the Law of the Sin there in Leviticus 6:25-29. So unless you are claiming that Paul was a Levite when he states he was of the house of Benjamin then your argument falls short here.

 

[daq]

You are trying to insert something that is not. It does not say or imply Law of sin. Or even calf of the sin offering. Offering is not in the Greek. What it does say is "the Calf of the sin making." It other words that calf becomes the wrong that we do when we use it for atonement. This has nothing to do with Paul's words in Romans 7:18-21. Where he states explicitly what the law was that he found and that he found it in his members, flesh, his body.

The way I understand the scripture, you are now teaching blasphemy, (the doctrine), for the sin offering does not become the sin: otherwise the Kohanim and their families would not be partaking of the sin offering. Your doctrine by default claims that Elohim commands the Kohanim to partake in sin by consuming the sin offering, which becomes sin, according to your misinformed speculations. This is the same problem you have with your erroneous and Gnostic reading of Paul's words, claiming that Paul served some sort of law of sin at work in his members, when it came to the flesh, but that such is apparently okay with you apparently because of a passage you keep quoting out of its context, ("If the Son has set you free", etc.).

One cannot be serving an inclination of sin in his or her members and not be sinning: therefore you are not so "set free" as you claim because you are sinning right here in your own interpretation of the scripture in order to uphold your own privately held doctrine. And that is indeed what you admitted when you upvoted a post in your own thread which claims exactly that: that Paul intends an evil inclination by the phrase, "the law of sin", which he then plainly states that, with the flesh, he serves, (again, Romans 7:25). This was the main point already clearly and plainly stated in your thread which you, apparently for reasons of the doctrine you wish to believe and promote, find the need to fight against tooth and nail. We've already been over all of this in your thread: you chose not to believe the point being made to you from the words of Paul.

Romans 7 and the Law of Sin

The law of sin is not a list of laws, but rather it is an evil inclination or a principle that was working within Pauls members that was causing him not to do the good of obeying the Law of God that he wanted to do. In To Romans 7:22-23, Paul said that he delighted in obeying the Law of God, but...

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Offering is not in the Greek as was stated above. Nor is offered. Is that your own paraphrase?

You didn't understand what has been offered.

2Cor 5:21 (KJV) For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.

If the Meshiah became sin, then you are doomed as a sinner in consuming his Testimony, which is tantamount to his soul and blood, for they killed him because of his Testimony which was a threat to their authority and doctrines, which of course means that he paid for that Testimony with his own blood. Even in terms of communion you are teaching blasphemy, (again, the doctrine you are promoting). It is time to start paying attention to things you are going to decide to respond to herein. You have not understood anything you have responded to here, and yet, the consequences are catastrophic. I do not stand alone in this: there are many expositors who now believe that this passage intends exactly what I have also said that it means.

EDIT-ADDENDUM:

2 Corinthians 5:21 REV
He made him who did not know sin to be a sin offering on our behalf, so that, through union with him, we would become the righteousness of God.

REV Commentary
“sin offering.” The Greek word translated “sin offering” in the REV is hamartia (#266 ἁμαρτία). Hamartia usually means “sin,” but it can also mean “sin offering.” Jesus Christ was the sin offering that cleanses the believer from sin, but he was a much more complete sin offering for us than the sin offerings described in the Old Testament were, as will be explained below. Many Greek lexicons do not mention that hamartia can mean “sin offering,” but that is one of its meanings. For example, Newman’s Greek-English Dictionary says hamartia means, “sin” and “sin offering,”a and the Zondervan Pictorial Encyclopedia of the Bible lists both “sin” and “sin offering” under “sin” as a translation of hamartia.b English Bibles that have “sin offering” or an equivalent in 2 Corinthians 5:21 include the CJB, NLT, REV, The New Testament by Charles Williams, and The Holy Bible: New European Version. Hamartia is the translation of the Hebrew word for “sin offering” many times in the Septuagint (cp. Septuagint text of Exod. 29:14, 36; 30:10; Lev. 4:3, 8, 21, 24, 25, 29, 32, and 4:33).

Also, just as the Greek word hamartia can be “sin” or “sin offering,” the Hebrew word chatta'ah (#02403 חַטָּאָה or spelled חַטָּאת), the most common word for “sin” in the Hebrew Bible, means either “sin” or “sin offering,” depending on the context (see commentary on Lev. 4:3). In fact, we would expect if the Hebrew word chattath can be “sin” or “sin offering,” then the Greek translation of it would do the same and then that concept be brought into the Greek-speaking Jewish culture, because although the language was Greek, the Jewish concepts of sin and sacrifice for sin were carried with them as many of them changed from speaking Hebrew (or Aramaic) to speaking Greek.

The Hebrew-English lexicons list both the meaning “sin” and “sin offering” for chattath.c Also chattath is translated “sin offering” in a large number of verses in the Old Testament (cp. Exod. 29:14, 36; 30:10; Lev. 4:3, 8, 14, 20, 21, 24, 25, 29, etc.). In fact, in a few Old Testament verses where chattath occurs more than once, it is translated both ways: as “sin” and “sin offering” (cp. Lev. 4:3, 4:14; and 5:6).

2 Corinthians 5:21, REV Bible and Commentary

2 Corinthians 5:21 REV and Commentary - He made him who did not know sin to be a sin offering on our behalf, so that in union with - Bible verse

www.revisedenglishversion.com

Benson Commentary
2 Corinthians 5:21. For he made him, who knew no sin — A commendation peculiar to Christ; to be sin — Or a sin-offering rather, (as the expression often signifies both in the Old Testament and the New

2 Corinthians 5:21 Commentaries: He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him.

Barnes' Notes on the Bible
For he hath made him to be sin for us - The Greek here is, 'for him who knew no sin, he hath made sin, or a sin-offering for us.'
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---
---
(4) If the declaration that he was made "sin" (ἁμαρτίαν hamartian) does not mean that he was sin itself, or a sinner, or guilty, then it must mean that he was a sin-offering - an offering or a sacrifice for sin; and this is the interpretation which is now generally adopted by expositors; or it must be taken as an abstract for the concrete, and mean that God treated him as if he were a sinner. The former interpretation, that it means that God made him a sin-offering, is adopted by Whitby, Doddridge, Macknight, Rosenmuller, and others; the latter, that it means that God treated him as a sinner, is adopted by Vorstius, Schoettgen, Robinson (Lexicon), Dr. Bull, and others. There are many passages in the Old Testament where the word "sin" (ἁμαρτία hamartia) is used in the sense of sin-offering, or a sacrifice for sin. Thus, Hosea 4:8, "They eat up the sin of my people;" that is, the sin-offerings; see Ezekiel 43:22, Ezekiel 43:25; Ezekiel 44:29; Ezekiel 45:22-23, Ezekiel 45:25.

2 Corinthians 5:21 Commentaries: He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him.

Leviticus 6:25-26 KJV
25 Speak unto Aaron and to his sons, saying, This is the law [Torah] of the sin offering: In the place where the burnt offering is killed shall the sin offering be killed before the LORD: it is most holy.
26 The priest that offereth it for sin shall eat it: in the holy place shall it be eaten, in the court of the tabernacle of the congregation.

And again the LXX says this:

Leviticus 6:25 OG LXX
25 λαλησον ααρων και τοις υιοις αυτου λεγων ουτος ο νομος της αμαρτιας εν τοπω ου σφαζουσιν το ολοκαυτωμα σφαξουσιν τα περι της αμαρτιας εναντι κυριου αγια αγιων εστιν

"ουτος ο νομος της αμαρτιας"
"THIS IS THE NOMOS [TORAH] OF THE SIN-OFFERING"

And, no, that isn't my private interpretation or reading of hamartia:

Leviticus 6:25 LXX Brenton English Translation
25 Speak to Aaron and to his sons, saying, This is the law of the sin-offering; - in the place where they slay the whole-burnt-offering, they shall slay the sin-offerings before the Lord: they are most holy.

 

[HIM]

The way I understand the scripture, you are now teaching blasphemy, (the doctrine), for the sin offering does not become the sin: otherwise the Kohanim and their families would not be partaking of the sin offering. Your doctrine by default claims that Elohim commands the Kohanim to partake in sin by consuming the sin offering, which becomes sin, according to your misinformed speculations. This is the same problem you have with your erroneous and Gnostic reading of Paul's words, claiming that Paul served some sort of law of sin at work in his members, when it came to the flesh, but that such is apparently okay with you apparently because of a passage you keep quoting out of its context, ("If the Son has set you free", etc.).

One cannot be serving an inclination of sin in his or her members and not be sinning: therefore you are not so "set free" as you claim because you are sinning right here in your own interpretation of the scripture in order to uphold your own privately held doctrine. And that is indeed what you admitted when you upvoted a post in your own thread which claims exactly that: that Paul intends an evil inclination by the phrase, "the law of sin", which he then plainly states that, with the flesh, he serves, (again, Romans 7:25). This was the main point already clearly and plainly stated in your thread which you, apparently for reasons of the doctrine you wish to believe and promote, find the need to fight against tooth and nail. We've already been over all of this in your thread: you chose not to believe the point being made to you from the words of Paul.

Once again Paul states that he found a law and states what it is. No twisting or added commentary, nor two paragraphs of subjectivity about it, what you share, or you for that matter. He plainly says the law that he found is that evil is present with him in verse 21. He said it context to previously mentioning in verse 20 that the good he wants to do he can't but the evil he doesn't want to do he does. This is the Law that he found. And this Law he calls the Law of sin in verse 23. And in His despair he cries out who shall deliver him from this body of death that his flesh serves, the law that he found. That which is the good he would he couldn't, but the evil he would, he did. Which is the law of the sin according to the context of the passage.

Rom 7:20 Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me.
Rom 7:21 I find then a law, that, when I would do good, evil is present with me.
Rom 7:22 For I delight in the law of God after the inward man:
Rom 7:23 But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.
Rom 7:24 O wretched man that I am! who shall deliver me from the body of this death?
Rom 7:25 I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh t

You didn't understand what has been offered.



If the Meshiah became sin, then you are doomed as a sinner in consuming his Testimony, which is tantamount to his soul and blood, for they killed him because of his Testimony which was a threat to their authority and doctrines, which of course means that he paid for that Testimony with his own blood. Even in terms of communion you are teaching blasphemy, (again, the doctrine you are promoting). It is time to start paying attention to things you are going to decide to respond to herein. You have not understood anything you have responded to here, and yet, the consequences are catastrophic. I do not stand alone in this: there are many expositors who now believe that this passage intends exactly what I have also said that it means.

Subjective and unsubstantiated. You make more comments about how you feel than you do anything else. Nothing you posted shows that the sin did not go from the confessor to the sacrifice. Thereby making the sacrifice the confessed sin. But the transferring of the sin does not stop there. It goes from the sacrifice to the alter to the scapegoat.

Lev 1:4 And he shall put his hand upon the head of the burnt offering; and it shall be accepted for him to make atonement for him.
Lev 16:18 And he shall go out unto the altar that is before the LORD, and make an atonement for it; and shall take of the blood of the bullock, and of the blood of the goat, and put it upon the horns of the altar round about.

Lev 16:19 And he shall sprinkle of the blood upon it with his finger seven times, and cleanse it, and hallow it from the uncleanness of the children of Israel.

Lev 16:20 And when he hath made an end of reconciling the holy place, and the tabernacle of the congregation, and the altar, he shall bring the live goat:
Lev 16:21 And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness:
Lev 16:22 And the goat shall bear upon him all their iniquities unto a land not inhabited: and he shall let go the goat in the wilderness.

EDIT-ADDENDUM:

2 Corinthians 5:21 REV
He made him who did not know sin to be a sin offering on our behalf, so that, through union with him, we would become the righteousness of God.

REV Commentary
“sin offering.” The Greek word translated “sin offering” in the REV is hamartia (#266 ἁμαρτία). Hamartia usually means “sin,” but it can also mean “sin offering.” Jesus Christ was the sin offering that cleanses the believer from sin, but he was a much more complete sin offering for us than the sin offerings described in the Old Testament were, as will be explained below. Many Greek lexicons do not mention that hamartia can mean “sin offering,” but that is one of its meanings. For example, Newman’s Greek-English Dictionary says hamartia means, “sin” and “sin offering,”a and the Zondervan Pictorial Encyclopedia of the Bible lists both “sin” and “sin offering” under “sin” as a translation of hamartia.b English Bibles that have “sin offering” or an equivalent in 2 Corinthians 5:21 include the CJB, NLT, REV, The New Testament by Charles Williams, and The Holy Bible: New European Version. Hamartia is the translation of the Hebrew word for “sin offering” many times in the Septuagint (cp. Septuagint text of Exod. 29:14, 36; 30:10; Lev. 4:3, 8, 21, 24, 25, 29, 32, and 4:33).

Also, just as the Greek word hamartia can be “sin” or “sin offering,” the Hebrew word chatta'ah (#02403 חַטָּאָה or spelled חַטָּאת), the most common word for “sin” in the Hebrew Bible, means either “sin” or “sin offering,” depending on the context (see commentary on Lev. 4:3). In fact, we would expect if the Hebrew word chattath can be “sin” or “sin offering,” then the Greek translation of it would do the same and then that concept be brought into the Greek-speaking Jewish culture, because although the language was Greek, the Jewish concepts of sin and sacrifice for sin were carried with them as many of them changed from speaking Hebrew (or Aramaic) to speaking Greek.

The Hebrew-English lexicons list both the meaning “sin” and “sin offering” for chattath.c Also chattath is translated “sin offering” in a large number of verses in the Old Testament (cp. Exod. 29:14, 36; 30:10; Lev. 4:3, 8, 14, 20, 21, 24, 25, 29, etc.). In fact, in a few Old Testament verses where chattath occurs more than once, it is translated both ways: as “sin” and “sin offering” (cp. Lev. 4:3, 4:14; and 5:6).

2 Corinthians 5:21, REV Bible and Commentary

2 Corinthians 5:21 REV and Commentary - He made him who did not know sin to be a sin offering on our behalf, so that in union with - Bible verse

www.revisedenglishversion.com

Benson Commentary
2 Corinthians 5:21. For he made him, who knew no sin — A commendation peculiar to Christ; to be sin — Or a sin-offering rather, (as the expression often signifies both in the Old Testament and the New

2 Corinthians 5:21 Commentaries: He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him.

Barnes' Notes on the Bible
For he hath made him to be sin for us - The Greek here is, 'for him who knew no sin, he hath made sin, or a sin-offering for us.'
---
---
---
(4) If the declaration that he was made "sin" (ἁμαρτίαν hamartian) does not mean that he was sin itself, or a sinner, or guilty, then it must mean that he was a sin-offering - an offering or a sacrifice for sin; and this is the interpretation which is now generally adopted by expositors; or it must be taken as an abstract for the concrete, and mean that God treated him as if he were a sinner. The former interpretation, that it means that God made him a sin-offering, is adopted by Whitby, Doddridge, Macknight, Rosenmuller, and others; the latter, that it means that God treated him as a sinner, is adopted by Vorstius, Schoettgen, Robinson (Lexicon), Dr. Bull, and others. There are many passages in the Old Testament where the word "sin" (ἁμαρτία hamartia) is used in the sense of sin-offering, or a sacrifice for sin. Thus, Hosea 4:8, "They eat up the sin of my people;" that is, the sin-offerings; see Ezekiel 43:22, Ezekiel 43:25; Ezekiel 44:29; Ezekiel 45:22-23, Ezekiel 45:25.

2 Corinthians 5:21 Commentaries: He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him.

Many commentaries agree with what you disagree with also. Shall we post them too? A direct translation is all that is needed. To pose what you assert a commentary is needed. You must add what is not there. It says quite plainly in 1 Cor 5:21 that Christ was made to be sin on our behalf. As it is stated elsewhere, he bore our sins in His own Body. Christ, once offered to bear the sins of many, the iniquity of us all. Condemning sin in the flesh, His flesh. That the righteousness of the Law be fulfilled in us. Who walk after the Spirit of the Life in Christ Jesus and not after the flesh.

2Cor 5:21 Him who knew not sin, in our behalf, he made to be, sin, that we might become God’s righteousness in him.
1Pet 2:24 Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.

Heb 9:28 So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.

Isa 53:6 All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.

Leviticus 6:25-26 KJV
25 Speak unto Aaron and to his sons, saying, This is the law [Torah] of the sin offering: In the place where the burnt offering is killed shall the sin offering be killed before the LORD: it is most holy.
26 The priest that offereth it for sin shall eat it: in the holy place shall it be eaten, in the court of the tabernacle of the congregation.

And again the LXX says this:

Leviticus 6:25 OG LXX
25 λαλησον ααρων και τοις υιοις αυτου λεγων ουτος ο νομος της αμαρτιας εν τοπω ου σφαζουσιν το ολοκαυτωμα σφαξουσιν τα περι της αμαρτιας εναντι κυριου αγια αγιων εστιν

"ουτος ο νομος της αμαρτιας"
"THIS IS THE NOMOS [TORAH] OF THE SIN-OFFERING"

And, no, that isn't my private interpretation or reading of hamartia:

Leviticus 6:25 LXX Brenton English Translation
25 Speak to Aaron and to his sons, saying, This is the law of the sin-offering; - in the place where they slay the whole-burnt-offering, they shall slay the sin-offerings before the Lord: they are most holy.

No it is a private interpretation. A paraphrase more or less. Because the word offering is not there in the Greek or in the Hebrew. And as was said. Leviticus 6:25 is of it's own context. The Law of sin in Lev 6 is described in the text that follow. It has to with the Levites and their ministry and has no bearing on Paul who was a Benjaminite and what he was sharing in Romans 7. You are trying to make a parallel that does not exist.

Lev 6:25 Speak unto Aaron and to his sons, saying, This is the law of the sin offering: In the place where the burnt offering is killed shall the sin offering be killed before the LORD: it is most holy.
Lev 6:26 The priest that offereth it for sin shall eat it: in the holy place shall it be eaten, in the court of the tabernacle of the congregation.
Lev 6:27 Whatsoever shall touch the flesh thereof shall be holy: and when there is sprinkled of the blood thereof upon any garment, thou shalt wash that whereon it was sprinkled in the holy place.
Lev 6:28 But the earthen vessel wherein it is sodden shall be broken: and if it be sodden in a brasen pot, it shall be both scoured, and rinsed in water.
Lev 6:29 All the males among the priests shall eat thereof: it is most holy.
Lev 6:30 And no sin offering, whereof any of the blood is brought into the tabernacle of the congregation to reconcile withal in the holy place, shall be eaten: it shall be burnt in the fire.

 

[daq]

Once again Paul states that he found a law and states what it is. No twisting or added commentary, nor two paragraphs of subjectivity about it, what you share, or you for that matter. He plainly says the law that he found is that evil is present with him in verse 21. He said it context to previously mentioning in verse 20 that the good he wants to do he can't but the evil he doesn't want to do he does. This is the Law that he found. And this Law he calls the Law of sin in verse 23. And in His despair he cries out who shall deliver him from this body of death that his flesh serves, the law that he found. That which is the good he would he couldn't, but the evil he would, he did. Which is the law of the sin according to the context of the passage.

Rom 7:20 Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me.
Rom 7:21 I find then a law, that, when I would do good, evil is present with me.
Rom 7:22 For I delight in the law of God after the inward man:
Rom 7:23 But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.
Rom 7:24 O wretched man that I am! who shall deliver me from the body of this death?
Rom 7:25 I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh t

I note that you cut off the end of the most important verse but we already went through all of this in your thread.

Subjective and unsubstantiated. You make more comments about how you feel than you do anything else. Nothing you posted shows that the sin did not go from the confessor to the sacrifice. Thereby making the sacrifice the confessed sin. But the transferring of the sin does not stop there. It goes from the sacrifice to the alter to the scapegoat.

Faulty atonement dogma. The so-called scapegoat isn't sacrificed or slain but rather sent away and let loose in the desert-wilderness with all the sins of the congregation placed upon its head, ("be sure your sin will find you out").

Lev 1:4 And he shall put his hand upon the head of the burnt offering; and it shall be accepted for him to make atonement for him.
Lev 16:18 And he shall go out unto the altar that is before the LORD, and make an atonement for it; and shall take of the blood of the bullock, and of the blood of the goat, and put it upon the horns of the altar round about.

Lev 16:19 And he shall sprinkle of the blood upon it with his finger seven times, and cleanse it, and hallow it from the uncleanness of the children of Israel.

Lev 16:20 And when he hath made an end of reconciling the holy place, and the tabernacle of the congregation, and the altar, he shall bring the live goat:
Lev 16:21 And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness:
Lev 16:22 And the goat shall bear upon him all their iniquities unto a land not inhabited: and he shall let go the goat in the wilderness.

Faulty atonement dogma. The scapegoat is sent away and let go in the desert with all the sins of the congregation upon its (mortally wounded) head. It is not sacrificed for sins. It is not a sin offering. It does not represent the Meshiah. It represents your old man sin nature.

Lev 6:25 Speak unto Aaron and to his sons, saying, This is the law of the sin offering: In the place where the burnt offering is killed shall the sin offering be killed before the LORD: it is most holy.

LOL. Where is the word for offering in the Hebrew text from which your translation comes? You have two occurrences for sin offering: please show me the two words from the Hebrew text for sin and offering in each of the two occurrences of that phrase in your translation.

You cannot do so because the text uses only one word, which is the word for either sin or a sin offering, because the same word in Hebrew can mean either the sin or the sin offering, just as has been thoroughly explained multiple times at this point. That is why the LXX follows the same rule, for the Greek in the LXX is nothing more than a language on loan, which is being borrowed and used to convey Hebrew thoughts and ideas to the reader: but you desperately need to put the blame on me for your ignorance and disbelief so that you can continue to believe what you wish to believe instead of the truth.

Lev 6:30 And no sin offering, whereof any of the blood is brought into the tabernacle of the congregation to reconcile withal in the holy place, shall be eaten: it shall be burnt in the fire.

This passage disqualifies the other goat in Leviticus 16 from being consumed because its blood was indeed brought into the sanctuary to make atonements, (Lev 16:15-17, Rev 15:8).

So now what?

Leviticus 10:16-20 KJV
16 And Moses diligently sought the goat of the sin offering, and, behold, it was burnt: and he was angry with Eleazar and Ithamar, the sons of Aaron which were left alive, saying,
17 Wherefore have ye not eaten the sin offering in the holy place, seeing it is most holy, and God hath given it you to bear the iniquity of the congregation, to make atonement for them before the LORD?
18 Behold, the blood of it was not brought in within the holy place: ye should indeed have eaten it in the holy place, as I commanded.
19 And Aaron said unto Moses, Behold, this day have they offered their sin offering and their burnt offering before the LORD; and such things have befallen me: and if I had eaten the sin offering to day, should it have been accepted in the sight of the LORD?
20 And when Moses heard that, he was content.

Which goat was this one in the above passage?
It cannot be either one of the twin goats in Leviticus 16.